12.229
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Vyāsa said;)
Vyāsa said.
अथ ज्ञानप्लवं धीरो गृहीत्वा शान्तिमास्थितः। उन्मज्जंश्च निमज्जंश्च ज्ञानमेवाभिसंश्रयेत् ॥१२-२२९-१॥
atha jñānaplavaṃ dhīro gṛhītvā śāntimāsthitaḥ। unmajjaṃśca nimajjaṃśca jñānamevābhisaṃśrayet ॥12-229-1॥
[अथ (atha) - now; then; ज्ञानप्लवं (jñānaplavaṃ) - knowledge-boat; धीरो (dhīraḥ) - the wise one; steadfast one; गृहीत्वा (gṛhītvā) - having taken; having grasped; शान्तिम् (śāntim) - peace; tranquility; आस्थितः (āsthitaḥ) - having resorted to; having established in; उन्मज्जन् (unmajjan) - rising up; surfacing; च (ca) - and; निमज्जन् (nimajjan) - sinking; submerging; च (ca) - and; ज्ञानम् (jñānam) - knowledge; एव (eva) - only; indeed; अभिसंश्रयेत् (abhisaṃśrayet) - should resort to; should take refuge in;]
(Now, having taken the boat of knowledge, the wise one, having established in peace, whether rising or sinking, should resort only to knowledge.)
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 uvāca॥
[शुक (śuka) - Śuka; (name of the sage); उवाच (uvāca) - said; spoke;]
(Śuka said;)
Śuka said.
किं तज्ज्ञानमथो विद्या यया निस्तरति द्वयम्। प्रवृत्तिलक्षणो धर्मो निवृत्तिरिति चैव हि ॥१२-२२९-२॥
kiṃ taj-jñānam atho vidyā yayā nistarati dvayam। pravṛtti-lakṣaṇo dharmo nivṛttir iti caiva hi ॥12-229-2॥
[किं (kiṃ) - what; तत् (tat) - that; ज्ञानम् (jñānam) - knowledge; अथ (atha) - then; विद्या (vidyā) - science; या (yā) - by which; निस्तरति (nistarati) - crosses over; द्वयम् (dvayam) - the duality; प्रवृत्ति (pravṛtti) - activity; लक्षणः (lakṣaṇaḥ) - characterized by; धर्मः (dharmaḥ) - dharma; निवृत्तिः (nivṛttiḥ) - cessation; इति (iti) - thus; च (ca) - and; एव (eva) - indeed; हि (hi) - certainly;]
(What is that knowledge, then, or science, by which one crosses over duality? Dharma is characterized by activity, and cessation, thus indeed certainly.)
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 uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Vyāsa said;)
Vyāsa said.
यस्तु पश्येत्स्वभावेन विना भावमचेतनः। पुष्यते च पुनः सर्वान्प्रज्ञया मुक्तहेतुकः ॥१२-२२९-३॥
yastu paśyetsvabhāvena vinā bhāvamacetanaḥ। puṣyate ca punaḥ sarvān prajñayā muktahetukaḥ॥12-229-3॥
[यः (yaḥ) - who; तु (tu) - but; पश्येत् (paśyet) - may see; स्वभावेन (svabhāvena) - by one's own nature; विना (vinā) - without; भावम् (bhāvam) - existence; अचेतनः (acetanaḥ) - unconscious; पुष्यते (puṣyate) - is nourished; च (ca) - and; पुनः (punaḥ) - again; सर्वान् (sarvān) - all; प्रज्ञया (prajñayā) - by wisdom; मुक्त (mukta) - liberated; हेतुकः (hetukaḥ) - having cause;]
(But who may see, by one's own nature, without existence, unconscious, is nourished and again all by wisdom, liberated, having cause.)
