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युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
किं तदक्षरमित्युक्तं यस्मान्नावर्तते पुनः। किं च तत्क्षरमित्युक्तं यस्मादावर्तते पुनः ॥१२-२९१-१॥
What is called the imperishable, because of which there is no return again? And what is called the perishable, because of which one returns again?
अक्षरक्षरयोर्व्यक्तिमिच्छाम्यरिनिषूदन। उपलब्धुं महाबाहो तत्त्वेन कुरुनन्दन ॥१२-२९१-२॥
O Ariniṣūdana (destroyer of enemies), I wish to understand the manifestation of the two imperishable; O mighty-armed Kurunandana, I seek to truly comprehend this.
त्वं हि ज्ञाननिधिर्विप्रैरुच्यसे वेदपारगैः। ऋषिभिश्च महाभागैर्यतिभिश्च महात्मभिः ॥१२-२९१-३॥
You are truly regarded as the repository of knowledge by Brahmins learned in the Vedas, by sages, by the highly fortunate, by ascetics, and by the great-souled.
शेषमल्पं दिनानां ते दक्षिणायनभास्करे। आवृत्ते भगवत्यर्के गन्तासि परमां गतिम् ॥१२-२९१-४॥
Only a few days remain for you while the sun is in its southern course; when the blessed sun returns, you will attain the supreme state.
त्वयि प्रतिगते श्रेयः कुतः श्रोष्यामहे वयम्। कुरुवंशप्रदीपस्त्वं ज्ञानद्रव्येण दीप्यसे ॥१२-२९१-५॥
When you are gone, from where shall we hear of auspiciousness? You, the lamp of the Kuru dynasty, shine with the substance of knowledge.
तदेतच्छ्रोतुमिच्छामि त्वत्तः कुरुकुलोद्वह। न तृप्यामीह राजेन्द्र शृण्वन्नमृतमीदृशम् ॥१२-२९१-६॥
O uplifter of the Kuru dynasty, I wish to hear this from you. O king, even here, hearing such nectar, I am not satisfied.
भीष्म उवाच॥
Bhīṣma said.
अत्र ते वर्तयिष्येऽहमितिहासं पुरातनम्। वसिष्ठस्य च संवादं करालजनकस्य च ॥१२-२९१-७॥
Here, I will narrate to you the ancient story and the dialogue between Vasiṣṭha and Karala Janaka.
वसिष्ठं श्रेष्ठमासीनमृषीणां भास्करद्युतिम्। पप्रच्छ जनको राजा ज्ञानं नैःश्रेयसं परम् ॥१२-२९१-८॥
King Janaka asked Vasiṣṭha, who was the foremost among the sages and radiant like the sun, about the supreme knowledge that leads to the highest good.
परमध्यात्मकुशलमध्यात्मगतिनिश्चयम्। मैत्रावरुणिमासीनमभिवाद्य कृताञ्जलिः ॥१२-२९१-९॥
Having determined the supreme skill in the self and the path of the self, he saluted Maitrāvaruṇi, who was seated, with joined palms.
स्वक्षरं प्रश्रितं वाक्यं मधुरं चाप्यनुल्बणम्। पप्रच्छर्षिवरं राजा करालजनकः पुरा ॥१२-२९१-१०॥
Long ago, King Karalajanaka, with words that were well-pronounced, respectful, sweet, and gentle, asked the best of sages.
भगवञ्श्रोतुमिच्छामि परं ब्रह्म सनातनम्। यस्मान्न पुनरावृत्तिमाप्नुवन्ति मनीषिणः ॥१२-२९१-११॥
O Lord, I wish to hear about the supreme, eternal Brahman, from which the wise never return again.
यच्च तत्क्षरमित्युक्तं यत्रेदं क्षरते जगत्। यच्चाक्षरमिति प्रोक्तं शिवं क्षेम्यमनामयम् ॥१२-२९१-१२॥
That which is called the perishable is where this world perishes; and that which is declared as the imperishable is auspicious, secure, and free from affliction.
वसिष्ठ उवाच॥
Vasiṣṭha said.
