12.187
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
अध्यात्मं नाम यदिदं पुरुषस्येह चिन्त्यते। यदध्यात्मं यतश्चैतत्तन्मे ब्रूहि पितामह ॥१२-१८७-१॥
adhyātmaṃ nāma yad idaṃ puruṣasya iha cintyate। yad adhyātmaṃ yataḥ ca etat tat me brūhi pitāmaha ॥12-187-1॥
[अध्यात्मम् (adhyātmaṃ) - pertaining to the self; नाम (nāma) - called; यत् (yat) - which; इदं (idaṃ) - this; पुरुषस्य (puruṣasya) - of the person; इह (iha) - here; चिन्त्यते (cintyate) - is considered; यत् (yat) - which; अध्यात्मम् (adhyātmaṃ) - pertaining to the self; यतः (yataḥ) - from which; च (ca) - and; एतत् (etat) - this; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; पितामह (pitāmaha) - O grandsire;]
(That which is called adhyātma, which here is considered as pertaining to the person, which is adhyātma and from which this (arises), that, tell me, O grandsire.)
O grandsire, tell me what is called adhyātma, that which here is considered as pertaining to the person, and from which this arises.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; spoke;]
(Bhīṣma said;)
Bhīṣma said.
अध्यात्ममिति मां पार्थ यदेतदनुपृच्छसि। तद्व्याख्यास्यामि ते तात श्रेयस्करतरं सुखम् ॥१२-१८७-२॥
adhyātmam iti māṃ pārtha yad etad anupṛcchasi। tad vyākhyāsyāmi te tāta śreyaskarataraṃ sukham ॥12-187-2॥
[अध्यात्मम् (adhyātmam) - pertaining to the self; spirit; essence; इति (iti) - thus; so; माम् (mām) - me; पार्थ (pārtha) - O son of Pṛthā; Arjuna; यत् (yat) - which; what; एतत् (etat) - this; अनुपृच्छसि (anupṛcchasi) - you ask; you inquire; तत् (tat) - that; व्याख्यास्यामि (vyākhyāsyāmi) - I shall explain; ते (te) - to you; तात (tāta) - dear one; son; श्रेयस्करतरम् (śreyaskarataraṃ) - more conducive to good; more beneficial; सुखम् (sukham) - happiness; bliss;]
(Pertaining to the self, thus, me, O son of Pṛthā, which this you ask; that I shall explain to you, dear one, more conducive to good happiness.)
O Arjuna, you ask me about what is called 'adhyātma' (pertaining to the self); I shall explain that to you, dear one, which brings greater happiness and benefit.
यज्ज्ञात्वा पुरुषो लोके प्रीतिं सौख्यं च विन्दति। फललाभश्च सद्यः स्यात्सर्वभूतहितं च तत् ॥१२-१८७-३॥
yaj jñātvā puruṣo loke prītiṃ saukhyaṃ ca vindati। phalalābhaś ca sadyaḥ syāt sarvabhūtahitaṃ ca tat ॥12-187-3॥
[यत् (yat) - which; ज्ञात्वा (jñātvā) - having known; पुरुषः (puruṣaḥ) - person; लोके (loke) - in the world; प्रीतिम् (prītim) - delight; सौख्यम् (saukhyam) - happiness; च (ca) - and; विन्दति (vindati) - finds; फललाभः (phalalābhaḥ) - fruit-attainment; च (ca) - and; सद्यः (sadyaḥ) - immediately; स्यात् (syāt) - arises; सर्वभूतहितम् (sarvabhūtahitam) - welfare of all beings; च (ca) - and; तत् (tat) - that;]
(Which, having known, a person in the world finds delight and happiness; fruit-attainment also immediately arises, and that is the welfare of all beings.)
By knowing this, a person in the world attains delight and happiness; immediate fruit is obtained, and that is the welfare of all beings.
पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम्। महाभूतानि भूतानां सर्वेषां प्रभवाप्ययौ ॥१२-१८७-४॥
pṛthivī vāyur ākāśam āpo jyotiś ca pañcamam। mahābhūtāni bhūtānāṃ sarveṣāṃ prabhavāpyayau॥12-187-4॥
[पृथिवी (pṛthivī) - earth; वायुः (vāyuḥ) - air; आकाशम् (ākāśam) - space; आपः (āpaḥ) - waters; ज्योतिः (jyotiḥ) - light; च (ca) - and; पञ्चमम् (pañcamam) - the fifth; महाभूतानि (mahābhūtāni) - great elements; भूतानाम् (bhūtānām) - of beings; सर्वेषाम् (sarveṣām) - of all; प्रभव (prabhava) - origin; अप्ययौ (apyayau) - and dissolution;]
(Earth, air, space, waters, and light as the fifth; the great elements are the origin and dissolution of all beings.)
Earth, air, space, water, and light as the fifth—these great elements are the origin and dissolution of all beings.
ततः सृष्टानि तत्रैव तानि यान्ति पुनः पुनः। महाभूतानि भूतेषु सागरस्योर्मयो यथा ॥१२-१८७-५॥
tataḥ sṛṣṭāni tatraiva tāni yānti punaḥ punaḥ। mahābhūtāni bhūteṣu sāgarasyormayo yathā ॥12-187-5॥
[ततः (tataḥ) - then; from that; सृष्टानि (sṛṣṭāni) - created things; तत्रैव (tatraiva) - there itself; तानि (tāni) - those; यान्ति (yānti) - go; move; पुनः (punaḥ) - again; पुनः (punaḥ) - again; महाभूतानि (mahābhūtāni) - great elements; भूतेषु (bhūteṣu) - into beings; सागरस्य (sāgarasya) - of the ocean; उर्मयः (urmayaḥ) - waves; यथा (yathā) - just as;]
(Then the created things there itself those go again and again; the great elements into beings, of the ocean waves just as.)
Then, just as the waves of the ocean return again and again into the ocean, so too do the created things return again and again into those very elements.
प्रसार्य च यथाङ्गानि कूर्मः संहरते पुनः। तद्वद्भूतानि भूतात्मा सृष्ट्वा संहरते पुनः ॥१२-१८७-६॥
prasārya ca yathāṅgāni kūrmaḥ saṃharate punaḥ। tadvadbhūtāni bhūtātmā sṛṣṭvā saṃharate punaḥ ॥12-187-6॥
[प्रसार्य (prasārya) - having stretched out; च (ca) - and; यथा (yathā) - just as; अङ्गानि (aṅgāni) - limbs; कूर्मः (kūrmaḥ) - the tortoise; संहरते (saṃharate) - draws in; पुनः (punaḥ) - again; तद्वत् (tadvat) - in the same way; भूतानि (bhūtāni) - creatures; भूतात्मा (bhūtātmā) - the soul of beings; सृष्ट्वा (sṛṣṭvā) - having created; संहरते (saṃharate) - withdraws; पुनः (punaḥ) - again;]
(Having stretched out its limbs, just as the tortoise draws them in again, in the same way, the soul of beings, having created the creatures, withdraws them again.)
Just as a tortoise, after stretching out its limbs, draws them in again, so too does the soul of beings, after creating the creatures, withdraw them again.
महाभूतानि पञ्चैव सर्वभूतेषु भूतकृत्। अकरोत्तेषु वैषम्यं तत्तु जीवोऽनु पश्यति ॥१२-१८७-७॥
mahābhūtāni pañcaiva sarvabhūteṣu bhūtakṛt। akarotteṣu vaiṣamyaṃ tattu jīvo'nu paśyati ॥12-187-7॥
[महाभूतानि (mahābhūtāni) - great elements; पञ्च (pañca) - five; एव (eva) - indeed; सर्वभूतेषु (sarvabhūteṣu) - in all beings; भूतकृत् (bhūtakṛt) - creator of beings; अकरोत् (akarot) - made; तेषु (teṣu) - in them; वैषम्यम् (vaiṣamyaṃ) - inequality; तत् (tat) - that; तु (tu) - but; जीवः (jīvaḥ) - the individual soul; अनु (anu) - after; पश्यति (paśyati) - perceives;]
(The creator of beings indeed made the five great elements in all beings; in them, he made no inequality, but the individual soul perceives that inequality afterwards.)
The creator made the five great elements equally in all beings; however, it is the individual soul who later perceives differences among them.
शब्दः श्रोत्रं तथा खानि त्रयमाकाशयोनिजम्। वायोस्त्वक्स्पर्शचेष्टाश्च वागित्येतच्चतुष्टयम् ॥१२-१८७-८॥
śabdaḥ śrotraṃ tathā khāni trayam ākāśayonijam। vāyoḥ tvak-sparśa-ceṣṭāḥ ca vāg iti etat catuṣṭayam॥12-187-8॥
[शब्दः (śabdaḥ) - sound; श्रोत्रं (śrotram) - ear; तथा (tathā) - likewise; खानि (khāni) - apertures; त्रयम् (trayam) - three; आकाश-योनि-जम् (ākāśa-yoni-jam) - born from the womb of space; वायोः (vāyoḥ) - of air; त्वक् (tvak) - skin; स्पर्श (sparśa) - touch; चेष्टाः (ceṣṭāḥ) - motions; च (ca) - and; वाक् (vāk) - speech; इति (iti) - thus; एतत् (etat) - this; चतुष्टयम् (catuṣṭayam) - group of four;]
(Sound, ear, likewise three apertures born from the womb of space; of air, skin, touch, motions and speech—thus, this is the group of four.)
