12.316

भीष्म उवाच॥

bhīṣma uvāca॥

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

(Bhishma said;)

Bhishma said.

एतस्मिन्नन्तरे शून्ये नारदः समुपागमत्। शुकं स्वाध्यायनिरतं वेदार्थान्वक्तुमीप्सितान् ॥१२-३१६-१॥

etasminnantare śūnye nāradaḥ samupāgamat। śukaṃ svādhyāyanirataṃ vedārthānvaktumīpsitān ॥12-316-1॥

[एतस्मिन् (etasmin) - in this; अन्तरे (antare) - interval; शून्ये (śūnye) - emptiness; नारदः (nāradaḥ) - Nārada; समुपागमत् (samupāgamat) - approached; शुकं (śukaṃ) - Śuka; स्वाध्यायनिरतं (svādhyāyanirataṃ) - engaged in self-study; वेदार्थान् (vedārthān) - meanings of the Vedas; वक्तुम् (vaktum) - to speak; ईप्सितान् (īpsitān) - desired;]

(In this interval of emptiness, Nārada approached Śuka, who was engaged in self-study, to speak the desired meanings of the Vedas.)

Meanwhile, in that empty interval, Nārada approached Śuka, who was absorbed in self-study, wishing to explain to him the meanings of the Vedas. (12-316-1)

देवर्षिं तु शुको दृष्ट्वा नारदं समुपस्थितम्। अर्घ्यपूर्वेण विधिना वेदोक्तेनाभ्यपूजयत् ॥१२-३१६-२॥

devarṣiṃ tu śuko dṛṣṭvā nāradaṃ samupasthitam। arghyapūrveṇa vidhinā vedoktenābhyapūjayat ॥12-316-2॥

[देवर्षिं (devarṣiṃ) - divine sage; तु (tu) - but; शुकः (śukaḥ) - Śuka; दृष्ट्वा (dṛṣṭvā) - having seen; नारदम् (nāradam) - Nārada; समुपस्थितम् (samupasthitam) - arrived; अर्घ्यपूर्वेण (arghyapūrveṇa) - with the preliminary offering of arghya; विधिना (vidhinā) - by the procedure; वेदोक्तेन (vedoktena) - as prescribed in the Vedas; अभ्यपूजयत् (abhyapūjayat) - honored;]

(But Śuka, having seen the divine sage Nārada arrived, honored (him) with the preliminary offering of arghya, by the procedure as prescribed in the Vedas.)

But when Śuka saw the divine sage Nārada had arrived, he honored him with the preliminary arghya offering, following the procedure prescribed in the Vedas. (12-316-2)

नारदोऽथाब्रवीत्प्रीतो ब्रूहि ब्रह्मविदां वर। केन त्वां श्रेयसा तात योजयामीति हृष्टवत् ॥१२-३१६-३॥

nārado'thābravītprīto brūhi brahmavidāṃ vara। kena tvāṃ śreyasā tāta yojayāmīti hṛṣṭavat ॥12-316-3॥

[नारदः (nāradaḥ) - Nārada; (the sage); अथ (atha) - then; next; अब्रवीत् (abravīt) - said; spoke; प्रीतः (prītaḥ) - pleased; delighted; ब्रूहि (brūhi) - speak; tell; ब्रह्मविदां (brahmavidām) - of the knowers of Brahman; वर (vara) - best; foremost; केन (kena) - by what; by which; त्वाम् (tvām) - you; श्रेयसा (śreyasā) - with excellence; with auspiciousness; with good; तात (tāta) - dear one; son; योजयामि (yojayāmi) - I may join; I may unite; इति (iti) - thus; so; हृष्टवत् (hṛṣṭavat) - joyfully; with delight;]

(Nārada then said, pleased: "Speak, O best of knowers of Brahman, by what excellence, dear one, may I join you thus," joyfully. (12-316-3))

Then Nārada, pleased, said joyfully: "Tell me, O foremost among knowers of Brahman, by what excellence, dear one, may I unite you." (12-316-3)

नारदस्य वचः श्रुत्वा शुकः प्रोवाच भारत। अस्मिँल्लोके हितं यत्स्यात्तेन मां योक्तुमर्हसि ॥१२-३१६-४॥

nāradasya vacaḥ śrutvā śukaḥ provāca bhārata। asmiñloke hitaṃ yat syāt tena māṃ yoktum arhasi ॥12-316-4॥

[नारदस्य (nāradasya) - of Nārada; वचः (vacaḥ) - speech; श्रुत्वा (śrutvā) - having heard; शुकः (śukaḥ) - Śuka; प्रोवाच (provāca) - said; भारत (bhārata) - O Bhārata; अस्मिँल्लोके (asmiñloke) - in this world; हितं (hitaṃ) - benefit; यत् (yat) - which; स्यात् (syāt) - may be; तेन (tena) - by that; माम् (mām) - me; योक्तुम् (yoktum) - to instruct; अर्हसि (arhasi) - you ought;]

(Having heard the speech of Nārada, Śuka said, O Bhārata: In this world, that which may be beneficial, by that you ought to instruct me.)

After hearing Nārada's words, Śuka said, O Bhārata: In this world, whatever may be beneficial, you should instruct me in that. (12-316-4)

नारद उवाच॥

nārada uvāca॥

[नारद (nārada) - Narada; (name of the sage); उवाच (uvāca) - said; (he spoke);]

(Narada said;)

Narada said.

