12.231
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; (he spoke);]
(Bhīṣma said;)
Bhīṣma said.
इत्युक्तोऽभिप्रशस्यैतत्परमर्षेस्तु शासनम्। मोक्षधर्मार्थसंयुक्तमिदं प्रष्टुं प्रचक्रमे ॥१२-२३१-१॥
ityukto'bhipraśasyaitatparamarṣestu śāsanam। mokṣadharmārthasaṃyuktamidaṃ praṣṭuṃ pracakrame ॥12-231-1॥
[इति (iti) - thus; उक्तः (uktaḥ) - having been addressed; अभि-प्रशस्य (abhi-praśasya) - having been especially praised; एतत् (etat) - this; परमर्षेः (paramarṣeḥ) - of the supreme sage; तु (tu) - but; शासनम् (śāsanam) - instruction; मोक्ष-धर्म-अर्थ-संयुक्तम् (mokṣa-dharma-artha-saṃyuktam) - combined with liberation, virtue, and purpose; इदं (idaṃ) - this; प्रष्टुम् (praṣṭum) - to ask; प्रचक्रमे (pracakrame) - he began;]
(Thus, having been addressed and especially praised, but (regarding) this instruction of the supreme sage, combined with liberation, virtue, and purpose, he began to ask this.)
Thus, having been addressed and especially praised, he began to ask about this instruction of the supreme sage, which is combined with liberation, virtue, and purpose.
शुक उवाच॥
śuka uvāca॥
[शुक (śuka) - Śuka; (name of the sage); उवाच (uvāca) - said; spoke;]
(Śuka said;)
Śuka said.
प्रजावाञ्श्रोत्रियो यज्वा वृद्धः प्रज्ञोऽनसूयकः। अनागतमनैतिह्यं कथं ब्रह्माधिगच्छति ॥१२-२३१-२॥
prajāvāñśrotriyo yajvā vṛddhaḥ prajño'nasūyakaḥ। anāgatamanaitihyaṃ kathaṃ brahmādhigacchati ॥12-231-2॥
[प्रजावान् (prajāvān) - possessing progeny; श्रोत्रियः (śrotriyaḥ) - versed in the Vedas; यज्वा (yajvā) - performer of sacrifices; वृद्धः (vṛddhaḥ) - aged; प्रज्ञः (prajñaḥ) - wise; अनसूयकः (anasūyakaḥ) - free from envy; अनागतम् (anāgatam) - not yet come; अनैतिह्यम् (anaitihyam) - not based on tradition; कथम् (katham) - how; ब्रह्म (brahma) - Brahman; अधिगच्छति (adhigacchati) - attains;]
(Possessing progeny, versed in the Vedas, performer of sacrifices, aged, wise, free from envy—how does one attain Brahman that is not yet come and not based on tradition?)
How does a person who has progeny, is learned in the Vedas, performs sacrifices, is aged, wise, and free from envy, attain Brahman that is not yet manifest and not established by tradition?
तपसा ब्रह्मचर्येण सर्वत्यागेन मेधया। साङ्ख्ये वा यदि वा योगे एतत्पृष्टोऽभिधत्स्व मे ॥१२-२३१-३॥
tapasā brahmacaryeṇa sarvatyāgena medhayā। sāṅkhye vā yadi vā yoge etatpṛṣṭo’bhidhatsva me ॥12-231-3॥
[तपसा (tapasā) - by austerity; ब्रह्मचर्येण (brahmacaryeṇa) - by celibacy; सर्वत्यागेन (sarvatyāgena) - by complete renunciation; मेधया (medhayā) - by intelligence; साङ्ख्ये (sāṅkhye) - in Sāṅkhya (philosophy); वा (vā) - or; यदि (yadi) - if; वा (vā) - or; योगे (yoge) - in Yoga; एतत् (etat) - this; पृष्टः (pṛṣṭaḥ) - asked; अभिधत्स्व (abhidhatsva) - speak; मे (me) - to me;]
(By austerity, by celibacy, by complete renunciation, by intelligence, in Sāṅkhya or if in Yoga, this having been asked, speak to me.)
Tell me this, whether it is through austerity, celibacy, complete renunciation, intelligence, Sāṅkhya, or Yoga, as I have asked.
मनसश्चेन्द्रियाणां चाप्यैकाग्र्यं समवाप्यते। येनोपायेन पुरुषैस्तच्च व्याख्यातुमर्हसि ॥१२-२३१-४॥
manasaś cendriyāṇāṃ cāpy aikāgryaṃ samavāpyate। yenopāyena puruṣais tac ca vyākhyātum arhasi ॥12-231-4॥
[मनसः (manasaḥ) - of the mind; च (ca) - and; इन्द्रियाणां (indriyāṇām) - of the senses; च (ca) - and; अपि (api) - also; एकाग्र्यं (ekāgryaṃ) - concentration; समवाप्यते (samavāpyate) - is attained; येन (yena) - by which; उपायेन (upāyena) - by means; पुरुषैः (puruṣaiḥ) - by men; तत् (tat) - that; च (ca) - and; व्याख्यातुम् (vyākhyātum) - to explain; अर्हसि (arhasi) - you ought; १२-२३१-४ (12-231-4) - 12-231-4;]
(Of the mind and of the senses also concentration is attained; by which means by men that and to explain you ought; 12-231-4;)
Concentration of the mind and the senses is also attained; by whatever means men achieve this, you ought to explain that. 12-231-4.
