12.242
शुक उवाच॥
śuka uvāca॥
[शुक (śuka) - Śuka; (name of the sage); उवाच (uvāca) - said; spoke;]
(Śuka said;)
Śuka said.
यस्माद्धर्मात्परो धर्मो विद्यते नेह कश्चन। यो विशिष्टश्च धर्मेभ्यस्तं भवान्प्रब्रवीतु मे ॥१२-२४२-१॥
yasmāddharmāt paro dharmo vidyate neha kaścana। yo viśiṣṭaś ca dharmebhyas taṃ bhavān prabravītu me ॥12-242-1॥
[यस्मात् (yasmāt) - from which; धर्मात् (dharmāt) - from dharma; परः (paraḥ) - higher; धर्मः (dharmaḥ) - dharma; विद्यते (vidyate) - exists; न (na) - not; इह (iha) - here; कश्चन (kaścana) - any; यः (yaḥ) - which; विशिष्टः (viśiṣṭaḥ) - distinguished; च (ca) - and; धर्मेभ्यः (dharmebhyaḥ) - from dharmas; तम् (tam) - that; भवान् (bhavān) - you; प्रब्रवीतु (prabravītu) - may declare; मे (me) - to me;]
(From which dharma a higher dharma exists not here any, which is distinguished and from dharmas, that you may declare to me.)
Please declare to me that dharma which is higher than all other dharmas, if any such exists, and which is distinguished among dharmas.
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Vyāsa said;)
Vyāsa said.
धर्मं ते सम्प्रवक्ष्यामि पुराणमृषिसंस्तुतम्। विशिष्टं सर्वधर्मेभ्यस्तमिहैकमनाः शृणु ॥१२-२४२-२॥
dharmaṃ te sampravakṣyāmi purāṇamṛṣi-saṃstutam। viśiṣṭaṃ sarvadharmebhyas-tam-ihaika-manāḥ śṛṇu ॥12-242-2॥
[धर्मं (dharmaṃ) - duty; ते (te) - to you; सम्प्रवक्ष्यामि (sampravakṣyāmi) - I shall fully declare; पुराण (purāṇa) - ancient; ऋषि (ṛṣi) - sage; संस्तुतम् (saṃstutam) - praised; विशिष्टं (viśiṣṭam) - distinguished; सर्वधर्मेभ्यः (sarvadharmebhyaḥ) - from all duties; तम् (tam) - that; इह (iha) - here; एकमनाः (ekamanāḥ) - with single-minded attention; शृणु (śṛṇu) - listen;]
(Duty to you I shall fully declare, ancient, sage-praised, distinguished from all duties; that here with single-minded attention listen.)
I shall now declare to you the duty, ancient and praised by sages, which is distinguished from all other duties; listen to it here with single-minded attention.
इन्द्रियाणि प्रमाथीनि बुद्ध्या संयम्य यत्नतः। सर्वतो निष्पतिष्णूनि पिता बालानिवात्मजान् ॥१२-२४२-३॥
indriyāṇi pramāthīni buddhyā saṃyamya yatnataḥ। sarvato niṣpatiṣṇūni pitā bālān ivātmajān ॥12-242-3॥
[इन्द्रियाणि (indriyāṇi) - senses; प्रमाथीनि (pramāthīni) - turbulent; बुद्ध्या (buddhyā) - by intellect; संयम्य (saṃyamya) - having restrained; यत्नतः (yatnataḥ) - with effort; सर्वतः (sarvataḥ) - from all sides; निष्पतिष्णूनि (niṣpatiṣṇūni) - eager to escape; पिता (pitā) - father; बालान् (bālān) - children; इव (iva) - like; आत्मजान् (ātmajān) - his own sons;]
(The senses, turbulent, having restrained by intellect with effort, from all sides eager to escape, (just as) a father (restrains) children like his own sons.)
Just as a father restrains his own children who are eager to run away in all directions, so too, one should restrain the turbulent senses with effort and intellect.
