rīmad Bhagavad Gītā 16 страница

8. Centre your mind on Me alone; and let your intellect (Buddhi) be absorbed in Me. Then, you will abide in Me alone hereafter; there is no doubt.

atha cittaṃ samādhātuṃ na śaknoṣi mayi sthiram | abhyāsa-yogena tato mām-icchāptuṃ dhanañjaya || 9 ||

9. If now, you are unable to centre your mind on Me in deep meditation, then seek to reach Me, O Arjuna (Dhananjaya), by the Yoga of constant Practice.

Commentary

“Now, if you are unable to focus your mind immediately on Me in deep meditation, then try to reach Me by the ‘Yoga of Constant Mindfulness’ (Abhyāsa Yoga) — that is, by practicing constant mindfulness, full of intense love, of the ocean of My manifold personal attributes of unlimited excellence such as beauty, affability, friendliness, affection, compassion, sweetness, majesty, magnanimity, fortitude, valour, omnipotence, omniscience, freedom from wants, accomplished of resolves, supreme sovereignty, the ultimate Cause of all, and of being the antithesis of all that is negative.”

abhyāse’pyasamartho’si mat-karma paramo bhava | mad-artham api karmāṇi kurvan siddhim avāpsyasi || 10 ||

10. If you are incapable of even this practice of mindfulness, then devote yourself to serving Me. For even by dedicating your actions to Me, you will attain perfection.

Commentary

“If you are incapable of practising mindfulness in the above manner, then devote yourself to such religious service such as the construction of temples, laying out temple gardens, lighting lamps therein, sweeping, sprinkling water and plastering the floor, gathering flowers, making offerings to Me, chanting My names, circumambulating temples, praising Me, prostrating to Me etc. Do these activities with fondest love. Even performing delightful works such as these, you will very soon become steadily focused on Me as through the practice of mindfulness, and will gain perfection through attaining Me.”

athaitad apyaśakto’si kartuṃ mad-yogam āśritaḥ | sarva karma phala tyāgaṃ tataḥ kuru yatātmavān || 11 ||

11. If you are unable to do even this, then, having resorted to My Yoga with a subdued mind, renounce the fruits of every action.

Commentary

“If you are unable to do even this, then ‘having resorted to My Yoga,’ — that is, if you are unable even to do service to Me which is a component of Bhakti Yoga, whereby, I am regarded as the exclusive and sole objective of love through meditation — then you should resort to the Akṣara Yoga described in the first six chapters. This consists of contemplation on the nature of the Jīvatma. This [eventually] engenders devotion to Me and as a start to this practice (of Akṣara Yoga), practice disinterested action.” ‘With a controlled mind’ — means having subdued the thought processes.

The intellectual conviction that Krishna is the only worthy objective of attainment and love arises only when all the Karmic reactions of an aspirant are completely destroyed. By the performance of works without attachment to their results and doing them only as service to the Lord, Self-realisation arises. From this realisation one ceases to identify the Self with the physical body, and with the removal of the veil of nescience one realises that one is a śeṣa (subsidiary/dependant) in relation to the Lord. It is then that consummate devotion to the Lord spontaneously arises.

śreyo hi jñānam abhyāsāt jñānād-dhyānaṃ viśiṣyate | dhyānāt karma phala tyāgas tyāgāt-chāntir anantaram || 12 ||

12. Wisdom is far better than the practice [of mindfulness of the Lord]. Meditation is esteemed to be better than wisdom; and the renunciation of fruits of action is better than meditation — from such renunciation, peace ensues.

Commentary

In the absence of a spontaneous intense love for the Lord, the practice of mindfulness of the Lord is difficult, so therefore the next best means to well-being is the attainment of wisdom — which is direct Self-realisation by contemplating on the imperishable nature of the Ātman (Akṣara). Better than imperfect Self-realisation, is perfect meditation on the Self, as it is more conducive to one’s well-being. More conducive to well-being than imperfect meditation, is the work performed with renunciation of the rewards.

