12.291
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.
किं तदक्षरमित्युक्तं यस्मान्नावर्तते पुनः। किं च तत्क्षरमित्युक्तं यस्मादावर्तते पुनः ॥१२-२९१-१॥
kiṃ tadakṣaram ity uktaṃ yasmān nāvartate punaḥ। kiṃ ca tat kṣaram ity uktaṃ yasmād āvartate punaḥ॥12-291-1॥
[किं (kiṃ) - what; तत् (tat) - that; अक्षरम् (akṣaram) - imperishable; इति (iti) - thus; उक्तं (uktaṃ) - said; यस्मात् (yasmāt) - because of which; न (na) - not; आवर्तते (āvartate) - returns; पुनः (punaḥ) - again; किं (kiṃ) - what; च (ca) - and; तत् (tat) - that; क्षरम् (kṣaram) - perishable; इति (iti) - thus; उक्तं (uktaṃ) - said; यस्मात् (yasmāt) - because of which; आवर्तते (āvartate) - returns; पुनः (punaḥ) - again;]
(What is that imperishable, thus said, because of which one does not return again? And what is that perishable, thus said, because of which one returns again?)
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॥
akṣarakṣarayorvyaktimicchāmyariniṣūdana। upalabdhum mahābāho tattvena kurunandana ॥12-291-2॥
[अक्षर (akṣara) - imperishable; अक्षरयोः (akṣarayoḥ) - of the two imperishable; व्यक्तिम् (vyaktim) - manifestation; इच्छामि (icchāmi) - I desire; अरिनिषूदन (ariniṣūdana) - O destroyer of enemies; उपलब्धुम् (upalabdhum) - to obtain; महाबाहो (mahābāho) - O mighty-armed; तत्त्वेन (tattvena) - in reality; कुरुनन्दन (kurunandana) - O joy of the Kurus;]
(O destroyer of enemies, I desire to know the manifestation of the two imperishable; O mighty-armed, O joy of the Kurus, to obtain (this) in reality.)
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॥
tvaṃ hi jñānanidhir viprair ucyase vedapāragaiḥ। ṛṣibhiś ca mahābhāgair yatibhiś ca mahātmabhiḥ ॥12-291-3॥
[त्वं (tvaṃ) - you; हि (hi) - indeed; ज्ञाननिधिः (jñānanidhiḥ) - treasure of knowledge; विप्रैः (vipraiḥ) - by the learned Brahmins; उच्यसे (ucyase) - are called; वेदपारगैः (vedapāragaiḥ) - by those who have mastered the Vedas; ऋषिभिः (ṛṣibhiḥ) - by sages; च (ca) - and; महाभागैः (mahābhāgaiḥ) - by the greatly fortunate; यतिभिः (yatibhiḥ) - by ascetics; च (ca) - and; महात्मभिः (mahātmabhiḥ) - by the great-souled; ॥१२-२९१-३॥ (॥12-291-3॥) -;]
(You indeed are called the treasure of knowledge by the learned Brahmins who have mastered the Vedas, by sages, by the greatly fortunate, by ascetics, and by the great-souled.)
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॥
śeṣamalpaṃ dinānāṃ te dakṣiṇāyanabhāskare। āvṛtte bhagavatyarke gantāsi paramāṃ gatim ॥12-291-4॥
[शेषम् (śeṣam) - remaining; अल्पं (alpaṃ) - little; दिनानाम् (dinānām) - of the days; ते (te) - for you; दक्षिणायनभास्करे (dakṣiṇāyana-bhāskare) - when the sun is in the southern course; आवृत्ते (āvṛtte) - having returned; भगवति (bhagavati) - in the blessed; अर्के (arke) - sun; गन्तासि (gantāsi) - you will go; परमां (paramāṃ) - supreme; गतिम् (gatim) - state;]
(The remaining little of your days, when the sun is in the southern course, having returned to the blessed sun, you will go to the supreme state.)
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॥
tvayi pratigate śreyaḥ kutaḥ śroṣyāmahe vayam। kuruvaṃśapradīpastvaṃ jñānadravyeṇa dīpyase ॥12-291-5॥
[त्वयि (tvayi) - in you; प्रतिगते (pratigate) - having departed; श्रेयः (śreyaḥ) - auspiciousness; कुतः (kutaḥ) - from where; श्रोष्यामहे (śroṣyāmahe) - shall we hear; वयम् (vayam) - we; कुरुवंशप्रदीपः (kuruvaṃśapradīpaḥ) - lamp of the Kuru dynasty; त्वं (tvaṃ) - you; ज्ञानद्रव्येण (jñānadravyeṇa) - with the substance of knowledge; दीप्यसे (dīpyase) - are shining;]
(In you having departed, from where shall we hear auspiciousness, we? You, lamp of the Kuru dynasty, are shining with the substance of knowledge.)
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॥
tad etac chrotum icchāmi tvattaḥ kurukulodvaha। na tṛpyāmi iha rājendra śṛṇvan amṛtam īdṛśam॥12-291-6॥
[तत् (tat) - that; एतत् (etat) - this; श्रोतुम् (śrotum) - to hear; इच्छामि (icchāmi) - I desire; त्वत्तः (tvattaḥ) - from you; कुरुकुलोद्वह (kurukulodvaha) - O uplifter of the Kuru dynasty; न (na) - not; तृप्यामि (tṛpyāmi) - I am satisfied; इह (iha) - here; राजेन्द्र (rājendra) - O king; शृण्वन् (śṛṇvan) - hearing; अमृतम् (amṛtam) - nectar; ईदृशम् (īdṛśam) - such as this;]
(That, this, to hear, I desire, from you, O uplifter of the Kuru dynasty. Not I am satisfied here, O king, hearing nectar such as this.)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of the speaker); उवाच (uvāca) - said; (he spoke);]
(Bhīṣma said;)
Bhīṣma said.
