12.203
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.
योगं मे परमं तात मोक्षस्य वद भारत। तमहं तत्त्वतो ज्ञातुमिच्छामि वदतां वर ॥१२-२०३-१॥
yogaṃ me paramaṃ tāta mokṣasya vada bhārata। tamahaṃ tattvato jñātumicchāmi vadatāṃ vara ॥12-203-1॥
[योगं (yogaṃ) - union; मे (me) - my; परमं (paramaṃ) - supreme; तात (tāta) - O dear one; मोक्षस्य (mokṣasya) - of liberation; वद (vada) - speak; भारत (bhārata) - O Bhārata; तम् (tam) - that; अहं (ahaṃ) - I; तत्त्वतः (tattvataḥ) - in reality; ज्ञातुम् (jñātum) - to know; इच्छामि (icchāmi) - I wish; वदतां (vadatāṃ) - of speakers; वर (vara) - best;]
(O Bhārata, O dear one, speak to me of the supreme union of liberation. I, wishing to know that in reality, O best of speakers, ask you.)
O Bhārata, O dear one, please tell me about the supreme union that leads to liberation. I wish to know that truly, O best of speakers.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of the speaker); उवाच (uvāca) - said; (he spoke);]
(Bhīṣma said;)
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। संवादं मोक्षसंयुक्तं शिष्यस्य गुरुणा सह ॥१२-२०३-२॥
atrāpy udāharantīmam itihāsaṃ purātanam। saṃvādaṃ mokṣasaṃyuktaṃ śiṣyasya guruṇā saha ॥12-203-2॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासं (itihāsam) - history; पुरातनम् (purātanam) - ancient; संवादं (saṃvādam) - dialogue; मोक्षसंयुक्तं (mokṣasaṃyuktam) - connected with liberation; शिष्यस्य (śiṣyasya) - of the disciple; गुरुणा (guruṇā) - by the teacher; सह (saha) - with;]
(Here also they cite this ancient history: a dialogue connected with liberation between the disciple and the teacher together.)
Here too, an ancient story is told: a dialogue about liberation between a disciple and his teacher.
कश्चिद्ब्राह्मणमासीनमाचार्यमृषिसत्तमम्। शिष्यः परममेधावी श्रेयोर्थी सुसमाहितः ॥ चरणावुपसङ्गृह्य स्थितः प्राञ्जलिरब्रवीत् ॥१२-२०३-३॥
kaścid brāhmaṇam āsīnam ācāryam ṛṣisattamam | śiṣyaḥ paramamedhāvī śreyorthī susamāhitaḥ || caraṇāv upasaṅgṛhya sthitaḥ prāñjalir abravīt ||12-203-3||
[कश्चित् (kaścit) - someone; ब्राह्मणम् (brāhmaṇam) - a Brāhmaṇa; आसीनम् (āsīnam) - seated; आचार्यम् (ācāryam) - teacher; ऋषिसत्तमम् (ṛṣisattamam) - best among sages; शिष्यः (śiṣyaḥ) - disciple; परममेधावी (paramamedhāvī) - most intelligent; श्रेयः-अर्थी (śreyaḥ-arthī) - seeker of highest good; सुसमाहितः (susamāhitaḥ) - well-composed; चरणौ (caraṇau) - feet (dual); उपसङ्गृह्य (upasaṅgṛhya) - having approached and taken hold of; स्थितः (sthitaḥ) - standing; प्राञ्जलिः (prāñjaliḥ) - with joined palms; अब्रवीत् (abravīt) - said;]
(Someone, a Brāhmaṇa, seated, teacher, best among sages; the disciple, most intelligent, seeker of highest good, well-composed, having approached and taken hold of the feet, standing, with joined palms, said.)
A certain Brāhmaṇa, who was a teacher and the best among sages, was seated. His disciple, who was very intelligent, seeking the highest good and well-composed, approached, took hold of his feet, stood with joined palms, and spoke.
उपासनात्प्रसन्नोऽसि यदि वै भगवन्मम। संशयो मे महान्कश्चित्तन्मे व्याख्यातुमर्हसि ॥१२-२०३-४॥
upāsanātprasanno'si yadi vai bhagavanmama| saṃśayo me mahānkaścittanme vyākhyātumarhasi ॥12-203-4॥
[उपासनात् (upāsanāt) - from worship; प्रसन्नः (prasannaḥ) - pleased; असि (asi) - you are; यदि (yadi) - if; वै (vai) - indeed; भगवन् (bhagavan) - O Lord; मम (mama) - my; संशयः (saṃśayaḥ) - doubt; मे (me) - my; महान् (mahān) - great; कश्चित् (kaścit) - some; तत् (tat) - that; मे (me) - to me; व्याख्यातुम् (vyākhyātum) - to explain; अर्हसि (arhasi) - you ought;]
(From worship, you are pleased; if indeed, O Lord, my doubt (is) great, some (doubt), that to me, to explain, you ought.)
O Lord, if you are indeed pleased with my worship, I have a great doubt; you ought to explain that to me.
कुतश्चाहं कुतश्च त्वं तत्सम्यग्ब्रूहि यत्परम्। कथं च सर्वभूतेषु समेषु द्विजसत्तम ॥ सम्यग्वृत्ता निवर्तन्ते विपरीताः क्षयोदयाः ॥१२-२०३-५॥
kutaścāhaṃ kutaśca tvaṃ tatsamyagbrūhi yatparam। kathaṃ ca sarvabhūteṣu sameṣu dvijasattama ॥ samyagvṛttā nivartante viparītāḥ kṣayodayāḥ ॥12-203-5॥
[कुतः (kutaḥ) - from where; च (ca) - and; अहम् (aham) - I; कुतः (kutaḥ) - from where; च (ca) - and; त्वम् (tvam) - you; तत् (tat) - that; सम्यक् (samyak) - properly; ब्रूहि (brūhi) - tell; यत् (yat) - which; परम् (param) - supreme; कथम् (katham) - how; च (ca) - and; सर्वभूतेषु (sarvabhūteṣu) - in all beings; समेषु (sameṣu) - in the equal; द्विजसत्तम (dvijasattama) - O best of twice-born; सम्यग्वृत्ता (samyagvṛttā) - those who are properly conducted; निवर्तन्ते (nivartante) - turn away; विपरीताः (viparītāḥ) - opposite; क्षय (kṣaya) - decline; उदयाः (udayāḥ) - rise;]
(From where am I, and from where are you? That, tell properly, which is supreme. And how, O best of twice-born, in all beings, in the equal, those who are properly conducted turn away; the opposite (those of improper conduct) (are subject to) decline and rise.)
From where do I come, and from where do you come? Tell me properly that which is supreme. And how, O best of the twice-born, do those who are properly conducted turn away among all beings who are equal? The opposite, those of improper conduct, are subject to decline and rise.
