16. Upaya Prakara Vivaranam

षोडशोऽध्यायः

उपायप्रकारविवरणं

ṣoḍaśo'dhyāyaḥ

upāyaprakāravivaraṇaṁ

Chapter 16

श्रीः-

व्याख्यानं महतः शक्र शृणुष्वावहितो मम।
वैषम्यस्य समुन्मेषो गुणानां प्रथमि हि यः॥ १॥

śrīḥ-

vyākhyānaṁ mahataḥ śakra śṛṇuṣvāvahito mama |

vaiṣamyasya samunmeṣo guṇānāṁ prathami hi yaḥ || 1 ||

Shri: O Sakra, listen attentively to my exposition of Mahat, the first  distress(vaishamya) of awakening gunas

स महान्नाम तस्यापि विधास्तिस्रः प्रकीर्तिताः।

सात्त्विको बुद्धिरित्युक्तो राजसः प्राण एव हि॥ २॥

sa mahānnāma tasyāpi vidhāstisraḥ prakīrtitāḥ |

sāttviko buddhirityukto rājasaḥ prāṇa eva hi || 2 ||

This Mahan also is said to have three fold aspects. The sattva is intellect and Rajas is Prana

तामसः काल इत्युक्तस्तेषां व्याख्यामिमां शृणु।

बुद्धिरध्यवसायस्य प्राणः प्रयतनस्य च॥ ३॥

tāmasaḥ kāla ityuktasteṣāṁ vyākhyāmimāṁ śṛṇu |

buddhiradhyavasāyasya prāṇaḥ prayatanasya ca || 3 ||

Thamas is Kala. Now hear about all the above from me. Intellect is mental effort's, prana is the effort's

कालः कलनरूपस्य परिणामस्य कारणम्।

महतोऽपि विकुर्वाणादहंकारो व्यजायत॥ ४॥

kālaḥ kalanarūpasya pariṇāmasya kāraṇam |

mahato'pi vikurvāṇādahaṁkāro vyajāyata || 4 ||

Time is the swinging object's transformation's reasons. Mahat when transforms itself is known as Ahamkara

स चापि त्रिविधो ज्ञेयो गुणवैषम्यसंभवात्।

तामसाद्वियदादिस्तु तन्मात्रगण उज्ज्वलः॥ ५॥

sa cāpi trividho jñeyo guṇavaiṣamyasaṁbhavāt |

tāmasādviyadādistu tanmātragaṇa ujjvalaḥ || 5 ||

This (ahamkara) is also of three folds due to the difference in the gunas. The subtle element groups comes out of the tamo guna

जातः सत्त्वसमुद्रिक्ताद्बुद्धीन्द्रियगणो महान्।

कर्मेन्द्रियगणश्चापि राजसादुभयात्मकम्॥ ६॥

jātaḥ sattvasamudriktādbuddhīndriyagaṇo mahān |

karmendriyagaṇaścāpi rājasādubhayātmakam || 6 ||

The buddhi indriya groups come out of sathva guna. The Karma Indriya groups come out of rajas aspect. Upayatmakam ..

उभयस्मात् समुद्भूतमितीयं तत्त्वपद्धतिः।

अत्र प्रकृतिरेकैव मूलभूता सनातनी॥ ७॥

ubhayasmāt samudbhūtamitīyaṁ tattvapaddhatiḥ |

atra prakṛtirekaiva mūlabhūtā sanātanī || 7 ||

.. comes from both. Thus the system of tatvas. Out of them only the Prakriti is the eternal is the root tatva(source)of all

महदाद्यास्तु सप्तान्ये कार्यकारणरूपिणः।

तन्मात्रेभ्यः समुद्भूता विशेषा वियदादयः॥ ८॥

mahadādyāstu saptānye kāryakāraṇarūpiṇaḥ |

tanmātrebhyaḥ samudbhūtā viśeṣā viyadādayaḥ || 8 ||

Starting from Mahat, the other seven have the aspects of both cause and effect. The extended attributes of those born from tanmatras..