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Vyāsa said;)
Vyāsa said.
नान्यत्र विद्यातपसोर्नान्यत्रेन्द्रियनिग्रहात्। नान्यत्र सर्वसन्त्यागात्सिद्धिं विन्दति कश्चन ॥१२-२३१-५॥
nānyatra vidyātapasornānyatrendriyanigrahāt। nānyatra sarvasantyāgātsiddhiṃ vindati kaścana ॥12-231-5॥
[न (na) - not; अन्यत्र (anyatra) - elsewhere; विद्या (vidyā) - knowledge; तपसोः (tapasoḥ) - of austerity; न (na) - not; अन्यत्र (anyatra) - elsewhere; इन्द्रिय (indriya) - of the senses; निग्रहात् (nigrahāt) - from restraint; न (na) - not; अन्यत्र (anyatra) - elsewhere; सर्व (sarva) - all; सन्त्यागात् (santyāgāt) - from complete renunciation; सिद्धिं (siddhiṃ) - perfection; विन्दति (vindati) - attains; कश्चन (kaścana) - anyone;]
(Not elsewhere than from knowledge and austerity, not elsewhere than from restraint of the senses, not elsewhere than from complete renunciation does anyone attain perfection.)
No one attains perfection except through knowledge and austerity, restraint of the senses, and complete renunciation.
महाभूतानि सर्वाणि पूर्वसृष्टिः स्वयम्भुवः। भूयिष्ठं प्राणभृद्ग्रामे निविष्टानि शरीरिषु ॥१२-२३१-६॥
mahābhūtāni sarvāṇi pūrvasṛṣṭiḥ svayambhuvaḥ। bhūyiṣṭhaṃ prāṇabhṛdgrāme niviṣṭāni śarīriṣu ॥12-231-6॥
[महाभूतानि (mahābhūtāni) - great elements; सर्वाणि (sarvāṇi) - all; पूर्वसृष्टिः (pūrvasṛṣṭiḥ) - previously created; स्वयम्भुवः (svayambhuvaḥ) - by the self-born (Brahmā); भूयिष्ठं (bhūyiṣṭham) - mostly; प्राणभृत्-ग्रामे (prāṇabhṛd-grāme) - in the community of living beings; निविष्टानि (niviṣṭāni) - entered; शरीरिषु (śarīriṣu) - in bodies;]
(All the great elements, previously created by the self-born (Brahmā), are mostly entered into the community of living beings, in bodies.)
All the great elements, created earlier by the self-born Brahmā, are predominantly present in the bodies of living beings.
भूमेर्देहो जलात्सारो ज्योतिषश्चक्षुषी स्मृते। प्राणापानाश्रयो वायुः खेष्वाकाशं शरीरिणाम् ॥१२-२३१-७॥
bhūmer deho jalāt sāro jyotiṣaś cakṣuṣī smṛte। prāṇāpānāśrayo vāyuḥ kheṣv ākāśaṃ śarīriṇām ॥12-231-7॥
[भूमेः (bhūmeḥ) - of earth; देहः (dehaḥ) - body; जलात् (jalāt) - from water; सारः (sāraḥ) - essence; ज्योतिषः (jyotiṣaḥ) - of light; चक्षुषी (cakṣuṣī) - eyes; स्मृते (smṛte) - are considered; प्राणापानाश्रयः (prāṇāpānāśrayaḥ) - support of prāṇa and apāna; वायुः (vāyuḥ) - air; खेषु (kheṣu) - in spaces; आकाशम् (ākāśam) - ether; शरीरिणाम् (śarīriṇām) - of embodied beings;]
(Of earth, the body; from water, the essence; of light, the eyes are considered; air is the support of prāṇa and apāna; in spaces, ether of embodied beings.)
The body is formed from earth, the essence from water, the eyes are considered to be of light; air is the support of prāṇa and apāna; and ether is present in the spaces within embodied beings.
क्रान्ते विष्णुर्बले शक्रः कोष्ठेऽग्निर्भुक्तमर्छति। कर्णयोः प्रदिशः श्रोत्रे जिह्वायां वाक्सरस्वती ॥१२-२३१-८॥
krānte viṣṇur bale śakraḥ koṣṭhe'gnir bhuktam arcchati। karṇayoḥ pradiśaḥ śrotre jihvāyāṃ vāksarasvatī ॥12-231-8॥
[क्रान्ते (krānte) - when traversed; विष्णुः (viṣṇuḥ) - Viṣṇu; बले (bale) - in strength; शक्रः (śakraḥ) - Indra; कोष्ठे (koṣṭhe) - in the stomach; अग्निः (agniḥ) - Agni; भुक्तम् (bhuktam) - eaten; अर्छति (arcchati) - purifies; कर्णयोः (karṇayoḥ) - in the ears; प्रदिशः (pradiśaḥ) - directions; श्रोत्रे (śrotre) - in the organ of hearing; जिह्वायाम् (jihvāyām) - in the tongue; वाक् (vāk) - speech; सरस्वती (sarasvatī) - Sarasvatī;]
(When traversed, Viṣṇu (is present); in strength, Indra; in the stomach, Agni purifies what is eaten; in the ears, the directions (are present); in the organ of hearing, in the tongue, speech, Sarasvatī.)