मनसश्चेन्द्रियाणां च ह्यैकाग्र्यं परमं तपः। तज्ज्यायः सर्वधर्मेभ्यः स धर्मः पर उच्यते ॥१२-२४२-४॥
manasaś cendriyāṇāṃ ca hyaikāgryaṃ paramaṃ tapaḥ। tajjyāyaḥ sarvadharmebhyaḥ sa dharmaḥ para ucyate ॥12-242-4॥
[मनसः (manasaḥ) - of the mind; च (ca) - and; इन्द्रियाणां (indriyāṇām) - of the senses; च (ca) - and; हि (hi) - indeed; एकाग्र्यं (ekāgryaṃ) - single-pointedness; परमं (paramaṃ) - supreme; तपः (tapaḥ) - austerity; तत् (tat) - that; ज्यायः (jyāyaḥ) - greater; सर्वधर्मेभ्यः (sarvadharmebhyaḥ) - than all duties; सः (saḥ) - that; धर्मः (dharmaḥ) - duty; परः (paraḥ) - supreme; उच्यते (ucyate) - is said;]
(Of the mind and of the senses indeed, single-pointedness is the supreme austerity. That is greater than all duties; that duty is said to be supreme.)
Single-pointedness of the mind and senses is considered the highest austerity. This is regarded as greater than all other duties; such a duty is called supreme.
तानि सर्वाणि सन्धाय मनःषष्ठानि मेधया। आत्मतृप्त इवासीत बहु चिन्त्यमचिन्तयन् ॥१२-२४२-५॥
tāni sarvāṇi sandhāya manaḥṣaṣṭhāni medhayā। ātmatṛpta ivāsīta bahu cintyam acintayan ॥12-242-5॥
[तानि (tāni) - those (neuter plural); सर्वाणि (sarvāṇi) - all (neuter plural); सन्धाय (sandhāya) - having united; मनःषष्ठानि (manaḥ-ṣaṣṭhāni) - the mind as the sixth (among the senses); मेधया (medhayā) - with intelligence; आत्मतृप्त (ātmatṛpta) - self-satisfied; इव (iva) - as if; आसीत् (āsīt) - he was; he became; बहु (bahu) - much; many; चिन्त्यम् (cintyam) - that which is to be thought; अचिन्तयन् (acintayan) - not thinking;]
(Those all having united, the mind as the sixth with intelligence, self-satisfied as if he was, much to be thought not thinking.)
Having united all those (senses) with the mind as the sixth by intelligence, he, as if self-satisfied, remained not thinking about the many things that ought to be thought about.
गोचरेभ्यो निवृत्तानि यदा स्थास्यन्ति वेश्मनि। तदा त्वमात्मनात्मानं परं द्रक्ष्यसि शाश्वतम् ॥१२-२४२-६॥
gocarebhyo nivṛttāni yadā sthāsyanti veśmani। tadā tvam ātmanātmānaṃ paraṃ drakṣyasi śāśvatam ॥12-242-6॥
[गोचरेभ्यः (gocarebhyaḥ) - from the sense-objects; निवृत्तानि (nivṛttāni) - withdrawn; यदा (yadā) - when; स्थास्यन्ति (sthāsyanti) - will remain; वेश्मनि (veśmani) - in the abode; तदा (tadā) - then; त्वम् (tvam) - you; आत्मना (ātmanā) - by the self; आत्मानम् (ātmānam) - the self; परम् (param) - supreme; द्रक्ष्यसि (drakṣyasi) - you will see; शाश्वतम् (śāśvatam) - eternal;]
(When the senses are withdrawn from the sense-objects and remain in the abode, then you, by the self, will see the supreme, eternal self.)
When your senses are withdrawn from their objects and remain within, then you will perceive the supreme, eternal Self by your own Self.
