12.306

याज्ञवल्क्य उवाच॥

yājñavalkya uvāca॥

[याज्ञवल्क्य (yājñavalkya) - Yājñavalkya; (proper name); उवाच (uvāca) - said; spoke;]

(Yājñavalkya said;)

Yājñavalkya said.

अव्यक्तस्थं परं यत्तत्पृष्टस्तेऽहं नराधिप। परं गुह्यमिमं प्रश्नं शृणुष्वावहितो नृप ॥१२-३०६-१॥

avyaktasthaṃ paraṃ yattatpṛṣṭaste'haṃ narādhipa। paraṃ guhyamimaṃ praśnaṃ śṛṇuṣvāvahito nṛpa ॥12-306-1॥

[अव्यक्तस्थं (avyaktastham) - situated in the unmanifest; परं (param) - supreme; यत् (yat) - which; तत् (tat) - that; पृष्टः (pṛṣṭaḥ) - asked; ते (te) - by you; अहम् (aham) - I; नराधिप (narādhipa) - O king; परं (param) - supreme; गुह्यम् (guhyam) - secret; इमम् (imam) - this; प्रश्नम् (praśnam) - question; शृणुष्व (śṛṇuṣva) - listen; आवहितः (āvahitaḥ) - attentively; नृप (nṛpa) - O king;]

(Situated in the unmanifest, the supreme which that asked by you I, O king, the supreme secret this question listen attentively, O king.)

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॥

yathārṣeṇeha vidhinā caratāvamaten a ha। mayādityādavāptāni yajūṃṣi mithilādhipa ॥12-306-2॥

[यथा (yathā) - as; in the manner; ऋषेण (ṛṣeṇa) - by the ṛṣi; by the sage; इह (iha) - here; in this world; विधिना (vidhinā) - by the rule; by the method; चरताव (caratā) - by the one who acts; by the performer; अमतेन (amaten a) - by the opinion; by the view; ह (ha) - indeed; surely; मया (mayā) - by me; आदित्याद् (ādityād) - from Aditya; from the Sun; अवाप्तानि (avāptāni) - obtained; acquired; यजूंषि (yajūṃṣi) - Yajus verses; sacrificial formulas; मिथिलाधिप (mithilādhipa) - O lord of Mithila;]

(As by the ṛṣi here, by the rule, by the performer, by the opinion, indeed; by me from Aditya obtained Yajus verses, O lord of Mithila.)

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॥

mahatā tapasā devas tapiṣṭhaḥ sevito mayā। prītena cāhaṃ vibhunā sūryeṇoktastadānagha ॥12-306-3॥

[महता (mahatā) - by great; (instrumental singular of mahant); तपसा (tapasā) - by austerity; (instrumental singular of tapas); देवः (devaḥ) - the god; (nominative singular); तपिष्ठः (tapiṣṭhaḥ) - most austere; (superlative of tapas); सेवितः (sevitaḥ) - was served; (past participle of sev); मया (mayā) - by me; (instrumental singular of aham); प्रीतेन (prītena) - with pleased; (instrumental singular of prīta); च (ca) - and; अहम् (aham) - I; विभुना (vibhunā) - by the lord; (instrumental singular of vibhu); सूर्येण (sūryeṇa) - by Sūrya; (instrumental singular); उक्तः (uktaḥ) - was addressed; (past participle of vac); तदा (tadā) - then; अनघ (anagha) - O sinless one;]

(By great austerity, the god, most austere, was served by me. With pleased (mind), and I was addressed by the lord Sūrya then, O sinless one.)

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॥

varaṃ vṛṇīṣva viprarṣe yadiṣṭaṃ te sudurlabham। tatte dāsyāmi prītātmā matprasādo hi durlabhaḥ ॥12-306-4॥

[वरम् (varam) - boon; वृणीष्व (vṛṇīṣva) - choose; विप्रर्षे (viprarṣe) - O best of Brāhmaṇas; यत् (yat) - which; इष्टम् (iṣṭam) - desired; ते (te) - by you; सुदुर्लभम् (sudurlabham) - very difficult to obtain; तत् (tat) - that; ते (te) - to you; दास्यामि (dāsyāmi) - I shall give; प्रीतात्मा (prītātmā) - with pleased mind; मत्प्रसादः (matprasādaḥ) - my grace; हि (hi) - indeed; दुर्लभः (durlabhaḥ) - difficult to obtain;]

(Choose a boon, O best of Brāhmaṇas, which is desired by you and very difficult to obtain; that I shall give to you with a pleased mind, for my grace is indeed difficult to obtain. (12-306-4))

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॥

tataḥ praṇamya śirasā mayoktaḥ tapatāṃ varaḥ। yajūṃṣi nopayuktāni kṣipram icchāmi veditum ॥12-306-5॥

[ततः (tataḥ) - then; from that; प्रणम्य (praṇamya) - having bowed; शिरसा (śirasā) - with the head; मया (mayā) - by me; उक्तः (uktaḥ) - spoken; said; तपतां (tapatām) - of the ascetics; of those who practice austerity; वरः (varaḥ) - the best; the chief; यजूंषि (yajūṃṣi) - Yajurveda mantras; sacrificial formulas; न (na) - not; उपयुक्तानि (upayuktāni) - used; employed; क्षिप्रम् (kṣipram) - quickly; soon; इच्छामि (icchāmi) - I wish; I desire; वेदितुम् (veditum) - to know; to understand;]

(Then, having bowed with the head, by me was spoken the best of ascetics: "The Yajurveda mantras not used, I wish to know quickly." (12-306-5))

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॥

tato māṃ bhagavān āha vitariṣyāmi te dvija। sarasvatī iha vāgbhūtā śarīraṃ te pravekṣyati ॥12-306-6॥

[ततः (tataḥ) - then; माम् (mām) - me; भगवान् (bhagavān) - the Lord; आह (āha) - said; वितरिष्यामि (vitariṣyāmi) - I shall bestow; ते (te) - to you; द्विज (dvija) - O twice-born; सरस्वती (sarasvatī) - Sarasvati; इह (iha) - here; वाग्भूता (vāgbhūtā) - having become speech; शरीरम् (śarīram) - body; ते (te) - your; प्रवेश्यति (pravekṣyati) - will enter;]

(Then the Lord said to me: I shall bestow upon you, O twice-born. Sarasvati, having become speech, will enter your body here.)

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॥

tato mām āha bhagavān āsyaṃ svaṃ vivṛtaṃ kuru। vivṛtaṃ ca tato me 'syaṃ praviṣṭā ca sarasvatī ॥12-306-7॥

[ततः (tataḥ) - then; माम् (mām) - to me; आह (āha) - said; भगवान् (bhagavān) - the venerable; आस्यं (āsyaṃ) - mouth; स्वं (svaṃ) - own; विवृतं (vivṛtaṃ) - opened; कुरु (kuru) - make; विवृतं (vivṛtam) - opened; च (ca) - and; ततः (tataḥ) - then; मे (me) - my; आस्यं (āsyaṃ) - mouth; प्रविष्टा (praviṣṭā) - entered; च (ca) - and; सरस्वती (sarasvatī) - Sarasvatī;]

(Then to me said the venerable: "Make your own mouth opened." And when opened then into my mouth entered also Sarasvatī. (12-306-7))

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॥

tato vidahyamāno'ham praviṣṭo'mbhastadānagha। avijñānādamarṣācca bhāskarasya mahātmanaḥ ॥12-306-8॥

[ततः (tataḥ) - then; विदह्यमानः (vidahyamānaḥ) - being burned; अहम् (aham) - I; प्रविष्टः (praviṣṭaḥ) - entered; अम्भः (ambhaḥ) - water; तदा (tadā) - then; अनघ (anagha) - O sinless one; अविज्ञानात् (avijñānāt) - from ignorance; अमर्षात् (amarṣāt) - from anger; च (ca) - and; भास्करस्य (bhāskarasya) - of Bhāskara (the Sun); महात्मनः (mahātmanaḥ) - of the great-souled;]

(Then, being burned, I entered the water at that time, O sinless one, from ignorance and from anger, of Bhāskara, the great-souled.)

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॥

tato vidahyamānaṃ māmuvāca bhagavān raviḥ। muhūrtaṃ sahyatāṃ dāhas tataḥ śītībhaviṣyasi ॥12-306-9॥

[ततः (tataḥ) - from then; from that; विदह्यमानम् (vidahyamānam) - being burned; being scorched; माम् (mām) - me; उवाच (uvāca) - said; spoke; भगवान् (bhagavān) - the venerable; the blessed; रविः (raviḥ) - Sun; मुहूर्तम् (muhūrtam) - for a moment; for an instant; सह्यताम् (sahyatām) - let it be endured; let it be tolerated; दाहः (dāhaḥ) - burning; heat; ततः (tataḥ) - then; thereafter; शीतीभविष्यसि (śītībhaviṣyasi) - you will become cool; you will be cooled;]

(From then, being burned, to me said the venerable Sun: For a moment let the burning be endured, then you will become cool. (12-306-9))

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॥

śītībhūtaṃ ca māṃ dṛṣṭvā bhagavān āha bhāskaraḥ। pratiṣṭhāsyati te vedaḥ sa uttaraḥ sa khilaḥ dvija ॥12-306-10॥

[शीतीभूतं (śītībhūtam) - become cooled; च (ca) - and; माम् (mām) - me; दृष्ट्वा (dṛṣṭvā) - having seen; भगवान् (bhagavān) - the revered one; आह (āha) - said; भास्करः (bhāskaraḥ) - the Sun; प्रतिष्ठास्यति (pratiṣṭhāsyati) - will be established; ते (te) - your; वेदः (vedaḥ) - Veda; सः (saḥ) - that; उत्तरः (uttaraḥ) - northern; सः (saḥ) - that; खिलः (khilaḥ) - supplement; द्विज (dvija) - O twice-born;]

(Having become cooled and having seen me, the revered one, the Sun, said: Your Veda, that northern, that supplement, O twice-born, will be established.)

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॥

kṛtsnaṃ śatapathaṃ caiva praṇeṣyasi dvijarṣabha। tasyānte cāpunarbhāve buddhis tava bhaviṣyati ॥12-306-11॥

[कृत्स्नम् (kṛtsnam) - entire; whole; शतपथम् (śatapatham) - Śatapatha; (name of a Vedic text); च (ca) - and; एव (eva) - indeed; certainly; प्रणेष्यसि (praṇeṣyasi) - you will expound; you will deliver; द्विजर्षभ (dvijarṣabha) - best of the twice-born; O excellent Brāhmaṇa; तस्य (tasya) - of that; अन्ते (ante) - at the end; च (ca) - and; अपुनर्भावे (apunarbhāve) - in the state of non-return; in the state of not being reborn; बुद्धिः (buddhiḥ) - understanding; intellect; तव (tava) - your; भविष्यति (bhaviṣyati) - will be; will become;]

(The entire Śatapatha indeed you will expound, O best of the twice-born; at the end of that, and in the state of non-return, your understanding will be.)

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॥

prāpsyase ca yadiṣṭaṃ tatsāṅkhyayogepsitaṃ padam। etāvaduktvā bhagavānastamevābhyavartata ॥12-306-12॥

[प्राप्स्यसे (prāpsyase) - you will attain; च (ca) - and; यद् (yad) - which; इष्टं (iṣṭam) - desired; तत् (tat) - that; साङ्ख्ययोगे (sāṅkhyayoge) - in Sāṅkhya-yoga; इप्सितं (ipsitam) - wished for; पदं (padam) - state; एतावत् (etāvat) - thus much; उक्त्वा (uktvā) - having said; भगवान् (bhagavān) - the Blessed One; तम् (tam) - him; एव (eva) - indeed; अभ्यवर्तत (abhyavartata) - turned towards;]

(You will attain and which is desired, that state wished for in Sāṅkhya-yoga. Thus much having said, the Blessed One indeed turned towards him. (12-306-12))

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॥

tato'nuvyāhṛtaṃ śrutvā gate deve vibhāvasau। gṛham āgatya saṃhṛṣṭo'cintayaṃ vai sarasvatīm ॥12-306-13॥

[ततः (tataḥ) - then; अनुव्याहृतम् (anuvyāhṛtam) - spoken after; श्रुत्वा (śrutvā) - having heard; गते (gate) - having gone; देवे (deve) - the god; विभावसौ (vibhāvasau) - Agni; गृहम् (gṛham) - house; आगत्यम् (āgatya) - having come; संहृष्टः (saṃhṛṣṭaḥ) - gladdened; अचिन्तयम् (acintayam) - I thought; वै (vai) - indeed; सरस्वतीम् (sarasvatīm) - Sarasvatī;]

(Then, having heard what was spoken after, when the god Agni had gone, having come to the house, gladdened, I indeed thought of Sarasvatī.)

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॥

tataḥ pravṛttātiśubhā svaravyañjanabhūṣitā। oṅkāramāditaḥ kṛtvā mama devī sarasvatī ॥12-306-14॥

[ततः (tataḥ) - from then; प्रवृत्त (pravṛtta) - arisen; अति (ati) - very; शुभा (śubhā) - auspicious; स्वर (svara) - vowel; व्यञ्जन (vyañjana) - consonant; भूषिता (bhūṣitā) - adorned; ओङ्कारम् (oṅkāram) - the syllable Om; आदितः (āditaḥ) - at the beginning; कृत्वा (kṛtvā) - having made; मम (mama) - my; देवी (devī) - goddess; सरस्वती (sarasvatī) - Sarasvatī;]

(From then, arisen very auspicious, adorned with vowels and consonants, having made the syllable Om at the beginning, my goddess Sarasvatī.)

