12.306
याज्ञवल्क्य उवाच॥
Yājñavalkya said.
अव्यक्तस्थं परं यत्तत्पृष्टस्तेऽहं नराधिप। परं गुह्यमिमं प्रश्नं शृणुष्वावहितो नृप ॥१२-३०६-१॥
O king, the supreme which is situated in the unmanifest, that which you have asked, I shall tell you. Listen attentively to this supreme secret question, O king. (12-306-1)
यथार्षेणेह विधिना चरतावमतेन ह। मयादित्यादवाप्तानि यजूंषि मिथिलाधिप ॥१२-३०६-२॥
O lord of Mithila, the Yajus verses were indeed obtained by me from Aditya, in the manner prescribed by the ṛṣi, according to the rule and the practice.
महता तपसा देवस्तपिष्ठः सेवितो मया। प्रीतेन चाहं विभुना सूर्येणोक्तस्तदानघ ॥१२-३०६-३॥
By great austerity, I served the god who is most austere. Then, O sinless one, I was addressed by the lord Sūrya, who was pleased with me. (12-306-3)
वरं वृणीष्व विप्रर्षे यदिष्टं ते सुदुर्लभम्। तत्ते दास्यामि प्रीतात्मा मत्प्रसादो हि दुर्लभः ॥१२-३०६-४॥
O best of Brāhmaṇas, choose a boon—whatever you desire, even if it is very difficult to obtain. I will grant it to you with a pleased heart, for my grace is truly rare. (12-306-4)
ततः प्रणम्य शिरसा मयोक्तस्तपतां वरः। यजूंषि नोपयुक्तानि क्षिप्रमिच्छामि वेदितुम् ॥१२-३०६-५॥
Then, having bowed my head, I said to the best of ascetics: "I wish to quickly know the Yajurveda mantras that have not been used." (12-306-5)
ततो मां भगवानाह वितरिष्यामि ते द्विज। सरस्वतीह वाग्भूता शरीरं ते प्रवेक्ष्यति ॥१२-३०६-६॥
Then the Lord said to me: "I shall grant you this, O twice-born. Here, Sarasvati, having become speech, will enter your body." (12-306-6)
ततो मामाह भगवानास्यं स्वं विवृतं कुरु। विवृतं च ततो मेऽऽस्यं प्रविष्टा च सरस्वती ॥१२-३०६-७॥
Then the venerable one said to me: "Open your mouth." When I opened it, Sarasvatī entered my mouth. (12-306-7)
ततो विदह्यमानोऽहं प्रविष्टोऽम्भस्तदानघ। अविज्ञानादमर्षाच्च भास्करस्य महात्मनः ॥१२-३०६-८॥
Then, O sinless one, being scorched, I entered the water at that time, out of ignorance and anger towards the great-souled Bhāskara (the Sun). (12-306-8)
ततो विदह्यमानं मामुवाच भगवान्रविः। मुहूर्तं सह्यतां दाहस्ततः शीतीभविष्यसि ॥१२-३०६-९॥
Then, as I was being scorched, the venerable Sun said to me: "Endure the burning for a moment; after that, you will become cool." (12-306-9)
शीतीभूतं च मां दृष्ट्वा भगवानाह भास्करः। प्रतिष्ठास्यति ते वेदः सोत्तरः सखिलो द्विज ॥१२-३०६-१०॥
When I became cooled and he saw me, the revered Sun said: "O twice-born, your Veda, that northern supplement, will be established." (12-306-10)
कृत्स्नं शतपथं चैव प्रणेष्यसि द्विजर्षभ। तस्यान्ते चापुनर्भावे बुद्धिस्तव भविष्यति ॥१२-३०६-११॥
O excellent Brāhmaṇa, you will expound the entire Śatapatha; at the end of that, and in the state of non-return, your understanding will arise. (12-306-11)
प्राप्स्यसे च यदिष्टं तत्साङ्ख्ययोगेप्सितं पदम्। एतावदुक्त्वा भगवानस्तमेवाभ्यवर्तत ॥१२-३०६-१२॥
You will attain that state which is desired in Sāṅkhya-yoga. Having said this much, the Blessed One turned towards him. (12-306-12)
ततोऽनुव्याहृतं श्रुत्वा गते देवे विभावसौ। गृहमागत्य संहृष्टोऽचिन्तयं वै सरस्वतीम् ॥१२-३०६-१३॥
Then, after hearing what was spoken, when the god Agni had departed, I returned home, delighted, and indeed thought of Sarasvatī. (12-306-13)
ततः प्रवृत्तातिशुभा स्वरव्यञ्जनभूषिता। ओङ्कारमादितः कृत्वा मम देवी सरस्वती ॥१२-३०६-१४॥
Then, my goddess Sarasvatī, having arisen, very auspicious and adorned with vowels and consonants, began with the syllable Om. (12-306-14)
ततोऽहमर्घ्यं विधिवत्सरस्वत्यै न्यवेदयम्। तपतां च वरिष्ठाय निषण्णस्तत्परायणः ॥१२-३०६-१५॥