सर्वात्मानं महात्मानं विधूममिव पावकम्। तं पश्यन्ति महात्मानो ब्राह्मणा ये मनीषिणः ॥१२-२४२-७॥
sarvātmānaṃ mahātmānaṃ vidhūmamiva pāvakam। taṃ paśyanti mahātmāno brāhmaṇā ye manīṣiṇaḥ ॥12-242-7॥
[सर्वात्मानम् (sarvātmānam) - all-soul; महात्मानम् (mahātmānam) - great-souled; विधूमम् (vidhūmam) - smokeless; इव (iva) - like; पावकम् (pāvakam) - fire; तम् (tam) - him; पश्यन्ति (paśyanti) - see; महात्मानः (mahātmānaḥ) - great-souled ones; ब्राह्मणाः (brāhmaṇāḥ) - brāhmaṇas; ये (ye) - who; मनीषिणः (manīṣiṇaḥ) - wise;]
(All-soul, great-souled, smokeless like fire, him see great-souled ones, brāhmaṇas who wise.)
The wise brāhmaṇas, who are great-souled, see him who is the soul of all, great-souled, and like a smokeless fire.
यथा पुष्पफलोपेतो बहुशाखो महाद्रुमः। आत्मनो नाभिजानीते क्व मे पुष्पं क्व मे फलम् ॥१२-२४२-८॥
yathā puṣpaphalopeto bahuśākho mahādrumaḥ। ātmano nābhijānīte kva me puṣpaṃ kva me phalam ॥12-242-8॥
[यथा (yathā) - just as; पुष्पफलोपेतः (puṣpaphalopetaḥ) - endowed with flowers and fruits; बहुशाखः (bahuśākhaḥ) - having many branches; महाद्रुमः (mahādrumaḥ) - great tree; आत्मनः (ātmanaḥ) - of itself; न (na) - not; अभिजानीते (abhijānīte) - knows; क्व (kva) - where; मे (me) - my; पुष्पम् (puṣpam) - flower; क्व (kva) - where; मे (me) - my; फलम् (phalam) - fruit;]
(Just as a great tree, endowed with flowers and fruits and having many branches, does not know of itself, 'Where is my flower? Where is my fruit?')
Just as a great tree with many branches, covered with flowers and fruits, does not know itself where its flowers or fruits are, so too (is the case here).
एवमात्मा न जानीते क्व गमिष्ये कुतो न्वहम्। अन्यो ह्यत्रान्तरात्मास्ति यः सर्वमनुपश्यति ॥१२-२४२-९॥
evamātmā na jānīte kva gamiṣye kuto nvaham। anyo hyatrāntarātmāsti yaḥ sarvamanupaśyati ॥12-242-9॥
[एवम् (evam) - thus; आत्मा (ātmā) - self; न (na) - not; जानीते (jānīte) - knows; क्व (kva) - where; गमिष्ये (gamiṣye) - I shall go; कुतः (kutaḥ) - from where; नु (nu) - indeed; अहम् (aham) - I; अन्यः (anyaḥ) - another; हि (hi) - indeed; अत्र (atra) - here; अन्तरात्मा (antarātmā) - inner self; अस्ति (asti) - is; यः (yaḥ) - who; सर्वम् (sarvam) - all; अनुपश्यति (anupaśyati) - observes;]
(Thus the self does not know: 'Where shall I go? From where indeed am I?' Here, indeed, there is another inner self who observes all.)
Thus, the self does not know, 'Where will I go? From where indeed am I?' Here, indeed, there is another inner self who sees all.
ज्ञानदीपेन दीप्तेन पश्यत्यात्मानमात्मना। दृष्ट्वा त्वमात्मनात्मानं निरात्मा भव सर्ववित् ॥१२-२४२-१०॥
jñānadīpena dīptena paśyaty ātmānam ātmanā। dṛṣṭvā tvam ātmanātmānaṃ nirātmā bhava sarvavit ॥12-242-10॥
[ज्ञानदीपेन (jñānadīpena) - by the lamp of knowledge; दीप्तेन (dīptena) - by the shining; पश्यति (paśyati) - sees; आत्मानम् (ātmānam) - the self; आत्मना (ātmanā) - by the self; दृष्ट्वा (dṛṣṭvā) - having seen; त्वम् (tvam) - you; आत्मना (ātmanā) - by the self; आत्मानम् (ātmānam) - the self; निरात्मा (nirātmā) - without self; भव (bhava) - be; सर्ववित् (sarvavit) - knower of all;]
(By the lamp of knowledge, by the shining, one sees the self by the self. Having seen, you, by the self, the self, be without self, knower of all.)
