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वसिष्ठ उवाच॥
vasiṣṭha uvāca॥
[वसिष्ठ (vasiṣṭha) - Vasiṣṭha; (name of a sage); उवाच (uvāca) - said; (he spoke);]
(Vasiṣṭha said;)
Vasiṣṭha said.
अप्रबुद्धमथाव्यक्तमिमं गुणविधिं शृणु। गुणान्धारयते ह्येषा सृजत्याक्षिपते तथा ॥१२-२९६-१॥
aprabuddham athāvyaktam imaṃ guṇavidhiṃ śṛṇu। guṇāndhārayate hyeṣā sṛjatyākṣipate tathā ॥12-296-1॥
[अप्रबुद्धम् (aprabuddham) - not-awakened; अथ (atha) - then; अव्यक्तम् (avyaktam) - unmanifest; इमम् (imam) - this; गुणविधिम् (guṇavidhiṃ) - the order of guṇas; शृणु (śṛṇu) - hear; गुणान् (guṇān) - guṇas; धारयते (dhārayate) - holds; हि (hi) - indeed; एषा (eṣā) - this; सृजति (sṛjati) - creates; आक्षिपते (ākṣipate) - casts aside; तथा (tathā) - likewise;]
(Not-awakened, then unmanifest, this order of guṇas, hear. The guṇas, indeed, this holds, creates, casts aside likewise.)
Now hear about this unmanifest, not-awakened order of guṇas. It is these guṇas that indeed hold, create, and likewise cast aside.
अजस्रं त्विह क्रीडार्थं विकुर्वन्ती नराधिप। आत्मानं बहुधा कृत्वा तान्येव च विचक्षते ॥१२-२९६-२॥
ajasraṃ tv iha krīḍārthaṃ vikurvantī narādhipa। ātmānaṃ bahudhā kṛtvā tān eva ca vicakṣate ॥12-296-2॥
[अजस्रं (ajasram) - unceasingly; त्विह (tv iha) - but here; क्रीडार्थं (krīḍārtham) - for the sake of play; विकुर्वन्ती (vikurvantī) - transforming; नराधिप (narādhipa) - O king; आत्मानं (ātmānam) - self; बहुधा (bahudhā) - in many ways; कृत्वा (kṛtvā) - having made; तान् (tān) - those; एव (eva) - indeed; च (ca) - and; विचक्षते (vicakṣate) - observes;]
(Unceasingly but here for the sake of play transforming, O king, self in many ways having made, those indeed and observes.)
O king, here (the Self), unceasingly for the sake of play, transforms itself in many ways, having made those (forms), and observes them.
एतदेवं विकुर्वाणां बुध्यमानो न बुध्यते। अव्यक्तबोधनाच्चैव बुध्यमानं वदन्त्यपि ॥१२-२९६-३॥
etadevaṃ vikurvāṇāṃ budhyamāno na budhyate। avyaktabodhanāccaiva budhyamānaṃ vadantyapi ॥12-296-3॥
[एतत् (etat) - this; एवं (evaṃ) - thus; विकुर्वाणाम् (vikurvāṇām) - of those acting differently; बुध्यमानः (budhyamānaḥ) - one who is becoming aware; न (na) - not; बुध्यते (budhyate) - becomes aware; अव्यक्तबोधनात् (avyaktabodhanāt) - from indistinct knowledge; च (ca) - and; एव (eva) - indeed; बुध्यमानम् (budhyamānam) - one who is becoming aware; वदन्ति (vadanti) - they say; अपि (api) - also;]
(This thus of those acting differently, one who is becoming aware does not become aware. And indeed, from indistinct knowledge, they also say one who is becoming aware.)
Thus, even when one appears to be becoming aware among those acting differently, he does not truly become aware. And, due to indistinct knowledge, they also call someone 'aware'.
न त्वेव बुध्यतेऽव्यक्तं सगुणं वाथ निर्गुणम्। कदाचित्त्वेव खल्वेतदाहुरप्रतिबुद्धकम् ॥१२-२९६-४॥
na tveva budhyate'vyaktaṃ saguṇaṃ vātha nirguṇam। kadācittveva khalvetadāhurapratibuddhakam ॥12-296-4॥
[न (na) - not; तु (tu) - but; एव (eva) - indeed; बुध्यते (budhyate) - is understood; अव्यक्तं (avyaktaṃ) - unmanifest; सगुणं (saguṇaṃ) - with qualities; वा (vā) - or; अथ (atha) - or; निर्गुणम् (nirguṇam) - without qualities; कदाचित् (kadācit) - sometimes; तु (tu) - but; एव (eva) - indeed; खलु (khalu) - indeed; एतत् (etat) - this; आहुः (āhuḥ) - they say; अप्रतिबुद्धकम् (apratibuddhakam) - not awakened;]
(But indeed, the unmanifest is not understood as either with qualities or without qualities. Sometimes, indeed, they say this is not awakened.)
But indeed, the unmanifest is not understood as either possessing qualities or devoid of qualities. Sometimes, indeed, they say this is not awakened.
बुध्यते यदि वाव्यक्तमेतद्वै पञ्चविंशकम्। बुध्यमानो भवत्येष सङ्गात्मक इति श्रुतिः ॥१२-२९६-५॥
budhyate yadi vāvyaktametadvai pañcaviṃśakam। budhyamāno bhavatyeṣa saṅgātmaka iti śrutiḥ ॥12-296-5॥
[बुध्यते (budhyate) - is understood; यदि (yadi) - if; वा (vā) - or; अव्यक्तम् (avyaktam) - the unmanifest; एतत् (etat) - this; वै (vai) - indeed; पञ्चविंशकम् (pañcaviṃśakam) - the twenty-fifth; बुध्यमानः (budhyamānaḥ) - being understood; भवति (bhavati) - becomes; एषः (eṣaḥ) - this; सङ्गात्मकः (saṅgātmakaḥ) - of the nature of association; इति (iti) - thus; श्रुतिः (śrutiḥ) - the scripture;]
(Is understood if or the unmanifest this indeed the twenty-fifth. Being understood becomes this of the nature of association thus the scripture.)
If this unmanifest, the so-called twenty-fifth, is understood, then this being, when understood, is of the nature of association—thus says the scripture.
अनेनाप्रतिबुद्धेति वदन्त्यव्यक्तमच्युतम्। अव्यक्तबोधनाच्चैव बुध्यमानं वदन्त्युत ॥१२-२९६-६॥
anenāpratibuddheti vadantyavyaktamacyutam। avyaktabodhanāccaiva budhyamānaṃ vadantyuta ॥12-296-6॥
[अनेन (anena) - by this; अप्रतिबुद्ध (apratibuddha) - not awakened; इति (iti) - thus; वदन्ति (vadanti) - they say; अव्यक्तम् (avyaktam) - the unmanifest; अच्युतम् (acyutam) - the infallible; अव्यक्तबोधनात् (avyaktabodhanāt) - from the knowledge of the unmanifest; च (ca) - and; एव (eva) - indeed; बुध्यमानम् (budhyamānam) - being understood; वदन्ति (vadanti) - they say; उत (uta) - also;]
(By this, 'not awakened', thus they call the unmanifest, O Acyuta. And from the knowledge of the unmanifest, indeed, being understood, they also say.)
By this, O Acyuta, they call the unmanifest as 'not awakened'. And from the knowledge of the unmanifest, they also say it is being understood.
पञ्चविंशं महात्मानं न चासावपि बुध्यते। षड्विंशं विमलं बुद्धमप्रमेयं सनातनम् ॥१२-२९६-७॥
pañcaviṁśaṁ mahātmānaṁ na cāsāvapi budhyate। ṣaḍviṁśaṁ vimalaṁ buddhamaprameyaṁ sanātanam ॥12-296-7॥
[पञ्चविंशं (pañcaviṁśam) - twenty-fifth; महात्मानं (mahātmānam) - great-souled; न (na) - not; च (ca) - and; असौ (asau) - he; अपि (api) - also; बुध्यते (budhyate) - is known; षड्विंशं (ṣaḍviṁśam) - twenty-sixth; विमलं (vimalaṁ) - pure; बुद्धम् (buddham) - enlightened; अप्रमेयम् (aprameyam) - immeasurable; सनातनम् (sanātanam) - eternal;]
(The twenty-fifth great-souled one is not even known; the twenty-sixth is the pure, enlightened, immeasurable, eternal one.)
