12.237
शुक उवाच॥
śuka uvāca॥
[शुक (śuka) - Shuka; (name of the sage); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Shuka said;)
Shuka said.
वर्तमानस्तथैवात्र वानप्रस्थाश्रमे यथा। योक्तव्योऽऽत्मा यथा शक्त्या परं वै काङ्क्षता पदम् ॥१२-२३७-१॥
vartamānastathaivātra vānaprasthāśrame yathā। yoktavyo''tmā yathā śaktyā paraṃ vai kāṅkṣatā padam ॥12-237-1॥
[वर्तमानः (vartamānaḥ) - existing; present; तथैव (tathaiva) - just so; in the same way; अत्र (atra) - here; वानप्रस्थाश्रमे (vānaprasthāśrame) - in the hermitage of forest-dwellers; यथा (yathā) - as; in the manner; योक्तव्यः (yoktavyaḥ) - to be yoked; to be joined; आत्मा (ātmā) - self; soul; यथा (yathā) - as; in the manner; शक्त्या (śaktyā) - with ability; with power; परम् (param) - supreme; highest; वै (vai) - indeed; काङ्क्षता (kāṅkṣatā) - desiring; wishing; पदम् (padam) - state; position; goal;]
(Existing just so here in the hermitage of forest-dwellers, as the self is to be yoked as per ability, indeed desiring the supreme state.)
Here, as one lives in the hermitage of forest-dwellers, the self should be yoked to the best of one's ability, always desiring the supreme goal.
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Vyāsa said;)
Vyāsa said.
प्राप्य संस्कारमेताभ्यामाश्रमाभ्यां ततः परम्। यत्कार्यं परमार्थार्थं तदिहैकमनाः शृणु ॥१२-२३७-२॥
prāpya saṁskāram etābhyām āśramābhyām tataḥ param | yat kāryaṁ paramārthārthaṁ tad ihaika-manāḥ śṛṇu ॥12-237-2॥
[प्राप्य (prāpya) - having attained;, संस्कारम् (saṁskāram) - purification;, एताभ्याम् (etābhyām) - by these two;, आश्रमाभ्याम् (āśramābhyām) - by the two āśramas;, ततः (tataḥ) - thereafter;, परम् (param) - higher;, यत् (yat) - which;, कार्यं (kāryam) - action;, परमार्थार्थं (paramārthārtham) - for the highest purpose;, तत् (tat) - that;, इह (iha) - here;, एकमनाः (eka-manāḥ) - with single-mindedness;, शृणु (śṛṇu) - listen;]
(Having attained purification by these two āśramas, thereafter (comes) the higher (stage). That action which is for the highest purpose, here, with single-mindedness, listen.)
Having attained purification through these two āśramas, then comes the higher stage. Now, with single-minded attention, listen here to that action which is for the highest purpose.
कषायं पाचयित्वा तु श्रेणिस्थानेषु च त्रिषु। प्रव्रजेच्च परं स्थानं परिव्रज्यामनुत्तमाम् ॥१२-२३७-३॥
kaṣāyaṃ pācayitvā tu śreṇisthāneṣu ca triṣu। pravrajecca paraṃ sthānaṃ parivrajyāmanuttamām ॥12-237-3॥
[कषायम् (kaṣāyam) - dye; (for robes); पाचयित्वा (pācayitvā) - having cooked; (prepared); तु (tu) - but; श्रेणिस्थानेषु (śreṇisthāneṣu) - in the ranks; (places); च (ca) - and; त्रिषु (triṣu) - in three; प्रव्रजेत् (pravrajet) - should go forth; (renounce); च (ca) - and; परम् (param) - higher; (supreme); स्थानम् (sthānam) - state; (position); परिव्रज्याम् (parivrajyām) - wandering life; (renunciation); अनुत्तमाम् (anuttamām) - unsurpassed; (supreme);]
(Having prepared the dye, but in the three ranks and places, one should go forth and attain the higher state, the unsurpassed wandering life.)
After preparing the dye for robes, in the three ranks, one should renounce and attain the supreme state of unsurpassed wandering life.
तद्भवानेवमभ्यस्य वर्ततां श्रूयतां तथा। एक एव चरेन्नित्यं सिद्ध्यर्थमसहायवान् ॥१२-२३७-४॥
tadbhavānevamabhyasya vartatāṃ śrūyatāṃ tathā। eka eva carennityaṃ siddhyarthamasahāyavān ॥12-237-4॥
[तत् (tat) - that; भवान् (bhavān) - you (honorific); एवम् (evam) - thus; अभ्यस्य (abhyasya) - having practiced; वर्तताम् (vartatām) - let (him/you) behave; श्रूयताम् (śrūyatām) - let (it) be heard; तथा (tathā) - in that way; एकः (ekaḥ) - one; एव (eva) - only; चरेत् (caret) - should act; नित्यं (nityaṃ) - always; सिद्ध्यर्थम् (siddhyartham) - for the purpose of attainment; असहायवान् (asahāyavān) - without companion;]
(That you, having thus practiced, should behave, let it be heard in that way. One only should always act for the purpose of attainment, being without companion.)
Therefore, you should practice in this manner and conduct yourself accordingly; listen to this as well: one should always act alone, without assistance, for the sake of accomplishment.
एकश्चरति यः पश्यन्न जहाति न हीयते। अनग्निरनिकेतः स्याद्ग्राममन्नार्थमाश्रयेत् ॥१२-२३७-५॥
ekaś carati yaḥ paśyan na jahāti na hīyate। anagnir aniketaḥ syād grāmam annārtham āśrayet ॥12-237-5॥
[एकः (ekaḥ) - one; alone; चरति (carati) - moves; wanders; यः (yaḥ) - who; पश्यन् (paśyan) - seeing; न (na) - not; जहति (jahāti) - abandons; leaves; न (na) - not; हीयते (hīyate) - is diminished; अनग्निः (anagniḥ) - without fire; अनिकेतः (aniketaḥ) - without a dwelling; स्यात् (syāt) - should be; ग्रामम् (grāmam) - village; अन्नार्थम् (annārtham) - for the sake of food; आश्रयेत् (āśrayet) - should resort to;]
(One who moves alone, seeing, does not abandon, is not diminished. He should be without fire, without a dwelling; he should resort to a village for the sake of food.)
