12.261
कपिल उवाच॥
kapila uvāca॥
[कपिल (kapila) - Kapila; (proper noun, name of a sage); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Kapila said;)
Kapila said.
एतावदनुपश्यन्तो यतयो यान्ति मार्गगाः। नैषां सर्वेषु लोकेषु कश्चिदस्ति व्यतिक्रमः ॥१२-२६१-१॥
etāvad-anupaśyanto yatayo yānti mārgagāḥ। naiṣāṃ sarveṣu lokeṣu kaścid-asti vyatikramaḥ ॥12-261-1॥
[एतावत् (etāvat) - this much; अनुपश्यन्तः (anupaśyantaḥ) - perceiving; यतयः (yatayaḥ) - ascetics; यान्ति (yānti) - go; मार्गगाः (mārgagāḥ) - followers of the path; न (na) - not; एषाम् (eṣām) - of these; सर्वेषु (sarveṣu) - in all; लोकेषु (lokeṣu) - worlds; कश्चित् (kaścit) - anyone; अस्ति (asti) - is; व्यतिक्रमः (vyatikramaḥ) - transgression;]
(Perceiving thus, the ascetics who follow the path go; for these, in all worlds, there is not any transgression.)
Those ascetics who perceive thus and follow the path proceed, and for them, in all worlds, there is no transgression whatsoever.
निर्द्वंद्वा निर्नमस्कारा निराशीर्बन्धना बुधाः। विमुक्ताः सर्वपापेभ्यश्चरन्ति शुचयोऽमलाः ॥१२-२६१-२॥
nirdvandvā nirnamaskārā nirāśīrbandhanā budhāḥ। vimuktāḥ sarvapāpebhyaścaranti śucayo'malāḥ ॥12-261-2॥
[निर्द्वंद्वा (nirdvandvā) - free from dualities; निर्नमस्कारा (nirnamaskārā) - without salutations; निराशीर्बन्धना (nirāśīrbandhanā) - without bonds of blessings; बुधाः (budhāḥ) - wise ones; विमुक्ताः (vimuktāḥ) - liberated; सर्वपापेभ्यः (sarvapāpebhyaḥ) - from all sins; चरन्ति (caranti) - move; शुचयः (śucayaḥ) - pure ones; अमलाः (amalāḥ) - stainless;]
(Free from dualities, without salutations, without bonds of blessings, the wise, liberated from all sins, move about, pure and stainless.)
The wise, who are free from dualities, do not perform salutations or seek blessings, and are liberated from all sins, move about in the world pure and stainless.
अपवर्गेऽथ सन्त्यागे बुद्धौ च कृतनिश्चयाः। ब्रह्मिष्ठा ब्रह्मभूताश्च ब्रह्मण्येव कृतालयाः ॥१२-२६१-३॥
apavarge’tha santyāge buddhau ca kṛtaniścayāḥ। brahmiṣṭhā brahmabhūtāśca brahmaṇyeva kṛtālayāḥ ॥12-261-3॥
[अपवर्गे (apavarge) - in liberation; अथ (atha) - then; सन्त्यागे (santyāge) - in complete renunciation; बुद्धौ (buddhau) - in intellect; च (ca) - and; कृतनिश्चयाः (kṛtaniścayāḥ) - those who have made firm resolve; ब्रह्मिष्ठाः (brahmiṣṭhāḥ) - absorbed in Brahman; ब्रह्मभूताः (brahmabhūtāḥ) - having become Brahman; च (ca) - and; ब्रह्मणि (brahmaṇi) - in Brahman; एव (eva) - only; कृतालयाः (kṛtālayāḥ) - those who have made their abode;]
(In liberation, then in complete renunciation, in intellect and those who have made firm resolve; absorbed in Brahman, having become Brahman and those who have made their abode only in Brahman.)
Those who are firmly resolved in liberation, renunciation, and intellect; who are absorbed in Brahman, have become Brahman, and have made their abode only in Brahman.
विशोका नष्टरजसस्तेषां लोकाः सनातनाः। तेषां गतिं परां प्राप्य गार्हस्थ्ये किं प्रयोजनम् ॥१२-२६१-४॥
viśokā naṣṭarajasasteṣāṃ lokāḥ sanātanāḥ। teṣāṃ gatiṃ parāṃ prāpya gārhasthye kiṃ prayojanam ॥12-261-4॥
[विशोका (viśokā) - without sorrow; नष्टरजसः (naṣṭarajasaḥ) - whose impurities are destroyed; तेषां (teṣāṃ) - of them; लोकाः (lokāḥ) - worlds; सनातनाः (sanātanāḥ) - eternal; तेषां (teṣāṃ) - of them; गतिम् (gatim) - state; पराम् (parām) - supreme; प्राप्य (prāpya) - having attained; गार्हस्थ्ये (gārhasthye) - in household life; किम् (kim) - what; प्रयोजनम् (prayojanam) - purpose;]
(Without sorrow, whose impurities are destroyed, their worlds are eternal; having attained the supreme state of them, what purpose is there in household life?)
Those who are free from sorrow and whose impurities have been destroyed attain eternal worlds; having reached their supreme state, what purpose does household life serve for them?
स्यूमरश्मिरुवाच॥
syūmaraśmir uvāca॥
[स्यूमरश्मिः (syūmaraśmiḥ) - Syūmaraśmi; (proper noun, name of a sage); उवाच (uvāca) - said;]
(Syūmaraśmi said.)
Syūmaraśmi said.
यद्येषा परमा निष्ठा यद्येषा परमा गतिः। गृहस्थानव्यपाश्रित्य नाश्रमोऽन्यः प्रवर्तते ॥१२-२६१-५॥
yadyeṣā paramā niṣṭhā yadyeṣā paramā gatiḥ। gṛhasthānavyapāśritya nāśramo'nyaḥ pravartate ॥12-261-5॥
[यदि (yadi) - if; एषा (eṣā) - this; परमा (paramā) - supreme; निष्ठा (niṣṭhā) - state; यदि (yadi) - if; एषा (eṣā) - this; परमा (paramā) - supreme; गतिः (gatiḥ) - goal; गृहस्थानम् (gṛhasthānam) - householder's state; व्यपाश्रित्य (vyapāśritya) - having resorted to; न (na) - not; आश्रमः (āśramaḥ) - āśrama; अन्यः (anyaḥ) - other; प्रवर्तते (pravartate) - proceeds;]
(If this is the supreme state, if this is the supreme goal, having resorted to the householder's state, no other āśrama proceeds.)
If this is the highest state and the highest goal, then, having resorted to the householder's life, no other āśrama is followed.
यथा मातरमाश्रित्य सर्वे जीवन्ति जन्तवः। एवं गृहस्थमाश्रित्य वर्तन्त इतरेऽऽश्रमाः ॥१२-२६१-६॥
yathā mātaram āśritya sarve jīvanti jantavaḥ। evaṃ gṛhastham āśritya vartanta itare''śramāḥ ॥12-261-6॥
[यथा (yathā) - just as; मातरम् (mātaram) - mother (object); आश्रित्य (āśritya) - having resorted to; सर्वे (sarve) - all; जीवन्ति (jīvanti) - live; जन्तवः (jantavaḥ) - creatures; एवं (evaṃ) - so; thus; गृहस्थम् (gṛhastham) - householder (object); आश्रित्य (āśritya) - having resorted to; वर्तन्ते (vartante) - exist; conduct themselves; इतरे (itare) - the others; आश्रमाः (āśramāḥ) - āśramas (stages of life);]
(Just as all creatures live having resorted to the mother, so, having resorted to the householder, the other āśramas exist.)
Just as all beings depend on their mother for life, so too do the other āśramas exist depending on the householder.
गृहस्थ एव यजते गृहस्थस्तप्यते तपः। गार्हस्थ्यमस्य धर्मस्य मूलं यत्किञ्चिदेजते ॥१२-२६१-७॥
gṛhastha eva yajate gṛhasthastapyate tapaḥ। gārhasthyam asya dharmasya mūlaṃ yatkiñcidejate ॥12-261-7॥
[गृहस्थ (gṛhastha) - householder; एव (eva) - indeed; यजते (yajate) - performs sacrifice; गृहस्थः (gṛhasthaḥ) - householder; तप्यते (tapyate) - practices austerity; तपः (tapaḥ) - austerity; गार्हस्थ्यम् (gārhasthyam) - householdership; अस्य (asya) - of this; धर्मस्य (dharmasya) - of dharma; मूलम् (mūlam) - root; यत् (yat) - whatever; किञ्चित् (kiñcit) - anything; एजते (ejate) - moves (performs ritual);]
(The householder indeed performs sacrifice; the householder practices austerity; householdership is the root of this dharma; whatever moves (is performed), anything, (is rooted in this).)
It is the householder who performs sacrifices and austerities; householdership is the root of this dharma; whatever is performed, anything at all, is rooted in this.
प्रजनाद्ध्यभिनिर्वृत्ताः सर्वे प्राणभृतो मुने। प्रजनं चाप्युतान्यत्र न कथञ्चन विद्यते ॥१२-२६१-८॥
prajanāddhy abhinirvṛttāḥ sarve prāṇabhṛto mune। prajanaṃ cāpy utāny atra na kathañcana vidyate॥12-261-8॥
[प्रजनात् (prajanāt) - from procreation; हि (hi) - indeed; अभिनिर्वृत्ताः (abhinirvṛttāḥ) - originated; सर्वे (sarve) - all; प्राणभृतः (prāṇabhṛtaḥ) - living beings; मुने (mune) - O sage; प्रजनम् (prajanam) - procreation; च (ca) - and; अपि (api) - also; उत (uta) - or; अन्यत्र (anyatra) - elsewhere; न (na) - not; कथञ्चन (kathañcana) - in any way; विद्यते (vidyate) - exists;]
(Indeed, O sage, all living beings have originated from procreation; and procreation also does not exist elsewhere in any way.)
O sage, all living beings are born from procreation; and procreation does not exist in any other way.
