03. Trigunya Prakasam
तृतीयोऽध्यायः
त्रैगुण्यप्रकाश्ः
tṛtīyo'dhyāyaḥ
traiguṇyaprakāśḥ
Third Chapter
Three Gunas Exposition
श्रीरुवाच --
नित्यनिर्दोषनिःसीमकल्याणगुणशालिनी।
अहं नारायणी नाम सा सत्ता वैष्णवी परा॥१॥
अहं नारायणी नाम सा सत्ता वैष्णवी परा॥१॥
śrīruvāca --
nityanirdoṣaniḥsīmakalyāṇaguṇaśālinī|
ahaṁ nārāyaṇī nāma sā
sattā vaiṣṇavī parā||1||
Mahalakshmi Said -
Eternal, without dosha, without boundary,
full of kalyana gunas,I am narayani, seated with great Vishnu
देशात्कालात्तथा रूपात्परिच्छेदो न
मे स्मृतः।
संवित्तिरेव मे रूपं सर्वैश्वर्यादिको
गुणः॥२॥
deśātkālāttathā rūpātparicchedo
na me smṛtaḥ|
saṁvittireva me rūpaṁ
sarvaiśvaryādiko guṇaḥ||2||
I am not limited by place, time or form.
My form is pure knowledge(samvitti) and all divine riches (iswarya) and others
are my gunas.
स्वस्वातन्त्र्यवशेनैव विभागस्तत्र
वर्तते।
विज्ञानैस्वर्यशक्त्यात्मा विभागो
यः स ईरितः॥३॥
svasvātantryavaśenaiva
vibhāgastatra vartate|
vijñānaisvaryaśaktyātmā
vibhāgo yaḥ sa īritaḥ||3||
By my independent will, the division of
gunas takes place. Divine knowledge(jnana), riches(iswarya), power(Sakti) are
set in motion by me by way of such division
विज्ञनैश्वर्यशक्तिनामुन्मेषस्त्वपरोऽधुना।
अतर्क्याया ममोद्यत्या नियोगानर्हया
सदा॥४॥
vijñanaiśvaryaśaktināmunmeṣastvaparo'dhunā|
atarkyāyā mamodyatyā
niyogānarhayā sadā||4||
Jnana, iswarya and sakthi come out during
the pure srishti time when I open my eyes. From me, by my incomprehensible
sankalpa(Decision) only raise the lower form of the above three gunas
इच्छयान्यत्कृतं रूपमासीज्ज्ञानादिके
त्रिके।
यथैवेक्षुरसः स्वच्छो गुडत्वं प्रतिपद्यते॥५॥
icchayānyatkṛtaṁ rūpamāsījjñānādike
trike|
yathaivekṣurasaḥ
svaccho guḍatvaṁ pratipadyate||5||
By my wish(iccha, sankalpa) three gunas
starting with jnana are made explicit. Like how from clear juice of sugarcane
changes into black sugar juice
तद्वत्स्वच्छमयं ज्ञानं सत्त्वतां
प्रतिपद्यते।
रजस्त्वं च ममैश्वर्यं तमस्त्वं शक्तिरप्युत॥६॥
tadvatsvacchamayaṁ jñānaṁ
sattvatāṁ pratipadyate|
rajastvaṁ ca mamaiśvaryaṁ
tamastvaṁ śaktirapyuta||6||
In the same manner, from pure jnana turns
into sathva. Also Rajas comes from Iswarya and tamas comes from Sakthi
एते त्रयो गुणाः शक्र त्रैगुण्यमिति
शब्द्यते।
रजःप्रधानं तत्सृष्टौ त्रैगुण्यं परिवर्तते॥७॥
ete trayo guṇāḥ śakra
traiguṇyamiti śabdyate|
rajaḥpradhānaṁ tatsṛṣṭau
traiguṇyaṁ parivartate||7||
O Indra (cakra), these three gunas
viz.,satva, rajas and tamas are known as trigunya. At the time of srishti
(birth), Rajas appears to be very
prominent out of the three gunas
स्थितौ सत्त्वप्रधानं तत् संहृतौ तु
तमोमुखम्।
अहं संविन्मयी पूर्वा व्यापिन्यपि
पुरंदर॥८॥
sthitau sattvapradhānaṁ
tat saṁhṛtau tu tamomukham|
ahaṁ saṁvinmayī pūrvā
vyāpinyapi puraṁdara||8||
O purantara, then during stiti
(existance), satva guna is prominent and during samharam / pralayam (death) the
thamas guna is prominent. I of pure knowledge pervades everything and exists
every where.
