12.210
गुरुरुवाच॥
gururuvāca॥
[गुरुः (guruḥ) - teacher; उवाच (uvāca) - said;]
(The teacher said;)
The teacher said.
न स वेद परं धर्मं यो न वेद चतुष्टयम्। व्यक्ताव्यक्ते च यत्तत्त्वं सम्प्राप्तं परमर्षिणा ॥१२-२१०-१॥
na sa veda paraṃ dharmaṃ yo na veda catuṣṭayam। vyaktāvyakte ca yat tattvaṃ samprāptaṃ paramarṣiṇā ॥12-210-1॥
[न (na) - not; स (sa) - he; वेद (veda) - knows; परम् (param) - supreme; धर्मम् (dharmaṃ) - dharma; यः (yaḥ) - who; न (na) - not; वेद (veda) - knows; चतुष्टयम् (catuṣṭayam) - the fourfold (Vedas); व्यक्ताव्यक्ते (vyaktāvyakte) - manifest and unmanifest; च (ca) - and; यत् (yat) - which; तत्त्वम् (tattvam) - principle; सम्प्राप्तम् (samprāptam) - attained; परमर्षिणा (paramarṣiṇā) - by the supreme sage;]
(He does not know the supreme dharma who does not know the fourfold (Vedas), and the principle which, in the manifest and unmanifest, has been attained by the supreme sage.)
He who does not know the fourfold Vedas and the principle realized by the supreme sage in both the manifest and unmanifest does not know the supreme dharma.
व्यक्तं मृत्युमुखं विद्यादव्यक्तममृतं पदम्। प्रवृत्तिलक्षणं धर्ममृषिर्नारायणोऽब्रवीत् ॥१२-२१०-२॥
vyaktaṃ mṛtyumukhaṃ vidyādavyaktamamṛtaṃ padam। pravṛttilakṣaṇaṃ dharmam ṛṣir nārāyaṇo'bravīt ॥12-210-2॥
[व्यक्तम् (vyaktam) - manifest; visible; मृत्युमुखम् (mṛtyumukham) - mouth of death; gateway to death; विद्यात् (vidyāt) - one should know; अव्यक्तम् (avyaktam) - unmanifest; invisible; अमृतम् (amṛtam) - immortal; deathless; पदम् (padam) - state; position; goal; प्रवृत्तिलक्षणम् (pravṛttilakṣaṇam) - characterized by activity; marked by engagement; धर्मम् (dharmam) - dharma; righteousness; ऋषिः (ṛṣiḥ) - sage; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; (name of the sage); अब्रवीत् (abravīt) - said; spoke;]
(One should know the manifest as the mouth of death, the unmanifest as the immortal state. The sage Nārāyaṇa said that dharma is characterized by activity.)
The manifest is to be understood as the gateway to death, and the unmanifest as the immortal state. The sage Nārāyaṇa declared that dharma is marked by activity.
अत्रैवावस्थितं सर्वं त्रैलोक्यं सचराचरम्। निवृत्तिलक्षणं धर्ममव्यक्तं ब्रह्म शाश्वतम् ॥१२-२१०-३॥
atraivāvasthitaṃ sarvaṃ trailokyaṃ sacarācaram। nivṛttilakṣaṇaṃ dharmamavyaktaṃ brahma śāśvatam ॥12-210-3॥
[अत्रैव (atraiva) - right here; आवस्थितं (avasthitam) - established; सर्वं (sarvam) - all; त्रैलोक्यं (trailokyam) - the three worlds; सचराचरम् (sacarācaram) - with moving and unmoving (beings); निवृत्तिलक्षणं (nivṛttilakṣaṇam) - characterized by cessation; धर्मम् (dharmam) - dharma; अव्यक्तं (avyaktam) - unmanifest; ब्रह्म (brahma) - Brahman; शाश्वतम् (śāśvatam) - eternal;]
(Right here is established all the three worlds with moving and unmoving (beings); the dharma characterized by cessation, the unmanifest, the eternal Brahman.)
All the three worlds, with all moving and unmoving beings, are established right here; here too is the dharma characterized by cessation, the unmanifest, the eternal Brahman.
प्रवृत्तिलक्षणं धर्मं प्रजापतिरथाब्रवीत्। प्रवृत्तिः पुनरावृत्तिर्निवृत्तिः परमा गतिः ॥१२-२१०-४॥
pravṛttilakṣaṇaṃ dharmaṃ prajāpatiḥ atha ābravīt। pravṛttiḥ punarāvṛttiḥ nivṛttiḥ paramā gatiḥ ॥12-210-4॥
[प्रवृत्ति (pravṛtti) - activity; लक्षणं (lakṣaṇam) - characteristic; धर्मं (dharmaṃ) - duty; प्रजापति (prajāpati) - Prajapati; अथ (atha) - then; अब्रवीत् (ābravīt) - said; प्रवृत्तिः (pravṛttiḥ) - activity; पुनरावृत्तिः (punarāvṛttiḥ) - repetition; निवृत्तिः (nivṛttiḥ) - cessation; परमा (paramā) - supreme; गतिः (gatiḥ) - state;]
(Prajapati then said, 'The characteristic of dharma is activity. Activity, repetition, cessation, and the supreme state.')
Prajapati then declared: 'The characteristic of dharma is activity. Activity, repetition, cessation, and the supreme state are its aspects.'
