12.189
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.
चातुराश्रम्यमुक्तं ते राजधर्मास्तथैव च। नानाश्रयाश्च बहव इतिहासाः पृथग्विधाः ॥१२-१८९-१॥
cāturāśramyam uktaṃ te rājadharmās tathaiva ca। nānāśrayāś ca bahava itihāsāḥ pṛthagvidhāḥ ॥12-189-1॥
[चातुराश्रम्यम् (cāturāśramyam) - the system of four āśramas; उक्तम् (uktam) - has been stated; ते (te) - to you; राजधर्माः (rājadharmāḥ) - royal duties; तथैव (tathaiva) - in the same way; च (ca) - and; नानाश्रयाः (nānāśrayāḥ) - of various bases; च (ca) - and; बहवः (bahavaḥ) - many; इतिहासाः (itihāsāḥ) - histories; पृथग्विधाः (pṛthagvidhāḥ) - of different kinds;]
(The system of four āśramas has been stated to you, and the royal duties likewise; and many histories of various bases and of different kinds.)
The system of four āśramas and the royal duties have been explained to you, as well as many histories of various origins and types.
श्रुतास्त्वत्तः कथाश्चैव धर्मयुक्ता महामते। संदेहोऽस्ति तु कश्चिन्मे तद्भवान्वक्तुमर्हति ॥१२-१८९-२॥
śrutāstvattah kathāścaiva dharmayuktā mahāmate। saṃdeho'sti tu kaścinme tadbhavānvaktumarhati ॥12-189-2॥
[श्रुताः (śrutāḥ) - heard; त्वत्तः (tvattaḥ) - from you; कथाः (kathāḥ) - stories; च (ca) - and; एव (eva) - indeed; धर्मयुक्ताः (dharmayuktāḥ) - endowed with dharma; महामते (mahāmate) - O great-minded one; सन्देहः (saṃdehaḥ) - doubt; अस्ति (asti) - exists; तु (tu) - but; कश्चित् (kaścit) - some; मे (me) - to me; तत् (tat) - that; भवान् (bhavān) - you; वक्तुम् (vaktum) - to speak; अर्हति (arhati) - are worthy;]
(Heard from you are stories indeed endowed with dharma, O great-minded one; but some doubt exists for me, that you are worthy to speak.)
O great-minded one, I have heard from you stories endowed with dharma; however, I have some doubt, which you are worthy to clarify.
जापकानां फलावाप्तिं श्रोतुमिच्छामि भारत। किं फलं जपतामुक्तं क्व वा तिष्ठन्ति जापकाः ॥१२-१८९-३॥
jāpakānāṃ phalāvāptiṃ śrotum icchāmi bhārata। kiṃ phalaṃ japatām uktaṃ kva vā tiṣṭhanti jāpakāḥ ॥12-189-3॥
[जापकानाम् (jāpakānām) - of the chanters; फल (phala) - fruit; अवाप्तिम् (avāptim) - attainment; श्रोतुम् (śrotum) - to hear; इच्छामि (icchāmi) - I wish; भारत (bhārata) - O Bhārata; किम् (kim) - what; फलम् (phalam) - fruit; जपताम् (japatām) - of those who recite; उक्तम् (uktam) - is said; क्व (kva) - where; वा (vā) - or; तिष्ठन्ति (tiṣṭhanti) - do remain; जापकाः (jāpakāḥ) - the chanters;]
(Of the chanters, the attainment of fruit to hear I wish, O Bhārata. What fruit of those who recite is said, where or do the chanters remain?)
O Bhārata, I wish to hear about the attainment of the fruit of the chanters. What fruit is said for those who recite, and where do the chanters reside?
जपस्य च विधिं कृत्स्नं वक्तुमर्हसि मेऽनघ। जापका इति किं चैतत्साङ्ख्ययोगक्रियाविधिः ॥१२-१८९-४॥
japasya ca vidhiṃ kṛtsnaṃ vaktum arhasi me'nagha। jāpaka iti kiṃ caitat sāṅkhyayogakriyāvidhiḥ ॥12-189-4॥
[जपस्य (japasya) - of recitation; च (ca) - and; विधिं (vidhim) - procedure; कृत्स्नं (kṛtsnam) - entire; वक्तुम् (vaktum) - to speak; अर्हसि (arhasi) - you are worthy; मे (me) - to me; अनघ (anagha) - O sinless one; जापकाः (jāpakāḥ) - reciters; इति (iti) - thus; किम् (kim) - what; च (ca) - and; एतत् (etat) - this; साङ्ख्ययोगक्रियाविधिः (sāṅkhyayogakriyāvidhiḥ) - procedure of sāṅkhya and yoga practices;]
(Of recitation and the entire procedure to speak you are worthy to me, O sinless one. Reciters thus what and this procedure of sāṅkhya and yoga practices.)
