12.228
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Vyāsa said;)
Vyāsa said.
अथ चेद्रोचयेदेतद्द्रुह्येत मनसा तथा। उन्मज्जंश्च निमज्जंश्च ज्ञानवान्प्लववान्भवेत् ॥१२-२२८-१॥
atha ced rocayed etad druhyeta manasā tathā। unmajjanś ca nimajjanś ca jñānavān plavavān bhavet॥12-228-1॥
[अथ (atha) - now; then; चेत् (cet) - if; रोचयेत् (rocayet) - should approve; should desire; एतत् (etat) - this; द्रुह्येत (druhyeta) - would be deceived; would be harmed; मनसा (manasā) - by the mind; तथा (tathā) - in that way; likewise; उन्मज्जन् (unmajjan) - rising up; surfacing; च (ca) - and; निमज्जन् (nimajjan) - sinking; submerging; च (ca) - and; ज्ञानवान् (jñānavān) - one who possesses knowledge; प्लववान् (plavavān) - one who possesses a raft; one who can float; भवेत् (bhavet) - would become;]
(Now, if one should approve this, he would be deceived by the mind likewise. Rising up and sinking, one who possesses knowledge would become one who possesses a raft.)
Now, if one were to approve this, he would be deceived by the mind in the same way. Rising and sinking, the wise one would become as one afloat on a raft.
प्रज्ञया निर्मितैर्धीरास्तारयन्त्यबुधान्प्लवैः। नाबुधास्तारयन्त्यन्यानात्मानं वा कथञ्चन ॥१२-२२८-२॥
prajñayā nirmitair dhīrās tārayanty abudhān plavaiḥ। nābudhās tārayanty anyān ātmānaṃ vā kathañcana ॥12-228-2॥
[प्रज्ञया (prajñayā) - by wisdom; निर्मितैः (nirmitaiḥ) - constructed; धीराः (dhīrāḥ) - the wise; तारयन्ति (tārayanti) - cause to cross; अबुधान् (abudhān) - the ignorant; प्लवैः (plavaiḥ) - with rafts; न (na) - not; अबुधाः (abudhāḥ) - the ignorant; तारयन्ति (tārayanti) - cause to cross; अन्यान् (anyān) - others; आत्मानम् (ātmānam) - themselves; वा (vā) - or; कथञ्चन (kathañcana) - in any way;]
(By wisdom-constructed (means), the wise cause the ignorant to cross (over) with rafts; the ignorant do not cause others or themselves to cross in any way.)
The wise, using means constructed by wisdom, help the ignorant cross over with rafts; but the ignorant cannot help either others or themselves cross in any way.
छिन्नदोषो मुनिर्योगान्युक्तो युञ्जीत द्वादश। दशकर्मसुखानर्थानुपायापायनिर्भयः ॥१२-२२८-३॥
chinnadoṣo muniryogānyukto yuñjīta dvādaśa। daśakarmasukhānarthānupāyāpāyanirbhayaḥ ॥12-228-3॥
[छिन्नदोषः (chinna-doṣaḥ) - one whose faults are cut off; मुनिः (muniḥ) - sage; योगान्युक्तः (yogān-yuktaḥ) - engaged in yogas; युञ्जीत (yuñjīta) - should practice; द्वादश (dvādaśa) - twelve; दशकर्म (daśa-karma) - ten actions; सुखानर्थान् (sukhān-arthān) - pleasures and objects; उपायापाय (upāya-apāya) - means and dangers; निर्भयः (nirbhayaḥ) - fearless;]
(One whose faults are cut off, the sage engaged in yogas should practice the twelve (or) ten actions, pleasures and objects, means and dangers, being fearless.)
A sage who has eradicated faults and is engaged in yogic practices should, without fear, undertake the twelve (or ten) prescribed actions, pleasures, objects, means, and dangers.
चक्षुराचारवित्प्राज्ञो मनसा दर्शनेन च। यच्छेद्वाङ्मनसी बुद्ध्या य इच्छेज्ज्ञानमुत्तमम् ॥ ज्ञानेन यच्छेदात्मानं य इच्छेच्छान्तिमात्मनः ॥१२-२२८-४॥
cakṣur-ācāra-vit-prājño manasā darśanena ca। yacched vāṅ-manasī buddhyā ya icchet jñānam uttamam॥ jñānena yacched ātmānaṃ ya icchet śāntim ātmanaḥ॥12-228-4॥
[चक्षुः (cakṣuḥ) - eye; आचारवित् (ācāra-vit) - knower of conduct; प्राज्ञः (prājñaḥ) - wise; मनसा (manasā) - by the mind; दर्शनेन (darśanena) - by vision; च (ca) - and; यच्छेत् (yacchet) - should restrain; वाक् (vāk) - speech; मनसी (manasī) - in the mind; बुद्ध्या (buddhyā) - by the intellect; यः (yaḥ) - who; इच्छेत् (icchet) - desires; ज्ञानम् (jñānam) - knowledge; उत्तमम् (uttamam) - supreme; ज्ञानेन (jñānena) - by knowledge; यच्छेत् (yacchet) - should restrain; आत्मानम् (ātmānam) - the self; यः (yaḥ) - who; इच्छेत् (icchet) - desires; शान्तिम् (śāntim) - peace; आत्मनः (ātmanaḥ) - of the self;]
(The wise knower of conduct should restrain the eye by the mind and by vision; he who desires supreme knowledge should restrain speech and mind by the intellect. By knowledge, he who desires peace of the self should restrain the self.)
The wise person who knows proper conduct should control the eyes with the mind and vision; whoever seeks the highest knowledge should restrain speech and mind with the intellect. By knowledge, one who desires peace for the self should restrain the self.
एतेषां चेदनुद्रष्टा पुरुषोऽपि सुदारुणः। यदि वा सर्ववेदज्ञो यदि वाप्यनृचोऽजपः ॥१२-२२८-५॥
eteṣāṃ ced anudraṣṭā puruṣo'pi sudāruṇaḥ। yadi vā sarvavedajño yadi vāpyanṛco'japaḥ ॥12-228-5॥
[एतेषां (eteṣām) - of these; चेत् (cet) - if; अनुद्रष्टा (anudraṣṭā) - non-observer; पुरुषः (puruṣaḥ) - person; अपि (api) - even; सुदारुणः (sudāruṇaḥ) - very cruel; यदि (yadi) - if; वा (vā) - or; सर्ववेदज्ञः (sarvavedajñaḥ) - knower of all Vedas; यदि (yadi) - if; वा (vā) - or; अपि (api) - even; अनृचः (anṛcaḥ) - not reciting ṛc; अजपः (ajapaḥ) - not chanting japa;]
(If of these, if a person is a non-observer, even (he is) very cruel. If or (he is) a knower of all Vedas, if or even (he is) not reciting ṛc, not chanting japa.)
