12.300
याज्ञवल्क्य उवाच॥
yājñavalkya uvāca॥
[याज्ञवल्क्य (yājñavalkya) - Yājñavalkya; (name of a sage); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Yājñavalkya said;)
Yājñavalkya said.
तत्त्वानां सर्गसङ्ख्या च कालसङ्ख्या तथैव च। मया प्रोक्तानुपूर्व्येण संहारमपि मे शृणु ॥१२-३००-१॥
tattvānāṃ sargasaṅkhyā ca kālasaṅkhyā tathaiva ca। mayā proktānupūrvyeṇa saṃhāramapi me śṛṇu॥12-300-1॥
[तत्त्वानाम् (tattvānām) - of the principles; सर्गसङ्ख्या (sargasaṅkhyā) - the number of creations; च (ca) - and; कालसङ्ख्या (kālasaṅkhyā) - the number of times (cycles); तथैव (tathaiva) - likewise; च (ca) - and; मया (mayā) - by me; प्रोक्त (prokta) - spoken; अनुपूर्व्येण (anupūrvyeṇa) - in order; संहारम् (saṃhāram) - dissolution; अपि (api) - also; मे (me) - to me; शृणु (śṛṇu) - listen;]
(Of the principles, the number of creations and the number of times likewise, by me spoken in order, the dissolution also to me listen.)
Hear from me, in order, about the number of principles, the number of creations, and likewise the number of cycles of time, as well as the dissolution.
यथा संहरते जन्तून्ससर्ज च पुनः पुनः। अनादिनिधनो ब्रह्मा नित्यश्चाक्षर एव च ॥१२-३००-२॥
yathā saṁharate jantūn sasarja ca punaḥ punaḥ। anādi-nidhano brahmā nityaś ca akṣara eva ca ॥12-300-2॥
[यथा (yathā) - just as; संहरते (saṁharate) - withdraws; जन्तून् (jantūn) - creatures; ससर्ज (sasarja) - created; च (ca) - and; पुनः (punaḥ) - again; पुनः (punaḥ) - again; अनादिनिधनः (anādi-nidhanaḥ) - without beginning or end; ब्रह्मा (brahmā) - Brahmā; नित्यः (nityaḥ) - eternal; च (ca) - and; अक्षरः (akṣaraḥ) - imperishable; एव (eva) - indeed; च (ca) - and;]
(Just as (he) withdraws creatures and created (them) again and again, Brahmā, who is without beginning or end, is eternal and indeed imperishable and.)
Just as he withdraws and creates creatures again and again, Brahmā, who is without beginning or end, is eternal and truly imperishable.
अहःक्षयमथो बुद्ध्वा निशि स्वप्नमनास्तथा। चोदयामास भगवानव्यक्तोऽहङ्कृतं नरम् ॥१२-३००-३॥
ahaḥ-kṣayam atho buddhvā niśi svapnam anās tathā। codayām āsa bhagavān avyaktaḥ a'haṅkṛtaṃ naram ॥12-300-3॥
[अहः (ahaḥ) - day;, क्षयम् (kṣayam) - end;, अथः (atho) - then;, बुद्ध्वा (buddhvā) - having understood;, निशि (niśi) - at night;, स्वप्नम् (svapnam) - dream;, अनात् (anāt) - from;, तथा (tathā) - thus;, चोदयाम् (codayām) - impelled;, आस (āsa) - he did;, भगवान् (bhagavān) - the Lord;, अव्यक्तः (avyaktaḥ) - the unmanifest;, अहङ्कृतम् (a'haṅkṛtam) - the one with ego;, नरम् (naram) - man;]
(Then, having understood the end of the day, at night, from the dream thus, the Lord, the unmanifest, impelled the man with ego.)
Then, realizing the end of the day, at night, the Lord, the unmanifest, impelled the ego-possessed man through a dream.