One who wanders alone, ever watchful, does not abandon nor is diminished. He should be without fire and without a fixed abode, and should go to the village for food.
अश्वस्तनविधानः स्यान्मुनिर्भावसमन्वितः। लघ्वाशी नियताहारः सकृदन्ननिषेविता ॥१२-२३७-६॥
aśvastanavidhānaḥ syān munir bhāvasamanvitaḥ। laghvāśī niyatāhāraḥ sakṛdannaniṣevitā ॥12-237-6॥
[अश्वस्तनविधानः (aśvastanavidhānaḥ) - having the arrangement of a horse's stable; स्यात् (syāt) - should be; मुनिः (muniḥ) - sage; भावसमन्वितः (bhāvasamanvitaḥ) - endowed with feeling; लघ्वाशी (laghvāśī) - eating lightly; नियताहारः (niyatāhāraḥ) - having regulated food; सकृत् (sakṛt) - once; अन्ननिषेविता (annaniṣevitā) - one who partakes food;]
(A sage should have the arrangement of a horse's stable, be endowed with feeling, eat lightly, have regulated food, and partake food only once.)
A sage should maintain an orderly dwelling like a horse's stable, be endowed with inner feeling, eat lightly, regulate his food, and partake of food only once a day.
कपालं वृक्षमूलानि कुचेलमसहायता। उपेक्षा सर्वभूतानामेतावद्भिक्षुलक्षणम् ॥१२-२३७-७॥
kapālaṃ vṛkṣamūlāni kucelamasahāyatā। upekṣā sarvabhūtānāmetāvadbhikṣulakṣaṇam ॥12-237-7॥
[कपालम् (kapālam) - skull; वृक्ष-मूलानि (vṛkṣa-mūlāni) - tree-roots; कु-चेलम् (ku-celam) - bad-cloth; असहायता (asahāyatā) - helplessness; उपेक्षा (upekṣā) - indifference; सर्व-भूतानाम् (sarva-bhūtānām) - of all beings; एतावत् (etāvat) - this much; भिक्षु-लक्षणम् (bhikṣu-lakṣaṇam) - characteristic of a mendicant;]
(Skull, tree-roots, bad-cloth, helplessness, indifference to all beings—this much is the characteristic of a mendicant.)
The use of a skull, subsisting on tree roots, wearing tattered clothes, being without help, and showing indifference to all beings—these are the characteristics of a mendicant.
यस्मिन्वाचः प्रविशन्ति कूपे प्राप्ताः शिला इव। न वक्तारं पुनर्यान्ति स कैवल्याश्रमे वसेत् ॥१२-२३७-८॥
yasmin vācaḥ praviśanti kūpe prāptāḥ śilā iva। na vaktāraṃ punaryānti sa kaivalyāśrame vaset ॥12-237-8॥
[यस्मिन् (yasmin) - in which; वाचः (vācaḥ) - words; प्रविशन्ति (praviśanti) - enter; कूपे (kūpe) - in a well; प्राप्ताः (prāptāḥ) - having reached; शिलाः (śilāḥ) - stones; इव (iva) - like; न (na) - not; वक्तारम् (vaktāram) - the speaker; पुनः (punar) - again; यान्ति (yānti) - go; सः (saḥ) - he; कैवल्याश्रमे (kaivalyāśrame) - in the hermitage of liberation; वसेत् (vaset) - should dwell;]
(In which words, having entered, like stones fallen into a well, do not return to the speaker again, he should dwell in the hermitage of liberation.)
One should reside in the hermitage of liberation where, like stones dropped into a well, words once spoken do not return to the speaker.
नैव पश्येन्न शृणुयादवाच्यं जातु कस्यचित्। ब्राह्मणानां विशेषेण नैव ब्रूयात्कथञ्चन ॥१२-२३७-९॥
naiva paśyen na śṛṇuyād avācyaṃ jātu kasyacit। brāhmaṇānāṃ viśeṣeṇa naiva brūyāt kathaṃcana ॥12-237-9॥
[न (na) - not; एव (eva) - indeed; पश्येत् (paśyet) - should see; न (na) - not; शृणुयात् (śṛṇuyāt) - should hear; अवाच्यम् (avācyam) - unspeakable (thing); जातु (jātu) - ever; कस्यचित् (kasyacit) - of anyone; ब्राह्मणानाम् (brāhmaṇānām) - of Brāhmaṇas; विशेषेण (viśeṣeṇa) - especially; न (na) - not; एव (eva) - indeed; ब्रूयात् (brūyāt) - should speak; कथञ्चन (kathaṃcana) - in any way;]
(One should indeed not see, nor should hear, an unspeakable (thing) ever of anyone; especially of Brāhmaṇas, one should indeed not speak in any way.)
One should never see or hear anything improper about anyone; especially, one should never speak anything improper about Brāhmaṇas in any way.
यद्ब्राह्मणस्य कुशलं तदेव सततं वदेत्। तूष्णीमासीत निन्दायां कुर्वन्भेषजमात्मनः ॥१२-२३७-१०॥
yadbrāhmaṇasya kuśalaṃ tadeva satataṃ vadet। tūṣṇīmāsīta nindāyāṃ kurvanbheṣajamātmanaḥ ॥12-237-10॥
[यत् (yat) - which; ब्राह्मणस्य (brāhmaṇasya) - of a brāhmaṇa; कुशलम् (kuśalam) - welfare; तत् (tat) - that; एव (eva) - indeed; सततम् (satatam) - always; वदेत् (vadet) - should speak; तूष्णीम् (tūṣṇīm) - silently; आसीत् (āsīt) - should remain; निन्दायाम् (nindāyām) - in blame; कुर्वन् (kurvan) - doing; भेषजम् (bheṣajam) - remedy; आत्मनः (ātmanaḥ) - for oneself;]
(Which is the welfare of a brāhmaṇa, that alone always should (he) speak; silently should (he) remain in blame, doing remedy for oneself.)
One should always speak only what is for the welfare of a brāhmaṇa; in the face of blame, one should remain silent, applying a remedy for oneself.
