12.290
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
सम्यक्त्वयायं नृपते वर्णितः शिष्टसंमतः। योगमार्गो यथान्यायं शिष्यायेह हितैषिणा ॥१२-२९०-१॥
samyaktvayāyaṃ nṛpate varṇitaḥ śiṣṭasaṃmataḥ। yogamārgo yathānyāyaṃ śiṣyāyeha hitaiṣiṇā ॥12-290-1॥
[सम्यक् (samyak) - properly; thoroughly; correctly; त्वया (tvayā) - by you; अयम् (ayam) - this; नृपते (nṛpate) - O king; वर्णितः (varṇitaḥ) - described; शिष्ट (śiṣṭa) - by the learned; by the wise; संमतः (saṃmataḥ) - approved; accepted; योगमार्गः (yogamārgaḥ) - the path of yoga; यथा (yathā) - as; according to; अन्यायम् (anyāyam) - rightly; properly; शिष्याय (śiṣyāya) - for the disciple; इह (iha) - here; हितैषिणा (hitaiṣiṇā) - by one desiring welfare; by the well-wisher;]
(Properly by you this, O king, described, by the learned approved, the path of yoga as rightly for the disciple here by the well-wisher.)
O king, this path of yoga, which is approved by the wise, has been properly described by you here for the disciple, in accordance with right principles, by one who desires the welfare (of the disciple).
साङ्ख्ये त्विदानीं कार्त्स्न्येन विधिं प्रब्रूहि पृच्छते। त्रिषु लोकेषु यज्ज्ञानं सर्वं तद्विदितं हि ते ॥१२-२९०-२॥
sāṅkhye tvidānīṃ kārtsnyena vidhiṃ prabrūhi pṛcchate। triṣu lokeṣu yaj-jñānaṃ sarvaṃ tad-viditaṃ hi te॥12-290-2॥
[साङ्ख्ये (sāṅkhye) - in Sāṅkhya; (the analytical knowledge system); तु (tu) - but; indeed; इदानीं (idānīṃ) - now; कार्त्स्न्येन (kārtsnyena) - in entirety; completely; विधिं (vidhiṃ) - method; procedure; प्रब्रूहि (prabrūhi) - declare; explain; पृच्छते (pṛcchate) - (he) asks; त्रिषु (triṣu) - in three; लोकेषु (lokeṣu) - in worlds; यत् (yat) - which; ज्ञानं (jñānaṃ) - knowledge; सर्वं (sarvaṃ) - all; entire; तत् (tat) - that; विदितं (viditaṃ) - known; हि (hi) - indeed; surely; ते (te) - to you;]
(In Sāṅkhya, but now, completely, the method declare (you) (he) asks. In the three worlds, which knowledge, all, that, known, indeed, to you.)
But now, in Sāṅkhya, declare completely the method as (he) asks. In the three worlds, all the knowledge that is there is indeed known to you.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; spoke;]
(Bhīṣma said;)
Bhīṣma said:
शृणु मे त्वमिदं शुद्धं साङ्ख्यानां विदितात्मनाम्। विहितं यतिभिर्बुद्धैः कपिलादिभिरीश्वरैः ॥१२-२९०-३॥
śṛṇu me tvam idaṃ śuddhaṃ sāṅkhyānāṃ viditātmanām। vihitaṃ yatibhir buddhaiḥ kapilādibhir īśvaraiḥ ॥12-290-3॥
[शृणु (śṛṇu) - hear; (imperative of √śru) मे (me) - from me; त्वम् (tvam) - you; इदं (idaṃ) - this; शुद्धं (śuddham) - pure; साङ्ख्यानाम् (sāṅkhyānām) - of the Sāṅkhyas; विदितात्मनाम् (viditātmanām) - of those who have known the Self; विहितं (vihitam) - established; यतिभिः (yatibhiḥ) - by ascetics; बुद्धैः (buddhaiḥ) - by the wise; कपिलादिभिः (kapilādibhiḥ) - by Kapila and others; ईश्वरैः (īśvaraiḥ) - by the lords;]
(Hear from me this pure (teaching), established by the Sāṅkhyas, by those who have known the Self, by ascetics, by the wise, by Kapila and others, by the lords.)
Listen to me as I expound this pure teaching, established by the Sāṅkhyas, by those who have realized the Self, by ascetics, by the wise, by Kapila and other lords.
यस्मिन्न विभ्रमाः केचिद्दृश्यन्ते मनुजर्षभ। गुणाश्च यस्मिन्बहवो दोषहानिश्च केवला ॥१२-२९०-४॥
yasminn vibhramāḥ keciddṛśyante manujarṣabha। guṇāśca yasminbahavo doṣahāniśca kevalā ॥12-290-4॥
[यस्मिन् (yasmin) - in whom; विभ्रमाः (vibhramāḥ) - delusions; केचित् (kecit) - some; दृश्यन्ते (dṛśyante) - are seen; मनुजर्षभ (manujarṣabha) - O best of men; गुणाः (guṇāḥ) - virtues; च (ca) - and; यस्मिन् (yasmin) - in whom; बहवः (bahavaḥ) - many; दोषहानिः (doṣahāniḥ) - removal of faults; च (ca) - and; केवला (kevalā) - complete;]
(In whom some delusions are seen, O best of men; and in whom many virtues and complete removal of faults (are found).)
O best of men, in whom some delusions are seen, and in whom many virtues and complete removal of faults are found.
ज्ञानेन परिसङ्ख्याय सदोषान्विषयान्नृप। मानुषान्दुर्जयान्कृत्स्नान्पैशाचान्विषयांस्तथा ॥१२-२९०-५॥
jñānena parisaṅkhyāya sadoṣānviṣayānnṛpa। mānuṣāndurjayānkṛtsnānpaiśācānviṣayāṃstathā ॥12-290-5॥
[ज्ञानेन (jñānena) - by knowledge; परिसङ्ख्याय (parisaṅkhyāya) - having discerned; सदोषान् (sadoṣān) - with faults; विषयान् (viṣayān) - objects (of sense); नृप (nṛpa) - O king; मानुषान् (mānuṣān) - human; दुर्जयान् (durjayān) - hard to conquer; कृत्स्नान् (kṛtsnān) - all; पैशाचान् (paiśācān) - demonic; विषयान् (viṣayān) - objects (of sense); तथा (tathā) - likewise;]
(By knowledge, having discerned the objects with faults, O king, (and) all human (and) hard to conquer, likewise demonic objects (of sense).)
O king, by knowledge, having discerned the faulty objects of sense, and all human and hard-to-conquer, likewise the demonic objects (of sense).
राक्षसान्विषयाञ्ज्ञात्वा यक्षाणां विषयांस्तथा। विषयानौरगाञ्ज्ञात्वा गान्धर्वविषयांस्तथा ॥१२-२९०-६॥
rākṣasān-viṣayān-jñātvā yakṣāṇām viṣayān-tathā। viṣayān-auragān-jñātvā gāndharva-viṣayān-tathā ॥12-290-6॥
[राक्षसान् (rākṣasān) - demons; (accusative plural of rākṣasa) विषयान् (viṣayān) - domains; (accusative plural of viṣaya) ज्ञात्वा (jñātvā) - having known; यक्षाणां (yakṣāṇām) - of yakṣas; (genitive plural of yakṣa) विषयान् (viṣayān) - domains; (accusative plural of viṣaya) तथा (tathā) - likewise; विषयान् (viṣayān) - domains; (accusative plural of viṣaya) औरगान् (auragān) - of serpents; (accusative plural of auraga, i.e., serpent) ज्ञात्वा (jñātvā) - having known; गान्धर्व (gāndharva) - of gandharvas; (relating to gandharva) विषयान् (viṣayān) - domains; (accusative plural of viṣaya) तथा (tathā) - likewise;]
(Having known the domains of the demons, likewise the domains of the yakṣas; having known the domains of the serpents, likewise the domains of the gandharvas.)
Having understood the territories of the rākṣasas, and likewise the domains of the yakṣas; and having known the regions of the serpents, likewise the domains of the gandharvas.
पितॄणां विषयाञ्ज्ञात्वा तिर्यक्षु चरतां नृप। सुपर्णविषयाञ्ज्ञात्वा मरुतां विषयांस्तथा ॥१२-२९०-७॥
pitṝṇāṃ viṣayāñjñātvā tiryakṣu caratāṃ nṛpa। suparṇaviṣayāñjñātvā marutāṃ viṣayāṃstathā ॥12-290-7॥
[पितॄणाम् (pitṝṇām) - of the ancestors; विषयान् (viṣayān) - domains; ज्ञात्वा (jñātvā) - having known; तिर्यक्षु (tiryakṣu) - among animals; चरताम् (caratām) - moving; नृप (nṛpa) - O king; सुपर्णविषयान् (suparṇaviṣayān) - domains of Suparṇa (Garuda); ज्ञात्वा (jñātvā) - having known; मरुताम् (marutām) - of the Maruts; विषयान् (viṣayān) - domains; तथा (tathā) - likewise;]
(O king, having known the domains of the ancestors, and the domains of those moving among animals, having known the domains of Suparṇa, likewise (having known) the domains of the Maruts.)
O king, after understanding the realms of the ancestors, the animals, Suparṇa (Garuda), and the Maruts, (one should act accordingly).
राजर्षिविषयाञ्ज्ञात्वा ब्रह्मर्षिविषयांस्तथा। आसुरान्विषयाञ्ज्ञात्वा वैश्वदेवांस्तथैव च ॥१२-२९०-८॥
rājarṣiviṣayāñjñātvā brahmarṣiviṣayāṃstathā| āsurānviṣayāñjñātvā vaiśvadevāṃstathaiva ca ॥12-290-8॥
[राजर्षि (rājarṣi) - royal sage; विषयान् (viṣayān) - domains; ज्ञात्वा (jñātvā) - having known; ब्रह्मर्षि (brahmarṣi) - brahman sage; विषयान् (viṣayān) - domains; तथा (tathā) - likewise; आसुरान् (āsurān) - of asuras; विषयान् (viṣayān) - domains; ज्ञात्वा (jñātvā) - having known; वैश्वदेवान् (vaiśvadevān) - of the Viśvadevas; तथैव (tathaiva) - in the same way; च (ca) - and;]
(Having known the domains of the royal sages, likewise the domains of the brahman sages, having known the domains of the asuras, and in the same way, those of the Viśvadevas.)
Having understood the domains of the royal sages, as well as those of the brahman sages, and having known the domains of the asuras, likewise also those of the Viśvadevas.
देवर्षिविषयाञ्ज्ञात्वा योगानामपि चेश्वरान्। विषयांश्च प्रजेशानां ब्रह्मणो विषयांस्तथा ॥१२-२९०-९॥
devarṣiviṣayāñjñātvā yogānām api ca īśvarān। viṣayāṃś ca prajeśānāṃ brahmaṇo viṣayāṃs tathā ॥12-290-9॥
[देवर्षि (devarṣi) - divine sage; विषयान् (viṣayān) - domains; ज्ञात्वा (jñātvā) - having known; योगानाम् (yogānām) - of the yogas; अपि (api) - also; च (ca) - and; ईश्वरान् (īśvarān) - lords; विषयान् (viṣayān) - domains; च (ca) - and; प्रजेशानाम् (prajeśānām) - of the lords of creatures; ब्रह्मणः (brahmaṇaḥ) - of Brahman; विषयान् (viṣayān) - domains; तथा (tathā) - likewise;]
(Having known the domains of the divine sages, and also the lords of yogas, and the domains of the lords of creatures, likewise the domains of Brahman.)
Having understood the domains of the divine sages, the lords of yogas, the lords of creatures, and likewise the domains of Brahman.
आयुषश्च परं कालं लोके विज्ञाय तत्त्वतः। सुखस्य च परं तत्त्वं विज्ञाय वदतां वर ॥१२-२९०-१०॥
āyuṣaś ca paraṃ kālaṃ loke vijñāya tattvataḥ। sukhasya ca paraṃ tattvaṃ vijñāya vadatāṃ vara ॥12-290-10॥
[आयुषः (āyuṣaḥ) - of life; च (ca) - and; परम् (param) - highest; कालम् (kālam) - time; लोके (loke) - in the world; विज्ञाय (vijñāya) - having known; तत्त्वतः (tattvataḥ) - in essence; सुखस्य (sukhasya) - of happiness; च (ca) - and; परम् (param) - highest; तत्त्वम् (tattvam) - truth; विज्ञाय (vijñāya) - having known; वदताम् (vadatām) - of those who speak; वर (vara) - best;]
(Having known in essence the highest time of life in the world, and having known the highest truth of happiness, O best of those who speak.)
O best of speakers, after truly understanding the ultimate span of life in this world and the true nature of happiness, speak (your wisdom).
प्राप्ते काले च यद्दुःखं पततां विषयैषिणाम्। तिर्यक्च पततां दुःखं पततां नरके च यत् ॥१२-२९०-११॥
prāpte kāle ca yad duḥkhaṃ patatāṃ viṣayeṣiṇām। tiryak ca patatāṃ duḥkhaṃ patatāṃ narake ca yat ॥12-290-11॥
[प्राप्ते (prāpte) - having arrived; reached; काले (kāle) - time; at the time; च (ca) - and; यत् (yat) - which; what; दुःखं (duḥkham) - suffering; pain; पतताम् (patatām) - of those who fall; of the fallen; विषयैषिणाम् (viṣayeṣiṇām) - of those desiring sense-objects; तिर्यक् (tiryak) - in lower births; among animals; च (ca) - and; पतताम् (patatām) - of those who fall; of the fallen; दुःखं (duḥkham) - suffering; pain; पतताम् (patatām) - of those who fall; of the fallen; नरके (narake) - in hell; च (ca) - and; यत् (yat) - which; what;]
(Having arrived at the time, and whatever suffering of those who fall, of those desiring sense-objects; and the suffering of those who fall among animals, and whatever suffering of those who fall in hell.)
When the time comes, the suffering that befalls those who pursue sense-objects, the suffering of those who fall among animals, and the suffering of those who fall in hell.
स्वर्गस्य च गुणान्कृत्स्नान्दोषान्सर्वांश्च भारत। वेदवादे च ये दोषा गुणा ये चापि वैदिकाः ॥१२-२९०-१२॥
svargasya ca guṇānkṛtsnāndoṣānsarvāṃśca bhārata। vedavāde ca ye doṣā guṇā ye cāpi vaidikāḥ ॥12-290-12॥
[स्वर्गस्य (svargasya) - of heaven; च (ca) - and; गुणान् (guṇān) - qualities; कृत्स्नान् (kṛtsnān) - all; दोषान् (doṣān) - faults; सर्वान् (sarvān) - all; च (ca) - and; भारत (bhārata) - O Bhārata; वेदवादे (vedavāde) - in the doctrine of the Vedas; च (ca) - and; ये (ye) - which; दोषाः (doṣāḥ) - faults; गुणाः (guṇāḥ) - qualities; ये (ye) - which; च (ca) - and; अपि (api) - also; वैदिकाः (vaidikāḥ) - Vedic;]
(O Bhārata, the qualities and all the faults of heaven, and all, and in the doctrine of the Vedas, which faults, which qualities, and also which are Vedic.)
O Bhārata, I will tell you all the qualities and faults of heaven, and all the faults and qualities present in the doctrine of the Vedas, and also those which are Vedic.
ज्ञानयोगे च ये दोषा गुणा योगे च ये नृप। साङ्ख्यज्ञाने च ये दोषास्तथैव च गुणा नृप ॥१२-२९०-१३॥
jñānayoge ca ye doṣā guṇā yoge ca ye nṛpa| sāṅkhyajñāne ca ye doṣās tathaiva ca guṇā nṛpa ॥12-290-13॥
[ज्ञानयोगे (jñānayoge) - in the path of knowledge; च (ca) - and; ये (ye) - which; दोषा (doṣāḥ) - faults; गुणा (guṇāḥ) - qualities; योगे (yoge) - in the path of yoga; च (ca) - and; ये (ye) - which; नृप (nṛpa) - O king; साङ्ख्यज्ञाने (sāṅkhyajñāne) - in the knowledge of Sāṅkhya; च (ca) - and; ये (ye) - which; दोषाः (doṣāḥ) - faults; तथैव (tathaiva) - likewise; च (ca) - and; गुणा (guṇāḥ) - qualities; नृप (nṛpa) - O king;]
(In the path of knowledge and which faults, qualities in the path of yoga and which, O king; in the knowledge of Sāṅkhya and which faults likewise and qualities, O king.)
O king, the faults and qualities that exist in the path of knowledge, and those in the path of yoga, as well as the faults and qualities in Sāṅkhya knowledge, are likewise (to be considered), O king.
सत्त्वं दशगुणं ज्ञात्वा रजो नवगुणं तथा। तमश्चाष्टगुणं ज्ञात्वा बुद्धिं सप्तगुणां तथा ॥१२-२९०-१४॥
sattvaṃ daśaguṇaṃ jñātvā rajo navaguṇaṃ tathā। tamaś cāṣṭaguṇaṃ jñātvā buddhiṃ saptaguṇāṃ tathā ॥12-290-14॥
[सत्त्वम् (sattvam) - existence; essence; sattva; दशगुणम् (daśaguṇam) - tenfold; having ten qualities; ज्ञात्वा (jñātvā) - having known; after knowing; रजः (rajaḥ) - passion; rajas; नवगुणम् (navaguṇam) - ninefold; having nine qualities; तथा (tathā) - likewise; in the same way; तमः (tamaḥ) - darkness; tamas; च (ca) - and; अष्टगुणम् (aṣṭaguṇam) - eightfold; having eight qualities; ज्ञात्वा (jñātvā) - having known; after knowing; बुद्धिम् (buddhim) - intellect; buddhi; सप्तगुणाम् (saptaguṇām) - sevenfold; having seven qualities; तथा (tathā) - likewise; in the same way;]
(Having known sattva as tenfold, and rajas as ninefold likewise; and having known tamas as eightfold, likewise (know) intellect as sevenfold.)
Having understood that sattva has ten qualities, rajas has nine, tamas has eight, likewise know that intellect has seven qualities.