वेदेषु चापि यद्वाक्यं लौकिकं व्यापकं च यत्। एतद्विद्वन्यथातत्त्वं सर्वं व्याख्यातुमर्हसि ॥१२-२०३-६॥
vedeṣu cāpi yadvākyaṃ laukikaṃ vyāpakaṃ ca yat। etadvidvanyathātattvaṃ sarvaṃ vyākhyātumarhasi ॥12-203-6॥
[वेदेषु (vedeṣu) - in the Vedas; च (ca) - and; अपि (api) - also; यत् (yat) - which; वाक्यं (vākyaṃ) - statement; लौकिकं (laukikaṃ) - worldly; व्यापकं (vyāpakaṃ) - pervasive; च (ca) - and; यत् (yat) - which; एतत् (etat) - this; विद्वन् (vidvan) - O learned one; यथातत्त्वं (yathātattvaṃ) - according to the true nature; सर्वं (sarvaṃ) - all; व्याख्यातुम् (vyākhyātum) - to explain; अर्हसि (arhasi) - you are worthy;]
(In the Vedas and also whatever statement is worldly and pervasive, O learned one, you are worthy to explain all this according to the true nature.)
O learned one, you are capable of explaining, according to the true nature, all statements found in the Vedas as well as those that are worldly and pervasive.
गुरुरुवाच॥
gururuvāca॥
[गुरुः (guruḥ) - teacher; उवाच (uvāca) - said;]
(The teacher said.)
The teacher said.
शृणु शिष्य महाप्राज्ञ ब्रह्मगुह्यमिदं परम्। अध्यात्मं सर्वभूतानामागमानां च यद्वसु ॥१२-२०३-७॥
śṛṇu śiṣya mahāprājña brahmaguhyam idaṃ param। adhyātmaṃ sarvabhūtānām āgamānāṃ ca yad vasu ॥12-203-7॥
[शृणु (śṛṇu) - hear; शिष्य (śiṣya) - disciple; महाप्राज्ञ (mahāprājña) - greatly wise; ब्रह्मगुह्यम् (brahmaguhyam) - Brahman-secret; इदं (idaṃ) - this; परम् (param) - supreme; अध्यात्मं (adhyātmaṃ) - pertaining to the self; सर्वभूतानाम् (sarvabhūtānām) - of all beings; आगमानाम् (āgamānām) - of the scriptures; च (ca) - and; यत् (yat) - which; वसु (vasu) - essence;]
(Hear, O disciple greatly wise, this supreme Brahman-secret, the essence pertaining to the self of all beings and of the scriptures.)
Listen, O wise disciple, to this supreme secret of Brahman, which is the essence of the self in all beings and of all scriptures.
वासुदेवः सर्वमिदं विश्वस्य ब्रह्मणो मुखम्। सत्यं दानमथो यज्ञस्तितिक्षा दम आर्जवम् ॥१२-२०३-८॥
vāsudevaḥ sarvam idaṃ viśvasya brahmaṇo mukham। satyaṃ dānam atho yajñas titikṣā dama ārjavam ॥12-203-8॥
[वासुदेवः (vāsudevaḥ) - Vāsudeva; (the son of Vasudeva, i.e., Kṛṣṇa; सर्वम् (sarvam) - all; everything; इदं (idaṃ) - this; विश्वस्य (viśvasya) - of the universe; ब्रह्मणः (brahmaṇaḥ) - of Brahman; (the Absolute, or the Veda; मुखम् (mukham) - mouth; face; सत्यं (satyaṃ) - truth; दानम् (dānam) - gift; charity; अथ (atha) - and; moreover; यज्ञः (yajñaḥ) - sacrifice; तितिक्षा (titikṣā) - forbearance; दम (dama) - self-restraint; आर्जवम् (ārjavam) - straightforwardness; honesty;]
(Vāsudeva (Kṛṣṇa) is all this, the mouth of the universe and of Brahman. Truth, charity, and also sacrifice, forbearance, self-restraint, and honesty.)
Vāsudeva (Kṛṣṇa) is everything; He is the face of the universe and of Brahman. Truth, charity, sacrifice, forbearance, self-control, and honesty are His attributes.
पुरुषं सनातनं विष्णुं यत्तद्वेदविदो विदुः। सर्गप्रलयकर्तारमव्यक्तं ब्रह्म शाश्वतम् ॥ तदिदं ब्रह्म वार्ष्णेयमितिहासं शृणुष्व मे ॥१२-२०३-९॥
puruṣaṃ sanātanaṃ viṣṇuṃ yattadvedavido viduḥ। sargapralayakartāramavyaktaṃ brahma śāśvatam ॥ tadidaṃ brahma vārṣṇeyamitihāsaṃ śṛṇuṣva me ॥12-203-9॥
[पुरुषम् (puruṣam) - person; सनातनम् (sanātanam) - eternal; विष्णुम् (viṣṇum) - Viṣṇu; यत् (yat) - which; तत् (tat) - that; वेदविदः (vedavidaḥ) - knowers of the Veda; विदुः (viduḥ) - know; सर्गप्रलयकर्तारम् (sargapralayakartāram) - creator and dissolver of creation; अव्यक्तम् (avyaktam) - unmanifest; ब्रह्म (brahma) - Brahman; शाश्वतम् (śāśvatam) - eternal; तत् (tat) - that; इदम् (idam) - this; ब्रह्म (brahma) - Brahman; वार्ष्णेय (vārṣṇeya) - descendant of Vṛṣṇi; इतिहासम् (itihāsam) - history; शृणुष्व (śṛṇuṣva) - listen; मे (me) - to me;]
(The person, the eternal, Viṣṇu, which that knowers of the Veda know; the creator and dissolver of creation, the unmanifest, the eternal Brahman. That this Brahman, O descendant of Vṛṣṇi, history, listen to me.)
O descendant of Vṛṣṇi, listen to this history about that Brahman—the eternal person, Viṣṇu, whom the knowers of the Veda know as the creator and dissolver of the universe, the unmanifest, the eternal Brahman.
ब्राह्मणो ब्राह्मणैः श्राव्यो राजन्यः क्षत्रियैस्तथा। माहात्म्यं देवदेवस्य विष्णोरमिततेजसः ॥ अर्हस्त्वमसि कल्याण वार्ष्णेयं शृणु यत्परम् ॥१२-२०३-१०॥
brāhmaṇo brāhmaṇaiḥ śrāvyo rājanyaḥ kṣatriyaistathā। māhātmyaṃ devadevasya viṣṇoramitatejasaḥ ॥ arhastvamasi kalyāṇa vārṣṇeyaṃ śṛṇu yatparam ॥12-203-10॥
[ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; ब्राह्मणैः (brāhmaṇaiḥ) - by brāhmaṇas; श्राव्यः (śrāvyaḥ) - to be made heard; राजन्यः (rājanyaḥ) - rājanya; क्षत्रियैः (kṣatriyaiḥ) - by kṣatriyas; तथा (tathā) - also; माहात्म्यम् (māhātmyam) - greatness; देवदेवस्य (devadevasya) - of the god of gods; विष्णोः (viṣṇoḥ) - of Viṣṇu; अमिततेजसः (amitatejasaḥ) - of immeasurable splendor; अर्हः (arhaḥ) - worthy; त्वम् (tvam) - you; असि (asi) - are; कल्याण (kalyāṇa) - auspicious; वार्ष्णेयम् (vārṣṇeyam) - descendant of Vṛṣṇi; शृणु (śṛṇu) - hear; यत् (yat) - which; परम् (param) - supreme;]
(The brāhmaṇa is to be made heard by brāhmaṇas, the rājanya also by kṣatriyas; the greatness of the god of gods Viṣṇu of immeasurable splendor. You are worthy, O auspicious descendant of Vṛṣṇi, hear that which is supreme.)
