12.017
Library: Yudhishthira advises his brothers and Draupadi on truth.
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Yudhishthira said;)
Yudhishthira said:
असन्तोषः प्रमादश्च मदो रागोऽप्रशान्तता। बलं मोहोऽभिमानश्च उद्वेगश्चापि सर्वशः ॥१२-१७-१॥
asantoṣaḥ pramādaś ca mado rāgo'praśāntatā। balaṃ moho'bhimānaś ca udvegaś cāpi sarvaśaḥ ॥12-17-1॥
[असन्तोषः (asantoṣaḥ) - non-contentment; प्रमादः (pramādaḥ) - negligence; च (ca) - and; मदः (madaḥ) - arrogance; रागः (rāgaḥ) - attachment; अप्रशान्तता (apraśāntatā) - restlessness; बलम् (balam) - strength; मोहः (mohaḥ) - delusion; अभिमानः (abhimānaḥ) - pride; च (ca) - and; उद्वेगः (udvegaḥ) - agitation; च (ca) - and; अपि (api) - also; सर्वशः (sarvaśaḥ) - entirely;]
(Non-contentment, negligence and arrogance, attachment, restlessness, strength, delusion, pride, and agitation also entirely.)
Non-contentment, negligence, arrogance, attachment, restlessness, strength, delusion, pride, and agitation—all these are found entirely.
एभिः पाप्मभिराविष्टो राज्यं त्वमभिकाङ्क्षसि। निरामिषो विनिर्मुक्तः प्रशान्तः सुसुखी भव ॥१२-१७-२॥
ebhiḥ pāpmabhir āviṣṭaḥ rājyaṃ tvam abhikāṅkṣasi. nirāmiṣaḥ vinirmuktaḥ praśāntaḥ susukhī bhava ॥12-17-2॥
[एभिः (ebhiḥ) - by these; पाप्मभिः (pāpmabhiḥ) - by sins; आविष्टः (āviṣṭaḥ) - overcome; राज्यम् (rājyaṃ) - kingdom; त्वम् (tvam) - you; अभिकाङ्क्षसि (abhikāṅkṣasi) - desire; निरामिषः (nirāmiṣaḥ) - free from desire; विनिर्मुक्तः (vinirmuktaḥ) - completely liberated; प्रशान्तः (praśāntaḥ) - peaceful; सुसुखी (susukhī) - very happy; भव (bhava) - be;]
(Overcome by these sins, you desire the kingdom. Be free from desire, completely liberated, peaceful, and very happy.)
You are overcome by these sins and desire the kingdom. Be free from desire, completely liberated, peaceful, and truly happy.
य इमामखिलां भूमिं शिष्यादेको महीपतिः। तस्याप्युदरमेवैकं किमिदं त्वं प्रशंससि ॥१२-१७-३॥
ya imām-akhilāṃ bhūmiṃ śiṣyād-eko mahīpatiḥ। tasyāpy-udaram-evaikaṃ kim-idaṃ tvaṃ praśaṃsasi ॥12-17-3॥
[यः (yaḥ) - who; इमाम् (imām) - this; अखिलाम् (akhilām) - entire; भूमिम् (bhūmim) - earth; शिष्यात् (śiṣyāt) - might conquer; एकः (ekaḥ) - one; महीपतिः (mahīpatiḥ) - king; तस्य (tasya) - of him; अपि (api) - even; उदरम् (udaram) - belly; एव (eva) - only; एकम् (ekam) - one; किम् (kim) - what; इदम् (idam) - this; त्वम् (tvam) - you; प्रशंससि (praśaṃsasi) - praise;]
(Who, even if a single king might conquer this entire earth, for him even only one belly (needs to be filled); what is this that you praise?)
Even if a single king were to conquer this entire earth, he still has only one belly to fill; so what is it that you praise so much?