षड्गुणं च नभो ज्ञात्वा मनः पञ्चगुणं तथा। बुद्धिं चतुर्गुणां ज्ञात्वा तमश्च त्रिगुणं महत् ॥१२-२९०-१५॥
ṣaḍguṇaṃ ca nabho jñātvā manaḥ pañcaguṇaṃ tathā। buddhiṃ caturguṇāṃ jñātvā tamaśca triguṇaṃ mahat ॥12-290-15॥
[षड्गुणं (ṣaḍguṇam) - sixfold quality; च (ca) - and; नभः (nabhaḥ) - ether; ज्ञात्वा (jñātvā) - having known; मनः (manaḥ) - mind; पञ्चगुणं (pañcaguṇam) - fivefold quality; तथा (tathā) - likewise; बुद्धिं (buddhim) - intellect; चतुर्गुणां (caturguṇām) - fourfold quality; ज्ञात्वा (jñātvā) - having known; तमः (tamaḥ) - darkness; च (ca) - and; त्रिगुणं (triguṇam) - threefold quality; महत् (mahat) - great principle;]
(Having known the ether as sixfold, and the mind as fivefold, likewise having known the intellect as fourfold, and the darkness as threefold, the great principle.)
Know the ether as possessing six qualities, the mind as five, the intellect as four, and darkness as three; thus is the great principle.
द्विगुणं च रजो ज्ञात्वा सत्त्वमेकगुणं पुनः। मार्गं विज्ञाय तत्त्वेन प्रलये प्रेक्षणं तथा ॥१२-२९०-१६॥
dviguṇaṃ ca rajo jñātvā sattvamekaguṇaṃ punaḥ। mārgaṃ vijñāya tattvena pralaye prekṣaṇaṃ tathā॥12-290-16॥
[द्विगुणं (dviguṇam) - twofold; च (ca) - and; रजः (rajaḥ) - rajas (quality of activity); ज्ञात्वा (jñātvā) - having known; सत्त्वम् (sattvam) - sattva (quality of purity); एकगुणं (ekaguṇam) - single quality; पुनः (punaḥ) - again; मार्गं (mārgaṃ) - path; विज्ञाय (vijñāya) - having understood; तत्त्वेन (tattvena) - truly; प्रलये (pralaye) - at dissolution; प्रेक्षणं (prekṣaṇam) - observation; तथा (tathā) - likewise;]
(Having known rajas as twofold and sattva as of single quality again, having truly understood the path, likewise observation at dissolution.)
Having recognized rajas as twofold and sattva as single, and having truly understood the path, one likewise observes at the time of dissolution.
ज्ञानविज्ञानसम्पन्नाः कारणैर्भाविताः शुभैः। प्राप्नुवन्ति शुभं मोक्षं सूक्ष्मा इह नभः परम् ॥१२-२९०-१७॥
jñānavijñānasampannāḥ kāraṇairbhāvitāḥ śubhaiḥ। prāpnuvanti śubhaṃ mokṣaṃ sūkṣmā iha nabhaḥ param ॥12-290-17॥
[ज्ञान (jñāna) - knowledge; विज्ञान (vijñāna) - discernment; सम्पन्नाः (sampannāḥ) - endowed; कारणैः (kāraṇaiḥ) - by causes; भाविताः (bhāvitāḥ) - cultivated; शुभैः (śubhaiḥ) - by auspicious (means); प्राप्नुवन्ति (prāpnuvanti) - attain; शुभं (śubham) - auspicious; मोक्षं (mokṣam) - liberation; सूक्ष्माः (sūkṣmāḥ) - subtle beings; इह (iha) - here; नभः (nabhaḥ) - sky; परम् (param) - supreme;]
(Endowed with knowledge and discernment, cultivated by auspicious causes, the subtle beings here attain the auspicious liberation, the supreme sky.)
Those endowed with knowledge and discernment, cultivated by auspicious causes, the subtle ones here attain the auspicious liberation, the supreme sky.
रूपेण दृष्टिं संयुक्तां घ्राणं गन्धगुणेन च। शब्दे सक्तं तथा श्रोत्रं जिह्वां रसगुणेषु च ॥१२-२९०-१८॥
rūpeṇa dṛṣṭiṃ saṃyuktāṃ ghrāṇaṃ gandhaguṇena ca। śabde saktaṃ tathā śrotraṃ jihvāṃ rasaguṇeṣu ca ॥12-290-18॥
[रूपेण (rūpeṇa) - by form; by means of appearance; दृष्टिं (dṛṣṭim) - sight; vision; संयुक्तां (saṃyuktām) - joined; united; घ्राणं (ghrāṇam) - nose; organ of smell; गन्धगुणेन (gandhaguṇena) - by the quality of smell; च (ca) - and; शब्दे (śabde) - in sound; सक्तं (saktaṃ) - attached; connected; तथा (tathā) - likewise; श्रोत्रं (śrotraṃ) - ear; organ of hearing; जिह्वां (jihvāṃ) - tongue; रसगुणेषु (rasaguṇeṣu) - in the qualities of taste; च (ca) - and;]
(Sight joined by form, nose by the quality of smell and; ear attached in sound likewise, tongue in the qualities of taste and.)
Sight is united with form, the nose with the quality of smell; similarly, the ear is attached to sound, and the tongue to the qualities of taste.
तनुं स्पर्शे तथा सक्तां वायुं नभसि चाश्रितम्। मोहं तमसि संसक्तं लोभमर्थेषु संश्रितम् ॥१२-२९०-१९॥
tanuṃ sparśe tathā saktāṃ vāyuṃ nabhasi cāśritam। mohaṃ tamasi saṃsaktaṃ lobham artheṣu saṃśritam ॥12-290-19॥
[तनुं (tanuṃ) - body; स्पर्शे (sparśe) - in touch; तथा (tathā) - thus; सक्तां (saktāṃ) - attached; वायुं (vāyuṃ) - air; नभसि (nabhasi) - in the sky; च (ca) - and; आश्रितम् (āśritam) - resorted; मोहं (mohaṃ) - delusion; तमसि (tamasi) - in darkness; संसक्तं (saṃsaktaṃ) - joined; लोभम् (lobham) - greed; अर्थेषु (artheṣu) - in objects; संश्रितम् (saṃśritam) - resorted;]
(The body is attached to touch, air is resorted in the sky; delusion is joined in darkness, greed is resorted in objects.)
The body is attached to touch, air abides in the sky; delusion is joined with darkness, and greed is found in objects.
विष्णुं क्रान्ते बले शक्रं कोष्ठे सक्तं तथानलम्। अप्सु देवीं तथा सक्तामपस्तेजसि चाश्रिताः ॥१२-२९०-२०॥
viṣṇuṃ krānte bale śakraṃ koṣṭhe saktaṃ tathānalam| apsu devīṃ tathā saktām apas tejasī cāśritāḥ ॥12-290-20॥
[विष्णुं (viṣṇum) - Viṣṇu; (the deity) क्रान्ते (krānte) - having crossed; (past participle of kram, to step) बले (bale) - in strength; (locative singular of bala, strength) शक्रं (śakram) - Indra; (another name for Indra, the king of gods) कोष्ठे (koṣṭhe) - in the storehouse; (locative singular of koṣṭha, storehouse) सक्तं (saktaṃ) - attached; (past participle of sañj, to cling) तथा (tathā) - likewise; अनलम् (analam) - fire; (another name for Agni, fire) अप्सु (apsu) - in the waters; (locative plural of ap, water) देवीं (devīṃ) - the goddess; (accusative singular of devī, goddess) तथा (tathā) - likewise; सक्ताम् (saktām) - attached; (accusative singular feminine of sakta, attached) अपः (apaḥ) - waters; (nominative plural of ap, water) तेजसि (tejasī) - in brilliance; (locative singular of tejas, brilliance) च (ca) - and; आश्रिताः (āśritāḥ) - resorted to; (nominative plural masculine of āśrita, resorted to);]
(Viṣṇu having crossed in strength, Indra attached in the storehouse, likewise fire; in the waters the goddess likewise attached, the waters resorted to brilliance and.)
Viṣṇu crossed over by strength, Indra was confined in the storehouse, fire likewise was bound; in the waters the goddess was similarly bound, and the waters took refuge in brilliance.
तेजो वायौ तु संसक्तं वायुं नभसि चाश्रितम्। नभो महति संयुक्तं महद्बुद्धौ च संश्रितम् ॥१२-२९०-२१॥
tejo vāyau tu saṁsaktaṁ vāyuṁ nabhasi cāśritam। nabho mahati saṁyuktaṁ mahadbuddhau ca saṁśritam॥12-290-21॥
[तेजः (tejaḥ) - lustre; essence; वायौ (vāyau) - in air; in wind; तु (tu) - but; संसक्तं (saṁsaktaṁ) - joined; attached; वायुम् (vāyum) - air; wind; नभसि (nabhasi) - in sky; च (ca) - and; आश्रितम् (āśritam) - resting; supported; नभः (nabhaḥ) - sky; ether; महति (mahati) - in the great; vast; संयुक्तं (saṁyuktaṁ) - united; joined; महत् (mahat) - great; vast; बुद्धौ (buddhau) - in intellect; in understanding; च (ca) - and; संश्रितम् (saṁśritam) - resorted; taken refuge;]
(Lustre in air but joined, air in sky and supported; sky in the great united, the great in intellect and resorted.)
Lustre is joined in air, air is supported in the sky; the sky is united in the great, and the great is resorted to in intellect.
बुद्धिं तमसि संसक्तां तमो रजसि चाश्रितम्। रजः सत्त्वे तथा सक्तं सत्त्वं सक्तं तथात्मनि ॥१२-२९०-२२॥
buddhiṃ tamasi saṃsaktāṃ tamo rajasi cāśritam। rajaḥ sattve tathā saktaṃ sattvaṃ saktaṃ tathātmani ॥12-290-22॥
[बुद्धिं (buddhiṃ) - intellect; तमसि (tamasi) - in darkness; संसक्तां (saṃsaktāṃ) - attached; तमः (tamaḥ) - darkness; रजसि (rajasi) - in passion; च (ca) - and; आश्रितम् (āśritam) - resorted; रजः (rajaḥ) - passion; सत्त्वे (sattve) - in goodness; तथा (tathā) - likewise; सक्तं (saktaṃ) - attached; सत्त्वं (sattvaṃ) - goodness; सक्तं (saktaṃ) - attached; तथा (tathā) - likewise; आत्मनि (ātmani) - in the self;]
(Intellect attached in darkness, darkness resorted in passion, passion likewise attached in goodness, goodness likewise attached in the self.)
The intellect is attached to darkness, darkness is dependent on passion, passion is similarly attached to goodness, and goodness is likewise attached to the self.
सक्तमात्मानमीशे च देवे नारायणे तथा। देवं मोक्षे च संसक्तं मोक्षं सक्तं तु न क्वचित् ॥१२-२९०-२३॥
saktam-ātmānam-īśe ca deve nārāyaṇe tathā। devaṃ mokṣe ca saṃsaktaṃ mokṣaṃ saktaṃ tu na kvacit ॥12-290-23॥
[सक्तम् (saktam) - attached; आत्मानम् (ātmānam) - self; ईशे (īśe) - to the Lord; च (ca) - and; देवे (deve) - to the god; नारायणे (nārāyaṇe) - to Nārāyaṇa; तथा (tathā) - likewise; देवम् (devam) - god; मोक्षे (mokṣe) - in liberation; च (ca) - and; संसक्तम् (saṃsaktam) - attached; मोक्षम् (mokṣam) - liberation; सक्तम् (saktam) - attached; तु (tu) - but; न (na) - not; क्वचित् (kvacit) - anywhere;]
(Attached to the self, to the Lord, and to the god Nārāyaṇa likewise; attached to god and to liberation, but never is attachment to liberation anywhere.)
One may be attached to the self, to the Lord, and to Nārāyaṇa, as well as to god and to liberation, but true attachment to liberation itself is never found anywhere.
ज्ञात्वा सत्त्वयुतं देहं वृतं षोडशभिर्गुणैः। स्वभावं चेतनां चैव ज्ञात्वा वै देहमाश्रिते ॥१२-२९०-२४॥
jñātvā sattvayutaṃ dehaṃ vṛtaṃ ṣoḍaśabhirguṇaiḥ। svabhāvaṃ cetanāṃ caiva jñātvā vai dehamāśrite ॥12-290-24॥
[ज्ञात्वा (jñātvā) - having known; सत्त्वयुतम् (sattvayutam) - endowed with essence; देहम् (deham) - body; वृतम् (vṛtam) - enveloped; षोडशभिः (ṣoḍaśabhiḥ) - by sixteen; गुणैः (guṇaiḥ) - qualities; स्वभावम् (svabhāvam) - own nature; चेतनाम् (cetanām) - consciousness; च (ca) - and; एव (eva) - indeed; ज्ञात्वा (jñātvā) - having known; वै (vai) - truly; देहम् (deham) - body; आश्रिते (āśrite) - residing in;]
(Having known the body endowed with essence, enveloped by sixteen qualities, and having known indeed its own nature and consciousness, truly (is) the one residing in the body.)
Having understood that the body is endowed with essence and enveloped by sixteen qualities, and having realized its own nature and consciousness, truly, it is the one who resides in the body.
मध्यस्थमेकमात्मानं पापं यस्मिन्न विद्यते। द्वितीयं कर्म विज्ञाय नृपते विषयैषिणाम् ॥१२-२९०-२५॥
madhyasthamekamātmānaṃ pāpaṃ yasminna vidyate। dvitīyaṃ karma vijñāya nṛpate viṣayeṣiṇām ॥12-290-25॥
[मध्यस्थम् (madhyastham) - in the midst; in the center; एकम् (ekam) - one; single; आत्मानम् (ātmānam) - self; soul; पापम् (pāpam) - sin; evil; यस्मिन् (yasmin) - in which; wherein; न (na) - not; no; विद्यते (vidyate) - exists; is found; द्वितीयम् (dvitīyam) - second; another; कर्म (karma) - action; deed; विज्ञाय (vijñāya) - having known; understanding; नृपते (nṛpate) - O king; विषयैषिणाम् (viṣayeṣiṇām) - of those desiring objects; of the seekers of sense-objects;]
(In the midst, the one self in which sin does not exist, having understood the second action, O king, of those desiring objects.)
O king, understand that the one self, in the center, in which no sin exists, is distinct from the actions of those who seek sense-objects.
इन्द्रियाणीन्द्रियार्थांश्च सर्वानात्मनि संश्रितान्। प्राणापानौ समानं च व्यानोदानौ च तत्त्वतः ॥१२-२९०-२६॥
indriyāṇīndriyārthāṃśca sarvānātmani saṃśritān। prāṇāpānau samānaṃ ca vyānōdānau ca tattvataḥ ॥12-290-26॥
[इन्द्रियाणि (indriyāṇi) - senses; इन्द्रियार्थान् (indriyārthān) - objects of the senses; च (ca) - and; सर्वान् (sarvān) - all; आत्मनि (ātmani) - in the self; संश्रितान् (saṃśritān) - resorted; प्राण (prāṇa) - prāṇa (vital breath); अपानौ (apānau) - and apāna (downward breath); समानं (samānam) - samāna (equalizing breath); च (ca) - and; व्यान (vyāna) - vyāna (diffusive breath); उदानौ (udānau) - and udāna (upward breath); च (ca) - and; तत्त्वतः (tattvataḥ) - truly;]
(Senses, objects of the senses, and all (these) resorted in the self; prāṇa and apāna, samāna and also vyāna and udāna, truly.)
The senses, their objects, and all these are established in the self; prāṇa and apāna, samāna, as well as vyāna and udāna, are truly so.
अवाक्चैवानिलं ज्ञात्वा प्रवहं चानिलं पुनः। सप्त वातांस्तथा शेषान्सप्तधा विधिवत्पुनः ॥१२-२९०-२७॥
avāk ca eva anilam jñātvā pravaham ca anilam punaḥ। sapta vātān tathā śeṣān saptadhā vidhivat punaḥ॥12-290-27॥
[अवाक् (avāk) - downward; च (ca) - and; एव (eva) - indeed; अनिलम् (anilam) - wind; ज्ञात्वा (jñātvā) - having known; प्रवहम् (pravaham) - flowing; च (ca) - and; अनिलम् (anilam) - wind; पुनः (punaḥ) - again; सप्त (sapta) - seven; वातान् (vātān) - winds; तथा (tathā) - thus; शेषान् (śeṣān) - remaining; सप्तधा (saptadhā) - in seven ways; विधिवत् (vidhivat) - according to rule; पुनः (punaḥ) - again;]
(Having known the downward and indeed the wind, and the flowing wind again; the seven winds thus, and the remaining, again in seven ways according to rule.)
Having understood the downward wind and the flowing wind again, one should also know the seven winds and the remaining ones, each in seven ways according to the prescribed method.
प्रजापतीनृषींश्चैव मार्गांश्च सुबहून्वरान्। सप्तर्षींश्च बहूञ्ज्ञात्वा राजर्षींश्च परन्तप ॥१२-२९०-२८॥
prajāpatīn ṛṣīṃś caiva mārgāṃś ca subahūn varān | saptarṣīṃś ca bahūn jñātvā rājarṣīṃś ca parantapa ॥12-290-28॥
[प्रजापतीन् (prajāpatīn) - progenitors; (accusative plural of prajāpati) ऋषीन् (ṛṣīn) - sages; (accusative plural of ṛṣi) च (ca) - and; एव (eva) - indeed; मार्गान् (mārgān) - paths; (accusative plural of mārga) च (ca) - and; सुबहून् (subahūn) - very many; वरान् (varān) - excellent ones; (accusative plural of vara) सप्तर्षीन् (saptarṣīn) - seven sages; (accusative plural of saptarṣi) च (ca) - and; बहून् (bahūn) - many; ज्ञात्वा (jñātvā) - having known; राजर्षीन् (rājarṣīn) - royal sages; (accusative plural of rājarṣi) च (ca) - and; परन्तप (parantapa) - O scorcher of foes; (vocative of parantapa);]
(progenitors, sages and indeed, paths and very many excellent ones; seven sages and many, having known, royal sages and O scorcher of foes.)
O scorcher of foes, having known the progenitors, sages, many excellent paths, the seven sages and many royal sages.
