Shloka 1
Ātma-saṃyama-dharma: One-pointedness of Mind and Senses (शुक–व्यास संवादः)
- पाँच इन्द्रियाँ, पाँच इन्द्रियोंके विषय, स्वभाव (शीतोष्णादि धर्म), चेतना (ज्ञानशक्ति), मन, प्राण, अपान और जीव-- ये सोलह तत्त्व पूर्वमें २३९ वें अध्यायके १३ वें श्लोकमें बतला चुके हैं। द्विचत्वारिशर्दाधिकद्विशततमो< ध्याय: आश्रमधर्मकी प्रस्तावना करते हुए ब्रह्मचर्य-आश्रमका वर्णन शुक उवाच क्षरात्प्रभृति यः सर्ग: सगुणानीन्द्रियाणि च । बुद्ध्यैश्वर्यातिसगों<5यं प्रधानश्वात्मन: श्रुतम्,शुकदेवजीने पूछा--पिताजी! क्षर अर्थात् प्रधानसे जो चौबीस तत्त्वोंवाली सामान्य सृष्टि हुई है तथा शब्द आदि विषयोंसहित जो इन्द्रियाँ हैं, उनकी सृष्टि बुद्धिके सामर्थ्यसे हुई है, अत: यह अतिसर्ग--असाधारण सृष्टि है। बन्धनकारी होनेके कारण इसे प्रमुख या प्रबल माना गया है, यह दोनों प्रकारकी सृष्टि पुरुषके संनिधानसे, प्रकृतिसे उत्पन्न हुई है; यह सब मैंने पहले सुन लिया है
śuka uvāca | kṣarāt prabhṛti yaḥ sargaḥ sa-guṇānīndriyāṇi ca | buddhy-aiśvaryātisargo 'yaṃ pradhānaś cātmanaḥ śrutam ||
Śuka said: “Father, I have already heard about the emanation that begins from the perishable principle—Pradhāna—namely the general creation consisting of the twenty-four principles, and also about the senses together with their objects and qualities. Since this further, exceptional creation proceeds through the power of intellect, it is called an atisarga (special emanation). Because it becomes a cause of bondage, it is regarded as predominant and forceful. Both these modes of creation arise from Prakṛti in the presence of Puruṣa; this much I have already learned.”
शुक उवाच
Educational Q&A
The verse frames creation in Sāṅkhya terms: a general emanation from Pradhāna (the primordial, perishable principle) and a further ‘special’ emanation linked with the intellect’s power. It highlights that such emanations, especially when tied to sense-objects and qualities, become causes of bondage—hence the need for discernment leading toward liberation.
Śuka addresses his father (Vyāsa, implied) and summarizes what he has already learned about two modes of creation—general and exceptional—setting the stage for further instruction in the chapter’s broader discussion (introduced as part of the lead-in to āśrama-dharma, especially brahmacarya).