Sound, the ear, and likewise the three apertures born from space; for air, the skin, touch, motions, and speech—thus, this is the group of four.
रूपं चक्षुस्तथा पक्तिस्त्रिविधं तेज उच्यते। रसः क्लेदश्च जिह्वा च त्रयो जलगुणाः स्मृताः ॥१२-१८७-९॥
rūpaṃ cakṣus tathā paktis trividhaṃ teja ucyate। rasaḥ kledaś ca jihvā ca trayo jalaguṇāḥ smṛtāḥ ॥12-187-9॥
[रूपं (rūpam) - form; essence; चक्षुस् (cakṣus) - eye; organ of sight; तथा (tathā) - likewise; in the same way; पक्तिः (paktiḥ) - digestion; cooking; त्रिविधं (trividham) - threefold; of three kinds; तेज (teja) - fire; energy; उच्यते (ucyate) - is said; is called; रसः (rasaḥ) - taste; sap; क्लेदः (kledaḥ) - moisture; wetness; च (ca) - and; जिह्वा (jihvā) - tongue; च (ca) - and; त्रयः (trayaḥ) - three; जलगुणाः (jalaguṇāḥ) - qualities of water; स्मृताः (smṛtāḥ) - are remembered; are considered;]
(Form, eye, likewise digestion—threefold fire is said. Taste, moisture, and tongue—three qualities of water are considered.)
Form, the eye, and digestion are said to be the threefold nature of fire. Taste, moisture, and the tongue are considered the three qualities of water.
घ्रेयं घ्राणं शरीरं च ते तु भूमिगुणास्त्रयः। महाभूतानि पञ्चैव षष्ठं तु मन उच्यते ॥१२-१८७-१०॥
ghreyaṃ ghrāṇaṃ śarīraṃ ca te tu bhūmiguṇāstrayaḥ। mahābhūtāni pañcaiva ṣaṣṭhaṃ tu mana ucyate॥12-187-10॥
[घ्रेयं (ghreyaṃ) - object of smell; घ्राणं (ghrāṇam) - nose; शरीरं (śarīram) - body; च (ca) - and; ते (te) - your; तु (tu) - but; भूमिगुणाः (bhūmiguṇāḥ) - qualities of earth; त्रयः (trayaḥ) - three; महाभूतानि (mahābhūtāni) - great elements; पञ्च (pañca) - five; एव (eva) - indeed; षष्ठं (ṣaṣṭham) - the sixth; तु (tu) - but; मन (mana) - mind; उच्यते (ucyate) - is said; १२-१८७-१० (12-187-10) - 12-187-10;]
(Object of smell, nose, and body, but your three qualities of earth; the five great elements indeed, the sixth but mind is said. 12-187-10.)
The object of smell, the nose, and the body are your three qualities of earth; the five great elements, and the sixth is said to be the mind. 12-187-10.
इन्द्रियाणि मनश्चैव विज्ञानान्यस्य भारत। सप्तमी बुद्धिरित्याहुः क्षेत्रज्ञः पुनरष्टमः ॥१२-१८७-११॥
indriyāṇi manaścaiva vijñānānyasya bhārata। saptamī buddhirityāhuḥ kṣetrajñaḥ punaraṣṭamaḥ ॥12-187-11॥
[इन्द्रियाणि (indriyāṇi) - senses; मनः (manaḥ) - mind; च (ca) - and; एव (eva) - indeed; विज्ञानानि (vijñānāni) - knowledges; अस्य (asya) - of this; भारत (bhārata) - O Bhārata; सप्तमी (saptamī) - seventh; बुद्धिः (buddhiḥ) - intellect; इति (iti) - thus; आहुः (āhuḥ) - they say; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; पुनः (punaḥ) - again; अष्टमः (aṣṭamaḥ) - eighth;]
(The senses, and indeed the mind, and the knowledges of this, O Bhārata, the seventh is called intellect, the knower of the field is again the eighth, thus they say.)
O Bhārata, the senses, the mind, and the various knowledges are enumerated; the seventh is called intellect, and the eighth, again, is the knower of the field.
चक्षुरालोकनायैव संशयं कुरुते मनः। बुद्धिरध्यवसायाय क्षेत्रज्ञः साक्षिवत्स्थितः ॥१२-१८७-१२॥
cakṣurālokanāyaiva saṃśayaṃ kurute manaḥ। buddhiradhyavasāyāya kṣetrajñaḥ sākṣivatssthitaḥ ॥12-187-12॥
[चक्षुः (cakṣuḥ) - eye; आलोकनाय (ālokanāya) - for seeing; एव (eva) - indeed; संशयम् (saṃśayam) - doubt; कुरुते (kurute) - creates; मनः (manaḥ) - mind; बुद्धिः (buddhiḥ) - intellect; अध्यवसायाय (adhyavasāyāya) - for determination; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; साक्षिवत् (sākṣivat) - like a witness; स्थितः (sthitaḥ) - remains;]
(The eye indeed is for seeing; the mind creates doubt; the intellect is for determination; the knower of the field remains like a witness.)
The eye is for seeing, the mind generates doubt, the intellect is for determination, and the knower of the field remains as a witness.
ऊर्ध्वं पादतलाभ्यां यदर्वागूर्ध्वं च पश्यति। एतेन सर्वमेवेदं विद्ध्यभिव्याप्तमन्तरम् ॥१२-१८७-१३॥
ūrdhvaṃ pādatalābhyāṃ yadarvāgūrdhvaṃ ca paśyati। etena sarvamevedaṃ viddhyabhivyāptamantaram ॥12-187-13॥
[ऊर्ध्वम् (ūrdhvam) - upwards; पादतलाभ्याम् (pādatalābhyām) - by the two soles of the feet; यत् (yat) - which; अर्वाक् (arvāk) - downwards; ऊर्ध्वम् (ūrdhvam) - upwards; च (ca) - and; पश्यति (paśyati) - sees; एतेन (etena) - by this; सर्वम् (sarvam) - all; एव (eva) - indeed; इदम् (idam) - this; विद्धि (viddhi) - know; अभिव्याप्तम् (abhivyāptam) - pervaded; अन्तरम् (antaram) - the interior;]
(Upwards from the soles of the feet, that which sees downwards and upwards, by this, know indeed all this interior as pervaded.)
From the soles of the feet upwards, that which perceives both downwards and upwards—by this, know that this entire interior is indeed pervaded.
पुरुषे चेन्द्रियाणीह वेदितव्यानि कृत्स्नशः। तमो रजश्च सत्त्वं च विद्धि भावांस्तदाश्रयान् ॥१२-१८७-१४॥
puruṣe cendriyāṇīha veditavyāni kṛtsnaśaḥ। tamo rajaśca sattvaṃ ca viddhi bhāvāṃstadāśrayān ॥12-187-14॥
[पुरुषे (puruṣe) - in the person; च (ca) - and; इन्द्रियाणि (indriyāṇi) - senses; इह (iha) - here; वेदितव्यानि (veditavyāni) - to be known; कृत्स्नशः (kṛtsnaśaḥ) - entirely; तमः (tamaḥ) - darkness; रजः (rajaḥ) - activity; च (ca) - and; सत्त्वं (sattvaṃ) - purity; च (ca) - and; विद्धि (viddhi) - know; भावान् (bhāvān) - states; तदाश्रयान् (tadāśrayān) - dependent on that;]
(In the person and here, the senses are to be known entirely. Darkness, activity, and purity—know these states as dependent on that.)
In a person, the senses here are to be understood in their entirety. Know that darkness, activity, and purity are states dependent on that.
एतां बुद्ध्वा नरो बुद्ध्या भूतानामागतिं गतिम्। समवेक्ष्य शनैश्चैव लभते शममुत्तमम् ॥१२-१८७-१५॥
etāṃ buddhvā naro buddhyā bhūtānām āgatiṃ gatim। samavekṣya śanaiś caiva labhate śamam uttamam ॥12-187-15॥
[एताम् (etām) - this; (feminine accusative singular) बुद्ध्वा (buddhvā) - having understood; नरः (naraḥ) - man; बुद्ध्या (buddhyā) - by intellect; भूतानाम् (bhūtānām) - of beings; आगतिम् (āgatim) - arrival; गतिम् (gatim) - departure; समवेक्ष्य (samavekṣya) - having observed; शनैः (śanaiḥ) - gradually; च (ca) - and; एव (eva) - indeed; लभते (labhate) - obtains; शमम् (śamam) - tranquility; उत्तमम् (uttamam) - supreme;]
(Having understood this, a man by intellect, having observed the arrival and departure of beings, gradually and indeed obtains supreme tranquility.)
When a man, using his intellect, understands this and observes the coming and going of beings, he gradually attains the highest peace.
