12.183

भृगुरुवाच॥

bhṛguruvāca॥

[भृगु (bhṛgu) - Bhṛgu (name of a sage); उवाच (uvāca) - said;]

(Bhṛgu said;)

Bhṛgu said.

सत्यं ब्रह्म तपः सत्यं सत्यं सृजति च प्रजाः। सत्येन धार्यते लोकः स्वर्गं सत्येन गच्छति ॥१२-१८३-१॥

satyaṃ brahma tapaḥ satyaṃ satyaṃ sṛjati ca prajāḥ। satyena dhāryate lokaḥ svargaṃ satyena gacchati ॥12-183-1॥

[सत्यं (satyaṃ) - truth; ब्रह्म (brahma) - Brahman; तपः (tapaḥ) - austerity; सत्यं (satyaṃ) - truth; सत्यं (satyaṃ) - truth; सृजति (sṛjati) - creates; च (ca) - and; प्रजाः (prajāḥ) - creatures; सत्येन (satyena) - by truth; धार्यते (dhāryate) - is supported; लोकः (lokaḥ) - the world; स्वर्गं (svargaṃ) - heaven; सत्येन (satyena) - by truth; गच्छति (gacchati) - goes;]

(Truth, Brahman, austerity, truth; truth creates also creatures. By truth is supported the world; to heaven by truth one goes.)

Truth is Brahman, austerity is truth; truth creates all beings. By truth the world is upheld; by truth one attains heaven. (12-183-1)

अनृतं तमसो रूपं तमसा नीयते ह्यधः। तमोग्रस्ता न पश्यन्ति प्रकाशं तमसावृतम् ॥१२-१८३-२॥

anṛtaṃ tamaso rūpaṃ tamasā nīyate hyadhaḥ। tamograstā na paśyanti prakāśaṃ tamasāvṛtam ॥12-183-2॥

[अनृतम् (anṛtam) - untruth; falsehood; तमसः (tamasaḥ) - of darkness; रूपम् (rūpam) - form; तमसा (tamasā) - by darkness; नीयते (nīyate) - is led; हि (hi) - indeed; अधः (adhaḥ) - downward; तमोग्रस्ताः (tamograstāḥ) - overpowered by darkness; न (na) - not; पश्यन्ति (paśyanti) - see; प्रकाशम् (prakāśam) - light; तमसा (tamasā) - by darkness; आवृतम् (āvṛtam) - covered;]

(Untruth is the form of darkness; by darkness, indeed, one is led downward. Those overpowered by darkness do not see the light, covered by darkness.)

Falsehood is the very form of darkness; by darkness, one is surely led downward. Those who are overcome by darkness do not perceive the light, as it is veiled by darkness.

स्वर्गः प्रकाश इत्याहुर्नरकं तम एव च। सत्यानृतात्तदुभयं प्राप्यते जगतीचरैः ॥१२-१८३-३॥

svargaḥ prakāśa ity āhur narakaṃ tama eva ca। satyānṛtāt tad ubhayaṃ prāpyate jagatīcaraiḥ ॥12-183-3॥

[स्वर्गः (svargaḥ) - heaven; प्रकाशः (prakāśaḥ) - light; इति (iti) - thus; आहुः (āhuḥ) - they say; नरकम् (narakam) - hell; तमः (tamaḥ) - darkness; एव (eva) - indeed; च (ca) - and; सत्य-अनृतात् (satya-anṛtāt) - from truth and untruth; तत् (tat) - that; उभयम् (ubhayam) - both; प्राप्यते (prāpyate) - is attained; जगतीचरैः (jagatīcaraiḥ) - by those who move in the world;]

(Heaven (is) light, thus they say; hell (is) indeed darkness and. From truth and untruth, both that is attained by those who move in the world.)

They say, "Heaven is light; hell is indeed darkness." Both are attained by those who dwell in the world, according to truth and untruth.

