12.224
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.
आद्यन्तं सर्वभूतानां श्रोतुमिच्छामि कौरव। ध्यानं कर्म च कालं च तथैवायुर्युगे युगे ॥१२-२२४-१॥
ādyantaṃ sarvabhūtānāṃ śrotumicchāmi kaurava। dhyānaṃ karma ca kālaṃ ca tathaivāyuryuge yuge ॥12-224-1॥
[आद्यन्तम् (ādyantam) - beginning and end; सर्वभूतानाम् (sarvabhūtānām) - of all beings; श्रोतुम् (śrotum) - to hear; इच्छामि (icchāmi) - I desire; कौरव (kaurava) - O Kaurava; ध्यानम् (dhyānam) - meditation; कर्म (karma) - action; च (ca) - and; कालम् (kālam) - time; च (ca) - and; तथैव (tathaiva) - likewise; आयुः (āyuḥ) - lifespan; युगे युगे (yuge yuge) - in every age;]
(Beginning and end of all beings to hear I desire, O Kaurava; meditation, action and time and likewise lifespan in every age.)
O Kaurava, I wish to hear about the beginning and end of all beings, as well as meditation, action, time, and likewise lifespan in every age.
लोकतत्त्वं च कार्त्स्न्येन भूतानामागतिं गतिम्। सर्गश्च निधनं चैव कुत एतत्प्रवर्तते ॥१२-२२४-२॥
lokatattvaṃ ca kārtsnyena bhūtānām-āgatiṃ gatim | sargaś ca nidhanaṃ caiva kuta etat pravartate ॥12-224-2॥
[लोकतत्त्वं (lokatattvam) - principle of the world; च (ca) - and; कार्त्स्न्येन (kārtsnyena) - in entirety; भूतानाम् (bhūtānām) - of beings; आगतिं (āgatiṃ) - arrival; गतिम् (gatim) - movement; सर्गः (sargaḥ) - creation; च (ca) - and; निधनं (nidhanaṃ) - destruction; च (ca) - and; एव (eva) - indeed; कुतः (kutaḥ) - from where; एतत् (etat) - this; प्रवर्तते (pravartate) - proceeds;]
(The principle of the world and, in entirety, the arrival and movement of beings, creation and destruction indeed— from where does all this proceed?)
What is the principle of the world, and, in its entirety, the coming and going of beings, creation and destruction— from where does all this arise?
यदि तेऽनुग्रहे बुद्धिरस्मास्विह सतां वर। एतद्भवन्तं पृच्छामि तद्भवान्प्रब्रवीतु मे ॥१२-२२४-३॥
yadi te'nugrahe buddhir asmāsv iha satāṃ vara। etad bhavantaṃ pṛcchāmi tad bhavān prabravītu me ॥12-224-3॥
[यदि (yadi) - if; ते (te) - your; अनुग्रहे (anugrahe) - in favour; बुद्धिः (buddhiḥ) - intention; अस्मासु (asmāsu) - towards us; इह (iha) - here; सतां (satām) - of the virtuous; वर (vara) - best; एतत् (etat) - this; भवन्तम् (bhavantam) - you (honorific); पृच्छामि (pṛcchāmi) - I ask; तत् (tat) - that; भवान् (bhavān) - you (honorific); प्रब्रवीतु (prabravītu) - may speak; मे (me) - to me;]
(If your intention is in favour towards us here, O best of the virtuous, I ask you this—may you speak that to me.)
If you are truly favourably disposed towards us, O best among the virtuous, I ask you this—please tell me about it.
पूर्वं हि कथितं श्रुत्वा भृगुभाषितमुत्तमम्। भरद्वाजस्य विप्रर्षेस्ततो मे बुद्धिरुत्तमा ॥१२-२२४-४॥
pūrvaṃ hi kathitaṃ śrutvā bhṛgubhāṣitamuttamam। bharadvājasya viprarṣestato me buddhiruttamā ॥12-224-4॥
[पूर्वम् (pūrvam) - formerly; previously; हि (hi) - indeed; for; कथितम् (kathitam) - spoken; told; श्रुत्वा (śrutvā) - having heard; भृगु-भाषितम् (bhṛgu-bhāṣitam) - Bhṛgu's speech; words of Bhṛgu; उत्तमम् (uttamam) - excellent; highest; भरद्वाजस्य (bharadvājasya) - of Bharadvāja; विप्रर्षेः (viprarṣeḥ) - of the sage among Brāhmaṇas; ततः (tataḥ) - then; from that; मे (me) - my; to me; बुद्धिः (buddhiḥ) - understanding; intellect; उत्तमा (uttamā) - excellent; highest;]
(Formerly indeed, having heard the excellent speech of Bhṛgu, then my understanding of the sage among Brāhmaṇas, Bharadvāja, became excellent.)
After previously hearing the excellent words spoken by Bhṛgu, my understanding regarding the sage among Brāhmaṇas, Bharadvāja, became excellent.
जाता परमधर्मिष्ठा दिव्यसंस्थानसंस्थिता। ततो भूयस्तु पृच्छामि तद्भवान्वक्तुमर्हति ॥१२-२२४-५॥
jātā paramadharmiṣṭhā divyasaṃsthānasaṃsthitā। tato bhūyastu pṛcchāmi tadbhavānvaktumarhati ॥12-224-5॥
[जाता (jātā) - born; परमधर्मिष्ठा (paramadharmiṣṭhā) - supremely righteous; दिव्यसंस्थानसंस्थिता (divyasaṃsthānasaṃsthitā) - established in a divine abode; ततः (tataḥ) - then; भूयः (bhūyaḥ) - again; तु (tu) - but; पृच्छामि (pṛcchāmi) - I ask; तत् (tat) - that; भवान् (bhavān) - you (honorific); वक्तुम् (vaktum) - to speak; अर्हति (arhati) - is worthy;]
(Born, supremely righteous, established in a divine abode. Then again, I ask that—you, are worthy to speak.)
She, having been born supremely righteous and established in a divine realm, therefore, I ask again—may you be pleased to tell me about that.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
अत्र ते वर्तयिष्येऽहमितिहासं पुरातनम्। जगौ यद्भगवान्व्यासः पुत्राय परिपृच्छते ॥१२-२२४-६॥
atra te vartayiṣye'hamitihāsaṃ purātanam। jagau yadbhagavānvyāsaḥ putrāya paripṛcchate ॥12-224-6॥
[अत्र (atra) - here; ते (te) - to you; वर्तयिष्ये (vartayiṣye) - I shall narrate; अहम् (aham) - I; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; जगौ (jagau) - he spoke; यत् (yat) - which; भगवान् (bhagavān) - the venerable; व्यासः (vyāsaḥ) - Vyāsa; पुत्राय (putrāya) - to (his) son; परिपृच्छते (paripṛcchate) - who was asking thoroughly;]
(Here to you I shall narrate the ancient history which the venerable Vyāsa spoke to (his) son who was asking thoroughly.)
Here, I will tell you the ancient story that the venerable Vyāsa narrated to his son, who was inquiring deeply.
अधीत्य वेदानखिलान्साङ्गोपनिषदस्तथा। अन्विच्छन्नैष्ठिकं कर्म धर्मनैपुणदर्शनात् ॥१२-२२४-७॥
adhītya vedānakhilānsāṅgopaniṣadastathā। anvicchannaiṣṭhikaṃ karma dharmanaipuṇadarśanāt ॥12-224-7॥
[अधीत्य (adhītya) - having studied; वेदान् (vedān) - the Vedas; अखिलान् (akhilān) - all; साङ्ग (sāṅga) - with limbs (auxiliary sciences); उपनिषदः (upaniṣadaḥ) - the Upaniṣads; तथा (tathā) - thus; अन्विच्छन् (anvicchan) - seeking; नैष्ठिकं (naiṣṭhikaṃ) - pertaining to steadfastness (final stage); कर्म (karma) - action; धर्म (dharma) - righteousness; नैपुण (naipuṇa) - skill; दर्शनात् (darśanāt) - from the vision (understanding);]
(Having studied all the Vedas along with the limbs and the Upaniṣads thus, seeking the action pertaining to steadfastness from the vision of the skill of righteousness.)
After studying all the Vedas with their auxiliaries and the Upaniṣads, and seeking the action of steadfastness through the insight into the skill of righteousness.
कृष्णद्वैपायनं व्यासं पुत्रो वैयासकिः शुकः। पप्रच्छ संदेहमिमं छिन्नधर्मार्थसंशयम् ॥१२-२२४-८॥
kṛṣṇadvaipāyanaṃ vyāsaṃ putro vaiyāsakiḥ śukaḥ। papraccha saṃdeham imaṃ chinna-dharmārtha-saṃśayam ॥12-224-8॥
[कृष्णद्वैपायनम् (kṛṣṇadvaipāyanam) - Kṛṣṇa Dvaipāyana; (epithet of Vyāsa); व्यासम् (vyāsam) - Vyāsa; (the sage); पुत्रः (putraḥ) - son; (offspring); वैयासकिः (vaiyāsakiḥ) - Vaiyāsaki; (son of Vyāsa); शुकः (śukaḥ) - Śuka; (proper name); पप्रच्छ (papraccha) - asked; (inquired); सन्देहम् (saṃdeham) - doubt; (uncertainty); इमम् (imam) - this; (accusative singular masculine); छिन्नधर्मार्थसंशयम् (chinna-dharmārtha-saṃśayam) - cut-off (resolved) dharma-artha-saṃśaya (doubt regarding righteousness and purpose);]
(Śuka, the son of Vyāsa, Vaiyāsaki, asked Kṛṣṇa Dvaipāyana Vyāsa this doubt, the doubt regarding righteousness and purpose that had been resolved.)
Śuka, the son of Vyāsa (called Vaiyāsaki), asked Kṛṣṇa Dvaipāyana Vyāsa about this doubt, which concerned the resolution of questions about righteousness and purpose.
भूतग्रामस्य कर्तारं कालज्ञाने च निश्चयम्। ब्राह्मणस्य च यत्कृत्यं तद्भवान्वक्तुमर्हति ॥१२-२२४-९॥
bhūtagrāmasya kartāraṃ kālajñāne ca niścayam। brāhmaṇasya ca yatkṛtyaṃ tadbhavānvaktumarhati ॥12-224-9॥
[भूतग्रामस्य (bhūtagrāmasya) - of the aggregate of beings; कर्तारं (kartāram) - the creator; कालज्ञाने (kālajñāne) - in the knowledge of time; च (ca) - and; निश्चयम् (niścayam) - certainty; ब्राह्मणस्य (brāhmaṇasya) - of the Brāhmaṇa; च (ca) - and; यत्कृत्यं (yatkṛtyam) - what is to be done; तत् (tat) - that; भवान् (bhavān) - you; वक्तुम् (vaktum) - to speak; अर्हति (arhati) - are worthy (fit);]
(Of the aggregate of beings the creator, in the knowledge of time and certainty, of the Brāhmaṇa and what is to be done, that you are fit to speak.)
You are worthy to speak about the creator of all beings, the certainty in the knowledge of time, and what a Brāhmaṇa ought to do.
तस्मै प्रोवाच तत्सर्वं पिता पुत्राय पृच्छते। अतीतानागते विद्वान्सर्वज्ञः सर्वधर्मवित् ॥१२-२२४-१०॥
tasmai provāca tatsarvaṃ pitā putrāya pṛcchate। atītānāgate vidvān sarvajñaḥ sarvadharmavit ॥12-224-10॥
[तस्मै (tasmai) - to him; प्रोवाच (provāca) - spoke; तत् (tat) - that; सर्वं (sarvaṃ) - all; पिता (pitā) - father; पुत्राय (putrāya) - to the son; पृच्छते (pṛcchate) - who asks; अतीतानागते (atītānāgate) - past and future; विद्वान् (vidvān) - the learned one; सर्वज्ञः (sarvajñaḥ) - all-knowing; सर्वधर्मवित् (sarvadharmavit) - knower of all dharmas;]
(To him, the father, all-knowing, knower of all dharmas, learned in past and future, spoke all that to the son who asks.)