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॥

tato'ham arghyaṃ vidhivat sarasvatyai nyavedayam। tapatāṃ ca variṣṭhāya niṣaṇṇaḥ tat-parāyaṇaḥ ॥12-306-15॥

[ततः (tataḥ) - then; अहम् (aham) - I; अर्घ्यम् (arghyam) - offering of water; विधिवत् (vidhivat) - according to rule; सरस्वत्यै (sarasvatyai) - to Sarasvatī; न्यवेदयम् (nyavedayam) - I offered; तपताम् (tapatām) - of the ascetics; च (ca) - and; वरिष्ठाय (variṣṭhāya) - to the most excellent; निषण्णः (niṣaṇṇaḥ) - seated; तत् (tat) - that; परायणः (parāyaṇaḥ) - devoted;]

(Then I, according to rule, offered arghya to Sarasvatī. And, seated, devoted to that, to the most excellent of ascetics.)

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॥

tataḥ śatapathaṃ kṛtsnaṃ sarahasyaṃ sasaṅgraham। cakre sapariśeṣaṃ ca harṣeṇa parameṇa ha ॥12-306-16॥

[ततः (tataḥ) - then; from that; शतपथं (śatapatham) - the Śatapatha (Brāhmaṇa); कृत्स्नं (kṛtsnam) - entire; whole; सरहस्यं (sarahasyam) - with secret; with esoteric (parts); ससङ्ग्रहम् (sasaṅgraham) - with summary; with compendium; चक्रे (cakre) - made; did; सपरिशेषं (sapariśeṣam) - with remainder; with what was left; च (ca) - and; हर्षेण (harṣeṇa) - with joy; with delight; परमेण (parameṇa) - supreme; highest; ह (ha) - indeed; surely;]

(Then the entire Śatapatha, with secret (parts), with compendium, he made with remainder and with supreme joy indeed.)

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॥

kṛtvā cādhyayanaṃ teṣāṃ śiṣyāṇāṃ śatamuttamam। vipriyārthaṃ saśiṣyasya mātulasya mahātmanaḥ ॥12-306-17॥

[कृत्वा (kṛtvā) - having done; च (ca) - and; अध्ययनं (adhyayanaṃ) - study; तेषां (teṣāṃ) - of them; शिष्याणां (śiṣyāṇāṃ) - of disciples; शतम् (śatam) - hundred; उत्तमम् (uttamam) - excellent; विप्रियार्थं (vipriyārthaṃ) - for the purpose of harm; सशिष्यस्य (saśiṣyasya) - with disciple; मातुलस्य (mātulasya) - of the maternal uncle; महात्मनः (mahātmanaḥ) - of the great-souled;]

(Having done also the study of them, of the disciples, a hundred excellent, for the purpose of harm, with the disciple, of the maternal uncle, of the great-souled.)

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॥

tataḥ saśiṣyeṇa mayā sūryeṇeva gabhastibhiḥ। vyāpto yajño mahārāja pitus tava mahātmanaḥ ॥12-306-18॥

[ततः (tataḥ) - then; सशिष्येण (saśiṣyeṇa) - with disciple; मया (mayā) - by me; सूर्येण (sūryeṇa) - by the sun; इव (iva) - like; गभस्तिभिः (gabhastibhiḥ) - with rays; व्याप्तः (vyāptaḥ) - pervaded; यज्ञः (yajñaḥ) - sacrifice; महाराज (mahārāja) - O great king; पितुः (pituḥ) - of father; तव (tava) - your; महात्मनः (mahātmanaḥ) - of the great-souled;]

(Then, with disciple, by me, like by the sun with rays, the sacrifice was pervaded, O great king, of your father, of the great-souled.)

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॥

miṣato devalasyāpi tato'rdhaṃ hṛtavānaham। svavedadakṣiṇāyātha vimarde mātulena ha ॥12-306-19॥

[मिषतः (miṣataḥ) - while watching; देवलस्य (devalasya) - of Devala; अपि (api) - even; ततः (tataḥ) - from him; अर्धम् (ardham) - half; हृतवान् (hṛtavān) - I have taken; अहम् (aham) - I; स्ववेददक्षिणाय (svaveda-dakṣiṇāya) - for my own Vedic fee; अथ (atha) - then; विमर्दे (vimarde) - in contest; मातुलेन (mātulena) - by (my) maternal uncle; ह (ha) - indeed;]

(While watching, of Devala even, from him half I have taken I; for my own Vedic fee then, in contest, by (my) maternal uncle indeed.)

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॥

sumantunātha pailena tathā jaimininā ca vai। pitrā te munibhiścaiva tato'hamanumānitaḥ ॥12-306-20॥

[सुमन्तुनाथ (sumantunātha) - by Sumantu, the lord; पैलेन (pailena) - by Paila; तथा (tathā) - also; जैमिनिना (jaimininā) - by Jaimini; च (ca) - and; वै (vai) - indeed; पित्रा (pitrā) - by (your) father; ते (te) - your; मुनिभिः (munibhiḥ) - by sages; च (ca) - and; एव (eva) - indeed; ततः (tataḥ) - then; अहम् (aham) - I; अनुमानितः (anumānitaḥ) - was inferred;]

(By Sumantu, the lord; by Paila; also by Jaimini and indeed; by your father; by sages and indeed; then I was inferred.)

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॥

daśa pañca ca prāptāni yajūṃṣy arkān mayānagha। tathaiva lomaharṣāc ca purāṇam avadhāritam ॥12-306-21॥

[दश (daśa) - ten; पञ्च (pañca) - five; च (ca) - and; प्राप्तानि (prāptāni) - obtained; यजूंषि (yajūṃṣi) - Yajus-texts; अर्कान् (arkān) - hymns; मया (mayā) - by me; अनघ (anagha) - O sinless one; तथैव (tathaiva) - likewise; लोमहर्षात् (lomaharṣāt) - from Lomaharṣaṇa; च (ca) - and; पुराणम् (purāṇam) - Purāṇa; अवधारितम् (avadhāritam) - ascertained;]

(Ten five and obtained Yajus-texts hymns by me O sinless one; likewise from Lomaharṣaṇa and Purāṇa ascertained.)

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॥

bījam etat puraskṛtya devīṃ caiva sarasvatīm। sūryasya ca anubhāvena pravṛtto'ham narādhipa ॥12-306-22॥

[बीजम् (bījam) - seed; एतत् (etat) - this; पुरस्कृत्य (puraskṛtya) - having placed in front; देवीं (devīm) - the goddess; च (ca) - and; एव (eva) - indeed; सरस्वतीम् (sarasvatīm) - Sarasvatī; सूर्यस्य (sūryasya) - of the Sun; च (ca) - and; अनुभावेन (anubhāvena) - by the influence; प्रवृत्तः (pravṛttaḥ) - set forth; अहम् (aham) - I; नराधिप (narādhipa) - O king;]

(Having placed this seed in front, and indeed the goddess Sarasvatī, and by the influence of the Sun, I have set forth, O king.)

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॥

kartuṃ śatapathaṃ vedamapūrvaṃ kāritaṃ ca me। yathābhilaṣitaṃ mārgaṃ tathā taccopapāditam ॥12-306-23॥

[कर्तुं (kartuṃ) - to do; to perform; शतपथं (śatapatham) - the hundredfold path; the Śatapatha (name of a Vedic text); वेदम् (vedam) - the Veda; knowledge; अपूर्वं (apūrvam) - unprecedented; never before; unique; कारितं (kāritam) - caused to be done; made to be done; च (ca) - and; मे (me) - by me; for me; यथा (yathā) - as; just as; अभिलषितं (abhilaṣitam) - desired; wished for; मार्गं (mārgaṃ) - path; way; तथा (tathā) - so; in that manner; तत् (tat) - that; च (ca) - and; उपपादितम् (upapāditam) - has been accomplished; has been brought about;]

(To do the hundredfold path, the unprecedented Veda, has been caused to be done by me; as the desired path, so that also has been accomplished.)

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॥

śiṣyāṇāmakhilaṃ kṛtsnamanujñātaṃ sasaṅgraham। sarve ca śiṣyāḥ śucayo gatāḥ paramaharṣitāḥ ॥12-306-24॥

[शिष्याणाम् (śiṣyāṇām) - of disciples; अखिलम् (akhilam) - entire; कृत्स्नम् (kṛtsnam) - whole; अनुज्ञातम् (anujñātam) - permitted; ससङ्ग्रहम् (sasaṅgraham) - with summary; सर्वे (sarve) - all; च (ca) - and; शिष्याः (śiṣyāḥ) - disciples; शुचयः (śucayaḥ) - pure; गताः (gatāḥ) - gone; परमहर्षिताः (paramaharṣitāḥ) - supremely delighted;]

(Of disciples, the entire whole permitted with summary. All and disciples pure gone supremely delighted.)

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॥

śākhāḥ pañcadaśemāstu vidyā bhāskaradarśitāḥ। pratiṣṭhāpya yathākāmaṃ vedyaṃ tadanucintayam ॥12-306-25॥

[शाखाः (śākhāḥ) - branches; पञ्चदश (pañcadaśa) - fifteen; इमाः (imāḥ) - these; अस्तु (astu) - let there be; विद्या (vidyā) - knowledge; भास्करदर्शिताः (bhāskaradarśitāḥ) - shown by Bhāskara; प्रतिष्ठाप्य (pratiṣṭhāpya) - having established; यथा (yathā) - as; कामं (kāmaṃ) - desire; वेद्यं (vedyaṃ) - to be known; तद् (tad) - that; अनुचिन्तयम् (anucintayam) - I reflected upon;]

(Branches fifteen these let there be knowledge shown by Bhāskara; having established as desire to be known that I reflected upon.)

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॥

kim atra brahmaṇyamṛtaṃ kiṃ ca vedyam anuttamam। cintaye tatra ca āgatya gandharvo mām apṛcchat ॥12-306-26॥

[किम् (kim) - what; अत्र (atra) - here; ब्रह्मण्य् (brahmaṇya) - related to Brahman; अमृतम् (amṛtam) - immortal; nectar; किम् (kim) - what; च (ca) - and; वेद्यम् (vedyam) - to be known; अनुत्तमम् (anuttamam) - unsurpassed; highest; चिन्तये (cintaye) - I think; तत्र (tatra) - there; च (ca) - and; आगत्य (āgatya) - having come; गन्धर्वः (gandharvaḥ) - the Gandharva; माम् (mām) - me; अपृच्छत् (apṛcchat) - asked;]

(What here is the immortal related to Brahman? What also is the unsurpassed to be known? I think there, and having come, the Gandharva asked me.)

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॥

viśvāvasus tato rājan vedāntajñānakovidaḥ। caturviṃśatikān praśnān pṛṣṭvā vedasya pārthiva ॥ pañcaviṃśatimaṃ praśnaṃ papracchānvīkṣikīṃ tathā ॥12-306-27॥

[विश्वावसुः (viśvāvasuḥ) - Viśvāvasu; (a proper name); ततः (tataḥ) - then; from that; after that; राजन् (rājan) - O king; वेदान्तज्ञानकोविदः (vedāntajñānakovidaḥ) - expert in knowledge of Vedānta; चतुर्विंशतिकान् (caturviṃśatikān) - twenty-four (accusative plural); प्रश्नान् (praśnān) - questions; पृष्ट्वा (pṛṣṭvā) - having asked; वेदस्य (vedasya) - of the Veda; पार्थिव (pārthiva) - O king; पञ्चविंशतिमम् (pañcaviṃśatimam) - the twenty-fifth; प्रश्नम् (praśnam) - question; पप्रच्छ (papraccha) - he asked; अन्वीक्षिकीम् (anvīkṣikīm) - philosophy; inquiry; तथा (tathā) - also; in that way;]

(Viśvāvasu then, O king, expert in knowledge of Vedānta, having asked twenty-four questions of the Veda, O king, the twenty-fifth question he asked also concerning philosophy.)

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॥

viśvāviśvaṃ tathāśvāśvaṃ mitraṃ varuṇameva ca। jñānaṃ jñeyaṃ tathājño jñaḥ kastapā atapāstathā ॥ sūryādaḥ sūrya iti ca vidyāvidye tathaiva ca ॥12-306-28॥

[विश्वा (viśvā) - all; feminine; अविश्वं (aviśvaṃ) - not all; तथा (tathā) - likewise; अश्वा (aśvā) - horses; feminine; अश्वं (aśvaṃ) - horse; मित्रं (mitraṃ) - Mitra; friend; वरुणम् (varuṇam) - Varuṇa; एव (eva) - indeed; च (ca) - and; ज्ञानं (jñānaṃ) - knowledge; ज्ञेयम् (jñeyam) - to be known; तथा (tathā) - likewise; अज्ञः (ajñaḥ) - ignorant; not-knower; ज्ञः (jñaḥ) - knower; कः (kaḥ) - who; तपा (tapā) - austerity; ascetic; अतपाः (atapāḥ) - not austere; not ascetic; तथा (tathā) - likewise; सूर्यादः (sūryādaḥ) - from the sun; सूर्य (sūrya) - sun; इति (iti) - thus; च (ca) - and; विद्या (vidyā) - knowledge; अविद्ये (avidye) - ignorance; not knowledge; तथैव (tathaiva) - just so; likewise; च (ca) - and;]

(All, not all, likewise, horses, horse, Mitra, Varuṇa indeed and; knowledge, to be known, likewise, ignorant, knower, who, ascetic, not ascetic, likewise; from the sun, sun, thus and; knowledge, ignorance, just so and.)

