12.194
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.
किं फलं ज्ञानयोगस्य वेदानां नियमस्य च। भूतात्मा वा कथं ज्ञेयस्तन्मे ब्रूहि पितामह ॥१२-१९४-१॥
kiṁ phalaṁ jñānayogasya vedānāṁ niyamasya ca। bhūtātmā vā kathaṁ jñeyastanme brūhi pitāmaha ॥12-194-1॥
[किं (kiṁ) - what; फलं (phalaṁ) - fruit; ज्ञानयोगस्य (jñānayogasya) - of the union with knowledge; वेदानां (vedānāṁ) - of the Vedas; नियमस्य (niyamasya) - of discipline; च (ca) - and; भूतात्मा (bhūtātmā) - the self of beings; वा (vā) - or; कथं (kathaṁ) - how; ज्ञेयः (jñeyaḥ) - to be known; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; पितामह (pitāmaha) - O grandsire;]
(What is the fruit of the union with knowledge, of the Vedas, and of discipline? Or how is the self of beings to be known? That, tell me, O grandsire.)
O grandsire, tell me: What is the fruit of knowledge-yoga, of the Vedas, and of discipline? Or, how is the self of beings to be known? Please explain that to me.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। मनोः प्रजापतेर्वादं महर्षेश्च बृहस्पतेः ॥१२-१९४-२॥
atrāpy udāharantīmam itihāsaṃ purātanam। manoḥ prajāpater vādaṃ maharṣeś ca bṛhaspateḥ ॥12-194-2॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; मनोः (manoḥ) - of Manu; प्रजापतेः (prajāpateḥ) - of the progenitor; वादम् (vādam) - discourse; महर्षेः (maharṣeḥ) - of the great sage; च (ca) - and; बृहस्पतेः (bṛhaspateḥ) - of Bṛhaspati;]
(Here also they cite this ancient history: the discourse between Manu, the progenitor, and the great sage Bṛhaspati.)
Here too, an ancient story is told: the discussion between Manu, the progenitor, and the great sage Bṛhaspati.
प्रजापतिं श्रेष्ठतमं पृथिव्यां; देवर्षिसङ्घप्रवरो महर्षिः। बृहस्पतिः प्रश्नमिमं पुराणं; पप्रच्छ शिष्योऽथ गुरुं प्रणम्य ॥१२-१९४-३॥
prajāpatiṃ śreṣṭhatamaṃ pṛthivyāṃ; devarṣi-saṅgha-pravaro maharṣiḥ। bṛhaspatiḥ praśnam imaṃ purāṇam; papraccha śiṣyo'tha guruṃ praṇamya ॥12-194-3॥
[प्रजापतिं (prajāpatiṃ) - to Prajāpati; श्रेष्ठतमं (śreṣṭhatamam) - most excellent; पृथिव्यां (pṛthivyām) - on earth; देवर्षिसङ्घप्रवरो (devarṣi-saṅgha-pravaraḥ) - the foremost among the assembly of divine sages; महर्षिः (maharṣiḥ) - great sage; बृहस्पतिः (bṛhaspatiḥ) - Bṛhaspati; प्रश्नमिमं (praśnam imaṃ) - this question; पुराणं (purāṇam) - ancient; पप्रच्छ (papraccha) - asked; शिष्यः (śiṣyaḥ) - disciple; अथ (atha) - then; गुरुं (guruṃ) - teacher; प्रणम्य (praṇamya) - having bowed;]
(To Prajāpati, the most excellent on earth; the foremost among the assembly of divine sages, the great sage Bṛhaspati asked this ancient question, the disciple then having bowed to the teacher.)
Bṛhaspati, the foremost among the divine sages on earth, asked this ancient question to Prajāpati after the disciple bowed to the teacher.
यत्कारणं मन्त्रविधिः प्रवृत्तो; ज्ञाने फलं यत्प्रवदन्ति विप्राः। यन्मन्त्रशब्दैरकृतप्रकाशं; तदुच्यतां मे भगवन्यथावत् ॥१२-१९४-४॥
yatkāraṇaṃ mantravidhiḥ pravṛtto; jñāne phalaṃ yatpravadanti viprāḥ। yanmantraśabdairakṛtaprakāśaṃ; taducyatāṃ me bhagavanyathāvat ॥12-194-4॥
[यत् (yat) - which; कारणं (kāraṇam) - cause; मन्त्रविधिः (mantravidhiḥ) - the ritual of mantra; प्रवृत्तः (pravṛttaḥ) - has arisen; ज्ञाने (jñāne) - in knowledge; फलं (phalam) - fruit; यत् (yat) - which; प्रवदन्ति (pravadanti) - they declare; विप्राः (viprāḥ) - the sages; यत् (yat) - which; मन्त्रशब्दैः (mantraśabdaiḥ) - by mantra words; अकृतप्रकाशं (akṛtaprakāśam) - not made manifest; तत् (tat) - that; उच्यताम् (ucyatām) - let it be told; मे (me) - to me; भगवन् (bhagavan) - O revered one; यथावत् (yathāvat) - as it is;]
(Which cause the ritual of mantra has arisen; in knowledge, the fruit which the sages declare; which by mantra words is not made manifest; that let it be told to me, O revered one, as it is.)