Then, following the prescribed rules, I offered the arghya to Sarasvatī. Seated there, I was devoted to the most excellent among ascetics. (12-306-15)
ततः शतपथं कृत्स्नं सरहस्यं ससङ्ग्रहम्। चक्रे सपरिशेषं च हर्षेण परमेण ह ॥१२-३०६-१६॥
Then, with supreme joy, he composed the entire Śatapatha, including its secret portions and compendium, along with what remained. (12-306-16)
कृत्वा चाध्ययनं तेषां शिष्याणां शतमुत्तमम्। विप्रियार्थं सशिष्यस्य मातुलस्य महात्मनः ॥१२-३०६-१७॥
Having completed the excellent study of a hundred of those disciples, for the purpose of harm to the great-souled maternal uncle along with his disciple. (12-306-17)
ततः सशिष्येण मया सूर्येणेव गभस्तिभिः। व्याप्तो यज्ञो महाराज पितुस्तव महात्मनः ॥१२-३०६-१८॥
Then, O great king, I, along with my disciple, pervaded your great-souled father's sacrifice with my presence, just as the sun pervades with its rays. (12-306-18)
मिषतो देवलस्यापि ततोऽर्धं हृतवानहम्। स्ववेददक्षिणायाथ विमर्दे मातुलेन ह ॥१२-३०६-१९॥
Even as Devala watched, I took half from him; then, for my own Vedic fee, in a contest, it was indeed by my maternal uncle. (12-306-19)
सुमन्तुनाथ पैलेन तथा जैमिनिना च वै। पित्रा ते मुनिभिश्चैव ततोऽहमनुमानितः ॥१२-३०६-२०॥
I was inferred by Sumantu, the lord, by Paila, by Jaimini, and indeed by your father and the sages; thus, I was deduced. (12-306-20)
दश पञ्च च प्राप्तानि यजूंष्यर्कान्मयानघ। तथैव लोमहर्षाच्च पुराणमवधारितम् ॥१२-३०६-२१॥
O sinless one, I have obtained fifteen Yajus-texts and hymns; likewise, I have ascertained the Purāṇa from Lomaharṣaṇa. (12-306-21)
बीजमेतत्पुरस्कृत्य देवीं चैव सरस्वतीम्। सूर्यस्य चानुभावेन प्रवृत्तोऽहं नराधिप ॥१२-३०६-२२॥
O king, having placed this seed before me, and invoking the goddess Sarasvatī, and by the influence of the Sun, I have begun.
कर्तुं शतपथं वेदमपूर्वं कारितं च मे। यथाभिलषितं मार्गं तथा तच्चोपपादितम् ॥१२-३०६-२३॥
I have caused the unprecedented Veda, the hundredfold path, to be performed; and just as the desired path, so too has that been accomplished. (12-306-23)
शिष्याणामखिलं कृत्स्नमनुज्ञातं ससङ्ग्रहम्। सर्वे च शिष्याः शुचयो गताः परमहर्षिताः ॥१२-३०६-२४॥
The entire content, along with the summary, was permitted for all the disciples. All the pure disciples departed, supremely delighted. (12-306-24)
शाखाः पञ्चदशेमास्तु विद्या भास्करदर्शिताः। प्रतिष्ठाप्य यथाकामं वेद्यं तदनुचिन्तयम् ॥१२-३०६-२५॥
These fifteen branches of knowledge shown by Bhāskara, having been established as desired, I reflected upon that which is to be known. (12-306-25)
किमत्र ब्रह्मण्यमृतं किं च वेद्यमनुत्तमम्। चिन्तये तत्र चागत्य गन्धर्वो मामपृच्छत ॥१२-३०६-२६॥
What here is the immortal pertaining to Brahman? What is the highest thing to be known? As I was thinking there, the Gandharva came and asked me. (12-306-26)
विश्वावसुस्ततो राजन्वेदान्तज्ञानकोविदः। चतुर्विंशतिकान्प्रश्नान्पृष्ट्वा वेदस्य पार्थिव ॥ पञ्चविंशतिमं प्रश्नं पप्रच्छान्वीक्षिकीं तथा ॥१२-३०६-२७॥
Then Viśvāvasu, O king, who was an expert in Vedānta knowledge, after asking twenty-four questions about the Veda, asked the twenty-fifth question as well, regarding philosophy. (12-306-27)
विश्वाविश्वं तथाश्वाश्वं मित्रं वरुणमेव च। ज्ञानं ज्ञेयं तथाज्ञो ज्ञः कस्तपा अतपास्तथा ॥ सूर्यादः सूर्य इति च विद्याविद्ये तथैव च ॥१२-३०६-२८॥
All and not all, likewise horses and horse, Mitra and Varuṇa, knowledge and what is to be known, likewise the ignorant and the knower, who is ascetic and who is not, likewise; from the sun, the sun itself, thus; knowledge and ignorance, just so. (12-306-28)
