12.292
वसिष्ठ उवाच॥
vasiṣṭha uvāca॥
[वसिष्ठ (vasiṣṭha) - Vasiṣṭha; (name of a sage); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Vasiṣṭha said;)
Vasiṣṭha said.
एवमप्रतिबुद्धत्वादबुद्धमनुवर्तते। देहाद्देहसहस्राणि तथा समभिपद्यते ॥१२-२९२-१॥
evam-apratibuddhatvād abuddham anuvartate। dehād deha-sahasrāṇi tathā samabhipadyate ॥12-292-1॥
[एवम् (evam) - thus; अप्रतिबुद्धत्वात् (apratibuddhatvāt) - from the state of not being awakened; अबुद्धम् (abuddham) - the unawakened one; अनुवर्तते (anuvartate) - follows; देहात् (dehāt) - from the body; देहसहस्राणि (deha-sahasrāṇi) - thousands of bodies; तथा (tathā) - likewise; समभिपद्यते (samabhipadyate) - enters together with;]
(Thus, from the state of not being awakened, the unawakened one follows. From the body, likewise, (he) enters thousands of bodies together.)
Thus, due to lack of awakening, the unawakened soul continues to follow, and from one body, it enters thousands of bodies likewise.
तिर्यग्योनिसहस्रेषु कदाचिद्देवतास्वपि। उपपद्यति संयोगाद्गुणैः सह गुणक्षयात् ॥१२-२९२-२॥
tiryagyonisahasreṣu kadāciddevatāsvapi। upapadyati saṃyogādguṇaiḥ saha guṇakṣayāt ॥12-292-2॥
[तिर्यक्-योनि-सहस्रेषु (tiryak-yoni-sahasreṣu) - among thousands of animal wombs; कदाचित् (kadācit) - sometimes; देवतासु (devatāsu) - among the deities; अपि (api) - even; उपपद्यति (upapadyati) - arises; संयोगात् (saṃyogāt) - from conjunction; गुणैः (guṇaiḥ) - with qualities; सह (saha) - together with; गुण-क्षयात् (guṇa-kṣayāt) - from the loss of qualities;]
(Among thousands of animal wombs, sometimes even among the deities, one arises from conjunction with qualities, together with, from the loss of qualities.)
Sometimes, among thousands of animal births, and even among the gods, one is born due to the conjunction with qualities and also due to the loss of those qualities.
मानुषत्वाद्दिवं याति दिवो मानुष्यमेव च। मानुष्यान्निरयस्थानमानन्त्यं प्रतिपद्यते ॥१२-२९२-३॥
mānuṣatvāddivaṃ yāti divo mānuṣyameva ca। mānuṣyānnirayasthānamānantyaṃ pratipadyate ॥12-292-3॥
[मानुषत्वात् (mānuṣatvāt) - from humanity; दिवं (divam) - heaven; याति (yāti) - goes; दिवः (divaḥ) - from heaven; मानुष्यम् (mānuṣyam) - human state; एव (eva) - indeed; च (ca) - and; मानुष्यात् (mānuṣyāt) - from a human; निरयस्थानम् (nirayasthānam) - hellish state; आनन्त्यम् (ānantyam) - endlessness; प्रतिपद्यते (pratipadyate) - attains;]
(From humanity, one goes to heaven; from heaven, indeed, (one attains) the human state and from a human, (one attains) the hellish state of endlessness.)
From being human, one attains heaven; from heaven, one is born as a human again; and from being human, one attains the endless state of hell.
कोशकारो यथात्मानं कीटः समनुरुन्धति। सूत्रतन्तुगुणैर्नित्यं तथायमगुणो गुणैः ॥१२-२९२-४॥
kośakāro yathātmānaṃ kīṭaḥ samanurundhati। sūtratantuguṇairnityaṃ tathāyamaguṇo guṇaiḥ ॥12-292-4॥
[कोशकारः (kośakāraḥ) - cocoon-maker; silk-worm; यथा (yathā) - just as; आत्मानम् (ātmānam) - himself; कीटः (kīṭaḥ) - insect; worm; समनुरुन्धति (samanurundhati) - completely surrounds; envelops; सूत्रतन्तुगुणैः (sūtratantuguṇaiḥ) - by threads, filaments, and strands; नित्यं (nityam) - always; तथा (tathā) - so; in the same way; अयम् (ayam) - this; अगुणः (aguṇaḥ) - one without qualities; unqualified; गुणैः (guṇaiḥ) - by qualities;]
(Just as the cocoon-maker insect completely surrounds itself always with threads, filaments, and strands, so does this unqualified one (person) with qualities.)
Just as a silkworm always envelops itself with threads, so too does a person without qualities become bound by qualities.
द्वंद्वमेति च निर्द्वंद्वस्तासु तास्विह योनिषु। शीर्षरोगेऽक्षिरोगे च दन्तशूले गलग्रहे ॥१२-२९२-५॥
dvandvam eti ca nirdvandvas tāsu tāsviha yoniṣu। śīrṣaroge'kṣiroge ca dantaśūle galagrahe ॥12-292-5॥
[द्वंद्वम् (dvandvam) - duality; एति (eti) - attains; च (ca) - and; निर्द्वंद्वः (nirdvandvaḥ) - free from duality; तासु (tāsu) - in those (feminine); तासु (tāsu) - in those (feminine); इह (iha) - here; योनिषु (yoniṣu) - in wombs; शीर्षरोगे (śīrṣaroge) - in head disease; अक्षिरोगे (akṣiroge) - in eye disease; च (ca) - and; दन्तशूले (dantaśūle) - in toothache; गलग्रहे (galagrahe) - in throat affliction;]
(Duality attains and, free from duality, in those, in those here in wombs; in head disease, in eye disease and in toothache, in throat affliction.)
Duality arises and is resolved in those wombs here; in diseases of the head, eyes, toothache, and throat afflictions.
जलोडरेऽर्शसां रोगे ज्वरगण्डविषूचिके। श्वित्रे कुष्ठेऽग्निदाहे च सिध्मापस्मारयोरपि ॥१२-२९२-६॥
jalodare'ṛśasāṃ roge jvaragaṇḍaviṣūcike| śvitre kuṣṭhe'gnidāhe ca sidhmāpsmārayorapi ||12-292-6||
[जलोडरे (jalodare) - in dropsy; अर्शसां (arṣasāṃ) - of piles; रोगे (roge) - in disease; ज्वर (jvara) - fever; गण्ड (gaṇḍa) - swelling; विषूचिके (viṣūcike) - in cholera; श्वित्रे (śvitre) - in leucoderma; कुष्ठे (kuṣṭhe) - in leprosy; अग्निदाहे (agnidāhe) - in burns; च (ca) - and; सिध्म (sidhmā) - in freckles; अपस्मारयोः (apasmārayoḥ) - in epilepsy; अपि (api) - also;]
(In dropsy, in the disease of piles, in fever, swelling, cholera, leucoderma, leprosy, burns, and also in freckles and epilepsy.)
This is also effective in dropsy, piles, fever, swelling, cholera, leucoderma, leprosy, burns, freckles, and epilepsy.