यास्ताः स्युर्बहिरोषध्यो बह्वरण्यास्तथा द्विज। ओषधिभ्यो बहिर्यस्मात्प्राणी कश्चिन्न विद्यते ॥ कस्यैषा वाग्भवेत्सत्या मोक्षो नास्ति गृहादिति ॥१२-२६१-९॥
yāstāḥ syur bahiroṣadhyo bahvaraṇyās tathā dvija। oṣadhibhyo bahir yasmāt prāṇī kaścin na vidyate ॥ kasyaiṣā vāg bhavet satyā mokṣo nāsti gṛhād iti ॥12-261-9॥
[याः (yāḥ) - which; (feminine plural nominative) ताः (tāḥ) - those; (feminine plural nominative) स्युः (syuḥ) - may be; (third person plural optative) बहिः (bahiḥ) - outside; (adverb) ओषध्यः (oṣadhyaḥ) - herbs; (feminine plural nominative) बहु-अरण्याः (bahu-araṇyāḥ) - many forests; (feminine plural nominative compound) तथा (tathā) - likewise; द्विज (dvija) - O twice-born; (vocative singular) ओषधिभ्यः (oṣadhibhyaḥ) - from herbs; (ablative plural) बहिः (bahiḥ) - outside; (adverb) यस्मात् (yasmāt) - because; (ablative singular) प्राणी (prāṇī) - living being; (nominative singular) कश्चित् (kaścit) - any; (nominative singular) न (na) - not; विद्यते (vidyate) - exists; (third person singular present passive) कस्य (kasya) - whose; (genitive singular) एषा (eṣā) - this; (feminine singular nominative) वाक् (vāk) - speech; (feminine singular nominative) भवेत् (bhavet) - may be; (third person singular optative) सत्या (satyā) - true; (instrumental singular feminine) मोक्षः (mokṣaḥ) - liberation; (nominative singular masculine) नास्ति (nāsti) - does not exist; गृहात् (gṛhāt) - from house; (ablative singular) इति (iti) - thus; (indec) १२-२६१-९ (12-261-9) - 12-261-9; (verse number);]
(Which those may be outside herbs, many forests likewise O twice-born. From herbs outside because living being any not exists. Whose this speech may be true, liberation does not exist from house thus. 12-261-9.)
O twice-born, those which are outside are herbs, and likewise many forests. Because there is no living being outside of herbs. If this speech is true for anyone, then liberation does not exist from the house, thus. 12-261-9.
अश्रद्दधानैरप्राज्ञैः सूक्ष्मदर्शनवर्जितैः। निराशैरलसैः श्रान्तैस्तप्यमानैः स्वकर्मभिः ॥ श्रमस्योपरमो दृष्टः प्रव्रज्या नाम पण्डितैः ॥१२-२६१-१०॥
aśraddadhānair-aprājñaiḥ sūkṣmadarśana-varjitaiḥ| nirāśair-alasaiḥ śrāntaiḥ tapyamānaiḥ svakarmabhiḥ || śramasya uparamo dṛṣṭaḥ pravrajyā nāma paṇḍitaiḥ ||12-261-10||
[अश्रद्दधानैः (aśraddadhānaiḥ) - by those lacking faith; अप्राज्ञैः (aprājñaiḥ) - by the unwise; सूक्ष्मदर्शनवर्जितैः (sūkṣmadarśana-varjitaiḥ) - devoid of subtle insight; निराशैः (nirāśaiḥ) - by the hopeless; अलसैः (alasaiḥ) - by the lazy; श्रान्तैः (śrāntaiḥ) - by the weary; तप्यमानैः (tapyamānaiḥ) - by those afflicted; स्वकर्मभिः (svakarmabhiḥ) - by their own actions; श्रमस्य (śramasya) - of toil; उपरमः (uparamaḥ) - cessation; दृष्टः (dṛṣṭaḥ) - is seen; प्रव्रज्या (pravrajyā) - renunciation; नाम (nāma) - called; पण्डितैः (paṇḍitaiḥ) - by the wise;]
(By those lacking faith, by the unwise, devoid of subtle insight, by the hopeless, by the lazy, by the weary, by those afflicted by their own actions, the cessation of toil is seen as renunciation, so called by the wise.)
For those who lack faith, wisdom, subtle insight, hope, energy, or are weary and afflicted by their own actions, the wise call the cessation of toil 'renunciation.'
त्रैलोक्यस्यैव हेतुर्हि मर्यादा शाश्वती ध्रुवा। ब्राह्मणो नाम भगवाञ्जन्मप्रभृति पूज्यते ॥१२-२६१-११॥
trailokyasyaiva hetur hi maryādā śāśvatī dhruvā। brāhmaṇo nāma bhagavāñ janmaprabhṛti pūjyate॥12-261-11॥
[त्रैलोक्यस्य (trailokyasya) - of the three worlds; एव (eva) - indeed; हेतु: (hetuḥ) - cause; हि (hi) - for; मर्यादा (maryādā) - limit; boundary; शाश्वती (śāśvatī) - eternal; ध्रुवा (dhruvā) - fixed; constant; ब्राह्मण: (brāhmaṇaḥ) - brāhmaṇa; नाम (nāma) - by name; भगवान् (bhagavān) - the venerable; the blessed; जन्मप्रभृति (janmaprabhṛti) - from birth; पूज्यते (pūjyate) - is worshipped; is honored;]
(For indeed, the eternal and fixed boundary is the cause of the three worlds; the brāhmaṇa, called 'the venerable', is worshipped from birth.)
The eternal and unchanging boundary is the cause of the three worlds; the brāhmaṇa, known as 'the venerable', is honored from birth.
प्राग्गर्भाधानान्मन्त्रा हि प्रवर्तन्ते द्विजातिषु। अविश्रम्भेषु वर्तन्ते विश्रम्भेष्वप्यसंशयम् ॥१२-२६१-१२॥
prāggarbhādhānānmantrā hi pravartante dvijātiṣu। aviśrambheṣu vartante viśrambheṣvapyasaṃśayam ॥12-261-12॥
[प्राक् (prāk) - before; गर्भाधानात् (garbhādhānāt) - from conception; मन्त्राः (mantrāḥ) - mantras; हि (hi) - indeed; प्रवर्तन्ते (pravartante) - are employed; द्विजातिषु (dvijātiṣu) - among the twice-born; अविश्रम्भेषु (aviśrambheṣu) - where there is no trust; वर्तन्ते (vartante) - they exist; विश्रम्भेषु (viśrambheṣu) - where there is trust; अपि (api) - even; असंशयम् (asaṃśayam) - without doubt;]
(Before conception, mantras indeed are employed among the twice-born; where there is no trust, they exist, and even where there is trust, without doubt.)
Among the twice-born, mantras are indeed used before conception; they are present where there is no trust, and without doubt, even where there is trust.
दाहः पुनः संश्रयणे संस्थिते पात्रभोजनम्। दानं गवां पशूनां वा पिण्डानां चाप्सु मज्जनम् ॥१२-२६१-१३॥
dāhaḥ punaḥ saṃśrayaṇe saṃsthite pātrabhojanam। dānaṃ gavāṃ paśūnāṃ vā piṇḍānāṃ cāpsu majjanam ॥12-261-13॥
[दाहः (dāhaḥ) - burning; पुनः (punaḥ) - again; संश्रयणे (saṃśrayaṇe) - in shelter; संस्थिते (saṃsthite) - being established; पात्रभोजनम् (pātrabhojanam) - eating from a vessel; दानम् (dānam) - gift; गवाम् (gavām) - of cows; पशूनाम् (paśūnām) - of animals; वा (vā) - or; पिण्डानाम् (piṇḍānām) - of balls of food; च (ca) - and; अप्सु (apsu) - in water; मज्जनम् (majjanam) - immersion;]
(Burning, again, in shelter, being established, eating from a vessel; gift of cows, or of animals, or of balls of food, and immersion in water.)
Burning, again, when established in shelter, eating from a vessel; giving cows, animals, or balls of food, and immersion in water.
अर्चिष्मन्तो बर्हिषदः क्रव्यादाः पितरः स्मृताः। मृतस्याप्यनुमन्यन्ते मन्त्रा मन्त्राश्च कारणम् ॥१२-२६१-१४॥
arciṣmanto barhiṣadaḥ kravyādāḥ pitaraḥ smṛtāḥ। mṛtasyāpyanumanyante mantrā mantrāśca kāraṇam ॥12-261-14॥
[अर्चिष्मन्तः (arciṣmantaḥ) - possessing flames; बर्हिषदः (barhiṣadaḥ) - those seated on sacrificial grass; क्रव्यादाः (kravyādāḥ) - eaters of flesh; पितरः (pitaraḥ) - ancestors; स्मृताः (smṛtāḥ) - are remembered; मृतस्य (mṛtasya) - of the dead; अपि (api) - even; अनुमन्यन्ते (anumanyante) - approve; मन्त्राः (mantrāḥ) - mantras; मन्त्राः (mantrāḥ) - mantras; च (ca) - and; कारणम् (kāraṇam) - cause;]
(Those possessing flames, those seated on sacrificial grass, flesh-eaters, the ancestors are remembered. Even for the dead, mantras are approved; mantras are the cause.)
The ancestors are remembered as those possessing flames, those seated on sacrificial grass, and flesh-eaters. Even for the dead, mantras are approved; indeed, mantras are the cause.
एवं क्रोशत्सु वेदेषु कुतो मोक्षोऽस्ति कस्यचित्। ऋणवन्तो यदा मर्त्याः पितृदेवद्विजातिषु ॥१२-२६१-१५॥
evaṃ krośatsu vedeṣu kuto mokṣo'sti kasyacit। ṛṇavanto yadā martyāḥ pitṛdevadvijātiṣu ॥12-261-15॥
[एवं (evaṃ) - thus; क्रोशत्सु (krośatsu) - crying out; वेदेषु (vedeṣu) - in the Vedas; कुतः (kutaḥ) - whence; मोक्षः (mokṣaḥ) - liberation; अस्ति (asti) - exists; कस्यचित् (kasyacit) - for anyone; ऋणवन्तः (ṛṇavantaḥ) - those who are indebted; यदा (yadā) - when; मर्त्याः (martyāḥ) - mortals; पितृदेवद्विजातिषु (pitṛdeva-dvijātiṣu) - to ancestors, gods, and twice-born;]
(Thus, when there is crying out in the Vedas, whence is liberation for anyone? When mortals are indebted to ancestors, gods, and twice-born.)
Thus, when the Vedas are being loudly recited, how can there be liberation for anyone? When mortals are indebted to ancestors, gods, and the twice-born.
श्रिया विहीनैरलसैः पण्डितैरपलापितम्। वेदवादापरिज्ञानं सत्याभासमिवानृतम् ॥१२-२६१-१६॥
śriyā vihīnair alasaḥ paṇḍitair apalāpitam। vedavādāparijñānaṃ satyābhāsam ivānṛtam ॥12-261-16॥
[श्रिया (śriyā) - by prosperity; by fortune; विहीनैः (vihīnaiḥ) - deprived; without; अलसैः (alasaḥ) - by the lazy; by the indolent; पण्डितैः (paṇḍitaiḥ) - by the learned; by scholars; अपलापितम् (apalāpitam) - misrepresented; distorted; वेदवाद (vedavāda) - Vedic doctrine; Vedic teaching; अपरिज्ञानम् (aparijñānam) - ignorance; lack of understanding; सत्याभासम् (satyābhāsam) - semblance of truth; appearance of truth; इव (iva) - like; as if; अनृतम् (anṛtam) - falsehood; untruth;]
(By prosperity-deprived, lazy scholars, misrepresented; Vedic doctrine ignorance, semblance of truth like falsehood.)