वेद्यावेद्यं तथा राजन्नचलं चलमेव च। अपूर्वमक्षयं क्षय्यमेतत्प्रश्नमनुत्तमम् ॥१२-३०६-२९॥
O king, this unsurpassed question concerns what is to be known and not to be known, the immovable and the movable, the unprecedented, the imperishable, and the perishable. (12-306-29)
अथोक्तश्च मया राजन्राजा गन्धर्वसत्तमः। पृष्टवाननुपूर्वेण प्रश्नमुत्तममर्थवत् ॥१२-३०६-३०॥
Then, O king, after I had spoken, the king, who was the foremost among Gandharvas, asked a most excellent and meaningful question in proper sequence. (12-306-30)
मुहूर्तं मृष्यतां तावद्यावदेनं विचिन्तये। बाढमित्येव कृत्वा स तूष्णीं गन्धर्व आस्थितः ॥१२-३०६-३१॥
Bear with it for a moment, until I consider this. Having said "very well" in this way, the Gandharva remained silent. (12-306-31)
ततोऽन्वचिन्तयमहं भूयो देवीं सरस्वतीम्। मनसा स च मे प्रश्नो दध्नो घृतमिवोद्धृतम् ॥१२-३०६-३२॥
Then I again contemplated the goddess Sarasvatī. In my mind, that question of mine was clarified, just as ghee is extracted from curd. (12-306-32)
तत्रोपनिषदं चैव परिशेषं च पार्थिव। मथ्नामि मनसा तात दृष्ट्वा चान्वीक्षिकीं पराम् ॥१२-३०६-३३॥
O king, there I analyze with my mind the Upaniṣad and the remainder, dear one, having seen also the supreme science of inquiry. (12-306-33)
चतुर्थी राजशार्दूल विद्यैषा साम्परायिकी। उदीरिता मया तुभ्यं पञ्चविंशेऽधि धिष्ठिता ॥१२-३०६-३४॥
O tiger among kings, this fourth knowledge pertaining to the next world has been declared by me to you, established in the twenty-fifth section. (12-306-34)
अथोक्तस्तु मया राजन्राजा विश्वावसुस्तदा। श्रूयतां यद्भवानस्मान्प्रश्नं सम्पृष्टवानिह ॥१२-३०६-३५॥
Now, O king, what I have spoken, King Viśvāvasu at that time—listen to what question you have asked us here. (12-306-35)
विश्वाविश्वेति यदिदं गन्धर्वेन्द्रानुपृच्छसि। विश्वाव्यक्तं परं विद्याद्भूतभव्यभयङ्करम् ॥१२-३०६-३६॥
O king of the Gandharvas, that which you ask as 'all' or 'not all', know that as the supreme unmanifest, which is the cause of fear for past and future. (12-306-36)
त्रिगुणं गुणकर्तृत्वादविश्वो निष्कलस्तथा। अश्वस्तथैव मिथुनमेवमेवानुदृश्यते ॥१२-३०६-३७॥
Because of the agency of the three qualities, the non-all-pervading and partless is thus; in the same way, the horse and the pair are also thus indeed observed. (12-306-37)
अव्यक्तं प्रकृतिं प्राहुः पुरुषेति च निर्गुणम्। तथैव मित्रं पुरुषं वरुणं प्रकृतिं तथा ॥१२-३०६-३८॥
They call the unmanifested primordial nature as 'puruṣa' and as being without qualities; likewise, Mitra, Puruṣa, and Varuṇa are also considered as primordial nature. (12-306-38)
ज्ञानं तु प्रकृतिं प्राहुर्ज्ञेयं निष्कलमेव च। अज्ञश्च ज्ञश्च पुरुषस्तस्मान्निष्कल उच्यते ॥१२-३०६-३९॥
But knowledge is said to be primordial nature; what is to be known is indeed without parts. Both the ignorant and the knower are called persons; therefore, the one without parts is so called. (12-306-39)
कस्तपा अतपाः प्रोक्तः कोऽसौ पुरुष उच्यते। तपाः प्रकृतिरित्याहुरतपा निष्कलः स्मृतः ॥१२-३०६-४०॥
Who is called an ascetic, and who is said to be a non-ascetic? Who is that person? They say that asceticism is the nature, and the non-ascetic is remembered as the one without parts. (12-306-40)
तथैवावेद्यमव्यक्तं वेद्यः पुरुष उच्यते। चलाचलमिति प्रोक्तं त्वया तदपि मे शृणु ॥१२-३०६-४१॥
In the same way, the unmanifest which cannot be known is called the person to be known; you have spoken of the moving and the unmoving—now hear that from me as well. (12-306-41)
चलां तु प्रकृतिं प्राहुः कारणं क्षेपसर्गयोः। अक्षेपसर्गयोःकर्ता निश्चलः पुरुषः स्मृतः ॥१२-३०६-४२॥