The twenty-fifth great soul is not even known; the twenty-sixth is the pure, enlightened, immeasurable, and eternal one.
सततं पञ्चविंशं च चतुर्विंशं च बुध्यते। दृश्यादृश्ये ह्यनुगतमुभावेव महाद्युती ॥१२-२९६-८॥
satataṃ pañcaviṃśaṃ ca caturviṃśaṃ ca budhyate। dṛśyādṛśye hyanugatamubhāveva mahādyutī ॥12-296-8॥
[सततम् (satatam) - constantly; पञ्चविंशम् (pañcaviṃśam) - twenty-fifth; च (ca) - and; चतुर्विंशम् (caturviṃśam) - twenty-fourth; च (ca) - and; बुध्यते (budhyate) - is understood; दृश्य (dṛśya) - visible; अदृश्ये (adṛśye) - and invisible; हि (hi) - indeed; अनुगतम् (anugatam) - pervaded; उभयोः (ubhayoḥ) - both; एव (eva) - indeed; महाद्युती (mahādyutī) - of great brilliance;]
(Constantly, the twenty-fifth and the twenty-fourth are understood; in the visible and invisible indeed pervaded in both indeed of great brilliance.)
It is understood that the twenty-fourth and the twenty-fifth principles are ever-present; the one of great brilliance pervades both the visible and the invisible.
अव्यक्तं न तु तद्ब्रह्म बुध्यते तात केवलम्। केवलं पञ्चविंशं च चतुर्विंशं न पश्यति ॥१२-२९६-९॥
avyaktaṃ na tu tadbrahma budhyate tāta kevalam। kevalaṃ pañcaviṃśaṃ ca caturviṃśaṃ na paśyati ॥12-296-9॥
[अव्यक्तं (avyaktaṃ) - unmanifest; न (na) - not; तु (tu) - but; तत् (tat) - that; ब्रह्म (brahma) - Brahman; बुध्यते (budhyate) - is understood; तात (tāta) - O dear; केवलम् (kevalam) - only; केवलं (kevalaṃ) - only; पञ्चविंशं (pañcaviṃśaṃ) - the twenty-fifth; च (ca) - and; चतुर्विंशं (caturviṃśaṃ) - the twenty-fourth; न (na) - not; पश्यति (paśyati) - sees;]
(The unmanifest is not, however, that Brahman, O dear, only. Only the twenty-fifth and the twenty-fourth he does not see.)
O dear, the unmanifest is not that Brahman alone. He does not see only the twenty-fifth and the twenty-fourth.
बुध्यमानो यदात्मानमन्योऽहमिति मन्यते। तदा प्रकृतिमानेष भवत्यव्यक्तलोचनः ॥१२-२९६-१०॥
budhyamāno yadātmānam anyo'ham iti manyate। tadā prakṛtimāneṣa bhavatyavyaktalocanaḥ ॥12-296-10॥
[बुध्यमानः (budhyamānaḥ) - being awakened; यत् (yat) - when; आत्मानम् (ātmānam) - the self; अन्यः (anyaḥ) - other; अहम् (aham) - I; इति (iti) - thus; मन्यते (manyate) - thinks; तदा (tadā) - then; प्रकृतिमान् (prakṛtimān) - possessed of nature; एषः (eṣaḥ) - this one; भवति (bhavati) - becomes; अव्यक्तलोचनः (avyaktalocanaḥ) - one whose vision is unmanifest;]
(Being awakened, when one thinks of the self as 'I am other,' then this one, possessed of nature, becomes one whose vision is unmanifest.)
When a person, though awakened, thinks of the self as 'I am someone else,' then, being bound by nature, he becomes one whose vision is obscured.
बुध्यते च परां बुद्धिं विशुद्धाममलां यदा। षड्विंशो राजशार्दूल तदा बुद्धत्वमाव्रजेत् ॥१२-२९६-११॥
budhyate ca parāṃ buddhiṃ viśuddhām amalāṃ yadā। ṣaḍviṃśo rājaśārdūla tadā buddhatvam āvrajet ॥12-296-11॥
[बुध्यते (budhyate) - is awakened; becomes aware; च (ca) - and; पराम् (parām) - supreme; बुद्धिम् (buddhim) - intellect; विशुद्धाम् (viśuddhām) - completely pure; अमलाम् (amalām) - spotless; without blemish; यदा (yadā) - when; षड्विंशः (ṣaḍviṃśaḥ) - the twenty-sixth; राजशार्दूल (rājaśārdūla) - O tiger among kings; तदा (tadā) - then; बुद्धत्वम् (buddhatvam) - state of enlightenment; आव्रजेत् (āvrajet) - attains; reaches;]
(When one becomes aware of the supreme intellect, completely pure and spotless, O tiger among kings, then, on the twenty-sixth, one attains the state of enlightenment.)
O tiger among kings, when one realizes the supreme, completely pure and spotless intellect, then, on the twenty-sixth, one attains enlightenment.
ततस्त्यजति सोऽव्यक्तं सर्गप्रलयधर्मिणम्। निर्गुणः प्रकृतिं वेद गुणयुक्तामचेतनाम् ॥१२-२९६-१२॥
tatastyajati so'vyaktaṃ sargapralayadharmiṇam। nirguṇaḥ prakṛtiṃ veda guṇayuktāmacetanām ॥12-296-12॥
[ततः (tataḥ) - then; त्यजति (tyajati) - abandons; सः (saḥ) - he; अव्यक्तम् (avyaktam) - the unmanifest; सर्गप्रलयधर्मिणम् (sargapralayadharmiṇam) - possessing the nature of creation and dissolution; निर्गुणः (nirguṇaḥ) - devoid of qualities; प्रकृतिम् (prakṛtim) - Prakriti; वेद (veda) - knows; गुणयुक्ताम् (guṇayuktām) - endowed with qualities; अचेतनाम् (acetanām) - unconscious;]
(Then he abandons the unmanifest, possessing the nature of creation and dissolution. Devoid of qualities, he knows Prakriti, endowed with qualities, unconscious.)
Then, he abandons the unmanifest, which has the nature of creation and dissolution. Being without qualities, he knows Prakriti, which is endowed with qualities and is unconscious.
ततः केवलधर्मासौ भवत्यव्यक्तदर्शनात्। केवलेन समागम्य विमुक्तोऽऽत्मानमाप्नुयात् ॥१२-२९६-१३॥
tataḥ kevaladharmāsau bhavatyavyaktadarśanāt। kevalena samāgamya vimukto''tmānamāpnuyāt ॥12-296-13॥
[ततः (tataḥ) - then; केवलधर्मः (kevaladharmaḥ) - of sole nature; असौ (asau) - this; भवति (bhavati) - becomes; अव्यक्तदर्शनात् (avyaktadarśanāt) - from the perception of the unmanifest; केवलेन (kevalena) - by the sole (one); समागम्य (samāgamya) - having united; विमुक्तः (vimuktaḥ) - liberated; आत्मानम् (ātmānam) - the self; आप्नुयात् (āpnuyāt) - may attain;]
(Then, this (self) becomes of sole nature from the perception of the unmanifest. Having united with the sole (one), the liberated may attain the self.)
Then, from perceiving the unmanifest, the self becomes of sole nature. By uniting with the sole (one), the liberated attains the self.