तां गतिं परमामेति निवृत्तिपरमो मुनिः। ज्ञानतत्त्वपरो नित्यं शुभाशुभनिदर्शकः ॥१२-२१०-५॥
tāṃ gatiṃ paramāmeti nivṛttiparamo muniḥ। jñānatattvaparo nityaṃ śubhāśubhanidarśakaḥ ॥12-210-5॥
[तां (tāṃ) - that; (accusative singular feminine) गतिं (gatiṃ) - state; (accusative singular feminine) परमाम् (paramām) - supreme; (accusative singular feminine) एति (eti) - attains; (3rd person singular present) निवृत्तिपरमः (nivṛttiparamaḥ) - one whose highest aim is withdrawal; (nominative singular masculine) मुनिः (muniḥ) - sage; (nominative singular masculine) ज्ञानतत्त्वपरः (jñānatattvaparaḥ) - one devoted to the essence of knowledge; (nominative singular masculine) नित्यं (nityaṃ) - always; (adverb) शुभाशुभनिदर्शकः (śubhāśubhanidarśakaḥ) - one who shows auspicious and inauspicious; (nominative singular masculine);]
(That supreme state attains, the sage whose highest aim is withdrawal, who is always devoted to the essence of knowledge, who shows (the distinction between) auspicious and inauspicious.)
The sage whose highest aim is withdrawal, who is always devoted to the essence of knowledge, and who reveals the distinction between auspicious and inauspicious, attains that supreme state.
तदेवमेतौ विज्ञेयावव्यक्तपुरुषावुभौ। अव्यक्तपुरुषाभ्यां तु यत्स्यादन्यन्महत्तरम् ॥१२-२१०-६॥
tadevametau vijñeyāvavyaktapuruṣāvubhau। avyaktapuruṣābhyāṃ tu yatsyādanyanmahattaram ॥12-210-6॥
[तत् (tat) - that; एवम् (evam) - thus; एतौ (etau) - these two; विज्ञेयौ (vijñeyau) - to be known; अव्यक्तपुरुषौ (avyaktapuruṣau) - unmanifest and person (puruṣa); उभौ (ubhau) - both; अव्यक्तपुरुषाभ्यां (avyaktapuruṣābhyām) - than the unmanifest and the person (dual, ablative); तु (tu) - but; यत् (yat) - that which; स्यात् (syāt) - may be; अन्यत् (anyat) - other; महत्तरम् (mahattaram) - greater;]
(Thus, these two—the unmanifest and the person—are to be known; both. But that which may be other than the unmanifest and the person is greater.)
Thus, these two—the unmanifest and the person—are to be understood; but that which is other and greater than the unmanifest and the person should be known.
तं विशेषमवेक्षेत विशेषेण विचक्षणः। अनाद्यन्तावुभावेतावलिङ्गौ चाप्युभावपि ॥१२-२१०-७॥
taṃ viśeṣam avekṣeta viśeṣeṇa vicakṣaṇaḥ। anādyantāv ubhāv etāva liṅgau cāpy ubhāv api ॥12-210-7॥
[तं (taṃ) - that; विशेषम् (viśeṣam) - distinction; अवेक्षेत (avekṣeta) - should observe; विशेषेण (viśeṣeṇa) - with distinction; विचक्षणः (vicakṣaṇaḥ) - the wise one; अनाद्यन्तौ (anādyantau) - without beginning and end (dual); उभौ (ubhau) - both; एतौ (etau) - these two; लिङ्गौ (liṅgau) - marks; च (ca) - and; अपि (api) - also; उभौ (ubhau) - both; अपि (api) - also;]
(That distinction should observe with distinction the wise one; without beginning and end both these two marks and also both also.)
The wise person should observe that distinction with discernment; both these marks are without beginning and end, and indeed, both are so.
उभौ नित्यौ सूक्ष्मतरौ महद्भ्यश्च महत्तरौ। सामान्यमेतदुभयोरेवं ह्यन्यद्विशेषणम् ॥१२-२१०-८॥
ubhau nityau sūkṣmatarau mahadbhyaś ca mahattarau। sāmānyam etad ubhayoḥ evaṃ hi anyad viśeṣaṇam ॥12-210-8॥
[उभौ (ubhau) - both; नित्यौ (nityau) - eternal; सूक्ष्मतरौ (sūkṣmatarau) - more subtle; महत् (mahat) - than the great; भ्यः (bhyaḥ) - than; च (ca) - and; महत्तरौ (mahattarau) - greater; सामान्यम् (sāmānyam) - commonality; एतत् (etat) - this; उभयोः (ubhayoḥ) - of both; एवम् (evam) - thus; हि (hi) - indeed; अन्यत् (anyat) - other; विशेषणम् (viśeṣaṇam) - distinction;]
(Both are eternal, more subtle and greater than the great; this is the commonality of both, thus indeed the other is the distinction.)
Both are eternal, subtler and greater than the great; this is their commonality, while the other is their distinction.
प्रकृत्या सर्गधर्मिण्या तथा त्रिविधसत्त्वया। विपरीतमतो विद्यात्क्षेत्रज्ञस्य च लक्षणम् ॥१२-२१०-९॥
prakṛtyā sargadharmiṇyā tathā trividhāsattvayā। viparītamato vidyātkṣetrajñasya ca lakṣaṇam ॥12-210-9॥
[प्रकृत्या (prakṛtyā) - by nature; सर्गधर्मिण्या (sargadharmiṇyā) - possessing the property of creation; तथा (tathā) - also; त्रिविधसत्त्वया (trividhāsattvayā) - with threefold essence; विपरीतम् (viparītam) - opposite; अतः (ataḥ) - therefore; विद्यात् (vidyāt) - one should know; क्षेत्रज्ञस्य (kṣetrajñasya) - of the knower of the field; च (ca) - and; लक्षणम् (lakṣaṇam) - the characteristic;]
(By nature, possessing the property of creation, also with threefold essence; therefore, one should know the opposite as the characteristic of the knower of the field.)
By nature, endowed with the property of creation and the threefold essence, one should know the opposite as the characteristic of the knower of the field.
