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व्यास उवाच॥
Vyāsa said.
अथ ज्ञानप्लवं धीरो गृहीत्वा शान्तिमास्थितः। उन्मज्जंश्च निमज्जंश्च ज्ञानमेवाभिसंश्रयेत् ॥१२-२२९-१॥
Now, having grasped the boat of knowledge and established in tranquility, the wise person, whether rising or sinking, should always take refuge only in knowledge.
शुक उवाच॥
Śuka said.
किं तज्ज्ञानमथो विद्या यया निस्तरति द्वयम्। प्रवृत्तिलक्षणो धर्मो निवृत्तिरिति चैव हि ॥१२-२२९-२॥
What is that knowledge or science by which one transcends duality? Dharma is characterized by activity, and also by cessation—thus it is indeed.
व्यास उवाच॥
Vyāsa said.
यस्तु पश्येत्स्वभावेन विना भावमचेतनः। पुष्यते च पुनः सर्वान्प्रज्ञया मुक्तहेतुकः ॥१२-२२९-३॥
But he who, by his own nature, perceives without attachment to existence, though unconscious, is nourished; and again, all are supported by wisdom, being liberated and having a cause.
येषां चैकान्तभावेन स्वभावः कारणं मतम्। पूत्वा तृणबुसीकां वै ते लभन्ते न किञ्चन ॥१२-२२९-४॥
Those for whom their own nature is regarded as the sole cause, even after purifying grass and husk, they obtain nothing at all.
ये चैनं पक्षमाश्रित्य वर्तयन्त्यल्पचेतसः। स्वभावं कारणं ज्ञात्वा न श्रेयः प्राप्नुवन्ति ते ॥१२-२२९-५॥
Those who, having taken the side of this (argument), act with little intelligence, and, even knowing the nature and cause, do not attain the highest good.
स्वभावो हि विनाशाय मोहकर्ममनोभवः। निरुक्तमेतयोरेतत्स्वभावपरभावयोः ॥१२-२२९-६॥
Indeed, one's own nature leads to destruction, being born of actions of delusion and mind; this is the explanation of these two, of own-nature and other-nature.
कृष्यादीनि हि कर्माणि सस्यसंहरणानि च। प्रज्ञावद्भिः प्रकॢप्तानि यानासनगृहाणि च ॥१२-२२९-७॥
Indeed, agricultural activities, crop-harvesting, and the arrangement of vehicles, seats, and houses have been established by the wise.
आक्रीडानां गृहाणां च गदानामगदस्य च। प्रज्ञावन्तः प्रवक्तारो ज्ञानवद्भिरनुष्ठिताः ॥१२-२२९-८॥
Wise expounders, knowledgeable in amusements, houses, diseases, and antidotes, have practiced (these teachings).
प्रज्ञा संयोजयत्यर्थैः प्रज्ञा श्रेयोऽधिगच्छति। राजानो भुञ्जते राज्यं प्रज्ञया तुल्यलक्षणाः ॥१२-२२९-९॥
Wisdom brings together resources and attains what is best. Kings of equal qualities enjoy their kingdoms through wisdom.
पारावर्यं तु भूतानां ज्ञानेनैवोपलभ्यते। विद्यया तात सृष्टानां विद्यैव परमा गतिः ॥१२-२२९-१०॥
The distinction between the highest and lowest among beings is realized only through knowledge. For all created beings, O dear one, knowledge alone is the supreme goal.
भूतानां जन्म सर्वेषां विविधानां चतुर्विधम्। जराय्वण्डमथोद्भेदं स्वेदं चाप्युपलक्षयेत् ॥१२-२२९-११॥
The birth of all beings is of four kinds: placental, egg-born, sprouting, and moisture-born; these should be recognized as such.
स्थावरेभ्यो विशिष्टानि जङ्गमान्युपलक्षयेत्। उपपन्नं हि यच्चेष्टा विशिष्येत विशेष्ययोः ॥१२-२२९-१२॥
One should recognize that mobile beings are superior to immobile ones. Indeed, the activity that is appropriate is considered superior among the subjects.