तत्र त्वेवंविधा वृत्तिर्लोके सत्यानृता भवेत्। धर्माधर्मौ प्रकाशश्च तमो दुःखं सुखं तथा ॥१२-१८३-४॥

tatra tvevaṃvidhā vṛttir loke satyānṛtā bhavet। dharmādharmau prakāśaś ca tamo duḥkhaṃ sukhaṃ tathā॥12-183-4॥

[तत्र (tatra) - there; तु (tu) - but; एवंविधा (evaṃvidhā) - of such kind; वृत्तिः (vṛttiḥ) - conduct; लोके (loke) - in the world; सत्य (satya) - truth; अनृता (anṛtā) - falsehood; भवेत् (bhavet) - may be; धर्म (dharma) - righteousness; अधर्मौ (adharmau) - and unrighteousness; प्रकाशः (prakāśaḥ) - light; च (ca) - and; तमः (tamaḥ) - darkness; दुःखं (duḥkhaṃ) - suffering; सुखं (sukhaṃ) - happiness; तथा (tathā) - likewise;]

(There, but such kind of conduct in the world may be truth and falsehood; righteousness and unrighteousness; light and darkness; suffering and happiness likewise.)

There, however, such conduct in the world may be of both truth and falsehood, righteousness and unrighteousness, light and darkness, suffering and happiness alike.

तत्र यत्सत्यं स धर्मो यो धर्मः स प्रकाशो यः प्रकाशस्तत्सुखमिति। तत्र यदनृतं सोऽधर्मो योऽधर्मस्तत्तमो यत्तमस्तद्दुःखमिति ॥१२-१८३-५॥

tatra yat satyaṃ sa dharmo yo dharmaḥ sa prakāśo yaḥ prakāśas tat sukham iti। tatra yad anṛtaṃ so 'dharmo yo 'dharmas tat tamo yat tamas tad duḥkham iti ॥12-183-5॥

[तत्र (tatra) - there; यत् (yat) - which; सत्यं (satyaṃ) - truth; सः (saḥ) - that; धर्मः (dharmaḥ) - dharma; यः (yaḥ) - which; धर्मः (dharmaḥ) - dharma; सः (saḥ) - that; प्रकाशः (prakāśaḥ) - light; यः (yaḥ) - which; प्रकाशः (prakāśaḥ) - light; तत् (tat) - that; सुखम् (sukham) - happiness; इति (iti) - thus; तत्र (tatra) - there; यत् (yat) - which; अनृतं (anṛtaṃ) - falsehood; सः (saḥ) - that; अधर्मः (adharmaḥ) - adharma; यः (yaḥ) - which; अधर्मः (adharmaḥ) - adharma; तत् (tat) - that; तमः (tamaḥ) - darkness; यत् (yat) - which; तमः (tamaḥ) - darkness; तत् (tat) - that; दुःखम् (duḥkham) - suffering; इति (iti) - thus;]

(There, that which is truth is dharma; that which is dharma is light; that which is light is happiness, thus. There, that which is falsehood is adharma; that which is adharma is darkness; that which is darkness is suffering, thus.)

There, whatever is truth is dharma; whatever is dharma is light; whatever is light is happiness. There, whatever is falsehood is adharma; whatever is adharma is darkness; whatever is darkness is suffering. (12-183-5)

अत्रोच्यते शारीरैर्मानसैर्दुःखैः सुखैश्चाप्यसुखोदयैः। लोकसृष्टिं प्रपश्यन्तो न मुह्यन्ति विचक्षणाः ॥१२-१८३-६॥

atrocyate śārīrairmānasairduḥkhaiḥ sukhaizcāpyasukhodayaiḥ। lokasṛṣṭiṃ prapaśyanto na muhyanti vicakṣaṇāḥ ॥12-183-6॥

[अत्र (atra) - here; उच्यते (ucyate) - is said; शारीरैः (śārīraiḥ) - by bodily; मानसैः (mānasaiḥ) - by mental; दुःखैः (duḥkhaiḥ) - by sufferings; सुखैः (sukhaiḥ) - by pleasures; च (ca) - and; अपि (api) - also; असुखोदयैः (asukhodayaiḥ) - by the arising of non-pleasures; लोकसृष्टिम् (lokasṛṣṭim) - the creation of the world; प्रपश्यन्तः (prapaśyantaḥ) - perceiving; न (na) - not; मुह्यन्ति (muhyanti) - are deluded; विचक्षणाः (vicakṣaṇāḥ) - the wise;]

(Here is said: by bodily and mental sufferings, by pleasures and also by the arising of non-pleasures, perceiving the creation of the world, the wise are not deluded.)