प्रकृतेश्च विकाराणां द्रष्टारमगुणान्वितम्। अग्राह्यौ पुरुषावेतावलिङ्गत्वादसंहितौ ॥१२-२१०-१०॥
prakṛteś ca vikārāṇāṃ draṣṭāram aguṇānvitam। agrāhyau puruṣāv etāvaliṅgatvād asaṃhitau ॥12-210-10॥
[प्रकृतेः (prakṛteḥ) - of prakṛti; (primordial nature); च (ca) - and; विकाराणां (vikārāṇām) - of modifications; द्रष्टारम् (draṣṭāram) - the seer; अगुणान्वितम् (aguṇānvitam) - not endowed with guṇas; अग्राह्यौ (agrāhyau) - not graspable (dual); पुरुषौ (puruṣau) - the two puruṣas (dual); एतौ (etau) - these two; अवलिङ्गत्वात् (avaliṅgatvāt) - due to absence of distinguishing marks; असंहितौ (asaṃhitau) - not united (dual);]
(Of prakṛti and of modifications, the seer not endowed with guṇas; not graspable, the two puruṣas, these two, due to absence of distinguishing marks, not united.)
The seer, who is not endowed with guṇas, of prakṛti and its modifications, is not graspable; these two puruṣas, due to the absence of distinguishing marks, are not united.
संयोगलक्षणोत्पत्तिः कर्मजा गृह्यते यया। करणैः कर्मनिर्वृत्तैः कर्ता यद्यद्विचेष्टते ॥ कीर्त्यते शब्दसञ्ज्ञाभिः कोऽहमेषोऽप्यसाविति ॥१२-२१०-११॥
saṃyogalakṣaṇotpattiḥ karmaja gṛhyate yayā। karaṇaiḥ karmanirvṛttaiḥ kartā yadyadviceṣṭate ॥ kīrtyate śabdasañjñābhiḥ ko'ham eṣo'pyasāviti ॥12-210-11॥
[संयोग (saṃyoga) - union; लक्षण (lakṣaṇa) - characteristic; उत्पत्तिः (utpattiḥ) - arising; कर्मजा (karmaja) - born of action; गृह्यते (gṛhyate) - is grasped; यया (yayā) - by which; करणैः (karaṇaiḥ) - by instruments; कर्म (karma) - action; निर्वृत्तैः (nirvṛttaiḥ) - accomplished; कर्ता (kartā) - the doer; यद्यत् (yadyat) - whatever; विचेष्टते (viceṣṭate) - acts; कीर्त्यते (kīrtyate) - is called; शब्द (śabda) - word; सञ्ज्ञाभिः (sañjñābhiḥ) - by designations; कः (kaḥ) - who; अहम् (aham) - I; एषः (eṣaḥ) - this; अपि (api) - also; असौ (asau) - he; इति (iti) - thus;]
(The arising characterized by union, born of action, is grasped by which; by instruments and accomplished actions, whatever the doer acts. Is called by word-designations: 'Who am I? Who is this? Who is that?' thus.)
That which is characterized by the arising from union and is born of action is grasped; by means of instruments and accomplished actions, whatever the agent does is so performed. This is referred to by verbal designations such as: 'Who am I? Who is this? Who is that?'
उष्णीषवान्यथा वस्त्रैस्त्रिभिर्भवति संवृतः। संवृतोऽयं तथा देही सत्त्वराजसतामसैः ॥१२-२१०-१२॥
uṣṇīṣavān yathā vastraiḥ tribhir bhavati saṃvṛtaḥ। saṃvṛto'yaṃ tathā dehī sattva-rājasatāmasaiḥ ॥12-210-12॥
[उष्णीषवान् (uṣṇīṣavān) - one having a turban; यथा (yathā) - just as; वस्त्रैः (vastraiḥ) - by garments; त्रिभिः (tribhiḥ) - by three; भवति (bhavati) - becomes; संवृतः (saṃvṛtaḥ) - covered; संवृतः (saṃvṛtaḥ) - covered; अयम् (ayam) - this; तथा (tathā) - so; देही (dehī) - embodied soul; सत्त्व (sattva) - by sattva; रजस् (rajas) - by rajas; तमसैः (tamasaiḥ) - by tamas;]
(Just as one having a turban is covered by three garments, so is this embodied soul covered by sattva, rajas, and tamas.)
Just as a person with a turban is covered by three garments, so too is the embodied soul covered by the qualities of sattva, rajas, and tamas.
तस्माच्चतुष्टयं वेद्यमेतैर्हेतुभिराचितम्। यथासञ्ज्ञो ह्ययं सम्यगन्तकाले न मुह्यति ॥१२-२१०-१३॥
tasmāc catuṣṭayaṃ vedyam etair hetubhir ācitam। yathā saṃjño hy ayaṃ samyag antakāle na muhyati॥12-210-13॥
[तस्मात् (tasmāt) - therefore; चतुष्टयम् (catuṣṭayam) - the fourfold (group); वेद्यम् (vedyam) - to be known; एतैः (etaiḥ) - by these; हेतुभिः (hetubhiḥ) - by causes; आचितम् (ācitam) - accumulated; यथा (yathā) - as; सञ्ज्ञः (saṃjñaḥ) - conscious; हि (hi) - indeed; अयम् (ayam) - this (person); सम्यक् (samyak) - properly; अन्तकाले (antakāle) - at the time of death; न (na) - not; मुह्यति (muhyati) - becomes deluded;]
(Therefore, the fourfold (group) to be known is accumulated by these causes; as this person, being conscious, indeed, at the time of death, properly does not become deluded.)
Therefore, the fourfold knowledge should be acquired by these causes; so that this person, being conscious, does not become deluded at the time of death.