With the shining lamp of knowledge, one perceives the self by the self. Having thus seen, you too, by the self, perceive the self; then become selfless, a knower of all.
विमुक्तः सर्वपापेभ्यो मुक्तत्वच इवोरगः। परां बुद्धिमवाप्येह विपाप्मा विगतज्वरः ॥१२-२४२-११॥
vimuktaḥ sarvapāpebhyo muktatvaca ivoragaḥ। parāṃ buddhim avāpyeha vipāpmā vigatajvaraḥ ॥12-242-11॥
[विमुक्तः (vimuktaḥ) - liberated; सर्वपापेभ्यः (sarvapāpebhyaḥ) - from all sins; मुक्तत्वच (muktatvaca) - having shed the skin; इव (iva) - like; उरगः (uragaḥ) - serpent; पराम् (parām) - supreme; बुद्धिम् (buddhim) - wisdom; अवाप्य (avāpya) - having attained; इह (iha) - here; विपाप्मा (vipāpmā) - free from sin; विगतज्वरः (vigatajvaraḥ) - free from fever;]
(Liberated from all sins, like a serpent having shed its skin, having attained supreme wisdom here, free from sin, free from fever.)
Freed from all sins, just as a serpent is after shedding its skin, one who has attained supreme wisdom here becomes sinless and free from all afflictions.
सर्वतःस्रोतसं घोरां नदीं लोकप्रवाहिनीम्। पञ्चेन्द्रियग्राहवतीं मनःसङ्कल्परोधसम् ॥१२-२४२-१२॥
sarvataḥsrotasaṃ ghorāṃ nadīṃ lokapravāhinīm। pañcendriyagrāhavatīṃ manaḥsaṅkalparodhasam ॥12-242-12॥
[सर्वतः (sarvataḥ) - from all sides; स्रोतसं (srotasam) - of streams; घोरां (ghorām) - terrible; नदीं (nadīm) - river; लोकप्रवाहिनीम् (lokapravāhinīm) - carrying the flow of people; पञ्चेन्द्रियग्राहवतीं (pañcendriyagrāhavatīm) - seized by the five senses; मनःसङ्कल्परोधसम् (manaḥsaṅkalparodhasam) - obstructed by the resolves of the mind;]
(A terrible river with streams from all sides, carrying the flow of people, seized by the five senses, obstructed by the resolves of the mind.)
A dreadful river, fed by streams from all directions, carrying the current of people, grasped by the five senses, and blocked by the determinations of the mind.
लोभमोहतृणच्छन्नां कामक्रोधसरीसृपाम्। सत्यतीर्थानृतक्षोभां क्रोधपङ्कां सरिद्वराम् ॥१२-२४२-१३॥
lobhamoha-tṛṇa-cchannāṃ kāma-krodha-sarīsṛpām। satya-tīrthānṛta-kṣobhāṃ krodha-paṅkāṃ sarid-varām ॥12-242-13॥
[लोभ (lobha) - greed; मोह (moha) - delusion; तृण (tṛṇa) - grass; च्छन्नां (cchannām) - covered; काम (kāma) - desire; क्रोध (krodha) - anger; सरीसृपाम् (sarīsṛpām) - serpents; सत्य (satya) - truth; तीर्थ (tīrtha) - ford; अनृत (anṛta) - falsehood; क्षोभां (kṣobhām) - disturbed; क्रोध (krodha) - anger; पङ्कां (paṅkām) - mud; सरिद् (sarid) - river; वराम् (varām) - best;]
(Covered with the grass of greed and delusion, with the serpents of desire and anger, with the fords of truth and the disturbances of falsehood, with the mud of anger, the best of rivers.)
