12.222
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
किंशीलः किंसमाचारः किंविद्यः किम्परायणः। प्राप्नोति ब्रह्मणः स्थानं यत्परं प्रकृतेर्ध्रुवम् ॥१२-२२२-१॥
kiṃśīlaḥ kiṃsamācāraḥ kiṃvidyaḥ kimparāyaṇaḥ। prāpnoti brahmaṇaḥ sthānaṃ yatparaṃ prakṛterdhruvam ॥12-222-1॥
[किंशीलः (kiṃśīlaḥ) - of what character; किंसमाचारः (kiṃsamācāraḥ) - of what conduct; किंविद्यः (kiṃvidyaḥ) - of what knowledge; किम्परायणः (kimparāyaṇaḥ) - of what ultimate goal; प्राप्नोति (prāpnoti) - attains; ब्रह्मणः (brahmaṇaḥ) - of Brahman; स्थानं (sthānam) - the place; यत् (yat) - which; परं (param) - supreme; प्रकृतेः (prakṛteḥ) - from nature; ध्रुवम् (dhruvam) - eternal;]
(Of what character, of what conduct, of what knowledge, of what ultimate goal does one attain the place of Brahman, which is the supreme and eternal from nature?)
What kind of character, conduct, knowledge, and ultimate goal enables one to attain the supreme and eternal state of Brahman beyond nature?
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
मोक्षधर्मेषु नियतो लघ्वाहारो जितेन्द्रियः। प्राप्नोति ब्रह्मणः स्थानं यत्परं प्रकृतेर्ध्रुवम् ॥१२-२२२-२॥
mokṣadharmeṣu niyato laghvāhāro jitendriyaḥ। prāpnoti brahmaṇaḥ sthānaṃ yat paraṃ prakṛter dhruvam॥12-222-2॥
[मोक्षधर्मेषु (mokṣadharmeṣu) - in the duties relating to liberation; नियतः (niyataḥ) - self-controlled; लघ्वाहारः (laghvāhāraḥ) - of light food; जितेन्द्रियः (jitendriyaḥ) - having conquered the senses; प्राप्नोति (prāpnoti) - attains; ब्रह्मणः (brahmaṇaḥ) - of Brahman; स्थानम् (sthānam) - the state; यत् (yat) - which; परम् (param) - supreme; प्रकृतेः (prakṛteḥ) - from nature; ध्रुवम् (dhruvam) - eternal;]
(In the duties relating to liberation, one who is self-controlled, of light food, having conquered the senses, attains the state of Brahman which is supreme, eternal from nature.)
One who is disciplined in the duties of liberation, eats lightly, and has mastered the senses attains the supreme and eternal state of Brahman, which is beyond nature.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। जैगीषव्यस्य संवादमसितस्य च भारत ॥१२-२२२-३॥
atrāpy udāharantīmam itihāsaṃ purātanam। jaigīṣavyasya saṃvādam asitasya ca bhārata ॥12-222-3॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; जैगीषव्यस्य (jaigīṣavyasya) - of Jaigīṣavya; संवादम् (saṃvādam) - dialogue; असितस्य (asitasya) - of Asita; च (ca) - and; भारत (bhārata) - O Bhārata;]
(Here also they cite this ancient history, the dialogue of Jaigīṣavya and Asita, O Bhārata.)
Here too, O Bhārata, an ancient story is told: the conversation between Jaigīṣavya and Asita.
जैगीषव्यं महाप्राज्ञं धर्माणामागतागमम्। अक्रुध्यन्तमहृष्यन्तमसितो देवलोऽब्रवीत् ॥१२-२२२-४॥
jaigīṣavyaṃ mahāprājñaṃ dharmāṇāmāgatāgamam। akrudhyantamaharṣyantamasito devalo'bravīt ॥12-222-4॥
[जैगीषव्यं (jaigīṣavyam) - descendant of Jīgīṣu; महाप्राज्ञं (mahāprājñam) - greatly wise; धर्माणाम् (dharmāṇām) - of dharmas; आगतागमम् (āgatāgamam) - knower of tradition and scripture; अक्रुध्यन्तम् (akrudhyantam) - not getting angry; अमहृष्यन्तम् (amaharṣyantam) - not rejoicing; असितः (asitaḥ) - Asita; देवलः (devalaḥ) - Devala; अब्रवीत् (abravīt) - said;]
(To the descendant of Jīgīṣu, the greatly wise, knower of dharmas and tradition, who neither gets angry nor rejoices, Asita Devala said.)