एतत्तत्तत्त्वमित्याहुर्निस्तत्त्वमजरामरम्। तत्त्वसंश्रयणादेतत्तत्त्ववन्न च मानद ॥ पञ्चविंशतितत्त्वानि प्रवदन्ति मनीषिणः ॥१२-२९६-१४॥
etat-tat-tattvam-iti āhuḥ nistattvam ajarāmaram। tattva-saṃśrayaṇāt etat tattvavat na ca mānada॥ pañcaviṃśati-tattvāni pravadanti manīṣiṇaḥ॥12-296-14॥
[एतत् (etat) - this; तत् (tat) - that; तत्त्वम् (tattvam) - principle; इति (iti) - thus; आहुः (āhuḥ) - they say; निस्तत्त्वम् (nistattvam) - devoid of principle; अजरामरम् (ajarāmaram) - undecaying and immortal; तत्त्वसंश्रयणात् (tattva-saṃśrayaṇāt) - from resorting to the principle; एतत् (etat) - this; तत्त्ववत् (tattvavat) - possessing principle; न (na) - not; च (ca) - and; मानद (mānada) - O bestower of honor; पञ्चविंशतितत्त्वानि (pañcaviṃśati-tattvāni) - twenty-five principles; प्रवदन्ति (pravadanti) - they declare; मनीषिणः (manīṣiṇaḥ) - the wise;]
(This, that, principle, thus, they say; devoid of principle, undecaying and immortal; from resorting to the principle, this, possessing principle, not and O bestower of honor; twenty-five principles, they declare, the wise.)
They say, "This is that principle"; but that which is devoid of principle is undecaying and immortal. O bestower of honor, by resorting to the principle, this does not become like the principle. The wise declare twenty-five principles.
न चैष तत्त्ववांस्तात निस्तत्त्वस्त्वेष बुद्धिमान्। एष मुञ्चति तत्त्वं हि क्षिप्रं बुद्धस्य लक्षणम् ॥१२-२९६-१५॥
na caiṣa tattvavāṃs tāta nistattvas tveṣa buddhimān। eṣa muñcati tattvaṃ hi kṣipraṃ buddhasya lakṣaṇam ॥12-296-15॥
[न (na) - not; च (ca) - and; एषः (eṣaḥ) - this; तत्त्ववान् (tattvavān) - one possessing essence; तात (tāta) - dear one; निस्तत्त्वः (nistattvaḥ) - devoid of essence; त्व (tva) - but; एषः (eṣaḥ) - this; बुद्धिमान् (buddhimān) - intelligent; एषः (eṣaḥ) - this; मुञ्चति (muñcati) - abandons; तत्त्वम् (tattvam) - essence; हि (hi) - indeed; क्षिप्रं (kṣipram) - quickly; बुद्धस्य (buddhasya) - of the intelligent; लक्षणम् (lakṣaṇam) - characteristic;]
(Not and this one possessing essence, dear one, devoid of essence but this intelligent one; this abandons essence indeed quickly; of the intelligent (person) (it is) the characteristic.)
O dear one, this is not a person of essence, but one devoid of essence, though intelligent; for it is the characteristic of the intelligent to quickly abandon essence.
षड्विंशोऽहमिति प्राज्ञो गृह्यमाणोऽजरामरः। केवलेन बलेनैव समतां यात्यसंशयम् ॥१२-२९६-१६॥
ṣaḍviṃśo'hamiti prājño gṛhyamāṇo'jarāmaraḥ। kevalena balenaiva samatāṃ yātyasaṃśayam ॥12-296-16॥
[षट् (ṣaṭ) - six; विंशः (viṃśaḥ) - twenty; अहम् (aham) - I; इति (iti) - thus; प्राज्ञः (prājñaḥ) - wise; गृह्यमाणः (gṛhyamāṇaḥ) - being grasped; अजर (ajara) - ageless; अमरः (amaraḥ) - immortal; केवलेन (kevalena) - by only; बलेन (balena) - by strength; एव (eva) - indeed; समताम् (samatām) - equality; याति (yāti) - attains; असंशयम् (asaṃśayam) - without doubt;]
(Six and twenty I thus, wise, being grasped, ageless, immortal, by only strength indeed, equality attains without doubt.)
The wise one, when grasped as "I am the twenty-sixth", ageless and immortal, surely attains equality by strength alone, without doubt.
षड्विंशेन प्रबुद्धेन बुध्यमानोऽप्यबुद्धिमान्। एतन्नानात्वमित्युक्तं साङ्ख्यश्रुतिनिदर्शनात् ॥१२-२९६-१७॥
ṣaḍviṃśena prabuddhena budhyamāno'pyabuddhimān। etannānātvamityuktaṃ sāṅkhyaśrutinidarśanāt ॥12-296-17॥
[षड्विंशेन (ṣaḍviṃśena) - by the twenty-sixth; प्रबुद्धेन (prabuddhena) - by the awakened; बुध्यमानः (budhyamānaḥ) - being awakened; अपि (api) - even; अबुद्धिमान् (abuddhimān) - unintelligent; एतत् (etat) - this; नानात्वम् (nānātvam) - diversity; इति (iti) - thus; उक्तम् (uktam) - is said; साङ्ख्य (sāṅkhya) - Sāṅkhya; श्रुति (śruti) - scripture; निदर्शनात् (nidarśanāt) - by the example;]
(By the twenty-sixth, by the awakened, even one being awakened is unintelligent. This diversity is thus said by the example of the Sāṅkhya scripture.)
Even one who is being awakened by the twenty-sixth (principle), though awakened, is still considered unintelligent; this diversity is thus explained by the example from the Sāṅkhya scripture.
चेतनेन समेतस्य पञ्चविंशतिकस्य च। एकत्वं वै भवत्यस्य यदा बुद्ध्या न बुध्यते ॥१२-२९६-१८॥
cetanena sametasya pañcaviṃśatikasya ca। ekatvaṃ vai bhavatyasya yadā buddhyā na budhyate॥12-296-18॥
[चेतनेन (cetanena) - by consciousness; समेतस्य (sametasya) - of the united; पञ्चविंशतिकस्य (pañcaviṃśatikasya) - of the twenty-fifth; च (ca) - and; एकत्वं (ekatvaṃ) - oneness; वै (vai) - indeed; भवति (bhavati) - becomes; अस्य (asya) - of this; यदा (yadā) - when; बुद्ध्या (buddhyā) - by intellect; न (na) - not; बुध्यते (budhyate) - is understood;]
(By consciousness, of the united, of the twenty-fifth and, oneness indeed becomes of this when by intellect not is understood.)
When the intellect does not comprehend, the oneness of the united twenty-fifth with consciousness indeed becomes (apparent) for this.
बुध्यमानोऽप्रबुद्धेन समतां याति मैथिल। सङ्गधर्मा भवत्येष निःसङ्गात्मा नराधिप ॥१२-२९६-१९॥
budhyamāno'prabuddhena samatāṃ yāti maithila। saṅgadharmā bhavatyeṣa niḥsaṅgātmā narādhipa ॥12-296-19॥
[बुध्यमानः (budhyamānaḥ) - being awakened; अप्रबुद्धेन (aprabuddhena) - by the unawakened; समताम् (samatām) - equanimity; याति (yāti) - attains; मैथिल (maithila) - O Maithila; सङ्गधर्मा (saṅgadharmā) - possessing the nature of attachment; भवति (bhavati) - becomes; एषः (eṣaḥ) - this; निःसङ्गात्मा (niḥsaṅgātmā) - one whose self is free from attachment; नराधिप (narādhipa) - O king;]
(Being awakened by the unawakened attains equanimity, O Maithila. This one possessing the nature of attachment becomes (so), but one whose self is free from attachment, O king.)
O Maithila, one who is awakened by the unawakened attains equanimity. He who is of the nature of attachment becomes so, but one whose self is free from attachment, O king.
निःसङ्गात्मानमासाद्य षड्विंशकमजं विदुः। विभुस्त्यजति चाव्यक्तं यदा त्वेतद्विबुध्यते ॥ चतुर्विंशमगाधं च षड्विंशस्य प्रबोधनात् ॥१२-२९६-२०॥
niḥsaṅgātmānam āsādya ṣaḍviṃśakam ajaṃ viduḥ। vibhuḥ tyajati ca avyaktam yadā tu etat vibudhyate॥ caturviṃśam agādham ca ṣaḍviṃśasya prabodhanāt॥12-296-20॥
[निःसङ्ग (niḥsaṅga) - detached; आत्मानम् (ātmānam) - self; आसाद्य (āsādya) - having attained; षड्विंशकम् (ṣaḍviṃśakam) - the twenty-sixth; अजम् (ajam) - unborn; विदुः (viduḥ) - they know; विभुः (vibhuḥ) - the all-pervading; त्यजति (tyajati) - abandons; च (ca) - and; अव्यक्तम् (avyaktam) - the unmanifest; यदा (yadā) - when; तु (tu) - but; एतत् (etat) - this; विबुध्यते (vibudhyate) - is awakened; चतुर्विंशम् (caturviṃśam) - the twenty-fourth; अगाधम् (agādham) - unfathomable; च (ca) - and; षड्विंशस्य (ṣaḍviṃśasya) - of the twenty-sixth; प्रबोधनात् (prabodhanāt) - from the awakening;]
(Having attained the detached self, they know the twenty-sixth unborn; the all-pervading abandons the unmanifest, and when this is awakened, the unfathomable twenty-fourth also (is known) from the awakening of the twenty-sixth.)