The best of rivers is covered by the grass of greed and delusion, infested with the serpents of desire and anger, with fords of truth and disturbances of falsehood, and muddied by anger.
अव्यक्तप्रभवां शीघ्रां दुस्तरामकृतात्मभिः। प्रतरस्व नदीं बुद्ध्या कामग्राहसमाकुलाम् ॥१२-२४२-१४॥
avyaktaprabhavāṃ śīghrāṃ dustarāmakṛtātmabhiḥ। pratarasva nadīṃ buddhyā kāmagrāhasamākulām ॥12-242-14॥
[अव्यक्तप्रभवाम् (avyaktaprabhavām) - having origin in the unmanifest; शीघ्राम् (śīghrām) - swift; दुस्तराम् (dustarām) - difficult to cross; अकृतात्मभिः (akṛtātmabhiḥ) - by those whose self is not mastered; प्रतरस्व (pratarasva) - cross over; नदीम् (nadīm) - river; बुद्ध्या (buddhyā) - by intellect; कामग्राहसमाकुलाम् (kāmagrāhasamākulām) - agitated by the crocodiles of desire;]
(Cross over the river, having origin in the unmanifest, swift, difficult to cross by those whose self is not mastered, agitated by the crocodiles of desire, by intellect.)
Cross the river, which arises from the unmanifest, is swift, difficult to cross for those without self-mastery, and is agitated by the crocodiles of desire, by means of intellect.
संसारसागरगमां योनिपातालदुस्तराम्। आत्मजन्मोद्भवां तात जिह्वावर्तां दुरासदाम् ॥१२-२४२-१५॥
saṃsārasāgaragamāṃ yonipātāladustarām। ātmajanmodbhavāṃ tāta jihvāvartāṃ durāsadām ॥12-242-15॥
[संसार (saṃsāra) - cycle of existence; सागर (sāgara) - ocean; गमां (gamām) - going to; योनि (yoni) - womb; पाताल (pātāla) - netherworld; दुस्तराम् (dustarām) - difficult to cross; आत्म (ātma) - self; जन्म (janma) - birth; उद्भवां (udbhavāṃ) - arising; तात (tāta) - O dear; जिह्वा (jihvā) - tongue; वर्तां (vartāṃ) - turning; दुरासदाम् (durāsadām) - hard to approach;]
(Going to the ocean of the cycle of existence, difficult to cross the netherworld of the womb, arising from the birth of the self, O dear, the turning of the tongue, hard to approach.)
O dear, the movement of the tongue, which leads to the ocean of worldly existence, is difficult to cross like the netherworld of the womb, and arises from the birth of the self; it is hard to overcome.
यां तरन्ति कृतप्रज्ञा धृतिमन्तो मनीषिणः। तां तीर्णः सर्वतोमुक्तो विपूतात्मात्मविच्छुचिः ॥१२-२४२-१६॥
yāṃ taranti kṛtaprajñā dhṛtimanto manīṣiṇaḥ। tāṃ tīrṇaḥ sarvatomukto vipūtātmātmavicchuciḥ ॥12-242-16॥
[याम् (yām) - whom; (that which) तरन्ति (taranti) - cross; overcome; कृतप्रज्ञाः (kṛtaprajñāḥ) - those who have established wisdom; धृतिमन्तः (dhṛtimantaḥ) - steadfast ones; मनीषिणः (manīṣiṇaḥ) - wise ones; ताम् (tām) - that; (her) तीर्णः (tīrṇaḥ) - crossed; overcome; सर्वतोमुक्तः (sarvatomuktaḥ) - freed from all sides; विपूतात्मा (vipūtātmā) - with purified self; आत्मविच्छुचिः (ātmavicchuciḥ) - one whose intellect is pure; ॥१२-२४२-१६॥ (॥12-242-16॥) - ;]
(Whom those who have established wisdom, steadfast and wise, cross; that (one) crossed, freed from all sides, with purified self, whose intellect is pure.)
That state, which is crossed by those of established wisdom, steadfastness, and discernment—he who has crossed that, being freed from all sides, with a purified self and intellect, is pure.