बुद्धिकर्मेन्द्रियगणौ पञ्चकौ मन एव च।

विकारा एव विज्ञेया एते षोडश चिन्तकैः॥ ९॥

buddhikarmeundriyagaṇau pañcakau mana eva ca |

vikārā eva vijñeyā ete ṣoḍaśa cintakaiḥ || 9 ||

.. with buddhi and karma indriya collections and mind also are the sixteen known to the scholars as vikaras

चतुर्विंशतिरेतानि तत्त्वानि कथितानि ते।

यावान्यश्चात्र वक्तव्यो विशेषो यादृशस्त्विह॥ १०॥

caturviṁśatiretāni tattvāni kathitāni te |

yāvānyaścātra vaktavyo viśeṣo yādṛśastviha || 10 ||

There are twenty four tattavas which I had already told to you about their special charactersistics and other arttributes

स सर्वः कथितः पूर्वं तव वृत्रनिषूदन।

विंशत्या च त्रिभिश्चैव विकारैः स्वैः समन्विता॥ ११॥

इयं प्रकृतिरव्यक्ता कथिता ते सुराधिप।

व्यक्ताव्यक्तमयी सैषा नित्यं प्रसवधर्मिणी॥ १२॥

sa sarvaḥ kathitaḥ pūrvaṁ tava vṛtraniṣūdana |

viṁśatyā ca tribhiścaiva vikāraiḥ svaiḥ samanvitā || 11 ||

iyaṁ prakṛtiravyaktā kathitā te surādhipa |

vyaktāvyaktamayī saiṣā nityaṁ prasavadharmiṇī || 12 ||

O Killer of Vrutra, I had told you earlier about this avyakta prakriti and its twenty three vikaras in full.O King of devas, this prakriti consists of both vyaktha and avyaktha objects and is eternally giving birth (producing)

विलक्षणा सा विज्ञेया चिच्छक्तिरविनश्वरा।

स जीवः कथितः सद्भिस्तत्त्वशास्त्रविशारदैः॥ १३॥

vilakṣaṇā sā vijñeyā cicchaktiravinaśvarā |

sa jīvaḥ kathiītaḥ sadbhistattvaśāstraviśāradaiḥ || 13 ||

Chitsakthi is different from this and it is imperishable. The satpurushas who are well versed in tatvasastrams call it "Jiva"

अयं स्वरसतः शुद्धः परिणामविवर्जितः।

कूटस्थश्चिद्धनो नित्यो ह्यनन्तोऽप्रतिसंक्रमः॥ १४॥

ayaṁ svarasataḥ śuddhaḥ pariṇāmavivarjitaḥ |

kūṭasthaściddhano nityo hyananto'pratisaṁkramaḥ || 14 ||

This in essense is pure, given up modifications(unmodifiable), unchangeable, consciousness(citdhana), eternal, endless and unmingled

इमौ स्वरसतोऽसक्तौ सक्तात्मानाविव स्थितौ।

प्रकृतिः पुरुषश्चैव महत्भ्यश्च महत्तरौ॥ १५॥

imau svarasato'saktau saktātmānāviva sthitau |

prakṛtiḥ puruṣaścaiva mahatbhyaśca mahattarau || 15 ||

These two, by their essence are not connected  but appears to be connected and the Prakriti and Purusha are much higher than Mahat

लिङ्गाग्राह्यावुभौ नित्यावलिङ्गौ चाप्युभावपि।

साधर्म्यमेवमाद्येवमनयोरुन्नयेद्बुधः॥ १६॥

liṅgāgrāhyāvubhau nityāvaliṅgau cāpyubhāvapi |

sādharmyamevamādyevamanayorunnayedbudhaḥ || 16 ||

These two eternals can be perceived as linga and at the same time they are devoid of linga. The learned scholars understand by inference their states etc

वैधर्म्यमनयोः शक्र कथ्यमानं निबोध मे।

प्रकृतिस्त्रिगुणा नित्यं सततं परिणामिनी॥ १७॥

vaidharmyamanayoḥ śakra kathyamānaṁ nibodha me |

prakṛtistriguṇā nityaṁ satataṁ pariṇāminī || 17 ||

O Sakra, with steadfast mind, listen what I am going to say. Prakriti is made of three gunas, it is eternal and forever undergoing modifications / evolving

अविवेकाप्यशुद्धा च सर्वजीवसमा सदा।

विषयोऽचेतना चैव सुखदुःखविमोहिनी॥ १८॥

avivekāpyaśuddhā ca sarvajīvasamā sadā |

viṣayo'cetanā caiva sukhaduḥkhavimohinī || 18 ||

It is without discrimination, impure and related fully with all jivas. It is also achetana(inanimate) object and deluded by pleasure and pain