The brāhmaṇa should be recited among brāhmaṇas, and the rājanya among kṣatriyas; this is the greatness of Viṣṇu, the god of gods of immeasurable splendor. You are worthy, O auspicious descendant of Vṛṣṇi, listen to that which is supreme.
कालचक्रमनाद्यन्तं भावाभावस्वलक्षणम्। त्रैलोक्यं सर्वभूतेषु चक्रवत्परिवर्तते ॥१२-२०३-११॥
kālacakram anādyantaṃ bhāvābhāva-svalakṣaṇam। trailokyaṃ sarvabhūteṣu cakravat parivartate ॥12-203-11॥
[कालचक्रम् (kālacakram) - the wheel of time; अनाद्यन्तम् (anādyantam) - without beginning or end; भावाभावस्वलक्षणम् (bhāvābhāva-svalakṣaṇam) - characterized by existence and non-existence; त्रैलोक्यम् (trailokyam) - the three worlds; सर्वभूतेषु (sarvabhūteṣu) - among all beings; चक्रवत् (cakravat) - like a wheel; परिवर्तते (parivartate) - revolves;]
(The wheel of time, without beginning or end, characterized by existence and non-existence, the three worlds among all beings, revolves like a wheel.)
The wheel of time, having neither beginning nor end and marked by existence and non-existence, causes the three worlds to revolve among all beings like a wheel.
यत्तदक्षरमव्यक्तममृतं ब्रह्म शाश्वतम्। वदन्ति पुरुषव्याघ्रं केशवं पुरुषर्षभम् ॥१२-२०३-१२॥
yattadakṣaramavyaktamamṛtaṃ brahma śāśvatam। vadanti puruṣavyāghraṃ keśavaṃ puruṣarṣabham ॥12-203-12॥
[यत् (yat) - which; तत् (tat) - that; अक्षरम् (akṣaram) - imperishable; अव्यक्तम् (avyaktam) - unmanifest; अमृतम् (amṛtam) - immortal; ब्रह्म (brahma) - Brahman; शाश्वतम् (śāśvatam) - eternal; वदन्ति (vadanti) - they call; पुरुषव्याघ्रम् (puruṣavyāghram) - tiger among men; केशवम् (keśavam) - Keśava; पुरुषर्षभम् (puruṣarṣabham) - bull among men;]
(Which that imperishable, unmanifest, immortal, Brahman, eternal, they call, O tiger among men, Keśava, bull among men.)
O Keśava, O bull among men, that which is called the imperishable, unmanifest, immortal, eternal Brahman, is spoken of by the wise.
पितॄन्देवानृषींश्चैव तथा वै यक्षदानवान्। नागासुरमनुष्यांश्च सृजते परमोऽव्ययः ॥१२-२०३-१३॥
pitṝn devān ṛṣīṃś caiva tathā vai yakṣa-dānavān। nāga-asura-manuṣyāṃś ca sṛjate paramo'vyayaḥ॥12-203-13॥
[पितॄन् (pitṝn) - ancestors; देवान् (devān) - gods; ऋषीन् (ṛṣīn) - sages; च (ca) - and; एव (eva) - indeed; तथा (tathā) - likewise; वै (vai) - truly; यक्षदानवान् (yakṣa-dānavān) - yakṣas and dānavas; नागासुरमनुष्यांश् (nāga-asura-manuṣyāṃś) - nāgas, asuras, and humans; च (ca) - and; सृजते (sṛjate) - creates; परमः (paramaḥ) - supreme; अव्ययः (avyayaḥ) - imperishable;]
(The supreme imperishable one indeed creates the ancestors, gods, sages, likewise truly yakṣas and dānavas, and nāgas, asuras, and humans.)
The supreme imperishable being creates the ancestors, gods, sages, as well as yakṣas, dānavas, nāgas, asuras, and humans.
तथैव वेदशास्त्राणि लोकधर्मांश्च शाश्वतान्। प्रलये प्रकृतिं प्राप्य युगादौ सृजते प्रभुः ॥१२-२०३-१४॥
tathaiva vedaśāstrāṇi lokadharmāṃś ca śāśvatān। pralaye prakṛtiṃ prāpya yugādau sṛjate prabhuḥ ॥12-203-14॥
[तथैव (tathaiva) - in the same way; वेदशास्त्राणि (vedaśāstrāṇi) - Vedic scriptures; लोकधर्मान् (lokadharmān) - worldly duties; च (ca) - and; शाश्वतान् (śāśvatān) - eternal; प्रलये (pralaye) - at dissolution; प्रकृतिम् (prakṛtim) - primordial nature; प्राप्य (prāpya) - having reached; युगादौ (yugādau) - at the beginning of the age; सृजते (sṛjate) - creates; प्रभुः (prabhuḥ) - the Lord;]
(In the same way, the Vedic scriptures and the eternal worldly duties, at dissolution, having reached primordial nature, at the beginning of the age, the Lord creates.)
Likewise, at the time of dissolution, the Lord absorbs the Vedic scriptures and the eternal worldly duties into primordial nature, and at the beginning of the new age, He creates them again.
यथर्तुष्वृतुलिङ्गानि नानारूपाणि पर्यये। दृश्यन्ते तानि तान्येव तथा ब्रह्माहरात्रिषु ॥१२-२०३-१५॥
yathartuṣvṛtuliṅgāni nānārūpāṇi paryaye। dṛśyante tāni tānyeva tathā brahmāharātriṣu ॥12-203-15॥
[यथा (yathā) - just as; ऋतुषु (ṛtuṣu) - in the seasons; ऋतु (ṛtu) - season; लिङ्गानि (liṅgāni) - manifestations; नाना (nānā) - various; रूपाणि (rūpāṇi) - forms; पर्यये (paryaye) - in succession; दृश्यन्ते (dṛśyante) - are seen; तानि (tāni) - those; तानि (tāni) - those; एव (eva) - indeed; तथा (tathā) - so; ब्रह्म (brahma) - Brahman; अह (aha) - day; रात्रिषु (rātriṣu) - in the nights;]
(Just as, in the seasons, the manifestations of the seasons, various forms, in succession, are seen, those indeed, so, in Brahman's days and nights.)
Just as, in the succession of seasons, various forms of seasonal manifestations are seen, so too, those very forms appear during the days and nights of Brahman.
