12.293
वसिष्ठ उवाच॥
vasiṣṭha uvāca॥
[वसिष्ठ (vasiṣṭha) - Vasiṣṭha; (name of a sage); उवाच (uvāca) - said; (he) spoke;]
(Vasiṣṭha said;)
Vasiṣṭha said.
एवमप्रतिबुद्धत्वादबुद्धजनसेवनात्। सर्गकोटिसहस्राणि पतनान्तानि गच्छति ॥१२-२९३-१॥
evam-apratibuddhatvād abuddha-jana-sevanāt। sarga-koṭi-sahasrāṇi patanāntāni gacchati ॥12-293-1॥
[एवम् (evam) - thus; अप्रतिबुद्धत्वात् (apratibuddhatvāt) - from the state of not being awakened; अबुद्धजनसेवनात् (abuddha-jana-sevanāt) - from association with ignorant people; सर्गकोटिसहस्राणि (sarga-koṭi-sahasrāṇi) - millions of cycles of creation; पतनान्तानि (patanāntāni) - ending in downfall; गच्छति (gacchati) - goes;]
(Thus, due to not being awakened and from association with ignorant people, (one) goes through millions of cycles of creation ending in downfall.)
Thus, because of lack of awakening and association with ignorant people, one undergoes millions of cycles of creation that end in downfall.
धाम्ना धामसहस्राणि मरणान्तानि गच्छति। तिर्यग्योनौ मनुष्यत्वे देवलोके तथैव च ॥१२-२९३-२॥
dhāmnā dhāmasahasrāṇi maraṇāntāni gacchati। tiryagyonau manuṣyatve devaloke tathaiva ca ॥12-293-2॥
[धाम्ना (dhāmnā) - by brilliance; by radiance; धामसहस्राणि (dhāmasahasrāṇi) - thousands of radiances; मरणान्तानि (maraṇāntāni) - ending with death; गच्छति (gacchati) - goes; attains; तिर्यग्योनौ (tiryagyonau) - in the womb of animals; मनुष्यत्वे (manuṣyatve) - in human state; देवलोके (devaloke) - in the world of gods; तथैव (tathaiva) - in the same way; likewise; च (ca) - and;]
(By brilliance, thousands of radiances ending with death are attained. In the womb of animals, in human state, in the world of gods, likewise and.)
By brilliance, thousands of radiances that end with death are attained. One goes into the womb of animals, the state of humans, and the world of gods, likewise.
चन्द्रमा इव कोशानां पुनस्तत्र सहस्रशः। लीयतेऽप्रतिबुद्धत्वादेवमेष ह्यबुद्धिमान् ॥१२-२९३-३॥
candramā iva kośānāṃ punastatra sahasraśaḥ। līyate'pratibuddhatvādevameṣa hyabuddhimān ॥12-293-3॥
[चन्द्रमा (candramā) - moon; इव (iva) - like; कोशानाम् (kośānām) - of sheaths; पुनः (punaḥ) - again; तत्र (tatra) - there; सहस्रशः (sahasraśaḥ) - in thousands; लीयते (līyate) - merges; अप्रतिबुद्धत्वात् (apratibuddhatvāt) - due to lack of awakening; एवम् (evam) - thus; एषः (eṣaḥ) - this; हि (hi) - indeed; अबुद्धिमान् (abuddhimān) - unintelligent;]
(The moon, like (being) of sheaths, again there in thousands, merges due to lack of awakening; thus, this indeed (is) unintelligent.)
Just as the moon appears in thousands of sheaths, here too, due to lack of awakening, this one merges again and again; thus, he is indeed unintelligent.
कलाः पञ्चदशा योनिस्तद्धाम इति पठ्यते। नित्यमेतद्विजानीहि सोमः षोडशमी कला ॥१२-२९३-४॥
kalāḥ pañcadaśā yonis taddhāma iti paṭhyate। nityam etad vijānīhi somaḥ ṣoḍaśamī kalā ॥12-293-4॥
[कलाः (kalāḥ) - parts; पञ्चदशा (pañcadaśā) - fifteen; योनिः (yoniḥ) - source; तद्धाम (taddhāma) - that abode; इति (iti) - thus; पठ्यते (paṭhyate) - is recited; नित्यम् (nityam) - always; एतत् (etat) - this; विजानीहि (vijānīhi) - know; सोमः (somaḥ) - Soma; षोडशमी (ṣoḍaśamī) - sixteenth; कला (kalā) - part;]
(Parts fifteen source that abode thus is recited. Always this know Soma sixteenth part.)
It is said that the source is fifteen parts, that is its abode. Always know this: Soma is the sixteenth part.
कलायां जायतेऽजस्रं पुनः पुनरबुद्धिमान्। धाम तस्योपयुञ्जन्ति भूय एव तु जायते ॥१२-२९३-५॥
kalāyāṃ jāyate'jasraṃ punaḥ punarabuddhimān। dhāma tasyopayuñjanti bhūya eva tu jāyate ॥12-293-5॥
[कलायाम् (kalāyām) - in the art; (locative singular of kalā) जायते (jāyate) - is born; (from root jan, to be born) अजस्रम् (ajasram) - unceasingly; continuously; पुनः (punaḥ) - again; पुनः (punaḥ) - again; अबुद्धिमान् (abuddhimān) - unintelligent person; (a-buddhimān, not wise) धाम (dhāma) - abode; brilliance; (here: abode, place) तस्य (tasya) - of him; of that; उपयुञ्जन्ति (upayuñjanti) - apply; use; (they employ) भूयः (bhūyaḥ) - again; more; एव (eva) - indeed; only; तु (tu) - but; जायते (jāyate) - is born; (from root jan, to be born);]
(In the art, is born unceasingly again and again an unintelligent person. The abode of him they employ, again indeed but is born.)
In the art, an unintelligent person is born again and again without ceasing. His place is used, but again he is born.
षोडशी तु कला सूक्ष्मा स सोम उपधार्यताम्। न तूपयुज्यते देवैर्देवानुपयुनक्ति सा ॥१२-२९३-६॥
ṣoḍaśī tu kalā sūkṣmā sa soma upadhāryatām। na tu upayujyate devaiḥ devān upayunakti sā ॥12-293-6॥
[षोडशी (ṣoḍaśī) - sixteenth; (feminine form of sixteen;) तु (tu) - but; कला (kalā) - part; (digit, portion;) सूक्ष्मा (sūkṣmā) - subtle; सः (saḥ) - he; (here, it;) सोमः (somaḥ) - Soma; (the sacred drink;) उपधार्यताम् (upadhāryatām) - should be considered; (let it be regarded;) न (na) - not; तु (tu) - but; उपयुज्यते (upayujyate) - is used; (is employed;) देवैः (devaiḥ) - by the gods; देवान् (devān) - the gods; उपयुनक्ति (upayunakti) - applies; (uses;) सा (sā) - she; (here, it;);]
(But the sixteenth subtle part, let that Soma be considered; it is not used by the gods, but it applies the gods.)
But let that subtle sixteenth part be considered as Soma; it is not used by the gods, but it applies to the gods.
