12.243
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Vyāsa said;)
Vyāsa said.
गन्धान्रसान्नानुरुन्ध्यात्सुखं वा; नालङ्कारांश्चाप्नुयात्तस्य तस्य। मानं च कीर्तिं च यशश्च नेच्छे; त्स वै प्रचारः पश्यतो ब्राह्मणस्य ॥१२-२४३-१॥
gandhān rasān nānuruṇdhyāt sukhaṃ vā; nālaṅkārāṃś cāpnuyāt tasya tasya. mānaṃ ca kīrtiṃ ca yaśaś ca necchet; sa vai pracāraḥ paśyato brāhmaṇasya ॥12-243-1॥
[गन्धान् (gandhān) - scents; रसान् (rasān) - tastes; न (na) - not; अनुरुन्ध्यात् (anuruṇdhyāt) - should pursue; सुखं (sukham) - pleasure; वा (vā) - or; न (na) - not; अलङ्कारान् (alaṅkārān) - ornaments; च (ca) - and; आप्नुयात् (āpnuyāt) - should obtain; तस्य (tasya) - of him; तस्य (tasya) - of him; मानं (mānam) - respect; च (ca) - and; कीर्तिं (kīrtim) - fame; च (ca) - and; यशः (yaśaḥ) - glory; च (ca) - and; न (na) - not; इच्छेत् (icchet) - should desire; सः (saḥ) - he; वै (vai) - indeed; प्रचारः (pracāraḥ) - conduct; पश्यतः (paśyataḥ) - of one who sees; ब्राह्मणस्य (brāhmaṇasya) - of a Brāhmaṇa;]
(He should not pursue scents, tastes, or pleasure; nor should he obtain ornaments of him. He should not desire respect, fame, or glory; this indeed is the conduct of one who sees, of a Brāhmaṇa.)
A Brāhmaṇa who truly understands should not pursue scents, tastes, or pleasures, nor seek ornaments. He should not desire respect, fame, or glory; such is the conduct of a wise Brāhmaṇa.
सर्वान्वेदानधीयीत शुश्रूषुर्ब्रह्मचर्यवान्। ऋचो यजूंषि सामानि न तेन न स ब्राह्मणः ॥१२-२४३-२॥
sarvān vedān adhīyīta śuśrūṣur brahmacaryavān। ṛco yajūṃṣi sāmāni na tena na sa brāhmaṇaḥ ॥12-243-2॥
[सर्वान् (sarvān) - all; (accusative plural masculine) वेदान् (vedān) - Vedas; (accusative plural masculine) अधीयीत (adhīyīta) - should study; (optative, 3rd person singular) शुश्रूषुः (śuśrūṣuḥ) - one who is desirous to serve; (nominative singular masculine) ब्रह्मचर्यवान् (brahmacaryavān) - one who observes celibacy; (nominative singular masculine) ऋचः (ṛcaḥ) - Rig Vedic hymns; (accusative plural feminine) यजूंषि (yajūṃṣi) - Yajur Vedic formulas; (accusative plural neuter) सामानि (sāmāni) - Sāma Vedic chants; (accusative plural neuter) न (na) - not; तेन (tena) - by him; न (na) - not; सः (saḥ) - he; ब्राह्मणः (brāhmaṇaḥ) - Brāhmaṇa; (nominative singular masculine);]
(One who is desirous to serve, who observes celibacy, should study all the Vedas—Rig Vedic hymns, Yajur Vedic formulas, Sāma Vedic chants; not by him, not he is a Brāhmaṇa.)
A true Brāhmaṇa is one who, being desirous to serve and observing celibacy, studies all the Vedas—Rig, Yajur, and Sāma. Without this, he is not a Brāhmaṇa.
ज्ञातिवत्सर्वभूतानां सर्ववित्सर्ववेदवित्। नाकामो म्रियते जातु न तेन न च ब्राह्मणः ॥१२-२४३-३॥
jñātivat sarvabhūtānāṃ sarvavit sarvavedavit। nākāmo mriyate jātu na tena na ca brāhmaṇaḥ॥ 12-243-3॥
[ज्ञातिवत् (jñātivat) - like a relative; सर्वभूतानां (sarvabhūtānāṃ) - of all beings; सर्ववित् (sarvavit) - knower of all; सर्ववेदवित् (sarvavedavit) - knower of all Vedas; नाकामः (nākāmaḥ) - not desirous; म्रियते (mriyate) - dies; जातु (jātu) - ever; न (na) - not; तेन (tena) - by him; न (na) - not; च (ca) - and; ब्राह्मणः (brāhmaṇaḥ) - Brāhmaṇa;]
(Like a relative of all beings, knower of all, knower of all Vedas, not desirous ever dies, not by him, nor the Brāhmaṇa.)