अत्र ते वर्तयिष्येऽहमितिहासं पुरातनम्। वसिष्ठस्य च संवादं करालजनकस्य च ॥१२-२९१-७॥
atra te vartayiṣye'hamitihāsaṃ purātanam। vasiṣṭhasya ca saṃvādaṃ karālajanakasya ca ॥12-291-7॥
[अत्र (atra) - here; ते (te) - to you; वर्तयिष्ये (vartayiṣye) - I shall narrate; अहम् (aham) - I; इतिहासम् (itihāsam) - ancient story; पुरातनम् (purātanam) - old; वसिष्ठस्य (vasiṣṭhasya) - of Vasiṣṭha; च (ca) - and; संवादम् (saṃvādam) - dialogue; करालजनकस्य (karālajanakasya) - of Karala Janaka; च (ca) - and;]
(Here to you I shall narrate the ancient old story, and the dialogue of Vasiṣṭha and of Karala Janaka.)
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॥
vasiṣṭhaṃ śreṣṭham āsīnam ṛṣīṇāṃ bhāskaradyutim। papraccha janako rājā jñānaṃ naiḥśreyasaṃ param ॥12-291-8॥
[वसिष्ठम् (vasiṣṭham) - Vasiṣṭha; (the sage Vasiṣṭha;) श्रेष्ठम् (śreṣṭham) - the best; (foremost;) आसीनम् (āsīnam) - seated; (sitting;) ऋषीणाम् (ṛṣīṇām) - of the sages; (among sages;) भास्करद्युतिम् (bhāskaradyutim) - having the brilliance of the sun; (sun-like radiance;) पप्रच्छ (papraccha) - asked; (inquired;) जनकः (janakaḥ) - Janaka; (King Janaka;) राजा (rājā) - the king; (king;) ज्ञानम् (jñānam) - knowledge; (wisdom;) नैःश्रेयसम् (naiḥśreyasam) - leading to the highest good; (supreme bliss;) परम् (param) - supreme; (highest;]
(Vasiṣṭha, the best, seated among the sages, having the brilliance of the sun; Janaka, the king, asked (him) knowledge leading to the highest good, supreme.)
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॥
paramadhyātmakuśalam adhyātmagatiniścayam। maitrāvaruṇimāsīnam abhivādya kṛtāñjaliḥ ॥12-291-9॥
[कृताञ्जलिः (kṛtāñjaliḥ) - with joined palms;]
(Supreme self-skill, determination of the path of the self. Having saluted Maitrāvaruṇi, who was seated, with joined palms.)
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॥
svakṣaraṃ praśritaṃ vākyaṃ madhuraṃ cāpyanulbaṇam। papraccharṣivaraṃ rājā karālajanakaḥ purā ॥12-291-10॥
[स्वक्षरम् (svakṣaram) - own-letters; (well-pronounced;) प्रश्रितम् (praśritam) - respectful; (humble;) वाक्यम् (vākyam) - speech; (sentence;) मधुरम् (madhuram) - sweet; (pleasant;) च (ca) - and; अपि (api) - also; अनुल्बणम् (anulbaṇam) - not-harsh; (gentle;) पप्रच्छ (papraccha) - asked; ऋषिवरम् (ṛṣivaram) - best-of-sages; राजा (rājā) - king; करालजनकः (karālajanakaḥ) - Karala-janaka; (name of the king;) पुरा (purā) - formerly; (in ancient times;]
(With well-pronounced, respectful, sweet and also gentle speech, the king Karalajanaka formerly asked the best of sages.)
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॥
bhagavañśrotumicchāmi paraṃ brahma sanātanam। yasmānna punarāvṛttimāpnuvanti manīṣiṇaḥ ॥12-291-11॥
[भगवन् (bhagavan) - O Lord; श्रोतुम् (śrotum) - to hear; इच्छामि (icchāmi) - I wish; परम् (param) - supreme; ब्रह्म (brahma) - Brahman; सनातनम् (sanātanam) - eternal; यस्मात् (yasmāt) - from which; न (na) - not; पुनः (punaḥ) - again; आवृत्तिम् (āvṛttim) - return; आप्नुवन्ति (āpnuvanti) - attain; मनीषिणः (manīṣiṇaḥ) - the wise;]
(O Lord, I wish to hear about the supreme, eternal Brahman, from which the wise do not attain return again.)
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॥
yacca tat-kṣaram ity uktaṃ yatra idaṃ kṣarate jagat | yac ca akṣaram iti proktaṃ śivam kṣemyam anāmayam ||12-291-12||
[यत् (yat) - which; च (ca) - and; तत् (tat) - that; क्षरम् (kṣaram) - perishable; इति (iti) - thus; उक्तम् (uktam) - said; यत्र (yatra) - where; इदम् (idam) - this; क्षरते (kṣarate) - perishes; जगत् (jagat) - world; यत् (yat) - which; च (ca) - and; अक्षरम् (akṣaram) - imperishable; इति (iti) - thus; प्रोक्तम् (proktam) - declared; शिवम् (śivam) - auspicious; क्षेम्यम् (kṣemyam) - secure; अनामयम् (anāmayam) - free from affliction;]
(Which is called the perishable, where this world perishes; and which is declared as the imperishable, auspicious, secure, and free from affliction.)
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 uvāca॥
[वसिष्ठ (vasiṣṭha) - Vasiṣṭha; (name of a sage); उवाच (uvāca) - said; (he spoke);]
(Vasiṣṭha said;)
Vasiṣṭha said.
