03. Trigunya Prakasam

तृतीयोऽध्यायः

त्रैगुण्यप्रकाश्ः

tṛtīyo'dhyāyaḥ
 

traiguṇyaprakāśḥ

Third Chapter
 

Three Gunas Exposition

श्रीरुवाच --
 

नित्यनिर्दोषनिःसीमकल्याणगुणशालिनी।
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
 

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

Thus ends Sri Panchratra sare Lakshmi Tantra third chapter named Triguna Exposition