When traversing, Viṣṇu is present; in strength, Indra; in the stomach, Agni purifies what is eaten; in the ears, the directions; in the organ of hearing, in the tongue, speech, Sarasvatī.
कर्णौ त्वक्चक्षुषी जिह्वा नासिका चैव पञ्चमी। दर्शनानीन्द्रियोक्तानि द्वाराण्याहारसिद्धये ॥१२-२३१-९॥
karṇau tvak-cakṣuṣī jihvā nāsikā caiva pañcamī। darśanāni indriya-uktāni dvārāṇi āhāra-siddhaye ॥12-231-9॥
[कर्णौ (karṇau) - ears; त्वक् (tvak) - skin; चक्षुषी (cakṣuṣī) - eyes; जिह्वा (jihvā) - tongue; नासिका (nāsikā) - nose; च (ca) - and; एव (eva) - indeed; पञ्चमी (pañcamī) - the fifth; दर्शनानि (darśanāni) - means of perception; इन्द्रिय (indriya) - sense; उक्तानि (uktāni) - said; द्वाराणि (dvārāṇi) - doors; आहार (āhāra) - of intake; सिद्धये (siddhaye) - for accomplishment;]
(Ears, skin, eyes, tongue, nose, and indeed the fifth—these means of perception, said to be senses, are doors for the accomplishment of intake.)
The ears, skin, eyes, tongue, and nose—these five senses, described as means of perception, are the doors through which intake is accomplished.
शब्दं स्पर्शं तथा रूपं रसं गन्धं च पञ्चमम्। इन्द्रियाणि पृथक्त्वर्थान्मनसो दर्शयन्त्युत ॥१२-२३१-१०॥
śabdaṃ sparśaṃ tathā rūpaṃ rasaṃ gandhaṃ ca pañcamam। indriyāṇi pṛthaktv arthān manaso darśayanty uta ॥12-231-10॥
[शब्दं (śabdam) - sound; स्पर्शं (sparśam) - touch; तथा (tathā) - and; रूपं (rūpam) - form; रसं (rasam) - taste; गन्धं (gandham) - smell; च (ca) - and; पञ्चमम् (pañcamam) - the fifth; इन्द्रियाणि (indriyāṇi) - the senses; पृथक्त्व (pṛthaktva) - separateness; अर्थान् (arthān) - objects; मनसः (manasaḥ) - of the mind; दर्शयन्ति (darśayanti) - show; उत (uta) - indeed;]
(Sound, touch, and form, taste, smell, and the fifth; the senses, indeed, show to the mind the objects separately.)
The senses present to the mind the objects of sound, touch, form, taste, and smell, each as distinct.
इन्द्रियाणि मनो युङ्क्ते वश्यान्यन्तेव वाजिनः। मनश्चापि सदा युङ्क्ते भूतात्मा हृदयाश्रितः ॥१२-२३१-११॥
indriyāṇi mano yuṅkte vaśyānyanteva vājinaḥ। manaścāpi sadā yuṅkte bhūtātmā hṛdayāśritaḥ ॥12-231-11॥
[इन्द्रियाणि (indriyāṇi) - senses; मनो (mano) - mind; युङ्क्ते (yuṅkte) - yokes; वश्यानि (vaśyāni) - controlled; अन्तेव (anteva) - as at the end; वाजिनः (vājinaḥ) - horses; मनः (manaḥ) - mind; च (ca) - and; अपि (api) - also; सदा (sadā) - always; युङ्क्ते (yuṅkte) - yokes; भूतात्मा (bhūtātmā) - the embodied self; हृदयाश्रितः (hṛdayāśritaḥ) - residing in the heart;]
(The mind yokes the senses, controlled as horses at the end; and the embodied self, residing in the heart, always yokes the mind also.)
The mind controls the senses as a charioteer controls well-trained horses; and the embodied self, dwelling in the heart, always directs the mind as well.
इन्द्रियाणां तथैवेषां सर्वेषामीश्वरं मनः। नियमे च विसर्गे च भूतात्मा मनसस्तथा ॥१२-२३१-१२॥
indriyāṇāṃ tathaiveṣāṃ sarveṣāmīśvaraṃ manaḥ। niyame ca visarge ca bhūtātmā manasastathā ॥12-231-12॥
[इन्द्रियाणाम् (indriyāṇām) - of the senses; तथा (tathā) - likewise; एव (eva) - indeed; एषाम् (eṣām) - of these; सर्वेषाम् (sarveṣām) - of all; ईश्वरम् (īśvaram) - the lord; मनः (manaḥ) - mind; नियमे (niyame) - in restraint; च (ca) - and; विसर्गे (visarge) - in release; च (ca) - and; भूतात्मा (bhūtātmā) - the self of beings; मनसः (manasaḥ) - of the mind; तथा (tathā) - likewise;]
(Of the senses, likewise indeed of these, of all, the lord is the mind; in restraint and in release, the self of beings is likewise of the mind.)
The mind is the lord of all these senses; in both restraint and release, the self of beings is likewise dependent on the mind.