If among these, a person is a non-observer, he is very cruel, whether he is a knower of all the Vedas or even if he does not recite ṛc or chant japa.
यदि वा धार्मिको यज्वा यदि वा पापकृत्तमः। यदि वा पुरुषव्याघ्रो यदि वा क्लैब्यधारिता ॥१२-२२८-६॥
yadi vā dhārmiko yajvā yadi vā pāpakṛttamaḥ। yadi vā puruṣavyāghraḥ yadi vā klaibyadhāritā ॥12-228-6॥
[यदि (yadi) - if; वा (vā) - or; धार्मिकः (dhārmikaḥ) - righteous; यज्वा (yajvā) - sacrificer; यदि (yadi) - if; वा (vā) - or; पापकृत्तमः (pāpakṛttamaḥ) - most sinful; यदि (yadi) - if; वा (vā) - or; पुरुषव्याघ्रः (puruṣavyāghraḥ) - tiger among men; यदि (yadi) - if; वा (vā) - or; क्लैब्यधारिता (klaibyadhāritā) - possessed of impotence;]
(If or righteous sacrificer, if or most sinful, if or tiger among men, if or possessed of impotence.)
Whether one is a righteous sacrificer, the most sinful, a tiger among men, or one possessed of impotence.
तरत्येव महादुर्गं जरामरणसागरम्। एवं ह्येतेन योगेन युञ्जानोऽप्येकमन्ततः ॥ अपि जिज्ञासमानो हि शब्दब्रह्मातिवर्तते ॥१२-२२८-७॥
taratyeva mahādurgaṃ jarāmaraṇasāgaram। evaṃ hyetena yogena yuñjāno'pyekamantataḥ ॥ api jijñāsamāno hi śabdabrahmātivartate ॥12-228-7॥
[तरति (tarati) - crosses; एव (eva) - indeed; महादुर्गम् (mahādurgaṃ) - great fortress; जरामरणसागरम् (jarāmaraṇasāgaram) - ocean of old age and death; एवं (evaṃ) - thus; हि (hi) - indeed; एतेन (etena) - by this; योगेन (yogena) - by yoga; युञ्जानः (yuñjānaḥ) - practicing; अपि (api) - even; एकम् (ekam) - one; अन्ततः (antataḥ) - ultimately; अपि (api) - even; जिज्ञासमानः (jijñāsamānaḥ) - inquiring; हि (hi) - indeed; शब्दब्रह्म (śabdabrahma) - verbal Absolute; अतिवर्तते (ativartate) - transcends;]
(Indeed, he crosses the great fortress, the ocean of old age and death. Thus, even by this yoga, one practicing, even ultimately, even one inquiring, indeed, transcends the verbal Absolute.)
He truly crosses the great fortress, the ocean of old age and death. Thus, even by this yoga, one who practices, even if only ultimately or even if merely inquiring, indeed transcends the verbal Absolute.
धर्मोपस्थो ह्रीवरूथ उपायापायकूबरः। अपानाक्षः प्राणयुगः प्रज्ञायुर्जीवबन्धनः ॥१२-२२८-८॥
dharmopastho hrīvarūtha upāyāpāyakūbaraḥ। apānākṣaḥ prāṇayugaḥ prajñāyurjīvabandhanaḥ ॥12-228-8॥
[धर्म (dharma) - righteousness; उपस्थ (upastha) - seat; ह्री (hrī) - modesty; वरूथ (varūtha) - protection; उपाय (upāya) - means; अपाय (apāya) - loss; कूबर (kūbara) - hump; अपान (apāna) - downward-breath; अक्ष (akṣa) - axis; प्राण (prāṇa) - life-breath; युग (yuga) - pair; प्रज्ञा (prajñā) - wisdom; आयुः (āyuḥ) - life-span; जीव (jīva) - living-being; बन्धन (bandhana) - bond;]
(Righteousness is the seat, modesty is the protection, means and loss are the hump; downward-breath is the axis, life-breath is the pair, wisdom is the life-span, living-being is the bond.)
Righteousness is the foundation, modesty is the protection, means and loss are the support; downward-breath is the axis, life-breath is the pair, wisdom is the duration of life, and the living-being is bound.
चेतनाबन्धुरश्चारुराचारग्रहनेमिवान्। दर्शनस्पर्शनवहो घ्राणश्रवणवाहनः ॥१२-२२८-९॥
cetanā-bandhuraś-cāru-rācāra-grahane-mivān। darśana-sparśana-vaho ghrāṇa-śravaṇa-vāhanaḥ ॥12-228-9॥
[चेतना (cetanā) - consciousness; बन्धुः (bandhuḥ) - friend; अश्च (aś-ca) - and; आरु (āru) - beautiful; राचार (rācāra) - movement; ग्रहणे (grahaṇe) - in grasping; इव (iva) - like; अन् (an) - he who; दर्शन (darśana) - seeing; स्पर्शन (sparśana) - touching; वहः (vahaḥ) - bearer; घ्राण (ghrāṇa) - smelling; श्रवण (śravaṇa) - hearing; वाहनः (vāhanaḥ) - vehicle;]
(Consciousness, friend, and beautiful movement in grasping like he who is the bearer of seeing, touching, the vehicle of smelling and hearing.)
He is a companion of consciousness, graceful in movement and grasping, like one who bears the faculties of sight, touch, and is the vehicle for smell and hearing.