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॥
yeṣāṃ caikāntabhāvena svabhāvaḥ kāraṇaṃ matam। pūtvā tṛṇabusīkāṃ vai te labhante na kiñcana ॥12-229-4॥
[येषाम् (yeṣām) - of whom; च (ca) - and; एकान्तभावेन (ekāntabhāvena) - with absolute disposition; स्वभावः (svabhāvaḥ) - own nature; कारणम् (kāraṇam) - cause; मतम् (matam) - is considered; पूत्वा (pūtvā) - having purified; तृणबुसीकां (tṛṇabusīkāṃ) - grass and husk; वै (vai) - indeed; ते (te) - they; लभन्ते (labhante) - obtain; न (na) - not; किञ्चन (kiñcana) - anything;]
(Of whom and with absolute disposition own nature is considered the cause, having purified grass and husk indeed they obtain not anything.)
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॥
ye cai naṃ pakṣam āśritya vartayanti alpacetasaḥ। svabhāvaṃ kāraṇaṃ jñātvā na śreyaḥ prāpnuvanti te ॥12-229-5॥
[ये (ye) - who; च (ca) - and; एनम् (enam) - this; पक्षम् (pakṣam) - side; आश्रित्य (āśritya) - having resorted to; वर्तयन्ति (vartayanti) - conduct; अल्पचेतसः (alpacetasaḥ) - of little intelligence; स्वभावम् (svabhāvam) - nature; कारणम् (kāraṇam) - cause; ज्ञात्वा (jñātvā) - having known; न (na) - not; श्रेयः (śreyaḥ) - highest good; प्राप्नुवन्ति (prāpnuvanti) - attain; ते (te) - they;]
(Who and this side having resorted to conduct of little intelligence, nature cause having known, not highest good attain they.)
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॥
svabhāvo hi vināśāya moha-karma-manobhavaḥ। niruktam etayor etat svabhāva-parabhāvayoḥ ॥12-229-6॥
[स्वभावः (svabhāvaḥ) - own-nature; हि (hi) - indeed; विनाशाय (vināśāya) - for destruction; मोहकर्ममनोभवः (moha-karma-manobhavaḥ) - delusion-action-mind-born; निरुक्तम् (niruktam) - explanation; एतयोः (etayoḥ) - of these two; एतत् (etat) - this; स्वभाव (svabhāva) - own-nature; परभावयोः (parabhāvayoḥ) - of other-nature; ॥१२-२२९-६॥ (॥12-229-6॥) - ;]
(Own-nature indeed for destruction, delusion-action-mind-born; explanation of these two, this, of own-nature and of other-nature.)
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॥
kṛṣyādīni hi karmāṇi sasyasaṃharaṇāni ca। prajñāvadbhiḥ prakḷptāni yānāsanagṛhāṇi ca ॥12-229-7॥
[कृष्यादीनि (kṛṣyādīni) - agricultural and similar; हि (hi) - indeed; कर्माणि (karmāṇi) - actions; सस्यसंहरणानि (sasyasaṃharaṇāni) - crop-harvesting; च (ca) - and; प्रज्ञावद्भिः (prajñāvadbhiḥ) - by the wise; प्रकॢप्तानि (prakḷptāni) - arranged; यानासनगृहाणि (yānāsanagṛhāṇi) - vehicles, seats, and houses; च (ca) - and;]
(Agricultural and similar actions, and crop-harvesting, indeed, and vehicles, seats, and houses arranged by the wise.)
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॥
ākrīḍānāṃ gṛhāṇāṃ ca gadānāmagadasya ca। prajñāvantaḥ pravaktāro jñānavadbhir anuṣṭhitāḥ ॥12-229-8॥
[आक्रीडानाम् (ākrīḍānām) - of amusements; गृहाणाम् (gṛhāṇām) - of houses; च (ca) - and; गदानाम् (gadānām) - of diseases; अगदस्य (agadasya) - of antidote; च (ca) - and; प्रज्ञावन्तः (prajñāvantaḥ) - wise ones; प्रवक्तारः (pravaktāraḥ) - expounders; ज्ञानवद्भिः (jñānavadbhir) - by the knowledgeable; अनुष्ठिताः (anuṣṭhitāḥ) - performed;]
(Of amusements, of houses, and of diseases, and of antidote, wise expounders performed (these) by the knowledgeable.)
