12.212
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
जनको जनदेवस्तु ज्ञापितः परमर्षिणा। पुनरेवानुपप्रच्छ साम्पराये भवाभवौ ॥१२-२१२-१॥
janako janadevastu jñāpitaḥ paramarṣiṇā। punarevānupapraccha sāmparāye bhavābhavau ॥12-212-1॥
[जनकः (janakaḥ) - Janaka; (proper noun, name of a king); जनदेवः (janadevaḥ) - Janadeva; (proper noun, another name for Janaka); तु (tu) - but; however; ज्ञापितः (jñāpitaḥ) - informed; made to know; परमर्षिणा (paramarṣiṇā) - by the supreme sage; पुनः (punaḥ) - again; एव (eva) - indeed; certainly; अनुपप्रच्छ (anupapraccha) - asked again; questioned further; साम्पराये (sāmparāye) - regarding the hereafter; about the next world; भव-अभवौ (bhava-abhavau) - existence and non-existence; birth and death;]
(Janaka, Janadeva but informed by the supreme sage, again indeed asked regarding the hereafter, existence and non-existence.)
Janaka, also called Janadeva, having been informed by the supreme sage, again asked about existence and non-existence in the hereafter.
भगवन्यदिदं प्रेत्य सञ्ज्ञा भवति कस्यचित्। एवं सति किमज्ञानं ज्ञानं वा किं करिष्यति ॥१२-२१२-२॥
bhagavanyadidaṃ pretya sañjñā bhavati kasyacit। evaṃ sati kimajñānaṃ jñānaṃ vā kiṃ kariṣyati ॥12-212-2॥
[भगवन् (bhagavan) - O Lord; यत् (yat) - which; इदं (idaṃ) - this; प्रेत्य (pretya) - after death; सञ्ज्ञा (sañjñā) - consciousness; भवति (bhavati) - arises; कस्यचित् (kasyacit) - for someone; एवं (evaṃ) - thus; सति (sati) - being so; किम् (kim) - what; अज्ञानम् (ajñānam) - ignorance; ज्ञानम् (jñānam) - knowledge; वा (vā) - or; किम् (kim) - what; करिष्यति (kariṣyati) - will do;]
(O Lord, if this consciousness arises for someone after death, thus being so, what will ignorance or knowledge do?)
O Lord, if after death this consciousness arises for anyone, then what use is ignorance or knowledge?
सर्वमुच्छेदनिष्ठं स्यात्पश्य चैतद्द्विजोत्तम। अप्रमत्तः प्रमत्तो वा किं विशेषं करिष्यति ॥१२-२१२-३॥
sarvam-uccheda-niṣṭhaṃ syāt paśya caitad-dvijottama। apramattaḥ pramatto vā kiṃ viśeṣaṃ kariṣyati ॥12-212-3॥
[सर्वम् (sarvam) - all; everything; उच्छेदनिष्ठम् (uccheda-niṣṭham) - having annihilation as the end; destined for destruction; स्यात् (syāt) - may be; might be; पश्य (paśya) - see; behold; च (ca) - and; एतत् (etat) - this; द्विजोत्तम (dvijottama) - O best of twice-born; O excellent Brāhmaṇa; अप्रमत्तः (apramattaḥ) - not heedless; vigilant; प्रमत्तः (pramattaḥ) - heedless; careless; वा (vā) - or; किम् (kim) - what; विशेषम् (viśeṣam) - special; difference; करिष्यति (kariṣyati) - will do; will make;]
(All is destined for annihilation; see this, O best of twice-born. Whether vigilant or heedless, what difference will it make?)
Everything is ultimately destined for destruction; observe this, O best of Brāhmaṇas. Whether one is careful or careless, what difference does it make?
असंसर्गो हि भूतेषु संसर्गो वा विनाशिषु। कस्मै क्रियेत कल्पेन निश्चयः कोऽत्र तत्त्वतः ॥१२-२१२-४॥
asaṁsargo hi bhūteṣu saṁsargo vā vināśiṣu। kasmai kriyeta kalpena niścayaḥ ko'tra tattvataḥ ॥12-212-4॥
[असंसर्गः (asaṁsargaḥ) - non-association; हि (hi) - indeed; भूतेषु (bhūteṣu) - among beings; संसर्गः (saṁsargaḥ) - association; वा (vā) - or; विनाशिषु (vināśiṣu) - among the perishable; कस्मै (kasmai) - for whom; क्रियेत (kriyeta) - should be done; कल्पेन (kalpena) - by rule; निश्चयः (niścayaḥ) - certainty; कः (kaḥ) - who; अत्र (atra) - here; तत्त्वतः (tattvataḥ) - in reality;]
(Non-association indeed among beings, association or among the perishable; for whom should certainty by rule be made, who here in reality?)
Is there truly any certainty, by rule, for anyone here—whether there is association or non-association among beings, or among the perishable? Who can truly determine this in reality?
तमसा हि प्रतिच्छन्नं विभ्रान्तमिव चातुरम्। पुनः प्रशमयन्वाक्यैः कविः पञ्चशिखोऽब्रवीत् ॥१२-२१२-५॥
tamasā hi praticchannaṃ vibhrāntamiva cāturam। punaḥ praśamayanvākyaiḥ kaviḥ pañcaśikho'bravīt ॥12-212-5॥
[तमसा (tamasā) - by darkness; हि (hi) - indeed; प्रतिच्छन्नं (praticchannam) - covered; विभ्रान्तम् (vibhrāntam) - confused; इव (iva) - as if; चातुरम् (cāturam) - cleverness; पुनः (punaḥ) - again; प्रशमयन् (praśamayan) - soothing; वाक्यैः (vākyaiḥ) - with words; कविः (kaviḥ) - the sage; पञ्चशिखः (pañcaśikhaḥ) - Pañcaśikha; अब्रवीत् (abravīt) - said;]
(By darkness indeed covered, as if confused cleverness; again soothing with words, the sage Pañcaśikha said.)
The sage Pañcaśikha, seeing cleverness covered by darkness and appearing confused, again soothed with words and spoke.
उच्छेदनिष्ठा नेहास्ति भावनिष्ठा न विद्यते। अयं ह्यपि समाहारः शरीरेन्द्रियचेतसाम् ॥ वर्तते पृथगन्योन्यमप्यपाश्रित्य कर्मसु ॥१२-२१२-६॥
ucchedaniṣṭhā nehāsti bhāvaniṣṭhā na vidyate। ayaṃ hyapi samāhāraḥ śarīrendriyacet asām ॥ vartate pṛthaganyonyamapyapāśritya karmasu ॥12-212-6॥
[उच्छेदनिष्ठा (ucchedaniṣṭhā) - destruction-oriented; न (na) - not; इह (iha) - here; अस्ति (asti) - exists; भावनिष्ठा (bhāvaniṣṭhā) - existence-oriented; न (na) - not; विद्यते (vidyate) - is found; अयम् (ayam) - this; हि (hi) - indeed; अपि (api) - also; समाहारः (samāhāraḥ) - aggregate; शरीर (śarīra) - body; इन्द्रिय (indriya) - senses; चेतसाम् (cetasām) - of minds; वर्तते (vartate) - exists; पृथक् (pṛthak) - separately; अन्योन्यम् (anyonyam) - each other; अपि (api) - also; अपाश्रित्य (apāśritya) - depending upon; कर्मसु (karmasu) - in actions;]
(Destruction-oriented (view) does not exist here, nor is existence-oriented (view) found. Indeed, this aggregate of body, senses, and minds also exists, separately and also depending upon each other, in actions.)
Here, neither the doctrine of annihilation nor that of eternal existence is found. Indeed, this aggregate of body, senses, and minds exists, functioning both separately and interdependently in actions.
धातवः पञ्चशाखोऽयं खं वायुर्ज्योतिरम्बु भूः। ते स्वभावेन तिष्ठन्ति वियुज्यन्ते स्वभावतः ॥१२-२१२-७॥
dhātavaḥ pañcaśākho'yaṃ khaṃ vāyurjyotirambu bhūḥ। te svabhāvena tiṣṭhanti viyujyante svabhāvataḥ ॥12-212-7॥
[धातवः (dhātavaḥ) - elements; पञ्चशाखः (pañcaśākhaḥ) - five-branched; अयम् (ayam) - this; खम् (kham) - space; वायुः (vāyuḥ) - air; ज्योतिः (jyotiḥ) - fire; अम्बु (ambu) - water; भूः (bhūḥ) - earth; ते (te) - they; स्वभावेन (svabhāvena) - by their own nature; तिष्ठन्ति (tiṣṭhanti) - remain; वियुज्यन्ते (viyujyante) - are separated; स्वभावतः (svabhāvataḥ) - by their own nature;]
(Elements, this five-branched (set): space, air, fire, water, earth; they by their own nature remain, are separated by their own nature.)