But the moving nature is said to be the cause of projection and creation, while the unmoving spirit is regarded as the agent of non-projection and non-creation. (12-306-42)
अजावुभावप्रजौ च अक्षयौ चाप्युभावपि। अजौ नित्यावुभौ प्राहुरध्यात्मगतिनिश्चयाः ॥१२-३०६-४३॥
Those who are certain about the course of the self declare that both the two unborn, the offspring of existence, are imperishable and eternal. (12-306-43)
अक्षयत्वात्प्रजनने अजमत्राहुरव्ययम्। अक्षयं पुरुषं प्राहुः क्षयो ह्यस्य न विद्यते ॥१२-३०६-४४॥
Because of imperishability in creation, they call the unborn here imperishable; they declare the person as imperishable, for indeed, destruction does not exist for him. (12-306-44)
गुणक्षयत्वात्प्रकृतिः कर्तृत्वादक्षयं बुधाः। एषा तेऽऽन्वीक्षिकी विद्या चतुर्थी साम्परायिकी ॥१२-३०६-४५॥
Because nature is subject to diminution of qualities and agency is imperishable, the wise call this science of inquiry, which is the fourth knowledge, as pertaining to the future life. (12-306-45)
विद्योपेतं धनं कृत्वा कर्मणा नित्यकर्मणि। एकान्तदर्शना वेदाः सर्वे विश्वावसो स्मृताः ॥१२-३०६-४६॥
Having acquired wealth endowed with knowledge through actions in daily duties, all the Vedas that reveal the ultimate truth are remembered by Viśvāvasu. (12-306-46)
जायन्ते च म्रियन्ते च यस्मिन्नेते यतश्च्युताः। वेदार्थं ये न जानन्ति वेद्यं गन्धर्वसत्तम ॥१२-३०६-४७॥
O best of Gandharvas, those who do not know that which is to be known, in which these beings are born and die and from which they fall, do not know the meaning of the Veda. (12-306-47)
साङ्गोपाङ्गानपि यदि पञ्च वेदानधीयते। वेदवेद्यं न जानीते वेदभारवहो हि सः ॥१२-३०६-४८॥
Even if a person studies all five Vedas along with their limbs and sub-limbs, if he does not know that which is to be known through the Veda, he is merely a bearer of the burden of the Veda. (12-306-48)
यो घृतार्थी खरीक्षीरं मथेद्गन्धर्वसत्तम। विष्ठां तत्रानुपश्येत न मण्डं नापि वा घृतम् ॥१२-३०६-४९॥
O best of Gandharvas, one who desires ghee and churns donkey's milk would only find dung there, not cream nor ghee. (12-306-49)
तथा वेद्यमवेद्यं च वेदविद्यो न विन्दति। स केवलं मूढमतिर्ज्ञानभारवहः स्मृतः ॥१२-३०६-५०॥
Thus, the so-called knower of the Veda, who does not realize what is to be known and what is not to be known, is regarded merely as one with a deluded mind, carrying the burden of knowledge. (12-306-50)
द्रष्टव्यौ नित्यमेवैतौ तत्परेणान्तरात्मना। यथास्य जन्मनिधने न भवेतां पुनः पुनः ॥१२-३०६-५१॥
These two should always be observed by one who is devoted to the Supreme with his inner self, so that at his birth and death, they may not happen again and again. (12-306-51)
अजस्रं जन्मनिधनं चिन्तयित्वा त्रयीमिमाम्। परित्यज्य क्षयमिह अक्षयं धर्ममास्थितः ॥१२-३०६-५२॥
Constantly reflecting on birth and death, having abandoned this threefold Veda, here, one should resort to the imperishable dharma. (12-306-52)
यदा तु पश्यतेऽत्यन्तमहन्यहनि काश्यप। तदा स केवलीभूतः षड्विंशमनुपश्यति ॥१२-३०६-५३॥
O Kāśyapa, when one sees completely day after day, then, having become solitary, he perceives the twenty-sixth. (12-306-53)
अन्यश्च शश्वदव्यक्तस्तथान्यः पञ्चविंशकः। तस्य द्वावनुपश्येत तमेकमिति साधवः ॥१२-३०६-५४॥
There is another, the eternal unmanifest, and likewise another, the twenty-fifth. Of him, the virtuous perceive two, and him as one thus. (12-306-54)
तेनैतन्नाभिजानन्ति पञ्चविंशकमच्युतम्। जन्ममृत्युभयाद्योगाः साङ्ख्याश्च परमैषिणः ॥१२-३०६-५५॥
Therefore, the yogins, Sāṅkhyas, and supreme seekers, out of fear of birth and death, do not know this imperishable twenty-fifth. (12-306-55)
विश्वावसुरुवाच॥
Viśvāvasu said.