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॥
prajñā saṃyojayaty arthaiḥ prajñā śreyo'dhigacchati। rājāno bhuñjate rājyaṃ prajñayā tulyalakṣaṇāḥ ॥12-229-9॥
[प्रज्ञा (prajñā) - wisdom; संयोजयति (saṃyojayati) - unites; अर्थैः (arthaiḥ) - with means; प्रज्ञा (prajñā) - wisdom; श्रेयः (śreyaḥ) - the better; अधिगच्छति (adhigacchati) - attains; राजानः (rājānaḥ) - kings; भुञ्जते (bhuñjate) - enjoy; राज्यम् (rājyam) - kingdom; प्रज्ञया (prajñayā) - by wisdom; तुल्यलक्षणाः (tulyalakṣaṇāḥ) - of equal characteristics;]
(Wisdom unites with means; wisdom attains the better. Kings enjoy the kingdom by wisdom, being of equal characteristics.)
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॥
pārāvaryam tu bhūtānāṃ jñānenaiva upalabhyate। vidyayā tāta sṛṣṭānāṃ vidyaiva paramā gatiḥ ॥12-229-10॥
[पारावर्यं (pārāvaryam) - highest and lowest; (parā-āvar-ya, parā = far, highest; āvar = near, lowest; -ya = state;) तु (tu) - but; भूतानां (bhūtānāṃ) - of beings; ज्ञानेन (jñānena) - by knowledge; एव (eva) - indeed; उपलभ्यते (upalabhyate) - is attained; विद्यया (vidyayā) - by learning; तात (tāta) - O dear one; सृष्टानां (sṛṣṭānāṃ) - of created beings; विद्या (vidyā) - knowledge; एव (eva) - indeed; परमा (paramā) - supreme; गतिः (gatiḥ) - goal;]
(The highest and lowest of beings is attained only by knowledge. By learning, O dear one, for created beings, knowledge indeed is the supreme goal.)
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॥
bhūtānāṃ janma sarveṣāṃ vividhānāṃ caturvidham। jarāyvaṇḍamathod-bhedaṃ svedaṃ cāpyupalakṣayet ॥12-229-11॥
[भूतानाम् (bhūtānām) - of beings; जन्म (janma) - birth; सर्वेषाम् (sarveṣām) - of all; विविधानाम् (vividhānām) - of various; चतुर्विधम् (caturvidham) - fourfold; जरायुः (jarāyuḥ) - placenta; अण्डम् (aṇḍam) - egg; अथ (atha) - and then; उद्भेदम् (ud-bhedam) - sprouting; स्वेदम् (svedam) - moisture; च (ca) - and; अपि (api) - also; उपलक्षयेत् (upalakṣayet) - should be recognized;]
(The birth of all beings, of various kinds, is fourfold: (namely) placental, egg-born, sprouting, and moisture-born, these also should be recognized.)
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॥
sthāvarebhyo viśiṣṭāni jaṅgamānyupalakṣayet. upapannaṃ hi yaccēṣṭā viśiṣyeta viśeṣyayoḥ ॥12-229-12॥
[स्थावरेभ्यः (sthāvarebhyaḥ) - from immobile beings; विशिष्टानि (viśiṣṭāni) - distinguished; special; जङ्गमानि (jaṅgamāni) - mobile beings; उपलक्षयेत् (upalakṣayet) - should perceive; उपपन्नं (upapannaṃ) - appropriate; suitable; हि (hi) - indeed; यत् (yat) - which; चेष्टा (ceṣṭā) - activity; movement; विशिष्येत (viśiṣyeta) - would be distinguished; विशेष्ययोः (viśeṣyayoḥ) - among the subjects;]
(From immobile beings, the mobile ones should be perceived as distinguished. Indeed, that activity which is appropriate would be distinguished among the subjects.)
