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Lord Atreya replied that seeing the universe in the ''purusha'', and vice-versa, gives rise to true knowledge. With such (true) knowledge, one would realize that the ''atman'', or the Self, alone is responsible for bliss and sorrow and no one else. With this knowledge, one realizes that the whole world, being of the nature of activity and yoked to motivating factors etc. is as own self, one awakens the primary knowledge leading to salvation. The word ''loka'' here denotes aggregation. Generally, the entire universe (and the ''purusha'') is made up of six constituents. [7]

Lord Atreya replied that seeing the universe in the ''purusha'', and vice-versa, gives rise to true knowledge. With such (true) knowledge, one would realize that the ''atman'', or the Self, alone is responsible for bliss and sorrow and no one else. With this knowledge, one realizes that the whole world, being of the nature of activity and yoked to motivating factors etc. is as own self, one awakens the primary knowledge leading to salvation. The word ''loka'' here denotes aggregation. Generally, the entire universe (and the ''purusha'') is made up of six constituents. [7]

==== Dukha (miseries) and sukha (happiness) of the purusha (man / individual) ====

==== ''Dukha'' (miseries) and ''sukha'' (happiness) of the ''purusha'' (man / individual) ====

   

   

तस्य हेतुः, उत्पत्तिः, वृद्धिः, उपप्लवः, वियोगश्च|  

तस्य हेतुः, उत्पत्तिः, वृद्धिः, उपप्लवः, वियोगश्च|  

तस्य हेतुः सर्वलोकसामान्यज्ञानम्|  

तस्य हेतुः सर्वलोकसामान्यज्ञानम्|  

एतत्प्रयोजनं सामान्योपदेशस्येति||८||  

एतत्प्रयोजनं सामान्योपदेशस्येति||८||  

tasya hētuḥ, utpattiḥ, vr̥ddhiḥ, upaplavaḥ, viyōgaśca|  

tasya hētuḥ, utpattiḥ, vr̥ddhiḥ, upaplavaḥ, viyōgaśca|  

tatra hēturutpattikāraṇaṁ, utpattirjanma, vr̥ddhirāpyāyanam, upaplavō duḥkhāgamaḥ, ṣaḍdhātuvibhāgōviyōgaḥ sajīvāpagamaḥ sa prāṇanirōdhaḥ sa bhaṅgaḥ sa lōkasvabhāvaḥ|tasya mUlaM sarvopaplavAnAM ca pravRuttiH, nivRuttiruparamaH|  

tatra hēturutpattikāraṇaṁ, utpattirjanma, vr̥ddhirāpyāyanam, upaplavō duḥkhāgamaḥ, ṣaḍdhātuvibhāgōviyōgaḥ sajīvāpagamaḥ sa prāṇanirōdhaḥ sa bhaṅgaḥ sa lōkasvabhāvaḥ|tasya mUlaM sarvopaplavAnAM ca pravRuttiH, nivRuttiruparamaH|  

tasya hetuH sarvalokasAmAnyaj~jAnam|  

tasya hetuH sarvalokasAmAnyaj~jAnam|  

etatprayojanaM sAmAnyopadeshasyeti||8||  

etatprayojanaM sAmAnyopadeshasyeti||8||  

tasya hetuH, utpattiH, vRuddhiH, upaplavaH, viyogashca|  

tasya hetuH, utpattiH, vRuddhiH, upaplavaH, viyogashca|  

tatra heturutpattikAraNaM, utpattirjanma, vRuddhirApyAyanam, upaplavo duHkhAgamaH, ShaDdhAtuvibhAgo viyogaH sajIvApagamaH sa prANanirodhaH sabha~ggaH sa lokasvabhAvaH|  

tatra heturutpattikAraNaM, utpattirjanma, vRuddhirApyAyanam, upaplavo duHkhAgamaH, ShaDdhAtuvibhAgo viyogaH sajIvApagamaH sa prANanirodhaH sabha~ggaH sa lokasvabhAvaH|  