येन पूर्णमिवाकाशं भवत्येकेन सर्वदा। शून्यं येन जनाकीर्णं तं देवा ब्राह्मणं विदुः ॥१२-२३७-११॥
yena pūrṇam ivākāśaṃ bhavaty ekena sarvadā| śūnyaṃ yena janākīrṇaṃ taṃ devā brāhmaṇaṃ viduḥ ||12-237-11||
[येन (yena) - by whom; पूर्णम् (pūrṇam) - full; इव (iva) - as if; आकाशम् (ākāśam) - sky; भवति (bhavati) - becomes; एकेन (ekena) - by one; सर्वदा (sarvadā) - always; शून्यम् (śūnyam) - empty; येन (yena) - by whom; जनाकीर्णम् (janākīrṇam) - crowded with people; तम् (tam) - him; देवाः (devāḥ) - the gods; ब्राह्मणम् (brāhmaṇam) - the brāhmaṇa; विदुः (viduḥ) - know;]
(By whom, the sky, as if full, becomes by one always; empty, by whom, crowded with people, him the gods the brāhmaṇa know.)
The gods know that brāhmaṇa by whom, even when alone, the sky seems full, and even when crowded with people, it seems empty.
येन केनचिदाच्छन्नो येन केनचिदाशितः। यत्रक्वचनशायी च तं देवा ब्राह्मणं विदुः ॥१२-२३७-१२॥
yena kenacidācchanno yena kenacidāśitaḥ। yatrakvacanaśāyī ca taṃ devā brāhmaṇaṃ viduḥ॥12-237-12॥
[येन (yena) - by whomsoever; केनचित् (kenacit) - by any; आच्छन्नः (ācchannaḥ) - covered; येन (yena) - by whomsoever; केनचित् (kenacit) - by any; आशितः (āśitaḥ) - eaten; यत्र (yatra) - where; क्वचन (kvacana) - anywhere; शायी (śāyī) - lying; च (ca) - and; तम् (tam) - him; देवाः (devāḥ) - the gods; ब्राह्मणम् (brāhmaṇam) - the brāhmaṇa; विदुः (viduḥ) - knew;]
(Covered by whomsoever, eaten by whomsoever, lying anywhere, him the gods knew as the brāhmaṇa.)
The gods recognize as a brāhmaṇa the one who, no matter by whom he is covered, by whom he is fed, or where he lies.
अहेरिव गणाद्भीतः सौहित्यान्नरकादिव। कुणपादिव च स्त्रीभ्यस्तं देवा ब्राह्मणं विदुः ॥१२-२३७-१३॥
aheriva gaṇādbhītaḥ sauhityānnarakādiva। kuṇapādiva ca strībhyastaṃ devā brāhmaṇaṃ viduḥ ॥12-237-13॥
[अहेः (aheḥ) - from a snake; इव (iva) - like; गणात् (gaṇāt) - from a group; भीतः (bhītaḥ) - afraid; सौहित्यान् (sauhityān) - from close association; नरकात् (narakāt) - from hell; इव (iva) - like; कुणपात् (kuṇapāt) - from a corpse; इव (iva) - like; च (ca) - and; स्त्रीभ्यः (strībhyaḥ) - from women; तम् (tam) - him; देवाः (devāḥ) - the gods; ब्राह्मणम् (brāhmaṇam) - the brāhmaṇa; विदुः (viduḥ) - know;]
(Afraid like from a snake from a group, from close association like from hell, like from a corpse and from women, him the gods the brāhmaṇa know.)
The gods know the brāhmaṇa to be one to be avoided, just as one is afraid of a snake from a group, from close association as from hell, and from women as from a corpse.
न क्रुध्येन्न प्रहृष्येच्च मानितोऽमानितश्च यः। सर्वभूतेष्वभयदस्तं देवा ब्राह्मणं विदुः ॥१२-२३७-१४॥
na krudhyyenna prahṛṣyecca mānito'mānitaśca yaḥ। sarvabhūteṣvabhayadastaṃ devā brāhmaṇaṃ viduḥ॥12-237-14॥
[न (na) - not; क्रुध्येत् (krudhyyet) - should become angry; न (na) - not; प्रहृष्येत् (prahṛṣyet) - should rejoice; च (ca) - and; मानितः (mānitaḥ) - when honored; अमानितः (amānitaḥ) - when dishonored; च (ca) - and; यः (yaḥ) - who; सर्वभूतेषु (sarvabhūteṣu) - among all beings; अभयदस्तम् (abhayadastam) - giver of fearlessness; देवाः (devāḥ) - the gods; ब्राह्मणम् (brāhmaṇam) - the brāhmaṇa; विदुः (viduḥ) - know;]
(Not should become angry, not should rejoice, when honored and when dishonored, who among all beings is giver of fearlessness, the gods know that brāhmaṇa.)
The gods recognize as a brāhmaṇa that person who neither becomes angry nor rejoices, whether honored or dishonored, and who grants fearlessness to all beings.
नाभिनन्देत मरणं नाभिनन्देत जीवितम्। कालमेव प्रतीक्षेत निदेशं भृतको यथा ॥१२-२३७-१५॥
nābhinandeta maraṇaṃ nābhinandeta jīvitam। kālam-eva pratīkṣeta nideśaṃ bhṛtako yathā ॥12-237-15॥
[न (na) - not; अभिनन्देत (abhinandeta) - should rejoice; मरणं (maraṇam) - death; न (na) - not; अभिनन्देत (abhinandeta) - should rejoice; जीवितम् (jīvitam) - life; कालम् (kālam) - time; एव (eva) - only; प्रतीक्षेत (pratīkṣeta) - should wait; निदेशं (nideśam) - command; भृतकः (bhṛtakaḥ) - a hired servant; यथा (yathā) - as;]
(Not should rejoice at death, not should rejoice at life; time only should wait for, command as a hired servant.)
One should neither rejoice in death nor in life; one should simply wait for the appointed time, just as a hired servant awaits his employer's command.
