12.306
yājñavalkya uvāca॥
Yājñavalkya said.
avyaktasthaṃ paraṃ yattatpṛṣṭaste'haṃ narādhipa। paraṃ guhyamimaṃ praśnaṃ śṛṇuṣvāvahito nṛpa ॥12-306-1॥
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)
yathārṣeṇeha vidhinā caratāvamaten a ha। mayādityādavāptāni yajūṃṣi mithilādhipa ॥12-306-2॥
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.
mahatā tapasā devas tapiṣṭhaḥ sevito mayā। prītena cāhaṃ vibhunā sūryeṇoktastadānagha ॥12-306-3॥
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)
varaṃ vṛṇīṣva viprarṣe yadiṣṭaṃ te sudurlabham। tatte dāsyāmi prītātmā matprasādo hi durlabhaḥ ॥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)
tataḥ praṇamya śirasā mayoktaḥ tapatāṃ varaḥ। yajūṃṣi nopayuktāni kṣipram icchāmi veditum ॥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)
tato māṃ bhagavān āha vitariṣyāmi te dvija। sarasvatī iha vāgbhūtā śarīraṃ te pravekṣyati ॥12-306-6॥
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)
tato mām āha bhagavān āsyaṃ svaṃ vivṛtaṃ kuru। vivṛtaṃ ca tato me 'syaṃ praviṣṭā ca 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)
tato vidahyamāno'ham praviṣṭo'mbhastadānagha। avijñānādamarṣācca bhāskarasya mahātmanaḥ ॥12-306-8॥
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)
tato vidahyamānaṃ māmuvāca bhagavān raviḥ। muhūrtaṃ sahyatāṃ dāhas tataḥ śītībhaviṣyasi ॥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)
śītībhūtaṃ ca māṃ dṛṣṭvā bhagavān āha bhāskaraḥ। pratiṣṭhāsyati te vedaḥ sa uttaraḥ sa khilaḥ dvija ॥12-306-10॥
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)
kṛtsnaṃ śatapathaṃ caiva praṇeṣyasi dvijarṣabha। tasyānte cāpunarbhāve buddhis tava bhaviṣyati ॥12-306-11॥
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)
prāpsyase ca yadiṣṭaṃ tatsāṅkhyayogepsitaṃ padam। etāvaduktvā bhagavānastamevābhyavartata ॥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)
tato'nuvyāhṛtaṃ śrutvā gate deve vibhāvasau। gṛham āgatya saṃhṛṣṭo'cintayaṃ vai sarasvatīm ॥12-306-13॥
Then, after hearing what was spoken, when the god Agni had departed, I returned home, delighted, and indeed thought of Sarasvatī. (12-306-13)
tataḥ pravṛttātiśubhā svaravyañjanabhūṣitā। oṅkāramāditaḥ kṛtvā mama devī sarasvatī ॥12-306-14॥
Then, my goddess Sarasvatī, having arisen, very auspicious and adorned with vowels and consonants, began with the syllable Om. (12-306-14)
tato'ham arghyaṃ vidhivat sarasvatyai nyavedayam। tapatāṃ ca variṣṭhāya niṣaṇṇaḥ tat-parāyaṇaḥ ॥12-306-15॥
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)
tataḥ śatapathaṃ kṛtsnaṃ sarahasyaṃ sasaṅgraham। cakre sapariśeṣaṃ ca harṣeṇa parameṇa ha ॥12-306-16॥
Then, with supreme joy, he composed the entire Śatapatha, including its secret portions and compendium, along with what remained. (12-306-16)
kṛtvā cādhyayanaṃ teṣāṃ śiṣyāṇāṃ śatamuttamam। vipriyārthaṃ saśiṣyasya mātulasya mahātmanaḥ ॥12-306-17॥
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)
tataḥ saśiṣyeṇa mayā sūryeṇeva gabhastibhiḥ। vyāpto yajño mahārāja pitus tava mahātmanaḥ ॥12-306-18॥
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)
miṣato devalasyāpi tato'rdhaṃ hṛtavānaham। svavedadakṣiṇāyātha vimarde mātulena ha ॥12-306-19॥
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)
sumantunātha pailena tathā jaimininā ca vai। pitrā te munibhiścaiva tato'hamanumānitaḥ ॥12-306-20॥
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)
daśa pañca ca prāptāni yajūṃṣy arkān mayānagha। tathaiva lomaharṣāc ca purāṇam avadhāritam ॥12-306-21॥
O sinless one, I have obtained fifteen Yajus-texts and hymns; likewise, I have ascertained the Purāṇa from Lomaharṣaṇa. (12-306-21)
bījam etat puraskṛtya devīṃ caiva sarasvatīm। sūryasya ca anubhāvena pravṛtto'ham narādhipa ॥12-306-22॥
O king, having placed this seed before me, and invoking the goddess Sarasvatī, and by the influence of the Sun, I have begun.