गुणान्नेनीयते बुद्धिर्बुद्धिरेवेन्द्रियाण्यपि। मनःषष्ठानि सर्वाणि बुद्ध्यभावे कुतो गुणाः ॥१२-१८७-१६॥
guṇānnenīyate buddhirbuddhirevendriyāṇyapi। manaḥṣaṣṭhāni sarvāṇi buddhyabhāve kuto guṇāḥ ॥12-187-16॥
[गुणान् (guṇān) - qualities; (accusative plural of guṇa) नेनीयते (nenīyate) - is led; (passive, from root nī) बुद्धिः (buddhiḥ) - intellect; (nominative singular) बुद्धिः (buddhiḥ) - intellect; (nominative singular, repeated) एव (eva) - indeed; इन्द्रियाणि (indriyāṇi) - senses; (nominative/accusative plural) अपि (api) - also; मनः (manaḥ) - mind; (nominative/accusative singular) षष्ठानि (ṣaṣṭhāni) - six; (nominative/accusative plural, referring to the six senses including mind) सर्वाणि (sarvāṇi) - all; बुद्ध्यभावे (buddhyabhāve) - in the absence of intellect; कुतः (kutaḥ) - from where; how; गुणाः (guṇāḥ) - qualities; (nominative plural);]
(Qualities are led by intellect; intellect indeed (leads) the senses also; all six (including) the mind; in the absence of intellect, from where (are) qualities?)
Qualities are governed by intellect; it is intellect that directs the senses, including the mind as the sixth; all of them depend on intellect—without intellect, how can there be any qualities?
इति तन्मयमेवैतत्सर्वं स्थावरजङ्गमम्। प्रलीयते चोद्भवति तस्मान्निर्दिश्यते तथा ॥१२-१८७-१७॥
iti tanmayamevaitatsarvaṃ sthāvarajaṅgamam। pralīyate codbhavati tasmānnirdiśyate tathā ॥12-187-17॥
[इति (iti) - thus; तन्मयम् (tanmayam) - consisting of that; एव (eva) - indeed; एतत् (etat) - this; सर्वं (sarvaṃ) - all; स्थावर (sthāvara) - immobile; जङ्गमम् (jaṅgamam) - mobile; प्रलीयते (pralīyate) - is dissolved; च (ca) - and; उद्भवति (udbhavati) - arises; तस्मात् (tasmāt) - from that; निर्दिश्यते (nirdiśyate) - is indicated; तथा (tathā) - thus;]
(Thus, indeed, all this, consisting of that, both the immobile and mobile, is dissolved and arises from that; thus it is indicated.)
Thus, all this—both the immobile and the mobile—is indeed composed of that; it dissolves and arises from that, and is thus indicated.
येन पश्यति तच्चक्षुः शृणोति श्रोत्रमुच्यते। जिघ्रति घ्राणमित्याहू रसं जानाति जिह्वया ॥१२-१८७-१८॥
yena paśyati tac cakṣuḥ śṛṇoti śrotram ucyate। jighrati ghrāṇam ity āhū rasaṃ jānāti jihvayā ॥12-187-18॥
[येन (yena) - by which; पश्यति (paśyati) - sees; तत् (tat) - that; चक्षुः (cakṣuḥ) - eye; शृणोति (śṛṇoti) - hears; श्रोत्रम् (śrotram) - ear; उच्यते (ucyate) - is called; जिघ्रति (jighrati) - smells; घ्राणम् (ghrāṇam) - nose; इति (iti) - thus; आहुः (āhū) - they say; रसं (rasaṃ) - taste; जानाति (jānāti) - knows; जिह्वया (jihvayā) - by the tongue;]
(By which one sees, that is called the eye; by which one hears, that is called the ear; by which one smells, that is called the nose, thus they say; by which one knows taste, that is by the tongue.)
That by which one sees is called the eye; that by which one hears is called the ear; that by which one smells is called the nose, so they say; and that by which one knows taste is the tongue.
त्वचा स्पृशति च स्पर्शान्बुद्धिर्विक्रियतेऽसकृत्। येन सङ्कल्पयत्यर्थं किञ्चिद्भवति तन्मनः ॥१२-१८७-१९॥
tvacā spṛśati ca sparśānbuddhirvikriyate'sakṛt। yena saṅkalpayatyarthaṃ kiñcidbhavati tanmanaḥ ॥12-187-19॥
[त्वचा (tvacā) - by the skin; स्पृशति (spṛśati) - touches; च (ca) - and; स्पर्शान् (sparśān) - objects of touch; बुद्धिः (buddhiḥ) - the intellect; विक्रियते (vikriyate) - is modified; असकृत् (asakṛt) - repeatedly; येन (yena) - by which; सङ्कल्पयति (saṅkalpayati) - imagines; अर्थम् (artham) - an object; किञ्चित् (kiñcit) - something; भवति (bhavati) - becomes; तत् (tat) - that; मनः (manaḥ) - mind;]
(By the skin touches and objects of touch, the intellect is modified repeatedly; by which imagines an object, something becomes, that (is) mind.)
The mind is that by which, when the skin touches objects and the intellect is repeatedly modified, one imagines and brings about something as an object.
अधिष्ठानानि बुद्धेर्हि पृथगर्थानि पञ्चधा। पञ्चेन्द्रियाणि यान्याहुस्तान्यदृश्योऽधितिष्ठति ॥१२-१८७-२०॥
adhiṣṭhānāni buddher hi pṛthagarthāni pañcadhā। pañcendriyāṇi yāny āhus tāny adṛśyo'dhitiṣṭhati ॥12-187-20॥
[अधिष्ठानानि (adhiṣṭhānāni) - bases; (plural of adhiṣṭhāna) बुद्धेः (buddheḥ) - of intellect; हि (hi) - indeed; पृथक् (pṛthak) - separately; अर्थानि (arthāni) - objects; पञ्चधा (pañcadhā) - in five ways; पञ्चेन्द्रियाणि (pañcendriyāṇi) - the five senses; यानि (yāni) - which; आहुः (āhuḥ) - they say; तानि (tāni) - those; अदृश्यः (adṛśyaḥ) - the unseen; अधितिष्ठति (adhitiṣṭhati) - presides over;]
(The bases of intellect, indeed, are separately fivefold objects. The five senses, which they say, those the unseen presides over.)
The bases of intellect are said to be fivefold, each with its own object. The unseen (self) presides over those five senses.
पुरुषाधिष्ठिता बुद्धिस्त्रिषु भावेषु वर्तते। कदाचिल्लभते प्रीतिं कदाचिदनुशोचति ॥१२-१८७-२१॥
puruṣādhiṣṭhitā buddhis triṣu bhāveṣu vartate। kadācillabhate prītiṃ kadācid anuśocati ॥12-187-21॥
[पुरुषाधिष्ठिता (puruṣādhiṣṭhitā) - presided over by the puruṣa; बुद्धिः (buddhiḥ) - intellect; त्रिषु (triṣu) - in three; भावेषु (bhāveṣu) - states; वर्तते (vartate) - exists; कदाचित् (kadācit) - at times; लभते (labhate) - obtains; प्रीतिम् (prītim) - joy; कदाचित् (kadācit) - at times; अनुशोचति (anuśocati) - grieves;]
(The intellect, presided over by the puruṣa, exists in three states; at times it obtains joy, at times it grieves.)
The intellect, governed by the puruṣa, operates in three states; sometimes it experiences joy, sometimes it grieves.
न सुखेन न दुःखेन कदाचिदपि वर्तते। एवं नराणां मनसि त्रिषु भावेष्ववस्थिता ॥१२-१८७-२२॥
na sukhena na duḥkhena kadācid api vartate। evaṃ narāṇāṃ manasi triṣu bhāveṣv avasthitā ॥12-187-22॥
[न (na) - not; सुखेन (sukhena) - by happiness; न (na) - not; दुःखेन (duḥkhena) - by sorrow; कदाचित् (kadācit) - at any time; अपि (api) - even; वर्तते (vartate) - remains; एवं (evaṃ) - thus; नराणाम् (narāṇām) - of men; मनसि (manasi) - in the mind; त्रिषु (triṣu) - in three; भावेषु (bhāveṣu) - states; अवस्थिता (avasthitā) - situated; ॥१२-१८७-२२॥ (॥12-187-22॥) - ;]
(Not by happiness, not by sorrow, at any time does it remain. Thus, in the minds of men, situated in the three states.)
It is never affected by happiness or sorrow at any time. Thus, in the minds of men, it remains established in the three states.
सेयं भावात्मिका भावांस्त्रीनेतान्नातिवर्तते। सरितां सागरो भर्ता महावेलामिवोर्मिमान् ॥१२-१८७-२३॥
seyaṃ bhāvātmikā bhāvāṃstrīnetānnātivartate। saritāṃ sāgaro bhartā mahāvelāmivormimān ॥12-187-23॥
[सा (sā) - she; इयम् (iyam) - this; भावात्मिका (bhāvātmikā) - consisting of emotions; भावान् (bhāvān) - emotions; स्त्री (strī) - woman; नेता (netā) - leader; न (na) - not; अतिवर्तते (ativartate) - transcends; सरिताम् (saritām) - of rivers; सागरः (sāgaraḥ) - ocean; भर्ता (bhartā) - supporter; महावेलाम् (mahāvelām) - great boundary; इव (iva) - like; उर्मिमान् (urmimān) - wave-possessing;]
(She, this one consisting of emotions, does not transcend the emotions led by woman, just as the ocean, supporter of rivers, does not cross the great boundary, being wave-possessing.)