When one attains the detached self, the twenty-sixth unborn principle is realized; then the all-pervading abandons the unmanifest, and when this is awakened, the unfathomable twenty-fourth is also realized through the awakening of the twenty-sixth.
एष ह्यप्रतिबुद्धश्च बुध्यमानश्च तेऽनघ। प्रोक्तो बुद्धश्च तत्त्वेन यथाश्रुतिनिदर्शनात् ॥ नानात्वैकत्वमेतावद्द्रष्टव्यं शास्त्रदृष्टिभिः ॥१२-२९६-२१॥
eṣa hy apratibuddhaś ca budhyamānaś ca te 'nagha। prokto buddhaś ca tattvena yathāśrutinidarśanāt॥ nānātvaikatvam etāvad draṣṭavyaṃ śāstradṛṣṭibhiḥ॥12-296-21॥
[एषः (eṣaḥ) - this; हि (hi) - indeed; अप्रतिबुद्धः (apratibuddhaḥ) - not-awakened; च (ca) - and; बुध्यमानः (budhyamānaḥ) - awakening; च (ca) - and; ते (te) - to you; अनघ (anagha) - O sinless one; प्रोक्तः (proktaḥ) - declared; बुद्धः (buddhaḥ) - awakened; च (ca) - and; तत्त्वेन (tattvena) - in reality; यथा (yathā) - as; श्रुति (śruti) - scripture; निदर्शनात् (nidarśanāt) - by illustration; नानात्व (nānātvam) - manifoldness; एकत्वम् (ekatvam) - oneness; एतावत् (etāvat) - thus far; द्रष्टव्यम् (draṣṭavyam) - should be seen; शास्त्रदृष्टिभिः (śāstradṛṣṭibhiḥ) - by the views of the śāstra;]
(This indeed, not-awakened and awakening, to you, O sinless one, declared and awakened, in reality, as by illustration from scripture. Manifoldness and oneness, thus far, should be seen by the views of the śāstra.)
O sinless one, this has been declared to you as not-awakened, awakening, and awakened, in reality, as illustrated by scripture. The manifoldness and oneness should thus be seen through the perspectives of the śāstra.
मशकोदुम्बरे यद्वदन्यत्वं तद्वदेतयोः। मत्स्योऽम्भसि यथा तद्वदन्यत्वमुपलभ्यते ॥१२-२९६-२२॥
maśakodumbare yadvad anyatvaṃ tadvad etayoḥ। matsyo’mbhasi yathā tadvad anyatvam upalabhyate ॥12-296-22॥
[मशक (maśaka) - mosquito; उदुम्बरे (udumbare) - on the udumbara (fig) tree; यद्वत् (yadvat) - just as; अन्यत्वं (anyatvam) - separateness; तद्वत् (tadvat) - so; एतयोः (etayoḥ) - of these two; मत्स्यः (matsyaḥ) - fish; अम्भसि (ambhasi) - in water; यथा (yathā) - just as; तद्वत् (tadvat) - so; अन्यत्वम् (anyatvam) - separateness; उपलभ्यते (upalabhyate) - is perceived;]
(Just as the separateness of a mosquito and the udumbara tree, so of these two; just as the separateness of a fish in water, so is the separateness perceived.)
Just as the distinction between a mosquito and the udumbara tree, so is the distinction between these two; just as the distinction between a fish and water, so is their separateness perceived.
एवमेवावगन्तव्यं नानात्वैकत्वमेतयोः। एतद्विमोक्ष इत्युक्तमव्यक्तज्ञानसंहितम् ॥१२-२९६-२३॥
evamevāvagantavyaṃ nānāttvaikatvametayoḥ। etadvimokṣa ityuktamavyaktajñānasaṃhitam ॥12-296-23॥
[एवम् (evam) - thus; एव (eva) - indeed; अवगन्तव्यं (avagantavyam) - to be understood; नानात्व (nānāttva) - manifoldness; एकत्वम् (ekatvam) - oneness; एतयोः (etayoḥ) - of these two; एतत् (etat) - this; विमोक्षः (vimokṣaḥ) - liberation; इति (iti) - thus; उक्तम् (uktam) - is said; अव्यक्त (avyakta) - unmanifest; ज्ञान (jñāna) - knowledge; संहितम् (saṃhitam) - collected;]
(Thus indeed it is to be understood: the manifoldness and oneness of these two. This is liberation, thus it is said, collected in the knowledge of the unmanifest.)
Thus, one must understand the manifoldness and oneness of these two; this is called liberation, as stated in the collected knowledge of the unmanifest.
पञ्चविंशतिकस्यास्य योऽयं देहेषु वर्तते। एष मोक्षयितव्येति प्राहुरव्यक्तगोचरात् ॥१२-२९६-२४॥
pañcaviṃśatikasyāsya yo'yaṃ deheṣu vartate। eṣa mokṣayitavyeti prāhuravyaktagocarāt ॥12-296-24॥
[पञ्चविंशतिकस्य (pañcaviṃśatikasya) - of the twenty-fifth; अस्य (asya) - of this; यः (yaḥ) - who; अयम् (ayam) - this; देहेषु (deheṣu) - in bodies; वर्तते (vartate) - abides; एषः (eṣaḥ) - this; मोक्षयितव्य (mokṣayitavya) - to be liberated; इति (iti) - thus; प्राहुः (prāhuḥ) - they say; अव्यक्तगोचरात् (avyaktagocarāt) - from the imperceptible sphere;]
(Of the twenty-fifth, of this, who this abides in bodies. This is to be liberated, thus they say from the imperceptible sphere.)
They say that the one called the twenty-fifth, which abides in these bodies, is to be liberated from the imperceptible sphere.
सोऽयमेवं विमुच्येत नान्यथेति विनिश्चयः। परेण परधर्मा च भवत्येष समेत्य वै ॥१२-२९६-२५॥
so'ayam evaṃ vimucyeta nānyatheti viniścayaḥ। pareṇa paradharmā ca bhavatyeṣa sametya vai ॥12-296-25॥
[सः (saḥ) - he; अयम् (ayam) - this; एवम् (evam) - thus; विमुच्येत (vimucyeta) - would be released; न (na) - not; अन्यथा (anyathā) - otherwise; इति (iti) - thus; विनिश्चयः (viniścayaḥ) - certainty; परेण (pareṇa) - by the supreme; परधर्मा (paradharmā) - other's dharma; च (ca) - and; भवति (bhavati) - becomes; एषः (eṣaḥ) - this; समेत्य (sametya) - having attained; वै (vai) - indeed;]
(He, this thus would be released, not otherwise, thus (is) certainty. By the supreme, other's dharma also becomes this, having attained, indeed.)
Thus, he is released in this way and not otherwise—this is certain. By the Supreme, another's dharma also becomes his, having attained it, indeed.
विशुद्धधर्मा शुद्धेन बुद्धेन च स बुद्धिमान्। विमुक्तधर्मा मुक्तेन समेत्य पुरुषर्षभ ॥१२-२९६-२६॥
viśuddhadharmā śuddhena buddhena ca sa buddhi-mān। vimuktadharmā muktena sametya puruṣarṣabha ॥12-296-26॥
[विशुद्धधर्मा (viśuddhadharmā) - one whose nature is purified; शुद्धेन (śuddhena) - by the pure; बुद्धेन (buddhena) - by the awakened; च (ca) - and; स (sa) - he; बुद्धिमान् (buddhimān) - wise; विमुक्तधर्मा (vimuktadharmā) - one whose nature is liberated; मुक्तेन (muktena) - by the liberated; समेत्य (sametya) - having approached; पुरुषर्षभ (puruṣarṣabha) - O best of men;]
(One whose nature is purified by the pure, by the awakened, and he is wise; one whose nature is liberated by the liberated, having approached, O best of men.)