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॥
āhur dvibahu-pādāni jaṅgamāni dvayāni ca। bahu-pādbhyo viśiṣṭāni dvipādāni bahūni api॥12-229-13॥
[आहुः (āhuḥ) - they say; द्वि (dvi) - two; बहु (bahu) - many; पादानि (pādāni) - feet; जङ्गमानि (jaṅgamāni) - moving beings; द्वयानि (dvayāni) - two-footed; च (ca) - and; बहुपाद्भ्यः (bahupādbhyaḥ) - from many-footed; विशिष्टानि (viśiṣṭāni) - distinguished; द्विपादानि (dvipādāni) - two-footed; बहूनि (bahūni) - many; अपि (api) - also;]
(They say moving beings are two-footed and many-footed; among the many-footed, the two-footed are distinguished, and there are also many two-footed beings.)
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॥
dvipadāni dvayāny āhuḥ pārthivānītarāṇi ca। pārthivāni viśiṣṭāni tāni hy annāni bhuñjate ॥12-229-14॥
[द्विपदानि (dvipadāni) - two-footed beings; द्वयानि (dvayāni) - two kinds; आहुः (āhuḥ) - they say; पार्थिवानि (pārthivāni) - earthly; इतराणि (itarāṇi) - other; च (ca) - and; पार्थिवानि (pārthivāni) - earthly; विशिष्टानि (viśiṣṭāni) - distinguished; तानि (tāni) - those; हि (hi) - indeed; अन्नानि (annāni) - foods; भुञ्जते (bhuñjate) - eat;]
(Two-footed beings are said to be of two kinds, earthly and other. The distinguished earthly ones indeed eat those foods.)
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॥
pārthivāni dvayāny āhur madhyamāny uttamāni ca। madhyamāni viśiṣṭāni jātidharmopadhāraṇāt ॥12-229-15॥
[पार्थिवानि (pārthivāni) - earthly; द्वयानि (dvayāni) - two kinds; आहुः (āhuḥ) - they say; मध्यमानि (madhyamāni) - middle ones; उत्तमानि (uttamāni) - excellent ones; च (ca) - and; मध्यमानि (madhyamāni) - middle ones; विशिष्टानि (viśiṣṭāni) - distinguished; जातिधर्मोपधारणात् (jātidharmopadhāraṇāt) - due to the support of the nature and characteristics;]
(Earthly things are said to be of two kinds: middle and excellent; the middle ones are distinguished due to the support of nature and characteristics.)
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॥
madhyamāni dvayāny āhur dharmajñānītarāṇi ca। dharmajñāni viśiṣṭāni kāryākāryopadhāraṇāt ॥12-229-16॥
[मध्यमानि (madhyamāni) - middle ones; द्वयानि (dvayāni) - two kinds; आहुः (āhuḥ) - they say; धर्मज्ञानि (dharmajñāni) - those knowing dharma; इतऱाणि (itarāṇi) - other than; च (ca) - and; धर्मज्ञानि (dharmajñāni) - those knowing dharma; विशिष्टानि (viśiṣṭāni) - distinguished; कार्य (kārya) - of what should be done; अकार्य (akārya) - of what should not be done; उपधारणात् (upadhāraṇāt) - from discernment;]
(The middle ones are said to be of two kinds: those knowing dharma and others; and those knowing dharma are distinguished by discernment of what should be done and what should not be done.)
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॥
dharmajñāni dvayāny āhur vedajñānītarāṇi ca। vedajñāni viśiṣṭāni vedo hyeṣu pratiṣṭhitaḥ ॥12-229-17॥
[धर्मज्ञानि (dharmajñāni) - those which are knowers of dharma; द्वयानि (dvayāni) - two kinds; आहुः (āhuḥ) - they say; वेदज्ञानि (vedajñāni) - those which are knowers of the Veda; इतरणि (itarāṇi) - other than; च (ca) - and; वेदज्ञानि (vedajñāni) - those which are knowers of the Veda; विशिष्टानि (viśiṣṭāni) - distinguished; वेदः (vedaḥ) - the Veda; हि (hi) - indeed; एषु (eṣu) - in these; प्रतिष्ठितः (pratiṣṭhitaḥ) - is established;]
(Those which are knowers of dharma, two kinds, they say; those which are knowers of the Veda, other than, and; those which are knowers of the Veda, distinguished; the Veda indeed in these is established.)