इन्द्रियाणीन्द्रियार्थाश्च स्वभावश्चेतना मनः। प्राणापानौ च जीवश्च नित्यं देहेषु देहिनाम् ॥१२-२३१-१३॥
indriyāṇīndriyārthāś ca svabhāvaś cetanā manaḥ। prāṇāpānau ca jīvaś ca nityaṃ deheṣu dehinām ॥12-231-13॥
[इन्द्रियाणि (indriyāṇi) - senses; इन्द्रियार्थाः (indriyārthāḥ) - objects of the senses; च (ca) - and; स्वभावः (svabhāvaḥ) - innate nature; चेतना (cetanā) - consciousness; मनः (manaḥ) - mind; प्राणापानौ (prāṇāpānau) - prāṇa and apāna (vital breaths); च (ca) - and; जीवः (jīvaḥ) - living being; च (ca) - and; नित्यम् (nityam) - always; देहेषु (deheṣu) - in the bodies; देहिनाम् (dehinām) - of the embodied ones;]
(Senses, objects of the senses, and innate nature, consciousness, mind, prāṇa and apāna, and the living being, always (are) in the bodies of the embodied ones.)
The senses, their objects, innate nature, consciousness, mind, the vital breaths prāṇa and apāna, and the living being are always present in the bodies of embodied beings.
आश्रयो नास्ति सत्त्वस्य गुणशब्दो न चेतना। सत्त्वं हि तेजः सृजति न गुणान्वै कदाचन ॥१२-२३१-१४॥
āśrayo nāsti sattvasya guṇaśabdo na cetanā। sattvaṃ hi tejaḥ sṛjati na guṇānvai kadācana ॥12-231-14॥
[आश्रयः (āśrayaḥ) - support; न (na) - not; अस्ति (asti) - is; सत्त्वस्य (sattvasya) - of sattva; गुणशब्दः (guṇaśabdaḥ) - the term 'guṇa'; न (na) - not; चेतना (cetanā) - consciousness; सत्त्वम् (sattvam) - sattva; हि (hi) - indeed; तेजः (tejaḥ) - light; सृजति (sṛjati) - produces; न (na) - not; गुणान् (guṇān) - qualities; वै (vai) - indeed; कदाचन (kadācana) - ever;]
(Support is not (there) for sattva; the term 'guṇa' is not consciousness. Sattva indeed produces light, not qualities ever indeed.)
There is no support for sattva; the word 'guṇa' does not mean consciousness. Sattva indeed produces light, but never qualities.
एवं सप्तदशं देहे वृतं षोडशभिर्गुणैः। मनीषी मनसा विप्रः पश्यत्यात्मानमात्मनि ॥१२-२३१-१५॥
evaṃ saptadaśaṃ dehe vṛtaṃ ṣoḍaśabhirguṇaiḥ। manīṣī manasā vipraḥ paśyatyātmānamātmani॥12-231-15॥
[एवं (evaṃ) - thus; सप्तदशम् (saptadaśam) - seventeenth; देहे (dehe) - in the body; वृतम् (vṛtam) - enveloped; षोडशभिः (ṣoḍaśabhiḥ) - by sixteen; गुणैः (guṇaiḥ) - qualities; मनीषी (manīṣī) - the wise one; मनसा (manasā) - by the mind; विप्रः (vipraḥ) - the sage; पश्यति (paśyati) - sees; आत्मानम् (ātmānam) - the self; आत्मनि (ātmani) - in the self;]
(Thus, the seventeenth (self), enveloped in the body by sixteen qualities, the wise sage sees by the mind the self in the self.)
Thus, the wise sage, by the mind, perceives the seventeenth self, enveloped in the body by sixteen qualities, as the self within the self.
न ह्ययं चक्षुषा दृश्यो न च सर्वैरपीन्द्रियैः। मनसा सम्प्रदीप्तेन महानात्मा प्रकाशते ॥१२-२३१-१६॥
na hy ayaṃ cakṣuṣā dṛśyo na ca sarvair api indriyaiḥ। manasā sampradīptena mahān ātmā prakāśate ॥12-231-16॥
[न (na) - not; हि (hi) - indeed; अयम् (ayam) - this; चक्षुषा (cakṣuṣā) - by the eye; दृश्यः (dṛśyaḥ) - visible; न (na) - not; च (ca) - and; सर्वैः (sarvaiḥ) - by all; अपि (api) - even; इन्द्रियैः (indriyaiḥ) - senses; मनसा (manasā) - by the mind; सम्प्रदीप्तेन (sampradīptena) - fully illumined; महान् (mahān) - great; आत्मा (ātmā) - self; प्रकाशते (prakāśate) - shines forth;]
(Not indeed is this visible by the eye, nor even by all the senses; by the mind fully illumined, the great self shines forth.)
This is not seen by the eye, nor by all the senses; only by a mind that is fully illumined does the great self become manifest.
अशब्दस्पर्शरूपं तदरसागन्धमव्ययम्। अशरीरं शरीरे स्वे निरीक्षेत निरिन्द्रियम् ॥१२-२३१-१७॥
aśabdasparśarūpaṃ tadarasāgandhamavyayam। aśarīraṃ śarīre sve nirīkṣeta nirindriyam ॥12-231-17॥
[अशब्द (aśabda) - without sound; अस्पर्श (asparśa) - without touch; रूपं (rūpaṃ) - form; तत् (tat) - that; रस (rasa) - taste; अगन्धम् (agandham) - without smell; अव्ययम् (avyayam) - imperishable; अशरीरं (aśarīraṃ) - bodiless; शरीरे (śarīre) - in the body; स्वे (sve) - one's own; निरीक्षेत् (nirīkṣet) - should observe; निरिन्द्रियम् (nirindriyam) - without senses;]
(That which is without sound, without touch, form, taste, without smell, imperishable, bodiless, in one's own body, one should observe as without senses.)