आहुर्द्विबहुपादानि जङ्गमानि द्वयानि च। बहुपाद्भ्यो विशिष्टानि द्विपादानि बहून्यपि ॥१२-२२९-१३॥
It is said that living beings are classified as two-footed and many-footed; among the many-footed, the two-footed are considered distinguished, and there are also many two-footed beings.
द्विपदानि द्वयान्याहुः पार्थिवानीतराणि च। पार्थिवानि विशिष्टानि तानि ह्यन्नानि भुञ्जते ॥१२-२२९-१४॥
It is said that two-footed beings are of two kinds: earthly and others. Among these, the distinguished earthly ones indeed consume those foods.
पार्थिवानि द्वयान्याहुर्मध्यमान्युत्तमानि च। मध्यमानि विशिष्टानि जातिधर्मोपधारणात् ॥१२-२२९-१५॥
Earthly things are classified as of two types: the middle and the excellent; among these, the middle ones are considered distinguished because of their inherent nature and qualities.
मध्यमानि द्वयान्याहुर्धर्मज्ञानीतराणि च। धर्मज्ञानि विशिष्टानि कार्याकार्योपधारणात् ॥१२-२२९-१६॥
The middle types are said to be of two kinds: those who know dharma and those who do not; and among those who know dharma, they are distinguished by their discernment of right and wrong action.
धर्मज्ञानि द्वयान्याहुर्वेदज्ञानीतराणि च। वेदज्ञानि विशिष्टानि वेदो ह्येषु प्रतिष्ठितः ॥१२-२२९-१७॥
They say there are two kinds of knowers of dharma: those who know the Veda and others. Among these, the knowers of the Veda are distinguished, for the Veda is established in them.
वेदज्ञानि द्वयान्याहुः प्रवक्तॄणीतराणि च। प्रवक्तॄणि विशिष्टानि सर्वधर्मोपधारणात् ॥१२-२२९-१८॥
They say that there are two types of Veda-knowers: teachers and others. The teachers are considered distinguished because they uphold all dharmas.
विज्ञायन्ते हि यैर्वेदाः सर्वधर्मक्रियाफलाः। सयज्ञाः सखिला वेदाः प्रवक्तृभ्यो विनिःसृताः ॥१२-२२९-१९॥
Indeed, those by whom the Vedas, along with all the results of religious acts and sacrifices, in their entirety, are understood, know that the Vedas have emanated from the teachers.
प्रवक्तॄणि द्वयान्याहुरात्मज्ञानीतराणि च। आत्मज्ञानि विशिष्टानि जन्माजन्मोपधारणात् ॥१२-२२९-२०॥
They say there are two kinds of speakers: those who are not self-knowers and those who are. The self-knowers are distinguished by their understanding of birth and non-birth.
धर्मद्वयं हि यो वेद स सर्वः सर्वधर्मविद्। स त्यागी सत्यसङ्कल्पः स तु क्षान्तः स ईश्वरः ॥१२-२२९-२१॥
He who truly knows both kinds of dharma is the knower of all dharmas; he is a renouncer, steadfast in truth, patient, and he is the lord.
धर्मज्ञानप्रतिष्ठं हि तं देवा ब्राह्मणं विदुः। शब्दब्रह्मणि निष्णातं परे च कृतनिश्चयम् ॥१२-२२९-२२॥
The gods recognized that brāhmaṇa as established in righteousness and knowledge, thoroughly versed in the Vedic word, and firmly resolved in the highest truth.
अन्तःस्थं च बहिष्ठं च येऽऽधियज्ञाधिदैवतम्। जानन्ति तान्नमस्यामस्ते देवास्तात ते द्विजाः ॥१२-२२९-२३॥
O dear, we bow to those twice-born who know both the inner and outer aspects and the presiding deity of sacrifice; they are the gods.
तेषु विश्वमिदं भूतं साग्रं च जगदाहितम्। तेषां माहात्म्यभावस्य सदृशं नास्ति किञ्चन ॥१२-२२९-२४॥
In them, the entire universe with all its parts is established. There is nothing equal to their greatness.
आदिं ते निधनं चैव कर्म चातीत्य सर्वशः। चतुर्विधस्य भूतस्य सर्वस्येशाः स्वयम्भुवः ॥१२-२२९-२५॥
The self-born lords, having entirely transcended the beginning, your end, and indeed action, are the lords of all four kinds of beings.
