12.262
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.
वेदाः प्रमाणं लोकानां न वेदाः पृष्ठतःकृताः। द्वे ब्रह्मणी वेदितव्ये शब्दब्रह्म परं च यत् ॥ शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥१२-२६२-१॥
vedāḥ pramāṇaṃ lokānāṃ na vedāḥ pṛṣṭhataḥ-kṛtāḥ। dve brahmaṇī veditavye śabdabrahma paraṃ ca yat ॥ śabdabrahmaṇi niṣṇātaḥ paraṃ brahmādhigacchati ॥12-262-1॥
[वेदाः (vedāḥ) - Vedas; प्रमाणं (pramāṇam) - means of knowledge; लोकानां (lokānām) - of the people; न (na) - not; वेदाः (vedāḥ) - Vedas; पृष्ठतःकृताः (pṛṣṭhataḥ-kṛtāḥ) - kept behind; द्वे (dve) - two; ब्रह्मणी (brahmaṇī) - Brahmans; वेदितव्ये (veditavye) - to be known; शब्दब्रह्म (śabdabrahma) - sound-Brahman; परं (param) - supreme; च (ca) - and; यत् (yat) - which; शब्दब्रह्मणि (śabdabrahmaṇi) - in sound-Brahman; निष्णातः (niṣṇātaḥ) - well-versed; परं (param) - supreme; ब्रह्म (brahma) - Brahman; अधिगच्छति (adhigacchati) - attains;]
(Vedas means of knowledge of the people not Vedas kept behind. Two Brahmans to be known: sound-Brahman and which is supreme. In sound-Brahman well-versed, the supreme Brahman attains.)
The Vedas are the means of knowledge for people, not to be set aside. Two forms of Brahman are to be known: the sound-Brahman and that which is supreme. One who is well-versed in the sound-Brahman attains the supreme Brahman.
शरीरमेतत्कुरुते यद्वेदे कुरुते तनुम्। कृतशुद्धशरीरो हि पात्रं भवति ब्राह्मणः ॥१२-२६२-२॥
śarīram etat kurute yad vede kurute tanum। kṛtaśuddhaśarīraḥ hi pātraṃ bhavati brāhmaṇaḥ ॥12-262-2॥
[शरीरम् (śarīram) - body; एतत् (etat) - this; कुरुते (kurute) - does; makes; यत् (yat) - which; वेदे (vede) - in the Veda; कुरुते (kurute) - does; makes; तनुम् (tanum) - body; कृतशुद्धशरीरः (kṛtaśuddhaśarīraḥ) - one whose body has been purified; हि (hi) - indeed; पात्रम् (pātram) - fit; worthy; भवति (bhavati) - becomes; ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa;]
(This body does what is in the Veda, does the body. One whose body has been purified indeed becomes a worthy brāhmaṇa.)
A brāhmaṇa whose body has been purified by performing what is prescribed in the Veda truly becomes worthy.
आनन्त्यमनुयुङ्क्ते यः कर्मणा तद्ब्रवीमि ते। निरागममनैतिह्यं प्रत्यक्षं लोकसाक्षिकम् ॥१२-२६२-३॥
ānantyam anuyuṅkte yaḥ karmaṇā tad bravīmi te। nirāgamam anaitihyaṃ pratyakṣaṃ lokasākṣikam ॥12-262-3॥
[आनन्त्यम् (ānantyam) - endlessness; eternity; अनुयुङ्क्ते (anuyuṅkte) - is connected with; is associated with; यः (yaḥ) - who; कर्मणा (karmaṇā) - by action; by deed; तत् (tat) - that; ब्रवीमि (bravīmi) - I say; I declare; ते (te) - to you; निरागमम् (nirāgamam) - without scripture; not based on scripture; अनैतिह्यम् (anaitihyam) - not based on tradition; without tradition; प्रत्यक्षम् (pratyakṣam) - direct perception; evident; लोकसाक्षिकम् (lokasākṣikam) - witnessed by people; attested by the world;]
(That which is associated with endlessness by action, that I declare to you: not based on scripture, not based on tradition, directly perceived, attested by the world.)
I declare to you that which is associated with endlessness by action: it is not based on scripture, nor on tradition, but is directly perceived and attested by the world.
धर्म इत्येव ये यज्ञान्वितन्वन्ति निराशिषः। उत्पन्नत्यागिनोऽलुब्धाः कृपासूयाविवर्जिताः ॥ धनानामेष वै पन्थास्तीर्थेषु प्रतिपादनम् ॥१२-२६२-४॥
dharma ityeva ye yajñān vitanvanti nirāśiṣaḥ| utpannatyāgino'lubdhāḥ kṛpāsūyāvivarjitāḥ ॥ dhanānāmeṣa vai panthāstīrtheṣu pratipādanam ॥12-262-4॥
[धर्म (dharma) - righteousness; इति (iti) - thus; एव (eva) - indeed; ये (ye) - those who; यज्ञान् (yajñān) - sacrifices; वितन्वन्ति (vitanvanti) - perform; निराशिषः (nirāśiṣaḥ) - without desire for reward; उत्पन्नत्यागिनः (utpannatyāginaḥ) - those who give up what is obtained; अलुब्धाः (alubdhāḥ) - not greedy; कृपा (kṛpā) - compassion; असूया (asūyā) - envy; विवर्जिताः (vivarjitāḥ) - devoid of; धनानाम् (dhanānām) - of wealth; एष (eṣa) - this; वै (vai) - indeed; पन्थाः (panthāḥ) - path; तीर्थेषु (tīrtheṣu) - in holy places; प्रतिपादनम् (pratipādanam) - establishment;]
(Righteousness thus indeed those who sacrifices perform without desire for reward, those who give up what is obtained, not greedy, devoid of compassion and envy. Of wealth, this indeed is the path, establishment in holy places.)
Those who perform sacrifices as acts of righteousness, without desire for reward, who give up what is obtained, are not greedy, and are free from compassion and envy—this indeed is the path for wealth, the establishment in holy places.
अनाश्रिताः पापकृत्याः कदाचित्कर्मयोनितः। मनःसङ्कल्पसंसिद्धा विशुद्धज्ञाननिश्चयाः ॥१२-२६२-५॥
anāśritāḥ pāpakṛtyāḥ kadācitkarmayonitaḥ। manaḥsaṅkalpasaṃsiddhā viśuddhajñānaniścayāḥ ॥12-262-5॥
[अनाश्रिताः (anāśritāḥ) - not dependent upon; पापकृत्याः (pāpakṛtyāḥ) - evil deeds; कदाचित् (kadācit) - at any time; कर्मयोनितः (karmayonitaḥ) - born of action; मनःसङ्कल्प (manaḥsaṅkalpa) - mental resolve; संसिद्धाः (saṃsiddhāḥ) - perfected; विशुद्ध (viśuddha) - pure; ज्ञान (jñāna) - knowledge; निश्चयाः (niścayāḥ) - determined;]
(Not dependent upon evil deeds, at any time born of action; perfected by mental resolve, determined in pure knowledge.)
They are never dependent on evil deeds, nor are they ever born of actions; perfected by mental resolve, and firm in pure knowledge.