अथ यद्यद्यदा भावि कालयोगाद्युगादिषु। तत्तदुत्पद्यते ज्ञानं लोकयात्राविधानजम् ॥१२-२०३-१६॥
atha yadyadyadā bhāvi kālayogādyugādiṣu। tattadutpadyate jñānaṃ lokayātrāvidhānajam ॥12-203-16॥
[अथ (atha) - now; then; यद्यद्यदा (yadyadyadā) - whatever, whenever; भावि (bhāvi) - to be; about to happen; कालयोगात् (kālayogāt) - from conjunction of time; युगादिषु (yugādiṣu) - in the beginnings of yugas (epochs); तत्तद् (tattad) - that particular; उत्पद्यते (utpadyate) - arises; is produced; ज्ञानम् (jñānam) - knowledge; लोकयात्रा (lokayātrā) - worldly conduct; course of the world; विधानजम् (vidhānajam) - arising from arrangement; produced by ordinance;]
(Now, whatever, whenever is to be, from the conjunction of time, in the beginnings of yugas, that particular knowledge arises, produced by the arrangement of worldly conduct.)
Now, at whatever time, in the beginnings of the yugas due to the conjunction of time, that particular knowledge arises which is produced by the arrangement of the course of the world.
युगान्तेऽन्तर्हितान्वेदान्सेतिहासान्महर्षयः। लेभिरे तपसा पूर्वमनुज्ञाताः स्वयम्भुवा ॥१२-२०३-१७॥
yugānte'ntarhitān vedān setihāsān maharṣayaḥ। lebhire tapasā pūrvam anujñātāḥ svayambhuvā ॥12-203-17॥
[युगान्ते (yugānte) - at the end of an age; अन्तर्हितान् (antarhitān) - disappeared; वेदान् (vedān) - the Vedas; स (sa) - with; इतिहासान् (itihāsān) - the histories; महर्षयः (maharṣayaḥ) - great sages; लेभिरे (lebhire) - obtained; तपसा (tapasā) - by austerity; पूर्वम् (pūrvam) - formerly; अनुज्ञाताः (anujñātāḥ) - permitted; स्वयम्भुवा (svayambhuvā) - by Svayambhū (the self-born, i.e., Brahmā);]
(At the end of an age, the great sages, having been permitted formerly by Svayambhū, by austerity obtained the Vedas and the histories that had disappeared.)
At the end of the age, the great sages, having received permission from Svayambhū (the self-born, Brahmā) in former times, obtained through austerity the Vedas and the histories that had vanished.
वेदविद्वेद भगवान्वेदाङ्गानि बृहस्पतिः। भार्गवो नीतिशास्त्रं च जगाद जगतो हितम् ॥१२-२०३-१८॥
vedavid veda bhagavān vedāṅgāni bṛhaspatiḥ। bhārgavo nītiśāstraṃ ca jagāda jagato hitam ॥12-203-18॥
[वेदविद् (vedavid) - knower of the Veda; वेद (veda) - Veda; भगवान् (bhagavān) - the revered one; वेदाङ्गानि (vedāṅgāni) - the limbs of the Veda; बृहस्पतिः (bṛhaspatiḥ) - Bṛhaspati; भार्गवः (bhārgavaḥ) - the descendant of Bhṛgu; नीतिशास्त्रम् (nītiśāstram) - treatise on ethics; च (ca) - and; जगाद (jagāda) - declared; जगतः (jagataḥ) - of the world; हितम् (hitam) - welfare;]
(The knower of the Veda, the revered Bṛhaspati, declared the limbs of the Veda. The descendant of Bhṛgu also declared the treatise on ethics for the welfare of the world.)
The revered Bṛhaspati, knower of the Veda, taught the Veda and its limbs. The descendant of Bhṛgu (Śukra) taught the treatise on ethics for the welfare of the world.
गान्धर्वं नारदो वेदं भरद्वाजो धनुर्ग्रहम्। देवर्षिचरितं गार्ग्यः कृष्णात्रेयश्चिकित्सितम् ॥१२-२०३-१९॥
gāndharvaṃ nārado vedaṃ bharadvājo dhanur-graham। devarṣicaritaṃ gārgyaḥ kṛṣṇātreyaś-cikitsitam ॥12-203-19॥
[गान्धर्वम् (gāndharvam) - Gāndharva science; (art of music and dance); नारदः (nāradaḥ) - Nārada; (sage's name); वेदम् (vedam) - Veda; (sacred knowledge); भरद्वाजः (bharadvājaḥ) - Bharadvāja; (sage's name); धनुर्ग्रहम् (dhanur-graham) - archery; (science of bow); देवर्षिचरितम् (devarṣicaritam) - deeds of divine sages; (history of divine sages); गार्ग्यः (gārgyaḥ) - Gārgya; (sage's name); कृष्णात्रेयः (kṛṣṇātreyaḥ) - Kṛṣṇātreya; (sage's name); चिकित्सितम् (cikitsitam) - medical science; (treatment);]
(Gāndharva science (art of music and dance) [was known by] Nārada; Veda [was known by] Bharadvāja; archery [was known by] Bharadvāja; deeds of divine sages [were known by] Gārgya; medical science [was known by] Kṛṣṇātreya.)
Nārada knew the Gāndharva science (music and dance); Bharadvāja knew the Veda and archery; Gārgya knew the history of divine sages; Kṛṣṇātreya knew medical science.
न्यायतन्त्राण्यनेकानि तैस्तैरुक्तानि वादिभिः। हेत्वागमसदाचारैर्यदुक्तं तदुपास्यते ॥१२-२०३-२०॥
nyāyatrantrāṇyanekāni taistairuktāni vādibhiḥ| hetvāgamasadācārairyaduktaṃ tadupāsyate ॥12-203-20॥
[न्यायतन्त्राणि (nyāyatrantrāṇi) - logic-systems; अनेकानि (anekāni) - many; तैः तैः (taiḥ taiḥ) - by those various; उक्तानि (uktāni) - spoken; वादिभिः (vādibhiḥ) - by debaters; हेतु (hetu) - reason; आगम (āgama) - scripture; सदाचारैः (sadācāraiḥ) - by good conduct; यत् (yat) - which; उक्तं (uktaṃ) - said; तत् (tat) - that; उपास्यते (upāsyate) - is revered;]
(Many logic-systems, spoken by those various debaters, whatever is said by reason, scripture, and good conduct, that is revered.)
Many systems of logic, spoken by various debaters, whatever is stated on the basis of reason, scripture, and good conduct, that is revered.