नाह्ना पूरयितुं शक्या न मासेन नरर्षभ। अपूर्यां पूरयन्निच्छामायुषापि न शक्नुयात् ॥१२-१७-४॥
nāhnā pūrayituṃ śakyā na māsena nararṣabha। apūryāṃ pūrayannicchāmāyuṣāpi na śaknuyāt ॥12-17-4॥
[न (na) - not; अह्ना (ahna) - by a day; पूरयितुं (pūrayitum) - to fill; शक्या (śakyā) - possible; न (na) - not; मासेन (māsena) - by a month; नरर्षभ (nararṣabha) - O best of men; अपूर्यां (apūryām) - unfillable; पूरयन् (pūrayan) - filling; इच्छाम् (icchām) - desire; आयुषा (āyuṣā) - with a lifetime; अपि (api) - even; न (na) - not; शक्नुयात् (śaknuyāt) - could accomplish;]
(Not by a day, nor by a month, O best of men, is it possible to fill; even desiring to fill the unfillable with a lifetime, one could not accomplish it.)
O best of men, it is not possible to fill (it) in a day or even in a month; even if one desires to fill the unfillable with a lifetime, one could not accomplish it.
यथेद्धः प्रज्वलत्यग्निरसमिद्धः प्रशाम्यति। अल्पाहारतया त्वग्निं शमयौदर्यमुत्थितम् ॥ जयोदरं पृथिव्या ते श्रेयो निर्जितया जितम् ॥१२-१७-५॥
yatheddhaḥ prajvalaty agnir asamiddhaḥ praśāmyati। alpāhāratayā tv agniṃ śamayo udaryam utthitam ॥ jayo daraṃ pṛthivyā te śreyo nirjitayā jitam ॥12-17-5॥
[यथा (yathā) - just as; इद्धः (iddhaḥ) - kindled; प्रज्वलति (prajvalati) - burns brightly; अग्निः (agniḥ) - fire; असमिद्धः (asamiddhaḥ) - not fed (with fuel); प्रशाम्यति (praśāmyati) - is extinguished; अल्पाहारतया (alpāhāratayā) - by taking little food; त्वम् (tvam) - you; अग्निम् (agniṃ) - the fire (of hunger); शमय (śamaya) - subdue; उदर्यम् (udaryam) - arising in the belly; उत्थितम् (utthitam) - risen; जय (jaya) - conquer; उदरम् (udaram) - the belly; पृथिव्या (pṛthivyā) - than the earth; ते (te) - for you; श्रेयः (śreyaḥ) - better; निर्जितया (nirjitayā) - by conquering; जितम् (jitam) - conquered;]
(Just as a kindled fire, not fed (with fuel), is extinguished, so by taking little food, you subdue the fire (of hunger) arisen in the belly. Conquer the belly; for you, conquering the belly is better than conquering the earth.)
Just as a fire, though kindled, is extinguished if not fed, so by eating little, subdue the hunger that arises in the belly. Conquering your belly is better for you than conquering the whole earth.
मानुषान्कामभोगांस्त्वमैश्वर्यं च प्रशंससि। अभोगिनोऽबलाश्चैव यान्ति स्थानमनुत्तमम् ॥१२-१७-६॥
mānuṣān kāmabhogāṁs tvam aiśvaryaṁ ca praśaṁsasi | abhogino'balāś caiva yānti sthānam anuttamam ||12-17-6||
[मानुषान् (mānuṣān) - humans; कामभोगान् (kāmabhogān) - enjoyments of desires; त्वम् (tvam) - you; ऐश्वर्यं (aiśvaryam) - sovereignty; च (ca) - and; प्रशंससि (praśaṁsasi) - you praise; अभोगिनः (abhoginaḥ) - those who do not enjoy; अबलाः (abalāḥ) - the powerless; च (ca) - and; एव (eva) - indeed; यान्ति (yānti) - go; स्थानम् (sthānam) - place; अनुत्तमम् (anuttamam) - unsurpassed;]
(You praise humans, enjoyments of desires, and sovereignty; but those who do not enjoy and the powerless indeed go to the unsurpassed place.)
You praise humans, sensual enjoyments, and sovereignty; but those who abstain from enjoyment and the powerless indeed attain the highest state.