अनभ्याहतचित्तः स्यादनभ्याहतवाक्तथा। निर्मुक्तः सर्वपापेभ्यो निरमित्रस्य किं भयम् ॥१२-२३७-१६॥
anabhyāhata-cittaḥ syād anabhyāhata-vāk tathā। nirmuktaḥ sarva-pāpebhyo niramitrasya kiṃ bhayam ॥12-237-16॥
[अनभ्याहत (anabhyāhata) - not-struck; not-afflicted; चित्तः (cittaḥ) - mind; स्यात् (syāt) - would be; अनभ्याहत (anabhyāhata) - not-struck; not-afflicted; वाक् (vāk) - speech; तथा (tathā) - likewise; निर्मुक्तः (nirmuktaḥ) - freed; released; सर्व (sarva) - all; पापेभ्यः (pāpebhyaḥ) - from sins; निरमित्रस्य (niramitrasya) - of one without enemies; किं (kiṃ) - what; भयम् (bhayam) - fear;]
(One whose mind is not afflicted, whose speech is likewise not afflicted, who is freed from all sins—what fear is there for one without enemies?)
One whose mind and speech are untroubled, who is freed from all sins—what fear can there be for one who has no enemies?
अभयं सर्वभूतेभ्यो भूतानामभयं यतः। तस्य देहाद्विमुक्तस्य भयं नास्ति कुतश्चन ॥१२-२३७-१७॥
abhayaṃ sarvabhūtebhyo bhūtānāmabhayaṃ yataḥ। tasya dehādvimuktasya bhayaṃ nāsti kutaścana ॥12-237-17॥
[अभयम् (abhayam) - fearlessness; सर्वभूतेभ्यः (sarvabhūtebhyaḥ) - to all beings; भूतानाम् (bhūtānām) - of beings; अभयम् (abhayam) - fearlessness; यतः (yataḥ) - from whom; तस्य (tasya) - of him; देहात् (dehāt) - from the body; विमुक्तस्य (vimuktasya) - of the liberated; भयम् (bhayam) - fear; नास्ति (nāsti) - does not exist; कुतश्चन (kutaścana) - from anywhere;]
(Fearlessness to all beings, fearlessness of beings from whom; of him, from the body, of the liberated, fear does not exist from anywhere.)
He who gives fearlessness to all beings, from whom beings have no fear; for him, who is liberated from the body, there is no fear from anywhere.
यथा नागपदेऽन्यानि पदानि पदगामिनाम्। सर्वाण्येवापिधीयन्ते पदजातानि कौञ्जरे ॥१२-२३७-१८॥
yathā nāgapade'nyāni padāni padagāminām। sarvāṇyevāpidhīyante padajātāni kauñjare ॥12-237-18॥
[यथा (yathā) - just as; नागपदे (nāgapade) - in the footprint of an elephant; अन्यानि (anyāni) - other; पदानि (padāni) - footprints; पदगामिनाम् (padagāminām) - of those who walk on foot; सर्वाणि (sarvāṇi) - all; एव (eva) - indeed; अपि (api) - also; धीयन्ते (dhīyante) - are placed; पदजातानि (padajātāni) - sets of footprints; कौञ्जरे (kauñjare) - in the elephant (footprint);]
(Just as, in the footprint of an elephant, other footprints of those who walk on foot, all indeed also are placed, sets of footprints, in the elephant (footprint).)
Just as all the footprints of other creatures that walk on foot are indeed placed within the footprint of the elephant, so too...
एवं सर्वमहिंसायां धर्मार्थमपिधीयते। अमृतः स नित्यं वसति योऽहिंसां प्रतिपद्यते ॥१२-२३७-१९॥
evaṃ sarvamahiṃsāyāṃ dharmārtham apidhīyate। amṛtaḥ sa nityaṃ vasati yo'hiṃsāṃ pratipadyate ॥12-237-19॥
[एवं (evaṃ) - thus; सर्वमहिंसायां (sarvamahiṃsāyām) - in all-non-violence; धर्मार्थम् (dharmārtham) - for the sake of dharma; अपि (api) - also; धीयते (dhīyate) - is established; अमृतः (amṛtaḥ) - immortal; सः (saḥ) - he; नित्यं (nityaṃ) - always; वसति (vasati) - dwells; यः (yaḥ) - who; अहिंसां (ahiṃsāṃ) - non-violence; प्रतिपद्यते (pratipadyate) - adopts;]
(Thus, in all-non-violence, for the sake of dharma, also is established. Immortal he always dwells who non-violence adopts.)
Thus, in all forms of non-violence, dharma is also established. The immortal one always dwells who adopts non-violence.
अहिंसकः समः सत्यो धृतिमान्नियतेन्द्रियः। शरण्यः सर्वभूतानां गतिमाप्नोत्यनुत्तमाम् ॥१२-२३७-२०॥
ahiṁsakaḥ samaḥ satyo dhṛtimānniyatendriyaḥ। śaraṇyaḥ sarvabhūtānāṁ gatimāpnotyanuttamām ॥12-237-20॥
[अहिंसकः (ahiṁsakaḥ) - non-violent one; समः (samaḥ) - equanimous; सत्यः (satyaḥ) - truthful; धृतिमान् (dhṛtimān) - steadfast; नियतेन्द्रियः (niyatendriyaḥ) - one whose senses are controlled; शरण्यः (śaraṇyaḥ) - refuge-giver; सर्वभूतानाम् (sarvabhūtānām) - of all beings; गतिम् (gatim) - goal; आप्नोति (āpnoti) - attains; अनुत्तमाम् (anuttamām) - unsurpassed;]
(The non-violent one, equanimous, truthful, steadfast, whose senses are controlled, refuge-giver of all beings, attains the unsurpassed goal.)
One who is non-violent, even-minded, truthful, steadfast, with controlled senses, and who is a refuge to all beings, attains the highest goal.