The elements, which are of five kinds—space, air, fire, water, and earth—exist and separate from each other by their own inherent nature.
आकाशं वायुरूष्मा च स्नेहो यच्चापि पार्थिवम्। एष पञ्चसमाहारः शरीरमिति नैकधा ॥ ज्ञानमूष्मा च वायुश्च त्रिविधः कर्मसङ्ग्रहः ॥१२-२१२-८॥
ākāśaṃ vāyurūṣmā ca sneho yaccāpi pārthivam। eṣa pañcasamāhāraḥ śarīramiti naikadhā ॥ jñānamūṣmā ca vāyuśca trividhah karmasaṅgrahaḥ ॥12-212-8॥
[कर्मसङ्ग्रहः (karmasaṅgrahaḥ) - collection of actions;]
(Ether, air, heat, and moisture, and also what is earthly—this fivefold combination is the body, thus (it is) not in one way. Knowledge, heat, and air—threefold is the collection of actions.)
The body is composed of a fivefold combination: ether, air, heat, moisture, and earth. This is not of a single kind. The collection of actions is threefold: knowledge, heat, and air.
इन्द्रियाणीन्द्रियार्थाश्च स्वभावश्चेतना मनः। प्राणापानौ विकारश्च धातवश्चात्र निःसृताः ॥१२-२१२-९॥
indriyāṇīndriyārthāśca svabhāvaścetanā manaḥ। prāṇāpānau vikāraśca dhātavaścātra niḥsṛtāḥ ॥12-212-9॥
[इन्द्रियाणि (indriyāṇi) - senses; इन्द्रियार्थाः (indriyārthāḥ) - objects of the senses; च (ca) - and; स्वभावः (svabhāvaḥ) - innate nature; चेतना (cetanā) - consciousness; मनः (manaḥ) - mind; प्राण (prāṇa) - vital breath; अपानौ (apānau) - and apāna (downward breath); विकारः (vikāraḥ) - modification; च (ca) - and; धातवः (dhātavaḥ) - elements; च (ca) - and; अत्र (atra) - here; निःसृताः (niḥsṛtāḥ) - have arisen;]
(Senses, objects of the senses, and innate nature, consciousness, mind, vital breath and apāna, modification, and elements, here have arisen.)
Here, the senses, their objects, innate nature, consciousness, mind, vital breath and apāna, modifications, and elements have arisen.
श्रवणं स्पर्शनं जिह्वा दृष्टिर्नासा तथैव च। इन्द्रियाणीति पञ्चैते चित्तपूर्वङ्गमा गुणाः ॥१२-२१२-१०॥
śravaṇaṃ sparśanaṃ jihvā dṛṣṭir nāsā tathaiva ca। indriyāṇīti pañcaite cittapūrvaṅgamā guṇāḥ ॥12-212-10॥
[श्रवणम् (śravaṇam) - hearing; स्पर्शनम् (sparśanam) - touch; जिह्वा (jihvā) - tongue; दृष्टिः (dṛṣṭiḥ) - sight; नासा (nāsā) - nose; तथैव (tathaiva) - likewise; च (ca) - and; इन्द्रियाणि (indriyāṇi) - senses; इति (iti) - thus; पञ्च (pañca) - five; एते (ete) - these; चित्तपूर्वङ्गमाः (cittapūrvaṅgamāḥ) - preceded by mind; गुणाः (guṇāḥ) - qualities;]
(Hearing, touch, tongue, sight, nose, likewise and; senses thus five these preceded by mind qualities.)
Hearing, touch, tongue, sight, and nose—these five senses, thus, are qualities preceded by the mind.
तत्र विज्ञानसंयुक्ता त्रिविधा वेदना ध्रुवा। सुखदुःखेति यामाहुरदुःखेत्यसुखेति च ॥१२-२१२-११॥
tatra vijñānasaṃyuktā trividhā vedanā dhruvā| sukhaduḥkheti yāmāhuraduḥkhetyasukhīti ca ॥12-212-11॥
[तत्र (tatra) - there; विज्ञानसंयुक्ता (vijñānasaṃyuktā) - joined with consciousness; त्रिविधा (trividhā) - threefold; वेदना (vedanā) - sensation; ध्रुवा (dhruvā) - constant; सुखदुःखेति (sukhaduḥkheti) - as 'pleasure and pain'; याम् (yām) - which; आहुः (āhuḥ) - they say; अदुःखेत्यसुखेति (aduḥkhetyasukhīti) - as 'not pain' and 'not pleasure'; च (ca) - and; १२-२१२-११ (12-212-11) - 12-212-11;]
(There, joined with consciousness, threefold sensation is constant. As 'pleasure and pain', which they say, and as 'not pain' and 'not pleasure'.)
There, the threefold sensation, always associated with consciousness, is said to be of three kinds: 'pleasure and pain', and also 'not pain' and 'not pleasure'.
शब्दः स्पर्शश्च रूपं च रसो गन्धश्च मूर्त्यथ। एते ह्यामरणात्पञ्च षड्गुणा ज्ञानसिद्धये ॥१२-२१२-१२॥
śabdaḥ sparśaś ca rūpaṃ ca raso gandhaś ca mūrtyatha। ete hyāmaraṇāt pañca ṣaḍ-guṇā jñāna-siddhaye ॥12-212-12॥
[शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; च (ca) - and; रूपं (rūpam) - form; च (ca) - and; रसः (rasaḥ) - taste; गन्धः (gandhaḥ) - smell; च (ca) - and; मूर्त्यथ (mūrtyatha) - with form; एते (ete) - these; हि (hi) - indeed; अमरणात् (āmaraṇāt) - from deathlessness; पञ्च (pañca) - five; षट्-गुणाः (ṣaḍ-guṇāḥ) - six qualities; ज्ञानसिद्धये (jñāna-siddhaye) - for the accomplishment of knowledge;]
(Sound, touch, and form, and taste, smell, and with form—these indeed, from deathlessness, five (and) six qualities, for the accomplishment of knowledge.)
Sound, touch, form, taste, smell, and form—these five and six qualities, indeed, from deathlessness, are for the accomplishment of knowledge.
तेषु कर्मनिसर्गश्च सर्वतत्त्वार्थनिश्चयः। तमाहुः परमं शुक्रं बुद्धिरित्यव्ययं महत् ॥१२-२१२-१३॥
teṣu karmanisargaś ca sarvatattvārthaniścayaḥ। tam āhuḥ paramaṃ śukraṃ buddhir ity avyayaṃ mahat॥12-212-13॥
[तेषु (teṣu) - in those; (locative plural of 'tat') कर्मनिसर्गः (karmanisargaḥ) - natural disposition towards action; (karma + nisargaḥ) च (ca) - and; सर्वतत्त्वार्थनिश्चयः (sarvatattvārthaniścayaḥ) - ascertainment of the meaning of all principles; (sarva + tattva + artha + niścayaḥ) तम् (tam) - that; (accusative singular of 'tat') आहुः (āhuḥ) - they call; परमम् (paramam) - supreme; शुक्रम् (śukram) - pure; बुद्धिः (buddhiḥ) - intellect; इति (iti) - thus; अव्ययम् (avyayam) - imperishable; महत् (mahat) - great;]
(In those, natural disposition towards action and ascertainment of the meaning of all principles; that they call the supreme, pure, intellect, thus, imperishable, great.)
Among these, the natural tendency towards action and the determination of the meaning of all principles—this is called the supreme, pure, imperishable, and great intellect.
इमं गुणसमाहारमात्मभावेन पश्यतः। असम्यग्दर्शनैर्दुःखमनन्तं नोपशाम्यति ॥१२-२१२-१४॥
imaṃ guṇasamāhāram ātmabhāvena paśyataḥ। asamyagdarśanair duḥkham anantaṃ nopaśāmyati ॥12-212-14॥
[इमं (imaṃ) - this; गुणसमाहारम् (guṇasamāhāram) - aggregate of qualities; आत्मभावेन (ātmabhāvena) - with the sense of self; पश्यतः (paśyataḥ) - seeing; असम्यग्दर्शनैः (asamyagdarśanaiḥ) - by improper perceptions; दुःखम् (duḥkham) - suffering; अनन्तम् (anantam) - endless; न (na) - not; उपशाम्यति (upaśāmyati) - subsides;]
(Seeing this aggregate of qualities with the sense of self, by improper perceptions, suffering endless does not subside.)