यानि चान्यानि द्वंद्वानि प्राकृतानि शरीरिषु। उत्पद्यन्ते विचित्राणि तान्येषोऽप्यभिमन्यते ॥ अभिमन्यत्यभीमानात्तथैव सुकृतान्यपि ॥१२-२९२-७॥
yāni ca anyāni dvandvāni prākṛtāni śarīriṣu। utpadyante vicitrāṇi tāni eṣaḥ api abhimanyate॥ abhimanyati abhimānāt tathaiva sukṛtāni api॥12-292-7॥
[यानि (yāni) - which; (neuter plural) च (ca) - and; अन्यानि (anyāni) - other; (neuter plural) द्वंद्वानि (dvandvāni) - dualities; (neuter plural) प्राकृतानि (prākṛtāni) - natural; (neuter plural) शरीरिषु (śarīriṣu) - in bodies; उत्पद्यन्ते (utpadyante) - arise; विचित्राणि (vicitrāṇi) - various; (neuter plural) तानि (tāni) - those; एषः (eṣaḥ) - this (self); अपि (api) - also; अभिमन्यते (abhimanyate) - considers; (thinks as self) अभिमन्यति (abhimanyati) - considers; (thinks as self) अभीमानात् (abhimānāt) - from pride; तथैव (tathaiva) - just so; in the same way; सुकृतानि (sukṛtāni) - good deeds; (neuter plural) अपि (api) - also;]
(Which and other dualities, natural, in bodies, arise, various, those, this (self) also considers (as self). Considers (as self) from pride, just so, good deeds also.)
The various natural dualities that arise in bodies, and others as well, this self also considers as its own. From pride, it likewise claims good deeds as its own.
एकवासाश्च दुर्वासाः शायी नित्यमधस्तथा। मण्डूकशायी च तथा वीरासनगतस्तथा ॥१२-२९२-८॥
ekavāsāś ca durvāsāḥ śāyī nityam adhastathā। maṇḍūkaśāyī ca tathā vīrāsanagatas tathā ॥12-292-8॥
[एकवासाः (ekavāsāḥ) - wearing one garment; च (ca) - and; दुर्वासाः (durvāsāḥ) - Durvasa; शायी (śāyī) - lying; नित्यम् (nityam) - always; अधः (adhaḥ) - below; तथा (tathā) - thus; मण्डूकशायी (maṇḍūkaśāyī) - lying like a frog; च (ca) - and; तथा (tathā) - thus; वीरासनगतः (vīrāsanagataḥ) - seated in the hero posture; तथा (tathā) - thus;]
(Wearing one garment and Durvasa, lying always below thus, lying like a frog and thus, seated in the hero posture thus.)
Durvasa, who wore a single garment, always lay below, sometimes lying like a frog, and sometimes seated in the hero posture.
चीरधारणमाकाशे शयनं स्थानमेव च। इष्टकाप्रस्तरे चैव कण्टकप्रस्तरे तथा ॥१२-२९२-९॥
cīradhāraṇam ākāśe śayanaṃ sthānam eva ca। iṣṭakāprastare caiva kaṇṭakaprastare tathā॥12-292-9॥
[चीरधारणम् (cīradhāraṇam) - wearing bark garments; आकाशे (ākāśe) - in the open sky; शयनम् (śayanam) - sleeping; स्थानम् (sthānam) - sitting; एव (eva) - indeed; च (ca) - and; इष्टका-प्रस्तरे (iṣṭakā-prastare) - on a bed of bricks; च (ca) - and; एव (eva) - also; कण्टक-प्रस्तरे (kaṇṭaka-prastare) - on a bed of thorns; तथा (tathā) - likewise;]
(Wearing bark garments, sleeping and sitting in the open sky, also on a bed of bricks and likewise on a bed of thorns.)
Wearing bark garments, sleeping and sitting in the open sky, as well as on beds of bricks and thorns, are described here.
भस्मप्रस्तरशायी च भूमिशय्यानुलेपनः। वीरस्थानाम्बुपङ्के च शयनं फलकेषु च ॥१२-२९२-१०॥
bhasmaprastarashāyī ca bhūmiśayyānulepanaḥ। vīrasthānāmbupaṅke ca śayanaṃ phalakeṣu ca ॥12-292-10॥
[भस्म (bhasma) - ash; प्रस्तर (prastara) - stone slab; शायी (śāyī) - one who lies (on); च (ca) - and; भूमि (bhūmi) - earth; शय्या (śayyā) - bed; अनुलेपनः (anulepanaḥ) - smearing (with); वीरस्थान (vīrasthāna) - places of heroes; अम्बु (ambu) - water; पङ्के (paṅke) - mud; च (ca) - and; शयनम् (śayanam) - lying down; फलकेषु (phalakeṣu) - on planks; च (ca) - and;]
(Ash, stone slab, one who lies (on), and; earth, bed, smearing (with); places of heroes, water, mud, and; lying down, on planks, and.)
Lying on ashes or stone slabs, smearing the body with earth, lying in places of heroes, in water or mud, and lying on planks.
विविधासु च शय्यासु फलगृद्ध्यान्वितोऽफलः। मुञ्जमेखलनग्नत्वं क्षौमकृष्णाजिनानि च ॥१२-२९२-११॥
vividhāsu ca śayyāsu phalagṛddhyānvito'phalaḥ| muñjamekhalanagnatvaṃ kṣaumakṛṣṇājināni ca ॥12-292-11॥
[विविधासु (vividhāsu) - in various; (feminine locative plural) च (ca) - and; शय्यासु (śayyāsu) - beds; (feminine locative plural) फलगृद्ध्या (phalagṛddhyā) - with desire for fruit; (instrumental singular) अन्वितः (anvitaḥ) - endowed; अफलः (aphalaḥ) - fruitless; (one who does not get fruit) मुञ्जमेखलनग्नत्वं (muñjamekhalanagnatvaṃ) - state of being girdled with muñja grass and nakedness; क्षौमकृष्णाजिनानि (kṣaumakṛṣṇājināni) - linen and black antelope skins; च (ca) - and;]
(In various beds and with desire for fruit, endowed (he is) fruitless; the state of being girdled with muñja grass and nakedness, linen and black antelope skins and (so on).)
Though lying on various beds and driven by desire for results, he remains fruitless; (mere) wearing of muñja grass girdle, nakedness, linen, and black antelope skins (do not yield fruit).
शाणीवालपरीधानो व्याघ्रचर्मपरिच्छदः। सिंहचर्मपरीधानः पट्टवासास्तथैव च ॥१२-२९२-१२॥
śāṇīvāla-parīdhāno vyāghracarma-paricchadaḥ। siṃhacarama-parīdhānaḥ paṭṭavāsās tathaiva ca ॥12-292-12॥
[शाणीवाल (śāṇīvāla) - linen garment; परीधानः (parīdhānaḥ) - wearer; व्याघ्रचर्म (vyāghracarma) - tiger skin; परिच्छदः (paricchadaḥ) - covering; सिंहचर्म (siṃhacarma) - lion skin; परीधानः (parīdhānaḥ) - wearer; पट्टवासाः (paṭṭavāsāḥ) - silk garments; तथैव (tathaiva) - likewise; च (ca) - and;]
(Wearing linen, covered with tiger skin; wearing lion skin, and silk garments likewise.)
He wore linen, was covered with tiger skin; he also wore lion skin and silk garments in the same way.