She, being of emotional nature, does not go beyond the emotions led by woman, just as the ocean, which supports the rivers, does not cross its great boundary, being full of waves.
अतिभावगता बुद्धिर्भावे मनसि वर्तते। प्रवर्तमानं हि रजस्तद्भावमनुवर्तते ॥१२-१८७-२४॥
atibhāvagatā buddhir bhāve manasi vartate। pravartamānaṃ hi rajas tadbhāvam anuvartate ॥12-187-24॥
[अतिभावगता (atibhāvagatā) - having gone beyond the state; बुद्धिः (buddhiḥ) - intellect; भावे (bhāve) - in the state; मनसि (manasi) - in the mind; वर्तते (vartate) - exists; प्रवर्तमानम् (pravartamānam) - actively operating; हि (hi) - indeed; रजः (rajas) - the quality of passion; तद्भावम् (tadbhāvam) - that state; अनुवर्तते (anuvartate) - follows;]
(Having gone beyond the state, the intellect exists in the state in the mind. Indeed, the actively operating rajas follows that state.)
When the intellect transcends, it abides in the state within the mind; then, the active quality of rajas indeed follows that state.
इन्द्रियाणि हि सर्वाणि प्रदर्शयति सा सदा। प्रीतिः सत्त्वं रजः शोकस्तमो मोहश्च ते त्रयः ॥१२-१८७-२५॥
indriyāṇi hi sarvāṇi pradarśayati sā sadā। prītiḥ sattvaṃ rajaḥ śokastamo mohaśca te trayaḥ ॥12-187-25॥
[इन्द्रियाणि (indriyāṇi) - senses; हि (hi) - indeed; सर्वाणि (sarvāṇi) - all; प्रदर्शयति (pradarśayati) - shows; सा (sā) - she; सदा (sadā) - always; प्रीतिः (prītiḥ) - delight; सत्त्वं (sattvaṃ) - purity; रजः (rajaḥ) - passion; शोकः (śokaḥ) - sorrow; तमः (tamaḥ) - darkness; मोहः (mohaḥ) - delusion; च (ca) - and; ते (te) - these; त्रयः (trayaḥ) - three;]
(Indeed, she always shows all the senses. Delight, purity, passion, sorrow, darkness, and delusion—these three.)
She always reveals all the senses. Delight, purity, passion, sorrow, darkness, and delusion—these are the three (qualities).
ये ये च भावा लोकेऽस्मिन्सर्वेष्वेतेषु ते त्रिषु। इति बुद्धिगतिः सर्वा व्याख्याता तव भारत ॥१२-१८७-२६॥
ye ye ca bhāvā loke'smin sarveṣveteṣu te triṣu। iti buddhigatiḥ sarvā vyākhyātā tava bhārata ॥12-187-26॥
[ये (ye) - which; ये (ye) - which; च (ca) - and; भावा (bhāvāḥ) - states; लोके (loke) - in the world; अस्मिन् (asmin) - in this; सर्वेषु (sarveṣu) - in all; एतेषु (eteṣu) - these; ते (te) - those; त्रिषु (triṣu) - in three; इति (iti) - thus; बुद्धिगतिः (buddhigatiḥ) - intellectual courses; सर्वा (sarvā) - all; व्याख्याता (vyākhyātā) - explained; तव (tava) - to you; भारत (bhārata) - O Bhārata;]
(Which, which and states in the world in this in all these those in three; thus intellectual courses all explained to you, O Bhārata.)
O Bhārata, all the states that exist in this world, in all these three (categories), have thus been explained to you as the courses of intellect.
इन्द्रियाणि च सर्वाणि विजेतव्यानि धीमता। सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा ॥१२-१८७-२७॥
indriyāṇi ca sarvāṇi vijetavyāni dhīmatā। sattvaṃ rajastamaścaiva prāṇināṃ saṃśritāḥ sadā ॥12-187-27॥
[इन्द्रियाणि (indriyāṇi) - senses; च (ca) - and; सर्वाणि (sarvāṇi) - all; विजेतव्यानि (vijetavyāni) - to be conquered; धीमता (dhīmatā) - by the wise; सत्त्वं (sattvaṃ) - sattva; रजः (rajaḥ) - rajas; तमः (tamaḥ) - tamas; च (ca) - and; एव (eva) - indeed; प्राणिनां (prāṇināṃ) - of living beings; संश्रिताः (saṃśritāḥ) - reside; सदा (sadā) - always;]
(The senses, and all, are to be conquered by the wise. Sattva, rajas, and tamas indeed always reside in living beings.)
A wise person must conquer all the senses. Sattva, rajas, and tamas always reside in living beings.
त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते। सात्त्विकी राजसी चैव तामसी चेति भारत ॥१२-१८७-२८॥
trividhā vedanā caiva sarvasattveṣu dṛśyate। sāttvikī rājasī caiva tāmasī ceti bhārata ॥12-187-28॥
[त्रिविधा (trividhā) - threefold; वेदनाः (vedanāḥ) - sensations; च (ca) - and; एव (eva) - indeed; सर्वसत्त्वेषु (sarvasattveṣu) - in all beings; दृश्यते (dṛśyate) - is seen; सात्त्विकी (sāttvikī) - of sattva (purity); राजसी (rājasī) - of rajas (activity); च (ca) - and; एव (eva) - indeed; तामसी (tāmasī) - of tamas (darkness); च (ca) - and; इति (iti) - thus; भारत (bhārata) - O Bhārata (descendant of Bharata);]
(Threefold sensations indeed in all beings are seen: sāttvikī, rājasī, and tāmasī thus, O Bhārata.)
O Bhārata, three kinds of sensations are observed in all beings: those of sattva (purity), rajas (activity), and tamas (darkness).
सुखस्पर्शः सत्त्वगुणो दुःखस्पर्शो रजोगुणः। तमोगुणेन संयुक्तौ भवतोऽव्यावहारिकौ ॥१२-१८७-२९॥
sukhasparśaḥ sattvaguṇo duḥkhasparśo rajoguṇaḥ। tamoguṇena saṃyuktau bhavato'vyāvahārikau ॥12-187-29॥
[सुखस्पर्शः (sukhasparśaḥ) - contact with happiness; सत्त्वगुणः (sattvaguṇaḥ) - the quality of sattva; दुःखस्पर्शः (duḥkhasparśaḥ) - contact with sorrow; रजोगुणः (rajoguṇaḥ) - the quality of rajas; तमोगुणेन (tamoguṇena) - by the quality of tamas; संयुक्तौ (saṃyuktau) - joined together; भवतः (bhavataḥ) - you both become; अव्यावहारिकौ (avyāvahārikau) - not fit for transaction;]
(Contact with happiness is the quality of sattva; contact with sorrow is the quality of rajas. By the quality of tamas, when joined together, you both become unfit for transaction.)
Contact with happiness is due to sattva; contact with sorrow is due to rajas. When both are joined by tamas, you both become unfit for practical dealings.
तत्र यत्प्रीतिसंयुक्तं काये मनसि वा भवेत्। वर्तते सात्त्विको भाव इत्यवेक्षेत तत्तदा ॥१२-१८७-३०॥
tatra yatprītisaṃyuktaṃ kāye manasi vā bhavet। vartate sāttviko bhāva ityavekṣeta tattadā ॥12-187-30॥
[तत्र (tatra) - there; यत् (yat) - which; प्रीति-संयुक्तं (prīti-saṃyuktaṃ) - joined with delight; काये (kāye) - in the body; मनसि (manasi) - in the mind; वा (vā) - or; भवेत् (bhavet) - may be; वर्तते (vartate) - exists; सात्त्विकः (sāttvikaḥ) - of sattva (purity); भावः (bhāvaḥ) - state; इति (iti) - thus; अवेक्षेत् (avekṣeta) - should observe; तत् (tat) - that; तदा (tadā) - then;]
(There, whatever joined with delight in the body or in the mind may be, that state of sattva exists—thus should one observe that at that time.)
There, whatever is accompanied by delight in the body or mind, one should recognize that as a sattvic state at that time.