उत्तमां बुद्धिमास्थाय ब्रह्मभूयं गमिष्यसि। सन्तीर्णः सर्वसङ्क्लेशान्प्रसन्नात्मा विकल्मषः ॥१२-२४२-१७॥
uttamāṃ buddhim āsthāya brahmabhūyaṃ gamiṣyasi. santīrṇaḥ sarvasaṅkleśān prasannātmā vikalmaṣaḥ ॥12-242-17॥
[उत्तमाम् (uttamām) - highest; बुद्धिम् (buddhim) - intellect; आस्थाय (āsthāya) - having resorted to; ब्रह्मभूयम् (brahmabhūyam) - state of Brahman; गमिष्यसि (gamiṣyasi) - you will go; सन्तीर्णः (santīrṇaḥ) - having crossed over; सर्वसङ्क्लेशान् (sarvasaṅkleśān) - all afflictions; प्रसन्नात्मा (prasannātmā) - with clear mind; विकल्मषः (vikalmaṣaḥ) - free from sin;]
(Having resorted to the highest intellect, you will attain the state of Brahman. Having crossed over all afflictions, with a clear mind, free from sin.)
By adopting the highest wisdom, you will reach the state of Brahman. Freed from all afflictions, with a serene mind and pure of sin, you will attain liberation.
भूमिष्ठानीव भूतानि पर्वतस्थो निशामय। अक्रुध्यन्नप्रहृष्यंश्च ननृशंसमतिस्तथा ॥ ततो द्रक्ष्यसि भूतानां सर्वेषां प्रभवाप्ययौ ॥१२-२४२-१८॥
bhūmiṣṭhānīva bhūtāni parvatastho niśāmaya। akrudhyannaprahṛṣyaṃśca nanṛśaṃsamatistathā ॥ tato drakṣyasi bhūtānāṃ sarveṣāṃ prabhavāpyayau ॥12-242-18॥
[भूमिष्ठानि (bhūmiṣṭhāni) - situated on the earth; इव (iva) - as if; भूतानि (bhūtāni) - beings; पर्वतस्थः (parvatasthaḥ) - standing on a mountain; निशामय (niśāmaya) - observe; अक्रुध्यन् (akrudhyan) - not getting angry; अप्रहृष्यन् (aprahṛṣyan) - not rejoicing; च (ca) - and; ननृशंसमतिः (nanṛśaṃsamatih) - with a mind not cruel; तथा (tathā) - thus; ततः (tataḥ) - then; द्रक्ष्यसि (drakṣyasi) - you will see; भूतानाम् (bhūtānām) - of beings; सर्वेषाम् (sarveṣām) - of all; प्रभवाप्ययौ (prabhavāpyayau) - origin and dissolution; ॥१२-२४२-१८॥ (॥12-242-18॥) - ;]
(Situated on the earth as if, observe the beings standing on a mountain; not getting angry, not rejoicing, and with a mind not cruel, thus. Then you will see the origin and dissolution of all beings.)
Stand firmly on the ground and, like one on a mountain, observe all beings without anger, without elation, and with a mind free from cruelty. Then you will perceive the origin and dissolution of all beings.
एवं वै सर्वधर्मेभ्यो विशिष्टं मेनिरे बुधाः। धर्मं धर्मभृतां श्रेष्ठ मुनयस्तत्त्वदर्शिनः ॥१२-२४२-१९॥
evaṃ vai sarvadharmebhyo viśiṣṭaṃ menire budhāḥ। dharmaṃ dharmabhṛtāṃ śreṣṭha munayastattvadarśinaḥ ॥12-242-19॥
[एवं (evaṃ) - thus; वै (vai) - indeed; सर्वधर्मेभ्यः (sarvadharmebhyaḥ) - from all dharmas; विशिष्टं (viśiṣṭam) - distinguished; मेनिरे (menire) - they considered; बुधाः (budhāḥ) - the wise; धर्मं (dharmaṃ) - dharma; धर्मभृतां (dharmabhṛtām) - of the upholders of dharma; श्रेष्ठ (śreṣṭha) - the best; मुनयः (munayaḥ) - the sages; तत्त्वदर्शिनः (tattvadarśinaḥ) - knowers of the truth;]
(Thus indeed, from all dharmas, the wise considered the distinguished; the sages, knowers of the truth, considered dharma the best of the upholders of dharma.)