एवं प्रज्ञानतृप्तस्य निर्भयस्य मनीषिणः। न मृत्युरतिगो भावः स मृत्युमधिगच्छति ॥१२-२३७-२१॥
evaṃ prajñāna-tṛptasya nirbhayasya manīṣiṇaḥ। na mṛtyu-ratigo bhāvaḥ sa mṛtyum adhigacchati॥12-237-21॥
[एवं (evaṃ) - thus; प्रज्ञानतृप्तस्य (prajñāna-tṛptasya) - of one satisfied with wisdom; निर्भयस्य (nirbhayasya) - of the fearless; मनीषिणः (manīṣiṇaḥ) - of the wise; न (na) - not; मृत्युः (mṛtyuḥ) - death; अतिगः (atigaḥ) - one who has transcended; भावः (bhāvaḥ) - state; सः (saḥ) - he; मृत्युम् (mṛtyum) - death; अधिगच्छति (adhigacchati) - attains;]
(Thus, for one satisfied with wisdom, fearless, and wise, the state of transcending death is not attained; he attains death.)
Thus, one who is satisfied with wisdom, fearless, and wise does not attain the state of transcending death; he attains death.
विमुक्तं सर्वसङ्गेभ्यो मुनिमाकाशवत्स्थितम्। अस्वमेकचरं शान्तं तं देवा ब्राह्मणं विदुः ॥१२-२३७-२२॥
vimuktaṃ sarvasaṅgebhyo munim ākāśavat sthitam। asvamekacaraṃ śāntaṃ taṃ devā brāhmaṇaṃ viduḥ ॥12-237-22॥
[विमुक्तं (vimuktam) - liberated; सर्वसङ्गेभ्यः (sarvasaṅgebhyaḥ) - from all attachments; मुनिम् (munim) - sage; आकाशवत् (ākāśavat) - like space; स्थितम् (sthitam) - situated; अस्वम् (asvam) - not belonging to anyone; एकचरम् (ekacaram) - wandering alone; शान्तम् (śāntam) - peaceful; तम् (tam) - him; देवाः (devāḥ) - the gods; ब्राह्मणम् (brāhmaṇam) - knower of Brahman; विदुः (viduḥ) - knew;]
(Liberated from all attachments, the sage, situated like space, not belonging to anyone, wandering alone, peaceful—him the gods knew as the knower of Brahman.)
The gods recognized as a knower of Brahman that sage who, liberated from all attachments, dwells like space, belongs to no one, moves alone, and is peaceful.
जीवितं यस्य धर्मार्थं धर्मोऽरत्यर्थमेव च। अहोरात्राश्च पुण्यार्थं तं देवा ब्राह्मणं विदुः ॥१२-२३७-२३॥
jīvitaṃ yasya dharmārthaṃ dharmo'ratyarthameva ca। ahorātrāśca puṇyārthaṃ taṃ devā brāhmaṇaṃ viduḥ ॥12-237-23॥
[जीवितं (jīvitaṃ) - life; यस्य (yasya) - whose; धर्मार्थं (dharmārtham) - for the sake of dharma; धर्मः (dharmaḥ) - dharma; अरत्यर्थम् (arat-yartham) - for the sake of non-attachment; एव (eva) - indeed; च (ca) - and; अहोरात्राः (ahorātrāḥ) - days and nights; च (ca) - and; पुण्यार्थम् (puṇyārtham) - for the sake of merit; तम् (tam) - him; देवाः (devāḥ) - the gods; ब्राह्मणम् (brāhmaṇam) - the brāhmaṇa; विदुः (viduḥ) - know;]
(Life whose for the sake of dharma, dharma for the sake of non-attachment indeed and; days and nights and for the sake of merit; him the gods the brāhmaṇa know.)
The gods recognize as a brāhmaṇa that person whose life is for the sake of dharma, whose dharma is for the sake of non-attachment, and whose days and nights are for the sake of merit.
निराशिषमनारम्भं निर्नमस्कारमस्तुतिम्। अक्षीणं क्षीणकर्माणं तं देवा ब्राह्मणं विदुः ॥१२-२३७-२४॥
nirāśiṣam-anārambhaṃ nirnamaskāram-astutim। akṣīṇaṃ kṣīṇakarmāṇaṃ taṃ devā brāhmaṇaṃ viduḥ ॥12-237-24॥
[निराशिषम् (nirāśiṣam) - without desire for blessings; अनारम्भम् (anārambham) - without undertaking (actions); निर्नमस्कारम् (nirnamaskāram) - without salutations; अस्तुतिम् (astutim) - without praise; अक्षीणम् (akṣīṇam) - not diminished; क्षीणकर्माणम् (kṣīṇakarmāṇam) - whose actions are exhausted; तम् (tam) - him; देवाः (devāḥ) - the gods; ब्राह्मणम् (brāhmaṇam) - the brāhmaṇa; विदुः (viduḥ) - know;]
(The gods know that brāhmaṇa who is without desire for blessings, without undertaking (actions), without salutations, without praise, not diminished, whose actions are exhausted.)
The gods recognize as a true brāhmaṇa the one who is without desire for blessings, does not undertake actions, offers no salutations or praise, is undiminished, and whose actions are exhausted.
सर्वाणि भूतानि सुखे रमन्ते; सर्वाणि दुःखस्य भृशं त्रसन्ति। तेषां भयोत्पादनजातखेदः; कुर्यान्न कर्माणि हि श्रद्दधानः ॥१२-२३७-२५॥
sarvāṇi bhūtāni sukhe ramante; sarvāṇi duḥkhasya bhṛśaṃ trasanti. teṣāṃ bhayotpādana-jāta-khedaḥ; kuryān na karmāṇi hi śraddadhānaḥ ॥12-237-25॥
[सर्वाणि (sarvāṇi) - all; भूतानि (bhūtāni) - beings; सुखे (sukhe) - in happiness; रमन्ते (ramante) - delight; सर्वाणि (sarvāṇi) - all; दुःखस्य (duḥkhasya) - of suffering; भृशं (bhṛśam) - greatly; त्रसन्ति (trasanti) - tremble; तेषां (teṣāṃ) - of them; भय (bhaya) - fear; उत्पादन (utpādana) - arising; जात (jāta) - born; खेदः (khedaḥ) - distress; कुर्यात् (kuryāt) - should do; न (na) - not; कर्माणि (karmāṇi) - actions; हि (hi) - indeed; श्रद्दधानः (śraddadhānaḥ) - one with faith;]
(All beings delight in happiness; all greatly tremble at suffering. Of them, distress born of the arising of fear; one with faith should not indeed perform actions (that cause it).)