Here it is said: The wise, perceiving the creation of the world through bodily and mental sufferings, pleasures, and the arising of non-pleasures, are not deluded.

तत्र दुःखविमोक्षार्थं प्रयतेत विचक्षणः। सुखं ह्यनित्यं भूतानामिह लोके परत्र च ॥१२-१८३-७॥

tatra duḥkha-vimokṣārthaṃ prayateta vicakṣaṇaḥ। sukhaṃ hy anityaṃ bhūtānām iha loke paratra ca ॥12-183-7॥

[तत्र (tatra) - there; दुःख (duḥkha) - suffering; विमोक्षार्थं (vimokṣārtham) - for the sake of liberation; प्रयतेत (prayateta) - should strive; विचक्षणः (vicakṣaṇaḥ) - the wise one; सुखं (sukham) - happiness; हि (hi) - indeed; अनित्यं (anityam) - impermanent; भूतानाम् (bhūtānām) - of beings; इह (iha) - here; लोके (loke) - in the world; परत्र (paratra) - in the next (world); च (ca) - and;]

(There, for the sake of liberation from suffering, the wise one should strive. For happiness is indeed impermanent for beings, here in this world and in the next as well.)

Therefore, the wise should strive for liberation from suffering. For happiness is fleeting for all beings, both in this world and the next.

राहुग्रस्तस्य सोमस्य यथा ज्योत्स्ना न भासते। तथा तमोभिभूतानां भूतानां भ्रश्यते सुखम् ॥१२-१८३-८॥

rāhugrastasya somasya yathā jyotsnā na bhāsate। tathā tamobhibhūtānāṃ bhūtānāṃ bhraśyate sukham ॥12-183-8॥

[राहु-ग्रस्तस्य (rāhu-grastasya) - of the one seized by Rāhu; सोमस्य (somasya) - of the moon; यथा (yathā) - just as; ज्योत्स्ना (jyotsnā) - moonlight; न (na) - not; भासते (bhāsate) - shines; तथा (tathā) - so; तमः-अभिभूतानाम् (tamaḥ-abhibhūtānām) - of those overpowered by darkness; भूतानाम् (bhūtānām) - of beings; भ्रश्यते (bhraśyate) - is lost; सुखम् (sukham) - happiness;]

(Just as the moonlight of the moon seized by Rāhu does not shine, so the happiness of beings overpowered by darkness is lost.)

Just as the moonlight of the moon eclipsed by Rāhu does not shine, so too, the happiness of beings overwhelmed by darkness is lost.

तत्खलु द्विविधं सुखमुच्यते शारीरं मानसं च इह खल्वमुष्मिंश्च लोके सर्वारम्भप्रवृत्तयः सुखार्था अभिधीयन्ते। न ह्यतस्त्रिवर्गफलं विशिष्टतरमस्ति स एष काम्यो गुणविशेषो धर्मार्थयोरारम्भस्तद्धेतुरस्योत्पत्तिः सुखप्रयोजना भरद्वाज उवाच ॥१२-१८३-९॥

tatkhalu dvividhaṃ sukham ucyate śārīraṃ mānasaṃ ca iha khalv amuṣmiṃś ca loke sarvārambha-pravṛttayaḥ sukhārthā abhidhīyante. na hy atas trivarga-phalaṃ viśiṣṭataram asti sa eṣa kāmyaḥ guṇa-viśeṣo dharmārthayor ārambhas tad-dhetur asya utpattiḥ sukha-prayojanā bharadvāja uvāca ॥12-183-9॥