सुरर्षीन्महतश्चान्यान्महर्षीन्सूर्यसंनिभान्। ऐश्वर्याच्च्याविताञ्ज्ञात्वा कालेन महता नृप ॥१२-२९०-२९॥
surarṣīn mahataś cānyān maharṣīn sūryasaṃnibhān। aiśvaryāc cyāvitāñ jñātvā kālena mahatā nṛpa॥12-290-29॥
[सुरर्षीन् (suraṛṣīn) - divine sages; महतः (mahataḥ) - great; च (ca) - and; अन्यान् (anyān) - other; महर्षीन् (maharṣīn) - great sages; सूर्यसंनिभान् (sūryasaṃnibhān) - sun-like; ऐश्वर्यात् (aiśvaryāt) - from sovereignty; च्यावितान् (cyāvitān) - deprived; ज्ञात्वा (jñātvā) - having known; कालेन (kālena) - by time; महतā (mahatā) - great; नृप (nṛpa) - O king;]
(O king, having known that the divine sages, other great sages, sun-like, were deprived of sovereignty by great time.)
O king, know that the divine sages and other great sages, radiant like the sun, were deprived of their sovereignty by the force of time.
महतां भूतसङ्घानां श्रुत्वा नाशं च पार्थिव। गतिं चाप्यशुभां ज्ञात्वा नृपते पापकर्मणाम् ॥१२-२९०-३०॥
mahatāṃ bhūtasaṅghānāṃ śrutvā nāśaṃ ca pārthiva। gatiṃ cāpy aśubhāṃ jñātvā nṛpate pāpakarmaṇām ॥12-290-30॥
[महताम् (mahatām) - of the great; भूतसङ्घानाम् (bhūtasaṅghānām) - of the assemblies of beings; श्रुत्वा (śrutvā) - having heard; नाशम् (nāśam) - destruction; च (ca) - and; पार्थिव (pārthiva) - O king; गतिम् (gatim) - the course; च (ca) - and; अपि (api) - also; अशुभाम् (aśubhām) - inauspicious; ज्ञात्वा (jñātvā) - having known; नृपते (nṛpate) - O ruler; पापकर्मणाम् (pāpakarmaṇām) - of those of evil deeds;]
(O king, having heard of the destruction of the assemblies of the great beings, and having also known the inauspicious course of those of evil deeds, O ruler.)
O king, having heard of the destruction of the hosts of great beings and having understood the inauspicious fate of those who perform evil deeds, O ruler.
वैतरण्यां च यद्दुःखं पतितानां यमक्षये। योनीषु च विचित्रासु संसारानशुभांस्तथा ॥१२-२९०-३१॥
vaitaraṇyāṃ ca yadduḥkhaṃ patitānāṃ yamakṣaye| yonīṣu ca vicitrāsu saṃsārānaśubhāṃstathā ॥12-290-31॥
[वैतरण्यां (vaitaraṇyām) - in the Vaitaraṇī (river); च (ca) - and; यत् (yat) - which; दुःखं (duḥkham) - suffering; पतितानां (patitānām) - of the fallen; यमक्षये (yamakṣaye) - in the abode of Yama; योनीषु (yonīṣu) - in wombs; च (ca) - and; विचित्रासु (vicitrāsu) - varied; संसारान् (saṃsārān) - cycles of rebirth; अशुभान् (aśubhān) - inauspicious; तथा (tathā) - thus;]
(And the suffering which is in the Vaitaraṇī (river), of the fallen, in the abode of Yama; and in the varied wombs, thus the inauspicious cycles of rebirth.)
And the suffering experienced by the fallen in the Vaitaraṇī river and in Yama's abode, as well as the various inauspicious cycles of rebirth in different wombs.
जठरे चाशुभे वासं शोणितोदकभाजने। श्लेष्ममूत्रपुरीषे च तीव्रगन्धसमन्विते ॥१२-२९०-३२॥
jaṭhare cāśubhe vāsaṃ śoṇitodakabhājane| śleṣmamūtrapurīṣe ca tīvragandhasamanvite ॥12-290-32॥
[जठरे (jaṭhare) - in the abdomen; च (ca) - and; अशुभे (aśubhe) - impure; वासं (vāsaṃ) - residence; शोणित (śoṇita) - blood; उदक (udaka) - water; भाजने (bhājane) - container; श्लेष्म (śleṣma) - mucus; मूत्र (mūtra) - urine; पुरीषे (purīṣe) - feces; च (ca) - and; तीव्र (tīvra) - strong; गन्ध (gandha) - odor; समन्विते (samanvite) - endowed with;]
(In the abdomen and in the impure residence, in the container of blood and water, and in mucus, urine, and feces, and endowed with strong odor.)
Dwelling in the impure abdomen, which is a container of blood and water, and filled with mucus, urine, and feces, and pervaded by a strong odor.
शुक्रशोणितसङ्घाते मज्जास्नायुपरिग्रहे। सिराशतसमाकीर्णे नवद्वारे पुरेऽशुचौ ॥१२-२९०-३३॥
śukraśoṇitasaṅghāte majjāsnāyuparigrahe। sirāśatasamākīrṇe navadvāre pure'śucau ॥12-290-33॥
[शुक्र (śukra) - semen; शोणित (śoṇita) - blood; सङ्घाते (saṅghāte) - aggregate; मज्जा (majjā) - marrow; स्नायु (snāyu) - tendon; परिग्रहे (parigrahe) - encompassed; सिरा (sirā) - vein; शत (śata) - hundred; समाकीर्णे (samākīrṇe) - filled with; नव (nava) - nine; द्वारे (dvāre) - gates; पुरे (pure) - city; अशुचौ (aśucau) - impure;]
(In the aggregate of semen and blood, encompassed by marrow and tendon, filled with hundreds of veins, in the city with nine gates, impure.)
In the impure city of nine gates, composed of semen and blood, surrounded by marrow and tendons, and filled with hundreds of veins.
विज्ञायाहितमात्मानं योगांश्च विविधान्नृप। तामसानां च जन्तूनां रमणीयावृतात्मनाम् ॥१२-२९०-३४॥
vijñāyāhitamātmānaṃ yogāṃś ca vividhān nṛpa। tāmasānāṃ ca jantūnāṃ ramaṇīyāvṛtātmanām ॥12-290-34॥
[विज्ञाय (vijñāya) - having known; आहितम् (āhitam) - placed; आत्मानम् (ātmānam) - self; योगान् (yogān) - yogas; च (ca) - and; विविधान् (vividhān) - various; नृप (nṛpa) - O king; तामसानाम् (tāmasānām) - of the tamasic; च (ca) - and; जन्तूनाम् (jantūnām) - of beings; रमणीयावृत (ramaṇīyāvṛta) - covered by pleasure; आत्मनाम् (ātmanām) - of selves;]
(Having known the self placed (in them) and the various yogas, O king, and (having known) the beings of tamasic nature whose selves are covered by pleasure.)
O king, having understood the self that is placed (in them) and the various yogas, as well as the tamasic beings whose selves are enveloped in pleasure.
सात्त्विकानां च जन्तूनां कुत्सितं भरतर्षभ। गर्हितं महतामर्थे साङ्ख्यानां विदितात्मनाम् ॥१२-२९०-३५॥
sāttvikānāṃ ca jantūnāṃ kutsitaṃ bharatarṣabha। garhitaṃ mahatāmarthe sāṅkhyānāṃ viditātmanām ॥12-290-35॥
[सात्त्विकानाम् (sāttvikānām) - of those possessing sattva; च (ca) - and; जन्तूनाम् (jantūnām) - of beings; कुत्सितम् (kutsitam) - despised; भरतर्षभ (bharatarṣabha) - O bull among the Bharatas; गर्हितम् (garhitaṃ) - condemned; महताम् (mahatām) - of the great; अर्थे (arthe) - in the matter; साङ्ख्यानाम् (sāṅkhyānām) - of the Sāṅkhyas; विदितात्मनाम् (viditātmanām) - of those who know the self;]
(Of those possessing sattva and of beings, despised, O bull among the Bharatas, condemned in the matter of the great, of the Sāṅkhyas, of those who know the self.)
O best of the Bharatas, for those of sattvic nature and for beings, what is despised and condemned in matters concerning the great is also so for the Sāṅkhyas and those who know the self.
उपप्लवांस्तथा घोराञ्शशिनस्तेजसस्तथा। ताराणां पतनं दृष्ट्वा नक्षत्राणां च पर्ययम् ॥१२-२९०-३६॥
upaplavāṃs tathā ghorāñ śaśinas tejasas tathā। tārāṇāṃ patanaṃ dṛṣṭvā nakṣatrāṇāṃ ca paryayam ॥12-290-36॥
[उपप्लवान् (upaplavān) - calamities; तथा (tathā) - likewise; घोरान् (ghorān) - terrible; शशिनः (śaśinaḥ) - of the moon; तेजसः (tejasas) - of the brilliance; तथा (tathā) - also; ताराणाम् (tārāṇām) - of the stars; पतनम् (patanam) - falling; दृष्ट्वा (dṛṣṭvā) - having seen; नक्षत्राणाम् (nakṣatrāṇām) - of the constellations; च (ca) - and; पर्ययम् (paryayam) - change;]
(Having seen likewise terrible calamities, the brilliance of the moon, also the falling of the stars, and the change of the constellations;)
Having witnessed terrible calamities, the dimming of the moon's brilliance, the falling of stars, and the change in the constellations;
द्वंद्वानां विप्रयोगं च विज्ञाय कृपणं नृप। अन्योन्यभक्षणं दृष्ट्वा भूतानामपि चाशुभम् ॥१२-२९०-३७॥
dvandvānāṃ viprayogaṃ ca vijñāya kṛpaṇaṃ nṛpa। anyonyabhakṣaṇaṃ dṛṣṭvā bhūtānām api cāśubham ॥12-290-37॥
[द्वंद्वानाम् (dvandvānām) - of pairs; (of opposites;) विप्रयोगम् (viprayogam) - separation; (disjunction;) च (ca) - and; विज्ञाय (vijñāya) - having understood; कृपणम् (kṛpaṇam) - miserable; (wretched;) नृप (nṛpa) - O king; अन्योन्यभक्षणम् (anyonyabhakṣaṇam) - mutual eating; (devouring each other;) दृष्ट्वा (dṛṣṭvā) - having seen; भूतानाम् (bhūtānām) - of beings; अपि (api) - also; च (ca) - and; अशुभम् (aśubham) - inauspicious; (evil; bad;]
(O king, having understood the separation of pairs and having seen the miserable mutual eating, also the inauspiciousness among beings;)
O king, recognizing the separation of pairs and witnessing the wretched mutual devouring, also the inauspiciousness among beings;
बाल्ये मोहं च विज्ञाय क्षयं देहस्य चाशुभम्। रागे मोहे च सम्प्राप्ते क्वचित्सत्त्वं समाश्रितम् ॥१२-२९०-३८॥
bālye mohaṃ ca vijñāya kṣayaṃ dehasya cāśubham। rāge mohe ca samprāpte kvacit sattvaṃ samāśritam ॥12-290-38॥
[बाल्ये (bālye) - in childhood; मोहं (mohaṃ) - delusion; च (ca) - and; विज्ञाय (vijñāya) - having understood; क्षयम् (kṣayam) - destruction; देहस्य (dehasya) - of the body; च (ca) - and; अशुभम् (aśubham) - inauspicious; रागे (rāge) - in attachment; मोहे (mohe) - in delusion; च (ca) - and; सम्प्राप्ते (samprāpte) - having arisen; क्वचित् (kvacit) - sometimes; सत्त्वम् (sattvam) - steadiness; समाश्रितम् (samāśritam) - having resorted to;]
(In childhood, having understood delusion and the destruction of the body and its inauspiciousness, when attachment and delusion have arisen, sometimes steadiness is resorted to.)
Recognizing delusion and the perishable, inauspicious nature of the body in childhood, when attachment and delusion arise, sometimes one resorts to steadiness.
सहस्रेषु नरः कश्चिन्मोक्षबुद्धिं समाश्रितः। दुर्लभत्वं च मोक्षस्य विज्ञाय श्रुतिपूर्वकम् ॥१२-२९०-३९॥
sahasreṣu naraḥ kaścinmokṣabuddhiṃ samāśritaḥ। durlabhatvaṃ ca mokṣasya vijñāya śrutipūrvakam ॥12-290-39॥
[सहस्रेषु (sahasreṣu) - among thousands; नरः (naraḥ) - man; कश्चित् (kaścit) - someone; मोक्षबुद्धिम् (mokṣabuddhim) - liberation-intention; समाश्रितः (samāśritaḥ) - having resorted to; दुर्लभत्वम् (durlabhatvam) - rarity; च (ca) - and; मोक्षस्य (mokṣasya) - of liberation; विज्ञाय (vijñāya) - having known; श्रुतिपूर्वकम् (śrutipūrvakam) - preceded by scriptural knowledge;]
(Among thousands, a man, someone, having resorted to the intention for liberation, and having known the rarity of liberation preceded by scriptural knowledge.)
Among thousands, only a rare person aspires for liberation, having understood the rarity of liberation that is preceded by scriptural knowledge.
बहुमानमलब्धेषु लब्धे मध्यस्थतां पुनः। विषयाणां च दौरात्म्यं विज्ञाय नृपते पुनः ॥१२-२९०-४०॥
bahumānam alabdheṣu labdhe madhyasthatāṃ punaḥ। viṣayāṇāṃ ca daurātmyam vijñāya nṛpate punaḥ॥12-290-40॥
[बहुमानम् (bahumānam) - great respect; अलब्धेषु (alabdheṣu) - towards those not obtained; लब्धे (labdhe) - when obtained; मध्यस्थताम् (madhyasthatām) - neutrality; पुनः (punaḥ) - again; विषयाणाम् (viṣayāṇām) - of objects; च (ca) - and; दौरात्म्यम् (daurātmyam) - wickedness; विज्ञाय (vijñāya) - having understood; नृपते (nṛpate) - O king; पुनः (punaḥ) - again;]
(Great respect towards those not obtained, when obtained neutrality again; and having understood the wickedness of objects, O king, again.)
O king, one should show great respect for things not yet attained, but upon attaining them, remain neutral; and, having understood the wickedness of sense objects, act accordingly again.
गतासूनां च कौन्तेय देहान्दृष्ट्वा तथाशुभान्। वासं कुलेषु जन्तूनां दुःखं विज्ञाय भारत ॥१२-२९०-४१॥
gatāsūnāṃ ca kaunteya dehān dṛṣṭvā tathāśubhān। vāsaṃ kuleṣu jantūnāṃ duḥkhaṃ vijñāya bhārata ॥12-290-41॥
[गतासूनाम् (gatāsūnām) - of those whose life-breath has departed; च (ca) - and; कौन्तेय (kaunteya) - O son of Kunti; देहान् (dehān) - bodies; दृष्ट्वा (dṛṣṭvā) - having seen; तथा (tathā) - likewise; अशुभान् (aśubhān) - inauspicious; वासम् (vāsaṃ) - dwelling; कुलेषु (kuleṣu) - in families; जन्तूनाम् (jantūnām) - of beings; दुःखम् (duḥkham) - sorrow; विज्ञाय (vijñāya) - having understood; भारत (bhārata) - O Bhārata;]
(O son of Kunti, having seen the bodies of those whose life-breath has departed, and likewise the inauspicious dwellings in the families of beings, having understood the sorrow, O Bhārata.)
O son of Kunti, seeing the bodies of the dead and the inauspicious homes among families, and understanding the sorrow of beings, O Bhārata.
ब्रह्मघ्नानां गतिं ज्ञात्वा पतितानां सुदारुणाम्। सुरापाने च सक्तानां ब्राह्मणानां दुरात्मनाम् ॥ गुरुदारप्रसक्तानां गतिं विज्ञाय चाशुभाम् ॥१२-२९०-४२॥
brahma-ghnānāṃ gatiṃ jñātvā patitānāṃ sudāruṇām। surā-pāne ca saktānāṃ brāhmaṇānāṃ durātmanām॥ guru-dāra-prasaktānāṃ gatiṃ vijñāya ca aśubhām॥12-290-42॥
[ब्रह्मघ्नानाम् (brahma-ghnānām) - of the slayers of a Brāhmaṇa; गतिम् (gatiṃ) - state; condition; ज्ञात्वा (jñātvā) - having known; पतितानाम् (patitānām) - of the fallen; सुदारुणाम् (sudāruṇām) - very terrible; सुरापाने (surā-pāne) - in drinking liquor; च (ca) - and; सक्तानाम् (saktānām) - of those attached; ब्राह्मणानाम् (brāhmaṇānām) - of Brāhmaṇas; दुरात्मनाम् (durātmanām) - of evil-minded; गुरुदारप्रसक्तानाम् (guru-dāra-prasaktānām) - of those attached to the wife of the teacher; गतिम् (gatiṃ) - state; condition; विज्ञाय (vijñāya) - having understood; च (ca) - and; अशुभाम् (aśubhām) - inauspicious; १२-२९०-४२ (12-290-42) - 12-290-42;]
(Having known the state of the slayers of a Brāhmaṇa, the very terrible condition of the fallen, and of Brāhmaṇas who are evil-minded and attached to drinking liquor, and having understood the inauspicious state of those attached to the wife of the teacher.)
Having understood the fate of those who kill a Brāhmaṇa, the dreadful condition of the fallen, of Brāhmaṇas addicted to liquor and evil deeds, and the inauspicious destiny of those attached to their teacher's wife.
जननीषु च वर्तन्ते ये न सम्यग्युधिष्ठिर। सदेवकेषु लोकेषु ये न वर्तन्ति मानवाः ॥१२-२९०-४३॥
jananīṣu ca vartante ye na samyagyudhiṣṭhira। sadevakeṣu lokeṣu ye na vartanti mānavāḥ ॥12-290-43॥
[जननीषु (jananīṣu) - among mothers; च (ca) - and; वर्तन्ते (vartante) - conduct themselves; ये (ye) - who; न (na) - not; सम्यक् (samyak) - properly; युधिष्ठिर (yudhiṣṭhira) - O Yudhishthira; सदेवकेषु (sadevakeṣu) - among the gods and others; लोकेषु (lokeṣu) - in the worlds; ये (ye) - who; न (na) - not; वर्तन्ति (vartanti) - conduct themselves; मानवाः (mānavāḥ) - men;]
(Among mothers and who do not conduct themselves properly, O Yudhishthira; among the worlds with gods and others, who do not conduct themselves, men.)