पञ्चविंशं यदेतत्ते प्रोक्तं ब्राह्मणसत्तम। तथा तन्न तथा वेति तद्भवान्वक्तुमर्हति ॥१२-३०६-५६॥
O best of Brāhmaṇas, regarding this twenty-fifth (topic) which has been spoken to you, whether it is so or not so, you should explain that. (12-306-56)
जैगीषव्यस्यासितस्य देवलस्य च मे श्रुतम्। पराशरस्य विप्रर्षेर्वार्षगण्यस्य धीमतः ॥१२-३०६-५७॥
I have heard the teachings of Jaigīṣavya, Āsita, Devala, Parāśara, the Brāhmaṇa sage, and the wise Vārṣagaṇya. (12-306-57)
भिक्षोः पञ्चशिखस्याथ कपिलस्य शुकस्य च। गौतमस्यार्ष्टिषेणस्य गर्गस्य च महात्मनः ॥१२-३०६-५८॥
Of the mendicant, Pañcaśikha, then Kapila, Śuka, Gautama, Ārṣṭiṣeṇa, Garga, and the great-souled ones; (12-306-58)
नारदस्यासुरेश्चैव पुलस्त्यस्य च धीमतः। सनत्कुमारस्य ततः शुक्रस्य च महात्मनः ॥१२-३०६-५९॥
Of Nārada, of the lord of the Asuras, of Pulastya the wise, of Sanatkumāra, then of Śukra the great-souled, and others. (12-306-59)
कश्यपस्य पितुश्चैव पूर्वमेव मया श्रुतम्। तदनन्तरं च रुद्रस्य विश्वरूपस्य धीमतः ॥१२-३०६-६०॥
I had already heard about Kaśyapa, the father, before. After that, I also heard about Rudra and the wise Viśvarūpa. (12-306-60)
दैवतेभ्यः पितृभ्यश्च दैत्येभ्यश्च ततस्ततः। प्राप्तमेतन्मया कृत्स्नं वेद्यं नित्यं वदन्त्युत ॥१२-३०६-६१॥
It is said that all this knowledge, which is always to be known, has been obtained by me from the gods, ancestors, daityas, and from various sources. (12-306-61)
तस्मात्तद्वै भवद्बुद्ध्या श्रोतुमिच्छामि ब्राह्मण। भवान्प्रबर्हः शास्त्राणां प्रगल्भश्चातिबुद्धिमान् ॥१२-३०६-६२॥
Therefore, O Brāhmaṇa, I wish to hear that from your understanding, for you are the foremost among those learned in the scriptures, eloquent, and exceedingly wise. (12-306-62)
न तवाविदितं किञ्चिद्भवाञ्श्रुतिनिधिः स्मृतः। कथ्यते देवलोके च पितृलोके च ब्राह्मण ॥१२-३०६-६३॥
O Brāhmaṇa, nothing is unknown to you; you are considered a treasure of the Vedas. This is said in both the world of the gods and the world of the ancestors. (12-306-63)
ब्रह्मलोकगताश्चैव कथयन्ति महर्षयः। पतिश्च तपतां शश्वदादित्यस्तव भाषते ॥१२-३०६-६४॥
Those who have reached the world of Brahman, as well as the great sages, narrate (your glory); and the lord of the ascetics, the Sun, always proclaims your praise. (12-306-64)
साङ्ख्यज्ञानं त्वया ब्रह्मन्नवाप्तं कृत्स्नमेव च। तथैव योगज्ञानं च याज्ञवल्क्य विशेषतः ॥१२-३०६-६५॥
O Brāhmaṇa, you have indeed acquired the complete knowledge of Sāṅkhya, and likewise, O Yājñavalkya, especially the knowledge of Yoga. (12-306-65)
निःसंदिग्धं प्रबुद्धस्त्वं बुध्यमानश्चराचरम्। श्रोतुमिच्छामि तज्ज्ञानं घृतं मण्डमयं यथा ॥१२-३०६-६६॥
You are awakened and without doubt, understanding all that moves and does not move; I wish to hear that knowledge, just as clarified butter is the essence, (12-306-66).
याज्ञवल्क्य उवाच॥
Yājñavalkya said.
कृत्स्नधारिणमेव त्वां मन्ये गन्धर्वसत्तम। जिज्ञाससि च मां राजंस्तन्निबोध यथाश्रुतम् ॥१२-३०६-६७॥
O best of Gandharvas, I indeed consider you to be the bearer of all; O king, you inquire of me, so understand that as it was heard. (12-306-67)
अबुध्यमानां प्रकृतिं बुध्यते पञ्चविंशकः। न तु बुध्यति गन्धर्व प्रकृतिः पञ्चविंशकम् ॥१२-३०६-६८॥
The puruṣa, the twenty-fifth, understands the nature (prakṛti) of those who do not understand; but the gandharva nature does not understand the puruṣa, the twenty-fifth. (12-306-68)
अनेनाप्रतिबोधेन प्रधानं प्रवदन्ति तम्। साङ्ख्ययोगाश्च तत्त्वज्ञा यथाश्रुतिनिदर्शनात् ॥१२-३०६-६९॥
Because of this non-comprehension, the Sāṅkhya Yogins and those who know the truth declare that primordial matter, as illustrated in the Vedic texts. (12-306-69)
पश्यंस्तथैवापश्यंश्च पश्यत्यन्यस्तथानघ। षड्विंशः पञ्चविंशं च चतुर्विंशं च पश्यति ॥ न तु पश्यति पश्यंस्तु यश्चैनमनुपश्यति ॥१२-३०६-७०॥
One who sees and yet does not see, another sees in the same way, O sinless one. He sees the twenty-sixth, the twenty-fifth, and the twenty-fourth. But he does not see; only he who truly perceives this, sees. (12-306-70)