When lazy scholars lacking prosperity misrepresent, ignorance of Vedic doctrine appears as a semblance of truth, but is actually falsehood.
न वै पापैर्ह्रियते कृष्यते वा; यो ब्राह्मणो यजते वेदशास्त्रैः। ऊर्ध्वं यज्ञः पशुभिः सार्धमेति; सन्तर्पितस्तर्पयते च कामैः ॥१२-२६१-१७॥
na vai pāpairhriyate kṛṣyate vā; yo brāhmaṇo yajate vedaśāstraiḥ. ūrdhvaṃ yajñaḥ paśubhiḥ sārdhameti; santarpitastarpayate ca kāmaiḥ ॥12-261-17॥
[न (na) - not; वै (vai) - indeed; पापैः (pāpaiḥ) - by sins; ह्रियते (hriyate) - is carried away; कृष्यते (kṛṣyate) - is dragged; वा (vā) - or; यः (yaḥ) - who; ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; यजते (yajate) - performs sacrifice; वेदशास्त्रैः (vedaśāstraiḥ) - with Vedic scriptures; ऊर्ध्वम् (ūrdhvam) - upwards; यज्ञः (yajñaḥ) - sacrifice; पशुभिः (paśubhiḥ) - with animals; सार्धम् (sārdham) - together with; एति (eti) - goes; सन्तर्पितः (santarpitaḥ) - having been satisfied; तर्पयते (tarpayate) - satisfies; च (ca) - and; कामैः (kāmaiḥ) - with desires;]
(Not indeed by sins is he carried away or dragged, who, a brāhmaṇa, performs sacrifice with Vedic scriptures. Upwards the sacrifice, together with animals, goes; having been satisfied, he satisfies also with desires.)
A brāhmaṇa who performs sacrifices according to the Vedic scriptures is not carried away or dragged down by sins. The sacrifice, along with the animals, ascends upwards; once satisfied, he also satisfies desires.
न वेदानां परिभवान्न शाठ्येन न मायया। महत्प्राप्नोति पुरुषो ब्रह्म ब्रह्मणि विन्दति ॥१२-२६१-१८॥
na vedānāṃ paribhavān na śāṭhyena na māyayā। mahat prāpnoti puruṣo brahma brahmaṇi vindati ॥12-261-18॥
[न (na) - not; वेदानाम् (vedānām) - of the Vedas; परिभवात् (paribhavāt) - by disrespect; न (na) - not; शाठ्येन (śāṭhyena) - by deceit; न (na) - not; मायया (māyayā) - by illusion; महत् (mahat) - great; प्राप्नोति (prāpnoti) - attains; पुरुषः (puruṣaḥ) - person; ब्रह्म (brahma) - Brahman; ब्रह्मणि (brahmaṇi) - in Brahman; विन्दति (vindati) - finds;]
(Not by disrespect of the Vedas, not by deceit, not by illusion; a person attains the great (Brahman), finds Brahman in Brahman.)
A person does not attain the Supreme by disrespecting the Vedas, by deceit, or by illusion; only by greatness does one find Brahman in Brahman.
कपिल उवाच॥
kapila uvāca॥
[कपिल (kapila) - Kapila; (proper noun, name of a sage); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Kapila said;)
Kapila said.
दर्शं च पौर्णमासं च अग्निहोत्रं च धीमताम्। चातुर्मास्यानि चैवासंस्तेषु यज्ञः सनातनः ॥१२-२६१-१९॥
darśaṃ ca paurṇamāsaṃ ca agnihotraṃ ca dhīmatām। cāturmāsyāni caiva āsan teṣu yajñaḥ sanātanaḥ ॥12-261-19॥
[दर्शम् (darśam) - new moon sacrifice; च (ca) - and; पौर्णमासम् (paurṇamāsam) - full moon sacrifice; च (ca) - and; अग्निहोत्रम् (agnihotram) - Agnihotra (fire ritual); च (ca) - and; धीमताम् (dhīmatām) - of the wise; चातुर्मास्यानि (cāturmāsyāni) - the four-monthly sacrifices; च (ca) - and; एव (eva) - indeed; आसन् (āsan) - were; तेषु (teṣu) - among them; यज्ञः (yajñaḥ) - sacrifice; सनातनः (sanātanaḥ) - eternal;]
(The new moon sacrifice and the full moon sacrifice and the Agnihotra and the four-monthly sacrifices indeed were among the wise; among them, the sacrifice is eternal.)
Among the wise, the new moon and full moon sacrifices, the Agnihotra, and the four-monthly rites were established; among these, the sacrifice is eternal.
अनारम्भाः सुधृतयः शुचयो ब्रह्मसंश्रिताः। ब्रह्मणैव स्म ते देवांस्तर्पयन्त्यमृतैषिणः ॥१२-२६१-२०॥
anārambhāḥ sudhṛtayaḥ śucayo brahmasaṃśritāḥ। brahmaṇaiva sma te devāṃstarpayantyamṛtaiṣiṇaḥ ॥12-261-20॥
[अनारम्भाः (anārambhāḥ) - not-beginners; (those who do not initiate new undertakings); सुधृतयः (sudhṛtayaḥ) - of good resolve; (firm-minded); शुचयः (śucayaḥ) - pure ones; (pure in conduct); ब्रह्मसंश्रिताः (brahmasaṃśritāḥ) - those who have taken refuge in Brahman; (devoted to Brahman); ब्रह्मणा (brahmaṇā) - by Brahman; (with Brahman); एव (eva) - indeed; (only); स्म (sma) - indeed; (emphatic particle); ते (te) - they; (those); देवान् (devān) - the gods; (divine beings); तर्पयन्ति (tarpayanti) - satisfy; (gratify); अमृतैषिणः (amṛtaiṣiṇaḥ) - seekers of immortality; (those desiring immortality);]
(Not-beginners, of good resolve, pure ones, those who have taken refuge in Brahman, by Brahman indeed, indeed, they satisfy the gods, seekers of immortality.)
Those who do not initiate new undertakings, who are firm in resolve, pure in conduct, devoted to Brahman, by Brahman alone, indeed, they satisfy the gods—these are the seekers of immortality.
सर्वभूतात्मभूतस्य सर्वभूतानि पश्यतः। देवापि मार्गे मुह्यन्ति अपदस्य पदैषिणः ॥१२-२६१-२१॥
sarvabhūtātmabhūtasya sarvabhūtāni paśyataḥ। devāpi mārge muhyanti apadasya padaiṣiṇaḥ ॥12-261-21॥
[सर्वभूतात्मभूतस्य (sarvabhūtātmabhūtasya) - of one who has become the self of all beings; सर्वभूतानि (sarvabhūtāni) - all beings; पश्यतः (paśyataḥ) - seeing; देवाः (devāḥ) - the gods; अपि (api) - even; मार्गे (mārge) - on the path; मुह्यन्ति (muhyanti) - become confused; अपदस्य (apadasya) - of the one without a path; पदैषिणः (padaiṣiṇaḥ) - those seeking a path;]
(Of one who has become the self of all beings, seeing all beings, even the gods become confused on the path of the one without a path, those seeking a path.)
Even the gods become bewildered on the path of one who has realized the Self of all beings and sees all beings as his own Self; for those seeking a path, the pathless one is perplexing.
चतुर्द्वारं पुरुषं चतुर्मुखं; चतुर्धा चैनमुपयाति निन्दा। बाहुभ्यां वाच उदरादुपस्था; त्तेषां द्वारं द्वारपालो बुभूषेत् ॥१२-२६१-२२॥
caturdvāraṃ puruṣaṃ caturmukhaṃ; caturdhā cainamupayāti nindā. bāhubhyāṃ vāca udarād upasthā; teṣāṃ dvāraṃ dvārapālo bubhūṣet ॥12-261-22॥
[चतुर्द्वारं (caturdvāram) - having four doors; पुरुषं (puruṣam) - person; चतुर्मुखं (caturmukham) - four-faced; चतुर्धा (caturdhā) - in four ways; च (ca) - and; एनम् (enam) - him; उपयाति (upayāti) - approaches; निन्दा (nindā) - blame; बाहुभ्यां (bāhubhyām) - by the two arms; वाच (vāca) - by speech; उदरात् (udarāt) - from the belly; उपस्था (upasthā) - by the organs of generation; तेषां (teṣām) - of these; द्वारं (dvāram) - door; द्वारपालः (dvārapālaḥ) - gatekeeper; बुभूषेत् (bubhūṣet) - should protect;]
(A person with four doors, four-faced; blame approaches him in four ways. By the two arms, by speech, from the belly, by the organs of generation; of these, the door, the gatekeeper should protect.)
A person is described as having four doors and four faces; blame comes to him in four ways. Through the two arms, through speech, from the belly, and through the organs of generation; of these, the gatekeeper should guard each door.
नाक्षैर्दीव्येन्नाददीतान्यवित्तं; न वायोनीयस्य शृतं प्रगृह्णेत्। क्रुद्धो न चैव प्रहरेत धीमां; स्तथास्य तत्पाणिपादं सुगुप्तम् ॥१२-२६१-२३॥
nākṣairdīvyennādadītānyavittaṃ; na vāyonīyasya śṛtaṃ pragṛhṇet. kruddho na caiva praharet dhīmāṃ; stathāsya tatpāṇipādaṃ suguptam ॥12-261-23॥
[न (na) - not; अक्षैः (akṣaiḥ) - with dice; दीव्येत् (dīvyet) - should play; न (na) - not; आददीत (ādadīta) - should take; अन्यवित्तं (anyavittaṃ) - another's wealth; न (na) - not; वायोनीयस्य (vāyonīyasya) - belonging to the wind-born (air-dried); शृतं (śṛtam) - cooked (food); प्रगृह्णीत् (pragṛhṇīt) - should accept; क्रुद्धः (kruddhaḥ) - angry; न (na) - not; च (ca) - and; एव (eva) - indeed; प्रहरेत् (praharet) - should strike; धीमान् (dhīmān) - the wise; तथा (tathā) - thus; अस्य (asya) - his; तत् (tat) - that; पाणि (pāṇi) - hand; पादं (pādaṃ) - foot; सुगुप्तम् (suguptam) - well-protected;]
(Not with dice should (one) play, not should (one) take another's wealth; not should (one) accept cooked (food) belonging to the wind-born. Angry, not and indeed should (the wise) strike; thus his that hand (and) foot (should be) well-protected.)