तत्त्वं जिज्ञासतां पूर्वमृषीणां भावितात्मनाम्। सनत्कुमारो भगवानिदं वचनमब्रवीत् ॥१२-३१६-५॥

tattvaṃ jijñāsatāṃ pūrvam ṛṣīṇāṃ bhāvitātmanām। sanatkumāro bhagavān idaṃ vacanam abravīt ॥12-316-5॥

[तत्त्वं (tattvam) - principle; essence; जिज्ञासतां (jijñāsatām) - of those desiring to know; of the seekers; पूर्वम् (pūrvam) - formerly; before; ऋषीणां (ṛṣīṇām) - of the sages; भावितात्मनाम् (bhāvitātmanām) - of those whose minds are purified; of those whose selves are cultivated; सनत्कुमारः (sanatkumāraḥ) - Sanatkumara; भगवान् (bhagavān) - the revered one; the Lord; इदं (idaṃ) - this; वचनम् (vacanam) - statement; speech; अब्रवीत् (abravīt) - said; spoke;]

(The principle, to those desiring to know, formerly, of the sages, of those whose selves are cultivated, Sanatkumara, the revered one, this statement said.)

Sanatkumara, the revered one, formerly spoke this statement about the principle to the sages who were seekers and whose minds were purified. (12-316-5)

नास्ति विद्यासमं चक्षुर्नास्ति विद्यासमं तपः। नास्ति रागसमं दुःखं नास्ति त्यागसमं सुखम् ॥१२-३१६-६॥

nāsti vidyāsamaṃ cakṣur nāsti vidyāsamaṃ tapaḥ। nāsti rāgasamaṃ duḥkhaṃ nāsti tyāgasamaṃ sukham ॥12-316-6॥

[नास्ति (nāsti) - is not; विद्यासमं (vidyāsamaṃ) - equal to knowledge; चक्षुः (cakṣuḥ) - eye; नास्ति (nāsti) - is not; विद्यासमं (vidyāsamaṃ) - equal to knowledge; तपः (tapaḥ) - austerity; नास्ति (nāsti) - is not; रागसमं (rāgasamaṃ) - equal to attachment; दुःखं (duḥkhaṃ) - sorrow; नास्ति (nāsti) - is not; त्यागसमं (tyāgasamaṃ) - equal to renunciation; सुखम् (sukham) - happiness;]

(There is not equal to knowledge eye; there is not equal to knowledge austerity; there is not equal to attachment sorrow; there is not equal to renunciation happiness; (12-316-6))

There is no eye equal to knowledge, no austerity equal to knowledge; there is no sorrow equal to attachment, and no happiness equal to renunciation. (12-316-6)

निवृत्तिः कर्मणः पापात्सततं पुण्यशीलता। सद्वृत्तिः समुदाचारः श्रेय एतदनुत्तमम् ॥१२-३१६-७॥

nivṛttiḥ karmaṇaḥ pāpātsatataṃ puṇyaśīlatā। sadvṛttiḥ samudācāraḥ śreya etadanuttamam ॥12-316-7॥

[निवृत्तिः (nivṛttiḥ) - cessation; कर्मणः (karmaṇaḥ) - of action; पापात् (pāpāt) - from sin; सततं (satataṃ) - always; पुण्यशीलता (puṇyaśīlatā) - virtue-nature; सद्वृत्तिः (sadvṛttiḥ) - good conduct; समुदाचारः (samudācāraḥ) - excellent behavior; श्रेय (śreya) - the best; एतत् (etat) - this; अनुत्तमम् (anuttamam) - unsurpassed;]

(Cessation of action from sin, always virtue-nature, good conduct, excellent behavior, the best, this unsurpassed.)

The cessation of sinful actions, constant virtuous character, good conduct, and excellent behavior—this is the unsurpassed best. (12-316-7)

मानुष्यमसुखं प्राप्य यः सज्जति स मुह्यति। नालं स दुःखमोक्षाय सङ्गो वै दुःखलक्षणम् ॥१२-३१६-८॥

mānuṣyam asukhaṃ prāpya yaḥ sajjati sa muhyati। nālaṃ sa duḥkhamokṣāya saṅgo vai duḥkhalakṣaṇam ॥12-316-8॥

[मानुष्यम् (mānuṣyam) - human existence; असुखम् (asukham) - not-happiness; प्राप्य (prāpya) - having obtained; यः (yaḥ) - who; सज्जति (sajjati) - attaches; स (sa) - he; मुह्यति (muhyati) - becomes deluded; न (na) - not; अलम् (alam) - sufficient; स (sa) - he; दुःखमोक्षाय (duḥkhamokṣāya) - for liberation from suffering; सङ्गः (saṅgaḥ) - attachment; वै (vai) - indeed; दुःखलक्षणम् (duḥkhalakṣaṇam) - the mark of suffering;]

(Having obtained human existence, not-happiness, who attaches, he becomes deluded. Not sufficient he for liberation from suffering; attachment indeed is the mark of suffering. (12-316-8))

One who, having attained human life, attaches himself even after experiencing unhappiness, becomes deluded. Such a person is not fit for liberation from suffering; for attachment is indeed the very sign of suffering. (12-316-8)

सक्तस्य बुद्धिश्चलति मोहजालविवर्धिनी। मोहजालावृतो दुःखमिह चामुत्र चाश्नुते ॥१२-३१६-९॥

saktasya buddhiś calati mohajālavivardhinī. mohajālāvṛto duḥkham iha cāmutra cāśnute ॥12-316-9॥

[सक्तस्य (saktasya) - of the attached one; बुद्धिः (buddhiḥ) - intellect; चलति (calati) - moves; मोहजालविवर्धिनी (mohajālavivardhinī) - increasing the net of delusion; मोहजालावृतः (mohajālāvṛtaḥ) - enveloped by the net of delusion; दुःखम् (duḥkham) - suffering; इह (iha) - here; च (ca) - and; अमुत्र (amutra) - there (in the next world); च (ca) - and; अश्नुते (aśnute) - experiences;]

(Of the attached one, the intellect moves, increasing the net of delusion. Enveloped by the net of delusion, he experiences suffering here and there (in the next world) and.)