To him who asked, the father—learned, all-knowing, and knower of all dharmas, versed in past and future—explained everything.
अनाद्यन्तमजं दिव्यमजरं ध्रुवमव्ययम्। अप्रतर्क्यमविज्ञेयं ब्रह्माग्रे समवर्तत ॥१२-२२४-११॥
anādyantam ajaṃ divyam ajaraṃ dhruvam avyayam। apratarkyam avijñeyaṃ brahmāgre samavartata ॥12-224-11॥
[अनाद्यन्तम् (anādyantam) - without beginning and end; अजम् (ajam) - unborn; दिव्यम् (divyam) - divine; अजरम् (ajaram) - undecaying; ध्रुवम् (dhruvam) - constant; अव्ययम् (avyayam) - imperishable; अप्रतर्क्यम् (apratarkyam) - inconceivable; अविज्ञेयम् (avijñeyam) - unknowable; ब्रह्म (brahma) - Brahman; अग्रे (agre) - in the beginning; समवर्तत (samavartata) - manifested; १२-२२४-११ (12-224-11) - 12-224-11;]
(Without beginning and end, unborn, divine, undecaying, constant, imperishable, inconceivable, unknowable, Brahman in the beginning manifested.)
In the beginning, the Brahman, which is without beginning and end, unborn, divine, undecaying, constant, imperishable, inconceivable, and unknowable, manifested.
काष्ठा निमेषा दश पञ्च चैव; त्रिंशत्तु काष्ठा गणयेत्कलां ताम्। त्रिंशत्कलाश्चापि भवेन्मुहूर्तो; भागः कलाया दशमश्च यः स्यात् ॥१२-२२४-१२॥
kāṣṭhā nimeṣā daśa pañca caiva; triṃśattu kāṣṭhā gaṇayetkalāṃ tām. triṃśatkalāścāpi bhavenmuhūrto; bhāgaḥ kalāyā daśamaśca yaḥ syāt ॥12-224-12॥
[काष्ठा (kāṣṭhā) - kāṣṭhā; a unit of time; निमेषा (nimeṣā) - nimeṣa; a blink of the eye; दश (daśa) - ten; पञ्च (pañca) - five; च (ca) - and; एव (eva) - indeed; त्रिंशत् (triṃśat) - thirty; तु (tu) - but; काष्ठा (kāṣṭhā) - kāṣṭhā; a unit of time; गणयेत् (gaṇayet) - should count; कलां (kalāṃ) - kalā; a unit of time; ताम् (tām) - that; त्रिंशत् (triṃśat) - thirty; कलाः (kalāḥ) - kalāḥ; units of time; च (ca) - and; अपि (api) - also; भवेत् (bhavet) - becomes; मुहूर्तः (muhūrtaḥ) - muhūrta; a unit of time; भागः (bhāgaḥ) - part; कलायाः (kalāyāḥ) - of kalā; दशमः (daśamaḥ) - tenth; च (ca) - and; यः (yaḥ) - which; स्यात् (syāt) - may be;]
(kāṣṭhā (a unit of time) nimeṣā (blinks of the eye) daśa (ten) pañca (five) ca (and) eva (indeed); triṃśat (thirty) tu (but) kāṣṭhā (units of time) gaṇayet (should count) kalāṃ (kalā, a unit of time) tām (that). triṃśat (thirty) kalāḥ (units of time) ca (and) api (also) bhavet (becomes) muhūrtaḥ (muhūrta, a unit of time); bhāgaḥ (part) kalāyāḥ (of kalā) daśamaḥ (tenth) ca (and) yaḥ (which) syāt (may be).)
Fifteen nimeṣas (blinks of the eye) make one kāṣṭhā; thirty kāṣṭhās should be counted as one kalā. Thirty kalās also make one muhūrta; and the tenth part of a kalā is as stated.
त्रिंशन्मुहूर्तश्च भवेदहश्च; रात्रिश्च सङ्ख्या मुनिभिः प्रणीता। मासः स्मृतो रात्र्यहनी च त्रिंश; त्संवत्सरो द्वादशमास उक्तः ॥ संवत्सरं द्वे अयने वदन्ति; सङ्ख्याविदो दक्षिणमुत्तरं च ॥१२-२२४-१३॥
triṃśan-muhūrtaś ca bhaved ahaś ca; rātriś ca saṅkhyā munibhiḥ praṇītā. māsaḥ smṛto rātryahanī ca triṃśaḥ; saṃvatsaro dvādaśa-māsa uktaḥ ॥ saṃvatsaraṃ dve ayane vadanti; saṅkhyāvido dakṣiṇam uttaraṃ ca ॥12-224-13॥
[त्रिंशत् (triṃśat) - thirty; मुहूर्तः (muhūrtaḥ) - muhurtas; च (ca) - and; भवेत् (bhavet) - is; अहः (ahaḥ) - day; च (ca) - and; रात्रिः (rātriḥ) - night; च (ca) - and; सङ्ख्या (saṅkhyā) - number; मुनिभिः (munibhiḥ) - by sages; प्रणीता (praṇītā) - established; मासः (māsaḥ) - month; स्मृतः (smṛtaḥ) - is considered; रात्र्यहनी (rātryahanī) - nights and days; च (ca) - and; त्रिंशत् (triṃśat) - thirty; संवत्सरः (saṃvatsaraḥ) - year; द्वादश (dvādaśa) - twelve; मास (māsa) - months; उक्तः (uktaḥ) - is said; संवत्सरं (saṃvatsaram) - year; द्वे (dve) - two; अयने (ayane) - solstices; वदन्ति (vadanti) - they say; सङ्ख्याविदः (saṅkhyāvidaḥ) - knowers of calculation; दक्षिणम् (dakṣiṇam) - southern; उत्तरम् (uttaram) - northern; च (ca) - and;]
(Thirty muhurtas constitute a day, and night is also so numbered, as established by sages. A month is considered to have thirty nights and days, and a year is said to be of twelve months. The year is said to have two solstices, southern and northern, as declared by those who know calculation.)
A day consists of thirty muhurtas, and night is similarly reckoned, as established by sages. A month is considered to have thirty days and nights, and a year is said to comprise twelve months. Those skilled in calculation declare that the year has two solstices, the southern and the northern.
अहोरात्रे विभजते सूर्यो मानुषलौकिके। रात्रिः स्वप्नाय भूतानां चेष्टायै कर्मणामहः ॥१२-२२४-१४॥
ahorātre vibhajate sūryo mānuṣalaukike। rātriḥ svapnāya bhūtānāṃ ceṣṭāyai karmaṇāmahaḥ ॥12-224-14॥
[अहोरात्रे (ahorātre) - in day and night; विभजते (vibhajate) - divides; सूर्यः (sūryaḥ) - the sun; मानुषलौकिके (mānuṣalaukike) - in the human world; रात्रिः (rātriḥ) - night; स्वप्नाय (svapnāya) - for sleep; भूतानाम् (bhūtānām) - of beings; चेष्टायै (ceṣṭāyai) - for activity; कर्मणाम् (karmaṇām) - of actions; अहः (ahaḥ) - day;]
(In day and night, the sun divides (time) in the human world. Night is for sleep of beings, day for activity of actions.)
The sun divides time into day and night for the human world; night is for the sleep of beings, and day is for the performance of actions.
पित्र्ये रात्र्यहनी मासः प्रविभागस्तयोः पुनः। कृष्णोऽहः कर्मचेष्टायां शुक्लः स्वप्नाय शर्वरी ॥१२-२२४-१५॥
pitrye rātryahanī māsaḥ pravibhāgastayoḥ punaḥ। kṛṣṇo'haḥ karmaceṣṭāyāṃ śuklaḥ svapnāya śarvarī ॥12-224-15॥
[पित्र्ये (pitrye) - in the ancestral rite; रात्र्यहनी (rātryahanī) - night and day; मासः (māsaḥ) - month; प्रविभागः (pravibhāgaḥ) - division; तयोः (tayoḥ) - of those two; पुनः (punaḥ) - again; कृष्णः (kṛṣṇaḥ) - dark (fortnight); अहः (ahaḥ) - day; कर्मचेष्टायाम् (karmaceṣṭāyām) - for the performance of rites; शुक्लः (śuklaḥ) - bright (fortnight); स्वप्नाय (svapnāya) - for sleep; शर्वरी (śarvarī) - night;]
(In the ancestral rite, night and day are a month; the division of those two, again: the dark (fortnight) day is for the performance of rites, the bright (fortnight) night is for sleep.)
In ancestral rites, a month is divided into night and day; of these two, the dark fortnight's day is for performing rituals, and the bright fortnight's night is for sleeping.
दैवे रात्र्यहनी वर्षं प्रविभागस्तयोः पुनः। अहस्तत्रोदगयनं रात्रिः स्याद्दक्षिणायनम् ॥१२-२२४-१६॥
daive rātryahanī varṣaṃ pravibhāgastayoḥ punaḥ। ahastatrodagayanaṃ rātriḥ syāddakṣiṇāyanam ॥12-224-16॥
[दैवे (daive) - in the divine (context); रात्र्यहनी (rātryahanī) - night and day; वर्षं (varṣam) - year; प्रविभागः (pravibhāgaḥ) - division; तयोः (tayoḥ) - of those two; पुनः (punaḥ) - again; अहः (ahaḥ) - day; तत्र (tatra) - there; उदगयनम् (udagayanam) - northern course (of the sun); रात्रिः (rātriḥ) - night; स्यात् (syāt) - is; दक्षिणायनम् (dakṣiṇāyanam) - southern course (of the sun);]
(In the divine (context), night and day are a year; the division of those two again: there, day is the northern course (of the sun), night is the southern course (of the sun).)
In the divine reckoning, a year consists of a day and a night; their division is as follows: the northern course of the sun is considered day, and the southern course is considered night.
ये ते रात्र्यहनी पूर्वे कीर्तिते दैवलौकिके। तयोः सङ्ख्याय वर्षाग्रं ब्राह्मे वक्ष्याम्यहःक्षपे ॥१२-२२४-१७॥
ye te rātryahanī pūrve kīrtite daivalaukike। tayoḥ saṅkhyāya varṣāgraṃ brāhme vakṣyāmyahaḥkṣape ॥12-224-17॥
[ये (ye) - which; ते (te) - those; रात्र्यहनी (rātryahanī) - night and day; पूर्वे (pūrve) - former; कीर्तिते (kīrtite) - mentioned; दैवलौकिके (daivalaukike) - divine and human; तयोः (tayoḥ) - of those two; सङ्ख्याय (saṅkhyāya) - for the enumeration; वर्षाग्रं (varṣāgram) - beginning of the year; ब्राह्मे (brāhme) - in the Brāhma; वक्ष्यामि (vakṣyāmi) - I shall declare; अहःक्षपे (ahaḥkṣape) - day and night;]
(Which those night and day former mentioned divine and human; of those two for the enumeration beginning of the year in the Brāhma I shall declare day and night;)
I shall declare, in the Brāhma, the enumeration of those former nights and days, which are mentioned as divine and human, at the beginning of the year, day and night.