All beings take delight in happiness and are greatly distressed by suffering. Therefore, a person of faith should not perform actions that cause fear and distress among them. (12-237-25)
दानं हि भूताभयदक्षिणायाः; सर्वाणि दानान्यधितिष्ठतीह। तीक्ष्णां तनुं यः प्रथमं जहाति; सोऽनन्तमाप्नोत्यभयं प्रजाभ्यः ॥१२-२३७-२६॥
dānaṃ hi bhūtābhayadakṣiṇāyāḥ; sarvāṇi dānānyadhitiṣṭhatīha. tīkṣṇāṃ tanuṃ yaḥ prathamaṃ jahāti; so'nantamāpnotyabhayaṃ prajābhyaḥ ॥12-237-26॥
[दानं (dānam) - gift; offering; हि (hi) - indeed; surely; भूताभयदक्षिणायाः (bhūtābhayadakṣiṇāyāḥ) - of the fee for the removal of fear from beings; सर्वाणि (sarvāṇi) - all; दानानि (dānāni) - gifts; offerings; अधितिष्ठति (adhitiṣṭhati) - surpasses; stands above; इह (iha) - here; in this world; तीक्ष्णां (tīkṣṇām) - sharp; fierce; तनुं (tanum) - body; यः (yaḥ) - who; प्रथमं (prathamam) - first; जहाति (jahāti) - abandons; leaves; सः (saḥ) - he; अनन्तम् (anantam) - endless; infinite; आप्नोति (āpnoti) - attains; reaches; अभयम् (abhayam) - fearlessness; प्रजाभ्यः (prajābhyaḥ) - to the beings; to the people;]
(Indeed, the gift for the removal of fear from beings surpasses all gifts here. He who first abandons the fierce body attains endless fearlessness for the beings.)
Indeed, the gift given to remove fear from living beings surpasses all other gifts in this world. Whoever first abandons the fierce body attains infinite fearlessness for all beings.
उत्तान आस्येन हविर्जुहोति; लोकस्य नाभिर्जगतः प्रतिष्ठा। तस्याङ्गमङ्गानि कृताकृतं च; वैश्वानरः सर्वमेव प्रपेदे ॥१२-२३७-२७॥
uttāna āsyena havir juhoti; lokasya nābhir jagataḥ pratiṣṭhā. tasyāṅgamaṅgāni kṛtākṛtaṃ ca; vaiśvānaraḥ sarvam eva prapede ॥12-237-27॥
[उत्तान (uttāna) - face-up; आस्येन (āsyena) - with mouth; हविः (havis) - oblation; जुहोति (juhoti) - offers; लोकस्य (lokasya) - of the world; नाभिः (nābhiḥ) - navel; जगतः (jagataḥ) - of the universe; प्रतिष्ठा (pratiṣṭhā) - foundation; तस्य (tasya) - his; अङ्गम् (aṅgam) - limb; अङ्गानि (aṅgāni) - limbs; कृत (kṛta) - done; अकृतं (akṛtaṃ) - not done; च (ca) - and; वैश्वानरः (vaiśvānaraḥ) - Vaiśvānara (the cosmic fire); सर्वम् (sarvam) - all; एव (eva) - indeed; प्रपेदे (prapede) - attained;]
(With face-up mouth he offers the oblation; the navel of the world is the foundation of the universe. His limb and limbs, both done and not done; Vaiśvānara indeed attained all.)
With his face turned upward, he offers the oblation; the navel of the world is the foundation of the universe. All his limbs, both accomplished and unaccomplished, Vaiśvānara attained entirely.
प्रादेशमात्रे हृदि निश्रितं य; त्तस्मिन्प्राणानात्मयाजी जुहोति। तस्याग्निहोत्रं हुतमात्मसंस्थं; सर्वेषु लोकेषु सदैवतेषु ॥१२-२३७-२८॥
prādeśamātre hṛdi niśritaṃ ya; ttasminprāṇānātmayājī juhoti। tasyāgnihotraṃ hutamātmasaṃsthaṃ; sarveṣu lokeṣu sadaivatyeṣu ॥12-237-28॥
[प्रादेशमात्रे (prādeśamātre) - of the measure of a span; हृदि (hṛdi) - in the heart; निश्रितं (niśritam) - situated; यः (yaḥ) - who; तस्मिन् (tasmin) - in that; प्राणान् (prāṇān) - vital breaths; आत्मयाजी (ātmayājī) - one who sacrifices the self; जुहोति (juhoti) - offers; तस्य (tasya) - his; अग्निहोत्रं (agnihotraṃ) - Agnihotra (sacrificial fire); हुतम् (hutam) - offering; आत्मसंस्थं (ātmasaṃstham) - established in the self; सर्वेषु (sarveṣu) - in all; लोकेषु (lokeṣu) - worlds; सदैवतेषु (sadaivatyeṣu) - among all the gods;]
(Who, in the heart of the measure of a span, situated there, offers the vital breaths as a self-sacrifice—his Agnihotra, the offering established in the self, is in all worlds, among all the gods.)
Whoever, having established the self in the heart of the size of a span, offers the vital breaths as a sacrifice—his Agnihotra, the offering established in the self, is present in all worlds and among all the gods.
दैवं त्रिधातुं त्रिवृतं सुपर्णं; ये विद्युरग्र्यं परमार्थतां च। ते सर्वलोकेषु महीयमाना; देवाः समर्थाः सुकृतं व्रजन्ति ॥१२-२३७-२९॥
daivaṃ tridhātuṃ trivṛtaṃ suparṇaṃ; ye vidyuragryaṃ paramārthatāṃ ca. te sarvalokeṣu mahīyamānā; devāḥ samarthāḥ sukṛtaṃ vrajanti ॥12-237-29॥
[दैवं (daivam) - divine; godly; त्रिधातुं (tridhātum) - threefold-elemented; composed of three elements; त्रिवृतं (trivṛtam) - threefold; triple; सुपर्णं (suparṇam) - having beautiful wings; ये (ye) - those who; विद्युः (vidyuḥ) - know; अग्र्यं (agryam) - foremost; excellent; परमार्थतां (paramārthatām) - highest reality; ultimate truth; च (ca) - and; ते (te) - they; सर्वलोकेषु (sarvalokeṣu) - in all worlds; महीयमाना (mahīyamānā) - being honored; being revered; देवाः (devāḥ) - gods; समर्थाः (samarthāḥ) - capable; powerful; सुकृतं (sukṛtam) - good deed; virtuous act; व्रजन्ति (vrajanti) - go; proceed;]
(The divine, threefold-elemented, triple, having beautiful wings; those who know the foremost and the highest reality and. They, being honored in all worlds; the gods, capable, go to the virtuous act.)