kartuṃ śatapathaṃ vedamapūrvaṃ kāritaṃ ca me। yathābhilaṣitaṃ mārgaṃ tathā taccopapāditam ॥12-306-23॥
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)
śiṣyāṇāmakhilaṃ kṛtsnamanujñātaṃ sasaṅgraham। sarve ca śiṣyāḥ śucayo gatāḥ paramaharṣitāḥ ॥12-306-24॥
The entire content, along with the summary, was permitted for all the disciples. All the pure disciples departed, supremely delighted. (12-306-24)
śākhāḥ pañcadaśemāstu vidyā bhāskaradarśitāḥ। pratiṣṭhāpya yathākāmaṃ vedyaṃ tadanucintayam ॥12-306-25॥
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)
kim atra brahmaṇyamṛtaṃ kiṃ ca vedyam anuttamam। cintaye tatra ca āgatya gandharvo mām apṛcchat ॥12-306-26॥
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)
viśvāvasus tato rājan vedāntajñānakovidaḥ। caturviṃśatikān praśnān pṛṣṭvā vedasya pārthiva ॥ pañcaviṃśatimaṃ praśnaṃ papracchānvīkṣikīṃ tathā ॥12-306-27॥
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)
viśvāviśvaṃ tathāśvāśvaṃ mitraṃ varuṇameva ca। jñānaṃ jñeyaṃ tathājño jñaḥ kastapā atapāstathā ॥ sūryādaḥ sūrya iti ca vidyāvidye tathaiva ca ॥12-306-28॥
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)
vedyāvedyaṃ tathā rājannacalaṃ calameva ca। apūrvamakṣayaṃ kṣayyametatpraśnamanuttamam ॥12-306-29॥
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)
athoktash ca mayā rājan rājā gandharvasattamaḥ। pṛṣṭavān anupūrveṇa praśnam uttamam arthavat ॥12-306-30॥
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)
muhūrtaṃ mṛṣyatāṃ tāvadyāvadenaṃ vicintaye। bāḍhamityeva kṛtvā sa tūṣṇīṃ gandharva āsthitaḥ ॥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)
tato'nvacintayam ahaṃ bhūyo devīṃ sarasvatīm। manasā sa ca me praśno dadhno ghṛtam ivoddhṛtam ॥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)
tatropaniṣadaṃ caiva pariśeṣaṃ ca pārthiva। mathnāmi manasā tāta dṛṣṭvā cānvīkṣikīṃ parām ॥12-306-33॥
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)
caturthī rājaśārdūla vidyaiṣā sāmparāyikī। udīritā mayā tubhyaṃ pañcaviṃśe'dhi dhiṣṭhitā ॥12-306-34॥
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)
athoktastu mayā rājan rājā viśvāvasus tadā। śrūyatāṃ yad bhavān asmān praśnaṃ sampṛṣṭavān iha ॥12-306-35॥
Now, O king, what I have spoken, King Viśvāvasu at that time—listen to what question you have asked us here. (12-306-35)
viśvāviśveti yad idaṃ gandharvendrānupṛcchasi। viśvāvyaktaṃ paraṃ vidyād bhūtabhavyabhayaṅkaram ॥12-306-36॥
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)
triguṇaṃ guṇakartṛtvādaviśvo niṣkalastathā। aśvastathaiva mithunamevamevānudṛśyate ॥12-306-37॥
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)
avyaktaṃ prakṛtiṃ prāhuḥ puruṣeti ca nirguṇam। tathaiva mitraṃ puruṣaṃ varuṇaṃ prakṛtiṃ tathā ॥12-306-38॥
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)
jñānaṃ tu prakṛtiṃ prāhurjñeyaṃ niṣkalameva ca। ajñaśca jñaśca puruṣastasmānniṣkala ucyate ॥12-306-39॥