श्रियं दिव्यामभिप्रेप्सुर्ब्रह्म वाङ्मनसा शुचिः। शारीरैर्नियमैरुग्रैश्चरेन्निष्कल्मषं तपः ॥१२-२१०-१४॥
śriyaṃ divyām abhiprepsur brahma vāṅmanasā śuciḥ। śārīrair niyamair ugraiś caren niṣkalmaṣaṃ tapaḥ ॥12-210-14॥
[श्रियम् (śriyam) - prosperity; दिव्याम् (divyām) - divine; अभिप्रेप्सुः (abhiprepsuḥ) - desiring; ब्रह्म (brahma) - Brahman; वाक् (vāk) - speech; मनसा (manasā) - with mind; शुचिः (śuciḥ) - pure; शारीरैः (śārīraiḥ) - by bodily; नियमैः (niyamaiḥ) - by restraints; उग्रैः (ugraiḥ) - severe; चरेत् (caren) - should practice; निष्कल्मषम् (niṣkalmaṣam) - free from sin; तपः (tapaḥ) - austerity;]
(Desiring divine prosperity, pure in speech and mind, one should practice austerity free from sin by bodily, severe restraints.)
One who desires divine prosperity, being pure in speech and mind, should practice sinless austerity through severe bodily restraints.
त्रैलोक्यं तपसा व्याप्तमन्तर्भूतेन भास्वता। सूर्यश्च चन्द्रमाश्चैव भासतस्तपसा दिवि ॥१२-२१०-१५॥
trailokyaṃ tapasā vyāptam antarbhūtena bhāsvatā। sūryaś ca candramāś caiva bhāsatas tapasā divi ॥12-210-15॥
[त्रैलोक्यं (trailokyam) - the three worlds; तपसा (tapasā) - by austerity; व्याप्तम् (vyāptam) - pervaded; अन्तर्भूतेन (antarbhūtena) - by what is contained within; भास्वता (bhāsvatā) - by brilliance; सूर्यः (sūryaḥ) - the Sun; च (ca) - and; चन्द्रमाः (candramāḥ) - the Moon; च (ca) - and; एव (eva) - indeed; भासतः (bhāsataḥ) - shine; तपसा (tapasā) - by austerity; दिवि (divi) - in the sky;]
(The three worlds are pervaded by austerity, by what is contained within, by brilliance. The Sun and the Moon indeed shine in the sky by austerity.)
The three worlds are pervaded by ascetic power, and it is through inner brilliance that the Sun and the Moon shine in the heavens.
प्रतापस्तपसो ज्ञानं लोके संशब्दितं तपः। रजस्तमोघ्नं यत्कर्म तपसस्तत्स्वलक्षणम् ॥१२-२१०-१६॥
pratāpastapaso jñānaṃ loke saṃśabditaṃ tapaḥ। rajastamoghnaṃ yatkarma tapasastatsvalakṣaṇam ॥12-210-16॥
[प्रतापः (pratāpaḥ) - splendor; तपसः (tapasaḥ) - of austerity; ज्ञानम् (jñānam) - knowledge; लोके (loke) - in the world; संशब्दितम् (saṃśabditam) - designated; तपः (tapaḥ) - austerity; रजः (rajaḥ) - passion; तमः (tamaḥ) - darkness; घ्नम् (ghnam) - destroying; यत् (yat) - which; कर्म (karma) - action; तपसः (tapasaḥ) - of austerity; तत् (tat) - that; स्वलक्षणम् (svalakṣaṇam) - its own characteristic;]
(Splendor is the knowledge of austerity, designated as austerity in the world; that action which destroys passion and darkness is the true characteristic of austerity.)
The knowledge that is the splendor of austerity is called austerity in the world; the action that destroys passion and darkness is the true mark of austerity.
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते। वाङ्मनोनियमः साम्यं मानसं तप उच्यते ॥१२-२१०-१७॥
brahmacaryamahiṃsā ca śārīraṃ tapa ucyate। vāṅmanoniyamaḥ sāṃyaṃ mānasaṃ tapa ucyate ॥12-210-17॥
[ब्रह्मचर्य (brahmacarya) - celibacy; abstinence; अहिंसा (ahiṃsā) - non-violence; च (ca) - and; शारीरं (śārīraṃ) - bodily; तप (tapa) - austerity; उच्यते (ucyate) - is said; वाङ् (vāṅ) - of speech; मनः (manaḥ) - of mind; नियमः (niyamaḥ) - restraint; साम्यं (sāṃyaṃ) - equanimity; मानसं (mānasaṃ) - mental; तप (tapa) - austerity; उच्यते (ucyate) - is said;]
(Celibacy, non-violence, and bodily austerity are said. Restraint of speech and mind, equanimity, mental austerity are said.)
Celibacy, non-violence, and bodily discipline are called physical austerity. Control of speech and mind, and equanimity are called mental austerity.
विधिज्ञेभ्यो द्विजातिभ्यो ग्राह्यमन्नं विशिष्यते। आहारनियमेनास्य पाप्मा नश्यति राजसः ॥१२-२१०-१८॥
vidhijñebhyo dvijātibhyo grāhyam annaṃ viśiṣyate। āhāraniyamenāsya pāpmā naśyati rājasaḥ ॥12-210-18॥
[विधिज्ञेभ्यः (vidhijñebhyaḥ) - to those who know the rules; द्विजातिभ्यः (dvijātibhyaḥ) - to the twice-born; ग्राह्यम् (grāhyam) - to be accepted; अन्नम् (annam) - food; विशिष्यते (viśiṣyate) - is especially prescribed; आहारनियमेन (āhāraniyamena) - by regulation of food; अस्य (asya) - his; पाप्मा (pāpmā) - sin; नश्यति (naśyati) - is destroyed; राजसः (rājasaḥ) - of the passionate (person);]
(Food to be accepted is especially prescribed for those who know the rules and for the twice-born; by regulation of food, the sin of the passionate person is destroyed.)