प्रज्ञानाभिः सर्वतन्त्रप्रतोदो ज्ञानसारथिः। क्षेत्रज्ञाधिष्ठितो धीरः श्रद्धादमपुरःसरः ॥१२-२२८-१०॥
prajñānābhiḥ sarvatantrapratodo jñānasārathiḥ। kṣetrajñādhiṣṭhito dhīraḥ śraddhādamapuraḥsaraḥ ॥12-228-10॥
[प्रज्ञानाभिः (prajñānābhiḥ) - by wisdoms; सर्वतन्त्रप्रतोदः (sarvatantrapratodaḥ) - the goad of all systems; ज्ञानसारथिः (jñānasārathiḥ) - the charioteer of knowledge; क्षेत्रज्ञाधिष्ठितः (kṣetrajñādhiṣṭhitaḥ) - presided over by the knower of the field; धीरः (dhīraḥ) - the steadfast one; श्रद्धादमपुरःसरः (śraddhādamapuraḥsaraḥ) - preceded by faith and self-control;]
(By wisdoms, the goad of all systems, the charioteer of knowledge, presided over by the knower of the field, the steadfast one, preceded by faith and self-control.)
With wisdom as the reins, the goad of all disciplines, and knowledge as the charioteer, the steadfast one, guided by the knower of the field, advances with faith and self-control at the forefront.
त्यागवर्त्मानुगः क्षेम्यः शौचगो ध्यानगोचरः। जीवयुक्तो रथो दिव्यो ब्रह्मलोके विराजते ॥१२-२२८-११॥
tyāgavartmānugaḥ kṣemyaḥ śaucago dhyānagocaraḥ। jīvayukto ratho divyo brahmaloke virājate ॥12-228-11॥
[त्याग-वर्त्मा-अनुगः (tyāga-vartmā-anugaḥ) - one who follows the path of renunciation; क्षेम्यः (kṣemyaḥ) - auspicious; शौच-गः (śauca-gaḥ) - one who possesses purity; ध्यान-गोचरः (dhyāna-gocaraḥ) - whose field is meditation; जीव-युक्तः (jīva-yuktaḥ) - endowed with life; रथः (rathaḥ) - chariot; दिव्यः (divyaḥ) - divine; ब्रह्म-लोके (brahma-loke) - in the world of Brahman; विराजते (virājate) - shines;]
(One who follows the path of renunciation, is auspicious, possesses purity, whose field is meditation, endowed with life, the divine chariot shines in the world of Brahman.)
The divine chariot, endowed with life, following the path of renunciation, auspicious, pure, and absorbed in meditation, shines resplendently in the world of Brahman.
अथ सन्त्वरमाणस्य रथमेतं युयुक्षतः। अक्षरं गन्तुमनसो विधिं वक्ष्यामि शीघ्रगम् ॥१२-२२८-१२॥
atha santvaramāṇasya ratham etaṃ yuyukṣataḥ। akṣaraṃ gantum anaso vidhiṃ vakṣyāmi śīghragam ॥12-228-12॥
[अथ (atha) - now; then; सन्त्वरमाणस्य (santvaramāṇasya) - of the one being hasty; of the one rushing; रथम् (ratham) - chariot; एतं (etaṃ) - this; युयुक्षतः (yuyukṣataḥ) - desiring to unite; wishing to yoke; अक्षरं (akṣaram) - axle; गन्तुम् (gantum) - to go; to proceed; मनसः (manasaḥ) - of the mind; विधिं (vidhiṃ) - method; procedure; वक्ष्यामि (vakṣyāmi) - I shall state; I shall tell; शीघ्रगम् (śīghragam) - swift-going; moving quickly;]
(Now, of the one being hasty, this chariot wishing to yoke, the axle to go, of the mind, the method I shall state, swift-going.)
Now, I shall explain to the one who is in haste and wishes to yoke this chariot, the swift-moving method for the mind to proceed to the axle.
सप्त यो धारणाः कृत्स्ना वाग्यतः प्रतिपद्यते। पृष्ठतः पार्श्वतश्चान्या यावत्यस्ताः प्रधारणाः ॥१२-२२८-१३॥
sapta yo dhāraṇāḥ kṛtsnā vāgyataḥ pratipadyate। pṛṣṭhataḥ pārśvataścānyā yāvatyastāḥ pradhāraṇāḥ ॥12-228-13॥
[सप्त (sapta) - seven; यः (yaḥ) - which; धारणाः (dhāraṇāḥ) - concentrations; कृत्स्नाः (kṛtsnāḥ) - entire; complete; वाक्-यतः (vāk-yataḥ) - by speech; verbally; प्रतिपद्यते (pratipadyate) - is attained; is understood; पृष्ठतः (pṛṣṭhataḥ) - from behind; पार्श्वतः (pārśvataḥ) - from the side; च (ca) - and; अन्याः (anyāḥ) - other; यावत्-यः (yāvat-yaḥ) - as many as; ताः (tāḥ) - those; प्रधारणाः (pradhāraṇāḥ) - principal concentrations;]
(Seven which concentrations complete by speech are attained. From behind, from the side and other as many as those are principal concentrations.)
The seven complete concentrations that are attained verbally are called the principal concentrations; those that are from behind, from the side, and any others are the secondary concentrations.
क्रमशः पार्थिवं यच्च वायव्यं खं तथा पयः। ज्योतिषो यत्तदैश्वर्यमहङ्कारस्य बुद्धितः ॥१२-२२८-१४॥
kramaśaḥ pārthivaṃ yac ca vāyavyaṃ khaṃ tathā payaḥ। jyotiṣo yat tad aiśvaryam ahaṅkārasya buddhi-taḥ ॥12-228-14॥
[क्रमशः (kramaśaḥ) - in order; पार्थिवं (pārthivam) - earthly; यत् (yat) - which; च (ca) - and; वायव्यं (vāyavyam) - airy; खम् (kham) - space; तथा (tathā) - likewise; पयः (payaḥ) - water; ज्योतिषः (jyotiṣaḥ) - of light; यत् (yat) - which; तत् (tat) - that; ऐश्वर्यम् (aiśvaryam) - sovereignty; अहङ्कारस्य (ahaṅkārasya) - of ego; बुद्धितः (buddhitaḥ) - from intellect;]
(In order, the earthly and that which is airy, space likewise water; of light, that sovereignty which is from the intellect of ego.)
In sequence, the earthly, the airy, space, and water; the sovereignty of light arises from the intellect of ego.