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)
kastapā atapāḥ proktaḥ ko'sau puruṣa ucyate। tapāḥ prakṛtirityāhuratapā niṣkalaḥ smṛtaḥ ॥12-306-40॥
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)
tathaivāvedyamavyaktaṃ vedyaḥ puruṣa ucyate। calācalamiti proktaṃ tvayā tadapi me śṛṇu ॥12-306-41॥
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)
calāṃ tu prakṛtiṃ prāhuḥ kāraṇaṃ kṣepasargayoḥ। akṣepasargayoḥ kartā niścalaḥ puruṣaḥ smṛtaḥ ॥12-306-42॥
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)
ajāv ubhāva-prajau ca akṣayau ca api ubhau api। ajau nityau ubhau prāhuḥ adhyātma-gati-niścayāḥ ॥12-306-43॥
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)
akṣayatvāt-prajanane ajam atra āhuḥ avyayam। akṣayam puruṣam prāhuḥ kṣayaḥ hi asya na vidyate ॥12-306-44॥
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)
guṇakṣayatvāt prakṛtiḥ kartṛtvād akṣayaṃ budhāḥ। eṣā te''nvīkṣikī vidyā caturthī sāmpārāyikī ॥12-306-45॥
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)
vidyopetaṃ dhanaṃ kṛtvā karmaṇā nityakarmaṇi। ekāntadarśanā vedāḥ sarve viśvāvaso smṛtāḥ ॥12-306-46॥
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)
jāyante ca mriyante ca yasminnete yataścyutāḥ। vedārthaṃ ye na jānanti vedyaṃ gandharvasattama ॥12-306-47॥
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)
sāṅgopāṅgān api yadi pañca vedān adhīyate। vedavedyaṃ na jānīte vedabhāravaho hi saḥ ॥12-306-48॥
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)
yo ghṛtārthī kharīkṣīraṃ mathed gandharvasattama। viṣṭhāṃ tatrānupaśyet na maṇḍaṃ nāpi vā ghṛtam ॥12-306-49॥
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)
tathā vedyamavedyaṃ ca vedavidyo na vindati। sa kevalaṃ mūḍhamatirjñānabhāravahaḥ smṛtaḥ ॥12-306-50॥
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)
draṣṭavyau nityamevaitau tatpareṇāntarātmanā। yathāsya janmanidhane na bhavetāṃ punaḥ punaḥ ॥12-306-51॥
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)
ajasraṃ janmanidhanaṃ cintayitvā trayīmimām। parityajya kṣayamiha akṣayaṃ dharmamāsthitaḥ ॥12-306-52॥
Constantly reflecting on birth and death, having abandoned this threefold Veda, here, one should resort to the imperishable dharma. (12-306-52)
yadā tu paśyate'tyantam ahany ahani kāśyapa। tadā sa kevalībhūtaḥ ṣaḍviṃśam anupaśyati ॥12-306-53॥
O Kāśyapa, when one sees completely day after day, then, having become solitary, he perceives the twenty-sixth. (12-306-53)
anyaś ca śaśvadavyaktas tathānyaḥ pañcaviṃśakaḥ। tasya dvāv anupaśyet tamekam iti sādhavaḥ ॥12-306-54॥
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)
tenaitannābhijānanti pañcaviṃśakamacyutam। janmamṛtyubhayādyogāḥ sāṅkhyāśca paramaiṣiṇaḥ ॥12-306-55॥
Therefore, the yogins, Sāṅkhyas, and supreme seekers, out of fear of birth and death, do not know this imperishable twenty-fifth. (12-306-55)
viśvāvasur uvāca॥
Viśvāvasu said.