ततः शतसहस्रांशुरव्यक्तेनाभिचोदितः। कृत्वा द्वादशधात्मानमादित्यो ज्वलदग्निवत् ॥१२-३००-४॥
tataḥ śatasahasrāṃśuravyaktenābhicoditaḥ। kṛtvā dvādaśadhātmānam ādityo jvaladagnivat ॥12-300-4॥
[ततः (tataḥ) - then; शतसहस्रांशुः (śatasahasrāṃśuḥ) - the one with hundred thousand rays; अव्यक्तेन (avyaktena) - by the unmanifest; अभिचोदितः (abhicoditaḥ) - impelled; कृत्वा (kṛtvā) - having made; द्वादशधा (dvādaśadhā) - into twelve parts; आत्मानम् (ātmānam) - self; आदित्यः (ādityaḥ) - the Sun; ज्वलदग्निवत् (jvaladagnivat) - like blazing fire;]
(Then the one with hundred thousand rays, impelled by the unmanifest, having made himself into twelve parts, the Sun, like blazing fire.)
Then the Sun, possessing a hundred thousand rays, impelled by the unmanifest, having divided himself into twelve forms, shone like blazing fire.
चतुर्विधं प्रजाजालं निर्दहत्याशु तेजसा। जराय्वण्डस्वेदजातमुद्भिज्जं च नराधिप ॥१२-३००-५॥
caturvidhaṃ prajā-jālaṃ nirdahaty āśu tejasā। jarāyu-aṇḍa-sveda-jātam udbhijjaṃ ca narādhipa ॥12-300-5॥
[चतुर्विधं (caturvidham) - of four kinds; प्रजाजालं (prajājālam) - network of beings; निर्दहति (nirdahati) - burns; आशु (āśu) - quickly; तेजसा (tejasā) - by brilliance; जरायु (jarāyu) - placenta; अण्ड (aṇḍa) - egg; स्वेद (sveda) - sweat; जातम् (jātam) - born; उद्भिज्जं (udbhijjam) - sprouted; च (ca) - and; नराधिप (narādhipa) - O king;]
(The network of beings of four kinds, born from placenta, egg, sweat, and sprouted, O king, is quickly burned by brilliance.)
O king, the network of living beings of four kinds—those born from placenta, egg, sweat, and sprouting—is quickly consumed by brilliance.
एतदुन्मेषमात्रेण विनिष्टं स्थाणुजङ्गमम्। कूर्मपृष्ठसमा भूमिर्भवत्यथ समन्ततः ॥१२-३००-६॥
etad-unmeṣa-mātreṇa viniṣṭaṃ sthāṇu-jaṅgamam। kūrma-pṛṣṭha-samā bhūmir bhavaty atha samantataḥ ॥12-300-6॥
[एतत् (etat) - this; उन्मेष (unmeṣa) - opening; मात्रेण (mātreṇa) - by the measure; विनिष्टम् (viniṣṭam) - destroyed; स्थाणु (sthāṇu) - stationary; जङ्गमम् (jaṅgamam) - moving; कूर्म (kūrma) - tortoise; पृष्ठ (pṛṣṭha) - back; समा (samā) - equal; भूमिः (bhūmiḥ) - earth; भवति (bhavati) - becomes; अथ (atha) - then; समन्ततः (samantataḥ) - on all sides;]
(By this mere opening, the stationary and the moving are destroyed. The earth becomes equal to the back of a tortoise on all sides then.)
By this mere opening, all stationary and moving things are destroyed. Then, the earth becomes level like the back of a tortoise on all sides.
जगद्दग्ध्वामितबलः केवलं जगतीं ततः। अम्भसा बलिना क्षिप्रमापूर्यत समन्ततः ॥१२-३००-७॥
jagaddagdhvāmitabalaḥ kevalaṃ jagatīṃ tataḥ। ambhasā balinā kṣipramāpūryata samantataḥ ॥12-300-7॥
[जगत् (jagat) - world; दग्ध्वा (dagdhvā) - having burnt; अमितबलः (amitabalaḥ) - of immeasurable strength; केवलम् (kevalam) - only; जगतीम् (jagatīm) - the earth; ततः (tataḥ) - thereafter; अम्भसा (ambhasā) - with water; बलिना (balinā) - by the powerful one; क्षिप्रम् (kṣipram) - quickly; आपूर्यत (āpūryata) - was filled; समन्ततः (samantataḥ) - on all sides;]
(Having burnt the world, the one of immeasurable strength only the earth thereafter with water by the powerful one quickly was filled on all sides.)