[तत् (tat) - that; खलु (khalu) - indeed; द्विविधं (dvividham) - twofold; सुखम् (sukham) - happiness; उच्यते (ucyate) - is said; शारीरं (śārīram) - bodily; मानसं (mānasaṃ) - mental; च (ca) - and; इह (iha) - here; खलु (khalu) - indeed; अमुष्मिन् (amuṣmin) - in that (world); च (ca) - and; लोके (loke) - in the world; सर्वारम्भप्रवृत्तयः (sarvārambha-pravṛttayaḥ) - all undertakings and activities; सुखार्थाः (sukhārthāḥ) - for the sake of happiness; अभिधीयन्ते (abhidhīyante) - are stated; न (na) - not; हि (hi) - indeed; अतः (ataḥ) - than this; त्रिवर्गफलं (trivarga-phalam) - fruit of the three aims (dharma, artha, kāma); विशिष्टतरम् (viśiṣṭataram) - more distinguished; अस्ति (asti) - exists; सः (saḥ) - he/this; एषः (eṣaḥ) - this; काम्यः (kāmyaḥ) - desirable; गुणविशेषः (guṇa-viśeṣaḥ) - special quality; धर्मार्थयोः (dharmārthayoḥ) - of dharma and artha; आरम्भः (ārambhaḥ) - undertaking; तत् (tat) - that; हेतुः (hetuḥ) - cause; अस्य (asya) - of this; उत्पत्तिः (utpattiḥ) - origin; सुखप्रयोजना (sukha-prayojanā) - having happiness as the purpose; भरद्वाज (bharadvāja) - Bharadvāja; उवाच (uvāca) - said;]

(That indeed, happiness is said to be twofold: bodily and mental. Here and in the other world, all undertakings and activities are stated to be for the sake of happiness. Indeed, there is nothing more distinguished than the fruit of the three aims (dharma, artha, kāma). This desirable special quality, the undertaking of dharma and artha, that is the cause of its origin, having happiness as the purpose. Bharadvāja said.)

Happiness is indeed said to be of two kinds: bodily and mental. In this world and the next, all human activities are undertaken for the sake of happiness. There is nothing more distinguished than the fruit of the three aims of life (dharma, artha, kāma). The pursuit of dharma and artha, motivated by this special quality of desirability, has happiness as its purpose and origin. Thus spoke Bharadvāja.

यदेतद्भवताभिहितं सुखानां परमाः स्त्रिय इति तन्न गृह्णीमः

yadetadbhavatābhihitaṃ sukhānāṃ paramāḥ striya iti tan na gṛhṇīmaḥ

[यत् (yat) - which; एतत् (etat) - this; भवताभिहितं (bhavatābhi-hitam) - by you (plural) said; सुखानां (sukhānām) - of pleasures; परमाः (paramāḥ) - supreme; स्त्रियः (striyaḥ) - women; इति (iti) - thus; तत् (tat) - that; न (na) - not; गृह्णीमः (gṛhṇīmaḥ) - we accept;]

(Which this by you said of pleasures supreme women thus that not we accept.)

We do not accept that women are the supreme among pleasures, as you have said.

न ह्येषामृषीणां महति स्थितानामप्राप्य एष गुणविशेषो न चैनमभिलषन्ति श्रूयते च भगवांस्त्रिलोककृद्ब्रह्मा प्रभुरेकाकी तिष्ठति ब्रह्मचारी न कामसुखेष्वात्मानमवदधाति अपि च भगवान्विश्वेश्वर उमापतिः काममभिवर्तमानमनङ्गत्वेन शममनयत् तस्माद्ब्रूमो न महात्मभिरयं प्रतिगृहीतो न त्वेष तावद्विशिष्टो गुण इति नैतद्भगवतः प्रत्येमि भगवता तूक्तं सुखानां परमाः स्त्रिय इति लोकप्रवादोऽपि च भवति द्विविधः फलोदयः सुकृतात्सुखमवाप्यते दुष्कृताद्दुःखमिति अत्रोच्यताम् भृगुरुवाच ॥१२-१८३-१०॥

na hyeṣām ṛṣīṇāṃ mahati sthitānām aprāpya eṣa guṇaviśeṣo na ca enam abhilāṣanti śrūyate ca bhagavāṃs trilokakṛd brahmā prabhuḥ ekākī tiṣṭhati brahmacārī na kāmasukheṣv ātmānam avadadhāti api ca bhagavān viśveśvara umāpatiḥ kāmam abhivartamānam anaṅgatvena śamam anayata tasmād brūmo na mahātmabhir ayaṃ pratigṛhīto na tveṣa tāvad viśiṣṭo guṇa iti naitad bhagavataḥ pratyemi bhagavatā tūktaṃ sukhānāṃ paramāḥ striya iti lokapravādo'pi ca bhavati dvividhaḥ phalodayaḥ sukṛtāt sukham avāpyate duṣkṛtād duḥkham iti atrocyatām bhṛgur uvāca ॥12-183-10॥