मध्यस्थः पुरुषो नित्यः क्रियावानप्यविह्वलः।

साक्षी दृशिस्तथा द्रष्टा शुद्धोऽनन्तो गुणात्मकः॥ १९॥

madhyasthaḥ puruṣo nityaḥ kriyāvānapyavihvalaḥ |

sākṣī dṛśistathā draṣṭā śuddho'nanto guṇātmakaḥ || 19 ||

Central existing Purusha is eternal, the one who does the action but not affected by them, who is the witness, the sight (known) and at the same time  the person who see(knower), pure, unending (limitless) and has the divine gunas

वैधर्म्यमनयोरेतत् प्रकृतिं चानयोः शृणु।

या सा सदसदाख्यादिविकल्पविकला ध्रुवा॥ २०॥

vaidharmyamanayoretat prakṛtiṁ cānayoḥ śṛṇu |

yā sā sadasadākhyādivikalpavikalā dhruvā || 20 ||

The above are the differences between the two. Now hear about Prakriti. She is devoid of sat and asat vikalpas and unchangeable

नित्योदिता सदानन्दा पूर्णषाड्गुण्यविग्रहा।

अहं नारायणी शक्तिर्विष्णोः श्रीरनपायिनी॥ २१॥

nityoditā sadānandā pūrṇaṣāḍguṇyavigrahā |

ahaṁ nārāyaṇī śaktirviṣṇoḥ śrīranapāyinī || 21 ||

Ever working, ever blissful, a form comprising of six divine gunas in full, is I Narayani, the power of VIshnu, the Unperishable Shri

मत्तः प्रभवतो ह्येतौ मय्येव लयमेष्यतः।

साहमेतावती भावैर्विविधैर्विस्तृतिं गता॥ २२॥

mattaḥ prabhavato hyetau mayyeva layameṣyataḥ |

sāhametāvatī bhāvairvividhairvistṛtiṁ gatā || 22 ||

These two that originate from me will also come back and merge in me. Using these I extend myself in to various forms/states ..

नारायणे प्रतिष्ठाय पुनस्तस्मादुदेम्यहम्।

एको नारायणो विष्णुर्वासुदेवः सनातनः॥ २३॥

nārāyaṇe pratiṣṭhāya punastasmādudemyaham |

eko nārāyaṇo viṣṇurvāsudevaḥ sanātanaḥ || 23 ||

..resting in Narayana and again from him I raise. Narayana is the only Vishnu, the eternal Vasudeva

अपृथग्भूतशक्तित्वादद्वैतं ब्रह्म निष्कलम्।

ज्ञानशक्तिबलैश्वर्यवीर्यतेजोमहोदधिः॥ २४॥

apṛthagbhūtaśaktitvādadvaitaṁ brahma niṣkalam |

jñānaśaktibalaiśvaryavīryatejomahodadhiḥ || 24 ||

He is not different from his sakthi and is the one undivided Brahman. Ocean of Jnana, Sakthi, Bala, Aiswarya, Veerya and Tejas

निस्तरङ्गः सदैवासौ जगदेतच्चराचरम्।

इति ते सांख्यविज्ञानं लेशतः शक्र दर्शितम्॥ २५॥

nistaraṅgaḥ sadaiuvāsau jagadetaccarācaram |

iti te sāṁkhyavijñānaṁ leśataḥ śakra darśitam|| 25 ||

Without motion always containing this universe with its animate and inanimate objects. Sakra, this is in brief the Samkhya knowledge revealed to you

या तत्त्वगणना संख्या तां पुरा शीलयेद्बुधः।

ततः साधर्म्यवैधर्म्यस्वरूपप्रभवादिकाम्॥ २६॥

yā tattvagaṇanā saṁkhyā tāṁ purā śīlayedbudhaḥ |

tataḥ sādharmyavaidharmyasvarūpaprabhavādikām || 26 ||

The wise should first deliberate(Sankya) on the collection of tatvas. Then on the homogeneous and divergent forms, capacity etc

कुर्याच्चर्चात्मिकां संख्यां शास्त्रतत्त्वोपदेशजाम्।

चर्चायामिह संख्यायां सिद्धायाममलात्मनि॥ २७॥

kuryāccarcātmikāṁ saṁkhyāṁ śāstratattvopadeśajām |

carcāyāmiha saṁkhyāyāṁ siddhāyāmamalātmani || 27 ||

He should enquire and discuss the various sastras, tatvas and sayings. By these enquiries received knowledge is blemishless