Asita Devala spoke to the descendant of Jīgīṣu, who was greatly wise, versed in dharma and tradition, and who neither became angry nor elated.
न प्रीयसे वन्द्यमानो निन्द्यमानो न कुप्यसि। का ते प्रज्ञा कुतश्चैषा किं चैतस्याः परायणम् ॥१२-२२२-५॥
na prīyase vandyamāno nindyamāno na kupyasi। kā te prajñā kutaś caiṣā kiṃ caitasyāḥ parāyaṇam ॥12-222-5॥
[न (na) - not; प्रीयसे (prīyase) - you are pleased; वन्द्यमानः (vandyamānaḥ) - being honored; न (na) - not; निन्द्यमानः (nindyamānaḥ) - being censured; न (na) - not; कुप्यसि (kupyasi) - you are angered; का (kā) - what; ते (te) - your; प्रज्ञा (prajñā) - wisdom; कुतः (kutaḥ) - from where; च (ca) - and; एषा (eṣā) - this; किम् (kim) - what; च (ca) - and; एतस्याः (etasyāḥ) - of this; परायणम् (parāyaṇam) - ultimate aim;]
(You are not pleased when honored, nor angered when censured. What is your wisdom, from where is this, and what is the ultimate aim of this?)
You are neither pleased by honor nor angered by censure. What is this wisdom of yours, where does it come from, and what is its ultimate purpose?
इति तेनानुयुक्तः स तमुवाच महातपाः। महद्वाक्यमसंदिग्धं पुष्कलार्थपदं शुचि ॥१२-२२२-६॥
iti tenānuyuktaḥ sa tamuvāca mahātapāḥ। mahadvākyamasaṃdigdhaṃ puṣkalārthapadaṃ śuci ॥12-222-6॥
[इति (iti) - thus; तेन (tena) - by him; अनुयुक्तः (anuyuktaḥ) - addressed; सः (saḥ) - he; तम् (tam) - him; उवाच (uvāca) - said; महातपाः (mahātapāḥ) - the great ascetic; महत् (mahat) - great; वाक्यम् (vākyam) - speech; असंदिग्धम् (asaṃdigdham) - unambiguous; पुष्कलार्थपदम् (puṣkalārthapadam) - full of meaningful words; शुचि (śuci) - pure;]
(Thus, addressed by him, he, the great ascetic, said to him a great, unambiguous, pure speech full of meaningful words.)
Thus addressed by him, the great ascetic spoke to him a pure and unambiguous speech filled with meaningful words.
या गतिर्या परा निष्ठा या शान्तिः पुण्यकर्मणाम्। तां तेऽहं सम्प्रवक्ष्यामि यन्मां पृच्छसि वै द्विज ॥१२-२२२-७॥
yā gatiryā parā niṣṭhā yā śāntiḥ puṇyakarmaṇām। tāṃ te'haṃ sampravakṣyāmi yanmāṃ pṛcchasi vai dvija ॥12-222-7॥
[या (yā) - which; (feminine singular nominative); गतिः (gatiḥ) - state; goal; movement; या (yā) - which; (feminine singular nominative); परा (parā) - supreme; highest; निष्ठा (niṣṭhā) - abode; final place; या (yā) - which; (feminine singular nominative); शान्तिः (śāntiḥ) - peace; tranquility; पुण्यकर्मणाम् (puṇyakarmaṇām) - of those who perform meritorious deeds; (genitive plural); ताम् (tām) - that; (feminine accusative singular); ते (te) - to you; अहम् (aham) - I; सम्प्रवक्ष्यामि (sampravakṣyāmi) - shall fully declare; यत् (yat) - which; माम् (mām) - me; पृच्छसि (pṛcchasi) - you ask; वै (vai) - indeed; truly; द्विज (dvija) - O twice-born; (Brahmin);]
(Which state, which supreme abode, which peace of those who perform meritorious deeds—that I shall fully declare to you, which you indeed ask me, O twice-born.)
O Brahmin, I shall now fully explain to you that supreme state, the highest goal, and the peace attained by those who perform meritorious deeds, about which you have indeed inquired.
