12.241
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Vyāsa said;)
Vyāsa said.
सृजते तु गुणान्सत्त्वं क्षेत्रज्ञस्त्वनुतिष्ठति। गुणान्विक्रियतः सर्वानुदासीनवदीश्वरः ॥१२-२४१-१॥
sṛjate tu guṇān sattvaṃ kṣetrajñas tv anutiṣṭhati। guṇān vikriyataḥ sarvān udāsīnavad īśvaraḥ ॥12-241-1॥
[सृजते (sṛjate) - creates; तु (tu) - but; गुणान् (guṇān) - qualities; सत्त्वम् (sattvam) - existence; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; त्व् (tv) - but; अनुतिष्ठति (anutiṣṭhati) - abides; गुणान् (guṇān) - qualities; विक्रियतः (vikriyataḥ) - modifying; सर्वान् (sarvān) - all; उदासीनवत् (udāsīnavat) - like one indifferent; ईश्वरः (īśvaraḥ) - the Lord;]
(Creates but qualities existence; knower of the field but abides; qualities modifying all like one indifferent the Lord.)
It is existence that creates the qualities, but the knower of the field abides; the Lord, like one indifferent, remains as all qualities are modified.
स्वभावयुक्तं तत्सर्वं यदिमान्सृजते गुणान्। ऊर्णनाभिर्यथा सूत्रं सृजते तन्तुवद्गुणान् ॥१२-२४१-२॥
svabhāvayuktaṃ tatsarvaṃ yadimān sṛjate guṇān। ūrṇanābhir yathā sūtraṃ sṛjate tantuvad guṇān ॥12-241-2॥
[स्वभावयुक्तं (svabhāvayuktaṃ) - endowed with its own nature; तत् (tat) - that; सर्वं (sarvaṃ) - all; यदि (yadi) - if; मान् (mān) - this (one); सृजते (sṛjate) - creates; गुणान् (guṇān) - qualities; ऊर्णनाभिः (ūrṇanābhiḥ) - spider; यथा (yathā) - just as; सूत्रं (sūtraṃ) - thread; सृजते (sṛjate) - creates; तन्तुवत् (tantuvat) - like a weaver; गुणान् (guṇān) - threads (qualities);]
(Endowed with its own nature, that all, if this one creates qualities, just as the spider creates thread, like a weaver creates threads (qualities).)
If endowed with its own nature, all that is created by this one with qualities, just as the spider creates thread, like a weaver creates threads.
प्रध्वस्ता न निवर्तन्ते प्रवृत्तिर्नोपलभ्यते। एवमेके व्यवस्यन्ति निवृत्तिरिति चापरे ॥१२-२४१-३॥
pradhvastā na nivartante pravṛttir nopalabhyate। evam eke vyavasyanti nivṛttir iti cāpare ॥12-241-3॥
[प्रध्वस्ता (pradhvastā) - destroyed; न (na) - not; निवर्तन्ते (nivartante) - return; प्रवृत्तिः (pravṛttiḥ) - activity; न (na) - not; उपलभ्यते (upalabhyate) - is found; एवम् (evam) - thus; एके (eke) - some; व्यवस्यन्ति (vyavasyanti) - determine; निवृत्तिः (nivṛttiḥ) - cessation; इति (iti) - thus; च (ca) - and; अपरे (apare) - others;]
(Destroyed do not return, activity is not found. Thus some determine, others (determine) cessation thus and.)
Those that are destroyed do not return, and activity is not found. Thus, some conclude this, while others conclude that cessation is the case.
उभयं सम्प्रधार्यैतदध्यवस्येद्यथामति। अनेनैव विधानेन भवेद्गर्भशयो महान् ॥१२-२४१-४॥
ubhayam sampradhāryaitadadhyavasyedyathāmati। anenaiva vidhānena bhavedgarbhaśayo mahān ॥12-241-4॥
[उभयं (ubhayam) - both; (dual, two things); सम्प्रधार्य (sampradhārya) - having carefully considered; (from sam- + pradhārya, causative of dhṛ); एतत् (etat) - this; (neuter singular); अध्यवस्येत् (adhyavasyet) - should decide; (from adhi- + ava- + √as, to resolve); यथामति (yathāmati) - according to one's understanding; (yathā + mati, as per mind); अनेनैव (anenaiva) - by this very; (instrumental singular); विधानेन (vidhānena) - procedure; (instrumental singular of vidhāna, arrangement); भवेत् (bhavet) - should be; (from √bhū, to be); गर्भशयः (garbhaśayaḥ) - uterus; (garbha + śaya, womb-bed); महान् (mahān) - great; (masculine singular);]
(Both having carefully considered this, should decide according to one's understanding. By this very procedure, the uterus should be great.)