उदेति या समीचीना संख्या सत्तत्त्वगोचरा।

एषा सा परमा संख्या मत्प्रसादसमुद्भवा॥ २८॥

udeti yā samīcīnā saṁkhyā sattattvagocarā |

eṣā sā paramā saṁkhyā matprasādasamudbhavā || 28 ||

The knowledge attained by the pure who follow the tatvas is the supreme knowledge which is given by me as a favour and anugraham

सांख्यदर्शनमेतत्ते परिसंख्यानमीरितम्।

एवं हि परिसंख्याय सांख्या मद्भावमागताः॥ २९॥

sāṁkhyadarśanametatte parisaṁkhyānamīritam |

evaṁ hi parisaṁkhyāya sāṁkhyā madbhāvamāgatāḥ|| 29 ||

This is the exposition of Samkhya Philosophy enumerated as above. By following these principles, the Samkhyas attain my state of existence

उपायो यस्तृतीयस्ते वक्ष्यते योगसंज्ञकः।

योगस्तु द्विविधो ज्ञेयः समाधिः संयमस्तथा॥ ३०॥

upāyo yastṛtīyaste vakṣyate yogasaṁjñakaḥ |

yogastu dvividho jñeyaḥ samādhiḥ saṁyamastathā || 30 ||

The third method which is called 'Yoga' will be told to you. There are two types of yoga, Samadhi and Samyama

यमाद्यङ्गसमुद्भूता समाधिः संस्थितिः परे।

ब्रह्मणि श्रीनिवासाख्ये ह्युत्थानपरिवर्जिता॥ ३१॥

yamādyaṅgasamudbhūtā samādhiḥ saṁsthitiḥ pare |

brahmaṇi śrīnivāsākhye hyutthānaparivarjitā || 31 ||

Samadhi comes from practising Yama and other angas and becoming one with the Brahman Vasudeva and not returning

साक्षात्कारमयी सा हि स्थितिः सद्ब्रह्मवेदिनाम्।

ध्यातृध्येयाविभागस्था मत्प्रसादसमुद्भवा॥ ३२॥

sākṣātkāramayī sā hi sthitiḥ sadbrahmavedinām |

dhyātṛdhyeyāvibhāgasthā matprasādasamudbhavā || 32 ||

This state of realization is proper for the good knowers of  brahman. The identification of the meditator with the meditated happens due to my grace

संयमो नाम सत्कर्म परमात्मैकगोचरम्।

तत्पुनर्द्विविधं प्रोक्तं शारीरं मानसं तथा॥ ३३॥

saṁyamo nāma satkarma paramātmaikagocaram |

tatpunardvividhaṁ proktaṁ śārīraṁ mānasaṁ tathā || 33 ||

Samyama refers to the good deeds done only towards the Supreme Brahman(Paramatma). Which is again is of two types, relating to body and realting to mind

विस्तरेणाभिधास्येते समाधिः संयमस्तथा।

प्रथमो य उपायस्ते कर्मात्मा कथितः पुरा॥ ३४॥

vistareṇābhidhāsyete samādhiḥ saṁyamastathā |

prathamo ya upāyaste karmātmā kathitaḥ purā || 34 ||

I will now elaborate on Samadhi as well as Samyama. The first method is to one's prescribed  duties as told by me earlier.

संज्ञानं जनयेच्छुद्धमन्तःकरणशोधनात्।

तेन हि प्रीणिता साहं सदाचारनिषेवणात्॥ ३५॥

saṁjñānaṁ janayecchuddhamantaḥkaraṇaśodhanāt |

tena hi prīṇitā sāhaṁ sadācāraniṣevaṇāt || 35 ||

This method creates pure knowledge by purifying the anthakaranams. I am very much pleased as the persons confine themselves in doing good deeds (sat acharam)

ददामि बुद्धियोगं तमन्तःकरणशोधनम्।

सांख्यं नाम द्वितीयो य उपायः कथितस्तव॥ ३६॥

dadāmi buddhiyogaṁ tamantaḥkaraṇaśodhanam |

sāṁkhyaṁ nāma dvitīyo ya upāyaḥ kathitastava || 36 ||

I give them the Buddhi Yogam which cleans the anthakaranams further. The second method is called Samkhya about which I had already told