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॥

vedyāvedyaṃ tathā rājannacalaṃ calameva ca। apūrvamakṣayaṃ kṣayyametatpraśnamanuttamam ॥12-306-29॥

[वेद्य (vedya) - to be known; अवेद्यं (avedyaṃ) - not to be known; तथा (tathā) - thus; राजन् (rājan) - O king; अचलम् (acalam) - immovable; चलम् (calam) - movable; एव (eva) - indeed; च (ca) - and; अपूर्वम् (apūrvam) - unprecedented; अक्षयम् (akṣayam) - imperishable; क्षय्यम् (kṣayyam) - perishable; एतत् (etat) - this; प्रश्नम् (praśnam) - question; अनुत्तमम् (anuttamam) - unsurpassed;]

(To be known, not to be known, thus, O king, immovable, movable indeed and; unprecedented, imperishable, perishable, this question unsurpassed.)

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॥

athoktash ca mayā rājan rājā gandharvasattamaḥ। pṛṣṭavān anupūrveṇa praśnam uttamam arthavat ॥12-306-30॥

[अथ (atha) - then; उक्तः (uktaḥ) - spoken; च (ca) - and; मया (mayā) - by me; राजन् (rājan) - O king; राजा (rājā) - king; गन्धर्वसत्तमः (gandharvasattamaḥ) - the best among Gandharvas; पृष्टवान् (pṛṣṭavān) - asked; अनुपूर्वेण (anupūrveṇa) - in order; प्रश्नम् (praśnam) - question; उत्तमम् (uttamam) - excellent; अर्थवत् (arthavat) - meaningful;]

(Then, having been spoken by me, O king, the king, the best among Gandharvas, asked, in order, an excellent and meaningful question.)

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॥

muhūrtaṃ mṛṣyatāṃ tāvadyāvadenaṃ vicintaye। bāḍhamityeva kṛtvā sa tūṣṇīṃ gandharva āsthitaḥ ॥12-306-31॥

[मुहूर्तम् (muhūrtam) - a moment; मृष्यताम् (mṛṣyatām) - let it be borne; तावत् (tāvat) - so long; यावत् (yāvat) - until; एनम् (enam) - this (one); विचिन्तये (vicintaye) - I consider; बाढम् (bāḍham) - very well; इति (iti) - thus; एव (eva) - indeed; कृत्वा (kṛtvā) - having done; सः (saḥ) - he; तूष्णीम् (tūṣṇīm) - silent; गन्धर्वः (gandharvaḥ) - the Gandharva; आस्थितः (āsthitaḥ) - remained;]

(Let it be borne for a moment, so long until I consider this. Having said "very well" thus, he, the Gandharva, remained silent. (12-306-31))

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॥

tato'nvacintayam ahaṃ bhūyo devīṃ sarasvatīm। manasā sa ca me praśno dadhno ghṛtam ivoddhṛtam ॥12-306-32॥

[ततः (tataḥ) - then; अन्वचिन्तयम् (anvacintayam) - I reflected upon; अहम् (aham) - I; भूयः (bhūyaḥ) - again; देवीं (devīṃ) - the goddess; सरस्वतीम् (sarasvatīm) - Sarasvatī; मनसा (manasā) - with the mind; स (sa) - that; च (ca) - and; मे (me) - my; प्रश्नः (praśnaḥ) - question; दध्नः (dadhnaḥ) - of curd; घृतम् (ghṛtam) - ghee; इव (iva) - like; उद्धृतम् (uddhṛtam) - drawn out;]

(Then I reflected again upon the goddess Sarasvatī. With the mind, that question of mine was drawn out like ghee from curd. (12-306-32))

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॥

tatropaniṣadaṃ caiva pariśeṣaṃ ca pārthiva। mathnāmi manasā tāta dṛṣṭvā cānvīkṣikīṃ parām ॥12-306-33॥

[तत्र (tatra) - there; उपनिषदं (upaniṣadam) - Upaniṣad; secret doctrine; च (ca) - and; एव (eva) - indeed; परिशेषं (pariśeṣam) - remainder; what is left; च (ca) - and; पार्थिव (pārthiva) - O king; मथ्नामि (mathnāmi) - I churn; I analyze; मनसा (manasā) - with the mind; तात (tāta) - dear one; O dear; दृष्ट्वा (dṛṣṭvā) - having seen; च (ca) - and; अन्वीक्षिकीं (anvīkṣikīm) - investigative science; logic; पराम् (parām) - supreme;]

(There Upaniṣad and indeed the remainder and O king, I churn with the mind, dear one, having seen and the supreme investigative science.)

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॥

caturthī rājaśārdūla vidyaiṣā sāmparāyikī। udīritā mayā tubhyaṃ pañcaviṃśe'dhi dhiṣṭhitā ॥12-306-34॥

[चतुर्थी (caturthī) - fourth; राजशार्दूल (rājaśārdūla) - O tiger among kings; विद्या (vidyā) - knowledge; एषा (eṣā) - this; साम्परायिकी (sāmparāyikī) - pertaining to the next world; उदीरिता (udīritā) - declared; मया (mayā) - by me; तुभ्यं (tubhyaṃ) - to you; पञ्चविंशे (pañcaviṃśe) - in the twenty-fifth; अधि (adhi) - concerning; धिष्ठिता (dhiṣṭhitā) - established;]

(Fourth, O tiger among kings, this knowledge pertaining to the next world, declared by me to you, in the twenty-fifth, concerning, established.)

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॥

athoktastu mayā rājan rājā viśvāvasus tadā। śrūyatāṃ yad bhavān asmān praśnaṃ sampṛṣṭavān iha ॥12-306-35॥

[अथ (atha) - now; then; उक्तः (uktaḥ) - spoken; said; तु (tu) - but; indeed; मया (mayā) - by me; राजन् (rājan) - O king; राजा (rājā) - king; विश्वावसुः (viśvāvasuḥ) - Viśvāvasu; तदा (tadā) - then; at that time; श्रूयताम् (śrūyatām) - let it be heard; listen; यत् (yat) - which; what; भवान् (bhavān) - you; अस्मान् (asmān) - us; प्रश्नम् (praśnam) - question; सम्पृष्टवान् (sampṛṣṭavān) - have asked; questioned; इह (iha) - here; in this place;]

(Now, what has been spoken by me, O king, the king Viśvāvasu at that time—let it be heard, what you have asked us the question here.)

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॥

viśvāviśveti yad idaṃ gandharvendrānupṛcchasi। viśvāvyaktaṃ paraṃ vidyād bhūtabhavyabhayaṅkaram ॥12-306-36॥

[विश्वा (viśvā) - all; universe; अविश्वेति (aviśveti) - not-all; not-universe; thus; यत् (yat) - which; that; इदं (idaṃ) - this; गन्धर्वेन्द्र (gandharvendra) - king of Gandharvas; अनुपृच्छसि (anupṛcchasi) - you ask; you inquire; विश्वा (viśvā) - all; universe; अव्यक्तं (avyaktaṃ) - unmanifest; invisible; परं (paraṃ) - supreme; highest; विद्यात् (vidyāt) - one should know; भूत (bhūta) - past; that which has been; भव्य (bhavya) - future; that which will be; भयङ्करम् (bhayaṅkaram) - fear-causing; terrible;]

(All-not-all thus which this, O king of Gandharvas, you ask; all unmanifest supreme one should know, past-future-fear-causing.)

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॥

triguṇaṃ guṇakartṛtvādaviśvo niṣkalastathā। aśvastathaiva mithunamevamevānudṛśyate ॥12-306-37॥

[त्रिगुणं (triguṇam) - three qualities; गुणकर्तृत्वात् (guṇakartṛtvāt) - from the agency of qualities; अविश्वः (aviśvaḥ) - not all-pervading; निष्कलः (niṣkalaḥ) - without parts; तथा (tathā) - thus; अश्वः (aśvaḥ) - horse; तथैव (tathaiva) - in the same way; मिथुनम् (mithunam) - pair; एवम् (evam) - thus; एव (eva) - indeed; अनुदृश्यते (anudṛśyate) - is observed;]

(Three qualities, from the agency of qualities, not all-pervading, without parts, thus; horse, in the same way, pair, thus, indeed, is observed.)

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॥

avyaktaṃ prakṛtiṃ prāhuḥ puruṣeti ca nirguṇam। tathaiva mitraṃ puruṣaṃ varuṇaṃ prakṛtiṃ tathā ॥12-306-38॥

[अव्यक्तं (avyaktaṃ) - unmanifested; प्रकृतिं (prakṛtim) - primordial nature; प्राहुः (prāhuḥ) - they call; पुरुषेति (puruṣa iti) - as 'puruṣa'; च (ca) - and; निर्गुणम् (nirguṇam) - without qualities; तथैव (tathaiva) - likewise; मित्रं (mitraṃ) - Mitra; पुरुषं (puruṣam) - Puruṣa; वरुणं (varuṇam) - Varuṇa; प्रकृतिं (prakṛtim) - primordial nature; तथा (tathā) - so;]

(The unmanifested primordial nature they call as 'puruṣa', and (as) without qualities; likewise, Mitra, Puruṣa, Varuṇa, (as) primordial nature so.)

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॥

jñānaṃ tu prakṛtiṃ prāhurjñeyaṃ niṣkalameva ca। ajñaśca jñaśca puruṣastasmānniṣkala ucyate ॥12-306-39॥

[ज्ञानम् (jñānam) - knowledge; तु (tu) - but; प्रकृतिम् (prakṛtim) - primordial nature; प्राहुः (prāhuḥ) - they say; ज्ञेयम् (jñeyam) - to be known; निष्कलम् (niṣkalam) - without parts; एव (eva) - indeed; च (ca) - and; अज्ञः (ajñaḥ) - the ignorant; च (ca) - and; ज्ञः (jñaḥ) - the knower; च (ca) - and; पुरुषः (puruṣaḥ) - person; तस्मात् (tasmāt) - therefore; निष्कलः (niṣkalaḥ) - without parts; उच्यते (ucyate) - is called;]

(Knowledge but primordial nature they say; to be known without parts indeed and; the ignorant and the knower and person therefore without parts is called.)

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॥

kastapā atapāḥ proktaḥ ko'sau puruṣa ucyate। tapāḥ prakṛtirityāhuratapā niṣkalaḥ smṛtaḥ ॥12-306-40॥

[कः (kaḥ) - who; तपा (tapā) - ascetic; अतपाः (atapāḥ) - non-ascetic; प्रोक्तः (proktaḥ) - is said; कः (kaḥ) - who; असौ (asau) - that; पुरुष (puruṣa) - person; उच्यते (ucyate) - is called; तपाः (tapāḥ) - ascetic; प्रकृति (prakṛti) - nature; इति (iti) - thus; आहुः (āhuḥ) - they say; अतपा (atapā) - non-ascetic; निष्कलः (niṣkalaḥ) - without parts; स्मृतः (smṛtaḥ) - is remembered;]

(Who is ascetic, who is non-ascetic is said, who is that person is called? Ascetic is nature thus they say, non-ascetic is without parts is remembered.)

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॥

tathaivāvedyamavyaktaṃ vedyaḥ puruṣa ucyate। calācalamiti proktaṃ tvayā tadapi me śṛṇu ॥12-306-41॥

[तथा (tathā) - in that way; एव (eva) - indeed; अवेद्यम् (avedyam) - not to be known; अव्यक्तम् (avyaktam) - unmanifest; वेद्यः (vedyaḥ) - to be known; पुरुषः (puruṣaḥ) - person; उच्यते (ucyate) - is said; चल (cala) - moving; अचलम् (acalam) - non-moving; इति (iti) - thus; प्रोक्तम् (proktam) - spoken; त्वया (tvayā) - by you; तत् (tat) - that; अपि (api) - also; मे (me) - to me; शृणु (śṛṇu) - hear;]

(In that way indeed, the unmanifest which is not to be known is said to be the person to be known; moving and non-moving thus spoken by you, that also to me hear.)

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॥

calāṃ tu prakṛtiṃ prāhuḥ kāraṇaṃ kṣepasargayoḥ। akṣepasargayoḥ kartā niścalaḥ puruṣaḥ smṛtaḥ ॥12-306-42॥

[चलाम् (calām) - moving; (accusative singular feminine); तु (tu) - but; प्रकृतिम् (prakṛtim) - nature; (accusative singular feminine); प्राहुः (prāhuḥ) - they call; they say; कारणम् (kāraṇam) - cause; (accusative singular neuter); क्षेपसर्गयोः (kṣepasargayoḥ) - of projection and creation; (genitive dual); अक्षेपसर्गयोः (akṣepasargayoḥ) - of non-projection and non-creation; (genitive dual); कर्ता (kartā) - doer; agent; (nominative singular masculine); निश्चलः (niścalaḥ) - unmoving; motionless; पुरुषः (puruṣaḥ) - spirit; person; (nominative singular masculine); स्मृतः (smṛtaḥ) - is remembered; is considered;]

(But the moving nature they call the cause of projection and creation; the unmoving spirit is considered the doer of non-projection and non-creation.)

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॥

ajāv ubhāva-prajau ca akṣayau ca api ubhau api। ajau nityau ubhau prāhuḥ adhyātma-gati-niścayāḥ ॥12-306-43॥

[अजौ (ajau) - the two unborn; उभौ (ubhau) - both; भवप्रजौ (bhava-prajau) - offspring of existence; च (ca) - and; अक्षयौ (akṣayau) - imperishable; च (ca) - and; अपि (api) - also; उभौ (ubhau) - both; अपि (api) - also; अजौ (ajau) - the two unborn; नित्यौ (nityau) - eternal; उभौ (ubhau) - both; प्राहुः (prāhuḥ) - they declare; अध्यात्मगतिनिश्चयाः (adhyātma-gati-niścayāḥ) - those who are certain about the course of the self;]

(The two unborn, both offspring of existence, and both imperishable, also both, also the two unborn, eternal, both, they declare, those who are certain about the course of the self.)