तेषां संवत्सराग्राणि प्रवक्ष्याम्यनुपूर्वशः। कृते त्रेतायुगे चैव द्वापरे च कलौ तथा ॥१२-२२४-१८॥
teṣāṃ saṃvatsarāgrāṇi pravakṣyāmyanupūrvaśaḥ। kṛte tretāyuge caiva dvāpare ca kalau tathā॥12-224-18॥
[तेषां (teṣām) - of them; संवत्सराग्राणि (saṃvatsarāgrāṇi) - the beginnings of years; प्रवक्ष्यामि (pravakṣyāmi) - I shall declare; अनुपूर्वशः (anupūrvaśaḥ) - in order; कृते (kṛte) - in Kṛta (Satya) Yuga; त्रेतायुगे (tretāyuge) - in Tretā Yuga; च (ca) - and; एव (eva) - indeed; द्वापरे (dvāpare) - in Dvāpara Yuga; च (ca) - and; कलौ (kalau) - in Kali Yuga; तथा (tathā) - also;]
(Of them, the beginnings of years I shall declare in order: in Kṛta Yuga, in Tretā Yuga indeed, in Dvāpara Yuga and in Kali Yuga also.)
I will now explain, in order, the beginnings of the years for them: in the Kṛta, Tretā, Dvāpara, and Kali Yugas.
चत्वार्याहुः सहस्राणि वर्षाणां तत्कृतं युगम्। तस्य तावच्छती सन्ध्या सन्ध्यांशश्च तथाविधः ॥१२-२२४-१९॥
catvāry āhuḥ sahasrāṇi varṣāṇāṃ tat kṛtaṃ yugam। tasya tāvac chatī sandhyā sandhyāṃśaś ca tathāvidhaḥ ॥12-224-19॥
[चत्वारि (catvāri) - four; आहुः (āhuḥ) - they say; सहस्राणि (sahasrāṇi) - thousands; वर्षाणाम् (varṣāṇām) - of years; तत् (tat) - that; कृतम् (kṛtam) - Kṛta (name of the age); युगम् (yugam) - age; तस्य (tasya) - of that; तावत् (tāvat) - so much; शती (śatī) - hundred; सन्ध्या (sandhyā) - junction (twilight period); सन्ध्यांशः (sandhyāṃśaḥ) - portion of the junction; च (ca) - and; तथाविधः (tathāvidhaḥ) - of such kind;]
(Four, they say, thousands of years is that Kṛta age. Of that, so much (i.e., one) hundred is the junction (sandhyā), and the portion of the junction is also of such kind.)
They say the Kṛta Yuga consists of four thousand years. Of that, the junction (sandhyā) is one hundred years, and the portion of the junction is also of the same kind.
इतेरेषु ससन्ध्येषु ससन्ध्यांशेषु च त्रिषु। एकापायेन संयान्ति सहस्राणि शतानि च ॥१२-२२४-२०॥
itareṣu sasandhyeṣu sasandhyāṃśeṣu ca triṣu। ekāpāyena saṃyānti sahasrāṇi śatāni ca ॥12-224-20॥
[इतेरेषु (itareṣu) - in the others; ससन्ध्येषु (sasandhyeṣu) - in those with junctions; ससन्ध्यांशेषु (sasandhyāṃśeṣu) - in those with junctional parts; च (ca) - and; त्रिषु (triṣu) - in the three; एकापायेन (ekāpāyena) - by one loss; संयान्ति (saṃyānti) - go together; सहस्राणि (sahasrāṇi) - thousands; शतानि (śatāni) - hundreds; च (ca) - and;]
(In the others, in those with junctions, in those with junctional parts, and in the three, by one loss, thousands and hundreds go together.)
In the other (types), in those with junctions and junctional parts, and in the three, by a single loss, thousands and hundreds come together.
एतानि शाश्वताँल्लोकान्धारयन्ति सनातनान्। एतद्ब्रह्मविदां तात विदितं ब्रह्म शाश्वतम् ॥१२-२२४-२१॥
etāni śāśvatāṃllokāndhārayanti sanātanān। etadbrahmavidāṃ tāta viditaṃ brahma śāśvatam ॥12-224-21॥
[एतानि (etāni) - these; (neuter plural nominative) शाश्वतान् (śāśvatān) - eternal; (masculine plural accusative) लोकान् (lokān) - worlds; (masculine plural accusative) धारयन्ति (dhārayanti) - support; (they hold, they sustain) सनातनान् (sanātanān) - perpetual; (masculine plural accusative) एतत् (etat) - this; (neuter nominative/accusative singular) ब्रह्मविदाम् (brahmavidām) - of the knowers of Brahman; (genitive plural) तात (tāta) - O dear one; (vocative singular) विदितम् (viditam) - known; (neuter nominative/accusative singular) ब्रह्म (brahma) - Brahman; (neuter nominative/accusative singular) शाश्वतम् (śāśvatam) - eternal; (neuter nominative/accusative singular);]
(These eternal worlds support (sustain) the perpetual (ones). This eternal Brahman is known to the knowers of Brahman, O dear one.)
O dear one, these eternal worlds are sustained by the perpetual ones. This eternal Brahman is known to the knowers of Brahman.
चतुष्पात्सकलो धर्मः सत्यं चैव कृते युगे। नाधर्मेणागमः कश्चित्परस्तस्य प्रवर्तते ॥१२-२२४-२२॥
catuṣpāt sakalo dharmaḥ satyaṃ caiva kṛte yuge। nādharmeṇāgamaḥ kaścit parastasya pravartate ॥12-224-22॥
[चतुष्पात् (catuṣpāt) - four-footed; (having four supports); सकलः (sakalaḥ) - entire; whole; complete; धर्मः (dharmaḥ) - dharma; righteousness; law; सत्यं (satyaṃ) - truth; च (ca) - and; एव (eva) - indeed; certainly; कृते (kṛte) - in the Kṛta (first) Yuga; युगे (yuge) - in the age; in the yuga; न (na) - not; अधर्मेण (adharmeṇa) - by unrighteousness; by adharma; आगमः (āgamaḥ) - approach; coming; occurrence; कश्चित् (kaścit) - anyone; anyone at all; परः (paraḥ) - other; another; तस्य (tasya) - of that; his; प्रवर्तते (pravartate) - proceeds; operates; occurs;]
(Four-footed, entire dharma and truth indeed in the Kṛta Yuga; not by unrighteousness does any other occurrence of that proceed.)
In the Kṛta Yuga, dharma in its entirety stood firmly on four supports, and truth prevailed. No other (unrighteous) conduct arose or operated at all.
इतेरेष्वागमाद्धर्मः पादशस्त्ववरोप्यते। चौरिकानृतमायाभिरधर्मश्चोपचीयते ॥१२-२२४-२३॥
itareṣv āgamād dharmaḥ pādaśas tv avaropyate। caurikānṛtamāyābhir adharmaś copacīyate ॥12-224-23॥
[इतेरेषु (itareṣu) - in others; (people) आगमात् (āgamāt) - from tradition; (scripture) धर्मः (dharmaḥ) - dharma; (righteousness) पादशः (pādaśas) - by quarters; (in parts) तु (tu) - but; अवरोप्यते (avaropyate) - is diminished; चौरिका (caurikā) - by theft; अनृत (anṛta) - falsehood; मायाभिः (māyābhiḥ) - by deceit; अधर्मः (adharmaḥ) - adharma; (unrighteousness) च (ca) - and; उपचीयते (upacīyate) - is increased;]
(In others, from tradition, dharma is diminished by quarters; but by theft, falsehood, and deceit, adharma is increased.)
For others, dharma is gradually diminished from tradition, but through theft, falsehood, and deceit, adharma increases.
अरोगाः सर्वसिद्धार्थाश्चतुर्वर्षशतायुषः। कृते त्रेतादिष्वेतेषां पादशो ह्रसते वयः ॥१२-२२४-२४॥
arogāḥ sarvasiddhārthāś caturvarṣaśatāyuṣaḥ। kṛte tretādiṣv eteṣāṃ pādaśo hrasate vayaḥ ॥12-224-24॥
[अरोगाः (arogāḥ) - free from disease; सर्वसिद्धार्थाः (sarvasiddhārthāḥ) - all having accomplished aims; चतुर्वर्षशतायुषः (caturvarṣaśatāyuṣaḥ) - having a lifespan of four hundred years; कृते (kṛte) - in the Kṛta (Satya) Yuga; त्रेतादिषु (tretādiṣu) - in the Tretā and other (Yugas); एतेषाम् (eteṣām) - of these; पादशः (pādaśaḥ) - by a quarter; ह्रसते (hrasate) - is reduced; वयः (vayaḥ) - lifespan;]
(Free from disease, all having accomplished aims, with a lifespan of four hundred years; in the Kṛta Yuga. In the Tretā and other Yugas, of these, the lifespan is reduced by a quarter.)
In the Kṛta Yuga, people were free from disease, fulfilled all their aims, and lived for four hundred years. In the Tretā and subsequent Yugas, their lifespan is reduced by a quarter each time.
वेदवादाश्चानुयुगं ह्रसन्तीति च नः श्रुतम्। आयूंषि चाशिषश्चैव वेदस्यैव च यत्फलम् ॥१२-२२४-२५॥
vedavādāś cānuyugaṃ hrasantīti ca naḥ śrutam। āyūṃṣi cāśiṣaś caiva vedasyaiva ca yat phalam ॥12-224-25॥
[वेदवादाः (vedavādāḥ) - Veda-discourses; च (ca) - and; अनुयुगम् (anuyugam) - in every age; ह्रसन्ति (hrasanti) - diminish; इति (iti) - thus; च (ca) - and; नः (naḥ) - to us; श्रुतम् (śrutam) - has been heard; आयूंषि (āyūṃṣi) - lifespans; च (ca) - and; आशिषः (āśiṣaḥ) - blessings; च (ca) - and; एव (eva) - indeed; वेदस्य (vedasya) - of the Veda; एव (eva) - indeed; च (ca) - and; यत् (yat) - which; फलम् (phalam) - fruit;]
(Veda-discourses and in every age diminish thus and to us has been heard. Lifespans and blessings indeed of the Veda indeed and which fruit.)
It has been heard by us that the discourses of the Veda diminish in every age. Lifespans, blessings, and the very fruit of the Veda also decrease.
अन्ये कृतयुगे धर्मास्त्रेतायां द्वापरेऽपरे। अन्ये कलियुगे धर्मा यथाशक्तिकृता इव ॥१२-२२४-२६॥
anye kṛtayuge dharmāstretāyāṃ dvāpare'pare। anye kaliyuge dharmā yathāśaktikṛtā iva ॥12-224-26॥
[अन्ये (anye) - others; कृतयुगे (kṛtayuge) - in the Kṛta Yuga; धर्माः (dharmāḥ) - dharmas; त्रेतायाम् (tretāyām) - in the Tretā Yuga; द्वापरे (dvāpare) - in the Dvāpara Yuga; अपरे (apare) - others; अन्ये (anye) - others; कलियुगे (kaliyuge) - in the Kali Yuga; धर्माः (dharmāḥ) - dharmas; यथा (yathā) - according to; शक्ति (śakti) - ability; कृता (kṛtā) - performed; इव (iva) - as if;]
(Others (performed) dharmas in the Kṛta Yuga, (others) in the Tretā, (others) in the Dvāpara, (others) in the Kali Yuga; dharmas performed as if according to ability.)
Some performed dharmas in the Kṛta Yuga, others in the Tretā and Dvāpara Yugas; others in the Kali Yuga performed dharmas as if according to their ability.
तपः परं कृतयुगे त्रेतायां ज्ञानमुत्तमम्। द्वापरे यज्ञमेवाहुर्दानमेव कलौ युगे ॥१२-२२४-२७॥
tapaḥ paraṃ kṛtayuge tretāyāṃ jñānamuttamam। dvāpare yajñamevāhurdānameva kalau yuge ॥12-224-27॥
[तपः (tapaḥ) - austerity; परम् (param) - supreme; कृतयुगे (kṛtayuge) - in the Kṛta Yuga; त्रेतायाम् (tretāyām) - in the Tretā Yuga; ज्ञानम् (jñānam) - knowledge; उत्तमम् (uttamam) - highest; द्वापरे (dvāpare) - in the Dvāpara Yuga; यज्ञम् (yajñam) - sacrifice; एव (eva) - indeed; आहुः (āhuḥ) - they say; दानम् (dānam) - charity; एव (eva) - indeed; कलौ (kalau) - in the Kali Yuga; युगे (yuge) - in the age;]
(Austerity is supreme in the Kṛta Yuga; in the Tretā Yuga, knowledge is highest; in the Dvāpara Yuga, they say sacrifice indeed; in the Kali Yuga, indeed charity in the age.)