अक्रुध्यन्तोऽनसूयन्तो निरहङ्कारमत्सराः। ज्ञाननिष्ठास्त्रिशुक्लाश्च सर्वभूतहिते रताः ॥१२-२६२-६॥
akrudhyyanto'nasūyanto nirahaṅkāramatsarāḥ। jñānaniṣṭhāstriśuklāśca sarvabhūtahite ratāḥ॥12-262-6॥
[अक्रुध्यन्तः (akrudhyyantaḥ) - not becoming angry; अनसूयन्तः (anasūyantaḥ) - not envying; निरहङ्कारमत्सराः (nirahaṅkāramatsarāḥ) - free from ego and jealousy; ज्ञाननिष्ठाः (jñānaniṣṭhāḥ) - established in knowledge; त्रिशुक्लाः (triśuklāḥ) - possessing threefold purity; च (ca) - and; सर्वभूतहिते (sarvabhūtahite) - in the welfare of all beings; रताः (ratāḥ) - engaged;]
(Not becoming angry, not envying, free from ego and jealousy, established in knowledge, possessing threefold purity, and engaged in the welfare of all beings.)
They do not become angry or envious, are free from ego and jealousy, established in knowledge, possess threefold purity, and are devoted to the welfare of all beings.
आसन्गृहस्था भूयिष्ठमव्युत्क्रान्ताः स्वकर्मसु। राजानश्च तथा युक्ता ब्राह्मणाश्च यथाविधि ॥१२-२६२-७॥
āsan-gṛhasthā bhūyiṣṭham-avyutkrāntāḥ svakarmasu। rājānaś-ca tathā yuktā brāhmaṇāś-ca yathāvidhi ॥12-262-7॥
[आसन् (āsan) - were; गृहस्था (gṛhasthāḥ) - householders; भूयिष्ठम् (bhūyiṣṭham) - mostly; अव्युत्क्रान्ताः (avyutkrāntāḥ) - not deviated; स्वकर्मसु (svakarmasu) - in their own duties; राजानः (rājānaḥ) - kings; च (ca) - and; तथा (tathā) - likewise; युक्ताः (yuktāḥ) - engaged; ब्राह्मणाः (brāhmaṇāḥ) - brāhmaṇas; च (ca) - and; यथाविधि (yathāvidhi) - according to rule;]
(Householders were mostly not deviated in their own duties. Kings and likewise brāhmaṇas were engaged according to rule.)
Most householders remained steadfast in their own duties; similarly, both kings and brāhmaṇas were engaged as prescribed by tradition.
समा ह्यार्जवसम्पन्नाः सन्तुष्टा ज्ञाननिश्चयाः। प्रत्यक्षधर्माः शुचयः श्रद्दधानाः परावरे ॥१२-२६२-८॥
samā hy ārjavasampannāḥ santuṣṭā jñānaniścayāḥ। pratyakṣadharmāḥ śucayaḥ śraddadhānāḥ parāvare ॥12-262-8॥
[समा (samā) - equal; हि (hi) - indeed; आर्जवसम्पन्नाः (ārjavasampannāḥ) - endowed with honesty; सन्तुष्टाः (santuṣṭāḥ) - content; ज्ञाननिश्चयाः (jñānaniścayāḥ) - firm in knowledge; प्रत्यक्षधर्माः (pratyakṣadharmāḥ) - practicing visible virtue; शुचयः (śucayaḥ) - pure; श्रद्दधानाः (śraddadhānāḥ) - full of faith; परावरे (parāvare) - regarding the higher and lower;]
(Equal indeed endowed with honesty, content, firm in knowledge, practicing visible virtue, pure, full of faith, regarding the higher and lower.)
They are equal, truly endowed with honesty, content, firm in knowledge, practicing visible virtue, pure, full of faith, and regard both the higher and the lower.
पुरस्ताद्भावितात्मानो यथावच्चरितव्रताः। चरन्ति धर्मं कृच्छ्रेऽपि दुर्गे चैवाधिसंहताः ॥१२-२६२-९॥
purastādbhāvitātmāno yathāvac caritavratāḥ। caranti dharmaṃ kṛcchre'pi durge caivādhisaṃhatāḥ ॥12-262-9॥
[पुरस्तात् (purastāt) - formerly; भावितात्मानः (bhāvitātmānaḥ) - those whose minds are purified; यथावत् (yathāvat) - properly; चरितव्रताः (caritavratāḥ) - who have observed vows; चरन्ति (caranti) - practice; धर्मम् (dharmaṃ) - dharma; कृच्छ्रे (kṛcchre) - in difficulty; अपि (api) - even; दुर्गे (durge) - in danger; च (ca) - and; एव (eva) - indeed; अधिसंहताः (adhisaṃhatāḥ) - united together;]
(Formerly, those whose minds are purified, who have properly observed vows, practice dharma even in difficulty and in danger, indeed united together.)
In earlier times, those of purified minds, who had properly observed their vows, practiced dharma even in hardship and peril, remaining united.
संहत्य धर्मं चरतां पुरासीत्सुखमेव तत्। तेषां नासीद्विधातव्यं प्रायश्चित्तं कदाचन ॥१२-२६२-१०॥
saṃhatya dharmaṃ caratāṃ purāsītsukhameva tat। teṣāṃ nāsīdvidhātavyaṃ prāyaścittaṃ kadācana ॥12-262-10॥
[संहत्य (saṃhatya) - having united; धर्मं (dharmaṃ) - righteousness; चरतां (caratāṃ) - of those practicing; पुरा (purā) - formerly; आसीत् (āsīt) - there was; सुखम् (sukham) - happiness; एव (eva) - indeed; तत् (tat) - that; तेषां (teṣāṃ) - of them; न (na) - not; आसीद् (āsīd) - there was; विधातव्यम् (vidhātavyam) - to be ordained; प्रायश्चित्तं (prāyaścittaṃ) - expiation; कदाचन (kadācana) - ever;]
(Having united, of those practicing righteousness, formerly there was indeed that happiness. Of them, there was not ever to be ordained expiation.)
In former times, when people practiced righteousness together, there was indeed happiness. For them, there was never any need to prescribe expiation.
सत्यं हि धर्ममास्थाय दुराधर्षतमा मताः। न मात्रामनुरुध्यन्ते न धर्मच्छलमन्ततः ॥१२-२६२-११॥
satyaṃ hi dharmam-āsthāya durādharṣatamā matāḥ। na mātrām-anurudhyante na dharma-cchalam-antataḥ ॥12-262-11॥
[सत्यं (satyaṃ) - truth; हि (hi) - indeed; धर्मम् (dharmam) - dharma; आस्थाय (āsthāya) - having resorted to; दुराधर्षतमा (durādharṣatamā) - most difficult to overcome; मताः (matāḥ) - opinions; न (na) - not; मात्राम् (mātrām) - mere form; अनुरुध्यन्ते (anurudhyante) - are followed; न (na) - not; धर्मच्छलम् (dharma-cchalam) - pretense of dharma; अन्ततः (antataḥ) - ultimately;]
(Truth indeed, having resorted to dharma, the most difficult to overcome, are the opinions; not the mere form is followed, not the pretense of dharma ultimately.)
Indeed, the views that are founded on truth and dharma are the hardest to overcome; they do not follow mere form, nor ultimately the pretense of dharma.