निन्दत्सु च समो नित्यं प्रशंसत्सु च देवल। निह्नुवन्ति च ये तेषां समयं सुकृतं च ये ॥१२-२२२-८॥
nindatsu ca samo nityaṃ praśaṃsatsu ca devala। nihnuvanti ca ye teṣāṃ samayaṃ sukṛtaṃ ca ye ॥12-222-8॥
[निन्दत्सु (nindatsu) - in those who blame; च (ca) - and; समः (samaḥ) - equal; नित्यं (nityaṃ) - always; प्रशंसत्सु (praśaṃsatsu) - in those who praise; च (ca) - and; देवल (devala) - O Devala; निह्नुवन्ति (nihnuvanti) - they conceal; च (ca) - and; ये (ye) - those who; तेषां (teṣāṃ) - of them; समयं (samayaṃ) - agreement; सुकृतं (sukṛtaṃ) - good deed; च (ca) - and; ये (ye) - those who;]
(In those who blame and in those who praise, O Devala, always equal; those who conceal and those who, of them, agreement, good deed and those who.)
O Devala, one should always remain equal towards those who blame and those who praise. Those who conceal and those who act rightly, one should treat their agreement and good deeds equally.
उक्ताश्च न विवक्षन्ति वक्तारमहिते रतम्। प्रतिहन्तुं न चेच्छन्ति हन्तारं वै मनीषिणः ॥१२-२२२-९॥
uktāś ca na vivakṣanti vaktāram ahite ratam। pratihantuṃ na cecchanti hantāraṃ vai manīṣiṇaḥ ॥12-222-9॥
[उक्ताः (uktāḥ) - spoken words; said; च (ca) - and; न (na) - not; विवक्षन्ति (vivakṣanti) - wish to speak; intend to say; वक्तारम् (vaktāram) - the speaker; अहिते (ahite) - in the unfriendly; in the hostile; रतम् (ratam) - attached; engaged; प्रतिहन्तुम् (pratihantum) - to retaliate; to strike back; न (na) - not; च (ca) - and; इच्छन्ति (icchanti) - wish; desire; हन्तारम् (hantāram) - the killer; the slayer; वै (vai) - indeed; truly; मनीषिणः (manīṣiṇaḥ) - the wise; sages;]
(And spoken words do not wish to speak to the speaker attached to the hostile. The wise indeed do not wish to retaliate against the slayer.)
The wise do not wish to speak words to a speaker who is attached to hostility, nor do they wish to retaliate against a killer.
नाप्राप्तमनुशोचन्ति प्राप्तकालानि कुर्वते। न चातीतानि शोचन्ति न चैनान्प्रतिजानते ॥१२-२२२-१०॥
nāprāptam anuśocanti prāptakālāni kurvate। na cātītāni śocanti na cainān pratijānate ॥12-222-10॥
[न (na) - not; अप्राप्तम् (aprāptam) - not attained; अनुशोचन्ति (anuśocanti) - they grieve; प्राप्तकालानि (prāptakālāni) - things whose time has come; कुर्वते (kurvate) - they do; न (na) - not; च (ca) - and; अतीतानि (atītāni) - past things; शोचन्ति (śocanti) - they grieve; न (na) - not; च (ca) - and; एतान् (etān) - these; प्रतिजानते (pratijānate) - they acknowledge;]
(They do not grieve for what is not attained; they do what is timely. They do not grieve for past things, nor do they acknowledge these.)
They do not lament over what has not been attained; they act according to what is timely. They do not grieve for what is past, nor do they concern themselves with those things.
सम्प्राप्तानां च पूज्यानां कामादर्थेषु देवल। यथोपपत्तिं कुर्वन्ति शक्तिमन्तः कृतव्रताः ॥१२-२२२-११॥
samprāptānāṃ ca pūjyānāṃ kāmādartheṣu devala। yathopapattiṃ kurvanti śaktimantaḥ kṛtavratāḥ ॥12-222-11॥
[सम्प्राप्तानां (samprāptānām) - of those who have arrived; च (ca) - and; पूज्यानां (pūjyānām) - of the venerable; कामात् (kāmāt) - from desire; अर्थेषु (artheṣu) - in matters; देवल (devala) - O Devala; यथोपपत्तिम् (yathopapattim) - according to what is appropriate; कुर्वन्ति (kurvanti) - they do; शक्तिमन्तः (śaktimantaḥ) - the powerful; कृतव्रताः (kṛtavratāḥ) - those who have undertaken vows;]
(O Devala, the powerful who have undertaken vows do, according to what is appropriate, for those who have arrived and for the venerable, in matters arising from desire.)