[न (na) - not; हि (hi) - indeed; एषाम् (eṣām) - of these; ऋषीणाम् (ṛṣīṇām) - of sages; महति (mahati) - in greatness; स्थितानाम् (sthitānām) - of those established; अप्राप्य (aprāpya) - not attaining; एष (eṣa) - this; गुणविशेषः (guṇaviśeṣaḥ) - special quality; न (na) - not; च (ca) - and; एनम् (enam) - this; अभिलषन्ति (abhilaṣanti) - desire; श्रूयते (śrūyate) - it is heard; च (ca) - and; भगवान् (bhagavān) - the Lord; त्रिलोककृत् (trilokakṛt) - creator of the three worlds; ब्रह्मा (brahmā) - Brahmā; प्रभुः (prabhuḥ) - the master; एकाकी (ekākī) - alone; तिष्ठति (tiṣṭhati) - remains; ब्रह्मचारी (brahmacārī) - celibate; न (na) - not; कामसुखेषु (kāmasukheṣu) - in pleasures of desire; आत्मानम् (ātmānam) - self; अवदधाति (avadadhāti) - places; अपि (api) - also; च (ca) - and; भगवान् (bhagavān) - the Lord; विश्वेश्वरः (viśveśvaraḥ) - Lord of the universe; उमापतिः (umāpatiḥ) - consort of Umā; कामम् (kāmam) - desire; अभिवर्तमानम् (abhivartamānam) - arising; अनङ्गत्वेन (anaṅgatvena) - by being bodiless; शमम् (śamam) - tranquility; अनयत् (anayata) - brought; तस्मात् (tasmāt) - therefore; ब्रूमः (brūmaḥ) - we say; न (na) - not; महात्मभिः (mahātmabhiḥ) - by the great souls; अयम् (ayam) - this; प्रतिगृहीतः (pratigṛhītaḥ) - accepted; न (na) - not; त्वेष (tveṣa) - this; तावत् (tāvat) - so much; विशिष्टः (viśiṣṭaḥ) - special; गुणः (guṇaḥ) - quality; इति (iti) - thus; न (na) - not; एतत् (etat) - this; भगवतः (bhagavataḥ) - of the Lord; प्रत्येमि (pratyemi) - I accept; भगवता (bhagavatā) - by the Lord; तु (tu) - but; उक्तं (uktaṃ) - said; सुखानां (sukhānāṃ) - of pleasures; परमाः (paramāḥ) - supreme; स्त्रियः (striyaḥ) - women; इति (iti) - thus; लोकप्रवादः (lokapravādaḥ) - popular saying; अपि (api) - also; च (ca) - and; भवति (bhavati) - is; द्विविधः (dvividhaḥ) - of two kinds; फलोदयः (phalodayaḥ) - result arises; सुकृतात् (sukṛtāt) - from good deeds; सुखम् (sukham) - happiness; अवाप्यते (avāpyate) - is obtained; दुष्कृतात् (duṣkṛtāt) - from bad deeds; दुःखम् (duḥkham) - sorrow; इति (iti) - thus; अत्र (atra) - here; उच्यताम् (ucyatām) - let it be said; भृगुः (bhṛguḥ) - Bhrigu; उवाच (uvāca) - said;]

(Not indeed of these sages, of those established in greatness, not attaining this special quality, nor do they desire this. It is heard that the Lord, the creator of the three worlds, Brahmā, the master, remains alone, celibate, does not place himself in pleasures of desire. Also, the Lord Viśveśvara, Umāpati, brought tranquility to desire arising by being bodiless. Therefore, we say, this is not accepted by the great souls, nor is this quality so special. Thus, I do not accept this of the Lord. But it is said by the Lord: 'Of pleasures, women are the supreme.' This is also a popular saying. There is a twofold result: from good deeds, happiness is obtained; from bad deeds, sorrow. Thus, let it be said here. Bhrigu said.)