pañcaviṁśaṁ yad etat te proktaṁ brāhmaṇasattama। tathā tan na tathā ve ti tad bhavān vaktum arhati ॥12-306-56॥
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)
jaigīṣavyasyāsitasya devalasya ca me śrutam। parāśarasya viprarṣer vārṣagaṇyasya dhīmataḥ ॥12-306-57॥
I have heard the teachings of Jaigīṣavya, Āsita, Devala, Parāśara, the Brāhmaṇa sage, and the wise Vārṣagaṇya. (12-306-57)
bhikṣoḥ pañcaśikhasya atha kapilasya śukasya ca। gautamasya ārṣṭiṣeṇasya gargasya ca mahātmanaḥ ॥12-306-58॥
Of the mendicant, Pañcaśikha, then Kapila, Śuka, Gautama, Ārṣṭiṣeṇa, Garga, and the great-souled ones; (12-306-58)
nāradasyāsureścaiva pulastyasya ca dhīmataḥ। sanatkumārasya tataḥ śukrasya ca mahātmanaḥ॥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)
kaśyapasya pituś caiva pūrvam eva mayā śrutam। tadanantaraṃ ca rudrasya viśvarūpasya dhīmataḥ ॥12-306-60॥
I had already heard about Kaśyapa, the father, before. After that, I also heard about Rudra and the wise Viśvarūpa. (12-306-60)
daivatebhyaḥ pitṛbhyaś ca daityebhyaś ca tatas tataḥ। prāptam etan mayā kṛtsnaṃ vedyaṃ nityaṃ vadanty uta ॥12-306-61॥
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)
tasmāttad vai bhavadbuddhyā śrotum icchāmi brāhmaṇa। bhavān prabarhaḥ śāstrāṇāṃ pragalbhaś cātibuddhimān ॥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)
na tavāviditaṃ kiñcid bhavāñ śrutinidhiḥ smṛtaḥ। kathyate devaloke ca pitṛloke ca brāhmaṇa ॥12-306-63॥
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)
brahmalokagatāścaiva kathayanti maharṣayaḥ। patiśca tapatāṃ śaśvadādityastava bhāṣate ॥12-306-64॥
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)
sāṅkhyajñānaṃ tvayā brahman avāptaṃ kṛtsnameva ca। tathaiva yogajñānaṃ ca yājñavalkya viśeṣataḥ ॥12-306-65॥
O Brāhmaṇa, you have indeed acquired the complete knowledge of Sāṅkhya, and likewise, O Yājñavalkya, especially the knowledge of Yoga. (12-306-65)
niḥsaṁdigdhaṁ prabuddhas tvaṁ budhyamānaś carācaram। śrotum icchāmi taj jñānaṁ ghṛtaṁ maṇḍamayaṁ yathā ॥12-306-66॥
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).
yājñavalkya uvāca॥
Yājñavalkya said.
kṛtsnadhāriṇam eva tvāṃ manye gandharvasattama। jijñāsasi ca māṃ rājaṃs tan nibodha yathāśrutam ॥12-306-67॥
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)
abudhyamānāṃ prakṛtiṃ budhyate pañcaviṃśakaḥ। na tu budhyati gandharva prakṛtiḥ pañcaviṃśakam ॥12-306-68॥
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)
anenāpratibodhena pradhānaṃ pravadanti tam. sāṅkhyayogāś ca tattvajñā yathāśrutinidarśanāt ॥12-306-69॥
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)
paśyaṃs tathaivāpaśyaṃś ca paśyaty anyas tathānagha। ṣaḍviṃśaḥ pañcaviṃśaṃ ca caturviṃśaṃ ca paśyati ॥ na tu paśyati paśyaṃs tu yaś cainam anupaśyati ॥12-306-70॥
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)
pañcaviṃśo'bhimanyeta nānyo'sti paramo mama। na caturviṃśako'grāhyo manujairjñānadarśibhiḥ ॥12-306-71॥
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)
matsyevodakamanveti pravartati pravartanāt। yathaiva budhyate matsyastathaiṣo'pyanubudhyate ॥ sasnehaḥ sahavāsācca sābhimānaśca nityaśaḥ ॥12-306-72॥
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)
sa nimajjati kālasya yadaikatvaṃ na budhyate। unmajjati hi kālasya mamatvenābhisaṃvṛtaḥ ॥12-306-73॥
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)
yadā tu manyate'anyo'hamanya eṣa iti dvijaḥ। tadā sa kevalībhūtaḥ ṣaḍviṃśamanupaśyati ॥12-306-74॥