श्रूयतां पृथिवीपाल क्षरतीदं यथा जगत्। यन्न क्षरति पूर्वेण यावत्कालेन चाप्यथ ॥१२-२९१-१३॥
śrūyatāṃ pṛthivīpāla kṣaratīdaṃ yathā jagat। yan na kṣarati pūrveṇa yāvat kālena cāpyatha ॥12-291-13॥
[श्रूयताम् (śrūyatām) - let it be heard; पृथिवीपाल (pṛthivīpāla) - O protector of the earth; क्षरति (kṣarati) - decays; इदं (idaṃ) - this; यथा (yathā) - as; जगत् (jagat) - world; यत् (yat) - which; न (na) - not; क्षरति (kṣarati) - decays; पूर्वेण (pūrveṇa) - by the previous (time); यावत् (yāvat) - as long as; कालेन (kālena) - by time; च (ca) - and; अपि (api) - also; अथ (atha) - then;]
(Let it be heard, O protector of the earth, this world decays as it does; that which does not decay by the previous (time), decays as long as by time and then also.)
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॥
yugaṃ dvādaśasāhasraṃ kalpaṃ viddhi caturguṇam। daśakalpaśatāvṛttaṃ tadaharbrāhmamucyate ॥ rātriścaitāvatī rājanyasyānte pratibudhyate ॥12-291-14॥
[युगं (yugaṃ) - age; period; द्वादशसाहस्रं (dvādaśasāhasraṃ) - twelve thousand; कल्पं (kalpaṃ) - aeon; cycle; विद्धि (viddhi) - know; understand; चतुर्गुणम् (caturguṇam) - fourfold; four times; दशकल्पशतावृत्तं (daśakalpaśatāvṛttam) - ten times a hundred kalpas having passed; तदहर् (tadahar) - that day; ब्राह्मम् (brāhmam) - of Brahmā; belonging to Brahmā; उच्यते (ucyate) - is called; रात्रिः (rātriḥ) - night; च (ca) - and; एतावती (etāvatī) - of this extent; so much; राजन् (rājan) - O king; यस्यान्ते (yasyānte) - at the end of which; प्रतिबुध्यते (pratibudhyate) - awakens; becomes conscious;]
(Know the age as twelve thousand (years), the kalpa as four times (that); ten times a hundred kalpas having passed, that day is called the day of Brahmā. And the night, O king, is of the same extent, at the end of which he awakens.)
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॥
sṛjaty anantakarmāṇaṃ mahāntaṃ bhūtam agrajam। mūrtimantam amūrtātmā viśvaṃ śambhuḥ svayambhuvaḥ ॥ aṇimā laghimā prāptir īśānaṃ jyotir avyayam ॥12-291-15॥
[सृजति (sṛjati) - creates; अनन्तकर्माणं (anantakarmāṇam) - of endless actions; महान्तं (mahāntam) - great; भूतम् (bhūtam) - being; अग्रजम् (agrajam) - the eldest; मूर्तिमन्तम् (mūrtimantam) - embodied; अमूर्तात्मा (amūrtātmā) - whose essence is formless; विश्वम् (viśvam) - the universe; शम्भुः (śambhuḥ) - Śambhu (auspicious one, Śiva); स्वयम्भुवः (svayambhuvaḥ) - self-born; अणिमा (aṇimā) - minuteness; लघिमा (laghimā) - lightness; प्राप्तिः (prāptiḥ) - attainment; ईशानम् (īśānam) - lordship; ज्योतिः (jyotiḥ) - light; अव्ययम् (avyayam) - imperishable;]
(Śambhu (Śiva), the self-born, creates the being of endless actions, the great, the eldest, embodied, whose essence is formless, the universe. Minutess, lightness, attainment, lordship, light, imperishable.)
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॥
sarvataḥ-pāṇi-pādāntam sarvato-akṣi-śiro-mukham। sarvataḥ-śrutim-alloke sarvam-āvṛtya tiṣṭhati ॥12-291-16॥
[सर्वतः (sarvataḥ) - from all sides; पाणि (pāṇi) - hand; पाद (pāda) - foot; अन्तं (antam) - end; सर्वतः (sarvataḥ) - from all sides; अक्षि (akṣi) - eye; शिरः (śiraḥ) - head; मुखम् (mukham) - mouth; सर्वतः (sarvataḥ) - from all sides; श्रुतिम् (śrutim) - ear; अल्लोके (alloke) - in the world; सर्वम् (sarvam) - all; आवृत्य (āvṛtya) - having pervaded; तिष्ठति (tiṣṭhati) - remains;]
(Having hands and feet on all sides, having eyes, heads, and mouths on all sides, having ears on all sides in the world, pervading all, he remains.)
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॥
hiraṇyagarbho bhagavāneṣa buddhiriti smṛtaḥ। mahāniti ca yogeṣu viriñca iti cāpyuta ॥12-291-17॥
[हिरण्यगर्भः (hiraṇyagarbhaḥ) - the golden-embryo; (Brahmā;) भगवान् (bhagavān) - the illustrious one; एषः (eṣaḥ) - this; बुद्धिः (buddhiḥ) - intellect; इति (iti) - thus; स्मृतः (smṛtaḥ) - is remembered; महान् (mahān) - the great one; इति (iti) - thus; च (ca) - and; योगेषु (yogeṣu) - in the Yogas; विरिञ्चः (viriñcaḥ) - Viriñca (Brahmā;) इति (iti) - thus; च (ca) - and; अपि (api) - also; उत (uta) - indeed;]
(The golden-embryo, the illustrious one, this is remembered as intellect; the great one thus and in the Yogas, Viriñca thus and also indeed.)