After carefully considering both, one should decide this according to one's own understanding. By this very procedure, the uterus will become great.
अनादिनिधनं नित्यमासाद्य विचरेन्नरः। अक्रुध्यन्नप्रहृष्यंश्च नित्यं विगतमत्सरः ॥१२-२४१-५॥
anādinidhanaṃ nityam āsādya vicaren naraḥ। akrudhyann aprahṛṣyaṃś ca nityaṃ vigatamatsaraḥ ॥12-241-5॥
[अनादिनिधनम् (anādinidhanam) - without beginning and end; नित्यम् (nityam) - eternal; आसाद्य (āsādya) - having attained; विचरेत् (vicaret) - should act; नरः (naraḥ) - man; अक्रुध्यन् (akrudhyan) - not becoming angry; अप्रहृष्यन् (aprahṛṣyan) - not becoming overjoyed; च (ca) - and; नित्यम् (nityam) - always; विगतमत्सरः (vigatamatsaraḥ) - free from envy;]
(Having attained that which is without beginning and end, eternal, a man should act; not becoming angry, not becoming overjoyed, and always free from envy.)
Having realized the eternal, beginningless and endless, a man should conduct himself without anger, without excessive joy, and always free from envy.
इत्येवं हृदयग्रन्थिं बुद्धिचिन्तामयं दृढम्। अतीत्य सुखमासीत अशोचंश्छिन्नसंशयः ॥१२-२४१-६॥
ityevaṃ hṛdayagranthiṃ buddhicintāmayaṃ dṛḍham। atītya sukhamāsīta aśocaṃśchinnasaṃśayaḥ ॥12-241-6॥
[इति (iti) - thus; एवम् (evam) - in this way; हृदयग्रन्थिम् (hṛdayagranthim) - the knot of the heart; बुद्धि (buddhi) - intellect; चिन्ता (cintā) - thought; मयम् (mayam) - consisting of; दृढम् (dṛḍham) - firm; अतीत्य (atītya) - having crossed; सुखम् (sukham) - happiness; आसीत् (āsīt) - he was; अशोचन् (aśocan) - not grieving; छिन्न (chinna) - cut; संशयः (saṃśayaḥ) - doubt;]
(Thus, having in this way (evam) the knot of the heart, consisting of intellect and thought, firm, having crossed, he was in happiness, not grieving, with doubt cut.)
Thus, having firmly broken the knot of the heart made of intellect and thought, having crossed over, he was happy, free from grief, with all doubts cut asunder.
तप्येयुः प्रच्युताः पृथ्व्या यथा पूर्णां नदीं नराः। अवगाढा ह्यविद्वांसो विद्धि लोकमिमं तथा ॥१२-२४१-७॥
tapyeyuḥ pracyutāḥ pṛthvyā yathā pūrṇāṃ nadīṃ narāḥ। avagāḍhā hyavidvāṃso viddhi lokamimaṃ tathā ॥12-241-7॥
[तप्येयुः (tapyeyuḥ) - would suffer; (from तप्, to heat, to suffer) प्रच्युताः (pracyutāḥ) - fallen away; (from प्र-√च्युत्, to fall off) पृथ्व्या (pṛthvyā) - from the earth; (ablative of पृथ्वी, earth) यथा (yathā) - just as; पूर्णां (pūrṇāṃ) - full; (accusative singular of पूर्ण, full) नदीं (nadīṃ) - river; (accusative singular of नदी, river) नराः (narāḥ) - men; (nominative plural of नर, man) अवगाढाः (avagāḍhāḥ) - immersed; (from अव-√गाह्, to plunge into) हि (hi) - indeed; अविद्वांसः (avidvāṃsaḥ) - ignorant; (plural of अविद्वान्, ignorant) विद्धि (viddhi) - know; (imperative of विद्, to know) लोकम् (lokam) - world; (accusative singular of लोक, world) इमम् (imam) - this; (accusative singular of इदम्, this) तथा (tathā) - so; (in that way);]
(Would suffer, fallen away from the earth, just as men (immersed) in a full river; indeed, ignorant (ones), know this world to be so.)
Just as men who have fallen from the earth would suffer, being immersed in a full river, so too, know that the ignorant are immersed in this world.