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॥

akṣayatvāt-prajanane ajam atra āhuḥ avyayam। akṣayam puruṣam prāhuḥ kṣayaḥ hi asya na vidyate ॥12-306-44॥

[अक्षयत्वात् (akṣayatvāt) - from imperishability; प्रजनने (prajanane) - in creation; अजम् (ajam) - unborn; अत्र (atra) - here; आहुः (āhuḥ) - they say; अव्ययम् (avyayam) - imperishable; अक्षयम् (akṣayam) - imperishable; पुरुषम् (puruṣam) - person; प्राहुः (prāhuḥ) - they declare; क्षयः (kṣayaḥ) - destruction; हि (hi) - indeed; अस्य (asya) - of him; न (na) - not; विद्यते (vidyate) - exists;]

(From imperishability in creation, the unborn here they say is imperishable; the imperishable person they declare, destruction indeed of him not exists.)

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॥

guṇakṣayatvāt prakṛtiḥ kartṛtvād akṣayaṃ budhāḥ। eṣā te''nvīkṣikī vidyā caturthī sāmpārāyikī ॥12-306-45॥

[गुणक्षयत्वात् (guṇakṣayatvāt) - from the state of diminution of qualities; प्रकृतिः (prakṛtiḥ) - nature; कर्तृत्वात् (kartṛtvāt) - from agency; अक्षयम् (akṣayam) - imperishable; बुधाः (budhāḥ) - the wise; एषा (eṣā) - this; ते (te) - to you; अन्वीक्षिकी (anvīkṣikī) - the science of inquiry; विद्या (vidyā) - knowledge; चतुर्थी (caturthī) - the fourth; साम्परायिकी (sāmparāyikī) - pertaining to the future life;]

(From the state of diminution of qualities, nature; from agency, imperishable, the wise. This to you, the science of inquiry, knowledge, the fourth, pertaining to the future life.)

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॥

vidyopetaṃ dhanaṃ kṛtvā karmaṇā nityakarmaṇi। ekāntadarśanā vedāḥ sarve viśvāvaso smṛtāḥ ॥12-306-46॥

[विद्योपेतं (vidyopetam) - endowed with knowledge; धनं (dhanam) - wealth; कृत्वा (kṛtvā) - having done; कर्मणा (karmaṇā) - by action; नित्यकर्मणि (nityakarmaṇi) - in daily duties; एकान्तदर्शना (ekāntadarśanā) - having the vision of the ultimate; वेदाः (vedāḥ) - the Vedas; सर्वे (sarve) - all; विश्वावसो (viśvāvaso) - by Viśvāvasu; स्मृताः (smṛtāḥ) - are remembered;]

(Endowed with knowledge, having made wealth by action in daily duties, all the Vedas having the vision of the ultimate are remembered by Viśvāvasu.)

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॥

jāyante ca mriyante ca yasminnete yataścyutāḥ। vedārthaṃ ye na jānanti vedyaṃ gandharvasattama ॥12-306-47॥

[जायन्ते (jāyante) - are born; च (ca) - and; म्रियन्ते (mriyante) - die; च (ca) - and; यस्मिन् (yasmin) - in which; एते (ete) - these; यतः (yataḥ) - from which; च्युताः (cyutāḥ) - fallen; वेदार्थं (vedārthaṃ) - meaning of the Veda; ये (ye) - who; न (na) - not; जानन्ति (jānanti) - know; वेद्यं (vedyaṃ) - to be known; गन्धर्वसत्तम (gandharvasattama) - O best of Gandharvas;]

(Are born and die and in which these from which fallen; the meaning of the Veda who not know, to be known, O best of Gandharvas;)

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॥

sāṅgopāṅgān api yadi pañca vedān adhīyate। vedavedyaṃ na jānīte vedabhāravaho hi saḥ ॥12-306-48॥

[साङ्ग (sāṅga) - with limbs; उपाङ्गान् (upāṅgān) - with sub-limbs; अपि (api) - even; यदि (yadi) - if; पञ्च (pañca) - five; वेदान् (vedān) - Vedas; अधीयते (adhīyate) - studies; वेदवेद्यम् (vedavedyam) - that which is to be known by the Veda; न (na) - not; जानीते (jānīte) - knows; वेदभारवहः (vedabhāravahaḥ) - bearer of the burden of the Veda; हि (hi) - indeed; सः (saḥ) - he;]

(Even if one studies the five Vedas with their limbs and sub-limbs, if he does not know that which is to be known by the Veda, he is indeed a bearer of the burden of the Veda.)

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॥

yo ghṛtārthī kharīkṣīraṃ mathed gandharvasattama। viṣṭhāṃ tatrānupaśyet na maṇḍaṃ nāpi vā ghṛtam ॥12-306-49॥

[यो (yaḥ) - who; घृतार्थी (ghṛtārthī) - desiring ghee; खरीक्षीरं (kharīkṣīram) - donkey's milk; मथेत् (mathet) - should churn; गन्धर्वसत्तम (gandharvasattama) - O best of Gandharvas; विष्ठां (viṣṭhām) - dung; तत्र (tatra) - there; अनुपश्येत् (anupaśyet) - would see; न (na) - not; मण्डं (maṇḍam) - cream; नापि (nāpi) - nor; वा (vā) - or; घृतम् (ghṛtam) - ghee;]

(Who, desiring ghee, should churn donkey's milk, O best of Gandharvas, dung there would see, not cream nor or ghee.)

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॥

tathā vedyamavedyaṃ ca vedavidyo na vindati। sa kevalaṃ mūḍhamatirjñānabhāravahaḥ smṛtaḥ ॥12-306-50॥

[तथा (tathā) - thus; वेद्यम् (vedyam) - that which is to be known; अवेद्यम् (avedyam) - that which is not to be known; च (ca) - and; वेदविद्यः (vedavidyaḥ) - knower of the Veda; न (na) - not; विन्दति (vindati) - finds; स (sa) - he; केवलम् (kevalam) - only; मूढमति (mūḍhamati) - one with deluded mind; ज्ञानभारवहः (jñānabhāravahaḥ) - bearer of the burden of knowledge; स्मृतः (smṛtaḥ) - is called;]

(Thus, the knower of the Veda does not find that which is to be known and that which is not to be known. He is only called one with a deluded mind, a bearer of the burden of knowledge.)

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॥

draṣṭavyau nityamevaitau tatpareṇāntarātmanā। yathāsya janmanidhane na bhavetāṃ punaḥ punaḥ ॥12-306-51॥

[द्रष्टव्यौ (draṣṭavyau) - to be seen (dual); नित्यम् (nityam) - always; एव (eva) - indeed; एतौ (etau) - these two (dual); तत्परेण (tatpareṇa) - by the one devoted to that (supreme); अन्तरात्मना (antarātmanā) - by the inner self; यथा (yathā) - so that; अस्य (asya) - of him; जन्मनिधने (janmanidhane) - at birth and death; न (na) - not; भवेताम् (bhavetām) - may occur (dual); पुनः (punaḥ) - again; पुनः (punaḥ) - again;]

(These two are indeed always to be seen by the one devoted to that, by the inner self, so that at his birth and death they may not occur again and again.)

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॥

ajasraṃ janmanidhanaṃ cintayitvā trayīmimām। parityajya kṣayamiha akṣayaṃ dharmamāsthitaḥ ॥12-306-52॥

[अजस्रं (ajasram) - unceasingly; जन्मनिधनं (janma-nidhanam) - birth-death; चिन्तयित्वा (cintayitvā) - having reflected; त्रयीमिमाम् (trayīm-imām) - this threefold (Veda); परित्यज्य (parityajya) - having abandoned; क्षयम् (kṣayam) - perishable; इह (iha) - here; अक्षयं (akṣayam) - imperishable; धर्मम् (dharmam) - dharma; आस्थितः (āsthitaḥ) - having resorted to;]

(Unceasingly, having reflected on birth and death, having abandoned this threefold (Veda), here, having resorted to imperishable dharma.)

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॥

yadā tu paśyate'tyantam ahany ahani kāśyapa। tadā sa kevalībhūtaḥ ṣaḍviṃśam anupaśyati ॥12-306-53॥

[यदा (yadā) - when; तु (tu) - but; पश्यते (paśyate) - sees; अत्यन्तम् (atyantam) - completely; अहनि (ahani) - in the day; अहनि (ahani) - in the day; काश्यप (kāśyapa) - O Kāśyapa; तदा (tadā) - then; स (sa) - he; केवलीभूतः (kevalībhūtaḥ) - having become alone; षड्विंशम् (ṣaḍviṃśam) - the twenty-sixth; अनुपश्यति (anupaśyati) - perceives;]

(When but sees completely in the day in the day, O Kāśyapa, then he having become alone perceives the twenty-sixth.)

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॥

anyaś ca śaśvadavyaktas tathānyaḥ pañcaviṃśakaḥ। tasya dvāv anupaśyet tamekam iti sādhavaḥ ॥12-306-54॥

[अन्यः (anyaḥ) - another; च (ca) - and; शश्वत् (śaśvat) - eternal; अव्यक्तः (avyaktaḥ) - unmanifest; तथा (tathā) - likewise; अन्यः (anyaḥ) - another; पञ्चविंशकः (pañcaviṃśakaḥ) - the twenty-fifth; तस्य (tasya) - of him; द्वौ (dvau) - two; अनुपश्येत् (anupaśyet) - should perceive; तम् (tam) - him; एकम् (ekam) - one; इति (iti) - thus; साधवः (sādhavaḥ) - the virtuous;]

(Another and eternal unmanifest, likewise another the twenty-fifth; of him two should perceive, him one thus the virtuous.)

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॥

tenaitannābhijānanti pañcaviṃśakamacyutam। janmamṛtyubhayādyogāḥ sāṅkhyāśca paramaiṣiṇaḥ ॥12-306-55॥

[तेन (tena) - by that; by him; एतत् (etat) - this; न (na) - not; अभिजानन्ति (abhijānanti) - they know; they recognize; पञ्चविंशकम् (pañcaviṃśakam) - the twenty-fifth; अच्युतम् (acyutam) - the imperishable; जन्म (janma) - birth; मृत्यु (mṛtyu) - death; भयात् (bhayāt) - from fear; योगाः (yogāḥ) - yogins; those practicing yoga; साङ्ख्याः (sāṅkhyāḥ) - followers of Sāṅkhya; च (ca) - and; परम् (param) - supreme; ऐषिणः (aiṣiṇaḥ) - seekers;]

(By that, this is not known, the twenty-fifth imperishable; from fear of birth and death, yogins and Sāṅkhyas and supreme seekers.)

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॥

viśvāvasur uvāca॥

[विश्वावसु (viśvāvasu) - Viśvāvasu; (a proper name; celestial musician); उवाच (uvāca) - said;]

(Viśvāvasu said;)

Viśvāvasu said.

पञ्चविंशं यदेतत्ते प्रोक्तं ब्राह्मणसत्तम। तथा तन्न तथा वेति तद्भवान्वक्तुमर्हति ॥१२-३०६-५६॥

pañcaviṁśaṁ yad etat te proktaṁ brāhmaṇasattama। tathā tan na tathā ve ti tad bhavān vaktum arhati ॥12-306-56॥

[पञ्चविंशं (pañcaviṁśam) - twenty-fifth; (the twenty-fifth); यत् (yat) - which; (that which); एतत् (etat) - this; (this thing); ते (te) - to you; (for you); प्रोक्तं (proktam) - spoken; (said); ब्राह्मणसत्तम (brāhmaṇasattama) - O best of Brāhmaṇas; तथा (tathā) - thus; (in that way); तत् (tat) - that; न (na) - not; तथा (tathā) - thus; (in that way); वे (ve) - indeed; (certainly); इति (iti) - thus; (so); तत् (tat) - that; भवान् (bhavān) - you; (your honor); वक्तुम् (vaktum) - to speak; (to say); अर्हति (arhati) - is worthy; (should);]

(The twenty-fifth which this to you spoken O best of Brāhmaṇas thus that not thus indeed thus that you to speak is worthy.)

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॥

jaigīṣavyasyāsitasya devalasya ca me śrutam। parāśarasya viprarṣer vārṣagaṇyasya dhīmataḥ ॥12-306-57॥

[जैगीषव्यस्य (jaigīṣavyasya) - of Jaigīṣavya; आसितस्य (āsitasya) - of Āsita; देवलस्य (devalasya) - of Devala; च (ca) - and; मे (me) - by me; श्रुतम् (śrutam) - has been heard; पराशरस्य (parāśarasya) - of Parāśara; विप्रर्षेः (viprarṣeḥ) - of the Brāhmaṇa sage; वार्षगण्यस्य (vārṣagaṇyasya) - of Vārṣagaṇya; धीमतः (dhīmataḥ) - of the wise;]

(Of Jaigīṣavya, of Āsita, of Devala, and by me it has been heard; of Parāśara, of the Brāhmaṇa sage, of Vārṣagaṇya, of the wise. (12-306-57))

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॥

bhikṣoḥ pañcaśikhasya atha kapilasya śukasya ca। gautamasya ārṣṭiṣeṇasya gargasya ca mahātmanaḥ ॥12-306-58॥

[भिक्षोः (bhikṣoḥ) - of the mendicant; पञ्चशिखस्य (pañcaśikhasya) - of Pañcaśikha; अथ (atha) - and then; कपिलस्य (kapilasya) - of Kapila; शुकस्य (śukasya) - of Śuka; च (ca) - and; गौतमस्य (gautamasya) - of Gautama; आर्ष्टिषेणस्य (ārṣṭiṣeṇasya) - of Ārṣṭiṣeṇa; गर्गस्य (gargasya) - of Garga; च (ca) - and; महात्मनः (mahātmanaḥ) - of the great-souled;]

(of the mendicant, of Pañcaśikha, and then of Kapila, of Śuka, and of Gautama, of Ārṣṭiṣeṇa, of Garga, and of the great-souled; (12-306-58))

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॥

nāradasyāsureścaiva pulastyasya ca dhīmataḥ। sanatkumārasya tataḥ śukrasya ca mahātmanaḥ॥12-306-59॥

[नारदस्य (nāradasya) - of Nārada; असुरेश्च (asureśca) - and of Asura-lord; एव (eva) - indeed; पुलस्त्यस्य (pulastyasya) - of Pulastya; च (ca) - and; धीमतः (dhīmataḥ) - of the wise; सनत्कुमारस्य (sanatkumārasya) - of Sanatkumāra; ततः (tataḥ) - then; शुक्रस्य (śukrasya) - of Śukra; च (ca) - and; महात्मनः (mahātmanaḥ) - of the great-souled;]

(of Nārada; and of Asura-lord; indeed; of Pulastya; and; of the wise; of Sanatkumāra; then; of Śukra; and; of the great-souled; (12-306-59))

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॥

kaśyapasya pituś caiva pūrvam eva mayā śrutam। tadanantaraṃ ca rudrasya viśvarūpasya dhīmataḥ ॥12-306-60॥

[कश्यपस्य (kaśyapasya) - of Kaśyapa; पितुः (pituḥ) - of the father; च (ca) - and; एव (eva) - indeed; पूर्वम् (pūrvam) - formerly; एव (eva) - indeed; मया (mayā) - by me; श्रुतम् (śrutam) - was heard; तदनन्तरम् (tadanantaram) - after that; च (ca) - and; रुद्रस्य (rudrasya) - of Rudra; विश्वरूपस्य (viśvarūpasya) - of Viśvarūpa; धीमतः (dhīmataḥ) - of the wise;]

(Of Kaśyapa, of the father and indeed formerly indeed by me was heard. After that and of Rudra, of Viśvarūpa, of the wise.)