When one sees this aggregate of qualities as the self, due to improper perceptions, endless suffering does not cease.
अनात्मेति च यद्दृष्टं तेनाहं न ममेत्यपि। वर्तते किमधिष्ठाना प्रसक्ता दुःखसन्ततिः ॥१२-२१२-१५॥
anātmeti ca yaddṛṣṭaṃ tenāhaṃ na mametyapi। vartate kimadhiṣṭhānā prasaktā duḥkhasantatiḥ ॥12-212-15॥
[अनात्मा (anātmā) - not-self; इति (iti) - thus; च (ca) - and; यत् (yat) - which; दृष्टम् (dṛṣṭam) - seen; तेन (tena) - by that; अहम् (aham) - I; न (na) - not; मम (mama) - mine; इति (iti) - thus; अपि (api) - also; वर्तते (vartate) - exists; किम् (kim) - what; अधिष्ठाना (adhiṣṭhānā) - basis; प्रसक्ता (prasaktā) - attached; दुःखसन्ततिः (duḥkhasantatiḥ) - succession of suffering;]
(And whatever is seen as 'not-self', by that, 'I am not, nor is it mine' also—what basis exists for the attached succession of suffering?)
And whatever is perceived as 'not-self', when one regards it as 'I am not, nor is it mine', then what foundation remains for the continued chain of suffering to persist?
तत्र सम्यङ्मनो नाम त्यागशास्त्रमनुत्तमम्। शृणु यत्तव मोक्षाय भाष्यमाणं भविष्यति ॥१२-२१२-१६॥
tatra samyaṅmano nāma tyāgaśāstramanuttamam। śṛṇu yat tava mokṣāya bhāṣyamāṇaṃ bhaviṣyati ॥12-212-16॥
[तत्र (tatra) - there; सम्यक् (samyak) - properly; मनः (manaḥ) - mind; नाम (nāma) - named; त्याग (tyāga) - renunciation; शास्त्र (śāstra) - treatise; अनुत्तमम् (anuttamam) - unsurpassed; शृणु (śṛṇu) - hear; यत् (yat) - which; तव (tava) - for you; मोक्षाय (mokṣāya) - for liberation; भाष्यमाणम् (bhāṣyamāṇam) - being explained; भविष्यति (bhaviṣyati) - will be;]
(There, the treatise on renunciation named 'Proper Mind' is unsurpassed. Hear that which is being explained for your liberation; it will be.)
There, the unsurpassed treatise on renunciation called 'Proper Mind'—listen, for what is being explained will be for your liberation.
त्याग एव हि सर्वेषामुक्तानामपि कर्मणाम्। नित्यं मिथ्याविनीतानां क्लेशो दुःखावहो मतः ॥१२-२१२-१७॥
tyāga eva hi sarveṣām uktānām api karmaṇām। nityaṃ mithyāvinītānāṃ kleśo duḥkhāvaho mataḥ ॥12-212-17॥
[त्याग (tyāga) - renunciation; एव (eva) - indeed; हि (hi) - for; सर्वेषाम् (sarveṣām) - of all; उक्तानाम् (uktānām) - mentioned; अपि (api) - even; कर्मणाम् (karmaṇām) - of actions; नित्यं (nityaṃ) - always; मिथ्या-विनीतानाम् (mithyā-vinītānām) - of those wrongly conducted; क्लेशः (kleśaḥ) - affliction; दुःखावहः (duḥkhāvahaḥ) - bringing sorrow; मतः (mataḥ) - is considered;]
(Renunciation indeed, for all mentioned actions, even, always, for those wrongly conducted, affliction bringing sorrow is considered.)
Renunciation alone, even of all prescribed actions, is always considered to bring affliction and sorrow to those who act wrongly.
द्रव्यत्यागे तु कर्माणि भोगत्यागे व्रतान्यपि। सुखत्यागे तपोयोगः सर्वत्यागे समापना ॥१२-२१२-१८॥
dravyatyāge tu karmāṇi bhogatyāge vratānyapi। sukhatyāge tapoyogaḥ sarvatyāge samāpanā ॥12-212-18॥
[द्रव्यत्यागे (dravyatyāge) - in the abandonment of wealth; तु (tu) - but; कर्माणि (karmāṇi) - actions; भोगत्यागे (bhogatyāge) - in the abandonment of enjoyment; व्रतानि (vratāni) - vows; अपि (api) - also; सुखत्यागे (sukhatyāge) - in the abandonment of pleasure; तपोयोगः (tapoyogaḥ) - practice of austerity; सर्वत्यागे (sarvatyāge) - in the abandonment of all; समापना (samāpanā) - completion; ॥१२-२१२-१८॥ (॥12-212-18॥) - ;]
(In the abandonment of wealth, but actions; in the abandonment of enjoyment, also vows; in the abandonment of pleasure, the practice of austerity; in the abandonment of all, completion.)
When wealth is renounced, actions remain; when enjoyment is renounced, vows remain; when pleasure is renounced, austerity remains; when everything is renounced, there is completion.
तस्य मार्गोऽयमद्वैधः सर्वत्यागस्य दर्शितः। विप्रहाणाय दुःखस्य दुर्गतिर्ह्यन्यथा भवेत् ॥१२-२१२-१९॥
tasya mārgo' yam advaidhaḥ sarvatyāgasya darśitaḥ। viprahāṇāya duḥkhasya durgatir hy anyathā bhavet ॥12-212-19॥
[तस्य (tasya) - of him; मार्गः (mārgaḥ) - path; अयम् (ayam) - this; अद्वैधः (advaidhaḥ) - non-dual; सर्वत्यागस्य (sarvatyāgasya) - of complete renunciation; दर्शितः (darśitaḥ) - shown; विप्रहाणाय (viprahāṇāya) - for the abandonment; दुःखस्य (duḥkhasya) - of suffering; दुर्गतिः (durgatiḥ) - evil state; हि (hi) - indeed; अन्यथा (anyathā) - otherwise; भवेत् (bhavet) - would be;]
(Of him, this non-dual path of complete renunciation is shown. For the abandonment of suffering, an evil state indeed would be otherwise.)
This non-dual path of complete renunciation has been shown for him. Otherwise, for the abandonment of suffering, there would indeed be an evil state.
पञ्च ज्ञानेन्द्रियाण्युक्त्वा मनःषष्ठानि चेतसि। मनःषष्ठानि वक्ष्यामि पञ्च कर्मेन्द्रियाणि तु ॥१२-२१२-२०॥
pañca jñānendriyāṇy uktvā manaḥṣaṣṭhāni cetasi। manaḥṣaṣṭhāni vakṣyāmi pañca karmendriyāṇi tu ॥12-212-20॥
[पञ्च (pañca) - five; ज्ञानेन्द्रियाणि (jñānendriyāṇi) - sense organs of knowledge; उक्त्वा (uktvā) - having stated; मनःषष्ठानि (manaḥ-ṣaṣṭhāni) - the mind as the sixth; चेतसि (cetasi) - in the mind; मनःषष्ठानि (manaḥ-ṣaṣṭhāni) - the mind as the sixth; वक्ष्यामि (vakṣyāmi) - I shall state; पञ्च (pañca) - five; कर्मेन्द्रियाणि (karmendriyāṇi) - organs of action; तु (tu) - but;]
(Having stated the five sense organs of knowledge and the mind as the sixth in the mind, I shall state the mind as the sixth and the five organs of action but.)
Having described the five sense organs and the mind as the sixth among them, I will now explain the mind as the sixth and the five organs of action.
हस्तौ कर्मेन्द्रियं ज्ञेयमथ पादौ गतीन्द्रियम्। प्रजनानन्दयोः शेफो विसर्गे पायुरिन्द्रियम् ॥१२-२१२-२१॥
hastau karmendriyaṃ jñeyam atha pādau gatīndriyam। prajanānandayoh śepho visarge pāyurindriyam ॥12-212-21॥
[हस्तौ (hastau) - two hands; कर्मेन्द्रियं (karmendriyam) - organ of action; ज्ञेयम् (jñeyam) - should be known; अथ (atha) - now; पादौ (pādau) - two feet; गतीन्द्रियम् (gatīndriyam) - organ of movement; प्रजनानन्दयोः (prajanānandayoh) - of generation and pleasure; शेफः (śephaḥ) - phallus; विसर्गे (visarge) - in excretion; पायुः (pāyuḥ) - anus; इन्द्रियम् (indriyam) - organ;]
(The two hands are to be known as the organ of action; now, the two feet are the organ of movement. Of generation and pleasure, the phallus; in excretion, the anus is the organ.)