अधिष्ठाय गुणान् सृष्टिस्थितिसंहृतिकारिणी।
निर्गुणापि गुणानेतानधिष्ठायात्मवाञ्छया॥९॥
चक्रं प्रवर्तयाम्येका सृष्टिस्थित्यन्तरूपकम्।
adhiṣṭhāya guṇān sṛṣṭisthitisaṁhṛtikāriṇī|
nirguṇāpi guṇānetānadhiṣṭhāyātmavāñchayā||9||
cakraṁ pravartayāmyekā
sṛṣṭisthityantarūpakam|
I direct the three gunas for ensuring
srushti(birth),sthithi(existance) and samhruti(death). Though I am not changed by any gunas, based
on my will / sankalpa(vanchaya) I alone direct all the gunas to ensure the wheel of srushti, sthithi and samhara is
spinning
शक्रः -
विधाद्वयं समास्थाय ज्ञानाद्ये तु
युगत्रये॥१०॥
सुद्धेतरविभागेन किमर्थं त्वं प्रवर्तसे।
विधयोरनयोः पद्मे संबन्धः कः परस्परम्॥११॥
एतत्पृष्टा मया ब्रूहि नमस्ते पद्मसंभवे।
śakraḥ -
vidhādvayaṁ samāsthāya
jñānādye tu yugatraye||10||
suddhetaravibhāgena
kimarthaṁ tvaṁ pravartase|
vidhayoranayoḥ padme
saṁbandhaḥ kaḥ parasparam||11||
etatpṛṣṭā mayā brūhi
namaste padmasaṁbhave|
Indra said-
Starting with jnana, You take two type of
forms using three(traye) pairs(yuga) (of gunas).What is the reason behind the
division of pure and the other (impure)(state)? Between the two kinds what is
the relation to one another? I pray to you the lotus born, please answer /
reply (bruhi) to my above questions
श्रीः -
अनियोज्यं ममैश्वर्यमिच्छैव मम कारणम्॥१२॥
śrīḥ -
aniyojyaṁ mamaiśvaryamicchaiva
mama kāraṇam||12||
Sri Mahalakshmi Said-
There is no end to my iswaryam. My wish
(Sankalpam) is the reason
मुह्यन्त्यत्र महान्तोऽपि तत्त्वं
शृणु तथापि मे।
ईशेशितव्यभावेन परिवर्ते सदा ह्महम॥
१३॥
muhyantyatra mahānto'pi
tattvaṁ śṛṇu tathāpi me |
īśeśitavyabhāvena
parivarte sadā hmahama || 13 ||
Even great scholars(mahanta) fail to
understand or miss the following tatvam. I always move between the ruler (isha)
and the ruled(ishitavya) state. (Can be thought of as ruler of all jivatmas and
being ruled by Narayana or she is both the jivatma as well as paramatma)
ईशो नारायणो ज्ञेय ईशता तस्य चाप्यहम्।
ईशितव्यं तु विज्ञेयं चिदचिच्च पुरंदर॥
१४॥
īśo nārāyaṇo jñeya īśatā
tasya cāpyaham |
īśitavyaṁ tu vijñeyaṁ
cidacicca puraṁdara || 14 ||
Purandara, Sriman Narayanan is the
Lord of all the worlds and I am his
lordship. Know the ruled(ishitavyam) is (of two types namely) animate (cit) and
inanimate(acit)
चिच्छक्तिस्तु परा तत्र भोक्तृतां
प्रतिपद्यते।
भोग्योपकरणस्थानरूपं तस्या अचित्पदम्॥
१५॥
cicchaktistu parā
tatra bhoktṛtāṁ pratipadyate |
bhogyopakaraṇasthānarūpaṁ
tasyā acitpadam || 15 ||
Animate things are the enjoyers or are
given the power to enjoy. Inanimate things are the means to enjoy or which is
enjoyed by the enjoyer(cit).