One should perceive within one's own body that imperishable, bodiless principle which is devoid of sound, touch, form, taste, and smell, and is without senses.
अव्यक्तं व्यक्तदेहेषु मर्त्येष्वमरमाश्रितम्। योऽनुपश्यति स प्रेत्य कल्पते ब्रह्मभूयसे ॥१२-२३१-१८॥
avyaktaṃ vyaktadeheṣu martyeṣvamaramāśritam। yo'nupaśyati sa pretya kalpate brahmabhūyase ॥12-231-18॥
[अव्यक्तम् (avyaktam) - unmanifest; व्यक्त-देहेषु (vyakta-deheṣu) - in manifest bodies; मर्त्येषु (martyeṣu) - among mortals; अमरम् (amaram) - immortal; आश्रितम् (āśritam) - residing; यः (yaḥ) - who; अनुपश्यति (anupaśyati) - perceives; सः (saḥ) - he; प्रेत्य (pretya) - having departed; कल्पते (kalpate) - becomes fit; ब्रह्मभूयसे (brahmabhūyase) - for becoming Brahman;]
(The unmanifest, residing as the immortal in manifest bodies among mortals—he who perceives thus, having departed, becomes fit for becoming Brahman.)
He who perceives the unmanifest, the immortal residing in the manifest bodies among mortals, after departing from this world, becomes eligible for union with Brahman.
विद्याभिजनसम्पन्ने ब्राह्मणे गवि हस्तिनि। शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥१२-२३१-१९॥
vidyābhijanasampanne brāhmaṇe gavi hastini। śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ ॥12-231-19॥
[विद्या (vidyā) - knowledge; अभिजन (abhijana) - noble birth; सम्पन्ने (sampanne) - endowed with; ब्राह्मणे (brāhmaṇe) - in a Brāhmaṇa; गवि (gavi) - in a cow; हस्तिनि (hastini) - in an elephant; शुनि (śuni) - in a dog; च (ca) - and; एव (eva) - indeed; श्वपाके (śvapāke) - in a dog-eater; च (ca) - and; पण्डिताः (paṇḍitāḥ) - the wise; समदर्शिनः (samadarśinaḥ) - see equally;]
(In one endowed with knowledge and noble birth, in a Brāhmaṇa, in a cow, in an elephant, in a dog, and indeed in a dog-eater, the wise see equally.)
The wise see with equal vision a Brāhmaṇa endowed with knowledge and noble birth, a cow, an elephant, a dog, and even a dog-eater.
स हि सर्वेषु भूतेषु जङ्गमेषु ध्रुवेषु च। वसत्येको महानात्मा येन सर्वमिदं ततम् ॥१२-२३१-२०॥
sa hi sarveṣu bhūteṣu jaṅgameṣu dhruveṣu ca। vasatyeko mahānātmā yena sarvamidaṃ tatam ॥12-231-20॥
[स (sa) - he; हि (hi) - indeed; सर्वेषु (sarveṣu) - in all; भूतेषु (bhūteṣu) - in beings; जङ्गमेषु (jaṅgameṣu) - in moving (beings); ध्रुवेषु (dhruveṣu) - in fixed (beings); च (ca) - and; वसति (vasati) - dwells; एकः (ekaḥ) - one; महानात्मा (mahānātmā) - great soul; येन (yena) - by whom; सर्वम् (sarvam) - all; इदं (idaṃ) - this; ततम् (tatam) - pervaded;]
(He indeed in all beings, in moving, in fixed, and, dwells one great soul by whom all this is pervaded.)
He is indeed the one great soul who dwells in all beings, both moving and unmoving, by whom all this is pervaded.
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि। यदा पश्यति भूतात्मा ब्रह्म सम्पद्यते तदा ॥१२-२३१-२१॥
sarvabhūteṣu cātmānaṃ sarvabhūtāni cātmani। yadā paśyati bhūtātmā brahma sampadyate tadā ॥12-231-21॥
[सर्वभूतेषु (sarvabhūteṣu) - in all beings; च (ca) - and; आत्मानं (ātmānaṃ) - the self; सर्वभूतानि (sarvabhūtāni) - all beings; च (ca) - and; आत्मनि (ātmani) - in the self; यदा (yadā) - when; पश्यति (paśyati) - sees; भूतात्मा (bhūtātmā) - the embodied self; ब्रह्म (brahma) - Brahman; सम्पद्यते (sampadyate) - attains; तदा (tadā) - then;]
(In all beings and the self, all beings and in the self; when sees the embodied self Brahman attains then.)
When one sees the self in all beings and all beings in the self, then the embodied self attains Brahman.