The two hands are known as the organ of action; the two feet as the organ of movement. The phallus is the organ of generation and pleasure; the anus is the organ of excretion.
वाक्तु शब्दविशेषार्थं गतिं पञ्चान्वितां विदुः। एवमेकादशैतानि बुद्ध्या त्ववसृजेन्मनः ॥१२-२१२-२२॥
vāktu śabdaviśeṣārthaṃ gatiṃ pañcānvitāṃ viduḥ। evamekādaśaitāni buddhyā tvavasṛjenmanaḥ ॥12-212-22॥
[वाक्तु (vāktu) - for speech; (infinitive of √vac, to speak) शब्दविशेषार्थं (śabdaviśeṣārtham) - for the specific meaning of words; गतिं (gatiṃ) - movement; course; पञ्चान्वितां (pañcānvitām) - endowed with five; विदुः (viduḥ) - they knew; एवम् (evam) - thus; एकादश (ekādaśa) - eleven; एतानि (etāni) - these; बुद्ध्या (buddhyā) - by intellect; त्व (tv) - indeed; (emphatic particle) अवसृजेत् (avasṛjet) - should let go; should release; मनः (manaḥ) - mind;]
(For speech, they knew the course endowed with five for the specific meaning of words. Thus, by intellect, indeed, one should let go of these eleven (courses) of the mind.)
For the purpose of speech, the wise recognized the course endowed with five elements for the specific meaning of words. In this way, by intellect, one should indeed release these eleven courses of the mind.
कर्णौ शब्दश्च चित्तं च त्रयः श्रवणसङ्ग्रहे। तथा स्पर्शे तथा रूपे तथैव रसगन्धयोः ॥१२-२१२-२३॥
karṇau śabdaś ca cittaṃ ca trayaḥ śravaṇasaṅgrahe। tathā sparśe tathā rūpe tathaiva rasagandhayoḥ ॥12-212-23॥
[कर्णौ (karṇau) - ears; (dual); शब्दः (śabdaḥ) - sound; (singular); च (ca) - and; चित्तं (cittaṃ) - mind; (singular); च (ca) - and; त्रयः (trayaḥ) - three; (plural); श्रवणसङ्ग्रहे (śravaṇasaṅgrahe) - in the collection (saṅgraha) of hearing (śravaṇa); तथा (tathā) - likewise; स्पर्शे (sparśe) - in touch; तथा (tathā) - likewise; रूपे (rūpe) - in form; तथैव (tathaiva) - just so; in the same way; रसगन्धयोः (rasagandhayoḥ) - of taste (rasa) and smell (gandha); (dual genitive);]
(Ears, sound, and mind—these three are in the collection of hearing; likewise in touch, likewise in form, just so in taste and smell.)
The ears, sound, and mind—these three constitute the faculty of hearing; similarly, the same applies to touch, form, and likewise to taste and smell.
एवं पञ्चत्रिका ह्येते गुणास्तदुपलब्धये। येन यस्त्रिविधो भावः पर्यायात्समुपस्थितः ॥१२-२१२-२४॥
evaṃ pañcatrikā hyete guṇās tadupalabdhaye। yena yas trividho bhāvaḥ paryāyāt samupasthitaḥ ॥12-212-24॥
[एवं (evaṃ) - thus; पञ्चत्रिका (pañcatrikā) - the group of five; हि (hi) - indeed; एते (ete) - these; गुणाः (guṇāḥ) - qualities; तदुपलब्धये (tad-upalabdhaye) - for the attainment of that; येन (yena) - by which; यः (yaḥ) - which; त्रिविधः (trividhaḥ) - threefold; भावः (bhāvaḥ) - state; पर्यायात् (paryāyāt) - by succession; समुपस्थितः (samupasthitaḥ) - has arisen;]
(Thus, the group of five indeed, these qualities, for the attainment of that. By which, which threefold state, by succession, has arisen.)
Thus, these fivefold qualities exist for the attainment of that. By which, whichever threefold state arises in succession.
सात्त्विको राजसश्चैव तामसश्चैव ते त्रयः। त्रिविधा वेदना येषु प्रसूता सर्वसाधना ॥१२-२१२-२५॥
sāttviko rājasaścaiva tāmasaścaiva te trayaḥ। trividhā vedanā yeṣu prasūtā sarvasādhanā ॥12-212-25॥
[सात्त्विकः (sāttvikaḥ) - of sattva; राजसः (rājasaḥ) - of rajas; च (ca) - and; एव (eva) - indeed; तामसः (tāmasaḥ) - of tamas; च (ca) - and; एव (eva) - indeed; ते (te) - those; त्रयः (trayaḥ) - three; त्रिविधा (trividhā) - threefold; वेदना (vedanā) - sensations; येषु (yeṣu) - in which; प्रसूता (prasūtā) - arisen; सर्वसाधना (sarvasādhanā) - all means; ॥१२-२१२-२५॥ (॥12-212-25॥) - ;]
(Of sattva, of rajas, and indeed of tamas, those three; threefold sensations in which all means have arisen.)
There are three types: sattvika, rajasika, and tamasika. In these three, all means of sensation arise.
प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता। अकुतश्चित्कुतश्चिद्वा चित्ततः सात्त्विको गुणः ॥१२-२१२-२६॥
praharṣaḥ prītirānandaḥ sukhaṃ saṃśāntacittatā। akutaścitkutaścidvā cittataḥ sāttviko guṇaḥ ॥12-212-26॥
[प्रहर्षः (praharṣaḥ) - great joy; प्रीतिः (prītiḥ) - affection; आनन्दः (ānandaḥ) - bliss; सुखम् (sukham) - happiness; संशान्तचित्तता (saṃśāntacittatā) - state of completely calmed mind; अकुतश्चित् (akutaścit) - from nowhere; कुतश्चिद् (kutaścid) - from somewhere; वा (vā) - or; चित्ततः (cittataḥ) - from the mind; सात्त्विकः (sāttvikaḥ) - sattvic; गुणः (guṇaḥ) - quality;]
(Great joy, affection, bliss, happiness, the state of completely calmed mind; from nowhere or from somewhere, from the mind, the sattvic quality.)
Great joy, affection, bliss, happiness, and a completely calmed mind—whether arising from nowhere or somewhere, from the mind—are qualities of sattva.
अतुष्टिः परितापश्च शोको लोभस्तथाक्षमा। लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुतः ॥१२-२१२-२७॥
atuṣṭiḥ paritāpaś ca śoko lobhas tathākṣamā। liṅgāni rajasas tāni dṛśyante hetvahetutaḥ ॥12-212-27॥
[अतुष्टिः (atuṣṭiḥ) - discontent; परितापः (paritāpaḥ) - distress; च (ca) - and; शोकः (śokaḥ) - sorrow; लोभः (lobhaḥ) - greed; तथा (tathā) - likewise; अक्षमा (akṣamā) - impatience; लिङ्गानि (liṅgāni) - marks; रजसः (rajasas) - of rajas; तानि (tāni) - those; दृश्यन्ते (dṛśyante) - are seen; हेत्वहेतुतः (hetvahetutaḥ) - with or without cause;]
(Discontent, distress, and sorrow, greed, likewise impatience—these are the marks of rajas; those are seen with or without cause.)
Discontent, distress, sorrow, greed, and impatience—these are the signs of rajas; they are observed with or without cause.
अविवेकस्तथा मोहः प्रमादः स्वप्नतन्द्रिता। कथञ्चिदपि वर्तन्ते विविधास्तामसा गुणाः ॥१२-२१२-२८॥
avivekas tathā mohaḥ pramādaḥ svapna-tandritā। kathañcid api vartante vividhās tāmasā guṇāḥ ॥12-212-28॥
[अविवेकः (avivekaḥ) - non-discrimination; तथा (tathā) - likewise; मोहः (mohaḥ) - delusion; प्रमादः (pramādaḥ) - negligence; स्वप्न (svapna) - sleep; तन्द्रिता (tandritā) - drowsiness; कथञ्चित् (kathañcit) - somehow; अपि (api) - even; वर्तन्ते (vartante) - exist; विविधाः (vividhāḥ) - various; तामसाः (tāmasāḥ) - tamas-born; गुणाः (guṇāḥ) - qualities;]
(Non-discrimination, likewise delusion, negligence, sleep, drowsiness, somehow even exist, various tamas-born qualities.)
