12.238
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Vyāsa said;)
Vyāsa said.
प्रकृतेस्तु विकारा ये क्षेत्रज्ञस्तैः परिश्रितः। ते चैनं न प्रजानन्ति स तु जानाति तानपि ॥१२-२३८-१॥
prakṛtestu vikārā ye kṣetrajñastaiḥ pariśritaḥ। te cainaṃ na prajānanti sa tu jānāti tānapi ॥12-238-1॥
[प्रकृतेः (prakṛteḥ) - of nature; तु (tu) - but; विकाराः (vikārāḥ) - modifications; ये (ye) - which; क्षेत्रज्ञः (kṣetrajñaḥ) - the knower of the field; तैः (taiḥ) - by those; परिश्रितः (pariśritaḥ) - surrounded; ते (te) - they; च (ca) - and; एनम् (enam) - him; न (na) - not; प्रजानन्ति (prajānanti) - know; सः (saḥ) - he; तु (tu) - but; जानाति (jānāti) - knows; तान् (tān) - them; अपि (api) - also;]
(But the modifications of nature by which the knower of the field is surrounded, they do not know him; but he knows them also.)
But the modifications of nature by which the knower of the field is surrounded, they do not know him; but he knows them all.
तैश्चैष कुरुते कार्यं मनःषष्ठैरिहेन्द्रियैः। सुदान्तैरिव संयन्ता दृढैः परमवाजिभिः ॥१२-२३८-२॥
taiś caiṣa kurute kāryaṃ manaḥṣaṣṭhair ihendriyaiḥ। sudāntair iva saṃyantā dṛḍhaiḥ paramavājibhiḥ ॥12-238-2॥
[तैः (taiḥ) - by those; च (ca) - and; एषः (eṣaḥ) - this; कुरुते (kurute) - does; कार्यं (kāryam) - action; मनःषष्ठैः (manaḥ-ṣaṣṭhaiḥ) - with the mind as the sixth (along with five senses); इह (iha) - here; इन्द्रियैः (indriyaiḥ) - by the senses; सुदान्तैः (sudāntaiḥ) - well-controlled; इव (iva) - like; संयन्ता (saṃyantā) - controller; दृढैः (dṛḍhaiḥ) - firm; परमवाजिभिः (parama-vājibhiḥ) - by supreme steeds;]
(And by those, this one performs action here with the senses (with the mind as the sixth), like a controller with well-controlled, firm, supreme steeds.)
With those senses, with the mind as the sixth, here, this one acts, just as a charioteer with well-controlled, firm, supreme horses.
इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यः परमं मनः। मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः ॥१२-२३८-३॥
indriyebhyaḥ parā hy arthā arthebhyaḥ paramaṃ manaḥ। manasas tu parā buddhir buddher ātmā mahān paraḥ ॥12-238-3॥
[इन्द्रियेभ्यः (indriyebhyaḥ) - from the senses; परा (parā) - higher; हि (hi) - indeed; अर्थाः (arthāḥ) - objects; अर्थेभ्यः (arthebhyaḥ) - than the objects; परमं (paramaṃ) - supreme; मनः (manaḥ) - mind; मनसः (manasaḥ) - than the mind; तु (tu) - but; परा (parā) - higher; बुद्धिः (buddhiḥ) - intellect; बुद्धेः (buddheḥ) - than the intellect; आत्मा (ātmā) - self; महान् (mahān) - great; परः (paraḥ) - higher;]
(From the senses, indeed, the objects are higher; than the objects, the mind is supreme; but higher than the mind is the intellect; than the intellect, the self is great and higher.)
Objects are superior to the senses; the mind is superior to the objects; the intellect is superior to the mind; but the self is superior to the intellect and is the greatest.