Indeed, among these sages established in greatness, this special quality is neither attained nor desired. It is heard that the Lord, the creator of the three worlds, Brahmā, remains alone, celibate, not indulging himself in pleasures of desire. Likewise, Lord Viśveśvara, Umāpati, subdued desire by becoming bodiless. Therefore, we say that this is not accepted by the great souls, nor is this quality particularly special. Thus, I do not accept this as belonging to the Lord. But it is said by the Lord: 'Of pleasures, women are the highest.' This is also a popular saying. There is a twofold result: happiness is obtained from good deeds, and sorrow from bad deeds. Let this be stated here. Bhrigu said.

अनृतात्खलु तमः प्रादुर्भूतं तमोग्रस्ता अधर्ममेवानुवर्तन्ते न धर्मम् क्रोधलोभमोहमानानृतादिभिरवच्छन्ना न खल्वस्मिँल्लोके न चामुत्र सुखमाप्नुवन्ति विविधव्याधिगणोपतापैरवकीर्यन्ते वधबन्धरोगपरिक्लेशादिभिश्च क्षुत्पिपासाश्रमकृतैरुपतापैरुपतप्यन्ते। चण्डवातात्युष्णातिशीतकृतैश्च प्रतिभयैः शारीरैर्दुःखैरुपतप्यन्ते बन्धुधनविनाशविप्रयोगकृतैश्च मानसैः शोकैरभिभूयन्ते जरामृत्युकृतैश्चान्यैरिति ॥१२-१८३-११॥

anṛtātkhalu tamaḥ prādurbhūtaṃ tamograstā adharma-mevānuvartante na dharmam krodha-lobha-moha-māna-anṛta-ādibhir avacchannā na khalvasmiṃlloke na cāmutra sukham āpnuvanti vividhavyādhigaṇopatāpaiḥ avakīryante vadhabandharogaparikleśādibhiś ca kṣutpipāsāśramakṛtair upatāpaiḥ upatapyyante caṇḍavātātyuṣṇātiśītakṛtaiś ca pratibhayaiḥ śārīrair duḥkhair upatapyyante bandhu-dhana-vināśa-viprayoga-kṛtaiś ca mānasaiḥ śokair abhibhūyante jarāmṛtyukṛtaiś cānyair iti ॥12-183-11॥

[अनृतात् (anṛtāt) - from untruth; खलु (khalu) - indeed; तमः (tamaḥ) - darkness; प्रादुर्भूतं (prādurbhūtaṃ) - arisen; तमोग्रस्ताः (tamograstāḥ) - overcome by darkness; अधर्मम् (adharmam) - unrighteousness; एव (eva) - only; अनुवर्तन्ते (anuvartante) - follow; न (na) - not; धर्मम् (dharmam) - righteousness; क्रोध (krodha) - anger; लोभ (lobha) - greed; मोह (moha) - delusion; मान (māna) - pride; अनृत (anṛta) - untruth; आदिभिः (ādibhiḥ) - and the like; अवच्छन्नाः (avacchannāḥ) - covered; न (na) - not; खलु (khalu) - indeed; अस्मिन् (asmin) - in this; लोके (loke) - world; न (na) - not; च (ca) - and; अमुत्र (amutra) - in the next (world); सुखम् (sukham) - happiness; आप्नुवन्ति (āpnuvanti) - attain; विविध (vividha) - various; व्याधि (vyādhi) - diseases; गण (gaṇa) - groups; उपतापैः (upatāpaiḥ) - by afflictions; अवकीर्यन्ते (avakīryante) - are scattered; वध (vadha) - killing; बन्ध (bandha) - bondage; रोग (roga) - disease; परिक्लेश (parikleśa) - torment; आदिभिः (ādibhiḥ) - and the like; च (ca) - and; क्षुत् (kṣut) - hunger; पिपासा (pipāsā) - thirst; आश्रम (āśrama) - fatigue; कृतैः (kṛtaiḥ) - caused by; उपतापैः (upatāpaiḥ) - by afflictions; उपतप्यन्ते (upatapyyante) - are tormented; चण्ड (caṇḍa) - violent; वात (vāta) - wind; अत्युष्ण (atyuṣṇa) - excessive heat; अतिशीत (atiśīta) - excessive cold; कृतैः (kṛtaiḥ) - caused by; च (ca) - and; प्रतिभयैः (pratibhayaiḥ) - by dangers; शारीरैः (śārīraiḥ) - bodily; दुःखैः (duḥkhaiḥ) - by sufferings; उपतप्यन्ते (upatapyyante) - are tormented; बन्धु (bandhu) - relative; धन (dhana) - wealth; विनाश (vināśa) - loss; विप्रयोग (viprayoga) - separation; कृतैः (kṛtaiḥ) - caused by; च (ca) - and; मानसैः (mānasaiḥ) - mental; शोकैः (śokaiḥ) - by sorrows; अभिभूयन्ते (abhibhūyante) - are overcome; जरा (jarā) - old age; मृत्यु (mṛtyu) - death; कृतैः (kṛtaiḥ) - caused by; च (ca) - and; अन्यैः (anyaiḥ) - by others; इति (iti) - thus;]