योगक्षेमौ च राष्ट्रस्य धर्माधर्मौ त्वयि स्थितौ। मुच्यस्व महतो भारात्त्यागमेवाभिसंश्रय ॥१२-१७-७॥
yogakṣemau ca rāṣṭrasya dharmādharmau tvayi sthitau। mucyasva mahato bhārāttyāgamevābhisaṃśraya ॥12-17-7॥
[योग (yoga) - acquisition; union; क्षेमौ (kṣemau) - and preservation; and security; च (ca) - and; राष्ट्रस्य (rāṣṭrasya) - of the kingdom; धर्माधर्मौ (dharmādharmau) - righteousness and unrighteousness; त्वयि (tvayi) - in you; स्थितौ (sthitau) - are established; मुच्यस्व (mucyasva) - be released; महतः (mahataḥ) - from the great; भारात् (bhārāt) - burden; त्यागम् (tyāgam) - renunciation; एव (eva) - indeed; अभिसंश्रय (abhisaṃśraya) - take refuge; ॥१२-१७-७॥ (॥12-17-7॥) - ;]
(Acquisition and preservation, and the kingdom's righteousness and unrighteousness are established in you. Be released from the great burden; indeed, take refuge in renunciation.)
Both acquisition and preservation, as well as the kingdom's righteousness and unrighteousness, rest upon you. Free yourself from this great burden; truly, seek refuge in renunciation.
एकोदरकृते व्याघ्रः करोति विघसं बहु। तमन्येऽप्युपजीवन्ति मन्दवेगञ्चरा मृगाः ॥१२-१७-८॥
ekodarakṛte vyāghraḥ karoti vighasaṃ bahu। tamanye'pyupajīvanti mandavegañcarā mṛgāḥ ॥12-17-8॥
[एकोदरकृते (ekodarakṛte) - for the sake of filling one stomach; व्याघ्रः (vyāghraḥ) - the tiger; करोति (karoti) - does; विघसं (vighasaṃ) - remnants (of food); बहु (bahu) - much; तम् (tam) - that (remnant); अन्ये (anye) - others; अपि (api) - also; उपजीवन्ति (upajīvanti) - subsist; मन्दवेगञ्चराः (mandavegañcarāḥ) - slow-moving; मृगाः (mṛgāḥ) - deer;]
(For the sake of filling one stomach, the tiger makes much remnants; other slow-moving deer also subsist on those.)
The tiger, hunting only to fill its own belly, leaves much leftover food; other slow-moving deer also survive on those remains.
विषयान्प्रतिसंहृत्य संन्यासं कुरुते यतिः। न च तुष्यन्ति राजानः पश्य बुद्ध्यन्तरं यथा ॥१२-१७-९॥
viṣayānpratisaṃhṛtya saṃnyāsaṃ kurute yatiḥ। na ca tuṣyanti rājānaḥ paśya buddhyantaraṃ yathā ॥12-17-9॥
[विषयान् (viṣayān) - objects (of sense); प्रतिसंहृत्य (pratisaṃhṛtya) - having withdrawn; संन्यासं (saṃnyāsam) - renunciation; कुरुते (kurute) - performs; यतिः (yatiḥ) - ascetic; न (na) - not; च (ca) - and; तुष्यन्ति (tuṣyanti) - are satisfied; राजानः (rājānaḥ) - kings; पश्य (paśya) - see; बुद्ध्यन्तरं (buddhyantaram) - difference of intellect; यथा (yathā) - as;]
(Having withdrawn the objects (of sense), the ascetic performs renunciation; and the kings are not satisfied—see as is the difference of intellect.)
When the ascetic withdraws from sense objects and practices renunciation, the kings are still not satisfied—see how the difference in understanding works.