परोक्षः शास्त्रजन्योऽसौ निर्णयो दृढतां गतः॥

प्रत्यक्षतामिवापन्नो मत्प्रीतिं जनयेत्पराम्॥ ३७॥

parokṣaḥ śāstrajanyo'saue nirṇayo dṛḍhatāṁ gataḥ ||

pratyakṣatāmivāpanno matprītiṁ janayetparām || 37 ||

It is imperceptible and arises out of sacred scriptures. When it is finally determined and realized  creates extreme happiness to me

अहं संख्यायमाना हि स्वरूपगुणवैभवैः।

उद्भावयामि तज्ज्ञानं प्रत्यक्षं यद्विवेकजम्॥ ३८॥

ahaṁ saṁkhyāyamānā hi svarūpaguṇavaibhavaiḥ |

udbhāvayāmi tajjñānaṁ pratyakṣaṁ yadvivekajam || 38 ||

Then I recogonised in my real form, state and grandeur, raises in them the direct knowledge which is born of discrimination

तृतीयस्तु समाध्यात्मा प्रत्यक्षोऽविप्लवो दृढः।

प्रकृष्टसत्त्वसंभूतः प्रसादातिशयो हि सः॥ ३९॥

tṛtīyastu samādhyātmā pratyakṣo'viplavo dṛḍhaḥ |

prakṛṣṭasattvasaṁbhūtaḥ prasādātiśayo hi saḥ || 39 ||

The knowledge obtained in the samadhi , the third method is direct jnana which is uncorrupt and firm arising chiefly out of sathva and due to my grace

तृतीयस्य विधा योऽसौ संयमो नाम वर्णितः।

भोगैः शुद्धैस्त्रिधोद्भूतैरत्यन्तप्रीयते मम॥ ४०॥

tṛtīyasya vidhā yo'sau saṁyamo nāma varṇitaḥ |

bhogaiḥ śuddhaistridhodbhūtairatyantaprīyate mama || 40 ||

The other third method known as Samyama includes pure enjoyment arising out of three ways is very greatly pleases me

अहं हि तत्र विश्वात्मा विष्णुशक्तिः परावरा।

साक्षादेव समाराध्या देवो वा पुरुषोत्तमः॥ ४१॥

ahaṁ hi tatra viśvātmā viṣṇuśaktiḥ parāvarā |

sākṣādeva samārādhyā devo vā puruṣottamaḥ || 41 ||

There I am the Visvatma, sakti of Vishnu,, the totality and I am worshipped as myself or as Purushottama

इति ते कथिताः सम्यगुपायास्त्रय ऊर्जिताः।

शृणूपायं चतुर्थं मे सर्वत्यागसमाह्वयम्॥ ४२॥

iti te kathitāḥ samyagupāyāstraya ūrjitāḥ |

śṛṇūpāyaṁ caturthaṁ me sarvatyāgasamāhvayam || 42 ||

Thus I have told you about the three great methods. Now hear the fourth method which is called complete renunciation

तत्र धर्मान् परित्यज्य सर्वानुच्चावचाङ्गकान्।

संसारानलसंतप्तो मामेकां शरणं व्रजेत्॥ ४३॥

tatra dharmān parityajya sarvānuccāvacāṅgakān |

saṁsārānalasaṁtapto māmekāṁ śaraṇaṁ vrajet || 43 ||

There one gives up all angas whether high or low and after being burnt of worldly existance takes refugee only in me

अहं हि शरणं प्राप्ता नरेणानन्यचेतसा॥

प्रापयाम्यात्मनात्मानं निर्धूताखिलकल्मषम्॥ ४४॥

ahaṁ hi śaraṇaṁ prāptā nareṇānanyacetasā ||

prāpayāmyātmanātmānaṁ nirdhūtākhilakalmaṣam || 44 ||

The one who took refuge in me with unwavering mind, I allow him to identify himself with me once his mind is cleared of all sins

इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे उपायप्रकारविवरणं नाम षोडशोऽध्यायः॥

iti śrīpāñcarātrasāre lakṣmītantre upāyaprakāravivaraṇaṁ nāma ṣoḍaśo'dhyāyaḥ ||

This ends the sixteenth chapter named Upayaprakara Vivaranam in Lakshmi Tantram of Pancharatra Saram