कीटकावसनश्चैव चीरवासास्तथैव च। वस्त्राणि चान्यानि बहून्यभिमन्यत्यबुद्धिमान् ॥१२-२९२-१३॥
kīṭakāvasanaś caiva cīravāsās tathaiva ca। vastrāṇi cānyāni bahūny abhimanyaty abuddhimān ॥12-292-13॥
[कीटकावसनः (kīṭakāvasanaḥ) - insect-cloth-wearer; (one who wears garments made of insect threads, i.e., silk); च (ca) - and; एव (eva) - indeed; चीरवासाः (cīravāsāḥ) - bark-cloth-wearers; (those who wear garments made of bark); तथैव (tathaiva) - similarly; च (ca) - and; वस्त्राणि (vastrāṇi) - garments; च (ca) - and; अन्यानि (anyāni) - other; बहूनि (bahūni) - many; अभिमन्यति (abhimanyati) - desires; (covets, longs for); अबुद्धिमान् (abuddhimān) - unintelligent one; (foolish person);]
(The insect-cloth-wearer and indeed the bark-cloth-wearers similarly, and many other garments, the unintelligent one desires.)
The foolish person desires many kinds of garments, such as those made of insect threads (silk), bark, and others.
भोजनानि विचित्राणि रत्नानि विविधानि च। एकवस्त्रान्तराशित्वमेककालिकभोजनम् ॥१२-२९२-१४॥
bhojanāni vicitrāṇi ratnāni vividhāni ca। ekavastrāntarāśitvamekakālikabhojanam ॥12-292-14॥
[भोजनानि (bhojanāni) - foods; विचित्राणि (vicitrāṇi) - variegated; रत्नानि (ratnāni) - gems; विविधानि (vividhāni) - various; च (ca) - and; एकवस्त्र (ekavastra) - single garment; अन्तराशित्वम् (antarāśitvam) - interval eating; एककालिक (ekakālika) - at one time; भोजनम् (bhojanam) - eating;]
(Foods variegated, gems various and; single garment interval-eating, one-time eating.)
There are various kinds of foods and gems; (but) wearing a single garment and eating only once at a fixed time is prescribed.
चतुर्थाष्टमकालश्च षष्ठकालिक एव च। षड्रात्रभोजनश्चैव तथैवाष्टाहभोजनः ॥१२-२९२-१५॥
caturthāṣṭamakālaś ca ṣaṣṭhakālika eva ca। ṣaḍrātrabhojanaś caiva tathaivāṣṭāhabhojanaḥ ॥12-292-15॥
[चतुर्थ (caturtha) - fourth; अष्टम (aṣṭama) - eighth; कालः (kālaḥ) - time; च (ca) - and; षष्ठ (ṣaṣṭha) - sixth; कालिक (kālika) - pertaining to time; एव (eva) - indeed; च (ca) - and; षड् (ṣaḍ) - six; रात्र (rātra) - nights; भोजनः (bhojanaḥ) - eating; च (ca) - and; एव (eva) - indeed; तथैव (tathaiva) - likewise; अष्टाह (aṣṭāha) - eight days; भोजनः (bhojanaḥ) - eating;]
(The fourth and eighth time, and the sixth time indeed; eating after six nights and likewise eating after eight days.)
Observances include eating at the fourth and eighth times, at the sixth time, as well as eating after six nights and likewise after eight days.
सप्तरात्रदशाहारो द्वादशाहार एव च। मासोपवासी मूलाशी फलाहारस्तथैव च ॥१२-२९२-१६॥
saptarātradaśāhāro dvādaśāhāra eva ca। māsopavāsī mūlāśī phalāhārastathaiva ca ॥12-292-16॥
[सप्त (sapta) - seven; रात्र (rātra) - nights; दश (daśa) - ten; आहारः (āhāraḥ) - meals; द्वादश (dvādaśa) - twelve; आहारः (āhāraḥ) - meals; एव (eva) - indeed; च (ca) - and; मास (māsa) - month; उपवासी (upavāsī) - fasting; मूल (mūla) - roots; आशी (āśī) - eater; फल (phala) - fruits; आहारः (āhāraḥ) - meals; तथा (tathā) - likewise; एव (eva) - indeed; च (ca) - and;]
(Seven nights, ten meals; twelve meals indeed and; month-fasting, root-eater, fruit-meals likewise indeed and.)
There are those who eat ten meals in seven nights, those who eat twelve meals, those who fast for a month, those who subsist on roots, and those who live on fruits, likewise.
वायुभक्षोऽम्बुपिण्याकगोमयादन एव च। गोमूत्रभोजनश्चैव शाकपुष्पाद एव च ॥१२-२९२-१७॥
vāyubhakṣo'mbupiṇyākagomayādana eva ca। gomūtrabhojanaścaiva śākapuṣpāda eva ca ॥12-292-17॥
[वायुभक्षः (vāyubhakṣaḥ) - air-eater; अम्बु (ambu) - water; पिण्याक (piṇyāka) - oil-cake; गोमय (gomaya) - cow-dung; आदनः (ādanaḥ) - eater; एव (eva) - indeed; च (ca) - and; गोमूत्र (gomūtra) - cow-urine; भोजनः (bhojanaḥ) - eater; च (ca) - and; एव (eva) - indeed; शाक (śāka) - vegetable; पुष्प (puṣpa) - flower; आद (āda) - eater; एव (eva) - indeed; च (ca) - and;]
(Air-eater, water, oil-cake, cow-dung eater indeed and; cow-urine eater and indeed, vegetable-flower eater indeed and.)
One who subsists on air, water, oil-cake, cow-dung, cow-urine, and also on vegetables and flowers.
शैवालभोजनश्चैव तथाचामेन वर्तयन्। वर्तयञ्शीर्णपर्णैश्च प्रकीर्णफलभोजनः ॥१२-२९२-१८॥
śaivalabhojanaścaiva tathācāmena vartayan। vartayañśīrṇaparṇaiśca prakīrṇaphalabhojanaḥ ॥12-292-18॥
[शैवाल (śaivāla) - water-weed; भोजनः (bhojanaḥ) - eating; च (ca) - and; एव (eva) - indeed; तथा (tathā) - likewise; चामेन (cāmena) - with food; वर्तयन् (vartayan) - subsisting; वर्तयन् (vartayan) - subsisting; शीर्णपर्णैः (śīrṇaparṇaiḥ) - with dry leaves; च (ca) - and; प्रकीर्ण (prakīrṇa) - scattered; फल (phala) - fruits; भोजनः (bhojanaḥ) - eating;]
(Eating water-weed and likewise subsisting with food, subsisting with dry leaves and eating scattered fruits.)
He lived by eating water-weed, and likewise by whatever food he could find, subsisting on dry leaves and scattered fruits.
विविधानि च कृच्छ्राणि सेवते सुखकाङ्क्षया। चान्द्रायणानि विधिवल्लिङ्गानि विविधानि च ॥१२-२९२-१९॥
vividhāni ca kṛcchrāṇi sevate sukhakāṅkṣayā। cāndrāyaṇāni vidhivalliṅgāni vividhāni ca ॥12-292-19॥
[विविधानि (vividhāni) - various; च (ca) - and; कृच्छ्राणि (kṛcchrāṇi) - austerities; सेवते (sevate) - practices; सुखकाङ्क्षया (sukhakāṅkṣayā) - with desire for happiness; चान्द्रायणानि (cāndrāyaṇāni) - Cāndrāyaṇa vows; विधिवत् (vidhivat) - according to rule; लिङ्गानि (liṅgāni) - rites; विविधानि (vividhāni) - various; च (ca) - and;]
(Various and austerities he practices with desire for happiness. Cāndrāyaṇa vows, according to rule, rites, various and.)