Those who know the divine, threefold, triple, and beautiful-winged nature, and the highest reality, are honored in all worlds; the capable gods proceed to virtuous deeds.
वेदांश्च वेद्यं च विधिं च कृत्स्न; मथो निरुक्तं परमार्थतां च। सर्वं शरीरात्मनि यः प्रवेद; तस्मै स्म देवाः स्पृहयन्ति नित्यम् ॥१२-२३७-३०॥
vedāṁś ca vedyaṁ ca vidhiṁ ca kṛtsna; matho niruktaṁ paramārthatāṁ ca. sarvaṁ śarīrātmani yaḥ praved; tasmai sma devāḥ spṛhayanti nityam ॥12-237-30॥
[वेदान् (vedān) - Vedas; (sacred texts;) च (ca) - and; वेद्यम् (vedyam) - that which is to be known; च (ca) - and; विधिम् (vidhim) - procedure; (method;) च (ca) - and; कृत्स्नम् (kṛtsnam) - entire; (whole;) अथ (atho) - then; (or;) निरुक्तम् (niruktam) - etymology; परमार्थताम् (paramārthatām) - highest reality; च (ca) - and; सर्वम् (sarvam) - all; शरीरात्मनि (śarīrātmani) - in the embodied self; यः (yaḥ) - who; प्रवेत् (praved) - knows thoroughly; तस्मै (tasmai) - to him; स्म (sma) - indeed; देवाः (devāḥ) - gods; स्पृहयन्ति (spṛhayanti) - desire; (long for;) नित्यम् (nityam) - always;]
(Vedas and that which is to be known and procedure and entire, then etymology, highest reality and; all in the embodied self who knows thoroughly; to him indeed gods always desire.)
The gods always desire him who knows thoroughly the Vedas, that which is to be known, the entire procedure, the etymology, and the highest reality, all in the embodied self.
भूमावसक्तं दिवि चाप्रमेयं; हिरण्मयं योऽण्डजमण्डमध्ये। पतत्रिणं पक्षिणमन्तरिक्षे; यो वेद भोग्यात्मनि दीप्तरश्मिः ॥१२-२३७-३१॥
bhūmāvasaktaṃ divi cāprameyaṃ; hiraṇmayaṃ yo'ṇḍajamaṇḍamadhye. patatriṇaṃ pakṣiṇamantarikṣe; yo veda bhogyātmani dīptaraśmiḥ ॥12-237-31॥
[भूमौ (bhūmau) - on the earth; असक्तं (asaktaṃ) - attached; दिवि (divi) - in the sky; च (ca) - and; अप्रमेयं (aprameyaṃ) - immeasurable; हिरण्मयं (hiraṇmayaṃ) - golden; यः (yaḥ) - who; अण्डजमण्डमध्ये (aṇḍajamaṇḍamadhye) - in the midst of the egg-shaped sphere; पतत्रिणं (patatriṇam) - of the bird; पक्षिणम् (pakṣiṇam) - of the winged one; अन्तरिक्षे (antarikṣe) - in the atmosphere; यः (yaḥ) - who; वेद (veda) - knows; भोग्यात्मनि (bhogyātmani) - in the enjoyer-self; दीप्तरश्मिः (dīptaraśmiḥ) - of blazing rays;]
(On the earth attached, in the sky also immeasurable; golden, who in the midst of the egg-shaped sphere. Of the bird, of the winged one in the atmosphere; who knows in the enjoyer-self of blazing rays.)
He who is attached to the earth, immeasurable in the sky, golden in the midst of the cosmic egg; who is the bird, the winged one in the atmosphere, who knows the enjoyer-self with blazing rays.
आवर्तमानमजरं विवर्तनं; षण्णेमिकं द्वादशारं सुपर्व। यस्येदमास्ये परियाति विश्वं; तत्कालचक्रं निहितं गुहायाम् ॥१२-२३७-३२॥
āvartamānam ajaraṃ vivartanam; ṣaṇṇemikaṃ dvādaśāraṃ suparva. yasyedam āsye pariyāti viśvaṃ; tat kālacakraṃ nihitaṃ guhāyām ॥12-237-32॥
[आवर्तमानम् (āvartamānam) - revolving; अजरम् (ajaram) - unaging; विवर्तनम् (vivartanam) - turning; षण्णेमिकम् (ṣaṇṇemikam) - having six spokes; द्वादशारम् (dvādaśāram) - having twelve rims; सुपर्व (suparva) - well-jointed; यस्य (yasya) - of which; इदम् (idam) - this; आस्ये (āsye) - in the mouth; परियाति (pariyāti) - moves around; विश्वम् (viśvam) - the universe; तत् (tat) - that; कालचक्रम् (kālacakram) - wheel of time; निहितम् (nihitam) - placed; गुहायाम् (guhāyām) - in the cave;]
(The revolving, unaging, turning (wheel); having six spokes, twelve rims, well-jointed. In whose mouth this universe moves around; that wheel of time is placed in the cave.)
The ever-revolving, ageless, and turning wheel, with six spokes and twelve rims, well-jointed, in whose mouth the entire universe moves; that wheel of time is established in the cave.