But when the twice-born thinks, "I am different, this is another," then, having become isolated, he perceives the twenty-sixth. (12-306-74)
anyaś ca rājan navaras tathānyaḥ pañcaviṃśakaḥ। tatsthatvād anupaśyanti eka eveti sādhavaḥ ॥12-306-75॥
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)
tenaitannābhinandanti pañcaviṃśakamacyutam। janmamṛtyubhayādbhītā yogāḥ sāṅkhyāśca kāśyapa ॥ ṣaḍviṃśamanupaśyanti śucayastatparāyaṇāḥ ॥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)
yadā sa kevalībhūtaḥ ṣaḍviṃśam anupaśyati। tadā sa sarvavid vidvān na punarjanma vindati ॥12-306-77॥
When he becomes isolated and perceives the twenty-sixth principle, then, being all-knowing and wise, he does not undergo rebirth. (12-306-77)
evam-apratibuddhaś ca budhyamānaś ca te 'nagha। buddhaś ca uktaḥ yathā-tattvam mayā śruti-nidarśanāt ॥12-306-78॥
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)
paśyāpaśyaṃ yo'nupaśyetkṣemaṃ tattvaṃ ca kāśyapa। kevalākevalaṃ cādyaṃ pañcaviṃśātparaṃ ca yat ॥12-306-79॥
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).
viśvāvasuruvāca॥
Viśvāvasu said.
tathyaṃ śubhaṃ caitaduktaṃ tvayā bhoḥ; samyakkṣemyaṃ devatādyaṃ yathāvat. svastyakṣayaṃ bhavataścāstu nityaṃ; buddhyā sadā buddhiyuktaṃ namaste ॥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)
yājñavalkya uvāca॥
Yājñavalkya said.
evam uktvā samprayāto divaṃ sa; vibhrājan vai śrīmatā darśanena. tuṣṭaś ca tuṣṭyā parayā abhinandya; pradakṣiṇaṃ mama kṛtvā mahātmā ॥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)
brahmādīnāṃ khecarāṇāṃ kṣitau ca; ye cādhastātsaṃvasante narendra. tatraiva taddarśanaṃ darśayanvai; samyakkṣemyaṃ ye pathaṃ saṃśritā vai ॥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)
sāṅkhyāḥ sarve sāṅkhyadharme ratāśca; tadvadyogā yogadharme ratāśca. ye cāpyanye mokṣakāmā manuṣyā; steṣāmetaddarśanaṃ jñānadṛṣṭam ॥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)
jñānān mokṣo jāyate pūruṣāṇāṃ; nāsty ajñānād evam āhur narendra. tasmāj jñānaṃ tattvato'nveṣitavyaṃ; yena ātmānaṃ mokṣayet janma-mṛtyoḥ ॥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)
prāpya jñānaṃ brāhmaṇātkṣatriyādvā; vaiśyācchūdrādapi nīcādabhīkṣṇam. śraddhātavyaṃ śraddadhānena nityaṃ; na śraddhinaṃ janmamṛtyū viśetām ॥12-306-85॥
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)
sarve varṇā brāhmaṇā brahmajāś ca; sarve nityaṃ vyāharante ca brahma. tattvaṃ śāstraṃ brahmabuddhyā bravīmi; sarvaṃ viśvaṃ brahma caitat samastam ॥12-306-86॥
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)
brahmāsyato brāhmaṇāḥ samprasūtā; bāhubhyāṃ vai kṣatriyāḥ samprasūtāḥ. nābhyāṃ vaiśyāḥ pādataścāpi śūdrāḥ; sarve varṇā nānyathā veditavyāḥ ॥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)
ajñānataḥ karmayonim bhajante; tāṃ tāṃ rājan te yathā yāntyabhāvam। tathā varṇā jñānahīnāḥ patante; ghorād ajñānāt prākṛtaṃ yonijālam ॥12-306-88॥
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)
tasmājjñānaṃ sarvato mārgitavyaṃ; sarvatrasthaṃ caitaduktaṃ mayā te. tasthau brahmā tasthivāṃścāparo ya; stasmai nityaṃ mokṣamāhurdvijendrāḥ ॥12-306-89॥
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)
yatte pṛṣṭaṃ tanmayā copadiṣṭaṃ; yāthātathyaṃ tadviśoko bhavasva. rājangacchasvaitadarthasya pāraṃ; samyakproktaṃ svasti te'stvatra nityam ॥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)
bhīṣma uvāca॥
Bhishma said.