(From untruth indeed darkness arises; those overcome by darkness follow only unrighteousness, not righteousness. Covered by anger, greed, delusion, pride, untruth, and the like, they do not attain happiness in this world nor in the next. They are scattered by various groups of diseases and afflictions, tormented by killing, bondage, disease, torment, and the like, tormented by afflictions caused by hunger, thirst, and fatigue. They are tormented by bodily sufferings caused by violent wind, excessive heat, excessive cold, and dangers. They are overcome by mental sorrows caused by the loss and separation of relatives and wealth, and by other causes such as old age and death. Thus.)

Indeed, from untruth arises darkness; those enveloped in darkness follow only unrighteousness, not righteousness. Shrouded by anger, greed, delusion, pride, untruth, and similar faults, they find no happiness in this world or the next. They are afflicted by various diseases and torments, suffering from violence, bondage, illness, and distress, as well as from hunger, thirst, and exhaustion. They are further tormented by bodily pains from violent winds, extreme heat and cold, and dangers, and are overwhelmed by mental grief from the loss and separation of loved ones and wealth, and by the effects of old age and death. Thus.

यस्त्वेतैः शारीरैर्मानसैर्दुःखैर्न स्पृश्यते स सुखं वेद। न चैते दोषाः स्वर्गे प्रादुर्भवन्ति तत्र भवति खलु ॥१२-१८३-१२॥

yastvetaiḥ śārīrairmānasairduḥkhairna spṛśyate sa sukhaṃ veda। na caite doṣāḥ svarge prādurbhavanti tatra bhavati khalu ॥12-183-12॥

[यः (yaḥ) - who; तु (tu) - but; एतैः (etaiḥ) - by these; शारीरैः (śārīraiḥ) - bodily; मानसैः (mānasaiḥ) - mental; दुःखैः (duḥkhaiḥ) - by sufferings; न (na) - not; स्पृश्यते (spṛśyate) - is touched; सः (saḥ) - he; सुखम् (sukham) - happiness; वेद (veda) - knows; न (na) - not; च (ca) - and; एते (ete) - these; दोषाः (doṣāḥ) - faults; स्वर्गे (svarge) - in heaven; प्रादुर्भवन्ति (prādurbhavanti) - arise; तत्र (tatra) - there; भवति (bhavati) - is; खलु (khalu) - indeed;]

(Who, however, is not touched by these bodily and mental sufferings, he knows happiness. And these faults do not arise in heaven; there, indeed, it is so.)

He who is not affected by these bodily and mental sufferings knows true happiness. These faults do not arise in heaven; indeed, it is so there.

सुसुखः पवनः स्वर्गे गन्धश्च सुरभिस्तथा। क्षुत्पिपासाश्रमो नास्ति न जरा न च पापकम् ॥१२-१८३-१३॥

susukhaḥ pavanaḥ svarge gandhaś ca surabhis tathā। kṣutpipāsāśramo nāsti na jarā na ca pāpakam ॥12-183-13॥

[सुसुखः (susukhaḥ) - very pleasant; पवनः (pavanaḥ) - wind; स्वर्गे (svarge) - in heaven; गन्धः (gandhaḥ) - fragrance; च (ca) - and; सुरभिः (surabhiḥ) - sweet-smelling; तथा (tathā) - likewise; क्षुत् (kṣut) - hunger; पिपासा (pipāsā) - thirst; आश्रमः (āśramaḥ) - fatigue; न (na) - not; अस्ति (asti) - is; न (na) - not; जरा (jarā) - old age; न (na) - not; च (ca) - and; पापकम् (pāpakam) - evil;]

(Very pleasant is the wind in heaven, and likewise the fragrance is sweet-smelling; hunger, thirst, and fatigue are not, nor is there old age, nor any evil.)