Non-discrimination, delusion, negligence, sleep, and drowsiness are various qualities born of tamas that exist in different ways.
तत्र यत्प्रीतिसंयुक्तं काये मनसि वा भवेत्। वर्तते सात्त्विको भाव इत्यपेक्षेत तत्तथा ॥१२-२१२-२९॥
tatra yatprītisaṃyuktaṃ kāye manasi vā bhavet। vartate sāttviko bhāva ityapekṣeta tattathā ॥12-212-29॥
[तत्र (tatra) - there; यत् (yat) - which; प्रीति-संयुक्तं (prīti-saṃyuktaṃ) - joined with delight; काये (kāye) - in the body; मनसि (manasi) - in the mind; वा (vā) - or; भवेत् (bhavet) - may be; वर्तते (vartate) - exists; सात्त्विकः (sāttvikaḥ) - of sattva (purity); भावः (bhāvaḥ) - state; इति (iti) - thus; अपेक्षेत् (apekṣeta) - should be regarded; तत् (tat) - that; तथा (tathā) - so;]
(There, whatever is joined with delight in the body or in the mind may be, that state of sattva exists; thus, that should be regarded so.)
Wherever there is a state joined with delight in the body or mind, that is to be considered a sattvic state; thus, it should be regarded as such.
यत्तु सन्तापसंयुक्तमप्रीतिकरमात्मनः। प्रवृत्तं रज इत्येव ततस्तदभिचिन्तयेत् ॥१२-२१२-३०॥
yattu santāpasaṃyuktam aprītikaram ātmanaḥ। pravṛttaṃ raja ity eva tatas tad abhicintayet ॥12-212-30॥
[यत् (yat) - which; तु (tu) - but; सन्ताप (santāpa) - affliction; संयुक्तम् (saṃyuktam) - joined with; अप्रीतिकरम् (aprītikaram) - causing displeasure; आत्मनः (ātmanaḥ) - to oneself; प्रवृत्तम् (pravṛttam) - engaged in; रजः (rajaḥ) - passion; इति (iti) - thus; एव (eva) - indeed; ततः (tataḥ) - then; तत् (tat) - that; अभिचिन्तयेत् (abhicintayet) - one should reflect;]
(But that which is joined with affliction, causing displeasure to oneself, engaged in, is indeed passion—thus, then, that one should reflect.)
But whatever action is undertaken that is joined with affliction and causes displeasure to oneself, that should be understood as arising from passion; thus, one should reflect upon it.
अथ यन्मोहसंयुक्तं काये मनसि वा भवेत्। अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत् ॥१२-२१२-३१॥
atha yan-moha-saṃyuktaṃ kāye manasi vā bhavet। apratarkyam avijñeyaṃ tamas tad-upadhārayet ॥12-212-31॥
[अथ (atha) - now; then; यत् (yat) - which; what; मोह (moha) - delusion; confusion; संयुक्तं (saṃyuktaṃ) - joined; associated; काये (kāye) - in the body; मनसि (manasi) - in the mind; वा (vā) - or; भवेत् (bhavet) - may be; might be; अप्रतर्क्यम् (apratarkyam) - not to be reasoned; inconceivable; अविज्ञेयम् (avijñeyam) - not to be known; unknowable; तमः (tamas) - darkness; ignorance; तत् (tat) - that; उपधारयेत् (upadhārayet) - one should consider; one should understand;]
(Now, that which is joined with delusion, whether it may be in the body or in the mind, which is not to be reasoned about, not to be known, that darkness—one should consider that as such.)
Now, whatever is associated with delusion, whether in the body or in the mind, which cannot be reasoned or known, that is to be understood as darkness.
तद्धि श्रोत्राश्रयं भूतं शब्दः श्रोत्रं समाश्रितः। नोभयं शब्दविज्ञाने विज्ञानस्येतरस्य वा ॥१२-२१२-३२॥
taddhi śrotrāśrayaṃ bhūtaṃ śabdaḥ śrotraṃ samāśritaḥ। nobhayaṃ śabda-vijñāne vijñānasya-itarasya vā ॥12-212-32॥
[तत् (tat) - that; हि (hi) - indeed; श्रोत्राश्रयम् (śrotrāśrayam) - having the ear as its support; भूतम् (bhūtam) - become; शब्दः (śabdaḥ) - sound; श्रोत्रम् (śrotram) - the ear; समाश्रितः (samāśritaḥ) - resorted to; न (na) - not; उभयम् (ubhayam) - both; शब्दविज्ञाने (śabda-vijñāne) - in the cognition of sound; विज्ञानस्य (vijñānasya) - of cognition; इतरस्य (itarasya) - of the other; वा (vā) - or;]
(That indeed, having the ear as its support, become sound; the ear resorted to. Not both in the cognition of sound, or of the other cognition.)
That which has the ear as its support is called sound, and the ear is that which resorts to it. In the cognition of sound, neither both (sound and ear) nor the cognition of the other (object) is present.
एवं त्वक्चक्षुषी जिह्वा नासिका चैव पञ्चमी। स्पर्शे रूपे रसे गन्धे तानि चेतो मनश्च तत् ॥१२-२१२-३३॥
evaṃ tvak-cakṣuṣī jihvā nāsikā caiva pañcamī। sparśe rūpe rase gandhe tāni ceto manaś ca tat ॥12-212-33॥
[एवं (evaṃ) - thus; त्वक् (tvak) - skin; चक्षुषी (cakṣuṣī) - eyes; जिह्वा (jihvā) - tongue; नासिका (nāsikā) - nose; च (ca) - and; एव (eva) - indeed; पञ्चमी (pañcamī) - the fifth; स्पर्शे (sparśe) - in touch; रूपे (rūpe) - in form; रसे (rase) - in taste; गन्धे (gandhe) - in smell; तानि (tāni) - those; चेतः (cetaḥ) - mind; मनः (manaḥ) - mind; च (ca) - and; तत् (tat) - that;]
(Thus, skin, eyes, tongue, nose, and indeed the fifth (sense), in touch, in form, in taste, in smell, those, mind, and that mind.)
Thus, the skin, eyes, tongue, nose, and the fifth (ear), in relation to touch, form, taste, and smell—these are the senses, and the mind is that (which perceives them).
स्वकर्मयुगपद्भावो दशस्वेतेषु तिष्ठति। चित्तमेकादशं विद्धि बुद्धिर्द्वादशमी भवेत् ॥१२-२१२-३४॥
svakarmayugapadbhāvo daśasveteṣu tiṣṭhati. cittamekādaśaṃ viddhi buddhirdvādaśamī bhavet ॥12-212-34॥
[स्व (sva) - own; कर्म (karma) - action; युगपद् (yugapad) - simultaneously; भावः (bhāvaḥ) - state; दशसु (daśasu) - in ten; एतेषु (eteṣu) - in these; तिष्ठति (tiṣṭhati) - remains; चित्तम् (cittam) - mind; एकादशम् (ekādaśam) - eleventh; विद्धि (viddhi) - know; बुद्धिः (buddhiḥ) - intellect; द्वादशमी (dvādaśamī) - twelfth; भवेत् (bhavet) - becomes;]
(The state of one's own action simultaneously remains in these ten. Know the mind as the eleventh, intellect becomes the twelfth.)
The state of one's own actions exists simultaneously in these ten; know the mind as the eleventh, and the intellect is considered the twelfth.
तेषामयुगपद्भावे उच्छेदो नास्ति तामसः। आस्थितो युगपद्भावे व्यवहारः स लौकिकः ॥१२-२१२-३५॥
teṣām ayugapad-bhāve ucchedo nāsti tāmasaḥ। āsthito yugapad-bhāve vyavahāraḥ sa laukikaḥ॥12-212-35॥
[तेषाम् (teṣām) - of them; अयुगपद्भावे (ayugapad-bhāve) - in the absence of simultaneity; उच्छेदः (ucchedaḥ) - destruction; न (na) - not; अस्ति (asti) - is; तामसः (tāmasaḥ) - of darkness; आस्थितः (āsthitaḥ) - established; युगपद्भावे (yugapad-bhāve) - in the presence of simultaneity; व्यवहारः (vyavahāraḥ) - transaction; सः (saḥ) - that; लौकिकः (laukikaḥ) - worldly;]
(Of them, in the absence of simultaneity, destruction of darkness is not; established in the presence of simultaneity, that transaction is worldly.)