He who is like a relative to all beings, who knows everything and all the Vedas, who is without desire, never dies; neither by him nor the Brāhmaṇa (is death caused or experienced).
इष्टीश्च विविधाः प्राप्य क्रतूंश्चैवाप्तदक्षिणान्। नैव प्राप्नोति ब्राह्मण्यमभिध्यानात्कथञ्चन ॥१२-२४३-४॥
iṣṭīś ca vividhāḥ prāpya kratuṃś caivāptadakṣiṇān। naiva prāpnoti brāhmaṇyam abhidhyānāt kathaṃcana ॥12-243-4॥
[इष्टीः (iṣṭīḥ) - oblations; च (ca) - and; विविधाः (vividhāḥ) - various; प्राप्य (prāpya) - having obtained; क्रतूंश् (kratuṃś) - sacrifices; च (ca) - and; एव (eva) - indeed; आप्तदक्षिणान् (āptadakṣiṇān) - those with received gifts; न (na) - not; एव (eva) - indeed; प्राप्नोति (prāpnoti) - attains; ब्राह्मण्यम् (brāhmaṇyam) - Brahminhood; अभिध्यानात् (abhidhyānāt) - from mere contemplation; कथञ्चन (kathaṃcana) - in any way;]
(Having obtained various oblations and sacrifices with received gifts, one does not attain Brahminhood from mere contemplation in any way.)
Even after performing various oblations and sacrifices with proper gifts, one does not attain Brahminhood by mere contemplation in any way.
यदा चायं न बिभेति यदा चास्मान्न बिभ्यति। यदा नेच्छति न द्वेष्टि ब्रह्म सम्पद्यते तदा ॥१२-२४३-५॥
yadā cāyaṃ na bibheti yadā cāsmānna bibhyati। yadā neccḥati na dveṣṭi brahma sampadyate tadā ॥12-243-5॥
[यदा (yadā) - when; च (ca) - and; अयम् (ayam) - this (person); न (na) - not; बिभेति (bibheti) - fears; यदा (yadā) - when; च (ca) - and; अस्मान् (asmān) - us; न (na) - not; बिभ्यति (bibhyati) - fear (others); यदा (yadā) - when; न (na) - not; इच्छति (icchati) - desires; न (na) - not; द्वेष्टि (dveṣṭi) - hates; ब्रह्म (brahma) - Brahman; सम्पद्यते (sampadyate) - attains; तदा (tadā) - then;]
(When and this (person) does not fear, when and others do not fear us, when (he) does not desire, does not hate, Brahman attains then.)
When a person neither fears nor is feared by others, when he neither desires nor hates, then he attains Brahman.
यदा न कुरुते भावं सर्वभूतेषु पापकम्। कर्मणा मनसा वाचा ब्रह्म सम्पद्यते तदा ॥१२-२४३-६॥
yadā na kurute bhāvaṃ sarvabhūteṣu pāpakam। karmaṇā manasā vācā brahma sampadyate tadā ॥12-243-6॥
[यदा (yadā) - when; न (na) - not; कुरुते (kurute) - does; performs; भावं (bhāvaṃ) - feeling; intention; सर्वभूतेषु (sarvabhūteṣu) - in all beings; पापकम् (pāpakam) - evil; sin; कर्मणा (karmaṇā) - by action; मनसा (manasā) - by mind; वाचा (vācā) - by speech; ब्रह्म (brahma) - Brahman; the Absolute; सम्पद्यते (sampadyate) - attains; reaches; तदा (tadā) - then;]
(When one does not perform an evil intention towards all beings by action, mind, or speech, then one attains Brahman.)
When a person does not harbor or perform any evil towards all beings—whether by action, mind, or speech—then that person attains Brahman.