O Yudhishthira, those men who do not behave properly among their mothers, and those who do not conduct themselves rightly in the worlds of gods and others, are (to be censured).
तेन ज्ञानेन विज्ञाय गतिं चाशुभकर्मणाम्। तिर्यग्योनिगतानां च विज्ञाय गतयः पृथक् ॥१२-२९०-४४॥
tena jñānena vijñāya gatiṃ cāśubhakarmaṇām। tiryagyonigatānāṃ ca vijñāya gatayaḥ pṛthak ॥12-290-44॥
[तेन (tena) - by that; ज्ञानेन (jñānena) - by knowledge; विज्ञाय (vijñāya) - having understood; गतिं (gatiṃ) - the path; च (ca) - and; अशुभकर्मणाम् (aśubhakarmaṇām) - of those with unwholesome actions; तिर्यग्योनिगतानाम् (tiryagyonigatānām) - of those gone to animal wombs; च (ca) - and; विज्ञाय (vijñāya) - having understood; गतयः (gatayaḥ) - the courses; पृथक् (pṛthak) - separately;]
(By that knowledge, having understood the path and the courses of those with unwholesome actions, and having understood separately the courses of those gone to animal wombs.)
By that knowledge, one understands the path and the destinies of those who perform unwholesome actions, and also understands separately the destinies of those born in animal wombs.
वेदवादांस्तथा चित्रानृतूनां पर्ययांस्तथा। क्षयं संवत्सराणां च मासानां प्रक्षयं तथा ॥१२-२९०-४५॥
vedavādāṃs tathā citrān ṛtūnāṃ paryayāṃs tathā। kṣayaṃ saṃvatsarāṇāṃ ca māsānāṃ prakṣayaṃ tathā ॥12-290-45॥
[वेदवादान् (vedavādān) - Veda-discourses; तथा (tathā) - likewise; चित्रान् (citrān) - varied; ऋतूनाम् (ṛtūnām) - of the seasons; पर्ययान् (paryayān) - cycles; तथा (tathā) - likewise; क्षयम् (kṣayam) - decline; संवत्सराणाम् (saṃvatsarāṇām) - of the years; च (ca) - and; मासानाम् (māsānām) - of the months; प्रक्षयम् (prakṣayam) - complete decline; तथा (tathā) - likewise;]
(Veda-discourses likewise, varied cycles of the seasons likewise, decline of the years and complete decline of the months likewise.)
Likewise, the discourses of the Vedas, the various cycles of the seasons, the decline of the years, and the complete decline of the months also occur.
पक्षक्षयं तथा दृष्ट्वा दिवसानां च सङ्क्षयम्। क्षयं वृद्धिं च चन्द्रस्य दृष्ट्वा प्रत्यक्षतस्तथा ॥१२-२९०-४६॥
pakṣakṣayaṃ tathā dṛṣṭvā divasānāṃ ca saṅkṣayam। kṣayaṃ vṛddhiṃ ca candrasya dṛṣṭvā pratyakṣatastathā ॥12-290-46॥
[पक्ष (pakṣa) - fortnight; क्षयम् (kṣayam) - waning; तथा (tathā) - thus; दृष्ट्वा (dṛṣṭvā) - having seen; दिवसानाम् (divasānām) - of days; च (ca) - and; सङ्क्षयम् (saṅkṣayam) - diminution; क्षयम् (kṣayam) - waning; वृद्धिम् (vṛddhim) - waxing; च (ca) - and; चन्द्रस्य (candrasya) - of the moon; दृष्ट्वा (dṛṣṭvā) - having seen; प्रत्यक्षतः (pratyakṣataḥ) - directly; तथा (tathā) - thus;]
(Having seen the waning of the fortnight and also the diminution of days, having seen the waning and waxing of the moon thus directly;)
Observing the waning of the fortnight and the shortening of days, as well as directly witnessing the moon's waning and waxing;
वृद्धिं दृष्ट्वा समुद्राणां क्षयं तेषां तथा पुनः। क्षयं धनानां च तथा पुनर्वृद्धिं तथैव च ॥१२-२९०-४७॥
vṛddhiṃ dṛṣṭvā samudrāṇāṃ kṣayaṃ teṣāṃ tathā punaḥ। kṣayaṃ dhanānāṃ ca tathā punarvṛddhiṃ tathaiva ca ॥12-290-47॥
[वृद्धिं (vṛddhiṃ) - increase; दृष्ट्वा (dṛṣṭvā) - having seen; समुद्राणां (samudrāṇāṃ) - of the oceans; क्षयं (kṣayam) - decline; तेषां (teṣāṃ) - of them; तथा (tathā) - likewise; पुनः (punaḥ) - again; क्षयं (kṣayam) - decline; धनानां (dhanānāṃ) - of wealth; च (ca) - and; तथा (tathā) - likewise; पुनः (punaḥ) - again; वृद्धिं (vṛddhiṃ) - increase; तथैव (tathaiva) - in the same way; च (ca) - and;]
(Having seen the increase of the oceans and likewise again their decline, and likewise the decline of wealth and again the increase in the same way.)
Observing how the oceans increase and then decline, and how wealth similarly decreases and then grows again.
संयोगानां क्षयं दृष्ट्वा युगानां च विशेषतः। क्षयं च दृष्ट्वा शैलानां क्षयं च सरितां तथा ॥१२-२९०-४८॥
saṃyoganāṃ kṣayaṃ dṛṣṭvā yugānāṃ ca viśeṣataḥ। kṣayaṃ ca dṛṣṭvā śailānāṃ kṣayaṃ ca saritāṃ tathā ॥12-290-48॥
[संयोगानाम् (saṃyoganām) - of unions; of conjunctions; क्षयम् (kṣayam) - destruction; decay; दृष्ट्वा (dṛṣṭvā) - having seen; युगानाम् (yugānām) - of ages; of epochs; च (ca) - and; विशेषतः (viśeṣataḥ) - especially; particularly; क्षयम् (kṣayam) - destruction; decay; च (ca) - and; दृष्ट्वा (dṛṣṭvā) - having seen; शैलानाम् (śailānām) - of mountains; क्षयम् (kṣayam) - destruction; decay; च (ca) - and; सरिताम् (saritām) - of rivers; तथा (tathā) - likewise;]
(Having seen the destruction of unions, and especially of ages, and having seen the destruction of mountains and likewise the destruction of rivers.)
Having witnessed the dissolution of unions, especially of epochs, and having seen the destruction of mountains and rivers alike.
वर्णानां च क्षयं दृष्ट्वा क्षयान्तं च पुनः पुनः। जरामृत्युं तथा जन्म दृष्ट्वा दुःखानि चैव ह ॥१२-२९०-४९॥
varṇānāṃ ca kṣayaṃ dṛṣṭvā kṣayāntaṃ ca punaḥ punaḥ। jarāmṛtyuṃ tathā janma dṛṣṭvā duḥkhāni caiva ha ॥12-290-49॥
[वर्णानाम् (varṇānām) - of classes; (of colors; of castes;) च (ca) - and; क्षयम् (kṣayam) - destruction; दृष्ट्वा (dṛṣṭvā) - having seen; क्षयान्तम् (kṣayāntam) - end in destruction; च (ca) - and; पुनः पुनः (punaḥ punaḥ) - again and again; जरामृत्युम् (jarāmṛtyum) - old age and death; तथा (tathā) - also; जन्म (janma) - birth; दृष्ट्वा (dṛṣṭvā) - having seen; दुःखानि (duḥkhāni) - sufferings; च (ca) - and; एव (eva) - indeed; ह (ha) - surely;]
(Having seen the destruction of classes and their end in destruction again and again, and having seen old age, death, and also birth, and indeed the sufferings.)
Having witnessed again and again the destruction of classes, their ultimate end, old age, death, and birth, and indeed the sufferings, (one reflects thus).
देहदोषांस्तथा ज्ञात्वा तेषां दुःखं च तत्त्वतः। देहविक्लवतां चैव सम्यग्विज्ञाय भारत ॥१२-२९०-५०॥
dehadoṣāṃs tathā jñātvā teṣāṃ duḥkhaṃ ca tattvataḥ। dehaviklavataṃ caiva samyag vijñāya bhārata॥12-290-50॥
[देहदोषान् (dehadoṣān) - body-faults; तथा (tathā) - thus; ज्ञात्वा (jñātvā) - having known; तेषाम् (teṣām) - of them; दुःखम् (duḥkham) - suffering; च (ca) - and; तत्त्वतः (tattvataḥ) - in reality; देहविक्लवताम् (dehaviklavātām) - of bodily-crippled ones; च (ca) - and; एव (eva) - indeed; सम्यक् (samyak) - properly; विज्ञाय (vijñāya) - having understood; भारत (bhārata) - O Bhārata;]
(Having thus known the faults of the body and their suffering in reality, and having properly understood the condition of those who are bodily-crippled, O Bhārata.)
O Bhārata, after truly understanding the faults of the body and the suffering they cause, and after properly comprehending the state of those afflicted in body, ...
आत्मदोषांश्च विज्ञाय सर्वानात्मनि संश्रितान्। स्वदेहादुत्थितान्गन्धांस्तथा विज्ञाय चाशुभान् ॥१२-२९०-५१॥
ātmadoṣāṃś ca vijñāya sarvān ātmani saṃśritān। svadehād utthitān gandhāṃs tathā vijñāya ca aśubhān ॥12-290-51॥
[आत्मदोषान् (ātmadoṣān) - self-faults; च (ca) - and; विज्ञाय (vijñāya) - having known; सर्वान् (sarvān) - all; आत्मनि (ātmani) - in oneself; संश्रितान् (saṃśritān) - residing; स्वदेहात् (svadehāt) - from one's own body; उत्थितान् (utthitān) - arisen; गन्धान् (gandhān) - odors; तथा (tathā) - likewise; विज्ञाय (vijñāya) - having known; च (ca) - and; अशुभान् (aśubhān) - impure;]
(Having known the self-faults and all (faults) residing in oneself, and having known likewise the odors arisen from one's own body and the impure (ones);)
Having recognized one's own faults and all those residing within oneself, and likewise having discerned the odors arising from one's own body and the impure ones;
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
कान्स्वगात्रोद्भवान्दोषान्पश्यस्यमितविक्रम। एतन्मे संशयं कृत्स्नं वक्तुमर्हसि तत्त्वतः ॥१२-२९०-५२॥
kānsva-gātra-udbhavān doṣān paśya syamita-vikrama। etan me saṃśayaṃ kṛtsnaṃ vaktum arhasi tattvataḥ ॥12-290-52॥
[कान्स्व (kānsva) - from whose; (from kā, who + sva, own;) गात्र (gātra) - body; (limb;) उद्भवान् (udbhavān) - arisen; (originated;) दोषान् (doṣān) - faults; (defects;) पश्य (paśya) - see; (observe;) स्य (sya) - your; (of you;) मित (mita) - measured; (restrained;) विक्रम (vikrama) - valor; (prowess;) एतत् (etat) - this; (this matter;) मे (me) - my; (to me;) संशयम् (saṃśayam) - doubt; (uncertainty;) कृत्स्नम् (kṛtsnam) - entire; (complete;) वक्तुम् (vaktum) - to speak; (to tell;) अर्हसि (arhasi) - you ought; (you should;) तत्त्वतः (tattvataḥ) - truly; (in reality;) १२-२९०-५२ (12-290-52) - 12-290-52;]
(See the faults arisen from whose own body, O you of restrained valor. This entire doubt of mine you ought to tell truly.)
O you of measured valor, see the faults that have arisen from whose own body. You should truly explain this entire doubt of mine.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person) उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Bhīṣma said;)
Bhīṣma said.
पञ्च दोषान्प्रभो देहे प्रवदन्ति मनीषिणः। मार्गज्ञाः कापिलाः साङ्ख्याः शृणु तानरिसूदन ॥१२-२९०-५३॥
pañca doṣān prabho dehe pravadanti manīṣiṇaḥ। mārga-jñāḥ kāpilāḥ sāṅkhyāḥ śṛṇu tān arisūdana॥12-290-53॥
[पञ्च (pañca) - five; दोषान् (doṣān) - faults; प्रभो (prabho) - O lord; देहे (dehe) - in the body; प्रवदन्ति (pravadanti) - declare; मनीषिणः (manīṣiṇaḥ) - the wise; मार्गज्ञाः (mārga-jñāḥ) - knowers of the path; कापिलाः (kāpilāḥ) - followers of Kapila; साङ्ख्याः (sāṅkhyāḥ) - Sāṅkhya philosophers; शृणु (śṛṇu) - hear; तान् (tān) - them; अरिसूदन (arisūdana) - O slayer of foes;]
(Five faults, O lord, in the body, declare the wise, knowers of the path, followers of Kapila, Sāṅkhya philosophers; hear them, O slayer of foes.)
O slayer of foes, the wise Sāṅkhya philosophers, followers of Kapila and knowers of the path, declare that there are five faults in the body; listen to them, O lord.
कामक्रोधौ भयं निद्रा पञ्चमः श्वास उच्यते। एते दोषाः शरीरेषु दृश्यन्ते सर्वदेहिनाम् ॥१२-२९०-५४॥
kāmakrodhau bhayaṃ nidrā pañcamaḥ śvāsa ucyate। ete doṣāḥ śarīreṣu dṛśyante sarvadehinām ॥12-290-54॥
[काम (kāma) - desire; क्रोधौ (krodhau) - anger; भयम् (bhayam) - fear; निद्रा (nidrā) - sleep; पञ्चमः (pañcamaḥ) - fifth; श्वास (śvāsa) - breath; उच्यते (ucyate) - is called; एते (ete) - these; दोषाः (doṣāḥ) - faults; शरीरेषु (śarīreṣu) - in bodies; दृश्यन्ते (dṛśyante) - are seen; सर्वदेहिनाम् (sarvadehinām) - of all embodied beings;]
(Desire, anger, fear, sleep, the fifth is called breath; these faults are seen in the bodies of all embodied beings.)
Desire, anger, fear, sleep, and the fifth, breath, are called faults; these faults are found in the bodies of all living beings.
छिन्दन्ति क्षमया क्रोधं कामं सङ्कल्पवर्जनात्। सत्त्वसंशीलनान्निद्रामप्रमादाद्भयं तथा ॥ छिन्दन्ति पञ्चमं श्वासं लघ्वाहारतया नृप ॥१२-२९०-५५॥
chindanti kṣamayā krodhaṃ kāmaṃ saṅkalpavarjanāt। sattvasaṃśīlanānnidrām-apramādādbhayaṃ tathā ॥ chindanti pañcamaṃ śvāsaṃ laghvāhāratayā nṛpa ॥12-290-55॥
[छिन्दन्ति (chindanti) - they cut off; क्षमया (kṣamayā) - by forgiveness; क्रोधं (krodham) - anger; कामं (kāmam) - desire; सङ्कल्पवर्जनात् (saṅkalpa-varjanāt) - by abandonment of resolve; सत्त्वसंशीलनात् (sattva-saṃśīlanāt) - by cultivation of purity; निद्राम् (nidrām) - sleep; अप्रमादात् (apramādāt) - by vigilance; भयं (bhayam) - fear; तथा (tathā) - likewise; छिन्दन्ति (chindanti) - they cut off; पञ्चमं (pañcamam) - the fifth; श्वासं (śvāsam) - breath; लघ्वाहारतया (laghv-āhāratayā) - by light diet; नृप (nṛpa) - O king;]
(They cut off anger by forgiveness, desire by abandonment of resolve, sleep by cultivation of purity, fear by vigilance likewise. They cut off the fifth, breath, by light diet, O king.)
Anger is overcome by forgiveness, desire by abandoning resolve, sleep by cultivating purity, and fear by vigilance. Likewise, the fifth—breath—is overcome by a light diet, O king.
गुणान्गुणशतैर्ज्ञात्वा दोषान्दोषशतैरपि। हेतून्हेतुशतैश्चित्रैश्चित्रान्विज्ञाय तत्त्वतः ॥१२-२९०-५६॥
guṇān guṇaśatair jñātvā doṣān doṣaśatair api। hetūn hetuśataiś citraiś citrān vijñāya tattvataḥ॥12-290-56॥
[गुणान् (guṇān) - qualities (accusative plural); गुणशतैः (guṇaśataiḥ) - by hundreds of qualities; ज्ञात्वा (jñātvā) - having known; दोषान् (doṣān) - faults (accusative plural); दोषशतैः (doṣaśataiḥ) - by hundreds of faults; अपि (api) - also; हेतून् (hetūn) - causes (accusative plural); हेतुशतैः (hetuśataiḥ) - by hundreds of causes; चित्रैः (citraiḥ) - by various (means); चित्रान् (citrān) - various (objects, accusative plural); विज्ञाय (vijñāya) - having understood; तत्त्वतः (tattvataḥ) - in reality;]
(Having known the qualities by hundreds of qualities, and the faults by hundreds of faults also, having understood the causes by hundreds of various causes, and the various (objects) in reality.)
Having thoroughly discerned the qualities through numerous qualities, and the faults through numerous faults, and having understood the causes through various means and the various objects in their true nature.
अपां फेनोपमं लोकं विष्णोर्मायाशतैर्वृतम्। चित्तभित्तिप्रतीकाशं नलसारमनर्थकम् ॥१२-२९०-५७॥
apāṃ phenopamaṃ lokaṃ viṣṇormāyāśatairvṛtam। cittabhittipratīkāśaṃ nalasāramanarthakam ॥12-290-57॥
[अपां (apām) - of waters; फेन-उपमं (phena-upamaṃ) - foam-like; लोकं (lokaṃ) - world; विष्णोः (viṣṇoḥ) - of Viṣṇu; माया-शतैः (māyā-śataiḥ) - by hundreds of illusions; वृतम् (vṛtam) - enveloped; चित्त-भित्ति-प्रतीकाशं (citta-bhitti-pratīkāśaṃ) - like the wall of the mind; नल-सारम् (nala-sāram) - having the substance of reeds; अनर्थकम् (anarthakam) - useless;]
(The world, like the foam of waters, enveloped by hundreds of illusions of Viṣṇu, resembling the wall of the mind, having the substance of reeds, is useless.)