अव्यक्तस्य तथैश्वर्यं क्रमशः प्रतिपद्यते। विक्रमाश्चापि यस्यैते तथा युङ्क्ते स योगतः ॥१२-२२८-१५॥
avyaktasya tatha aiśvaryam kramaśaḥ pratipadyate। vikramāś ca api yasya ete tatha yuṅkte sa yogataḥ ॥12-228-15॥
[अव्यक्तस्य (avyaktasya) - of the unmanifest; तथा (tathā) - thus; ऐश्वर्यं (aiśvaryam) - sovereignty; क्रमशः (kramaśaḥ) - gradually; प्रतिपद्यते (pratipadyate) - is attained; विक्रमाः (vikramāḥ) - powers; च (ca) - and; अपि (api) - also; यस्य (yasya) - of whom; एते (ete) - these; तथा (tathā) - thus; युङ्क्ते (yuṅkte) - joins; सः (saḥ) - he; योगतः (yogataḥ) - by union;]
(Of the unmanifest, thus sovereignty is gradually attained. Powers also, of whom these thus join, he by union.)
The sovereignty of the unmanifest is gradually attained. The powers, too, of the one to whom these are thus joined, are due to union (yoga).
अथास्य योगयुक्तस्य सिद्धिमात्मनि पश्यतः। निर्मथ्यमानः सूक्ष्मत्वाद्रूपाणीमानि दर्शयेत् ॥१२-२२८-१६॥
athāsya yogayuktasya siddhim ātmani paśyataḥ। nirmathyamānaḥ sūkṣmatvād rūpāṇi imāni darśayet ॥12-228-16॥
[अथ (atha) - now; अस्य (asya) - of him; योगयुक्तस्य (yogayuktasya) - of one endowed with yoga; सिद्धिम् (siddhim) - perfection; आत्मनि (ātmani) - in the self; पश्यतः (paśyataḥ) - seeing; निर्मथ्यमानः (nirmathyamānaḥ) - being churned; सूक्ष्मत्वात् (sūkṣmatvāt) - due to subtlety; रूपाणि (rūpāṇi) - forms; इमानि (imāni) - these; दर्शयेत् (darśayet) - should show;]
(Now, of him who is endowed with yoga, seeing perfection in the self, being churned, due to subtlety, these forms should show.)
Now, when one is endowed with yoga and perceives perfection in the self, as the self is churned, due to its subtlety, these forms become manifest.
शैशिरस्तु यथा धूमः सूक्ष्मः संश्रयते नभः। तथा देहाद्विमुक्तस्य पूर्वरूपं भवत्युत ॥१२-२२८-१७॥
śaiśiras tu yathā dhūmaḥ sūkṣmaḥ saṃśrayate nabhaḥ। tathā dehād vimuktasya pūrvarūpaṃ bhavat yuta ॥12-228-17॥
[शैशिरः (śaiśiraḥ) - winter; (cold season); तु (tu) - but; indeed; यथा (yathā) - just as; धूमः (dhūmaḥ) - smoke; सूक्ष्मः (sūkṣmaḥ) - subtle; fine; संश्रयते (saṃśrayate) - takes refuge; merges; enters; नभः (nabhaḥ) - sky; तथा (tathā) - so; in the same way; देहात् (dehāt) - from the body; विमुक्तस्य (vimuktasya) - of the one who is liberated; released; पूर्वरूपम् (pūrvarūpam) - former form; previous appearance; भवति (bhavati) - becomes; is; उत (uta) - indeed;]
(But just as the subtle smoke of winter merges into the sky, so the former form of one liberated from the body indeed becomes (so).)
Just as in winter, subtle smoke merges into the sky, so too, the previous form of one who is liberated from the body indeed becomes (dissolves or merges).
अथ धूमस्य विरमे द्वितीयं रूपदर्शनम्। जलरूपमिवाकाशे तत्रैवात्मनि पश्यति ॥१२-२२८-१८॥
atha dhūmasya virame dvitīyaṃ rūpadarśanam। jalarūpam ivākāśe tatraivātmani paśyati ॥12-228-18॥
[अथ (atha) - now; then; धूमस्य (dhūmasya) - of smoke; विरमे (virame) - in cessation; in stopping; द्वितीयं (dvitīyaṃ) - second; रूपदर्शनम् (rūpadarśanam) - form-seeing; appearance; जलरूपम् (jalarūpam) - water-form; form of water; इव (iva) - like; as if; आकाशे (ākāśe) - in the sky; in space; तत्र (tatra) - there; एव (eva) - just; only; आत्मनि (ātmani) - in the self; पश्यति (paśyati) - sees; perceives;]
(Now, when the smoke ceases, the second appearance is seen; like the form of water in the sky, there itself in the self, (one) sees.)
Then, when the smoke ceases, the second form appears; just as one sees the form of water in the sky, so too, there itself, one perceives it in the self.
अपां व्यतिक्रमे चापि वह्निरूपं प्रकाशते। तस्मिन्नुपरते चास्य पीतवस्त्रवदिष्यते ॥ ऊर्णारूपसवर्णं च तस्य रूपं प्रकाशते ॥१२-२२८-१९॥
apāṃ vyatikrame cāpi vahnirūpaṃ prakāśate। tasminnupārate cāsya pītavastravad iṣyate॥ ūrṇārūpasavarṇaṃ ca tasya rūpaṃ prakāśate॥12-228-19॥
[अपां (apāṃ) - of waters; व्यतिक्रमे (vyatikrame) - in the absence; च (ca) - and; अपि (api) - also; वह्निरूपं (vahnirūpaṃ) - fire-form; प्रकाशते (prakāśate) - appears; तस्मिन् (tasmin) - in that; उपरते (uparate) - ceased; च (ca) - and; अस्य (asya) - of it; पीतवस्त्रवत् (pītavastravat) - like yellow cloth; इष्यते (iṣyate) - is considered; ऊर्णारूपसवर्णं (ūrṇārūpasavarṇaṃ) - wool-form and same color; च (ca) - and; तस्य (tasya) - of it; रूपं (rūpaṃ) - form; प्रकाशते (prakāśate) - appears;]
(Of waters in the absence and also fire-form appears. In that ceased and of it like yellow cloth is considered. Wool-form and same color and of it form appears.)
When the waters are absent, a form like fire appears. When that ceases, it is considered to be like yellow cloth. A form like wool and of the same color also appears.