महतः परमव्यक्तमव्यक्तात्परतोऽमृतम्। अमृतान्न परं किञ्चित्सा काष्ठा सा परा गतिः ॥१२-२३८-४॥
mahataḥ paramavyaktam avyaktāt parato 'mṛtam। amṛtān na paraṃ kiñcit sā kāṣṭhā sā parā gatiḥ ॥12-238-4॥
[महतः (mahataḥ) - of the great; (from mahān) परम् (param) - beyond; supreme; अव्यक्तम् (avyaktam) - the unmanifest; अव्यक्तात् (avyaktāt) - from the unmanifest; परतः (parataḥ) - beyond; अमृतम् (amṛtam) - the immortal; अमृतात् (amṛtāt) - from the immortal; न (na) - not; परम् (param) - beyond; higher; किञ्चित् (kiñcit) - anything; सा (sā) - that; काष्ठा (kāṣṭhā) - the limit; the highest point; सा (sā) - that; परा (parā) - supreme; गतिः (gatiḥ) - state; goal;]
(Beyond the great is the supreme unmanifest; beyond the unmanifest is the immortal. Beyond the immortal there is nothing; that is the limit, that is the supreme goal.)
Beyond the great (mahat) is the supreme unmanifest; beyond the unmanifest is the immortal. There is nothing beyond the immortal; that is the ultimate limit, that is the supreme goal.
एवं सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते। दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया तत्त्वदर्शिभिः ॥१२-२३८-५॥
evaṃ sarveṣu bhūteṣu gūḍho''tmā na prakāśate। dṛśyate tvagryayā buddhyā sūkṣmayā tattvadarśibhiḥ ॥12-238-5॥
[एवं (evaṃ) - thus; सर्वेषु (sarveṣu) - in all; भूतेषु (bhūteṣu) - in beings; गूढः (gūḍhaḥ) - hidden; आत्मा (ātmā) - self; न (na) - not; प्रकाशते (prakāśate) - appears; दृश्यते (dṛśyate) - is seen; तु (tu) - but; अग्र्यया (agryayā) - by the highest; बुद्ध्या (buddhyā) - by intellect; सूक्ष्मया (sūkṣmayā) - by subtle; तत्त्वदर्शिभिः (tattvadarśibhiḥ) - by those who see the truth;]
(Thus, in all beings, the hidden self does not appear; but is seen by the highest, subtle intellect by those who see the truth.)
Thus, the hidden self is not apparent in all beings; it is perceived only by those who possess the highest and most subtle intellect, the seers of truth.
अन्तरात्मनि संलीय मनःषष्ठानि मेधया। इन्द्रियाणीन्द्रियार्थांश्च बहु चिन्त्यमचिन्तयन् ॥१२-२३८-६॥
antarātmani saṃlīya manaḥṣaṣṭhāni medhayā। indriyāṇīndriyārthāṃśca bahu cintyamacintayan ॥12-238-6॥
[अन्तरात्मनि (antarātmani) - in the inner self; संलीय (saṃlīya) - having merged; मनःषष्ठानि (manaḥ-ṣaṣṭhāni) - the mind as the sixth (with the five senses); मेधया (medhayā) - by intelligence; इन्द्रियाणि (indriyāṇi) - the senses; इन्द्रियार्थान् (indriyārthān) - sense-objects; च (ca) - and; बहु (bahu) - much; चिन्त्यम् (cintyam) - to be thought of; अचिन्तयन् (acintayan) - not thinking;]
(Having merged the mind (the sixth) and the senses in the inner self by intelligence, and not thinking much about the sense-objects to be thought of.)
He merged the mind and the senses into the inner self by his intelligence, and did not dwell much on the sense-objects that could be thought about.
ध्यानोपरमणं कृत्वा विद्यासम्पादितं मनः। अनीश्वरः प्रशान्तात्म ततोऽर्छत्यमृतं पदम् ॥१२-२३८-७॥
dhyānoparamaṇaṃ kṛtvā vidyāsampāditaṃ manaḥ। anīśvaraḥ praśāntātma tato'rchatyamṛtaṃ padam ॥12-238-7॥
[ध्यान-उपरमणम् (dhyāna-uparamaṇam) - cessation by meditation; कृत्वा (kṛtvā) - having done; विद्या-सम्पादितम् (vidyā-sampāditam) - acquired by knowledge; मनः (manaḥ) - mind; अनीश्वरः (anīśvaraḥ) - one who is not a master; प्रशान्त-आत्मा (praśānta-ātmā) - with tranquil self; ततः (tataḥ) - then; अर्चति (archati) - attains; अमृतम् (amṛtam) - immortal; पदम् (padam) - state;]
(Having effected cessation by meditation, the mind acquired by knowledge, one who is not a master, with tranquil self, then attains the immortal state.)
Having stilled the mind through meditation and knowledge, the one who is not a master, with a tranquil self, then attains the immortal state.