The peace of mind that follows the absolution of sins, is attained only through the performance of works without a desire for their fruits. When the mind is at peace, perfect meditation on the Ātman is possible. From meditation one obtains the direct realisation of the Ātman. From this direct Self-realisation arises consummate devotion. It is in this format alone that Atma-nistha or ‘establishment in the Ātman’ becomes useful for a person who is incapable of practising Bhakti Yoga. And for one practising the discipline for Self-realisation (Jñana Yoga) without perfect tranquillity of mind, unmotivated work (Karma Yoga), which includes contemplation on the nature of the Self, is the better path to Self-realisation — this is the purport.

Now Sri Krishna enumerates the attributes required of one intending to perform unmotivated work: —

adveṣṭā sarva bhūtānāṃ maitraḥ karuṇa eva ca | nir-mamo nir-ahaṅkāraḥ sama duḥkha sukha kṣamī || 13 ||

13. Not prejudiced towards any living being, friendly and compassionate to all, free from the notions of ‘I’ and ‘mine’, and regarding all pain and pleasure with equanimity, and forbearing;

santuṣṭaḥ satataṃ yogī yatātmā dṛḍha-niścayaḥ |

mayyarpita mano buddhiḥ yo mad-bhaktaḥ sa me priyaḥ || 14 ||

14. contented, constantly contemplating, self-restrained and firm in one’s convictions, dedicating the mind and intellect to Me — such a devotee is dear to Me.

Commentary

“That devotee is most dear to Me who never hates any being even though they hate him and do him wrong. For he has the attitude that the Lord impels these beings to hate him and to do him wrong in order to punish him for his transgressions. He demonstrates a friendly disposition towards all beings in spite of being hated and aggrieved. He evinces compassion — shows mercy to suffering beings. He is free from the feeling of ‘I-ness’, — that is, free from the delusion that the body is the Self. Therefore, pain and pleasure are the same to him. He is free from depression and exultation resulting from pain and pleasure arising from his deeds. He is ‘forbearing’ — that is, remains unaffected even by pleasure and pain which arise from the inevitable contact with sense-objects. He is ‘contented’ — satisfied with whatever chance may bring him for the sustenance of his body. He is ‘constantly contemplating’ — constantly practicing mindfulness of the Self as being different from material nature. He is ‘self-restrained’ — namely, engaged in controlling the thought processes. He is of ‘firm conviction’ — regarding the doctrines taught in this Science of the Self. His ‘mind and intellect are dedicated to Me’ — in the certitude that Bhagavan Vasudeva alone is propitiated by unmotivated works, and when duly reverenced, He will reveal to me the direct vision of the Ātman. Such a devotee of mine, who acts in this manner as a Karma Yogin, is dear to Me.”

yasmān no dvijate loko lokān nodvijate ca yaḥ | harṣāmarṣabhayo-dvegaiḥ mukto yaḥ sa ca me priyaḥ || 15 ||

15. He by whom the world is not disturbed, and who is not disturbed by the world, who is free from joy and jealousy, fear and repulsion — he is dear to me.

Commentary

The Karma Yogi does nothing to cause affliction to any being in the world. He has no cause to fear the world — no action on the part of others can cause him disturbance because of complete freedom from antagonism towards the world. Therefore he does not show favour towards some and intolerance towards others; he does not fear some or is repulsed by others.

anapekṣaḥ śucir dakṣaḥ udāsīno gatavyathaḥ | sarvārambha parityāgī yo mad bhaktaḥ sa me priyaḥ || 16 ||

16. One who is free from expectations, who is uncontaminated, skilled, impartial and free from anxiety, who has renounced every undertaking— is dear to Me.

Commentary

‘Free from expectations’ — means no longer desires anything except Self-realisation; ‘uncontaminated’ — refers to one whose body is nourished only on the food prescribed by the Scriptures; one who is ‘skilled’ — is an expert in performing works that are enjoined by the Scriptures; one who is ‘impartial’ — is not interested in deeds other than those enjoined by the Scriptures. One who is free from ‘anxiety’ — is free from disturbances caused by heat, cold, contact with coarse things and other such experiences which are inevitably associated with the performance of prescribed activities; one who ‘renounces all undertakings’ — renounces those of a selfish nature but not those demanded by the Scriptures.

yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati | śubhāśubha parityāgī bhaktimān yaḥ sa me priyaḥ || 17 ||

17. One who is full of devotion to Me, who rejoices not, nor hates, nor grieves, nor desires, and who renounces both merit and demerit — such a devotee is dear to me.