O sinless one, you are worthy to tell me the entire procedure of recitation. What is this 'reciters', and what is this procedure of sāṅkhya and yoga practices?
किं यज्ञविधिरेवैष किमेतज्जप्यमुच्यते। एतन्मे सर्वमाचक्ष्व सर्वज्ञो ह्यसि मे मतः ॥१२-१८९-५॥
kiṁ yajñavidhirevaiṣa kimetajjapyamucyate। etanme sarvamācakṣva sarvajño hyasi me mataḥ ॥12-189-5॥
[किं (kiṁ) - what; यज्ञविधिः (yajñavidhiḥ) - sacrifice-rite; एव (eva) - indeed; एषः (eṣaḥ) - this; किम् (kim) - what; एतत् (etat) - this; जप्यम् (japyam) - to be muttered; उच्यते (ucyate) - is called; एतत् (etat) - this; मे (me) - to me; सर्वम् (sarvam) - all; आचक्ष्व (ācakṣva) - tell; सर्वज्ञः (sarvajñaḥ) - omniscient; हि (hi) - indeed; असि (asi) - you are; मे (me) - to me; मतः (mataḥ) - regarded;]
(What, is this indeed the rite of sacrifice, or is this called something to be muttered? This, all of it, tell to me; for you are regarded by me as omniscient.)
What is this? Is this truly the sacrificial rite, or is it called something to be muttered? Please tell me all of this, for I consider you to be omniscient.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; spoke;]
(Bhīṣma said;)
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। यमस्य यत्पुरा वृत्तं कालस्य ब्राह्मणस्य च ॥१२-१८९-६॥
atrāpy udāharantīmam itihāsaṃ purātanam। yamasya yat purā vṛttaṃ kālasya brāhmaṇasya ca ॥12-189-6॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; यमस्य (yamasya) - of Yama; यत् (yat) - which; पुरा (purā) - formerly; वृत्तम् (vṛttam) - occurred; कालस्य (kālasya) - of Kāla (Time); ब्राह्मणस्य (brāhmaṇasya) - of the Brāhmaṇa; च (ca) - and;]
(Here also they cite this ancient history: what formerly occurred to Yama, to Kāla, and to the Brāhmaṇa.)
Here too, they narrate this ancient story: what once happened to Yama, Kāla (Time), and the Brāhmaṇa.
संन्यास एव वेदान्ते वर्तते जपनं प्रति। वेदवादाभिनिर्वृत्ता शान्तिर्ब्रह्मण्यवस्थितौ ॥ मार्गौ तावप्युभावेतौ संश्रितौ न च संश्रितौ ॥१२-१८९-७॥
saṃnyāsa eva vedānte vartate japanaṃ prati। vedavādābhinirvṛttā śāntir brahmaṇy avasthitau ॥ mārgau tāv apy ubhāv etau saṃśritau na ca saṃśritau ॥12-189-7॥
[संन्यास (saṃnyāsa) - renunciation; एव (eva) - indeed; वेदान्ते (vedānte) - in Vedānta; वर्तते (vartate) - exists; जपनं (japanam) - recitation; प्रति (prati) - towards; वेदवादाभिनिर्वृत्ता (vedavādābhinirvṛttā) - arisen from Vedic disputation; शान्तिः (śāntiḥ) - peace; ब्रह्मणि (brahmaṇi) - in Brahman; अवस्थितौ (avasthitau) - in the state; मार्गौ (mārgau) - the two paths; तौ (tau) - those two; अपि (api) - also; उभौ (ubhau) - both; एतौ (etau) - these; संश्रितौ (saṃśritau) - resorted to; न (na) - not; च (ca) - and; संश्रितौ (saṃśritau) - resorted to;]
(Renunciation indeed exists in Vedānta towards recitation. Peace arisen from Vedic disputation (exists) in the state of Brahman. These two paths, both, are also resorted to, and not resorted to.)
Renunciation is indeed found in Vedānta with regard to recitation. Peace that arises from Vedic disputation abides in the state of Brahman. These two paths, both, are resorted to and not resorted to.