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॥

daivatebhyaḥ pitṛbhyaś ca daityebhyaś ca tatas tataḥ। prāptam etan mayā kṛtsnaṃ vedyaṃ nityaṃ vadanty uta ॥12-306-61॥

[दैवतेभ्यः (daivatebhyaḥ) - from the gods; पितृभ्यः (pitṛbhyaḥ) - from the ancestors; च (ca) - and; दैत्येभ्यः (daityebhyaḥ) - from the daityas (demons); च (ca) - and; ततः (tataḥ) - from there; ततः (tataḥ) - from there; प्राप्तम् (prāptam) - obtained; एतत् (etat) - this; मया (mayā) - by me; कृत्स्नम् (kṛtsnam) - entirely; वेद्यम् (vedyam) - to be known; नित्यम् (nityam) - always; वदन्ति (vadanti) - they say; उत (uta) - indeed;]

(From the gods, from the ancestors and from the daityas and from there and from there, this has been obtained by me entirely, that which is always to be known, they indeed say.)

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॥

tasmāttad vai bhavadbuddhyā śrotum icchāmi brāhmaṇa। bhavān prabarhaḥ śāstrāṇāṃ pragalbhaś cātibuddhimān ॥12-306-62॥

[तस्मात् (tasmāt) - therefore; तत् (tat) - that; वै (vai) - indeed; भवत्-बुद्ध्या (bhavat-buddhyā) - by your intellect; श्रोतुम् (śrotum) - to hear; इच्छामि (icchāmi) - I desire; ब्राह्मण (brāhmaṇa) - O Brāhmaṇa; भवान् (bhavān) - you; प्रबर्हः (prabarhaḥ) - foremost; शास्त्राणाम् (śāstrāṇām) - of the scriptures; प्रगल्भः (pragalbhaḥ) - eloquent; च (ca) - and; अति-बुद्धिमान् (ati-buddhimān) - very wise;]

(Therefore, that indeed by your intellect to hear I desire, O Brāhmaṇa. You are foremost of the scriptures, eloquent and very wise. (12-306-62))

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॥

na tavāviditaṃ kiñcid bhavāñ śrutinidhiḥ smṛtaḥ। kathyate devaloke ca pitṛloke ca brāhmaṇa ॥12-306-63॥

[न (na) - not; तव (tava) - to you; अविदितं (aviditaṃ) - unknown; किञ्चित् (kiñcit) - anything; भवान् (bhavān) - you; श्रुति (śruti) - Veda; निधिः (nidhiḥ) - treasure; स्मृतः (smṛtaḥ) - is considered; कथ्यते (kathyate) - is said; देव (deva) - god; लोके (loke) - in the world; च (ca) - and; पितृ (pitṛ) - ancestor; लोके (loke) - in the world; च (ca) - and; ब्राह्मण (brāhmaṇa) - O Brāhmaṇa;]

(Not to you unknown anything; you Veda treasure is considered; is said in the world of gods and in the world of ancestors and O Brāhmaṇa;)

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॥

brahmalokagatāścaiva kathayanti maharṣayaḥ। patiśca tapatāṃ śaśvadādityastava bhāṣate ॥12-306-64॥

[ब्रह्मलोकगताः (brahmalokagatāḥ) - gone to the world of Brahman; च (ca) - and; एव (eva) - indeed; कथयन्ति (kathayanti) - they narrate; महर्षयः (maharṣayaḥ) - great sages; पतिः (patiḥ) - the lord; च (ca) - and; तपताम् (tapatām) - of those who shine (ascetics); शश्वत् (śaśvat) - always; आदित्यः (ādityaḥ) - the Sun; तव (tava) - your; भाषते (bhāṣate) - speaks;]

(Those who have gone to the world of Brahman and indeed the great sages narrate; and the lord of those who shine, the Sun, always speaks your (praise).)

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॥

sāṅkhyajñānaṃ tvayā brahman avāptaṃ kṛtsnameva ca। tathaiva yogajñānaṃ ca yājñavalkya viśeṣataḥ ॥12-306-65॥

[साङ्ख्यज्ञानम् (sāṅkhyajñānam) - knowledge of Sāṅkhya; त्वया (tvayā) - by you; ब्रह्मन् (brahman) - O Brāhmaṇa; अवाप्तम् (avāptam) - obtained; कृत्स्नम् (kṛtsnam) - entire; एव (eva) - indeed; च (ca) - and; तथैव (tathaiva) - likewise; योगज्ञानम् (yogajñānam) - knowledge of Yoga; च (ca) - and; याज्ञवल्क्य (yājñavalkya) - O Yājñavalkya; विशेषतः (viśeṣataḥ) - especially;]

(Knowledge of Sāṅkhya by you, O Brāhmaṇa, has been obtained entirely indeed and likewise knowledge of Yoga and, O Yājñavalkya, especially.)

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॥

niḥsaṁdigdhaṁ prabuddhas tvaṁ budhyamānaś carācaram। śrotum icchāmi taj jñānaṁ ghṛtaṁ maṇḍamayaṁ yathā ॥12-306-66॥

[निःसंदिग्धं (niḥsaṁdigdham) - without doubt; प्रबुद्धः (prabuddhaḥ) - awakened; त्वं (tvaṁ) - you; बुध्यमानः (budhyamānaḥ) - understanding; चराचरम् (carācaram) - moving and unmoving; श्रोतुम् (śrotum) - to hear; इच्छामि (icchāmi) - I wish; तत् (tat) - that; ज्ञानम् (jñānam) - knowledge; घृतम् (ghṛtam) - clarified butter; मण्डमयम् (maṇḍamayam) - consisting of the essence; यथा (yathā) - just as;]

(Without doubt, awakened you, understanding the moving and unmoving; to hear I wish that knowledge, clarified butter, consisting of the essence, just as.)

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 uvāca॥

[याज्ञवल्क्य (yājñavalkya) - Yājñavalkya; (a sage's name); उवाच (uvāca) - said; spoke;]

(Yājñavalkya said;)

Yājñavalkya said.

कृत्स्नधारिणमेव त्वां मन्ये गन्धर्वसत्तम। जिज्ञाससि च मां राजंस्तन्निबोध यथाश्रुतम् ॥१२-३०६-६७॥

kṛtsnadhāriṇam eva tvāṃ manye gandharvasattama। jijñāsasi ca māṃ rājaṃs tan nibodha yathāśrutam ॥12-306-67॥

[कृत्स्नधारिणम् (kṛtsnadhāriṇam) - entire-bearer; एव (eva) - indeed; त्वाम् (tvām) - you; मन्ये (manye) - I think; गन्धर्वसत्तम (gandharvasattama) - O best of Gandharvas; जिज्ञाससि (jijñāsasi) - you inquire; च (ca) - and; माम् (mām) - me; राजन् (rājan) - O king; तत् (tat) - that; निबोध (nibodha) - understand; यथाश्रुतम् (yathāśrutam) - as heard;]

(entire-bearer indeed you I think O best of Gandharvas; you inquire and me O king; that understand as heard;)

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॥

abudhyamānāṃ prakṛtiṃ budhyate pañcaviṃśakaḥ। na tu budhyati gandharva prakṛtiḥ pañcaviṃśakam ॥12-306-68॥

[अबुध्यमानां (abudhyamānāṃ) - of those not understanding; प्रकृतिं (prakṛtim) - nature; बुध्यते (budhyate) - understands; पञ्चविंशकः (pañcaviṃśakaḥ) - the twenty-fifth (puruṣa); न (na) - not; तु (tu) - but; बुध्यति (budhyati) - understands; गन्धर्व (gandharva) - gandharva; प्रकृतिः (prakṛtiḥ) - nature; पञ्चविंशकम् (pañcaviṃśakam) - the twenty-fifth (puruṣa);]

(Of those not understanding, the twenty-fifth (puruṣa) understands nature; but the gandharva nature does not understand the twenty-fifth (puruṣa).)

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॥

anenāpratibodhena pradhānaṃ pravadanti tam. sāṅkhyayogāś ca tattvajñā yathāśrutinidarśanāt ॥12-306-69॥

[अनेन (anena) - by this; अप्रतिबोधेन (apratibodhena) - by non-comprehension; प्रधानं (pradhānam) - the primordial matter; प्रवदन्ति (pravadanti) - they declare; तम् (tam) - that; साङ्ख्ययोगाः (sāṅkhyayogāḥ) - the Sāṅkhya Yogins; च (ca) - and; तत्त्वज्ञाः (tattvajñāḥ) - knowers of the truth; यथा (yathā) - as; श्रुति (śruti) - the Vedic text; निदर्शनात् (nidarśanāt) - from the illustration;]

(By this non-comprehension, they declare that the primordial matter; the Sāṅkhya Yogins and knowers of the truth, as from the Vedic text's illustration.)

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॥

paśyaṃs tathaivāpaśyaṃś ca paśyaty anyas tathānagha। ṣaḍviṃśaḥ pañcaviṃśaṃ ca caturviṃśaṃ ca paśyati ॥ na tu paśyati paśyaṃs tu yaś cainam anupaśyati ॥12-306-70॥

[पश्यन् (paśyan) - seeing; तथैव (tathaiva) - just so; अपश्यन् (apaśyan) - not seeing; च (ca) - and; पश्यति (paśyati) - sees; अन्यः (anyaḥ) - another; तथा (tathā) - so; अनघ (anagha) - O sinless one; षड्विंशः (ṣaḍviṃśaḥ) - the twenty-sixth; पञ्चविंशं (pañcaviṃśaṃ) - the twenty-fifth; च (ca) - and; चतुर्विंशं (caturviṃśaṃ) - the twenty-fourth; च (ca) - and; पश्यति (paśyati) - sees; न (na) - not; तु (tu) - but; पश्यति (paśyati) - sees; पश्यन् (paśyan) - seeing; तु (tu) - but; यः (yaḥ) - who; च (ca) - and; एनम् (enam) - this; अनुपश्यति (anupaśyati) - truly sees;]

(Seeing just so and not seeing, another sees so, O sinless one. The twenty-sixth, the twenty-fifth and the twenty-fourth he sees. But he does not see, but seeing, who and this truly sees.)

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॥

pañcaviṃśo'bhimanyeta nānyo'sti paramo mama। na caturviṃśako'grāhyo manujairjñānadarśibhiḥ ॥12-306-71॥

[पञ्चविंशः (pañcaviṃśaḥ) - twenty-fifth; अभिमन्येत (abhimanyeta) - should be considered; न (na) - not; अन्यः (anyaḥ) - other; अस्ति (asti) - is; परमः (paramaḥ) - supreme; मम (mama) - my; न (na) - not; चतुर्विंशकः (caturviṃśakaḥ) - twenty-fourth; अग्राह्यः (agrāhyaḥ) - not to be accepted; मनुजैः (manujaiḥ) - by men; ज्ञानदर्शिभिः (jñānadarśibhiḥ) - by those who see knowledge;]

(The twenty-fifth should be considered, not any other is supreme of mine; the twenty-fourth is not to be accepted by men who see knowledge.)

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॥

matsyevodakamanveti pravartati pravartanāt। yathaiva budhyate matsyastathaiṣo'pyanubudhyate ॥ sasnehaḥ sahavāsācca sābhimānaśca nityaśaḥ ॥12-306-72॥

[मत्स्यः (matsyaḥ) - fish; इव (iva) - like; as; उदकम् (udakam) - water; अन्वेति (anveti) - follows; pursues; प्रवर्तति (pravartati) - moves; proceeds; प्रवर्तनात् (pravartanāt) - from movement; from activity; यथा (yathā) - just as; एव (eva) - indeed; exactly; बुध्यते (budhyate) - is understood; is perceived; मत्स्यः (matsyaḥ) - fish; तथा (tathā) - so; in that way; एषः (eṣaḥ) - this (one); अपि (api) - also; even; अनुबुध्यते (anubudhyate) - is followed; is understood after; सस्नेहः (sasnehaḥ) - with affection; with attachment; सहवासात् (sahavāsāt) - from living together; च (ca) - and; साभिमानः (sābhimānaḥ) - with pride; with self-respect; च (ca) - and; नित्यशः (nityaśaḥ) - always; constantly;]

(The fish, like water, follows, moves from movement. Just as the fish is understood, so this one also is understood after. With affection, from living together and with pride and always.)

