12.225
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Vyāsa said;)
Vyāsa said.
पृथिव्यां यानि भूतानि जङ्गमानि ध्रुवाणि च। तान्येवाग्रे प्रलीयन्ते भूमित्वमुपयान्ति च ॥१२-२२५-१॥
pṛthivyāṃ yāni bhūtāni jaṅgamāni dhruvāṇi ca। tānyevāgre pralīyante bhūmitvamupayānti ca ॥12-225-1॥
[पृथिव्यां (pṛthivyāṃ) - on the earth; यानि (yāni) - which; भूतानि (bhūtāni) - beings; जङ्गमानि (jaṅgamāni) - moving; ध्रुवाणि (dhruvāṇi) - stationary; च (ca) - and; तानि (tāni) - those; एव (eva) - indeed; अग्रे (agre) - in the end; प्रलीयन्ते (pralīyante) - are dissolved; भूमित्वम् (bhūmitvam) - earth-ness; उपयान्ति (upayānti) - attain; च (ca) - and;]
(On the earth, which beings, moving and stationary and, those indeed in the end are dissolved, earth-ness attain and.)
All beings, both moving and stationary, that exist on the earth, in the end, are dissolved and attain the state of earth.
ततः प्रलीने सर्वस्मिन्स्थावरे जङ्गमे तथा। अकाष्ठा निस्तृणा भूमिर्दृश्यते कूर्मपृष्ठवत् ॥१२-२२५-२॥
tataḥ pralīne sarvasmin sthāvare jaṅgame tathā। akāṣṭhā nistṛṇā bhūmir dṛśyate kūrmapṛṣṭhavat ॥12-225-2॥
[ततः (tataḥ) - then; प्रलीने (pralīne) - having dissolved; सर्वस्मिन् (sarvasmin) - in all; स्थावरे (sthāvare) - immovable; जङ्गमे (jaṅgame) - movable; तथा (tathā) - also; अकाष्ठा (akāṣṭhā) - without wood; निस्तृणा (nistṛṇā) - without grass; भूमिः (bhūmiḥ) - earth; दृश्यते (dṛśyate) - is seen; कूर्मपृष्ठवत् (kūrmapṛṣṭhavat) - like the back of a tortoise;]
(Then, when all that is movable and immovable has dissolved, the earth, without wood and without grass, is seen like the back of a tortoise.)
Then, after everything movable and immovable has dissolved, the earth, devoid of wood and grass, appears like the back of a tortoise.
भूमेरपि गुणं गन्धमाप आददते यदा। आत्तगन्धा तदा भूमिः प्रलयत्वाय कल्पते ॥१२-२२५-३॥
bhūmer api guṇaṃ gandham āpa ādadate yadā। āttagandhā tadā bhūmiḥ pralayatvāya kalpate ॥12-225-3॥
[भूमेः (bhūmeḥ) - of the earth; अपि (api) - even; गुणं (guṇam) - quality; गन्धम् (gandham) - fragrance; आप (āpa) - obtained; आददते (ādadate) - take; यदा (yadā) - when; आत्तगन्धा (āttagandhā) - having had its fragrance taken; तदा (tadā) - then; भूमिः (bhūmiḥ) - the earth; प्रलयत्वाय (pralayatvāya) - for dissolution; कल्पते (kalpate) - becomes fit;]
(When even the quality, fragrance, of the earth is obtained and taken, when its fragrance is taken, then the earth becomes fit for dissolution.)
When the earth's essential quality, fragrance, is completely taken away, then the earth is ready for dissolution.
आपस्ततः प्रतिष्ठन्ति ऊर्मिमत्यो महास्वनाः। सर्वमेवेदमापूर्य तिष्ठन्ति च चरन्ति च ॥१२-२२५-४॥
āpastataḥ pratiṣṭhanti ūrmi-matyo mahā-svanāḥ। sarvam evedam āpūrya tiṣṭhanti ca caranti ca ॥12-225-4॥
[आपः (āpaḥ) - waters; ततः (tataḥ) - from there; प्रतिष्ठन्ति (pratiṣṭhanti) - settle; ऊर्मिमत्यः (ūrmimatyaḥ) - having waves; महास्वनाः (mahāsvanāḥ) - with great sound; सर्वम् (sarvam) - all; एव (eva) - indeed; इदम् (idam) - this; आपूर्य (āpūrya) - having filled; तिष्ठन्ति (tiṣṭhanti) - remain; च (ca) - and; चरन्ति (caranti) - move; च (ca) - and;]
(Waters from there settle, having waves, with great sound. Having filled all this indeed, they remain and move.)
The waters from there, full of waves and great sound, fill all this and both remain and move about.