न तु ताम्यति वै विद्वान्स्थले चरति तत्त्ववित्। एवं यो विन्दतेऽऽत्मानं केवलं ज्ञानमात्मनः ॥१२-२४१-८॥
na tu tāmyati vai vidvān sthale carati tattvavit। evaṃ yo vindate''tmānaṃ kevalaṃ jñānam ātmanaḥ ॥12-241-8॥
[न (na) - not; तु (tu) - but; ताम्यति (tāmyati) - becomes exhausted; वै (vai) - indeed; विद्वान् (vidvān) - the wise one; स्थले (sthale) - on the ground; चरति (carati) - moves; तत्त्ववित् (tattvavit) - knower of reality; एवं (evaṃ) - thus; यः (yaḥ) - who; विन्दते (vindate) - finds; आत्मानम् (ātmānam) - the self; केवलम् (kevalam) - only; ज्ञानम् (jñānam) - knowledge; आत्मनः (ātmanaḥ) - of the self;]
(But the wise one does not become exhausted; indeed, the knower of reality moves on the ground. Thus, he who finds the self, only knowledge of the self.)
But the wise person, knowing reality, does not become exhausted as he moves about in the world. Thus, whoever realizes the self, attains only the knowledge of the self.
एवं बुद्ध्वा नरः सर्वां भूतानामागतिं गतिम्। समवेक्ष्य शनैः सम्यग्लभते शममुत्तमम् ॥१२-२४१-९॥
evaṃ buddhvā naraḥ sarvāṃ bhūtānām-āgatiṃ gatim। samavekṣya śanaiḥ samyag-labhate śamam-uttamam ॥12-241-9॥
[एवं (evaṃ) - thus; बुद्ध्वा (buddhvā) - having understood; नरः (naraḥ) - man; सर्वां (sarvām) - all; भूतानाम् (bhūtānām) - of beings; आगतिं (āgatiṃ) - arrival; गतिम् (gatim) - departure; समवेक्ष्य (samavekṣya) - having observed; शनैः (śanaiḥ) - gradually; सम्यक् (samyak) - properly; लभते (labhate) - obtains; शमम् (śamam) - tranquility; उत्तमम् (uttamam) - supreme;]
(Thus, having understood, the man, all beings' arrival and departure, having observed, gradually, properly, obtains tranquility supreme.)
Thus, when a man understands and observes the coming and going of all beings, he gradually and properly attains supreme tranquility.
एतद्वै जन्मसामर्थ्यं ब्राह्मणस्य विशेषतः। आत्मज्ञानं शमश्चैव पर्याप्तं तत्परायणम् ॥१२-२४१-१०॥
etad vai janmasāmarthyaṃ brāhmaṇasya viśeṣataḥ। ātmajñānaṃ śamaś caiva paryāptaṃ tatparāyaṇam ॥12-241-10॥
[एतत् (etat) - this; वै (vai) - indeed; जन्म (janma) - birth; सामर्थ्यं (sāmarthyaṃ) - capability; ब्राह्मणस्य (brāhmaṇasya) - of a Brāhmaṇa; विशेषतः (viśeṣataḥ) - especially; आत्मज्ञानं (ātmajñānam) - self-knowledge; शमः (śamaḥ) - tranquility; च (ca) - and; एव (eva) - indeed; पर्याप्तं (paryāptam) - sufficient; तत् (tat) - that; परायणम् (parāyaṇam) - supreme goal;]
(This indeed is the capability by birth especially of a Brāhmaṇa: self-knowledge and tranquility indeed, sufficient, that (is) the supreme goal.)
This, indeed, is the innate capability of a Brāhmaṇa in particular: self-knowledge and tranquility alone are sufficient; that is the supreme goal.
एतद्बुद्ध्वा भवेद्बुद्धः किमन्यद्बुद्धलक्षणम्। विज्ञायैतद्विमुच्यन्ते कृतकृत्या मनीषिणः ॥१२-२४१-११॥
etadbuddhvā bhavedbuddhaḥ kimanyadbuddhalakṣaṇam। vijñāyaitadvimucyante kṛtakṛtyā manīṣiṇaḥ ॥12-241-11॥
[एतत् (etat) - this; बुद्ध्वा (buddhvā) - having understood; भवेत् (bhavet) - becomes; बुद्धः (buddhaḥ) - enlightened one; किम् (kim) - what; अन्यत् (anyat) - other; बुद्धलक्षणम् (buddhalakṣaṇam) - mark of enlightenment; विज्ञाय (vijñāya) - having known; एतत् (etat) - this; विमुच्यन्ते (vimucyante) - are liberated; कृतकृत्याः (kṛtakṛtyāḥ) - those who have accomplished their purpose; मनीषिणः (manīṣiṇaḥ) - wise ones;]
(Having understood this, one becomes enlightened; what other mark of enlightenment is there? Having known this, those who have accomplished their purpose, the wise ones, are liberated.)