Food should be accepted especially from those who know the rules and from the twice-born; by regulating food, the sin of a passionate person is destroyed.
वैमनस्यं च विषये यान्त्यस्य करणानि च। तस्मात्तन्मात्रमादद्याद्यावदत्र प्रयोजनम् ॥१२-२१०-१९॥
vaimanasyaṃ ca viṣaye yānty asya karaṇāni ca। tasmāt tan-mātram ādadyād yāvad atra prayojanam ॥12-210-19॥
[वैमनस्यं (vaimanasyaṃ) - enmity; च (ca) - and; विषये (viṣaye) - in the matter; यानि (yāni) - which go; अस्य (asya) - of him; करणानि (karaṇāni) - instruments; च (ca) - and; तस्मात् (tasmāt) - therefore; तन्मात्रम् (tan-mātram) - only that; आदद्यात् (ādadyāt) - should take; यावत् (yāvat) - as much as; अत्र (atra) - here; प्रयोजनम् (prayojanam) - purpose;]
(Enmity and, in the matter, which go of him, the instruments and; therefore, only that should take, as much as here (is) the purpose.)
One should take only as much as is needed for the purpose here, for enmity and the instruments that go with it pertain to the matter; therefore, only that much should be taken.
अन्तकाले वयोत्कर्षाच्छनैः कुर्यादनातुरः। एवं युक्तेन मनसा ज्ञानं तदुपपद्यते ॥१२-२१०-२०॥
antakāle vayotkarṣāc chanaiḥ kuryād anāturaḥ। evaṃ yuktena manasā jñānaṃ tad upapadyate ॥12-210-20॥
[अन्तकाले (antakāle) - at the end time; वयोत्कर्षात् (vayotkarṣāt) - due to old age; शनैः (śanaiḥ) - slowly; कुर्यात् (kuryāt) - should do; अनातुरः (anāturaḥ) - not afflicted (by disease); एवं (evaṃ) - thus; युक्तेन (yuktena) - with concentrated; मनसा (manasā) - mind; ज्ञानम् (jñānam) - knowledge; तत् (tat) - that; उपपद्यते (upapadyate) - arises;]
(At the end time, due to old age, slowly, one who is not afflicted (by disease) should act thus; with concentrated mind, that knowledge arises.)
At the end of life, due to old age, one who is not afflicted should act gradually in this way; with a concentrated mind, that knowledge arises.
रजसा चाप्ययं देही देहवाञ्शब्दवच्चरेत्। कार्यैरव्याहतमतिर्वैराग्यात्प्रकृतौ स्थितः ॥ आ देहादप्रमादाच्च देहान्ताद्विप्रमुच्यते ॥१२-२१०-२१॥
rajasā cāpyayaṃ dehī dehavāñśabdavaccaret। kāryairavyāhatamatirvairāgyātprakṛtau sthitaḥ ॥ ā dehādapramādācca dehāntādvipramucyate ॥12-210-21॥
[रजसा (rajasā) - by rajas; by passion; च (ca) - and; अपि (api) - also; अयम् (ayam) - this; देही (dehī) - embodied one; soul; देहवान् (dehavān) - having a body; शब्दवत् (śabdavat) - like sound; चरेत् (caret) - should move; should act; कार्यैः (kāryaiḥ) - by actions; अव्याहतमतिः (avyāhatamatiḥ) - with undisturbed mind; वैराग्यात् (vairāgyāt) - from dispassion; प्रकृतौ (prakṛtau) - in nature; स्थितः (sthitaḥ) - situated; आ (ā) - until; देहात् (dehāt) - from the body; अप्रमादात् (apramādāt) - from non-negligence; च (ca) - and; देहान्तात् (dehāntāt) - from the end of the body; विप्रमुच्यते (vipramucyate) - is completely liberated;]
(By rajas and also this embodied one, having a body, should move like sound; by actions, with undisturbed mind, from dispassion, situated in nature. Until from the body and from non-negligence and from the end of the body, is completely liberated.)
The embodied soul, influenced by rajas, should act like sound, moving through the world, maintaining an undisturbed mind, acting with dispassion, and remaining established in its own nature. Through vigilance until the end of the body, one is completely liberated.
हेतुयुक्तः सदोत्सर्गो भूतानां प्रलयस्तथा। परप्रत्ययसर्गे तु नियतं नातिवर्तते ॥१२-२१०-२२॥
hetuyuktaḥ sadotsargo bhūtānāṃ pralayastathā। parapratyayasarge tu niyataṃ nātivartate ॥12-210-22॥
[हेतुयुक्तः (hetuyuktaḥ) - endowed with cause; सदोत्सर्गः (sadotsargaḥ) - constant emission; भूतानाम् (bhūtānām) - of beings; प्रलयः (pralayaḥ) - dissolution; तथा (tathā) - likewise; परप्रत्ययसर्गे (parapratyayasarge) - in the creation by another's influence; तु (tu) - but; नियतं (niyataṃ) - certainly; न (na) - not; अतिवर्तते (ativartate) - transcends;]
(Endowed with cause, constant emission, and likewise dissolution of beings; but in the creation by another's influence, certainly does not transcend.)
The process of creation, maintenance, and dissolution of beings is always governed by cause; but in the creation that depends on another's influence, this order is never violated.