He undertakes various austerities and rites, including the Cāndrāyaṇa vows, all performed according to rule, motivated by the desire for happiness.
चातुराश्रम्यपन्थानमाश्रयत्याश्रमानपि। उपासीनश्च पाषण्डान्गुहाः शैलांस्तथैव च ॥१२-२९२-२०॥
cāturāśramyapanthānam āśrayaty āśramān api। upāsīnaś ca pāṣaṇḍān guhāḥ śailāṃs tathaiva ca ॥12-292-20॥
[चातुराश्रम्य (cāturāśramya) - relating to the four āśramas; पन्थानम् (panthānam) - path; आश्रयति (āśrayati) - resorts to; आश्रमान् (āśramān) - hermitages; अपि (api) - also; उपासीनः (upāsīnaḥ) - having sat near; च (ca) - and; पाषण्डान् (pāṣaṇḍān) - heretics; गुहाः (guhāḥ) - caves; शैलान् (śailān) - mountains; तथैव (tathaiva) - likewise; च (ca) - and;]
(He resorts to the path relating to the four āśramas, and also to hermitages; having sat near heretics, caves, and mountains likewise.)
He follows the path of the four āśramas, resorts to hermitages, and also sits among heretics, caves, and mountains.
विविक्ताश्च शिलाछायास्तथा प्रस्रवणानि च। विविधानि च जप्यानि विविधानि व्रतानि च ॥१२-२९२-२१॥
viviktāś ca śilāchāyās tathā prasravaṇāni ca। vividhāni ca japyāni vividhāni vratāni ca ॥12-292-21॥
[विविक्ताः (viviktāḥ) - solitary; distinct; separated; च (ca) - and; शिला (śilā) - rock; stone; छायाः (chāyāḥ) - shades; shadows; तथा (tathā) - likewise; so; thus; प्रस्रवणानि (prasravaṇāni) - springs; water sources; च (ca) - and; विविधानि (vividhāni) - various; manifold; च (ca) - and; जप्यानि (japyāni) - to be muttered; to be recited; विविधानि (vividhāni) - various; manifold; व्रतानि (vratāni) - vows; observances; च (ca) - and;]
(Solitary and rock-shades, likewise springs and various to be muttered (recitations), various vows and (other things).)
There are solitary places and the shades of rocks, as well as springs; there are various recitations to be performed and various vows to be observed.
नियमान्सुविचित्रांश्च विविधानि तपांसि च। यज्ञांश्च विविधाकारान्विधींश्च विविधांस्तथा ॥१२-२९२-२२॥
niyamān suvicittrāṁś ca vividhāni tapāṁsi ca। yajñāṁś ca vividhākārān vidhīṁś ca vividhāṁs tathā ॥12-292-22॥
[नियमान् (niyamān) - restraints; सुविचित्रान् (suvicittrān) - very various; च (ca) - and; विविधानि (vividhāni) - various; तपांसि (tapāṁsi) - austerities; च (ca) - and; यज्ञान् (yajñān) - sacrifices; च (ca) - and; विविधाकारान् (vividhākārān) - of various forms; विधीन् (vidhīn) - rites; च (ca) - and; विविधान् (vividhān) - various; तथा (tathā) - likewise;]
(restraints very various and various austerities and sacrifices and of various forms rites and various likewise)
Restraints, many kinds of austerities, various sacrifices, and rites of different forms and kinds likewise.
वणिक्पथं द्विजक्षत्रं वैश्यशूद्रं तथैव च। दानं च विविधाकारं दीनान्धकृपणेष्वपि ॥१२-२९२-२३॥
vaṇikpathaṃ dvijakṣatraṃ vaiśyaśūdraṃ tathaiva ca। dānaṃ ca vividhākāraṃ dīnāndhakṛpaṇeṣvapi ॥12-292-23॥
[वणिक् (vaṇik) - merchant; पथं (pathaṃ) - path; द्विज (dvija) - twice-born; क्षत्रं (kṣatraṃ) - warrior; वैश्य (vaiśya) - Vaiśya; शूद्रं (śūdraṃ) - Śūdra; तथैव (tathaiva) - likewise; च (ca) - and; दानं (dānaṃ) - gift; च (ca) - and; विविध (vividha) - various; आकारं (ākāraṃ) - forms; दीन (dīna) - poor; अन्ध (andha) - blind; कृपणेषु (kṛpaṇeṣu) - in the miserable; अपि (api) - also;]
(Merchant path, twice-born, warrior, Vaiśya, Śūdra, likewise and; gift and various forms; in the poor, blind, miserable also.)
The path of merchants, the twice-born, warriors, Vaiśyas, and Śūdras likewise; gifts of various kinds are also to be given to the poor, the blind, and the miserable.
अभिमन्यत्यसम्बोधात्तथैव त्रिविधान्गुणान्। सत्त्वं रजस्तमश्चैव धर्मार्थौ काम एव च ॥ प्रकृत्यात्मानमेवात्मा एवं प्रविभजत्युत ॥१२-२९२-२४॥
abhimanyatyasambodhāttathaiva trividhānguṇān। sattvaṃ rajastamaścaiva dharmārthau kāma eva ca ॥ prakṛtyātmānamevātmā evaṃ pravibhajatyuta ॥12-292-24॥
[अभिमन्यत्यसम्बोधात् (abhimanyatyasambodhāt) - from the address to Abhimanyu; तथैव (tathaiva) - just so; त्रिविधान् (trividhān) - threefold; गुणान् (guṇān) - qualities; सत्त्वम् (sattvam) - sattva; रजः (rajaḥ) - rajas; तमः (tamaḥ) - tamas; च (ca) - and; एव (eva) - indeed; धर्मार्थौ (dharmārthau) - dharma and artha; कामः (kāmaḥ) - kāma; एव (eva) - indeed; च (ca) - and; प्रकृत्या (prakṛtyā) - by nature; आत्मानम् (ātmānam) - self; एव (eva) - indeed; आत्मा (ātmā) - self; एवम् (evam) - thus; प्रविभजति (pravibhajati) - divides; उत (uta) - indeed;]
(From the address to Abhimanyu, just so, the threefold qualities—sattva, rajas, and tamas—and indeed dharma, artha, and also kāma; by nature, the self indeed divides the self thus, indeed.)
From the address to Abhimanyu, in the same way, the threefold qualities—sattva, rajas, and tamas—as well as dharma, artha, and kāma; by nature, the self divides itself in this way.