पत्राहारैरश्मकुट्टैर्दन्तोलूखलिकैस्तथा। अब्भक्षैर्वायुभक्षैश्च तैरयं नरको जितः ॥१२-१७-१०॥
patrāhārairaśmakuṭṭairdantolūkhalikaistathā| abbhakṣairvāyubhakṣaiśca tairayaṃ narako jitaḥ ॥12-17-10॥
[पत्राहारैः (patrāhāraiḥ) - by those who subsist on leaves; अश्मकुट्टैः (aśmakuṭṭaiḥ) - by those who grind with stones; दन्तोलूखलिकैः (dantolūkhalikaiḥ) - by those who use teeth as mortars; तथा (tathā) - likewise; अब्भक्षैः (abbhakṣaiḥ) - by those who eat water; वायुभक्षैः (vāyubhakṣaiḥ) - by those who eat air; च (ca) - and; तैः (taiḥ) - by them; अयम् (ayam) - this; नरकः (narakaḥ) - hell; जितः (jitaḥ) - conquered;]
(By those who subsist on leaves, by those who grind with stones, by those who use teeth as mortars, likewise by those who eat water and by those who eat air, by them this hell is conquered.)
This hell is conquered by those who live on leaves, grind with stones, use their teeth as mortars, and by those who subsist on water and air.
यश्चेमां वसुधां कृत्स्नां प्रशासेदखिलां नृपः। तुल्याश्मकाञ्चनो यश्च स कृतार्थो न पार्थिवः ॥१२-१७-११॥
yaś cemāṃ vasudhāṃ kṛtsnāṃ praśāsed akhilāṃ nṛpaḥ। tulyāśmakāñcano yaś ca sa kṛtārtho na pārthivaḥ॥12-17-11॥
[यः (yaḥ) - who; च (ca) - and; इमां (imām) - this; वसुधां (vasudhām) - earth; कृत्स्नां (kṛtsnām) - entire; प्रशासेत् (praśāset) - might rule; अखिलां (akhilām) - whole; नृपः (nṛpaḥ) - king; तुल्य (tulya) - equal; अश्मकाञ्चनः (aśmakāñcanaḥ) - stone and gold; यः (yaḥ) - who; च (ca) - and; सः (saḥ) - he; कृतार्थः (kṛtārthaḥ) - fulfilled; न (na) - not; पार्थिवः (pārthivaḥ) - king;]
(Whoever king might rule this entire earth completely, and who is equal to stone and gold, he is fulfilled, not a king.)
Even if a king rules the whole earth, only he who regards stone and gold as equal is truly fulfilled, not merely a king.
सङ्कल्पेषु निरारम्भो निराशो निर्ममो भव। विशोकं स्थानमातिष्ठ इह चामुत्र चाव्ययम् ॥१२-१७-१२॥
saṅkalpeṣu nirārambho nirāśo nirmamo bhava। viśokaṃ sthānamātiṣṭha iha cāmutra cāvyayam ॥12-17-12॥
[सङ्कल्पेषु (saṅkalpeṣu) - in intentions; in resolves; निरारम्भः (nirārambhaḥ) - without undertaking; without beginning; निराशः (nirāśaḥ) - without hope; hopeless; निर्ममः (nirmamaḥ) - without possessiveness; not mine; भव (bhava) - be; become; विशोकम् (viśokam) - free from sorrow; without grief; स्थानम् (sthānam) - state; place; position; आतिष्ठ (ātiṣṭha) - abide; stand; remain; इह (iha) - here; in this world; च (ca) - and; अमुत्र (amutra) - there; in the other world; च (ca) - and; अव्ययम् (avyayam) - imperishable; unchanging;]
(In intentions, be without undertaking, without hope, without possessiveness; be. Abide in a state free from sorrow, here and there, and in the imperishable.)
Be without undertaking, hope, or possessiveness in your intentions. Remain in a state free from sorrow, both here and in the hereafter, and in the imperishable.
निरामिषा न शोचन्ति शोचसि त्वं किमामिषम्। परित्यज्यामिषं सर्वं मृषावादात्प्रमोक्ष्यसे ॥१२-१७-१३॥
nirāmiṣā na śocanti śocasi tvaṃ kim āmiṣam। parityajya āmiṣam sarvam mṛṣāvādāt pramokṣyase ॥12-17-13॥
[निरामिषाः (nirāmiṣāḥ) - free from desire; न (na) - not; शोचन्ति (śocanti) - grieve; शोचसि (śocasi) - you grieve; त्वम् (tvam) - you; किम् (kim) - why; आमिषम् (āmiṣam) - object of desire; परित्यज्य (parityajya) - having abandoned; आमिषम् (āmiṣam) - object of desire; सर्वम् (sarvam) - all; मृषावादात् (mṛṣāvādāt) - from false speech; प्रमोक्ष्यसे (pramokṣyase) - you will be released;]
(Those free from desire do not grieve; you grieve—why for the object of desire? Having abandoned all desire, you will be released from false speech.)