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॥
vedajñāni dvayānyāhuḥ pravaktṝṇītarāṇi ca। pravaktṝṇi viśiṣṭāni sarvadharmopadhāraṇāt ॥12-229-18॥
[वेद (veda) - Veda; ज्ञानि (jñāni) - knowers; द्वय (dvaya) - two; आहुः (āhuḥ) - they say; प्रवक्तॄणि (pravaktṝṇi) - teachers; इतराणि (itarāṇi) - other; च (ca) - and; प्रवक्तॄणि (pravaktṝṇi) - teachers; विशिष्टानि (viśiṣṭāni) - distinguished; सर्वधर्म (sarvadharma) - all dharmas; उपधारणात् (upadhāraṇāt) - from upholding;]
(They say there are two kinds of Veda-knowers: teachers and others. The teachers are distinguished because of upholding all dharmas.)
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॥
vijñāyante hi yairvedāḥ sarvadharmakriyāphalāḥ। sayajñāḥ sakhilā vedāḥ pravaktṛbhyo viniḥsṛtāḥ ॥12-229-19॥
[विज्ञायन्ते (vijñāyante) - are understood; हि (hi) - indeed; यैः (yaiḥ) - by whom; वेदाः (vedāḥ) - the Vedas; सर्वधर्मक्रियाफलाः (sarvadharmakriyāphalāḥ) - all results of religious acts; सयज्ञाः (sayajñāḥ) - together with sacrifices; सखिला (sakhilā) - with all (in entirety); वेदाः (vedāḥ) - the Vedas; प्रवक्तृभ्यः (pravaktṛbhyaḥ) - from the teachers; विनिःसृताः (viniḥsṛtāḥ) - have emanated;]
(Indeed, by whom the Vedas, all results of religious acts, together with sacrifices, with all (in entirety), the Vedas have emanated from the teachers, are understood.)
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॥
pravaktṝṇi dvayāny āhur ātmajñānītarāṇi ca। ātmajñāni viśiṣṭāni janmājanmopadhāraṇāt ॥12-229-20॥
[प्रवक्तॄणि (pravaktṝṇi) - of speakers; (pravaktṛ - speaker, ṝṇi - plural); द्वयानि (dvayāni) - two kinds; (dvaya - two, āni - plural neuter); आहुः (āhuḥ) - they say; (āhu - to say, ḥ - they); आत्मज्ञानीतराणि (ātmajñānītarāṇi) - other than self-knowers; (ātma - self, jñāni - knower, itara - other, āṇi - plural neuter); च (ca) - and; आत्मज्ञानि (ātmajñāni) - self-knowers; (ātma - self, jñāni - knower, āni - plural neuter); विशिष्टानि (viśiṣṭāni) - distinguished; (viśiṣṭa - distinguished, āni - plural neuter); जन्माजन्मोपधारणात् (janmājanmopadhāraṇāt) - by the retention of birth and non-birth; (janma - birth, ajanma - non-birth, upadhāraṇa - retention, āt - by);]
(Of speakers, two kinds they say: those other than self-knowers and self-knowers; the self-knowers are distinguished by the retention of birth and non-birth.)
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॥
dharmadvayaṃ hi yo veda sa sarvaḥ sarvadharmavid। sa tyāgī satyasaṅkalpaḥ sa tu kṣāntaḥ sa īśvaraḥ ॥12-229-21॥
[धर्मद्वयं (dharmadvayam) - the two dharmas; हि (hi) - indeed; यः (yaḥ) - who; वेद (veda) - knows; सः (saḥ) - he; सर्वः (sarvaḥ) - all; सर्वधर्मविद् (sarvadharmavid) - knower of all dharmas; सः (saḥ) - he; त्यागी (tyāgī) - renouncer; सत्यसङ्कल्पः (satyasaṅkalpaḥ) - of true resolve; सः (saḥ) - he; तु (tu) - but; क्षान्तः (kṣāntaḥ) - forbearing; सः (saḥ) - he; ईश्वरः (īśvaraḥ) - lord;]
(He who indeed knows the two dharmas, he is all, knower of all dharmas; he is a renouncer, of true resolve, he but is forbearing, he is the lord.)