tasya hetuH sarvalokasAmAnyaj~jAnam|  

tasya hetuH sarvalokasAmAnyaj~jAnam|  

etatprayojanaM sAmAnyopadeshasyeti||8||  

etatprayojanaM sAmAnyopadeshasyeti||8||  

There are hetu, utpatti, vriddhi, upaplava and viyoga for purusha (man) and loka (universe). Hetu is the cause of manifestation, utpatti is germination or birth, vriddhi is growth, upaplava is advent of miseries. Viyoga is departure of soul, cessation of vital breath, disruption, dissolution of the six constituents and the reverting to the primordial state. The root cause of universe and all upaplava(advent of miseries) is pravritti (action/attachment). Nivritti (inaction/detachment from worldly affairs) leads to its destruction (of all miseries). Attachment leads to miseries and detachment to bliss. Realization of this fact is truth (pure knowledge). Imparting this knowledge is the purpose of describing this principle. [8]

 

Cause of pravritti (attachment) and method of nivritti (detachment):

There are ''hetu, utpatti, vriddhi, upaplava'' and ''viyoga'' for ''purusha'' (man) and ''loka'' (universe). ''Hetu'' is the cause of manifestation, ''utpatti'' is germination or birth, ''vriddhi'' is growth, ''upaplava'' is advent of miseries. ''Viyoga'' is departure of soul, cessation of vital breath, disruption, dissolution of the six constituents and the reverting to the primordial state. The root cause of universe and all ''upaplava''(advent of miseries) is ''pravritti'' (action/attachment). ''Nivritti'' (inaction/detachment from worldly affairs) leads to its destruction (of all miseries). Attachment leads to miseries and detachment to bliss. Realization of this fact is truth (pure knowledge). Imparting this knowledge is the purpose of describing this principle. [8]

 

==== Cause of ''pravritti'' (attachment) and method of ''nivritti'' (detachment) ====

 

अथाग्निवेश उवाच- किम्मूला भगवन्! प्रवृत्तिः, निवृत्तौ च क उपाय इति||९||  

अथाग्निवेश उवाच- किम्मूला भगवन्! प्रवृत्तिः, निवृत्तौ च क उपाय इति||९||  

athāgnivēśa uvāca- kimmūlā bhagavan! pravr̥ttiḥ, nivr̥ttau ca ka upāya iti||9||  

athāgnivēśa uvāca- kimmūlā bhagavan! pravr̥ttiḥ, nivr̥ttau ca ka upāya iti||9||  

athAgnivēśaa uvAca- kimmUlA bhagavan! pravRuttiH, nivRuttau ca ka upAya iti||9||  

athAgnivēśaa uvAca- kimmUlA bhagavan! pravRuttiH, nivRuttau ca ka upAya iti||9||  

Agnivesha then asks, "What is cause of pravritti (attachment) and methods of nivritti  (detachment) ?". [9]

 

Agnivesha then asks, "What is cause of pravritti (attachment) and methods of nivritti  (detachment) ?".[9]

 

भगवानुवाच- मोहेच्छाद्वेषकर्ममूला प्रवृत्तिः|  

भगवानुवाच- मोहेच्छाद्वेषकर्ममूला प्रवृत्तिः|  

तज्जा ह्यहङ्कारसङ्गसंशयाभिसम्प्लवाभ्यवपातविप्रत्ययाविशेषानुपायास्तरुणमिव द्रुममतिविपुलशाखास्तरवोऽभिभूयपुरुषमवतत्यैवोत्तिष्ठन्ते; यैरभिभूतो न सत्तामतिवर्तते|  

तज्जा ह्यहङ्कारसङ्गसंशयाभिसम्प्लवाभ्यवपातविप्रत्ययाविशेषानुपायास्तरुणमिव द्रुममतिविपुलशाखास्तरवोऽभिभूयपुरुषमवतत्यैवोत्तिष्ठन्ते; यैरभिभूतो न सत्तामतिवर्तते|