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॥
sāṅkhye ca paṭhyate śāstre nāmabhir bahudhātmakaḥ। vicitrarūpo viśvātmā ekākṣara iti smṛtaḥ ॥12-291-18॥
[साङ्ख्ये (sāṅkhye) - in Sāṅkhya; च (ca) - and; पठ्यते (paṭhyate) - is recited; शास्त्रे (śāstre) - in the scripture; नामभिः (nāmabhiḥ) - by names; बहुधात्मकः (bahudhātmakaḥ) - of many forms; विचित्ररूपः (vicitrarūpaḥ) - of various forms; विश्वात्मा (viśvātmā) - the soul of the universe; एकाक्षरः (ekākṣaraḥ) - the one syllable; इति (iti) - thus; स्मृतः (smṛtaḥ) - is remembered;]
(In Sāṅkhya and in the scripture, he is recited by names, of many forms, of various forms, the soul of the universe, the one syllable, thus is remembered.)
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॥
vṛtaṃ naikatmakaṃ yena kṛtsnaṃ trailokyam ātmanā। tathaiva bahurūpatvād viśvarūpa iti smṛtaḥ ॥12-291-19॥
[वृतं (vṛtam) - encompassed; नैकात्मकं (naikatmakam) - not of single nature; येन (yena) - by whom; कृत्स्नं (kṛtsnam) - entire; त्रैलोक्यम् (trailokyam) - three worlds; आत्मना (ātmanā) - by (his) own self; तथैव (tathaiva) - in the same way; बहुरूपत्वात् (bahurūpatvāt) - due to manifold forms; विश्व रूपः (viśvarūpaḥ) - having the form of all; इति (iti) - thus; स्मृतः (smṛtaḥ) - is remembered;]
(The three worlds, not of a single nature, are encompassed by whom with (his) own self; in the same way, due to manifold forms, he is thus remembered as 'Viśvarūpa'.)
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॥
eṣa vai vikriyāpannaḥ sṛjaty ātmānam ātmanā। ahaṅkāraṃ mahātejāḥ prajāpati-mahaṅkṛtam ॥12-291-20॥
[एष (eṣa) - this; वै (vai) - indeed; विक्रियापन्नः (vikriyāpannaḥ) - having undergone transformation; सृजति (sṛjati) - creates; आत्मानम् (ātmānam) - self; आत्मना (ātmanā) - by himself; अहङ्कारम् (ahaṅkāram) - ego; महातेजाः (mahātejāḥ) - of great brilliance; प्रजापतिम् (prajāpatim) - Prajāpati; अहङ्कृतम् (ahaṅkṛtam) - fashioned by ego;]
(This indeed, having undergone transformation, creates the self by himself; the one of great brilliance creates the ego, Prajāpati fashioned by ego.)
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॥
avyaktād vyaktam utpannaṃ vidyāsargaṃ vadanti tam. mahāntaṃ cāpy ahaṅkāram avidyāsargam eva ca ॥12-291-21॥
[अव्यक्तात् (avyaktāt) - from the unmanifest; व्यक्तम् (vyaktam) - the manifest; उत्पन्नम् (utpannam) - arisen; विद्यासर्गम् (vidyāsargam) - creation of knowledge; वदन्ति (vadanti) - they say; तम् (tam) - that; महान्तम् (mahāntam) - the great one; च (ca) - and; अपि (api) - also; अहङ्कारम् (ahaṅkāram) - ego; अविद्यासर्गम् (avidyāsargam) - creation of ignorance; एव (eva) - indeed; च (ca) - and;]
(From the unmanifest, the manifest has arisen; they say that is the creation of knowledge. The great one and also ego, indeed, are the creation of ignorance.)
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॥
avidhiś ca vidhiś caiva samutpannau tathaikaṭaḥ। vidyāvidyeti vikhyāte śrutiśāstrārthacintakaiḥ ॥12-291-22॥
[अविधिः (avidhiḥ) - non-rule; च (ca) - and; विधिः (vidhiḥ) - rule; च (ca) - and; एव (eva) - indeed; समुत्पन्नौ (samutpannau) - arisen together; तथा (tathā) - thus; एकतः (ekataḥ) - from one source; विद्या (vidyā) - knowledge; अविद्या (avidyā) - ignorance; इति (iti) - thus; विख्याते (vikhyāte) - are known; श्रुति (śruti) - Veda; शास्त्र (śāstra) - treatise; अर्थ (artha) - meaning; चिन्तकैः (cintakaiḥ) - by those who contemplate;]
(Non-rule and rule indeed have arisen together thus from one source. As knowledge and ignorance, they are known by those who contemplate the meaning of the Veda and treatises.)
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॥
bhūtasargamahaṅkārāttṛtīyaṃ viddhi pārthiva। ahaṅkāreṣu bhūteṣu caturthaṃ viddhi vaikṛtam ॥12-291-23॥
[भूत (bhūta) - element; spirit; सर्ग (sarga) - creation; emanation; महङ्कारात् (mahaṅkārāt) - from the great ego; from the great ahamkara; तृतीयं (tṛtīyaṃ) - third; the third; विद्धि (viddhi) - know; understand; पार्थिव (pārthiva) - O king; O prince; अहङ्कारेषु (ahaṅkāreṣu) - in the egos; among the ahamkaras; भूतेषु (bhūteṣu) - in the elements; among the beings; चतुर्थं (caturthaṃ) - fourth; the fourth; विद्धि (viddhi) - know; understand; वैकृतम् (vaikṛtam) - modified; transformed;]
(Element creation from the great ego, know the third, O king. In the egos, in the elements, know the fourth as modified.)