O best of men, he whose nature is purified by the pure and the awakened, and who is wise; whose nature is liberated by the liberated, having approached.
नियोगधर्मिणा चैव नियोगात्मा भवत्यपि। विमोक्षिणा विमोक्षश्च समेत्येह तथा भवेत् ॥१२-२९६-२७॥
niyogadharmiṇā caiva niyogātmā bhavatyapi। vimokṣiṇā vimokṣaśca sametyeha tathā bhavet ॥12-296-27॥
[नियोगधर्मिणा (niyogadharmiṇā) - by one who possesses the dharma of niyoga; च (ca) - and; एव (eva) - indeed; नियोगात्मा (niyogātmā) - having the essence of niyoga; भवति (bhavati) - becomes; अपि (api) - also; विमोक्षिणा (vimokṣiṇā) - by one who seeks liberation; विमोक्षः (vimokṣaḥ) - liberation; च (ca) - and; समेत्य (sametya) - having attained; इह (iha) - here; तथा (tathā) - likewise; भवेत् (bhavet) - may become;]
(By one who possesses the dharma of niyoga, indeed, one having the essence of niyoga also becomes; by one who seeks liberation, liberation, having attained here, likewise may become.)
One who follows the dharma of niyoga truly attains the nature of niyoga; similarly, one who seeks liberation, having attained it here, likewise may become liberated.
शुचिकर्मा शुचिश्चैव भवत्यमितदीप्तिमान्। विमलात्मा च भवति समेत्य विमलात्मना ॥१२-२९६-२८॥
śucikarmā śuciścaiva bhavatyamitadīptimān। vimalātmā ca bhavati sametya vimalātmanā ॥12-296-28॥
[शुचिकर्मा (śucikarmā) - one whose actions are pure; शुचिः (śuciḥ) - pure; च (ca) - and; एव (eva) - indeed; भवति (bhavati) - becomes; अमितदीप्तिमान् (amitadīptimān) - possessed of immeasurable brilliance; विमलात्मा (vimalātmā) - one whose soul is spotless; च (ca) - and; भवति (bhavati) - becomes; समेत्य (sametya) - having united; विमलात्मना (vimalātmanā) - with the spotless soul;]
(One whose actions are pure, and who is pure indeed, becomes possessed of immeasurable brilliance. One whose soul is spotless also becomes so, having united with the spotless soul.)
He whose actions are pure and who is himself pure indeed attains immeasurable brilliance. When one’s soul is spotless, uniting with the spotless soul, he too becomes so.
केवलात्मा तथा चैव केवलेन समेत्य वै। स्वतन्त्रश्च स्वतन्त्रेण स्वतन्त्रत्वमवाप्नुते ॥१२-२९६-२९॥
kevalātmā tathā caiva kevalena sametya vai। svatantraś ca svatantreṇa svatantratvam avāpnute ॥12-296-29॥
[केवलात्मा (kevalātmā) - one whose self is alone; तथा (tathā) - thus; च (ca) - and; एव (eva) - indeed; केवलेन (kevalena) - by the alone; समेत्य (sametya) - having united; वै (vai) - indeed; स्वतन्त्रः (svatantraḥ) - the independent; च (ca) - and; स्वतन्त्रेण (svatantreṇa) - by the independent; स्वतन्त्रत्वम् (svatantratvam) - independence; अवाप्नुते (avāpnute) - attains;]
(One whose self is alone, thus and indeed, by the alone, having united, indeed, the independent and by the independent, attains independence.)
Thus, one whose self is alone, by uniting with the alone, truly attains independence through independence itself.
एतावदेतत्कथितं मया ते; तथ्यं महाराज यथार्थतत्त्वम्। अमत्सरत्वं प्रतिगृह्य चार्थं; सनातनं ब्रह्म विशुद्धमाद्यम् ॥१२-२९६-३०॥
etāvad etat kathitaṃ mayā te; tathyaṃ mahārāja yathārthatattvam। amatsaratvaṃ pratigṛhya ca arthaṃ; sanātanaṃ brahma viśuddham ādyam ॥12-296-30॥
[एतावत् (etāvat) - so much; this much; एतत् (etat) - this; कथितम् (kathitam) - has been said; मया (mayā) - by me; ते (te) - to you; तथ्यम् (tathyaṃ) - truth; महाराज (mahārāja) - O great king; यथार्थतत्त्वम् (yathārthatattvam) - the real principle; अमत्सरत्वम् (amatsaratvam) - absence of envy; प्रतिगृह्य (pratigṛhya) - having accepted; च (ca) - and; अर्थम् (artham) - meaning; सनातनम् (sanātanam) - eternal; ब्रह्म (brahma) - Brahman; विशुद्धम् (viśuddham) - pure; आद्यम् (ādyam) - primordial;]
(So much, this has been said by me to you; the truth, O great king, the real principle. Absence of envy, having accepted and the meaning; the eternal, pure, primordial Brahman.)
O great king, thus much has been explained to you by me: the real truth and principle. Having accepted the absence of envy and the true meaning, the eternal, pure, primordial Brahman is revealed.
न वेदनिष्ठस्य जनस्य राज; न्प्रदेयमेतत्परमं त्वया भवेत्। विवित्समानाय विबोधकारकं; प्रबोधहेतोः प्रणतस्य शासनम् ॥१२-२९६-३१॥
na vedaniṣṭhasya janasya rājan; na pradeyam etat paramaṃ tvayā bhavet। vivitsamānāya vibodhakārakaṃ; prabodhahetoḥ praṇatasya śāsanam ॥12-296-31॥
[न (na) - not; वेदनिष्ठस्य (vedaniṣṭhasya) - of one established in the Veda; जनस्य (janasya) - of a person; राजन् (rājan) - O king; न (na) - not; प्रदेयम् (pradeyam) - should be given; एतत् (etat) - this; परमम् (paramam) - supreme; त्वया (tvayā) - by you; भवेत् (bhavet) - should be; विवित्समानाय (vivitsamānāya) - to one desiring to know; विबोधकारकं (vibodhakārakaṃ) - causing awakening; प्रबोधहेतोः (prabodhahetoḥ) - for the sake of awakening; प्रणतस्य (praṇatasya) - of one who is bowed; शासनम् (śāsanam) - instruction;]
(Not to one established in the Veda, O king, should this supreme (teaching) be given by you. To one desiring to know, causing awakening, for the sake of awakening, to one who is bowed, (give) instruction.)
O king, this supreme teaching should not be given by you to a person established in the Veda. Instruction that causes awakening should be given to one who desires to know, who seeks awakening, and who is humble.
न देयमेतच्च तथानृतात्मने; शठाय क्लीबाय न जिह्मबुद्धये। न पण्डितज्ञानपरोपतापिने; देयं त्वयेदं विनिबोध यादृशे ॥१२-२९६-३२॥
na deyam etac ca tathā-anṛtātmane; śaṭhāya klībāya na jihmabuddhaye. na paṇḍita-jñāna-paropatāpine; deyaṃ tvayedaṃ vinibodha yādṛśe ॥12-296-32॥
[न (na) - not; देयम् (deyam) - should be given; एतत् (etat) - this; च (ca) - and; तथा (tathā) - likewise; अनृतात्मने (anṛtātmane) - to one of false nature; शठाय (śaṭhāya) - to the deceitful; क्लीबाय (klībāya) - to the impotent; न (na) - not; जिह्मबुद्धये (jihmabuddhaye) - to one with crooked intellect; न (na) - not; पण्डितज्ञानपरोपतापिने (paṇḍita-jñāna-paropatāpine) - to one who torments others with the knowledge of the learned; देयम् (deyam) - should be given; त्वये (tvaye) - by you; इदम् (idam) - this; विनिबोध (vinibodha) - understand; यादृशे (yādṛśe) - to such a one;]
(This should not be given, and likewise not to one of false nature; not to the deceitful, to the impotent, nor to one with crooked intellect. Not to one who torments others with the knowledge of the learned; this should be given by you, understand, to such a one.)