Commentary

The Karma Yogi does not ‘rejoice’ — on obtaining things which are generally considered to be the causes of joy. He does not ‘hate’ — on obtaining anything undesirable; he does not ‘grieve’ — that is, is not affected by common deprivations which generally cause grief such as the loss of spouse, child, fortune etc.; who ‘does not desire’ these things if he does not already have them. He ‘renounces both merit and demerit’ — because, like demerit, merit also causes bondage there being no difference between them in this respect.

samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ | śītoṣṇa sukha duḥkheṣu samaḥ saṅga vivarjitaḥ || 18 ||

18. He who is impartial to both foe and friend, honour and dishonour, who is indifferent to both cold and heat, pleasure and pain and who is free from all attachments;

tulya nindā stutir maunī santuṣṭo yena kenacit | aniketaḥ sthira-matiḥ bhaktimān me priyo naraḥ || 19 ||

19. to whom both censure and praise are equal, who is silent [when praised or abused] and content with any condition, who has no home, who is steady of mind, and who is devoted to Me — dear to Me is such a person.

Commentary

The general (abstract) absence of hate etc., towards foes and friends has already been taught in the verse beginning with, ‘He who never hates any being’ (11.13). What is now stressed is that specific equanimity which is to be practiced when such friends and enemies are actually present before one. One who has no ‘home’, refers to freedom from attachment to home and possessions. He possesses steadiness of mind with regard to the Ātman — because of this he is also balanced even in honour and dishonour.

Emphasising the superiority of Bhakti-Niṣṭha (devotion) over Ātma-Niṣṭha (gnosis), Sri Krishna now concludes in accordance with what is stated at the beginning of this chapter.

ye tu dharmyāmṛtam idaṃ yathoktaṃ paryupāsate | śraddha-dhānāḥ mat-paramā bhaktāste’tīva me priyāḥ || 20 ||

20. But those devotees who adopt this ambrosial virtuous conduct (dharma) as taught above, who are full of faith and who regard Me as the Supreme — they are exceedingly dear to Me.

Commentary

“But those who practice Bhakti Yoga— which is an ambrosial path of virtuous conduct, that is, which is both good and delectable at the same time, and which, even as a means, is equal to its end in being most profitable — and adopt it as instructed in the stanza beginning with ‘Those who centre their minds on Me’ (12.2) — such devotees are exceedingly dear to Me.”

hariḥ oṃ tatsat

iti śrīmad bhagavad gītāsūpaniṣatsu brahma-vidyāyāṃ yoga-śāstre

śrī-kṛṣṇārjuna saṃvāde bhakti yogo nāma dvādaśo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga

The dialogue between Sri Krishna and Arjuna

Ends the twelfth discourse entitled

“Communion through Devotion”

Chapter 13 t

Prakṛti-Puruṣa-viveka Yogaḥ

Differentiation between Spirit & Matter

Summary of the Teaching

jivātman, which is a preliminary to the meditation on Krishna, the Supreme Brahman, he teaching in the first set of six chapters, dealt with the essential nature of the

the ultimate object of attainment. The two disciplines of Knowledge/meditation (Jñāna Yoga) and Non-desiderative Work (Karma Yoga) as means of spiritual advancement have also been taught.

Following that, in the middle set of six chapters, the practice of intense and one-pointed Bhakti Yoga, preceded by the teaching on the supreme goal — the Glorious Supreme Being, were expounded upon. Incidentally it was pointed out, that Bhakti Yoga is also the means of attainment for those who desire power & wealth (aiśvarya) and also for those who aspire after the state of self-isolated liberation (kaivalya),

In this present set of 6 chapters, the topics mentioned in the first two groups are examined in greater detail. These are; the essential nature of Prakrti (Material Nature) and of the Jivātman, and of the universe comprised of the combination of these two; the essential nature of the Supreme Lord and the basic features of the paths of Karma (Action), Jñana (Knowledge) and Bhakti (Devotion) and the ways of practicing these disciplines.

Now, in this, the thirteenth chapter the following topics are discussed: —

(1) the nature of the body and the Self;

(2) an investigation of the physical body as it really is;

(3) the means of attaining liberation from embodiment;

(4) the investigation of the Jīva in a state of separation from a body; (5) the investigation of the causes of physical embodiment by the Jīva and

(6) the method of discriminating between Matter and Spirit.