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॥

sa nimajjati kālasya yadaikatvaṃ na budhyate। unmajjati hi kālasya mamatvenābhisaṃvṛtaḥ ॥12-306-73॥

[स (sa) - he; निमज्जति (nimajjati) - sinks; कालस्य (kālasya) - of time; यत् (yat) - because; एकत्वं (ekatvaṃ) - oneness; न (na) - not; बुध्यते (budhyate) - is understood; उन्मज्जति (unmajjati) - emerges; हि (hi) - indeed; कालस्य (kālasya) - of time; ममत्वेन (mamatvena) - by the sense of mineness; अभिसंवृतः (abhisaṃvṛtaḥ) - enveloped;]

(He sinks in time because oneness is not understood; he indeed emerges from time enveloped by the sense of mineness.)

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॥

yadā tu manyate'anyo'hamanya eṣa iti dvijaḥ। tadā sa kevalībhūtaḥ ṣaḍviṃśamanupaśyati ॥12-306-74॥

[यदा (yadā) - when; तु (tu) - but; मन्यते (manyate) - thinks; अन्यः (anyaḥ) - other; अहम् (aham) - I; अन्यः (anyaḥ) - other; एषः (eṣaḥ) - this; इति (iti) - thus; द्विजः (dvijaḥ) - twice-born; तदा (tadā) - then; सः (saḥ) - he; केवलीभूतः (kevalībhūtaḥ) - become isolated; षड्विंशम् (ṣaḍviṃśam) - the twenty-sixth; अनुपश्यति (anupaśyati) - perceives;]

(When but thinks other I, other this thus twice-born; then he become isolated; the twenty-sixth perceives;)

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॥

anyaś ca rājan navaras tathānyaḥ pañcaviṃśakaḥ। tatsthatvād anupaśyanti eka eveti sādhavaḥ ॥12-306-75॥

[अन्यः (anyaḥ) - another; च (ca) - and; राजन् (rājan) - O king; नवरः (navaraḥ) - new; तथा (tathā) - likewise; अन्यः (anyaḥ) - another; पञ्चविंशकः (pañcaviṃśakaḥ) - the twenty-fifth; तत् (tat) - that; स्थत्वात् (sthatvāt) - from the state of being; अनुपश्यन्ति (anupaśyanti) - they perceive; एकः (ekaḥ) - one; एव (eva) - only; इति (iti) - thus; साधवः (sādhavaḥ) - the virtuous;]

(Another and, O king, new likewise another, the twenty-fifth; from that state of being, they perceive only one thus, the virtuous.)

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॥

tenaitannābhinandanti pañcaviṃśakamacyutam। janmamṛtyubhayādbhītā yogāḥ sāṅkhyāśca kāśyapa ॥ ṣaḍviṃśamanupaśyanti śucayastatparāyaṇāḥ ॥12-306-76॥

[तेन (tena) - by that; एतत् (etat) - this; न (na) - not; अभिनन्दन्ति (abhinandanti) - they rejoice; पञ्चविंशकम् (pañcaviṃśakam) - the twenty-fifth; अच्युतम् (acyutam) - the imperishable; जन्म (janma) - birth; मृत्यु (mṛtyu) - death; भयात् (bhayāt) - from fear; भीता (bhītā) - afraid; योगाः (yogāḥ) - the Yogins; साङ्ख्याः (sāṅkhyāḥ) - the Sāṅkhyas; च (ca) - and; काश्यप (kāśyapa) - O Kāśyapa; षड्विंशम् (ṣaḍviṃśam) - the twenty-sixth; अनुपश्यन्ति (anupaśyanti) - they perceive; शुचयः (śucayaḥ) - the pure ones; तत् (tat) - that; परायणाः (parāyaṇāḥ) - devoted to;]

(By that, this, not, they rejoice, the twenty-fifth, the imperishable. Birth, death, from fear, afraid, the Yogins, the Sāṅkhyas and, O Kāśyapa, the twenty-sixth, they perceive, the pure ones, that, devoted to. (12-306-76))

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॥

yadā sa kevalībhūtaḥ ṣaḍviṃśam anupaśyati। tadā sa sarvavid vidvān na punarjanma vindati ॥12-306-77॥

[यदा (yadā) - when; स (sa) - he; केवलीभूतः (kevalībhūtaḥ) - having become isolated; (kevala: alone, bhūtaḥ: become;) षड्विंशम् (ṣaḍviṃśam) - the twenty-sixth; (ṣaṭ: six, viṃśati: twenty;) अनुपश्यति (anupaśyati) - perceives; (anu: after, paśyati: sees;) तदा (tadā) - then; स (sa) - he; सर्वविद् (sarvavid) - all-knower; (sarva: all, vid: knower;) विद्वान् (vidvān) - wise; (vid: know, vant: possessing;) न (na) - not; पुनर्जन्म (punarjanma) - rebirth; (punar: again, janma: birth;) विन्दति (vindati) - attains; (vind: to find, attain;);]

(When he, having become isolated, perceives the twenty-sixth, then he, the all-knower, the wise, does not attain rebirth.)

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॥

evam-apratibuddhaś ca budhyamānaś ca te 'nagha। buddhaś ca uktaḥ yathā-tattvam mayā śruti-nidarśanāt ॥12-306-78॥

[एवम् (evam) - thus; अप्रतिबुद्धः (apratibuddhaḥ) - not-awakened; च (ca) - and; बुध्यमानः (budhyamānaḥ) - awakening; च (ca) - and; ते (te) - to you; अनघ (anagha) - O sinless one; बुद्धः (buddhaḥ) - awakened; च (ca) - and; उक्तः (uktaḥ) - has been said; यथा (yathā) - as; तत्त्वम् (tattvam) - the reality; मया (mayā) - by me; श्रुति (śruti) - Veda; निदर्शनात् (nidarśanāt) - from the illustration;]

(Thus, the not-awakened and the awakening have been said to you, O sinless one; and the awakened as well, as is the reality, by me from the illustration of the Veda.)

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॥

paśyāpaśyaṃ yo'nupaśyetkṣemaṃ tattvaṃ ca kāśyapa। kevalākevalaṃ cādyaṃ pañcaviṃśātparaṃ ca yat ॥12-306-79॥

[पश्य (paśya) - see; अपश्यं (apaśyaṃ) - not-seen; यः (yaḥ) - who; अनुपश्येत् (anupaśyet) - should perceive; क्षेमं (kṣemaṃ) - welfare; तत्त्वं (tattvaṃ) - principle; च (ca) - and; काश्यप (kāśyapa) - O Kāśyapa; केवलाकेवलं (kevalākevalaṃ) - the only-only; च (ca) - and; आद्यं (ādyaṃ) - the first; पञ्चविंशात् (pañcaviṃśāt) - from twenty-five; परं (paraṃ) - beyond; च (ca) - and; यत् (yat) - which;]

(See not-seen who should perceive welfare principle and O Kāśyapa; the only-only and the first; from twenty-five beyond and which.)

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॥

viśvāvasuruvāca॥

[विश्वावसु (viśvāvasu) - Viśvāvasu; (a proper name; celestial musician); उवाच (uvāca) - said;]

(Viśvāvasu said;)

Viśvāvasu said.

तथ्यं शुभं चैतदुक्तं त्वया भोः; सम्यक्क्षेम्यं देवताद्यं यथावत्। स्वस्त्यक्षयं भवतश्चास्तु नित्यं; बुद्ध्या सदा बुद्धियुक्तं नमस्ते ॥१२-३०६-८०॥

tathyaṃ śubhaṃ caitaduktaṃ tvayā bhoḥ; samyakkṣemyaṃ devatādyaṃ yathāvat. svastyakṣayaṃ bhavataścāstu nityaṃ; buddhyā sadā buddhiyuktaṃ namaste ॥12-306-80॥

[तथ्यं (tathyaṃ) - truthful; शुभं (śubham) - auspicious; च (ca) - and; एतत् (etat) - this; उक्तं (uktaṃ) - spoken; त्वया (tvayā) - by you; भोः (bhoḥ) - O; सम्यक् (samyak) - properly; क्षेम्यं (kṣemyaṃ) - beneficial; देवताद्यं (devatādyaṃ) - relating to deities and others; यथावत् (yathāvat) - as it is; स्वस्ति (svasti) - well-being; अक्षयं (akṣayam) - imperishable; भवतः (bhavataḥ) - to you; च (ca) - and; अस्तु (astu) - may it be; नित्यं (nityaṃ) - always; बुद्ध्या (buddhyā) - with intellect; सदा (sadā) - always; बुद्धियुक्तं (buddhiyuktaṃ) - endowed with wisdom; नमः (namaḥ) - salutation; ते (te) - to you;]

(Truthful, auspicious and this has been spoken by you, O; properly beneficial relating to deities and others as it is. Well-being imperishable to you and may it be always; with intellect always endowed with wisdom, salutation to you. (12-306-80))

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 uvāca॥

[याज्ञवल्क्य (yājñavalkya) - Yājñavalkya; (proper name); उवाच (uvāca) - said; spoke;]

(Yājñavalkya said;)

Yājñavalkya said.

एवमुक्त्वा सम्प्रयातो दिवं स; विभ्राजन्वै श्रीमता दर्शनेन। तुष्टश्च तुष्ट्या परयाभिनन्द्य; प्रदक्षिणं मम कृत्वा महात्मा ॥१२-३०६-८१॥

evam uktvā samprayāto divaṃ sa; vibhrājan vai śrīmatā darśanena. tuṣṭaś ca tuṣṭyā parayā abhinandya; pradakṣiṇaṃ mama kṛtvā mahātmā ॥12-306-81॥

[एवम् (evam) - thus; उक्त्वा (uktvā) - having spoken; सम्प्रयातः (samprayātaḥ) - departed; दिवम् (divam) - to heaven; स (sa) - he; विभ्राजन् (vibhrājan) - shining; वै (vai) - indeed; श्रीमता (śrīmatā) - by the illustrious; दर्शनेंन (darśanena) - by the sight; तुष्टः (tuṣṭaḥ) - satisfied; च (ca) - and; तुष्ट्या (tuṣṭyā) - by satisfaction; परया (parayā) - by supreme; अभिनन्द्य (abhinandya) - having rejoiced; प्रदक्षिणम् (pradakṣiṇam) - circumambulation; मम (mama) - of me; कृत्वा (kṛtvā) - having done; महात्मा (mahātmā) - the great soul;]

(Thus having spoken, he departed to heaven; shining indeed, by the illustrious by the sight. Satisfied and by supreme satisfaction having rejoiced; having done circumambulation of me, the great soul. (12-306-81))

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॥

brahmādīnāṃ khecarāṇāṃ kṣitau ca; ye cādhastātsaṃvasante narendra. tatraiva taddarśanaṃ darśayanvai; samyakkṣemyaṃ ye pathaṃ saṃśritā vai ॥12-306-82॥

[ब्रह्मादीनाम् (brahmādīnām) - of Brahmā and others; खेचराणाम् (khecarāṇām) - of those who move in the sky; क्षितौ (kṣitau) - on the earth; च (ca) - and; ये (ye) - who; च (ca) - and; अधस्तात् (adhastāt) - below; संवसन्ते (saṃvasante) - dwell; नरेन्द्र (narendra) - O king; तत्रैव (tatraiva) - there itself; तत् (tat) - that; दर्शनम् (darśanam) - sight; दर्शयन् (darśayan) - showing; वै (vai) - indeed; सम्यक् (samyak) - properly; क्षेम्यम् (kṣemyaṃ) - leading to welfare; ये (ye) - who; पथम् (patham) - path; संश्रिता (saṃśritā) - have resorted to; वै (vai) - indeed;]

(Of Brahmā and others, of those who move in the sky, and on the earth; and those who dwell below, O king. There itself, showing that sight indeed; properly, the path leading to welfare, who have resorted to indeed. (12-306-82))

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॥

sāṅkhyāḥ sarve sāṅkhyadharme ratāśca; tadvadyogā yogadharme ratāśca. ye cāpyanye mokṣakāmā manuṣyā; steṣāmetaddarśanaṃ jñānadṛṣṭam ॥12-306-83॥

[साङ्ख्याः (sāṅkhyāḥ) - followers of Sāṅkhya; सर्वे (sarve) - all; साङ्ख्यधर्मे (sāṅkhyadharme) - in the Sāṅkhya doctrine; रताः (ratāḥ) - engaged; च (ca) - and; तद्वत् (tadvat) - similarly; योगाः (yogāḥ) - followers of Yoga; योगधर्मे (yogadharme) - in the Yoga doctrine; रताः (ratāḥ) - engaged; च (ca) - and; ये (ye) - those who; च (ca) - and; अपि (api) - also; अन्ये (anye) - others; मोक्षकामाः (mokṣakāmāḥ) - desiring liberation; मनुष्याः (manuṣyāḥ) - humans; स्तेषाम् (steṣām) - for them; एतद्दर्शनम् (etaddarśanam) - this view; ज्ञानदृष्टम् (jñānadṛṣṭam) - seen by knowledge;]

(Followers of Sāṅkhya, all, in the Sāṅkhya doctrine, engaged, and; similarly, followers of Yoga, in the Yoga doctrine, engaged, and. Those who also others desiring liberation, humans; for them, this view, seen by knowledge. (12-306-83))

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॥

jñānān mokṣo jāyate pūruṣāṇāṃ; nāsty ajñānād evam āhur narendra. tasmāj jñānaṃ tattvato'nveṣitavyaṃ; yena ātmānaṃ mokṣayet janma-mṛtyoḥ ॥12-306-84॥