एवं तां क्षपयित्वा हि जायते नृपसत्तम। सा ह्यस्य प्रकृतिर्दृष्टा तत्क्षयान्मोक्ष उच्यते ॥१२-२९३-७॥
evaṃ tāṃ kṣapayitvā hi jāyate nṛpasattama। sā hy asya prakṛtir dṛṣṭā tat-kṣayān mokṣa ucyate ॥12-293-7॥
[एवं (evaṃ) - thus; तां (tāṃ) - her; क्षपयित्वा (kṣapayitvā) - having destroyed; हि (hi) - indeed; जायते (jāyate) - is born; नृपसत्तम (nṛpasattama) - O best of kings; सा (sā) - she; हि (hi) - indeed; अस्य (asya) - his; प्रकृतिः (prakṛtiḥ) - nature; दृष्टा (dṛṣṭā) - is seen; तत् (tat) - that; क्षयात् (kṣayāt) - from destruction; मोक्षः (mokṣaḥ) - liberation; उच्यते (ucyate) - is called;]
(Thus, having destroyed her indeed, is born, O best of kings. She indeed is seen as his nature; from the destruction of that, liberation is called.)
O best of kings, thus, when that (nature) is destroyed, one is born anew. That is indeed seen as his nature; the destruction of that is called liberation.
तदेवं षोडशकलं देहमव्यक्तसञ्ज्ञकम्। ममायमिति मन्वानस्तत्रैव परिवर्तते ॥१२-२९३-८॥
tadevaṃ ṣoḍaśakalaṃ dehamavyaktasañjñakam। mamāyamiti manvānastatraiva parivartate ॥12-293-8॥
[तत् (tat) - that; एवं (evaṃ) - thus; षोडशकलम् (ṣoḍaśakalam) - sixteen-parted; देहम् (deham) - body; अव्यक्तसञ्ज्ञकम् (avyaktasañjñakam) - having the designation 'unmanifest'; मम (mama) - my; अयम् (ayam) - this; इति (iti) - thus; मन्वानः (manvānaḥ) - thinking; तत्र (tatra) - there; एव (eva) - only; परिवर्तते (parivartate) - revolves;]
(Thus, that sixteen-parted body, having the designation 'unmanifest', thinking 'this is mine', revolves only there.)
Thus, the sixteen-parted body called 'unmanifest', thinking 'this is mine', continues to revolve there.
पञ्चविंशस्तथैवात्मा तस्यैवा प्रतिबोधनात्। विमलस्य विशुद्धस्य शुद्धानिलनिषेवणात् ॥१२-२९३-९॥
pañcaviṃśas tathaivātmā tasyaivā pratibodhanāt। vimalasya viśuddhasya śuddhānilaniṣevaṇāt ॥12-293-9॥
[पञ्चविंशः (pañcaviṃśaḥ) - twenty-fifth; तथैव (tathaiva) - just so; आत्मा (ātmā) - self; तस्यैव (tasyaiva) - of that very; प्रतिबोधनात् (pratibodhanāt) - from awakening; विमलस्य (vimalasya) - of the stainless; विशुद्धस्य (viśuddhasya) - of the pure; शुद्ध (śuddha) - pure; अनिल (anila) - wind; निषेवणात् (niṣevaṇāt) - from association;]
(The twenty-fifth self likewise, from the awakening of that very (self), from the association with the pure wind of the stainless, of the pure.)
The twenty-fifth self, in the same way, arises from the awakening of that very self, through association with the pure wind of the stainless and pure.
अशुद्ध एव शुद्धात्मा तादृग्भवति पार्थिव। अबुद्धसेवनाच्चापि बुद्धोऽप्यबुधतां व्रजेत् ॥१२-२९३-१०॥
aśuddha eva śuddhātmā tādṛgbhavati pārthiva। abuddhasevanāccāpi buddho'pyabudhatāṃ vrajet ॥12-293-10॥
[अशुद्ध (aśuddha) - impure; एव (eva) - indeed; शुद्धात्मा (śuddhātmā) - pure self; तादृक् (tādṛk) - such; भवति (bhavati) - becomes; पार्थिव (pārthiva) - O king; अबुद्धसेवनात् (abuddhasevanāt) - from association with the ignorant; च (ca) - and; अपि (api) - also; बुद्धः (buddhaḥ) - the wise; अपि (api) - even; अबुधताम् (abudhatām) - ignorance; व्रजेत् (vrajet) - may attain;]
(Impure indeed, the pure self becomes such, O king. And from association with the ignorant, even the wise may attain ignorance.)
O king, even a pure soul may become impure; and by associating with the ignorant, even the wise can fall into ignorance.
तथैवाप्रतिबुद्धोऽपि ज्ञेयो नृपतिसत्तम। प्रकृतेस्त्रिगुणायास्तु सेवनात्प्राकृतो भवेत् ॥१२-२९३-११॥
tathaivāpratibuddho'pi jñeyo nṛpatisattama। prakṛtestriguṇāyāstu sevanātprākṛto bhavet ॥12-293-11॥
[तथैव (tathaiva) - in the same way; अप्रतिबुद्धः (apratibuddhaḥ) - not awakened; अपि (api) - also; ज्ञेयः (jñeyaḥ) - to be understood; नृपति-सत्तम (nṛpati-sattama) - O best of kings; प्रकृतेः (prakṛteḥ) - of nature; त्रिगुणायाः (triguṇāyāḥ) - of the three qualities; तु (tu) - but; सेवनात् (sevanāt) - from association; प्राकृतः (prākṛtaḥ) - mundane; भवेत् (bhavet) - becomes;]
(In the same way, one who is not awakened, O best of kings, is to be understood; but from association with the three qualities of nature, one becomes mundane.)
O best of kings, know that one who is not awakened, by association with the three qualities of nature, becomes mundane.
करालजनक उवाच॥
karālajanaka uvāca॥
[करालजनक (karālajanaka) - Karala Janaka; (name of a person); उवाच (uvāca) - said; spoke;]
(Karala Janaka said;)
Karala Janaka said.
अक्षरक्षरयोरेष द्वयोः सम्बन्ध इष्यते। स्त्रीपुंसोर्वापि भगवन्सम्बन्धस्तद्वदुच्यते ॥१२-२९३-१२॥
akṣarakṣarayoreṣa dvayoḥ sambandha iṣyate। strīpuṃsorvāpi bhagavansambandhastadvaducyate ॥12-293-12॥
[अक्षर (akṣara) - imperishable; अक्षरयोः (akṣarayoḥ) - of the two imperishable; एष (eṣa) - this; द्वयोः (dvayoḥ) - of the two; सम्बन्ध (sambandha) - connection; इष्यते (iṣyate) - is considered; स्त्री (strī) - woman; पुंसोः (puṃsoḥ) - of man; वा (vā) - or; अपि (api) - also; भगवन् (bhagavan) - O Lord; सम्बन्धः (sambandhaḥ) - connection; तद्वत् (tadvat) - similarly; उच्यते (ucyate) - is said;]
(Of the two imperishable, this connection is considered. Of woman and man also, O Lord, the connection is similarly said.)
This connection between the two imperishable entities is considered. Likewise, O Lord, the connection between woman and man is also described in the same way.
ऋते न पुरुषेणेह स्त्री गर्भं धारयत्युत। ऋते स्त्रियं न पुरुषो रूपं निर्वर्तयेत्तथा ॥१२-२९३-१३॥
ṛte na puruṣeṇeha strī garbhaṃ dhārayatyuta। ṛte striyaṃ na puruṣo rūpaṃ nirvartayettathā ॥12-293-13॥
[ऋते (ṛte) - without; excluding; न (na) - not; पुरुषेण (puruṣeṇa) - by man; इह (iha) - here; in this world; स्त्री (strī) - woman; गर्भं (garbhaṃ) - embryo; fetus; धारयति (dhārayati) - holds; bears; उत (uta) - indeed; also; ऋते (ṛte) - without; excluding; स्त्रियम् (striyam) - woman; न (na) - not; पुरुषः (puruṣaḥ) - man; रूपं (rūpaṃ) - form; body; निर्वर्तयेत् (nirvartayet) - would produce; would bring forth; तथा (tathā) - in that way; likewise;]
(Without a man, here, a woman does not bear an embryo indeed; without a woman, a man would not produce a form likewise.)