(Some editions of the Gita begin this chapter with a question by Arjuna:—)

śrī arjuna uvāca prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñam eva ca | etad veditum icchāmi jñānaṃ jñeyaṃ ca keśava || 1 ||

Arjuna Asked

O Kesava, I desire to learn about the spirit and about matter, about the Field and its Knower, about knowledge and the knower.

Śrī Bhagavān uvāca idaṃ śarīraṃ kaunteya kṣetram ityabhidhīyate | etad yo vetti taṃ prāhuḥ kṣetrajñā iti tad vidaḥ || 2 ||

The Lord said:

2. This body, O Arjuna, is called the Field (Kṣetra). One who knows it is called the ‘Knower of the Field’ (Kṣetrajña), by the enlightened ones.

Commentary

In reference to the body one says; ‘I am a god’, ‘I am a human’, ‘I am fat’, ‘I am thin’ etc. according to the principle of co-ordinate predication (samānādhikaraṇya) the ‘I’ referred to is the experiencing Self (jivātman), and that which is experienced [as fat, thin etc] refers to something other than the Self i.e. the body. The enlightened ones understand that the body is only the Field where the fruits of past deeds are reaped by the Self, which is different from the body.

It is obvious that when one sees an object like a pot which is different from one's body, one thinks — 'I, a god, see this pot' or 'I, a human see it' etc., in this case one is identifying with one’s body by the principle of samānādhikaraṇya. In the same way one also experiences the body as an object of knowledge when one says:— ‘I know this body.’ Thus, if the body is a knowable object, it must be different from the knowing subject. Therefore, the Self as Field-knower (Kṣetrajña), is different from the body which is an object of knowledge like a pot and other things.

But in practical terms one's body is inseparable from oneself; for it constitutes a fundamental attribute of the Self like the 'cow-ness' of the cow. The knowing Self is however unique in being an eternal and subtle form of consciousness and can only perceive itself through a mind refined by Yoga and not by mundane awareness. The ignorant regard the Self as being a physical phenomena because of its intimate involvement with material nature. Sri Krishna thus declares later on:— ‘When, being associated with the Guṇas, the Self departs or stays or experiences the deluded perceive it not, only those who are enlightened see’. (15.10).

For a more detailed polemic please see appendix.

kṣetrajñaṃ cāpi māṃ viddhi sarva kṣetreṣu bhārata | kṣetra kṣetrajñayor-jñānaṃ yat tajjñānam mataṃ param || 3 ||

3. And know Me also as the Kṣetrajña in all Fields, O Arjuna. The knowledge of both the Field and its Knower is, in My view, the highest knowledge.

Commentary

As the Overself, Krishna is the ‘Field-Knower’ in all the bodies such as those of gods, humans, animals and antigods. By the expression 'also' (api) it can be inferred that the body itself is also a manifestation of Krishna. Just as the body cannot exist separately from the ātman on account of its being an attribute [eg. like the mango and its taste] and consequently when referring to the body one actually refers to the ātman according to the principle of co-ordinate predication, in the same manner, both the body (Field) and the Self (Field-Knower), on account of both of their being inseparable attributes of Krishna’s can thus be denoted as ‘one with Krishna’.

The Veda teaches that the Supreme Being is the Overself both the Kṣetra (Field) and the Kṣetrajña (Jīva), because of their being like His ‘body’ [corporeality]. For example see the passages from the Brhad-aranyaka Upanishad beginning with 3.7.3).

The Advaitin claims that this passage teaches absolute identity between the Jīva and Iśvara. Rāmānuja’s position is that the relationship is not one of absolute ontological identity but only one of identity of reference of several inseparable entities to a common substratum — known technically as Samānādhikaraṇya or co-ordinate predication. The literal meaning of the expression is 'the relation of abiding in a common substratum'. The relation of the Jīva and Prakrti to Iśvara is as of body and self or as a mode (Prakara) and its substratum. The relation between the body and Self of an ordinary being is, only separable at death. But it is inseparable in the case of Iśvara and this Jīva-cum-Prakrti ‘body’. In this sense Iśvara is the Field-knower (Kṣetrajña) of the Field (Kṣetra) constituted of all individual entities sentient and insentient, just as in each individual personality the Jīva and the body are the field-knower and the field respectively.