For them, when simultaneity is absent, the destruction of darkness does not occur; when simultaneity is present, that transaction is considered worldly.
इन्द्रियाण्यवसृज्यापि दृष्ट्वा पूर्वं श्रुतागमम्। चिन्तयन्नानुपर्येति त्रिभिरेवान्वितो गुणैः ॥१२-२१२-३६॥
indriyāṇy avasṛjyāpi dṛṣṭvā pūrvaṃ śrutāgamam। cintayann anupary eti tribhir evānvito guṇaiḥ ॥12-212-36॥
[इन्द्रियाणि (indriyāṇi) - senses; अवसृज्य (avasṛjya) - having abandoned; अपि (api) - even; दृष्ट्वा (dṛṣṭvā) - having seen; पूर्वम् (pūrvam) - previously; श्रुतागमम् (śrutāgamam) - the scriptural tradition; चिन्तयन् (cintayan) - contemplating; अनुपर्येति (anupary eti) - goes after repeatedly; त्रिभिः (tribhiḥ) - with three; एव (eva) - indeed; अन्वितः (anvitaḥ) - endowed; गुणैः (guṇaiḥ) - with qualities;]
(Having abandoned the senses, even after having seen the previous scriptural tradition, contemplating, he goes after (it) repeatedly, indeed endowed with three qualities.)
Even after abandoning the senses, having seen the earlier scriptural tradition, and contemplating, he repeatedly pursues it, being endowed with the three qualities.
यत्तमोपहतं चित्तमाशु सञ्चारमध्रुवम्। करोत्युपरमं काले तदाहुस्तामसं सुखम् ॥१२-२१२-३७॥
yat tamopahataṃ cittam āśu sañcāram adhruvam। karoti uparamaṃ kāle tad āhuḥ tāmasam sukham ॥12-212-37॥
[यत् (yat) - which; तमोपहतम् (tamopahataṃ) - overcome by darkness; चित्तम् (cittam) - mind; आशु (āśu) - quickly; सञ्चारम् (sañcāram) - wandering; अध्रुवम् (adhruvam) - unstable; करोति (karoti) - makes; उपरमम् (uparamam) - cessation; काले (kāle) - in time; तत् (tat) - that; आहुः (āhuḥ) - they say; तामसम् (tāmasam) - of darkness; सुखम् (sukham) - happiness;]
(Which mind, overcome by darkness, quickly wandering, unstable, makes cessation in time—that they say is happiness of darkness.)
That happiness which arises when the mind, overpowered by darkness, quickly becomes unstable and ceases to function, is called tāmasic happiness.
यद्यदागमसंयुक्तं न कृत्स्नमुपशाम्यति। अथ तत्राप्युपादत्ते तमो व्यक्तमिवानृतम् ॥१२-२१२-३८॥
yadyadāgamasaṃyuktaṃ na kṛtsnamupaśāmyati। atha tatrāpyupādatte tamo vyaktamivānṛtam ॥12-212-38॥
[यद्यत् (yadyat) - whatever; आगमसंयुक्तं (āgamasaṃyuktaṃ) - joined with tradition; न (na) - not; कृत्स्नम् (kṛtsnam) - entirely; उपशाम्यति (upaśāmyati) - subsides; अथ (atha) - then; तत्र (tatra) - there; अपि (api) - also; उपादत्ते (upādatte) - takes up; तमः (tamaḥ) - darkness; व्यक्तम् (vyaktam) - manifest; इव (iva) - as if; अनृतम् (anṛtam) - untruth;]
(Whatever is joined with tradition does not entirely subside. Then, even there, it takes up darkness, manifest as if untruth.)
Whatever is associated with tradition does not completely cease; then, even there, it takes on darkness, appearing as if it were untruth.
एवमेष प्रसङ्ख्यातः स्वकर्मप्रत्ययी गुणः। कथञ्चिद्वर्तते सम्यक्केषाञ्चिद्वा न वर्तते ॥१२-२१२-३९॥
evameṣa prasaṅkhyātaḥ svakarmapratyayī guṇaḥ। kathañcid vartate samyakkeṣāñcidvā na vartate ॥12-212-39॥
[एवम् (evam) - thus; एषः (eṣaḥ) - this; प्रसङ्ख्यातः (prasaṅkhyātaḥ) - distinctly known; स्वकर्मप्रत्ययी (svakarmapratyayī) - arising from one's own action; गुणः (guṇaḥ) - quality; कथञ्चित् (kathañcit) - somehow; वर्तते (vartate) - exists; सम्यक् (samyak) - properly; केषाञ्चित् (keṣāñcit) - for some; वा (vā) - or; न (na) - not; वर्तते (vartate) - exists;]
(Thus, this quality, distinctly known, arising from one's own action, somehow exists properly for some or does not exist.)
Thus, this quality, distinctly recognized as arising from one's own actions, sometimes exists properly for some, or does not exist at all for others.
एवमाहुः समाहारं क्षेत्रमध्यात्मचिन्तकाः। स्थितो मनसि यो भावः स वै क्षेत्रज्ञ उच्यते ॥१२-२१२-४०॥
evam āhuḥ samāhāraṃ kṣetram adhyātma-cintakāḥ | sthito manasi yaḥ bhāvaḥ sa vai kṣetrajña ucyate ||12-212-40||
[एवम् (evam) - thus; आहुः (āhuḥ) - they say; समाहारम् (samāhāram) - collection; क्षेत्रम् (kṣetram) - field; अध्यात्मचिन्तकाः (adhyātma-cintakāḥ) - those who contemplate on the self; स्थितः (sthitaḥ) - situated; मनसि (manasi) - in the mind; यः (yaḥ) - which; भावः (bhāvaḥ) - state; सः (saḥ) - that; वै (vai) - indeed; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; उच्यते (ucyate) - is called;]
(Thus they say the collection is the field, those who contemplate on the self. The state which is situated in the mind, that indeed is called the knower of the field.)
Thus, those who contemplate on the self say that the collection is the field. The state that is established in the mind is indeed called the knower of the field.
एवं सति क उच्छेदः शाश्वतो वा कथं भवेत्। स्वभावाद्वर्तमानेषु सर्वभूतेषु हेतुतः ॥१२-२१२-४१॥
evaṃ sati ka ucchedaḥ śāśvato vā kathaṃ bhavet। svabhāvād vartamāneṣu sarvabhūteṣu hetutaḥ ॥12-212-41॥
[एवं (evaṃ) - thus; सति (sati) - being; क (ka) - what; उच्छेदः (ucchedaḥ) - destruction; शाश्वतः (śāśvataḥ) - eternal; वा (vā) - or; कथं (kathaṃ) - how; भवेत् (bhavet) - could be; स्वभावात् (svabhāvāt) - from inherent nature; वर्तमानेषु (vartamāneṣu) - in existing; सर्वभूतेषु (sarvabhūteṣu) - in all beings; हेतुतः (hetutaḥ) - from cause;]
(Thus being, what destruction or eternality could be? From inherent nature, in existing, in all beings, from cause.)
Given this, how could there be either destruction or eternality? In all existing beings, everything arises from inherent nature and causality.
यथार्णवगता नद्यो व्यक्तीर्जहति नाम च। न च स्वतां नियच्छन्ति तादृशः सत्त्वसङ्क्षयः ॥१२-२१२-४२॥
yathārṇavagatā nadyo vyaktīr jahati nāma ca। na ca svatāṃ niyacchanti tādṛśaḥ sattvasaṅkṣayaḥ ॥12-212-42॥
[यथा (yathā) - just as; अर्णवगताः (arṇavagatāḥ) - entered into the ocean; नद्यः (nadyaḥ) - rivers; व्यक्तीः (vyaktīḥ) - distinct forms; जहति (jahati) - abandon; नाम (nāma) - name; च (ca) - and; न (na) - not; च (ca) - and; स्वताम् (svatām) - their own nature; नियच्छन्ति (niyacchanti) - restrain; तादृशः (tādṛśaḥ) - such; सत्त्वसङ्क्षयः (sattvasaṅkṣayaḥ) - dissolution of beings;]
(Just as rivers that have entered the ocean abandon their distinct forms and names, and do not restrain their own nature, such is the dissolution of beings.)