यथा संश्रूयते राजन्कारणं चात्र वक्ष्यते। मनःसमाधिरत्रापि तथेन्द्रियजयः स्मृतः ॥१२-१८९-८॥
yathā saṃśrūyate rājan kāraṇaṃ cātra vakṣyate। manaḥ-samādhir atrāpi tathe ndriya-jayaḥ smṛtaḥ ॥12-189-8॥
[यथा (yathā) - as; in the manner; as it is heard; संश्रूयते (saṃśrūyate) - is heard; is reported; राजन् (rājan) - O king; कारणं (kāraṇam) - cause; reason; च (ca) - and; अत्र (atra) - here; वक्ष्यते (vakṣyate) - is stated; is explained; मनःसमाधिः (manaḥ-samādhiḥ) - mental concentration; absorption of mind; अत्रापि (atrāpi) - here also; तथा (tathā) - likewise; in the same way; इन्द्रियजयः (indriya-jayaḥ) - conquest of the senses; स्मृतः (smṛtaḥ) - is remembered; is regarded as;]
(As it is heard, O king, the cause is also stated here; mental concentration here also, likewise, conquest of the senses is remembered.)
O king, as it is heard, the reason is explained here; here too, mental concentration and similarly, control of the senses are regarded as important.
सत्यमग्निपरीचारो विविक्तानां च सेवनम्। ध्यानं तपो दमः क्षान्तिरनसूया मिताशनम् ॥१२-१८९-९॥
satyam agniparīcāro viviktānāṃ ca sevanam। dhyānaṃ tapo damaḥ kṣāntir anasūyā mitāśanam ॥12-189-9॥
[सत्य (satya) - truth; अग्नि (agni) - fire; परीचार (parīcāra) - service; विविक्तानाम् (viviktānām) - of the secluded; च (ca) - and; सेवनम् (sevanam) - association; ध्यानम् (dhyānam) - meditation; तपः (tapaḥ) - austerity; दमः (damaḥ) - self-restraint; क्षान्तिः (kṣāntiḥ) - forbearance; अनसूया (anasūyā) - absence of envy; मिताशनम् (mitāśanam) - moderate eating;]
(Truth, service of fire, association with the secluded, meditation, austerity, self-restraint, forbearance, absence of envy, moderate eating.)
Truthfulness, tending the sacred fire, associating with the secluded, meditation, austerity, self-control, forbearance, absence of envy, and moderation in eating.
विषयप्रतिसंहारो मितजल्पस्तथा शमः। एष प्रवृत्तको धर्मो निवृत्तकमथो शृणु ॥१२-१८९-१०॥
viṣayaprati-saṃhāro mitajalpas-tathā śamaḥ। eṣa pravṛttako dharmo nivṛttakam-atho śṛṇu॥12-189-10॥
[विषय (viṣaya) - object; प्रतिसंहारः (prati-saṃhāraḥ) - withdrawal; मितजल्पः (mita-jalpaḥ) - measured speech; तथा (tathā) - likewise; शमः (śamaḥ) - tranquility; एषः (eṣaḥ) - this; प्रवृत्तकः (pravṛttakaḥ) - active; धर्मः (dharmaḥ) - duty; निवृत्तकम् (nivṛttakam) - of withdrawal; अथ (atha) - now; उ (u) - indeed; शृणु (śṛṇu) - listen;]
(Object-withdrawal, measured speech, likewise tranquility; this is the active duty. Of withdrawal, now indeed listen.)
Withdrawing from objects, measured speech, and tranquility—these constitute the active path of duty. Now, listen to the path of withdrawal.
यथा निवर्तते कर्म जपतो ब्रह्मचारिणः। एतत्सर्वमशेषेण यथोक्तं परिवर्जयेत् ॥ त्रिविधं मार्गमासाद्य व्यक्ताव्यक्तमनाश्रयम् ॥१२-१८९-११॥
yathā nivartate karma japato brahmacāriṇaḥ। etatsarvamaśeṣeṇa yathoktaṃ parivarjayet ॥ trividhāṃ mārgam āsādya vyaktāvyaktamanāśrayam ॥12-189-11॥
[यथा (yathā) - just as; निवर्तते (nivartate) - ceases; कर्म (karma) - action; जपतः (japataḥ) - of one who recites; ब्रह्मचारिणः (brahmacāriṇaḥ) - of the celibate; एतत् (etat) - this; सर्वम् (sarvam) - all; अशेषेण (aśeṣeṇa) - completely; यथोक्तम् (yathoktam) - as stated; परिवर्जयेत् (parivarjayet) - should avoid; त्रिविधम् (trividham) - threefold; मार्गम् (mārgam) - path; आसाद्य (āsādya) - having attained; व्यक्त (vyakta) - manifest; अव्यक्त (avyakta) - unmanifest; मनाश्रयम् (manāśrayam) - not having as support;]
(Just as action ceases for one who recites, the celibate, so all this, completely, as stated, should be avoided. Having attained the threefold path, not having the manifest or unmanifest as support.)