A woman does not conceive an embryo here without a man; likewise, a man cannot produce a form without a woman.
अन्योन्यस्याभिसम्बन्धादन्योन्यगुणसंश्रयात्। रूपं निर्वर्तयत्येतदेवं सर्वासु योनिषु ॥१२-२९३-१४॥
anyonyasyābhisambandhād anyonya-guṇa-saṃśrayāt। rūpaṃ nirvartayat etad evaṃ sarvāsu yoniṣu ॥12-293-14॥
[अन्योन्यस्य (anyonyasya) - of one another; अभिसम्बन्धात् (abhisambandhāt) - from the mutual connection; अन्योन्य (anyonya) - of one another; गुण (guṇa) - quality; संश्रयात् (saṃśrayāt) - from the mutual dependence; रूपं (rūpam) - form; निर्वर्तयति (nirvartayati) - brings forth; एतत् (etat) - this; एवं (evaṃ) - thus; सर्वासु (sarvāsu) - in all; योनिषु (yoniṣu) - origins (sources, wombs);]
(From the mutual connection of one another and from the mutual dependence on qualities of one another, this form is thus brought forth in all origins (sources, wombs).)
Because of the mutual connection and interdependence of qualities, this form arises in all sources (wombs) in this way.
रत्यर्थमभिसंरोधादन्योन्यगुणसंश्रयात्। ऋतौ निर्वर्तते रूपं तद्वक्ष्यामि निदर्शनम् ॥१२-२९३-१५॥
ratyartham abhisaṃrodhād anyonya-guṇa-saṃśrayāt। ṛtau nirvartate rūpaṃ tad vakṣyāmi nidarśanam ॥12-293-15॥
[रत्यर्थम् (ratyartham) - for the purpose of sexual union; अभिसंरोधात् (abhisaṃrodhāt) - from mutual restraint; अन्योन्य (anyonya) - mutual; गुण (guṇa) - qualities; संश्रयात् (saṃśrayāt) - from association; ऋतौ (ṛtau) - in the proper season; निर्वर्तते (nirvartate) - is produced; रूपम् (rūpam) - form; तत् (tat) - that; वक्ष्यामि (vakṣyāmi) - I will explain; निदर्शनम् (nidarśanam) - example;]
(For the purpose of sexual union, from mutual restraint, from the association of mutual qualities, in the proper season, form is produced; that I will explain with an example.)
Form arises for the purpose of sexual union, due to mutual restraint and the association of each other's qualities, in the proper season; I will explain this with an example.
ये गुणाः पुरुषस्येह ये च मातृगुणास्तथा। अस्थि स्नायु च मज्जा च जानीमः पितृतो द्विज ॥१२-२९३-१६॥
ye guṇāḥ puruṣasyeha ye ca mātṛguṇāstathā। asthi snāyu ca majjā ca jānīmaḥ pitṛto dvija ॥12-293-16॥
[ये (ye) - which; गुणाः (guṇāḥ) - qualities; पुरुषस्य (puruṣasya) - of a man; इह (iha) - here; ये (ye) - which; च (ca) - and; मातृगुणाः (mātṛguṇāḥ) - qualities of the mother; तथा (tathā) - likewise; अस्थि (asthi) - bone; स्नायु (snāyu) - sinew; च (ca) - and; मज्जा (majjā) - marrow; च (ca) - and; जानीमः (jānīmaḥ) - we know; पितृतः (pitṛtaḥ) - from the father; द्विज (dvija) - O twice-born;]
(Which qualities of a man here, and likewise the qualities of the mother, bone, sinew and marrow, we know (are) from the father, O twice-born.)
O twice-born, the qualities that belong to a man here, and likewise the qualities of the mother—bone, sinew, and marrow—we know these come from the father.
त्वङ्मांसं शोणितं चैव मातृजान्यपि शुश्रुम। एवमेतद्द्विजश्रेष्ठ वेदशास्त्रेषु पठ्यते ॥१२-२९३-१७॥
tvaṅ-māṁsaṁ śoṇitaṁ caiva mātṛjāny api śuśruma। evam etad dvija-śreṣṭha veda-śāstreṣu paṭhyate ॥12-293-17॥
[त्वक् (tvak) - skin; मांसम् (māṁsam) - flesh; शोणितम् (śoṇitam) - blood; च (ca) - and; एव (eva) - indeed; मातृजानि (mātṛjāni) - born from the mother; अपि (api) - also; शुश्रुम (śuśruma) - we have heard; एवम् (evam) - thus; एतत् (etat) - this; द्विजश्रेष्ठ (dvija-śreṣṭha) - O best of the twice-born; वेदशास्त्रेषु (veda-śāstreṣu) - in the Vedic scriptures; पठ्यते (paṭhyate) - it is recited;]
(Skin, flesh, blood, and also those born from the mother, we have heard thus, O best of the twice-born; this is recited in the Vedic scriptures.)
O best of the twice-born, we have heard that skin, flesh, blood, and those born from the mother are mentioned in the Vedic scriptures in this way.
प्रमाणं यच्च वेदोक्तं शास्त्रोक्तं यच्च पठ्यते। वेदशास्त्रप्रमाणं च प्रमाणं तत्सनातनम् ॥१२-२९३-१८॥
pramāṇaṃ yac ca vedoktaṃ śāstroktaṃ yac ca paṭhyate। vedaśāstrapramāṇaṃ ca pramāṇaṃ tatsanātanam ॥12-293-18॥
[प्रमाणं (pramāṇam) - means of knowledge; यत् (yat) - which; च (ca) - and; वेदोक्तं (vedoktam) - stated in the Veda; शास्त्रोक्तं (śāstroktaṃ) - stated in the śāstra; यत् (yat) - which; च (ca) - and; पठ्यते (paṭhyate) - is recited; वेदशास्त्रप्रमाणं (vedaśāstrapramāṇam) - the authority of Veda and śāstra; च (ca) - and; प्रमाणं (pramāṇam) - means of knowledge; तत् (tat) - that; सनातनम् (sanātanam) - eternal;]
(Means of knowledge which and stated in the Veda, stated in the śāstra, which and is recited; the authority of Veda and śāstra and means of knowledge, that is eternal.)
That which is stated in the Veda, in the śāstra, and is recited, is the means of knowledge; the authority of the Veda and śāstra is the eternal means of knowledge.
एवमेवाभिसम्बद्धौ नित्यं प्रकृतिपूरुषौ। पश्यामि भगवंस्तस्मान्मोक्षधर्मो न विद्यते ॥१२-२९३-१९॥
evamevābhisambaddhau nityaṃ prakṛtipūruṣau। paśyāmi bhagavaṃstasmanmokṣadharmo na vidyate ॥12-293-19॥
[एवम् (evam) - thus; एव (eva) - indeed; अभिसम्बद्धौ (abhisambaddhau) - closely connected; नित्यं (nityaṃ) - eternally; प्रकृति (prakṛti) - primordial nature; पूरुषौ (pūruṣau) - and the person (soul); पश्यामि (paśyāmi) - I see; भगवन् (bhagavan) - O venerable one; तस्मात् (tasmāt) - therefore; मोक्षधर्मः (mokṣadharmaḥ) - the law of liberation; न (na) - not; विद्यते (vidyate) - exists;]
(Thus indeed, closely connected eternally are primordial nature and the person; I see, O venerable one, therefore the law of liberation does not exist.)
Thus, I see that primordial nature and the soul are eternally bound together, O venerable one; therefore, the law of liberation does not exist.