Being in co-ordinate predication (Samānādhikaraṇya), Brahman is an inseparable but mutually distinct complex of the Prakrti, Jīva and Iśvara. the cosmic mode of body constituted of Prakrti and Puruṣa is at intervals in alternate states of latency and patency (Pralaya and Sṛṣṭi or dissolution and manifestation). As the Essence-self of a complex whole, He can be denoted by any of the terms entering into it—Iśvara, Prakrti or Jīva. Brahman is sometimes mentioned in the Vedas as Asat (non-existent) when everything is in latency in Pralaya, and as Sat (existent) when all entities are in manifestations (Sṛṣṭi). All these expressions denote Him only. He is described in some texts as attributeless. It means only that He is without any undesirable negative qualities. He is on the other hand endowed with countless auspicious attributes.

tat kṣetraṃ yacca yādṛk ca yad vikāri yataśca yat | sa ca yo yat prabhāvaśca tat samāsena me śṛṇu || 4 ||

4. Learn briefly from Me what the Field is, and what it is like, what its modifications are, what purpose it serves, what it's [nature] is; and what the Self is and what its potencies are.

ṛṣibhir bahudhā gītaṃ chandobhir vividhaiḥ pṛthak | brahma-sūtrapadaiścaiva hetumadbhir viniścitaiḥ || 5 ||

5. It has been lauded by the sages in various ways, in various distinctive hymns of the Vedas, and also in the sound logic and conclusive arguments of the Brahma-sutras.

Commentary

It is this truth regarding the Kṣetra and Kṣetrajña that has been sung in various ways by

Parasara and other sages. For example:—

'I and you and others O King, are composed of the elements; and the elements following the stream of the Gunas, assume a physical shape, But the Gunas such as Sattva and the rest, O ruler of the earth, are dependent on Karma; and Karma, accumulated by nescience [which mistakes the non-self for the Self], influences the condition of all beings without exception. The Self is [essentially] pure, imperishable, tranquil, transcends the Gunas and is pre-eminent over Prakrti' (V.P 2.13.69-71)

The body, characterised by head, hands, feet and the like is different from Puruṣa.' Which of these O King should I designate by the name "I"?. (Ibid., 2.13.89)

'Are you the head or chest, or else the belly? Are you indeed the feet and other limbs or do they belong to you, O King? You are distinct in your nature from all your bodily parts, O King, become intelligent and consider — "Who am I" '. (Ibid., 1, 3.102-3)

In various distinctive hymns of the Vedas, Rig Yajus, Saman and Atharvan the distinction of body and the Self has been sung. (Tait. Up., 2.1.2 & 2.4.2 & 1.5.2).

The Supreme Self (Paramātma) consisting of bliss absolute, is declared to be the Overself of the individual Self (Kṣetrajña). Similarly all the three Vedas; (Rig, Saman and Yajur) in their various methods of teaching, affirm the separate and distinctive existence of the Kṣetra and the Kṣetrajña with Brahman as their Overself.

Likewise, the same doctrine is taught in the Brahma-Sutra; the aphorisms concerning Brahman, known also as the Shariraka-Sutras, (“the aphorism concerning the embodied one”) which are comprised of cogent, reasoned, logical and irrefutable conclusions. In the Sutras commencing with, ‘Space is not created because there are no Vedic declarations to that effect’ (B.S., 2.3.1), the nature and the attributes of the Kṣetra are determined. In the Sutras commencing with — ‘The individual Self has no beginning because there are no Scriptural statements to that effect and because of its eternality, [determined] from them (the Vedas)’ (Ibid., 2.3.18), the true nature of the Kṣetrajña is established. In the Sūtras — ‘But from the Supreme, this Being declared by the Vedas’ (Ibid., 2.3.40), it is explained that the Lord is the Overself of the individual Self because He controls it.

mahā-bhūtāny-ahaṅkāro buddhir-avyaktam eva ca | indriyāṇi daśaikaṃ ca pañca cendriya gocarāḥ || 6 ||

6. The principle elements, the Ahaṅkāra, the Buddhi, the Avyakta, the ten senses and the one besides, and the five objects of the senses;

icchā dveṣaḥ sukhaṃ duḥkhaṃ saṅghātaścetanā dhṛtiḥ | etat kṣetraṃ samāsena savikāram udāhṛtam || 7 ||

7. … attraction, aversion, pleasure and pain — thus the component elements of the Field, which is the basis of consciousness have been recounted along with its modifications.