sa evam-anuśāstaḥ tu yājñavalkyena dhīmatā। prītimān abhavat rājā mithilādhipatiḥ tadā ॥12-306-91॥
Thus, having been instructed by the wise Yājñavalkya, the king, lord of Mithilā, then became full of joy. (12-306-91)
gate munivare tasmin kṛte cāpi pradakṣiṇe। daivarātir narapatir āsīnas tatra mokṣavit ॥12-306-92॥
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)
gokoṭiṁ sparśayāmāsa hiraṇyasya tathaiva ca। ratnāñjalim athaikaṁ ca brāhmaṇebhyo dadau tadā ॥12-306-93॥
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)
videharājyaṃ ca tathā pratiṣṭhāpya sutasya vai। yatidharmam upāsaṃś ca api avasan mithilādhipaḥ ॥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)
sāṅkhyajñānam adhīyānaḥ yogaśāstraṃ ca kṛtsnaśaḥ | dharmādharmau ca rājendra prākṛtaṃ parigarhayan ॥12-306-95॥
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)
anantam iti kṛtvā sa nityaṃ kevalam eva ca। dharmādharmau puṇyapāpe satyāsatye tathaiva ca ॥12-306-96॥
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)
janmamṛtyū ca rājendra prākṛtaṃ tadacintayat। brahmāvyaktasya karmedamiti nityaṃ narādhipa ॥12-306-97॥
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)
paśyanti yogāḥ sāṅkhyāś ca svaśāstra-kṛta-lakṣaṇāḥ। iṣṭāniṣṭa-viyuktaṃ hi tasthau brahma parātparam॥ nityaṃ tam āhur vidvāṃsaḥ śuciḥ tasmāt śucir bhava॥12-306-98॥
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)
dīyate yac ca labhate dattaṃ yac cānumanyate। dadāti ca naraśreṣṭha pratigṛhṇāti yac ca ha ॥ dadātyavyaktam evaitat pratigṛhṇāti tacca vai ॥12-306-99॥
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)
ātmā hyevātmanaḥ hyekaḥ ko'nyastvatto'dhiko bhavet। evaṃ manyasva satatamanyathā mā vicintaya ॥12-306-100॥
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)
yasyāvyaktaṃ na viditaṃ saguṇaṃ nirguṇaṃ punaḥ। tena tīrthāni yajñāś ca sevitavyā vipaścitā ॥12-306-101॥
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)
na svādhyāyaistapobhirvā yajñairvā kurunandana। labhate'vyaktasaṃsthānaṃ jñātvāvyaktaṃ mahīpate ॥12-306-102॥
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)
tathaiva mahataḥ sthānam āhaṅkārikam eva ca। ahaṅkārāt paraṃ ca api sthānāni samavāpnuyāt ॥12-306-103॥
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)
ye tvavyaktāt paraṃ nityaṃ jānte śāstratatparāḥ। janmamṛtyuviyuktaṃ ca viyuktaṃ sadasacca yat ॥12-306-104॥
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)
etan mayāptaṃ janakāt purastāt; tenāpi cāptaṃ nṛpa yājñavalkyāt। jñānaṃ viśiṣṭaṃ na tathā hi yajñā; jñānena durgaṃ tarate na yajñaiḥ ॥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)
durgaṃ janma nidhanaṃ cāpi rāj; nna bhūtikaṃ jñānavido vadanti. yajñais tapobhir niyamair vrataiś ca; divaṃ samāsādya patanti bhūmau ॥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)
tasmādupāsasva paraṃ mahacchuci; śivaṃ vimokṣaṃ vimalaṃ pavitram. kṣetrajñavitpārthiva jñānayajña; mupāsya vai tattvamṛṣirbhaviṣyasi ॥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)
upaniṣadam upākarot tadā vai; janakanṛpasya purā hi yājñavalkyaḥ. yad upagaṇitaśāśvatāvyayaṃ ta; c chubham amṛtatvam aśokam ṛcchatīti ॥12-306-108॥
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)