इन्द्रियाणां तु सर्वेषां वश्यात्मा चलितस्मृतिः। आत्मनः सम्प्रदानेन मर्त्यो मृत्युमुपाश्नुते ॥१२-२३८-८॥
indriyāṇāṃ tu sarveṣāṃ vaśyātmā calitasmṛtiḥ। ātmanaḥ sampradānena martyo mṛtyum upāśnute ॥12-238-8॥
[इन्द्रियाणां (indriyāṇām) - of the senses; तु (tu) - but; सर्वेषां (sarveṣām) - of all; वश्यात्मा (vaśyātmā) - one whose self is controlled; चलितस्मृतिः (calitasmṛtiḥ) - whose memory is shaken; आत्मनः (ātmanaḥ) - of the self; सम्प्रदानेन (sampradānena) - by the giving away; मर्त्यः (martyaḥ) - the mortal; मृत्युम् (mṛtyum) - death; उपाश्नुते (upāśnute) - attains;]
(But of all the senses, one whose self is controlled, whose memory is shaken, by the giving away of the self, the mortal attains death.)
But among all the senses, if a person whose self is controlled loses memory, by giving away his own self, the mortal reaches death.
हित्वा तु सर्वसङ्कल्पान्सत्त्वे चित्तं निवेशयेत्। सत्त्वे चित्तं समावेश्य ततः कालञ्जरो भवेत् ॥१२-२३८-९॥
hitvā tu sarvasaṅkalpān sattve cittaṃ niveśayet। sattve cittaṃ samāveśya tataḥ kālañjaro bhavet॥12-238-9॥
[हित्वा (hitvā) - having abandoned; तु (tu) - but; सर्वसङ्कल्पान् (sarvasaṅkalpān) - all intentions; सत्त्वे (sattve) - in essence; चित्तम् (cittam) - mind; निवेशयेत् (niveśayet) - should establish; सत्त्वे (sattve) - in essence; चित्तम् (cittam) - mind; समावेश्य (samāveśya) - having entered; ततः (tataḥ) - then; कालञ्जरः (kālañjaraḥ) - free from decay; भवेत् (bhavet) - becomes;]
(Having abandoned all intentions, one should establish the mind in essence. Having entered the mind in essence, then one becomes free from decay.)
But, having given up all intentions, one should fix the mind in the essence. When the mind is thus absorbed in the essence, then one becomes free from decay.
चित्तप्रसादेन यतिर्जहाति हि शुभाशुभम्। प्रसन्नात्मात्मनि स्थित्वा सुखमानन्त्यमश्नुते ॥१२-२३८-१०॥
cittaprasādena yatir jahāti hi śubhāśubham। prasannātmātmāni sthitvā sukham ānantyam aśnute ॥12-238-10॥
[चित्तप्रसादेन (cittaprasādena) - by the serenity of mind; यतिः (yatiḥ) - the ascetic; जहाति (jahāti) - abandons; हि (hi) - indeed; शुभाशुभम् (śubhāśubham) - good and evil; प्रसन्नात्मा (prasannātmā) - with a clear self; आत्मनि (ātmani) - in the self; स्थित्वा (sthitvā) - having established; सुखम् (sukham) - bliss; आनन्त्यम् (ānantyam) - endless; अश्नुते (aśnute) - attains;]
(By the serenity of mind, the ascetic indeed abandons good and evil; having established a clear self in the self, he attains endless bliss.)
Through serenity of mind, the ascetic truly gives up both good and evil; with a tranquil self established in the Self, he attains infinite bliss.
लक्षणं तु प्रसादस्य यथा तृप्तः सुखं स्वपेत्। निवाते वा यथा दीपो दीप्यमानो न कम्पते ॥१२-२३८-११॥
lakṣaṇaṃ tu prasādasya yathā tṛptaḥ sukhaṃ svapet। nivāte vā yathā dīpo dīpyamāno na kampate॥12-238-11॥
[लक्षणम् (lakṣaṇam) - mark; characteristic; तु (tu) - but; indeed; प्रसादस्य (prasādasya) - of clarity; of serenity; यथा (yathā) - just as; as; तृप्तः (tṛptaḥ) - satisfied; contented; सुखम् (sukham) - happily; comfortably; स्वपेत् (svapet) - sleeps; निवाते (nivāte) - in windless (place); वा (vā) - or; यथा (yathā) - just as; as; दीपः (dīpaḥ) - lamp; दीप्यमानः (dīpyamānaḥ) - burning; shining; न (na) - not; कम्पते (kampate) - flickers;]
(But the mark of serenity is: just as a satisfied person sleeps happily, or just as a burning lamp in a windless place does not flicker.)