य एव प्रथमः कल्पस्तमेवाभ्याचरन्सह। अस्यां स्थितौ स्थितानां हि प्रायश्चित्तं न विद्यते ॥ दुर्बलात्मन उत्पन्नं प्रायश्चित्तमिति श्रुतिः ॥१२-२६२-१२॥
ya eva prathamaḥ kalpastamevābhyācaransaha। asyāṃ sthitau sthitānāṃ hi prāyaścittaṃ na vidyate ॥ durbalātmana utpannaṃ prāyaścittamiti śrutiḥ ॥12-262-12॥
[य (ya) - who; एव (eva) - indeed; प्रथमः (prathamaḥ) - first; कल्पः (kalpaḥ) - rule; तम् (tam) - that; एव (eva) - indeed; अभ्याचरन् (abhyācaran) - practiced; सह (saha) - together; अस्याम् (asyām) - in this; स्थितौ (sthitau) - state; स्थितानाम् (sthitānām) - of those situated; हि (hi) - indeed; प्रायश्चित्तम् (prāyaścittam) - expiation; न (na) - not; विद्यते (vidyate) - exists; दुर्बलात्मनः (durbalātmanaḥ) - of the weak-minded; उत्पन्नम् (utpannam) - arisen; प्रायश्चित्तम् (prāyaścittam) - expiation; इति (iti) - thus; श्रुतिः (śrutiḥ) - the scripture;]
(Who indeed practices the first rule together, for those situated in this state, indeed, expiation does not exist. For the weak-minded, expiation that has arisen—thus (says) the scripture.)
Whoever follows the very first rule together, for those established in this state, indeed, there is no expiation. For the weak-minded, expiation arises—so says the scripture.
यत एवंविधा विप्राः पुराणा यज्ञवाहनाः। त्रैविद्यवृद्धाः शुचयो वृत्तवन्तो यशस्विनः ॥ यजन्तोऽहरहर्यज्ञैर्निराशीर्बन्धना बुधाः ॥१२-२६२-१३॥
yat evaṃvidhā viprāḥ purāṇā yajñavāhanāḥ। traividyavṛddhāḥ śucayo vṛttavanto yaśasvinaḥ॥ yajanto'haraharyajñairnirāśīrbandhanā budhāḥ॥12-262-13॥
[यत (yat) - who; एवंविधा (evaṃvidhā) - of such kind; विप्राः (viprāḥ) - Brāhmaṇas; पुराणा (purāṇā) - ancient; यज्ञवाहनाः (yajñavāhanāḥ) - performers of sacrifices; त्रैविद्यवृद्धाः (traividyavṛddhāḥ) - grown in the three Vedas; शुचयः (śucayaḥ) - pure; वृत्तवन्तः (vṛttavantaḥ) - of good conduct; यशस्विनः (yaśasvinaḥ) - illustrious; यजन्तः (yajantaḥ) - worshipping; अहरहर् (aharahar) - day by day; यज्ञैः (yajñaiḥ) - with sacrifices; निराशीः (nirāśīḥ) - without expectation; बन्धनाः (bandhanāḥ) - free from bondage; बुधाः (budhāḥ) - wise;]
(Who such kind Brāhmaṇas ancient performers of sacrifices grown in the three Vedas pure of good conduct illustrious worshipping day by day with sacrifices without expectation free from bondage wise.)
Those Brāhmaṇas of such kind, ancient, performers of sacrifices, grown in the three Vedas, pure, of good conduct, illustrious, worshipping day by day with sacrifices, without expectation, free from bondage, are wise.
तेषां यज्ञाश्च वेदाश्च कर्माणि च यथागमम्। आगमाश्च यथाकालं सङ्कल्पाश्च यथाव्रतम् ॥१२-२६२-१४॥
teṣāṃ yajñāś ca vedāś ca karmāṇi ca yathāgamam। āgamāś ca yathākālaṃ saṅkalpāś ca yathāvratam ॥12-262-14॥
[तेषां (teṣām) - of them; यज्ञाः (yajñāḥ) - sacrifices; च (ca) - and; वेदाः (vedāḥ) - Vedas; च (ca) - and; कर्माणि (karmāṇi) - ritual acts; च (ca) - and; यथा (yathā) - according to; आगमम् (āgamam) - tradition; आगमाः (āgamāḥ) - scriptures; च (ca) - and; यथा (yathā) - according to; कालम् (kālam) - time; सङ्कल्पाः (saṅkalpāḥ) - resolutions; च (ca) - and; यथा (yathā) - according to; व्रतम् (vratam) - vow;]
(Of them, sacrifices and Vedas and ritual acts according to tradition; scriptures according to time, resolutions according to vow.)
Their sacrifices, Vedas, and ritual acts are performed according to tradition; scriptures are followed according to the proper time, and resolutions are made according to the vow.
अपेतकामक्रोधानां प्रकृत्या संशितात्मनाम्। ऋजूनां शमनित्यानां स्थितानां स्वेषु कर्मसु ॥ सर्वमानन्त्यमेवासीदिति नः शाश्वती श्रुतिः ॥१२-२६२-१५॥
apetakāmakrodhānāṃ prakṛtyā saṃśitātmanām। ṛjūnāṃ śamanityānāṃ sthitānāṃ sveṣu karmasu॥ sarvamānantyamevāsīditi naḥ śāśvatī śrutiḥ॥12-262-15॥
[अपेत (apeta) - departed; काम (kāma) - desire; क्रोधानां (krodhānām) - of anger; प्रकृत्या (prakṛtyā) - by nature; संशितात्मनाम् (saṃśitātmanām) - of those with resolute mind; ऋजूनां (ṛjūnām) - of the upright; शमनित्यानां (śamanityānām) - of those always tranquil; स्थितानां (sthitānām) - of those established; स्वेषु (sveṣu) - in their own; कर्मसु (karmasu) - in actions; सर्व (sarva) - all; मानन्त्यम् (mānantyam) - eternity; एव (eva) - indeed; आसीत् (āsīt) - was; इति (iti) - thus; नः (naḥ) - to us; शाश्वती (śāśvatī) - eternal; श्रुतिः (śrutiḥ) - teaching;]
(Of those from whom desire and anger have departed, by nature resolute in mind, upright, always tranquil, established in their own actions—eternity alone was all, thus is the eternal teaching to us.)
For those whose desire and anger have departed, who are by nature resolute, upright, ever tranquil, and steadfast in their own actions, all was indeed eternal—thus is the eternal teaching for us.
तेषामदीनसत्त्वानां दुश्चराचारकर्मणाम्। स्वकर्मभिः संवृतानां तपो घोरत्वमागतम् ॥१२-२६२-१६॥
teṣām adīnasattvānāṃ duścarācārakarmaṇām। svakarmabhiḥ saṃvṛtānāṃ tapo ghoratvam āgatam ॥12-262-16॥
[तेषाम् (teṣām) - of those; अदीनसत्त्वानाम् (adīnasattvānām) - of the undepressed in spirit; दुश्चराचारकर्मणाम् (duścarācārakarmaṇām) - of those whose actions are of difficult conduct; स्वकर्मभिः (svakarmabhiḥ) - by their own actions; संवृतानाम् (saṃvṛtānām) - enveloped; तपः (tapaḥ) - austerity; घोरत्वम् (ghoratvam) - terribleness; आगतम् (āgatam) - has come;]
(Of those undepressed in spirit, whose actions are of difficult conduct, enveloped by their own actions, austerity of terribleness has come.)
For those whose spirits are undepressed and whose actions are difficult and harsh, surrounded by their own deeds, a terrible austerity has arisen.