O revered one, please tell me as it is: what is that cause from which the ritual of mantra has arisen, what is the fruit in knowledge that the sages declare, and what is that which is not made manifest by the words of mantras.
यदर्थशास्त्रागममन्त्रविद्भि; र्यज्ञैरनेकैर्वरगोप्रदानैः। फलं महद्भिर्यदुपास्यते च; तत्किं कथं वा भविता क्व वा तत् ॥१२-१९४-५॥
yad-arthaśāstrāgama-mantra-vidbhiḥ yajñair-anekair-varagopradānaiḥ phalaṃ mahadbhir-yad-upāsyate ca tat-kiṃ kathaṃ vā bhavitā kva vā tat ॥12-194-5॥
[यत् (yat) - which; अर्थ-शास्त्र-आगम-मन्त्र-विद्भिः (artha-śāstra-āgama-mantra-vidbhiḥ) - by those who know the treatises on wealth, scriptures, and mantras; यज्ञैः (yajñaiḥ) - by sacrifices; अनेकैः (anekaiḥ) - by many; वर-गो-प्रदानैः (vara-go-pradānaiḥ) - by the giving of excellent cows; फलम् (phalam) - fruit; महत्-भिः (mahatbhiḥ) - by great (acts); यत् (yat) - which; उपास्यते (upāsyate) - is worshipped; च (ca) - and; तत् (tat) - that; किम् (kim) - what; कथम् (katham) - how; वा (vā) - or; भविता (bhavitā) - will be; क्व (kva) - where; वा (vā) - or; तत् (tat) - that;]
(Which (fruit), by those who know the treatises on wealth, scriptures, and mantras, by many sacrifices, by the giving of excellent cows, by great (acts), which is worshipped, and that—what is that, how will it be, or where will that be?)
What is that fruit, which is worshipped by those learned in the treatises on wealth, scriptures, and mantras, by many sacrifices, and by the giving of excellent cows through great acts? What is it, how will it be, or where will it be?
मही महीजाः पवनोऽन्तरिक्षं; जलौकसश्चैव जलं दिवं च। दिवौकसश्चैव यतः प्रसूता; स्तदुच्यतां मे भगवन्पुराणम् ॥१२-१९४-६॥
mahī mahījāḥ pavano'ntarikṣaṃ; jalaukaśaścaiva jalaṃ divaṃ ca. divaukaśaścaiva yataḥ prasūtā; staducyatāṃ me bhagavanpurāṇam ॥12-194-6॥
[मही (mahī) - earth; महीजाः (mahījāḥ) - born of the earth; पवनः (pavanaḥ) - wind; अन्तरिक्षं (antarikṣam) - atmosphere; जलौकसः (jalaukaśaḥ) - those dwelling in water; च (ca) - and; एव (eva) - indeed; जलम् (jalam) - water; दिवम् (divam) - sky; च (ca) - and; दिवौकसः (divaukaśaḥ) - those dwelling in the sky; च (ca) - and; एव (eva) - indeed; यतः (yataḥ) - from whom; प्रसूता (prasūtā) - have originated; सत् (sat) - that; उच्यताम् (ucyatām) - let it be told; मे (me) - to me; भगवन् (bhagavan) - O venerable one; पुराणम् (purāṇam) - ancient lore;]
(Earth, those born of the earth, wind, atmosphere; those dwelling in water indeed, water, sky and; those dwelling in the sky indeed, from whom have originated; that let it be told to me, O venerable one, the ancient lore.)
O venerable one, please tell me that ancient lore from which the earth, those born of the earth, wind, atmosphere, those dwelling in water, water, sky, and those dwelling in the sky have originated.
ज्ञानं यतः प्रार्थयते नरो वै; ततस्तदर्था भवति प्रवृत्तिः। न चाप्यहं वेद परं पुराणं; मिथ्याप्रवृत्तिं च कथं नु कुर्याम् ॥१२-१९४-७॥
jñānaṃ yataḥ prārthayate naro vai; tatastadarthā bhavati pravṛttiḥ। na cāpyahaṃ veda paraṃ purāṇaṃ; mithyāpravṛttiṃ ca kathaṃ nu kuryām ॥12-194-7॥
[ज्ञानम् (jñānam) - knowledge; यतः (yataḥ) - from whom; प्रार्थयते (prārthayate) - desires; नरः (naraḥ) - man; वै (vai) - indeed; ततः (tataḥ) - therefore; तदर्था (tadarthā) - for that purpose; भवति (bhavati) - becomes; प्रवृत्तिः (pravṛttiḥ) - activity; न (na) - not; च (ca) - and; अपि (api) - also; अहम् (aham) - I; वेद (veda) - know; परम् (param) - supreme; पुराणम् (purāṇam) - ancient; मिथ्या (mithyā) - false; प्रवृत्तिम् (pravṛttim) - activity; च (ca) - and; कथम् (katham) - how; नु (nu) - indeed; कुर्याम् (kuryām) - should I do;]
(Knowledge from whom a man indeed desires; therefore for that purpose activity becomes. Not also I know the supreme ancient; false activity and how indeed should I do?)