O Devala, those who are powerful and have undertaken vows act as appropriate for those who have arrived and for the venerable, in matters of desire.
पक्वविद्या महाप्राज्ञा जितक्रोधा जितेन्द्रियाः। मनसा कर्मणा वाचा नापराध्यन्ति कस्यचित् ॥१२-२२२-१२॥
pakvavidyā mahāprājñā jitakrodhā jitendriyāḥ। manasā karmaṇā vācā nāparādhyanti kasyacit ॥12-222-12॥
[पक्वविद्या (pakvavidyā) - matured-in-knowledge; महाप्राज्ञा (mahāprājñā) - greatly-wise; जितक्रोधा (jitakrodhā) - who have conquered anger; जितेन्द्रियाः (jitendriyāḥ) - who have conquered the senses; मनसा (manasā) - by mind; कर्मणा (karmaṇā) - by action; वाचा (vācā) - by speech; न (na) - not; अपराध्यन्ति (aparādhyanti) - offend; कस्यचित् (kasyacit) - anyone;]
(Matured-in-knowledge, greatly-wise, who have conquered anger, who have conquered the senses, by mind, by action, by speech, do not offend anyone.)
Those matured in knowledge, greatly wise, who have conquered anger and their senses, do not offend anyone by mind, action, or speech.
अनीर्षवो न चान्योन्यं विहिंसन्ति कदाचन। न च जातूपतप्यन्ते धीराः परसमृद्धिभिः ॥१२-२२२-१३॥
anīrṣavo na cānyonyaṃ vihiṃsanti kadācana। na ca jātūpatapyante dhīrāḥ parasamṛddhibhiḥ ॥12-222-13॥
[अनीर्षवः (anīrṣavaḥ) - not-envious ones; न (na) - not; च (ca) - and; अन्योन्यम् (anyonyam) - each other; विहिंसन्ति (vihiṃsanti) - harm; कदाचन (kadācana) - at any time; न (na) - not; च (ca) - and; जातु (jātu) - ever; उपतप्यन्ते (upatapyante) - are tormented; धीराः (dhīrāḥ) - steadfast ones; परसमृद्धिभिः (parasamṛddhibhiḥ) - by others' prosperity;]
(Not-envious ones do not harm each other at any time; nor are the steadfast ones ever tormented by others' prosperity.)
Those who are free from envy never harm one another, nor are the steadfast ever troubled by the prosperity of others.
निन्दाप्रशंसे चात्यर्थं न वदन्ति परस्य ये। न च निन्दाप्रशंसाभ्यां विक्रियन्ते कदाचन ॥१२-२२२-१४॥
nindāpraśaṃse cātyarthaṃ na vadanti parasya ye। na ca nindāpraśaṃsābhyāṃ vikriyante kadācana ॥12-222-14॥
[निन्दा (nindā) - blame; प्रशंसे (praśaṃse) - praise; च (ca) - and; अत्यर्थं (atyarthaṃ) - excessively; न (na) - not; वदन्ति (vadanti) - they speak; परस्य (parasya) - of another; ये (ye) - who; न (na) - not; च (ca) - and; निन्दाप्रशंसाभ्यां (nindāpraśaṃsābhyāṃ) - by blame and praise; विक्रियन्ते (vikriyante) - are disturbed; कदाचन (kadācana) - at any time;]
(Blame and praise and excessively not they speak of another who; not and by blame and praise are disturbed at any time.)
Those who never excessively speak blame or praise of others, and who are never disturbed by either blame or praise at any time.