अथ वानन्तरकृतं किञ्चिदेव निदर्शनम्। तन्ममाचक्ष्व तत्त्वेन प्रत्यक्षो ह्यसि सर्वथा ॥१२-२९३-२०॥
atha vānantarakṛtaṃ kiñcideva nidarśanam। tanmamācakṣva tattvena pratyakṣo hyasi sarvathā ॥12-293-20॥
[अथ (atha) - now; then; वा (vā) - or; अनन्तरकृतम् (anantarakṛtam) - immediately done; किञ्चित् (kiñcit) - something; एव (eva) - indeed; only; निदर्शनम् (nidarśanam) - example; illustration; तत् (tat) - that; मम (mama) - to me; आचक्ष्व (ācakṣva) - tell; speak; तत्त्वेन (tattvena) - truly; in reality; प्रत्यक्षः (pratyakṣaḥ) - direct witness; present; हि (hi) - indeed; असि (asi) - you are; सर्वथा (sarvathā) - in every way; entirely;]
(Now or immediately done, something indeed example. That to me tell truly, direct witness indeed you are in every way.)
Now, please tell me some immediate example; you are indeed a direct witness in every way.
मोक्षकामा वयं चापि काङ्क्षामो यदनामयम्। अदेहमजरं दिव्यमतीन्द्रियमनीश्वरम् ॥१२-२९३-२१॥
mokṣakāmā vayaṃ cāpi kāṅkṣāmo yadanāmayam। adehamajaraṃ divyamatīndriyam anīśvaram ॥12-293-21॥
[मोक्षकामा (mokṣakāmā) - desiring liberation; वयम् (vayam) - we; च (ca) - and; अपि (api) - also; काङ्क्षामः (kāṅkṣāmaḥ) - we desire; यत् (yat) - that which; अनामयम् (anāmayam) - free from disease; अदेहम् (adeham) - bodiless; अजरम् (ajaram) - ageless; दिव्यम् (divyam) - divine; अतीन्द्रियम् (atīndriyam) - beyond the senses; अनीश्वरम् (anīśvaram) - without a lord;]
(Desiring liberation, we also wish for that which is free from disease, bodiless, ageless, divine, beyond the senses, without a lord.)
We, desiring liberation, also long for that which is free from affliction: bodiless, ageless, divine, beyond the senses, and without a ruler.
वसिष्ठ उवाच॥
vasiṣṭha uvāca॥
[वसिष्ठ (vasiṣṭha) - Vasiṣṭha; (name of a sage); उवाच (uvāca) - said; (he spoke);]
(Vasiṣṭha said;)
Vasiṣṭha said.
यदेतदुक्तं भवता वेदशास्त्रनिदर्शनम्। एवमेतद्यथा चैतन्न गृह्णाति तथा भवान् ॥१२-२९३-२२॥
yadetad uktaṃ bhavatā vedaśāstranidarśanam। evam etad yathā caitann gṛhṇāti tathā bhavān ॥12-293-22॥
[यत् (yat) - which; एतत् (etat) - this; उक्तं (uktaṃ) - spoken; भवता (bhavatā) - by you; वेदशास्त्रनिदर्शनम् (vedaśāstranidarśanam) - Veda-śāstra-example; एवम् (evam) - thus; एतत् (etat) - this; यथा (yathā) - as; च (ca) - and; एतत् (etat) - this; न (na) - not; गृह्णाति (gṛhṇāti) - accepts; तथा (tathā) - so; भवान् (bhavān) - you;]
(Which this spoken by you Veda-śāstra-example. Thus this as and this not accepts so you.)
What you have said as an example from the Veda-śāstra, in this way, as this is, and as you do not accept this, so it is with you.
धार्यते हि त्वया ग्रन्थ उभयोर्वेदशास्त्रयोः। न तु ग्रन्थस्य तत्त्वज्ञो यथावत्त्वं नरेश्वर ॥१२-२९३-२३॥
dhāryate hi tvayā grantha ubhayorvedaśāstrayoḥ। na tu granthasya tattvajño yathāvattvaṃ nareśvara ॥12-293-23॥
[धार्यते (dhāryate) - is borne; is upheld; हि (hi) - indeed; surely; त्वया (tvayā) - by you; ग्रन्थ (grantha) - the text; the book; उभयोः (ubhayor) - of both; वेदशास्त्रयोः (vedaśāstrayoḥ) - of the Veda and the Śāstra; न (na) - not; तु (tu) - but; ग्रन्थस्य (granthasya) - of the text; तत्त्वज्ञः (tattvajñaḥ) - knower of the truth; knower of the essence; यथावत् (yathāvat) - as it is; properly; त्वं (tvaṃ) - you; नरेश्वर (nareśvara) - O lord of men; O king;]
(The text of both the Veda and the Śāstra is indeed upheld by you; but you are not a knower of the truth of the text as it is, O lord of men.)
You uphold the text of both the Veda and the Śāstra, O king, but you do not truly know the essence of the text as it really is.
यो हि वेदे च शास्त्रे च ग्रन्थधारणतत्परः। न च ग्रन्थार्थतत्त्वज्ञस्तस्य तद्धारणं वृथा ॥१२-२९३-२४॥
yo hi vede ca śāstre ca granthadhāraṇatatparaḥ। na ca granthārthatattvajñastasya taddhāraṇaṃ vṛthā ॥12-293-24॥
[यः (yaḥ) - who; हि (hi) - indeed; वेदे (vede) - in the Veda; च (ca) - and; शास्त्रे (śāstre) - in the śāstra; च (ca) - and; ग्रन्थधारणतत्परः (granthadhāraṇatatparaḥ) - intent on the retention of texts; न (na) - not; च (ca) - and; ग्रन्थार्थतत्त्वज्ञः (granthārthatattvajñaḥ) - knower of the true meaning of the text; तस्य (tasya) - his; तत् (tat) - that; धारणम् (dhāraṇam) - retention; वृथा (vṛthā) - in vain;]
(Who indeed in the Veda and in the śāstra and intent on the retention of texts, but not a knower of the true meaning of the text—his that retention is in vain.)
He who is intent on memorizing the Veda and śāstra texts, but does not know their true meaning—his memorization is in vain.
भारं स वहते तस्य ग्रन्थस्यार्थं न वेत्ति यः। यस्तु ग्रन्थार्थतत्त्वज्ञो नास्य ग्रन्थागमो वृथा ॥१२-२९३-२५॥
bhāraṃ sa vahate tasya granthasyārthaṃ na vetti yaḥ। yastu granthārthatattvajño nāsya granthāgamo vṛthā ॥12-293-25॥
[भारम् (bhāram) - burden; सः (saḥ) - he; वहते (vahate) - carries; तस्य (tasya) - of that; ग्रन्थस्य (granthasya) - of the book; अर्थम् (artham) - meaning; न (na) - not; वेत्ति (vetti) - knows; यः (yaḥ) - who; यः (yaḥ) - who; तु (tu) - but; ग्रन्थार्थतत्त्वज्ञः (granthārthatattvajñaḥ) - knower of the true meaning of the book; न (na) - not; अस्य (asya) - for him; ग्रन्थागमः (granthāgamaḥ) - study of the book; वृथा (vṛthā) - in vain;]
(He carries a burden who does not know the meaning of that book; but for one who knows the true meaning of the book, the study of the book is not in vain.)