One should not play with dice, nor take another's wealth; nor should one accept food cooked by someone of the wind-born class. When angry, the wise should not strike; thus, his hands and feet should be well-guarded.
नाक्रोशमर्छेन्न मृषा वदेच्च; न पैशुनं जनवादं च कुर्यात्। सत्यव्रतो मितभाषोऽप्रमत्त; स्तथास्य वाग्द्वारमथो सुगुप्तम् ॥१२-२६१-२४॥
nā-krośam arcchet na mṛṣā vadet ca; na paiśunam janavādam ca kuryāt. satyavratō mitabhāṣaḥ apramattaḥ tathā asya vāg-dvāram atha suguptam ॥12-261-24॥
[न (na) - not; आक्रोशम् (ākrośam) - abuse; अर्चेत् (arcet) - should do; न (na) - not; मृषा (mṛṣā) - false; वदेत् (vadet) - should speak; च (ca) - and; न (na) - not; पैशुनम् (paiśunam) - slander; जनवादम् (janavādam) - gossip; च (ca) - and; कुर्यात् (kuryāt) - should do; सत्यव्रतः (satyavrataḥ) - truthful in vow; मितभाषः (mitabhāṣaḥ) - restrained in speech; अप्रमत्तः (apramattaḥ) - vigilant; तथा (tathā) - thus; अस्य (asya) - his; वाग्द्वारम् (vāg-dvāram) - speech-door; अथ (atha) - then; सुगुप्तम् (suguptam) - well-guarded;]
(Not abuse should do, not false should speak and; not slander, gossip and should do. Truthful in vow, restrained in speech, vigilant, thus his speech-door then well-guarded.)
One should not abuse, nor speak falsely; one should not engage in slander or gossip. He who is truthful in his vows, restrained in speech, and vigilant, thus his speech is well-guarded.
नानाशनः स्यान्न महाशनः स्या; दलोलुपः साधुभिरागतः स्यात्। यात्रार्थमाहारमिहाददीत; तथास्य स्याज्जाठरी द्वारगुप्तिः ॥१२-२६१-२५॥
nānāśanaḥ syān na mahāśanaḥ syā; dalolupaḥ sādhubhir āgataḥ syāt. yātrārtham āhāram ihādadīta; tathāsya syāj jāṭharī dvāra-guptiḥ ॥12-261-25॥
[नानाशनः (nānāśanaḥ) - one who eats various (foods); स्यात् (syāt) - should be; न (na) - not; महाशनः (mahāśanaḥ) - glutton; स्यात् (syāt) - should be; दलोलुपः (dalolupaḥ) - greedy for delicacies; साधुभिः (sādhubhiḥ) - by the virtuous; आगतः (āgataḥ) - obtained; स्यात् (syāt) - should be; यात्रार्थम् (yātrārtham) - for the purpose of travel; आहारम् (āhāram) - food; इह (iha) - here; आददीत (ādadīta) - should take; तथा (tathā) - thus; अस्य (asya) - his; स्यात् (syāt) - should be; जाठरी (jāṭharī) - stomach; द्वारगुप्तिः (dvāra-guptiḥ) - guarding of the gates (of the stomach, i.e., control over intake);]
(One should eat various (foods), not be a glutton; should not be greedy for delicacies, should take what is obtained from the virtuous. Here, one should take food for the purpose of travel; thus, there should be guarding of the gates of the stomach (control over intake).)
One should partake of various foods, but not be a glutton; one should not be greedy for delicacies, and should accept what is obtained from the virtuous. Food should be taken here only for the purpose of travel; thus, there should be control over the intake, guarding the gates of the stomach.
न वीरपत्नीं विहरेत नारीं; न चापि नारीमनृतावाह्वयीत। भार्याव्रतं ह्यात्मनि धारयीत; तथास्योपस्थद्वारगुप्तिर्भवेत ॥१२-२६१-२६॥
na vīrapatnīṃ viharet nārīṃ; na cāpi nārīmanṛtāvāhvayīta. bhāryāvrataṃ hyātmani dhārayīta; tathāsyopasthadvāraguptirbhavet ॥12-261-26॥
[न (na) - not; वीरपत्नीं (vīrapatnīṃ) - a hero's wife; विहरेत (viharet) - should associate with; नारीं (nārīṃ) - woman; न (na) - not; च (ca) - and; अपि (api) - also; नारीम् (nārīm) - woman; अनृत (anṛta) - falsehood; आवाह्वयीत (āvāhvayīta) - should invite; भार्या-व्रतं (bhāryā-vrataṃ) - wife-vow; हि (hi) - indeed; आत्मनि (ātmani) - in oneself; धारयीत (dhārayīta) - should hold; तथा (tathā) - thus; अस्य (asya) - his; उपस्थ-द्वार-गुप्तिः (upastha-dvāra-guptiḥ) - protection of the genital door; भवेत (bhavet) - should be;]
(Not a hero's wife should one associate with, nor also should one invite a woman to falsehood. The vow of a wife indeed in oneself should be held; thus, protection of the genital door should be.)
One should not associate with the wife of a hero, nor should one invite a woman to falsehood. One should uphold the vow of fidelity to one's wife within oneself; thus, one should guard the gateway of sensuality.
द्वाराणि यस्य सर्वाणि सुगुप्तानि मनीषिणः। उपस्थमुदरं बाहू वाक्चतुर्थी स वै द्विजः ॥१२-२६१-२७॥
dvārāṇi yasya sarvāṇi suguptāni manīṣiṇaḥ। upasthamudaraṃ bāhū vākcaturthī sa vai dvijaḥ॥12-261-27॥
[द्वाराणि (dvārāṇi) - doors; (sense-organs;) यस्य (yasya) - whose; सर्वाणि (sarvāṇi) - all; सुगुप्तानि (suguptāni) - well-guarded; मनीषिणः (manīṣiṇaḥ) - of the wise man; उपस्थम् (upastham) - the organ of generation; उदरम् (udaram) - the belly; बाहू (bāhū) - the two arms; वाक् (vāk) - speech; चतुर्थी (caturthī) - the fourth; सः (saḥ) - he; वै (vai) - indeed; द्विजः (dvijaḥ) - twice-born;]
(Doors (sense-organs) whose all well-guarded of the wise man; the organ of generation, the belly, the two arms, speech is the fourth; he indeed is twice-born.)
He whose sense-organs are all well-guarded, who controls the organ of generation, the belly, the arms, and speech as the fourth—he indeed is a twice-born (dvija).
मोघान्यगुप्तद्वारस्य सर्वाण्येव भवन्त्युत। किं तस्य तपसा कार्यं किं यज्ञेन किमात्मना ॥१२-२६१-२८॥
moghānyaguptadvārasya sarvāṇyeva bhavantyuta। kiṃ tasya tapasā kāryaṃ kiṃ yajñena kimātmanā ॥12-261-28॥
[मोग्हानि (moghāni) - fruitless; अगुप्तद्वारस्य (aguptadvārasya) - of one whose doors (senses) are unprotected; सर्वाणि (sarvāṇi) - all; एव (eva) - indeed; भवन्ति (bhavanti) - become; उत (uta) - and; किम् (kim) - what; तस्य (tasya) - for him; तपसा (tapasā) - by austerity; कार्यं (kāryam) - purpose; किम् (kim) - what; यज्ञेन (yajñena) - by sacrifice; किम् (kim) - what; आत्मना (ātmanā) - by oneself;]
(Fruitless are all (acts) indeed for one whose doors (senses) are unprotected; what is the purpose for him by austerity, what by sacrifice, what by himself?)
All acts are fruitless for one whose senses are unguarded; what can be achieved by austerity, by sacrifice, or by oneself for such a person?
अनुत्तरीयवसनमनुपस्तीर्णशायिनम्। बाहूपधानं शाम्यन्तं तं देवा ब्राह्मणं विदुः ॥१२-२६१-२९॥
anuttarīyavasanamanupastīrṇaśāyinam। bāhūpadhānaṃ śāmyantaṃ taṃ devā brāhmaṇaṃ viduḥ ॥12-261-29॥
[अनुत्तरीय (anuttarīya) - upper garment; वसनम् (vasanam) - clothing; अनुपस्तीर्ण (anupastīrṇa) - spread underneath; शायिनम् (śāyinam) - lying; बाहु (bāhu) - arm; उपधानम् (upadhānam) - pillow; शाम्यन्तम् (śāmyantam) - resting; तम् (tam) - him; देवाः (devāḥ) - gods; ब्राह्मणम् (brāhmaṇam) - brāhmaṇa; विदुः (viduḥ) - knew;]
(Him, with upper garment as clothing, lying on a spread underneath, using his arm as a pillow, resting—him, the gods knew as the brāhmaṇa.)
The gods recognized him, lying with his upper garment as clothing, spread beneath him, using his arm as a pillow and resting, as the brāhmaṇa.
द्वंद्वारामेषु सर्वेषु य एको रमते मुनिः। परेषामननुध्यायंस्तं देवा ब्राह्मणं विदुः ॥१२-२६१-३०॥
dvandvārāmeṣu sarveṣu ya eko ramate muniḥ। pareṣāmananudhyāyaṃstaṃ devā brāhmaṇaṃ viduḥ ॥12-261-30॥
[द्वंद्व (dvandva) - duality; आरामेषु (ārāmeṣu) - in the pleasures; सर्वेषु (sarveṣu) - in all; यः (yaḥ) - who; एकः (ekaḥ) - alone; रमते (ramate) - rejoices; मुनिः (muniḥ) - sage; परेषाम् (pareṣām) - of others; अननुध्यायन् (ananudhyāyan) - not meditating upon; तम् (tam) - him; देवाः (devāḥ) - the gods; ब्राह्मणम् (brāhmaṇam) - a knower of Brahman; विदुः (viduḥ) - know;]
(Who, alone, rejoices in all pleasures of duality, the sage, not meditating upon others, him the gods know as a knower of Brahman.)
The gods recognize as a knower of Brahman that sage who, remaining alone, delights in all the pleasures of duality without contemplating others.