In heaven, the wind is very pleasant and the fragrance is sweet; there is no hunger, thirst, or fatigue, nor is there old age or any evil.

नित्यमेव सुखं स्वर्गे सुखं दुःखमिहोभयम्। नरके दुःखमेवाहुः समं तु परमं पदम् ॥१२-१८३-१४॥

nityam eva sukhaṃ svarge sukhaṃ duḥkham iha ubhayam। narake duḥkham eva āhuḥ samaṃ tu paramaṃ padam ॥12-183-14॥

[नित्यम् (nityam) - always; एव (eva) - indeed; सुखम् (sukham) - happiness; स्वर्गे (svarge) - in heaven; सुखम् (sukham) - happiness; दुःखम् (duḥkham) - suffering; इह (iha) - here (on earth); उभयम् (ubhayam) - both; नरके (narake) - in hell; दुःखम् (duḥkham) - suffering; एव (eva) - indeed; आहुः (āhuḥ) - they say; समम् (samam) - equal; तु (tu) - but; परम् (paramam) - supreme; पदम् (padam) - state;]

(Always indeed happiness in heaven, happiness and suffering both here, in hell suffering indeed they say, but the supreme state is equal.)

It is said that there is always happiness in heaven, both happiness and suffering here on earth, and only suffering in hell; but the supreme state is equal to all.

पृथिवी सर्वभूतानां जनित्री तद्विधाः स्त्रियः। पुमान्प्रजापतिस्तत्र शुक्रं तेजोमयं विदुः ॥१२-१८३-१५॥

pṛthivī sarvabhūtānāṃ janitrī tadvidhāḥ striyaḥ। pumān prajāpatis tatra śukraṃ tejomayaṃ viduḥ॥12-183-15॥

[पृथिवी (pṛthivī) - earth; सर्वभूतानां (sarvabhūtānāṃ) - of all beings; जनित्री (janitrī) - mother; तद्विधाः (tadvidhāḥ) - of that kind; स्त्रियः (striyaḥ) - women; पुमान् (pumān) - man; प्रजापतिः (prajāpatiḥ) - Prajāpati; तत्र (tatra) - there; शुक्रं (śukraṃ) - semen; तेजोमयं (tejomayaṃ) - consisting of brilliance; विदुः (viduḥ) - know;]

(The earth is the mother of all beings; women are of that kind. The man is Prajāpati there; they know semen as consisting of brilliance.)

The earth is the mother of all beings, and women are of that nature. The man there is Prajāpati; semen is understood to be of the nature of brilliance.

इत्येतल्लोकनिर्माणं ब्रह्मणा विहितं पुरा। प्रजा विपरिवर्तन्ते स्वैः स्वैः कर्मभिरावृताः ॥१२-१८३-१६॥

ity etal loka-nirmāṇaṃ brahmaṇā vihitaṃ purā। prajā viparivartante svaiḥ svaiḥ karmabhir āvṛtāḥ ॥12-183-16॥

[इति (iti) - thus; एतत् (etat) - this; लोकनिर्माणम् (loka-nirmāṇam) - world-creation; ब्रह्मणा (brahmaṇā) - by Brahmā; विहितम् (vihitam) - ordained; पुरा (purā) - formerly; प्रजाः (prajāḥ) - creatures; विपरिवर्तन्ते (viparivartante) - move about; स्वैः (svaiḥ) - by their own; स्वैः (svaiḥ) - by their own; कर्मभिः (karmabhiḥ) - by actions; आवृताः (āvṛtāḥ) - enveloped;]

(Thus, this world-creation was ordained by Brahmā formerly. Creatures move about, enveloped by their own actions.)

Thus, this creation of the world was formerly ordained by Brahmā. Creatures revolve, each enveloped by their own actions.