स्वधाकारवषट्कारौ स्वाहाकारनमस्क्रियाः। याजनाध्यापनं दानं तथैवाहुः प्रतिग्रहम् ॥ यजनाध्ययने चैव यच्चान्यदपि किञ्चन ॥१२-२९२-२५॥
svadhākāravaṣaṭkārau svāhākāranamaskriyāḥ। yājanādhyāpanaṃ dānaṃ tathaivāhuḥ pratigraham ॥ yajanādhyayane caiva yaccānyadapi kiñcana ॥12-292-25॥
[स्वधाकार (svadhākāra) - uttering svadhā; वषट्कारौ (vaṣaṭkārau) - uttering vaṣaṭ; स्वाहाकार (svāhākāra) - uttering svāhā; नमस्क्रियाः (namaskriyāḥ) - acts of salutation; याजन (yājana) - causing to perform sacrifice; अध्यापनं (adhyāpanaṃ) - teaching; दानं (dānaṃ) - giving; तथैव (tathaiva) - likewise; आहुः (āhuḥ) - they declare; प्रतिग्रहम् (pratigraham) - accepting gifts; यजन (yajana) - performing sacrifice; अध्ययने (adhyayane) - studying; च (ca) - and; एव (eva) - indeed; यत् (yat) - whatever; च (ca) - and; अन्यत् (anyat) - other; अपि (api) - also; किञ्चन (kiñcana) - anything;]
(Uttering svadhā, uttering vaṣaṭ, uttering svāhā, acts of salutation, causing to perform sacrifice, teaching, giving, likewise they declare accepting gifts, performing sacrifice, studying, and indeed whatever other thing also anything.)
Uttering svadhā, vaṣaṭ, svāhā, acts of salutation, causing to perform sacrifice, teaching, giving, likewise accepting gifts, performing sacrifice, studying, and indeed whatever else there may be—these are declared.
जन्ममृत्युविवादे च तथा विशसनेऽपि च। शुभाशुभमयं सर्वमेतदाहुः क्रियापथम् ॥१२-२९२-२६॥
janmamṛtyuvivāde ca tathā viśasane'pi ca। śubhāśubhamayaṃ sarvametadāhuḥ kriyāpatham ॥12-292-26॥
[जन्म (janma) - birth; मृत्यु (mṛtyu) - death; विवादे (vivāde) - in dispute; च (ca) - and; तथा (tathā) - also; विशसने (viśasane) - in punishment; अपि (api) - also; च (ca) - and; शुभ (śubha) - auspicious; अशुभ (aśubha) - inauspicious; मयम् (mayam) - consisting of; सर्वम् (sarvam) - all; एतत् (etat) - this; आहुः (āhuḥ) - they say; क्रिया (kriyā) - action; पथम् (patham) - path;]
(In birth, death, dispute, and also in punishment; all this, consisting of auspicious and inauspicious, they say is the path of action.)
They say that in matters of birth, death, dispute, and punishment, everything—whether auspicious or inauspicious—is the path of action.
प्रकृतिः कुरुते देवी महाप्रलयमेव च। दिवसान्ते गुणानेतानभ्येत्यैकोऽवतिष्ठति ॥१२-२९२-२७॥
prakṛtiḥ kurute devī mahāpralayam-eva ca। divasānte guṇān-etān-abhyetya-ekaḥ avatiṣṭhati ॥12-292-27॥
[प्रकृतिः (prakṛtiḥ) - nature; कुरुते (kurute) - does; देवी (devī) - goddess; महाप्रलयम् (mahāpralayam) - great dissolution; एव (eva) - indeed; च (ca) - and; दिवसान्ते (divasānte) - at the end of the day; गुणान् (guṇān) - qualities; एतान् (etān) - these; अभ्येत्य (abhyetya) - having approached; एकः (ekaḥ) - one; अवतिष्ठति (avatiṣṭhati) - remains;]
(Nature does, the goddess, indeed the great dissolution and. At the end of the day, these qualities, having approached, one remains.)
Nature, the goddess, indeed brings about the great dissolution. At the end of the day, having gathered these qualities, the One remains.
रश्मिजालमिवादित्यस्तत्कालेन नियच्छति। एवमेषोऽसकृत्सर्वं क्रीडार्थमभिमन्यते ॥१२-२९२-२८॥
raśmijālam ivādityas tat kālena niyacchati। evam eṣo'sakṛt sarvaṃ krīḍārtham abhimanyate ॥12-292-28॥
[रश्मिजालम् (raśmijālam) - net of rays; इव (iva) - like; आदित्यः (ādityaḥ) - the sun; तत् (tat) - that; कालेन (kālena) - by time; नियच्छति (niyacchati) - restrains; एवम् (evam) - thus; एषः (eṣaḥ) - this; असकृत् (asakṛt) - repeatedly; सर्वम् (sarvam) - all; क्रीडार्थम् (krīḍārtham) - for the sake of play; अभिमन्यते (abhimanyate) - considers;]
(The sun restrains that net of rays by time, just so this one repeatedly considers all for the sake of play.)
Just as the sun restrains its net of rays by time, in the same way, he repeatedly regards everything as meant for play.
आत्मरूपगुणानेतान्विविधान्हृदयप्रियान्। एवमेव विकुर्वाणः सर्गप्रलयकर्मणी ॥१२-२९२-२९॥
ātmarūpaguṇānetān vividhān hṛdayapriyān। evameva vikurvāṇaḥ sargapralayakarmaṇī ॥12-292-29॥
[आत्मरूप (ātmarūpa) - of own form; essence; गुणान् (guṇān) - qualities; attributes; एतान् (etān) - these; विविधान् (vividhān) - various; manifold; हृदयप्रियान् (hṛdayapriyān) - dear to the heart; एवम् (evam) - thus; in this way; एव (eva) - indeed; surely; विकुर्वाणः (vikurvāṇaḥ) - modifying; transforming; सर्ग (sarga) - creation; प्रलय (pralaya) - dissolution; कर्मणी (karmaṇī) - in the acts; in the functions;]
(Of own-form qualities, these various, dear to the heart; thus indeed modifying, in the acts of creation and dissolution.)
He, modifying these various qualities of his own form, which are dear to the heart, thus indeed engages in the acts of creation and dissolution.
क्रियाक्रिया पथे रक्तस्त्रिगुणस्त्रिगुणातिगः। क्रियाक्रियापथोपेतस्तथा तदिति मन्यते ॥१२-२९२-३०॥
kriyākriyā pathe raktas triguṇas triguṇātigaḥ। kriyākriyāpathopetastathā tad iti manyate ॥12-292-30॥
[क्रिया (kriyā) - action; अक्रिया (akriyā) - inaction; पथे (pathe) - on the path; रक्तः (raktaḥ) - attached; त्रिगुणः (triguṇaḥ) - endowed with three qualities; त्रिगुणातिगः (triguṇātigaḥ) - one who has transcended the three qualities; क्रिया (kriyā) - action; अक्रिया (akriyā) - inaction; पथ (patha) - path; उपेतः (upetaḥ) - endowed with; तथा (tathā) - thus; तत् (tat) - that; इति (iti) - thus; मन्यते (manyate) - thinks;]
(Action, inaction, on the path, attached, endowed with three qualities, one who has transcended the three qualities, action, inaction, path, endowed with, thus, that, thus, thinks.)
He who is attached to the path of action and inaction, endowed with the three qualities or transcending them, and endowed with the path of action and inaction, thus thinks that is so.
एवं द्वंद्वान्यथैतानि वर्तन्ते मम नित्यशः। ममैवैतानि जायन्ते बाधन्ते तानि मामिति ॥१२-२९२-३१॥
evaṃ dvandvānyathaitāni vartante mama nityaśaḥ। mamaivaitāni jāyante bādhante tāni māmiti ॥12-292-31॥
[एवं (evaṃ) - thus; द्वंद्वानि (dvandvāni) - dualities; अथ (atha) - then; एतानि (etāni) - these; वर्तन्ते (vartante) - exist; मम (mama) - my; नित्यशः (nityaśaḥ) - constantly; मम एव (mama eva) - of mine only; एतानि (etāni) - these; जायन्ते (jāyante) - arise; बाधन्ते (bādhante) - afflict; तानि (tāni) - those; माम् (mām) - me; इति (iti) - thus;]
(Thus, these dualities then exist constantly as mine. These indeed arise from me, afflict me, those (are) me thus.)