कामबन्धनमेवैकं नान्यदस्तीह बन्धनम्। कामबन्धनमुक्तो हि ब्रह्मभूयाय कल्पते ॥१२-२४३-७॥
kāmabandhanam eva ekaṃ nānyad asti iha bandhanam। kāmabandhanam muktaḥ hi brahmabhūyāya kalpate ॥12-243-7॥
[कामबन्धनम् (kāmabandhanam) - bondage of desire; एव (eva) - indeed; एकम् (ekam) - one; न (na) - not; अन्यत् (anyat) - other; अस्ति (asti) - exists; इह (iha) - here; बन्धनम् (bandhanam) - bondage; कामबन्धनम् (kāmabandhanam) - bondage of desire; मुक्तः (muktaḥ) - freed; हि (hi) - indeed; ब्रह्मभूयाय (brahmabhūyāya) - for becoming Brahman; कल्पते (kalpate) - is fit; १२-२४३-७ (12-243-7) - 12-243-7;]
(The bondage of desire alone indeed is one; here, no other bondage exists. He who is freed from the bondage of desire indeed is fit for becoming Brahman. "12-243-7".)
Only the bondage of desire exists; there is no other bondage here. One who is freed from the bondage of desire is indeed fit to become Brahman. "12-243-7".
कामतो मुच्यमानस्तु धूम्राभ्रादिव चन्द्रमाः। विरजाः कालमाकाङ्क्षन्धीरो धैर्येण वर्तते ॥१२-२४३-८॥
kāmato mucyamānas tu dhūmrābhrād iva candramāḥ। virajāḥ kālam ākāṅkṣan dhīraḥ dhairyeṇa vartate ॥12-243-8॥
[कामतः (kāmataḥ) - from desire; मुच्यमानः (mucyamānaḥ) - being released; तु (tu) - but; धूम्राभ्रात् (dhūmrābhrāt) - from a smoky cloud; इव (iva) - like; चन्द्रमाः (candramāḥ) - the moon; विरजाः (virajāḥ) - free from passion; कालम् (kālam) - time; आकाङ्क्षन् (ākāṅkṣan) - awaiting; धीरो (dhīraḥ) - the steadfast one; धैर्येण (dhairyeṇa) - with fortitude; वर्तते (vartate) - remains;]
(But being released from desire, like the moon from a smoky cloud, the steadfast one, free from passion, awaits the time and remains with fortitude.)
But when freed from desire, just as the moon emerges from a smoky cloud, the steadfast person, purified and passionless, patiently awaits the right time and remains firm with courage.
आपूर्यमाणमचलप्रतिष्ठं; समुद्रमापः प्रविशन्ति यद्वत्। स कामकान्तो न तु कामकामः; स वै लोकात्स्वर्गमुपैति देही ॥१२-२४३-९॥
āpūryamāṇam acala-pratiṣṭhaṃ; samudram āpaḥ praviśanti yadvat। sa kāma-kāntaḥ na tu kāma-kāmaḥ; sa vai lokāt svargam upaiti dehī ॥12-243-9॥
[आपूर्यमाणम् (āpūryamāṇam) - being filled; अचलप्रतिष्ठम् (acala-pratiṣṭham) - with firm foundation; समुद्रम् (samudram) - ocean; आपः (āpaḥ) - waters; प्रविशन्ति (praviśanti) - enter; यद्वत् (yadvat) - just as; सः (saḥ) - he; कामकान्तः (kāma-kāntaḥ) - one who is dear to desire; न (na) - not; तु (tu) - but; कामकामः (kāma-kāmaḥ) - one who desires desires; सः (saḥ) - he; वै (vai) - indeed; लोकात् (lokāt) - from the world; स्वर्गम् (svargam) - heaven; उपैति (upaiti) - attains; देही (dehī) - embodied being;]
(Being filled, with firm foundation, just as waters enter the ocean, he who is dear to desire, not but one who desires desires, he indeed from the world attains heaven, the embodied being.)
Just as waters enter the ocean, which is being filled and has a firm foundation, so too, he who is dear to desire, not one who desires desires, he indeed, the embodied being, attains heaven from this world.