[ज्ञानात् (jñānāt) - from knowledge; मोक्षः (mokṣaḥ) - liberation; जायते (jāyate) - arises; पूरुषाणां (pūruṣāṇām) - of men; नास्ति (nāsti) - there is not; अज्ञानात् (ajñānāt) - from ignorance; एवम् (evam) - thus; आहुः (āhuḥ) - they say; नरेन्द्र (narendra) - O king; तस्मात् (tasmāt) - therefore; ज्ञानम् (jñānam) - knowledge; तत्त्वतः (tattvataḥ) - truly; अन्वेषितव्यम् (anveṣitavyam) - should be sought; येन (yena) - by which; आत्मानम् (ātmānam) - the self; मोक्षयेत् (mokṣayet) - may liberate; जन्ममृत्योः (janma-mṛtyoḥ) - from birth and death;]

(From knowledge, liberation arises for men; there is not (liberation) from ignorance, thus they say, O king. Therefore, knowledge should truly be sought, by which one may liberate the self from birth and death. (12-306-84))

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॥

prāpya jñānaṃ brāhmaṇātkṣatriyādvā; vaiśyācchūdrādapi nīcādabhīkṣṇam. śraddhātavyaṃ śraddadhānena nityaṃ; na śraddhinaṃ janmamṛtyū viśetām ॥12-306-85॥

[प्राप्य (prāpya) - having obtained; ज्ञानं (jñānam) - knowledge; ब्राह्मणात् (brāhmaṇāt) - from a Brāhmaṇa; क्षत्रियात् (kṣatriyāt) - from a Kṣatriya; वा (vā) - or; वैश्यात् (vaiśyāt) - from a Vaiśya; शूद्रात् (śūdrāt) - from a Śūdra; अपि (api) - even; नीचात् (nīcāt) - from a low (person); अभीक्ष्णम् (abhīkṣṇam) - frequently; श्रद्धातव्यम् (śraddhātavyam) - should be believed; श्रद्दधानेन (śraddadhānena) - by the one having faith; नित्यं (nityaṃ) - always; न (na) - not; श्रद्धिनम् (śraddhinam) - the faithful one; जन्म (janma) - birth; मृत्यू (mṛtyū) - death; विशेताम् (viśetām) - may enter;]

(Having obtained knowledge from a Brāhmaṇa, or from a Kṣatriya, or from a Vaiśya, or even from a Śūdra, or from a low (person), frequently, it should be believed by the one having faith always; not the faithful one, birth and death may enter.)

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॥

sarve varṇā brāhmaṇā brahmajāś ca; sarve nityaṃ vyāharante ca brahma. tattvaṃ śāstraṃ brahmabuddhyā bravīmi; sarvaṃ viśvaṃ brahma caitat samastam ॥12-306-86॥

[सर्वे (sarve) - all; वर्णा (varṇā) - classes; ब्राह्मणा (brāhmaṇā) - brāhmaṇas; ब्रह्मजाश् (brahmajāś) - born of brahman; च (ca) - and; सर्वे (sarve) - all; नित्यं (nityaṃ) - always; व्याहरन्ते (vyāharante) - utter; च (ca) - and; ब्रह्म (brahma) - brahman; तत्त्वं (tattvaṃ) - truth; शास्त्रं (śāstraṃ) - scripture; ब्रह्मबुद्ध्या (brahmabuddhyā) - with the intellect of brahman; ब्रवीमि (bravīmi) - I speak; सर्वं (sarvaṃ) - all; विश्वं (viśvaṃ) - universe; ब्रह्म (brahma) - brahman; च (ca) - and; एतत् (etat) - this; समस्तम् (samastam) - entire;]

(All classes, brāhmaṇas, and those born of brahman; all always utter brahman. The truth, scripture, with the intellect of brahman, I speak; all, the universe, brahman, and this entire.)

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॥

brahmāsyato brāhmaṇāḥ samprasūtā; bāhubhyāṃ vai kṣatriyāḥ samprasūtāḥ. nābhyāṃ vaiśyāḥ pādataścāpi śūdrāḥ; sarve varṇā nānyathā veditavyāḥ ॥12-306-87॥

[ब्रह्मास्यतः (brahmāsyataḥ) - from the mouth of Brahman; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; सम्प्रसूता (samprasūtā) - were born; बाहुभ्यां (bāhubhyām) - from the arms; वै (vai) - indeed; क्षत्रियाः (kṣatriyāḥ) - Kṣatriyas; सम्प्रसूताः (samprasūtāḥ) - were born; नाभ्यां (nābhyām) - from the navel; वैश्याः (vaiśyāḥ) - Vaiśyas; पादतः (pādataḥ) - from the feet; च (ca) - and; अपि (api) - also; शूद्राः (śūdrāḥ) - Śūdras; सर्वे (sarve) - all; वर्णाः (varṇāḥ) - classes; न (na) - not; अन्यथा (anyathā) - otherwise; वेदितव्याः (veditavyāḥ) - are to be understood;]

(From the mouth of Brahman, Brāhmaṇas were born; from the arms indeed, Kṣatriyas were born. From the navel, Vaiśyas; from the feet and also, Śūdras. All classes are not to be understood otherwise. (12-306-87))

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॥

ajñānataḥ karmayonim bhajante; tāṃ tāṃ rājan te yathā yāntyabhāvam। tathā varṇā jñānahīnāḥ patante; ghorād ajñānāt prākṛtaṃ yonijālam ॥12-306-88॥

[अज्ञानतः (ajñānataḥ) - from ignorance; कर्मयोनिं (karmayonim) - action-origin; भजन्ते (bhajante) - they attain; तां तां (tāṃ tāṃ) - that, that; राजन् (rājan) - O king; ते (te) - they; यथा (yathā) - as; यान्ति (yānti) - they go; अभावम् (abhāvam) - non-existence; तथा (tathā) - so; वर्णाः (varṇāḥ) - classes; ज्ञानहीनाः (jñānahīnāḥ) - devoid of knowledge; पतन्ते (patante) - they fall; घोरात् (ghorāt) - from terrible; अज्ञानात् (ajñānāt) - from ignorance; प्राकृतम् (prākṛtam) - natural; योनिजालम् (yonijālam) - network of wombs;]

(From ignorance, they attain the origin of action; that, that, O king, as they go to non-existence. So the classes devoid of knowledge fall from terrible ignorance into the natural network of wombs.)

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॥

tasmājjñānaṃ sarvato mārgitavyaṃ; sarvatrasthaṃ caitaduktaṃ mayā te. tasthau brahmā tasthivāṃścāparo ya; stasmai nityaṃ mokṣamāhurdvijendrāḥ ॥12-306-89॥

[तस्मात् (tasmāt) - therefore; ज्ञानम् (jñānam) - knowledge; सर्वतः (sarvataḥ) - from all sides; मार्गितव्यम् (mārgitavyam) - to be sought; सर्वत्रस्थम् (sarvatrastham) - present everywhere; च (ca) - and; एतत् (etat) - this; उक्तम् (uktam) - spoken; मया (mayā) - by me; ते (te) - to you; तस्थौ (tasthau) - stood; ब्रह्मा (brahmā) - Brahmā; तस्थिवान् (tasthivān) - stood; च (ca) - and; अपरो (aparaḥ) - another; यः (yaḥ) - who; तस्मै (tasmai) - to him; नित्यम् (nityam) - eternal; मोक्षम् (mokṣam) - liberation; आहुः (āhuḥ) - they say; द्विजेन्द्राः (dvijendrāḥ) - O best of twice-born;]

(Therefore, knowledge is to be sought from all sides; this, present everywhere, has been spoken by me to you. Brahmā stood, and another who stood; to him, the best of twice-born say eternal liberation.)

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॥

yatte pṛṣṭaṃ tanmayā copadiṣṭaṃ; yāthātathyaṃ tadviśoko bhavasva. rājangacchasvaitadarthasya pāraṃ; samyakproktaṃ svasti te'stvatra nityam ॥12-306-90॥

[यत् (yat) - which; ते (te) - to you; पृष्टं (pṛṣṭam) - asked; तत् (tat) - that; मया (mayā) - by me; च (ca) - and; उपदिष्टं (upadiṣṭam) - instructed; याथातथ्यं (yāthātathyaṃ) - as it is; तत् (tat) - that; विशोकः (viśokaḥ) - free from sorrow; भवस्व (bhavasva) - become; राजन् (rājan) - O king; गच्छ (gaccha) - go; स्व (sva) - your; एतदर्थस्य (etadarthasya) - of this matter; पारं (pāram) - end; सम्यक् (samyak) - properly; प्रोक्तं (proktam) - spoken; स्वस्ति (svasti) - well-being; ते (te) - to you; अस्तु (astu) - may it be; अत्र (atra) - here; नित्यम् (nityam) - always;]

(That which was asked by you, that has been instructed by me as it is; become free from sorrow. O king, go to the end of this matter; it has been properly spoken. Well-being to you, may it be here always. (12-306-90))

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॥

bhīṣma uvāca॥

[भीष्म (bhīṣma) - Bhishma; उवाच (uvāca) - said;]

(Bhishma said;)

Bhishma said.

स एवमनुशास्तस्तु याज्ञवल्क्येन धीमता। प्रीतिमानभवद्राजा मिथिलाधिपतिस्तदा ॥१२-३०६-९१॥

sa evam-anuśāstaḥ tu yājñavalkyena dhīmatā। prītimān abhavat rājā mithilādhipatiḥ tadā ॥12-306-91॥

[स (sa) - he; एवम् (evam) - thus; अनुशास्तः (anuśāstaḥ) - having been instructed; तु (tu) - but; याज्ञवल्क्येन (yājñavalkyena) - by Yājñavalkya; धीमता (dhīmatā) - by the wise; प्रीतिमान् (prītimān) - full of joy; अभवत् (abhavat) - became; राजा (rājā) - the king; मिथिलाधिपतिः (mithilādhipatiḥ) - the lord of Mithilā; तदा (tadā) - then;]

(He, thus having been instructed but by Yājñavalkya, by the wise, full of joy became the king, the lord of Mithilā, then.)

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॥

gate munivare tasmin kṛte cāpi pradakṣiṇe। daivarātir narapatir āsīnas tatra mokṣavit ॥12-306-92॥

[गते (gate) - having gone; मुनिवरे (munivare) - in the best sage; तस्मिन् (tasmin) - in him; कृते (kṛte) - having done; च (ca) - and; अपि (api) - also; प्रदक्षिणे (pradakṣiṇe) - circumambulation; दैवरातिः (daivarātiḥ) - Daivarāti (name); नरपतिः (narapatiḥ) - king; आसीनः (āsīnaḥ) - seated; तत्र (tatra) - there; मोक्षवित् (mokṣavit) - knower of liberation;]

(Having gone, in the best sage, in him, having done, and also, circumambulation; Daivarāti, king, seated, there, knower of liberation.)

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॥

gokoṭiṁ sparśayāmāsa hiraṇyasya tathaiva ca। ratnāñjalim athaikaṁ ca brāhmaṇebhyo dadau tadā ॥12-306-93॥

[गोकोटिं (gokoṭim) - cow-herd of a crore; स्पर्शयामास (sparśayāmāsa) - touched; हिरण्यस्य (hiraṇyasya) - of gold; तथैव (tathaiva) - in the same way; च (ca) - and; रत्नाञ्जलिम् (ratnāñjalim) - a handful of gems; अथ (atha) - then; एकं (ekaṁ) - one; च (ca) - and; ब्राह्मणेभ्यः (brāhmaṇebhyaḥ) - to the Brāhmaṇas; ददौ (dadau) - gave; तदा (tadā) - then;]

(He touched a crore of cows, and likewise of gold; then he gave a handful of gems and one (more) to the Brāhmaṇas at that time.)

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॥

videharājyaṃ ca tathā pratiṣṭhāpya sutasya vai। yatidharmam upāsaṃś ca api avasan mithilādhipaḥ ॥12-306-94॥

[विदेहराज्यं (videharājyaṃ) - Videha kingdom; च (ca) - and; तथा (tathā) - thus; प्रतिष्ठाप्य (pratiṣṭhāpya) - having established; सुतस्य (sutasya) - of the son; वै (vai) - indeed; यतिधर्मम् (yatidharmam) - ascetic duty; उपासन् (upāsaṃ) - practising; च (ca) - and; अपि (api) - also; अवसन् (avasan) - dwelt; मिथिलाधिपः (mithilādhipaḥ) - the lord of Mithilā;]

(Videha kingdom and thus having established of the son indeed ascetic duty practising and also dwelt the lord of Mithilā (12-306-94))

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॥

sāṅkhyajñānam adhīyānaḥ yogaśāstraṃ ca kṛtsnaśaḥ | dharmādharmau ca rājendra prākṛtaṃ parigarhayan ॥12-306-95॥

[साङ्ख्य (sāṅkhya) - enumerative; ज्ञानम् (jñānam) - knowledge; अधीयानः (adhīyānaḥ) - studying; योगशास्त्रम् (yogaśāstram) - treatise on yoga; च (ca) - and; कृत्स्नशः (kṛtsnaśaḥ) - completely; धर्माधर्मौ (dharmādharmau) - dharma and adharma; च (ca) - and; राजेन्द्र (rājendra) - O king; प्राकृतम् (prākṛtam) - natural; परिगर्हयन् (parigarhayan) - blaming;]

(Studying enumerative knowledge and the treatise on yoga completely, and blaming dharma and adharma as natural, O king.)