The intellect of an attached person wavers, expanding the net of delusion. Enveloped by this net, he experiences suffering both in this world and the next. (12-316-9)

सर्वोपायेन कामस्य क्रोधस्य च विनिग्रहः। कार्यः श्रेयोर्थिना तौ हि श्रेयोघातार्थमुद्यतौ ॥१२-३१६-१०॥

sarvopāyena kāmasya krodhasya ca vinigrahaḥ। kāryaḥ śreyorthinā tau hi śreyoghātārthamudyatau ॥12-316-10॥

[सर्वोपायेन (sarvopāyena) - by every means; कामस्य (kāmasya) - of desire; क्रोधस्य (krodhasya) - of anger; च (ca) - and; विनिग्रहः (vinigrahaḥ) - restraint; कार्यः (kāryaḥ) - should be done; श्रेयोर्थिना (śreyorthinā) - by one seeking the highest good; तौ (tau) - those two; हि (hi) - indeed; श्रेयोघातार्थम् (śreyoghātārtham) - for the purpose of destruction of the highest good; उद्यतौ (udyatau) - are intent;]

(By every means, the restraint of desire and anger should be done by one seeking the highest good; those two indeed are intent on the destruction of the highest good. (12-316-10))

One who seeks the highest good should restrain desire and anger by every means, for those two are indeed intent on destroying the highest good. (12-316-10)

नित्यं क्रोधात्तपो रक्षेच्छ्रियं रक्षेत मत्सरात्। विद्यां मानावमानाभ्यामात्मानं तु प्रमादतः ॥१२-३१६-११॥

nityaṃ krodhāttapo rakṣecchriyaṃ rakṣeta matsarāt. vidyāṃ mānāvamānābhyāmātmānaṃ tu pramādataḥ ॥12-316-11॥

[नित्यं (nityaṃ) - always; क्रोधात् (krodhāt) - from anger; तपः (tapaḥ) - austerity; रक्षेत् (rakṣet) - should protect; श्रियं (śriyam) - prosperity; रक्षेत् (rakṣet) - should protect; मत्सरात् (matsarāt) - from envy; विद्यां (vidyām) - knowledge; मान (māna) - pride; अवमानाभ्याम् (avamānābhyām) - and disrespect; (by both) आत्मानं (ātmānam) - oneself; तु (tu) - but; प्रमादतः (pramādataḥ) - from negligence;]

(Always, austerity should be protected from anger; prosperity should be protected from envy; knowledge from pride and disrespect; but oneself from negligence.)

One should always protect austerity from anger, prosperity from envy, knowledge from both pride and disrespect, and oneself from negligence. (12-316-11)

आनृशंस्यं परो धर्मः क्षमा च परमं बलम्। आत्मज्ञानं परं ज्ञानं न सत्याद्विद्यते परम् ॥१२-३१६-१२॥

ānṛśaṁsyaṁ paro dharmaḥ kṣamā ca paramaṁ balam। ātmajñānaṁ paraṁ jñānaṁ na satyād vidyate param ॥12-316-12॥

[आनृशंस्यं (ānṛśaṁsyaṁ) - non-cruelty; परः (paraḥ) - supreme; धर्मः (dharmaḥ) - duty; क्षमा (kṣamā) - forgiveness; च (ca) - and; परमं (paramaṁ) - supreme; बलम् (balam) - strength; आत्मज्ञानं (ātmajñānaṁ) - self-knowledge; परं (paraṁ) - supreme; ज्ञानं (jñānaṁ) - knowledge; न (na) - not; सत्यात् (satyāt) - than truth; विद्यते (vidyate) - exists; परम् (param) - higher;]

(Non-cruelty is the supreme duty; forgiveness and supreme strength; self-knowledge is supreme knowledge; nothing higher than truth exists.)

Non-cruelty is the highest virtue; forgiveness is the greatest strength; self-knowledge is the highest knowledge; there is nothing greater than truth. (12-316-12)

सत्यस्य वचनं श्रेयः सत्यादपि हितं भवेत्। यद्भूतहितमत्यन्तमेतत्सत्यं मतं मम ॥१२-३१६-१३॥

satyasya vacanaṃ śreyaḥ satyād api hitaṃ bhavet। yad bhūta-hitam atyantam etat satyaṃ mataṃ mama ॥12-316-13॥

[सत्यस्य (satyasya) - of truth; of the true; of truthfulness; वचनं (vacanam) - speech; utterance; statement; श्रेयः (śreyaḥ) - better; superior; more auspicious; सत्यात् (satyāt) - than truth; from truth; अपि (api) - even; also; हितं (hitaṃ) - beneficial; good; welfare; भवेत् (bhavet) - should be; may be; can be; यत् (yat) - which; that which; भूतहितम् (bhūta-hitam) - welfare of beings; benefit of creatures; अत्यन्तम् (atyantam) - absolutely; completely; exceedingly; एतत् (etat) - this; सत्यं (satyaṃ) - truth; मतं (mataṃ) - considered; thought; opinion; मम (mama) - my; of me;]

(The speech of truth is better; even more than truth, what is beneficial should be; that which is absolutely the welfare of beings, this is considered truth by me.)