वेदस्योपनिषत्सत्यं सत्यस्योपनिषद्दमः। दमस्योपनिषद्दानं दानस्योपनिषत्तपः ॥१२-२४३-१०॥
vedasyopaniṣatsatyaṃ satyasyopaniṣaddamaḥ। damasyopaniṣaddānaṃ dānasyopaniṣattapaḥ ॥12-243-10॥
[वेदस्य (vedasya) - of the Veda; उपनिषत् (upaniṣat) - essence; सत्यं (satyaṃ) - truth; सत्यस्य (satyasya) - of truth; उपनिषत् (upaniṣat) - essence; दमः (damaḥ) - self-restraint; दमस्य (damasya) - of self-restraint; उपनिषत् (upaniṣat) - essence; दानं (dānaṃ) - charity; दानस्य (dānasya) - of charity; उपनिषत् (upaniṣat) - essence; तपः (tapaḥ) - austerity;]
(Of the Veda, the essence is truth; of truth, the essence is self-restraint; of self-restraint, the essence is charity; of charity, the essence is austerity.)
The essence of the Veda is truth; the essence of truth is self-restraint; the essence of self-restraint is charity; the essence of charity is austerity.
तपसोपनिषत्त्यागस्त्यागस्योपनिषत्सुखम्। सुखस्योपनिषत्स्वर्गः स्वर्गस्योपनिषच्छमः ॥१२-२४३-११॥
tapasopaniṣattyāgast yāgasyaopaniṣatsukham। sukhasyaopaniṣatsvargaḥ svargasyopaniṣacchamaḥ ॥12-243-11॥
[तपसः (tapasaḥ) - of austerity; उपनिषत् (upaniṣat) - the essence; त्यागः (tyāgaḥ) - renunciation; त्यागस्य (tyāgasya) - of renunciation; उपनिषत् (upaniṣat) - the essence; सुखम् (sukham) - happiness; सुखस्य (sukhasya) - of happiness; उपनिषत् (upaniṣat) - the essence; स्वर्गः (svargaḥ) - heaven; स्वर्गस्य (svargasya) - of heaven; उपनिषत् (upaniṣat) - the essence; शमः (śamaḥ) - tranquility;]
(The essence of austerity is renunciation; the essence of renunciation is happiness; the essence of happiness is heaven; the essence of heaven is tranquility.)
Renunciation is the true essence of austerity; happiness is the essence of renunciation; heaven is the essence of happiness; and tranquility is the essence of heaven.
क्लेदनं शोकमनसोः सन्तापं तृष्णया सह। सत्त्वमिच्छसि सन्तोषाच्छान्तिलक्षणमुत्तमम् ॥१२-२४३-१२॥
kledanaṃ śokamanasoḥ santāpaṃ tṛṣṇayā saha। sattvam icchasi santoṣāc chāntilakṣaṇam uttamam ॥12-243-12॥
[क्लेदनम् (kledanam) - moistening; शोक (śoka) - sorrow; मनसोः (manasoḥ) - of the mind; सन्तापम् (santāpam) - burning; तृष्णया (tṛṣṇayā) - by thirst; सह (saha) - with; सत्त्वम् (sattvam) - steadiness; इच्छसि (icchasi) - you desire; सन्तोषात् (santoṣāt) - from contentment; शान्ति-लक्षणम् (śānti-lakṣaṇam) - characterized by peace; उत्तमम् (uttamam) - supreme;]
(Moistening, sorrow of the mind, burning with thirst—if you desire steadiness, the supreme state characterized by peace is from contentment.)
If you seek steadiness, know that the supreme state marked by peace comes from contentment, not from the moistening, sorrow, or burning of the mind with thirst.
विशोको निर्ममः शान्तः प्रसन्नात्मात्मवित्तमः। षड्भिर्लक्षणवानेतैः समग्रः पुनरेष्यति ॥१२-२४३-१३॥
viśoko nirmamaḥ śāntaḥ prasannātmātmavittamaḥ। ṣaḍbhir lakṣaṇavān etaiḥ samagraḥ punar eṣyati ॥12-243-13॥
[विशोकः (viśokaḥ) - free from sorrow; निर्ममः (nirmamaḥ) - without possessiveness; शान्तः (śāntaḥ) - peaceful; प्रसन्नात्मा (prasannātmā) - with clear mind; आत्मवित्तमः (ātmavittamaḥ) - the best knower of the self; षड्भिः (ṣaḍbhiḥ) - by six; लक्षणवान् (lakṣaṇavān) - possessed of characteristics; एतैः (etaiḥ) - by these; समग्रः (samagraḥ) - complete; पुनः (punaḥ) - again; एष्यति (eṣyati) - will attain;]
(Free from sorrow, without possessiveness, peaceful, with clear mind, the best knower of the self, possessed of these six characteristics, complete, again will attain.)