He who does not understand the meaning of the book merely carries a burden; but for one who knows the true essence of the book, its study is never in vain. (12-293-25)
ग्रन्थस्यार्थं च पृष्टः संस्तादृशो वक्तुमर्हति। यथा तत्त्वाभिगमनादर्थं तस्य स विन्दति ॥१२-२९३-२६॥
granthasyārthaṃ ca pṛṣṭaḥ saṃstādṛśo vaktumarhati। yathā tattvābhigamanādarthaṃ tasya sa vindati ॥12-293-26॥
[ग्रन्थस्य (granthasya) - of the text; अर्थं (arthaṃ) - meaning; च (ca) - and; पृष्टः (pṛṣṭaḥ) - asked; संस्तादृशः (saṃstādṛśaḥ) - such an expert; वक्तुम् (vaktum) - to speak; अर्हति (arhati) - is worthy; यथा (yathā) - as; तत्त्वाभिगमनात् (tattvābhigamanāt) - from the approach to the truth; अर्थं (arthaṃ) - meaning; तस्य (tasya) - of that; सः (saḥ) - he; विन्दति (vindati) - finds;]
(Of the text meaning and asked such an expert to speak is worthy; as from the approach to the truth meaning of that he finds.)
One who is asked about the meaning of the text and is such an expert is worthy to speak; for, as he approaches the truth, he finds its meaning.
यस्तु संसत्सु कथयेद्ग्रन्थार्थं स्थूलबुद्धिमान्। स कथं मन्दविज्ञानो ग्रन्थं वक्ष्यति निर्णयात् ॥१२-२९३-२७॥
yastu saṃsatsu kathayed granthārthaṃ sthūlabuddhimān। sa kathaṃ mandavijñāno granthaṃ vakṣyati nirṇayāt ॥12-293-27॥
[यः (yaḥ) - who; तु (tu) - but; संसत्सु (saṃsatsu) - in assemblies; कथयेत् (kathayet) - should speak; ग्रन्थार्थं (granthārtham) - meaning of the text; स्थूलबुद्धिमान् (sthūlabuddhimān) - of gross intellect; सः (saḥ) - he; कथम् (katham) - how; मन्दविज्ञानः (mandavijñānaḥ) - of dull understanding; ग्रन्थं (grantham) - text; वक्ष्यति (vakṣyati) - will explain; निर्णयात् (nirṇayāt) - with certainty;]
(Who but, in assemblies, should speak the meaning of the text, of gross intellect; he how, of dull understanding, the text will explain with certainty?)
But who, being of gross intellect, should speak the meaning of the text in assemblies? How can one of dull understanding explain the text with certainty?
निर्णयं चापि छिद्रात्मा न तं वक्ष्यति तत्त्वतः। सोपहासात्मतामेति यस्माच्चैवात्मवानपि ॥१२-२९३-२८॥
nirṇayaṃ cāpi chidraātmā na taṃ vakṣyati tattvataḥ। sopahāsātmatāmeti yasmāccaivātmavānapi ॥12-293-28॥
[निर्णयम् (nirṇayam) - decision; च (ca) - and; अपि (api) - also; छिद्रात्मा (chidraātmā) - one of a fault-finding nature; न (na) - not; तम् (tam) - that; वक्ष्यति (vakṣyati) - will state; तत्त्वतः (tattvataḥ) - truly; सः (saḥ) - he; उपहासात्मता (upahāsātmatā) - the state of being ridicule; एति (eti) - attains; यस्मात् (yasmāt) - because; च (ca) - and; एव (eva) - indeed; आत्मवान् (ātmavān) - even if self-possessed; अपि (api) - also;]
(Decision and also a fault-finding person does not state that truly. He attains the state of being ridicule because and indeed even if self-possessed also.)
A fault-finding person does not truly state a decision; even if he is self-possessed, he becomes an object of ridicule because of this.
तस्मात्त्वं शृणु राजेन्द्र यथैतदनुदृश्यते। याथातथ्येन साङ्ख्येषु योगेषु च महात्मसु ॥१२-२९३-२९॥
tasmāttvaṃ śṛṇu rājendra yathaitadanudṛśyate। yāthātathyena sāṅkhyeṣu yogeṣu ca mahātmasu ॥12-293-29॥
[तस्मात् (tasmāt) - therefore; त्वम् (tvam) - you; शृणु (śṛṇu) - hear; राजेन्द्र (rājendra) - O king; यथा (yathā) - as; एतत् (etat) - this; अनुदृश्यते (anudṛśyate) - is observed; याथातथ्येन (yāthātathyena) - with factuality; साङ्ख्येषु (sāṅkhyeṣu) - in Sāṅkhya systems; योगेषु (yogeṣu) - in Yoga systems; च (ca) - and; महात्मसु (mahātmasu) - among the great souls;]
(Therefore, you hear, O king, as this is observed, with factuality, in Sāṅkhya systems, in Yoga systems, and among the great souls.)
Therefore, O King, listen as this is truly observed in the Sāṅkhya and Yoga systems and among the great souls.
यदेव योगाः पश्यन्ति साङ्ख्यैस्तदनुगम्यते। एकं साङ्ख्यं च योगं च यः पश्यति स बुद्धिमान् ॥१२-२९३-३०॥
yadeva yogāḥ paśyanti sāṅkhyais tadanugamyate। ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa buddhimān ॥12-293-30॥
[यत् (yat) - which; एव (eva) - indeed; योगाः (yogāḥ) - yogas; पश्यन्ति (paśyanti) - see; साङ्ख्यैः (sāṅkhyaiḥ) - by Sāṅkhyas; तत् (tat) - that; अनुगम्यते (anugamyate) - is followed; एकं (ekaṃ) - one; साङ्ख्यं (sāṅkhyam) - Sāṅkhya; च (ca) - and; योगं (yogam) - Yoga; च (ca) - and; यः (yaḥ) - who; पश्यति (paśyati) - sees; सः (saḥ) - he; बुद्धिमान् (buddhimān) - wise;]
(That which indeed the Yogas see, by the Sāṅkhyas that is followed. One who sees Sāṅkhya and Yoga as one, he is wise.)
That which is seen by the Yogas is also followed by the Sāṅkhyas. He who sees Sāṅkhya and Yoga as one is wise.
त्वङ्मांसं रुधिरं मेदः पित्तं मज्जास्थि स्नायु च। एतदैन्द्रियकं तात यद्भवानिदमाह वै ॥१२-२९३-३१॥
tvaṅ-māṁsaṁ rudhiraṁ medaḥ pittaṁ majjāsthi snāyu ca। etad-aindriyakaṁ tāta yad-bhavān-idam-āha vai॥12-293-31॥
[त्वक् (tvak) - skin; मांसम् (māṁsam) - flesh; रुधिरम् (rudhiram) - blood; मेदः (medaḥ) - fat; पित्तम् (pittam) - bile; मज्जा (majjā) - marrow; अस्थि (asthi) - bone; स्नायु (snāyu) - sinew; च (ca) - and; एतत् (etat) - this; ऐन्द्रियकम् (aindriyakam) - pertaining to the senses; तात (tāta) - dear one; यत् (yat) - which; भवान् (bhavān) - you; इदम् (idam) - this; आह (āha) - said; वै (vai) - indeed;]
(Skin, flesh, blood, fat, bile, marrow, bone, sinew and this, pertaining to the senses, dear one, which you indeed said this.)
Dear one, you have indeed described this—skin, flesh, blood, fat, bile, marrow, bone, and sinew—as that which pertains to the senses.