Just as action ceases for the celibate who recites, so all this should be completely avoided as stated. Having attained the threefold path, which is not supported by the manifest or the unmanifest.
कुशोच्चयनिषण्णः सन्कुशहस्तः कुशैः शिखी। चीरैः परिवृतस्तस्मिन्मध्ये छन्नः कुशैस्तथा ॥१२-१८९-१२॥
kuśoccayaniṣaṇṇaḥ san-kuśahastaḥ kuśaiḥ śikhī| cīraiḥ parivṛtastasmim-madhye channaḥ kuśaistathā ॥12-189-12॥
[कुशोच्चय (kuśoccaya) - heap of kuśa grass; निषण्णः (niṣaṇṇaḥ) - seated; सन् (san) - being; कुशहस्तः (kuśahastaḥ) - holding kuśa grass in hand; कुशैः (kuśaiḥ) - with kuśa grass; शिखी (śikhī) - with tuft; चीरैः (cīraiḥ) - with bark garments; परिवृतः (parivṛtaḥ) - wrapped; तस्मिन् (tasmin) - in that; मध्ये (madhye) - in the middle; छन्नः (channaḥ) - covered; कुशैः (kuśaiḥ) - with kuśa grass; तथा (tathā) - likewise;]
(Seated on a heap of kuśa grass, being one holding kuśa grass in hand, with a tuft, wrapped with bark garments, in that midst, covered likewise with kuśa grass.)
He was seated on a heap of kuśa grass, holding kuśa grass in his hand, with a tuft, wrapped in bark garments, and in the midst, he was likewise covered with kuśa grass.
विषयेभ्यो नमस्कुर्याद्विषयान्न च भावयेत्। साम्यमुत्पाद्य मनसो मनस्येव मनो दधत् ॥१२-१८९-१३॥
viṣayebhyo namaskuryād viṣayān na ca bhāvayet। sāmyam utpādya manaso manasy eva mano dadhat॥12-189-13॥
[विषयेभ्यः (viṣayebhyaḥ) - to the objects; (from) the objects; नमस्कुर्यात् (namaskuryāt) - should bow; should show respect; विषयान् (viṣayān) - objects; sense-objects; न (na) - not; च (ca) - and; भावयेत् (bhāvayet) - should contemplate; should dwell upon; साम्यम् (sāmyam) - equanimity; sameness; उत्पाद्य (utpādya) - having produced; having generated; मनसः (manasaḥ) - of the mind; मनसि (manasi) - in the mind; एव (eva) - indeed; only; मन् (man) - mind; (root: to think; to consider;) दधत् (dadhat) - placing; holding; १२-१८९-१३ (12-189-13) - 12-189-13;]
(To the objects, one should bow, but not contemplate upon the objects. Having generated equanimity of the mind, placing the mind indeed in the mind.)
One should show respect to sense-objects but not dwell upon them. After establishing equanimity in the mind, one should keep the mind absorbed within itself.
तद्धिया ध्यायति ब्रह्म जपन्वै संहितां हिताम्। संन्यस्यत्यथ वा तां वै समाधौ पर्यवस्थितः ॥१२-१८९-१४॥
taddhiyā dhyāyati brahma japan vai saṃhitāṃ hitām। saṃnyasyatyatha vā tāṃ vai samādhau paryavasthitaḥ ॥12-189-14॥
[तद्धिया (taddhiyā) - with that intellect; ध्यायति (dhyāyati) - meditates; ब्रह्म (brahma) - Brahman; जपन् (japan) - reciting; वै (vai) - indeed; संहिताम् (saṃhitām) - the Saṃhitā (collection of Vedic hymns); हिताम् (hitām) - beneficial; संन्यस्य (saṃnyasya) - having renounced; अथ (atha) - then; वा (vā) - or; ताम् (tām) - that (Saṃhitā); वै (vai) - indeed; समाधौ (samādhau) - in concentration; पर्यवस्थितः (paryavasthitaḥ) - being established;]
(With that intellect, meditates on Brahman, reciting indeed the beneficial Saṃhitā; having renounced then or that (Saṃhitā) indeed, being established in concentration.)