तं सदाचारमाश्चर्यं पुराणं शाश्वतं ध्रुवम्। अशक्नुवद्भिश्चरितुं किञ्चिद्धर्मेषु सूचितम् ॥१२-२६२-१७॥
taṃ sadācāram āścaryaṃ purāṇaṃ śāśvataṃ dhruvam। aśaknuvadbhiś carituṃ kiñcid dharmeṣu sūcitam ॥12-262-17॥
[तं (taṃ) - that; सदाचारम् (sadācāram) - good conduct; आश्चर्यम् (āścaryam) - wonderful; पुराणम् (purāṇam) - ancient; शाश्वतम् (śāśvatam) - eternal; ध्रुवम् (dhruvam) - firm; अशक्नुवद्भिः (aśaknuvadbhiḥ) - by those not able; चरितुम् (caritum) - to practice; किञ्चित् (kiñcit) - even a little; धर्मेषु (dharmeṣu) - in dharmas; सूचितम् (sūcitam) - indicated;]
(That good conduct, wonderful, ancient, eternal, firm, even a little of which is indicated in dharmas, is not able to be practiced by some.)
That good conduct, which is wonderful, ancient, eternal, and firm, even a little of which is indicated in the dharmas, cannot be practiced by some.
निरापद्धर्म आचारस्त्वप्रमादोऽपराभवः। सर्ववर्णेषु यत्तेषु नासीत्कश्चिद्व्यतिक्रमः ॥१२-२६२-१८॥
nirāpaddharma ācāras tvapramādo'parābhavaḥ। sarvavarṇeṣu yatteṣu nāsīt kaścid vyatikramaḥ ॥12-262-18॥
[निरापद् (nirāpada) - free from danger; धर्म (dharma) - righteousness; आचारः (ācāraḥ) - conduct; तु (tu) - but; अप्रमादः (apramādaḥ) - non-negligence; अपराभवः (aparābhavaḥ) - absence of decline; सर्ववर्णेषु (sarvavarṇeṣu) - among all castes; यत् (yat) - which; तेषु (teṣu) - in them; न (na) - not; आसीत् (āsīt) - there was; कश्चित् (kaścit) - any; व्यतिक्रमः (vyatikramaḥ) - transgression;]
(Free from danger, righteousness, conduct, but non-negligence, absence of decline. Among all castes, which in them, not there was any transgression.)
There was safety, righteousness, proper conduct, vigilance, and no decline. Among all castes, there was no transgression by anyone.
धर्ममेकं चतुष्पादमाश्रितास्ते नरर्षभाः। तं सन्तो विधिवत्प्राप्य गच्छन्ति परमां गतिम् ॥१२-२६२-१९॥
dharmam ekaṃ catuṣpādam āśritās te nararṣabhāḥ। taṃ santo vidhivat prāpya gacchanti paramāṃ gatim ॥12-262-19॥
[धर्मम् (dharmam) - righteousness; एकम् (ekam) - one; चतुष्पादम् (catuṣpādam) - four-footed; आश्रिताः (āśritāḥ) - having resorted to; ते (te) - those; नरर्षभाः (nararṣabhāḥ) - bulls among men; तम् (tam) - that; सन्तः (santaḥ) - the virtuous; विधिवत् (vidhivat) - according to rule; प्राप्य (prāpya) - having attained; गच्छन्ति (gacchanti) - go; परमाम् (paramām) - supreme; गतिम् (gatim) - state;]
(Those bulls among men, having resorted to the one four-footed righteousness, the virtuous, having attained that according to rule, go to the supreme state.)
Those noble men who adhere to the one fourfold righteousness, and who, having attained it properly, proceed to the highest state.
गृहेभ्य एव निष्क्रम्य वनमन्ये समाश्रिताः। गृहमेवाभिसंश्रित्य ततोऽन्ये ब्रह्मचारिणः ॥१२-२६२-२०॥
gṛhebhya eva niṣkramya vanam anye samāśritāḥ। gṛham eva abhi-saṃśritya tataḥ anye brahmacāriṇaḥ॥12-262-20॥
[गृहेभ्यः (gṛhebhyaḥ) - from houses; एव (eva) - indeed; निष्क्रम्य (niṣkramya) - having gone out; वनम् (vanam) - to the forest; अन्ये (anye) - others; समाश्रिताः (samāśritāḥ) - having taken refuge; गृहम् (gṛham) - house; एव (eva) - indeed; अभिसंश्रित्य (abhi-saṃśritya) - having resorted to; ततः (tataḥ) - then; अन्ये (anye) - others; ब्रह्मचारिणः (brahmacāriṇaḥ) - celibates;]
(From houses indeed having gone out to the forest, others have taken refuge; house indeed having resorted to, then others are celibates.)
Some, having left their homes, have taken refuge in the forest; others, remaining in the house itself, are celibates.
धर्ममेतं चतुष्पादमाश्रमं ब्राह्मणा विदुः। आनन्त्यं ब्रह्मणः स्थानं ब्राह्मणा नाम निश्चयः ॥१२-२६२-२१॥
dharmam etaṃ catuṣpādam āśramaṃ brāhmaṇā viduḥ। ānantyaṃ brahmaṇaḥ sthānaṃ brāhmaṇā nāma niścayaḥ ॥12-262-21॥
[धर्मम् (dharmam) - duty; एतं (etaṃ) - this; चतुष्पादम् (catuṣpādam) - four-footed; आश्रमम् (āśramam) - āśrama; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; विदुः (viduḥ) - know; आनन्त्यम् (ānantyam) - infinity; ब्रह्मणः (brahmaṇaḥ) - of Brahman; स्थानम् (sthānam) - place; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; नाम (nāma) - by name; निश्चयः (niścayaḥ) - certainty;]
(Brāhmaṇas know this four-footed āśrama as duty. The place of Brahman is infinity; Brāhmaṇas are certainly called by that name.)
Brāhmaṇas recognize this fourfold āśrama as duty. The infinite is the abode of Brahman, and Brāhmaṇas are certainly known by that name.
अत एवंविधा विप्राः पुराणा धर्मचारिणः। त एते दिवि दृश्यन्ते ज्योतिर्भूता द्विजातयः ॥१२-२६२-२२॥
ata evaṃvidhā viprāḥ purāṇā dharmacāriṇaḥ। ta ete divi dṛśyante jyotirbhūtā dvijātayaḥ ॥12-262-22॥
[अत (ata) - thus; एवंविधा (evaṃvidhā) - of such kind; विप्राः (viprāḥ) - Brāhmaṇas; पुराणा (purāṇā) - ancient; धर्मचारिणः (dharmacāriṇaḥ) - practisers of dharma; त (ta) - they; एते (ete) - these; दिवि (divi) - in heaven; दृश्यन्ते (dṛśyante) - are seen; ज्योतिर्भूताः (jyotirbhūtāḥ) - having become light; द्विजातयः (dvijātayaḥ) - twice-born;]
(Thus, Brāhmaṇas of such kind, ancient, practisers of dharma, they—these are seen in heaven, having become light, twice-born.)
Thus, those ancient Brāhmaṇas of such kind, who practiced dharma, are seen in heaven as radiant twice-born beings.
नक्षत्राणीव धिष्ण्येषु बहवस्तारकागणाः। आनन्त्यमुपसम्प्राप्ताः सन्तोषादिति वैदिकम् ॥१२-२६२-२३॥
nakṣatrāṇīva dhiṣṇyeṣu bahavas tārakāgaṇāḥ। ānantyam upasamprāptāḥ santoṣād iti vaidikam॥12-262-23॥
[नक्षत्राणि (nakṣatrāṇi) - stars; इव (iva) - like; धिष्ण्येषु (dhiṣṇyeṣu) - in the altars; बहवः (bahavaḥ) - many; तारका-गणाः (tārakā-gaṇāḥ) - groups of stars; आनन्त्यम् (ānantyam) - infinity; उपसम्प्राप्ताः (upasamprāptāḥ) - having attained; सन्तोषात् (santoṣāt) - from contentment; इति (iti) - thus; वैदिकम् (vaidikam) - Vedic;]
(Stars like in the altars many groups of stars infinity having attained from contentment thus Vedic.)