द्रव्याद्द्रव्यस्य निष्पत्तिरिन्द्रियादिन्द्रियं तथा। देहाद्देहमवाप्नोति बीजाद्बीजं तथैव च ॥१२-२९३-३२॥
dravyād dravyasya niṣpattir indriyād indriyaṃ tathā। dehād deham avāpnoti bījād bījaṃ tathaiva ca ॥12-293-32॥
[द्रव्यात् (dravyāt) - from substance; द्रव्यस्य (dravyasya) - of substance; निष्पत्तिः (niṣpattiḥ) - origin; इन्द्रियात् (indriyāt) - from sense-organ; इन्द्रियम् (indriyam) - sense-organ; तथा (tathā) - likewise; देहात् (dehāt) - from body; देहम् (deham) - body; अवाप्नोति (avāpnoti) - attains; बीजात् (bījāt) - from seed; बीजम् (bījam) - seed; तथैव (tathaiva) - just so; च (ca) - and;]
(From substance, the origin of substance; from sense-organ, sense-organ likewise; from body, body attains; from seed, seed just so and.)
The origin of substance comes from substance; similarly, sense-organs arise from sense-organs. In the same way, a body attains another body, and a seed comes from a seed.
निरिन्द्रियस्याबीजस्य निर्द्रव्यस्यास्य देहिनः। कथं गुणा भविष्यन्ति निर्गुणत्वान्महात्मनः ॥१२-२९३-३३॥
nirindriyasya-abījasya nirdravyasya-asya dehinaḥ। kathaṁ guṇā bhaviṣyanti nirguṇatvāt-mahātmanaḥ ॥12-293-33॥
[निरिन्द्रियस्य (nirindriyasya) - of one without senses; अबीजस्य (abījasya) - of one without seed; निर्द्रव्यस्य (nirdravyasya) - of one without substance; अस्य (asya) - of this; देहिनः (dehinaḥ) - embodied being; कथं (kathaṁ) - how; गुणाः (guṇāḥ) - qualities; भविष्यन्ति (bhaviṣyanti) - will arise; निर्गुणत्वात् (nirguṇatvāt) - due to absence of qualities; महात्मनः (mahātmanaḥ) - of the great soul;]
(Of one without senses, without seed, without substance, of this embodied being, how will qualities arise, due to the absence of qualities, of the great soul?)
How can qualities arise in this embodied being who is without senses, without seed, without substance, and who, being a great soul, is devoid of qualities?
गुणा गुणेषु जायन्ते तत्रैव निविशन्ति च। एवं गुणाः प्रकृतितो जायन्ते च न सन्ति च ॥१२-२९३-३४॥
guṇā guṇeṣu jāyante tatraiva niviśanti ca। evaṃ guṇāḥ prakṛtito jāyante ca na santi ca ॥12-293-34॥
[गुणाः (guṇāḥ) - qualities; गुणेषु (guṇeṣu) - in qualities; जायन्ते (jāyante) - are born; तत्रैव (tatraiva) - there itself; निविशन्ति (niviśanti) - enter; च (ca) - and; एवं (evaṃ) - thus; गुणाः (guṇāḥ) - qualities; प्रकृतितः (prakṛtitaḥ) - from nature; जायन्ते (jāyante) - are born; च (ca) - and; न (na) - not; सन्ति (santi) - are; च (ca) - and;]
(Qualities are born in qualities, and there itself they enter. Thus, qualities are born from nature, and they are not (apart), and (so) it is.)
Qualities arise within qualities and merge there themselves. In this way, qualities originate from nature; they both come into being and do not exist independently.
त्वङ्मांसं रुधिरं मेदः पित्तं मज्जास्थि स्नायु च। अष्टौ तान्यथ शुक्रेण जानीहि प्राकृतानि वै ॥१२-२९३-३५॥
tvaṅ-māṁsaṁ rudhiraṁ medaḥ pittaṁ majjāsthi snāyu ca। aṣṭau tānyatha śukreṇa jānīhi prākṛtāni vai ॥12-293-35॥
[त्वक् (tvak) - skin; मांसम् (māṁsam) - flesh; रुधिरम् (rudhiram) - blood; मेदः (medaḥ) - fat; पित्तम् (pittam) - bile; मज्जा (majjā) - marrow; अस्थि (asthi) - bone; स्नायु (snāyu) - sinew; च (ca) - and; अष्टौ (aṣṭau) - eight; तानि (tāni) - these; अथ (atha) - now; शुक्रेण (śukreṇa) - by semen; जानीहि (jānīhi) - know; प्राकृतानि (prākṛtāni) - originated from nature; वै (vai) - indeed;]
(Skin, flesh, blood, fat, bile, marrow, bone, and sinew and—these eight, now, know (to be) indeed originated from semen by nature.)
Know that skin, flesh, blood, fat, bile, marrow, bone, and sinew—these eight are indeed naturally produced from semen.
पुमांश्चैवापुमांश्चैव त्रैलिङ्ग्यं प्राकृतं स्मृतम्। नैव पुमान्पुमांश्चैव स लिङ्गीत्यभिधीयते ॥१२-२९३-३६॥
pumāṁścaivāpumāṁścaiva trailiṅgyaṁ prākṛtaṁ smṛtam। naiva pumānpumāṁścaiva sa liṅgītyabhidhīyate ॥12-293-36॥
[पुमान् (pumān) - man; masculine being; च (ca) - and; एव (eva) - indeed; अपुमान् (apumān) - not man; not masculine; च (ca) - and; एव (eva) - indeed; त्रैलिङ्ग्यम् (trailiṅgyam) - three-gendered state; प्राकृतम् (prākṛtam) - natural; original; स्मृतम् (smṛtam) - is considered; is remembered; न (na) - not; एव (eva) - indeed; पुमान् (pumān) - man; masculine being; पुमान् (pumāṁś) - man; masculine being; च (ca) - and; एव (eva) - indeed; सः (saḥ) - he; that; लिङ्गी (liṅgī) - having gender; possessing gender; इति (iti) - thus; अभिधीयते (abhidhīyate) - is called; is named;]
(Man and not-man indeed, and three-gendered is considered natural. Not indeed man, and man indeed, he is called 'having gender'.)
Both man and not-man, and the three-gendered are considered natural. One who is neither man nor man, he is called 'having gender'.
अलिङ्गा प्रकृतिर्लिङ्गैरुपलभ्यति सात्मजैः। यथा पुष्पफलैर्नित्यमृतवो मूर्तयस्तथा ॥१२-२९३-३७॥
aliṅgā prakṛtir liṅgair upalabhyati sātmajaiḥ। yathā puṣpaphalair nityam ṛtavo mūrtayas tathā ॥12-293-37॥
[अलिङ्गा (aliṅgā) - without distinguishing mark; प्रकृतिः (prakṛtiḥ) - primordial nature; लिङ्गैः (liṅgaiḥ) - by marks; उपलभ्यति (upalabhyati) - is perceived; सात्मजैः (sātmajaiḥ) - with its own products; यथा (yathā) - just as; पुष्पफलैः (puṣpaphalaiḥ) - by flowers and fruits; नित्यम् (nityam) - always; ऋतवः (ṛtavaḥ) - seasons; मूर्तयः (mūrtayaḥ) - forms; तथा (tathā) - so;]
(Primordial nature without distinguishing mark is perceived by its marks and its own products; just as the seasons, always, by flowers and fruits, so (are) the forms.)
Primordial nature, though itself without distinguishing mark, is recognized by its marks and its own products; just as the seasons are always recognized by their forms—flowers and fruits—so too is primordial nature.