This world, like the foam on water, is enveloped by hundreds of illusions of Viṣṇu; it is like the wall of the mind, and, having the substance of reeds, is ultimately useless.
तमः श्वभ्रनिभं दृष्ट्वा वर्षबुद्बुदसंनिभम्। नाशप्रायं सुखाद्धीनं नाशोत्तरमभावगम् ॥ रजस्तमसि संमग्नं पङ्के द्विपमिवावशम् ॥१२-२९०-५८॥
tamaḥ śvabhranibhaṃ dṛṣṭvā varṣabudbudasaṃnibham। nāśaprāyaṃ sukhāddhīnaṃ nāśottaramabhāvagam ॥ rajastamasi saṃmagnaṃ paṅke dvipamivāvaśam ॥12-290-58॥
[तमः (tamaḥ) - darkness; श्वभ्रनिभं (śvabhranibham) - cloud-like; दृष्ट्वा (dṛṣṭvā) - having seen; वर्षबुद्बुदसंनिभम् (varṣabudbudasaṃnibham) - like raindrops' bubbles; नाशप्रायं (nāśaprāyam) - almost perished; सुखात् (sukhāt) - from happiness; हीनं (hīnam) - deprived; नाशोत्तरम् (nāśottaram) - ending in destruction; अभावगम् (abhāvagam) - leading to non-existence; रजस्तमसि (rajastamasi) - in rajas and tamas; संमग्नं (saṃmagnam) - immersed; पङ्के (paṅke) - in mud; द्विपम् (dvipam) - elephant; इव (iva) - like; अवशम् (avaśam) - helpless;]
(Having seen the darkness like a cloud, resembling the bubbles of rain, almost perished, deprived of happiness, ending in destruction, leading to non-existence, immersed in rajas and tamas, like a helpless elephant in mud.)
Seeing the darkness, cloud-like and resembling rain bubbles, nearly destroyed, deprived of happiness, destined for destruction and non-existence, immersed in rajas and tamas, like a helpless elephant stuck in mud.
साङ्ख्या राजन्महाप्राज्ञास्त्यक्त्वा देहं प्रजाकृतम्। ज्ञानज्ञेयेन साङ्ख्येन व्यापिना महता नृप ॥१२-२९०-५९॥
sāṅkhyā rājan-mahāprājñās-tyaktvā dehaṃ prajākṛtam। jñānajñeyena sāṅkhyena vyāpinā mahatā nṛpa ॥12-290-59॥
[साङ्ख्या (sāṅkhyā) - by the Sāṅkhyas; by those of discriminative knowledge; राजन् (rājan) - O king; महाप्राज्ञाः (mahāprājñāḥ) - greatly wise ones; त्यक्त्वा (tyaktvā) - having abandoned; देहम् (deham) - the body; प्रजाकृतम् (prajākṛtam) - created for progeny; made for offspring; ज्ञानज्ञेयेन (jñānajñeyena) - by knowledge and the knowable; साङ्ख्येन (sāṅkhyena) - by discriminative knowledge; by Sāṅkhya; व्यापिना (vyāpinā) - pervading; all-pervading; महता (mahatā) - great; vast; नृप (nṛpa) - O king;]
(By the Sāṅkhyas, O king, the greatly wise ones, having abandoned the body created for progeny, by knowledge and the knowable, by the all-pervading great Sāṅkhya, O king.)
O king, the greatly wise Sāṅkhyas, having renounced the body made for progeny, attain through the all-pervading and great knowledge and knowable Sāṅkhya.
राजसानशुभान्गन्धांस्तामसांश्च तथाविधान्। पुण्यांश्च सात्त्विकान्गन्धान्स्पर्शजान्देहसंश्रितान् ॥ छित्त्वाशु ज्ञानशस्त्रेण तपोदण्डेन भारत ॥१२-२९०-६०॥
rājasānaśubhāngandhāṃstāmasāṃśca tathāvidhān। puṇyāṃśca sāttvikāngandhānsparśajāndehasaṃśritān ॥ chittvāśu jñānaśastreṇa tapodaṇḍena bhārata ॥12-290-60॥
[राजसान् (rājasān) - of the rājasika (passionate) (scents); अशुभान् (aśubhān) - inauspicious; गन्धान् (gandhān) - scents; तामसांश्च (tāmasāṃśca) - and of the tāmasika (dark, inert); तथाविधान् (tathāvidhān) - such kinds; पुण्यांश्च (puṇyāṃśca) - and auspicious; सात्त्विकान् (sāttvikān) - of the sāttvika (pure); गन्धान् (gandhān) - scents; स्पर्शजान् (sparśajān) - arising from touch; देहसंश्रितान् (dehasaṃśritān) - associated with the body; छित्त्वा (chittvā) - having cut off; आशु (āśu) - quickly; ज्ञानशस्त्रेण (jñānaśastreṇa) - by the sword of knowledge; तपोदण्डेन (tapodaṇḍena) - by the staff of austerity; भारत (bhārata) - O Bhārata;]
(The rājasika inauspicious scents, and the tāmasika such kinds, and the auspicious sāttvika scents arising from touch, associated with the body—having quickly cut off (these) by the sword of knowledge and the staff of austerity, O Bhārata.)
O Bhārata, quickly cut off all scents—whether rājasika and inauspicious, tāmasika, or sāttvika and auspicious, those arising from touch and associated with the body—by the sword of knowledge and the staff of austerity.
ततो दुःखोदकं घोरं चिन्ताशोकमहाह्रदम्। व्याधिमृत्युमहाग्राहं महाभयमहोरगम् ॥१२-२९०-६१॥
tato duḥkhodakaṃ ghoraṃ cintāśokamahāhradam| vyādhimṛtyumahāgrāhaṃ mahābhayamahoragam ॥12-290-61॥
[ततः (tataḥ) - then; from that; दुःखोदकम् (duḥkhodakam) - of sorrow (duḥkha) as water (udaka); घोरम् (ghoram) - terrible; चिन्ता-शोक-महा-ह्रदम् (cintā-śoka-mahā-hradam) - great lake (mahā-hrada) of anxiety (cintā) and grief (śoka); व्याधि-मृत्यु-महा-ग्राहम् (vyādhi-mṛtyu-mahā-grāham) - great crocodile (mahā-grāha) of disease (vyādhi) and death (mṛtyu); महा-भय-महा-उरगम् (mahā-bhaya-maha-uragam) - great serpent (maha-uraga) of great fear (mahā-bhaya);]
(Then, a terrible lake of anxiety and grief with sorrow as its water, with the great crocodile of disease and death, and the great serpent of great fear.)
Then there is a dreadful lake of anxiety and grief, filled with the waters of sorrow, inhabited by the great crocodile of disease and death, and the mighty serpent of immense fear.
तमःकूर्मं रजोमीनं प्रज्ञया सन्तरन्त्युत। स्नेहपङ्कं जरादुर्गं स्पर्शद्वीपमरिंदम ॥१२-२९०-६२॥
tamaḥ-kūrmaṃ rajo-mīnaṃ prajñayā santaranti uta। sneha-paṅkaṃ jarā-durgaṃ sparśa-dvīpam ariṃdama ॥12-290-62॥
[तमःकूर्मम् (tamaḥ-kūrmam) - darkness-tortoise; रजःमीनम् (rajaḥ-mīnam) - passion-fish; प्रज्ञया (prajñayā) - by wisdom; सन्तरन्ति (santaranti) - cross over; उत (uta) - indeed; स्नेहपङ्कम् (sneha-paṅkam) - attachment-mud; जरादुर्गम् (jarā-durgam) - old age-fortress; स्पर्शद्वीपम् (sparśa-dvīpam) - touch-island; अरिंदम (ariṃdama) - O subduer of foes;]
(They indeed cross the tortoise of darkness, the fish of passion, the mud of attachment, the fortress of old age, and the island of touch by wisdom, O subduer of foes.)
O subduer of foes, by wisdom, one indeed crosses the tortoise of darkness, the fish of passion, the mud of attachment, the fortress of old age, and the island of sense-contact.
कर्मागाधं सत्यतीरं स्थितव्रतमिदं नृप। हिंसाशीघ्रमहावेगं नानारसमहाकरम् ॥१२-२९०-६३॥
karmāgādhaṃ satyatīraṃ sthitavratamidaṃ nṛpa। hiṃsāśīghramahāvegaṃ nānārasamahākaram ॥12-290-63॥
[कर्म (karma) - action; अगाधं (agādham) - bottomless; सत्य (satya) - truth; तीरं (tīram) - bank; स्थितव्रतम् (sthitavratam) - firm in vow; इदं (idam) - this; नृप (nṛpa) - O king; हिंसा (hiṃsā) - violence; शीघ्रम् (śīghram) - swift; महावेगं (mahāvegam) - of great speed; नाना (nānā) - various; रस (rasa) - essences; महाकरम् (mahākaram) - of great action;]
(O king, this (is) an action-bottomless, truth-bank, firm-in-vow; violence-swift, of great speed, various essences, of great action.)
O king, this is like a river with action as its unfathomable depth, truth as its bank, and firmness in vow; it is swift with violence, of great speed, filled with various essences, and of great deeds.
नानाप्रीतिमहारत्नं दुःखज्वरसमीरणम्। शोकतृष्णामहावर्तं तीक्ष्णव्याधिमहागजम् ॥१२-२९०-६४॥
nānāprīti-mahā-ratnaṃ duḥkha-jvara-samīraṇam। śoka-tṛṣṇā-mahā-vartaṃ tīkṣṇa-vyādhi-mahā-gajam ॥12-290-64॥
[नाना (nānā) - various; प्रीति (prīti) - pleasures; महा (mahā) - great; रत्नं (ratnaṃ) - jewel; दुःख (duḥkha) - suffering; ज्वर (jvara) - fever; समीरणम् (samīraṇam) - wind; शोक (śoka) - sorrow; तृष्णा (tṛṣṇā) - thirst; महा (mahā) - great; वर्तं (vartaṃ) - whirlpool; तीक्ष्ण (tīkṣṇa) - sharp; व्याधि (vyādhi) - disease; महा (mahā) - great; गजम् (gajam) - elephant;]
(The various-pleasure-great-jewel, the suffering-fever-wind, the sorrow-thirst-great-whirlpool, the sharp-disease-great-elephant.)
It is a great jewel of various pleasures, a wind of suffering and fever, a great whirlpool of sorrow and thirst, and a great elephant of sharp disease.
अस्थिसङ्घातसङ्घाटं श्लेष्मफेनमरिंदम। दानमुक्ताकरं भीमं शोणितह्रदविद्रुमम् ॥१२-२९०-६५॥
asthisaṅghātasaṅghāṭaṃ śleṣmaphenamariṃdama। dānamuktākaraṃ bhīmaṃ śoṇitahradavidrumam ॥12-290-65॥
[अस्थि (asthi) - bone; सङ्घात (saṅghāta) - aggregation; सङ्घाटं (saṅghāṭam) - mass; श्लेष्म (śleṣma) - mucus; फेन (phena) - foam; मरि (mari) - enemy; इंदम (indama) - destroyer; दान (dāna) - gift; मुक्ता (muktā) - pearl; करं (karaṃ) - making; भीमं (bhīmaṃ) - terrible; शोणित (śoṇita) - blood; ह्रद (hrada) - lake; विद्रुमम् (vidrumam) - coral;]
(Bone aggregation mass, mucus foam, enemy destroyer; gift pearl making, terrible, blood lake coral.)
A mass of bones, with mucus and foam, a destroyer of enemies; producing pearls as gifts, terrible, like coral in a lake of blood.
हसितोत्क्रुष्टनिर्घोषं नानाज्ञानसुदुस्तरम्। रोदनाश्रुमलक्षारं सङ्गत्यागपरायणम् ॥१२-२९०-६६॥
hasitotkruṣṭanirghoṣaṃ nānā-jñāna-sudustaram | rodanāśru-malakṣāraṃ saṅgatyāga-parāyaṇam ||12-290-66||
[हसित (hasita) - laughter; उत्क्रुष्ट (utkruṣṭa) - loud; elevated; निर्घोषं (nirghoṣam) - sound; noise; नाना (nānā) - various; many; ज्ञान (jñāna) - knowledge; सुदुस्तरम् (sudustaram) - very difficult to cross; रोदन (rodana) - weeping; अश्रु (aśru) - tears; मल (mala) - impurity; क्षारं (kṣāram) - salty; alkaline; सङ्ग (saṅga) - association; attachment; त्याग (tyāga) - abandonment; renunciation; परायणम् (parāyaṇam) - devoted; dedicated;]
(Laughter, loud sound, various knowledge very difficult to cross; weeping, tears, impurity, salty; devoted to abandonment of association.)
It is filled with laughter and loud noises, difficult to cross due to various kinds of knowledge; full of weeping, tears, and impurities, and is devoted to the abandonment of attachments.
पुनराजन्मलोकौघं पुत्रबान्धवपत्तनम्। अहिंसासत्यमर्यादं प्राणत्यागमहोर्मिणम् ॥१२-२९०-६७॥
punarājanmalokaughaṃ putrabāndhavapattanam। ahiṃsāsatyamaryādaṃ prāṇatyāgamahormiṇam ॥12-290-67॥
[पुनर् (punar) - again; आ जन्म (ā janma) - to birth; लोक-ओघं (loka-ogham) - world-flood; पुत्र-बान्धव-पत्तनम् (putra-bāndhava-pattanam) - son-relative-harbor; अहिंसा (ahiṃsā) - non-violence; सत्य (satya) - truth; मर्यादं (maryādam) - restraint; प्राण-त्याग-मह-उर्मिणम् (prāṇa-tyāga-maha-urmiṇam) - life-renunciation-great-wave; ॥१२-२९०-६७॥ (॥12-290-67॥) - ;]
(Again to birth, world-flood, son-relative-harbor; non-violence, truth, restraint, life-renunciation-great-wave.)
Again and again, the flood of worldly existence, the harbor of sons and relatives; non-violence, truth, restraint, and the great wave of renouncing life.
वेदान्तगमनद्वीपं सर्वभूतदयोदधिम्। मोक्षदुष्प्रापविषयं वडवामुखसागरम् ॥१२-२९०-६८॥
vedāntagamanadvīpaṃ sarvabhūtadayodadhim। mokṣaduṣprāpaviṣayaṃ vaḍavāmukhasāgaram ॥12-290-68॥
[वेदान्त (vedānta) - end of the Vedas; गमन (gamana) - going; द्वीपं (dvīpaṃ) - island; सर्व (sarva) - all; भूत (bhūta) - beings; दयो (daya) - compassion; उदधिम् (udadhim) - ocean; मोक्ष (mokṣa) - liberation; दुष्प्राप (duṣprāpa) - difficult to attain; विषयं (viṣayaṃ) - object; वडवा (vaḍavā) - submarine fire; मुख (mukha) - mouth; सागरम् (sāgaram) - ocean;]
(The island of reaching the end of the Vedas, the ocean of compassion for all beings, the object difficult to attain which is liberation, the ocean with the mouth of the submarine fire.)
It is the island reached by Vedānta, an ocean of compassion for all beings, the domain difficult to attain which is liberation, an ocean with the mouth of the submarine fire.
तरन्ति मुनयः सिद्धा ज्ञानयोगेन भारत। तीर्त्वा च दुस्तरं जन्म विशन्ति विमलं नभः ॥१२-२९०-६९॥
taranti munayaḥ siddhā jñānayogena bhārata। tīrtvā ca dustaraṃ janma viśanti vimalaṃ nabhaḥ ॥12-290-69॥
[तरन्ति (taranti) - cross over; मुनयः (munayaḥ) - sages; सिद्धाः (siddhāḥ) - perfected ones; ज्ञानयोगेन (jñānayogena) - by the union with knowledge; भारत (bhārata) - O Bhārata; तीर्त्वा (tīrtvā) - having crossed; च (ca) - and; दुस्तरम् (dustaram) - difficult to cross; जन्म (janma) - birth; विशन्ति (viśanti) - enter; विमलम् (vimalam) - pure; नभः (nabhaḥ) - sky;]
(Sages, perfected ones, cross over by the union with knowledge, O Bhārata. Having crossed the difficult-to-cross birth, they enter the pure sky.)
O Bhārata, sages and perfected beings cross over by the path of knowledge. Having crossed the difficult ocean of birth, they enter the pure heavens.
ततस्तान्सुकृतीन्साङ्ख्यान्सूर्यो वहति रश्मिभिः। पद्मतन्तुवदाविश्य प्रवहन्विषयान्नृप ॥१२-२९०-७०॥
tatastān sukṛtīn sāṅkhyān sūryo vahati raśmibhiḥ। padmatantuvad āviśya pravahan viṣayān nṛpa ॥12-290-70॥
[ततः (tataḥ) - then; तान् (tān) - those; सुकृतीन् (sukṛtīn) - virtuous ones; साङ्ख्यान् (sāṅkhyān) - enumerated; सूर्यः (sūryaḥ) - the sun; वहति (vahati) - carries; रश्मिभिः (raśmibhiḥ) - with rays; पद्मतन्तुवत् (padmatantuvat) - like the thread of a lotus; आविश्य (āviśya) - having entered; प्रवहन् (pravahan) - carrying along; विषयान् (viṣayān) - objects; नृप (nṛpa) - O king;]
(Then the sun carries those virtuous ones, enumerated, with rays; having entered (them) like the thread of a lotus, carrying along the objects, O king.)
Then, O king, the sun, with his rays, carries those virtuous ones who are enumerated, having entered them like the thread of a lotus, carrying along the objects.