अथ श्वेतां गतिं गत्वा वायव्यं सूक्ष्ममप्यजः। अशुक्लं चेतसः सौक्ष्म्यमव्यक्तं ब्रह्मणोऽस्य वै ॥१२-२२८-२०॥
atha śvetāṃ gatiṃ gatvā vāyavyaṃ sūkṣmam apy ajaḥ। aśuklaṃ cetasaḥ saukṣmyam avyaktaṃ brahmaṇo'sya vai ॥12-228-20॥
[अथ (atha) - then; श्वेताम् (śvetām) - white; गतिम् (gatim) - path; गत्वा (gatvā) - having gone; वायव्यम् (vāyavyam) - airy; सूक्ष्मम् (sūkṣmam) - subtle; अपि (api) - even; अजः (ajaḥ) - the unborn; अशुक्लम् (aśuklam) - not white; चेतसः (cetasah) - of the mind; सौक्ष्म्यम् (saukṣmyam) - subtlety; अव्यक्तम् (avyaktam) - unmanifest; ब्रह्मणः (brahmaṇaḥ) - of Brahman; अस्य (asya) - of this; वै (vai) - indeed;]
(Then, having gone to the white path, the unborn (one) even (attains) the airy subtle (state); the not-white subtlety of the mind (is) the unmanifest of this Brahman indeed.)
Then, having traversed the white path, the unborn one attains even the airy subtle state; the non-white subtlety of the mind is indeed the unmanifest aspect of this Brahman.
एतेष्वपि हि जातेषु फलजातानि मे शृणु। जातस्य पार्थिवैश्वर्ये सृष्टिरिष्टा विधीयते ॥१२-२२८-२१॥
eteṣv api hi jāteṣu phalajātāni me śṛṇu। jātasya pārthiva-aiśvarye sṛṣṭiḥ iṣṭā vidhīyate ॥12-228-21॥
[एतेषु (eteṣu) - in these; अपि (api) - also; हि (hi) - indeed; जातेषु (jāteṣu) - among those born; फलजातानि (phalajātāni) - kinds of fruits; मे (me) - my; शृणु (śṛṇu) - hear; जातस्य (jātasya) - of the born; पार्थिवैश्वर्ये (pārthiva-aiśvarye) - in royal prosperity; सृष्टिः (sṛṣṭiḥ) - creation; इष्टा (iṣṭā) - desired; विधीयते (vidhīyate) - is established;]
(In these also indeed among those born, kinds of fruits of mine, hear. Of the born, in royal prosperity, creation desired is established.)
Hear from me also about the kinds of fruits among these beings that are born. For those who are born, the creation of desired royal prosperity is established.
प्रजापतिरिवाक्षोभ्यः शरीरात्सृजति प्रजाः। अङ्गुल्यङ्गुष्ठमात्रेण हस्तपादेन वा तथा ॥१२-२२८-२२॥
prajāpatir ivākṣobhyaḥ śarīrāt sṛjati prajāḥ। aṅguly-aṅguṣṭha-mātreṇa hasta-pādena vā tathā ॥12-228-22॥
[प्रजापतिः (prajāpatiḥ) - the lord of creatures; (from prajā - creatures, pati - lord;) इव (iva) - like; as if; अक्षोभ्यः (akṣobhyaḥ) - Akṣobhya; (a proper name; also: unshakable;) शरीरात् (śarīrāt) - from the body; (śarīra - body, -āt - from;) सृजति (sṛjati) - creates; (from the root sṛj - to create;) प्रजाः (prajāḥ) - creatures; beings; (prajā - creatures, beings;) अङ्गुलि (aṅguli) - finger; (aṅguli - finger;) अङ्गुष्ठ (aṅguṣṭha) - thumb; (aṅguṣṭha - thumb;) मात्रेण (mātreṇa) - by the measure of; (mātra - measure, -eṇa - by;) हस्त (hasta) - hand; (hasta - hand;) पादेन (pādena) - by the foot; (pāda - foot, -ena - by;) वा (vā) - or; (vā - or;) तथा (tathā) - in that way; thus; (tathā - thus;]
(Like Prajāpati, Akṣobhya creates beings from his body; by the measure of a finger, a thumb, or by the hand or foot, or in that way.)
Just as Prajāpati creates beings from his own body, so too does Akṣobhya generate beings from his body, whether by the measure of a finger, a thumb, a hand, or a foot, or in a similar manner.
पृथिवीं कम्पयत्येको गुणो वायोरिति स्मृतः। आकाशभूतश्चाकाशे सवर्णत्वात्प्रणश्यति ॥१२-२२८-२३॥
pṛthivīṃ kampayatyeko guṇo vāyoriti smṛtaḥ। ākāśabhūtaścākāśe savarṇatvātpraṇaśyati ॥12-228-23॥
[पृथिवीं (pṛthivīṃ) - earth (accusative); कम्पयति (kampayati) - shakes; एकः (ekaḥ) - one; गुणः (guṇaḥ) - quality; वायोः (vāyoḥ) - of wind; इति (iti) - thus; स्मृतः (smṛtaḥ) - is remembered; आकाशभूतः (ākāśabhūtaḥ) - having the nature of space; च (ca) - and; आकाशे (ākāśe) - in space; सवर्णत्वात् (savarṇatvāt) - due to sameness of nature; प्रणश्यति (praṇaśyati) - perishes;]
(One quality of wind shakes the earth, thus it is remembered. That which has the nature of space, in space, due to sameness of nature, perishes.)
It is said that a single quality of wind shakes the earth. That which is of the nature of space perishes in space due to sameness of nature.
वर्णतो गृह्यते चापि कामात्पिबति चाशयान्। न चास्य तेजसा रूपं दृश्यते शाम्यते तथा ॥१२-२२८-२४॥
varṇato gṛhyate cāpi kāmātpibati cāśayān। na cāsya tejasā rūpaṃ dṛśyate śāmyate tathā ॥12-228-24॥
[वर्णतः (varṇataḥ) - from color; by appearance; गृह्यते (gṛhyate) - is grasped; is taken; च (ca) - and; अपि (api) - also; कामात् (kāmāt) - from desire; पिबति (pibati) - drinks; consumes; च (ca) - and; आशयान् (āśayān) - intentions; thoughts; न (na) - not; च (ca) - and; अस्य (asya) - of this; his; तेजसा (tejasā) - by brilliance; by energy; रूपम् (rūpam) - form; appearance; दृश्यते (dṛśyate) - is seen; शाम्यते (śāmyate) - is extinguished; subsides; तथा (tathā) - thus; in that way;]
(From color it is grasped and also from desire it consumes intentions. And its form is not seen by its brilliance; thus it is extinguished.)
It is grasped by its color and also consumes intentions out of desire. Yet, its form is not seen due to its brilliance; thus, it is extinguished in the same way.