एवमप्यनुमानेन ह्यलिङ्गमुपलभ्यते। पञ्चविंशतिमस्तात लिङ्गेष्वनियतात्मकः ॥१२-२९३-३८॥
evam apy anumānena hy aliṅgam upalabhyate। pañcaviṃśatim astāt liṅgeṣv aniyatātmakaḥ ॥12-293-38॥
[एवम् (evam) - thus; अपि (api) - also; अनुमानेन (anumānena) - by inference; हि (hi) - indeed; अलिङ्गम् (aliṅgam) - no characteristic; उपलभ्यते (upalabhyate) - is perceived; पञ्चविंशतिम् (pañcaviṃśatim) - twenty-five; अस्तात् (astāt) - from that; लिङ्गेषु (liṅgeṣu) - in characteristics; अनियतात्मकः (aniyatātmakaḥ) - of indeterminate nature;]
(Thus also by inference indeed no characteristic is perceived. Twenty-five from that in characteristics of indeterminate nature.)
Thus, even by inference, no characteristic is perceived. Of those twenty-five, the characteristics are of an indeterminate nature.
अनादिनिधनोऽनन्तः सर्वदर्शी निरामयः। केवलं त्वभिमानित्वाद्गुणेष्वगुण उच्यते ॥१२-२९३-३९॥
anādinidhano'nantaḥ sarvadarśī nirāmayaḥ। kevalaṃ tvabhimānitvādguṇeṣvaguṇa ucyate ॥12-293-39॥
[अनादिनिधनः (anādinidhanaḥ) - without beginning and end; अनन्तः (anantaḥ) - infinite; सर्वदर्शी (sarvadarśī) - all-seeing; निरामयः (nirāmayaḥ) - free from disease; केवलम् (kevalam) - only; तु (tu) - but; अभिमानित्वात् (abhimānitvāt) - due to pride; गुणेषु (guṇeṣu) - in qualities; अगुणः (aguṇaḥ) - quality-less; उच्यते (ucyate) - is called;]
(Without beginning and end, infinite, all-seeing, free from disease. Only, but due to pride, in qualities, quality-less, is called.)
He is without beginning or end, infinite, all-seeing, and free from disease. Yet, only due to pride, he is called quality-less among qualities.
गुणा गुणवतः सन्ति निर्गुणस्य कुतो गुणाः। तस्मादेवं विजानन्ति ये जना गुणदर्शिनः ॥१२-२९३-४०॥
guṇā guṇavataḥ santi nirguṇasya kuto guṇāḥ। tasmādevaṃ vijānanti ye janā guṇadarśinaḥ ॥12-293-40॥
[गुणाः (guṇāḥ) - qualities; गुणवतः (guṇavataḥ) - of the one possessing qualities; सन्ति (santi) - are; निर्गुणस्य (nirguṇasya) - of the one without qualities; कुतः (kutaḥ) - from where; गुणाः (guṇāḥ) - qualities; तस्मात् (tasmāt) - therefore; एवम् (evam) - thus; विजानन्ति (vijānanti) - know; ये (ye) - who; जनाः (janāḥ) - people; गुणदर्शिनः (guṇadarśinaḥ) - those who see qualities;]
(Qualities are of the one possessing qualities; from where are qualities of the one without qualities? Therefore, thus know, who people, those who see qualities.)
Qualities exist in those who possess them; how can there be qualities in one who is without qualities? Therefore, those who see thus are the people who truly understand qualities.
यदा त्वेष गुणान्सर्वान्प्राकृतानभिमन्यते। तदा स गुणवानेव परमेणानुपश्यति ॥१२-२९३-४१॥
yadā tveṣa guṇānsarvānprākṛtānabhimanyate। tadā sa guṇavāneva parameṇānupaśyati ॥12-293-41॥
[यदा (yadā) - when; तु (tu) - but; एषः (eṣaḥ) - this; गुणान् (guṇān) - qualities; सर्वान् (sarvān) - all; प्राकृतान् (prākṛtān) - natural; अभिमन्यते (abhimanyate) - considers; तदा (tadā) - then; सः (saḥ) - he; गुणवान् (guṇavān) - possessed of qualities; एव (eva) - indeed; परमेण (parameṇa) - by the supreme; अनुपश्यति (anupaśyati) - perceives;]
(When, however, this (person) considers all the natural qualities, then he, possessed of qualities, indeed perceives by the supreme.)
When this person regards all the natural qualities, then he, endowed with qualities, truly perceives through the supreme.
यत्तद्बुद्धेः परं प्राहुः साङ्ख्या योगाश्च सर्वशः। बुध्यमानं महाप्राज्ञमबुद्धपरिवर्जनात् ॥१२-२९३-४२॥
yattadbuddheḥ paraṃ prāhuḥ sāṅkhyā yogāśca sarvaśaḥ। budhyamānaṃ mahāprājñamabuddhaparivarjanāt ॥12-293-42॥
[यत् (yat) - which; तत् (tat) - that; बुद्धेः (buddheḥ) - of intellect; परम् (param) - beyond; प्राहुः (prāhuḥ) - they declare; साङ्ख्याः (sāṅkhyāḥ) - the Sāṅkhyas; योगाः (yogāḥ) - the Yogins; च (ca) - and; सर्वशः (sarvaśaḥ) - in every way; बुध्यमानम् (budhyamānam) - being understood; महाप्राज्ञम् (mahāprājñam) - the great wise one; अबुद्धपरिवर्जनात् (abuddhaparivarjanāt) - by exclusion of the unwise;]
(Which that of intellect beyond they declare the Sāṅkhyas and the Yogins in every way; being understood the great wise one by exclusion of the unwise.)
That which is declared by the Sāṅkhyas and Yogins in every way as beyond the intellect; being understood as the great wise one by the exclusion of the unwise.
अप्रबुद्धमथाव्यक्तं सगुणं प्राहुरीश्वरम्। निर्गुणं चेश्वरं नित्यमधिष्ठातारमेव च ॥१२-२९३-४३॥
aprabuddham athāvyaktaṃ saguṇaṃ prāhur īśvaram। nirguṇaṃ ceśvaraṃ nityam adhiṣṭhātāram eva ca ॥12-293-43॥
[अप्रबुद्धम् (aprabuddham) - not awakened; not realized; अथ (atha) - then; अव्यक्तम् (avyaktam) - unmanifest; सगुणम् (saguṇam) - with qualities; प्राहुः (prāhuḥ) - they call; they say; ईश्वरम् (īśvaram) - the Lord; the ruler; निर्गुणम् (nirguṇam) - without qualities; च (ca) - and; ईश्वरम् (īśvaram) - the Lord; the ruler; नित्यम् (nityam) - eternal; अधिष्ठातारम् (adhiṣṭhātāram) - the presiding one; the supporter; एव (eva) - indeed; only; च (ca) - and;]
(Not awakened, then unmanifest, with qualities, they call the Lord; without qualities and the Lord, eternal, the presiding one indeed and.)
Those who are not awakened call the unmanifest with qualities as the Lord; and the Lord is also said to be without qualities, eternal, and the presiding supporter.
प्रकृतेश्च गुणानां च पञ्चविंशतिकं बुधाः। साङ्ख्ययोगे च कुशला बुध्यन्ते परमैषिणः ॥१२-२९३-४४॥
prakṛteś ca guṇānāṃ ca pañcaviṃśatikaṃ budhāḥ। sāṅkhyayoge ca kuśalā budhyante paramaiṣiṇaḥ ॥12-293-44॥
[प्रकृतेः (prakṛteḥ) - of prakṛti; (primordial nature); च (ca) - and; गुणानाम् (guṇānām) - of the guṇas; (qualities); च (ca) - and; पञ्चविंशतिकम् (pañcaviṃśatikam) - the twenty-fifth; (i.e., the twenty-fifth principle); बुधाः (budhāḥ) - the wise; (those who know); साङ्ख्ययोगे (sāṅkhyayoge) - in Sāṅkhya-yoga; (the discipline of enumeration); च (ca) - and; कुशला (kuśalā) - skilled; (proficient); बुध्यन्ते (budhyante) - understand; (are awakened to); परमैषिणः (paramaiṣiṇaḥ) - those seeking the highest; (aspirants for the supreme);]
(Of prakṛti and of the guṇas and the twenty-fifth, the wise; in Sāṅkhya-yoga and skilled understand those seeking the highest.)