भवान्तप्रभवप्रज्ञा आसते ये विपर्ययम्। धृत्या देहान्धारयन्तो बुद्धिसङ्क्षिप्तमानसाः ॥ स्थानेभ्यो ध्वंसमानाश्च सूक्ष्मत्वात्तानुपासते ॥१२-२१०-२३॥
bhāvāntaprabhavaprajñā āsate ye viparyayam। dhṛtyā dehāndhārayanto buddhisaṅkṣiptamānasāḥ ॥ sthānebhyo dhvaṃsamānāś ca sūkṣmatvāt tānupāsate ॥12-210-23॥
[भवान्त (bhāvānta) - end of existence; प्रभव (prabhava) - origin; प्रज्ञा (prajñā) - wisdom; आसते (āsate) - sit; ये (ye) - who; विपर्ययम् (viparyayam) - error; inversion; धृत्या (dhṛtyā) - by firmness; देहान् (dehān) - bodies; धारयन्तः (dhārayantaḥ) - supporting; बुद्धि (buddhi) - intellect; सङ्क्षिप्त (saṅkṣipta) - contracted; मानसाः (mānasāḥ) - minds; स्थानेभ्यः (sthānebhyaḥ) - from places; ध्वंसमानाः (dhvaṃsamānāḥ) - being destroyed; च (ca) - and; सूक्ष्मत्वात् (sūkṣmatvāt) - due to subtlety; तान् (tān) - them; उपासते (upāsate) - approach; worship;]
(Those whose wisdom is at the end and origin of existence, who sit in error; by firmness supporting bodies, with intellect-contracted minds; from places, those being destroyed, and due to subtlety, they approach them.)
Those whose wisdom is at the end and origin of existence, who remain in error; by firmness supporting their bodies, with minds contracted by intellect; as they are destroyed from their places, due to their subtlety, they approach them.
यथागमं च तत्सर्वं बुद्ध्या तन्नैव बुध्यते। देहान्तं कश्चिदन्वास्ते भावितात्मा निराश्रयः ॥ युक्तो धारणया कश्चित्सत्तां केचिदुपासते ॥१२-२१०-२४॥
yathāgamaṃ ca tatsarvaṃ buddhyā tannaiva budhyate। dehāntaṃ kaścid anvāste bhāvitātmā nirāśrayaḥ ॥ yukto dhāraṇayā kaścit sattāṃ kecid upāsate ॥12-210-24॥
[यथा (yathā) - as; in accordance with; अगमं (agamaṃ) - tradition; scripture; च (ca) - and; तत् (tat) - that; सर्वं (sarvaṃ) - all; everything; बुद्ध्या (buddhyā) - by intellect; by understanding; तत् (tat) - that; न (na) - not; एव (eva) - indeed; truly; बुध्यते (budhyate) - is understood; is realized; देहान्तं (dehāntaṃ) - till the end of the body; till death; कश्चित् (kaścit) - someone; a certain person; अन्वास्ते (anvāste) - remains; abides; भावितात्मा (bhāvitātmā) - one whose self is cultivated; realized soul; निराश्रयः (nirāśrayaḥ) - without support; independent; युक्तः (yuktaḥ) - engaged; united; धारणया (dhāraṇayā) - by concentration; by steadfastness; कश्चित् (kaścit) - someone; a certain person; सत्तां (sattāṃ) - existence; being; केचित् (kecit) - some; certain ones; उपासते (upāsate) - worship; revere; meditate upon;]
(As per tradition and all that, by intellect, that is not indeed understood. Till the end of the body, someone abides, a cultivated soul, independent. Engaged by concentration, someone worships existence, some worship.)
According to tradition, all this is not truly understood by intellect alone. Until the end of the body, a realized soul remains independent. Some, engaged in concentration, worship existence itself.
अभ्यस्यन्ति परं देवं विद्युत्संशब्दिताक्षरम्। अन्तकाले ह्युपासन्नास्तपसा दग्धकिल्बिषाः ॥१२-२१०-२५॥
abhyasyanti paraṃ devaṃ vidyutsaṃśabditākṣaram। antakāle hyupāsannāstapasā dagdhakilbiṣāḥ ॥12-210-25॥
[अभ्यस्यन्ति (abhyasyanti) - they repeatedly practice; परम् (param) - supreme; देवम् (devam) - divine being; विद्युत् (vidyut) - lightning; संशब्दित (saṃśabdita) - resounded; अक्षरम् (akṣaram) - imperishable; अन्तकाले (antakāle) - at the end time; हि (hi) - indeed; उपासन्नाः (upāsannāḥ) - approached; तपसा (tapasā) - by austerity; दग्ध (dagdha) - burnt; किल्बिषाः (kilbiṣāḥ) - sins;]
(They repeatedly practice the supreme divine being, the imperishable resounded by lightning. Indeed, at the end time, those who have approached, whose sins have been burnt by austerity.)
Those who, at the end of their lives, having approached the supreme divine being whose imperishable form is resounded like lightning, and whose sins have been burnt away by austerity, repeatedly practice (meditation on Him).
सर्व एते महात्मानो गच्छन्ति परमां गतिम्। सूक्ष्मं विशेषणं तेषामवेक्षेच्छास्त्रचक्षुषा ॥१२-२१०-२६॥
sarva ete mahātmāno gacchanti paramāṃ gatim। sūkṣmaṃ viśeṣaṇaṃ teṣāmavekṣecchāstracakṣuṣā ॥12-210-26॥
[सर्व (sarva) - all; एते (ete) - these; महात्मानः (mahātmānaḥ) - great souls; गच्छन्ति (gacchanti) - go; परमाम् (paramām) - supreme; गतिम् (gatim) - state; सूक्ष्मम् (sūkṣmam) - subtle; विशेषणम् (viśeṣaṇam) - distinction; तेषाम् (teṣām) - of them; अवेक्षेत् (avekṣet) - should observe; शास्त्रचक्षुषा (śāstra-cakṣuṣā) - with the eye of scripture;]
(All these great souls go to the supreme state. The subtle distinction among them should be observed with the eye of scripture.)
All these great souls attain the highest state. Their subtle distinctions should be discerned through the eye of scripture.