Thus, the wise considered that among all dharmas, dharma is the most distinguished; the sages who know the truth regarded dharma as the highest among those who uphold dharma.
आत्मनोऽव्ययिनो ज्ञात्वा इदं पुत्रानुशासनम्। प्रयताय प्रवक्तव्यं हितायानुगताय च ॥१२-२४२-२०॥
ātmano'vyayino jñātvā idaṃ putrānuśāsanam। prayatāya pravaktavyaṃ hitāyānugatāya ca ॥12-242-20॥
[आत्मनः (ātmanaḥ) - of the self; अव्ययिनः (avyayinaḥ) - imperishable; ज्ञात्वा (jñātvā) - having known; इदम् (idam) - this; पुत्र-अनुशासनम् (putra-anuśāsanam) - instruction to the son; प्रयताय (prayatāya) - to the diligent; प्रवक्तव्यम् (pravaktavyam) - should be spoken; हिताय (hitāya) - for the welfare; अनुगताय (anugatāya) - to the obedient; च (ca) - and;]
(Having known the imperishable self, this instruction to the son should be spoken to the diligent, for the welfare, and to the obedient.)
Having realized the imperishable self, this instruction to the son should be given only to one who is diligent, for his welfare, and to one who is obedient.
आत्मज्ञानमिदं गुह्यं सर्वगुह्यतमं महत्। अब्रुवं यदहं तात आत्मसाक्षिकमञ्जसा ॥१२-२४२-२१॥
ātmajñānam idaṃ guhyaṃ sarvaguhyatamaṃ mahat। abruvaṃ yad ahaṃ tāta ātmasākṣikam añjasā ॥12-242-21॥
[आत्मज्ञानम् (ātmajñānam) - self-knowledge; इदं (idaṃ) - this; गुह्यम् (guhyam) - secret; सर्वगुह्यतमम् (sarvaguhyatamam) - the most secret of all secrets; महत् (mahat) - great; अब्रुवम् (abruvam) - I have spoken; यत् (yat) - which; अहम् (aham) - I; तात (tāta) - O dear one; आत्मसाक्षिकम् (ātmasākṣikam) - pertaining to direct experience of the Self; अञ्जसा (añjasā) - directly;]
(This self-knowledge, this secret, the greatest and most secret of all, I have spoken, which I, O dear one, pertaining to direct experience of the Self, directly.)
O dear one, I have directly spoken to you this self-knowledge, the greatest and most secret of all secrets, which pertains to direct realization of the Self.
नैव स्त्री न पुमानेतन्नैव चेदं नपुंसकम्। अदुःखमसुखं ब्रह्म भूतभव्यभवात्मकम् ॥१२-२४२-२२॥
naiva strī na pumānetannaiva cedaṃ napuṃsakam। aduḥkhamasukhṃ brahma bhūtabhavyabhavātmakam ॥12-242-22॥
[न (na) - not; एव (eva) - indeed; स्त्री (strī) - woman; न (na) - not; पुमान् (pumān) - man; एतत् (etat) - this; न (na) - not; एव (eva) - indeed; च (ca) - and; इदम् (idam) - this; नपुंसकम् (napuṃsakam) - neuter; अदुःखम् (aduḥkham) - without sorrow; असुखम् (asukham) - without happiness; ब्रह्म (brahma) - Brahman; भूत (bhūta) - past; भव्य (bhavya) - future; भव (bhava) - present; आत्मकम् (ātmakam) - having the nature of;]
(Neither indeed is this a woman, nor a man, nor is this a neuter; Brahman is without sorrow, without happiness, having the nature of past, future, and present.)