येन सर्वमिदं बुद्धं प्रकृतिर्विकृतिश्च या। गतिज्ञः सर्वभूतानां तं देवा ब्राह्मणं विदुः ॥१२-२६१-३१॥
yena sarvam idaṃ buddhaṃ prakṛtir vikṛtiś ca yā। gatijñaḥ sarvabhūtānāṃ taṃ devā brāhmaṇaṃ viduḥ॥12-261-31॥
[येन (yena) - by whom; सर्वम् (sarvam) - all; इदं (idaṃ) - this; बुद्धम् (buddham) - known; प्रकृतिः (prakṛtiḥ) - primordial nature; विकृतिः (vikṛtiḥ) - modification; च (ca) - and; या (yā) - which; गतिज्ञः (gatijñaḥ) - knower of the movement; सर्वभूतानाम् (sarvabhūtānām) - of all beings; तम् (tam) - him; देवाः (devāḥ) - the gods; ब्राह्मणम् (brāhmaṇam) - the Brāhmaṇa; विदुः (viduḥ) - know;]
(By whom all this is known, both the primordial nature and its modification, who is the knower of the movement of all beings, him the gods know as the Brāhmaṇa.)
The gods know him as the Brāhmaṇa, by whom all this—both primordial nature and its modifications—is known, and who understands the movement of all beings.
अभयं सर्वभूतेभ्यः सर्वेषामभयं यतः। सर्वभूतात्मभूतो यस्तं देवा ब्राह्मणं विदुः ॥१२-२६१-३२॥
abhayaṃ sarvabhūtebhyaḥ sarveṣāmabhayaṃ yataḥ। sarvabhūtātmabhūto yastaṃ devā brāhmaṇaṃ viduḥ ॥12-261-32॥
[अभयम् (abhayam) - fearlessness; सर्वभूतेभ्यः (sarvabhūtebhyaḥ) - from all beings; सर्वेषाम् (sarveṣām) - of all; अभयम् (abhayam) - fearlessness; यतः (yataḥ) - from whom; सर्वभूतात्मभूतः (sarvabhūtātmabhūtaḥ) - who has become the self of all beings; यः (yaḥ) - who; तम् (tam) - him; देवाः (devāḥ) - the gods; ब्राह्मणम् (brāhmaṇam) - the Brāhmaṇa; विदुः (viduḥ) - know; १२-२६१-३२ (12-261-32) - 12-261-32;]
(Fearlessness from all beings, fearlessness of all from whom; who has become the self of all beings, whom the gods know as the Brāhmaṇa.)
He from whom all beings are free from fear, and who is the source of fearlessness for all; who has become the self of all beings—him the gods recognize as the Brāhmaṇa.
नान्तरेणानुजानन्ति वेदानां यत्क्रियाफलम्। अनुज्ञाय च तत्सर्वमन्यद्रोचयतेऽफलम् ॥१२-२६१-३३॥
nāntareṇānu jānanti vedānāṃ yat kriyāphalam। anujñāya ca tat sarvam anyad rocate'phalam ॥12-261-33॥
[न (na) - not; अन्तरेण (antareṇa) - without; अनुजानन्ति (anujānanti) - they permit; वेदानाम् (vedānām) - of the Vedas; यत् (yat) - which; क्रिया (kriyā) - action; फलम् (phalam) - fruit; अनुज्ञाय (anujñāya) - having permitted; च (ca) - and; तत् (tat) - that; सर्वम् (sarvam) - all; अन्यत् (anyat) - other; रोचयते (rocayate) - he considers; अफलम् (aphalam) - fruitless;]
(Not without permission do they permit the fruit of actions of the Vedas; and having permitted, all else he considers fruitless.)
They do not allow the results of Vedic actions without permission; and once permitted, everything else is regarded as fruitless.
फलवन्ति च कर्माणि व्युष्टिमन्ति ध्रुवाणि च। विगुणानि च पश्यन्ति तथानैकान्तिकानि च ॥१२-२६१-३४॥
phalavanti ca karmāṇi vyuṣṭimanti dhruvāṇi ca। viguṇāni ca paśyanti tathānaikāntikāni ca ॥12-261-34॥
[फलवन्ति (phalavanti) - fruitful; productive; च (ca) - and; कर्माणि (karmāṇi) - actions; deeds; व्युष्टिमन्ति (vyuṣṭimanti) - clear; manifest; ध्रुवाणि (dhruvāṇi) - constant; fixed; च (ca) - and; विगुणानि (viguṇāni) - defective; lacking qualities; च (ca) - and; पश्यन्ति (paśyanti) - they see; they perceive; तथा (tathā) - likewise; thus; अनैकान्तिकानि (anaikāntikāni) - uncertain; not absolute; च (ca) - and;]
(Fruitful and actions, clear, constant and defective and they see likewise uncertain and.)
They see actions that are fruitful, clear, constant, defective, and likewise uncertain.
गुणाश्चात्र सुदुर्ज्ञेया ज्ञाताश्चापि सुदुष्कराः। अनुष्ठिताश्चान्तवन्त इति त्वमनुपश्यसि ॥१२-२६१-३५॥
guṇāś cātra sudurjñeyā jñātāś cāpi suduṣkarāḥ। anuṣṭhitāś cāntavanta iti tvam anupaśyasi॥12-261-35॥
[गुणाः (guṇāḥ) - qualities; च (ca) - and; अत्र (atra) - here; सुदुर्ज्ञेयाः (sudurjñeyāḥ) - very difficult to know; ज्ञाताः (jñātāḥ) - to be understood; च (ca) - and; अपि (api) - also; सुदुष्कराः (suduṣkarāḥ) - very difficult to accomplish; अनुष्ठिताः (anuṣṭhitāḥ) - performed; च (ca) - and; अन्तवन्तः (antavantaḥ) - having an end; इति (iti) - thus; त्वम् (tvam) - you; अनुपश्यसि (anupaśyasi) - you perceive;]
(Qualities here are very difficult to know, and even if known, very difficult to accomplish; and those performed are perishable—thus you perceive.)
The qualities here are very hard to know, and even if known, very hard to accomplish; and those that are performed are perishable—this is how you see it.
स्यूमरश्मिरुवाच॥
syūmaraśmir uvāca॥
[स्यूमरश्मिः (syūmaraśmiḥ) - Syumarashmi; (proper noun, name of a sage); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Syumarashmi said;)
Syumarashmi said.
यथा च वेदप्रामाण्यं त्यागश्च सफलो यथा। तौ पन्थानावुभौ व्यक्तौ भगवंस्तद्ब्रवीहि मे ॥१२-२६१-३६॥
yathā ca vedaprāmāṇyaṃ tyāgaś ca saphalo yathā। tau panthānāv ubhau vyaktau bhagavaṃs tad bravīhi me ॥12-261-36॥
[यथा (yathā) - as; in what manner; च (ca) - and; वेदप्रामाण्यं (vedaprāmāṇyaṃ) - authority of the Veda; त्यागः (tyāgaḥ) - renunciation; च (ca) - and; सफलः (saphalaḥ) - fruitful; successful; यथा (yathā) - as; in what manner; तौ (tau) - those two; पन्थानौ (panthānau) - paths (dual); उभौ (ubhau) - both; व्यक्तौ (vyaktau) - manifest; clear; भगवन् (bhagavan) - O revered one; तत् (tat) - that; ब्रवीहि (bravīhi) - please tell; मे (me) - to me;]
(As and the authority of the Veda, and renunciation as fruitful, as those two paths both manifest, O revered one, that please tell to me.)
O revered one, please explain to me in what manner both the authority of the Veda and fruitful renunciation are clearly established as two distinct paths.
कपिल उवाच॥
kapila uvāca॥
[कपिल (kapila) - Kapila; (proper noun, name of a sage); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Kapila said;)
Kapila said.
प्रत्यक्षमिह पश्यन्ति भवन्तः सत्पथे स्थिताः। प्रत्यक्षं तु किमत्रास्ति यद्भवन्त उपासते ॥१२-२६१-३७॥
pratyakṣamiha paśyanti bhavantaḥ satpathe sthitāḥ। pratyakṣaṃ tu kimatrāsti yadbhavanta upāsate ॥12-261-37॥
[प्रत्यक्षम् (pratyakṣam) - direct perception; इह (iha) - here; पश्यन्ति (paśyanti) - see; भवन्तः (bhavantaḥ) - you (honorific plural); सत्पथे (satpathe) - on the righteous path; स्थिताः (sthitāḥ) - standing; प्रत्यक्षम् (pratyakṣam) - direct perception; तु (tu) - but; किम् (kim) - what; अत्र (atra) - here; अस्ति (asti) - is; यत् (yat) - which; भवन्तः (bhavantaḥ) - you (honorific plural); उपासते (upāsate) - worship;]
(Direct perception here you (all) standing on the righteous path see; direct perception but what here is which you (all) worship?)
You, standing on the righteous path, see direct perception here; but what is there here as direct perception that you worship?
स्यूमरश्मिरुवाच॥
syūmaraśmir uvāca॥
[स्यूमरश्मिः (syūmaraśmiḥ) - Syumarashmi; (proper noun, name of a sage); उवाच (uvāca) - said; spoke;]
(Syumarashmi said;)
Syumarashmi said.
स्यूमरश्मिरहं ब्रह्मञ्जिज्ञासार्थमिहागतः। श्रेयस्कामः प्रत्यवोचमार्जवान्न विवक्षया ॥ इमं च संशयं घोरं भगवान्प्रब्रवीतु मे ॥१२-२६१-३८॥
syūmaraśmir ahaṃ brahman jijñāsārtham ihāgataḥ। śreyas-kāmaḥ pratyavocam ārjavān na vivakṣayā॥ imaṃ ca saṃśayaṃ ghoraṃ bhagavān prabravītu me॥12-261-38॥
[स्यूमरश्मिः (syūmaraśmiḥ) - one whose rays are like threads; (epithet) अहम् (aham) - I; (pronoun) ब्रह्मन् (brahman) - O Brahman; (vocative) जिज्ञासा-अर्थम् (jijñāsārtham) - for the purpose of inquiry; (compound) इह (iha) - here; (adverb) आगतः (āgataḥ) - have come; (verb) श्रेयस्-कामः (śreyas-kāmaḥ) - desirous of the highest good; (compound) प्रत्यवोचम् (pratyavocam) - I replied; (verb) आर्जवात् (ārjavāt) - out of sincerity; (ablative) न (na) - not; (negation) विवक्षया (vivakṣayā) - with intent to speak; (instrumental) इमम् (imam) - this; (pronoun) च (ca) - and; (conjunction) संशयम् (saṃśayam) - doubt; (noun) घोरम् (ghoram) - terrible; (adjective) भगवान् (bhagavān) - the revered one; (noun) प्रब्रवीतु (prabravītu) - may declare; (optative verb) मे (me) - to me; (pronoun);]
(I, Syūmaraśmi, O Brahman, have come here for the purpose of inquiry. Desirous of the highest good, I replied out of sincerity, not with intent to speak. And may the revered one declare to me this terrible doubt.)
O Brahman, I, Syūmaraśmi, have come here to inquire. Desiring the highest good, I answered sincerely, not out of a wish to speak. May the revered one resolve this terrible doubt for me.