अनाद्यया समाविद्धा सा चिच्छक्तिरविद्यया।
मत्प्रवर्तितया नित्यं चिच्छक्तिर्भोक्तृतां
गता॥१६॥
anādyayā samāviddhā sā
cicchaktiravidyayā |
matpravartitaīyā nityaṁ
cicchaktirbhoktṛtāṁ gatā ||16||
From time immemorial(anadi) agitated
these cit powers in a state of ignorance(avidya) being not(mat)
informed(pravartitaya) continue to be under the power of cit in the enjoyer
state forever
अहंममत्वसंबन्धाद्ध् यचित्स्वेनाभिमन्यते।
अविद्या सा तिरोभावं विद्यया याति
वै यदा॥१७॥
ahaṁmamatvasaṁbandhāddh
yacitsvenābhimanyate |
avidyā sā tirobhāvaṁ
vidyayā yāti vai yadā ||17||
Animates
relate themselves with inanimates as Me and mine due to their ignorance
this state is removed my true knowledge or jnana(vidya)
चिच्छक्तिर्निरभीमाना तदा मद्भावमेष्यति।
तां विद्यां शुद्धमार्गस्थां परव्यूहादिरूपिणी॥१८॥
cicchaktirnirabhīmānā
tadā madbhāvameṣyati |
tāṁ vidyāṁ śuddhamārgasthāṁ
paravyūhādirūpiṇī||18||
After giving up the
attachmentz(abimanam), the animates(cit) reach their true state. That knowledge
comes out from me during suddha srishti as jnana
प्रवर्तयामि कारुण्याज्ज्ञानसद्भावदर्शिनी।
रक्ष्यरक्षकभावोऽयं संबन्धो विधयोर्द्वयोः॥
१९॥
pravartayāmi kāruṇyājjñānasadbhāvadarśinī
|
rakṣyarakṣakabhāvo'yaṁ
saṁbandho vidhayordvayoḥ || 19 ||
Due to my compassion(karunyam) I give the
jnana to know my true self. Cit and acit, bring out my states of protector and protected
विधा रक्षति शुद्धाद्या रक्ष्यते च
विधापरा।
एतत्ते कथितं शक्र किं भूयः श्रोतुमिच्छसि॥२०॥
vidhā rakṣati śuddhādyā
rakṣyate ca vidhāparā |
etatte kathitaṁ śakra
kiṁ bhūyaḥ śrotumicchasi ||20||
Like this in srishti, there is one part
that protects and another part that is protected. Indra, other than what is
explained above, do you want to know/hear anything else?
शक्र्ः-
ईशेशितव्यभावेन किमर्थं त्वं प्रवर्तसे।
ईशितव्यं कियद्भेदं किंरूपं तत्र मे
वद॥ २१॥
śakrḥ-
īśeśitavyabhāvena
kimarthaṁ tvaṁ pravartase |
īśitavyaṁ kiyadbhedaṁ
kiṁrūpaṁ tatra me vada || 21 ||
Indra (chakra) said
What is the reason for you being both
Ruler and ruled? What is the number, form and difference of various ruled
forms.
स्रीः-
स्वभावो नानुयोज्योऽयं मम नाराराणस्य
च।
ईशोऽहमीशितव्यो न स च देवः सनातनः॥२२॥
srīḥ-
svabhāvo nānuyojyo'yaṁ
mama nārārāṇasya ca |
īśo'hamīśitavyo na sa
ca devaḥ sanātanaḥ ||22||
Sri Mahalakshmi Said-
This is the character of me and narayana.
We are no agents. We are the rulers and we are not ruled, We are ancient.