Those who are free from desire do not grieve; why do you grieve for the object of desire? If you abandon all desire, you will be freed from falsehood.
पन्थानौ पितृयानश्च देवयानश्च विश्रुतौ। ईजानाः पितृयानेन देवयानेन मोक्षिणः ॥१२-१७-१४॥
panthānau pitṛyānaś ca devayānaś ca viśrutau। ījānāḥ pitṛyānena devayānena mokṣiṇaḥ॥12-17-14॥
[पन्थानौ (panthānau) - paths; (dual); पितृयानः (pitṛyānaḥ) - the path of the ancestors; (pitṛs); च (ca) - and; देवयानः (devayānaḥ) - the path of the gods; (devas); च (ca) - and; विश्रुतौ (viśrutau) - well-known; (dual); ईजानाः (ījānāḥ) - performers of sacrifices; (plural); पितृयानेन (pitṛyānena) - by the path of the ancestors; देवयानेन (devayānena) - by the path of the gods; मोक्षिणः (mokṣiṇaḥ) - those who attain liberation; (plural);]
(The two paths, the path of the ancestors and the path of the gods, are well-known. The performers of sacrifices, by the path of the ancestors and by the path of the gods, attain liberation.)
The two well-known paths, the path of the ancestors and the path of the gods, are followed by those who perform sacrifices; by these paths, they attain liberation.
तपसा ब्रह्मचर्येण स्वाध्यायेन च पाविताः। विमुच्य देहान्वै भान्ति मृत्योरविषयं गताः ॥१२-१७-१५॥
tapasā brahmacaryeṇa svādhyāyena ca pāvitāḥ। vimucya dehān vai bhānti mṛtyoraviṣayaṃ gatāḥ ॥12-17-15॥
[तपसा (tapasā) - by austerity; ब्रह्मचर्येण (brahmacaryeṇa) - by celibacy; स्वाध्यायेन (svādhyāyena) - by self-study; च (ca) - and; पाविताः (pāvitāḥ) - purified; विमुच्य (vimucya) - having been freed; देहान् (dehān) - from bodies; वै (vai) - indeed; भान्ति (bhānti) - shine; मृत्योरविषयं (mṛtyoraviṣayaṃ) - beyond the domain of death; गताः (gatāḥ) - having gone;]
(Purified by austerity, celibacy, and self-study, having been freed from bodies, indeed, they shine, having gone beyond the domain of death.)
Purified by austerity, celibacy, and self-study, having been freed from their bodies, they shine, having reached a state beyond the domain of death.
आमिषं बन्धनं लोके कर्मेहोक्तं तथामिषम्। ताभ्यां विमुक्तः पाशाभ्यां पदमाप्नोति तत्परम् ॥१२-१७-१६॥
āmiṣaṃ bandhanaṃ loke karmehoktaṃ tathāmiṣam। tābhyāṃ vimuktaḥ pāśābhyāṃ padamāpnoti tatparam ॥12-17-16॥
[आमिषं (āmiṣam) - meat; बन्धनं (bandhanam) - bondage; लोके (loke) - in the world; कर्मेह (karmeha) - desire for action; उक्तं (uktam) - is said; तथा (tathā) - likewise; आमिषम् (āmiṣam) - meat; ताभ्यां (tābhyām) - from both; विमुक्तः (vimuktaḥ) - liberated; पाशाभ्यां (pāśābhyām) - from the two fetters; पदम् (padam) - state; आप्नोति (āpnoti) - attains; तत् (tat) - that; परम् (param) - supreme;]
(Meat is bondage in the world; desire for action is also said to be likewise meat. Freed from both these fetters, one attains that supreme state.)
In this world, meat is considered bondage, and desire for action is also regarded as such. One who is freed from both these fetters attains that supreme state.