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॥
vāyur jyotir athākāśam āpo 'tha pṛthivī tathā। śabdaḥ sparśaś ca rūpaṃ ca raso gandhas tathaiva ca ॥12-291-24॥
[वायुः (vāyuḥ) - air; ज्योतिः (jyotiḥ) - light; अथ (atha) - then; आकाशम् (ākāśam) - ether; आपः (āpaḥ) - waters; अथ (atha) - then; पृथिवी (pṛthivī) - earth; तथा (tathā) - likewise; शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; च (ca) - and; रूपम् (rūpam) - form; च (ca) - and; रसः (rasaḥ) - taste; गन्धः (gandhaḥ) - smell; तथैव (tathaiva) - just so; च (ca) - and;]
(Air, light, then ether, waters, then earth likewise; sound, touch and form and taste, smell just so and.)
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॥
evaṃ yugapadutpannaṃ daśavargamasaṃśayam। pañcamaṃ viddhi rājendra bhautikaṃ sargamarthavat ॥12-291-25॥
[एवं (evaṃ) - thus; युगपद् (yugapad) - simultaneously; उत्पन्नं (utpannaṃ) - arisen; दशवर्गम् (daśavargam) - tenfold group; असंशयम् (asaṃśayam) - without doubt; पञ्चमम् (pañcamaṃ) - the fifth; विद्धि (viddhi) - know; राजेन्द्र (rājendra) - O king; भौतिकम् (bhautikaṃ) - material; सर्गम् (sargam) - creation; अर्थवत् (arthavat) - meaningful;]
(Thus, simultaneously arisen, the tenfold group, without doubt; the fifth, know, O king, the material creation, meaningful.)
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॥
śrotraṃ tvak-cakṣuṣī jihvā ghrāṇam-eva ca pañcamam। vāk-ca hastau ca pādau ca pāyur-meḍhraṃ tathaiva ca ॥12-291-26॥
[श्रोत्रम् (śrotram) - ear; त्वक् (tvak) - skin; चक्षुषी (cakṣuṣī) - eyes; जिह्वा (jihvā) - tongue; घ्राणम् (ghrāṇam) - nose; एव (eva) - indeed; च (ca) - and; पञ्चमम् (pañcamam) - fifth; वाक् (vāk) - speech; च (ca) - and; हस्तौ (hastau) - two hands; च (ca) - and; पादौ (pādau) - two feet; च (ca) - and; पायुः (pāyuḥ) - anus; मेढ्रं (meḍhram) - genitals; तथैव (tathaiva) - likewise; च (ca) - and;]
(Ear, skin, eyes, tongue, nose indeed and the fifth; speech and two hands and two feet and anus, genitals likewise and.)
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॥
buddhīndriyāṇi caitāni tathā karmendriyāṇi ca। sambhūtānīha yugapanmanasā saha pārthiva ॥12-291-27॥
[बुद्धीन्द्रियाणि (buddhīndriyāṇi) - organs of intellect; च (ca) - and; एतानि (etāni) - these; तथा (tathā) - likewise; कर्मेन्द्रियाणि (karmendriyāṇi) - organs of action; च (ca) - and; सम्भूतानि (sambhūtāni) - arisen; इह (iha) - here; युगपन् (yugapan) - simultaneously; मनसा (manasā) - by the mind; सह (saha) - together with; पार्थिव (pārthiva) - O king;]
(Organs of intellect and these likewise organs of action and arisen here simultaneously by the mind together with, O king.)
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॥
eṣā tattvacaturviṃśā sarvākr̥tiṣu vartate। yāṃ jñātvā nābhiśocanti brāhmaṇās tattvadarśinaḥ ॥12-291-28॥
[एषा (eṣā) - this; (feminine singular) तत्त्वचतुर्विंशा (tattvacaturviṃśā) - the twenty-fourth principle; (feminine singular) सर्वाकृतिषु (sarvākr̥tiṣu) - in all forms; (locative plural) वर्तते (vartate) - exists; (third person singular present) याम् (yām) - which; (accusative singular feminine) ज्ञात्वा (jñātvā) - having known; (absolutive) न (na) - not; अभिशोचन्ति (abhiśocanti) - lament; (third person plural present) ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; (nominative plural) तत्त्वदर्शिनः (tattvadarśinaḥ) - knowers of the truth; (nominative plural);]
(This twenty-fourth principle exists in all forms. Having known which, the Brāhmaṇas who are knowers of the truth do not lament.)
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॥
etaddehaṃ samākhyātaṃ trailokye sarvadehiṣu। veditavyaṃ naraśreṣṭha sadevanaradānave ॥12-291-29॥
[एतत् (etat) - this; देहं (dehaṃ) - body; समाख्यातं (samākhyātam) - well-declared; त्रैलोक्ये (trailokye) - in the three worlds; सर्वदेहिषु (sarvadehiṣu) - among all embodied beings; वेदितव्यं (veditavyam) - to be known; नरश्रेष्ठ (naraśreṣṭha) - O best of men; सदेवनरदानवे (sadevanaradānave) - among gods, men, and demons;]
(This body has been well-declared in the three worlds among all embodied beings; to be known, O best of men, among gods, men, and demons.)