After burning the world, the one of immeasurable strength quickly filled the earth on all sides with water.
ततः कालाग्निमासाद्य तदम्भो याति सङ्क्षयम्। विनष्टेऽम्भसि राजेन्द्र जाज्वलीत्यनलो महान् ॥१२-३००-८॥
tataḥ kālāgnim āsādya tad ambho yāti saṅkṣayam। vinaṣṭe’mbhasi rājendra jājvalīty analo mahān ॥12-300-8॥
[ततः (tataḥ) - then; काल-अग्निम् (kāla-agnim) - time-fire; आसाद्य (āsādya) - having reached; तत् (tat) - that; अम्भः (ambhaḥ) - water; याति (yāti) - goes; सङ्क्षयम् (saṅkṣayam) - destruction; विनष्टे (vinaṣṭe) - when destroyed; अम्भसि (ambhasi) - in water; राजेन्द्र (rājendra) - O king; जाज्वलीति (jājvalīti) - blazes; अनलः (analaḥ) - fire; महान् (mahān) - great;]
(Then, having reached the time-fire, that water goes to destruction. When the water is destroyed, O king, the great fire blazes.)
Then, O king, when the water is consumed by the fire of time, the great fire blazes forth.
तमप्रमेयोऽतिबलं ज्वलमानं विभावसुम्। ऊष्माणं सर्वभूतानां सप्तार्चिषमथाञ्जसा ॥१२-३००-९॥
tamaprameyo'tibalaṃ jvalamānaṃ vibhāvasum। ūṣmāṇaṃ sarvabhūtānāṃ saptārciṣamathāñjasā ॥12-300-9॥
[तम् (tam) - him; (accusative singular of saḥ) अप्रमेयः (aprameyaḥ) - immeasurable; (a-prameyaḥ) अतिबलम् (atibalam) - exceedingly strong; (ati-balaṃ) ज्वलमानम् (jvalamānam) - blazing; (present participle of √jval) विभावसुम् (vibhāvasum) - fire; (vibhāvasu, a name for Agni) ऊष्माणम् (ūṣmāṇam) - heat; (ūṣmāṇa, accusative singular) सर्वभूतानाम् (sarvabhūtānām) - of all beings; (sarva-bhūtānām, genitive plural) सप्त-अर्चिषम् (sapta-arciṣam) - having seven flames; (sapta-arciṣ, accusative singular) अथ (atha) - then; (atha) अञ्जसा (añjasā) - directly; (añjasā, instrumental singular);]
(Him, immeasurable, exceedingly strong, blazing, fire, heat of all beings, having seven flames, then, directly.)
That immeasurable, exceedingly powerful, blazing fire, the heat of all beings, having seven flames, then directly (thus).
भक्षयामास बलवान्वायुरष्टात्मको बली। विचरन्नमितप्राणस्तिर्यगूर्ध्वमधस्तथा ॥१२-३००-१०॥
bhakṣayāmāsa balavānvāyuraṣṭātmako balī। vicarannamitaprāṇastiryagūrdhvamadhastathā ॥12-300-10॥
[भक्षयामास (bhakṣayāmāsa) - ate; devoured; बलवान् (balavān) - strong; powerful; वायुः (vāyuḥ) - wind; air; अष्टात्मकः (aṣṭātmakaḥ) - having eight forms; बली (balī) - mighty; strong; विचरन् (vicaran) - moving; roaming; अनिमितप्राणः (animitaprāṇaḥ) - with unmeasured breath; with boundless life-force; तिर्यक् (tiryak) - across; horizontally; ऊर्ध्वम् (ūrdhvam) - upwards; अधः (adhaḥ) - downwards; तथा (tathā) - thus; in this way;]
(Ate (devoured), the strong wind, having eight forms, mighty, moving with unmeasured breath, across, upwards, downwards, thus.)
The mighty wind, possessing eight forms and boundless strength, moved everywhere—across, above, and below—devouring all.