This should not be given to one of false nature, to the deceitful, to the impotent, or to one with crooked intellect. Nor should it be given to one who torments others with the knowledge of the learned. Understand, this should be given by you only to one who is worthy.
श्रद्धान्वितायाथ गुणान्विताय; परापवादाद्विरताय नित्यम्। विशुद्धयोगाय बुधाय चैव; क्रियावतेऽथ क्षमिणे हिताय ॥१२-२९६-३३॥
śraddhānvitāyātha guṇānvitāya; parāpavādād viratāya nityam। viśuddha-yogāya budhāya caiva; kriyāvate'tha kṣamiṇe hitāya ॥12-296-33॥
[श्रद्धान्विताय (śraddhānvitāya) - to one endowed with faith; अथ (atha) - and then; गुणान्विताय (guṇānvitāya) - to one endowed with virtues; परापवादात् (parāpavādāt) - from slandering others; विरताय (viratāya) - to one who is abstaining; नित्यम् (nityam) - always; विशुद्धयोगाय (viśuddha-yogāya) - to one of pure yoga; बुधाय (budhāya) - to the wise; च (ca) - and; एव (eva) - indeed; क्रियावते (kriyāvate) - to one engaged in action; अथ (atha) - and then; क्षमिणे (kṣamiṇe) - to the forgiving; हिताय (hitāya) - to the beneficial;]
(To one endowed with faith, and then to one endowed with virtues; to one who always abstains from slandering others; to one of pure yoga, to the wise indeed; to one engaged in action, and then to the forgiving, to the beneficial.)
To one who possesses faith, virtues, abstains from slandering others at all times, is pure in yoga, wise, active in deeds, forgiving, and beneficial.
विविक्तशीलाय विधिप्रियाय; विवादहीनाय बहुश्रुताय। विजानते चैव न चाहितक्षमे; दमे च शक्ताय शमे च देहिनाम् ॥१२-२९६-३४॥
viviktaśīlāya vidhipriyāya; vivādahīnāya bahuśrutāya. vijānate caiva na cāhitakṣame; dame ca śaktāya śame ca dehinām ॥12-296-34॥
[विविक्तशीलाय (viviktaśīlāya) - to one of secluded nature; विधिप्रियाय (vidhipriyāya) - to one fond of rules; विवादहीनाय (vivādahīnāya) - to one free from dispute; बहुश्रुताय (bahuśrutāya) - to one well-versed in much (scripture); विजानते (vijānate) - they know; च (ca) - and; एव (eva) - indeed; न (na) - not; च (ca) - and; अहितक्षमे (ahitakṣame) - to one not tolerant of harm; दमे (dame) - in self-restraint; च (ca) - and; शक्ताय (śaktāya) - to one capable; शमे (śame) - in tranquility; च (ca) - and; देहिनाम् (dehinām) - of embodied beings;]
(To one of secluded nature, to one fond of rules, to one free from dispute, to one well-versed in much (scripture); they know indeed, not to one not tolerant of harm; in self-restraint and to one capable, in tranquility and of embodied beings.)
They recognize as worthy those who are of secluded nature, fond of rules, free from disputes, and well-versed in much scripture; but not those who are intolerant of harm. Among embodied beings, those who are capable in self-restraint and tranquility are valued.
एतैर्गुणैर्हीनतमे न देय; मेतत्परं ब्रह्म विशुद्धमाहुः। न श्रेयसा योक्ष्यति तादृशे कृतं; धर्मप्रवक्तारमपात्रदानात् ॥१२-२९६-३५॥
etair guṇair hīnatame na deya; me tat paraṃ brahma viśuddham āhuḥ। na śreyasā yokṣyati tādṛśe kṛtaṃ; dharmapravaktāram apātradānāt ॥12-296-35॥
[एतैः (etaiḥ) - by these; गुणैः (guṇaiḥ) - qualities; हीनतमे (hīnatame) - most deficient; न (na) - not; देय (deya) - should be given; मे (me) - my; एतत् (etat) - this; परम् (param) - supreme; ब्रह्म (brahma) - Brahman; विशुद्धम् (viśuddham) - pure; आहुः (āhuḥ) - they say; न (na) - not; श्रेयसा (śreyasā) - by auspiciousness; योक्ष्यति (yokṣyati) - will attain; तादृशे (tādṛśe) - such; कृतम् (kṛtam) - act; धर्मप्रवक्तारम् (dharmapravaktāram) - expounder of dharma; अपात्रदानात् (apātradānāt) - from giving to the unworthy;]
(By these qualities, to the most deficient, it should not be given; they say this is my supreme pure Brahman. By auspiciousness, one will not attain such an act; from giving to the unworthy, (even) the expounder of dharma (is affected).)
One should not give (gifts) to those most lacking in these qualities; this, they say, is my supreme pure Brahman. Such an act does not lead to auspiciousness; even the expounder of dharma is affected by giving to the unworthy.
पृथ्वीमिमां यद्यपि रत्नपूर्णां; दद्यान्नदेयं त्विदमव्रताय। जितेन्द्रियायैतदसंशयं ते; भवेत्प्रदेयं परमं नरेन्द्र ॥१२-२९६-३६॥
pṛthvīm imāṃ yady api ratnapūrṇāṃ; dadyān na deyaṃ tv idam avratāya। jitendriyāya etad asaṃśayaṃ te; bhavet pradeyaṃ paramaṃ narendra ॥12-296-36॥
[पृथ्वीम् (pṛthvīm) - earth (accusative singular); इमाम् (imām) - this (accusative singular feminine); यद्यपि (yady api) - even if; रत्नपूर्णाम् (ratnapūrṇām) - filled with jewels; दद्यात् (dadyāt) - one may give; न (na) - not; देयम् (deyaṃ) - should be given; तु (tu) - but; इदम् (idam) - this; अव्रताय (avratāya) - to one without vows; जितेन्द्रियाय (jitendriyāya) - to one who has conquered the senses; एतत् (etat) - this; असंशयम् (asaṃśayam) - without doubt; ते (te) - to you; भवेत् (bhavet) - should be; प्रदेयम् (pradeyam) - given; परमम् (paramam) - supreme; नरेन्द्र (narendra) - O king;]
(Even if one may give this earth filled with jewels, this should not be given to one without vows; to one who has conquered the senses, O king, this, without doubt, should be given as the supreme gift.)
O king, even if one could give away this earth filled with jewels, this should never be given to one without vows; but to one who has conquered his senses, this, without doubt, should be given as the highest gift.
कराल मा ते भयमस्तु किं चि; देतच्छ्रुतं ब्रह्म परं त्वयाद्य। यथावदुक्तं परमं पवित्रं; निःशोकमत्यन्तमनादिमध्यम् ॥१२-२९६-३७॥
karāla mā te bhayam astu kiṃ ci; detac chrutaṃ brahma paraṃ tvayādya। yathāvad uktaṃ paramaṃ pavitraṃ; niḥśokam atyantam anādimadhyam ॥12-296-37॥
[कराल (karāla) - terrible; मा (mā) - not; ते (te) - to you; भयम् (bhayam) - fear; अस्तु (astu) - let there be; किं चि (kiṃ ci) - anything; देतत् (detat) - this; श्रुतं (śrutam) - heard; ब्रह्म (brahma) - Brahman; परम् (param) - supreme; त्वया (tvayā) - by you; अद्य (adya) - today; यथावत् (yathāvat) - properly; उक्तं (uktam) - spoken; परमं (paramam) - supreme; पवित्रं (pavitram) - pure; निःशोकम् (niḥśokam) - free from sorrow; अत्यन्तम् (atyantam) - eternal; अनादिमध्यम् (anādimadhyam) - without beginning or middle;]
(Terrible, let there not be fear for you, anything; this heard Brahman, supreme, by you today. Properly spoken, supreme, pure; free from sorrow, eternal, without beginning or middle.)
O Terrible one, let there be no fear for you at all; today you have heard this supreme Brahman. As it has been properly spoken, it is the supreme, pure, sorrowless, eternal, and without beginning or middle.