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॥
sayakṣabhūtagandharve sakiṁnaramahorage। sacāraṇapiśāce vai sadevarṣiniśācare ॥12-291-30॥
[स (sa) - with; यक्ष (yakṣa) - yakṣa; भूत (bhūta) - spirit-being; गन्धर्वे (gandharve) - gandharva; स (sa) - with; किंनर (kiṁnara) - kiṁnara; म (ma) - and; अहोरगे (ahorage) - great serpent; स (sa) - with; चारण (cāraṇa) - cāraṇa; पिशाचे (piśāce) - piśāca; वै (vai) - indeed; स (sa) - with; देवर्षि (devarṣi) - divine sage; निशाचरे (niśācare) - night-wanderer;]
(With yakṣas, spirits, gandharvas, with kiṁnaras, great serpents, with cāraṇas, piśācas indeed, with divine sages, night-wanderers.)
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॥
sadaṃśa-kīṭa-maśake sapūti-kṛmi-mūṣake। śuni śvapāke vaiṇeye sa-caṇḍāle sa-pulkase॥12-291-31॥
[सदंश (sadaṃśa) - with biting insects; कीट (kīṭa) - with worms; मशके (maśake) - with mosquitoes; सपूति (sapūti) - with putrid; कृमि (kṛmi) - with vermin; मूषके (mūṣake) - with mice; शुनि (śuni) - with dog; श्वपाके (śvapāke) - with dog-eater; वैणेये (vaiṇeye) - with outcaste; सचण्डाले (sa-caṇḍāle) - with caṇḍāla; सपुल्कसे (sa-pulkase) - with pulkasa;]
(With biting insects, with worms, with mosquitoes, with putrid, with vermin, with mice, with dog, with dog-eater, with outcaste, with caṇḍāla, with pulkasa.)
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॥
hastyaśvakharaśārdūle savṛkṣe gavi caiva ha| yac ca mūrtimayaṃ kiñcit sarvatraitannidarśanam ॥12-291-32॥
[हस्ति (hasti) - elephant; अश्व (aśva) - horse; खर (khara) - donkey; शार्दूल (śārdūla) - tiger; स (sa) - with; वृक्षे (vṛkṣe) - tree; गवि (gavi) - cow; च (ca) - and; एव (eva) - indeed; ह (ha) - verily; यत् (yat) - whatever; च (ca) - and; मूर्तिमयम् (mūrtimayam) - having form; किञ्चित् (kiñcit) - anything; सर्वत्र (sarvatra) - everywhere; एतत् (etat) - this; निदर्शनम् (nidarśanam) - manifestation;]
(In elephant, horse, donkey, tiger, with tree, in cow, and indeed, whatever is having form, anything, everywhere, this is manifestation.)
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॥
jale bhuvi tathākāśe nānyatreti viniścayaḥ। sthānaṃ dehavatāmasti ityevamanuśuśruma ॥12-291-33॥
[जले (jale) - in water; भुवि (bhuvi) - on earth; तथा (tathā) - likewise; आकाशे (ākāśe) - in space; न (na) - not; अन्यत्र (anyatra) - elsewhere; इति (iti) - thus; विनिश्चयः (viniścayaḥ) - certainty; स्थानम् (sthānam) - place; देहवताम् (dehavatām) - of embodied beings; अस्ति (asti) - exists; इति (iti) - thus; एवम् (evam) - so; अनुशुश्रुम (anuśuśruma) - we have heard;]
(In water, on earth, likewise in space, not elsewhere—thus is the certainty; a place for embodied beings exists—thus so we have heard.)
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॥
kṛtsnam etāvatastāta kṣarate vyaktasañjñakam। ahanyahani bhūtātmā tataḥ kṣara iti smṛtaḥ ॥12-291-34॥
[कृत्स्नम् (kṛtsnam) - entirely; एतावतः (etāvataḥ) - of this extent; तात (tāta) - O dear; क्षरते (kṣarate) - perishes; व्यक्तसञ्ज्ञकम् (vyaktasañjñakam) - that which is called manifest; अहन्यहनि (ahanyahani) - day by day; भूतात्मा (bhūtātmā) - the embodied soul; ततः (tataḥ) - therefore; क्षर (kṣara) - perishable; इति (iti) - thus; स्मृतः (smṛtaḥ) - is remembered;]
(Entirely of this extent, O dear, that which is called manifest perishes; day by day the embodied soul, therefore, is remembered as perishable thus.)
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॥
etad akṣaram ity uktaṃ kṣaratīdaṃ yathā jagat। jagan-mohātmakaṃ prāhur avyaktaṃ vyakta-saṃjñakam ॥12-291-35॥
[एतत् (etat) - this; अक्षरम् (akṣaram) - imperishable; इति (iti) - thus; उक्तम् (uktam) - said; क्षरति (kṣarati) - perishes; इदं (idaṃ) - this; यथा (yathā) - just as; जगत् (jagat) - world; जगत् (jagat) - world; मोह (moha) - delusion; आत्मकम् (ātmakam) - of the nature; प्राहुः (prāhuḥ) - they call; अव्यक्तम् (avyaktam) - unmanifest; व्यक्त (vyakta) - manifest; सञ्ज्ञकम् (saṃjñakam) - having the designation;]
(This is called the imperishable; this perishes just as the world. They call the unmanifest, which is of the nature of world-delusion, as having the designation 'manifest'.)
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॥
mahāṁścaivāgrajo nityametatkṣaranidarśanam। kathitaṁ te mahārāja yasmānnāvartate punaḥ ॥12-291-36॥
[महान् (mahān) - great; च (ca) - and; एव (eva) - indeed; अग्रजः (agrajaḥ) - elder; नित्यम् (nityam) - always; एतत् (etat) - this; क्षर (kṣara) - perishable; निदर्शनम् (nidarśanam) - example; कथितम् (kathitam) - has been told; ते (te) - to you; महाराज (mahārāja) - O great king; यस्मात् (yasmāt) - because; न (na) - not; आवर्तते (āvartate) - returns; पुनः (punaḥ) - again;]
(Great and indeed the elder always, this is the example of the perishable. It has been told to you, O great king, because one does not return again.)