In the Kṛta Yuga, austerity is considered supreme; in the Tretā Yuga, knowledge is regarded as the highest; in the Dvāpara Yuga, sacrifice is said to be foremost; and in the Kali Yuga, charity alone is extolled.
एतां द्वादशसाहस्रीं युगाख्यां कवयो विदुः। सहस्रं परिवृत्तं तद्ब्राह्मं दिवसमुच्यते ॥१२-२२४-२८॥
etāṃ dvādaśasāhasrīṃ yugākhyāṃ kavayo viduḥ। sahasraṃ parivṛttaṃ tadbrāhmaṃ divasamucyate ॥12-224-28॥
[एताम् (etām) - this; (feminine accusative singular) द्वादशसाहस्रीम् (dvādaśasāhasrīm) - of twelve thousand; (feminine accusative singular) युगाख्याम् (yugākhyām) - called a yuga; (feminine accusative singular) कवयः (kavayaḥ) - sages; (nominative plural) विदुः (viduḥ) - know; (third person plural perfect) सहस्रं (sahasraṃ) - a thousand; (neuter nominative/accusative singular) परिवृत्तम् (parivṛttam) - completed; (neuter nominative/accusative singular) तत् (tat) - that; (neuter nominative/accusative singular) ब्राह्मम् (brāhmam) - of Brahmā; (neuter nominative/accusative singular) दिवसम् (divasam) - day; (neuter nominative/accusative singular) उच्यते (ucyate) - is called; (third person singular passive);]
(This, of twelve thousand, called a yuga, the sages know. A thousand completed, that is called a day of Brahmā.)
The sages know this period of twelve thousand (years) as a yuga. A thousand such (yugas) completed is called a day of Brahmā.
रात्रिस्तावत्तिथी ब्राह्मी तदादौ विश्वमीश्वरः। प्रलयेऽध्यात्ममाविश्य सुप्त्वा सोऽन्ते विबुध्यते ॥१२-२२४-२९॥
rātristāvattithī brāhmī tadādau viśvamīśvaraḥ। pralaye'dhyātmamāviśya suptvā so'nte vibudhyate ॥12-224-29॥
[रात्रिः (rātriḥ) - night; तावत् (tāvat) - so long as; तिथी (tithī) - lunar day; ब्राह्मी (brāhmī) - of Brahmā; तदा (tadā) - then; आदौ (ādau) - at the beginning; विश्वम् (viśvam) - the universe; ईश्वरः (īśvaraḥ) - the Lord; प्रलये (pralaye) - at dissolution; अध्यात्मम् (adhyātmam) - into the Self; आविश्य (āviśya) - having entered; सुप्त्वा (suptvā) - having slept; सः (saḥ) - he; अन्ते (ante) - at the end; विबुध्यते (vibudhyate) - awakens;]
(Night so long as lunar day of Brahmā; then at the beginning, the Lord of the universe, at dissolution, having entered into the Self, having slept, he at the end awakens.)
For as long as the night of Brahmā lasts, then at its beginning, the Lord of the universe, at dissolution, having entered into the Self and slept, awakens at the end.
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः। रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥१२-२२४-३०॥
sahasrayugaparyantam ahar yad brahmaṇo viduḥ। rātriṃ yugasahasrāntāṃ te'horātravido janāḥ॥12-224-30॥
[सहस्र (sahasra) - thousand; युग (yuga) - age (of four yugas); पर्यन्तम् (paryantam) - ending with; up to; अहर् (ahar) - day; यत् (yat) - which; ब्रह्मणः (brahmaṇaḥ) - of Brahmā; विदुः (viduḥ) - they know; रात्रिम् (rātrim) - night; युगसहस्रान्ताम् (yugasahasrāntām) - ending with a thousand ages; ते (te) - they; अहोरात्रविदः (ahorātravidaḥ) - knowers of day and night; जनाः (janāḥ) - people;]
(They know the day of Brahmā as ending with a thousand ages; the night as ending with a thousand ages; those people are knowers of day and night.)
Those who know the day and night of Brahmā understand that his day lasts for a thousand yugas and his night also ends after a thousand yugas.
प्रतिबुद्धो विकुरुते ब्रह्माक्षय्यं क्षपाक्षये। सृजते च महद्भूतं तस्माद्व्यक्तात्मकं मनः ॥१२-२२४-३१॥
pratibuddho vikurute brahmākṣayyaṃ kṣapākṣaye। sṛjate ca mahadbhūtaṃ tasmādvyaktātmakaṃ manaḥ ॥12-224-31॥
[प्रतिबुद्धः (pratibuddhaḥ) - awakened; विकुरुते (vikurute) - transforms; ब्रह्म (brahma) - Brahman; अक्षय्यम् (akṣayyam) - imperishable; क्षपाक्षये (kṣapākṣaye) - at the end of the night; सृजते (sṛjate) - creates; च (ca) - and; महत् (mahat) - great; भूतम् (bhūtam) - element; तस्मात् (tasmāt) - from that; व्यक्तात्मकम् (vyaktātmakam) - having the nature of the manifest; मनः (manaḥ) - mind;]
(Awakened, he transforms the imperishable Brahman at the end of the night; and creates the great element, from that (arises) the mind having the nature of the manifest.)
When awakened, he transforms the imperishable Brahman at the end of the night, and from that creates the great element; from that, the mind having the nature of the manifest arises.
ब्रह्म तेजोमयं शुक्रं यस्य सर्वमिदं जगत्। एकस्य भूतं भूतस्य द्वयं स्थावरजङ्गमम् ॥१२-२२४-३२॥
brahma tejomayaṃ śukraṃ yasya sarvam idaṃ jagat। ekasya bhūtaṃ bhūtasya dvayaṃ sthāvarajaṅgamam ॥12-224-32॥
[ब्रह्म (brahma) - absolute reality; तेजोमयं (tejomayaṃ) - consisting of light; शुक्रं (śukraṃ) - pure; यस्य (yasya) - of whom; सर्वम् (sarvam) - all; इदं (idaṃ) - this; जगत् (jagat) - world; एकस्य (ekasya) - of the one; भूतं (bhūtaṃ) - being; भूतस्य (bhūtasya) - of the being; द्वयं (dvayaṃ) - twofold; स्थावर (sthāvara) - immobile; जङ्गमम् (jaṅgamam) - mobile;]
(The absolute reality, consisting of light, pure, of whom all this world (is); of the one being, of the being, (there is) a twofold (division): immobile and mobile.)
The absolute reality, which is pure and composed of light, is the source of all this world; the existence of the one being is of two kinds: the immobile and the mobile.
अहर्मुखे विबुद्धः सन्सृजते विद्यया जगत्। अग्र एव महाभूतमाशु व्यक्तात्मकं मनः ॥१२-२२४-३३॥
aharmukhe vibuddhaḥ sansṛjate vidyayā jagat। agra eva mahābhūtam āśu vyaktātmakaṃ manaḥ ॥12-224-33॥
[अहर्मुखे (aharmukhe) - at the beginning of the day; विबुद्धः (vibuddhaḥ) - awakened; सन्सृजते (sansṛjate) - creates; विद्यया (vidyayā) - by knowledge; जगत् (jagat) - the world; अग्र (agra) - first; एव (eva) - indeed; महाभूतम् (mahābhūtam) - the great element; आशु (āśu) - quickly; व्यक्तात्मकम् (vyaktātmakaṃ) - having the nature of manifestation; मनः (manaḥ) - mind;]
(At the beginning of the day, awakened, by knowledge, creates the world; first indeed the great element, quickly the mind having the nature of manifestation.)
At the beginning of the day, the awakened one creates the world by knowledge; first, indeed, the great element—the mind, which is of manifest nature—quickly arises.
अभिभूयेह चार्चिष्मद्व्यसृजत्सप्त मानसान्। दूरगं बहुधागामि प्रार्थनासंशयात्मकम् ॥१२-२२४-३४॥
abhibhūyeha cārcismadvyasṛjatsapta mānasān। dūragaṃ bahudhāgāmi prārthanāsaṃśayātmakam ॥12-224-34॥
[अभिभूय (abhibhūya) - having overcome; इह (iha) - here; च (ca) - and; अर्चिष्मत् (arciṣmat) - radiant; व्यसृजत् (vyasṛjat) - sent forth; सप्त (sapta) - seven; मानसान् (mānasān) - mind-born beings; दूरगम् (dūragaṃ) - far-reaching; बहुधा (bahudhā) - in many ways; अगामि (agāmi) - went; प्रार्थना (prārthanā) - desire; संशयात्मकम् (saṃśayātmakam) - of the nature of doubt;]
(Having overcome here and the radiant (one) sent forth seven mind-born beings; far-reaching, in many ways (he) went, (with) desire of the nature of doubt.)
Having overcome here, the radiant one sent forth seven mind-born beings; he went far, in many ways, with desires full of doubt.
मनः सृष्टिं विकुरुते चोद्यमानं सिसृक्षया। आकाशं जायते तस्मात्तस्य शब्दो गुणो मतः ॥१२-२२४-३५॥
manaḥ sṛṣṭiṃ vikurute codyamānaṃ sisṛkṣayā। ākāśaṃ jāyate tasmāttasya śabdo guṇo mataḥ ॥12-224-35॥
[मनः (manaḥ) - mind; सृष्टिं (sṛṣṭim) - creation; विकुरुते (vikurute) - manifests; चोद्यमानं (codyamānam) - being impelled; सिसृक्षया (sisṛkṣayā) - with desire to create; आकाशं (ākāśam) - ether; जायते (jāyate) - arises; तस्मात् (tasmāt) - from that; तस्य (tasya) - its; शब्दः (śabdaḥ) - sound; गुणः (guṇaḥ) - attribute; मतः (mataḥ) - is considered;]
(Mind, creation manifests, being impelled, with desire to create; ether arises from that; its sound attribute is considered.)
The mind, impelled by the desire to create, manifests creation. From that arises ether, whose attribute is considered to be sound.
आकाशात्तु विकुर्वाणात्सर्वगन्धवहः शुचिः। बलवाञ्जायते वायुस्तस्य स्पर्शो गुणो मतः ॥१२-२२४-३६॥
ākāśāttu vikurvāṇātsarvagandhavahaḥ śuciḥ। balavāñjāyate vāyustasya sparśo guṇo mataḥ ॥12-224-36॥
[आकाशात् (ākāśāt) - from space; तु (tu) - but; विकुर्वाणात् (vikurvāṇāt) - from the one transforming; सर्वगन्धवहः (sarvagandhavahaḥ) - bearer of all scents; शुचिः (śuciḥ) - pure; बलवान् (balavān) - strong; जायते (jāyate) - is born; वायुः (vāyuḥ) - wind; तस्य (tasya) - its; स्पर्शः (sparśaḥ) - touch; गुणः (guṇaḥ) - quality; मतः (mataḥ) - is considered;]
(But from space, from the one transforming, the bearer of all scents, pure, strong wind is born; its touch is considered the quality.)
But from space, as it transforms, the pure and strong wind that carries all scents is born; its quality is considered to be touch.