Speaking the truth is good, but even better than truth is what is beneficial; whatever is absolutely for the welfare of beings, that I consider to be the real truth. (12-316-13)

सर्वारम्भफलत्यागी निराशीर्निष्परिग्रहः। येन सर्वं परित्यक्तं स विद्वान्स च पण्डितः ॥१२-३१६-१४॥

sarvārambhaphalatyāgī nirāśīrniṣparigrahaḥ। yena sarvaṃ parityaktaṃ sa vidvāṃsa ca paṇḍitaḥ ॥12-316-14॥

[सर्वारम्भ (sarvārambha) - all undertakings; फल (phala) - fruit; result; त्यागी (tyāgī) - renouncer; निराशीः (nirāśīḥ) - without expectation; निष्परिग्रहः (niṣparigrahaḥ) - free from possession; येन (yena) - by whom; सर्वं (sarvaṃ) - all; परित्यक्तं (parityaktaṃ) - completely abandoned; स (sa) - he; विद्वान् (vidvān) - wise; स (sa) - he; च (ca) - and; पण्डितः (paṇḍitaḥ) - learned;]

(The renouncer of the fruit of all undertakings, without expectation, free from possession; by whom all is completely abandoned, he is wise and he is learned.)

He who renounces the fruit of all undertakings, is without expectation and free from possessions; by whom everything has been completely abandoned, he is both wise and learned. (12-316-14)

इन्द्रियैरिन्द्रियार्थेभ्यश्चरत्यात्मवशैरिह। असज्जमानः शान्तात्मा निर्विकारः समाहितः ॥१२-३१६-१५॥

indriyair indriyārthebhyaś caraty ātmavaśair iha। asajjāmānaḥ śāntātmā nirvikāraḥ samāhitaḥ ॥12-316-15॥

[इन्द्रियैः (indriyaiḥ) - by the senses; इन्द्रियार्थेभ्यः (indriyārthebhyaḥ) - from the objects of the senses; चरति (carati) - moves; आत्मवशैः (ātmavaśaiḥ) - by self-controlled; इह (iha) - here; असज्जमानः (asajjāmānaḥ) - not attaching; शान्तात्मा (śāntātmā) - with peaceful self; निर्विकारः (nirvikāraḥ) - unchanging; समाहितः (samāhitaḥ) - collected;]

(By the senses from the objects of the senses moves by self-controlled here; not attaching, with peaceful self, unchanging, collected.)

Here, one who, with self-controlled senses, moves among the objects of the senses, not becoming attached, with a peaceful mind, unchanging and collected, (is described). (12-316-15)

आत्मभूतैरतद्भूतः सह चैव विनैव च। स विमुक्तः परं श्रेयो नचिरेणाधिगच्छति ॥१२-३१६-१६॥

ātmabhūtair atadbhūtaḥ saha caiva vinaiva ca। sa vimuktaḥ paraṃ śreyo nacireṇādhigacchati ॥12-316-16॥

[आत्मभूतैः (ātmabhūtaiḥ) - with those who are one's own self; अतद्भूतः (atadbhūtaḥ) - not being that; सह (saha) - together; च (ca) - and; एव (eva) - indeed; विना (vinā) - without; एव (eva) - indeed; च (ca) - and; स (sa) - he; विमुक्तः (vimuktaḥ) - liberated; परम् (param) - supreme; श्रेयः (śreyaḥ) - highest good; नचिरेण (nacireṇa) - not after a long time; अधिगच्छति (adhigacchati) - attains;]

(With those who are one's own self, not being that, together and indeed, without indeed and and, he liberated supreme highest good not after a long time attains.)

He who, with those who are his own self and with those who are not, both together and apart, is liberated, quickly attains the supreme good. (12-316-16)

अदर्शनमसंस्पर्शस्तथासम्भाषणं सदा। यस्य भूतैः सह मुने स श्रेयो विन्दते परम् ॥१२-३१६-१७॥

adarśanam asaṁsparśas tathā asaṁbhāṣaṇaṁ sadā। yasya bhūtaiḥ saha mune sa śreyo vindate param ॥12-316-17॥

[अदर्शनम् (adarśanam) - non-seeing; असंस्पर्शः (asaṁsparśaḥ) - non-contact; तथा (tathā) - likewise; असम्भाषणम् (asaṁbhāṣaṇam) - non-conversation; सदा (sadā) - always; यस्य (yasya) - of whom; भूतैः (bhūtaiḥ) - with beings; सह (saha) - together with; मुने (mune) - O sage; सः (saḥ) - he; श्रेयः (śreyaḥ) - the highest good; विन्दते (vindate) - attains; परम् (param) - supreme;]

(Non-seeing, non-contact, likewise non-conversation always; of whom with beings together with, O sage, he the highest good attains supreme.)