अथ यद्दुःखसंयुक्तमतुष्टिकरमात्मनः। प्रवृत्तं रज इत्येव तन्नसंरभ्य चिन्तयेत् ॥१२-१८७-३१॥
atha yad duḥkhasaṃyuktam atuṣṭikaram ātmanaḥ। pravṛttaṃ raja ity eva tan na saṃrabhya cintayet ॥12-187-31॥
[अथ (atha) - now; then; यत् (yat) - which; what; दुःखसंयुक्तम् (duḥkhasaṃyuktam) - joined with suffering; अतुष्टिकरम् (atuṣṭikaram) - causing dissatisfaction; आत्मनः (ātmanaḥ) - of oneself; of the self; प्रवृत्तम् (pravṛttam) - arisen; commenced; रजः (rajaḥ) - passion; activity; rajas; इति (iti) - thus; so; एव (eva) - only; indeed; तत् (tat) - that; न (na) - not; संरभ्य (saṃrabhya) - with excitement; with agitation; चिन्तयेत् (cintayet) - should consider; should think;]
(Now, that which is joined with suffering, causing dissatisfaction to oneself, arisen from rajas—thus only that, not with excitement, should be considered.)
Now, whatever is associated with suffering and causes dissatisfaction to oneself, and is prompted by rajas—one should consider it as such, but not dwell on it with agitation.
अथ यन्मोहसंयुक्तमव्यक्तमिव यद्भवेत्। अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत् ॥१२-१८७-३२॥
atha yan-moha-saṃyuktam-avyaktam-iva yad-bhavet। apratarkyam-avijñeyaṃ tamas-tad-upadhārayet ॥12-187-32॥
[अथ (atha) - now; then; यत् (yat) - which; what; मोह (moha) - delusion; confusion; संयुक्तम् (saṃyuktam) - joined; united; अव्यक्तम् (avyaktam) - unmanifest; not apparent; इव (iva) - like; as if; यत् (yat) - which; what; भवेत् (bhavet) - might be; may become; अप्रतर्क्यम् (apratarkyam) - inconceivable; not to be reasoned; अविज्ञेयम् (avijñeyam) - unknowable; not to be understood; तमः (tamas) - darkness; ignorance; तत् (tat) - that; उपधारयेत् (upadhārayet) - one should consider; one should understand;]
(Now, that which is joined with delusion, unmanifest as if, which might be, inconceivable, unknowable, darkness—that one should consider as such.)
Now, whatever is joined with delusion, appears unmanifest, is inconceivable and unknowable, that should be understood as darkness.
प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता। कथञ्चिदभिवर्तन्त इत्येते सात्त्विका गुणाः ॥१२-१८७-३३॥
praharṣaḥ prītirānandaḥ sukhaṃ saṃśāntacittatā। kathaṃcid abhivartanta ity ete sāttvikā guṇāḥ ॥12-187-33॥
[प्रहर्षः (praharṣaḥ) - great joy; प्रीतिः (prītiḥ) - affection; आनन्दः (ānandaḥ) - bliss; सुखम् (sukham) - happiness; संशान्तचित्तता (saṃśāntacittatā) - state of a completely tranquil mind; कथञ्चित् (kathaṃcit) - in some way; अभिवर्तन्ते (abhivartante) - arise; इति (iti) - thus; एते (ete) - these; सात्त्विकाः (sāttvikāḥ) - of sattva (purity); गुणाः (guṇāḥ) - qualities;]
(Great joy, affection, bliss, happiness, the state of a completely tranquil mind, in some way arise—thus, these are qualities of sattva (purity).)
Great joy, affection, bliss, happiness, and a completely tranquil mind arise in some way—these are the qualities of sattva.
अतुष्टिः परितापश्च शोको लोभस्तथाक्षमा। लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुभिः ॥१२-१८७-३४॥
atuṣṭiḥ paritāpaś ca śoko lobhas tathākṣamā। liṅgāni rajasas tāni dṛśyante hetvahetubhiḥ ॥12-187-34॥
[अतुष्टिः (atuṣṭiḥ) - discontent; परितापः (paritāpaḥ) - distress; च (ca) - and; शोकः (śokaḥ) - sorrow; लोभः (lobhaḥ) - greed; तथा (tathā) - likewise; अक्षमा (akṣamā) - impatience; लिङ्गानि (liṅgāni) - signs; रजसः (rajasaḥ) - of rajas; तानि (tāni) - those; दृश्यन्ते (dṛśyante) - are seen; हेतुः (hetuḥ) - cause; अहेतुभिः (ahetubhiḥ) - and non-cause;]
(Discontent, distress, and sorrow, greed, likewise impatience—these are the signs of rajas, those are seen by cause and non-cause.)
Discontent, distress, sorrow, greed, and impatience—these are the signs of rajas, and they are observed due to various causes and conditions.
अभिमानस्तथा मोहः प्रमादः स्वप्नतन्द्रिता। कथञ्चिदभिवर्तन्ते विविधास्तामसा गुणाः ॥१२-१८७-३५॥
abhimānas tathā mohaḥ pramādaḥ svapna-tandritā। kathañcid abhivartante vividhās tāmasā guṇāḥ ॥12-187-35॥
[अभिमानः (abhimānaḥ) - pride; तथा (tathā) - likewise; मोहः (mohaḥ) - delusion; प्रमादः (pramādaḥ) - negligence; स्वप्न (svapna) - sleep; तन्द्रिता (tandritā) - drowsiness; कथञ्चित् (kathañcit) - somehow; अभिवर्तन्ते (abhivartante) - arise; विविधाः (vividhāḥ) - various; तामसाः (tāmasāḥ) - of tamas (darkness); गुणाः (guṇāḥ) - qualities;]
(Pride, likewise delusion, negligence, sleep, drowsiness—somehow arise, various qualities of tamas (darkness).)
Pride, delusion, negligence, sleep, and drowsiness—these various qualities of tamas (darkness) arise in different ways.
दूरगं बहुधागामि प्रार्थनासंशयात्मकम्। मनः सुनियतं यस्य स सुखी प्रेत्य चेह च ॥१२-१८७-३६॥
dūragaṃ bahudhāgāmi prārthanāsaṃśayātmakam। manaḥ suniyataṃ yasya sa sukhī pretya ceha ca ॥12-187-36॥
[दूरगम् (dūragaṃ) - far-reaching; बहुधा (bahudhā) - in many ways; आगामि (āgāmi) - approaching; प्रार्थना (prārthanā) - desire; संशयात्मकम् (saṃśayātmakam) - of the nature of doubt; मनः (manaḥ) - mind; सुनियतं (suniyataṃ) - well-controlled; यस्य (yasya) - whose; सः (saḥ) - he; सुखी (sukhī) - happy; प्रेत्य (pretya) - after death; च (ca) - and; इह (iha) - here; च (ca) - and;]
(Far-reaching, approaching in many ways, of the nature of desire and doubt is the mind; whose mind is well-controlled, he is happy both after death and here.)
The mind, which is far-reaching, approaches in many ways, and is characterized by desire and doubt; he whose mind is well-controlled is happy both in this world and after death.
सत्त्वक्षेत्रज्ञयोरेतदन्तरं पश्य सूक्ष्मयोः। सृजते तु गुणानेक एको न सृजते गुणान् ॥१२-१८७-३७॥
sattvakṣetrajñayoretadantaraṃ paśya sūkṣmayoḥ। sṛjate tu guṇāneka eko na sṛjate guṇān ॥12-187-37॥
[सत्त्व (sattva) - essence; क्षेत्रज्ञयोः (kṣetrajñayoḥ) - of the two knowers of the field; एतत् (etat) - this; अन्तरम् (antaram) - difference; पश्य (paśya) - see; सूक्ष्मयोः (sūkṣmayoḥ) - of the two subtle ones; सृजते (sṛjate) - creates; तु (tu) - but; गुणान् (guṇān) - qualities; एकः (ekaḥ) - one; न (na) - not; सृजते (sṛjate) - creates; गुणान् (guṇān) - qualities;]
(See this difference between sattva and the knower of the field, of the two subtle ones. One creates many qualities, but the other does not create qualities.)
Observe the distinction between sattva and the knower of the field, both being subtle. One produces many qualities, but the other does not produce qualities.
मशकोदुम्बरौ चापि सम्प्रयुक्तौ यथा सदा। अन्योन्यमन्यौ च यथा सम्प्रयोगस्तथा तयोः ॥१२-१८७-३८॥
maśakodumbarau cāpi samprayuktau yathā sadā। anyonyamanyaū ca yathā samprayogastathā tayoḥ ॥12-187-38॥
[मशक (maśaka) - mosquito; उदुम्बरौ (udumbarau) - fig trees; च (ca) - and; अपि (api) - also; सम्प्रयुक्तौ (samprayuktau) - joined together; यथा (yathā) - just as; सदा (sadā) - always; अन्योन्यम् (anyonyam) - each other; अन्यौ (anyau) - the other two; च (ca) - and; यथा (yathā) - just as; सम्प्रयोगः (samprayogaḥ) - union; तथा (tathā) - so; तयोः (tayoḥ) - of those two;]
(Mosquito and fig trees also always joined together just as; each other the other two and just as union so of those two.)
Just as the mosquito and the fig trees are always joined together, so too is the union between those two (referring to the pair), just like each other.