वायोरपि विकुर्वाणाज्ज्योतिर्भूतं तमोनुदम्। रोचिष्णु जायते तत्र तद्रूपगुणमुच्यते ॥१२-२२४-३७॥
vāyor api vikurvāṇāj jyotirbhūtaṃ tamonudam। rociṣṇu jāyate tatra tadrūpaguṇam ucyate ॥12-224-37॥
[वायोः (vāyoḥ) - of air; अपि (api) - also; विकुर्वाणात् (vikurvāṇāt) - from the one transforming; ज्योतिर्भूतम् (jyotirbhūtam) - become light; तमोनुदम् (tamonudam) - dispelling darkness; रोचिष्णु (rociṣṇu) - shining; जायते (jāyate) - arises; तत्र (tatra) - there; तत् (tat) - that; रूपगुणम् (rūpaguṇam) - the quality of form; उच्यते (ucyate) - is said;]
(Also from air, from the one transforming, light which dispels darkness, shining, arises there; that is said to be the quality of form.)
From air also, through transformation, light that dispels darkness and shines arises there; this is said to be the quality of form.
ज्योतिषोऽपि विकुर्वाणाद्भवन्त्यापो रसात्मिकाः। अद्भ्यो गन्धगुणा भूमिः पूर्वैषा सृष्टिरुच्यते ॥१२-२२४-३८॥
jyotiṣo'pi vikurvāṇādbhavantyāpo rasātmikāḥ। adbhyo gandhaguṇā bhūmiḥ pūrvaiṣā sṛṣṭirucyate ॥12-224-38॥
[ज्योतिषः (jyotiṣaḥ) - of light; अपि (api) - also; विकुर्वाणात् (vikurvāṇāt) - from the one undergoing transformation; भवन्ति (bhavanti) - arise; आपः (āpaḥ) - waters; रसात्मिकाः (rasātmikāḥ) - having essence/fluid as their nature; अद्भ्यः (adbhyaḥ) - from the waters; गन्धगुणा (gandhaguṇā) - having the quality of smell; भूमिः (bhūmiḥ) - earth; पूर्वा (pūrvā) - former; एषा (eṣā) - this; सृष्टिः (sṛṣṭiḥ) - creation; उच्यते (ucyate) - is said;]
(From light also, from the one undergoing transformation, arise waters whose nature is essence; from the waters, earth having the quality of smell; this former creation is said.)
It is said that from light, through transformation, waters possessing essence arise; from these waters, earth endowed with the quality of smell comes forth—this is described as the earlier creation.
गुणाः पूर्वस्य पूर्वस्य प्राप्नुवन्त्युत्तरोत्तरम्। तेषां यावत्तिथं यद्यत्तत्तत्तावद्गुणं स्मृतम् ॥१२-२२४-३९॥
guṇāḥ pūrvasya pūrvasya prāpnuvantyuttarottaram। teṣāṃ yāvattithaṃ yadyattattattāvadguṇaṃ smṛtam ॥12-224-39॥
[गुणाः (guṇāḥ) - qualities; पूर्वस्य (pūrvasya) - of the previous; पूर्वस्य (pūrvasya) - of the previous; प्राप्नुवन्ति (prāpnuvanti) - attain; उत्तर (uttara) - subsequent; उत्तरम् (uttaram) - further; तेषां (teṣāṃ) - of those; यावत् (yāvat) - as much as; तिथं (tithaṃ) - extent; यद्यत् (yadyat) - whatever; तत्तत् (tattat) - that; तावत् (tāvat) - so much; गुणं (guṇaṃ) - quality; स्मृतम् (smṛtam) - is considered;]
(Qualities of the previous, of the previous, attain further and further. Of those, as much extent, whatever that, so much quality is considered.)
The qualities of each preceding one are attained by each subsequent one in increasing measure. For them, whatever extent there is, that much quality is considered.
उपलभ्याप्सु चेद्गन्धं केचिद्ब्रूयुरनैपुणात्। पृथिव्यामेव तं विद्यादापो वायुं च संश्रितम् ॥१२-२२४-४०॥
upalabhyāpsu ced gandhaṃ kecid brūyur anaipuṇāt। pṛthivyām eva taṃ vidyād āpo vāyuṃ ca saṃśritam ॥12-224-40॥
[उपलभ्य (upalabhya) - having perceived; अप्सु (apsu) - in waters; चेत् (cet) - if; गन्धम् (gandham) - fragrance; केचित् (kecit) - some; ब्रूयुः (brūyuḥ) - might say; अनैपुणात् (anaipuṇāt) - out of lack of skill; पृथिव्याम् (pṛthivyām) - in earth; एव (eva) - indeed; तम् (tam) - that; विद्यात् (vidyāt) - one should know; आपः (āpaḥ) - waters; वायुम् (vāyum) - air; च (ca) - and; संश्रितम् (saṃśritam) - supported by;]
(Having perceived fragrance in waters, if some might say (so) out of lack of skill, one should know that (fragrance) indeed (is) in earth, (but) supported by waters and air.)
If someone, lacking skill, perceives fragrance in water and claims it is from water, one should know that the fragrance is actually in the earth, but is carried by water and air.
एते तु सप्त पुरुषा नानाविर्याः पृथक्पृथक्। नाशक्नुवन्प्रजाः स्रष्टुमसमागम्य सर्वतः ॥१२-२२४-४१॥
ete tu sapta puruṣā nānā-viryāḥ pṛthak-pṛthak। na aśaknuvan prajāḥ sraṣṭum asamāgamya sarvataḥ ॥12-224-41॥
[एते (ete) - these; तु (tu) - but; सप्त (sapta) - seven; पुरुषाः (puruṣāḥ) - men; नानाविर्याः (nānā-viryāḥ) - of various powers; पृथक् पृथक् (pṛthak pṛthak) - separately; न (na) - not; अशक्नुवन् (aśaknuvan) - were able; प्रजाः (prajāḥ) - offspring; स्रष्टुम् (sraṣṭum) - to create; असमागम्य (asamāgamya) - without coming together; सर्वतः (sarvataḥ) - in every way;]
(These but seven men of various powers separately not were able offspring to create without coming together in every way.)
But these seven men, each possessing different powers, were not able to create offspring separately, without coming together in every way.
ते समेत्य महात्मानमन्योन्यमभिसंश्रिताः। शरीराश्रयणं प्राप्तास्ततः पुरुष उच्यते ॥१२-२२४-४२॥
te sametya mahātmānam anyonyam abhisaṃśritāḥ। śarīrāśrayaṇaṃ prāptās tataḥ puruṣa ucyate ॥12-224-42॥
[ते (te) - they; समेत्य (sametya) - having come together; महात्मानम् (mahātmānam) - great self; अन्योन्यम् (anyonyam) - each other; अभिसंश्रिताः (abhisaṃśritāḥ) - having mutually resorted; शरीराश्रयणम् (śarīrāśrayaṇam) - taking refuge in the body; प्राप्ताः (prāptāḥ) - having attained; ततः (tataḥ) - thereafter; पुरुषः (puruṣaḥ) - person; उच्यते (ucyate) - is called;]
(They, having come together, the great selves, having mutually resorted to each other, having attained taking refuge in the body, thereafter the person is called.)
When these great selves come together and mutually resort to each other, taking refuge in the body, then that is called a person.
श्रयणाच्छरीरं भवति मूर्तिमत्षोडशात्मकम्। तदाविशन्ति भूतानि महान्ति सह कर्मणा ॥१२-२२४-४३॥
śrayaṇāccharīraṃ bhavati mūrtimatṣoḍaśātmakam। tadāviśanti bhūtāni mahānti saha karmaṇā ॥12-224-43॥
[श्रयणात् (śrayaṇāt) - from taking refuge; शरीरं (śarīram) - body; भवति (bhavati) - becomes; मूर्तिमत् (mūrtimat) - embodied; षोडशात्मकम् (ṣoḍaśātmakam) - having sixteen parts; तदा (tadā) - then; आविशन्ति (āviśanti) - enter; भूतानि (bhūtāni) - elements; महान्ति (mahānti) - great; सह (saha) - together with; कर्मणा (karmaṇā) - with action;]
(From taking refuge, the body becomes embodied, having sixteen parts. Then the great elements enter together with action.)
By taking refuge, the body, composed of sixteen parts, is formed; then the great elements enter it together with action.
सर्वभूतानि चादाय तपसश्चरणाय च। आदिकर्ता महाभूतं तमेवाहुः प्रजापतिम् ॥१२-२२४-४४॥
sarvabhūtāni cādāya tapasaścaraṇāya ca। ādikartā mahābhūtaṃ tamevāhuḥ prajāpatim ॥12-224-44॥
[सर्वभूतानि (sarvabhūtāni) - all beings; च (ca) - and; आदाय (ādāya) - having taken; तपसः (tapasaḥ) - of austerity; चरणाय (caraṇāya) - for the practice; च (ca) - and; आदिकर्ता (ādikartā) - the original creator; महाभूतं (mahābhūtaṃ) - the great being; तम् (tam) - him; एव (eva) - indeed; आहुः (āhuḥ) - they call; प्रजापतिम् (prajāpatim) - Prajāpati (the lord of creatures);]
(Having taken all beings and for the practice of austerity, the original creator, the great being, him indeed they call Prajāpati.)
He who, having gathered all beings and for the sake of practicing austerity, is the original creator and the great being—him, indeed, they call Prajāpati.
स वै सृजति भूतानि स एव पुरुषः परः। अजो जनयते ब्रह्मा देवर्षिपितृमानवान् ॥१२-२२४-४५॥
sa vai sṛjati bhūtāni sa eva puruṣaḥ paraḥ। ajo janayate brahmā devarṣipitṛmānavān ॥12-224-45॥
[स (sa) - he; वै (vai) - indeed; सृजति (sṛjati) - creates; भूतानि (bhūtāni) - beings; स (sa) - he; एव (eva) - only; पुरुषः (puruṣaḥ) - the Person; परः (paraḥ) - supreme; अजः (ajaḥ) - the Unborn; जनयते (janayate) - generates; ब्रह्मा (brahmā) - Brahmā; देवर्षि (devarṣi) - divine sages; पितृ (pitṛ) - ancestors; मानवान् (mānavān) - humans;]
(He indeed creates beings; he only is the supreme Person. The Unborn generates Brahmā, divine sages, ancestors, and humans.)
He indeed is the creator of all beings; he alone is the supreme Person. The Unborn one gives rise to Brahmā, the divine sages, the ancestors, and mankind.
लोकान्नदीः समुद्रांश्च दिशः शैलान्वनस्पतीन्। नरकिंनररक्षांसि वयःपशुमृगोरगान् ॥ अव्ययं च व्ययं चैव द्वयं स्थावरजङ्गमम् ॥१२-२२४-४६॥
lokān nadīḥ samudrāṁś ca diśaḥ śailān vanaspatīn | nara-kiṁnara-rakṣāṁsi vayaḥ-paśu-mṛga-oragān || avyayaṁ ca vyayaṁ caiva dvayaṁ sthāvara-jaṅgamam || 12-224-46 ||
[लोकान् (lokān) - worlds; नदीः (nadīḥ) - rivers; समुद्रान् (samudrān) - oceans; च (ca) - and; दिशः (diśaḥ) - directions; शैलान् (śailān) - mountains; वनस्पतीन् (vanaspatīn) - trees; नर (nara) - men; किंनर (kiṁnara) - kinnaras; रक्षांसि (rakṣāṁsi) - rakṣasas; वयः (vayaḥ) - birds; पशु (paśu) - animals; मृग (mṛga) - deer; उरगान् (uragān) - serpents; अव्ययम् (avyayam) - imperishable; च (ca) - and; व्ययम् (vyayam) - perishable; च (ca) - and; एव (eva) - indeed; द्वयम् (dvayam) - both; स्थावर (sthāvara) - stationary; जङ्गमम् (jaṅgamam) - moving;]
(worlds, rivers, oceans, and directions, mountains, trees, men, kinnaras, rakṣasas, birds, animals, deer, serpents; imperishable and perishable indeed, both stationary and moving.)