तमप्रतिबलं भीममाकाशं ग्रसतेऽऽत्मना। आकाशमप्यतिनदन्मनो ग्रसति चारिकम् ॥१२-३००-११॥
tamapratibalaṃ bhīmam ākāśaṃ grasate''tmanā। ākāśam apy atinadan mano grasati cārikam ॥12-300-11॥
[तम (tama) - darkness; प्रतिबलं (pratibalam) - opposing force; भीमम् (bhīmam) - terrible; आकाशं (ākāśam) - sky; ग्रसते (grasate) - devours; आत्मना (ātmanā) - by itself; आकाशम् (ākāśam) - sky; अपि (api) - even; अतिनदन् (atinadan) - roaring exceedingly; मनः (manaḥ) - mind; ग्रसति (grasati) - devours; चारिकम् (cārikam) - wandering; ॥१२-३००-११॥ (॥12-300-11॥) -;]
(The terrible darkness, with opposing force, devours the sky by itself. Even the sky, the mind, roaring exceedingly, devours the wandering.)
The terrible darkness, with its opposing force, swallows the sky by itself. Even the sky, the mind, roaring greatly, devours the wandering.
मनो ग्रसति सर्वात्मा सोऽहङ्कारः प्रजापतिः। अहङ्कारं महानात्मा भूतभव्यभविष्यवित् ॥१२-३००-१२॥
mano grasati sarvātmā so'haṅkāraḥ prajāpatiḥ। ahaṅkāraṃ mahātmā bhūtabhavyabhaviṣyavit ॥12-300-12॥
[मनो (mano) - mind; ग्रसति (grasati) - devours; सर्वात्मा (sarvātmā) - all-pervading self; सः (saḥ) - he; अहङ्कारः (ahaṅkāraḥ) - ego; प्रजापतिः (prajāpatiḥ) - Prajapati; अहङ्कारम् (ahaṅkāram) - ego; महात्मा (mahātmā) - great self; भूतभव्यभविष्यवित् (bhūtabhavyabhaviṣyavit) - knower of past, present, and future;]
(Mind devours (is consumed by) the all-pervading self; he is the ego, Prajapati. The great self, knower of past, present, and future, is the ego.)
The mind is consumed by the all-pervading self; this is the ego, Prajapati. The great self, who knows the past, present, and future, is the ego.
तमप्यनुपमात्मानं विश्वं शम्भुः प्रजापतिः। अणिमा लघिमा प्राप्तिरीशानो ज्योतिरव्ययः ॥१२-३००-१३॥
tam apy anupamātmānaṃ viśvaṃ śambhuḥ prajāpatiḥ। aṇimā laghimā prāptir īśāno jyotir avyayaḥ ॥12-300-13॥
[तम् (tam) - him; अपि (api) - also; अनुपम (anupama) - incomparable; आत्मानं (ātmānaṃ) - self; विश्वं (viśvaṃ) - universe; शम्भुः (śambhuḥ) - Śambhu (Śiva); प्रजापतिः (prajāpatiḥ) - lord of creatures; अणिमा (aṇimā) - minuteness; लघिमा (laghimā) - lightness; प्राप्तिः (prāptiḥ) - attainment; ईशानः (īśānaḥ) - lord; ज्योतिः (jyotiḥ) - light; अव्ययः (avyayaḥ) - imperishable;]
(Him also, the incomparable self, the universe, Śambhu, the lord of creatures, minuteness, lightness, attainment, the lord, light, imperishable.)
He too is the incomparable self, the universe, Śambhu, the lord of creatures, possessing the powers of minuteness, lightness, attainment, the supreme lord, the imperishable light.
सर्वतःपाणिपादान्तः सर्वतोक्षिशिरोमुखः। सर्वतःश्रुतिमाँल्लोके सर्वमावृत्य तिष्ठति ॥१२-३००-१४॥
sarvataḥ-pāṇi-pāda-antaḥ sarvataḥ-akṣi-śiraḥ-mukhaḥ। sarvataḥ-śrutimān loke sarvam āvṛtya tiṣṭhati ॥12-300-14॥
[सर्वतः (sarvataḥ) - from all sides; पाणि (pāṇi) - hand; पाद (pāda) - foot; अन्तः (antaḥ) - end; सर्वतः (sarvataḥ) - from all sides; अक्षि (akṣi) - eye; शिरः (śiraḥ) - head; मुखः (mukhaḥ) - mouth; सर्वतः (sarvataḥ) - from all sides; श्रुतिमान् (śrutimān) - possessed of hearing; लोके (loke) - in the world; सर्वम् (sarvam) - all; आवृत्य (āvṛtya) - having pervaded; तिष्ठति (tiṣṭhati) - stands;]
(With hands and feet from all sides, with eyes, heads, and mouths from all sides, possessed of hearing from all sides in the world, having pervaded all, he stands.)