Thus, these dualities constantly exist as mine. These indeed arise from me and afflict me; those are indeed myself.
निस्तर्तव्यान्यथैतानि सर्वाणीति नराधिप। मन्यतेऽयं ह्यबुद्धित्वात्तथैव सुकृतान्यपि ॥१२-२९२-३२॥
nistartavyānyathaitāni sarvāṇīti narādhipa। manyate'yaṃ hyabuddhitvāttathaiva sukṛtānyapi ॥12-292-32॥
[निस्तर्तव्यानि (nistartavyāni) - to be overcome; to be crossed; to be got over; अथ (atha) - then; now; एतानि (etāni) - these; सर्वाणि (sarvāṇi) - all; इति (iti) - thus; नराधिप (narādhipa) - O king; O ruler of men; मन्यते (manyate) - thinks; considers; अयम् (ayam) - this (person); हि (hi) - indeed; surely; अबुद्धित्वात् (abuddhitvāt) - out of ignorance; due to lack of understanding; तथैव (tathaiva) - just so; in the same way; सुकृतानि (sukṛtāni) - good deeds; virtuous acts; अपि (api) - also; even;]
(To be overcome, then, these all—thus, O king—thinks this (person), indeed, out of ignorance; just so, (he thinks about) good deeds also.)
O king, this person, out of ignorance, thinks that all these are to be overcome; in the same way, he thinks so even about good deeds.
भोक्तव्यानि मयैतानि देवलोकगतेन वै। इहैव चैनं भोक्ष्यामि शुभाशुभफलोदयम् ॥१२-२९२-३३॥
bhoktavyāni mayaitāni devalokagatena vai। ihaiva cainaṃ bhokṣyāmi śubhāśubhaphalodayam ॥12-292-33॥
[भोक्तव्यानि (bhoktavyāni) - to be enjoyed; (things) to be experienced; मया (mayā) - by me; एतानि (etāni) - these; देवलोकगतेन (devalokagatena) - having gone to the world of the gods; वै (vai) - indeed; इहैव (ihaiva) - right here; च (ca) - and; एनम् (enam) - this; भोक्ष्यामि (bhokṣyāmi) - I shall enjoy; शुभाशुभफलोदयम् (śubhāśubhaphalodayam) - the arising of good and bad fruits (results);]
(These things to be enjoyed by me, having gone to the world of the gods indeed; right here and this I shall enjoy the arising of good and bad fruits (results).)
These are the things I am destined to experience, whether I go to the world of the gods or remain here; here itself I shall enjoy the results of good and bad actions.
सुखमेव च कर्तव्यं सकृत्कृत्वा सुखं मम। यावदन्तं च मे सौख्यं जात्यां जात्यां भविष्यति ॥१२-२९२-३४॥
sukhameva ca kartavyaṃ sakṛtkṛtvā sukhaṃ mama। yāvadantaṃ ca me saukhyaṃ jātyāṃ jātyāṃ bhaviṣyati ॥12-292-34॥
[सुखम् (sukham) - happiness; एव (eva) - indeed; च (ca) - and; कर्तव्यम् (kartavyam) - to be done; सकृत् (sakṛt) - once; कृत्वा (kṛtvā) - having done; सुखम् (sukham) - happiness; मम (mama) - my; यावत् (yāvat) - as long as; अन्तम् (antam) - end; च (ca) - and; मे (me) - to me; सौख्यम् (saukhyam) - happiness; जात्याम् (jātyām) - in birth; जात्याम् (jātyām) - in birth; भविष्यति (bhaviṣyati) - will be;]
(Happiness indeed and is to be done; having done once, happiness is mine. As long as the end and to me happiness in birth in birth will be.)
Happiness alone should be pursued; having attained happiness once, it is mine. For as long as the end, happiness will be mine in every birth.
भविष्यति च मे दुःखं कृतेनेहाप्यनन्तकम्। महद्दुःखं हि मानुष्यं निरये चापि मज्जनम् ॥१२-२९२-३५॥
bhaviṣyati ca me duḥkhaṃ kṛtenehāpyanantakam। mahadduḥkhaṃ hi mānuṣyaṃ niraye cāpi majjanam ॥12-292-35॥
[भविष्यति (bhaviṣyati) - will become; will be; च (ca) - and; मे (me) - to me; दुःखं (duḥkham) - suffering; कृतेन (kṛtena) - by the act; by what is done; इह (iha) - here; अपि (api) - also; अनन्तकम् (anantakam) - endless; without end; महत् (mahat) - great; दुःखं (duḥkham) - suffering; हि (hi) - indeed; मानुष्यं (mānuṣyam) - human (state); निरये (niraye) - in hell; च (ca) - and; अपि (api) - also; मज्जनम् (majjanam) - immersion; sinking;]
(And to me suffering will be, by what is done here also endless; great suffering indeed is the human (state), and also immersion in hell.)
And for me, there will be endless suffering here due to my actions; truly, human existence is great suffering, and so is sinking into hell.
निरयाच्चापि मानुष्यं कालेनैष्याम्यहं पुनः। मनुष्यत्वाच्च देवत्वं देवत्वात्पौरुषं पुनः ॥ मनुष्यत्वाच्च निरयं पर्यायेणोपगच्छति ॥१२-२९२-३६॥
nirayāccāpi mānuṣyaṃ kālenaiṣyāmyahaṃ punaḥ। mānuṣyatvācca devatvaṃ devatvātpauruṣaṃ punaḥ॥ mānuṣyatvācca nirayaṃ paryāyeṇopagacchati॥12-292-36॥
[निरयात् (nirayāt) - from hell; च (ca) - and; अपि (api) - also; मानुष्यं (mānuṣyam) - human state; कालेन (kālena) - in time; एष्यामि (eṣyāmi) - I shall go; अहं (ahaṃ) - I; पुनः (punaḥ) - again; मानुष्यत्वात् (mānuṣyatvāt) - from humanity; च (ca) - and; देवत्वं (devatvam) - divinity; देवत्वात् (devatvāt) - from divinity; पौरुषं (pauruṣam) - manhood; पुनः (punaḥ) - again; मानुष्यत्वात् (mānuṣyatvāt) - from humanity; च (ca) - and; निरयं (nirayaṃ) - hell; पर्यायेण (paryāyeṇa) - in turn; उपगच्छति (upagacchati) - attains;]
(From hell and also to the human state, in time I shall go again; from humanity to divinity, from divinity to manhood again; from humanity also to hell, in turn, one attains.)
From hell, I will again attain a human birth in due course; from humanity, I will reach divinity, and from divinity, manhood again; from humanity, one also attains hell in turn.