With that intellect, one meditates on Brahman, reciting the beneficial Saṃhitā; or, having renounced it, one remains established in concentration.
ध्यानमुत्पादयत्यत्र संहिताबलसंश्रयात्। शुद्धात्मा तपसा दान्तो निवृत्तद्वेषकामवान् ॥१२-१८९-१५॥
dhyānam utpādayaty atra saṃhitā-bala-saṃśrayāt। śuddhātmā tapasā dānto nivṛtta-dveṣa-kāmavān ॥12-189-15॥
[ध्यानम् (dhyānam) - meditation; उत्पादयति (utpādayati) - produces; अत्र (atra) - here; संहिताबलसंश्रयात् (saṃhitā-bala-saṃśrayāt) - from reliance upon the strength of the Saṃhitā; शुद्धात्मा (śuddhātmā) - one whose self is pure; तपसा (tapasā) - by austerity; दान्तः (dāntaḥ) - self-restrained; निवृत्तद्वेषकामवान् (nivṛtta-dveṣa-kāmavān) - one who is free from hatred and desire;]
(Here, meditation is produced from reliance upon the strength of the Saṃhitā. One whose self is pure, by austerity, self-restrained, and free from hatred and desire.)
Here, meditation arises through reliance on the power of the Saṃhitā. The one who is pure in self, disciplined by austerity, self-controlled, and free from hatred and desire.
अरागमोहो निर्द्वंद्वो न शोचति न सज्जते। न कर्ताकरणीयानां न कार्याणामिति स्थितिः ॥१२-१८९-१६॥
arāgamōhō nirdvandvō na śōcati na sajjatē। na kartākaraṇīyānāṃ na kāryāṇāmiti sthitiḥ ॥12-189-16॥
[अरागमोहः (arāgamōhaḥ) - without attachment and delusion; निर्द्वंद्वः (nirdvandvaḥ) - free from dualities; न (na) - not; शोचति (śocati) - grieves; न (na) - not; सज्जते (sajjatē) - attaches; न (na) - not; कर्ताकरणीयानाम् (kartākaraṇīyānām) - of things to be done and to be caused to be done; न (na) - not; कार्याणाम् (kāryāṇām) - of actions; इति (iti) - thus; स्थितिः (sthitiḥ) - state;]
(Without attachment and delusion, free from dualities, he neither grieves nor attaches; not of things to be done and to be caused to be done, nor of actions—thus is the state.)
The state is described as being without attachment or delusion, free from dualities, neither grieving nor becoming attached, not concerned with things to be done or caused to be done, nor with actions—this is the established state.
न चाहङ्कारयोगेन मनः प्रस्थापयेत्क्वचित्। न चात्मग्रहणे युक्तो नावमानी न चाक्रियः ॥१२-१८९-१७॥
na ca ahaṅkāra-yogena manaḥ prasthāpayet kvacit। na ca ātma-grahaṇe yuktaḥ na avamānī na ca akriyaḥ ॥12-189-17॥
[न (na) - not; च (ca) - and; अहङ्कार (ahaṅkāra) - ego; योगेन (yogena) - by association; मनः (manaḥ) - mind; प्रस्थापयेत् (prasthāpayet) - should set forth; क्वचित् (kvacit) - anywhere; न (na) - not; च (ca) - and; आत्मग्रहणे (ātma-grahaṇe) - in self-appropriation; युक्तः (yuktaḥ) - engaged; न (na) - not; अवमानी (avamānī) - one who insults; न (na) - not; च (ca) - and; अक्रियः (akriyaḥ) - inactive;]
(Nor by association with ego should the mind be set forth anywhere; nor should one be engaged in self-appropriation, nor be one who insults, nor inactive.)
One should never let the mind act out of ego; one should not be attached to self-appropriation, nor be insulting, nor inactive.