Just as many groups of stars in the altars appear like constellations, having attained infinity from contentment—thus is the Vedic teaching.
यद्यागच्छन्ति संसारं पुनर्योनिषु तादृशाः। न लिप्यन्ते पापकृत्यैः कदाचित्कर्मयोनितः ॥१२-२६२-२४॥
yady āgacchanti saṃsāraṃ punaryoniṣu tādṛśāḥ। na lipyante pāpakṛtyaiḥ kadācit karmayonitaḥ ॥12-262-24॥
[यदि (yadi) - if; आगच्छन्ति (āgacchanti) - they come; संसारम् (saṃsāram) - cycle of birth and death; पुनः (punaḥ) - again; योनिषु (yoniṣu) - in wombs; तादृशाः (tādṛśāḥ) - such ones; न (na) - not; लिप्यन्ते (lipyante) - are tainted; पापकृत्यैः (pāpakṛtyaiḥ) - by evil deeds; कदाचित् (kadācit) - at any time; कर्मयोनितः (karmayonitaḥ) - born of action;]
(If such ones come again into the cycle of birth and death in wombs, they are not tainted by evil deeds at any time, being born of action.)
Even if such beings return to the cycle of birth and death in various wombs, they are never tainted by evil deeds, for they are born of action.
एवं युक्तो ब्राह्मणः स्यादन्यो ब्राह्मणको भवेत्। कर्मैव पुरुषस्याह शुभं वा यदि वाशुभम् ॥१२-२६२-२५॥
evaṃ yukto brāhmaṇaḥ syādanyo brāhmaṇako bhavet। karmaiva puruṣasyāha śubhaṃ vā yadi vāśubham ॥12-262-25॥
[एवं (evaṃ) - thus; युक्तः (yuktaḥ) - engaged; ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; स्यात् (syāt) - may be; अन्यः (anyaḥ) - another; ब्राह्मणकः (brāhmaṇakaḥ) - pseudo-brāhmaṇa; भवेत् (bhavet) - may become; कर्म (karma) - action; एव (eva) - indeed; पुरुषस्य (puruṣasya) - of a person; आह (āha) - (it is) said; शुभम् (śubham) - auspicious; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; अशुभम् (aśubham) - inauspicious;]
(Thus engaged, a brāhmaṇa may be; another may become a pseudo-brāhmaṇa. Action alone, it is said, is of a person, whether auspicious or if inauspicious.)
Thus, one who is engaged in this way is a brāhmaṇa; another may become only a pseudo-brāhmaṇa. It is said that action alone belongs to a person, whether it is auspicious or inauspicious.
एवं पक्वकषायाणामानन्त्येन श्रुतेन च। सर्वमानन्त्यमेवासीदेवं नः शाश्वती श्रुतिः ॥१२-२६२-२६॥
evaṃ pakvakaṣāyāṇām ānantyena śrutena ca। sarvam ānantyam eva āsīd evaṃ naḥ śāśvatī śrutiḥ ॥12-262-26॥
[एवं (evaṃ) - thus; पक्वकषायाणाम् (pakvakaṣāyāṇām) - of those whose passions are matured; आनन्त्येन (ānantyena) - by infinitude; श्रुतेन (śrutena) - by the Veda; च (ca) - and; सर्वम् (sarvam) - all; आनन्त्यम् (ānantyam) - infinitude; एव (eva) - indeed; आसीत् (āsīt) - was; एवं (evaṃ) - thus; नः (naḥ) - our; शाश्वती (śāśvatī) - eternal; श्रुतिः (śrutiḥ) - Veda;]
(Thus, for those whose passions are matured, by infinitude and by the Veda, all was indeed infinitude; thus was our eternal Veda.)
Thus, for those whose passions are matured, everything was infinite by virtue of the Veda and infinitude; this is our eternal Veda.
तेषामपेततृष्णानां निर्णिक्तानां शुभात्मनाम्। चतुर्थ औपनिषदो धर्मः साधारणः स्मृतः ॥१२-२६२-२७॥
teṣāmapetatṛṣṇānāṃ nirṇiktānāṃ śubhātmanām। caturtha aupaniṣado dharmaḥ sādhāraṇaḥ smṛtaḥ ॥12-262-27॥
[तेषाम् (teṣām) - of those; अपेततृष्णानाम् (apetatṛṣṇānām) - whose thirst (desire) has departed; निर्णिक्तानाम् (nirṇiktānām) - who are purified; शुभात्मनाम् (śubhātmanām) - whose selves are auspicious; चतुर्थः (caturthaḥ) - the fourth; औपनिषदः (aupanīṣadaḥ) - pertaining to the Upaniṣad; धर्मः (dharmaḥ) - duty; साधारणः (sādhāraṇaḥ) - universal; स्मृतः (smṛtaḥ) - is remembered;]
(Of those whose thirst (desire) has departed, who are purified, whose selves are auspicious, the fourth, Upaniṣadic duty is remembered as universal.)
For those whose desires have vanished, who are purified and possess auspicious souls, the fourth, Upaniṣadic dharma is regarded as universal.
स सिद्धैः साध्यते नित्यं ब्राह्मणैर्नियतात्मभिः। सन्तोषमूलस्त्यागात्मा ज्ञानाधिष्ठानमुच्यते ॥१२-२६२-२८॥
sa siddhaiḥ sādhyate nityaṃ brāhmaṇairniyatātmabhiḥ। santoṣamūlastyāgātmā jñānādhiṣṭhānamucyate ॥12-262-28॥
[स (sa) - that; सिद्धैः (siddhaiḥ) - by the perfected ones; साध्यते (sādhyate) - is accomplished; नित्यं (nityaṃ) - always; ब्राह्मणैः (brāhmaṇaiḥ) - by the Brāhmaṇas; नियतात्मभिः (niyatātmabhiḥ) - by those with controlled self; सन्तोषमूलः (santoṣamūlaḥ) - rooted in contentment; त्यागात्मा (tyāgātmā) - having renunciation as its essence; ज्ञानाधिष्ठानम् (jñānādhiṣṭhānam) - having knowledge as its foundation; उच्यते (ucyate) - is said;]
(That is accomplished always by the perfected ones, by Brāhmaṇas with controlled self; rooted in contentment, having renunciation as its essence, having knowledge as its foundation, it is said.)
That is always accomplished by perfected beings and Brāhmaṇas of controlled self; it is said to be rooted in contentment, having renunciation as its essence, and established in knowledge.
अपवर्गगतिर्नित्यो यतिधर्मः सनातनः। साधारणः केवलो वा यथाबलमुपास्यते ॥१२-२६२-२९॥
apavargagatirnityo yatidharmaḥ sanātanaḥ। sādhāraṇaḥ kevalo vā yathābalamupāsyate ॥12-262-29॥
[अपवर्गगतिः (apavargagatiḥ) - having the course towards liberation; नित्यः (nityaḥ) - eternal; यतिधर्मः (yatidharmaḥ) - the rule of ascetics; सनातनः (sanātanaḥ) - ancient; साधारणः (sādhāraṇaḥ) - common; केवलः (kevalaḥ) - exclusive; वा (vā) - or; यथाबलम् (yathābalam) - according to strength; उपास्यते (upāsyate) - is practiced;]
(The rule of ascetics, which is eternal and ancient, has the course towards liberation; it is practiced as common or exclusive, according to strength.)