The sign of serenity is that, like a contented person who sleeps peacefully, or like a lamp burning steadily in a windless place, there is no disturbance.
एवं पूर्वापरे रात्रे युञ्जन्नात्मानमात्मना। सत्त्वाहारविशुद्धात्मा पश्यत्यात्मानमात्मनि ॥१२-२३८-१२॥
evaṃ pūrvāpare rātre yuñjannātmānamātmanā। sattvāhāraviśuddhātmā paśyatyātmānamātmani ॥12-238-12॥
[एवं (evaṃ) - thus; पूर्व (pūrva) - former; अपरे (apare) - later; रात्रे (rātre) - in the night; युञ्जन् (yuñjan) - engaging; आत्मानम् (ātmānam) - the self; आत्मना (ātmanā) - by the self; सत्त्व (sattva) - purity; आहार (āhāra) - food; विशुद्ध (viśuddha) - purified; आत्मा (ātmā) - self; पश्यति (paśyati) - sees; आत्मानम् (ātmānam) - the self; आत्मनि (ātmani) - in the self;]
(Thus, in the former and later night, engaging the self by the self, one whose self is purified by pure food sees the self in the self.)
Thus, during the early and late parts of the night, one who engages the self with the self, whose self is purified by pure food, sees the self within the self.
रहस्यं सर्ववेदानामनैतिह्यमनागमम्। आत्मप्रत्ययिकं शास्त्रमिदं पुत्रानुशासनम् ॥१२-२३८-१३॥
rahasyaṃ sarvavedānāmanaitihyamanāgamam। ātmapratyayikaṃ śāstramidaṃ putrānuśāsanam ॥12-238-13॥
[रहस्यं (rahasyaṃ) - secret; सर्ववेदानाम् (sarvavedānām) - of all Vedas; अनैतिह्यम् (anaitihyam) - not traditional; अनागमम् (anāgamam) - not scriptural; आत्मप्रत्ययिकम् (ātmapratyayikam) - self-evident; शास्त्रम् (śāstram) - treatise; इदं (idaṃ) - this; पुत्र (putra) - O son; अनुशासनम् (anuśāsanam) - instruction;]
(Secret of all Vedas, not traditional, not scriptural; self-evident treatise, this, O son, instruction.)
This instruction, O son, is a self-evident treatise, the secret of all the Vedas, not based on tradition or scripture.
धर्माख्यानेषु सर्वेषु सत्याख्यानेषु यद्वसु। दशेदमृक्सहस्राणि निर्मथ्यामृतमुद्धृतम् ॥१२-२३८-१४॥
dharmākhyāneṣu sarveṣu satyākhyāneṣu yadvasu| daśedamṛksahasrāṇi nirmathyāmṛtamuddhṛtam ॥12-238-14॥
[धर्माख्यानेषु (dharmākhyāneṣu) - in the narrations of dharma; सर्वेषु (sarveṣu) - in all; सत्याख्यानेषु (satyākhyāneṣu) - in the narrations of truth; यत् (yat) - which; वसु (vasu) - wealth; दश (daśa) - ten; एदम् (idam) - this; ऋक् (ṛk) - ṛk (Rigvedic verse); सहस्राणि (sahasrāṇi) - thousands; निर्मथ्य (nirmathya) - having churned; अमृतम् (amṛtam) - nectar; उद्धृतम् (uddhṛtam) - has been extracted;]
(In the narrations of dharma, in all, in the narrations of truth, which wealth, ten, this, ṛk thousands, having churned, nectar, has been extracted.)
In all the narrations of dharma and truth, the wealth which is the ten thousand ṛks, having been churned, the nectar has been extracted.