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॥
pañcaviṃśatimo viṣṇur nistattvas tattvasañjñakaḥ। tattvasaṃśrayaṇād etat tattvam āhur manīṣiṇaḥ ॥12-291-37॥
[पञ्चविंशतिमः (pañcaviṃśatimaḥ) - twenty-fifth; विष्णुः (viṣṇuḥ) - Viṣṇu; निस्तत्त्वः (nistattvaḥ) - devoid of essence; तत्त्वसञ्ज्ञकः (tattvasañjñakaḥ) - called as tattva; तत्त्वसंश्रयणात् (tattvasaṃśrayaṇāt) - due to dependence on tattva; एतत् (etat) - this; तत्त्वम् (tattvam) - principle; आहुः (āhuḥ) - they say; मनीषिणः (manīṣiṇaḥ) - the wise;]
(The twenty-fifth Viṣṇu, devoid of essence, called as tattva; due to dependence on tattva, this principle, the wise say.)
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॥
yadamūrtyasṛjadvyaktaṃ tattanmūrtyadhitiṣṭhati। caturviṃśatimo vyakto hyamūrtaḥ pañcaviṃśakaḥ ॥12-291-38॥
[यत् (yat) - which; अमूर्त्य (amūrtya) - formless; असृजत् (asṛjat) - created; व्यक्तं (vyaktam) - manifest; तत् (tat) - that; तन्मूर्त्य् (tanmūrtya) - by that form; अधितिष्ठति (adhitiṣṭhati) - presides; चतुर्विंशतिमः (caturviṃśatimaḥ) - twenty-fourth; व्यक्तः (vyaktaḥ) - manifest; हि (hi) - indeed; अमूर्तः (amūrtaḥ) - formless; पञ्चविंशकः (pañcaviṃśakaḥ) - twenty-fifth;]
(Which formless created the manifest, that by that form presides. The twenty-fourth is manifest indeed, the formless is the twenty-fifth.)
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॥
sa eva hṛdi sarvāsu mūrtiṣvātiṣṭhate''tmavān| cetayaṃścetano nityaḥ sarvamūrtiramūrtimān ॥12-291-39॥
[स (sa) - he; एव (eva) - indeed; हृदि (hṛdi) - in the heart; सर्वासु (sarvāsu) - in all; मूर्तिषु (mūrtiṣu) - in forms; अतिष्ठत् (atiṣṭhat) - abides; आत्मवान् (ātmavān) - the Self-possessed; चेतयन् (cetayan) - causing to be conscious; चेतनः (cetanaḥ) - the conscious one; नित्यः (nityaḥ) - eternal; सर्वमूर्तिः (sarvamūrtiḥ) - of all forms; अमूर्तिमान् (amūrtimān) - formless; ॥१२-२९१-३९॥ (॥12-291-39॥) - ;]
(He indeed, in the heart, in all forms, abides, the Self-possessed; causing to be conscious, the conscious one, eternal, of all forms, formless.)
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॥
sargapralayadharmiṇyā asargapralayātmakaḥ। gocare vartate nityaṃ nirguṇo guṇasañjñakaḥ ॥12-291-40॥
[सर्गप्रलयधर्मिण्या (sargapralayadharmiṇyā) - with the nature of creation and dissolution; असर्गप्रलयात्मकः (asargapralayātmakaḥ) - whose essence is beyond creation and dissolution; गोचरे (gocare) - in the field (of perception); वर्तते (vartate) - exists; नित्यं (nityaṃ) - eternally; निर्गुणः (nirguṇaḥ) - devoid of qualities; गुणसञ्ज्ञकः (guṇasañjñakaḥ) - known as possessing qualities;]
(With the nature of creation and dissolution, whose essence is beyond creation and dissolution, in the field (of perception) exists eternally, devoid of qualities, known as possessing qualities.)
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॥
evameṣa mahānātmā sargapralayakovidaḥ। vikurvāṇaḥ prakṛtimān abhimanyaty abuddhimān ॥12-291-41॥
[एवम् (evam) - thus; एषः (eṣaḥ) - this; महानात्मा (mahānātmā) - great-souled; सर्ग (sarga) - creation; प्रलय (pralaya) - dissolution; कोविदः (kovidaḥ) - knower; विकुर्वाणः (vikurvāṇaḥ) - transforming; प्रकृतिमान् (prakṛtimān) - possessing nature; अभिमन्यति (abhimanyati) - considers; अबुद्धिमान् (abuddhimān) - unintelligent;]
(Thus this great-souled one, knower of creation and dissolution, transforming, possessing nature, considers (himself) unintelligent.)
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॥
tamaḥ-sattva-rajo-yuktas tāsu tāsviha yoniṣu। līyate'pratibuddhatvād abuddha-jana-sevanāt ॥12-291-42॥
[तमः (tamaḥ) - darkness; (tamas, one of the three guṇas) सत्त्व (sattva) - purity; (sattva, one of the three guṇas) रजः (rajaḥ) - passion; (rajas, one of the three guṇas) युक्तः (yuktaḥ) - endowed with; joined with; तासु (tāsu) - in those (feminine plural); तासु (tāsu) - in those (feminine plural); इह (iha) - here; in this world; योनिषु (yoniṣu) - in wombs; in births; लीयते (līyate) - merges; dissolves; अप्रतिबुद्धत्वात् (apratibuddhatvāt) - due to lack of awakening; from ignorance; अबुद्धजनसेवनात् (abuddha-jana-sevanāt) - from association with ignorant people;]
(Endowed with darkness, purity, and passion, in those, here in these wombs, one merges due to lack of awakening, from association with ignorant people.)