A man indeed acts for the sake of that which he desires knowledge of; thus, activity arises for that purpose. I do not know the supreme ancient (truth); so how indeed should I engage in false activity?
ऋक्सामसङ्घांश्च यजूंषि चाहं; छन्दांसि नक्षत्रगतिं निरुक्तम्। अधीत्य च व्याकरणं सकल्पं; शिक्षां च भूतप्रकृतिं न वेद्मि ॥१२-१९४-८॥
ṛksāmasaṅghāṁś ca yajūṁṣi cāhaṁ; chandāṁsi nakṣatragatiṁ niruktam। adhītya ca vyākaraṇaṁ sakalpaṁ; śikṣāṁ ca bhūtaprakṛtiṁ na vedmi ॥12-194-8॥
[ऋक्सामसङ्घान् (ṛksāmasaṅghān) - collections of Ṛg and Sāma Vedas; च (ca) - and; यजूंषि (yajūṁṣi) - Yajur Veda texts; च (ca) - and; अहम् (aham) - I; छन्दांसि (chandāṁsi) - meters (prosody); नक्षत्रगतिम् (nakṣatragatim) - movement of constellations; निरुक्तम् (niruktam) - etymology; अधीत्य (adhītya) - having studied; च (ca) - and; व्याकरणम् (vyākaraṇam) - grammar; सकल्पम् (sakalpam) - with Kalpa (rituals); शिक्षाम् (śikṣām) - phonetics; च (ca) - and; भूतप्रकृतिम् (bhūtaprakṛtim) - nature of beings; न (na) - not; वेद्मि (vedmi) - I know;]
(Collections of Ṛg and Sāma Vedas and Yajur Veda texts and I; meters, movement of constellations, etymology; having studied and grammar with Kalpa (rituals), phonetics and nature of beings, not I know.)
Though I have studied the collections of Ṛg and Sāma Vedas, Yajur Veda texts, meters, the movement of constellations, etymology, grammar, Kalpa (rituals), phonetics, and the nature of beings, I do not truly know (the essence).
स मे भवाञ्शंसतु सर्वमेत; ज्ज्ञाने फलं कर्मणि वा यदस्ति। यथा च देहाच्च्यवते शरीरी; पुनः शरीरं च यथाभ्युपैति ॥१२-१९४-९॥
sa me bhavāñśaṃsatu sarvameta; jñāne phalaṃ karmaṇi vā yadasti। yathā ca dehāccyavate śarīrī; punaḥ śarīraṃ ca yathābhyupaiti ॥12-194-9॥
[स (sa) - he; मे (me) - to me; भवान् (bhavān) - you (honorific); शंसतु (śaṃsatu) - may tell; सर्वम् (sarvam) - all; एतत् (etat) - this; ज्ञाने (jñāne) - in knowledge; फलम् (phalam) - fruit; कर्मणि (karmaṇi) - in action; वा (vā) - or; यत् (yat) - which; अस्ति (asti) - is; यथा (yathā) - just as; च (ca) - and; देहात् (dehāt) - from the body; च्यवते (cyavate) - departs; शरीरी (śarīrī) - the embodied (soul); पुनः (punaḥ) - again; शरीरम् (śarīram) - body; च (ca) - and; यथा (yathā) - just as; अभ्युपैति (abhyupaiti) - approaches;]
(He, may you tell me all this; in knowledge, the fruit, or in action, which is; just as from the body departs the embodied (soul), again the body and just as approaches.)
Please tell me all this: whatever fruit exists in knowledge or in action. Just as the embodied soul departs from the body, so too does it again approach a body.
मनुरुवाच॥
manuruvāca॥
[मनुः (manuḥ) - Manu; (the progenitor of mankind); उवाच (uvāca) - said;]
(Manu said;)
Manu said.
यद्यत्प्रियं यस्य सुखं तदाहु; स्तदेव दुःखं प्रवदन्त्यनिष्टम्। इष्टं च मे स्यादितरच्च न स्या; देतत्कृते कर्मविधिः प्रवृत्तः ॥ इष्टं त्वनिष्टं च न मां भजेते; त्येतत्कृते ज्ञानविधिः प्रवृत्तः ॥१२-१९४-१०॥
yadyatpriyaṃ yasya sukhaṃ tadāhu; stadeva duḥkhaṃ pravadantyaniṣṭam। iṣṭaṃ ca me syāditaracca na syā; detatkṛte karmavidhiḥ pravṛttaḥ ॥ iṣṭaṃ tvan iṣṭaṃ ca na māṃ bhajete; tyetatkṛte jñānavidhiḥ pravṛttaḥ ॥12-194-10॥
[यत् (yat) - whatever; यत् (yat) - whatever; प्रियं (priyaṃ) - dear; यस्य (yasya) - of whom; सुखं (sukhaṃ) - pleasure; तत् (tat) - that; आहु (āhu) - they say; सत् (sat) - truly; एव (eva) - indeed; दुःखं (duḥkhaṃ) - pain; प्रवदन्ति (pravadanti) - they declare; अनिष्टम् (aniṣṭam) - undesirable; इष्टं (iṣṭaṃ) - desired; च (ca) - and; मे (me) - to me; स्यात् (syāt) - may be; इतरच्च (itaracca) - and the other; न (na) - not; स्यात् (syāt) - may be; एतत् (etat) - this; कृते (kṛte) - for the sake of; कर्मविधिः (karmavidhiḥ) - prescription of action; प्रवृत्तः (pravṛttaḥ) - has arisen; इष्टं (iṣṭaṃ) - desired; तु (tu) - but; अनिष्टं (aniṣṭaṃ) - undesired; च (ca) - and; न (na) - not; माम् (mām) - me; भजेत (bhajeta) - should affect; एतत् (etat) - this; कृते (kṛte) - for the sake of; ज्ञानविधिः (jñānavidhiḥ) - prescription of knowledge; प्रवृत्तः (pravṛttaḥ) - has arisen;]
(Whatever is dear to someone, that they say is pleasure; that very thing, truly, is declared to be pain and undesirable. What is desired may be mine and the other not mine; for this reason, the prescription of action has arisen. But what is desired and undesired does not affect me; for this reason, the prescription of knowledge has arisen.)