सर्वतश्च प्रशान्ता ये सर्वभूतहिते रताः। न क्रुध्यन्ति न हृष्यन्ति नापराध्यन्ति कस्यचित् ॥ विमुच्य हृदयग्रन्थींश्चङ्कम्यन्ते यथासुखम् ॥१२-२२२-१५॥
sarvataś ca praśāntā ye sarvabhūtahite ratāḥ। na krudhyanti na hṛṣyanti nāparādhyanti kasyacit॥ vimucya hṛdayagranthīṃś caṅkamyante yathāsukham॥12-222-15॥
[सर्वतः (sarvataḥ) - from all sides; च (ca) - and; प्रशान्ताः (praśāntāḥ) - completely tranquil; ये (ye) - who; सर्वभूतहिते (sarvabhūtahite) - in the welfare of all beings; रताः (ratāḥ) - engaged; न (na) - not; क्रुध्यन्ति (krudhyanti) - become angry; न (na) - not; हृष्यन्ति (hṛṣyanti) - become elated; न (na) - not; अपराध्यन्ति (aparādhyanti) - commit wrong; कस्यचित् (kasyacit) - towards anyone; विमुच्य (vimucya) - having loosened; हृदयग्रन्थीन् (hṛdayagranthīn) - the knots of the heart; च (ca) - and; अङ्कम्यन्ते (aṅkamyante) - move about; यथा (yathā) - as; सुखम् (sukham) - comfort;]
(And those who are tranquil from all sides, engaged in the welfare of all beings, do not become angry, do not become elated, do not commit wrong towards anyone. Having loosened the knots of the heart, they move about as is comfortable.)
Those who are completely tranquil from all sides and engaged in the welfare of all beings neither become angry nor elated, nor do they commit any wrong towards anyone. Having freed themselves from the knots of the heart, they move about as they please, in comfort.
न येषां बान्धवाः सन्ति ये चान्येषां न बान्धवाः। अमित्राश्च न सन्त्येषां ये चामित्रा न कस्यचित् ॥१२-२२२-१६॥
na yeṣāṃ bāndhavāḥ santi ye cānyeṣāṃ na bāndhavāḥ। amitrāś ca na santi eṣāṃ ye ca amitrāḥ na kasyacit ॥12-222-16॥
[न (na) - not; येषां (yeṣām) - of whom; बान्धवाः (bāndhavāḥ) - relatives; सन्ति (santi) - are; ये (ye) - who; च (ca) - and; अन्येषां (anyeṣām) - of others; न (na) - not; बान्धवाः (bāndhavāḥ) - relatives; अमित्राः (amitrāḥ) - enemies; च (ca) - and; न (na) - not; सन्ति (santi) - are; एषां (eṣām) - of these; ये (ye) - who; च (ca) - and; अमित्राः (amitrāḥ) - enemies; न (na) - not; कस्यचित् (kasyacit) - of anyone;]
(Not of whom relatives are, and who of others not relatives. Enemies also not are of these, and who enemies not of anyone.)
Those who have no relatives, and who are not relatives of others, and who have no enemies, and who are not enemies of anyone.
य एवं कुर्वते मर्त्याः सुखं जीवन्ति सर्वदा। धर्ममेवानुवर्तन्ते धर्मज्ञा द्विजसत्तम ॥ ये ह्यतो विच्युता मार्गात्ते हृष्यन्त्युद्विजन्ति च ॥१२-२२२-१७॥
ya evaṃ kurvate martyāḥ sukhaṃ jīvanti sarvadā। dharmamevānuvartante dharmajñā dvijasattama ॥ ye hyato vicyutā mārgātte hṛṣyantyudvijanti ca ॥12-222-17॥
[य (ya) - who; एवं (evaṃ) - thus; कुर्वते (kurvate) - do; मर्त्याः (martyāḥ) - mortals; सुखं (sukham) - happiness; जीवन्ति (jīvanti) - live; सर्वदा (sarvadā) - always; धर्मम् (dharmaṃ) - dharma; एव (eva) - indeed; अनुवर्तन्ते (anuvartante) - follow; धर्मज्ञाः (dharmajñāḥ) - knowers of dharma; द्विजसत्तम (dvijasattama) - O best of twice-born; ये (ye) - those who; हि (hi) - indeed; अतः (ataḥ) - from this; विच्युता (vicyutāḥ) - deviated; मार्गात् (mārgāt) - from the path; ते (te) - they; हृष्यन्ति (hṛṣyanti) - rejoice; उद्विजन्ति (udvijanti) - are disturbed; च (ca) - and;]
(Who thus do, mortals live happily always. Dharma alone indeed follow, knowers of dharma, O best of twice-born. Those who indeed from this path are deviated, they rejoice and are disturbed.)