अनाद्यं यत्परं ब्रह्म न देवा नर्षयो विदुः। एकस्तद्वेद भगवान्धाता नारायणः प्रभुः ॥१२-२०३-२१॥
anādyaṃ yat paraṃ brahma na devā narṣayo viduḥ। ekas tad veda bhagavān dhātā nārāyaṇaḥ prabhuḥ ॥12-203-21॥
[अनाद्यं (anādyaṃ) - without beginning; यत् (yat) - which; परं (param) - supreme; ब्रह्म (brahma) - Brahman; न (na) - not; देवाः (devāḥ) - gods; न (na) - not; ऋषयः (ṛṣayaḥ) - sages; विदुः (viduḥ) - know; एकः (ekaḥ) - one; तत् (tat) - that; वेद (veda) - knows; भगवान् (bhagavān) - the blessed one; धाता (dhātā) - the creator; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; प्रभुः (prabhuḥ) - the lord;]
(That which is without beginning, the supreme Brahman, neither gods nor sages know; only the blessed one, the creator, Nārāyaṇa, the lord, knows that.)
Neither gods nor sages know that supreme, beginningless Brahman; only the blessed creator, Lord Nārāyaṇa, knows it.
नारायणादृषिगणास्तथा मुख्याः सुरासुराः। राजर्षयः पुराणाश्च परमं दुःखभेषजम् ॥१२-२०३-२२॥
nārāyaṇād ṛṣigaṇās tathā mukhyāḥ surāsurāḥ। rājarṣayaḥ purāṇāś ca paramaṃ duḥkhabheṣajam ॥12-203-22॥
[नारायणात् (nārāyaṇāt) - from Nārāyaṇa; ऋषिगणाः (ṛṣigaṇāḥ) - groups of sages; तथा (tathā) - also; मुख्याः (mukhyāḥ) - chief; सुरासुराः (surāsurāḥ) - gods and demons; राजर्षयः (rājarṣayaḥ) - royal sages; पुराणाः (purāṇāḥ) - ancient ones; च (ca) - and; परमम् (paramam) - supreme; दुःखभेषजम् (duḥkhabheṣajam) - remedy for suffering;]
(From Nārāyaṇa, groups of sages, also chief gods and demons, royal sages and ancient ones, and the supreme remedy for suffering.)
From Nārāyaṇa arose the groups of sages, the chief gods and demons, the royal sages and the ancients, and the supreme remedy for suffering.
पुरुषाधिष्ठितं भावं प्रकृतिः सूयते सदा। हेतुयुक्तमतः सर्वं जगत्सम्परिवर्तते ॥१२-२०३-२३॥
puruṣādhiṣṭhitaṃ bhāvaṃ prakṛtiḥ sūyate sadā। hetuyuktamataḥ sarvaṃ jagatsamparivartate ॥12-203-23॥
[पुरुष (puruṣa) - spirit; conscious principle; अधिष्ठितं (adhiṣṭhitaṃ) - presided over; governed; भावं (bhāvaṃ) - state; condition; प्रकृतिः (prakṛtiḥ) - nature; primordial matter; सूयते (sūyate) - brings forth; produces; सदा (sadā) - always; हेतुयुक्तम् (hetuyuktam) - endowed with cause; having reason; अतः (ataḥ) - therefore; from this; सर्वं (sarvaṃ) - all; everything; जगत् (jagat) - world; universe; सम्परिवर्तते (samparivartate) - revolves; turns around;]
(Nature, always presided over by spirit, brings forth the state; therefore, all this world, endowed with cause, revolves.)
Nature, under the constant governance of spirit, produces all states; thus, the entire universe, being endowed with causality, is in perpetual motion.
दीपादन्ये यथा दीपाः प्रवर्तन्ते सहस्रशः। प्रकृतिः सृजते तद्वदानन्त्यान्नापचीयते ॥१२-२०३-२४॥
dīpād anye yathā dīpāḥ pravartante sahasraśaḥ। prakṛtiḥ sṛjate tadvad ānantyān nāpacīyate ॥12-203-24॥
[दीपात् (dīpāt) - from a lamp; अन्ये (anye) - other; यथा (yathā) - just as; दीपाः (dīpāḥ) - lamps; प्रवर्तन्ते (pravartante) - are kindled; सहस्रशः (sahasraśaḥ) - by the thousands; प्रकृतिः (prakṛtiḥ) - Prakriti (primordial nature); सृजते (sṛjate) - creates; तद्वत् (tadvat) - in the same way; अनन्त्यात् (ānantyāt) - from infinitude; न (na) - not; अपचीयते (apacīyate) - is diminished;]
(From a lamp, just as other lamps are kindled by the thousands, in the same way, Prakriti creates from infinitude and is not diminished.)
Just as from one lamp thousands of other lamps are kindled, so too does Prakriti create endlessly without being diminished.
अव्यक्तकर्मजा बुद्धिरहङ्कारं प्रसूयते। आकाशं चाप्यहङ्काराद्वायुराकाशसम्भवः ॥१२-२०३-२५॥
avyaktakarmajā buddhirahaṅkāraṃ prasūyate. ākāśaṃ cāpyahaṅkārādvāyurākāśasambhavaḥ ॥12-203-25॥
[अव्यक्त (avyakta) - unmanifest; कर्मजा (karmaja) - born of action; बुद्धि (buddhi) - intellect; अहङ्कारं (ahaṅkāraṃ) - ego; प्रसूयते (prasūyate) - is produced; आकाशं (ākāśaṃ) - ether; च (ca) - and; अपि (api) - also; अहङ्कारात् (ahaṅkārāt) - from ego; वायुः (vāyuḥ) - air; आकाशसम्भवः (ākāśasambhavaḥ) - born from ether;]
(The intellect, born of the unmanifest action, produces ego. Ether also, from ego, and air, born from ether.)
The intellect, originating from the unmanifest actions, gives rise to ego. From ego arises ether, and from ether, air is produced.
वायोस्तेजस्ततश्चापस्त्वद्भ्यो हि वसुधोद्गता। मूलप्रकृतयोऽष्टौ ता जगदेतास्ववस्थितम् ॥१२-२०३-२६॥
vāyos tejas tataś cāpas tvadbhyo hi vasudhodgatā। mūlaprakṛtayo'ṣṭau tā jagad etāsv avasthitam ॥12-203-26॥
[वायोः (vāyoḥ) - of air; तेजः (tejas) - of fire; ततः (tataḥ) - from that; च (ca) - and; अपः (apaḥ) - of water; त्वद्भ्यः (tvadbhyaḥ) - from you (elements); हि (hi) - indeed; वसुधा (vasudhā) - earth; उद्गता (udgatā) - arisen; मूलप्रकृतयः (mūlaprakṛtayaḥ) - the root natures; अष्टौ (aṣṭau) - eight; ता (tāḥ) - those; जगत् (jagat) - the world; एतासु (etāsu) - in these; अवस्थितम् (avasthitam) - is established;]
(Of air, of fire, from that and of water, from you indeed the earth has arisen. The root natures, eight, those, the world in these is established.)
The earth has indeed arisen from you—the air, fire, and water. These eight root natures are those in which the world is established.