देहं तु परमं विद्याद्विमुक्तमपरिग्रहम्। अन्तरिक्षादन्यतरं धारणासक्तमानसम् ॥१२-२१०-२७॥
dehaṃ tu paramaṃ vidyād vimuktam aparigraham। antarikṣād anyataraṃ dhāraṇāsakta-mānasam ॥12-210-27॥
[देहं (dehaṃ) - body; तु (tu) - but; परमं (paramaṃ) - supreme; विद्यात् (vidyāt) - one should know; विमुक्तम् (vimuktam) - liberated; अपरिग्रहम् (aparigraham) - free from possessions; अन्तरिक्षात् (antarikṣāt) - from the intermediate space; अन्यतरं (anyataraṃ) - another; धारणासक्तमानसम् (dhāraṇāsakta-mānasam) - mind attached to concentration;]
(But one should know the body as supreme, liberated, free from possessions; with the mind attached to concentration, different from the intermediate space.)
But one should recognize the body as the supreme, liberated and free from possessions; with a mind absorbed in concentration, distinct from the intermediate space.
मर्त्यलोकाद्विमुच्यन्ते विद्यासंयुक्तमानसाः। ब्रह्मभूता विरजसस्ततो यान्ति परां गतिम् ॥१२-२१०-२८॥
martyalokād vimucyante vidyāsaṃyuktamānasāḥ। brahmabhūtā virajasas tato yānti parāṃ gatim ॥12-210-28॥
[मर्त्यलोकात् (martyalokāt) - from the world of mortals; विमुच्यन्ते (vimucyante) - are released; विद्या (vidyā) - knowledge; संयुक्त (saṃyukta) - endowed; मानसाः (mānasāḥ) - minds; ब्रह्मभूताः (brahmabhūtāḥ) - having become Brahman; विरजसः (virajasah) - free from passion; ततः (tataḥ) - then; यान्ति (yānti) - go; पराम् (parām) - supreme; गतिम् (gatim) - state;]
(From the world of mortals are released those whose minds are endowed with knowledge; having become Brahman, free from passion, then they go to the supreme state.)
Those whose minds are endowed with knowledge are released from the world of mortals; having become Brahman and free from passion, they then attain the supreme state.
कषायवर्जितं ज्ञानं येषामुत्पद्यतेऽचलम्। ते यान्ति परमाँल्लोकान्विशुध्यन्तो यथाबलम् ॥१२-२१०-२९॥
kaṣāyavarjitaṃ jñānaṃ yeṣām utpadyate'calam। te yānti paramāṃl lokān viśudhyanto yathābalam ॥12-210-29॥
[कषायवर्जितं (kaṣāyavarjitam) - devoid of passions; ज्ञानं (jñānam) - knowledge; येषाम् (yeṣām) - of whom; उत्पद्यते (utpadyate) - arises; अचलम् (acalam) - unshakable; ते (te) - they; यान्ति (yānti) - go; परमाँल्लोकान् (paramāṃl lokān) - to the highest worlds; विशुध्यन्तः (viśudhyantaḥ) - having become purified; यथाबलम् (yathābalam) - according to their strength;]
(Knowledge devoid of passions, unshakable, arises in whom; they, having become purified according to their strength, go to the highest worlds.)
Those in whom unshakable knowledge free from passions arises, having become purified according to their capacity, they attain the highest worlds.
भगवन्तमजं दिव्यं विष्णुमव्यक्तसञ्ज्ञितम्। भावेन यान्ति शुद्धा ये ज्ञानतृप्ता निराशिषः ॥१२-२१०-३०॥
bhagavantam ajaṃ divyaṃ viṣṇum avyaktasañjñitam। bhāvena yānti śuddhā ye jñānatṛptā nirāśiṣaḥ ॥12-210-30॥
[भगवन्तम् (bhagavantam) - the divine one; the possessor of fortune; अजम् (ajam) - the unborn; दिव्यम् (divyam) - divine; विष्णुम् (viṣṇum) - Viṣṇu; the all-pervading; अव्यक्तसञ्ज्ञितम् (avyaktasañjñitam) - called the unmanifest; भावेन (bhāvena) - with devotion; with feeling; यान्ति (yānti) - go; reach; शुद्धाः (śuddhāḥ) - the pure ones; ये (ye) - who; ज्ञानतृप्ताः (jñānatṛptāḥ) - satisfied by knowledge; निराशिषः (nirāśiṣaḥ) - without desires;]
(The pure ones who are satisfied by knowledge, without desires, go with devotion to the divine, unborn, all-pervading Viṣṇu, called the unmanifest.)
Those pure souls, content with knowledge and free from desires, approach with devotion the divine, unborn Viṣṇu, known as the unmanifest.
ज्ञात्वात्मस्थं हरिं चैव निवर्तन्ते न तेऽव्ययाः। प्राप्य तत्परमं स्थानं मोदन्तेऽक्षरमव्ययम् ॥१२-२१०-३१॥
jñātvātmasthaṃ hariṃ caiva nivartante na te'vyayāḥ। prāpya tatparamaṃ sthānaṃ modante'kṣaramavyayam ॥12-210-31॥
[ज्ञात्वा (jñātvā) - having known; आत्मस्थं (ātmastham) - abiding in the self; हरिं (hariṃ) - Hari; च (ca) - and; एव (eva) - indeed; निवर्तन्ते (nivartante) - they return; न (na) - not; ते (te) - they; अव्ययाः (avyayāḥ) - imperishable; प्राप्य (prāpya) - having attained; तत् (tat) - that; परमं (paramam) - supreme; स्थानं (sthānam) - abode; मोदन्ते (modante) - they rejoice; अक्षरम् (akṣaram) - imperishable; अव्ययम् (avyayam) - unchanging;]
(Having known Hari abiding in the self, indeed, they do not return, those imperishable ones. Having attained that supreme abode, they rejoice in the imperishable, unchanging.)
Having realized Hari who abides in the self, those imperishable ones do not return. Attaining that supreme abode, they rejoice in the imperishable and unchanging.