He who is free from sorrow, without possessiveness, peaceful, clear-minded, the best knower of the self, endowed with these six characteristics, will once again become whole.
षड्भिः सत्त्वगुणोपेतैः प्राज्ञैरधिकमन्त्रिभिः। ये विदुः प्रेत्य चात्मानमिहस्थांस्तांस्तथा विदुः ॥१२-२४३-१४॥
ṣaḍbhiḥ sattvaguṇopetaiḥ prājñairadhikamantribhiḥ। ye viduḥ pretya cātmānamihasthāṃstāṃstathā viduḥ ॥12-243-14॥
[षड्भिः (ṣaḍbhiḥ) - by six; सत्त्वगुणोपेतैः (sattvaguṇopetaiḥ) - endowed with the quality of sattva; प्राज्ञैः (prājñaiḥ) - by the wise; अधिकमन्त्रिभिः (adhikamantribhiḥ) - by superior counsellors; ये (ye) - those who; विदुः (viduḥ) - know; प्रेत्य (pretya) - after departing; च (ca) - and; आत्मानम् (ātmānam) - the self; इहस्थान् (ihasthān) - those situated here; तान् (tān) - them; तथा (tathā) - in the same way; विदुः (viduḥ) - know;]
(By six endowed with the quality of sattva, by the wise, by superior counsellors, those who know, after departing and the self, those situated here, them, in the same way, know.)
Those who are endowed with the six qualities of sattva, who are wise and have superior counsellors, know both the self after departing and those who are situated here, in the same way.
अकृत्रिममसंहार्यं प्राकृतं निरुपस्कृतम्। अध्यात्मं सुकृतप्रज्ञः सुखमव्ययमश्नुते ॥१२-२४३-१५॥
akṛtrimam asaṃhāryaṃ prākṛtaṃ nirupaskṛtam। adhyātmaṃ sukṛtaprajñaḥ sukham avyayam aśnute ॥12-243-15॥
[अकृत्रिमम् (akṛtrimam) - not artificial; not made; genuine; असंहार्यम् (asaṃhāryam) - indestructible; not to be destroyed; प्राकृतम् (prākṛtam) - natural; belonging to nature; निरुपस्कृतम् (nirupaskṛtam) - unmodified; not adorned; अध्यात्मम् (adhyātmaṃ) - pertaining to the self; spiritual; सुकृतप्रज्ञः (sukṛtaprajñaḥ) - one whose wisdom is from good deeds; wise through virtue; सुखम् (sukham) - happiness; bliss; अव्ययम् (avyayam) - imperishable; undecaying; अश्नुते (aśnute) - attains; enjoys;]
(The wise one whose wisdom is from good deeds attains imperishable happiness, which is genuine, indestructible, natural, and unmodified, pertaining to the self.)
A person of virtuous wisdom attains imperishable happiness, which is genuine, indestructible, natural, and unmodified, and is of the nature of the self.
निष्प्रचारं मनः कृत्वा प्रतिष्ठाप्य च सर्वतः। यामयं लभते तुष्टिं सा न शक्यमतोऽन्यथा ॥१२-२४३-१६॥
niṣpracāraṃ manaḥ kṛtvā pratiṣṭhāpya ca sarvataḥ। yām ayaṃ labhate tuṣṭiṃ sā na śakyam ato'nyathā॥12-243-16॥
[निष्प्रचारम् (niṣpracāram) - without movement; मनः (manaḥ) - mind; कृत्वा (kṛtvā) - having made; प्रतिष्ठाप्य (pratiṣṭhāpya) - having established; च (ca) - and; सर्वतः (sarvataḥ) - on all sides; याम् (yām) - which; अयम् (ayam) - this; लभते (labhate) - obtains; तुष्टिम् (tuṣṭim) - contentment; सा (sā) - that; न (na) - not; शक्यम् (śakyam) - possible; अतः (ataḥ) - therefore; अन्यथा (anyathā) - otherwise;]
(Having made the mind without movement, having established it on all sides, this obtains the contentment which is not possible otherwise, therefore.)
When one makes the mind unmoving and establishes it everywhere, the contentment that is attained thereby cannot be obtained in any other way.