अहङ्कारस्य विजितेः पञ्चैते स्युर्वशानुगाः। षण्णामात्मनि बुद्धौ च जितायां प्रभवत्यथ ॥१२-२२८-२५॥
ahaṅkārasya vijiteḥ pañcaite syurvaśānugāḥ। ṣaṇṇāmātmani buddhau ca jitāyāṃ prabhavatyatha ॥12-228-25॥
[अहङ्कारस्य (ahaṅkārasya) - of ego; विजितेः (vijiteḥ) - of the conquered; पञ्च (pañca) - five; एते (ete) - these; स्युः (syuḥ) - may be; वशानुगाः (vaśānugāḥ) - subject to control; षण्णाम् (ṣaṇṇām) - of the six; आत्मनि (ātmani) - in the self; बुद्धौ (buddhau) - in the intellect; च (ca) - and; जितायाम् (jitāyām) - when conquered; प्रभवति (prabhavati) - arises; अथ (atha) - then;]
(Of ego, of the conquered, these five may be subject to control. Of the six, in the self and in the intellect, when conquered, then arises.)
When the ego is conquered, these five become subject to control. When the six are conquered in the self and intellect, then mastery arises.
निर्दोषा प्रतिभा ह्येनं कृत्स्ना समभिवर्तते। तथैव व्यक्तमात्मानमव्यक्तं प्रतिपद्यते ॥१२-२२८-२६॥
nirdoṣā pratibhā hy enaṃ kṛtsnā samabhivartate। tathaiva vyaktam ātmānam avyaktaṃ pratipadyate ॥12-228-26॥
[निर्दोषा (nirdoṣā) - faultless; प्रतिभा (pratibhā) - intelligence; हि (hi) - indeed; एनम् (enam) - him; कृत्स्ना (kṛtsnā) - entire; समभिवर्तते (samabhivartate) - completely pervades; तथा (tathā) - thus; एव (eva) - indeed; व्यक्तम् (vyaktam) - manifest; आत्मानम् (ātmānam) - self; अव्यक्तम् (avyaktam) - unmanifest; प्रतिपद्यते (pratipadyate) - attains;]
(Faultless intelligence indeed entirely pervades him. Thus, the manifest self attains the unmanifest.)
Faultless intelligence completely pervades him; in the same way, the manifest self attains the unmanifest.
यतो निःसरते लोको भवति व्यक्तसञ्ज्ञकः। तत्राव्यक्तमयीं व्याख्यां शृणु त्वं विस्तरेण मे ॥ तथा व्यक्तमयीं चैव सङ्ख्यां पूर्वं निबोध मे ॥१२-२२८-२७॥
yato niḥsarate loko bhavati vyaktasañjñakaḥ। tatrāvyaktamayīṃ vyākhyāṃ śṛṇu tvaṃ vistareṇa me ॥ tathā vyaktamayīṃ caiva saṅkhyāṃ pūrvaṃ nibodha me ॥12-228-27॥
[यतः (yataḥ) - from which; निःसरते (niḥsarate) - emerges; लोकः (lokaḥ) - world; भवति (bhavati) - becomes; व्यक्तसञ्ज्ञकः (vyaktasañjñakaḥ) - known as manifest; तत्र (tatra) - there; अव्यक्तमयीं (avyaktamayīṃ) - consisting of the unmanifest; व्याख्याम् (vyākhyām) - explanation; शृणु (śṛṇu) - hear; त्वम् (tvam) - you; विस्तरेण (vistareṇa) - in detail; मे (me) - from me; तथा (tathā) - likewise; व्यक्तमयीं (vyaktamayīṃ) - consisting of the manifest; च (ca) - and; एव (eva) - indeed; सङ्ख्याम् (saṅkhyām) - enumeration; पूर्वम् (pūrvam) - previously; निबोध (nibodha) - understand; मे (me) - from me;]
(From which the world known as manifest emerges; there, hear from me in detail the explanation consisting of the unmanifest. Likewise, indeed, understand from me previously the enumeration consisting of the manifest.)
From which the world called manifest arises, there, listen from me in detail to the explanation of the unmanifest. Likewise, also, understand from me the enumeration of the manifest as explained before.
पञ्चविंशतितत्त्वानि तुल्यान्युभयतः समम्। योगे साङ्ख्येऽपि च तथा विशेषांस्तत्र मे शृणु ॥१२-२२८-२८॥
pañcaviṃśatitattvāni tulyānyubhayataḥ samam। yoge sāṅkhye'pi ca tathā viśeṣāṃstatra me śṛṇu ॥12-228-28॥
[पञ्चविंशति (pañcaviṃśati) - twenty-five; तत्त्वानि (tattvāni) - principles; तुल्यानि (tulyāni) - equal; उभयतः (ubhayataḥ) - on both sides; समम् (samam) - equally; योगे (yoge) - in Yoga; साङ्ख्ये (sāṅkhye) - in Sāṅkhya; अपि (api) - also; च (ca) - and; तथा (tathā) - so; विशेषान् (viśeṣān) - distinctions; तत्र (tatra) - there; मे (me) - to me; शृणु (śṛṇu) - hear; १२-२२८-२८ (12-228-28) - 12-228-28;]
(The twenty-five principles are equal on both sides, equally in Yoga and in Sāṅkhya also; so, hear from me the distinctions there. 12-228-28.)
The twenty-five principles are considered equal in both Yoga and Sāṅkhya; now, listen to me as I explain their distinctions. 12-228-28.
प्रोक्तं तद्व्यक्तमित्येव जायते वर्धते च यत्। जीर्यते म्रियते चैव चतुर्भिर्लक्षणैर्युतम् ॥१२-२२८-२९॥
proktaṃ tadvyaktamityeva jāyate vardhate ca yat। jīryate mriyate caiva caturbhirlakṣaṇairyutam ॥12-228-29॥
[प्रोक्तम् (proktam) - declared; तत् (tat) - that; व्यक्तम् (vyaktam) - manifest; इति (iti) - thus; एव (eva) - indeed; जायते (jāyate) - is born; वर्धते (vardhate) - grows; च (ca) - and; यत् (yat) - which; जीर्यते (jīryate) - decays; म्रियते (mriyate) - dies; च (ca) - and; एव (eva) - indeed; चतुर्भिः (caturbhiḥ) - by four; लक्षणैः (lakṣaṇaiḥ) - characteristics; युतम् (yutam) - endowed;]
(That which is declared as manifest, indeed, is born, grows, which decays, dies, and indeed is endowed with four characteristics.)