तत्र तान्प्रवहो वायुः प्रतिगृह्णाति भारत। वीतरागान्यतीन्सिद्धान्वीर्ययुक्तांस्तपोधनान् ॥१२-२९०-७१॥
tatra tān pravaho vāyuḥ pratigṛhṇāti bhārata। vītarāgān yatīn siddhān vīryayuktāṃs tapodhanān ॥12-290-71॥
[तत्र (tatra) - there; तान् (tān) - them; प्रवहः (pravahaḥ) - current; वायुः (vāyuḥ) - wind; प्रतिगृह्णाति (pratigṛhṇāti) - receives; भारत (bhārata) - O Bhārata; वीतरागान् (vītarāgān) - those free from passion; यतीन् (yatīn) - ascetics; सिद्धान् (siddhān) - perfected ones; वीर्ययुक्तान् (vīryayuktān) - endowed with energy; तपोधनान् (tapodhanān) - rich in austerity;]
(There the current of wind receives them, O Bhārata: those ascetics free from passion, perfected ones, endowed with energy, rich in austerity.)
There, O Bhārata, the current of wind carries away those ascetics who are free from passion, perfected, endowed with energy, and rich in austerity.
सूक्ष्मः शीतः सुगन्धी च सुखस्पर्शश्च भारत। सप्तानां मरुतां श्रेष्ठो लोकान्गच्छति यः शुभान् ॥ स तान्वहति कौन्तेय नभसः परमां गतिम् ॥१२-२९०-७२॥
sūkṣmaḥ śītaḥ sugandhī ca sukhasparśaś ca bhārata। saptānāṃ marutāṃ śreṣṭho lokān gacchati yaḥ śubhān ॥ sa tān vahati kaunteya nabhasaḥ paramāṃ gatim ॥12-290-72॥
[सूक्ष्मः (sūkṣmaḥ) - subtle; शीतः (śītaḥ) - cool; सुगन्धी (sugandhī) - fragrant; च (ca) - and; सुखस्पर्शः (sukhasparśaḥ) - pleasant-touching; च (ca) - and; भारत (bhārata) - O Bhārata; सप्तानां (saptānāṃ) - of the seven; मरुतां (marutāṃ) - of the winds; श्रेष्ठः (śreṣṭhaḥ) - the best; लोकान् (lokān) - worlds; गच्छति (gacchati) - goes; यः (yaḥ) - who; शुभान् (śubhān) - auspicious; सः (saḥ) - he; तान् (tān) - those; वहति (vahati) - carries; कौन्तेय (kaunteya) - O son of Kunti; नभसः (nabhasaḥ) - of the sky; परमां (paramāṃ) - supreme; गतिम् (gatim) - path;]
(Subtle, cool, fragrant, and pleasant to the touch, O Bhārata; the best of the seven winds goes to auspicious worlds. He carries those, O son of Kunti, to the supreme path of the sky.)
O Bhārata, the subtle, cool, fragrant, and pleasant-to-the-touch wind, the best among the seven Maruts, goes to auspicious worlds. O son of Kunti, he carries them to the supreme path of the sky.
नभो वहति लोकेश रजसः परमां गतिम्। रजो वहति राजेन्द्र सत्त्वस्य परमां गतिम् ॥१२-२९०-७३॥
nabho vahati lokeśa rajasah paramāṃ gatim। rajo vahati rājendra sattvasya paramāṃ gatim ॥12-290-73॥
[नभो (nabhaḥ) - sky; वहति (vahati) - carries; लोकेश (lokeśa) - O lord of the world; रजसः (rajasah) - of dust; परमां (paramām) - supreme; गतिम् (gatim) - motion; रजः (rajaḥ) - dust; वहति (vahati) - carries; राजेन्द्र (rājendra) - O king; सत्त्वस्य (sattvasya) - of purity; परमां (paramām) - supreme; गतिम् (gatim) - motion;]
(The sky carries, O lord of the world, the supreme motion of dust. Dust carries, O king, the supreme motion of purity.)
O lord of the world, the sky carries the highest movement of dust; O king, dust carries the highest movement of purity.
सत्त्वं वहति शुद्धात्मन्परं नारायणं प्रभुम्। प्रभुर्वहति शुद्धात्मा परमात्मानमात्मना ॥१२-२९०-७४॥
sattvaṃ vahati śuddhātmān paraṃ nārāyaṇaṃ prabhum। prabhur vahati śuddhātmā paramātmānam ātmanā ॥12-290-74॥
[सत्त्वम् (sattvam) - essence; वहति (vahati) - carries; शुद्धात्मन् (śuddhātman) - pure self; परम् (param) - supreme; नारायणम् (nārāyaṇam) - Nārāyaṇa; प्रभुम् (prabhum) - lord; प्रभुः (prabhuḥ) - the lord; वहति (vahati) - carries; शुद्धात्मा (śuddhātmā) - pure self; परमात्मानम् (paramātmānam) - the supreme self; आत्मना (ātmanā) - by (his) self;]
(Essence carries the pure self, the supreme Nārāyaṇa, the lord. The lord, the pure self, carries the supreme self by (his) self.)
The essence bears the pure self, the supreme Nārāyaṇa, the lord. The lord, as the pure self, upholds the supreme self by his own self.
परमात्मानमासाद्य तद्भूतायतनामलाः। अमृतत्वाय कल्पन्ते न निवर्तन्ति चाभिभो ॥ परमा सा गतिः पार्थ निर्द्वंद्वानां महात्मनाम् ॥१२-२९०-७५॥
paramātmānam āsādya tad-bhūtāyatana-amalāḥ। amṛtatvāya kalpante na nivartanti ca abhibho ॥ paramā sā gatiḥ pārtha nirdvandvānāṃ mahātmanām ॥12-290-75॥
[परमात्मानम् (paramātmānam) - supreme self; आसाद्य (āsādya) - having attained; तत् (tat) - that; भूतायतन (bhūtāyatana) - whose abode is beings; अमलाः (amalāḥ) - pure; अमृतत्वाय (amṛtatvāya) - for immortality; कल्पन्ते (kalpante) - become; न (na) - not; निवर्तन्ति (nivartanti) - return; च (ca) - and; अभिभो (abhibho) - O mighty one; परमा (paramā) - supreme; सा (sā) - that; गतिः (gatiḥ) - state; पार्थ (pārtha) - O Pārtha; निर्द्वंद्वानाम् (nirdvandvānām) - of those free from dualities; महात्मनाम् (mahātmanām) - of the great souls;]
(Having attained the supreme self, those pure ones whose abode is that being become for immortality, do not return, and O mighty one, that supreme state, O Pārtha, is of those free from dualities, of the great souls.)
O Pārtha, having attained the supreme self, those pure ones whose abode is that being become immortal, do not return, and that supreme state is for those great souls who are free from dualities.
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
स्थानमुत्तममासाद्य भगवन्तं स्थिरव्रताः। आजन्ममरणं वा ते स्मरन्त्युत न वानघ ॥१२-२९०-७६॥
sthānam uttamam āsādya bhagavantaṃ sthiravratāḥ। ājanmamaraṇaṃ vā te smaranty uta na vānagha ॥12-290-76॥
[स्थानम् (sthānam) - place; उत्तमम् (uttamam) - highest; आसाद्य (āsādya) - having attained; भगवन्तम् (bhagavantam) - the divine; स्थिरव्रताः (sthiravratāḥ) - those of firm resolve; आ (ā) - from; जन्म (janma) - birth; मरणम् (maraṇam) - death; वा (vā) - or; ते (te) - they; स्मरन्ति (smaranti) - remember; उत (uta) - indeed; न (na) - not; वा (vā) - or; अनघ (anagha) - O sinless one;]
(Having attained the highest place, those of firm resolve remember the divine from birth to death, or not, indeed, O sinless one.)
O sinless one, those of firm resolve, having reached the highest place, remember the divine from birth to death, or perhaps not.
यदत्र तथ्यं तन्मे त्वं यथावद्वक्तुमर्हसि। त्वदृते मानवं नान्यं प्रष्टुमर्हामि कौरव ॥१२-२९०-७७॥
yad atra tathyaṃ tan me tvaṃ yathāvat vaktum arhasi। tvad ṛte mānavam na anyam praṣṭum arhāmi kaurava ॥12-290-77॥
[यत् (yat) - which; अत्र (atra) - here; तथ्यम् (tathyaṃ) - truth; तत् (tat) - that; मे (me) - to me; त्वम् (tvam) - you; यथावत् (yathāvat) - properly; वक्तुम् (vaktum) - to speak; अर्हसि (arhasi) - you are worthy; त्वत्-ऋते (tvat-ṛte) - except you; मानवम् (mānavam) - a human; न (na) - not; अन्यम् (anyam) - other; प्रष्टुम् (praṣṭum) - to ask; अर्हामि (arhāmi) - I am worthy; कौरव (kaurava) - O Kaurava;]
(Which here is truth, that to me you properly are worthy to speak. Except you, a human, not other to ask I am worthy, O Kaurava.)
O Kaurava, whatever is the truth here, you alone are worthy to tell me properly. Except for you, I am not worthy to ask any other human.
मोक्षदोषो महानेष प्राप्य सिद्धिं गतानृषीन्। यदि तत्रैव विज्ञाने वर्तन्ते यतयः परे ॥१२-२९०-७८॥
mokṣadoṣo mahāneṣa prāpya siddhiṃ gatānṛṣīn। yadi tatraiva vijñāne vartante yatayaḥ pare ॥12-290-78॥
[मोक्षदोषः (mokṣadoṣaḥ) - liberation-defect; महान् (mahān) - great; एषः (eṣaḥ) - this; प्राप्य (prāpya) - having attained; सिद्धिम् (siddhim) - perfection; गतान् (gatān) - gone; ऋषीन् (ṛṣīn) - sages; यदि (yadi) - if; तत्र एव (tatra eva) - there itself; विज्ञाने (vijñāne) - in knowledge; वर्तन्ते (vartante) - abide; यतयः (yatayaḥ) - ascetics; परे (pare) - supreme;]
(Liberation-defect, this great (one), having attained perfection, the sages who have gone; if there itself in knowledge abide the ascetics supreme.)
If the supreme ascetics, having attained perfection, abide there itself in knowledge, then this is the great defect of liberation, as experienced by the sages who have gone before.
प्रवृत्तिलक्षणं धर्मं पश्यामि परमं नृप। मग्नस्य हि परे ज्ञाने किं नु दुःखतरं भवेत् ॥१२-२९०-७९॥
pravṛttilakṣaṇaṃ dharmaṃ paśyāmi paramaṃ nṛpa। magnasya hi pare jñāne kiṃ nu duḥkhataraṃ bhavet॥12-290-79॥
[प्रवृत्ति (pravṛtti) - activity; लक्षणं (lakṣaṇam) - characteristic; धर्मं (dharmaṃ) - dharma; पश्यामि (paśyāmi) - I see; परमं (paramam) - supreme; नृप (nṛpa) - O king; मग्नस्य (magnasya) - of one who is immersed; हि (hi) - indeed; परे (pare) - in the other (higher); ज्ञाने (jñāne) - knowledge; किं (kiṃ) - what; नु (nu) - indeed; दुःखतरं (duḥkhataraṃ) - more painful; भवेत् (bhavet) - would be;]
(I see dharma whose characteristic is activity, O king. For one who is immersed in higher knowledge, indeed, what could be more painful?)
O king, I see dharma as characterized by activity. For one who is absorbed in higher knowledge, what could be more painful?
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; (he spoke);]
(Bhīṣma said;)
Bhīṣma said.
यथान्यायं त्वया तात प्रश्नः पृष्टः सुसङ्कटः। बुद्धानामपि संमोहः प्रश्नेऽस्मिन्भरतर्षभ ॥ अत्रापि तत्त्वं परमं शृणु सम्यङ्मयेरितम् ॥१२-२९०-८०॥
yathānyāyaṃ tvayā tāta praśnaḥ pṛṣṭaḥ susaṅkaṭaḥ। buddhānām api saṃmohaḥ praśne'smin bharatarṣabha॥ atrāpi tattvaṃ paramaṃ śṛṇu samyaṅ mayeritam॥12-290-80॥
[यथा (yathā) - as; in accordance with; अन्यायं (anyāyaṃ) - improperly; unjustly; त्वया (tvayā) - by you; तात (tāta) - O dear one; प्रश्नः (praśnaḥ) - question; पृष्टः (pṛṣṭaḥ) - asked; सुसङ्कटः (susaṅkaṭaḥ) - very difficult; बुद्धानाम् (buddhānām) - of the wise; अपि (api) - even; संमोहः (saṃmohaḥ) - confusion; प्रश्ने (praśne) - in the question; अस्मिन् (asmin) - in this; भरतर्षभ (bharatarṣabha) - O best of the Bharatas; अत्र (atra) - here; अपि (api) - also; तत्त्वं (tattvaṃ) - truth; परमं (paramaṃ) - supreme; शृणु (śṛṇu) - hear; सम्यक् (samyak) - properly; मया (mayā) - by me; इरितम् (iritam) - declared; १२-२९०-८० (12-290-80) - 12-290-80;]
(As improperly by you, O dear one, the question (was) asked, very difficult; even for the wise (there is) confusion in this question, O best of the Bharatas. Here also the supreme truth, hear properly, as declared by me. 12-290-80.)
O dear one, you have asked a very difficult question, and even the wise are confused by this question, O best of the Bharatas. Now, listen properly to the supreme truth as declared by me. 12-290-80.
बुद्धिश्च परमा यत्र कापिलानां महात्मनाम्। इन्द्रियाण्यपि बुध्यन्ते स्वदेहं देहिनो नृप ॥ कारणान्यात्मनस्तानि सूक्ष्मः पश्यति तैस्तु सः ॥१२-२९०-८१॥
buddhiś ca paramā yatra kāpilānāṃ mahātmanām। indriyāṇy api budhyante svadehaṃ dehino nṛpa ॥ kāraṇāny ātmanas tāni sūkṣmaḥ paśyati tais tu saḥ ॥12-290-81॥
[बुद्धिः (buddhiḥ) - intellect; च (ca) - and; परमा (paramā) - supreme; यत्र (yatra) - where; कापिलानाम् (kāpilānām) - of the followers of Kapila; महात्मनाम् (mahātmanām) - of the great souls; इन्द्रियाणि (indriyāṇi) - senses; अपि (api) - also; बुध्यन्ते (budhyante) - are understood; स्व (sva) - own; देहं (dehaṃ) - body; देहिनः (dehinaḥ) - of the embodied; नृप (nṛpa) - O king; कारणानि (kāraṇāni) - causes; आत्मनः (ātmanaḥ) - of the self; तानि (tāni) - those; सूक्ष्मः (sūkṣmaḥ) - the subtle one; पश्यति (paśyati) - sees; तैः (taiḥ) - by those; तु (tu) - but; सः (saḥ) - he;]
(And where the intellect is supreme among the followers of Kapila, O great souls, even the senses are understood by the embodied as their own body, O king. The causes of the self, those, the subtle one sees by those, but he.)
O king, among the great souls who follow Kapila, where the intellect is supreme, even the senses are recognized by the embodied as pertaining to their own body. The subtle one perceives those causes of the self by means of them.
आत्मना विप्रहीणानि काष्ठकुड्यसमानि तु। विनश्यन्ति न संदेहः फेना इव महार्णवे ॥१२-२९०-८२॥
ātmanā viprahīṇāni kāṣṭhakuḍyasamāni tu। vinaśyanti na saṃdehaḥ phenā iva mahārṇave ॥12-290-82॥
[आत्मना (ātmanā) - by the self; by oneself; विप्रहीणानि (viprahīṇāni) - deprived of; separated from; काष्ठकुड्यसमानि (kāṣṭhakuḍyasamāni) - like wooden walls; like timber and mud walls; तु (tu) - but; however; विनश्यन्ति (vinaśyanti) - are destroyed; perish; न (na) - not; संदेहः (saṃdehaḥ) - doubt; uncertainty; फेना (phenā) - foam; bubbles; इव (iva) - like; as; महार्णवे (mahārṇave) - in the great ocean; in the vast sea;]
(By oneself, those deprived (of the self) are like wooden walls; but they perish, no doubt, like foam in the great ocean.)
Those who are separated from their true self are like timber and mud walls; they certainly perish, just as foam disappears in the vast ocean.
इन्द्रियैः सह सुप्तस्य देहिनः शत्रुतापन। सूक्ष्मश्चरति सर्वत्र नभसीव समीरणः ॥१२-२९०-८३॥
indriyaiḥ saha suptasya dehinaḥ śatrutāpana। sūkṣmaś carati sarvatra nabhasīva samīraṇaḥ ॥12-290-83॥
[इन्द्रियैः (indriyaiḥ) - with the senses; सह (saha) - together with; सुप्तस्य (suptasya) - of the sleeping (one); देहिनः (dehinaḥ) - of the embodied (soul); शत्रुतापन (śatrutāpana) - tormentor of enemies; सूक्ष्मः (sūkṣmaḥ) - subtle; चरति (carati) - moves; सर्वत्र (sarvatra) - everywhere; नभसि (nabhasi) - in the sky; इव (iva) - like; समीरणः (samīraṇaḥ) - the wind;]
(With the senses, together with, of the sleeping (one), of the embodied (soul), tormentor of enemies, subtle, moves, everywhere, in the sky, like, the wind.)
The subtle embodied soul, together with the senses, moves everywhere in the body of the sleeping person, like the wind moves in the sky, O tormentor of enemies.
स पश्यति यथान्यायं स्पर्शान्स्पृशति चाभिभो। बुध्यमानो यथापूर्वमखिलेनेह भारत ॥१२-२९०-८४॥
sa paśyati yathānyāyaṃ sparśān spṛśati ca abhibho। budhyamānaḥ yathā-pūrvam akhilena iha bhārata॥12-290-84॥
[स (sa) - he; पश्यति (paśyati) - sees; यथा (yathā) - as; अन्यायं (anyāyaṃ) - improperly; स्पर्शान् (sparśān) - contacts; स्पृशति (spṛśati) - touches; च (ca) - and; अभिभो (abhibho) - O mighty one; बुध्यमानः (budhyamānaḥ) - being aware; यथा (yathā) - as; पूर्वम् (pūrvam) - before; अखिलेन (akhilena) - entirely; इह (iha) - here; भारत (bhārata) - O Bhārata;]
(He sees as improper, touches contacts and, O mighty one. Being aware as before entirely here, O Bhārata.)
He perceives things improperly and touches objects, O mighty one. Being aware, just as before, he experiences everything here, O Bhārata.