अपामपि गुणांस्तात ज्योतिराददते यदा। आपस्तदा आत्तगुणा ज्योतिष्युपरमन्ति च ॥१२-२२५-५॥
apām api guṇāṃs tāta jyotir ādadate yadā। āpas tadā āttaguṇā jyotiṣy uparamanti ca॥12-225-5॥
[अपाम् (apām) - of waters; अपि (api) - also; गुणान् (guṇān) - qualities; तात (tāta) - O dear; ज्योतिः (jyotiḥ) - light; आददते (ādadate) - takes; यदा (yadā) - when; आपः (āpaḥ) - waters; तदा (tadā) - then; आत्तगुणाः (āttaguṇāḥ) - having acquired qualities; ज्योतिषि (jyotiṣi) - in the light; उपरमन्ति (uparamanti) - cease; च (ca) - and;]
(O dear, when light also takes the qualities of waters, then the waters, having acquired qualities, cease in the light.)
O dear, when light takes on the qualities of water, then the waters, having acquired those qualities, cease in the light.
यदादित्यं स्थितं मध्ये गूहन्ति शिखिनोऽर्चिषः। सर्वमेवेदमर्चिर्भिः पूर्णं जाज्वल्यते नभः ॥१२-२२५-६॥
yadādityaṃ sthitaṃ madhye gūhanti śikhino'rciṣaḥ। sarvamevedamarcirbhiḥ pūrṇaṃ jājvalyate nabhaḥ ॥12-225-6॥
[यत् (yat) - which; आदित्यं (ādityam) - the sun; स्थितं (sthitam) - situated; मध्ये (madhye) - in the middle; गूहन्ति (gūhanti) - conceal; शिखिनः (śikhinaḥ) - the flames; अर्चिषः (arciṣaḥ) - rays; सर्वम् (sarvam) - all; एव (eva) - indeed; इदम् (idam) - this; अर्चिर्भिः (arciḥbhiḥ) - by the rays; पूर्णम् (pūrṇam) - full; जाज्वल्यते (jājvalyate) - is blazing; नभः (nabhaḥ) - the sky;]
(Which sun, situated in the middle, the flames conceal with rays; all this indeed is full, the sky is blazing with rays.)
The sun, which is situated in the middle, is concealed by the flames of its rays; yet, all this is indeed filled, and the sky blazes with those rays.
ज्योतिषोऽपि गुणं रूपं वायुराददते यदा। प्रशाम्यति तदा ज्योतिर्वायुर्दोधूयते महान् ॥१२-२२५-७॥
jyotiṣo'pi guṇaṃ rūpaṃ vāyurādadate yadā। praśāmyati tadā jyotirvāyurdodhūyate mahān ॥12-225-7॥
[ज्योतिषः (jyotiṣaḥ) - of the light; अपि (api) - even; गुणं (guṇam) - quality; रूपं (rūpam) - form; वायुः (vāyuḥ) - wind; आददते (ādadate) - takes; यदा (yadā) - when; प्रशाम्यति (praśāmyati) - subsides; तदा (tadā) - then; ज्योतिः (jyotiḥ) - light; वायुः (vāyuḥ) - wind; दोधूयते (dodhūyate) - is agitated; महान् (mahān) - great;]
(Even the wind takes the quality and form of the light; when it subsides, then the great light is agitated by the wind.)
Even the wind takes on the qualities and form of the light; when the wind subsides, then the great light is stirred by the wind.
ततस्तु मूलमासाद्य वायुः सम्भवमात्मनः। अधश्चोर्ध्वं च तिर्यक्च दोधवीति दिशो दश ॥१२-२२५-८॥
tatastu mūlam āsādya vāyuḥ sambhavam ātmanaḥ। adhaścordhvaṃ ca tiryak ca dodhavīti diśo daśa ॥12-225-8॥
[ततः (tataḥ) - then; तु (tu) - but; मूलम् (mūlam) - root; आसाद्य (āsādya) - having reached; वायुः (vāyuḥ) - wind; सम्भवम् (sambhavam) - origin; आत्मनः (ātmanaḥ) - of itself; अधः (adhaḥ) - downward; च (ca) - and; ऊर्ध्वम् (ūrdhvam) - upward; च (ca) - and; तिर्यक् (tiryak) - across; च (ca) - and; दोधवीति (dodhavīti) - moves about; दिशः (diśaḥ) - directions; दश (daśa) - ten;]
(Then, but having reached the root, the wind, origin of itself, downward and upward and across and moves about the ten directions.)
Then, having reached the root, the wind, which is the origin of itself, moves about in the ten directions—downward, upward, and across.