Whatever is dear to a person is called pleasure; that very thing is also declared to be pain and undesirable. What is desired may be mine and the other not mine; thus, the prescription of action arises. But when desired and undesired things do not affect me, the prescription of knowledge arises.
कामात्मकाश्छन्दसि कर्मयोगा; एभिर्विमुक्तः परमश्नुवीत। नानाविधे कर्मपथे सुखार्थी; नरः प्रवृत्तो न परं प्रयाति ॥ परं हि तत्कर्मपथादपेतं; निराशिषं ब्रह्मपरं ह्यवश्यम् ॥१२-१९४-११॥
kāmātmakāś chandasi karmayogā; ebhir vimuktaḥ paramaśnuvīta. nānāvidhe karmapathe sukhārthī; naraḥ pravṛtto na paraṃ prayāti ॥ paraṃ hi tat karmapathād apetaṃ; nirāśiṣaṃ brahmaparaṃ hy avaśyam ॥12-194-11॥
[कामात्मकाश् (kāmātmakāḥ) - those whose nature is desire; छन्दसि (chandasi) - in the Veda; कर्मयोगा (karmayogāḥ) - those engaged in ritual action; एभिः (ebhiḥ) - by these; विमुक्तः (vimuktaḥ) - liberated; परम् (param) - the highest; अश्नुवीत (aśnuvīta) - may attain; नानाविधे (nānāvidhe) - of various kinds; कर्मपथे (karmapathe) - in the path of action; सुखार्थी (sukhārthī) - one seeking pleasure; नरः (naraḥ) - man; प्रवृत्तः (pravṛttaḥ) - engaged; न (na) - not; परम् (param) - the highest; प्रयाति (prayāti) - attains; परम् (param) - the highest; हि (hi) - indeed; तत् (tat) - that; कर्मपथात् (karmapathāt) - from the path of action; अपेतम् (apetam) - departed; निराशिषम् (nirāśiṣam) - without desire for reward; ब्रह्मपरम् (brahmaparam) - devoted to Brahman; हि (hi) - indeed; अवश्यम् (avaśyam) - certainly;]
(Those whose nature is desire, engaged in ritual action in the Veda—by these, one liberated may attain the highest. In the various kinds of paths of action, a man seeking pleasure, though engaged, does not attain the highest. Indeed, that which is departed from the path of action, without desire for reward, devoted to Brahman, is certainly the highest.)
Those who are driven by desire and engage in ritual actions prescribed in the Veda—by these means, one who is liberated may attain the highest. But a man who seeks pleasure and is engaged in the various paths of action does not reach the supreme. Indeed, that which is beyond the path of action, free from desire for reward and devoted to Brahman, is certainly the highest.
प्रजाः सृष्टा मनसा कर्मणा च; द्वावप्येतौ सत्पथौ लोकजुष्टौ। दृष्ट्वा कर्म शाश्वतं चान्तवच्च; मनस्त्यागः कारणं नान्यदस्ति ॥१२-१९४-१२॥
prajāḥ sṛṣṭā manasā karmaṇā ca; dvāvapyetau satpathau lokajuṣṭau. dṛṣṭvā karma śāśvataṃ cāntavacca; manastyāgaḥ kāraṇaṃ nānyadasti ॥12-194-12॥
[प्रजाः (prajāḥ) - beings; सृष्टाः (sṛṣṭāḥ) - created; मनसा (manasā) - by mind; कर्मणा (karmaṇā) - by action; च (ca) - and; द्वौ (dvau) - two; अपि (api) - also; एतौ (etau) - these; सत्पथौ (satpathau) - on the righteous path; लोकजुष्टौ (lokajuṣṭau) - approved by people; दृष्ट्वा (dṛṣṭvā) - having seen; कर्म (karma) - action; शाश्वतम् (śāśvatam) - eternal; च (ca) - and; अन्तवत् (antavat) - having an end; च (ca) - and; मनस्त्यागः (manastyāgaḥ) - renunciation of mind; कारणम् (kāraṇam) - cause; न (na) - not; अन्यत् (anyat) - other; अस्ति (asti) - is;]
(Beings are created by mind and by action; both these are on the righteous path, approved by people. Having seen that action is both eternal and has an end, renunciation of mind is the cause, there is no other.)