पञ्चविंशोऽभिमन्येत नान्योऽस्ति परमो मम। न चतुर्विंशकोऽग्राह्यो मनुजैर्ज्ञानदर्शिभिः ॥१२-३०६-७१॥
Only the twenty-fifth should be regarded as supreme by me; no other is higher. The twenty-fourth should not be accepted by men who are seers of knowledge. (12-306-71)
मत्स्येवोदकमन्वेति प्रवर्तति प्रवर्तनात्। यथैव बुध्यते मत्स्यस्तथैषोऽप्यनुबुध्यते ॥ सस्नेहः सहवासाच्च साभिमानश्च नित्यशः ॥१२-३०६-७२॥
Just as a fish follows water and moves because of its movement, and just as the fish is recognized by its movement, so too is this person recognized. With affection, from living together, and with pride, always. (12-306-72)
स निमज्जति कालस्य यदैकत्वं न बुध्यते। उन्मज्जति हि कालस्य ममत्वेनाभिसंवृतः ॥१२-३०६-७३॥
He sinks in time because he does not realize oneness; but he emerges from time, being enveloped by the sense of 'mine'. (12-306-73)
यदा तु मन्यतेऽन्योऽहमन्य एष इति द्विजः। तदा स केवलीभूतः षड्विंशमनुपश्यति ॥१२-३०६-७४॥
But when the twice-born thinks, "I am different, this is another," then, having become isolated, he perceives the twenty-sixth. (12-306-74)
अन्यश्च राजन्नवरस्तथान्यः पञ्चविंशकः। तत्स्थत्वादनुपश्यन्ति एक एवेति साधवः ॥१२-३०६-७५॥
O king, there is another, and a new one likewise, another, the twenty-fifth; but the virtuous, perceiving the true state of that, see only one thus. (12-306-75)
तेनैतन्नाभिनन्दन्ति पञ्चविंशकमच्युतम्। जन्ममृत्युभयाद्भीता योगाः साङ्ख्याश्च काश्यप ॥ षड्विंशमनुपश्यन्ति शुचयस्तत्परायणाः ॥१२-३०६-७६॥
Therefore, O Kāśyapa, the Yogins and Sāṅkhyas, being afraid of the fear of birth and death, do not rejoice in the twenty-fifth imperishable (principle). The pure ones devoted to that perceive the twenty-sixth. (12-306-76)
यदा स केवलीभूतः षड्विंशमनुपश्यति। तदा स सर्वविद्विद्वान्न पुनर्जन्म विन्दति ॥१२-३०६-७७॥
When he becomes isolated and perceives the twenty-sixth principle, then, being all-knowing and wise, he does not undergo rebirth. (12-306-77)
एवमप्रतिबुद्धश्च बुध्यमानश्च तेऽनघ। बुद्धश्चोक्तो यथातत्त्वं मया श्रुतिनिदर्शनात् ॥१२-३०६-७८॥
Thus, O sinless one, I have explained to you about the unawakened, the awakening, and the awakened, according to the reality, with illustration from the Veda. (12-306-78)
पश्यापश्यं योऽनुपश्येत्क्षेमं तत्त्वं च काश्यप। केवलाकेवलं चाद्यं पञ्चविंशात्परं च यत् ॥१२-३०६-७९॥
O Kāśyapa, he who perceives the unseen, the welfare, and the principle; who knows the only-only, the first, and that which is beyond the twenty-five, (12-306-79).
विश्वावसुरुवाच॥
Viśvāvasu said.
तथ्यं शुभं चैतदुक्तं त्वया भोः; सम्यक्क्षेम्यं देवताद्यं यथावत्। स्वस्त्यक्षयं भवतश्चास्तु नित्यं; बुद्ध्या सदा बुद्धियुक्तं नमस्ते ॥१२-३०६-८०॥
O, what you have spoken is truthful and auspicious; it is properly beneficial and relates to the deities and others as it is. May imperishable well-being always be yours; may you always be endowed with wisdom and intellect. Salutations to you. (12-306-80)
याज्ञवल्क्य उवाच॥
Yājñavalkya said.
एवमुक्त्वा सम्प्रयातो दिवं स; विभ्राजन्वै श्रीमता दर्शनेन। तुष्टश्च तुष्ट्या परयाभिनन्द्य; प्रदक्षिणं मम कृत्वा महात्मा ॥१२-३०६-८१॥
Having thus spoken, he departed to heaven; shining indeed by the sight of the illustrious one. Satisfied and filled with supreme joy, the great soul rejoiced and circumambulated me. (12-306-81)
ब्रह्मादीनां खेचराणां क्षितौ च; ये चाधस्तात्संवसन्ते नरेन्द्र। तत्रैव तद्दर्शनं दर्शयन्वै; सम्यक्क्षेम्यं ये पथं संश्रिता वै ॥१२-३०६-८२॥
O king, among Brahmā and others, those who move in the sky, those on earth, and those who dwell below—there itself, showing that vision, those who have truly resorted to the proper path of welfare. (12-306-82)
साङ्ख्याः सर्वे साङ्ख्यधर्मे रताश्च; तद्वद्योगा योगधर्मे रताश्च। ये चाप्यन्ये मोक्षकामा मनुष्या; स्तेषामेतद्दर्शनं ज्ञानदृष्टम् ॥१२-३०६-८३॥
All followers of Sāṅkhya are engaged in the Sāṅkhya doctrine, and likewise, the followers of Yoga are engaged in the Yoga doctrine. And those other humans who desire liberation—for them, this view is perceived through knowledge. (12-306-83)