ज्ञानेन्द्रियाण्यतः पञ्च पञ्च कर्मेन्द्रियाण्यपि। विषयाः पञ्च चैकं च विकारे षोडशं मनः ॥१२-२०३-२७॥
jñānendriyāṇyataḥ pañca pañca karmendriyāṇyapi। viṣayāḥ pañca caikaṃ ca vikāre ṣoḍaśaṃ manaḥ ॥12-203-27॥
[ज्ञानेन्द्रियाणि (jñānendriyāṇi) - sense organs of knowledge; अतः (ataḥ) - from thus; पञ्च (pañca) - five; पञ्च (pañca) - five; कर्मेन्द्रियाणि (karmendriyāṇi) - sense organs of action; अपि (api) - also; विषयाः (viṣayāḥ) - objects (of senses); पञ्च (pañca) - five; च (ca) - and; एकं (ekaṃ) - one; च (ca) - and; विकारे (vikāre) - in modification; षोडशं (ṣoḍaśaṃ) - sixteenth; मनः (manaḥ) - mind;]
(Sense organs of knowledge thus five, five sense organs of action also, objects five and one and in modification, the sixteenth (is) mind.)
Thus, there are five sense organs of knowledge, five sense organs of action, five objects, and one (mind) as the sixteenth modification.
श्रोत्रं त्वक्चक्षुषी जिह्वा घ्राणं पञ्चेन्द्रियाण्यपि। पादौ पायुरुपस्थश्च हस्तौ वाक्कर्मणामपि ॥१२-२०३-२८॥
śrotraṃ tvak-cakṣuṣī jihvā ghrāṇaṃ pañcendriyāṇy api। pādau pāyur upasthaś ca hastau vāk-karmaṇām api ॥12-203-28॥
[श्रोत्रं (śrotram) - ear; त्वक् (tvak) - skin; चक्षुषी (cakṣuṣī) - eyes; जिह्वा (jihvā) - tongue; घ्राणं (ghrāṇam) - nose; पञ्च (pañca) - five; इन्द्रियाणि (indriyāṇi) - senses; अपि (api) - also; पादौ (pādau) - feet; पायुः (pāyuḥ) - anus; उपस्थः (upasthaḥ) - genitals; च (ca) - and; हस्तौ (hastau) - hands; वाक् (vāk) - speech; कर्मणाम् (karmaṇām) - of actions; अपि (api) - also;]
(Ear, skin, eyes, tongue, nose, the five senses also; feet, anus, genitals and hands, speech, of actions also.)
The ear, skin, eyes, tongue, and nose are the five senses; the feet, anus, genitals, hands, and speech are also organs of action.
शब्दः स्पर्शोऽथ रूपं च रसो गन्धस्तथैव च। विज्ञेयं व्यापकं चित्तं तेषु सर्वगतं मनः ॥१२-२०३-२९॥
śabdaḥ sparśo'tha rūpaṃ ca raso gandhas tathaiva ca। vijñeyaṃ vyāpakaṃ cittaṃ teṣu sarvagataṃ manaḥ ॥12-203-29॥
[शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; अथ (atha) - then; रूपम् (rūpam) - form; च (ca) - and; रसः (rasaḥ) - taste; गन्धः (gandhaḥ) - smell; तथैव (tathaiva) - likewise; च (ca) - and; विज्ञेयम् (vijñeyam) - to be known; व्यापकम् (vyāpakaṃ) - pervading; चित्तम् (cittam) - mind; तेषु (teṣu) - in those; सर्वगतम् (sarvagatam) - all-pervading; मनः (manaḥ) - mind;]
(Sound, touch, then form and taste, smell likewise and; to be known, pervading, mind, in those, all-pervading, mind.)
Sound, touch, form, taste, and smell likewise; the mind, which is to be known as pervading, is all-pervading among them.
रसज्ञाने तु जिह्वेयं व्याहृते वाक्तथैव च। इन्द्रियैर्विविधैर्युक्तं सर्वं व्यस्तं मनस्तथा ॥१२-२०३-३०॥
rasajñāne tu jihveyam vyāhṛte vāktathaiva ca। indriyaivividhairyuktaṃ sarvaṃ vyastaṃ manastathā॥12-203-30॥
[रसज्ञाने (rasajñāne) - in the knowledge of taste; तु (tu) - but; जिह्वा (jihvā) - tongue; इयम् (iyam) - this; व्याहृते (vyāhṛte) - when uttered; वाक् (vāk) - speech; तथैव (tathaiva) - in the same way; च (ca) - and; इन्द्रियैः (indriyaiḥ) - by the senses; विविधैः (vividhaiḥ) - various; युक्तं (yuktaṃ) - joined; सर्वं (sarvaṃ) - all; व्यस्तं (vyastaṃ) - scattered; मनः (manaḥ) - mind; तथा (tathā) - so; ॥१२-२०३-३०॥ (॥12-203-30॥) - ;]
(In the knowledge of taste but this tongue, when uttered speech in the same way and by the senses various joined all scattered mind so.)
But in the knowledge of taste, this tongue, and likewise speech when uttered, all are joined by the various senses, yet the mind is scattered in all these.
विद्यात्तु षोडशैतानि दैवतानि विभागशः। देहेषु ज्ञानकर्तारमुपासीनमुपासते ॥१२-२०३-३१॥
vidyāttu ṣoḍaśaitāni daivatāni vibhāgaśaḥ। deheṣu jñānakartāramupāsīnamupāsate ॥12-203-31॥
[विद्यात् (vidyāt) - one should know; तु (tu) - but; षोडश (ṣoḍaśa) - sixteen; एतानि (etāni) - these; दैवतानि (daivatāni) - divine entities; विभागशः (vibhāgaśaḥ) - separately; देहेषु (deheṣu) - in bodies; ज्ञानकर्तारम् (jñānakartāram) - the doer of knowledge; उपासीनम् (upāsīnam) - seated; उपासते (upāsate) - worship;]
(But one should know these sixteen divine entities separately; in bodies, they worship the doer of knowledge who is seated.)
But one should know these sixteen divine entities separately; in the bodies, they worship the indwelling knower who is seated within.
तद्वत्सोमगुणा जिह्वा गन्धस्तु पृथिवीगुणः। श्रोत्रं शब्दगुणं चैव चक्षुरग्नेर्गुणस्तथा ॥ स्पर्शं वायुगुणं विद्यात्सर्वभूतेषु सर्वदा ॥१२-२०३-३२॥
tadvat somaguṇā jihvā gandhas tu pṛthivīguṇaḥ। śrotraṃ śabdaguṇaṃ caiva cakṣur agner guṇas tathā॥ sparśaṃ vāyuguṇaṃ vidyāt sarvabhūteṣu sarvadā॥12-203-32॥
[तद्वत् (tadvat) - in the same way; सोमगुणा (somaguṇā) - qualities of Soma (water/moon); जिह्वा (jihvā) - tongue; गन्धः (gandhaḥ) - smell; तु (tu) - but; पृथिवीगुणः (pṛthivīguṇaḥ) - quality of earth; श्रोत्रं (śrotraṃ) - ear; शब्दगुणं (śabdaguṇaṃ) - quality of sound; च (ca) - and; एव (eva) - indeed; चक्षुः (cakṣuḥ) - eye; अग्नेः (agner) - of fire; गुणः (guṇaḥ) - quality; तथा (tathā) - likewise; स्पर्शं (sparśaṃ) - touch; वायुगुणं (vāyuguṇaṃ) - quality of air; विद्यात् (vidyāt) - one should know; सर्वभूतेषु (sarvabhūteṣu) - in all beings; सर्वदा (sarvadā) - always;]
(In the same way, the tongue has the qualities of Soma; but smell is the quality of earth. The ear indeed has the quality of sound, and the eye likewise has the quality of fire. One should know touch as the quality of air, always in all beings.)