Beings are created by mind and by action; both are considered righteous and accepted by people. Observing that action is both eternal and perishable, it is the renunciation of the mind that is the true cause; there is no other.
स्वेनात्मना चक्षुरिव प्रणेता; निशात्यये तमसा संवृतात्मा। ज्ञानं तु विज्ञानगुणेन युक्तं; कर्माशुभं पश्यति वर्जनीयम् ॥१२-१९४-१३॥
svenātmanā cakṣuriva praṇetā; niśātyaye tamasā saṃvṛtātmā. jñānaṃ tu vijñānaguṇena yuktaṃ; karmāśubhaṃ paśyati varjanīyam ॥12-194-13॥
[स्वेन (svena) - by one's own; आत्मना (ātmanā) - by the self; चक्षुः (cakṣuḥ) - eye; इव (iva) - like; प्रणेता (praṇetā) - guide; निशा (niśā) - night; अत्यये (atyaye) - at the end; तमसा (tamasā) - by darkness; संवृत (saṃvṛta) - covered; आत्मा (ātmā) - self; ज्ञानम् (jñānam) - knowledge; तु (tu) - but; विज्ञानगुणेन (vijñānaguṇena) - with the quality of discernment; युक्तम् (yuktam) - endowed; कर्म (karma) - action; अशुभम् (aśubham) - unwholesome; पश्यति (paśyati) - sees; वर्जनीयम् (varjanīyam) - to be avoided;]
(By one's own self, like the eye, the guide; at the end of night, covered by darkness, the self. Knowledge, but endowed with the quality of discernment, sees unwholesome action as to be avoided.)
Just as the eye, by its own nature, becomes a guide when the darkness of night ends and the self is no longer covered, so too knowledge, when endowed with discernment, perceives unwholesome actions as those to be avoided.
सर्पान्कुशाग्राणि तथोदपानं; ज्ञात्वा मनुष्याः परिवर्जयन्ति। अज्ञानतस्तत्र पतन्ति मूढा; ज्ञाने फलं पश्य यथा विशिष्टम् ॥१२-१९४-१४॥
sarpāṅkuśāgrāṇi tathodapānaṃ; jñātvā manuṣyāḥ parivarjayanti। ajñānatastatra patanti mūḍhā; jñāne phalaṃ paśya yathā viśiṣṭam ॥12-194-14॥
[सर्पान् (sarpān) - snakes; अङ्कुशाग्राणि (aṅkuśāgrāṇi) - hook-tips; तथा (tathā) - likewise; उदपानं (udapānaṃ) - well; ज्ञात्वा (jñātvā) - having known; मनुष्याः (manuṣyāḥ) - humans; परिवर्जयन्ति (parivarjayanti) - avoid; अज्ञानतः (ajñānataḥ) - from ignorance; तत्र (tatra) - there; पतन्ति (patanti) - fall; मूढाः (mūḍhāḥ) - fools; ज्ञाने (jñāne) - in knowledge; फलं (phalaṃ) - fruit; पश्य (paśya) - see; यथा (yathā) - how; विशिष्टम् (viśiṣṭam) - distinct; १२-१९४-१४ (12-194-14) - 12-194-14;]
(Snakes, hook-tips, likewise a well; having known, humans avoid. From ignorance, there, fall fools; in knowledge, fruit, see how distinct. "12-194-14")
Just as people avoid snakes, the tips of hooks, and wells when they know the danger, so too do fools fall there out of ignorance; see how distinct is the fruit of knowledge. "12-194-14"
कृत्स्नस्तु मन्त्रो विधिवत्प्रयुक्तो; यज्ञा यथोक्तास्त्वथ दक्षिणाश्च। अन्नप्रदानं मनसः समाधिः; पञ्चात्मकं कर्मफलं वदन्ति ॥१२-१९४-१५॥
kṛtsnastu mantro vidhivatprayukto; yajñā yathoktāstvatha dakṣiṇāśca। annapradānaṃ manasaḥ samādhiḥ; pañcātmakaṃ karmaphalaṃ vadanti॥12-194-15॥
[कृत्स्नः (kṛtsnaḥ) - entire; whole; तु (tu) - but; indeed; मन्त्रः (mantraḥ) - mantra; sacred utterance; विधिवत् (vidhivat) - according to rule; properly; प्रयुक्तः (prayuktaḥ) - applied; performed; यज्ञाः (yajñāḥ) - sacrifices; rituals; यथोक्ताः (yathoktāḥ) - as stated; as prescribed; तु (tu) - but; indeed; अथ (atha) - then; moreover; दक्षिणाः (dakṣiṇāḥ) - gifts; offerings; च (ca) - and; अन्नप्रदानम् (annapradānam) - offering of food; मनसः (manasaḥ) - of the mind; समाधिः (samādhiḥ) - concentration; absorption; पञ्चात्मकम् (pañcātmakam) - of fivefold nature; कर्मफलं (karmaphalam) - fruit of action; वदन्ति (vadanti) - they say; they declare;]
(But the entire mantra properly applied, sacrifices as prescribed, then gifts, offering of food, concentration of the mind — they say the fruit of action is of fivefold nature.)