ईशितव्यं द्विधा प्रोक्तं चिदचिद्व्यतिरेकतः।
चिच्छक्तिर्भोक्तृरूपात्र सा च चिद्रूपधारिणी॥२३॥
īśitavyaṁ dvidhā
proktaṁ cidacidvyatirekataḥ|
cicchaktirbhoktṛrūpātra
sā ca cidrūpadhāriṇī ||23||
The ruled were of two types namely cit
and acit. Cit is enjoyer and has power to enjoy and accordingly takes different
forms
भोग्योपकरणस्थानैरचिच्छक्तिस्त्रिधा
स्थिता।
प्रसरन्त्यास्तृतीयं मे सा च पर्व
स्मृतं बुधैः॥२४॥
bhogyopakaraṇasthānairacicchaktistridhā
sthitā |
prasarantyāstṛtīyaṁ me
sā ca parva smṛtaṁ budhaiḥ ||24||
Achit stands as instrument of enjoyed and
they stand in three different forms. This is the third state of mine says
learned
विभक्ते अपि ते एते शक्ती चिदचिदात्मिके।
मत्स्वाच्छन्द्यवशेनैव मम रूपे सनातने॥
२५॥
vibhakte api te ete śaktī
cidacidātmike |
matsvācchandyavaśenaiva
mama rūpe sanātane || 25 ||
On my own voilation, i take two different
forms of chit and achit. By this I show my permenance(eternal)
चिच्छक्तिर्विमला शुद्धा चिन्मय्यानन्दरूपिणी।
अनाद्यविद्याविद्धेयमित्थं संसरति
ध्रुवम्॥ २६॥
cicchaktirvimalā śuddhā
cinmayyānandarūpiṇī |
anādyavidyāviddheyamitthaṁ
saṁsarati dhruvam || 26||
Chit is without blemishes, very pure,
full of happiness, full of jnana. Due to Ignorance(Avidya), the chit undergoes
countless circles of births and deaths
अचिच्छक्तिर्जडाप्येवमशुद्धा परिणामिनी।
त्रिगुणापि ममैवेदं स्वाच्छन्द्यात्
प्रविजृम्भितम्॥२७॥
acicchaktirjaḍāpyevamaśuddhā
parieṇāminī |
triguṇāpi mamaivedaṁ
svācchandyāt pravijṛmbhitam||27||
Achit is inert(jata) and impure and of
three gunas too. Despite this on my own free will I exist as them.
धूमकेतुर्यथा धूमं दीप्यमानो भजेत्
स्वयम्।
शुद्धसंवित्स्वरूपापि भजे साहमचिद्गतिम्॥२८॥
dhūmaketuryathā dhūmaṁ
dīpyamāno bhajet svayam |
śuddhasaṁvitsvarūpāpi
bhaje sāhamacidgatim ||28||
Like smoke coming out of burning fire,
despite being pure and without blemishes, I exist in the Achit form
अनाक्रान्ता विकल्पेन शब्दैरप्यकदर्थिता।
आध्यानोपधिनाप्येवं वर्तेऽहमचिदात्मना॥
२९॥
anākrāntā vikalpena śabdairapyakadarthitā
|
ādhyānopadhināpyevaṁ
varte'hamacidātmanā || 29||
I do not undergo any change. Nor do i
change due to changes in sound. Despite on my own wish(Sankalpa) I express
myself as acit - inanimate
बहिरन्तःपदार्थे हि चित्स्वरूपमखण्डितम्।
विशिनष्टि तथाप्येतच्चित्रयोपाधिसंपदा॥
३०॥
bahirantaḥpadārthe hi
citsvarūpamakhaṇḍitam |
viśinaṣṭi tathāpyetaccitrayopādhisaṁpadā
|| 30 ||
My Cit form , internally and external
things remain unsplittable(akhanditham). However in all these things it appears
differently (vishinashti) as animate and inanimate(cit & acit)
स्वातन्त्र्यमेव मे हेतुर्नानुयोज्यास्मि
किंचन।
इत्थंप्रभावामेवं मां विदन् बुद्धो
भविष्यसि॥३१॥
svātantryameva me
heturnānuyojyāsmi kiṁcana |
itthaṁprabhāvāmevaṁ māṁ
vidan buddho bhaviṣyasi||31||
My own free will is the reason (for the
split as cit and acit). I am agent(anuyojya) of no one. By knowing my
splendour(prabhavam) as above, you will become enlightened.