The eternal and ancient rule of ascetics, which leads to liberation, is practiced either commonly or exclusively, according to one's capacity.
गच्छतो गच्छतः क्षेमं दुर्बलोऽत्रावसीदति। ब्रह्मणः पदमन्विच्छन्संसारान्मुच्यते शुचिः ॥१२-२६२-३०॥
gacchato gacchataḥ kṣemaṃ durbalo'trāvasīdati। brahmaṇaḥ padamanvicchansaṃsārānmuçyate śuciḥ ॥12-262-30॥
[गच्छतो (gacchato) - of those going; गच्छतः (gacchataḥ) - of those proceeding; क्षेमं (kṣemaṃ) - welfare; दुर्बलः (durbalaḥ) - the weak; अत्र (atra) - here; अवसीदति (avasīdati) - sinks; ब्रह्मणः (brahmaṇaḥ) - of Brahman; पदम् (padam) - state; अन्विच्छन् (anvicchan) - seeking; संसारान् (saṃsārān) - from cycles of existence; मुच्यते (mucyate) - is released; शुचिः (śuciḥ) - the pure one;]
(Of those going, of those proceeding, the weak here sinks for welfare. The pure one, seeking the state of Brahman, is released from cycles of existence.)
Among those who proceed, the weak here falters in pursuit of welfare. The pure person, seeking the state of Brahman, is liberated from the cycles of existence.
स्यूमरश्मिरुवाच॥
syūmaraśmiruvāca॥
[स्यूमरश्मिः (syūmaraśmiḥ) - Syūmaraśmi; (proper noun, name); उवाच (uvāca) - said;]
(Syūmaraśmi said;)
Syūmaraśmi said.
ये भुञ्जते ये ददते यजन्तेऽधीयते च ये। मात्राभिर्धर्मलब्धाभिर्ये वा त्यागं समाश्रिताः ॥१२-२६२-३१॥
ye bhuñjate ye dadate yajante'dhīyate ca ye। mātrābhirdharmalabdhābhirye vā tyāgaṃ samāśritāḥ॥12-262-31॥
[ये (ye) - who; भुञ्जते (bhuñjate) - enjoy; ये (ye) - who; ददते (dadate) - give; यजन्ते (yajante) - worship; अधीयते (adhīyate) - study; च (ca) - and; ये (ye) - who; मात्राभिः (mātrābhiḥ) - with measures; धर्मलब्धाभिः (dharmalabdhābhiḥ) - obtained by righteousness; ये (ye) - who; वा (vā) - or; त्यागं (tyāgaṃ) - renunciation; समाश्रिताः (samāśritāḥ) - have resorted to;]
(Who enjoy, who give, who worship, who study, and who, with measures obtained by righteousness, or who have resorted to renunciation.)
Those who enjoy, give, worship, study, and those who act with means obtained righteously, or who have embraced renunciation.
एतेषां प्रेत्यभावे तु कतमः स्वर्गजित्तमः। एतदाचक्ष्व मे ब्रह्मन्यथातथ्येन पृच्छतः ॥१२-२६२-३२॥
eteṣāṃ pretyabhāve tu katamaḥ svargajittamaḥ। etadācakṣva me brahman yathātathyena pṛcchataḥ ॥12-262-32॥
[एतेषां (eteṣām) - of these; प्रेत्यभावे (pretyabhāve) - in the state after death; तु (tu) - but; कत्मः (katamaḥ) - which; स्वर्गजित् (svargajit) - winner of heaven; तमः (tamaḥ) - that; एतत् (etat) - this; आचक्ष्व (ācakṣva) - tell; मे (me) - to me; ब्रह्मन् (brahman) - O Brahman; यथातथ्येन (yathātathyena) - with exact truth; पृच्छतः (pṛcchataḥ) - of (me) asking;]
(Of these, but in the state after death, which is the winner of heaven, that? This tell to me, O Brahman, with exact truth, of (me) asking.)
O Brahman, among these, who is the one that attains heaven after death? Tell me this exactly as I ask.
कपिल उवाच॥
kapila uvāca॥
[कपिल (kapila) - Kapila; (a sage's name); उवाच (uvāca) - said; spoke;]
(Kapila said;)
Kapila said.
परिग्रहाः शुभाः सर्वे गुणतोऽभ्युदयाश्च ये। न तु त्यागसुखं प्राप्ता एतत्त्वमपि पश्यसि ॥१२-२६२-३३॥
parigrahāḥ śubhāḥ sarve guṇato'bhyudayāś ca ye। na tu tyāgasukhaṃ prāptā etat tvam api paśyasi॥12-262-33॥
[परिग्रहाः (parigrahāḥ) - acquisitions; शुभाः (śubhāḥ) - auspicious; सर्वे (sarve) - all; गुणतः (guṇataḥ) - by virtue; अभ्युदयाः (abhyudayāḥ) - prosperities; च (ca) - and; ये (ye) - which; न (na) - not; तु (tu) - but; त्यागसुखम् (tyāgasukham) - the happiness of renunciation; प्राप्ताः (prāptāḥ) - attained; एतत् (etat) - this; त्वम् (tvam) - you; अपि (api) - also; पश्यसि (paśyasi) - see;]
(Acquisitions, all auspicious, which are prosperities by virtue, but not attained the happiness of renunciation, this you also see.)
You see that all acquisitions, though auspicious and prosperous by virtue, do not bring the happiness that comes from renunciation.
स्यूमरश्मिरुवाच॥
syūmaraśmir uvāca॥
[स्यूमरश्मिः (syūmaraśmiḥ) - Syumarashmi; (proper noun, name); उवाच (uvāca) - said; spoke;]
(Syumarashmi said;)
Syumarashmi said.
भवन्तो ज्ञाननिष्ठा वै गृहस्थाः कर्मनिश्चयाः। आश्रमाणां च सर्वेषां निष्ठायामैक्यमुच्यते ॥१२-२६२-३४॥
bhavanto jñānaniṣṭhā vai gṛhasthāḥ karmaniścayāḥ। āśramāṇāṃ ca sarveṣāṃ niṣṭhāyāmaikyam ucyate ॥12-262-34॥
[भवन्तः (bhavantaḥ) - you (plural); ज्ञाननिष्ठाः (jñānaniṣṭhāḥ) - steadfast in knowledge; वै (vai) - indeed; गृहस्थाः (gṛhasthāḥ) - householders; कर्मनिश्चयाः (karmaniścayāḥ) - firm in action; आश्रमाणाम् (āśramāṇām) - of the āśramas; च (ca) - and; सर्वेषाम् (sarveṣām) - of all; निष्ठायाम् (niṣṭhāyām) - in steadfastness; ऐक्यम् (aikyam) - unity; उच्यते (ucyate) - is said;]
(You are indeed steadfast in knowledge, O householders, firm in action. And of all the āśramas, unity in steadfastness is said.)
You householders are truly steadfast in knowledge and firm in action. Among all the āśramas, unity in steadfastness is declared.