येन तृप्यत्यभुञ्जानो येन तुष्यत्यवित्तवान्। येनास्नेहो बलं धत्ते यस्तं वेद स वेदवित् ॥१२-२४३-१७॥
yena tṛpyaty abhuñjāno yena tuṣyaty avittavān। yenāsneho balaṃ dhatte yas taṃ veda sa vedavit ॥12-243-17॥
[येन (yena) - by which; तृप्यति (tṛpyati) - is satisfied; अभुञ्जानः (abhuñjānaḥ) - not eating; येन (yena) - by which; तुष्यति (tuṣyati) - is pleased; अवित्तवान् (avittavān) - one without wealth; येन (yena) - by which; अस्नेहः (asnehaḥ) - one without affection; बलम् (balam) - strength; धत्ते (dhatte) - bears; यः (yaḥ) - who; तम् (tam) - that; वेद (veda) - knows; सः (saḥ) - he; वेदवित् (vedavit) - knower of knowledge;]
(By which one is satisfied without eating, by which one without wealth is pleased, by which one without affection bears strength—he who knows that, he is the knower of knowledge.)
He who knows that by which one is satisfied without eating, by which a person without wealth is pleased, and by which one without affection possesses strength—he is truly the knower of knowledge.
सङ्गोप्य ह्यात्मनो द्वाराण्यपिधाय विचिन्तयन्। यो ह्यास्ते ब्राह्मणः शिष्टः स आत्मरतिरुच्यते ॥१२-२४३-१८॥
saṅgopya hy ātmano dvārāṇy apidhāya vicintayan। yo hy āste brāhmaṇaḥ śiṣṭaḥ sa ātmaratir ucyate ॥12-243-18॥
[सङ्गोप्य (saṅgopya) - having concealed; हि (hi) - indeed; आत्मनः (ātmanaḥ) - of oneself; द्वाराणि (dvārāṇi) - the doors (senses); अपिधाय (apidhāya) - having closed; विचिन्तयन् (vicintayan) - reflecting; यः (yaḥ) - who; हि (hi) - indeed; आस्ते (āste) - remains; ब्राह्मणः (brāhmaṇaḥ) - the Brāhmaṇa; शिष्टः (śiṣṭaḥ) - self-controlled; सः (saḥ) - he; आत्मरति (ātmarati) - delighting in the self; उच्यते (ucyate) - is called;]
(Having concealed indeed the doors (senses) of oneself, having closed, reflecting, who indeed remains, the self-controlled Brāhmaṇa, he is called one delighting in the self.)
He who, having truly closed the doors of his senses and reflecting within, remains self-controlled, that Brāhmaṇa is called one who delights in the self.
समाहितं परे तत्त्वे क्षीणकाममवस्थितम्। सर्वतः सुखमन्वेति वपुश्चान्द्रमसं यथा ॥१२-२४३-१९॥
samāhitaṃ pare tattve kṣīṇakāmam avasthitam। sarvataḥ sukham anv eti vapuś cāndramasaṃ yathā ॥12-243-19॥
[समाहितम् (samāhitam) - collected; composed; concentrated; established; परे (pare) - in the supreme; in the highest; तत्त्वे (tattve) - in the principle; in the reality; क्षीणकामम् (kṣīṇakāmam) - whose desires are exhausted; desireless; अवस्थितम् (avasthitam) - situated; abiding; सर्वतः (sarvataḥ) - from all sides; everywhere; सुखम् (sukham) - happiness; bliss; अन्वेति (anv eti) - follows; attains; वपुः (vapuḥ) - body; च (ca) - and; आन्द्रमसं (cāndramasaṃ) - like the moon; lunar; यथा (yathā) - just as; like;]
(The one who is collected in the supreme reality, whose desires are exhausted, abiding, from all sides happiness follows, and the body is like the moon.)
One who is established in the supreme reality, whose desires have been exhausted, abides in that state; happiness follows him from all sides, and his body becomes like that of the moon.