Similarly, the tongue possesses the qualities of Soma (water/moon); smell is the quality of earth. The ear perceives sound as its quality, and the eye, likewise, has the quality of fire. Touch should be understood as the quality of air, present in all beings at all times.
मनः सत्त्वगुणं प्राहुः सत्त्वमव्यक्तजं तथा। सर्वभूतात्मभूतस्थं तस्माद्बुध्येत बुद्धिमान् ॥१२-२०३-३३॥
manaḥ sattvaguṇaṃ prāhuḥ sattvamavyaktajaṃ tathā। sarvabhūtātmabhūtasthaṃ tasmādbudhyeta buddhimān ॥12-203-33॥
[मनः (manaḥ) - mind; सत्त्वगुणं (sattvaguṇam) - quality of purity; प्राहुः (prāhuḥ) - they call; सत्त्वम् (sattvam) - purity; अव्यक्तजं (avyaktajam) - born of the unmanifest; तथा (tathā) - likewise; सर्वभूतात्मभूतस्थं (sarvabhūtātmabhūtastham) - abiding in the self of all beings; तस्मात् (tasmāt) - therefore; बुध्येत (budhyeta) - should understand; बुद्धिमान् (buddhimān) - the wise one;]
(Mind is called the quality of purity; purity is likewise born of the unmanifest; abiding in the self of all beings, therefore, the wise one should understand.)
The mind is said to be of the quality of purity; purity itself arises from the unmanifest. Since it abides in the self of all beings, therefore, the wise should understand this.
एते भावा जगत्सर्वं वहन्ति सचराचरम्। श्रिता विरजसं देवं यमाहुः परमं पदम् ॥१२-२०३-३४॥
ete bhāvā jagatsarvaṃ vahanti sacarācaram। śritā virajasaṃ devaṃ yamāhuḥ paramaṃ padam ॥12-203-34॥
[एते (ete) - these; भावाः (bhāvāḥ) - states; जगत् (jagat) - world; सर्वम् (sarvam) - all; वहन्ति (vahanti) - carry; सचराचरम् (sacarācaram) - with moving and unmoving; श्रिताः (śritāḥ) - having resorted to; विरजसम् (virajasam) - free from passion; देवम् (devam) - the divine; यम् (yam) - whom; आहुः (āhuḥ) - they call; परमम् (paramam) - supreme; पदम् (padam) - state;]
(These states carry all the world, with moving and unmoving. Having resorted to the divine, free from passion, whom they call the supreme state.)
These states sustain the entire world, both moving and unmoving. Those who have taken refuge in the passionless divine, whom they call the supreme state.
नवद्वारं पुरं पुण्यमेतैर्भावैः समन्वितम्। व्याप्य शेते महानात्मा तस्मात्पुरुष उच्यते ॥१२-२०३-३५॥
navadvāraṃ puraṃ puṇyam etair bhāvaiḥ samanvitam। vyāpya śete mahānātmā tasmāt puruṣa ucyate ॥12-203-35॥
[नवद्वारम् (navadvāram) - nine-gated; पुरम् (puram) - city; पुण्यम् (puṇyam) - auspicious; एतैः (etaiḥ) - by these; भावैः (bhāvaiḥ) - states; समन्वितम् (samanvitam) - endowed; व्याप्य (vyāpya) - pervading; शेते (śete) - lies; महानात्मा (mahānātmā) - the great self; तस्मात् (tasmāt) - therefore; पुरुषः (puruṣaḥ) - person; उच्यते (ucyate) - is called;]
(The nine-gated city, auspicious, endowed with these states, pervading, the great self lies; therefore, the person is called thus.)
The great self resides in the auspicious city with nine gates, endowed with these states; therefore, he is called the 'person'.
अजरः सोऽमरश्चैव व्यक्ताव्यक्तोपदेशवान्। व्यापकः सगुणः सूक्ष्मः सर्वभूतगुणाश्रयः ॥१२-२०३-३६॥
ajaraḥ so’maraścaiva vyaktāvyaktopadeśavān। vyāpakaḥ saguṇaḥ sūkṣmaḥ sarvabhūtaguṇāśrayaḥ ॥12-203-36॥
[अजरः (ajaraḥ) - not-aging; eternal; सः (saḥ) - he; अमरः (amaraḥ) - immortal; च (ca) - and; एव (eva) - indeed; व्यक्त (vyakta) - manifest; अव्यक्त (avyakta) - unmanifest; उपदेशवान् (upadeśavān) - one who gives instruction; व्यापकः (vyāpakaḥ) - all-pervading; सगुणः (saguṇaḥ) - with qualities; सूक्ष्मः (sūkṣmaḥ) - subtle; सर्वभूतगुणाश्रयः (sarvabhūtaguṇāśrayaḥ) - the support of the qualities of all beings;]
(Not-aging; he; immortal; and; indeed; manifest; unmanifest; one who gives instruction; all-pervading; with qualities; subtle; the support of the qualities of all beings.)
He is ageless, immortal, both manifest and unmanifest, the giver of instruction, all-pervading, endowed with qualities, subtle, and the support of the qualities of all beings.
यथा दीपः प्रकाशात्मा ह्रस्वो वा यदि वा महान्। ज्ञानात्मानं तथा विद्यात्पुरुषं सर्वजन्तुषु ॥१२-२०३-३७॥
yathā dīpaḥ prakāśātmā hrasvo vā yadi vā mahān। jñānātmānaṃ tathā vidyāt puruṣaṃ sarvajantuṣu ॥12-203-37॥
[यथा (yathā) - just as; दीपः (dīpaḥ) - lamp; प्रकाशात्मा (prakāśātmā) - of luminous nature; ह्रस्वः (hrasvaḥ) - short; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; महान् (mahān) - great; ज्ञानात्मानम् (jñānātmānam) - of the nature of knowledge; तथा (tathā) - in the same way; विद्यात् (vidyāt) - one should know; पुरुषम् (puruṣam) - the person; सर्वजन्तुषु (sarvajantuṣu) - in all beings;]
(Just as a lamp, whether small or great, is of luminous nature, so should one know the person of the nature of knowledge in all beings.)
Just as a lamp, whether small or great, is inherently luminous, so too should one recognize the person of knowledge present in all beings.