श्रूयतां पृथिवीपाल क्षरतीदं यथा जगत्। यन्न क्षरति पूर्वेण यावत्कालेन चाप्यथ ॥१२-२९१-१३॥
Hear, O king, how this world decays: whatever does not decay with the previous time, will eventually decay with time itself.
युगं द्वादशसाहस्रं कल्पं विद्धि चतुर्गुणम्। दशकल्पशतावृत्तं तदहर्ब्राह्ममुच्यते ॥ रात्रिश्चैतावती राजन्यस्यान्ते प्रतिबुध्यते ॥१२-२९१-१४॥
Know that an age is twelve thousand years, and a kalpa is four times that. The day of Brahmā is said to be the duration of a thousand kalpas, and his night is of equal length, at the end of which, O king, he awakens.
सृजत्यनन्तकर्माणं महान्तं भूतमग्रजम्। मूर्तिमन्तममूर्तात्मा विश्वं शम्भुः स्वयम्भुवः ॥ अणिमा लघिमा प्राप्तिरीशानं ज्योतिरव्ययम् ॥१२-२९१-१५॥
Śambhu, the self-born, creates the great and eldest being of endless actions, who is embodied yet formless in essence, and is the universe itself. He possesses the powers of minuteness, lightness, attainment, lordship, imperishable light.
सर्वतःपाणिपादान्तं सर्वतोक्षिशिरोमुखम्। सर्वतःश्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥१२-२९१-१६॥
He has hands and feet everywhere, eyes, heads, and mouths everywhere; he has ears everywhere in the world. Having pervaded everything, he abides.
हिरण्यगर्भो भगवानेष बुद्धिरिति स्मृतः। महानिति च योगेषु विरिञ्च इति चाप्युत ॥१२-२९१-१७॥
The golden-embryo, the illustrious one, is remembered as intellect; he is also called the great one in the Yogas, and Viriñca (Brahmā), and indeed by others.
साङ्ख्ये च पठ्यते शास्त्रे नामभिर्बहुधात्मकः। विचित्ररूपो विश्वात्मा एकाक्षर इति स्मृतः ॥१२-२९१-१८॥
In Sāṅkhya and in the scriptures, he is described by many names, as having many and various forms, as the soul of the universe, and as the one syllable; thus he is remembered.
वृतं नैकात्मकं येन कृत्स्नं त्रैलोक्यमात्मना। तथैव बहुरूपत्वाद्विश्वरूप इति स्मृतः ॥१२-२९१-१९॥
He who, by his own self, encompasses the entire three worlds of diverse nature; in the same way, because of his manifold forms, he is remembered as 'Viśvarūpa' (the one of universal form).
एष वै विक्रियापन्नः सृजत्यात्मानमात्मना। अहङ्कारं महातेजाः प्रजापतिमहङ्कृतम् ॥१२-२९१-२०॥
This being, having undergone transformation, creates himself by his own power; the one of great brilliance creates the ego, Prajāpati, who is fashioned by ego.
अव्यक्ताद्व्यक्तमुत्पन्नं विद्यासर्गं वदन्ति तम्। महान्तं चाप्यहङ्कारमविद्यासर्गमेव च ॥१२-२९१-२१॥
They say that from the unmanifest arises the manifest, which is called the creation of knowledge. The great principle and also ego are indeed regarded as the creation of ignorance.
अविधिश्च विधिश्चैव समुत्पन्नौ तथैकतः। विद्याविद्येति विख्याते श्रुतिशास्त्रार्थचिन्तकैः ॥१२-२९१-२२॥
Both non-rule and rule have arisen together from the same source. Those who contemplate the meaning of the Vedas and treatises know them as knowledge and ignorance.
भूतसर्गमहङ्कारात्तृतीयं विद्धि पार्थिव। अहङ्कारेषु भूतेषु चतुर्थं विद्धि वैकृतम् ॥१२-२९१-२३॥
O king, know that the third (creation) arises from the great ego as the creation of elements. Among the egos and elements, know the fourth as the modified (creation).