यावानात्मनि वेदात्मा तावानात्मा परात्मनि। य एवं सततं वेद सोऽमृतत्वाय कल्पते ॥१२-२३१-२२॥
yāvān ātmani vedātmā tāvān ātmā parātmani। ya evaṃ satataṃ veda so' mṛtatvāya kalpate ॥12-231-22॥
[यावान् (yāvān) - as much as; आत्मनि (ātmani) - in the self; वेद (veda) - knows; आत्मा (ātmā) - self; तावान् (tāvān) - so much; आत्मा (ātmā) - self; परात्मनि (parātmani) - in the supreme self; यः (yaḥ) - who; एवम् (evam) - thus; सततम् (satatam) - always; वेद (veda) - knows; सः (saḥ) - he; अमृतत्वाय (amṛtatvāya) - for immortality; कल्पते (kalpate) - becomes fit;]
(As much as the self knows in itself, so much the self (knows) in the supreme self. He who thus always knows becomes fit for immortality.)
To the extent that one knows the self within oneself, to that extent the self is known in the supreme self. Whoever always knows thus becomes eligible for immortality.
सर्वभूतात्मभूतस्य सर्वभूतहितस्य च। देवापि मार्गे मुह्यन्ति अपदस्य पदैषिणः ॥१२-२३१-२३॥
sarvabhūtātmabhūtasya sarvabhūtahitasya ca। devāpi mārge muhyanti apadasya padaiṣiṇaḥ ॥12-231-23॥
[सर्वभूतात्मभूतस्य (sarvabhūtātmabhūtasya) - of one who is the self of all beings; सर्वभूतहितस्य (sarvabhūtahitasya) - of one who is the well-wisher of all beings; च (ca) - and; देवाः (devāḥ) - the gods; अपि (api) - even; मार्गे (mārge) - on the path; मुह्यन्ति (muhyanti) - become confused; अपदस्य (apadasya) - of one without a path; पदैषिणः (padaiṣiṇaḥ) - seekers of the path;]
(Of one who is the self of all beings, of one who is the well-wisher of all beings, and even the gods become confused on the path, seekers of the path of one without a path.)
Even the gods become bewildered on the path of one who is the self and well-wisher of all beings; seekers of the path of the pathless are confounded.
शकुनीनामिवाकाशे जले वारिचरस्य वा। यथा गतिर्न दृश्येत तथैव सुमहात्मनः ॥१२-२३१-२४॥
śakunīnām iv ākāśe jale vāricarasya vā। yathā gatir na dṛśyeta tathaiva sumahātmanaḥ ॥12-231-24॥
[शकुनीनाम् (śakunīnām) - of birds; इव (iva) - like; आकाशे (ākāśe) - in the sky; जले (jale) - in water; वारिचरस्य (vāricarasya) - of an aquatic animal; वा (vā) - or; यथा (yathā) - as; गतिः (gatiḥ) - movement; न (na) - not; दृश्येत (dṛśyeta) - is seen; तथैव (tathaiva) - just so; सुमहात्मनः (sumahātmanaḥ) - of the very great-souled one;]
(Like (the movement) of birds in the sky or of an aquatic animal in water, as the movement is not seen, just so (is) of the very great-souled one.)
Just as the movement of birds in the sky or of an aquatic animal in water is not seen, so too is the path of the very great-souled one unseen.
कालः पचति भूतानि सर्वाण्येवात्मनात्मनि। यस्मिंस्तु पच्यते कालस्तं न वेदेह कश्चन ॥१२-२३१-२५॥
kālaḥ pacati bhūtāni sarvāṇyevātmanaātmani। yasmiṃstu pacyate kālastaṃ na vedeha kaścana ॥12-231-25॥
[कालः (kālaḥ) - time; पचति (pacati) - cooks; matures; भूतानि (bhūtāni) - beings; सर्वाणि (sarvāṇi) - all; एव (eva) - indeed; आत्मनि (ātmani) - in the self; आत्मन्य् (ātmani) - in the self; यस्मिन् (yasmin) - in whom; तु (tu) - but; पच्यते (pacyate) - is cooked; is matured; कालः (kālaḥ) - time; तम् (tam) - him; न (na) - not; वेद (veda) - knows; इह (iha) - here; कश्चन (kaścana) - anyone;]
(Time cooks (matures) all beings indeed in the self. But in whom time is cooked, him no one here knows.)
Time indeed matures all beings within itself. But the one in whom time itself is matured, no one here knows.
न तदूर्ध्वं न तिर्यक्च नाधो न च तिरः पुनः। न मध्ये प्रतिगृह्णीते नैव कश्चित्कुतश्चन ॥१२-२३१-२६॥
na tadūrdhvaṃ na tiryak ca nādho na ca tiraḥ punaḥ। na madhye pratigṛhṇīte naiva kaścit kutaścana ॥12-231-26॥
[न (na) - not; तद् (tad) - that; ऊर्ध्वं (ūrdhvaṃ) - above; न (na) - not; तिर्यक् (tiryak) - across; च (ca) - and; न (na) - not; अधः (adhaḥ) - below; न (na) - not; च (ca) - and; तिरः (tiraḥ) - sideways; पुनः (punaḥ) - again; न (na) - not; मध्ये (madhye) - in the middle; प्रतिगृह्णीते (pratigṛhṇīte) - accepts; नैव (na eva) - not indeed; कश्चित् (kaścit) - anyone; कुतश्चन (kutaścana) - from anywhere;]
(Not that above, not across, not below, nor sideways again; not in the middle does (it) accept, nor indeed anyone from anywhere.)