पृथग्भूतौ प्रकृत्या तौ सम्प्रयुक्तौ च सर्वदा। यथा मत्स्यो जलं चैव सम्प्रयुक्तौ तथैव तौ ॥१२-१८७-३९॥
pṛthagbhūtau prakṛtyā tau samprayuktau ca sarvadā। yathā matsyo jalaṃ caiva samprayuktau tathaiva tau ॥12-187-39॥
[पृथग्भूतौ (pṛthagbhūtau) - having become separate; प्रकृत्या (prakṛtyā) - by nature; तौ (tau) - those two; सम्प्रयुक्तौ (samprayuktau) - joined together; च (ca) - and; सर्वदा (sarvadā) - always; यथा (yathā) - just as; मत्स्यः (matsyaḥ) - fish; जलम् (jalam) - water; च (ca) - and; एव (eva) - indeed; सम्प्रयुक्तौ (samprayuktau) - joined together; तथैव (tathaiva) - just so; तौ (tau) - those two;]
(Having become separate by nature, those two are always joined together; just as fish and water indeed are joined together, just so are those two.)
By their very nature, those two, though distinct, are always united; just as fish and water are always together, so too are those two.
न गुणा विदुरात्मानं स गुणान्वेत्ति सर्वशः। परिद्रष्टा गुणानां च संस्रष्टा मन्यते सदा ॥१२-१८७-४०॥
na guṇā vidurātmānaṃ sa guṇānvetti sarvaśaḥ। paridraṣṭā guṇānāṃ ca saṃsraṣṭā manyate sadā॥12-187-40॥
[न (na) - not; गुणाः (guṇāḥ) - qualities; विदुः (viduḥ) - know; आत्मानम् (ātmānam) - the self; सः (saḥ) - he; गुणान् (guṇān) - qualities; वेत्ति (vetti) - knows; सर्वशः (sarvaśaḥ) - entirely; परिद्रष्टा (paridraṣṭā) - the observer; गुणानाम् (guṇānām) - of qualities; च (ca) - and; संस्रष्टा (saṃsraṣṭā) - the mingler; मन्यते (manyate) - considers; सदा (sadā) - always;]
(Not qualities know the self; he knows qualities entirely. The observer of qualities and the mingler always considers.)
Qualities do not know the self; it is he who knows all the qualities. The one who observes and mingles with the qualities always considers thus.
इन्द्रियैस्तु प्रदीपार्थं कुरुते बुद्धिसप्तमैः। निर्विचेष्टैरजानद्भिः परमात्मा प्रदीपवत् ॥१२-१८७-४१॥
indriyaistu pradīpārthaṃ kurute buddhisaptamaiḥ। nirviceṣṭairajānadbhiḥ paramātmā pradīpavat ॥12-187-41॥
[इन्द्रियैः (indriyaiḥ) - by the senses; तु (tu) - but; प्रदीपार्थं (pradīpārtham) - for the purpose of a lamp; कुरुते (kurute) - does; बुद्धिसप्तमैः (buddhisaptamaiḥ) - by the seven intellects; निर्विचेष्टैः (nirviceṣṭaiḥ) - inactive; अजानद्भिः (ajānadbhiḥ) - not knowing; परमात्मा (paramātmā) - the supreme self; प्रदीपवत् (pradīpavat) - like a lamp;]
(But by the senses, for the purpose of a lamp, does (he act) by the seven intellects; the supreme self, by the inactive and unknowing (ones), is like a lamp.)
But the supreme self, through the senses and the seven intellects, acts for the purpose of illumination, yet itself remains like a lamp—unmoving and unknowing.
सृजते हि गुणान्सत्त्वं क्षेत्रज्ञः परिपश्यति। सम्प्रयोगस्तयोरेष सत्त्वक्षेत्रज्ञयोर्ध्रुवः ॥१२-१८७-४२॥
sṛjate hi guṇān sattvaṃ kṣetrajñaḥ paripaśyati. samprayogas tayor eṣa sattvakṣetrajñayor dhruvaḥ ॥12-187-42॥
[सृजते (sṛjate) - creates; हि (hi) - indeed; गुणान् (guṇān) - qualities; सत्त्वम् (sattvam) - sattva (purity, essence); क्षेत्रज्ञः (kṣetrajñaḥ) - the knower of the field (soul); परिपश्यति (paripaśyati) - perceives; सम्प्रयोगः (samprayogaḥ) - union; तयोः (tayoḥ) - of these two; एषः (eṣaḥ) - this; सत्त्वक्षेत्रज्ञयोः (sattvakṣetrajñayoḥ) - of sattva and the knower of the field; ध्रुवः (dhruvaḥ) - constant;]
(Creates indeed qualities; sattva (purity, essence); the knower of the field (soul); perceives; union; of these two; this; of sattva and the knower of the field; constant.)
Sattva indeed creates the qualities; the knower of the field perceives them. The union of these two, sattva and the knower of the field, is constant.
आश्रयो नास्ति सत्त्वस्य क्षेत्रज्ञस्य च कश्चन। सत्त्वं मनः संसृजति न गुणान्वै कदाचन ॥१२-१८७-४३॥
āśrayo nāsti sattvasya kṣetrajñasya ca kaścana। sattvaṃ manaḥ saṃsṛjati na guṇān vai kadācana॥12-187-43॥
[आश्रयः (āśrayaḥ) - support; न (na) - not; अस्ति (asti) - is; सत्त्वस्य (sattvasya) - of sattva; क्षेत्रज्ञस्य (kṣetrajñasya) - of the knower of the field; च (ca) - and; कश्चन (kaścana) - any; सत्त्वम् (sattvam) - sattva; मनः (manaḥ) - mind; संसृजति (saṃsṛjati) - creates; न (na) - not; गुणान् (guṇān) - qualities; वै (vai) - indeed; कदाचन (kadācana) - at any time;]
(Support not is of sattva, of the knower of the field, and any. Sattva mind creates, not qualities indeed at any time.)
There is no support for sattva or for the knower of the field whatsoever. Sattva creates the mind, but never the qualities, at any time.
रश्मींस्तेषां स मनसा यदा सम्यङ्नियच्छति। तदा प्रकाशतेऽस्यात्मा घटे दीपो ज्वलन्निव ॥१२-१८७-४४॥
raśmīṃs teṣāṃ sa manasā yadā samyaṅ-niyacchati। tadā prakāśate'syātmā ghaṭe dīpo jvalann iva ॥12-187-44॥
[रश्मीन् (raśmīn) - rays; (of light) तेषाम् (teṣām) - of them; सः (saḥ) - he; मनसा (manasā) - with the mind; यदा (yadā) - when; सम्यक् (samyak) - properly; नियच्छति (niyacchati) - restrains; तदा (tadā) - then; प्रकाशते (prakāśate) - shines; अस्य (asya) - his; आत्मा (ātmā) - self; घटे (ghaṭe) - in the pot; दीपः (dīpaḥ) - lamp; ज्वलन् (jvalan) - burning; इव (iva) - like;]
(When he properly restrains their rays with the mind, then his self shines like a burning lamp in a pot.)
When one properly restrains the rays (of the senses) with the mind, then the self shines forth, like a burning lamp inside a pot.
त्यक्त्वा यः प्राकृतं कर्म नित्यमात्मरतिर्मुनिः। सर्वभूतात्मभूतः स्यात्स गच्छेत्परमां गतिम् ॥१२-१८७-४५॥
tyaktvā yaḥ prākṛtaṃ karma nityam-ātmaratir muniḥ। sarvabhūtātmabhūtaḥ syāt sa gacchet paramāṃ gatim ॥12-187-45॥
[त्यक्त्वा (tyaktvā) - having abandoned; यः (yaḥ) - who; प्राकृतं (prākṛtam) - natural; कर्म (karma) - action; नित्यम् (nityam) - always; आत्मरति: (ātmaratiḥ) - one who delights in the Self; मुनिः (muniḥ) - sage; सर्वभूतात्मभूतः (sarvabhūtātmabhūtaḥ) - one who has become the Self of all beings; स्यात् (syāt) - may be; सः (saḥ) - he; गच्छेत् (gacchet) - may go; परमां (paramām) - supreme; गतिम् (gatim) - state, goal;]
(Having abandoned natural action, he who is always a sage delighting in the Self, who has become the Self of all beings, he may go to the supreme state.)
He who, having renounced natural actions, is ever a sage delighting in the Self and has become the Self of all beings—he attains the supreme goal.
यथा वारिचरः पक्षी लिप्यमानो न लिप्यते। एवमेव कृतप्रज्ञो भूतेषु परिवर्तते ॥१२-१८७-४६॥
yathā vāricaraḥ pakṣī lipyamāno na lipyate। evameva kṛtaprajño bhūteṣu parivartate ॥12-187-46॥
[यथा (yathā) - just as; वारिचरः (vāricaraḥ) - water-dweller; पक्षी (pakṣī) - bird; लिप्यमानः (lipyamānaḥ) - being smeared; न (na) - not; लिप्यते (lipyate) - is smeared; एवम् (evam) - in this way; एव (eva) - indeed; कृतप्रज्ञः (kṛtaprajñaḥ) - one who has attained wisdom; भूतेषु (bhūteṣu) - among beings; परिवर्तते (parivartate) - moves about;]
(Just as the water-dwelling bird, though being smeared, is not smeared, in this way indeed, one who has attained wisdom moves about among beings.)