इन्द्रियाणीह सर्वाणि स्वे स्वे स्थाने यथाविधि। अनीशत्वात्प्रलीयन्ते सर्पा हतविषा इव ॥१२-२९०-८५॥
indriyāṇīha sarvāṇi sve sve sthāne yathāvidhi। anīśatvāt pralīyante sarpā hataviṣā iva ॥12-290-85॥
[इन्द्रियाणि (indriyāṇi) - senses; इह (iha) - here; सर्वाणि (sarvāṇi) - all; स्वे (sve) - in own; स्वे (sve) - in own; स्थाने (sthāne) - place; यथा (yathā) - as; विधि (vidhi) - rule; अनीशत्वात् (anīśatvāt) - due to lack of control; प्रलीयन्ते (pralīyante) - are dissolved; सर्पाः (sarpāḥ) - serpents; हतविषाः (hataviṣāḥ) - with poison destroyed; इव (iva) - like;]
(Here, all the senses, in their own respective places, as per rule, due to lack of control, are dissolved, like serpents with their poison destroyed.)
Here, all the senses, each in its own place, following their respective rules, become inactive due to lack of control, just as serpents become harmless when their poison is destroyed.
इन्द्रियाणां तु सर्वेषां स्वस्थानेष्वेव सर्वशः। आक्रम्य गतयः सूक्ष्माश्चरत्यात्मा न संशयः ॥१२-२९०-८६॥
indriyāṇāṃ tu sarveṣāṃ svasthāneṣveva sarvaśaḥ। ākrāmya gatayaḥ sūkṣmāścaratyātmā na saṃśayaḥ॥12-290-86॥
[इन्द्रियाणां (indriyāṇām) - of the senses; तु (tu) - but; सर्वेषां (sarveṣām) - of all; स्वस्थानेषु (svasthāneṣu) - in their own places; एव (eva) - indeed; सर्वशः (sarvaśaḥ) - in every way; आक्रम्य (ākrāmya) - having entered; गतयः (gatayaḥ) - paths; सूक्ष्माः (sūkṣmāḥ) - subtle; चरति (carati) - moves; आत्मा (ātmā) - the self; न (na) - not; संशयः (saṃśayaḥ) - doubt;]
(Of the senses but of all in their own places indeed in every way having entered, the subtle paths, the self moves; not (is there) doubt.)
But the self, having entered all the senses in their own places in every way, moves along the subtle paths; there is no doubt about this.
सत्त्वस्य च गुणान्कृत्स्नान्रजसश्च गुणान्पुनः। गुणांश्च तमसः सर्वान्गुणान्बुद्धेश्च भारत ॥१२-२९०-८७॥
sattvasya ca guṇānkṛtsnān rajasash ca guṇān punaḥ। guṇāṃś ca tamasaḥ sarvān guṇān buddheś ca bhārata॥12-290-87॥
[सत्त्वस्य (sattvasya) - of sattva; (purity, clarity; genitive singular) च (ca) - and; गुणान् (guṇān) - qualities; (accusative plural) कृत्स्नान् (kṛtsnān) - all; (entire, complete; accusative plural) रजसः (rajasah) - of rajas; (activity, passion; genitive singular) च (ca) - and; गुणान् (guṇān) - qualities; (accusative plural) पुनः (punaḥ) - again; गुणान् (guṇān) - qualities; (accusative plural) च (ca) - and; तमसः (tamasaḥ) - of tamas; (darkness, inertia; genitive singular) सर्वान् (sarvān) - all; (accusative plural) गुणान् (guṇān) - qualities; (accusative plural) बुद्धेः (buddheḥ) - of buddhi; (intellect; genitive singular) च (ca) - and; भारत (bhārata) - O Bhārata; (vocative singular, addressing Arjuna;) ॥१२-२९०-८७॥ (॥12-290-87॥) - ॥12-290-87॥;]
(Of sattva and all the qualities, and of rajas the qualities again, and the qualities of tamas, all the qualities, and of buddhi, O Bhārata.)
O Bhārata, (Arjuna,) the qualities of sattva in their entirety, the qualities of rajas again, all the qualities of tamas, and all the qualities of the intellect (buddhi) (are to be considered).
गुणांश्च मनसस्तद्वन्नभसश्च गुणांस्तथा। गुणान्वायोश्च धर्मात्मंस्तेजसश्च गुणान्पुनः ॥१२-२९०-८८॥
guṇāṃś ca manasas tad van nabhasaś ca guṇāṃs tathā। guṇān vāyoś ca dharmātmaṃs tejaś ca guṇān punaḥ॥12-290-88॥
[गुणान् (guṇān) - qualities; च (ca) - and; मनसः (manasaḥ) - of the mind; तद्वत् (tadvat) - likewise; नभसः (nabhasaḥ) - of the sky; च (ca) - and; गुणान् (guṇān) - qualities; तथा (tathā) - thus; गुणान् (guṇān) - qualities; वायोः (vāyoḥ) - of the wind; च (ca) - and; धर्मात्मन् (dharmātman) - righteous-natured; तेजसः (tejaśaḥ) - of fire; च (ca) - and; गुणान् (guṇān) - qualities; पुनः (punaḥ) - again;]
(Qualities and of the mind likewise, of the sky and qualities thus; qualities of the wind and righteous-natured, of fire and qualities again.)
Likewise, the qualities of the mind, the sky, the wind, the righteous-natured, and again the qualities of fire.
अपां गुणांस्तथा पार्थ पार्थिवांश्च गुणानपि। सर्वात्मना गुणैर्व्याप्य क्षेत्रज्ञः स युधिष्ठिर ॥१२-२९०-८९॥
apāṃ guṇāṃs tathā pārtha pārthivāṃś ca guṇān api। sarvātmanā guṇair vyāpya kṣetrajñaḥ sa yudhiṣṭhira ॥12-290-89॥
[अपां (apām) - of waters; गुणान् (guṇān) - qualities; तथा (tathā) - also; पार्थ (pārtha) - O Pārtha; पार्थिवान् (pārthivān) - of the earth; च (ca) - and; गुणान् (guṇān) - qualities; अपि (api) - also; सर्वात्मना (sarvātmanā) - with his whole being; गुणैः (guṇaiḥ) - by qualities; व्याप्य (vyāpya) - pervading; क्षेत्रज्ञः (kṣetrajñaḥ) - the knower of the field; स (sa) - he; युधिष्ठिर (yudhiṣṭhira) - Yudhishthira;]
(O Pārtha, the qualities of waters, also the qualities of the earth, too; with his whole being, pervading by qualities, the knower of the field, he, Yudhishthira.)
O Pārtha, the knower of the field, Yudhishthira, pervades all the qualities of water and earth with his whole being.
आत्मा च याति क्षेत्रज्ञं कर्मणी च शुभाशुभे। शिष्या इव महात्मानमिन्द्रियाणि च तं विभो ॥१२-२९०-९०॥
ātmā ca yāti kṣetrajñaṃ karmaṇī ca śubhāśubhe। śiṣyā iva mahātmānam indriyāṇi ca taṃ vibho ॥12-290-90॥
[आत्मा (ātmā) - self; spirit; च (ca) - and; याति (yāti) - goes; attains; क्षेत्रज्ञं (kṣetrajñam) - knower of the field; soul; कर्मणी (karmaṇī) - in actions; च (ca) - and; शुभाशुभे (śubhāśubhe) - good and bad; auspicious and inauspicious; शिष्या (śiṣyāḥ) - disciples; इव (iva) - like; as if; महात्मानम् (mahātmānam) - great soul; इन्द्रियाणि (indriyāṇi) - senses; च (ca) - and; तं (tam) - him; that; विभो (vibho) - O mighty one; O lord;]
(The self and also goes to the knower of the field, and actions to good and bad; the senses, like disciples, to the great soul, and to him, O mighty one.)
The self goes to the knower of the field, actions to good and bad results; the senses, like disciples, to the great soul, and to him, O mighty one.
प्रकृतिं चाप्यतिक्रम्य गच्छत्यात्मानमव्ययम्। परं नारायणात्मानं निर्द्वंद्वं प्रकृतेः परम् ॥१२-२९०-९१॥
prakṛtiṃ cāpyatikramya gacchatyātmānamavyayam। paraṃ nārāyaṇātmānaṃ nirdvandvaṃ prakṛteḥ param ॥12-290-91॥
[प्रकृतिं (prakṛtim) - nature; च (ca) - and; अपि (api) - also; अतिक्रम्य (atikramya) - having transcended; गच्छति (gacchati) - goes; आत्मानम् (ātmānam) - self; अव्ययम् (avyayam) - imperishable; परम् (param) - supreme; नारायणात्मानम् (nārāyaṇātmānam) - the self of Nārāyaṇa; निर्द्वंद्वम् (nirdvandvam) - free from duality; प्रकृतेः (prakṛteḥ) - of nature; परम् (param) - beyond;]
(Having also transcended nature, he goes to the imperishable self, the supreme Nārāyaṇa-self, free from duality, beyond nature.)
Having transcended nature, he attains the imperishable self, the supreme Nārāyaṇa, who is free from duality and beyond nature.
विमुक्तः पुण्यपापेभ्यः प्रविष्टस्तमनामयम्। परमात्मानमगुणं न निवर्तति भारत ॥१२-२९०-९२॥
vimuktaḥ puṇyapāpebhyaḥ praviṣṭas tam anāmayam। paramātmānam aguṇaṃ na nivartati bhārata ॥12-290-92॥
[विमुक्तः (vimuktaḥ) - liberated; पुण्यपापेभ्यः (puṇyapāpebhyaḥ) - from merits and demerits; प्रविष्टः (praviṣṭaḥ) - entered; तम् (tam) - that; अनामयम् (anāmayam) - free from affliction; परमात्मानम् (paramātmānam) - the supreme self; अगुणम् (aguṇam) - devoid of qualities; न (na) - not; निवर्तति (nivartati) - returns; भारत (bhārata) - O Bhārata;]
(Liberated from merits and demerits, having entered that which is free from affliction, the supreme self, devoid of qualities, does not return, O Bhārata.)
O Bhārata, one who is liberated from merits and demerits, having entered that state which is free from affliction—the supreme self, devoid of qualities—does not return.
शिष्टं त्वत्र मनस्तात इन्द्रियाणि च भारत। आगच्छन्ति यथाकालं गुरोः संदेशकारिणः ॥१२-२९०-९३॥
śiṣṭaṃ tvatra manastāta indriyāṇi ca bhārata। āgacchanti yathākālaṃ guroḥ saṃdeśakāriṇaḥ ॥12-290-93॥
[शिष्टं (śiṣṭam) - remaining; left; preserved; त्व (tva) - your; अत्र (atra) - here; मनः (manaḥ) - mind; तात (tāta) - O dear; इन्द्रियाणि (indriyāṇi) - senses; च (ca) - and; भारत (bhārata) - O Bhārata; आगच्छन्ति (āgacchanti) - come; arrive; यथा (yathā) - as; according to; कालं (kālam) - time; गुरोः (guroḥ) - of the teacher; of the guru; संदेशकारिणः (saṃdeśakāriṇaḥ) - messengers; those who carry messages;]
(The remaining, your mind, O dear, and the senses, O Bhārata, come here as per time, as messengers of the guru.)
O Bhārata, the mind and senses that remain here, O dear, come at the appointed time as messengers of the guru.
शक्यं चाल्पेन कालेन शान्तिं प्राप्तुं गुणार्थिना। एवं युक्तेन कौन्तेय युक्तज्ञानेन मोक्षिणा ॥१२-२९०-९४॥
śakyaṃ cālpena kālena śāntiṃ prāptuṃ guṇārthinā। evaṃ yuktena kaunteya yukta-jñānena mokṣiṇā ॥12-290-94॥
[शक्यं (śakyaṃ) - possible; च (ca) - and; अल्पेन (alpena) - by little; कालेन (kālena) - by time; शान्तिं (śāntiṃ) - peace; प्राप्तुं (prāptuṃ) - to attain; गुणार्थिना (guṇārthinā) - by one seeking virtue; एवं (evaṃ) - thus; युक्तेन (yuktena) - by one who is disciplined; कौन्तेय (kaunteya) - O son of Kunti; युक्तज्ञानेन (yukta-jñānena) - by united knowledge; मोक्षिणा (mokṣiṇā) - by one seeking liberation;]
(Possible and by little time peace to attain by one seeking virtue. Thus by one who is disciplined, O son of Kunti, by united knowledge, by one seeking liberation.)
O son of Kunti, one who is disciplined and endowed with united knowledge, seeking virtue, can attain peace in a short time; thus, one seeking liberation achieves it.
साङ्ख्या राजन्महाप्राज्ञा गच्छन्ति परमां गतिम्। ज्ञानेनानेन कौन्तेय तुल्यं ज्ञानं न विद्यते ॥१२-२९०-९५॥
sāṅkhyā rājan-mahāprājñā gacchanti paramāṃ gatim। jñānenānena kaunteya tulyaṃ jñānaṃ na vidyate ॥12-290-95॥
[साङ्ख्या (sāṅkhyā) - followers of Sāṅkhya; राजन् (rājan) - O king; महाप्राज्ञाः (mahāprājñāḥ) - greatly wise ones; गच्छन्ति (gacchanti) - go; परमाम् (paramām) - supreme; गतिम् (gatim) - state; ज्ञानेन (jñānena) - by knowledge; अनेन (anena) - by this; कौन्तेय (kaunteya) - O son of Kunti; तुल्यम् (tulyam) - equal; ज्ञानम् (jñānam) - knowledge; न (na) - not; विद्यते (vidyate) - exists;]
(Followers of Sāṅkhya, O king, greatly wise ones, go to the supreme state. By this knowledge, O son of Kunti, equal knowledge does not exist.)
O king, the followers of Sāṅkhya, who are greatly wise, attain the supreme state. O son of Kunti, there is no knowledge equal to this knowledge.
अत्र ते संशयो मा भूज्ज्ञानं साङ्ख्यं परं मतम्। अक्षरं ध्रुवमव्यक्तं पूर्वं ब्रह्म सनातनम् ॥१२-२९०-९६॥
atra te saṃśayo mā bhūjjñānaṃ sāṅkhyaṃ paraṃ matam। akṣaraṃ dhruvamavyaktaṃ pūrvaṃ brahma sanātanam ॥12-290-96॥
[अत्र (atra) - here; ते (te) - your; संशयः (saṃśayaḥ) - doubt; मा (mā) - not; भूत् (bhūt) - arise; ज्ञानम् (jñānam) - knowledge; साङ्ख्यम् (sāṅkhyam) - Sāṅkhya (philosophy); परम् (param) - supreme; मतम् (matam) - view; अक्षरम् (akṣaram) - imperishable; ध्रुवम् (dhruvam) - eternal; अव्यक्तम् (avyaktam) - unmanifest; पूर्वम् (pūrvam) - ancient; ब्रह्म (brahma) - Brahman; सनातनम् (sanātanam) - eternal;]
(Here, let there not arise doubt for you; knowledge, Sāṅkhya, is considered supreme. The imperishable, eternal, unmanifest, ancient, Brahman is eternal.)
Here, do not let doubt arise in you; knowledge, namely Sāṅkhya, is regarded as supreme. The imperishable, eternal, unmanifest, ancient Brahman is eternal.
अनादिमध्यनिधनं निर्द्वंद्वं कर्तृ शाश्वतम्। कूटस्थं चैव नित्यं च यद्वदन्ति शमात्मकाः ॥१२-२९०-९७॥
anādimadhyanidhanaṃ nirdvandvaṃ kartṛ śāśvatam। kūṭasthaṃ caiva nityaṃ ca yadvadanti śamātmakāḥ ॥12-290-97॥
[अनादि (anādi) - without beginning; मध्य (madhya) - middle; निधनं (nidhanaṃ) - end; निर्द्वंद्वं (nirdvandvaṃ) - free from duality; कर्तृ (kartṛ) - doer; शाश्वतम् (śāśvatam) - eternal; कूटस्थं (kūṭastham) - unchanging; च (ca) - and; एव (eva) - indeed; नित्यं (nityaṃ) - perpetual; च (ca) - and; यत् (yat) - which; वदन्ति (vadanti) - they say; शमात्मकाः (śamātmakāḥ) - those whose nature is tranquility;]
(That which is without beginning, middle, or end, free from duality, the doer, eternal, unchanging, indeed perpetual, which those whose nature is tranquility say.)
Those whose nature is tranquility describe that which is without beginning, middle, or end, free from duality, the doer, eternal, unchanging, and perpetual.
यतः सर्वाः प्रवर्तन्ते सर्गप्रलयविक्रियाः। यच्च शंसन्ति शास्त्रेषु वदन्ति परमर्षयः ॥१२-२९०-९८॥
yataḥ sarvāḥ pravartante sargapralayavikriyāḥ। yac ca śaṁsanti śāstreṣu vadanti paramarṣayaḥ ॥12-290-98॥
[यतः (yataḥ) - from whom; सर्वाः (sarvāḥ) - all; प्रवर्तन्ते (pravartante) - proceed; सर्गप्रलयविक्रियाः (sargapralayavikriyāḥ) - creations, dissolutions, transformations; यत् (yat) - which; च (ca) - and; शंसन्ति (śaṁsanti) - declare; शास्त्रेषु (śāstreṣu) - in the scriptures; वदन्ति (vadanti) - say; परमर्षयः (paramarṣayaḥ) - supreme sages;]
(From whom all creations, dissolutions, and transformations proceed, and which the supreme sages declare and say in the scriptures.)
That from which all creations, dissolutions, and transformations arise, and which is declared by the supreme sages and spoken of in the scriptures.
सर्वे विप्राश्च देवाश्च तथागमविदो जनाः। ब्रह्मण्यं परमं देवमनन्तं परतोऽच्युतम् ॥१२-२९०-९९॥
sarve viprāś ca devāś ca tathāgamavido janāḥ। brahmaṇyaṃ paramaṃ devam anantaṃ parato'cyutam ॥12-290-99॥
[सर्वे (sarve) - all; विप्राः (viprāḥ) - Brāhmaṇas; च (ca) - and; देवाः (devāḥ) - gods; च (ca) - and; तथा (tathā) - likewise; आगमविदः (āgamavidaḥ) - knowers of the scriptures; जनाः (janāḥ) - people; ब्रह्मण्यं (brahmaṇyam) - devoted to Brahman; परमं (paramam) - supreme; देवम् (devam) - god; अनन्तं (anantam) - infinite; परतः (parataḥ) - beyond; अच्युतम् (acyutam) - the infallible;]
(All Brāhmaṇas and gods and likewise the knowers of the scriptures, people (regard) the god devoted to Brahman, the supreme, the infinite, the one beyond, the infallible.)