अगाधजन्मामरणं च राज; न्निरामयं वीतभयं शिवं च। समीक्ष्य मोहं त्यज चाद्य सर्वं; ज्ञानस्य तत्त्वार्थमिदं विदित्वा ॥१२-२९६-३८॥
agādhajanmāmaraṇaṃ ca rāja; n-nirāmayaṃ vītabhayaṃ śivaṃ ca. samīkṣya mohaṃ tyaja cādya sarvaṃ; jñānasya tattvārthamidaṃ viditvā ॥12-296-38॥
[अगाध (agādha) - unfathomable; जन्म (janma) - birth; अमरणं (amaraṇam) - deathlessness; च (ca) - and; राजन् (rājan) - O king; निरामयं (nirāmayaṃ) - free from disease; वीतभयं (vītabhayaṃ) - free from fear; शिवं (śivam) - auspicious; च (ca) - and; समीक्ष्य (samīkṣya) - having examined; मोहं (mohaṃ) - delusion; त्यज (tyaja) - abandon; च (ca) - and; अद्य (adya) - today; सर्वं (sarvaṃ) - all; ज्ञानस्य (jñānasya) - of knowledge; तत्त्वार्थम् (tattvārtham) - the true meaning; इदं (idaṃ) - this; विदित्वा (viditvā) - having known;]
(Unfathomable birth and deathlessness, and O king, freedom from disease, freedom from fear, and auspiciousness; having examined delusion, abandon all today; having known this true meaning of knowledge.)
O king, after understanding the true meaning of knowledge—unfathomable birth, deathlessness, freedom from disease, fearlessness, and auspiciousness—examine delusion and abandon all of it today.
अवाप्तमेतद्धि पुरा सनातना; द्धिरण्यगर्भाद्गदतो नराधिप। प्रसाद्य यत्नेन तमुग्रतेजसं; सनातनं ब्रह्म यथाद्य वै त्वया ॥१२-२९६-३९॥
avāptam etad dhi purā sanātanā; dhiranyagarbhād gadato narādhipa. prasādya yatnena tam ugratejasaṃ; sanātanaṃ brahma yathādya vai tvayā ॥12-296-39॥
[अवाप्तम् (avāptam) - obtained; एतत् (etat) - this; हि (hi) - indeed; पुरा (purā) - formerly; सनातना (sanātanā) - eternal; हिरण्यगर्भात् (hiraṇyagarbhāt) - from Hiraṇyagarbha; गदतः (gadataḥ) - speaking; नराधिप (narādhipa) - O king; प्रसाद्य (prasādya) - having propitiated; यत्नेन (yatnena) - by effort; तम् (tam) - him; उग्रतेजसं (ugratejasaṃ) - of fierce energy; सनातनं (sanātanam) - eternal; ब्रह्म (brahma) - Brahman; यथा (yathā) - as; अद्य (adya) - today; वै (vai) - indeed; त्वया (tvayā) - by you;]
(This indeed was formerly obtained, O eternal one, from Hiraṇyagarbha, as he spoke, O king. Having propitiated him of fierce energy by effort, the eternal Brahman, as today, indeed, by you.)
O king, this knowledge was formerly obtained from Hiraṇyagarbha as he spoke. By your effort, you have propitiated him of fierce energy, the eternal Brahman, just as it has been done today.
पृष्टस्त्वया चास्मि यथा नरेन्द्र; तथा मयेदं त्वयि चोक्तमद्य। तथावाप्तं ब्रह्मणो मे नरेन्द्र; महज्ज्ञानं मोक्षविदां पुराणम् ॥१२-२९६-४०॥
pṛṣṭastvayā cāsmi yathā narendra; tathā mayedaṃ tvayi coktamadya. tathāvāptaṃ brahmaṇo me narendra; mahajjñānaṃ mokṣavidāṃ purāṇam ॥12-296-40॥
[पृष्टः (pṛṣṭaḥ) - asked; त्वया (tvayā) - by you; च (ca) - and; अस्मि (asmi) - I am; यथा (yathā) - as; नरेन्द्र (narendra) - O king; तथा (tathā) - so; मया (mayā) - by me; इदं (idaṃ) - this; त्वयि (tvayi) - to you; च (ca) - and; उक्तम् (uktam) - spoken; अद्य (adya) - today; तथा (tathā) - so; अवाप्तम् (avāptam) - obtained; ब्रह्मणः (brahmaṇaḥ) - of Brahman; मे (me) - by me; नरेन्द्र (narendra) - O king; महज्ज्ञानम् (mahajjñānam) - great knowledge; मोक्षविदाम् (mokṣavidām) - of the knowers of liberation; पुराणम् (purāṇam) - ancient;]
(Asked by you and as, O king, so by me this to you and spoken today. So obtained of Brahman by me, O king, great knowledge of the knowers of liberation, ancient.)
O king, as you have asked, so have I spoken this to you today. Thus, I have obtained from Brahman, O king, the great and ancient knowledge of those who know liberation.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
एतदुक्तं परं ब्रह्म यस्मान्नावर्तते पुनः। पञ्चविंशो महाराज परमर्षिनिदर्शनात् ॥१२-२९६-४१॥
etad uktaṃ paraṃ brahma yasmān nāvartate punaḥ। pañcaviṃśo mahārāja paramarṣinidarśanāt ॥12-296-41॥
[एतत् (etat) - this; उक्तं (uktaṃ) - said; परं (paraṃ) - supreme; ब्रह्म (brahma) - Brahman; यस्मात् (yasmāt) - from which; न (na) - not; आवर्तते (āvartate) - returns; पुनः (punaḥ) - again; पञ्चविंशः (pañcaviṃśaḥ) - twenty-fifth; महाराज (mahārāja) - O great king; परमर्षि (paramarṣi) - supreme sage; निदर्शनात् (nidarśanāt) - by the illustration;]
(This is said to be the supreme Brahman, from which one does not return again. O great king, (this is) the twenty-fifth (principle), by the illustration of the supreme sage.)
O great king, this is declared to be the supreme Brahman, from which there is no return. This, as explained by the supreme sage, is the twenty-fifth principle.
पुनरावृत्तिमाप्नोति परं ज्ञानमवाप्य च। नावबुध्यति तत्त्वेन बुध्यमानोऽजरामरः ॥१२-२९६-४२॥
punarāvṛttim āpnoti paraṃ jñānam avāpya ca। nāvabudhyati tattvena budhyamāno'jarāmaraḥ ॥12-296-42॥
[पुनरावृत्तिम् (punarāvṛttim) - repetition; (of birth and death); आप्नोति (āpnoti) - attains; reaches; परम् (param) - supreme; highest; ज्ञानम् (jñānam) - knowledge; अवाप्य (avāpya) - having obtained; च (ca) - and; न (na) - not; अवबुध्यति (avabudhyati) - understands; realizes; तत्त्वेन (tattvena) - in reality; truly; बुध्यमानः (budhyamānaḥ) - being aware; perceiving; अजरामरः (ajarāmaraḥ) - immortal and undecaying;]
(He attains repetition (of birth and death), even having obtained the supreme knowledge and being aware, if he does not truly understand in reality, being immortal and undecaying.)
Even after attaining supreme knowledge, if one does not truly realize its essence, though being aware and immortal, one undergoes repeated cycles of birth and death.
एतन्निःश्रेयसकरं ज्ञानानां ते परं मया। कथितं तत्त्वतस्तात श्रुत्वा देवर्षितो नृप ॥१२-२९६-४३॥
etanniḥśreyasakaraṃ jñānānāṃ te paraṃ mayā। kathitaṃ tattvatastāta śrutvā devarṣito nṛpa ॥12-296-43॥
[एतत् (etat) - this; निःश्रेयसकरम् (niḥśreyasakaram) - leading to the highest good; ज्ञानानाम् (jñānānām) - of knowledges; ते (te) - to you; परम् (param) - supreme; मया (mayā) - by me; कथितम् (kathitam) - declared; तत्त्वतः (tattvataḥ) - truly; तात (tāta) - O dear one; श्रुत्वा (śrutvā) - having heard; देवर्षितः (devarṣitaḥ) - addressed by the divine sage; नृप (nṛpa) - O king;]
(This, leading to the highest good of knowledges, the supreme, to you by me has been truly declared, O dear one; having heard (this), addressed by the divine sage, O king.)
O king, this supreme knowledge, which leads to the highest good, has been truly declared to you by me, O dear one; having heard this, addressed by the divine sage.