O sage, he who always avoids seeing, touching, and conversing with beings attains the supreme highest good. (12-316-17)

न हिंस्यात्सर्वभूतानि मैत्रायणगतश्चरेत्। नेदं जन्म समासाद्य वैरं कुर्वीत केनचित् ॥१२-३१६-१८॥

na hiṁsyātsarvabhūtāni maitrāyaṇagataścaret। nedaṁ janma samāsādya vairaṁ kurvīta kenacit ॥12-316-18॥

[न (na) - not; हिंस्यात् (hiṁsyāt) - should injure; सर्व (sarva) - all; भूतानि (bhūtāni) - beings; मैत्रायणगतः (maitrāyaṇagataḥ) - gone with friendliness; चरेत् (caret) - should act; न (na) - not; इदं (idaṁ) - this; जन्म (janma) - birth; समासाद्य (samāsādya) - having attained; वैरं (vairaṁ) - enmity; कुर्वीत (kurvīta) - should make; केनचित् (kenacit) - with anyone;]

(Not should injure all beings; having gone with friendliness, should act. Not, having attained this birth, should make enmity with anyone. (12-316-18))

One should not harm any beings; one should act with friendliness. Having attained this birth, one should not create enmity with anyone. (12-316-18)

आकिञ्चन्यं सुसन्तोषो निराशीष्ट्वमचापलम्। एतदाहुः परं श्रेय आत्मज्ञस्य जितात्मनः ॥१२-३१६-१९॥

ākiñcanyaṃ susantoṣo nirāśīṣṭvam acāpalam। etad āhuḥ paraṃ śreya ātmajñasya jitātmanaḥ ॥12-316-19॥

[आकिञ्चन्यं (ākiñcanyaṃ) - absence of possessions; सुसन्तोषः (susantoṣaḥ) - good contentment; निराशीष्ट्वम् (nirāśīṣṭvam) - state of being without expectation; अचापलम् (acāpalam) - absence of restlessness; एतत् (etat) - this; आहुः (āhuḥ) - they say; परम् (param) - supreme; श्रेयः (śreyaḥ) - good; आत्मज्ञस्य (ātmajñasya) - of the knower of the self; जितात्मनः (jitātmanaḥ) - of one who has conquered the self;]

(Absence of possessions, good contentment, state of being without expectation, absence of restlessness—this they say is the supreme good of the knower of the self, of one who has conquered the self.)

Absence of possessions, true contentment, freedom from expectation, and lack of restlessness—these are said to be the highest good for the knower of the self who has mastered himself. (12-316-19)

परिग्रहं परित्यज्य भव तात जितेन्द्रियः। अशोकं स्थानमातिष्ठ इह चामुत्र चाभयम् ॥१२-३१६-२०॥

parigrahaṃ parityajya bhava tāta jitendriyaḥ। aśokaṃ sthānamātiṣṭha iha cāmutra cābhayam ॥12-316-20॥

[परिग्रहं (parigraham) - possession; attachment; परित्यज्य (parityajya) - having abandoned; having given up; भव (bhava) - be; become; तात (tāta) - dear one; son; जितेन्द्रियः (jitendriyaḥ) - one who has conquered the senses; अशोकं (aśokam) - free from sorrow; स्थानम् (sthānam) - place; state; आतिष्ठ (ātiṣṭha) - attain; abide; इह (iha) - here; च (ca) - and; अमुत्र (amutra) - there (in the other world); च (ca) - and; अभयम् (abhayam) - fearlessness; safety;]

(Having abandoned possession, be, O dear one, one who has conquered the senses; attain the state free from sorrow here and there and fearlessness.)

O dear one, having given up attachment, become one who has mastered the senses; attain a state free from sorrow and fear, both here and in the hereafter. (12-316-20)

निरामिषा न शोचन्ति त्यजेहामिषमात्मनः। परित्यज्यामिषं सौम्य दुःखतापाद्विमोक्ष्यसे ॥१२-३१६-२१॥

nirāmiṣā na śocanti tyajehāmiṣamātmanaḥ। parityajyāmiṣaṃ saumya duḥkhatāpādvimokṣyase ॥12-316-21॥

[निरामिषाः (nirāmiṣāḥ) - free from desire; न (na) - not; शोचन्ति (śocanti) - grieve; त्यज (tyaja) - abandon; इह (iha) - here; आमिषम् (āmiṣam) - desire; आत्मनः (ātmanaḥ) - of the self; परित्यज्य (parityajya) - having completely abandoned; आमिषम् (āmiṣam) - desire; सौम्य (saumya) - gentle one; दुःखतापात् (duḥkhatāpāt) - from pain and suffering; विमोक्ष्यसे (vimokṣyase) - you will be freed;]

(Free from desire not grieve abandon here desire of the self having completely abandoned desire gentle one from pain and suffering you will be freed.)

Those who are free from desire do not grieve; abandon desire here from yourself. Having completely abandoned desire, O gentle one, you will be freed from pain and suffering. (12-316-21)

तपोनित्येन दान्तेन मुनिना संयतात्मना। अजितं जेतुकामेन भाव्यं सङ्गेष्वसङ्गिना ॥१२-३१६-२२॥

taponityena dāntena muninā saṃyatātmanā। ajitaṃ jetukāmena bhāvyaṃ saṅgeṣvasaṅginā ॥12-316-22॥

[तपोनित्येन (taponityena) - by one always engaged in austerity; दान्तेन (dāntena) - by one who is self-restrained; मुनिना (muninā) - by the sage; संयतात्मना (saṃyatātmanā) - by one whose self is controlled; अजितं (ajitaṃ) - the unconquered; जेतुकामेन (jetukāmena) - by one desiring to conquer; भाव्यं (bhāvyaṃ) - should be considered; सङ्गेषु (saṅgeṣu) - in attachments; असङ्गिना (asaṅginā) - by one who is unattached;]

(By one always engaged in austerity, by one who is self-restrained, by the sage, by one whose self is controlled, the unconquered (mind) by one desiring to conquer should be considered in attachments by one who is unattached.)