य एवं वेत्ति वै नित्यं निरात्मात्मगुणैर्वृतः। तेन देवमनुष्येषु निरये चोपपद्यते ॥१२-२९२-३७॥
ya evaṃ vetti vai nityaṃ nirātmātmaguṇairvṛtaḥ। tena devamanuṣyeṣu niraye copapadyate ॥12-292-37॥
[य (ya) - who; एवं (evaṃ) - thus; वेत्ति (vetti) - knows; वै (vai) - indeed; नित्यं (nityaṃ) - always; निरात्म (nirātma) - devoid of self; आत्मगुणैः (ātmaguṇaiḥ) - by qualities of self; वृतः (vṛtaḥ) - enveloped; तेन (tena) - by him; देव (deva) - among gods; मनुष्येषु (manuṣyeṣu) - among men; निरये (niraye) - in hell; च (ca) - and; उपपद्यते (upapadyate) - is born;]
(Who thus knows indeed always, enveloped by qualities of self devoid of self, by him among gods, among men, and in hell is born.)
Whoever always knows thus, being enveloped by qualities devoid of self, he is born among gods, among men, and in hell.
ममत्वेनावृतो नित्यं तत्रैव परिवर्तते। सर्गकोटिसहस्राणि मरणान्तासु मूर्तिषु ॥१२-२९२-३८॥
mamatvenāvṛto nityaṃ tatraiva parivartate। sargakoṭisahasrāṇi maraṇāntāsu mūrtiṣu ॥12-292-38॥
[ममत्वेन (mamatvena) - by the sense of mine-ness; आवृतः (āvṛtaḥ) - enveloped; नित्यं (nityam) - always; तत्र एव (tatra eva) - there itself; परिवर्तते (parivartate) - keeps revolving; सर्ग (sarga) - creation; कोटि (koṭi) - crore; सहस्राणि (sahasrāṇi) - thousands; मरण-अन्तासु (maraṇa-antāsu) - at the ends of death; मूर्तिषु (mūrtiṣu) - in forms;]
(Enveloped by the sense of mine-ness, always there itself he keeps revolving; crores of thousands of creations, at the ends of death, in forms.)
Enveloped by the sense of mine-ness, he continually revolves there itself, passing through thousands of crores of creations, in forms that end in death.
य एवं कुरुते कर्म शुभाशुभफलात्मकम्। स एव फलमश्नाति त्रिषु लोकेषु मूर्तिमान् ॥१२-२९२-३९॥
ya evaṃ kurute karma śubhāśubhaphalātmakam। sa eva phalamaśnāti triṣu lokeṣu mūrtimān ॥12-292-39॥
[य (ya) - who; एवं (evaṃ) - thus; कुरुते (kurute) - does; कर्म (karma) - action; शुभाशुभफलात्मकम् (śubhāśubhaphalātmakam) - of the nature of auspicious and inauspicious fruit; स (sa) - he; एव (eva) - indeed; फलम् (phalam) - fruit; अश्नाति (aśnāti) - enjoys; त्रिषु (triṣu) - in three; लोकेषु (lokeṣu) - worlds; मूर्तिमान् (mūrtimān) - embodied;]
(Who thus does action of the nature of auspicious and inauspicious fruit, he indeed enjoys the fruit in the three worlds, being embodied.)
Whoever acts thus, performing deeds that yield both auspicious and inauspicious results, that very person alone experiences the consequences in all three worlds, being embodied.
प्रकृतिः कुरुते कर्म शुभाशुभफलात्मकम्। प्रकृतिश्च तदश्नाति त्रिषु लोकेषु कामगा ॥१२-२९२-४०॥
prakṛtiḥ kurute karma śubhāśubhaphalātmakam। prakṛtiśca tadaśnāti triṣu lokeṣu kāmagā ॥12-292-40॥
[प्रकृतिः (prakṛtiḥ) - nature; कुरुते (kurute) - does; कर्म (karma) - action; शुभाशुभफलात्मकम् (śubhāśubhaphalātmakam) - of the nature of auspicious and inauspicious fruit; प्रकृतिः (prakṛtiḥ) - nature; च (ca) - and; तत् (tat) - that; अश्नाति (aśnāti) - enjoys; त्रिषु (triṣu) - in three; लोकेषु (lokeṣu) - worlds; कामगा (kāmagā) - moving according to desire;]
(Nature does action of the nature of auspicious and inauspicious fruit. And nature enjoys that in the three worlds, moving according to desire.)
Nature performs actions that yield both auspicious and inauspicious results. Nature also experiences those results in the three worlds, moving according to desire.
तिर्यग्योनौ मनुष्यत्वे देवलोके तथैव च। त्रीणि स्थानानि चैतानि जानीयात्प्राकृतानि ह ॥१२-२९२-४१॥
tiryagyonau manuṣyatve devaloke tathaiva ca। trīṇi sthānāni caitāni jānīyāt prākṛtāni ha ॥12-292-41॥
[तिर्यग्योनौ (tiryag-yonau) - in the womb of animals; मनुष्यत्वे (manuṣyatve) - in human existence; देवलोके (deva-loke) - in the world of gods; तथैव (tathaiva) - in the same way; च (ca) - and; त्रीणि (trīṇi) - three; स्थानानि (sthānāni) - places; च (ca) - and; एतानि (etāni) - these; जानियात् (jānīyāt) - one should know; प्राकृतानि (prākṛtāni) - natural; ह (ha) - indeed;]
(In the womb of animals, in human existence, and in the world of gods, in the same way; these three places one should know as natural indeed.)
One should know that the three natural states are: birth as an animal, as a human, and as a god.
अलिङ्गां प्रकृतिं त्वाहुर्लिङ्गैरनुमिमीमहे। तथैव पौरुषं लिङ्गमनुमानाद्धि पश्यति ॥१२-२९२-४२॥
aliṅgāṃ prakṛtiṃ tv āhur liṅgair anumimīmahe। tathaiva pauruṣaṃ liṅgam anumānād dhi paśyati ॥12-292-42॥
[अलिङ्गाम् (aliṅgām) - without mark; (a-) not; liṅga, mark; -ām, accusative singular; प्रकृतिम् (prakṛtim) - primordial nature; prakṛti, nature; -im, accusative singular; त्वा (tvā) - thee; you; आहुः (āhuḥ) - they say; āhuḥ, 3rd person plural perfect; लिङ्गैः (liṅgaiḥ) - by marks; liṅga, mark; -iḥ, instrumental plural; अनुमिमीमहे (anumimīmahe) - we infer; anu-, after; mīmā, to measure/investigate; -mahe, 1st person plural middle; तथैव (tathaiva) - just so; tathā, thus; eva, indeed; पौरुषम् (pauruṣam) - pertaining to puruṣa; pauruṣa, of puruṣa; -am, accusative singular; लिङ्गम् (liṅgam) - mark; liṅga, mark; -am, accusative singular; अनुमानात् (anumānāt) - from inference; anu-, after; māna, measuring; -āt, ablative singular; हि (hi) - indeed; hi, particle; पश्यति (paśyati) - he sees; paś, to see; -yati, 3rd person singular present;]
(They say that primordial nature is without mark; we infer it by marks. Just so, one sees the mark of puruṣa indeed from inference.)
They declare that primordial nature is unmarked; we infer it by its marks. In the same way, the mark of puruṣa is indeed seen by inference.