वायोरपि गुणं स्पर्शमाकाशं ग्रसते यदा। प्रशाम्यति तदा वायुः खं तु तिष्ठति नानदत् ॥१२-२२५-९॥
vāyor api guṇaṃ sparśam ākāśaṃ grasate yadā। praśāmyati tadā vāyuḥ khaṃ tu tiṣṭhati nānadat ॥12-225-9॥
[वायोः (vāyoḥ) - of wind; अपि (api) - even; गुणं (guṇam) - quality; स्पर्शम् (sparśam) - touch; आकाशम् (ākāśam) - ether; ग्रसते (grasate) - devours; यदा (yadā) - when; प्रशाम्यति (praśāmyati) - subsides; तदा (tadā) - then; वायुः (vāyuḥ) - wind; खम् (kham) - ether; तु (tu) - but; तिष्ठति (tiṣṭhati) - remains; न (na) - not; अनदत् (anadat) - makes sound;]
(When ether even devours the quality of wind, touch, when it subsides, then wind but remains in ether, not making sound.)
When space absorbs even the quality of wind, namely touch, and the wind subsides, then the wind remains in space but does not make any sound.
आकाशस्य गुणं शब्दमभिव्यक्तात्मकं मनः। मनसो व्यक्तमव्यक्तं ब्राह्मः स प्रतिसञ्चरः ॥१२-२२५-१०॥
ākāśasya guṇaṃ śabdam abhivyaktātmakaṃ manaḥ। manaso vyaktam avyaktaṃ brāhmaḥ sa pratisañcaraḥ ॥12-225-10॥
[आकाशस्य (ākāśasya) - of space; गुणं (guṇam) - quality; शब्दम् (śabdam) - sound; अभिव्यक्तात्मकं (abhivyaktātmakaṃ) - of the nature of manifestation; मनः (manaḥ) - mind; मनसः (manasaḥ) - of the mind; व्यक्तम् (vyaktam) - manifest; अव्यक्तं (avyaktam) - unmanifest; ब्राह्मः (brāhmaḥ) - pertaining to Brahman; सः (saḥ) - he; प्रतिसञ्चरः (pratisañcaraḥ) - reabsorption;]
(Of space, the quality is sound; the mind is of the nature of manifestation. Of the mind, the manifest and the unmanifest are pertaining to Brahman; he is the reabsorption.)
The quality of space is sound; the mind is characterized by manifestation. For the mind, both the manifest and the unmanifest pertain to Brahman; this is the process of reabsorption.
तदात्मगुणमाविश्य मनो ग्रसति चन्द्रमाः। मनस्युपरतेऽध्यात्मा चन्द्रमस्यवतिष्ठते ॥१२-२२५-११॥
tad-ātma-guṇam-āviśya mano grasati candramāḥ। manasy-uparate'dhyātmā candramasy-avatiṣṭhate ॥12-225-11॥
[तत् (tat) - that; आत्म (ātma) - self; गुणम् (guṇam) - quality; आविश्य (āviśya) - having entered; मन् (man) - mind; ग्रसति (grasati) - grasps; चन्द्रमाः (candramāḥ) - moon; मन्सि (manasi) - in the mind; उपरते (uparate) - ceased; अध्यात्मा (adhyātmā) - inner self; चन्द्रमस्य (candramasya) - of the moon; अवतिṣ्ठते (avatiṣṭhate) - remains;]
(That self, having entered the quality, the mind grasps the moon. When the mind has ceased, the inner self remains of the moon.)
The self, having assumed the quality, the mind perceives the moon. When the mind ceases, the inner self remains as the essence of the moon.
तं तु कालेन महता सङ्कल्पः कुरुते वशे। चित्तं ग्रसति सङ्कल्पस्तच्च ज्ञानमनुत्तमम् ॥१२-२२५-१२॥
taṃ tu kālena mahatā saṅkalpaḥ kurute vaśe। cittaṃ grasati saṅkalpastacca jñānam anuttamam ॥12-225-12॥
[तं (taṃ) - him; तु (tu) - but; कालेन (kālena) - by time; महता (mahatā) - great; सङ्कल्पः (saṅkalpaḥ) - resolve; कुरुते (kurute) - makes; वशे (vaśe) - under control; चित्तं (cittaṃ) - mind; ग्रसति (grasati) - devours; सङ्कल्पः (saṅkalpaḥ) - resolve; तत् (tat) - that; च (ca) - and; ज्ञानम् (jñānam) - knowledge; अनुत्तमम् (anuttamam) - unsurpassed;]
(But him, by great time, resolve makes under control. Resolve devours the mind and that unsurpassed knowledge.)
But over time, resolve brings him under control. Resolve devours the mind and even that unsurpassed knowledge.