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॥

anantam iti kṛtvā sa nityaṃ kevalam eva ca। dharmādharmau puṇyapāpe satyāsatye tathaiva ca ॥12-306-96॥

[अनन्तम् (anantam) - endless; infinite; इति (iti) - thus; so; कृत्वा (kṛtvā) - having made; having considered; सः (sa) - he; नित्यम् (nityam) - eternal; always; केवलम् (kevalam) - only; alone; एव (eva) - indeed; certainly; च (ca) - and; धर्माधर्मौ (dharmādharmau) - dharma and adharma; righteousness and unrighteousness; पुण्यपापे (puṇyapāpe) - merit and sin; सत्यासत्ये (satyāsatye) - truth and untruth; तथैव (tathaiva) - in the same way; likewise; च (ca) - and;]

(Endless thus having considered he always only indeed and dharma and adharma merit and sin truth and untruth likewise and.)

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॥

janmamṛtyū ca rājendra prākṛtaṃ tadacintayat। brahmāvyaktasya karmedamiti nityaṃ narādhipa ॥12-306-97॥

[जन्म (janma) - birth; मृत्यू (mṛtyū) - death; च (ca) - and; राजेन्द्र (rājendra) - O king of kings; प्राकृतं (prākṛtam) - natural; तत् (tat) - that; अचिन्तयत् (acintayat) - considered; ब्रह्म (brahma) - Brahman; अव्यक्तस्य (avyaktasya) - of the unmanifest; कर्म (karma) - action; इदम् (idam) - this; इति (iti) - thus; नित्यं (nityam) - eternal; नराधिप (narādhipa) - O ruler of men;]

(Birth, death, and, O king of kings, natural, that considered; Brahman, of the unmanifest, action, this, thus, eternal, O ruler of men.)

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॥

paśyanti yogāḥ sāṅkhyāś ca svaśāstra-kṛta-lakṣaṇāḥ। iṣṭāniṣṭa-viyuktaṃ hi tasthau brahma parātparam॥ nityaṃ tam āhur vidvāṃsaḥ śuciḥ tasmāt śucir bhava॥12-306-98॥

[पश्यन्ति (paśyanti) - see; योगाः (yogāḥ) - yogins; साङ्ख्याः (sāṅkhyāḥ) - Sāṅkhyas; च (ca) - and; स्वशास्त्रकृतलक्षणाः (svaśāstra-kṛta-lakṣaṇāḥ) - having characteristics made by their own śāstra; इष्टानिष्टवियुक्तं (iṣṭāniṣṭa-viyuktam) - devoid of desirable and undesirable; हि (hi) - indeed; तस्थौ (tasthau) - stood; ब्रह्म (brahma) - Brahman; परात्परम् (parātparam) - higher than the highest; नित्यं (nityam) - eternal; तम् (tam) - that; आहुः (āhuḥ) - say; विद्वांसः (vidvāṃsaḥ) - the wise; शुचिः (śuciḥ) - pure; तस्मात् (tasmāt) - therefore; शुचिः (śuciḥ) - pure; भव (bhava) - be;]

(Yogins and Sāṅkhyas, having characteristics made by their own śāstra, see; indeed, Brahman, higher than the highest, stood devoid of desirable and undesirable. The wise say that is eternal, pure; therefore, be pure.)

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॥

dīyate yac ca labhate dattaṃ yac cānumanyate। dadāti ca naraśreṣṭha pratigṛhṇāti yac ca ha ॥ dadātyavyaktam evaitat pratigṛhṇāti tacca vai ॥12-306-99॥

[दीयते (dīyate) - is given; यत् (yat) - which; च (ca) - and; लभते (labhate) - receives; दत्तम् (dattam) - given; यत् (yat) - which; च (ca) - and; अनुमन्यते (anumanyate) - approves; ददाति (dadāti) - gives; च (ca) - and; नरश्रेष्ठ (naraśreṣṭha) - O best of men; प्रतिगृह्णाति (pratigṛhṇāti) - accepts; यत् (yat) - which; च (ca) - and; ह (ha) - indeed; ददाति (dadāti) - gives; अव्यक्तम् (avyaktam) - unmanifest; एव (eva) - indeed; एतत् (etat) - this; प्रतिगृह्णाति (pratigṛhṇāti) - accepts; तत् (tat) - that; च (ca) - and; वै (vai) - indeed;]

(That which is given, and which is received, the given, and which is approved; gives and, O best of men, accepts and which indeed. Gives the unmanifest indeed this, accepts that and indeed.)

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॥

ātmā hyevātmanaḥ hyekaḥ ko'nyastvatto'dhiko bhavet। evaṃ manyasva satatamanyathā mā vicintaya ॥12-306-100॥

[आत्मा (ātmā) - self; soul; हि (hi) - indeed; surely; एव (eva) - only; just; आत्मनः (ātmanaḥ) - of the self; of oneself; हि (hi) - indeed; surely; एकः (ekaḥ) - one; single; कः (kaḥ) - who; अन्यः (anyaḥ) - other; another; त्वत्तः (tvattaḥ) - from you; than you; अधिकः (adhikaḥ) - greater; superior; भवेत् (bhavet) - could be; would be; एवं (evaṃ) - thus; in this way; मन्यस्व (manyasva) - think; consider; सततम् (satatam) - always; constantly; अन्यथा (anyathā) - otherwise; differently; मा (mā) - do not; विचिन्तय (vicintaya) - think; ponder;]

(The self indeed only is of oneself indeed one; who other than you could be greater? Thus think always; otherwise do not ponder.)

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॥

yasyāvyaktaṃ na viditaṃ saguṇaṃ nirguṇaṃ punaḥ। tena tīrthāni yajñāś ca sevitavyā vipaścitā ॥12-306-101॥

[यस्य (yasya) - of whom; अव्यक्तं (avyaktam) - unmanifest; न (na) - not; विदितं (viditam) - known; सगुणं (saguṇam) - with qualities; निर्गुणं (nirguṇam) - without qualities; पुनः (punaḥ) - again; तेन (tena) - by him; तीर्थानि (tīrthāni) - holy places; यज्ञाः (yajñāḥ) - sacrifices; च (ca) - and; सेवितव्याः (sevitavyāḥ) - to be served; विपश्चिता (vipaścitā) - by the wise;]

(Of whom the unmanifest is not known, with qualities, without qualities, again; by him holy places and sacrifices are to be served by the wise.)

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॥

na svādhyāyaistapobhirvā yajñairvā kurunandana। labhate'vyaktasaṃsthānaṃ jñātvāvyaktaṃ mahīpate ॥12-306-102॥

[न (na) - not; स्वाध्यायैः (svādhyāyaiḥ) - by self-study; तपोभिः (tapobhiḥ) - by austerities; वा (vā) - or; यज्ञैः (yajñaiḥ) - by sacrifices; वा (vā) - or; कुरुनन्दन (kurunandana) - O joy of the Kurus; लभते (labhate) - obtains; अव्यक्तसंस्थानम् (avyaktasaṃsthānam) - the state of the unmanifest; ज्ञात्वा (jñātvā) - having known; अव्यक्तम् (avyaktam) - the unmanifest; महीपते (mahīpate) - O king;]

(Not by self-study, by austerities or by sacrifices, O joy of the Kurus, does one obtain the state of the unmanifest, having known the unmanifest, O king.)

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॥

tathaiva mahataḥ sthānam āhaṅkārikam eva ca। ahaṅkārāt paraṃ ca api sthānāni samavāpnuyāt ॥12-306-103॥

[तथैव (tathaiva) - in the same way; thus only; महतः (mahataḥ) - of the great; of the Mahat; स्थानम् (sthānam) - place; position; आहङ्कारिकम् (āhaṅkārikam) - pertaining to ahaṅkāra; of ego; एव (eva) - only; indeed; च (ca) - and; अहङ्कारात् (ahaṅkārāt) - from ahaṅkāra; from ego; परम् (param) - beyond; higher; च (ca) - and; अपि (api) - also; even; स्थानानि (sthānāni) - places; positions; समवाप्नुयात् (samavāpnuyāt) - might attain; might reach;]

(In the same way, the place of the great (Mahat) is only that pertaining to ahaṅkāra and, from ahaṅkāra, one might also attain places beyond.)

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॥

ye tvavyaktāt paraṃ nityaṃ jānte śāstratatparāḥ। janmamṛtyuviyuktaṃ ca viyuktaṃ sadasacca yat ॥12-306-104॥

[ये (ye) - who; तु (tu) - but; अव्यक्तात् (avyaktāt) - from the unmanifest; परम् (param) - beyond; नित्यम् (nityam) - eternal; जानते (jānte) - know; शास्त्रतत्पराः (śāstratatparāḥ) - intent on śāstra; जन्ममृत्युवियुक्तम् (janmamṛtyuviyuktam) - free from birth and death; च (ca) - and; वियुक्तम् (viyuktam) - separated; सदसच्च (sadasacca) - existence and non-existence; यत् (yat) - which;]

(Who but from the unmanifest beyond eternal know intent on śāstra free from birth and death and separated existence and non-existence which.)

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॥

etan mayāptaṃ janakāt purastāt; tenāpi cāptaṃ nṛpa yājñavalkyāt। jñānaṃ viśiṣṭaṃ na tathā hi yajñā; jñānena durgaṃ tarate na yajñaiḥ ॥12-306-105॥

[एतत् (etat) - this; मया (mayā) - by me; आप्तं (āptaṃ) - obtained; जनकात् (janakāt) - from Janaka; पुरस्तात् (purastāt) - formerly; तेन (tena) - by him; अपि (api) - also; च (ca) - and; आप्तं (āptaṃ) - obtained; नृप (nṛpa) - O king; याज्ञवल्क्यात् (yājñavalkyāt) - from Yājñavalkya; ज्ञानं (jñānam) - knowledge; विशिष्टं (viśiṣṭam) - superior; न (na) - not; तथा (tathā) - so; हि (hi) - indeed; यज्ञाः (yajñāḥ) - sacrifices; ज्ञानेन (jñānena) - by knowledge; दुर्गं (durgaṃ) - difficult (to cross); तरते (tarate) - crosses; न (na) - not; यज्ञैः (yajñaiḥ) - by sacrifices;]

(This by me obtained from Janaka formerly; by him also and obtained, O king, from Yājñavalkya. Knowledge is superior, not so indeed sacrifices; by knowledge one crosses the difficult (to cross), not by sacrifices. (12-306-105))

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॥

durgaṃ janma nidhanaṃ cāpi rāj; nna bhūtikaṃ jñānavido vadanti. yajñais tapobhir niyamair vrataiś ca; divaṃ samāsādya patanti bhūmau ॥12-306-106॥

[दुर्गं (durgaṃ) - difficult; hard; जन्म (janma) - birth; निधनं (nidhanaṃ) - death; च (ca) - and; अपि (api) - also; राजन् (rājan) - O king; न (na) - not; भूतिकं (bhūtikaṃ) - prosperous; beneficial; ज्ञानविदः (jñānavidaḥ) - knowers of knowledge; wise; वदन्ति (vadanti) - say; यज्ञैः (yajñaiḥ) - by sacrifices; तपोभिः (tapobhiḥ) - by austerities; नियमैः (niyamaiḥ) - by restraints; व्रतैः (vrataiḥ) - by vows; च (ca) - and; दिवं (divaṃ) - heaven; समासाद्य (samāsādya) - having attained; पतन्ति (patanti) - fall; भूमौ (bhūmau) - on earth;]

(Difficult is birth and death also, O king; not prosperous the knowers of knowledge say. By sacrifices, by austerities, by restraints, and by vows; having attained heaven, (they) fall on earth. (12-306-106))

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॥

tasmādupāsasva paraṃ mahacchuci; śivaṃ vimokṣaṃ vimalaṃ pavitram. kṣetrajñavitpārthiva jñānayajña; mupāsya vai tattvamṛṣirbhaviṣyasi ॥12-306-107॥

[तस्मात् (tasmāt) - therefore; उपासस्व (upāsasva) - worship; परम् (param) - supreme; महत् (mahat) - great; शुचि (śuci) - pure; शिवम् (śivam) - auspicious; विमोक्षम् (vimokṣam) - liberation; विमलम् (vimalam) - spotless; पवित्रम् (pavitram) - holy; क्षेत्रज्ञवित् (kṣetrajñavit) - knower of the field; पार्थिव (pārthiva) - of the earth; ज्ञानयज्ञम् (jñānayajñam) - sacrifice of knowledge; उपास्य (upāsya) - having worshipped; वै (vai) - indeed; तत्त्वम् (tattvam) - truth; ऋषिः (ṛṣiḥ) - sage; भविष्यसि (bhaviṣyasi) - you will become;]

(Therefore worship the supreme, great, pure, auspicious, liberation, spotless, holy; the knower of the field, earthly, sacrifice of knowledge; having worshipped indeed the truth, you will become a sage. (12-306-107))

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॥

upaniṣadam upākarot tadā vai; janakanṛpasya purā hi yājñavalkyaḥ. yad upagaṇitaśāśvatāvyayaṃ ta; c chubham amṛtatvam aśokam ṛcchatīti ॥12-306-108॥

[उपनिषदम् (upaniṣadam) - Upaniṣad; (sacred teaching;) उपाकरोत् (upākarot) - composed; (brought forth;) तदा (tadā) - then; वै (vai) - indeed; जनकनृपस्य (janakanṛpasya) - of King Janaka; पुरा (purā) - formerly; हि (hi) - indeed; याज्ञवल्क्यः (yājñavalkyaḥ) - Yājñavalkya; यत् (yat) - which; उपगणित (upagaṇita) - reckoned; (counted;) शाश्वत (śāśvata) - eternal; अव्ययम् (avyayam) - imperishable; तत् (tat) - that; शुभम् (śubham) - auspicious; अमृतत्वम् (amṛtatvam) - immortality; अशोकम् (aśokam) - freedom from sorrow; ऋच्छति (ṛcchati) - attains; इति (iti) - thus;]

(Yājñavalkya indeed then composed the Upaniṣad formerly for King Janaka; that which is reckoned as eternal and imperishable, that auspicious immortality and freedom from sorrow he attains thus.)

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)