O best of twice-born, those mortals who act thus always live happily, for the knowers of dharma follow only dharma. But those who deviate from this path, they both rejoice and are troubled.
आस्थितस्तमहं मार्गमसूयिष्यामि कं कथम्। निन्द्यमानः प्रशस्तो वा हृष्येयं केन हेतुना ॥१२-२२२-१८॥
āsthitas tam ahaṃ mārgam asūyiṣyāmi kaṃ katham। nindyamānaḥ praśasto vā hṛṣyeyaṃ kena hetunā ॥12-222-18॥
[आस्थितः (āsthitaḥ) - having resorted to; तम् (tam) - that; अहम् (aham) - I; मार्गम् (mārgam) - path; असूयिष्यामि (asūyiṣyāmi) - will envy; कं (kaṃ) - whom; कथम् (katham) - how; निन्द्यमानः (nindyamānaḥ) - being blamed; प्रशस्तः (praśastaḥ) - being praised; वा (vā) - or; हृष्येयं (hṛṣyeyaṃ) - would I rejoice; केन (kena) - by what; हेतुना (hetunā) - reason;]
(Having resorted to that path, whom will I envy, how? Being blamed or praised, by what reason would I rejoice?)
Having taken to that path, how could I feel envy towards anyone? Whether I am blamed or praised, for what reason would I rejoice?
यद्यदिच्छन्ति तन्मार्गमभिगच्छन्ति मानवाः। न मे निन्दाप्रशंसाभ्यां ह्रासवृद्धी भविष्यतः ॥१२-२२२-१९॥
yadyadicchanti tanmārgamabhigacchanti mānavāḥ। na me nindāpraśaṁsābhyāṁ hrāsavṛddhī bhaviṣyataḥ ॥12-222-19॥
[यत्-यत् (yat-yat) - whatever; whatever; इच्छन्ति (icchanti) - they desire; तत्-मार्गम् (tat-mārgam) - that path; अभिगच्छन्ति (abhigacchanti) - they approach; मानवाः (mānavāḥ) - humans; न (na) - not; मे (me) - to me; निन्दा-प्रशंसाभ्याम् (nindā-praśaṁsābhyām) - by blame and praise; ह्रास-वृद्धी (hrāsa-vṛddhī) - decline and growth; भविष्यतः (bhaviṣyataḥ) - will be; ॥१२-२२२-१९॥ (॥12-222-19॥) - ;]
(Whatever whatever they desire, that path humans approach. Not to me by blame and praise decline and growth will be.)
Humans pursue whatever path they desire. For me, there will be neither decline nor growth due to blame or praise.
अमृतस्येव सन्तृप्येदवमानस्य तत्त्ववित्। विषस्येवोद्विजेन्नित्यं संमानस्य विचक्षणः ॥१२-२२२-२०॥
amṛtasy-eva santṛpyed avamānasya tattvavit | viṣasy-evodvijen nityaṃ saṃmānasya vicakṣaṇaḥ ||12-222-20||
[अमृतस्य (amṛtasya) - of nectar; इव (iva) - like; सन्तृप्येत् (santṛpyet) - should be satisfied; अवमानस्य (avamānasya) - of insult; तत्त्ववित् (tattvavit) - knower of truth; विषस्य (viṣasya) - of poison; इव (iva) - like; उद्विजेत् (udvijet) - should shrink from; नित्यं (nityaṃ) - always; संमानस्य (saṃmānasya) - of honor; विचक्षणः (vicakṣaṇaḥ) - wise person;]
(The knower of truth should be satisfied with insult as with nectar; the wise person should always shrink from honor as from poison.)
A wise person who knows the truth should accept insult as if it were nectar, and should always avoid honor as if it were poison.
