12.229
vyāsa uvāca॥
Vyāsa said.
atha jñānaplavaṃ dhīro gṛhītvā śāntimāsthitaḥ। unmajjaṃśca nimajjaṃśca jñānamevābhisaṃśrayet ॥12-229-1॥
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.
śuka uvāca॥
Śuka said.
kiṃ taj-jñānam atho vidyā yayā nistarati dvayam। pravṛtti-lakṣaṇo dharmo nivṛttir iti caiva hi ॥12-229-2॥
What is that knowledge or science by which one transcends duality? Dharma is characterized by activity, and also by cessation—thus it is indeed.
vyāsa uvāca॥
Vyāsa said.
yastu paśyetsvabhāvena vinā bhāvamacetanaḥ। puṣyate ca punaḥ sarvān prajñayā muktahetukaḥ॥12-229-3॥
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.
yeṣāṃ caikāntabhāvena svabhāvaḥ kāraṇaṃ matam। pūtvā tṛṇabusīkāṃ vai te labhante na kiñcana ॥12-229-4॥
Those for whom their own nature is regarded as the sole cause, even after purifying grass and husk, they obtain nothing at all.
ye cai naṃ pakṣam āśritya vartayanti alpacetasaḥ। svabhāvaṃ kāraṇaṃ jñātvā na śreyaḥ prāpnuvanti te ॥12-229-5॥
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.
svabhāvo hi vināśāya moha-karma-manobhavaḥ। niruktam etayor etat svabhāva-parabhāvayoḥ ॥12-229-6॥
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.
kṛṣyādīni hi karmāṇi sasyasaṃharaṇāni ca। prajñāvadbhiḥ prakḷptāni yānāsanagṛhāṇi ca ॥12-229-7॥
Indeed, agricultural activities, crop-harvesting, and the arrangement of vehicles, seats, and houses have been established by the wise.
ākrīḍānāṃ gṛhāṇāṃ ca gadānāmagadasya ca। prajñāvantaḥ pravaktāro jñānavadbhir anuṣṭhitāḥ ॥12-229-8॥
Wise expounders, knowledgeable in amusements, houses, diseases, and antidotes, have practiced (these teachings).
prajñā saṃyojayaty arthaiḥ prajñā śreyo'dhigacchati। rājāno bhuñjate rājyaṃ prajñayā tulyalakṣaṇāḥ ॥12-229-9॥
Wisdom brings together resources and attains what is best. Kings of equal qualities enjoy their kingdoms through wisdom.
pārāvaryam tu bhūtānāṃ jñānenaiva upalabhyate। vidyayā tāta sṛṣṭānāṃ vidyaiva paramā gatiḥ ॥12-229-10॥
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.
bhūtānāṃ janma sarveṣāṃ vividhānāṃ caturvidham। jarāyvaṇḍamathod-bhedaṃ svedaṃ cāpyupalakṣayet ॥12-229-11॥
The birth of all beings is of four kinds: placental, egg-born, sprouting, and moisture-born; these should be recognized as such.
sthāvarebhyo viśiṣṭāni jaṅgamānyupalakṣayet. upapannaṃ hi yaccēṣṭā viśiṣyeta viśeṣyayoḥ ॥12-229-12॥
One should recognize that mobile beings are superior to immobile ones. Indeed, the activity that is appropriate is considered superior among the subjects.
āhur dvibahu-pādāni jaṅgamāni dvayāni ca। bahu-pādbhyo viśiṣṭāni dvipādāni bahūni api॥12-229-13॥
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.
dvipadāni dvayāny āhuḥ pārthivānītarāṇi ca। pārthivāni viśiṣṭāni tāni hy annāni bhuñjate ॥12-229-14॥
It is said that two-footed beings are of two kinds: earthly and others. Among these, the distinguished earthly ones indeed consume those foods.
pārthivāni dvayāny āhur madhyamāny uttamāni ca। madhyamāni viśiṣṭāni jātidharmopadhāraṇāt ॥12-229-15॥
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.
madhyamāni dvayāny āhur dharmajñānītarāṇi ca। dharmajñāni viśiṣṭāni kāryākāryopadhāraṇāt ॥12-229-16॥
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.
dharmajñāni dvayāny āhur vedajñānītarāṇi ca। vedajñāni viśiṣṭāni vedo hyeṣu pratiṣṭhitaḥ ॥12-229-17॥
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.
vedajñāni dvayānyāhuḥ pravaktṝṇītarāṇi ca। pravaktṝṇi viśiṣṭāni sarvadharmopadhāraṇāt ॥12-229-18॥
They say that there are two types of Veda-knowers: teachers and others. The teachers are considered distinguished because they uphold all dharmas.
vijñāyante hi yairvedāḥ sarvadharmakriyāphalāḥ। sayajñāḥ sakhilā vedāḥ pravaktṛbhyo viniḥsṛtāḥ ॥12-229-19॥
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.
pravaktṝṇi dvayāny āhur ātmajñānītarāṇi ca। ātmajñāni viśiṣṭāni janmājanmopadhāraṇāt ॥12-229-20॥
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.
dharmadvayaṃ hi yo veda sa sarvaḥ sarvadharmavid। sa tyāgī satyasaṅkalpaḥ sa tu kṣāntaḥ sa īśvaraḥ ॥12-229-21॥
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.
dharmajñānapratiṣṭhaṃ hi taṃ devā brāhmaṇaṃ viduḥ। śabdabrahmaṇi niṣṇātaṃ pare ca kṛtaniścayam ॥12-229-22॥
The gods recognized that brāhmaṇa as established in righteousness and knowledge, thoroughly versed in the Vedic word, and firmly resolved in the highest truth.
antaḥsthaṃ ca bahiṣṭhaṃ ca ye''dhiyajñādhidaivatam। jānanti tānnamasyāmaste devāstāta te dvijāḥ ॥12-229-23॥
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.
teṣu viśvam idaṃ bhūtaṃ sāgraṃ ca jagadāhitam। teṣāṃ māhātmyabhāvasya sadṛśaṃ nāsti kiñcana ॥12-229-24॥
In them, the entire universe with all its parts is established. There is nothing equal to their greatness.
ādiṃ te nidhanaṃ caiva karma cātītya sarvaśaḥ। caturvidhasya bhūtasya sarvasyeśāḥ svayambhuvaḥ ॥12-229-25॥
The self-born lords, having entirely transcended the beginning, your end, and indeed action, are the lords of all four kinds of beings.