All Brāhmaṇas, gods, and those who know the scriptures consider the supreme, infinite, transcendent, and infallible god devoted to Brahman.
प्रार्थयन्तश्च तं विप्रा वदन्ति गुणबुद्धयः। सम्यग्युक्तास्तथा योगाः साङ्ख्याश्चामितदर्शनाः ॥१२-२९०-१००॥
prārthayantaś ca taṃ viprā vadanti guṇabuddhayaḥ। samyagyuktās tathā yogāḥ sāṅkhyāś cāmitadarśanāḥ ॥12-290-100॥
[प्रार्थयन्तः (prārthayantaḥ) - praying; च (ca) - and; तं (taṃ) - him; विप्राः (viprāḥ) - the wise; वदन्ति (vadanti) - say; गुणबुद्धयः (guṇabuddhayaḥ) - those of discerning intellect; सम्यक्-युक्ताः (samyak-yuktāḥ) - well-engaged; तथा (tathā) - so; योगाः (yogāḥ) - yogis; साङ्ख्याः (sāṅkhyāḥ) - followers of Sāṅkhya; च (ca) - and; अमितदर्शनाः (amitadarśanāḥ) - those of boundless vision;]
(Praying and him the wise say, those of discerning intellect; well-engaged so yogis, followers of Sāṅkhya and those of boundless vision.)
The wise, those of discerning intellect, pray to him and speak of him; likewise, the yogis, the followers of Sāṅkhya, and those of boundless vision, all well-engaged, do so as well.
अमूर्तेस्तस्य कौन्तेय साङ्ख्यं मूर्तिरिति श्रुतिः। अभिज्ञानानि तस्याहुर्मतं हि भरतर्षभ ॥१२-२९०-१०१॥
amūrtestasya kaunteya sāṅkhyaṃ mūtiriti śrutiḥ। abhijñānāni tasyāhurmataṃ hi bharatarṣabha ॥12-290-101॥
[अमूर्तेः (amūrteḥ) - of the formless; तस्य (tasya) - of him; कौन्तेय (kaunteya) - O son of Kunti; साङ्ख्यम् (sāṅkhyam) - discrimination; मूर्तिः (mūrtiḥ) - form; इति (iti) - thus; श्रुतिः (śrutiḥ) - the Veda; अभिज्ञानानि (abhijñānāni) - distinctive marks; तस्य (tasya) - of him; आहुः (āhuḥ) - they say; मतम् (matam) - opinion; हि (hi) - indeed; भरतर्षभ (bharatarṣabha) - O best of the Bharatas;]
(Of the formless, O son of Kunti, discrimination is called form, thus says the Veda. Distinctive marks of him, they say, is the opinion, indeed, O best of the Bharatas.)
O son of Kunti, the Veda declares that discrimination is the form of the formless. The wise say that his distinctive marks are indeed his opinion, O best of the Bharatas.
द्विविधानीह भूतानि पृथिव्यां पृथिवीपते। जङ्गमागमसञ्ज्ञानि जङ्गमं तु विशिष्यते ॥१२-२९०-१०२॥
dvividhānīha bhūtāni pṛthivyāṃ pṛthivīpate। jaṅgamāgamasanjñāni jaṅgamaṃ tu viśiṣyate ॥12-290-102॥
[द्विविधानि (dvividhāni) - of two kinds; इह (iha) - here; भूतानि (bhūtāni) - beings; पृथिव्यां (pṛthivyāṃ) - on earth; पृथिवीपते (pṛthivīpate) - O lord of the earth; जङ्गम (jaṅgama) - moving; अगम (agama) - non-moving; सञ्ज्ञानि (sañjñāni) - designated as; जङ्गमं (jaṅgamaṃ) - the moving; तु (tu) - but; विशिष्यते (viśiṣyate) - is distinguished;]
(Here, O lord of the earth, beings on earth are of two kinds: designated as moving and non-moving; but the moving is distinguished.)
O lord of the earth, beings on earth are of two kinds, known as moving and non-moving; but the moving beings are considered superior.
ज्ञानं महद्यद्धि महत्सु राज; न्वेदेषु साङ्ख्येषु तथैव योगे। यच्चापि दृष्टं विविधं पुराणं; साङ्ख्यागतं तन्निखिलं नरेन्द्र ॥१२-२९०-१०३॥
jñānaṃ mahad yaddhi mahatsu rāja; nvedeṣu sāṅkhyeṣu tathaiva yoge। yaccāpi dṛṣṭaṃ vividhaṃ purāṇaṃ; sāṅkhyāgataṃ tan nikhilaṃ narendra ॥12-290-103॥
[ज्ञानम् (jñānam) - knowledge; महत् (mahat) - great; यत् (yat) - which; हि (hi) - indeed; महत्सु (mahatsu) - among the great; राजन् (rājan) - O king; वेदेषु (vedeṣu) - in the Vedas; साङ्ख्येषु (sāṅkhyeṣu) - in the Sāṅkhya (philosophy); तथैव (tathaiva) - likewise; योगे (yoge) - in Yoga; यत् (yat) - which; च (ca) - and; अपि (api) - also; दृष्टम् (dṛṣṭam) - seen; विविधम् (vividham) - various; पुराणम् (purāṇam) - Purāṇa; साङ्ख्यागतम् (sāṅkhyāgatam) - originating from Sāṅkhya; तत् (tat) - that; निखिलम् (nikhilam) - entire; नरेन्द्र (narendra) - O king;]
(Knowledge, great, which indeed among the great, O king; in the Vedas, in Sāṅkhya, likewise in Yoga. Which also is seen, various Purāṇa, originating from Sāṅkhya, that entire, O king.)
O king, the great knowledge which is found among the great, in the Vedas, in Sāṅkhya, and likewise in Yoga, and whatever various Purāṇas are seen, all that which originates from Sāṅkhya is entirely so, O king.
यच्चेतिहासेषु महत्सु दृष्टं; यच्चार्थशास्त्रे नृप शिष्टजुष्टे। ज्ञानं च लोके यदिहास्ति किं चि; त्साङ्ख्यागतं तच्च महन्महात्मन् ॥१२-२९०-१०४॥
yaccetihāseṣu mahatsu dṛṣṭaṃ; yaccārthaśāstre nṛpa śiṣṭajuṣṭe। jñānaṃ ca loke yadi hāsti kiṃ cit; sāṅkhyāgataṃ tacca mahanmahātman ॥12-290-104॥
[यत् (yat) - which; च (ca) - and; इतिहासेषु (itihāseṣu) - in histories; महत्सु (mahatsu) - great; दृष्टं (dṛṣṭam) - seen; यत् (yat) - which; च (ca) - and; अर्थशास्त्रे (arthaśāstre) - in the science of wealth; नृप (nṛpa) - O king; शिष्टजुष्टे (śiṣṭajuṣṭe) - honored by the learned; ज्ञानं (jñānam) - knowledge; च (ca) - and; लोके (loke) - in the world; यदि (yadi) - if; इह (iha) - here; अस्ति (asti) - exists; किंचित् (kiṃcit) - anything; साङ्ख्यागतं (sāṅkhyāgatam) - found in Sāṅkhya; तत् (tat) - that; च (ca) - and; महत् (mahat) - great; महात्मन् (mahātman) - O great-souled one;]
(Which and in histories great seen; which and in the science of wealth O king honored by the learned; knowledge and in the world if here exists anything; found in Sāṅkhya that and O great-souled one;)
Whatever is seen in the great histories, and whatever is in the science of wealth, O king, honored by the learned; whatever knowledge exists in the world, if anything, all that is found in Sāṅkhya, O great-souled one.
शमश्च दृष्टः परमं बलं च; ज्ञानं च सूक्ष्मं च यथावदुक्तम्। तपांसि सूक्ष्माणि सुखानि चैव; साङ्ख्ये यथावद्विहितानि राजन् ॥१२-२९०-१०५॥
śamaś ca dṛṣṭaḥ paramaṃ balaṃ ca; jñānaṃ ca sūkṣmaṃ ca yathāvad uktam। tapāṃsi sūkṣmāṇi sukhāni caiva; sāṅkhye yathāvad vihitāni rājan ॥12-290-105॥
[शमः (śamaḥ) - tranquility; च (ca) - and; दृष्टः (dṛṣṭaḥ) - is seen; परमं (paramam) - supreme; बलं (balaṃ) - strength; च (ca) - and; ज्ञानं (jñānam) - knowledge; च (ca) - and; सूक्ष्मं (sūkṣmam) - subtle; च (ca) - and; यथावत् (yathāvat) - as it is; उक्तम् (uktam) - is stated; तपांसि (tapāṃsi) - austerities; सूक्ष्माणि (sūkṣmāṇi) - subtle; सुखानि (sukhāni) - pleasures; च (ca) - and; एव (eva) - indeed; साङ्ख्ये (sāṅkhye) - in Sāṅkhya; यथावत् (yathāvat) - as it is; विहितानि (vihitāni) - are prescribed; राजन् (rājan) - O King;]
(Tranquility and supreme strength are seen; knowledge and subtlety are stated as they are. Austerities, subtleties, and pleasures indeed, are prescribed as they are in Sāṅkhya, O King.)
O King, tranquility and supreme strength are recognized; knowledge and subtlety are described as they are. Austerities, subtleties, and pleasures are indeed prescribed in Sāṅkhya as stated.
विपर्यये तस्य हि पार्थ देवा; न्गच्छन्ति साङ्ख्याः सततं सुखेन। तांश्चानुसञ्चार्य ततः कृतार्थाः; पतन्ति विप्रेषु यतेषु भूयः ॥१२-२९०-१०६॥
viparyaye tasya hi pārtha devāḥ; na gacchanti sāṅkhyāḥ satataṃ sukhena. tāṃś cānusañcārya tataḥ kṛtārthāḥ; patanti vipreṣu yateṣu bhūyaḥ ॥12-290-106॥
[विपर्यये (viparyaye) - in reversal; तस्य (tasya) - of him; हि (hi) - indeed; पार्थ (pārtha) - O Pārtha; देवाः (devāḥ) - the gods; न (na) - not; गच्छन्ति (gacchanti) - go; साङ्ख्याः (sāṅkhyāḥ) - the sāṅkhyas; सततं (satataṃ) - always; सुखेन (sukhena) - with ease; तान् (tān) - them; च (ca) - and; अनुसञ्चार्य (anusañcārya) - having led after; ततः (tataḥ) - then; कृतार्थाः (kṛtārthāḥ) - those who have accomplished their purpose; पतन्ति (patanti) - fall; विप्रेषु (vipreṣu) - among the Brāhmaṇas; यतेषु (yateṣu) - among the striving ones; भूयः (bhūyaḥ) - again;]
(In reversal, of him indeed, O Pārtha, the gods do not go; the sāṅkhyas always with ease. Them also, having led after, then those who have accomplished their purpose fall among the Brāhmaṇas, among the striving ones, again.)
O Pārtha, when there is reversal, the gods do not go there; the sāṅkhyas always proceed with ease. Having led them, then those who have accomplished their purpose fall again among the Brāhmaṇas and the striving ones.
हित्वा च देहं प्रविशन्ति मोक्षं; दिवौकसो द्यामिव पार्थ साङ्ख्याः। ततोऽधिकं तेऽभिरता महार्हे; साङ्ख्ये द्विजाः पार्थिव शिष्टजुष्टे ॥१२-२९०-१०७॥
hitvā ca dehaṃ praviśanti mokṣaṃ; divaukaso dyāmiva pārtha sāṅkhyāḥ। tato'dhikaṃ te'bhiratā mahārhe; sāṅkhye dvijāḥ pārthiva śiṣṭajuṣṭe ॥12-290-107॥
[हित्वा (hitvā) - having abandoned; च (ca) - and; देहं (dehaṃ) - body; प्रविशन्ति (praviśanti) - enter; मोक्षं (mokṣaṃ) - liberation; दिवौकसः (divaukasaḥ) - celestials; द्याम् (dyām) - heaven; इव (iva) - like; पार्थ (pārtha) - O Pārtha; साङ्ख्याः (sāṅkhyāḥ) - followers of Sāṅkhya; ततः (tataḥ) - than that; अधिकं (adhikaṃ) - greater; ते (te) - they; अभिरता (abhiratā) - devoted; महार्हे (mahārhe) - most worthy; साङ्ख्ये (sāṅkhye) - in Sāṅkhya; द्विजाः (dvijāḥ) - twice-born (Brāhmaṇas, etc.); पार्थिव (pārthiva) - O king; शिष्टजुष्टे (śiṣṭajuṣṭe) - favored by the noble;]
(Having abandoned the body, they enter liberation; the celestials, O Pārtha, enter heaven as do the followers of Sāṅkhya. Greater than that, they are devoted to the most worthy; in Sāṅkhya, O king, the twice-born favored by the noble.)
O Pārtha, the followers of Sāṅkhya, having abandoned the body, attain liberation, just as the celestials reach heaven. Therefore, O king, the twice-born who are devoted to the most worthy Sāṅkhya, favored by the noble, are even greater.
तेषां न तिर्यग्गमनं हि दृष्टं; नावाग्गतिः पापकृतां निवासः। न चाबुधानामपि ते द्विजातयो; ये ज्ञानमेतन्नृपतेऽनुरक्ताः ॥१२-२९०-१०८॥
teṣāṃ na tiryaggamanaṃ hi dṛṣṭaṃ; nāvāggatiḥ pāpakṛtāṃ nivāsaḥ. na cābudhānāmapi te dvijātayo; ye jñānametan nṛpate'nuraktāḥ ॥12-290-108॥
[तेषां (teṣām) - of them; न (na) - not; तिर्यग्गमनं (tiryaggamanam) - going to lower births; हि (hi) - indeed; दृष्टं (dṛṣṭam) - seen; न (na) - not; अवाग्गतिः (avāggatiḥ) - downward movement; पापकृतां (pāpakṛtām) - of evil-doers; निवासः (nivāsaḥ) - abode; न (na) - not; च (ca) - and; अबुधानाम् (abudhānām) - of the ignorant; अपि (api) - even; ते (te) - they; द्विजातयः (dvijātayaḥ) - twice-borns; ये (ye) - who; ज्ञानम् (jñānam) - knowledge; एतत् (etat) - this; नृपते (nṛpate) - O king; अनुरक्ताः (anuraktāḥ) - attached;]
(Of them, not going to lower births indeed is seen; nor is there downward movement, abode of evil-doers. Nor even of the ignorant are they twice-borns, who are attached to this knowledge, O king.)
O king, those who are devoted to this knowledge are not seen to go to lower births, nor do they have the fate or abode of evil-doers. Even if they are ignorant, they are not considered twice-borns unless they are attached to this knowledge.
साङ्क्यं विशालं परमं पुराणं; महार्णवं विमलमुदारकान्तम्। कृत्स्नं च साङ्ख्यं नृपते महात्मा; नारायणो धारयतेऽप्रमेयम् ॥१२-२९०-१०९॥
sāṅkyaṃ viśālaṃ paramaṃ purāṇaṃ; mahārṇavaṃ vimalamudārakāntam। kṛtsnaṃ ca sāṅkhyaṃ nṛpate mahātmā; nārāyaṇo dhārayate'prameyam ॥12-290-109॥
[साङ्क्यं (sāṅkyaṃ) - Sāṅkhya (philosophy); विशालं (viśālaṃ) - vast; परमं (paramaṃ) - supreme; पुराणं (purāṇaṃ) - ancient; महार्णवं (mahārṇavaṃ) - great ocean; विमलम् (vimalam) - pure; उदारकान्तम् (udārakāntam) - noble and delightful; कृत्स्नं (kṛtsnaṃ) - entire; च (ca) - and; साङ्ख्यं (sāṅkhyaṃ) - Sāṅkhya (philosophy); नृपते (nṛpate) - O king; महात्मा (mahātmā) - great soul; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; धारयते (dhārayate) - bears; अप्रमेयम् (aprameyam) - immeasurable;]
(The Sāṅkhya, vast, supreme, ancient; the great ocean, pure, noble and delightful. The entire Sāṅkhya, O king, the great soul Nārāyaṇa bears, immeasurable.)
The Sāṅkhya philosophy, which is vast, supreme, and ancient—a great, pure, and noble ocean—Nārāyaṇa, the great soul, upholds in its entirety, O king, and it is immeasurable.
एतन्मयोक्तं नरदेव तत्त्वं; नारायणो विश्वमिदं पुराणम्। स सर्गकाले च करोति सर्गं; संहारकाले च तदत्ति भूयः ॥१२-२९०-११०॥
etan mayoktaṃ naradeva tattvaṃ; nārāyaṇo viśvam idaṃ purāṇam। sa sargakāle ca karoti sargaṃ; saṃhārakāle ca tad atti bhūyaḥ ॥12-290-110॥
[एतत् (etat) - this; मया (mayā) - by me; उक्तं (uktaṃ) - spoken; नरदेव (naradeva) - O king; तत्त्वं (tattvaṃ) - truth; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; विश्वम् (viśvam) - universe; इदं (idaṃ) - this; पुराणम् (purāṇam) - ancient; सः (saḥ) - he; सर्गकाले (sargakāle) - at the time of creation; च (ca) - and; करोति (karoti) - creates; सर्गं (sargaṃ) - creation; संहारकाले (saṃhārakāle) - at the time of dissolution; च (ca) - and; तत् (tat) - that; अत्ति (atti) - consumes; भूयः (bhūyaḥ) - again;]
(This truth has been spoken by me, O king; Nārāyaṇa is this ancient universe. He creates creation at the time of creation, and at the time of dissolution, he consumes it again.)
O king, this is the truth as I have spoken: Nārāyaṇa is the ancient universe. He creates the world at the time of creation and again consumes it at the time of dissolution.