The wise, skilled in Sāṅkhya-yoga, understand prakṛti, the guṇas, and the twenty-fifth principle; these are the aspirants for the supreme.
यदा प्रबुद्धास्त्वव्यक्तमवस्थाजन्मभीरवः। बुध्यमानं प्रबुध्यन्ति गमयन्ति समं तदा ॥१२-२९३-४५॥
yadā prabuddhāstvavyaktamavasthājanmabhīravaḥ। budhyamānaṃ prabudhyanti gamayanti samaṃ tadā ॥12-293-45॥
[यदा (yadā) - when; प्रबुद्धाः (prabuddhāḥ) - awakened ones; त्व् (tv) - indeed; अव्यक्तम् (avyaktam) - the unmanifest; अवस्था (avasthā) - state; जन्म (janma) - birth; भीरवः (bhīravaḥ) - fearful ones; बुध्यमानम् (budhyamānam) - being awakened; प्रबुध्यन्ति (prabudhyanti) - they awaken; गमयन्ति (gamayanti) - they lead; समम् (samam) - equally; तदा (tadā) - then;]
(When the awakened ones, indeed, (from) the unmanifest state, those fearful of birth, being awakened, they awaken (others), they lead equally, then.)
When the awakened ones, who are fearful of birth in the unmanifest state, themselves become awakened, then they awaken and lead others equally.
एतन्निदर्शनं सम्यगसम्यगनुदर्शनम्। बुध्यमानाप्रबुद्धाभ्यां पृथक्पृथगरिंदम ॥१२-२९३-४६॥
etannidarśanaṃ samyag-asamyag-anudarśanam। budhyamāna-aprabuddhābhyāṃ pṛthak-pṛthak ariṃ-damam ॥12-293-46॥
[एतत् (etat) - this; निदर्शनम् (nidarśanam) - example; सम्यक् (samyak) - properly; असम्यक् (asamyak) - improperly; अनुदर्शनम् (anudarśanam) - observation; बुध्यमान (budhyamāna) - being awakened; अप्रबुद्धाभ्यां (aprabuddhābhyām) - by the unawakened; पृथक् (pṛthak) - separately; पृथक् (pṛthak) - separately; अरिंदम (ariṃdama) - O subduer of enemies;]
(This example is the observation of proper and improper (actions), separately by the awakened and the unawakened, O subduer of enemies.)
O subduer of enemies, this example illustrates how proper and improper actions are observed separately by those who are awakened and those who are not.
परस्परेणैतदुक्तं क्षराक्षरनिदर्शनम्। एकत्वमक्षरं प्राहुर्नानात्वं क्षरमुच्यते ॥१२-२९३-४७॥
paraspareṇaitaduktaṃ kṣarākṣaranidarśanam। ekatvam akṣaraṃ prāhur nānātvaṃ kṣaram ucyate ॥12-293-47॥
[परस्परेण (paraspareṇa) - by each other; एतत् (etat) - this; उक्तं (uktam) - said; क्षर-अक्षर-निदर्शनम् (kṣara-akṣara-nidarśanam) - example of perishable and imperishable; एकत्वम् (ekatvam) - oneness; अक्षरं (akṣaram) - imperishable; प्राहुः (prāhuḥ) - they say; नानात्वं (nānātvam) - manifoldness; क्षरम् (kṣaram) - perishable; उच्यते (ucyate) - is said;]
(By each other, this is said as the example of perishable and imperishable. Oneness is called the imperishable; manifoldness is said to be the perishable.)
This is mutually described as the example of the perishable and imperishable: oneness is called the imperishable, and manifoldness is said to be the perishable.
पञ्चविंशतिनिष्ठोऽयं यदासम्यक्प्रवर्तते। एकत्वं दर्शनं चास्य नानात्वं चाप्यदर्शनम् ॥१२-२९३-४८॥
pañcaviṃśatiniṣṭho'yaṃ yadā samyak pravartate। ekatvaṃ darśanaṃ cāsya nānātvaṃ cāpyadarśanam ॥12-293-48॥
[पञ्चविंशति (pañcaviṃśati) - twenty-five; निष्ठः (niṣṭhaḥ) - established in; अयम् (ayam) - this; यदा (yadā) - when; सम्यक् (samyak) - properly; प्रवर्तते (pravartate) - functions; एकत्वम् (ekatvam) - oneness; दर्शनम् (darśanam) - perception; च (ca) - and; अस्य (asya) - of this; नानात्वम् (nānātvam) - manifoldness; च (ca) - and; अपि (api) - also; अदर्शनम् (adarśanam) - non-perception;]
(When this, established in twenty-five, functions properly, oneness is its perception and manifoldness is its non-perception also.)
When this, established in the twenty-five (principles), functions properly, its perception is oneness, and its non-perception is manifoldness.
तत्त्वनिस्तत्त्वयोरेतत्पृथगेव निदर्शनम्। पञ्चविंशतिसर्गं तु तत्त्वमाहुर्मनीषिणः ॥१२-२९३-४९॥
tattvanistattvayoretatpṛthageva nidarśanam। pañcaviṃśatisargaṃ tu tattvamāhurmanīṣiṇaḥ ॥12-293-49॥
[तत्त्व (tattva) - principle; निस्तत्त्वयोः (nistattvayoḥ) - of the non-principle and the principle; एतत् (etat) - this; पृथक् (pṛthak) - separately; एव (eva) - indeed; निदर्शनम् (nidarśanam) - illustration; पञ्चविंशतिसर्गम् (pañcaviṃśatisargam) - the creation of twenty-five (principles); तु (tu) - but; तत्त्वम् (tattvam) - principle; आहुः (āhuḥ) - they call; मनीषिणः (manīṣiṇaḥ) - the wise ones;]
(This is indeed the illustration of the principle and the non-principle separately. But the wise ones call the creation of twenty-five (principles) as the principle.)
This is the illustration of the distinction between the principle and the non-principle. However, the wise call the creation of the twenty-five principles as the principle.
निस्तत्त्वं पञ्चविंशस्य परमाहुर्निदर्शनम्। वर्गस्य वर्गमाचारं तत्त्वं तत्त्वात्सनातनम् ॥१२-२९३-५०॥
nistattvaṃ pañcaviṃśasya paramāhur nidarśanam। vargasya vargamācāraṃ tattvaṃ tattvāt sanātanam ॥12-293-50॥
[निस्तत्त्वं (nistattvaṃ) - without essence; पञ्चविंशस्य (pañcaviṃśasya) - of the twenty-fifth; परमाः (paramāḥ) - the supreme ones; आहुः (āhuḥ) - they say; निदर्शनम् (nidarśanam) - example; वर्गस्य (vargasya) - of the group; वर्गमाचारं (vargamācāraṃ) - conduct of the group; तत्त्वं (tattvaṃ) - principle; तत्त्वात् (tattvāt) - from the principle; सनातनम् (sanātanam) - eternal;]
(Without essence is the twenty-fifth, the supreme ones say, as an example. Of the group, the conduct of the group is the principle, from the principle, eternal.)
The supreme ones say that the twenty-fifth is without essence, as an example. For the group, the conduct of the group is the principle, and from the principle comes the eternal.