They say that the fruit of action is fivefold: the entire mantra properly applied, sacrifices as prescribed, gifts, offering of food, and concentration of the mind.
गुणात्मकं कर्म वदन्ति वेदा; स्तस्मान्मन्त्रा मन्त्रमूलं हि कर्म। विधिर्विधेयं मनसोपपत्तिः; फलस्य भोक्ता तु यथा शरीरी ॥१२-१९४-१६॥
guṇātmakaṃ karma vadanti vedāḥ; tasmānmantrā mantramūlaṃ hi karma. vidhirvidheyaṃ manasopapattiḥ; phalasya bhoktā tu yathā śarīrī ॥12-194-16॥
[गुणात्मकं (guṇātmakaṃ) - having the nature of guṇa; कर्म (karma) - action; वदन्ति (vadanti) - they say; वेदाः (vedāḥ) - the Vedas; तस्मात् (tasmāt) - therefore; मन्त्राः (mantrāḥ) - mantras; मन्त्रमूलं (mantramūlaṃ) - rooted in mantra; हि (hi) - indeed; कर्म (karma) - action; विधिः (vidhiḥ) - injunction; विधेयं (vidheyaṃ) - that which is to be performed; मनसः (manasaḥ) - of the mind; उपपत्तिः (upapattiḥ) - arising; फलस्य (phalasya) - of the fruit; भोक्ता (bhoktā) - enjoyer; तु (tu) - but; यथा (yathā) - just as; शरीरी (śarīrī) - the embodied one;]
(The Vedas say that action is of the nature of guṇa; therefore, mantras—action is indeed rooted in mantra. Injunction is that which is to be performed, arising from the mind; but the enjoyer of the fruit is just as the embodied one.)
The Vedas declare that action is characterized by guṇas; therefore, mantras—action is indeed based on mantra. The injunction is what is to be performed, which arises from the mind; but the enjoyer of the result is, just like the embodied one, the soul.
शब्दाश्च रूपाणि रसाश्च पुण्याः; स्पर्शाश्च गन्धाश्च शुभास्तथैव। नरो नसंस्थानगतः प्रभुः स्या; देतत्फलं सिध्यति कर्मलोके ॥१२-१९४-१७॥
śabdāś ca rūpāṇi rasāś ca puṇyāḥ; sparśāś ca gandhāś ca śubhās tathaiva। naro na-saṃsthāna-gataḥ prabhuḥ syāt; etat-phalaṃ sidhyati karma-loke ॥12-194-17॥
[शब्दाः (śabdāḥ) - sounds; च (ca) - and; रूपाणि (rūpāṇi) - forms; रसाः (rasāḥ) - tastes; च (ca) - and; पुण्याः (puṇyāḥ) - meritorious; स्पर्शाः (sparśāḥ) - touches; च (ca) - and; गन्धाः (gandhāḥ) - scents; च (ca) - and; शुभाः (śubhāḥ) - auspicious; तथैव (tathaiva) - likewise; नरः (naraḥ) - man; न (na) - not; संस्थानगतः (saṃsthāna-gataḥ) - gone to a state; प्रभुः (prabhuḥ) - master; स्यात् (syāt) - may be; एतत् (etat) - this; फलम् (phalam) - fruit; सिध्यति (sidhyati) - is accomplished; कर्मलोके (karma-loke) - in the world of action;]
(Sounds and forms and tastes, meritorious; touches and scents and auspicious likewise. A man not gone to a state may be master; this fruit is accomplished in the world of action.)
Sounds, forms, tastes, touches, and scents that are auspicious and meritorious—these are attained in the world of action; but a man who has not reached the proper state cannot become master of them. This is the fruit that is accomplished in the world of action.
यद्यच्छरीरेण करोति कर्म; शरीरयुक्तः समुपाश्नुते तत्। शरीरमेवायतनं सुखस्य; दुःखस्य चाप्यायतनं शरीरम् ॥१२-१९४-१८॥
yadyaccharīreṇa karoti karma; śarīrayuktaḥ samupāśnute tat। śarīramevāyatanaṃ sukhasya; duḥkhasya cāpyāyatanaṃ śarīram ॥12-194-18॥
[यद्यत् (yadyat) - whatever; शरीरेण (śarīreṇa) - by the body; करोति (karoti) - does; कर्म (karma) - action; शरीरयुक्तः (śarīrayuktaḥ) - endowed with body; समुपाश्नुते (samupāśnute) - fully experiences; तत् (tat) - that; शरीरम् (śarīram) - body; एव (eva) - indeed; आयतनम् (āyatanam) - abode; सुखस्य (sukhasya) - of happiness; दुःखस्य (duḥkhasya) - of sorrow; च (ca) - and; अपि (api) - also; आयतनम् (āyatanam) - abode; शरीरम् (śarīram) - body;]
(Whatever action one does by the body, endowed with the body, one fully experiences that. The body indeed is the abode of happiness; and also the body is the abode of sorrow.)