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॥
sahavāso nivāsātmā nānyo'hamiti manyate। yo'ham so'hamiti hyuktvā guṇānanu nivartate ॥12-291-43॥
[सहवासः (sahavāsaḥ) - co-dweller; निवासात्मा (nivāsātmā) - the indwelling self; न (na) - not; अन्यः (anyaḥ) - other; अहम् (aham) - I; इति (iti) - thus; मन्यते (manyate) - thinks; यः (yaḥ) - who; अहम् (aham) - I; सः (saḥ) - he; अहम् (aham) - I; इति (iti) - thus; हि (hi) - indeed; उक्त्वा (uktvā) - having said; गुणान् (guṇān) - qualities; अनु (anu) - after; निवर्तते (nivartate) - withdraws;]
(The co-dweller, the indwelling self, thinks 'I am not other.' He who, having said 'I am he, I am indeed,' then withdraws after the qualities.)
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॥
tamasā tāmasānbhāvān vividhān pratipadyate। rajasā rājasāṃścaiva sāttvikān sattvasaṃśrayāt ॥12-291-44॥
[तमसा (tamasā) - by darkness; by tamas; तामसान् (tāmasān) - tāmasic; of the nature of tamas; भावान् (bhāvān) - states; existences; विविधान् (vividhān) - various; manifold; प्रतिपद्यते (pratipadyate) - attains; acquires; रजसा (rajasā) - by passion; by rajas; राजसांश्च (rājasāṃśca) - rājasic; of the nature of rajas; and; एव (eva) - indeed; surely; सात्त्विकान् (sāttvikān) - sāttvic; of the nature of sattva; सत्त्वसंश्रयात् (sattvasaṃśrayāt) - by resorting to sattva; from dependence on sattva;]
(By darkness (tamas), one attains various states of tamas; by passion (rajas), indeed, rājasic states; by resorting to sattva, sāttvic states.)
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॥
śuklalohitakṛṣṇāni rūpāṇyetāni trīṇi tu। sarvāṇyetāni rūpāṇi jānīhi prākṛtāni vai ॥12-291-45॥
[शुक्ल (śukla) - white; लोहित (lohita) - red; कृष्णानि (kṛṣṇāni) - black (plural); रूपाणि (rūpāṇi) - forms; एतानि (etāni) - these; त्रीणि (trīṇi) - three; तु (tu) - but; सर्वाणि (sarvāṇi) - all; एतानि (etāni) - these; रूपाणि (rūpāṇi) - forms; जानीहि (jānīhi) - know; प्राकृतानि (prākṛtāni) - natural; वै (vai) - indeed;]
(White, red, black forms—these three indeed; all these forms, know (them) as natural indeed.)
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॥
tāmasā nirayaṃ yānti rājasā mānuṣāṃstathā। sāttvikā devalokāya gacchanti sukhabhāginaḥ ॥12-291-46॥
[तामसा (tāmasāḥ) - those of tamas; निरयं (nirayam) - to hell; यान्ति (yānti) - go; राजसाः (rājasāḥ) - those of rajas; मानुषान् (mānuṣān) - to human beings; तथा (tathā) - likewise; सात्त्विकाः (sāttvikāḥ) - those of sattva; देवलोकाय (devalokāya) - to the world of the gods; गच्छन्ति (gacchanti) - go; सुखभागिनः (sukhabhāginaḥ) - enjoyers of happiness;]
(Those of tamas go to hell, those of rajas likewise to human beings; those of sattva go to the world of the gods, enjoyers of happiness.)
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॥
niṣkaivalyena pāpena tiryagyonim avāpnuyāt। puṇyapāpena mānuṣyaṃ puṇyenaikena devatāḥ ॥12-291-47॥
[निष्कैवल्येन (niṣkaivalyena) - by utter absence of liberation; by complete lack of kaivalya; पापेन (pāpena) - by sin; by evil deed; तिर्यग्योनिम् (tiryagyonim) - animal womb; birth as an animal; अवाप्नुयात् (avāpnuyāt) - one attains; one obtains; पुण्यपापेन (puṇyapāpena) - by both merit and sin; by mixture of virtue and vice; मानुष्यं (mānuṣyam) - human birth; humanity; पुण्येन (puṇyena) - by merit; by virtue; एकेन (ekena) - by one; by single; देवताः (devatāḥ) - gods; deities;]
(By utter absence of liberation and by sin, one attains an animal womb. By both merit and sin, (one attains) humanity; by merit alone, (one attains) the gods.)
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॥
evamavyaktaviṣayaṃ kṣaram āhur manīṣiṇaḥ। pañcaviṃśatimo yo'yaṃ jñānād eva pravartate ॥12-291-48॥
[एवम् (evam) - thus; अव्यक्तविषयं (avyaktaviṣayam) - having the unmanifest as the object; क्षरम् (kṣaram) - perishable; आहुः (āhuḥ) - they say; मनीषिणः (manīṣiṇaḥ) - the wise; पञ्चविंशतिमः (pañcaviṃśatimaḥ) - the twenty-fifth; यः (yaḥ) - who; अयम् (ayam) - this; ज्ञानात् (jñānāt) - from knowledge; एव (eva) - indeed; प्रवर्तते (pravartate) - arises;]
(Thus, the wise say the perishable (principle) has the unmanifest as its object. This, the twenty-fifth, indeed arises from knowledge.)
Thus, the wise declare that the perishable principle has the unmanifest as its object. This twenty-fifth (principle) arises solely from knowledge.