Worlds, rivers, oceans, directions, mountains, trees, men, kinnaras, rakṣasas, birds, animals, deer, and serpents; both the imperishable and perishable, both stationary and moving beings.
तेषां ये यानि कर्माणि प्राक्सृष्ट्यां प्रतिपेदिरे। तान्येव प्रतिपद्यन्ते सृज्यमानाः पुनः पुनः ॥१२-२२४-४७॥
teṣāṃ ye yāni karmāṇi prāksṛṣṭyāṃ pratipedire। tānyeva pratipadyante sṛjyamānāḥ punaḥ punaḥ ॥12-224-47॥
[तेषां (teṣām) - of them; ये (ye) - who; यानि (yāni) - which; कर्माणि (karmāṇi) - actions; प्राक् (prāk) - before; सृष्ट्यां (sṛṣṭyām) - in creation; प्रतिपेदिरे (pratipedire) - they undertook; तानि (tāni) - those; एव (eva) - indeed; प्रतिपद्यन्ते (pratipadyante) - they undertake; सृज्यमानाः (sṛjyamānāḥ) - being created; पुनः (punaḥ) - again; पुनः (punaḥ) - again;]
(Of them, which actions they undertook before creation, those indeed being created undertake again and again.)
Those beings, whatever actions they undertook before creation, those very actions they undertake again and again as they are created.
हिंस्राहिंस्रे मृदुक्रूरे धर्माधर्मे ऋतानृते। अतो यन्मन्यते धाता तस्मात्तत्तस्य रोचते ॥१२-२२४-४८॥
hiṁsrāhiṁsre mṛdukrūre dharmādharme ṛtānṛte। ato yan manyate dhātā tasmāt tat tasya rocate॥12-224-48॥
[हिंस्र-अहिंस्रे (hiṁsra-ahiṁsre) - violent-nonviolent; मृदु-क्रूरे (mṛdu-krūre) - gentle-cruel; धर्म-अधर्मे (dharma-adharme) - righteousness-unrighteousness; ऋत-अनृते (ṛta-anṛte) - truth-untruth; अतः (ataḥ) - therefore; यत् (yat) - what; मन्यते (manyate) - thinks; धाता (dhātā) - the Creator; तस्मात् (tasmāt) - therefore; तत् (tat) - that; तस्य (tasya) - to him; रोचते (rocate) - pleases;]
(Violent-nonviolent, gentle-cruel, righteousness-unrighteousness, truth-untruth; therefore, what the Creator thinks, therefore, that pleases him.)
Among violence and nonviolence, gentleness and cruelty, righteousness and unrighteousness, truth and untruth—whatever the Creator considers, that alone pleases him.
महाभूतेषु नानात्वमिन्द्रियार्थेषु मूर्तिषु। विनियोगं च भूतानां धातैव विदधात्युत ॥१२-२२४-४९॥
mahābhūteṣu nānātvam indriyārtheṣu mūrtiṣu। viniyogaṃ ca bhūtānāṃ dhātaiva vidadhatyuta ॥12-224-49॥
[महाभूतेषु (mahābhūteṣu) - in the great elements; नानात्वम् (nānātvam) - diversity; इन्द्रियार्थेषु (indriyārtheṣu) - in the objects of the senses; मूर्तिषु (mūrtiṣu) - in the forms; विनियोगम् (viniyogam) - application; च (ca) - and; भूतानाम् (bhūtānām) - of beings; धातैव (dhātā eva) - the creator indeed; विदधाति (vidadhāti) - arranges; उत (uta) - indeed;]
(In the great elements, diversity, in the objects of the senses, in the forms, and the application of beings, the creator indeed arranges, indeed.)
It is the creator who indeed arranges diversity in the great elements, in the objects of the senses, in forms, and the application of beings.
केचित्पुरुषकारं तु प्राहुः कर्मविदो जनाः। दैवमित्यपरे विप्राः स्वभावं भूतचिन्तकाः ॥१२-२२४-५०॥
kecitpuruṣakāraṃ tu prāhuḥ karmavido janāḥ। daivamityapare viprāḥ svabhāvaṃ bhūtacintakāḥ ॥12-224-50॥
[केचित् (kecit) - some; पुरुषकारम् (puruṣakāram) - human effort; तु (tu) - but; प्राहुः (prāhuḥ) - said; कर्मविदः (karmavidaḥ) - knowers of action; जनाः (janāḥ) - people; दैवम् (daivam) - fate; इति (iti) - thus; अपरे (apare) - others; विप्राः (viprāḥ) - Brāhmaṇas; स्वभावम् (svabhāvam) - one's own nature; भूतचिन्तकाः (bhūtacintakāḥ) - thinkers on beings;]
(Some people who know action said, 'but human effort.' Others, Brāhmaṇas, said, 'thus fate.' Thinkers on beings (said), 'one's own nature.')
Some people knowledgeable in action say 'human effort,' but others, Brāhmaṇas, say 'fate,' while those who contemplate beings say 'one's own nature.'
पौरुषं कर्म दैवं च फलवृत्तिस्वभावतः। त्रय एतेऽपृथग्भूता नविवेकं तु केचन ॥१२-२२४-५१॥
pauruṣaṃ karma daivaṃ ca phalavṛttisvabhāvataḥ। traya ete'pr̥thagbhūtā navivekaṃ tu kecana ॥12-224-51॥
[पौरुषम् (pauruṣam) - effort; कर्म (karma) - action; दैवम् (daivam) - destiny; च (ca) - and; फलवृत्तिस्वभावतः (phalavṛttisvabhāvataḥ) - by the nature of the result's occurrence; त्रय (traya) - three; एते (ete) - these; अपृथग्भूता (apṛthagbhūtā) - not separate; न (na) - not; विवेकम् (vivekam) - distinction; तु (tu) - but; केचन (kecana) - some; ॥१२-२२४-५१॥ (॥12-224-51॥) -;]
(Effort, action, and destiny, by the nature of the result's occurrence—these three are not separate; but some do not make the distinction.)
Effort, action, and destiny, by their very nature in producing results, are not distinct from each other; however, some do not discern this distinction.
एवमेतच्च नैवं च यद्भूतं सृजते जगत्। कर्मस्था विषमं ब्रूयुः सत्त्वस्थाः समदर्शिनः ॥१२-२२४-५२॥
evametacca naivaṃ ca yadbhūtaṃ sṛjate jagat। karmasthā viṣamaṃ brūyuḥ sattvasthāḥ samadarśinaḥ ॥12-224-52॥
[एवम् (evam) - thus; एतच्च (etacca) - this also; नैवं (naivaṃ) - not thus; च (ca) - and; यत् (yat) - which; भूतं (bhūtaṃ) - has become; सृजते (sṛjate) - creates; जगत् (jagat) - the world; कर्मस्था (karmasthā) - those established in action; विषमं (viṣamaṃ) - unequal; ब्रूयुः (brūyuḥ) - would say; सत्त्वस्थाः (sattvasthāḥ) - those established in sattva; समदर्शिनः (samadarśinaḥ) - those who see equally;]
(Thus, this also, not thus, and, which has become, creates the world. Those established in action would say (it is) unequal; those established in sattva, who see equally.)
Thus, both in this way and not in this way, whatever has come into being creates the world. Those engaged in action would call it unequal, but those established in sattva, who see with equality, do not.
तपो निःश्रेयसं जन्तोस्तस्य मूलं दमः शमः। तेन सर्वानवाप्नोति यान्कामान्मनसेच्छति ॥१२-२२४-५३॥
tapo niḥśreyasaṃ jantostasya mūlaṃ damaḥ śamaḥ। tena sarvānavāpnoti yānkāmānmanasecchati ॥12-224-53॥
[तपः (tapaḥ) - austerity; निःश्रेयसं (niḥśreyasaṃ) - supreme good; जन्तोः (jantoḥ) - of a being; तस्य (tasya) - of that; मूलं (mūlaṃ) - root; दमः (damaḥ) - self-restraint; शमः (śamaḥ) - tranquility; तेन (tena) - by that; सर्वान् (sarvān) - all; अवाप्नोति (avāpnoti) - attains; यान् (yān) - which; कामान् (kāmān) - desires; मनसा (manasā) - by mind; इच्छति (icchati) - wishes;]
(Austerity is the supreme good of a being; its root is self-restraint and tranquility. By that, one attains all desires which one wishes by mind.)
Austerity is the highest good for a being; its foundation is self-restraint and tranquility. Through these, one attains all the desires that one wishes for in the mind.
तपसा तदवाप्नोति यद्भूतं सृजते जगत्। स तद्भूतश्च सर्वेषां भूतानां भवति प्रभुः ॥१२-२२४-५४॥
tapasā tadavāpnoti yadbhūtaṃ sṛjate jagat। sa tadbhūtaśca sarveṣāṃ bhūtānāṃ bhavati prabhuḥ ॥12-224-54॥
[तपसा (tapasā) - by austerity; तत् (tat) - that; अवाप्नोति (avāpnoti) - attains; यत् (yat) - which; भूतं (bhūtam) - being; सृजते (sṛjate) - creates; जगत् (jagat) - the world; सः (saḥ) - he; तद्भूतः (tadbhūtaḥ) - having become that; च (ca) - and; सर्वेषां (sarveṣām) - of all; भूतानां (bhūtānām) - of beings; भवति (bhavati) - becomes; प्रभुः (prabhuḥ) - the lord;]
(By austerity, he attains that which being creates the world. He, having become that, becomes the lord of all beings.)
Through austerity, one attains that by which the world is created. Having become that, he becomes the lord of all beings.
ऋषयस्तपसा वेदानध्यैषन्त दिवानिशम्। अनादिनिधना नित्या वागुत्सृष्टा स्वयम्भुवा ॥१२-२२४-५५॥
ṛṣayas tapasā vedān adhyaiṣanta divāniśam। anādinidhanā nityā vāg utsṛṣṭā svayambhuvā ॥12-224-55॥
[ऋषयः (ṛṣayaḥ) - sages; तपसा (tapasā) - by austerity; वेदान् (vedān) - the Vedas; अध्यैषन्त (adhyaiṣanta) - studied; दिवा (divā) - by day; निशम् (niśam) - by night; अनादिनिधना (anādinidhanā) - without beginning or end; नित्या (nityā) - eternal; वाक् (vāk) - speech; उत्सृष्टा (utsṛṣṭā) - emitted; स्वयम्भुवा (svayambhuvā) - by the self-born (Brahmā);]
(Sages by austerity studied the Vedas by day and by night; speech, without beginning or end, eternal, was emitted by the self-born.)
The sages, through austerity, studied the Vedas day and night; the eternal speech, without beginning or end, was revealed by the self-born (Brahmā).
ऋषीणां नामधेयानि याश्च वेदेषु सृष्टयः। शर्वर्यन्तेषु जातानां तान्येवैभ्यो ददाति सः ॥१२-२२४-५६॥
ṛṣīṇāṃ nāmadheyāni yāś ca vedeṣu sṛṣṭayaḥ| śarvaryanteṣu jātānāṃ tāny evaibhyo dadāti saḥ ॥12-224-56॥
[ऋषीणाम् (ṛṣīṇām) - of the seers; नामधेयानि (nāmadheyāni) - names; याः (yāḥ) - which; च (ca) - and; वेदेषु (vedeṣu) - in the Vedas; सृष्टयः (sṛṣṭayaḥ) - creations; शर्वर्यन्तेषु (śarvaryanteṣu) - at the end of nights; जातानाम् (jātānām) - of those born; तानि (tāni) - those; एव (eva) - indeed; एभ्यः (ebhyaḥ) - to these; ददाति (dadāti) - gives; सः (saḥ) - he;]
(Of the seers, the names which and in the Vedas creations, at the end of nights of those born, those indeed to these gives he.)
He gives to these (newly born) the very names of the seers and the creations which are in the Vedas, at the end of the nights.