It is not above, not across, not below, nor sideways again; it does not accept in the middle, nor does anyone accept it from anywhere.
सर्वेऽन्तःस्था इमे लोका बाह्यमेषां न किञ्चन। यः सहस्रं समागच्छेद्यथा बाणो गुणच्युतः ॥१२-२३१-२७॥
sarve'ntaḥsthā ime lokā bāhyameṣāṃ na kiñcana। yaḥ sahasraṃ samāgacched yathā bāṇo guṇacyutaḥ ॥12-231-27॥
[सर्वे (sarve) - all; अन्तःस्था (antaḥsthā) - situated within; इमे (ime) - these; लोका (lokā) - worlds; बाह्यम् (bāhyam) - external; एषाम् (eṣām) - of these; न (na) - not; किञ्चन (kiñcana) - anything; यः (yaḥ) - who; सहस्रं (sahasraṃ) - a thousand; समागच्छेत् (samāgacchet) - would come together; यथा (yathā) - just as; बाणः (bāṇaḥ) - arrow; गुणच्युतः (guṇacyutaḥ) - released from the bowstring;]
(All these worlds are situated within; for them, there is nothing external. Even if a thousand should come together, just as an arrow released from the bowstring.)
All these worlds exist within; for them, there is nothing outside. Even if a thousand were to gather, it would be like arrows released from a bowstring.
नैवान्तं कारणस्येयाद्यद्यपि स्यान्मनोजवः। तस्मात्सूक्ष्मात्सूक्ष्मतरं नास्ति स्थूलतरं ततः ॥१२-२३१-२८॥
naivāntaṃ kāraṇasyeyādyadyapi syānmanojavaḥ। tasmātsūkṣmātsūkṣmataraṃ nāsti sthūlataraṃ tataḥ ॥12-231-28॥
[न (na) - not; एव (eva) - indeed; अन्तम् (antam) - end; कारणस्य (kāraṇasya) - of the cause; इयात् (iyāt) - would reach; यदि अपि (yadi api) - even if; स्यात् (syāt) - were; मनोजवः (manojavaḥ) - having the speed of mind; तस्मात् (tasmāt) - therefore; सूक्ष्मात् (sūkṣmāt) - than the subtle; सूक्ष्मतरम् (sūkṣmataram) - more subtle; नास्ति (nāsti) - there is not; स्थूलतरम् (sthūlataram) - more gross; ततः (tataḥ) - than that;]
(Not indeed would one reach the end of the cause, even if there were the speed of mind. Therefore, than the subtle, there is nothing more subtle; than that, nothing more gross.)
Even if one had the speed of mind, one could not reach the end of the cause. Therefore, there is nothing subtler than the subtle, nor anything grosser than that.
सर्वतःपाणिपादान्तं सर्वतोक्षिशिरोमुखम्। सर्वतःश्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥१२-२३१-२९॥
sarvataḥ-pāṇi-pāda-antaṃ sarvataḥ-akṣi-śiraḥ-mukham। sarvataḥ-śrutim-alloke sarvam-āvṛtya tiṣṭhati ॥12-231-29॥
[सर्वतः (sarvataḥ) - from all sides; पाणि (pāṇi) - hand; पाद (pāda) - foot; अन्तं (antam) - end; सर्वतः (sarvataḥ) - from all sides; अक्षि (akṣi) - eye; शिरः (śiraḥ) - head; मुखम् (mukham) - face; सर्वतः (sarvataḥ) - from all sides; श्रुतिम् (śrutim) - ear; अल्लोके (alloke) - in the world; सर्वम् (sarvam) - all; आवृत्य (āvṛtya) - having pervaded; तिष्ठति (tiṣṭhati) - remains;]
(Having hands and feet on all sides, having eyes, heads, and faces on all sides, having ears on all sides in the world, pervading all, he remains.)
He has hands and feet everywhere, eyes, heads, and faces everywhere, ears everywhere in the world; having pervaded everything, he abides.
तदेवाणोरणुतरं तन्महद्भ्यो महत्तरम्। तदन्तः सर्वभूतानां ध्रुवं तिष्ठन्न दृश्यते ॥१२-२३१-३०॥
tadevāṇoraṇutaraṃ tanmahadbhyo mahattaram। tadantaḥ sarvabhūtānāṃ dhruvaṃ tiṣṭhanna dṛśyate ॥12-231-30॥
[तत् (tat) - that; एव (eva) - indeed; अणोः (aṇoḥ) - than the atom; अणुतरम् (aṇutaram) - subtler; तत् (tat) - that; महत् (mahat) - than the great; भ्यः (bhyaḥ) - than; महत्तरम् (mahattaram) - greater; तत् (tat) - that; अन्तः (antaḥ) - within; सर्व (sarva) - all; भूतानाम् (bhūtānām) - of beings; ध्रुवम् (dhruvam) - constant; तिष्ठन् (tiṣṭhan) - abiding; न (na) - not; दृश्यते (dṛśyate) - is seen;]
(That indeed is subtler than the atom, that is greater than the great; that, abiding within all beings as the constant, is not seen.)
That is indeed subtler than the atom and greater than the great. Abiding as the constant within all beings, it is not seen.