अपि गाथामिमां गीतां जनकेन वदन्त्युत। निर्द्वंद्वेन विमुक्तेन मोक्षं समनुपश्यता ॥१२-१७-१७॥
api gāthām imāṃ gītāṃ janakena vadanty uta। nirdvandvena vimuktena mokṣaṃ samanupaśyatā ॥12-17-17॥
[अपि (api) - indeed; गाथाम् (gāthām) - verse; इमाम् (imām) - this; गीताम् (gītām) - sung; जनकेन (janakena) - by Janaka; वदन्ति (vadanti) - they say; उत (uta) - also; निर्द्वंद्वेन (nirdvandvena) - by one free from dualities; विमुक्तेन (vimuktena) - by the liberated; मोक्षम् (mokṣam) - liberation; समनुपश्यता (samanupaśyatā) - by one who perceives thoroughly;]
(Indeed, this verse sung by Janaka, they also say, by one free from dualities, by the liberated, by one who perceives liberation thoroughly.)
Indeed, they say that this verse, sung by Janaka, is spoken by one who is free from dualities, liberated, and who thoroughly perceives liberation.
अनन्तं बत मे वित्तं यस्य मे नास्ति किञ्चन। मिथिलायां प्रदीप्तायां न मे दह्यति किञ्चन ॥१२-१७-१८॥
anantaṃ bata me vittaṃ yasya me nāsti kiñcana। mithilāyāṃ pradīptāyāṃ na me dahyati kiñcana ॥12-17-18॥
[अनन्तम् (anantam) - endless; unlimited; बत (bata) - indeed; truly; मे (me) - my; to me; वित्तम् (vittam) - wealth; property; यस्य (yasya) - of which; whose; मे (me) - my; to me; नास्ति (nāsti) - does not exist; is not; किञ्चन (kiñcana) - anything; something; मिथिलायाम् (mithilāyām) - in Mithilā; (city name); प्रदीप्तायाम् (pradīptāyām) - burning; set on fire; न (na) - not; no; मे (me) - my; to me; दह्यति (dahyati) - is burned; is consumed; किञ्चन (kiñcana) - anything; something;]
(Endless indeed is my wealth; of which I have nothing. In burning Mithilā, nothing of mine is burned.)
Truly, my wealth is infinite, for I possess nothing. Even if Mithilā is ablaze, nothing of mine is consumed.
प्रज्ञाप्रासादमारुह्य नशोच्याञ्शोचतो जनान्। जगतीस्थानिवाद्रिस्थो मन्दबुद्धीनवेक्षते ॥१२-१७-१९॥
prajñāprāsādamāruhya naśocyāñśocato janān। jagatīsthānivādristho mandabuddhīnavekṣate ॥12-17-19॥
[प्रज्ञा (prajñā) - wisdom; प्रासादम् (prāsādam) - palace; आaruh्य (āruhya) - having ascended; न (na) - not; शोच्यान् (śocyān) - those to be grieved; शोचतः (śocataḥ) - grieving; जनान् (janān) - people; जगतीस्थानिव (jagatīsthāni) - standing on the earth; वद्रिस्थः (vādristhaḥ) - like one standing on a mountain; मन्दबुद्धीन् (mandabuddhīn) - those of dull intellect; अवेक्षते (avekṣate) - looks upon;]
(Having ascended the palace of wisdom, he looks upon the people grieving for those not to be grieved, standing on the earth like one standing on a mountain, at those of dull intellect.)
Having ascended the palace of wisdom, he looks upon the people grieving for those not to be grieved, just as one standing on a mountain looks at those of dull intellect on the earth.