He stands pervading all in the world, possessing hands, feet, eyes, heads, mouths, and hearing everywhere.
हृदयं सर्वभूतानां पर्वणोऽङ्गुष्ठमात्रकः। अनुग्रसत्यनन्तं हि महात्मा विश्वमीश्वरः ॥१२-३००-१५॥
hṛdayaṃ sarvabhūtānāṃ parvaṇo'ṅguṣṭhamātrakaḥ। anugrasatyanantaṃ hi mahātmā viśvamīśvaraḥ ॥12-300-15॥
[हृदयं (hṛdayam) - heart; सर्वभूतानां (sarvabhūtānām) - of all beings; पर्वणः (parvaṇaḥ) - of the joint; अङ्गुष्ठमात्रकः (aṅguṣṭhamātrakaḥ) - of the size of a thumb; अनुग्रसत् (anugrasat) - pervading; अनन्तं (anantam) - endless; हि (hi) - indeed; महात्मा (mahātmā) - great soul; विश्वमीश्वरः (viśvamīśvaraḥ) - the Lord of the universe;]
(The heart of all beings, at the joint, is of the size of a thumb; pervading, endless indeed is the great soul, the Lord of the universe.)
The heart of all beings, located at the joint, is the size of a thumb; the great soul, the Lord of the universe, is indeed pervading and infinite.
ततः समभवत्सर्वमक्षयाव्ययमव्रणम्। भूतभव्यमनुष्याणां स्रष्टारमनघं तथा ॥१२-३००-१६॥
tataḥ samabhavatsarvam akṣayāvyayam avraṇam। bhūtabhavyam anuṣyāṇāṃ sraṣṭāram anaghaṃ tathā ॥12-300-16॥
[ततः (tataḥ) - then; समभवत् (samabhavat) - arose together; सर्वम् (sarvam) - all; अक्षय (akṣaya) - imperishable; अव्ययम् (avyayam) - unchanging; अव्रणम् (avraṇam) - without wound; भूत (bhūta) - past; भव्यम् (bhavyam) - future; अनुष्याणाम् (anuṣyāṇām) - of men; स्रष्टारम् (sraṣṭāram) - creator; अनघम् (anagham) - sinless; तथा (tathā) - thus;]
(Then arose together all—the imperishable, unchanging, unwounded, past, future, of men, the creator, sinless, thus.)
Then, all at once, the imperishable, unchanging, unwounded, past and future, the sinless creator of men, thus came into being.
एषोऽप्ययस्ते राजेन्द्र यथावत्परिभाषितः। अध्यात्ममधिभूतं च अधिदैवं च श्रूयताम् ॥१२-३००-१७॥
eṣo'pyayaste rājendra yathāvatparibhāṣitaḥ। adhyātmam adhibhūtaṃ ca adhidaivaṃ ca śrūyatām ॥12-300-17॥
[एषः (eṣaḥ) - this; अपि (api) - also; अयम् (ayam) - this; ते (te) - to you; राजेन्द्र (rājendra) - O king; यथावत् (yathāvat) - as it is; परिभाषितः (paribhāṣitaḥ) - explained; अध्यात्मम् (adhyātmam) - pertaining to the self; अधिभूतम् (adhibhūtam) - pertaining to beings; च (ca) - and; अधिदैवम् (adhidaivam) - pertaining to the divine; च (ca) - and; श्रूयताम् (śrūyatām) - let it be heard;]
(This also, O king, has been explained to you as it is. Let the (explanation of) adhyātma, adhibhūta, and adhidaiva be heard.)
O King, this too has been explained to you as it is. Now, listen to the explanation of adhyātma (pertaining to the self), adhibhūta (pertaining to beings), and adhidaiva (pertaining to the divine).