ज्ञानान्मोक्षो जायते पूरुषाणां; नास्त्यज्ञानादेवमाहुर्नरेन्द्र। तस्माज्ज्ञानं तत्त्वतोऽन्वेषितव्यं; येनात्मानं मोक्षयेज्जन्ममृत्योः ॥१२-३०६-८४॥
Liberation arises for men from knowledge; there is no liberation from ignorance, so it is said, O king. Therefore, one should truly seek knowledge by which one may free oneself from birth and death. (12-306-84)
प्राप्य ज्ञानं ब्राह्मणात्क्षत्रियाद्वा; वैश्याच्छूद्रादपि नीचादभीक्ष्णम्। श्रद्धातव्यं श्रद्दधानेन नित्यं; न श्रद्धिनं जन्ममृत्यू विशेताम् ॥१२-३०६-८५॥
One should always accept knowledge, whether it is obtained from a Brāhmaṇa, Kṣatriya, Vaiśya, Śūdra, or even from someone of low status, and should have faith in it frequently; birth and death do not affect the faithful one. (12-306-85)
सर्वे वर्णा ब्राह्मणा ब्रह्मजाश्च; सर्वे नित्यं व्याहरन्ते च ब्रह्म। तत्त्वं शास्त्रं ब्रह्मबुद्ध्या ब्रवीमि; सर्वं विश्वं ब्रह्म चैतत्समस्तम् ॥१२-३०६-८६॥
All classes, brāhmaṇas, and those born of brahman; all always utter brahman. I declare the truth and scripture with the intellect of brahman; all this universe is brahman, this entire (world). (12-306-86)
ब्रह्मास्यतो ब्राह्मणाः सम्प्रसूता; बाहुभ्यां वै क्षत्रियाः सम्प्रसूताः। नाभ्यां वैश्याः पादतश्चापि शूद्राः; सर्वे वर्णा नान्यथा वेदितव्याः ॥१२-३०६-८७॥
Brāhmaṇas were born from the mouth of Brahman; Kṣatriyas from the arms; Vaiśyas from the navel; and Śūdras from the feet. All these classes should be understood in this way and not otherwise. (12-306-87)
अज्ञानतः कर्मयोनिं भजन्ते; तां तां राजंस्ते यथा यान्त्यभावम्। तथा वर्णा ज्ञानहीनाः पतन्ते; घोरादज्ञानात्प्राकृतं योनिजालम् ॥१२-३०६-८८॥
Due to ignorance, people attain the source of action; O king, as they go to various states of non-existence. In the same way, classes lacking knowledge fall from terrible ignorance into the natural web of births. (12-306-88)
तस्माज्ज्ञानं सर्वतो मार्गितव्यं; सर्वत्रस्थं चैतदुक्तं मया ते। तस्थौ ब्रह्मा तस्थिवांश्चापरो य; स्तस्मै नित्यं मोक्षमाहुर्द्विजेन्द्राः ॥१२-३०६-८९॥
Therefore, knowledge should be sought everywhere; this, which is present everywhere, has been told to you by me. Brahmā stood firm, and another also stood; to him, O best of twice-born, the wise declare eternal liberation. (12-306-89)
यत्ते पृष्टं तन्मया चोपदिष्टं; याथातथ्यं तद्विशोको भवस्व। राजन्गच्छस्वैतदर्थस्य पारं; सम्यक्प्रोक्तं स्वस्ति तेऽस्त्वत्र नित्यम् ॥१२-३०६-९०॥
What you asked has been explained by me exactly as it is; be free from sorrow. O king, proceed to the conclusion of this matter; it has been properly stated. May well-being be with you here always. (12-306-90)
भीष्म उवाच॥
Bhishma said.
स एवमनुशास्तस्तु याज्ञवल्क्येन धीमता। प्रीतिमानभवद्राजा मिथिलाधिपतिस्तदा ॥१२-३०६-९१॥
Thus, having been instructed by the wise Yājñavalkya, the king, lord of Mithilā, then became full of joy. (12-306-91)
गते मुनिवरे तस्मिन्कृते चापि प्रदक्षिणे। दैवरातिर्नरपतिरासीनस्तत्र मोक्षवित् ॥१२-३०६-९२॥
When the best sage had gone and the circumambulation had also been performed, Daivarāti, the king who knew liberation, was seated there. (12-306-92)
गोकोटिं स्पर्शयामास हिरण्यस्य तथैव च। रत्नाञ्जलिमथैकं च ब्राह्मणेभ्यो ददौ तदा ॥१२-३०६-९३॥
He touched a crore of cows and likewise a crore of gold; then he gave a handful of gems and one more to the Brāhmaṇas at that time. (12-306-93)
विदेहराज्यं च तथा प्रतिष्ठाप्य सुतस्य वै। यतिधर्ममुपासंश्चाप्यवसन्मिथिलाधिपः ॥१२-३०६-९४॥
Having established his son in the kingdom of Videha, the lord of Mithilā also dwelt there, practising the duties of an ascetic. (12-306-94)
साङ्ख्यज्ञानमधीयानो योगशास्त्रं च कृत्स्नशः। धर्माधर्मौ च राजेन्द्र प्राकृतं परिगर्हयन् ॥१२-३०६-९५॥
O king, having thoroughly studied the knowledge of Sāṅkhya and the treatise on Yoga, and condemning both dharma and adharma as merely natural, (12-306-95)