शक्रः-
कथं सृजसि वै लोकान् सुखदुःखसमन्वितान्।
असृष्टिर्हि वरं यद्वा सृष्टिरस्तु
सुखात्मिका॥ ३२॥
śakraḥ-
kathaṁ sṛjasi vai lokān
sukhaduḥkhasamanvitān |
asṛṣṭirhi varaṁ yadvā
sṛṣṭirastu sukhātmikā || 32 ||
Indra Said:-
Why you create all these worlds full of
pleasant(sukha) and unpleasant(dukha) things.
Is it not better not to create both or
only create pleasant things?
श्रीः-
अनाद्यविद्याविद्धानां जीवानां सदसन्मयम्।
संचितं कर्म संप्रेक्ष्य मिश्रां सृष्टिं
करोम्यहम्॥३३॥
śrīḥ-
anādyavidyāviddhānāṁ jīvānāṁ
sadasanmayam |
saṁcitaṁ karma saṁprekṣya
miśrāṁ sṛṣṭiṁ karomyaham ||33||
Sri Mahalaksmi Said:-
From time immemorial(Anadya), affected
by(viddhanam) ignorance(avidya) the souls(jivatma) goes through the states of
existance and non existance. They are continuously doing good/virtuous (punya)
and bad/vicious(papa) acts. Hence I also
create mixed (misra) worlds
शक्रः-
क्षीरोदसंभवे देवि स्वाच्छन्द्यं ते
कथं भवेत्।
कर्म चेत्समवेक्ष्य त्वं विदधासि सुखासुखे॥
३४॥
śakraḥ-
kṣīrodasaṁbhave devi
svācchandyaṁ te kathaṁ bhavet |
karma cetsamavekṣya
tvaṁ vidadhāsi sukhāsukhe || 34 ||
Indra said:-
Devi, Mahalakshmi, Came out from Ocean of
Milk, how you can say the srishti is by
your own sankalpa and at the same time you say that joy and sorrow perceived by
the atmas are due to their own karma.
श्रीः-
कुर्वत्या मम कार्याणी कर्म तत्करणं
स्मृतम्।
कर्तुश्च करणापेक्षा न स्वातन्त्र्यविघातिनी।
३५॥
śrīḥ-
kurvatyā mama kāryāṇī
karma tatkaraṇaṁ smṛtam |
kartuśca karaṇāpekṣā
na svātantryavighātinī| 35||
Sri Mahalakshmi Said:-
The Karmas are that instrument that I
create to do my work. I dont lose my independence because creator of doer needs
an instrument.
निरवद्या स्वतन्त्राहं नानुयोगपदे
स्थिता।
विभजे बहुधात्मानं कर्तृकर्मक्रियादिना॥
३६॥
niravadyā svatantrāhaṁ
nānuyogapade sthitā |
vibhaje bahudhātmānaṁ
kartṛkarmakriyādinā || 36 ||
I am Blemishless, independent and I am no
one's agent(never stand in an agent's state). I am responsible for splitting
different Agents, actions
लीलायै कारणं नात्र मृग्यमेवं स्थिरो
भव।
līlāyai kāraṇaṁ nātra
mṛgyamevaṁ sthiro bhava |
All these things are held by me playfully and by no another
All these things are held by me playfully and by no another
शक्रः-
यद्वा तद्वास्तु तद्देवि स्वातन्त्र्यं
तै यदीदृशम्।
सृष्टिप्रकारमाख्याहि नमस्ते पद्मसंभवे॥
३७॥
śakraḥ-
yadvā tadvāstu taddevi
svātantryaṁ tai yadīdṛśam |
sṛṣṭiprakāramākhyāhi
namaste padmasaṁbhave || 37 ||
Indra Said :-
Devi, lotus born I accept that your
independence as above. Pray, tell me about your action in creation(srusti)
इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे
त्रैगुण्यप्रकाशो नाम तृतीयोऽध्यायः
iti śrīpāñcarātrasāre lakṣmītantre traiguṇyaprakāśo nāma tṛtīyo'dhyāyaḥ
iti śrīpāñcarātrasāre lakṣmītantre traiguṇyaprakāśo nāma tṛtīyo'dhyāyaḥ
Thus ends Sri Panchratra sare Lakshmi
Tantra third chapter named Triguna Exposition