प्रत्यक्षमिह पश्यन्तो भवन्तः सत्पथे स्थिताः। किमत्र प्रत्यक्षतमं भवन्तो यदुपासते ॥ अन्यत्र तर्कशास्त्रेभ्य आगमाच्च यथागमम् ॥१२-२६१-३९॥
pratyakṣamiha paśyanto bhavantaḥ satpathe sthitāḥ। kimatra pratyakṣatamaṃ bhavanto yadupāsate ॥ anyatra tarkaśāstrebhya āgamācca yathāgamam ॥12-261-39॥
[प्रत्यक्षम् (pratyakṣam) - direct perception; इह (iha) - here; पश्यन्तः (paśyantaḥ) - seeing; भवन्तः (bhavantaḥ) - you (respected persons); सत्पथे (satpathe) - on the righteous path; स्थिताः (sthitāḥ) - standing; किम् (kim) - what; अत्र (atra) - here; प्रत्यक्षतमम् (pratyakṣatamam) - most direct perception; भवन्तः (bhavantaḥ) - you (respected persons); यत् (yat) - which; उपासते (upāsate) - worship; अन्यत्र (anyatra) - elsewhere; तर्कशास्त्रेभ्यः (tarkaśāstrebhyaḥ) - from the treatises on logic; आगमात् (āgamāt) - from scripture; च (ca) - and; यथागमम् (yathāgamam) - according to scripture;]
(Direct perception here seeing you (respected persons) on the righteous path standing. What here the most direct perception you (respected persons) which worship? Elsewhere from the treatises on logic and from scripture according to scripture.)
You, seeing directly here, stand on the righteous path. What is it that you worship here as the most direct perception? Elsewhere, it is according to the treatises on logic and scripture.
आगमो वेदवादस्तु तर्कशास्त्राणि चागमः। यथागममुपासीत आगमस्तत्र सिध्यति ॥ सिद्धिः प्रत्यक्षरूपा च दृश्यत्यागमनिश्चयात् ॥१२-२६१-४०॥
āgamo vedavādastu tarkaśāstrāṇi cāgamaḥ। yathāgamamupāsīta āgamastatra sidhyati ॥ siddhiḥ pratyakṣarūpā ca dṛśyatyāgamaniścayāt ॥12-261-40॥
[आगमः (āgamaḥ) - authoritative scripture; वेदवादः (vedavādaḥ) - Vedic doctrine; तु (tu) - but; तर्कशास्त्राणि (tarkaśāstrāṇi) - logic treatises; च (ca) - and; आगमः (āgamaḥ) - scripture; यथा (yathā) - as; आगमम् (āgamam) - scripture; उपासीत (upāsīta) - should be followed; आगमः (āgamaḥ) - scripture; तत्र (tatra) - there; सिध्यति (sidhyati) - is established; सिद्धिः (siddhiḥ) - success; प्रत्यक्षरूपा (pratyakṣarūpā) - of the form of direct perception; च (ca) - and; दृश्यति (dṛśyati) - is seen; आगम-निश्चयात् (āgama-niścayāt) - from certainty of scripture;]
(Authoritative scripture, Vedic doctrine, but logic treatises and scripture. As scripture should be followed, scripture is established there. Success, of the form of direct perception, and is seen from certainty of scripture.)
Scripture, Vedic doctrine, and logic treatises are all important, but one should follow the scripture as authority; where scripture is followed, it is established. Success, which is directly perceptible, is seen as arising from certainty in scripture.
नौर्नावीव निबद्धा हि स्रोतसा सनिबन्धना। ह्रियमाणा कथं विप्र कुबुद्धींस्तारयिष्यति ॥ एतद्ब्रवीतु भगवानुपपन्नोऽस्म्यधीहि भोः ॥१२-२६१-४१॥
naur nāvīva nibaddhā hi srotasā sanibandhanā। hriyamāṇā kathaṃ vipra kubuddhīṃs tārayiṣyati ॥ etad bravītu bhagavān upapanno'smy adhīhi bhoḥ ॥12-261-41॥
[नौः (nauḥ) - boat; नावीव (nāvīva) - like a boat; निबद्धा (nibaddhā) - bound; हि (hi) - indeed; स्रोतसा (srotasā) - by the current; सनिबन्धना (sanibandhanā) - with a fastening; ह्रियमाणा (hriyamāṇā) - being carried away; कथम् (katham) - how; विप्र (vipra) - O brāhmaṇa; कुबुद्धीन् (kubuddhīn) - those with bad intellect; तारयिष्यति (tārayiṣyati) - will carry across; एतत् (etat) - this; ब्रवीतु (bravītu) - let (him) speak; भगवान् (bhagavān) - O venerable one; उपपन्नः (upapannaḥ) - fit; अस्मि (asmi) - I am; अधीहि (adhīhi) - teach; भोः (bhoḥ) - O sir;]
(A boat, indeed, bound like a boat with a fastening by the current, being carried away—how, O brāhmaṇa, will it carry across those with bad intellect? Let this be spoken, O venerable one; I am fit, teach, O sir.)
Just as a boat, even if fastened, is swept away by the current and cannot carry those with poor judgment across, so too, O brāhmaṇa, how can such a mind save them? Please speak this, O venerable one; I am ready, instruct me, O sir.
नैव त्यागी न सन्तुष्टो नाशोको न निरामयः। न निर्विवित्सो नावृत्तो नापवृत्तोऽस्ति कश्चन ॥१२-२६१-४२॥
naiva tyāgī na santuṣṭo nāśoko na nirāmayaḥ। na nirvivitso nāvṛtto nāpavṛtto'sti kaścana ॥12-261-42॥
[न (na) - not; एव (eva) - indeed; त्यागी (tyāgī) - one who renounces; न (na) - not; सन्तुष्टः (santuṣṭaḥ) - contented; न (na) - not; अशोकः (aśokaḥ) - without sorrow; न (na) - not; निरामयः (nirāmayaḥ) - free from disease; न (na) - not; निर्विवित्सः (nirvivitsaḥ) - without desire to possess; न (na) - not; आवृत्तः (āvṛttaḥ) - one who has returned; न (na) - not; अपवृत्तः (apavṛttaḥ) - one who has turned away; अस्ति (asti) - is; कश्चन (kaścana) - anyone; ॥१२-२६१-४२॥ (॥12-261-42॥) - ॥12-261-42॥;]
(Not indeed one who renounces, not contented, not without sorrow, not free from disease, not without desire to possess, not one who has returned, not one who has turned away, is anyone.)
There is no one who is entirely a renouncer, content, free from sorrow, free from disease, without desire to possess, returned, or turned away.
भवन्तोऽपि च हृष्यन्ति शोचन्ति च यथा वयम्। इन्द्रियार्थाश्च भवतां समानाः सर्वजन्तुषु ॥१२-२६१-४३॥
bhavanto'pi ca hṛṣyanti śocanti ca yathā vayam। indriyārthāśca bhavatāṃ samānāḥ sarvajantuṣu ॥12-261-43॥
[भवन्तः (bhavantaḥ) - you (all); अपि (api) - also; च (ca) - and; हृष्यन्ति (hṛṣyanti) - rejoice; शोचन्ति (śocanti) - grieve; च (ca) - and; यथा (yathā) - just as; वयम् (vayam) - we; इन्द्रियार्थाः (indriyārthāḥ) - objects of the senses; च (ca) - and; भवताम् (bhavatām) - of you (all); समानाः (samānāḥ) - the same; सर्वजन्तुषु (sarvajantuṣu) - among all beings;]
(You also and rejoice, grieve and just as we. Objects of the senses and of you (all) the same among all beings.)
You too rejoice and grieve just as we do. The objects of the senses are the same for you as for all beings.
एवं चतुर्णां वर्णानामाश्रमाणां प्रवृत्तिषु। एकमालम्बमानानां निर्णये किं निरामयम् ॥१२-२६१-४४॥
evaṃ caturṇāṃ varṇānām āśramāṇāṃ pravṛttiṣu। ekam ālambamānānāṃ nirṇaye kiṃ nirāmayam ॥12-261-44॥
[एवं (evaṃ) - thus; चतुर्णाम् (caturṇām) - of four; वर्णानाम् (varṇānām) - of classes; आश्रमाणाम् (āśramāṇām) - of stages of life; प्रवृत्तिषु (pravṛttiṣu) - in activities; एकम् (ekam) - one; आलम्बमानानाम् (ālambamānānām) - of those who are adopting; निर्णये (nirṇaye) - in the decision; किम् (kim) - what; निरामयम् (nirāmayam) - free from defect;]
(Thus, among the activities of the four classes and stages of life, what is free from defect in the decision of those who adopt one?)
Thus, regarding the activities of the four classes and stages of life, what is free from defect in the decision for those who adopt only one path?
कपिल उवाच॥
kapila uvāca॥
[कपिल (kapila) - Kapila; (proper noun); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Kapila said;)
Kapila said.
यद्यदाचरते शास्त्रमथ सर्वप्रवृत्तिषु। यस्य यत्र ह्यनुष्ठानं तत्र तत्र निरामयम् ॥१२-२६१-४५॥
yadyad ācarate śāstram atha sarvapravṛttiṣu। yasya yatra hy anuṣṭhānaṃ tatra tatra nirāmayam ॥12-261-45॥
[यद्यत् (yadyat) - whatever; आचरते (ācarate) - practices; शास्त्रम् (śāstram) - scripture; अथ (atha) - then; सर्वप्रवृत्तिषु (sarvapravṛttiṣu) - in all undertakings; यस्स्य (yasya) - whose; यत्र (yatra) - where; हि (hi) - indeed; अनुष्ठानम् (anuṣṭhānam) - performance; तत्र (tatra) - there; तत्र (tatra) - there; निरामयम् (nirāmayam) - free from affliction;]
(Whatever the scripture practices, then in all undertakings, whose, where indeed performance, there, there, free from affliction.)
Whatever is practiced by the scripture, in all undertakings, wherever and by whomever that performance is done, there it is always free from affliction.
सर्वं पावयते ज्ञानं यो ज्ञानं ह्यनुवर्तते। ज्ञानादपेत्य या वृत्तिः सा विनाशयति प्रजाः ॥१२-२६१-४६॥
sarvaṃ pāvayate jñānaṃ yo jñānaṃ hyanuvartate। jñānādapetya yā vṛttiḥ sā vināśayati prajāḥ ॥12-261-46॥
[सर्वं (sarvam) - all; everything; पावयते (pāvayate) - purifies; makes pure; ज्ञानं (jñānam) - knowledge; यः (yaḥ) - who; ज्ञानं (jñānam) - knowledge; हि (hi) - indeed; अनुवर्तते (anuvartate) - follows; abides by; ज्ञानात् (jñānāt) - from knowledge; अपेत्य (apetya) - having departed; having left; या (yā) - which; वृत्तिः (vṛttiḥ) - conduct; behavior; सा (sā) - that; विनाशयति (vināśayati) - destroys; प्रजाः (prajāḥ) - beings; people;]
(Knowledge purifies all; he who indeed follows knowledge. The conduct which, having departed from knowledge, that destroys beings.)