सोऽत्र वेदयते वेद्यं स शृणोति स पश्यति। कारणं तस्य देहोऽयं स कर्ता सर्वकर्मणाम् ॥१२-२०३-३८॥
so'tra vedayate vedyaṃ sa śṛṇoti sa paśyati। kāraṇaṃ tasya deho'yaṃ sa kartā sarvakarmaṇām ॥12-203-38॥
[सः (saḥ) - he; अत्र (atra) - here; वेदयते (vedayate) - perceives; वेद्यम् (vedyam) - the knowable; सः (saḥ) - he; शृणोति (śṛṇoti) - hears; सः (saḥ) - he; पश्यति (paśyati) - sees; कारणम् (kāraṇam) - cause; तस्य (tasya) - of him; देहः (dehaḥ) - body; अयम् (ayam) - this; सः (saḥ) - he; कर्त्ता (kartā) - doer; सर्वकर्मणाम् (sarvakarmaṇām) - of all actions;]
(He here perceives the knowable, he hears, he sees. The cause of him is this body; he is the doer of all actions.)
Here, he perceives the knowable, hears, and sees. The cause for him is this body; he is the doer of all actions.
अग्निर्दारुगतो यद्वद्भिन्ने दारौ न दृश्यते। तथैवात्मा शरीरस्थो योगेनैवात्र दृश्यते ॥१२-२०३-३९॥
agnirdārugato yadvadbhinne dārau na dṛśyate. tathaivātmā śarīrastho yogenaivātra dṛśyate ॥12-203-39॥
[अग्निः (agniḥ) - fire; दारु-गतः (dāru-gataḥ) - entered into wood; यद्वत् (yadvat) - just as; भिन्ने (bhinne) - when split; दारौ (dārau) - in the wood; न (na) - not; दृश्यते (dṛśyate) - is seen; तथैव (tathaiva) - in the same way; आत्मा (ātmā) - self; शरीर-स्थः (śarīra-sthaḥ) - situated in the body; योगेन (yogena) - by yoga; एव (eva) - indeed; अत्र (atra) - here; दृश्यते (dṛśyate) - is seen;]
(Fire entered into wood, just as, when the wood is split, is not seen; in the same way, the self situated in the body, by yoga indeed here, is seen.)
Just as fire present in wood is not seen when the wood is split, so too the self residing in the body is seen here only through yoga.
नदीष्वापो यथा युक्ता यथा सूर्ये मरीचयः। सन्तन्वाना यथा यान्ति तथा देहाः शरीरिणाम् ॥१२-२०३-४०॥
nadīṣv āpo yathā yuktā yathā sūrye marīcayaḥ। santanvānā yathā yānti tathā dehāḥ śarīriṇām ॥12-203-40॥
[नदीषु (nadīṣu) - in rivers; आपः (āpaḥ) - waters; यथा (yathā) - just as; युक्ताः (yuktāḥ) - joined; यथा (yathā) - just as; सूर्ये (sūrye) - in the sun; मरीचयः (marīcayaḥ) - rays; सन्तन्वानाः (santanvānāḥ) - spreading; यथा (yathā) - just as; यान्ति (yānti) - go; तथा (tathā) - so; देहाः (dehāḥ) - bodies; शरीरिणाम् (śarīriṇām) - of embodied beings;]
(Just as waters are joined in rivers, just as rays go spreading in the sun, so do bodies of embodied beings go.)
Just as waters unite in rivers and rays spread in the sun, so too do the bodies of living beings come and go.
स्वप्नयोगे यथैवात्मा पञ्चेन्द्रियसमागतः। देहमुत्सृज्य वै याति तथैवात्रोपलभ्यते ॥१२-२०३-४१॥
svapnayoge yathaivātmā pañcendriyasamāgataḥ। dehamutsṛjya vai yāti tathaivātrōpalabhyate ॥12-203-41॥
[स्वप्नयोगे (svapnayoge) - in the state of dream-union; यथा (yathā) - just as; एव (eva) - indeed; आत्मा (ātmā) - self; पञ्चेन्द्रिय (pañcendriya) - five senses; समागतः (samāgataḥ) - having come together; देहम् (deham) - body; उत्सृज्य (utsṛjya) - having left; वै (vai) - indeed; याति (yāti) - goes; तथा (tathā) - in the same way; एव (eva) - indeed; अत्र (atra) - here; उपलभ्यते (upalabhyate) - is perceived;]
(In the state of dream-union, just as indeed the self, having come together with the five senses, having left the body, indeed goes, in the same way indeed here is perceived.)
Just as in the state of dream, the self, united with the five senses, leaves the body and goes elsewhere, so too is it perceived here.
कर्मणा व्याप्यते पूर्वं कर्मणा चोपपद्यते। कर्मणा नीयतेऽन्यत्र स्वकृतेन बलीयसा ॥१२-२०३-४२॥
karmaṇā vyāpyate pūrvaṃ karmaṇā copapadyate। karmaṇā nīyate'nyatra svakṛtena balīyasā ॥12-203-42॥
[कर्मणा (karmaṇā) - by action; व्याप्यते (vyāpyate) - is pervaded; पूर्वं (pūrvaṃ) - the past; कर्मणा (karmaṇā) - by action; च (ca) - and; उपपद्यते (upapadyate) - is attained; कर्मणा (karmaṇā) - by action; नीयते (nīyate) - is led; अन्यत्र (anyatra) - elsewhere; स्वकृतेन (svakṛtena) - by one's own (action); बलीयसा (balīyasā) - by the stronger; ॥१२-२०३-४२॥ (॥12-203-42॥) - ;]
(By action the past is pervaded; by action also it is attained; by action one is led elsewhere by one's own stronger (action).)
By action, the past is pervaded; by action, it is also attained; by action, one is led elsewhere by one's own stronger action.
स तु देहाद्यथा देहं त्यक्त्वान्यं प्रतिपद्यते। तथा तं सम्प्रवक्ष्यामि भूतग्रामं स्वकर्मजम् ॥१२-२०३-४३॥
sa tu dehād yathā dehaṃ tyaktvā anyaṃ pratipadyate। tathā taṃ sampravakṣyāmi bhūtagrāmaṃ svakarmajam ॥12-203-43॥
[स (sa) - he; तु (tu) - but; देहात् (dehāt) - from the body; यथा (yathā) - just as; देहम् (deham) - body; त्यक्त्वा (tyaktvā) - having abandoned; अन्यम् (anyam) - another; प्रतिपद्यते (pratipadyate) - attains; तथा (tathā) - so; तम् (tam) - that; सम्प्रवक्ष्यामि (sampravakṣyāmi) - I shall fully explain; भूतग्रामम् (bhūtagrāmam) - aggregate of beings; स्वकर्मजम् (svakarmajam) - born of one's own actions;]
(He but from the body just as the body having abandoned another attains; so that I shall fully explain the aggregate of beings born of one's own actions.)
But just as he, having left one body, attains another from the body, so I shall fully explain that aggregate of beings born of their own actions.