Just as rivers, upon entering the ocean, abandon their distinct forms and names but do not lose their own essence, so is the dissolution of beings.
एवं सति कुतः सञ्ज्ञा प्रेत्यभावे पुनर्भवेत्। प्रतिसंमिश्रिते जीवे गृह्यमाणे च मध्यतः ॥१२-२१२-४३॥
evaṃ sati kutaḥ sañjñā pretyabhāve punarbhavet। pratisaṃmiśrite jīve gṛhyamāṇe ca madhyataḥ ॥12-212-43॥
[एवं (evaṃ) - thus; सति (sati) - being; कुतः (kutaḥ) - from where; सञ्ज्ञा (sañjñā) - designation; प्रेत्यभावे (pretyabhāve) - in the state after death; पुनः (punaḥ) - again; भवेत् (bhavet) - would arise; प्रतिसंमिश्रिते (pratisaṃmiśrite) - when thoroughly mixed; जीवे (jīve) - in the living being; गृह्यमाणे (gṛhyamāṇe) - being grasped; च (ca) - and; मध्यतः (madhyataḥ) - from the midst;]
(Thus being, from where designation in the state after death would arise again? When the living being is thoroughly mixed, being grasped and from the midst.)
Thus, under these circumstances, how could a designation arise again after death? When the living being is thoroughly mixed and grasped from the midst.
इमां तु यो वेद विमोक्षबुद्धि; मात्मानमन्विच्छति चाप्रमत्तः। न लिप्यते कर्मफलैरनिष्टैः; पत्रं बिसस्येव जलेन सिक्तम् ॥१२-२१२-४४॥
imāṃ tu yo veda vimokṣabuddhi; mātmānam anvicchati cāpramattaḥ। na lipyate karmaphalair aniṣṭaiḥ; patraṃ bisasyaiva jalena siktam ॥12-212-44॥
[इमां (imām) - this (feminine accusative); तु (tu) - but; indeed; यः (yaḥ) - who; वेद (veda) - knows; विमोक्षबुद्धि (vimokṣabuddhi) - liberation-intellect; (buddhi: intellect, vimokṣa: liberation); मात्मानम् (mātmānam) - his own self; अन्विच्छति (anvicchati) - seeks; searches; च (ca) - and; अप्रमत्तः (apramattaḥ) - not careless; vigilant; न (na) - not; लिप्यते (lipyate) - is smeared; is tainted; कर्मफलैः (karmaphalaiḥ) - by the fruits of actions; अनिष्टैः (aniṣṭaiḥ) - by undesirable (ones); पत्रम् (patram) - leaf; बिसस्य (bisasya) - of the lotus; इव (iva) - like; as; जलेन (jalena) - by water; सिक्तम् (siktam) - moistened; wetted;]
(But whoever knows this liberation-intellect, and seeks his own self, and is not careless, is not tainted by undesirable fruits of actions, like a lotus leaf moistened by water.)
But whoever knows this intellect of liberation, seeks his own self, and remains vigilant, is not affected by undesirable results of actions, just as a lotus leaf is not tainted by water.
दृढैश्च पाशैर्बहुभिर्विमुक्तः; प्रजानिमित्तैरपि दैवतैश्च। यदा ह्यसौ सुखदुःखे जहाति; मुक्तस्तदाग्र्यां गतिमेत्यलिङ्गः ॥ श्रुतिप्रमाणागममङ्गलैश्च; शेते जरामृत्युभयादतीतः ॥१२-२१२-४५॥
dṛḍhaiś ca pāśair bahubhir vimuktaḥ; prajānimit tair api daivataiś ca। yadā hy asau sukhaduḥkhe jahāti; muktaḥ tad āgryāṃ gatim ety aliṅgaḥ॥ śruti-pramāṇa-āgama-maṅgalaiś ca; śete jarā-mṛtyu-bhayāt atītaḥ॥ 12-212-45॥
[दृढैः (dṛḍhaiḥ) - by strong; च (ca) - and; पाशैः (pāśaiḥ) - by bonds; बहुभिः (bahubhiḥ) - by many; विमुक्तः (vimuktaḥ) - freed; प्रजानिमित्तैः (prajānimit taiḥ) - by causes related to beings; अपि (api) - also; दैवतैः (daivataiḥ) - by divine beings; च (ca) - and; यदा (yadā) - when; हि (hi) - indeed; असौ (asau) - he; सुखदुःखे (sukhaduḥkhe) - pleasure and pain; जहाति (jahāti) - abandons; मुक्तः (muktaḥ) - liberated; तदा (tadā) - then; आग्र्यां (āgryāṃ) - supreme; गतिम् (gatim) - state; एति (eti) - attains; अलिङ्गः (aliṅgaḥ) - without mark; श्रुतिप्रमाणागममङ्गलैः (śruti-pramāṇa-āgama-maṅgalaiḥ) - by the auspiciousness of scriptural authority and tradition; च (ca) - and; शेते (śete) - lies; जरामृत्युभयात् (jarā-mṛtyu-bhayāt) - from the fear of old age and death; अतीतः (atītaḥ) - gone beyond;]
(Freed by strong and many bonds, also by causes related to beings and by divine beings; when indeed he abandons pleasure and pain, liberated, then attains the supreme state, without mark. By the auspiciousness of scriptural authority and tradition, and lies gone beyond the fear of old age and death.)
When one is freed from many strong bonds, both those arising from beings and from divine powers, and when he abandons pleasure and pain, then, liberated, he attains the supreme state, without any distinguishing mark. Supported by the auspiciousness of scriptural authority and tradition, he rests, having gone beyond the fear of old age and death.
क्षीणे च पुण्ये विगते च पापे; ततोनिमित्ते च फले विनष्टे। अलेपमाकाशमलिङ्गमेव; मास्थाय पश्यन्ति महद्ध्यसक्ताः ॥१२-२१२-४६॥
kṣīṇe ca puṇye vigate ca pāpe; tatonimitte ca phale vinaṣṭe. alepam ākāśam aliṅgam eva; mā āsthāya paśyanti mahad-dhyasaktāḥ ॥12-212-46॥
[क्षीणे (kṣīṇe) - when diminished; च (ca) - and; पुण्ये (puṇye) - merit; विगते (vigate) - when gone; च (ca) - and; पापे (pāpe) - sin; ततः (tataḥ) - then; अनिमित्ते (animitte) - without cause; च (ca) - and; फले (phale) - fruit; विनष्टे (vinaṣṭe) - when destroyed; अलेपम् (alepam) - unstained; आकाशम् (ākāśam) - space; अलिङ्गम् (aliṅgam) - without mark; एव (eva) - indeed; मा (mā) - not; आस्थाय (āsthāya) - having resorted to; पश्यन्ति (paśyanti) - they see; महत् (mahat) - the great; ध्य (dhya) - meditation; सक्ताः (saktāḥ) - attached;]
(When merit is diminished and sin is gone, then, when the fruit without cause is destroyed, being unstained, like space, indeed without mark, not resorting, those attached to great meditation see.)
When merit is exhausted and sin has departed, and when the fruit (of actions) that arises without cause is destroyed, those who are unattached, like the unstained and formless sky, perceive the Supreme by not resorting to anything, being absorbed in great meditation.
यथोर्णनाभिः परिवर्तमान; स्तन्तुक्षये तिष्ठति पात्यमानः। तथा विमुक्तः प्रजहाति दुःखं; विध्वंसते लोष्ट इवाद्रिमर्च्छन् ॥१२-२१२-४७॥
yathorṇanābhiḥ parivartamānaḥ; stantukṣaye tiṣṭhati pātyamānaḥ। tathā vimuktaḥ prajahāti duḥkham; vidhvaṃsate loṣṭa ivādrimarccan ॥12-212-47॥
[यथा (yathā) - just as; ऊर्णनाभिः (ūrṇanābhiḥ) - by the spider; परिवर्तमानः (parivartamānaḥ) - moving around; स्तन्तु-क्षये (stantu-kṣaye) - when the thread is exhausted; तिष्ठति (tiṣṭhati) - remains; पात्यमानः (pātyamānaḥ) - falling; तथा (tathā) - in the same way; विमुक्तः (vimuktaḥ) - liberated; प्रजहाति (prajahāti) - abandons; दुःखम् (duḥkham) - suffering; विध्वंसते (vidhvaṃsate) - is destroyed; लोष्टः (loṣṭaḥ) - a clod of earth; इव (iva) - like; अद्रिम् (adrim) - mountain; अर्च्छन् (arccan) - striking;]
(Just as, by the spider, moving around, when the thread is exhausted, remains, falling; in the same way, liberated, abandons suffering; is destroyed, a clod of earth, like, mountain, striking.)
