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व्यास उवाच॥
Vyāsa said.
एषा पूर्वतरा वृत्तिर्ब्राह्मणस्य विधीयते। ज्ञानवानेव कर्माणि कुर्वन्सर्वत्र सिध्यति ॥१२-२३०-१॥
This is the more ancient conduct prescribed for a brāhmaṇa: a person of knowledge, by performing actions, succeeds everywhere.
तत्र चेन्न भवेदेवं संशयः कर्मनिश्चये। किं नु कर्म स्वभावोऽयं ज्ञानं कर्मेति वा पुनः ॥१२-२३०-२॥
If, in that case, there is no doubt regarding the determination of action, then what truly is action? Is this its inherent nature, or is it knowledge, or again, is it action itself?
तत्र चेह विवित्सा स्याज्ज्ञानं चेत्पुरुषं प्रति। उपपत्त्युपलब्धिभ्यां वर्णयिष्यामि तच्छृणु ॥१२-२३०-३॥
If here or there there is a desire to know about knowledge concerning the person, I shall describe that by reasoning and perception; listen.
पौरुषं कारणं केचिदाहुः कर्मसु मानवाः। दैवमेके प्रशंसन्ति स्वभावं चापरे जनाः ॥१२-२३०-४॥
Some people say that manly effort is the cause of actions; some praise fate; others praise nature.
पौरुषं कर्म दैवं च फलवृत्तिस्वभावतः। त्रयमेतत्पृथग्भूतमविवेकं तु केचन ॥१२-२३०-५॥
Effort, action, and destiny are, by the nature of their results, three distinct things, but some people do not discriminate between them.
एवमेतन्न चाप्येवमुभे चापि न चाप्युभे। कर्मस्था विषमं ब्रूयुः सत्त्वस्थाः समदर्शिनः ॥१२-२३०-६॥
Some say, 'It is thus,' others, 'It is not thus,' some say both, and some say neither. Those engaged in action declare it to be unequal, but those established in sattva, who see equally, do not.
त्रेतायां द्वापरे चैव कलिजाश्च ससंशयाः। तपस्विनः प्रशान्ताश्च सत्त्वस्थाश्च कृते युगे ॥१२-२३०-७॥
In the Tretā and Dvāpara ages, those born in Kali are full of doubts; in the Kṛta age, ascetics are peaceful and established in purity.
अपृथग्दर्शिनः सर्वे ऋक्सामसु यजुःषु च। कामद्वेषौ पृथग्दृष्ट्वा तपः कृत उपासते ॥१२-२३०-८॥
All who do not see distinctions among the Ṛg, Sāma, and Yajur Vedas, having recognized desire and hatred as separate, perform austerities and worship.
तपोधर्मेण संयुक्तस्तपोनित्यः सुसंशितः। तेन सर्वानवाप्नोति कामान्यान्मनसेच्छति ॥१२-२३०-९॥
One who is united with the virtue of austerity, always devoted to austerity, and well-disciplined, attains all the desires that he wishes for in his mind.
तपसा तदवाप्नोति यद्भूत्वा सृजते जगत्। तद्भूतश्च ततः सर्वो भूतानां भवति प्रभुः ॥१२-२३०-१०॥
Through austerity, one attains that state by which, having become it, one creates the world. Having become that, from that, one becomes the lord of all beings.
तदुक्तं वेदवादेषु गहनं वेददर्शिभिः। वेदान्तेषु पुनर्व्यक्तं क्रमयोगेन लक्ष्यते ॥१२-२३०-११॥
That which is spoken in the Vedic discourses as profound by the seers of the Veda is again made manifest in the Vedāntas and is perceived through the methodical order.
आरम्भयज्ञाः क्षत्रस्य हविर्यज्ञा विशः स्मृताः। परिचारयज्ञाः शूद्राश्च जपयज्ञा द्विजातयः ॥१२-२३०-१२॥
The sacrifices of initiation are prescribed for Kṣatriyas, those involving oblations for Vaiśyas, service for Śūdras, and recitation for the twice-born.
परिनिष्ठितकार्यो हि स्वाध्यायेन द्विजो भवेत्। कुर्यादन्यन्न वा कुर्यान्मैत्रो ब्राह्मण उच्यते ॥१२-२३०-१३॥
A twice-born truly becomes accomplished in his duties through self-study. Whether he does other things or not, he is called a friendly Brahmin.
त्रेतादौ सकला वेदा यज्ञा वर्णाश्रमास्तथा। संरोधादायुषस्त्वेते व्यस्यन्ते द्वापरे युगे ॥१२-२३०-१४॥
At the start of the Tretā Yuga, all the Vedas, sacrifices, castes, and stages of life exist; but due to the restriction of lifespan, these become diminished in the Dvāpara Yuga.
द्वापरे विप्लवं यान्ति वेदाः कलियुगे तथा। दृश्यन्ते नापि दृश्यन्ते कलेरन्ते पुनः पुनः ॥१२-२३०-१५॥
In the Dvāpara age, the Vedas decline, and likewise in the Kali Yuga. They are not even seen, but at the end of Kali, they reappear again and again.
उत्सीदन्ति स्वधर्माश्च तत्राधर्मेण पीडिताः। गवां भूमेश्च ये चापामोषधीनां च ये रसाः ॥१२-२३०-१६॥
The natural properties are perishing there, afflicted by unrighteousness; the essences of cows, earth, waters, and plants are also being destroyed.
अधर्मान्तर्हिता वेदा वेदधर्मास्तथाश्रमाः। विक्रियन्ते स्वधर्मस्थाः स्थावराणि चराणि च ॥१२-२३०-१७॥
The Vedas, the duties prescribed by the Vedas, and the stages of life become obscured by unrighteousness; even those who follow their own duties, as well as all living beings, both immovable and movable, undergo change.
यथा सर्वाणि भूतानि वृष्टिर्भौमानि वर्षति। सृजते सर्वतोऽङ्गानि तथा वेदा युगे युगे ॥१२-२३०-१८॥
Just as rain showers upon all earthly beings and produces limbs everywhere, so too do the Vedas in every age generate all aspects of existence.
विसृतं कालनानात्वमनादिनिधनं च यत्। कीर्तितं तत्पुरस्तान्मे यतः संयान्ति यान्ति च ॥१२-२३०-१९॥
That which is spread out, consisting of the diversity of time, without beginning or end, and which has been described to me before, from which all beings come and go.
धातेदं प्रभवस्थानं भूतानां संयमो यमः। स्वभावेन प्रवर्तन्ते द्वंद्वसृष्टानि भूरिशः ॥१२-२३०-२०॥
This is the origin-place of beings in the element; restraint is Yama. By their own nature, dual-created things proceed in great number.
सर्गः कालो धृतिर्वेदाः कर्ता कार्यं क्रिया फलम्। एतत्ते कथितं तात यन्मां त्वं परिपृच्छसि ॥१२-२३०-२१॥
Dear one, I have told you about creation, time, steadfastness, the Vedas, the doer, action, activity, and result—this is what you asked me thoroughly about.