दृश्यं पश्यति यः पश्यन्स चक्षुष्मान्स बुद्धिमान्। अज्ञातानां च विज्ञानात्सम्बोधाद्बुद्धिरुच्यते ॥१२-१७-२०॥
dṛśyaṃ paśyati yaḥ paśyans cakṣuṣmāns buddhimān। ajñātānāṃ ca vijñānātsambodhādbuddhirucyate ॥12-17-20॥
[दृश्यं (dṛśyam) - object to be seen; पश्यति (paśyati) - sees; यः (yaḥ) - who; पश्यन् (paśyan) - seeing; चक्षुष्मान् (cakṣuṣmān) - possessing eyes; सः (saḥ) - he; बुद्धिमान् (buddhimān) - wise; अज्ञातानां (ajñātānām) - of the unknown; च (ca) - and; विज्ञानात् (vijñānāt) - from knowledge; सम्बोधात् (sambodhāt) - from complete understanding; बुद्धिः (buddhiḥ) - intellect; उच्यते (ucyate) - is called;]
(He who sees the object to be seen, seeing, possessing eyes, is wise. And intellect is called (arises) from knowledge and from complete understanding of the unknown.)
He who, seeing the visible, is endowed with eyes and wisdom, is called wise. Intellect is said to arise from knowledge and from the complete understanding of the unknown.
यस्तु वाचं विजानाति बहुमानमियात्स वै। ब्रह्मभावप्रसूतानां वैद्यानां भावितात्मनाम् ॥१२-१७-२१॥
yastu vācaṃ vijānāti bahumānamiyātsa vai। brahmabhāvaprasūtānāṃ vaidyānāṃ bhāvitātmanām ॥12-17-21॥
[यः (yaḥ) - who; तु (tu) - but; वाचम् (vācam) - speech; विजानाति (vijānāti) - knows; बहुमानम् (bahumānam) - great respect; इयात् (iyāt) - should give; सः (saḥ) - he; वै (vai) - indeed; ब्रह्मभावप्रसूतानाम् (brahmabhāvaprasūtānām) - of those born from the state of Brahman; वैद्यानाम् (vaidyānām) - of physicians; भावितात्मनाम् (bhāvitātmanām) - of those whose self is purified;]
(But he who knows speech should indeed give great respect to those physicians born from the state of Brahman, whose self is purified.)
But one who understands speech should truly show great respect to those physicians who are born from the state of Brahman and whose souls are purified.
यदा भूतपृथग्भावमेकस्थमनुपश्यति। तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥१२-१७-२२॥
yadā bhūtapṛthagbhāvamekasthamanupaśyati। tata eva ca vistāraṃ brahma sampadyate tadā ॥12-17-22॥
[यदा (yadā) - when; भूत (bhūta) - being; पृथक् (pṛthak) - separately; भावम् (bhāvam) - nature; एकस्थम् (ekastham) - in one place; अनुपश्यति (anupaśyati) - perceives; तत् (tat) - that; एव (eva) - indeed; च (ca) - and; विस्तारम् (vistāram) - expansion; ब्रह्म (brahma) - Brahman; सम्पद्यते (sampadyate) - attains; तदा (tadā) - then;]
(When one perceives the distinct natures of beings as established in one, and also their expansion from that, then one attains Brahman.)
When one sees the separate existences of beings as rooted in the One and their expansion from That alone, then one attains Brahman.
ते जनास्तां गतिं यान्ति नाविद्वांसोऽल्पचेतसः। नाबुद्धयो नातपसः सर्वं बुद्धौ प्रतिष्ठितम् ॥१२-१७-२३॥
te janās tāṃ gatiṃ yānti nāvidvāṃso'lpacetasaḥ। nābuddhayo nātapaḥ sarvaṃ buddhau pratiṣṭhitam ॥12-17-23॥
[ते (te) - those; जनाः (janāḥ) - people; तां (tāṃ) - that; गतिम् (gatim) - state; यान्ति (yānti) - attain; न (na) - not; अविद्वांसः (avidvāṃsaḥ) - ignorant; अल्पचेतसः (alpacetasaḥ) - of little intelligence; न (na) - not; अबुद्धयः (abuddhayaḥ) - unwise; न (na) - not; अतपसः (atapaḥ) - without austerity; सर्वम् (sarvam) - all; बुद्धौ (buddhau) - in the intellect; प्रतिष्ठितम् (pratiṣṭhitam) - established;]
(Those people attain that state; not the ignorant, of little intelligence; not the unwise, not those without austerity; all is established in the intellect.)
Those people reach that state; the ignorant, those of little intelligence, the unwise, and those without austerity do not. Everything is established in the intellect.