That which is called manifest is that which is born, grows, decays, and dies—endowed with these four characteristics.
विपरीतमतो यत्तु तदव्यक्तमुदाहृतम्। द्वावात्मानौ च वेदेषु सिद्धान्तेष्वप्युदाहृतौ ॥१२-२२८-३०॥
viparītam ato yat tu tad avyaktam udāhṛtam। dvāv ātmānau ca vedeṣu siddhānteṣv apy udāhṛtau ॥12-228-30॥
[विपरीतम् (viparītam) - opposite; reversed; अतः (ataḥ) - therefore; from this; यत् (yat) - which; what; तु (tu) - but; तत् (tat) - that; अव्यक्तम् (avyaktam) - unmanifest; not apparent; उदाहृतम् (udāhṛtam) - is stated; is mentioned; द्वौ (dvau) - two; आत्मानौ (ātmānau) - selves; souls; च (ca) - and; वेदेषु (vedeṣu) - in the Vedas; सिद्धान्तेषु (siddhānteṣu) - in the conclusions; in the established doctrines; अपि (api) - also; even; उदाहृतौ (udāhṛtau) - are stated; are mentioned;]
(But therefore, that which is opposite is stated as the unmanifest. Two selves also are stated in the Vedas and in the established doctrines.)
But therefore, that which is opposite is called the unmanifest. The Vedas and established doctrines also speak of two selves.
चतुर्लक्षणजं त्वन्यं चतुर्वर्गं प्रचक्षते। व्यक्तमव्यक्तजं चैव तथा बुद्धमथेतरत् ॥ सत्त्वं क्षेत्रज्ञ इत्येतद्द्वयमप्यनुदर्शितम् ॥१२-२२८-३१॥
caturlakṣaṇajaṃ tvan yaṃ caturvargaṃ pracakṣate। vyaktamavyaktajaṃ caiva tathā buddhamathetarat ॥ sattvaṃ kṣetrajña ityetaddvayam apyanudarśitam ॥12-228-31॥
[चतुर् (catur) - four; लक्षण (lakṣaṇa) - characteristics; जम् (jam) - born; त्व (tva) - indeed; अन्यम् (anyam) - other; चतुर् (catur) - four; वर्गम् (vargam) - groups; प्रचक्षते (pracakṣate) - they declare; व्यक्तम् (vyaktam) - manifest; अव्यक्तजम् (avyaktajam) - born from the unmanifest; च (ca) - and; एव (eva) - indeed; तथा (tathā) - likewise; बुद्धम् (buddham) - intellect; अथ (atha) - and; इतरत् (itarat) - the other; सत्त्वम् (sattvam) - being; क्षेत्रज्ञ (kṣetrajña) - knower of the field; इति (iti) - thus; एतत् (etat) - this; द्वयम् (dvayam) - the two; अपि (api) - also; अनुदर्शितम् (anudarśitam) - has been shown;]
(That which is born of four characteristics, they indeed declare as another fourfold group. The manifest, that born from the unmanifest, likewise intellect and the other; being and the knower of the field—thus, these two also have been shown.)
That which arises from four characteristics is declared as another fourfold group: the manifest, that born from the unmanifest, intellect, and the other. Likewise, being and the knower of the field—these two have also been described.
द्वावात्मानौ च वेदेषु विषयेषु च रज्यतः। विषयात्प्रतिसंहारः साङ्ख्यानां सिद्धिलक्षणम् ॥१२-२२८-३२॥
dvāvātmānau ca vedeṣu viṣayeṣu ca rajyataḥ। viṣayātpratisaṃhāraḥ sāṅkhyānāṃ siddhilakṣaṇam ॥12-228-32॥
[द्वौ (dvau) - two; आत्मानौ (ātmānau) - selves; च (ca) - and; वेदेषु (vedeṣu) - in the Vedas; विषयेषु (viṣayeṣu) - in the objects; च (ca) - and; रज्यतः (rajyataḥ) - become attached; विषयात् (viṣayāt) - from the objects; प्रतिसंहारः (pratisaṃhāraḥ) - withdrawal; साङ्ख्यानाम् (sāṅkhyānām) - of the Sāṅkhyas; सिद्धिलक्षणम् (siddhilakṣaṇam) - mark of accomplishment;]
(Two selves, and, in the Vedas, in the objects, and, become attached; from the objects, withdrawal, of the Sāṅkhyas, mark of accomplishment.)
The two selves become attached to the Vedas and to objects; withdrawal from objects is the mark of accomplishment for the Sāṅkhyas.
निर्ममश्चानहङ्कारो निर्द्वंद्वश्छिन्नसंशयः। नैव क्रुध्यति न द्वेष्टि नानृता भाषते गिरः ॥१२-२२८-३३॥
nirmamaś cānahaṅkāro nirdvandvaś chinnasaṃśayaḥ। naiva krudhyati na dveṣṭi nānṛtā bhāṣate giraḥ ॥12-228-33॥
[निर्ममः (nirmamaḥ) - without possessiveness; च (ca) - and; अनहङ्कारः (anahaṅkāraḥ) - without ego; निर्द्वंद्वः (nirdvandvaḥ) - free from dualities; छिन्नसंशयः (chinnasaṃśayaḥ) - whose doubts are cut off; न (na) - not; एव (eva) - indeed; क्रुध्यति (krudhyati) - becomes angry; न (na) - not; द्वेष्टि (dveṣṭi) - hates; न (na) - not; अनृताः (anṛtāḥ) - false; भाषते (bhāṣate) - speaks; गिरः (giraḥ) - words;]
(Without possessiveness and without ego, free from dualities, whose doubts are cut off, he neither becomes angry nor hates, nor speaks false words.)
He who is without possessiveness and ego, free from dualities, whose doubts are destroyed, neither becomes angry nor hates, nor utters false words.