Knowledge purifies everything; whoever truly follows knowledge. Any conduct that departs from knowledge destroys people.
भवन्तो ज्ञानिनो नित्यं सर्वतश्च निरागमाः। ऐकात्म्यं नाम कश्चिद्धि कदाचिदभिपद्यते ॥१२-२६१-४७॥
bhavanto jñānino nityaṃ sarvataśca nirāgamāḥ। aikātmyaṃ nāma kaściddhi kadācidabhipadyate ॥12-261-47॥
[भवन्तः (bhavantaḥ) - you all; (addressing respectfully); ज्ञानिनः (jñāninaḥ) - knowers; wise ones; नित्यं (nityaṃ) - always; सर्वतः (sarvataḥ) - from all sides; everywhere; च (ca) - and; निरागमाः (nirāgamāḥ) - free from doctrines; without adherence to scriptures; ऐकात्म्यं (aikātmyaṃ) - oneness; unity; नाम (nāma) - named; called; कश्चित् (kaścit) - someone; हि (hi) - indeed; कदाचित् (kadācit) - at some time; sometimes; अभिपद्यते (abhipadyate) - attains; reaches;]
(You all, wise ones, always, from all sides and free from doctrines; oneness named, someone indeed at some time attains.)
You, the wise, are always free from all doctrines everywhere; oneness, so called, is attained by someone indeed at some time.
शास्त्रं ह्यबुद्ध्वा तत्त्वेन केचिद्वादबला जनाः। कामद्वेषाभिभूतत्वादहङ्कारवशं गताः ॥१२-२६१-४८॥
śāstraṃ hy abuddhvā tattvena kecid vāda-balā janāḥ। kāma-dveṣābhibhūtatvād ahaṅkāra-vaśaṃ gatāḥ॥12-261-48॥
[शास्त्रं (śāstram) - treatise; हि (hi) - indeed; अबुद्ध्वा (abuddhvā) - without understanding; तत्त्वेन (tattvena) - in reality; केचित् (kecit) - some; वादबला (vāda-balā) - strong in argument; जनाः (janāḥ) - people; कामद्वेषाभिभूतत्वात् (kāma-dveṣābhibhūtatvāt) - due to being overpowered by desire and hatred; अहङ्कारवशं (ahaṅkāra-vaśam) - under the sway of ego; गताः (gatāḥ) - gone;]
(Treatise indeed without understanding in reality some strong in argument people due to being overpowered by desire and hatred under the sway of ego gone.)
Some people, strong in argument, without truly understanding the treatise, being overpowered by desire and hatred, have gone under the sway of ego.
याथातथ्यमविज्ञाय शास्त्राणां शास्त्रदस्यवः। ब्रह्मस्तेना निरारम्भा अपक्वमतयोऽशिवाः ॥१२-२६१-४९॥
yāthātathyam avijñāya śāstrāṇāṃ śāstradasyavaḥ। brahmastenā nirārambhā apakvamatayo'śivāḥ ॥12-261-49॥
[याथातथ्यम् (yāthātathyam) - as it truly is; in accordance with reality; अविज्ञाय (avijñāya) - without knowing; not understanding; शास्त्राणाम् (śāstrāṇām) - of the scriptures; of treatises; शास्त्रदस्यवः (śāstradasyavaḥ) - thieves of the scriptures; plunderers of treatises; ब्रह्मस्तेनाः (brahmastenāḥ) - thieves of Brahman; those who steal Brahman; निरारम्भाः (nirārambhāḥ) - inactive; without effort; अपक्वमतयः (apakvamatayaḥ) - with immature intellect; of unripe understanding; अशिवाः (aśivāḥ) - inauspicious; not auspicious;]
(Without knowing the reality of the scriptures, the plunderers of treatises are thieves of Brahman, inactive, of immature intellect, inauspicious.)
Those who do not understand the true essence of the scriptures are like thieves of Brahman—idle, immature in intellect, and inauspicious.
वैगुण्यमेव पश्यन्ति न गुणाननुयुञ्जते। तेषां तमःशरीराणां तम एव परायणम् ॥१२-२६१-५०॥
vaiguṇyameva paśyanti na guṇān anuyuñjate। teṣāṃ tamaḥśarīrāṇāṃ tama eva parāyaṇam ॥12-261-50॥
[वैगुण्यम् (vaiguṇyam) - absence of virtue; एव (eva) - only; पश्यन्ति (paśyanti) - they see; न (na) - not; गुणान् (guṇān) - virtues; अनुयुञ्जते (anuyuñjate) - they pursue; तेषाम् (teṣām) - of them; तमःशरीराणाम् (tamaḥśarīrāṇām) - of those whose bodies are darkness; तम् (tam) - darkness; एव (eva) - only; परायणम् (parāyaṇam) - the ultimate goal;]
(Absence of virtue only they see, not virtues they pursue; of them, of those whose bodies are darkness, darkness only is the ultimate goal.)
They see only faults and do not pursue virtues; for those whose bodies are of darkness, darkness alone is their ultimate destination.
यो यथाप्रकृतिर्जन्तुः प्रकृतेः स्याद्वशानुगः। तस्य द्वेषश्च कामश्च क्रोधो दम्भोऽनृतं मदः ॥ नित्यमेवाभिवर्तन्ते गुणाः प्रकृतिसम्भवाः ॥१२-२६१-५१॥
yo yathāprakṛtir jantuḥ prakṛteḥ syād vaśānugaḥ। tasya dveṣaś ca kāmaś ca krodho dambho'nṛtaṃ madaḥ॥ nityam evābhivartante guṇāḥ prakṛtisambhavāḥ॥12-261-51॥
[यः (yaḥ) - who; यथा (yathā) - as; प्रकृतिः (prakṛtiḥ) - nature; जन्तुः (jantuḥ) - creature; प्रकृतेः (prakṛteḥ) - from nature; स्यात् (syāt) - may be; वशानुगः (vaśānugaḥ) - subject to control; तस्य (tasya) - his; द्वेषः (dveṣaḥ) - hatred; च (ca) - and; कामः (kāmaḥ) - desire; च (ca) - and; क्रोधः (krodhaḥ) - anger; दम्भः (dambhaḥ) - hypocrisy; अनृतम् (anṛtam) - falsehood; मदः (madaḥ) - pride; नित्यम् (nityam) - always; एव (eva) - indeed; अभिवर्तन्ते (abhivartante) - arise; गुणाः (guṇāḥ) - qualities; प्रकृतिसम्भवाः (prakṛtisambhavāḥ) - born of nature;]
(Whoever, as is his nature, the creature may be subject to the control of nature; his hatred and desire and anger, hypocrisy, falsehood, pride—always indeed arise, qualities born of nature.)
Every creature acts according to its own nature and is subject to its influence; hatred, desire, anger, hypocrisy, falsehood, and pride—these qualities, born of nature, always arise in him.
एतद्बुद्ध्यानुपश्यन्तः सन्त्यजेयुः शुभाशुभम्। परां गतिमभीप्सन्तो यतयः संयमे रताः ॥१२-२६१-५२॥
etad-buddhyānupaśyantaḥ santyajeyuḥ śubhāśubham। parāṃ gatim abhīpsanto yatayaḥ saṃyame ratāḥ ॥12-261-52॥
[एतत् (etat) - this; बुद्ध्या (buddhyā) - by intellect; अनुपश्यन्तः (anupaśyantaḥ) - perceiving; सन्त्यजेयुः (santyajeyuḥ) - should abandon; शुभ (śubha) - auspicious; अशुभम् (aśubham) - inauspicious; पराम् (parām) - supreme; गतिम् (gatim) - goal; अभीप्सन्तः (abhīpsantaḥ) - desiring; यतयः (yatayaḥ) - ascetics; संयमे (saṃyame) - in restraint; रताः (ratāḥ) - engaged;]
(Perceiving this by intellect, the ascetics engaged in restraint, desiring the supreme goal, should abandon the auspicious and inauspicious.)
Those ascetics who, perceiving this with their intellect, are devoted to restraint and seek the highest goal, should abandon both good and evil.
स्यूमरश्मिरुवाच॥
syūmaraśmir uvāca॥
[स्यूमरश्मिः (syūmaraśmiḥ) - Syumarashmi; (proper noun, name of a sage); उवाच (uvāca) - said; spoke;]
(Syumarashmi said;)
Syumarashmi said.
सर्वमेतन्मया ब्रह्मञ्शास्त्रतः परिकीर्तितम्। न ह्यविज्ञाय शात्रार्थं प्रवर्तन्ते प्रवृत्तयः ॥१२-२६१-५३॥
sarvam etan mayā brahmañ śāstrataḥ parikīrtitam। na hi avijñāya śāstra-artham pravartante pravṛttayaḥ ॥12-261-53॥
[सर्वम् (sarvam) - all; everything; एतत् (etat) - this; मया (mayā) - by me; ब्रह्मन् (brahman) - O Brahman; शास्त्रतः (śāstrataḥ) - from the śāstra; according to scripture; परिकीर्तितम् (parikīrtitam) - has been proclaimed; declared; न (na) - not; हि (hi) - indeed; अविज्ञाय (avijñāya) - without knowing; शास्त्रार्थम् (śāstra-artham) - the meaning of the śāstra; essence of scripture; प्रवर्तन्ते (pravartante) - proceed; are set in motion; प्रवृत्तयः (pravṛttayaḥ) - actions; undertakings;]
(All this, O Brahman, has been declared by me from the śāstra. Indeed, without knowing the meaning of the śāstra, actions do not proceed.)
O Brahman, I have declared all this to you according to the śāstra. For, without understanding the meaning of the śāstra, actions do not proceed.