नामभेदस्तपःकर्मयज्ञाख्या लोकसिद्धयः। आत्मसिद्धिस्तु वेदेषु प्रोच्यते दशभिः क्रमैः ॥१२-२२४-५७॥
nāma-bhedas-tapaḥ-karma-yajñākhyā loka-siddhayaḥ। ātma-siddhis-tu vedeṣu procyate daśabhiḥ kramaiḥ ॥12-224-57॥
[नाम (nāma) - name; भेदः (bhedaḥ) - distinction; तपः (tapaḥ) - austerity; कर्म (karma) - action; यज्ञाख्या (yajñākhyā) - called sacrifice; लोक (loka) - worldly; सिद्धयः (siddhayaḥ) - perfections; आत्म (ātma) - self; सिद्धिः (siddhiḥ) - perfection; तु (tu) - but; वेदेषु (vedeṣu) - in the Vedas; प्रोच्यते (procyate) - is declared; दशभिः (daśabhiḥ) - by ten; क्रमैः (kramaiḥ) - by steps;]
(Distinctions of names, austerity, action, called sacrifice, worldly perfections; but self-perfection is declared in the Vedas by ten steps.)
Distinctions such as names, austerity, actions, and sacrifices are worldly perfections; but self-realization is described in the Vedas as attained through ten progressive steps.
यदुक्तं वेदवादेषु गहनं वेददृष्टिभिः। तदन्तेषु यथायुक्तं क्रमयोगेन लक्ष्यते ॥१२-२२४-५८॥
yad uktaṃ vedavādeṣu gahanaṃ vedadṛṣṭibhiḥ। tad anteṣu yathā yuktaṃ kramayogena lakṣyate ॥12-224-58॥
[यत् (yat) - which; उक्तं (uktaṃ) - spoken; वेदवादेषु (vedavādeṣu) - in the discourses of the Veda; गहनं (gahanaṃ) - profound; वेददृष्टिभिः (vedadṛṣṭibhiḥ) - by the perspectives of the Veda; तत् (tat) - that; अन्तेषु (anteṣu) - in the ends; यथा (yathā) - as; युक्तं (yuktaṃ) - appropriate; क्रमयोगेन (kramayogena) - by the methodical union; लक्ष्यते (lakṣyate) - is perceived;]
(Which is spoken in the discourses of the Veda, profound by the perspectives of the Veda, that in the ends, as appropriate, by the methodical union, is perceived.)
That which is spoken in the Vedic discourses, profound through the perspectives of the Veda, is perceived at the end, as appropriate, by the methodical method.
कर्मजोऽयं पृथग्भावो द्वंद्वयुक्तो वियोगिनः। आत्मसिद्धिस्तु विज्ञाता जहाति प्रायशो बलम् ॥१२-२२४-५९॥
karmajo'yaṃ pṛthagbhāvo dvandvayukto viyoginaḥ। ātmasiddhistu vijñātā jahāti prāyaśo balam ॥12-224-59॥
[कर्मजः (karmajaḥ) - born of action; अयम् (ayam) - this; पृथक्-भावः (pṛthag-bhāvaḥ) - separateness; distinctness; द्वंद्व-युक्तः (dvandva-yuktaḥ) - joined with duality; वियोगिनः (viyoginaḥ) - of the separated ones; आत्म-सिद्धिः (ātma-siddhiḥ) - self-realization; तु (tu) - but; विज्ञाता (vijñātā) - having been known; जहाति (jahāti) - abandons; प्रायशः (prāyaśaḥ) - for the most part; बलम् (balam) - strength; power;]
(This separateness born of action, joined with duality, belongs to the separated ones. But self-realization, once known, for the most part abandons strength.)
This sense of separateness, which arises from action and is bound up with duality, pertains to those who are estranged. But when self-realization is attained, it generally relinquishes its force.
द्वे ब्रह्मणी वेदितव्ये शब्दब्रह्म परं च यत्। शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥१२-२२४-६०॥
dve brahmaṇī veditavye śabdabrahma paraṃ ca yat। śabdabrahmaṇi niṣṇātaḥ paraṃ brahmādhigacchati ॥12-224-60॥
[द्वे (dve) - two; ब्रह्मणी (brahmaṇī) - Brahmans; वेदितव्ये (veditavye) - to be known; शब्दब्रह्म (śabdabrahma) - sound-Brahman; परं (paraṃ) - supreme; च (ca) - and; यत् (yat) - which; शब्दब्रह्मणि (śabdabrahmaṇi) - in sound-Brahman; निष्णातः (niṣṇātaḥ) - well-versed; परं (paraṃ) - supreme; ब्रह्म (brahma) - Brahman; अधिगच्छति (adhigacchati) - attains;]
(Two Brahmans are to be known: sound-Brahman and that which is supreme. One well-versed in sound-Brahman attains the supreme Brahman.)
There are two kinds of Brahman to be known: the sound-Brahman and the supreme Brahman. He who is well-versed in the sound-Brahman attains the supreme Brahman.
आरम्भयज्ञाः क्षत्रस्य हविर्यज्ञा विशस्तथा। परिचारयज्ञाः शूद्रास्तु तपोयज्ञा द्विजातयः ॥१२-२२४-६१॥
ārambhayajñāḥ kṣatrasya haviryajñā viśas tathā। paricārayajñāḥ śūdrās tu tapoyajñā dvijātayaḥ ॥12-224-61॥
[आरम्भयज्ञाः (ārambhayajñāḥ) - initiatory sacrifices; क्षत्रस्य (kṣatrasya) - of the Kṣatriya; हविर्यज्ञा (haviryajñāḥ) - oblation sacrifices; विशः (viśaḥ) - of the Vaiśya; तथा (tathā) - likewise; परिचारयज्ञाः (paricārayajñāḥ) - service sacrifices; शूद्राः (śūdrāḥ) - of the Śūdra; तु (tu) - but; तपःयज्ञाः (tapoyajñāḥ) - austerity sacrifices; द्विजातयः (dvijātayaḥ) - of the twice-born;]
(Initiatory sacrifices are for the Kṣatriya, oblation sacrifices for the Vaiśya likewise; service sacrifices for the Śūdra, but austerity sacrifices for the twice-born.)
Initiatory sacrifices are prescribed for Kṣatriyas, oblation sacrifices for Vaiśyas, service sacrifices for Śūdras, and austerity sacrifices for the twice-born.
त्रेतायुगे विधिस्त्वेषां यज्ञानां न कृते युगे। द्वापरे विप्लवं यान्ति यज्ञाः कलियुगे तथा ॥१२-२२४-६२॥
tretāyuge vidhistveṣāṃ yajñānāṃ na kṛte yuge। dvāpare viplavaṃ yānti yajñāḥ kaliyuge tathā॥12-224-62॥
[त्रेतायुगे (tretāyuge) - in the Tretā age; विधिः (vidhiḥ) - procedure; त्वेषां (tveṣām) - of these; यज्ञानां (yajñānāṃ) - of sacrifices; न (na) - not; कृते (kṛte) - in the Kṛta (age); युगे (yuge) - in the age; द्वापरे (dvāpare) - in the Dvāpara (age); विप्लवं (viplavaṃ) - disruption; यान्ति (yānti) - go; यज्ञाः (yajñāḥ) - sacrifices; कलियुगे (kaliyuge) - in the Kali age; तथा (tathā) - likewise;]
(In the Tretā age, the procedure of these sacrifices (exists), not in the Kṛta age. In the Dvāpara, sacrifices go to disruption; likewise in the Kali age.)
In the Tretā age, the procedure for these sacrifices exists, but not in the Kṛta age. In the Dvāpara age, sacrifices become disrupted, and likewise in the Kali age.
अपृथग्धर्मिणो मर्त्या ऋक्सामानि यजूंषि च। काम्यां पुष्टिं पृथग्दृष्ट्वा तपोभिस्तप एव च ॥१२-२२४-६३॥
apṛthagdharmiṇo martyā ṛksāmāni yajūṃṣi ca| kāmyāṃ puṣṭiṃ pṛthagdṛṣṭvā tapobhistapa eva ca ॥12-224-63॥
[अपृथग्धर्मिणः (apṛthagdharmiṇaḥ) - not-different-in-nature; मर्त्याः (martyāḥ) - mortals; ऋक्सामानि (ṛksāmāni) - Rig and Sama Vedas; यजूंषि (yajūṃṣi) - Yajur Veda hymns; च (ca) - and; काम्याम् (kāmyām) - desired; पुष्टिम् (puṣṭim) - prosperity; पृथक् (pṛthak) - separately; दृष्ट्वा (dṛṣṭvā) - having seen; तपोभिः (tapobhiḥ) - by austerities; तपः (tapaḥ) - austerity; एव (eva) - indeed; च (ca) - and;]
(Not-different-in-nature mortals (having) seen the Rig and Sama Vedas, Yajur hymns, and the desired prosperity separately, by austerities and indeed austerity (itself) and.)
Mortals, who are not different in nature, having seen the Rig, Sama, and Yajur Vedas and the desired prosperity as separate, pursue austerity and indeed austerity itself.
त्रेतायां तु समस्तास्ते प्रादुरासन्महाबलाः। संयन्तारः स्थावराणां जङ्गमानां च सर्वशः ॥१२-२२४-६४॥
tretāyāṃ tu samastās te prādurāsan mahābalāḥ। saṃyantāraḥ sthāvarāṇāṃ jaṅgamānāṃ ca sarvaśaḥ॥12-224-64॥
[त्रेतायाम् (tretāyām) - in the Tretā age; तु (tu) - but; समस्ताः (samastāḥ) - all; ते (te) - they; प्रादुरासन् (prādurāsan) - appeared; महाबलाः (mahābalāḥ) - of great strength; संयन्तारः (saṃyantāraḥ) - controllers; स्थावराणाम् (sthāvarāṇām) - of immovable beings; जङ्गमानाम् (jaṅgamānām) - of moving beings; च (ca) - and; सर्वशः (sarvaśaḥ) - entirely;]
(In the Tretā age, however, all those of great strength appeared; controllers of immovable and moving beings entirely.)
But in the Tretā age, all those of great strength appeared; they were the controllers of all immovable and moving beings.
त्रेतायां संहता ह्येते यज्ञा वर्णास्तथैव च। संरोधादायुषस्त्वेते व्यस्यन्ते द्वापरे युगे ॥१२-२२४-६५॥
tretāyāṃ saṃhatā hyete yajñā varṇāstathaiva ca। saṃrodhādāyuṣastvete vyasyante dvāpare yuge ॥12-224-65॥
[त्रेतायाम् (tretāyām) - in the Tretā age; संहता (saṃhatā) - united; हि (hi) - indeed; एते (ete) - these; यज्ञाः (yajñāḥ) - sacrifices; वर्णाः (varṇāḥ) - classes; तथैव (tathaiva) - likewise; च (ca) - and; संरोधात् (saṃrodhāt) - due to restriction; आयुषः (āyuṣaḥ) - of lifespan; तु (tu) - but; एते (ete) - these; विस्यन्ते (vyasyante) - are dispersed; द्वापरे (dvāpare) - in the Dvāpara; युगे (yuge) - age;]
(In the Tretā age, indeed, these sacrifices and classes are united likewise; but due to restriction of lifespan, these are dispersed in the Dvāpara age.)
In the Tretā Yuga, sacrifices and social classes were united; but due to the restriction of lifespan, these became dispersed in the Dvāpara Yuga.