हिरण्यगर्भादृषिणा वसिष्ठेन महात्मना। वसिष्ठादृषिशार्दूलान्नारदोऽवाप्तवानिदम् ॥१२-२९६-४४॥
hiraṇyagarbhād ṛṣiṇā vasiṣṭhena mahātmanā। vasiṣṭhād ṛṣiśārdūlān nārado'vāptavān idam ॥12-296-44॥
[हिरण्यगर्भात् (hiraṇyagarbhāt) - from Hiraṇyagarbha; ऋषिणा (ṛṣiṇā) - by the sage; वसिष्ठेन (vasiṣṭhena) - by Vasiṣṭha; महात्मना (mahātmanā) - by the great-souled one; वसिष्ठात् (vasiṣṭhāt) - from Vasiṣṭha; ऋषिशार्दूलान् (ṛṣiśārdūlān) - to the tigers among sages; नारदः (nāradaḥ) - Nārada; अवाप्तवान् (avāptavān) - has obtained; इदम् (idam) - this;]
(From Hiraṇyagarbha, by the sage Vasiṣṭha, the great-souled one; from Vasiṣṭha, to the tigers among sages, Nārada has obtained this.)
This was obtained by Nārada, the foremost among sages, from Vasiṣṭha, the great-souled sage, who received it from Hiraṇyagarbha.
नारदाद्विदितं मह्यमेतद्ब्रह्म सनातनम्। मा शुचः कौरवेन्द्र त्वं श्रुत्वैतत्परमं पदम् ॥१२-२९६-४५॥
nāradād viditaṃ mahyam etad brahma sanātanam। mā śucaḥ kauravendra tvaṃ śrutvā etat paramam padam ॥12-296-45॥
[नारदात् (nāradāt) - from Nārada; विदितम् (viditam) - known; महि (mahi) - to me; एतत् (etat) - this; ब्रह्म (brahma) - Brahman; सनातनम् (sanātanam) - eternal; मा (mā) - do not; शुचः (śucaḥ) - grieve; कौरवेन्द्र (kauravendra) - O king of the Kauravas; त्वम् (tvam) - you; श्रुत्वा (śrutvā) - having heard; एतत् (etat) - this; परमम् (paramam) - supreme; पदम् (padam) - state;]
(This eternal Brahman is known to me from Nārada; do not grieve, O king of the Kauravas, having heard this supreme state.)
O king of the Kauravas, do not grieve; I have learned of this eternal Brahman from Nārada. Having heard of this supreme state, you should not be sorrowful.
येन क्षराक्षरे वित्ते न भयं तस्य विद्यते। विद्यते तु भयं तस्य यो नैतद्वेत्ति पार्थिव ॥१२-२९६-४६॥
yena kṣarākṣare vitte na bhayaṃ tasya vidyate। vidyate tu bhayaṃ tasya yo naitadvetti pārthiva ॥12-296-46॥
[येन (yena) - by whom; क्षर-अक्षरे (kṣara-akṣare) - in the perishable and imperishable; वित्ते (vitte) - is known; न (na) - not; भयम् (bhayam) - fear; तस्य (tasya) - for him; विद्यते (vidyate) - exists; विद्यते (vidyate) - exists; तु (tu) - but; भयम् (bhayam) - fear; तस्य (tasya) - for him; यः (yaḥ) - who; न (na) - not; एतत् (etat) - this; वेत्ति (vetti) - knows; पार्थिव (pārthiva) - O king;]
(By whom the perishable and imperishable are known, for him there is no fear. But fear exists for him, O king, who does not know this.)
O king, he who knows the perishable and imperishable has no fear; but he who does not know this, has fear.
अविज्ञानाच्च मूढात्मा पुनः पुनरुपद्रवन्। प्रेत्य जातिसहस्राणि मरणान्तान्युपाश्नुते ॥१२-२९६-४७॥
avijñānācca mūḍhātmā punaḥ punarupadravan। pretya jātisahasrāṇi maraṇāntānyupāśnute ॥12-296-47॥
[अविज्ञानात् (avijñānāt) - from lack of true knowledge; च (ca) - and; मूढात्मा (mūḍhātmā) - deluded soul; पुनः (punaḥ) - again; पुनः (punaḥ) - again; उपद्रवन् (upadravan) - afflicted; प्रेत्य (pretya) - having died; जाति-सहस्राणि (jāti-sahasrāṇi) - thousands of births; मरण-अन्तानि (maraṇa-antāni) - ending in death; उपाश्नुते (upāśnute) - experiences;]
(And from lack of true knowledge, the deluded soul, again and again afflicted, having died, experiences thousands of births ending in death.)
Because of ignorance, the deluded soul, repeatedly afflicted, after death undergoes thousands of births that end in death.
देवलोकं तथा तिर्यङ्मानुष्यमपि चाश्नुते। यदि शुध्यति कालेन तस्मादज्ञानसागरात् ॥१२-२९६-४८॥
devalokaṃ tathā tiryaṅmānuṣyam api cāśnute। yadi śudhyati kālena tasmād ajñānasāgarāt ॥12-296-48॥
[देवलोकं (devalokaṃ) - the world of the gods; तथा (tathā) - likewise; तिर्यङ्मानुष्यम् (tiryaṅmānuṣyam) - animal and human existence; अपि (api) - also; च (ca) - and; अश्नुते (aśnute) - attains; यदि (yadi) - if; शुध्यति (śudhyati) - is purified; कालेन (kālena) - by time; तस्मात् (tasmāt) - from that; अज्ञानसागरात् (ajñānasāgarāt) - from the ocean of ignorance;]
(The world of the gods, likewise animal and human existence also and attains; if is purified by time from that from the ocean of ignorance.)
He attains the world of the gods, as well as animal and human existence; if purified by time from that ocean of ignorance.
अज्ञानसागरो घोरो ह्यव्यक्तोऽगाध उच्यते। अहन्यहनि मज्जन्ति यत्र भूतानि भारत ॥१२-२९६-४९॥
ajñānasāgaro ghorо hyavyakto'gādha ucyate। ahanyahani majjanti yatra bhūtāni bhārata ॥12-296-49॥
[अज्ञान (ajñāna) - ignorance; सागरो (sāgara) - ocean; घोरः (ghoraḥ) - terrible; हि (hi) - indeed; अव्यक्तः (avyaktaḥ) - unmanifest; अगाधः (agādhaḥ) - bottomless; उच्यते (ucyate) - is called; अहन्यहनि (ahanyahani) - day by day; मज्जन्ति (majjanti) - sink; यत्र (yatra) - where; भूतानि (bhūtāni) - beings; भारत (bhārata) - O Bhārata;]
(The terrible ocean of ignorance, indeed unmanifest and bottomless, is called thus. Day by day, beings sink in it, O Bhārata, where.)
O Bhārata, the terrible ocean of ignorance, which is unmanifest and bottomless, is so called; in it, day after day, beings sink.
यस्मादगाधादव्यक्तादुत्तीर्णस्त्वं सनातनात्। तस्मात्त्वं विरजाश्चैव वितमस्कश्च पार्थिव ॥१२-२९६-५०॥
yasmādagādhādavyaktāduttīrṇastvaṃ sanātanāt। tasmāttvaṃ virajāścaiva vitamaskaśca pārthiva ॥12-296-50॥
[यस्मात् (yasmāt) - from which; अगाधात् (agādhāt) - from the unfathomable; अव्यक्तात् (avyaktāt) - from the unmanifest; उत्तीर्णः (uttīrṇaḥ) - crossed over; त्वं (tvaṃ) - you; सनातनात् (sanātanāt) - from the eternal; तस्मात् (tasmāt) - therefore; त्वं (tvaṃ) - you; विरजः (virajaḥ) - free from passion; च (ca) - and; एव (eva) - indeed; वितमस्कः (vitamaskaḥ) - free from delusion; च (ca) - and; पार्थिव (pārthiva) - O king;]
(From which (source), from the unfathomable, from the unmanifest, you have crossed over, from the eternal. Therefore, you are free from passion and indeed free from delusion, O king.)
Because you have transcended the unfathomable, the unmanifest, and the eternal, therefore, O king, you are free from passion and delusion.