एकत्वे च पृथक्त्वे च विशेषो नान्य उच्यते। तद्यथावद्यथान्यायं भगवान्प्रब्रवीतु मे ॥१२-२६२-३५॥
ekatve ca pṛthaktve ca viśeṣo nānya ucyate। tadyathāvad yathānyāyaṃ bhagavān prabravītu me ॥12-262-35॥
[एकत्वे (ekatve) - in unity; च (ca) - and; पृथक्त्वे (pṛthaktve) - in diversity; च (ca) - and; विशेषः (viśeṣaḥ) - distinction; न (na) - not; अन्यः (anyaḥ) - other; उच्यते (ucyate) - is said; तत् (tat) - that; यथावत् (yathāvat) - as it is; यथान्यायम् (yathānyāyam) - according to proper method; भगवान् (bhagavān) - O Lord; प्रब्रवीतु (prabravītu) - may declare; मे (me) - to me;]
(In unity and in diversity, no other distinction is said. That, as it is, according to proper method, O Lord, may declare to me.)
O Lord, please declare to me, as it truly is and according to proper method, whether there is any distinction in unity and diversity, for no other distinction is said.
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.
शरीरपक्तिः कर्माणि ज्ञानं तु परमा गतिः। पक्वे कषाये वमनै रसज्ञाने न तिष्ठति ॥१२-२६२-३६॥
śarīrapaktiḥ karmāṇi jñānaṃ tu paramā gatiḥ। pakve kaṣāye vamanai rasajñāne na tiṣṭhati ॥12-262-36॥
[शरीरपक्तिः (śarīrapaktiḥ) - bodily ripeness; कर्माणि (karmāṇi) - actions; ज्ञानं (jñānam) - knowledge; तु (tu) - but; परमा (paramā) - supreme; गतिः (gatiḥ) - state; पक्वे (pakve) - when ripened; कषाये (kaṣāye) - in the digested; वमनैः (vamanaiḥ) - by emetics; रसज्ञाने (rasajñāne) - in the knowledge of taste; न (na) - not; तिष्ठति (tiṣṭhati) - remains;]
(Bodily ripeness is actions, but knowledge is the supreme state. When digestion is complete, by emetics, knowledge of taste does not remain.)
Bodily maturity is action, but knowledge is the highest state. When digestion is complete, by emetics, the knowledge of taste does not persist.
आनृशंस्यं क्षमा शान्तिरहिंसा सत्यमार्जवम्। अद्रोहो नाभिमानश्च ह्रीस्तितिक्षा शमस्तथा ॥१२-२६२-३७॥
ānṛśaṁsyaṁ kṣamā śāntirahiṁsā satyamārjavam। adroho nābhimānaśca hrīstiti kṣā śamastathā ॥12-262-37॥
[आनृशंस्यं (ānṛśaṁsyaṁ) - non-cruelty; क्षमा (kṣamā) - forbearance; शान्ति (śānti) - peace; अहिंसा (ahiṁsā) - non-violence; सत्य (satya) - truth; आर्जवम् (ārjavam) - straightforwardness; अद्रोहः (adrohaḥ) - absence of malice; न (na) - not; अभिमानः (abhimānaḥ) - pride; च (ca) - and; ह्रीः (hrīḥ) - modesty; तितिक्षा (titikṣā) - endurance; शमः (śamaḥ) - tranquility; तथा (tathā) - likewise;]
(Non-cruelty, forbearance, peace, non-violence, truth, straightforwardness, absence of malice, not pride, and modesty, endurance, tranquility likewise.)
Non-cruelty, forgiveness, peace, non-violence, truthfulness, straightforwardness, absence of malice, absence of pride, modesty, endurance, and tranquility are virtues.
पन्थानो ब्रह्मणस्त्वेते एतैः प्राप्नोति यत्परम्। तद्विद्वाननुबुध्येत मनसा कर्मनिश्चयम् ॥१२-२६२-३८॥
panthāno brahmaṇastvete etaiḥ prāpnoti yatparam। tadvidvān anubudhyeta manasā karma-niścayam ॥12-262-38॥
[पन्थानः (panthānaḥ) - paths; ब्रह्मणः (brahmaṇaḥ) - of Brahman; त्व (tva) - indeed; एते (ete) - these; एतैः (etaiḥ) - by these; प्राप्नोति (prāpnoti) - attains; यत् (yat) - which; परम् (param) - supreme; तत् (tat) - that; विद्वान् (vidvān) - the wise; अनुबुध्येत (anubudhyeta) - should understand; मनसा (manasā) - by mind; कर्मनिश्चयम् (karma-niścayam) - the determination of action;]
(The paths of Brahman indeed are these; by these, one attains that which is supreme. That, the wise should understand by mind, the determination of action.)
These are truly the paths of Brahman; by following them, one attains the highest. The wise should discern with the mind the true determination of action.
यां विप्राः सर्वतः शान्ता विशुद्धा ज्ञाननिश्चयाः। गतिं गच्छन्ति सन्तुष्टास्तामाहुः परमां गतिम् ॥१२-२६२-३९॥
yāṃ viprāḥ sarvataḥ śāntā viśuddhā jñānaniścayāḥ। gatiṃ gacchanti santuṣṭāstāmāhuḥ paramāṃ gatim ॥12-262-39॥
[याम् (yām) - which; (accusative singular, feminine) विप्राः (viprāḥ) - brāhmaṇas; (nominative plural, masculine) सर्वतः (sarvataḥ) - from all sides; everywhere; शान्ताः (śāntāḥ) - calm; peaceful; विशुद्धाः (viśuddhāḥ) - purified; thoroughly cleansed; ज्ञाननिश्चयाः (jñānaniścayāḥ) - firm in knowledge; resolved in wisdom; गतिम् (gatim) - state; path; goal; (accusative singular, feminine) गच्छन्ति (gacchanti) - go; reach; (third person plural, present) सन्तुष्टाः (santuṣṭāḥ) - content; satisfied; ताम् (tām) - that; (accusative singular, feminine) आहुः (āhuḥ) - they call; they say; परमाम् (paramām) - supreme; highest; (accusative singular, feminine) गतिम् (gatim) - state; path; goal; (accusative singular, feminine);]
(Which brāhmaṇas, calm from all sides, purified, firm in knowledge, content, reach that state— they call that the supreme goal.)
The brāhmaṇas who are peaceful everywhere, purified, firm in knowledge, and content, attain that state; they call that the supreme goal.
वेदांश्च वेदितव्यं च विदित्वा च यथास्थिति। एवं वेदविदित्याहुरतोऽन्यो वातरेटकः ॥१२-२६२-४०॥
vedāṃś ca veditavyaṃ ca viditvā ca yathāsthiti। evaṃ vedavid ity āhur ato'nyo vātareṭakaḥ ॥12-262-40॥
[वेदान् (vedān) - the Vedas; च (ca) - and; वेदितव्यम् (veditavyam) - to be known; च (ca) - and; विदित्वा (viditvā) - having known; च (ca) - and; यथा (yathā) - as; स्थिति (sthiti) - the state; एवम् (evam) - thus; वेदविद् (vedavid) - knower of the Veda; इति (iti) - thus; आहुः (āhuḥ) - they say; अतः (ataḥ) - therefore; अन्यः (anyaḥ) - other; वातरेटकः (vātareṭakaḥ) - Vātareṭaka (a type of ascetic);]
(the Vedas and to be known and having known and as the state thus knower of the Veda thus they say therefore other Vātareṭaka)
One who knows the Vedas, knows what is to be known, and understands their true state is called a knower of the Veda; otherwise, he is called a Vātareṭaka (an ascetic of a different kind).