अवज्ञातः सुखं शेते इह चामुत्र चोभयोः। विमुक्तः सर्वपापेभ्यो योऽवमन्ता स बध्यते ॥१२-२२२-२१॥
avajñātaḥ sukhaṃ śete iha cāmutra cobhayoḥ। vimuktaḥ sarvapāpebhyo yo'vamantā sa badhyate ॥12-222-21॥
[अवज्ञातः (avajñātaḥ) - unrecognized; सुखं (sukham) - happily; शेते (śete) - sleeps; इह (iha) - here; च (ca) - and; अमुत्र (amutra) - there (in the other world); च (ca) - and; उभयोः (ubhayoḥ) - in both; विमुक्तः (vimuktaḥ) - freed; सर्वपापेभ्यः (sarvapāpebhyaḥ) - from all sins; यः (yaḥ) - who; अवमन्ता (avamantā) - one who despises; सः (saḥ) - he; बध्यते (badhyate) - is bound;]
(Unrecognized, happily sleeps here and there in both; freed from all sins, who despises, he is bound.)
The unrecognized person sleeps happily both here and in the next world; but the one who despises others, though freed from all sins, is bound.
परां गतिं च ये केचित्प्रार्थयन्ति मनीषिणः। एतद्व्रतं समाश्रित्य सुखमेधन्ति ते जनाः ॥१२-२२२-२२॥
parāṃ gatiṃ ca ye kecit prārthayanti manīṣiṇaḥ। etad vrataṃ samāśritya sukhame dhanti te janāḥ॥12-222-22॥
[पराम् (parām) - supreme; गतिम् (gatim) - goal; च (ca) - and; ये (ye) - who; केचित् (kecit) - some; प्रार्थयन्ति (prārthayanti) - desire; मनीषिणः (manīṣiṇaḥ) - wise; एतत् (etat) - this; व्रतम् (vratam) - vow; समाश्रित्य (samāśritya) - having resorted to; सुखम् (sukham) - happiness; एधन्ति (edhanti) - prosper; ते (te) - they; जनाः (janāḥ) - people;]
(The wise who desire the supreme goal, having resorted to this vow, they prosper in happiness, those people.)
Those wise people who seek the highest goal, by following this vow, attain happiness and prosperity.
सर्वतश्च समाहृत्य क्रतून्सर्वाञ्जितेन्द्रियः। प्राप्नोति ब्रह्मणः स्थानं यत्परं प्रकृतेर्ध्रुवम् ॥१२-२२२-२३॥
sarvataś ca samāhṛtya kratūn sarvān jitendriyaḥ। prāpnoti brahmaṇaḥ sthānaṃ yat paraṃ prakṛter dhruvam ॥12-222-23॥
[सर्वतः (sarvataḥ) - from all sides; च (ca) - and; समाहृत्य (samāhṛtya) - having gathered; क्रतून् (kratūn) - sacrifices; सर्वान् (sarvān) - all; जितेन्द्रियः (jitendriyaḥ) - one who has conquered the senses; प्राप्नोति (prāpnoti) - attains; ब्रह्मणः (brahmaṇaḥ) - of Brahman; स्थानम् (sthānam) - the place; यत् (yat) - which; परम् (param) - supreme; प्रकृतेः (prakṛteḥ) - from nature; ध्रुवम् (dhruvam) - eternal;]
(And having gathered all sacrifices from all sides, one who has conquered the senses attains the place of Brahman, which is supreme and eternal beyond nature.)
He who has conquered his senses, having gathered all sacrifices from everywhere, attains the supreme and eternal state of Brahman, which is beyond nature.
नास्य देवा न गन्धर्वा न पिशाचा न राक्षसाः। पदमन्ववरोहन्ति प्राप्तस्य परमां गतिम् ॥१२-२२२-२४॥
nāsya devā na gandharvā na piśācā na rākṣasāḥ। padam anvavarohanti prāptasya paramāṃ gatim ॥12-222-24॥
[न (na) - not; अस्य (asya) - of him; देवा (devāḥ) - gods; न (na) - not; गन्धर्वा (gandharvāḥ) - gandharvas; न (na) - not; पिशाचा (piśācāḥ) - piśācas; न (na) - not; राक्षसाः (rākṣasāḥ) - rākṣasas; पदम् (padam) - state; अन्ववरोहन्ति (anvavarohanti) - descend after; प्राप्तस्य (prāptasya) - of the one who has attained; परमां (paramām) - supreme; गतिम् (gatim) - goal;]
(Not of him the gods, not the gandharvas, not the piśācas, not the rākṣasas descend after the state of the one who has attained the supreme goal.)
Neither gods, nor gandharvas, nor piśācas, nor rākṣasas can follow the path of one who has attained the supreme goal.
