Shloka 32
Soma Pacifies the Pracetās; Dakṣa’s Haṁsa-guhya Prayers; Hari Grants Creative Power
अस्तीति नास्तीति च वस्तुनिष्ठयो- रेकस्थयोर्भिन्नविरुद्धधर्मणो: । अवेक्षितं किञ्चन योगसाङ्ख्ययो: समं परं ह्यनुकूलं बृहत्तत् ॥ ३२ ॥
astīti nāstīti ca vastu-niṣṭhayor eka-sthayor bhinna-viruddha-dharmaṇoḥ avekṣitaṁ kiñcana yoga-sāṅkhyayoḥ samaṁ paraṁ hy anukūlaṁ bṛhat tat
‘ہے’ اور ‘نہیں ہے’—ایسے متضاد اقوال رکھنے والے آستک اور ناستک دو گروہ ہیں، مگر دونوں کا موضوع ایک ہی پرم تَتْو ہے جو مختلف مگر غیر متناقض اوصاف رکھتا ہے۔ یوگی پرماتما کو مان کر روحانی سبب تک پہنچتا ہے؛ سانکھیہ کا تجزیہ کرنے والا محض مادی عناصر میں الجھ کر بےشکل نتیجے کی طرف مائل ہوتا ہے اور اعلیٰ سبب کو نہیں مانتا۔ پھر بھی انجام کار دونوں ہی اسی پرم برہمن کی طرف اشارہ کرتے ہیں۔ میں اسی پرب्रहمن کو سجدۂ تعظیم پیش کرتا ہوں۔
Actually there are two sides to this argument. Some say that the Absolute has no form ( nirākāra ), and others say that the Absolute has a form ( sākāra ). Therefore the word form is the common factor, although some accept it ( asti or astika ) whereas others try to negate it ( nāsti or nāstika ). Since the devotee considers the word “form” ( ākāra ) the common factor for both, he offers his respectful obeisances to the form, although others may go on arguing about whether the Absolute has a form or not.
FAQs
It teaches that the one Supreme Reality can be spoken of as both 'existing' and 'not existing'—not as a contradiction, but because the same Truth manifests different, non-opposing aspects depending on how it is approached and described.
In his prayers, Daksha acknowledges the Lord’s transcendence beyond limited categories, showing that the Supreme can be approached through different systems (Yoga and Sāṅkhya) while remaining one, impartial, and ultimately benevolent.
Hold a broader, non-sectarian view: different disciplines and descriptions may emphasize different aspects of the same Divine Reality—so practice sincerely, avoid quarrel over labels, and cultivate devotion and humility toward the Supreme.