Commentary

The principle elements, the Ahaṅkāra, the Buddhi and the Avyakta are factors that produce the body or Field. The 'principle elements' are the earth, water, fire, air and ether. The 'Ahaṅkāra' (ego-sense) here refers to the Bhūtadi (primeval elements). The 'Buddhi' is what is called Mahat or cosmic intelligence; the 'Avyakta' is also known as the Prakrti or Material Nature. The 'ten senses and the one' and the ‘five objects of senses’ are principles rooted in the Kṣetra. The five sensory organs are ears, skin, eyes, taste buds and nose. The five motor organs are tongue (speech), hands, feet, and the organs of excretion and reproduction — these are known as the ten senses. The Manas or organ of internal perception — the mind, is the additional 'one'. The 'objects of the senses' are five — sound, feel, form, taste and smell.

Attraction, aversion, pleasure and pain, being the effects of the Field, are said to be its modifications. Though attraction, aversion, pleasure and pain are said to be the characteristics of the Self, yet they arise from the association of the Self with the body or Field. Krishna will later in verse 20 affirm that they are the characteristics of the Self.

The combination of elements serves as the support (Adhrti) of the Self. As such, the word Adhrti means substratum. The combination of material elements produces the substratum (mind-body) as a device for the Self to experience pleasure and pain, and to acquire worldly experiences as well as final liberation. The combination of elements is formed by the substances commencing with the Prakrti and ending with the earth. These form a Sanghata or an aggregate of elements and this is called the Field.

Now certain virtues, the produce of the Kṣetra, which are worthy of being cultivated as they are the means for securing the knowledge of the Self, are enumerated.

amānitvam adambhitvam ahiṃsā kṣāntir ārjavam | ācāryopāsanaṃ śaucaṃ sthairyam ātma-vinigrahaḥ || 8 ||

8. Humility, absence of ostentation, non-injury, forbearance, integrity, service of the preceptor, purity, resoluteness and self-restraint;

Commentary

'Humility' (amānitvam) — means showing respect towards eminent people. 'Absence of ostentation' (adambhitvam) — 'dambha' is the practice of Dharma in order to be acclaimed as a virtuous person; freedom from this is un-ostentatiousness, non-injury (ahimsa) — absence of the proclivity to injure others by means of speech, mind and body. Forbearance' (Kṣānti) — is the state of remaining free of resentment towards those who cause one harm. Integrity (ārjava) — complete harmony of one's thought, speech and action in one’s dealing with all other beings. 'Service to the preceptor' — being intent on prostrating, questioning, performing service etc., to the teacher who imparts the knowledge of the Self. 'Purity' — is the maintenance of the ideal state of thought, speech and action, as enjoined by the Shastras, for the reception of the knowledge of the Self and its realisation. 'Resoluteness' — is possessing unshakeable conviction in the teachings of the Shastras concerning the Self. 'Self-restraint' — mean withdrawing the attention from all objects that are different in nature from the Self.

indriyārtheṣu vairāgyam anahaṅkāra eva ca | janma-mṛtyu-jarā-vyādhi duḥkha doṣānudarśanam || 9 ||

9. Dispassion for sense-gratification and also absence of self-affirmative ideation, perception of balefulness in birth, death, old age, disease and sorrow;

Commentary

'Dispassion for sense-gratification' — means development of a distaste for all objects different from the Self by the constant practice of mindfulness of the imperfection in them. 'Absence of self-affirmative ideation’ (anahaṅkāra) — means freedom from the misconception that the body is the Self. This is only an example for other misconceptions too — it also indicates freedom from the feeling of possession towards one's own things and those of others. 'Perception of balefulness in birth, death, old age, disease and sorrow' — means constant reflection upon the unfavourableness of the inevitable conditions of birth, death, old age, disease and suffering associated with the body.

asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu | nityaṃ ca sama-cittatvam iṣṭān-iṣṭopapattiṣu || 10 ||

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