Just as a water-dwelling bird is not tainted though it comes into contact with water, so too, a wise person moves among beings without being affected by them.
एवंस्वभावमेवैतत्स्वबुद्ध्या विहरेन्नरः। अशोचन्नप्रहृष्यंश्च चरेद्विगतमत्सरः ॥१२-१८७-४७॥
evaṃsvabhāvamevaitatsvabuddhyā viharennaraḥ। aśocannaprahṛṣyaṃśca caredvigatamatsaraḥ ॥12-187-47॥
[एवं (evaṃ) - thus; स्वभावम् (svabhāvam) - one's own nature; एव (eva) - indeed; एतत् (etat) - this; स्वबुद्ध्या (svabuddhyā) - with one's own intellect; विहरेत् (viharet) - should live; नरः (naraḥ) - man; अशोचन् (aśocan) - not grieving; न (na) - not; प्रहृष्यन् (pra-hṛṣyan) - not rejoicing; च (ca) - and; चरेत् (caret) - should conduct oneself; विगतमत्सरः (vigata-matsaraḥ) - free from envy;]
(Thus, indeed, this (should be done) according to one's own nature, with one's own intellect, a man should live; not grieving, not rejoicing, and should conduct oneself free from envy.)
Thus, a man should live according to his own nature and intellect; he should act without grief, without elation, and free from envy.
स्वभावसिद्ध्या संसिद्धान्स नित्यं सृजते गुणान्। ऊर्णनाभिर्यथा स्रष्टा विज्ञेयास्तन्तुवद्गुणाः ॥१२-१८७-४८॥
svabhāvasiddhyā saṃsiddhāns nityaṃ sṛjate guṇān। ūrṇanābhiryathā sraṣṭā vijñeyāstantuvadguṇāḥ ॥12-187-48॥
[स्वभावसिद्ध्या (svabhāvasiddhyā) - by the accomplishment of one's own nature; संसिद्धान् (saṃsiddhān) - perfected; accomplished; नित्यं (nityaṃ) - always; सृजते (sṛjate) - creates; गुणान् (guṇān) - qualities; ऊर्णनाभिः (ūrṇanābhiḥ) - by the spider; यथा (yathā) - just as; स्रष्टा (sraṣṭā) - creator; विज्ञेयाः (vijñeyāḥ) - should be understood; तन्तुवत् (tantuvat) - like threads; गुणाः (guṇāḥ) - qualities;]
(By the accomplishment of one's own nature, always creates perfected qualities; just as the spider, the creator, should be understood (to create) qualities like threads.)
By the power of its own nature, it always produces perfected qualities, just as a spider, the creator, produces threads; thus, qualities should be understood to arise like threads from the creator.
प्रध्वस्ता न निवर्तन्ते निवृत्तिर्नोपलभ्यते। प्रत्यक्षेण परोक्षं तदनुमानेन सिध्यति ॥१२-१८७-४९॥
pradhvastā na nivartante nivṛttir nopalabhyate। pratyakṣeṇa parokṣaṃ tad anumānena sidhyati ॥12-187-49॥
[प्रध्वस्ता (pradhvastā) - destroyed; न (na) - not; निवर्तन्ते (nivartante) - return; निवृत्तिः (nivṛttiḥ) - cessation; न (na) - not; उपलभ्यते (upalabhyate) - is obtained; प्रत्यक्षेण (pratyakṣeṇa) - by direct perception; परोक्षं (parokṣaṃ) - the unseen; तत् (tat) - that; अनुमानेन (anumānena) - by inference; सिध्यति (sidhyati) - is established;]
(Destroyed (things) do not return; cessation is not obtained. The unseen is established by inference through direct perception of that.)
That which is destroyed does not return, and cessation cannot be attained. The unseen is established by inference based on direct perception.
एवमेके व्यवस्यन्ति निवृत्तिरिति चापरे। उभयं सम्प्रधार्यैतदध्यवस्येद्यथामति ॥१२-१८७-५०॥
evam eke vyavasyanti nivṛttir iti ca apare। ubhayaṃ sampradhāryaitad adhyavasyed yathāmati ॥12-187-50॥
[एवम् (evam) - thus; एके (eke) - some; व्यवस्यन्ति (vyavasyanti) - determine; निवृत्तिः (nivṛttiḥ) - cessation; इति (iti) - thus; च (ca) - and; अपरे (apare) - others; उभयं (ubhayaṃ) - both; सम्प्रधार्य (sampradhārya) - having considered; एतत् (etat) - this; अध्यवस्येत् (adhyavasyet) - should decide; यथा (yathā) - according as; मति (mati) - understanding;]
(Thus some determine, 'cessation'; and others (determine) thus. Having considered both, one should decide this according to (one's) understanding.)
Thus, some conclude that cessation is the way, while others hold a different view. Considering both sides, one should decide this according to one's own understanding.
इतीमं हृदयग्रन्थिं बुद्धिभेदमयं दृढम्। विमुच्य सुखमासीत न शोचेच्छिन्नसंशयः ॥१२-१८७-५१॥
itīmaṃ hṛdayagranthiṃ buddhibhedamayaṃ dṛḍham। vimucya sukhamāsīta na śocecchinnasaṃśayaḥ ॥12-187-51॥
[इति (iti) - thus; इमम् (imam) - this; हृदयग्रन्थिम् (hṛdayagranthim) - heart-knot; बुद्धि-भेद-मयम् (buddhi-bheda-mayam) - consisting of division of intellect; दृढम् (dṛḍham) - firm; विमुच्य (vimucya) - having loosened; सुखम् (sukham) - happiness; आसीत् (āsīt) - he should remain; न (na) - not; शोचेत् (śocet) - should grieve; छिन्न-संशयः (chinna-saṃśayaḥ) - whose doubts are cut;]
(Thus, having loosened this heart-knot, firm and consisting of division of intellect, one should remain in happiness, not grieve, whose doubts are cut.)
Thus, having untied this firm heart-knot made of intellectual division, one should remain happy, not grieve, with all doubts removed.
मलिनाः प्राप्नुयुः शुद्धिं यथा पूर्णां नदीं नराः। अवगाह्य सुविद्वंसो विद्धि ज्ञानमिदं तथा ॥१२-१८७-५२॥
malināḥ prāpnuyuḥ śuddhiṃ yathā pūrṇāṃ nadīṃ narāḥ। avagāhya suvidvaṃso viddhi jñānam idaṃ tathā ॥12-187-52॥
[मलिनाः (malināḥ) - impure ones; प्राप्नुयुः (prāpnuyuḥ) - may attain; शुद्धिं (śuddhim) - purity; यथा (yathā) - just as; पूर्णां (pūrṇām) - full; नदीं (nadīm) - river; नराः (narāḥ) - men; अवगाह्य (avagāhya) - having bathed; सुविद्वंसः (suvidvaṃsaḥ) - the truly wise; विद्धि (viddhi) - know; ज्ञानम् (jñānam) - knowledge; इदं (idaṃ) - this; तथा (tathā) - so;]
(Impure ones may attain purity just as men, having bathed in a full river; know this knowledge to be so, O truly wise.)
Just as men become pure by bathing in a full river, O truly wise, know that this knowledge likewise purifies the impure.
महानदीं हि पारज्ञस्तप्यते न तरन्यथा। एवं ये विदुरध्यात्मं कैवल्यं ज्ञानमुत्तमम् ॥१२-१८७-५३॥
mahānadīṃ hi pārajñastapyate na taranyathā। evaṃ ye viduradhyātmaṃ kaivalyaṃ jñānamuttamam ॥12-187-53॥
[महानदीम् (mahānadīm) - great river; हि (hi) - indeed; पारज्ञः (pārajñaḥ) - knower of the far shore; तप्यते (tapyate) - is tormented; न (na) - not; तरन् (taran) - crossing; यथा (yathā) - as; एवं (evaṃ) - thus; ये (ye) - those who; विदुः (viduḥ) - know; अध्यात्मम् (adhyātmam) - self-knowledge; कैवल्यम् (kaivalyam) - liberation; ज्ञानम् (jñānam) - knowledge; उत्तमम् (uttamam) - supreme;]
(Indeed, just as one who knows not the far shore of a great river is tormented and does not cross, thus those who know self-knowledge, liberation, and supreme knowledge.)
Just as one who does not know how to cross a great river is tormented and cannot cross, so too, those who know self-knowledge, liberation, and supreme knowledge attain the goal.