The unconquered mind should be regarded by the sage who is always engaged in austerity, self-restrained, and self-controlled, as something to be conquered by remaining unattached amidst attachments. (12-316-22)

गुणसङ्गेष्वनासक्त एकचर्यारतः सदा। ब्राह्मणे नचिरादेव सुखमायात्यनुत्तमम् ॥१२-३१६-२३॥

guṇasaṅgeṣvanāsakta ekacaryārataḥ sadā। brāhmaṇe nacirādeva sukhamāyātyanuttamam ॥12-316-23॥

[गुण (guṇa) - quality; सङ्गेषु (saṅgeṣu) - in associations; अनासक्त (anāsakta) - not attached; एकचर्या (ekacaryā) - solitary practice; रतः (rataḥ) - engaged; सदा (sadā) - always; ब्राह्मणे (brāhmaṇe) - in the Brāhmaṇa; न (na) - not; चिरात् (cirāt) - after a long time; एव (eva) - indeed; सुखम् (sukham) - happiness; आयाति (āyāti) - comes; अनुत्तमम् (anuttamam) - unsurpassed;]

(Not attached in associations with qualities, always engaged in solitary practice, in the Brāhmaṇa, indeed not after a long time, unsurpassed happiness comes.)

One who is not attached to associations with qualities, always devoted to solitary practice, for such a Brāhmaṇa, unsurpassed happiness comes very soon. (12-316-23)

द्वंद्वारामेषु भूतेषु य एको रमते मुनिः। विद्धि प्रज्ञानतृप्तं तं ज्ञानतृप्तो न शोचति ॥१२-३१६-२४॥

dvandvārāmeṣu bhūteṣu ya eko ramate muniḥ। viddhi prajñānatṛptaṃ taṃ jñānatṛpto na śocati ॥12-316-24॥

[द्वंद्व (dvandva) - duality; आरामेषु (ārāmeṣu) - in the pleasures; भूतेषु (bhūteṣu) - among beings; यः (yaḥ) - who; एकः (ekaḥ) - alone; रमते (ramate) - delights; मुनिः (muniḥ) - sage; विद्धि (viddhi) - know; प्रज्ञानतृप्तम् (prajñānatṛptam) - satisfied with wisdom; तम् (tam) - him; ज्ञानतृप्तः (jñānatṛptaḥ) - one satisfied by knowledge; न (na) - not; शोचति (śocati) - grieves;]

(Among beings who delight alone in the pleasures of duality, the sage—know him as satisfied with wisdom; one satisfied by knowledge does not grieve.)

Know that sage who delights alone among beings in the pleasures of duality as one satisfied with wisdom; one who is satisfied by knowledge does not grieve. (12-316-24)

शुभैर्लभति देवत्वं व्यामिश्रैर्जन्म मानुषम्। अशुभैश्चाप्यधोजन्म कर्मभिर्लभतेऽवशः ॥१२-३१६-२५॥

śubhair labhati devatvaṃ vyāmiśrair janma mānuṣam। aśubhaiś cāpy adhojanma karmabhir labhate'vaśaḥ ॥12-316-25॥

[शुभैः (śubhaiḥ) - by auspicious (actions); लभति (labhati) - obtains; देवत्वं (devatvam) - divinity; व्यामिश्रैः (vyāmiśraiḥ) - by mixed (actions); जन्म (janma) - birth; मानुषम् (mānuṣam) - human; अशुभैः (aśubhaiḥ) - by inauspicious (actions); च (ca) - and; अपि (api) - also; अधोजन्म (adhojanma) - lower birth; कर्मभिः (karmabhiḥ) - by actions; लभते (labhate) - obtains; अवशः (avaśaḥ) - helplessly;]

(By auspicious (actions) one obtains divinity; by mixed (actions), human birth; by inauspicious (actions) and also by actions, one obtains lower birth helplessly.)

By auspicious actions, one attains divinity; by mixed actions, a human birth; and by inauspicious actions, one helplessly attains a lower birth. (12-316-25)

तत्र मृत्युजरादुःखैः सततं समभिद्रुतः। संसारे पच्यते जन्तुस्तत्कथं नावबुध्यसे ॥१२-३१६-२६॥

tatra mṛtyujarāduḥkhaiḥ satataṃ samabhidrutaḥ। saṃsāre pacyate jantustatkathaṃ nāvabudhyase ॥12-316-26॥

[तत्र (tatra) - there; मृत्यु (mṛtyu) - death; जरा (jarā) - old age; दुःखैः (duḥkhaiḥ) - by sufferings; सततम् (satatam) - constantly; समभिद्रुतः (samabhidrutaḥ) - completely afflicted; संसारे (saṃsāre) - in the cycle of existence; पच्यते (pacyate) - is cooked; जन्तुः (jantuḥ) - creature; तत् (tat) - that; कथम् (katham) - how; न (na) - not; अवबुध्यसे (avabudhyase) - do you understand;]

(There, by death, old age, and sufferings, constantly completely afflicted, in the cycle of existence, the creature is cooked; that, how do you not understand?)