यः सम्प्रसादं जगतः शरीरं; सर्वान्स लोकानधिगच्छतीह। तस्मिन्हुतं तर्पयतीह देवां; स्ते वै तृप्तास्तर्पयन्त्यास्यमस्य ॥१२-२३७-३३॥
yaḥ samprasādaṃ jagataḥ śarīraṃ; sarvān sa lokān adhigacchatīha। tasmin hutaṃ tarpayatīha devāṃs; te vai tṛptās tarpayanty asya masya ॥12-237-33॥
[यः (yaḥ) - who; सम्प्रसादं (samprasādam) - clear understanding; जगतः (jagataḥ) - of the world; शरीरं (śarīram) - body; सर्वान् (sarvān) - all; सः (saḥ) - he; लोकान् (lokān) - worlds; अधिगच्छति (adhigacchati) - attains; इह (iha) - here; तस्मिन् (tasmin) - in him; हुतं (hutam) - offering; तर्पयति (tarpayati) - satisfies; इह (iha) - here; देवान् (devān) - the gods; ते (te) - they; वै (vai) - indeed; तृप्ताः (tṛptāḥ) - satisfied; तर्पयन्ति (tarpayanti) - satisfy; अस्य (asya) - his; मस्य (masya) - of the offering;]
(Who, having attained the clear understanding which is the body of the world, here attains all those worlds. In him, the offering satisfies the gods here; they, being satisfied, indeed satisfy his offering.)
He who attains the pure consciousness that is the body of the universe, here reaches all those worlds. In him, the offering satisfies the gods here; and those gods, being satisfied, in turn satisfy his offering.
तेजोमयो नित्यतनुः पुराणो; लोकाननन्तानभयानुपैति। भूतानि यस्मान्न त्रसन्ते कदा चि; त्स भूतेभ्यो न त्रसते कदाचित् ॥१२-२३७-३४॥
tejomayo nityatanuḥ purāṇo; lokānanantānabhayānupaiti. bhūtāni yasmānna trasante kadā ci; sa bhūtebhyo na trasate kadācit ॥12-237-34॥
[तेजोमयः (tejomayaḥ) - consisting of light; नित्यतनुः (nityatanuḥ) - of eternal body; पुराणः (purāṇaḥ) - ancient; लोकान् (lokān) - worlds; अनन्तान् (anantān) - endless; अभयान् (abhayān) - fearless; उपैति (upaiti) - approaches; भूतानि (bhūtāni) - beings; यस्मात् (yasmāt) - from whom; न (na) - not; त्रसन्ते (trasante) - tremble; कदाचित् (kadācit) - at any time; सः (saḥ) - he; भूतेभ्यः (bhūtebhyaḥ) - from beings; न (na) - not; त्रसते (trasate) - trembles; कदाचित् (kadācit) - at any time;]
(Consisting of light, of eternal body, ancient; he approaches endless, fearless worlds. From whom beings do not tremble at any time; he does not tremble from beings at any time.)
He is made of light, has an eternal body, and is ancient; he enters endless, fearless worlds. No beings ever fear him, nor does he ever fear any beings.
अगर्हणीयो न च गर्हतेऽन्या; न्स वै विप्रः परमात्मानमीक्षेत्। विनीतमोहो व्यपनीतकल्मषो; न चेह नामुत्र च योऽर्थमृच्छति ॥१२-२३७-३५॥
agarhaṇīyo na ca garhate'nyāṃs vai vipraḥ paramātmānamīkṣet vinītamoho vyapanītakalmaṣo na ceha nāmutra ca yo'rthamṛcchati ॥12-237-35॥
[अगर्हणीयः (agarhaṇīyaḥ) - not to be censured; न (na) - not; च (ca) - and; गर्हते (garhate) - censures; अन्यान् (anyān) - others; सः (saḥ) - he; वै (vai) - indeed; विप्रः (vipraḥ) - sage; परमात्मानम् (paramātmānam) - the supreme self; ईक्षेत् (īkṣet) - should see; विनीतमोहः (vinītamohaḥ) - whose delusion is subdued; व्यपनीतकल्मषः (vyapanītakalmaṣaḥ) - whose sin is removed; न (na) - not; च (ca) - and; इह (iha) - here; नामुत्र (nāmutra) - nor hereafter; च (ca) - and; यः (yaḥ) - who; अर्थम् (artham) - object; ऋच्छति (ṛcchati) - desires;]
(Not to be censured, and does not censure others; that sage indeed should see the supreme self, whose delusion is subdued, whose sin is removed, who does not desire objects here or hereafter.)
He who is not to be censured and does not censure others, who is a sage, should indeed contemplate the supreme self; whose delusion is subdued, whose sins are removed, and who does not desire objects either in this world or the next.
अरोषमोहः समलोष्टकाञ्चनः; प्रहीणशोको गतसन्धिविग्रहः। अपेतनिन्दास्तुतिरप्रियाप्रिय; श्चरन्नुदासीनवदेष भिक्षुकः ॥१२-२३७-३६॥
aroṣamohaḥ samaloṣṭakāñcanaḥ; prahīṇaśoko gatasandhivigrahaḥ। apetanindāstutirapriyāpriyaḥ; carannudāsīnavadeṣa bhikṣukaḥ ॥12-237-36॥
[अरोषमोहः (aroṣamohaḥ) - without anger and delusion; समलोष्टकाञ्चनः (samaloṣṭakāñcanaḥ) - regarding clod and gold alike; प्रहीणशोकः (prahīṇaśokaḥ) - one whose sorrow is abandoned; गतसन्धिविग्रहः (gatasandhivigrahaḥ) - one who has gone beyond alliance and conflict; अपेतनिन्दास्तुतिः (apetanindāstutiḥ) - one from whom blame and praise have departed; अप्रियाप्रियः (apriyāpriyaḥ) - to whom the unpleasant and pleasant are the same; चरन् (caran) - wandering; उदासीनवत् (udāsīnavat) - like one indifferent; एषः (eṣaḥ) - this; भिक्षुकः (bhikṣukaḥ) - mendicant;]
(Without anger and delusion; regarding clod and gold alike; one whose sorrow is abandoned; one who has gone beyond alliance and conflict; one from whom blame and praise have departed; to whom the unpleasant and pleasant are the same; wandering like one indifferent, this mendicant.)
This mendicant, free from anger and delusion, viewing clod and gold with equal regard, having abandoned sorrow, transcending alliance and conflict, unaffected by blame and praise, treating the pleasant and unpleasant alike, wanders about like one indifferent.