वायुर्ज्योतिरथाकाशमापोऽथ पृथिवी तथा। शब्दः स्पर्शश्च रूपं च रसो गन्धस्तथैव च ॥१२-२९१-२४॥
Air, light, ether, water, and likewise earth; and similarly, sound, touch, form, taste, and smell.
एवं युगपदुत्पन्नं दशवर्गमसंशयम्। पञ्चमं विद्धि राजेन्द्र भौतिकं सर्गमर्थवत् ॥१२-२९१-२५॥
Thus, O king, know without doubt that the fifth, the material creation, is a meaningful tenfold group that arose simultaneously.
श्रोत्रं त्वक्चक्षुषी जिह्वा घ्राणमेव च पञ्चमम्। वाक्च हस्तौ च पादौ च पायुर्मेढ्रं तथैव च ॥१२-२९१-२६॥
The ear, skin, eyes, tongue, and nose are the five (sense organs); speech, two hands, two feet, anus, and genitals likewise (are the organs of action).
बुद्धीन्द्रियाणि चैतानि तथा कर्मेन्द्रियाणि च। सम्भूतानीह युगपन्मनसा सह पार्थिव ॥१२-२९१-२७॥
O king, the organs of intellect and these organs of action have arisen here simultaneously together with the mind.
एषा तत्त्वचतुर्विंशा सर्वाकृतिषु वर्तते। यां ज्ञात्वा नाभिशोचन्ति ब्राह्मणास्तत्त्वदर्शिनः ॥१२-२९१-२८॥
This twenty-fourth principle pervades all forms. Knowing this, Brāhmaṇas who are seers of the truth do not grieve.
एतद्देहं समाख्यातं त्रैलोक्ये सर्वदेहिषु। वेदितव्यं नरश्रेष्ठ सदेवनरदानवे ॥१२-२९१-२९॥
O best of men, this body, as declared among all embodied beings in the three worlds, is to be known among gods, men, and demons.
सयक्षभूतगन्धर्वे सकिंनरमहोरगे। सचारणपिशाचे वै सदेवर्षिनिशाचरे ॥१२-२९१-३०॥
Together with yakṣas, spirits, gandharvas, kiṁnaras, great serpents, cāraṇas, piśācas, as well as divine sages and night-wanderers.
सदंशकीटमशके सपूतिकृमिमूषके। शुनि श्वपाके वैणेये सचण्डाले सपुल्कसे ॥१२-२९१-३१॥
With biting insects, worms, mosquitoes, putrid creatures, vermin, mice, dogs, dog-eaters, outcastes, caṇḍālas, and pulkasas.
हस्त्यश्वखरशार्दूले सवृक्षे गवि चैव ह। यच्च मूर्तिमयं किञ्चित्सर्वत्रैतन्निदर्शनम् ॥१२-२९१-३२॥
In elephants, horses, donkeys, tigers, trees, cows, and indeed in anything that has form—everywhere, this is its manifestation.
जले भुवि तथाकाशे नान्यत्रेति विनिश्चयः। स्थानं देहवतामस्ति इत्येवमनुशुश्रुम ॥१२-२९१-३३॥
We have heard that the place for embodied beings exists only in water, on earth, and in space, and not elsewhere.
कृत्स्नमेतावतस्तात क्षरते व्यक्तसञ्ज्ञकम्। अहन्यहनि भूतात्मा ततः क्षर इति स्मृतः ॥१२-२९१-३४॥
O dear, all that is manifest to this extent perishes; therefore, the embodied soul is called perishable, as it is remembered day by day.
एतदक्षरमित्युक्तं क्षरतीदं यथा जगत्। जगन्मोहात्मकं प्राहुरव्यक्तं व्यक्तसञ्ज्ञकम् ॥१२-२९१-३५॥
This is called the imperishable; this perishes just as the world does. That which is of the nature of delusion of the world, they call the unmanifest, having the designation 'manifest'.
महांश्चैवाग्रजो नित्यमेतत्क्षरनिदर्शनम्। कथितं ते महाराज यस्मान्नावर्तते पुनः ॥१२-२९१-३६॥
O great king, this example of the perishable, always great and indeed the elder, has been told to you because one does not return again.