आक्रुष्टस्ताडितश्चैव मैत्रेण ध्याति नाशुभम्। वाग्दण्डकर्ममनसां त्रयाणां च निवर्तकः ॥१२-२२८-३४॥
ākruṣṭastāḍitaścaiva maitreṇa dhyāti nāśubham। vāgdaṇḍakarmamanasāṃ trayāṇāṃ ca nivartakaḥ ॥12-228-34॥
[आक्रुष्टः (ākruṣṭaḥ) - abused; ताडितः (tāḍitaḥ) - struck; च (ca) - and; एव (eva) - indeed; मैत्रेण (maitreṇa) - with friendliness; ध्याति (dhyāti) - meditates; न (na) - not; अशुभम् (aśubham) - evil; वाक् (vāk) - speech; दण्ड (daṇḍa) - punishment; कर्म (karma) - action; मनसाम् (manasām) - of minds; त्रयाणाम् (trayāṇām) - of the three; च (ca) - and; निवर्तकः (nivartakaḥ) - restrainer;]
(Abused, struck, and indeed, with friendliness, he meditates not on evil; of speech, punishment, and action, of the three minds, and (he is) a restrainer.)
Even when abused or struck, he, with friendliness, does not contemplate evil; he restrains the mind from the three—speech, punishment, and action.
समः सर्वेषु भूतेषु ब्रह्माणमभिवर्तते। नैवेच्छति न चानिच्छो यात्रामात्रव्यवस्थितः ॥१२-२२८-३५॥
samaḥ sarveṣu bhūteṣu brahmāṇam abhivartate। naiva icchati na ca anicchaḥ yātrā-mātra-vyavasthitaḥ ॥12-228-35॥
[समः (samaḥ) - equal; सर्वेषु (sarveṣu) - in all; भूतेषु (bhūteṣu) - among beings; ब्रह्माणम् (brahmāṇam) - Brahman; अभिवर्तते (abhivartate) - attains; न (na) - not; एव (eva) - indeed; इच्छति (icchati) - desires; न (na) - not; च (ca) - and; अनिच्छः (anicchaḥ) - without desire; यात्रा (yātrā) - journey; मात्र (mātra) - only; व्यवस्थितः (vyavasthitaḥ) - situated;]
(Equal in all beings, he attains Brahman. He neither desires nor is without desire, being situated only in the journey.)
He who is equal towards all beings attains Brahman. He neither desires nor is averse, being established merely in the course of life.
अलोलुपोऽव्यथो दान्तो न कृती न निराकृतिः। नास्येन्द्रियमनेकाग्रं नातिक्षिप्तमनोरथः ॥ अहिंस्रः सर्वभूतानामीदृक्साङ्ख्यो विमुच्यते ॥१२-२२८-३६॥
alolupo'vyatho dānto na kṛtī na nirākṛtiḥ। nāsyendriyamanekāgraṃ nātikṣiptamanorathaḥ॥ ahiṃsraḥ sarvabhūtānām īdṛksāṅkhyo vimucyate॥12-228-36॥
[अलोलुपः (alolupaḥ) - not greedy; अव्यथः (avyathaḥ) - not distressed; दान्तः (dāntaḥ) - self-controlled; न (na) - not; कृती (kṛtī) - performer of actions; न (na) - not; निराकृतिः (nirākṛtiḥ) - without form; न (na) - not; अस्य (asya) - his; इन्द्रियम् (indriyam) - sense organ; अनेकाग्रं (anekāgram) - not concentrated on many (objects); न (na) - not; अतिक्षिप्त (atikṣipta) - agitated; मनोरथः (manorathaḥ) - desire; अहिंस्रः (ahiṃsraḥ) - non-violent; सर्वभूतानाम् (sarvabhūtānām) - of all beings; ईदृक् (īdṛk) - such; साङ्ख्यः (sāṅkhyaḥ) - one who knows discrimination; विमुच्यते (vimucyate) - is liberated;]
(Not greedy, not distressed, self-controlled, not a performer of actions, not without form, not his sense organ concentrated on many (objects), not agitated in desire, non-violent towards all beings—such a sāṅkhya is liberated.)
He who is not greedy, not distressed, self-controlled, neither a doer nor formless, whose senses are not scattered nor his mind agitated by desires, who is non-violent towards all beings—such a sāṅkhya is liberated.
अथ योगाद्विमुच्यन्ते कारणैर्यैर्निबोध मे। योगैश्वर्यमतिक्रान्तो योऽतिक्रामति मुच्यते ॥१२-२२८-३७॥
atha yogād vimucyante kāraṇair yair nibodha me। yoga-aiśvaryam atikrānto yaḥ atikrāmati mucyate ॥12-228-37॥
[अथ (atha) - now; then; योगात् (yogāt) - from union; from yoga; विमुच्यन्ते (vimucyante) - are released; are liberated; कारणैः (kāraṇaiḥ) - by causes; by reasons; यैः (yaiḥ) - by which; by whom; निबोध (nibodha) - understand; know; मे (me) - my; to me; योगैश्वर्यम् (yoga-aiśvaryam) - the power of yoga; mastery of yoga; अतिक्रान्तः (atikrāntaḥ) - having surpassed; transcended; यः (yaḥ) - who; अतिक्रामति (atikrāmati) - transcends; surpasses; मुच्यते (mucyate) - is liberated; is released;]
(Now, from yoga, are released by causes by which, understand from me. The one who has transcended the power of yoga, who transcends, is liberated.)
Now, understand from me: by which causes one is released from yoga. He who has transcended the mastery of yoga, who transcends, is liberated.
इत्येषा भावजा बुद्धिः कथिता ते न संशयः। एवं भवति निर्द्वंद्वो ब्रह्माणं चाधिगच्छति ॥१२-२२८-३८॥
ityeṣā bhāvajā buddhiḥ kathitā te na saṃśayaḥ। evaṃ bhavati nirdvandvo brahmāṇaṃ cādhigacchati ॥12-228-38॥
[इति (iti) - thus; एषा (eṣā) - this; भावजा (bhāvajā) - born of feeling; बुद्धिः (buddhiḥ) - intellect; कथिता (kathitā) - has been described; ते (te) - to you; न (na) - not; संशयः (saṃśayaḥ) - doubt; एवं (evaṃ) - thus; भवति (bhavati) - becomes; निर्द्वंद्वः (nirdvandvaḥ) - free from dualities; ब्रह्माणम् (brahmāṇam) - Brahman; च (ca) - and; अधिगच्छति (adhigacchati) - attains;]
(Thus, this intellect born of feeling has been described to you; there is no doubt. Thus, one becomes free from dualities and attains Brahman.)
Thus, this intellect arising from feeling has been explained to you without any doubt. In this way, one becomes free from dualities and attains Brahman.