नवनीतं यथा दध्नः काष्ठादग्निर्यथैव च। तथैव विदुषां ज्ञानं पुत्रहेतोः समुद्धृतम् ॥ स्नातकानामिदं शास्त्रं वाच्यं पुत्रानुशासनम् ॥१२-२३८-१५॥
navanītaṃ yathā dadhnaḥ kāṣṭhād agnir yathaiva ca। tathaiva viduṣāṃ jñānaṃ putrahetoḥ samuddhṛtam॥ snātakānām idaṃ śāstraṃ vācyaṃ putrānuśāsanam॥12-238-15॥
[नवनीतं (navanītam) - fresh butter; यथा (yathā) - just as; दध्नः (dadhnaḥ) - from curds; काष्ठात् (kāṣṭhāt) - from wood; अग्निः (agniḥ) - fire; यथा (yathā) - just as; एव (eva) - indeed; च (ca) - and; तथैव (tathaiva) - in the same way; विदुषाम् (viduṣām) - of the wise; ज्ञानम् (jñānam) - knowledge; पुत्रहेतोः (putrahetoḥ) - for the sake of the son; समुद्धृतम् (samuddhṛtam) - drawn out; स्नातकानाम् (snātakānām) - of graduates; इदं (idaṃ) - this; शास्त्रं (śāstraṃ) - teaching; वाच्यम् (vācyam) - should be spoken; पुत्रानुशासनम् (putrānuśāsanam) - instruction to sons;]
(Just as fresh butter from curds, just as fire from wood, so too the knowledge of the wise is drawn out for the sake of the son. This teaching of the graduates should be spoken as instruction to sons.)
Just as fresh butter is extracted from curds and fire from wood, so too is the knowledge of the wise drawn out for the sake of the son. This teaching of the graduates should be imparted as instruction to sons.
तदिदं नाप्रशान्ताय नादान्तायातपस्विने। नावेदविदुषे वाच्यं तथा नानुगताय च ॥१२-२३८-१६॥
tad idaṃ nāpraśāntāya nādāntāyātapasvine। nāvedaviduṣe vācyaṃ tathā nānugatāya ca ॥12-238-16॥
[तत् (tat) - that; इदं (idaṃ) - this; न (na) - not; अप्रशान्ताय (apraśāntāya) - to one not tranquil; न (na) - not; अदान्ताय (adāntāya) - to one not self-controlled; अतपस्विने (atapasvine) - to one not austere; न (na) - not; वेदविदुषे (vedaviduṣe) - to one not learned in the Veda; वाच्यम् (vācyaṃ) - to be spoken; तथा (tathā) - likewise; न (na) - not; अनुगताय (anugatāya) - to one not obedient; च (ca) - and;]
(That this not to one not tranquil, not to one not self-controlled, not to one not austere, not to one not learned in the Veda, to be spoken; likewise not to one not obedient and.)
This should not be spoken to one who is not tranquil, not self-controlled, not austere, not learned in the Veda, nor to one who is not obedient.
नासूयकायानृजवे न चानिर्दिष्टकारिणे। न तर्कशास्त्रदग्धाय तथैव पिशुनाय च ॥१२-२३८-१७॥
nāsūyakāyānṛjave na cānirdiṣṭakāriṇe। na tarkaśāstradagdhāya tathaiva piśunāya ca ॥12-238-17॥
[न (na) - not; असूयकाय (asūyakāya) - to one who is not envious; अनृजवे (anṛjave) - to one who is not straightforward; न (na) - not; च (ca) - and; अनिर्दिष्टकारिणे (anirdiṣṭakāriṇe) - to one who acts without being instructed; न (na) - not; तर्कशास्त्रदग्धाय (tarkaśāstradagdhāya) - to one scorched by logic treatises; तथैव (tathaiva) - likewise; पिशुनाय (piśunāya) - to a slanderer; च (ca) - and;]
(Not to one who is not envious, not to one who is not straightforward, nor to one who acts without being instructed; not to one scorched by logic treatises, likewise to a slanderer and.)
Do not (teach or entrust) to one who is not envious, not straightforward, acts without instruction, is scorched by logic treatises, or is a slanderer.