Just as a spider, when its thread is exhausted, remains falling, so too, the liberated one abandons suffering, which is destroyed like a clod of earth striking a mountain.
यथा रुरुः शृङ्गमथो पुराणं; हित्वा त्वचं वाप्युरगो यथावत्। विहाय गच्छत्यनवेक्षमाण; स्तथा विमुक्तो विजहाति दुःखम् ॥१२-२१२-४८॥
yathā ruruḥ śṛṅgam atho purāṇaṃ; hitvā tvacaṃ vāpy urago yathāvat. vihāya gacchaty anavekṣamāṇaḥ; tathā vimukto vijahāti duḥkham ॥12-212-48॥
[यथा (yathā) - just as; रुरुः (ruruḥ) - the deer; शृङ्गम् (śṛṅgam) - horn; अथ (atha) - then; पुराणम् (purāṇam) - old; हित्वा (hitvā) - having abandoned; त्वचम् (tvacam) - skin; वा (vā) - or; अपि (api) - also; उरगः (uragaḥ) - the serpent; यथावत् (yathāvat) - as it is; विहाय (vihāya) - having left; गच्छति (gacchati) - goes; अनवेक्षमाणः (anavekṣamāṇaḥ) - not looking back; तथा (tathā) - in the same way; विमुक्तः (vimuktaḥ) - liberated; विजहाति (vijahāti) - abandons; दुःखम् (duḥkham) - suffering;]
(Just as the deer, having abandoned its old horn, or the serpent, having left its skin as it is, goes not looking back, so too the liberated one abandons suffering.)
Just as a deer leaves behind its old horn, or a serpent sheds its skin and moves on without looking back, so too does the liberated person abandon suffering and move forward.
द्रुमं यथा वाप्युदके पतन्त; मुत्सृज्य पक्षी प्रपतत्यसक्तः। तथा ह्यसौ सुखदुःखे विहाय; मुक्तः परार्ध्यां गतिमेत्यलिङ्गः ॥१२-२१२-४९॥
drumaṃ yathā vāpyudake patanta; mutsṛjya pakṣī prapatatyasaktaḥ. tathā hyasau sukhaduḥkhe vihāya; muktaḥ parārdhyāṃ gatim etyaliṅgaḥ ॥12-212-49॥
[द्रुमं (drumaṃ) - tree; यथा (yathā) - just as; वा (vā) - or; अपि (api) - also; उदके (udake) - in water; पतन्ति (patanti) - falling; मुत्सृज्य (mutsṛjya) - having abandoned; पक्षी (pakṣī) - bird; प्रपतति (prapatati) - flies away; असक्तः (asaktaḥ) - unattached; तथा (tathā) - so; हि (hi) - indeed; असौ (asau) - he; सुखदुःखे (sukhaduḥkhe) - pleasure and pain; विहाय (vihāya) - having left; मुक्तः (muktaḥ) - liberated; परार्ध्यां (parārdhyāṃ) - supreme; गतिम् (gatim) - state; एति (eti) - attains; अलिङ्गः (aliṅgaḥ) - without mark;]
(Just as a tree or (something) in water falls; having abandoned (it), the bird flies away unattached. So indeed, he, having left pleasure and pain, liberated, attains the supreme state, without mark.)
Just as a bird, having abandoned a tree or water, flies away unattached when they fall, so too, one who has left behind pleasure and pain, being liberated, attains the supreme, unmanifest state.
अपि च भवति मैथिलेन गीतं; नगरमुपाहितमग्निनाभिवीक्ष्य। न खलु मम तुषोऽपि दह्यतेऽत्र; स्वयमिदमाह किल स्म भूमिपालः ॥१२-२१२-५०॥
api ca bhavati maithilena gītaṃ; nagaram upāhitam agninābhivīkṣya। na khalu mama tuṣo'pi dahyate'tra; svayam idam āha kila sma bhūmipālaḥ ॥12-212-50॥
[अपि (api) - indeed; च (ca) - and; भवति (bhavati) - it happens; मैथिलेन (maithilena) - by the Maithila (Janaka); गीतं (gītam) - spoken; नगरम् (nagaram) - city; उपाहितम् (upāhitam) - set (on fire); अग्निना (agninā) - by fire; अभिवीक्ष्य (abhivīkṣya) - having observed; न (na) - not; खलु (khalu) - indeed; मम (mama) - my; तुषः (tuṣaḥ) - chaff; अपि (api) - even; दह्यते (dahyate) - is burned; अत्र (atra) - here; स्वयम् (svayam) - himself; इदम् (idam) - this; आह (āha) - said; किल (kila) - indeed; स्म (sma) - it is said; भूमिपालः (bhūmipālaḥ) - the king;]
(Indeed and it happens, by the Maithila spoken; the city set (on fire) by fire having observed. Not indeed my chaff even is burned here; himself this said indeed it is said the king.)
Indeed, it is said that the king himself said this: "Even when the city was set on fire by fire, not even my chaff here was burned," as spoken by the Maithila (Janaka).
इदममृतपदं विदेहराजः; स्वयमिह पञ्चशिखेन भाष्यमाणः। निखिलमभिसमीक्ष्य निश्चितार्थं; परमसुखी विजहार वीतशोकः ॥१२-२१२-५१॥
idam amṛtapadaṃ videharājaḥ; svayam iha pañcaśikhena bhāṣyamāṇaḥ. nikhilam abhisamīkṣya niścitārthaṃ; paramasukhī vijahāra vītaśokaḥ ॥12-212-51॥
[इदम् (idam) - this; अमृतपदं (amṛtapadam) - immortal state; विदेहराजः (videharājaḥ) - King of Videha; स्वयम् (svayam) - himself; इह (iha) - here; पञ्चशिखेन (pañcaśikhena) - by Pañcaśikha; भाष्यमाणः (bhāṣyamāṇaḥ) - being explained; निखिलम् (nikhilam) - entirely; अभिसमीक्ष्य (abhisamīkṣya) - having examined; निश्चितार्थं (niścitārtham) - ascertained meaning; परमसुखी (paramasukhī) - supremely happy; विजहार (vijahāra) - moved about; वीतशोकः (vītaśokaḥ) - free from sorrow;]
(This immortal state, King of Videha himself here, being explained by Pañcaśikha, having entirely examined the ascertained meaning, supremely happy, moved about, free from sorrow.)
King Janaka of Videha, having listened here himself to the explanation of the immortal state by Pañcaśikha, after thoroughly examining and ascertaining its meaning, moved about supremely happy and free from sorrow.
इमं हि यः पठति विमोक्षनिश्चयं; न हीयते सततमवेक्षते तथा। उपद्रवान्नानुभवत्यदुःखितः; प्रमुच्यते कपिलमिवैत्य मैथिलः ॥१२-२१२-५२॥
imaṃ hi yaḥ paṭhati vimokṣaniścayaṃ; na hīyate satatam avekṣate tathā। upadravān nānubhavaty aduḥkhitaḥ; pramucyate kapilam ivaitya maithilaḥ ॥12-212-52॥
[इमं (imaṃ) - this; हि (hi) - indeed; यः (yaḥ) - who; पठति (paṭhati) - recites; विमोक्षनिश्चयं (vimokṣaniścayaṃ) - certainty of liberation; न (na) - not; हीयते (hīyate) - declines; सततम् (satatam) - always; अवेक्षते (avekṣate) - observes; तथा (tathā) - thus; उपद्रवान् (upadravān) - troubles; न (na) - not; अनुभवति (anubhavati) - experiences; अदुःखितः (aduḥkhitaḥ) - unafflicted; प्रमुच्यते (pramucyate) - is released; कपिलम् (kapilam) - Kapila; इव (iva) - like; एत्य (etya) - having attained; मैथिलः (maithilaḥ) - the man of Mithila;]
(He who recites this certainty of liberation indeed does not decline, always observes thus, does not experience troubles, being unafflicted; the man of Mithila is released like Kapila, having attained.)
Whoever recites this teaching on the certainty of liberation does not fall, always remains vigilant, does not experience troubles, and, being free from sorrow, is liberated like Kapila, O man of Mithila.