एतां बुद्ध्वा नरः सर्वां भूतानामागतिं गतिम्। अवेक्ष्य च शनैर्बुद्ध्या लभते शं परं ततः ॥१२-१८७-५४॥
etāṃ buddhvā naraḥ sarvāṃ bhūtānām-āgatiṃ gatim। avekṣya ca śanair-buddhyā labhate śaṃ paraṃ tataḥ ॥12-187-54॥
[एताम् (etām) - this; (feminine accusative singular) बुद्ध्वा (buddhvā) - having understood; (absolutive of √budh) नरः (naraḥ) - man; person; सर्वाम् (sarvām) - all; (feminine accusative singular) भूतानाम् (bhūtānām) - of beings; (genitive plural) आगतिम् (āgatim) - arrival; coming; (feminine accusative singular) गतिम् (gatim) - departure; going; (feminine accusative singular) अवेक्ष्य (avekṣya) - having observed; (absolutive of ava+√īkṣ) च (ca) - and; शनैः (śanaiḥ) - gradually; slowly; बुद्ध्या (buddhyā) - with intellect; by wisdom; (instrumental singular) लभते (labhate) - obtains; attains; (3rd person singular, present middle) शम् (śam) - peace; tranquility; परम् (param) - supreme; highest; ततः (tataḥ) - thereafter; from that;]
(Having understood this entire arrival and departure of beings, and having observed (it) with intellect gradually, the man thereafter attains supreme peace.)
When a man understands this entire process of the coming and going of beings, and, observing it gradually with wisdom, he thereafter attains the highest peace.
त्रिवर्गो यस्य विदितः प्राग्ज्योतिः स विमुच्यते। अन्विष्य मनसा युक्तस्तत्त्वदर्शी निरुत्सुकः ॥१२-१८७-५५॥
trivargo yasya viditaḥ prāgjyotiḥ sa vimucyate। anviṣya manasā yuktastattvadarśī nirutsukaḥ ॥12-187-55॥
[त्रिवर्गः (trivargaḥ) - the three aims (dharma, artha, kāma); यस्य (yasya) - of whom; विदितः (viditaḥ) - known; प्राक् (prāk) - before; ज्योतिः (jyotiḥ) - light; सः (saḥ) - he; विमुच्यते (vimucyate) - is liberated; अन्विष्य (anviṣya) - having investigated; मनसा (manasā) - with the mind; युक्तः (yuktaḥ) - engaged; तत्त्वदर्शी (tattvadarśī) - knower of reality; निरुत्सुकः (nirutsukaḥ) - free from anxiety;]
(He, for whom the three aims are known, who is the prior light, is liberated; having investigated with the mind, engaged, the knower of reality, free from anxiety.)
He who knows the three aims of life, who is the original light, is liberated; having investigated with a focused mind, being a knower of reality and free from anxiety.
न चात्मा शक्यते द्रष्टुमिन्द्रियेषु विभागशः। तत्र तत्र विसृष्टेषु दुर्जयेष्वकृतात्मभिः ॥१२-१८७-५६॥
na cātmā śakyate draṣṭum indriyeṣu vibhāgaśaḥ। tatra tatra visṛṣṭeṣu durjayeṣv akṛtātmabhiḥ ॥12-187-56॥
[न (na) - not; च (ca) - and; आत्मा (ātmā) - self; शक्यते (śakyate) - is able; द्रष्टुम् (draṣṭum) - to be seen; इन्द्रियेषु (indriyeṣu) - in the senses; विभागशः (vibhāgaśaḥ) - separately; तत्र तत्र (tatra tatra) - here and there; विसृष्टेषु (visṛṣṭeṣu) - scattered; दुर्जयेषु (durjayeṣu) - difficult to conquer; अकृतात्मभिः (akṛtātmabhiḥ) - by those whose self is untrained;]
(And the self is not able to be seen in the senses separately; here and there, among the scattered and difficult to conquer, by those whose self is untrained.)
The self cannot be perceived in the senses separately; it is not found here and there among the scattered and unconquerable by those whose self is untrained.
एतद्बुद्ध्वा भवेद्बुद्धः किमन्यद्बुद्धलक्षणम्। विज्ञाय तद्धि मन्यन्ते कृतकृत्या मनीषिणः ॥१२-१८७-५७॥
etadbuddhvā bhavedbuddhaḥ kimanyadbuddhalakṣaṇam। vijñāya taddhi manyante kṛtakṛtyā manīṣiṇaḥ ॥12-187-57॥
[एतत् (etat) - this; बुद्ध्वा (buddhvā) - having understood; भवेत् (bhavet) - one becomes; बुद्धः (buddhaḥ) - enlightened; wise; किम् (kim) - what; अन्यत् (anyat) - other; बुद्धलक्षणम् (buddhalakṣaṇam) - mark of enlightenment; विज्ञाय (vijñāya) - having known; तत् (tat) - that; हि (hi) - indeed; मन्यन्ते (manyante) - they consider; कृतकृत्याः (kṛtakṛtyāḥ) - those who have accomplished their purpose; मनीषिणः (manīṣiṇaḥ) - the wise; sages;]
(Having understood this, one becomes enlightened; what other mark of enlightenment is there? Having known that indeed, those who have accomplished their purpose, the wise, consider (it so).)
By understanding this, one becomes enlightened; what other sign of enlightenment is there? The wise, having accomplished their purpose, indeed consider it so.
न भवति विदुषां ततो भयं; यदविदुषां सुमहद्भयं भवेत्। न हि गतिरधिकास्ति कस्य चि; त्सति हि गुणे प्रवदन्त्यतुल्यताम् ॥१२-१८७-५८॥
na bhavati viduṣāṃ tato bhayaṃ; yad aviduṣāṃ sumahad bhayaṃ bhavet. na hi gatir adhikāsti kasya cit; sati hi guṇe pravadanti atulyatām ॥12-187-58॥
[न (na) - not; भवति (bhavati) - becomes; विदुषां (viduṣām) - of the learned; ततः (tataḥ) - therefore; भयं (bhayam) - fear; यत् (yat) - which; अविदुषां (aviduṣām) - of the unlearned; सुमहत् (sumahat) - very great; भयं (bhayam) - fear; भवेत् (bhavet) - would be; न (na) - not; हि (hi) - indeed; गतिः (gatiḥ) - progress; अधिकास्ति (adhikāsti) - is greater; कस्य (kasya) - of anyone; चित् (cit) - at all; सति (sati) - when there is; हि (hi) - indeed; गुणे (guṇe) - in virtue; प्रवदन्ति (pravadanti) - they declare; अतुल्यताम् (atulyatām) - incomparability;]
(Not becomes of the learned therefore fear; which of the unlearned very great fear would be. Not indeed progress is greater of anyone at all; when there is indeed in virtue they declare incomparability.)
Therefore, there is no fear for the learned; but for the unlearned, there is great fear. Indeed, no one has greater progress; when virtue is present, they declare incomparability.
यत्करोत्यनभिसन्धिपूर्वकं; तच्च निर्णुदति यत्पुरा कृतम्। नाप्रियं तदुभयं कुतः प्रियं; तस्य तज्जनयतीह कुर्वतः ॥१२-१८७-५९॥
yat karoty anabhisandhi-pūrvakaṃ; tac ca nirṇudati yat purā kṛtam। na apriyaṃ tad ubhayaṃ kutaḥ priyaṃ; tasya tat janayati iha kurvataḥ ॥12-187-59॥
[यत् (yat) - which; करोति (karoti) - does; अनभिसन्धि (anabhisandhi) - without expectation; पूर्वकं (pūrvakaṃ) - preceded by; तत् (tat) - that; च (ca) - and; निर्णुदति (nirṇudati) - destroys; यत् (yat) - which; पुरा (purā) - formerly; कृतम् (kṛtam) - done; न (na) - not; अप्रियं (apriyaṃ) - unpleasant; तत् (tat) - that; उभयं (ubhayaṃ) - both; कुतः (kutaḥ) - how; प्रियं (priyaṃ) - pleasant; तस्य (tasya) - of him; तत् (tat) - that; जनयति (janayati) - produces; इह (iha) - here; कुर्वतः (kurvataḥ) - of the doer;]
(Which action is done without expectation, that destroys what was formerly done. Not unpleasant, that both, how (can it be) pleasant? Of him, that produces here (for) the doer.)
An action performed without expectation destroys the results of previous actions. For such a person, neither unpleasant nor pleasant results arise; for the doer, neither is produced here.
लोक आतुरजनान्विराविण; स्तत्तदेव बहु पश्य शोचतः। तत्र पश्य कुशलानशोचतो; ये विदुस्तदुभयं पदं सदा ॥१२-१८७-६०॥
loka āturajanānviraāviṇa; stattadeva bahu paśya śocataḥ. tatra paśya kuśalānaśocato; ye vidustadubhayaṃ padaṃ sadā ॥12-187-60॥
[लोक (loka) - world; आतुरजनान् (āturajanān) - afflicted people; विराविणः (virāviṇaḥ) - crying out; सत् (sat) - truth; तदेव (tadeva) - that indeed; बहु (bahu) - much; पश्य (paśya) - see; शोचतः (śocataḥ) - grieving; तत्र (tatra) - there; पश्य (paśya) - see; कुशलान् (kuśalān) - the wise; अशोचतः (aśocataḥ) - not grieving; ये (ye) - who; विदुः (viduḥ) - know; तदुभयं (tadubhayaṃ) - both that; पदं (padaṃ) - state; सदा (sadā) - always;]
(World afflicted people crying out; that indeed much see grieving. There see the wise not grieving; who know both that state always.)
In the world, many afflicted people are seen crying and grieving; but there, see the wise who do not grieve—those who always know both states.