अक्षरं च क्षरं चैव द्वैधीभावोऽयमात्मनः। क्षरः सर्वेषु भूतेषु दिव्यं ह्यमृतमक्षरम् ॥१२-२३१-३१॥
akṣaraṃ ca kṣaraṃ caiva dvaidhībhāvo'yamātmanaḥ। kṣaraḥ sarveṣu bhūteṣu divyaṃ hyamṛtam akṣaram ॥12-231-31॥
[अक्षरम् (akṣaram) - imperishable; च (ca) - and; क्षरम् (kṣaram) - perishable; च (ca) - and; एव (eva) - indeed; द्वैधीभावः (dvaidhībhāvaḥ) - dual nature; अयम् (ayam) - this; आत्मनः (ātmanaḥ) - of the self; क्षरः (kṣaraḥ) - perishable; सर्वेषु (sarveṣu) - in all; भूतेषु (bhūteṣu) - beings; दिव्यम् (divyam) - divine; हि (hi) - indeed; अमृतम् (amṛtam) - immortal; अक्षरम् (akṣaram) - imperishable;]
(Imperishable and perishable, indeed, this is the dual nature of the self; the perishable is in all beings, the divine is indeed the immortal imperishable.)
The self has a dual nature as imperishable and perishable; the perishable exists in all beings, while the divine is the immortal imperishable.
नवद्वारं पुरं गत्वा हंसो हि नियतो वशी। ईशः सर्वस्य भूतस्य स्थावरस्य चरस्य च ॥१२-२३१-३२॥
navadvāraṃ puraṃ gatvā haṃso hi niyato vaśī। īśaḥ sarvasya bhūtasya sthāvarasya carasya ca ॥12-231-32॥
[नवद्वारम् (navadvāram) - nine-gated; पुरम् (puram) - city; गत्वा (gatvā) - having gone; हंसः (haṃsaḥ) - the soul; हि (hi) - indeed; नियतः (niyataḥ) - controlled; वशी (vaśī) - self-possessed; ईशः (īśaḥ) - lord; सर्वस्य (sarvasya) - of all; भूतस्य (bhūtasya) - of beings; स्थावरस्य (sthāvarasya) - of the stationary; चरस्य (carasya) - of the moving; च (ca) - and;]
(Having gone to the nine-gated city, the soul indeed, controlled, self-possessed, lord of all beings, of the stationary and of the moving and.)
Having entered the city with nine gates, the soul, being self-controlled and self-possessed, is the lord of all beings, both stationary and moving.
हानिभङ्गविकल्पानां नवानां संश्रयेण च। शरीराणामजस्याहुर्हंसत्वं पारदर्शिनः ॥१२-२३१-३३॥
hānibhaṅgavikalpānāṃ navānāṃ saṃśrayeṇa ca| śarīrāṇāmajasyaāhurhaṃsatvaṃ pāradarśinaḥ ॥12-231-33॥
[हानि (hāni) - loss; भङ्ग (bhaṅga) - destruction; विकल्पानां (vikalpānāṃ) - alternatives' (of the alternatives); नवानां (navānāṃ) - of the new; संश्रयेण (saṃśrayeṇa) - by association; च (ca) - and; शरीराणाम् (śarīrāṇām) - of bodies; अजस्य (ajasya) - of the unborn; आहुः (āhuḥ) - they say; हंसत्वं (haṃsatvaṃ) - state of a swan; पारदर्शिनः (pāradarśinaḥ) - those who see through (the wise);]
(Loss, destruction, and alternatives of the new by association and, of bodies of the unborn, they say the state of a swan, those who see through.)
The wise say that, by association, the loss, destruction, and alternatives of new things pertain to the bodies of the unborn; the state of a swan is attributed to those who see through (the truth).
हंसोक्तं चाक्षरं चैव कूटस्थं यत्तदक्षरम्। तद्विद्वानक्षरं प्राप्य जहाति प्राणजन्मनी ॥१२-२३१-३४॥
haṃsoktaṃ cākṣaraṃ caiva kūṭasthaṃ yattadakṣaram। tadvidvānakṣaraṃ prāpya jahāti prāṇajanmanī ॥12-231-34॥
[हंसोक्तं (haṃsoktam) - declared by the swan; (haṃsa = swan, ukta = spoken/declared;) च (ca) - and; अक्षरं (akṣaram) - imperishable; (a = not, kṣara = perishable;) च (ca) - and; एव (eva) - indeed; कूटस्थं (kūṭastham) - unchanging; (kūṭa = anvil, stha = standing/fixed;) यत् (yat) - which; तत् (tat) - that; अक्षरम् (akṣaram) - imperishable; तत् (tat) - that; विद्वान् (vidvān) - the wise one; अक्षरं (akṣaram) - imperishable; प्राप्य (prāpya) - having attained; जहाति (jahāti) - abandons; प्राणजन्मनी (prāṇajanmanī) - in the birth of life; (prāṇa = life-breath, janmanī = in birth;) ॥१२-२३१-३४॥ (॥12-231-34॥) - ;]
(Declared by the swan and indeed the imperishable, and the unchanging which is that imperishable; that wise one, having attained the imperishable, abandons in the birth of life.)
The wise one, having realized the imperishable truth declared by the swan, abandons the cycle of birth and life.