सर्वं विदुर्वेदविदो वेदे सर्वं प्रतिष्ठितम्। वेदे हि निष्ठा सर्वस्य यद्यदस्ति च नास्ति च ॥१२-२६२-४१॥
sarvaṃ vidurvedavido vede sarvaṃ pratiṣṭhitam। vede hi niṣṭhā sarvasya yadyadasti ca nāsti ca ॥12-262-41॥
[सर्वं (sarvaṃ) - all; everything; विदुः (viduḥ) - know; understand; वेदविदः (vedavidaḥ) - knowers of the Veda; those who know the Veda; वेदे (vede) - in the Veda; सर्वं (sarvaṃ) - all; everything; प्रतिष्ठितम् (pratiṣṭhitam) - established; situated; वेदे (vede) - in the Veda; हि (hi) - indeed; surely; निष्ठा (niṣṭhā) - foundation; resting place; सर्वस्य (sarvasya) - of all; of everything; यद्यत् (yadyat) - whatever; अस्ति (asti) - is; exists; च (ca) - and; नास्ति (nāsti) - is not; does not exist; च (ca) - and;]
(All knowers of the Veda know all; in the Veda, everything is established. Indeed, in the Veda is the foundation of all, whatever exists and whatever does not exist.)
All that exists and does not exist is established in the Veda; the knowers of the Veda know everything, for the Veda is the foundation of all.
एषैव निष्ठा सर्वस्य यद्यदस्ति च नास्ति च। एतदन्तं च मध्यं च सच्चासच्च विजानतः ॥१२-२६२-४२॥
eṣaiva niṣṭhā sarvasya yadyadasti ca nāsti ca। etadantaṃ ca madhyaṃ ca saccāsacca vijānataḥ ॥12-262-42॥
[एषा (eṣā) - this; (feminine singular nominative) एव (eva) - indeed; only; निष्ठा (niṣṭhā) - state; culmination; goal; सर्वस्य (sarvasya) - of all; of everyone; यद्यत् (yadyat) - whatever; all that; अस्ति (asti) - is; exists; च (ca) - and; नास्ति (nāsti) - is not; does not exist; च (ca) - and; एतद् (etad) - this; अन्तं (antaṃ) - end; limit; च (ca) - and; मध्यम् (madhyam) - middle; center; च (ca) - and; सत् (sat) - being; existent; च (ca) - and; असत् (asat) - non-being; non-existent; विजानतः (vijānataḥ) - of the one who knows; of the knower;]
(This indeed is the culmination of all; whatever is and is not; this end and the middle and being and non-being of the knower;)
This alone is the ultimate state for all; whatever exists and does not exist, the end, the middle, being and non-being, for the one who knows.
समस्तत्याग इत्येव शम इत्येव निष्ठितः। सन्तोष इत्यत्र शुभमपवर्गे प्रतिष्ठितम् ॥१२-२६२-४३॥
samastatyāga ityeva śama ityeva niṣṭhitaḥ। santoṣa ityantra śubhamapavarge pratiṣṭhitam ॥12-262-43॥
[समस्त (samasta) - all; complete; त्याग (tyāga) - renunciation; abandonment; इति (iti) - thus; so; एव (eva) - indeed; only; शम (śama) - tranquility; calmness; इति (iti) - thus; so; एव (eva) - indeed; only; निष्ठितः (niṣṭhitaḥ) - established; settled; सन्तोष (santoṣa) - contentment; satisfaction; इति (iti) - thus; so; अत्र (atra) - here; in this; शुभ (śubha) - auspicious; good; अपवर्गे (apavarge) - in liberation; in final release; प्रतिष्ठितम् (pratiṣṭhitam) - established; fixed;]
(All renunciation, thus indeed, tranquility, thus indeed, is established. Contentment, thus here, auspiciousness is established in liberation.)
Complete renunciation is truly established as tranquility. Contentment, here, is regarded as the auspicious foundation in liberation.
ऋतं सत्यं विदितं वेदितव्यं; सर्वस्यात्मा जङ्गमं स्थावरं च। सर्वं सुखं यच्छिवमुत्तमं च; ब्रह्माव्यक्तं प्रभवश्चाव्ययश्च ॥१२-२६२-४४॥
ṛtaṃ satyaṃ viditaṃ veditavyaṃ; sarvasyātmā jaṅgamaṃ sthāvaraṃ ca। sarvaṃ sukhaṃ yacchivamuttamaṃ ca; brahmāvyaktaṃ prabhavaścāvyayaścā ॥12-262-44॥
[ऋतं (ṛtam) - cosmic order; सत्यं (satyaṃ) - truth; विदितं (viditaṃ) - known; वेदितव्यं (veditavyaṃ) - to be known; सर्वस्य (sarvasya) - of all; आत्मा (ātmā) - self; जङ्गमं (jaṅgamaṃ) - moving; स्थावरं (sthāvaraṃ) - unmoving; च (ca) - and; सर्वं (sarvaṃ) - all; सुखं (sukhaṃ) - happiness; यत् (yat) - which; शिवम् (śivam) - auspicious; उत्तमं (uttamaṃ) - supreme; च (ca) - and; ब्रह्म (brahma) - Brahman; अव्यक्तं (avyaktaṃ) - unmanifest; प्रभवः (prabhavaḥ) - origin; च (ca) - and; अव्ययः (avyayaḥ) - imperishable; च (ca) - and;]
(Cosmic order, truth, what is known, what is to be known; the self of all, the moving and the unmoving and. All happiness, which is auspicious and supreme and; Brahman, the unmanifest, the origin and the imperishable and.)
Cosmic order, truth, what is known and what is to be known; the self of all beings, both the moving and unmoving. All happiness, that which is auspicious and supreme; Brahman, the unmanifest, the origin and the imperishable.
तेजः क्षमा शान्तिरनामयं शुभं; तथाविधं व्योम सनातनं ध्रुवम्। एतैः शब्दैर्गम्यते बुद्धिनेत्रै; स्तस्मै नमो ब्रह्मणे ब्राह्मणाय ॥१२-२६२-४५॥
tejaḥ kṣamā śāntir-anāmayaṃ śubhaṃ; tathāvidhaṃ vyoma sanātanaṃ dhruvam। etaiḥ śabdair-gamyate buddhi-netraiḥ; tasmai namo brahmaṇe brāhmaṇāya ॥12-262-45॥
[तेजः (tejaḥ) - splendor; क्षमा (kṣamā) - forbearance; शान्तिः (śāntiḥ) - peace; अनामयम् (anāmayam) - free from disease; शुभम् (śubham) - auspicious; तथाविधम् (tathāvidham) - of such kind; व्योम (vyoma) - space; सनातनम् (sanātanam) - eternal; ध्रुवम् (dhruvam) - unchanging; एतैः (etaiḥ) - by these; शब्दैः (śabdaiḥ) - words; गम्यते (gamyate) - is reached; बुद्धिनेत्रैः (buddhi-netraiḥ) - by the eyes of intellect; तस्मै (tasmai) - to that; नमः (namaḥ) - obeisance; ब्रह्मणे (brahmaṇe) - to Brahman; ब्राह्मणाय (brāhmaṇāya) - to the Brāhmaṇa;]
(Splendor, forbearance, peace, freedom from disease, auspiciousness; such kind of space, eternal, unchanging. By these words is reached by the eyes of intellect; to that, obeisance to Brahman, to the Brāhmaṇa.)
Splendor, forbearance, peace, freedom from disease, and auspiciousness—such is the eternal, unchanging space. By these words, it is reached by the eyes of intellect; to that, obeisance to Brahman, to the Brāhmaṇa.