श्लाघते श्लाघनीयाय प्रशान्ताय तपस्विने। इदं प्रियाय पुत्राय शिष्यायानुगताय च ॥ रहस्यधर्मं वक्तव्यं नान्यस्मै तु कथञ्चन ॥१२-२३८-१८॥
ślāghate ślāghanīyāya praśāntāya tapasvine। idaṃ priyāya putrāya śiṣyāyānugatāya ca ॥ rahasyadharmaṃ vaktavyaṃ nānyasmai tu kathaṃcana ॥12-238-18॥
[श्लाघते (ślāghate) - praises; श्लाघनीयाय (ślāghanīyāya) - to the praiseworthy; प्रशान्ताय (praśāntāya) - to the tranquil; तपस्विने (tapasvine) - to the ascetic; इदं (idaṃ) - this; प्रियाय (priyāya) - to the dear one; पुत्राय (putrāya) - to the son; शिष्याय (śiṣyāya) - to the disciple; अनुगताय (anugatāya) - to the devoted follower; च (ca) - and; रहस्यधर्मं (rahasyadharmaṃ) - secret dharma; वक्तव्यं (vaktavyaṃ) - should be spoken; न (na) - not; अन्यस्मै (anyasmai) - to another; तु (tu) - but; कथञ्चन (kathaṃcana) - in any way;]
(He praises the praiseworthy, the tranquil, the ascetic. This (teaching) is to be given to the dear one, the son, the disciple, and the devoted follower. The secret dharma should not be spoken to anyone else in any way.)
He praises the praiseworthy, the tranquil, and the ascetic. This secret dharma should be taught only to a dear one, a son, a disciple, or a devoted follower, but never to anyone else in any circumstance.
यद्यप्यस्य महीं दद्याद्रत्नपूर्णामिमां नरः। इदमेव ततः श्रेय इति मन्येत तत्त्ववित् ॥१२-२३८-१९॥
yadyapy asya mahīṃ dadyād ratnapūrṇām imāṃ naraḥ। idam eva tataḥ śreya iti manyeta tattvavit ॥12-238-19॥
[यद्यपि (yadyapi) - even if; अस्य (asya) - of him; महीं (mahīṃ) - the earth; दद्यात् (dadyāt) - would give; रत्नपूर्णाम् (ratnapūrṇām) - filled with jewels; इमाम् (imām) - this; नरः (naraḥ) - man; इदम् (idam) - this; एव (eva) - alone; ततः (tataḥ) - than that; श्रेयः (śreyaḥ) - better; इति (iti) - thus; मन्येत (manyeta) - should consider; तत्त्ववित् (tattvavit) - knower of truth;]
(Even if a man would give this earth filled with jewels of his, the knower of truth should consider this alone as better than that.)
Even if a man were to give this entire earth filled with jewels, the wise person knows that this alone is the highest good.
अतो गुह्यतरार्थं तदध्यात्ममतिमानुषम्। यत्तन्महर्षिभिर्दृष्टं वेदान्तेषु च गीयते ॥ तत्तेऽहं सम्प्रवक्ष्यामि यन्मां त्वं परिपृच्छसि ॥१२-२३८-२०॥
ato guhyatarārthaṃ tadadhyātmamatimānuṣam। yattanmaharṣibhir dṛṣṭaṃ vedānteṣu ca gīyate ॥ tatte'haṃ sampravakṣyāmi yanmāṃ tvaṃ paripṛcchasi ॥12-238-20॥
[अतः (ataḥ) - therefore; गुह्यतरार्थम् (guhyatarārtham) - more secret meaning; तत् (tat) - that; अध्यात्म (adhyātma) - pertaining to the self; अति-मानुषम् (ati-mānuṣam) - beyond human; यत् (yat) - which; तत् (tat) - that; महर्षिभिः (maharṣibhiḥ) - by great sages; दृष्टम् (dṛṣṭam) - seen; वेदान्तेषु (vedānteṣu) - in the Vedāntas; च (ca) - and; गीयते (gīyate) - is sung; तत् (tat) - that; ते (te) - to you; अहम् (aham) - I; सम्प्रवक्ष्यामि (sampravakṣyāmi) - shall fully declare; यत् (yat) - which; माम् (mām) - me; त्वम् (tvam) - you; परिपृच्छसि (paripṛcchasi) - ask thoroughly;]
(Therefore, the more secret meaning, that pertaining to the self, beyond human, which that by great sages is seen, in the Vedāntas and is sung, that to you I shall fully declare, which me you ask thoroughly.)
Therefore, I shall fully declare to you that most secret meaning, pertaining to the self and beyond human understanding, which has been seen by the great sages and is sung in the Vedāntas, which you have thoroughly asked me about.