सविशेषाणि भूतानि गुणांश्चाभजतो मुनेः। सुखेनापोह्यते दुःखं भास्करेण तमो यथा ॥१२-२४३-२०॥
saviśeṣāṇi bhūtāni guṇāṃścābhajato muneḥ। sukhenaāpohyate duḥkhaṃ bhāskareṇa tamo yathā ॥12-243-20॥
[सविशेषाणि (saviśeṣāṇi) - with distinctions; भूतानि (bhūtāni) - entities; गुणान् (guṇān) - qualities; च (ca) - and; अभजतः (abhajataḥ) - not partaking; मुनेः (muneḥ) - of the sage; सुखेन (sukhena) - by happiness; अपोह्यते (apohyate) - is removed; दुःखम् (duḥkham) - suffering; भास्करेण (bhāskareṇa) - by the sun; तमः (tamaḥ) - darkness; यथा (yathā) - just as;]
(With distinctions, entities and qualities not partaken by the sage; by happiness suffering is removed, just as darkness by the sun.)
The sage who does not partake in entities and qualities with distinctions, his suffering is removed by happiness, just as darkness is removed by the sun.
तमतिक्रान्तकर्माणमतिक्रान्तगुणक्षयम्। ब्राह्मणं विषयाश्लिष्टं जरामृत्यू न विन्दतः ॥१२-२४३-२१॥
tamatikrāntakarmāṇamatikrāntaguṇakṣayam। brāhmaṇaṃ viṣayāśliṣṭaṃ jarāmṛtyū na vindataḥ ॥12-243-21॥
[तम् (tam) - him; अतिक्रान्तकर्माणम् (atikrāntakarmāṇam) - who has transcended actions; अतिक्रान्तगुणक्षयम् (atikrāntaguṇakṣayam) - who has transcended the decline of qualities; ब्राह्मणम् (brāhmaṇam) - the brāhmaṇa; विषयाश्लिष्टम् (viṣayāśliṣṭam) - attached to sense-objects; जरामृत्यू (jarāmṛtyū) - old age and death; न (na) - not; विन्दतः (vindataḥ) - find;]
(Him who has transcended actions, who has transcended the decline of qualities, the brāhmaṇa attached to sense-objects, old age and death do not find.)
Old age and death do not affect that brāhmaṇa who has transcended actions and the decline of qualities, even if he is attached to sense-objects.
स यदा सर्वतो मुक्तः समः पर्यवतिष्ठते। इन्द्रियाणीन्द्रियार्थांश्च शरीरस्थोऽतिवर्तते ॥१२-२४३-२२॥
sa yadā sarvato muktaḥ samaḥ paryavatiṣṭhate। indriyāṇīndriyārthāṃśca śarīrastho'tivartate ॥12-243-22॥
[स (sa) - he; यदा (yadā) - when; सर्वतः (sarvataḥ) - from all sides; मुक्तः (muktaḥ) - liberated; समः (samaḥ) - equal; पर्यवतिष्ठते (paryavatiṣṭhate) - remains; इन्द्रियाणि (indriyāṇi) - senses; इन्द्रियार्थान् (indriyārthān) - sense-objects; च (ca) - and; शरीरस्थः (śarīrasthaḥ) - remaining in the body; अतिवर्तते (ativartate) - transcends;]
(He, when from all sides liberated, equal, remains. The senses and sense-objects, remaining in the body, transcends.)
When he is liberated from all sides and remains equal, he transcends the senses and sense-objects even while remaining in the body.
कारणं परमं प्राप्य अतिक्रान्तस्य कार्यताम्। पुनरावर्तनं नास्ति सम्प्राप्तस्य परात्परम् ॥१२-२४३-२३॥
kāraṇaṃ paramaṃ prāpya atikrāntasya kāryatām। punarāvartanaṃ nāsti samprāptasya parātparam ॥12-243-23॥
[कारणं (kāraṇam) - cause; reason; परमं (paramam) - supreme; highest; प्राप्य (prāpya) - having attained; having reached; अतिक्रान्तस्य (atikrāntasya) - of what has been surpassed; of what has been transcended; कार्याताम् (kāryatām) - the state of being an effect; effectness; पुनरावर्तनं (punarāvartanam) - return; repetition; नास्ति (nāsti) - does not exist; is not; सम्प्राप्तस्य (samprāptasya) - of what has been attained; of what has been reached; परात्परम् (parātparam) - beyond the supreme; higher than the highest;]
(Having attained the supreme cause, the state of being an effect of what has been surpassed; return does not exist for what has been attained beyond the supreme.)
Once the supreme cause is attained and the state of effect has been transcended, there is no return for what has reached beyond the highest.