कालो गिरति विज्ञानं कालो बलमिति श्रुतिः। बलं कालो ग्रसति तु तं विद्वान्कुरुते वशे ॥१२-२२५-१३॥
kālo girati vijñānaṃ kālo balamiti śrutiḥ। balaṃ kālo grasati tu taṃ vidvānkurute vaśe ॥12-225-13॥
[कालः (kālaḥ) - time; गिरति (girati) - destroys; विज्ञानम् (vijñānam) - knowledge; कालः (kālaḥ) - time; बलम् (balam) - strength; इति (iti) - thus; श्रुतिः (śrutiḥ) - scripture; बलम् (balam) - strength; कालः (kālaḥ) - time; ग्रसति (grasati) - devours; तु (tu) - but; तम् (tam) - him; विद्वान् (vidvān) - wise man; कुरुते (kurute) - makes; वशे (vaśe) - under control;]
(Time destroys knowledge, time (destroys) strength, thus (says) scripture. Strength time devours, but him the wise man makes (time) under control.)
Scripture says: Time destroys knowledge and strength. Time devours strength, but a wise man brings time under his control.
आकाशस्य तदा घोषं तं विद्वान्कुरुतेऽऽत्मनि। तदव्यक्तं परं ब्रह्म तच्छाश्वतमनुत्तमम् ॥ एवं सर्वाणि भूतानि ब्रह्मैव प्रतिसञ्चरः ॥१२-२२५-१४॥
ākāśasya tadā ghoṣaṃ taṃ vidvān kurute''tmani. tadavyaktaṃ paraṃ brahma tacchāśvatamanuttamam ॥ evaṃ sarvāṇi bhūtāni brahmaiva pratisañcaraḥ ॥12-225-14॥
[प्रतिसञ्चरः (pratisañcaraḥ) - reabsorption;]
(The wise one then makes the sound of space in the self. That unmanifest, supreme Brahman, that eternal, unsurpassed. Thus, all beings are indeed reabsorbed into Brahman.)
The wise perceive the sound of space within themselves; that is the unmanifest, supreme, eternal, unsurpassed Brahman. Thus, all beings ultimately merge back into Brahman.
यथावत्कीर्तितं सम्यगेवमेतदसंशयम्। बोध्यं विद्यामयं दृष्ट्वा योगिभिः परमात्मभिः ॥१२-२२५-१५॥
yathāvatkīrtitaṃ samyagevametadasaṃśayam। bodhyaṃ vidyāmayaṃ dṛṣṭvā yogibhiḥ paramātmabhiḥ ॥12-225-15॥
[यथावत् (yathāvat) - as it is; in the proper manner; कीर्तितं (kīrtitam) - declared; described; सम्यक् (samyak) - correctly; properly; एवम् (evam) - thus; in this way; एतत् (etat) - this; असंशयम् (asaṃśayam) - without doubt; बोध्यं (bodhyam) - to be understood; विद्यामयम् (vidyāmayaṃ) - consisting of knowledge; दृष्ट्वा (dṛṣṭvā) - having seen; after seeing; योगिभिः (yogibhiḥ) - by the yogis; परमात्मभिः (paramātmabhiḥ) - by the supreme selves;]
(As it is declared properly thus, this is without doubt; having seen the knowledge-essence, it is to be understood by the yogis, by the supreme selves.)
As it has been properly declared, this is undoubtedly so; having realized the essence of knowledge, it is to be understood by yogis who are supreme selves.
एवं विस्तारसङ्क्षेपौ ब्रह्माव्यक्ते पुनः पुनः। युगसाहस्रयोरादावह्नो रात्र्यास्तथैव च ॥१२-२२५-१६॥
evaṃ vistārasaṅkṣepau brahmāvyakte punaḥ punaḥ। yugasāhasrayorādāvahno rātryāstathaiva ca ॥12-225-16॥
[एवं (evaṃ) - thus; विस्तार (vistāra) - expansion; सङ्क्षेपौ (saṅkṣepau) - and contraction; ब्रह्म (brahma) - Brahman; अव्यक्ते (avyakte) - in the unmanifest; पुनः (punaḥ) - again; पुनः (punaḥ) - again; युगसाहस्रयोः (yugasāhasrayoḥ) - of a thousand yugas; आदौ (ādau) - at the beginning; अह्नः (ahnaḥ) - of the day; रात्र्याः (rātryāḥ) - of the night; तथैव (tathaiva) - in the same way; च (ca) - and;]
(Thus, expansion and contraction (occur) in Brahman, the unmanifest, again and again. At the beginning of a thousand yugas, of the day and of the night, in the same way also.)
Thus, expansion and contraction repeatedly occur in Brahman, the unmanifest, at the beginning of a thousand yugas, both at the start of the day and of the night, in the same manner.