There, the creature is constantly afflicted by death, old age, and suffering, and is tormented in the cycle of existence; how do you not understand that? (12-316-26)

अहिते हितसञ्ज्ञस्त्वमध्रुवे ध्रुवसञ्ज्ञकः। अनर्थे चार्थसञ्ज्ञस्त्वं किमर्थं नावबुध्यसे ॥१२-३१६-२७॥

ahite hita-saṃjñās tvam adhruve dhruva-saṃjñakaḥ। anarthe cārtha-saṃjñās tvaṃ kimarthaṃ nāvabudhyase ॥12-316-27॥

[अहिते (ahite) - in what is harmful; हितसञ्ज्ञः (hita-saṃjñaḥ) - having the notion of benefit; त्वम् (tvam) - you; अध्रुवे (adhruve) - in what is impermanent; ध्रुवसञ्ज्ञकः (dhruva-saṃjñakaḥ) - having the notion of permanence; अनर्थे (anarthe) - in what is not beneficial; च (ca) - and; अर्थसञ्ज्ञः (artha-saṃjñaḥ) - having the notion of benefit; त्वम् (tvam) - you; किमर्थम् (kimartham) - for what reason; न (na) - not; अवबुध्यसे (avabudhyase) - do you understand;]

(In what is harmful, you have the notion of benefit; in what is impermanent, you have the notion of permanence; in what is not beneficial, and you have the notion of benefit; you, for what reason, do not understand?)

Why do you not understand? You consider what is harmful to be beneficial, what is impermanent to be permanent, and what is not beneficial to be beneficial. (12-316-27)

संवेष्ट्यमानं बहुभिर्मोहतन्तुभिरात्मजैः। कोशकारवदात्मानं वेष्टयन्नावबुध्यसे ॥१२-३१६-२८॥

saṁveṣṭyamānaṁ bahubhir moha-tantubhir ātmajaiḥ। kośakāravad ātmānaṁ veṣṭayan nāvabudhyase ॥12-316-28॥

[संवेष्ट्यमानं (saṁveṣṭyamānaṁ) - being enveloped; बहुभिः (bahubhiḥ) - by many; मोहतन्तुभिः (moha-tantubhiḥ) - by threads of delusion; आत्मजैः (ātmajaiḥ) - produced by oneself; कोशकारवत् (kośakāravat) - like a cocoon-maker; आत्मानं (ātmānam) - oneself; वेष्टयन् (veṣṭayan) - enveloping; न (na) - not; अवबुध्यसे (avabudhyase) - you realize;]

(Being enveloped by many threads of delusion produced by oneself, like a cocoon-maker, enveloping oneself, you do not realize.)

Just as a cocoon-maker wraps itself in threads of its own making, you, being enveloped by many threads of delusion created by yourself, do not realize it. (12-316-28)

अलं परिग्रहेणेह दोषवान्हि परिग्रहः। कृमिर्हि कोशकारस्तु बध्यते स्वपरिग्रहात् ॥१२-३१६-२९॥

alaṃ parigraheṇeha doṣavān hi parigrahaḥ। kṛmir hi kośakāras tu badhyate svaparigrahāt ॥12-316-29॥

[अलम् (alam) - enough; sufficient; परिग्रहेण (parigraheṇa) - with acquisition; with possession; इह (iha) - here; in this world; दोषवान् (doṣavān) - possessed of fault; faulty; हि (hi) - indeed; surely; परिग्रहः (parigrahaḥ) - acquisition; possession; कृमिः (kṛmiḥ) - worm; हि (hi) - indeed; surely; कोशकारः (kośakāraḥ) - cocoon-maker; silk-worm; तु (tu) - but; बध्यते (badhyate) - is bound; is tied; स्व (sva) - own; self; परिग्रहात् (parigrahāt) - from possession; from acquisition;]

(Enough with acquisition here; acquisition indeed is faulty. The worm, indeed, the cocoon-maker, but is bound by its own acquisition. (12-316-29))

Enough of acquisition here; for acquisition is indeed faulty. Just as the worm, the cocoon-maker, is bound by its own acquisition. (12-316-29)

पुत्रदारकुटुम्बेषु सक्ताः सीदन्ति जन्तवः। सरःपङ्कार्णवे मग्ना जीर्णा वनगजा इव ॥१२-३१६-३०॥

putradārakuṭumbeṣu saktāḥ sīdanti jantavaḥ। saraḥpaṅkārṇave magnā jīrṇā vanagajā iva॥12-316-30॥

[पुत्र (putra) - son; दारा (dārā) - wife; कुटुम्बेषु (kuṭumbeṣu) - in families; सक्ताः (saktāḥ) - attached; सीदन्ति (sīdanti) - sink; जन्तवः (jantavaḥ) - creatures; सरः (saraḥ) - lake; पङ्क (paṅka) - mud; अर्णवे (arṇave) - in the ocean; मग्नाः (magnāḥ) - immersed; जीर्णाः (jīrṇāḥ) - worn out; वनगजाः (vanagajāḥ) - forest elephants; इव (iva) - like;]

(Creatures attached to sons, wives, and families sink, like worn out forest elephants immersed in the mud-ocean of a lake.)