यः कश्चिन्न्याय्य आचारः सर्वं शास्त्रमिति श्रुतिः। यदन्याय्यमशास्त्रं तदित्येषा श्रूयते श्रुतिः ॥१२-२६१-५४॥
yaḥ kaścinnyāyya ācāraḥ sarvaṃ śāstramiti śrutiḥ। yadanyāyyamaśāstraṃ tadityeṣā śrūyate śrutiḥ ॥12-261-54॥
[यः (yaḥ) - who; कश्चित् (kaścit) - any; न्याय्य (nyāyya) - just; आचारः (ācāraḥ) - conduct; सर्वम् (sarvam) - all; शास्त्रम् (śāstram) - scripture; इति (iti) - thus; श्रुतिः (śrutiḥ) - Vedic statement; यत् (yat) - which; अन्याय्यम् (anyāyyam) - unjust; अशास्त्रम् (aśāstram) - not scripture; तत् (tat) - that; इति (iti) - thus; एषा (eṣā) - this; श्रूयते (śrūyate) - is heard; श्रुतिः (śrutiḥ) - Vedic statement;]
(Whoever conduct is just, all that is scripture, thus (says) the Vedic statement. That which is unjust, not scripture, that thus this is heard (as) the Vedic statement.)
Any conduct that is just is considered as scripture, according to the Vedic statement. Whatever is unjust is not scripture; this is what the Vedic statement declares.
न प्रवृत्तिरृते शास्त्रात्काचिदस्तीति निश्चयः। यदन्यद्वेदवादेभ्यस्तदशास्त्रमिति श्रुतिः ॥१२-२६१-५५॥
na pravṛttirṛte śāstrātkācidastīti niścayaḥ। yadanyadvedavādebhyastadaśāstramiti śrutiḥ ॥12-261-55॥
[न (na) - not; प्रवृत्तिः (pravṛttiḥ) - activity; ऋते (ṛte) - apart from; शास्त्रात् (śāstrāt) - from śāstra; काचित् (kācit) - any; अस्ति (asti) - exists; इति (iti) - thus; निश्चयः (niścayaḥ) - certainty; यत् (yat) - what; अन्यत् (anyat) - other; वेदवादेभ्यः (vedavādebhyaḥ) - from Vedic statements; तत् (tat) - that; अशास्त्रम् (aśāstram) - not śāstra; इति (iti) - thus; श्रुतिः (śrutiḥ) - śruti;]
(Not any activity exists apart from śāstra—thus is the certainty. What is other than the Vedic statements, that is not śāstra—thus is the śruti.)
It is certain that no activity exists apart from śāstra. Whatever is other than the Vedic statements, that is not śāstra—so declares the śruti.
शास्त्रादपेतं पश्यन्ति बहवो व्यक्तमानिनः। शास्त्रदोषान्न पश्यन्ति इह चामुत्र चापरे ॥ अविज्ञानहतप्रज्ञा हीनप्रज्ञास्तमोवृताः ॥१२-२६१-५६॥
śāstrādapetaṃ paśyanti bahavo vyaktamāninaḥ। śāstradoṣānna paśyanti iha cāmutra cāpare ॥ avijñānahataprajñā hīnaprajñāstamovṛtāḥ ॥12-261-56॥
[शास्त्रात् (śāstrāt) - from śāstra; अपेतं (apetam) - departed; पश्यन्ति (paśyanti) - see; बहवः (bahavaḥ) - many; व्यक्तमानिनः (vyaktamāninaḥ) - those who consider themselves wise; शास्त्रदोषान् (śāstradoṣān) - faults of śāstra; न (na) - not; पश्यन्ति (paśyanti) - see; इह (iha) - here; च (ca) - and; अमुत्र (amutra) - there (in the next world); च (ca) - and; अपरे (apare) - others; अविज्ञानहतप्रज्ञाः (avijñānahataprajñāḥ) - whose wisdom is destroyed by ignorance; हीनप्रज्ञाः (hīnaprajñāḥ) - of deficient wisdom; तमोवृताः (tamovṛtāḥ) - enveloped in darkness;]
(From śāstra departed see many who consider themselves wise. The faults of śāstra they do not see here and there (in the next world) others. Whose wisdom is destroyed by ignorance, of deficient wisdom, enveloped in darkness.)
Many who consider themselves wise see what is apart from śāstra, but do not see the faults of śāstra, here or in the next world; others, whose wisdom is destroyed by ignorance, whose wisdom is deficient, are enveloped in darkness.
शक्यं त्वेकेन मुक्तेन कृतकृत्येन सर्वशः। पिण्डमात्रं व्यपाश्रित्य चरितुं सर्वतोदिशम् ॥ वेदवादं व्यपाश्रित्य मोक्षोऽस्तीति प्रभाषितुम् ॥१२-२६१-५७॥
śakyaṃ tvekena muktena kṛtakṛtyena sarvaśaḥ। piṇḍamātraṃ vyapāśritya carituṃ sarvatodiśam ॥ vedavādaṃ vyapāśritya mokṣo'stīti prabhāṣitum ॥12-261-57॥
[शक्यं (śakyaṃ) - possible; तु (tu) - but; एकेन (ekena) - by one; मुक्तेन (muktena) - by the liberated; कृतकृत्येन (kṛtakṛtyena) - by one who has accomplished his duty; सर्वशः (sarvaśaḥ) - in every way; पिण्डमात्रं (piṇḍamātraṃ) - only the body; व्यपाश्रित्य (vyapāśritya) - having resorted to; चरितुं (carituṃ) - to move; सर्वतोदिशम् (sarvatodiśam) - in all directions; वेदवादं (vedavādam) - the doctrine of the Vedas; व्यपाश्रित्य (vyapāśritya) - having resorted to; मोक्षः (mokṣaḥ) - liberation; अस्ति (asti) - is; इति (iti) - thus; प्रभाषितुम् (prabhāṣitum) - to declare; १२-२६१-५७ (12-261-57) - 12-261-57;]
(But it is possible for one who is liberated, who has accomplished his duty, in every way, having resorted only to the body, to move in all directions. Having resorted to the doctrine of the Vedas, to declare thus: 'Liberation exists.' 12-261-57.)
But it is possible for a liberated person, who has fulfilled all duties, to move freely in all directions, relying only on the body. Resorting to the doctrine of the Vedas, one may declare: 'Liberation exists.' 12-261-57.
इदं तु दुष्करं कर्म कुटुम्बमभिसंश्रितम्। दानमध्ययनं यज्ञः प्रजासन्तानमार्जवम् ॥१२-२६१-५८॥
idaṃ tu duṣkaraṃ karma kuṭumbam abhisaṃśritam। dānam adhyayanaṃ yajñaḥ prajā-santānam ārjavam ॥12-261-58॥
[इदं (idaṃ) - this; तु (tu) - but; दुष्करं (duṣkaraṃ) - difficult to do; कर्म (karma) - action; कुटुम्बम् (kuṭumbam) - family; अभिसंश्रितम् (abhisaṃśritam) - undertaken; दानम् (dānam) - charity; अध्ययनम् (adhyayanam) - study; यज्ञः (yajñaḥ) - sacrifice; प्रजासन्तानम् (prajā-santānam) - progeny; आर्जवम् (ārjavam) - uprightness;]
(This indeed is a difficult action, the undertaking of family life; charity, study, sacrifice, progeny, uprightness.)
But this is a difficult task: undertaking family life, along with charity, study, sacrifice, progeny, and uprightness.
यद्येतदेवं कृत्वापि न विमोक्षोऽस्ति कस्यचित्। धिक्कर्तारं च कार्यं च श्रमश्चायं निरर्थकः ॥१२-२६१-५९॥
yady etad evaṃ kṛtvā api na vimokṣaḥ asti kasyacit। dhik kartāram ca kāryam ca śramaḥ ca ayam nirarthakaḥ ॥12-261-59॥
[यदि (yadi) - if; एतत् (etat) - this; एवं (evaṃ) - thus; कृत्वा (kṛtvā) - having done; अपि (api) - even; न (na) - not; विमोक्षः (vimokṣaḥ) - liberation; अस्ति (asti) - is; कस्यचित् (kasyacit) - for anyone; धिक् (dhik) - condemnation; कर्तारम् (kartāram) - the doer; च (ca) - and; कार्यं (kāryam) - the act; च (ca) - and; श्रमः (śramaḥ) - effort; च (ca) - and; अयम् (ayam) - this; निरर्थकः (nirarthakaḥ) - useless;]
(If, even having done this thus, there is not liberation for anyone, condemnation to the doer and the act, and this effort is useless.)
If, even after doing all this, there is no liberation for anyone, then both the doer and the act are to be condemned, and all this effort is in vain.
नास्तिक्यमन्यथा च स्याद्वेदानां पृष्ठतःक्रिया। एतस्यानन्त्यमिच्छामि भगवञ्श्रोतुमञ्जसा ॥१२-२६१-६०॥
nāstikyam anyathā ca syād vedānāṃ pṛṣṭhataḥ kriyā। etasya anantyam icchāmi bhagavan śrotum añjasā ॥12-261-60॥
[नास्तिक्यम् (nāstikyam) - atheism; (state of not believing in Vedas); अन्यथा (anyathā) - otherwise; in another way; च (ca) - and; स्यात् (syāt) - would be; may be; वेदानाम् (vedānām) - of the Vedas; पृष्ठतः (pṛṣṭhataḥ) - behind; after; क्रिया (kriyā) - ritual; action; एतस्य (etasya) - of this; अनन्त्यम् (anantyam) - endlessness; perpetuity; इच्छामि (icchāmi) - I desire; भगवन् (bhagavan) - O Lord; श्रोतुम् (śrotum) - to hear; अञ्जसा (añjasā) - directly; clearly;]
(Atheism otherwise and would be; of the Vedas behind ritual; of this endlessness I desire, O Lord, to hear directly.)
O Lord, I wish to hear directly about the endlessness of the ritual that follows the Vedas, for otherwise there would be atheism.
तथ्यं वदस्व मे ब्रह्मन्नुपसन्नोऽस्म्यधीहि भोः। यथा ते विदितो मोक्षस्तथेच्छाम्युपशिक्षितुम् ॥१२-२६१-६१॥
tathyaṃ vadasva me brahmannupasanno'smyadhīhi bhoḥ। yathā te vidito mokṣastathecchāmyupaśikṣitum ॥12-261-61॥
[तथ्यं (tathyaṃ) - truth; वदस्व (vadasva) - speak; मे (me) - to me; ब्रह्मन् (brahman) - O Brāhmaṇa; उपसन्नः (upasannaḥ) - approached; अस्मि (asmi) - I am; अधीहि (adhīhi) - instruct; भोः (bhoḥ) - O! यथा (yathā) - as; ते (te) - to you; विदितः (viditaḥ) - known; मोक्षः (mokṣaḥ) - liberation; तथा (tathā) - so; इच्छामि (icchāmi) - I wish; उपशिक्षितुम् (upaśikṣitum) - to be instructed;]
(Speak the truth to me, O Brāhmaṇa; I have approached (you), instruct (me), O! As liberation is known to you, so I wish to be instructed.)
O Brāhmaṇa, please speak the truth to me; I have come to you for instruction. As you know liberation, so I wish to be taught about it.