ध्यानक्रियापरो युक्तो ध्यानवान्ध्याननिश्चयः। ध्याने समाधिमुत्पाद्य तदपि त्यजति क्रमात् ॥१२-१८९-१८॥
dhyānakriyāparo yukto dhyānavāndhyānaniścayaḥ। dhyāne samādhimutpādya tadapi tyajati kramāt ॥12-189-18॥
[ध्यान (dhyāna) - meditation; क्रिया (kriyā) - action; परः (paraḥ) - devoted to; युक्तः (yuktaḥ) - engaged; ध्यानवान् (dhyānavān) - possessed of meditation; ध्यान (dhyāna) - meditation; निश्चयः (niścayaḥ) - certainty; ध्यान (dhyāna) - in meditation; समाधिम् (samādhim) - samādhi; उत्पाद्य (utpādya) - having produced; तत् (tat) - that; अपि (api) - even; त्यजति (tyajati) - abandons; क्रमात् (kramāt) - gradually;]
(Devoted to the action of meditation, engaged, possessed of meditation, certain in meditation; having produced samādhi in meditation, he even abandons that gradually.)
One who is devoted to the practice of meditation, steadfast and resolute in meditation, having attained samādhi through meditation, gradually abandons even that state.
स वै तस्यामवस्थायां सर्वत्यागकृतः सुखी। निरीहस्त्यजति प्राणान्ब्राह्मीं संश्रयते तनुम् ॥१२-१८९-१९॥
sa vai tasyām avasthāyām sarvatyāgakṛtaḥ sukhī। nirīhas tyajati prāṇān brāhmīṃ saṃśrayate tanum ॥12-189-19॥
[स (sa) - he; वै (vai) - indeed; तस्याम् (tasyām) - in that; अवस्थायाम् (avasthāyām) - state; सर्वत्यागकृतः (sarvatyāgakṛtaḥ) - having performed complete renunciation; सुखी (sukhī) - happy; निरीहः (nirīhaḥ) - desireless; त्यजति (tyajati) - abandons; प्राणान् (prāṇān) - life-breaths; ब्राह्मीं (brāhmīṃ) - divine; संश्रयते (saṃśrayate) - attains; तनुम् (tanum) - body;]
(He indeed, in that state, having performed complete renunciation, happy, desireless, abandons the life-breaths, attains the divine body.)
He, having renounced everything and being happy and free from desires in that state, gives up his life-breaths and attains the divine body.
अथ वा नेच्छते तत्र ब्रह्मकायनिषेवणम्। उत्क्रामति च मार्गस्थो नैव क्वचन जायते ॥१२-१८९-२०॥
atha vā neccate tatra brahmakāyaniṣevaṇam। utkrāmati ca mārgastho naiva kvacana jāyate ॥12-189-20॥
[अथ (atha) - then; वा (vā) - or; न (na) - not; इच्छते (icchate) - desires; तत्र (tatra) - there; ब्रह्मकायनिषेवणम् (brahmakāyaniṣevaṇam) - practice of union with Brahman; उत्क्रामति (utkrāmati) - departs; च (ca) - and; मार्गस्थः (mārgasthaḥ) - one who is on the path; नैव (na eva) - not indeed; क्वचन (kvacana) - anywhere; जायते (jāyate) - is born;]
(Then or not desires there the practice of union with Brahman, departs and one who is on the path is not indeed born anywhere.)
Or, if he does not desire the practice of union with Brahman there, he departs, and one who is on the path is not born anywhere.
आत्मबुद्धिं समास्थाय शान्तीभूतो निरामयः। अमृतं विरजःशुद्धमात्मानं प्रतिपद्यते ॥१२-१८९-२१॥
ātmabuddhiṃ samāsthāya śāntībhūto nirāmayaḥ। amṛtaṃ virajaḥśuddhamātmānaṃ pratipadyate ॥12-189-21॥
[आत्मबुद्धिं (ātmabuddhiṃ) - self-knowledge; समास्थाय (samāsthāya) - having resorted to; शान्तीभूतः (śāntībhūtaḥ) - become peaceful; निरामयः (nirāmayaḥ) - free from affliction; अमृतम् (amṛtam) - immortal; विरजः (virajaḥ) - free from passion; शुद्धम् (śuddham) - pure; आत्मानम् (ātmānam) - self; प्रतिपद्यते (pratipadyate) - attains;]
(Having resorted to self-knowledge, having become peaceful, free from affliction, one attains the immortal, passionless, pure self.)
By resorting to self-knowledge, becoming peaceful and free from affliction, one attains the immortal, passionless, and pure self.