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॥
dharmajñānapratiṣṭhaṃ hi taṃ devā brāhmaṇaṃ viduḥ। śabdabrahmaṇi niṣṇātaṃ pare ca kṛtaniścayam ॥12-229-22॥
[धर्म (dharma) - righteousness; ज्ञान (jñāna) - knowledge; प्रतिष्ठं (pratiṣṭham) - established; हि (hi) - indeed; तं (tam) - him; देवा (devāḥ) - gods; ब्राह्मणं (brāhmaṇam) - brāhmaṇa; विदुः (viduḥ) - knew; शब्दब्रह्मणि (śabdabrahmaṇi) - in the Vedic word (śabda-brahman); निष्णातं (niṣṇātam) - well-versed; परे (pare) - in the supreme; च (ca) - and; कृतनिश्चयम् (kṛtaniścayam) - one who has made a firm resolve;]
(Indeed, the gods knew him, the brāhmaṇa, established in righteousness and knowledge, well-versed in the Vedic word, and who has made a firm resolve in the supreme.)
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॥
antaḥsthaṃ ca bahiṣṭhaṃ ca ye''dhiyajñādhidaivatam। jānanti tānnamasyāmaste devāstāta te dvijāḥ ॥12-229-23॥
[अन्तःस्थं (antaḥstham) - situated within; च (ca) - and; बहिष्ठं (bahiṣṭham) - situated outside; च (ca) - and; ये (ye) - who; अधियज्ञाधिदैवतम् (adhiyajñādhidaivatam) - the presiding deity of sacrifice; जानन्ति (jānanti) - know; तान् (tān) - them; नमस्यामः (namasyāmaḥ) - we bow; ते (te) - to them; देवाः (devāḥ) - gods; तात (tāta) - O dear; ते (te) - these; द्विजाः (dvijāḥ) - twice-born (Brahmins);]
(Situated within and situated outside, who know the presiding deity of sacrifice, to them we bow, to them, O dear, these gods, twice-born.)
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॥
teṣu viśvam idaṃ bhūtaṃ sāgraṃ ca jagadāhitam। teṣāṃ māhātmyabhāvasya sadṛśaṃ nāsti kiñcana ॥12-229-24॥
[तेषु (teṣu) - in them; विश्वम् (viśvam) - the universe; इदं (idaṃ) - this; भूतम् (bhūtam) - become; arisen; साग्रं (sāgram) - with limbs; with parts; च (ca) - and; जगत् (jagat) - world; आहितम् (āhitam) - placed; established; तेषां (teṣāṃ) - of them; माहात्म्यभावस्य (māhātmyabhāvasya) - of the state of greatness; सदृशं (sadṛśam) - equal; like; नास्ति (nāsti) - there is not; किञ्चन (kiñcana) - anything;]
(In them, this universe, arisen, with all its parts, and the world is established. Of their state of greatness, there is nothing equal.)
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॥
ādiṃ te nidhanaṃ caiva karma cātītya sarvaśaḥ। caturvidhasya bhūtasya sarvasyeśāḥ svayambhuvaḥ ॥12-229-25॥
[आदिं (ādiṃ) - beginning; ते (te) - your; निधानं (nidhānaṃ) - end; च (ca) - and; एव (eva) - indeed; कर्म (karma) - action; च (ca) - and; अतीत्य (atītya) - having transcended; सर्वशः (sarvaśaḥ) - entirely; चतुर्विधस्य (caturvidhasya) - of four kinds; भूतस्य (bhūtasya) - of being; सर्वस्य (sarvasya) - of all; ईशाः (īśāḥ) - lords; स्वयम्भुवः (svayambhuvaḥ) - self-born;]
(The beginning, your end, and indeed action, having entirely transcended; of the fourfold being, of all, the self-born lords.)
The self-born lords, having entirely transcended the beginning, your end, and indeed action, are the lords of all four kinds of beings.