This is neither a woman nor a man nor neuter; Brahman is beyond sorrow and happiness, and is of the nature of past, future, and present.
नैतज्ज्ञात्वा पुमान्स्त्री वा पुनर्भवमवाप्नुयात्। अभवप्रतिपत्त्यर्थमेतद्वर्त्म विधीयते ॥१२-२४२-२३॥
naitajjñātvā pumāns trī vā punarbhavam avāpnuyāt। abhavapratipatt-yartham etad vartma vidhīyate ॥12-242-23॥
[न (na) - not; एतत् (etat) - this; ज्ञात्वा (jñātvā) - having known; पुमान् (pumān) - man; स्त्री (strī) - woman; वा (vā) - or; पुनर्भवम् (punarbhavam) - rebirth; अवाप्नुयात् (avāpnuyāt) - would attain; अभव (abhava) - non-existence; प्रतिपत्त्यर्थम् (pratipatt-yartham) - for the purpose of attainment; एतत् (etat) - this; वर्त्म (vartma) - path; विधीयते (vidhīyate) - is prescribed;]
(Not having known this, a man or a woman would attain rebirth. For the purpose of attaining non-existence, this path is prescribed.)
If one does not know this, whether man or woman, one is subject to rebirth. This path is prescribed for the attainment of non-existence (liberation from rebirth).
यथा मतानि सर्वाणि न चैतानि यथा तथा। कथितानि मया पुत्र भवन्ति न भवन्ति च ॥१२-२४२-२४॥
yathā matāni sarvāṇi na caitāni yathā tathā। kathitāni mayā putra bhavanti na bhavanti ca ॥12-242-24॥
[यथा (yathā) - as; in what manner; मतानि (matāni) - opinions; beliefs; सर्वाणि (sarvāṇi) - all; every; न (na) - not; च (ca) - and; also; एतानि (etāni) - these; यथा (yathā) - as; in what manner; तथा (tathā) - so; in that manner; कथितानि (kathitāni) - spoken; declared; मया (mayā) - by me; पुत्र (putra) - son; O son; भवन्ति (bhavanti) - become; are; न (na) - not; भवन्ति (bhavanti) - become; are; च (ca) - and; also;]
(As all opinions are not these as such, O son, those which have been spoken by me become and do not become.)
O son, just as all opinions are not exactly these, so too, those which I have spoken may or may not come to be.
तत्प्रीतियुक्तेन गुणान्वितेन; पुत्रेण सत्पुत्रगुणान्वितेन। पृष्टो हीदं प्रीतिमता हितार्थं; ब्रूयात्सुतस्येह यदुक्तमेतत् ॥१२-२४२-२५॥
tat-prīti-yuktena guṇānvitena; putreṇa sat-putra-guṇānvitena। pṛṣṭo hīdaṃ prītimatā hitārthaṃ; brūyāt sutasya iha yad uktam etat ॥12-242-25॥
[तत् (tat) - that; प्रीति-युक्तेन (prīti-yuktena) - with affection joined; गुण-अन्वितेन (guṇa-anvitena) - endowed with virtues; पुत्रेण (putreṇa) - by the son; सत्-पुत्र-गुण-अन्वितेन (sat-putra-guṇa-anvitena) - endowed with qualities of a good son; पृष्टः (pṛṣṭaḥ) - asked; हि (hi) - indeed; इदं (idaṃ) - this; प्रीति-मता (prīti-matā) - with affection; हित-अर्थं (hita-artham) - for the sake of benefit; ब्रूयात् (brūyāt) - should say; सुतस्य (sutasya) - of the son; इह (iha) - here; यत् (yat) - what; उक्तम् (uktam) - spoken; एतत् (etat) - this;]
(That, with affection joined, endowed with virtues, by the son endowed with qualities of a good son, asked indeed this, with affection, for the sake of benefit, should say of the son here what spoken this.)
When a son endowed with the qualities of a good son, full of affection and virtues, is asked something here with affection for his benefit, whatever is spoken by him should be said.