अनन्तमिति कृत्वा स नित्यं केवलमेव च। धर्माधर्मौ पुण्यपापे सत्यासत्ये तथैव च ॥१२-३०६-९६॥
Having regarded everything as endless, he always remains only, indeed, and considers dharma and adharma, merit and sin, truth and untruth likewise. (12-306-96)
जन्ममृत्यू च राजेन्द्र प्राकृतं तदचिन्तयत्। ब्रह्माव्यक्तस्य कर्मेदमिति नित्यं नराधिप ॥१२-३०६-९७॥
O king of kings, he considered birth and death as natural; this action of Brahman, of the unmanifest, is thus eternal, O ruler of men. (12-306-97)
पश्यन्ति योगाः साङ्ख्याश्च स्वशास्त्रकृतलक्षणाः। इष्टानिष्टवियुक्तं हि तस्थौ ब्रह्म परात्परम् ॥ नित्यं तमाहुर्विद्वांसः शुचिस्तस्माच्छुचिर्भव ॥१२-३०६-९८॥
Yogins and Sāṅkhyas, defined by their own scriptures, perceive Brahman, which is higher than the highest and free from both desirable and undesirable. The wise declare that it is eternal and pure; therefore, be pure. (12-306-98)
दीयते यच्च लभते दत्तं यच्चानुमन्यते। ददाति च नरश्रेष्ठ प्रतिगृह्णाति यच्च ह ॥ ददात्यव्यक्तमेवैतत्प्रतिगृह्णाति तच्च वै ॥१२-३०६-९९॥
Whatever is given, received, given, or approved; whatever, O best of men, is given or accepted—verily, it is the unmanifest that gives and the unmanifest that accepts. (12-306-99)
आत्मा ह्येवात्मनो ह्येकः कोऽन्यस्त्वत्तोऽधिको भवेत्। एवं मन्यस्व सततमन्यथा मा विचिन्तय ॥१२-३०६-१००॥
The self alone is truly one's own; who else could be greater than you? Always think in this way; do not think otherwise. (12-306-100)
यस्याव्यक्तं न विदितं सगुणं निर्गुणं पुनः। तेन तीर्थानि यज्ञाश्च सेवितव्याविपश्चिता ॥१२-३०६-१०१॥
He by whom the unmanifest, the qualified and the unqualified are not known, should serve holy places and sacrifices, as prescribed for the wise. (12-306-101)
न स्वाध्यायैस्तपोभिर्वा यज्ञैर्वा कुरुनन्दन। लभतेऽव्यक्तसंस्थानं ज्ञात्वाव्यक्तं महीपते ॥१२-३०६-१०२॥
O joy of the Kurus, not by self-study, austerities, or sacrifices does one attain the state of the unmanifest, even after knowing the unmanifest, O king. (12-306-102)
तथैव महतः स्थानमाहङ्कारिकमेव च। अहङ्कारात्परं चापि स्थानानि समवाप्नुयात् ॥१२-३०६-१०३॥
Similarly, the position of the great principle (Mahat) is only that which pertains to ego, and from ego, one may also attain positions that are higher. (12-306-103)
ये त्वव्यक्तात्परं नित्यं जानते शास्त्रतत्पराः। जन्ममृत्युवियुक्तं च वियुक्तं सदसच्च यत् ॥१२-३०६-१०४॥
But those who, intent on śāstra, know that which is eternal, beyond the unmanifest, free from birth and death, and separate from both existence and non-existence, (12-306-104)
एतन्मयाप्तं जनकात्पुरस्ता; त्तेनापि चाप्तं नृप याज्ञवल्क्यात्। ज्ञानं विशिष्टं न तथा हि यज्ञा; ज्ञानेन दुर्गं तरते न यज्ञैः ॥१२-३०६-१०५॥
This I obtained from Janaka in the past; he too obtained it, O king, from Yājñavalkya. Knowledge is superior, not so indeed are sacrifices; by knowledge one crosses the difficult path, not by sacrifices. (12-306-105)
दुर्गं जन्म निधनं चापि राज; न्न भूतिकं ज्ञानविदो वदन्ति। यज्ञैस्तपोभिर्नियमैर्व्रतैश्च; दिवं समासाद्य पतन्ति भूमौ ॥१२-३०६-१०६॥
O king, birth and death are difficult, and the wise do not call them prosperous. By sacrifices, austerities, restraints, and vows, people reach heaven, but then fall back to earth. (12-306-106)
तस्मादुपासस्व परं महच्छुचि; शिवं विमोक्षं विमलं पवित्रम्। क्षेत्रज्ञवित्पार्थिव ज्ञानयज्ञ; मुपास्य वै तत्त्वमृषिर्भविष्यसि ॥१२-३०६-१०७॥
Therefore, worship the supreme, great, pure, auspicious, liberating, spotless, and holy; by worshipping the truth through the sacrifice of knowledge, knowing the field and the earthly, you will indeed become a sage. (12-306-107)
उपनिषदमुपाकरोत्तदा वै; जनकनृपस्य पुरा हि याज्ञवल्क्यः। यदुपगणितशाश्वताव्ययं त; च्छुभममृतत्वमशोकमृच्छतीति ॥१२-३०६-१०८॥
Yājñavalkya, indeed, at that time composed the Upaniṣad for King Janaka in ancient times; that which is considered eternal and imperishable, he thus attains that auspicious state of immortality and freedom from sorrow. (12-306-108)