By understanding this, one becomes enlightened; what other characteristic of enlightenment is there? Knowing this, the wise who have fulfilled their purpose are liberated.
न भवति विदुषां महद्भयं; यदविदुषां सुमहद्भयं भवेत्। न हि गतिरधिकास्ति कस्य चि; द्भवति हि या विदुषः सनातनी ॥१२-२४१-१२॥
na bhavati viduṣāṃ mahadbhayaṃ; yad aviduṣāṃ sumahadbhayaṃ bhavet. na hi gatir adhikāsti kasya ci; bhavati hi yā viduṣaḥ sanātanī ॥12-241-12॥
[न (na) - not; भवति (bhavati) - becomes; विदुषां (viduṣām) - of the wise; महत् (mahat) - great; भयम् (bhayam) - fear; यत् (yat) - which; अविदुषां (aviduṣām) - of the unwise; सुमहत् (sumahat) - very great; भयम् (bhayam) - fear; भवेत् (bhavet) - would be; न (na) - not; हि (hi) - indeed; गतिः (gatiḥ) - path; अधिक (adhika) - greater; अस्ति (asti) - is; कस्य चित् (kasya cit) - of anyone; भवति (bhavati) - becomes; हि (hi) - indeed; या (yā) - which; विदुषः (viduṣaḥ) - of the wise; सनातनी (sanātanī) - eternal;]
(Not becomes of the wise great fear which of the unwise very great fear would be. Not indeed path greater is of anyone; becomes indeed which of the wise eternal.)
The wise do not experience the great fear that would be a very great fear for the unwise. Indeed, there is no greater path for anyone than that which is eternal for the wise.
लोकमातुरमसूयते जन; स्तत्तदेव च निरीक्ष्य शोचते। तत्र पश्य कुशलानशोचतो; ये विदुस्तदुभयं कृताकृतम् ॥१२-२४१-१३॥
lokamāturamasūyate janaḥ; tat tadeva ca nirīkṣya śocate. tatra paśya kuśalānaśocataḥ; ye vidus tadubhayaṃ kṛtākṛtam ॥12-241-13॥
[लोकमातुः (lokamātuḥ) - of the mother of the world; अमसूयते (amasūyate) - does not envy; जनः (janaḥ) - person; तत् (tat) - that; तदेव (tadeva) - that very; च (ca) - and; निरीक्ष्य (nirīkṣya) - having observed; शोचते (śocate) - grieves; तत्र (tatra) - there; पश्य (paśya) - see; कुशलान् (kuśalān) - the skilled; अशोचतः (aśocataḥ) - not grieving; ये (ye) - who; विदुः (viduḥ) - know; तदुभयम् (tadubhayaṃ) - that both; कृताकृतम् (kṛtākṛtam) - done and not done;]
(Of the mother of the world does not envy the person; that that very and having observed grieves. There see the skilled not grieving; who know that both done and not done.)
A person who does not envy the mother of the world, but grieves upon observing that very thing. There, see those skilled ones who do not grieve; they know both what is done and not done.
यत्करोत्यनभिसन्धिपूर्वकं; तच्च निर्णुदति यत्पुरा कृतम्। न प्रियं तदुभयं न चाप्रियं; तस्य तज्जनयतीह कुर्वतः ॥१२-२४१-१४॥
yat karoty anabhisandhi-pūrvakaṃ; tac ca nirṇudati yat purā kṛtam। na priyaṃ tad ubhayaṃ na cāpriyaṃ; tasya taj janayatīha kurvataḥ ॥12-241-14॥
[यत् (yat) - which; करोति (karoti) - does; अनभिसन्धि (anabhisandhi) - without ulterior motive; पूर्वकं (pūrvakaṃ) - preceded by; तत् (tat) - that; च (ca) - and; निर्णुदति (nirṇudati) - destroys; यत् (yat) - which; पुरा (purā) - formerly; कृतम् (kṛtam) - done; न (na) - not; प्रियं (priyaṃ) - dear; तत् (tat) - that; उभयं (ubhayaṃ) - both; न (na) - not; च (ca) - and; अप्रियं (apriyaṃ) - not dear; तस्य (tasya) - of him; तत् (tat) - that; जनयति (janayati) - produces; इह (iha) - here; कुर्वतः (kurvataḥ) - of the doer;]
(Which one does without ulterior motive, that destroys what was formerly done. Neither dear nor both nor not dear, that does not produce for him here, for the doer.)
An action performed without ulterior motive destroys the effects of previous actions. For such a doer, neither pleasure nor pain, nor both, are produced here.