पञ्चविंशतिमो विष्णुर्निस्तत्त्वस्तत्त्वसञ्ज्ञकः। तत्त्वसंश्रयणादेतत्तत्त्वमाहुर्मनीषिणः ॥१२-२९१-३७॥
The wise declare that the twenty-fifth Viṣṇu, who is devoid of essence and called 'tattva', is known as such because of its dependence on the principle.
यदमूर्त्यसृजद्व्यक्तं तत्तन्मूर्त्यधितिष्ठति। चतुर्विंशतिमो व्यक्तो ह्यमूर्तः पञ्चविंशकः ॥१२-२९१-३८॥
That which is formless creates the manifest, and by that form presides over it. The twenty-fourth is the manifest, indeed, and the formless is the twenty-fifth.
स एव हृदि सर्वासु मूर्तिष्वातिष्ठतेऽऽत्मवान्। चेतयंश्चेतनो नित्यः सर्वमूर्तिरमूर्तिमान् ॥१२-२९१-३९॥
He alone, abiding in the heart in all forms, is the Self-possessed; making all conscious, the eternal conscious one, who is of all forms and yet formless.
सर्गप्रलयधर्मिण्या असर्गप्रलयात्मकः। गोचरे वर्तते नित्यं निर्गुणो गुणसञ्ज्ञकः ॥१२-२९१-४०॥
That which has the nature of creation and dissolution, yet whose essence is beyond both, eternally exists in the field of perception, being itself without qualities but known as possessing qualities.
एवमेष महानात्मा सर्गप्रलयकोविदः। विकुर्वाणः प्रकृतिमानभिमन्यत्यबुद्धिमान् ॥१२-२९१-४१॥
Thus, this great-souled one, who knows creation and dissolution, while transforming and possessing nature, considers himself to be unintelligent.
तमःसत्त्वरजोयुक्तस्तासु तास्विह योनिषु। लीयतेऽप्रतिबुद्धत्वादबुद्धजनसेवनात् ॥१२-२९१-४२॥
One who is endowed with tamas, sattva, and rajas, merges into those wombs here due to ignorance and association with unawakened people.
सहवासो निवासात्मा नान्योऽहमिति मन्यते। योऽहं सोऽहमिति ह्युक्त्वा गुणाननु निवर्तते ॥१२-२९१-४३॥
The one who lives together, whose self is the indwelling resident, thinks 'I am not different.' He who declares 'I am he, I am indeed,' then withdraws from the qualities.
तमसा तामसान्भावान्विविधान्प्रतिपद्यते। रजसा राजसांश्चैव सात्त्विकान्सत्त्वसंश्रयात् ॥१२-२९१-४४॥
Through tamas, one attains various tamasic states; through rajas, rājasic states; and through resorting to sattva, sāttvic states.
शुक्ललोहितकृष्णानि रूपाण्येतानि त्रीणि तु। सर्वाण्येतानि रूपाणि जानीहि प्राकृतानि वै ॥१२-२९१-४५॥
The white, red, and black forms—these three, know that all these forms are indeed natural.
तामसा निरयं यान्ति राजसा मानुषांस्तथा। सात्त्विका देवलोकाय गच्छन्ति सुखभागिनः ॥१२-२९१-४६॥
Those who are dominated by tamas go to hell, those dominated by rajas are reborn among humans, and those of sattva go to the world of the gods and enjoy happiness.
निष्कैवल्येन पापेन तिर्यग्योनिमवाप्नुयात्। पुण्यपापेन मानुष्यं पुण्येनैकेन देवताः ॥१२-२९१-४७॥
If there is a complete lack of liberation and predominance of sin, one is born as an animal; with a mixture of merit and sin, one is born as a human; with merit alone, one attains the state of the gods.
एवमव्यक्तविषयं क्षरमाहुर्मनीषिणः। पञ्चविंशतिमो योऽयं ज्ञानादेव प्रवर्तते ॥१२-२९१-४८॥
Thus, the wise declare that the perishable principle has the unmanifest as its object. This twenty-fifth (principle) arises solely from knowledge.