दृश्यन्ते नापि दृश्यन्ते वेदाः कलियुगेऽखिलाः। उत्सीदन्ते सयज्ञाश्च केवला धर्मसेतवः ॥१२-२२४-६६॥
dṛśyante nāpi dṛśyante vedāḥ kaliyuge'khilāḥ। utsīdante sayajñāś ca kevalā dharmasetavaḥ ॥12-224-66॥
[दृश्यन्ते (dṛśyante) - are seen; न (na) - not; अपि (api) - even; दृश्यन्ते (dṛśyante) - are seen; वेदाः (vedāḥ) - Vedas; कलियुगे (kaliyuge) - in the Kali age; अखिलाः (akhilāḥ) - all; उत्सीदन्ते (utsīdante) - are perishing; सयज्ञाः (sayajñāḥ) - with sacrifices; च (ca) - and; केवला (kevalā) - only; धर्मसेतवः (dharmasetavaḥ) - the bridges of dharma;]
(Are seen not even are seen Vedas in the Kali age all. Are perishing with sacrifices and only the bridges of dharma.)
In the Kali age, the Vedas are not seen at all; all the bridges of dharma, along with sacrifices, are perishing.
कृते युगे यस्तु धर्मो ब्राह्मणेषु प्रदृश्यते। आत्मवत्सु तपोवत्सु श्रुतवत्सु प्रतिष्ठितः ॥१२-२२४-६७॥
kṛte yuge yastu dharmo brāhmaṇeṣu pradṛśyate। ātmavatsu tapovatsu śrutavatsu pratiṣṭhitaḥ ॥12-224-67॥
[कृते (kṛte) - in the Kṛta Yuga; युगे (yuge) - in the age; यः (yaḥ) - which; तु (tu) - indeed; धर्मः (dharmaḥ) - dharma; ब्राह्मणेषु (brāhmaṇeṣu) - among Brāhmaṇas; प्रदृश्यते (pradṛśyate) - is seen; आत्मवत्सु (ātmavatsu) - in those possessing self-restraint; तपोवत्सु (tapovatsu) - in those possessing austerity; श्रुतवत्सु (śrutavatsu) - in those possessing knowledge of the Vedas; प्रतिष्ठितः (pratiṣṭhitaḥ) - established;]
(In the Kṛta Yuga, indeed, the dharma which is seen among Brāhmaṇas is established in those possessing self-restraint, austerity, and knowledge of the Vedas.)
In the Kṛta Yuga, the dharma observed among Brāhmaṇas was rooted in those who possessed self-restraint, austerity, and Vedic knowledge.
अधर्मव्रतसंयोगं यथाधर्मं युगे युगे। विक्रियन्ते स्वधर्मस्था वेदवादा यथायुगम् ॥१२-२२४-६८॥
adharmavratasamyogaṃ yathādharmam yuge yuge। vikriyante svadharmasthā vedavādā yathāyugam ॥12-224-68॥
[अधर्म-व्रत-संयोगं (adharma-vrata-saṃyogaṃ) - connection with unrighteous vows; यथा-अधर्मं (yathā-adharmaṃ) - according to unrighteousness; युगे युगे (yuge yuge) - in every age; विक्रियन्ते (vikriyante) - are altered; स्व-धर्म-स्था (sva-dharma-sthā) - those established in their own dharma; वेद-वादा (veda-vādā) - Vedic doctrines; यथा-युगम् (yathā-yugam) - according to the age;]
(Connection with unrighteous vows, according to unrighteousness, in every age; those established in their own dharma, the Vedic doctrines, are altered according to the age.)
In every age, as unrighteousness prevails, even those established in their own dharma and the Vedic doctrines are altered according to the times.
यथा विश्वानि भूतानि वृष्ट्या भूयांसि प्रावृषि। सृज्यन्ते जङ्गमस्थानि तथा धर्मा युगे युगे ॥१२-२२४-६९॥
yathā viśvāni bhūtāni vṛṣṭyā bhūyāṃsi prāvṛṣi। sṛjyante jaṅgamasthāni tathā dharmā yuge yuge ॥12-224-69॥
[यथा (yathā) - just as; विश्वानि (viśvāni) - all; भूतानि (bhūtāni) - beings; वृष्ट्या (vṛṣṭyā) - by rain; भूयांसि (bhūyāṃsi) - abundant; प्रावृषि (prāvṛṣi) - in the rainy season; सृज्यन्ते (sṛjyante) - are produced; जङ्गमस्थानि (jaṅgamasthāni) - moving and stationary (beings); तथा (tathā) - so; धर्माः (dharmāḥ) - dharmas; युगे युगे (yuge yuge) - in every age;]
(Just as all beings, abundant, are produced by rain in the rainy season, moving and stationary, so dharmas in every age.)
Just as all living beings, both moving and stationary, are produced in abundance by rain during the rainy season, so too are dharmas established in every age.
यथर्तुष्वृतुलिङ्गानि नानारूपाणि पर्यये। दृश्यन्ते तानि तान्येव तथा ब्रह्माहरात्रिषु ॥१२-२२४-७०॥
yathartuṣvṛtuliṅgāni nānārūpāṇi paryaye। dṛśyante tāni tānyeva tathā brahmāharātriṣu ॥12-224-70॥
[यथा (yathā) - just as; ऋतुषु (ṛtuṣu) - in the seasons; ऋतु (ṛtu) - season; लिङ्गानि (liṅgāni) - manifestations; नाना (nānā) - various; रूपाणि (rūpāṇi) - forms; पर्यये (paryaye) - in succession; दृश्यन्ते (dṛśyante) - are seen; तानि (tāni) - those; तानि (tāni) - those; एव (eva) - indeed; तथा (tathā) - so; ब्रह्म (brahma) - Brahman; अहः (ahaḥ) - day; रात्रिषु (rātriṣu) - in the nights;]
(Just as, in the seasons, the manifestations of the seasons, various forms, in succession, are seen, those indeed, so, in Brahman's days and nights.)
Just as, in the seasons, various manifestations appear in succession, so too, those same forms are seen during the days and nights of Brahman.
विहितं कालनानात्वमनादिनिधनं तथा। कीर्तितं यत्पुरस्तात्ते तत्सूते चात्ति च प्रजाः ॥१२-२२४-७१॥
vihitaṃ kālanānātvamanādinidhanaṃ tathā। kīrtitaṃ yatpurastātte tatsūte cātti ca prajāḥ ॥12-224-71॥
[विहितं (vihitaṃ) - established; काल-नानात्वम् (kāla-nānātvam) - time-diversity; अनादि-निधनं (anādi-nidhanam) - beginningless-endless; तथा (tathā) - likewise; कीर्तितं (kīrtitaṃ) - declared; यत् (yat) - which; पुरस्तात् (purastāt) - before; ते (te) - to you; तत् (tat) - that; सूते (sūte) - produces; च (ca) - and; अत्ति (atti) - consumes; च (ca) - and; प्रजाः (prajāḥ) - creatures;]
(Established is the diversity of time, beginningless and endless likewise; declared which before to you, that produces and consumes and creatures.)
The diversity of time, which is beginningless and endless, has been established; this has been declared to you before, and that (time) both produces and consumes all creatures.
दधाति प्रभवे स्थानं भूतानां संयमो यमः। स्वभावेनैव वर्तन्ते द्वंद्वयुक्तानि भूरिशः ॥१२-२२४-७२॥
dadhāti prabhave sthānaṃ bhūtānāṃ saṃyamo yamaḥ। svabhāvenaiva vartante dvaṃdvayuktāni bhūriśaḥ ॥12-224-72॥
[दधाति (dadhāti) - places; gives; प्रभवे (prabhave) - for the originator; for the creator; स्थानं (sthānam) - place; position; भूतानां (bhūtānām) - of beings; of creatures; संयमः (saṃyamaḥ) - restraint; control; यमः (yamaḥ) - Yama; the controller; स्वभावेनैव (svabhāvenaiva) - by very nature; indeed by nature; वर्तन्ते (vartante) - act; behave; द्वंद्वयुक्तानि (dvaṃdvayuktāni) - endowed with dualities; connected with pairs; भूरिशः (bhūriśaḥ) - in many ways; repeatedly;]
(Yama, the controller, places the position for the originator of beings by restraint. Indeed, by very nature, those endowed with dualities act in many ways.)
Yama establishes the place for the creator of beings through restraint. By their very nature, those connected with dualities act in many ways.
सर्गः कालः क्रिया वेदाः कर्ता कार्यं क्रिया फलम्। प्रोक्तं ते पुत्र सर्वं वै यन्मां त्वं परिपृच्छसि ॥१२-२२४-७३॥
sargaḥ kālaḥ kriyā vedāḥ kartā kāryaṃ kriyā phalam। proktaṃ te putra sarvaṃ vai yan māṃ tvaṃ paripṛcchasi ॥12-224-73॥
[सर्गः (sargaḥ) - creation; कालः (kālaḥ) - time; क्रिया (kriyā) - action; वेदाः (vedāḥ) - Vedas; कर्ता (kartā) - doer; कार्यं (kāryam) - effect; क्रिया (kriyā) - action; फलम् (phalam) - fruit; प्रोक्तं (proktaṃ) - declared; ते (te) - to you; पुत्र (putra) - son; सर्वं (sarvaṃ) - all; वै (vai) - indeed; यत् (yat) - which; माम् (mām) - me; त्वं (tvaṃ) - you; परिपृच्छसि (paripṛcchasi) - ask thoroughly;]
(Creation, time, action, Vedas, doer, effect, action, fruit—declared to you, son, all indeed, which me you ask thoroughly.)
O son, all that you have thoroughly asked me—creation, time, action, the Vedas, the doer, the effect, action, and the fruit—has indeed been declared to you.
प्रत्याहारं तु वक्ष्यामि शर्वर्यादौ गतेऽहनि। यथेदं कुरुतेऽध्यात्मं सुसूक्ष्मं विश्वमीश्वरः ॥१२-२२४-७४॥
pratyāhāraṃ tu vakṣyāmi śarvaryādau gate'ahani। yathedaṃ kurute'dhyātmaṃ susūkṣmaṃ viśvamīśvaraḥ ॥12-224-74॥
[प्रत्याहारं (pratyāhāram) - withdrawal; (of the senses;) तु (tu) - but; वक्ष्यामि (vakṣyāmi) - I shall explain; शर्वर्या (śarvaryā) - at night; आदौ (ādau) - at the beginning; गते (gate) - having passed; अहनि (ahani) - day; यथा (yathā) - as; इदं (idaṃ) - this; कुरुते (kurute) - does; अध्यात्मं (adhyātmam) - pertaining to the self; सुसूक्ष्मं (susūkṣmam) - very subtle; विश्वम् (viśvam) - the universe; ईश्वरः (īśvaraḥ) - the Lord;]
(But I shall explain the withdrawal (of the senses); at the beginning of the night, when the day has passed, as the Lord of the universe does this very subtle act pertaining to the self.)
But now I will explain the process of withdrawal of the senses; at the beginning of the night, when the day has ended, the Lord of the universe performs this very subtle act related to the self.
दिवि सूर्यास्तथा सप्त दहन्ति शिखिनोऽर्चिषा। सर्वमेतत्तदार्चिर्भिः पूर्णं जाज्वल्यते जगत् ॥१२-२२४-७५॥
divi sūryās tathā sapta dahanti śikhino 'rciṣā। sarvam etat tad arcirbhiḥ pūrṇaṃ jājvalyate jagat ॥12-224-75॥
[दिवि (divi) - in the sky; सूर्याः (sūryāḥ) - suns; तथा (tathā) - likewise; सप्त (sapta) - seven; दहन्ति (dahanti) - burn; शिखिनः (śikhinaḥ) - flames; अर्चिषा (arciṣā) - with radiance; सर्वम् (sarvam) - all; एतत् (etat) - this; तत् (tat) - that; अर्चिर्भिः (arcirbhiḥ) - by flames; पूर्णम् (pūrṇam) - completely; जाज्वल्यते (jājvalyate) - is illuminated; जगत् (jagat) - world;]
(In the sky, the seven suns likewise burn with flames and radiance; all this, that, by their flames, the world is completely illuminated.)
In the sky, the seven suns burn with their flames; by their radiance, the entire world is completely illuminated.