एतावदेतद्विज्ञानमेतदस्ति च नास्ति च। तृष्णाबद्धं जगत्सर्वं चक्रवत्परिवर्तते ॥१२-२१०-३२॥
etāvad etad vijñānam etad asti ca nāsti ca। tṛṣṇābaddhaṃ jagat sarvaṃ cakravat parivartate ॥12-210-32॥
[एतावत् (etāvat) - this much; एतत् (etat) - this; विज्ञानम् (vijñānam) - knowledge; एतत् (etat) - this; अस्ति (asti) - exists; च (ca) - and; न (na) - not; अस्ति (asti) - exists; च (ca) - and; तृष्णा (tṛṣṇā) - craving; बद्धं (baddhaṃ) - bound; जगत् (jagat) - world; सर्वं (sarvaṃ) - all; चक्रवत् (cakravat) - like a wheel; परिवर्तते (parivartate) - revolves;]
(This much, this knowledge, this exists and does not exist; the whole world bound by craving revolves like a wheel.)
This is the extent of knowledge: it both exists and does not exist; the entire world, bound by craving, turns like a wheel.
बिसतन्तुर्यथैवायमन्तःस्थः सर्वतो बिसे। तृष्णातन्तुरनाद्यन्तस्तथा देहगतः सदा ॥१२-२१०-३३॥
bisatanturyathaivāyamantaḥsthaḥ sarvato bise। tṛṣṇātanturanādyantastathā dehagataḥ sadā ॥12-210-33॥
[बिसतन्तुः (bisatantuḥ) - lotus-fibre-thread; यथा (yathā) - just as; एव (eva) - indeed; अयम् (ayam) - this; अन्तःस्थः (antaḥsthaḥ) - situated within; सर्वतः (sarvataḥ) - on all sides; बिसे (bise) - in the lotus-stalk; तृष्णातन्तुः (tṛṣṇātantuḥ) - thread of craving; अनाद्यन्तः (anādyantaḥ) - without beginning or end; तथा (tathā) - so; देहगतः (dehagataḥ) - entered into the body; सदा (sadā) - always;]
(Just as this lotus-fibre-thread is situated within and throughout the lotus-stalk, so the thread of craving, without beginning or end, is always present within the body.)
Just as the thread inside a lotus runs throughout the stalk, so too the endless thread of craving always pervades the body.
सूच्या सूत्रं यथा वस्त्रे संसारयति वायकः। तद्वत्संसारसूत्रं हि तृष्णासूच्या निबध्यते ॥१२-२१०-३४॥
sūcyā sūtraṃ yathā vastre saṃsārayati vāyakaḥ। tadvatsaṃsārasūtraṃ hi tṛṣṇāsūcyā nibadhyate ॥12-210-34॥
[सूच्या (sūcyā) - by the needle; सूत्रं (sūtraṃ) - thread; यथा (yathā) - just as; वस्त्रे (vastre) - in the cloth; संसारयति (saṃsārayati) - moves through; वायकः (vāyakaḥ) - the weaver; तद्वत् (tadvat) - in that way; संसारसूत्रं (saṃsārasūtraṃ) - thread of worldly existence; हि (hi) - indeed; तृष्णा (tṛṣṇā) - desire; सूच्या (sūcyā) - by the needle; निबध्यते (nibadhyate) - is bound;]
(Just as the weaver moves the thread by the needle through the cloth, in that way indeed the thread of worldly existence is bound by the needle of desire.)
Just as a weaver threads a needle through cloth, so too is the thread of worldly existence bound by the needle of desire.
विकारं प्रकृतिं चैव पुरुषं च सनातनम्। यो यथावद्विजानाति स वितृष्णो विमुच्यते ॥१२-२१०-३५॥
vikāraṃ prakṛtiṃ caiva puruṣaṃ ca sanātanam। yo yathāvad vijānāti sa vitṛṣṇo vimucyate ॥12-210-35॥
[विकारम् (vikāram) - modification; प्रकृतिम् (prakṛtim) - primordial nature; च (ca) - and; एव (eva) - indeed; पुरुषम् (puruṣam) - spirit; च (ca) - and; सनातनम् (sanātanam) - eternal; यः (yaḥ) - who; यथावत् (yathāvat) - as it is; विजानाति (vijānāti) - knows; सः (saḥ) - he; वितृष्णः (vitṛṣṇaḥ) - free from desire; विमुच्यते (vimucyate) - is liberated;]
(He who knows modification, primordial nature, and indeed the eternal spirit as they are, he, free from desire, is liberated.)
Whoever truly understands modification, primordial nature, and the eternal spirit, becomes free from desire and is liberated.
प्रकाशं भगवानेतदृषिर्नारायणोऽमृतम्। भूतानामनुकम्पार्थं जगाद जगतो हितम् ॥१२-२१०-३६॥
prakāśaṃ bhagavān etad ṛṣir nārāyaṇo 'mṛtam। bhūtānām anukampārthaṃ jagāda jagato hitam ॥12-210-36॥
[प्रकाशम् (prakāśam) - manifestation; illumination; भगवान् (bhagavān) - the venerable; the blessed; एतत् (etat) - this; ऋषिः (ṛṣiḥ) - sage; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; अमृतम् (amṛtam) - nectar; immortality; भूतानाम् (bhūtānām) - of beings; अनुकम्पार्थम् (anukampārtham) - for the sake of compassion; जगाद (jagāda) - spoke; जगतः (jagataḥ) - of the world; हितम् (hitam) - welfare; benefit;]
(The venerable sage Nārāyaṇa spoke this immortal illumination for the sake of compassion for beings, for the welfare of the world.)
The blessed sage Nārāyaṇa revealed this immortal teaching out of compassion for all beings, for the welfare of the world.