स लिङ्गान्तरमासाद्य प्राकृतं लिङ्गमव्रणम्। व्रणद्वाराण्यधिष्ठाय कर्माण्यात्मनि मन्यते ॥१२-२९२-४३॥
sa liṅgāntaram āsādya prākṛtaṃ liṅgam avraṇam। vraṇadvārāṇy adhiṣṭhāya karmāṇy ātmani manyate ॥12-292-43॥
[स (sa) - he; लिङ्गान्तरम् (liṅgāntaram) - another body; (liṅga - subtle body, antaram - another;) आसाद्य (āsādya) - having attained; प्राकृतम् (prākṛtam) - natural; लिङ्गम् (liṅgam) - body; (subtle body;) अव्रणम् (avraṇam) - unwounded; (without injury;) व्रणद्वाराणि (vraṇadvārāṇi) - the doors of wounds; (vraṇa - wound, dvāra - door;) अधिष्ठाय (adhiṣṭhāya) - having entered; (having taken position;) कर्माणि (karmāṇi) - actions; आत्मनि (ātmani) - in the self; मन्यते (manyate) - considers; (thinks; believes;]
(He, having attained another subtle body, the natural unwounded body, having entered the doors of wounds, considers actions in the self.)
He, having assumed another subtle, natural, unwounded body, and having entered the doors of wounds, regards actions as pertaining to himself.
श्रोत्रादीनि तु सर्वाणि पञ्च कर्मेन्द्रियाणि च। वागादीनि प्रवर्तन्ते गुणेष्वेव गुणैः सह ॥ अहमेतानि वै कुर्वन्ममैतानीन्द्रियाणि च ॥१२-२९२-४४॥
śrotrādīni tu sarvāṇi pañca karmendriyāṇi ca। vāgādīni pravartante guṇeṣveva guṇaiḥ saha ॥ ahametāni vai kurvanmamaitānīndriyāṇi ca ॥12-292-44॥
[श्रोत्रादीनि (śrotrādīni) - ear and the rest; तु (tu) - but; सर्वाणि (sarvāṇi) - all; पञ्च (pañca) - five; कर्मेन्द्रियाणि (karmendriyāṇi) - organs of action; च (ca) - and; वागादीनि (vāgādīni) - speech and the rest; प्रवर्तन्ते (pravartante) - function; गुणेषु (guṇeṣu) - in the guṇas; एव (eva) - indeed; गुणैः (guṇaiḥ) - with the guṇas; सह (saha) - together; अहम् (aham) - I; एतानि (etāni) - these; वै (vai) - indeed; कुर्वन् (kurvan) - doing; मम (mama) - my; एतानि (etāni) - these; इन्द्रियाणि (indriyāṇi) - senses; च (ca) - and;]
(Ear and the rest but all five organs of action and speech and the rest function in the guṇas indeed with the guṇas together. I, indeed, doing these, my these senses and.)
All the five organs of action such as the ear and others, and the organs of speech and others, function only in the guṇas, together with the guṇas. I, indeed, perform actions through these, and these are my senses.
निरिन्द्रियोऽभिमन्येत व्रणवानस्मि निर्व्रणः। अलिङ्गो लिङ्गमात्मानमकालः कालमात्मनः ॥१२-२९२-४५॥
nirindriyo'bhimanyeta vraṇavānasmi nirvraṇaḥ। aliṅgo liṅgamātmānamakālaḥ kālamātmanaḥ ॥12-292-45॥
[निरिन्द्रियः (nirindriyaḥ) - devoid of senses; अभिमन्येत (abhimanyeta) - should consider; व्रणवान् (vraṇavān) - one with wounds; अस्मि (asmi) - I am; निर्व्रणः (nirvraṇaḥ) - without wounds; अलिङ्गः (aliṅgaḥ) - without mark; लिङ्गम् (liṅgam) - mark; आत्मानम् (ātmānam) - the self; अकालः (akālaḥ) - timeless; कालम् (kālam) - time; आत्मनः (ātmanaḥ) - of the self;]
(Devoid of senses, one should consider: 'I am one with wounds, I am without wounds; without mark, mark is the self; timeless, time is of the self.')
One should think: 'I am both wounded and unwounded; the self is both without mark and with mark; the self is timeless and time-bound.'
असत्त्वं सत्त्वमात्मानमतत्त्वं तत्त्वमात्मनः। अमृत्युर्मृत्युमात्मानमचरश्चरमात्मनः ॥१२-२९२-४६॥
asattvaṃ sattvam ātmānam atattvaṃ tattvam ātmanaḥ। amṛtyur mṛtyum ātmānam acaraś caram ātmanaḥ॥12-292-46॥
[असत्त्वम् (asattvam) - non-existence; सत्त्वम् (sattvam) - existence; आत्मानम् (ātmānam) - self; अतत्त्वम् (atattvam) - non-reality; तत्त्वम् (tattvam) - reality; आत्मनः (ātmanaḥ) - of the self; अमृत्युः (amṛtyuḥ) - immortality; मृत्युम् (mṛtyum) - death; आत्मानम् (ātmānam) - self; अचरः (acaraḥ) - the unmoving; चरम् (caram) - the moving; आत्मनः (ātmanaḥ) - of the self;]
(Non-existence, existence, self; non-reality, reality, of the self. Immortality, death, self; the unmoving, the moving, of the self.)
He perceives non-existence as existence in the self, non-reality as reality in the self; immortality as death in the self, the unmoving as the moving in the self.
अक्षेत्रः क्षेत्रमात्मानमसर्गः सर्गमात्मनः। अतपास्तप आत्मानमगतिर्गतिमात्मनः ॥१२-२९२-४७॥
akṣetraḥ kṣetram ātmānam asargaḥ sargam ātmanaḥ। atapāstapa ātmānam agatir gatim ātmanaḥ॥12-292-47॥
[अक्षेत्रः (akṣetraḥ) - not-field; क्षेत्रम् (kṣetram) - field; आत्मानम् (ātmānam) - self; असर्गः (asargaḥ) - non-creation; सर्गम् (sargam) - creation; आत्मनः (ātmanaḥ) - of the self; अतपाः (atapāḥ) - without heat; तपः (tapaḥ) - heat; आत्मानम् (ātmānam) - self; अगतिः (agatiḥ) - no movement; गतिम् (gatim) - movement; आत्मनः (ātmanaḥ) - of the self;]
(Not-field, field, self; non-creation, creation, of the self; without heat, heat, self; no movement, movement, of the self.)
He is the non-field and the field, the self; the non-creation and the creation, of the self; without heat and heat, the self; without movement and movement, of the self.
अभवो भवमात्मानमभयो भयमात्मनः। अक्षरः क्षरमात्मानमबुद्धिस्त्वभिमन्यते ॥१२-२९२-४८॥
abhavo bhavam-ātmānam-abhayo bhayam-ātmanaḥ। akṣaraḥ kṣaram-ātmānam-abuddhis-tu-abhi-manyate ॥12-292-48॥
[अभवः (abhavaḥ) - non-being; भवम् (bhavam) - being; आत्मानम् (ātmānam) - self; अभयः (abhayaḥ) - fearlessness; भयम् (bhayam) - fear; आत्मनः (ātmanaḥ) - of the self; अक्षरः (akṣaraḥ) - imperishable; क्षरम् (kṣaram) - perishable; आत्मानम् (ātmānam) - self; अबुद्धिः (abuddhiḥ) - unintelligent; तु (tu) - but; अभिमन्यते (abhi-manyate) - considers;]
(Non-being the self of being, fearlessness the self of fear; the imperishable the self of the perishable, but the unintelligent considers thus.)
He who is non-being is the self of being, and he who is fearless is the self of fear; the imperishable is the self of the perishable, but the unintelligent thinks so.