Whatever actions are performed by the body, one experiences their results through the body. The body is truly the seat of both happiness and sorrow.
वाचा तु यत्कर्म करोति किं चि; द्वाचैव सर्वं समुपाश्नुते तत्। मनस्तु यत्कर्म करोति किं चि; न्मनःस्थ एवायमुपाश्नुते तत् ॥१२-१९४-१९॥
vācā tu yat karma karoti kiṃ ci; dvācaiva sarvaṃ samupāśnute tat. manas tu yat karma karoti kiṃ ci; nmanastha evāyamupāśnute tat ॥12-194-19॥
[वाचा (vācā) - by speech; तु (tu) - but; यत् (yat) - which; कर्म (karma) - action; करोति (karoti) - does; किं (kiṃ) - anything; चि (ci) - at all; द्वा (dvā) - by mouth; च (ca) - and; एव (eva) - indeed; सर्वं (sarvaṃ) - all; समुपाश्नुते (samupāśnute) - attains; तत् (tat) - that; मनः (manaḥ) - mind; तु (tu) - but; यत् (yat) - which; कर्म (karma) - action; करोति (karoti) - does; किं (kiṃ) - anything; चि (ci) - at all; मनःस्थ (manaḥstha) - remaining in the mind; एव (eva) - indeed; अयम् (ayam) - this; उपाश्नुते (upāśnute) - attains; तत् (tat) - that;]
(But whatever action one does by speech, by mouth indeed he attains all that. But whatever action one does by mind, this, remaining in the mind indeed, attains that.)
Whatever action is performed by speech, all of that is attained by the mouth. But whatever action is performed by the mind, this remains only in the mind and attains that.
यथागुणं कर्मगणं फलार्थी; करोत्ययं कर्मफले निविष्टः। तथा तथायं गुणसम्प्रयुक्तः; शुभाशुभं कर्मफलं भुनक्ति ॥१२-१९४-२०॥
yathāguṇaṃ karmagaṇaṃ phalārthī; karotyayaṃ karmaphale niviṣṭaḥ। tathā tathāyaṃ guṇasamprayuktaḥ; śubhāśubhaṃ karmaphalaṃ bhunakti ॥12-194-20॥
[यथा (yathā) - as; in accordance with; in the manner of; गुणं (guṇam) - quality; attribute; कर्मगणं (karmagaṇam) - group of actions; collection of deeds; फलार्थी (phalārthī) - desiring result; seeker of fruit; करोति (karoti) - does; performs; अयम् (ayam) - this (person); कर्मफले (karmaphale) - in the result of action; in the fruit of deed; निविष्टः (niviṣṭaḥ) - absorbed; fixed; engaged; तथा (tathā) - so; likewise; तथा (tathā) - so; likewise; अयम् (ayam) - this (person); गुणसम्प्रयुक्तः (guṇasamprayuktaḥ) - impelled by qualities; prompted by attributes; शुभाशुभं (śubhāśubham) - auspicious and inauspicious; good and bad; कर्मफलं (karmaphalam) - fruit of action; result of deed; भुनक्ति (bhunakti) - enjoys; experiences;]
(As, according to the quality, the group of actions, the seeker of fruit does; this (person), absorbed in the result of action. So, likewise, this (person), impelled by qualities, enjoys the auspicious and inauspicious fruit of action.)
Just as a person, according to his qualities, performs groups of actions desiring their results and is absorbed in the fruits of those actions, so too, being impelled by qualities, he experiences the good and bad results of his actions.
मत्स्यो यथा स्रोत इवाभिपाती; तथा कृतं पूर्वमुपैति कर्म। शुभे त्वसौ तुष्यति दुष्कृते तु; न तुष्यते वै परमः शरीरी ॥१२-१९४-२१॥
matsyo yathā srota ivābhipātī; tathā kṛtaṃ pūrvamupaiti karma. śubhe tvasau tuṣyati duṣkṛte tu; na tuṣyate vai paramaḥ śarīrī ॥12-194-21॥
[मत्स्यः (matsyaḥ) - fish; यथा (yathā) - just as; स्रोतः (srotaḥ) - current (of water); इव (iva) - like; अभिपाती (abhipātī) - one who rushes towards; तथा (tathā) - so; कृतम् (kṛtam) - deed; पूर्वम् (pūrvam) - previous; उपैति (upaiti) - approaches; कर्म (karma) - action; शुभे (śubhe) - in good (deeds); तु (tu) - but; असौ (asau) - he; तुष्यति (tuṣyati) - is pleased; दुष्कृते (duṣkṛte) - in evil (deeds); तु (tu) - but; न (na) - not; तुष्यते (tuṣyate) - is pleased; वै (vai) - indeed; परमः (paramaḥ) - supreme; शरीरी (śarīrī) - embodied (soul);]
(Just as a fish rushes towards the current, so does the previous deed approach the action. In good deeds, he is pleased, but in evil deeds, the supreme embodied (soul) is not indeed pleased.)
Just as a fish rushes towards the current, so previous actions inevitably reach their doer. The supreme embodied soul is pleased with good deeds, but is not pleased with evil deeds.
यतो जगत्सर्वमिदं प्रसूतं; ज्ञात्वात्मवन्तो व्यतियान्ति यत्तत्। यन्मन्त्रशब्दैरकृतप्रकाशं; तदुच्यमानं शृणु मे परं यत् ॥१२-१९४-२२॥
yato jagatsarvamidaṃ prasūtaṃ; jñātvātmavanto vyatiyānti yattat. yanmantraśabdairakṛtaprakāśaṃ; taducyamānaṃ śṛṇu me paraṃ yat ॥12-194-22॥
[यतः (yataḥ) - from which; जगत् (jagat) - universe; सर्वम् (sarvam) - all; इदं (idaṃ) - this; प्रसूतं (prasūtaṃ) - born; ज्ञात्वा (jñātvā) - having known; आत्मवन्तः (ātmavantaḥ) - the self-possessed; व्यतियान्ति (vyatiyānti) - pass beyond; यत् (yat) - which; तत् (tat) - that; यत् (yat) - which; मन्त्रशब्दैः (mantraśabdaiḥ) - by mantra words; अकृतप्रकाशं (akṛtaprakāśaṃ) - not made manifest; तत् (tat) - that; उच्यमानं (ucyamānaṃ) - being spoken; शृणु (śṛṇu) - hear; मे (me) - from me; परं (paraṃ) - supreme; यत् (yat) - which;]
(From which all this universe is born; having known that, the self-possessed pass beyond. That which is not made manifest by mantra words, that which is being spoken, hear from me, the supreme which.)
Hear from me about that supreme principle from which all this universe is born; knowing which, the self-possessed pass beyond. That which is not revealed by mantra words, that which is being spoken, listen to that.
रसैर्वियुक्तं विविधैश्च गन्धै; रशब्दमस्पर्शमरूपवच्च। अग्राह्यमव्यक्तमवर्णमेकं; पञ्चप्रकारं ससृजे प्रजानाम् ॥१२-१९४-२३॥
rasair-viyuktaṃ vividhaiś-ca gandhaiḥ; raśabdam-asparśam-arūpavac ca. agrāhyam-avyaktam-avarṇam-ekaṃ; pañca-prakāraṃ sasṛje prajānām ॥12-194-23॥
[रसैः (rasaiḥ) - by essences; by tastes; वियुक्तं (viyuktaṃ) - devoid; separated; विविधैः (vividhaiḥ) - various; manifold; च (ca) - and; गन्धैः (gandhaiḥ) - by smells; रशब्दम् (raśabdam) - soundless; without sound; अस्पर्शम् (asparśam) - untouchable; without touch; अरूपवच्च (arūpavac ca) - and formless; and without form; अग्राह्यम् (agrāhyam) - ungraspable; not to be perceived; अव्यक्तम् (avyaktam) - unmanifest; not manifest; अवर्णम् (avarṇam) - colorless; without color; एकं (ekaṃ) - one; single; पञ्चप्रकारं (pañca-prakāraṃ) - of five kinds; fivefold; ससृजे (sasṛje) - created; produced; प्रजानाम् (prajānām) - for beings; for creatures;]
(Devoid of tastes, and of various smells; soundless, untouchable, and formless; ungraspable, unmanifest, colorless, one; of five kinds, he created for beings.)
He created for beings that which is devoid of tastes and various smells, soundless, untouchable, formless, ungraspable, unmanifest, colorless, one, and of five kinds.
न स्त्री पुमान्वापि नपुंसकं च; न सन्न चासत्सदसच्च तन्न। पश्यन्ति यद्ब्रह्मविदो मनुष्या; स्तदक्षरं न क्षरतीति विद्धि ॥१२-१९४-२४॥
na strī pumānvāpi napuṁsakaṁ ca; na sann caāsatsadasacca tan na. paśyanti yad brahmavido manuṣyāḥ; tat akṣaraṁ na kṣarati iti viddhi ॥12-194-24॥
[न (na) - not; स्त्री (strī) - woman; पुमान् (pumān) - man; वा (vā) - or; अपि (api) - even; नपुंसकं (napuṁsakaṁ) - neuter; च (ca) - and; न (na) - not; सत् (sat) - existent; न (na) - not; असत् (asat) - non-existent; सदसच्च (sadasacca) - existent and non-existent; तत् (tat) - that; न (na) - not; पश्यन्ति (paśyanti) - see; यत् (yat) - which; ब्रह्मविदः (brahmavidaḥ) - knowers of Brahman; मनुष्याः (manuṣyāḥ) - men; तत् (tat) - that; अक्षरं (akṣaraṁ) - imperishable; न (na) - not; क्षरति (kṣarati) - decays; इति (iti) - thus; विद्धि (viddhi) - know; १२-१९४-२४ (12-194-24) - 12-194-24;]
(Not woman, man or even neuter; not existent nor non-existent nor both; that which the knowers of Brahman, men, see; know that as the imperishable, it does not decay thus.)
It is neither woman, man, nor neuter; neither existent nor non-existent nor both. That which is seen by the knowers of Brahman among men—know that as the imperishable, for it does not decay.