Creatures attached to sons, wives, and families sink, just as worn out forest elephants are submerged in the muddy waters of a lake. (12-316-30)

महाजालसमाकृष्टान्स्थले मत्स्यानिवोद्धृतान्। स्नेहजालसमाकृष्टान्पश्य जन्तून्सुदुःखितान् ॥१२-३१६-३१॥

mahājālasamākṛṣṭānsthale matsyānivoddhṛtān। snehajālasamākṛṣṭānpaśya jantūnsuduhkhitān ॥12-316-31॥

[महाजाल (mahājāla) - great net; समाकृष्टान् (samākṛṣṭān) - drawn together; स्थले (sthale) - on land; मत्स्यान् (matsyān) - fishes; इव (iva) - like; उद्धृतान् (uddhṛtān) - lifted out; स्नेहजाल (snehajāla) - net of affection; समाकृष्टान् (samākṛṣṭān) - drawn together; पश्य (paśya) - see; जन्तून् (jantūn) - creatures; सुदुःखितान् (suduhkhitān) - very afflicted;]

(See the creatures drawn together by the net of affection, very afflicted, like fishes drawn together by a great net, lifted out onto land.)

Just as fishes caught in a great net are pulled out onto land, see how creatures, ensnared by the net of affection, are deeply afflicted. (12-316-31)

कुटुम्बं पुत्रदारं च शरीरं द्रव्यसञ्चयाः। पारक्यमध्रुवं सर्वं किं स्वं सुकृतदुष्कृतम् ॥१२-३१६-३२॥

kuṭumbaṃ putradāraṃ ca śarīraṃ dravyasañcayāḥ। pārakyam adhruvaṃ sarvaṃ kiṃ svaṃ sukṛtaduṣkṛtam ॥12-316-32॥

[कुटुम्बं (kuṭumbaṃ) - family; पुत्रदारं (putradāraṃ) - son and wife; च (ca) - and; शरीरं (śarīraṃ) - body; द्रव्यसञ्चयाः (dravyasañcayāḥ) - accumulations of wealth; पारक्यम् (pārakyam) - belonging to others; अध्रुवं (adhruvaṃ) - impermanent; सर्वं (sarvaṃ) - all; किं (kiṃ) - what; स्वं (svaṃ) - one's own; सुकृतदुष्कृतम् (sukṛtaduṣkṛtam) - good and bad deeds;]

(Family, son and wife, and body, accumulations of wealth, all belonging to others, impermanent; what is one's own? Good and bad deeds.)

Family, children and wife, the body, and accumulations of wealth—all are impermanent and belong to others; what is truly one's own? Only one's good and bad deeds. (12-316-32)

यदा सर्वं परित्यज्य गन्तव्यमवशेन ते। अनर्थे किं प्रसक्तस्त्वं स्वमर्थं नानुतिष्ठसि ॥१२-३१६-३३॥

yadā sarvaṃ parityajya gantavyam avaśena te। anarthe kiṃ prasaktas tvaṃ svam arthaṃ nānutiṣṭhasi ॥12-316-33॥

[यदा (yadā) - when; सर्वं (sarvaṃ) - all; परित्यज्य (parityajya) - having completely abandoned; गन्तव्यम् (gantavyam) - to be gone; अवशेन (avaśena) - by compulsion; ते (te) - by you; अनर्थे (anarthe) - in what is unprofitable; किं (kiṃ) - why; प्रसक्तः (prasaktaḥ) - attached; त्वं (tvaṃ) - you; स्वम् (svam) - your own; अर्थम् (artham) - purpose; न (na) - not; अनुतिष्ठसि (anutiṣṭhasi) - do you perform;]

(When all is to be completely abandoned and you must go by compulsion, why are you attached to what is unprofitable, and do not perform your own purpose?)

When everything must ultimately be abandoned and you are compelled to depart, why are you attached to what is unprofitable, and do not pursue your own true purpose? (12-316-33)

अविश्रान्तमनालम्बमपाथेयमदैशिकम्। तमःकान्तारमध्वानं कथमेको गमिष्यसि ॥१२-३१६-३४॥

aviśrāntamanālambamapātheyamadaiśikam। tamaḥkāntāramadhvānaṃ kat hameko gamiṣyasi ॥12-316-34॥

[अविश्रान्तम् (aviśrāntam) - not-rested; not-tiring; अनालम्बम् (anālambam) - without-support; अपाथेयम् (apātheyam) - without-provisions; अदैशिकम् (adaiśikam) - without-guide; तमःकान्तारम् (tamaḥkāntāram) - dark-forest; अध्वानम् (adhvānam) - path; कथम् (katham) - how; एकः (ekaḥ) - alone; गमिष्यसि (gamiṣyasi) - will go;]

(Not-rested, without-support, without-provisions, without-guide, dark-forest path, how alone will you go? (12-316-34))

How will you go alone on the path of the dark forest, which is unceasing, without support, without provisions, and without a guide? (12-316-34)

न हि त्वा प्रस्थितं कश्चित्पृष्ठतोऽनुगमिष्यति। सुकृतं दुष्कृतं च त्वा यास्यन्तमनुयास्यति ॥१२-३१६-३५॥

na hi tvā prasthitaṃ kaścit pṛṣṭhato'nugamiṣyati। sukṛtaṃ duṣkṛtaṃ ca tvā yāsyantam anuyāsyati ॥12-316-35॥

[न (na) - not; हि (hi) - indeed; त्वा (tvā) - you; प्रस्थितं (prasthitam) - departed; कश्चित् (kaścit) - anyone; पृष्ठतः (pṛṣṭhataḥ) - from behind; अनुगमिष्यति (anugamiṣyati) - will follow; सुकृतं (sukṛtam) - good deed; दुष्कृतं (duṣkṛtam) - bad deed; च (ca) - and; त्वा (tvā) - you; यास्यन्तम् (yāsyantam) - departing; अनुयास्यति (anuyāsyati) - will accompany;]

(Not indeed you departed anyone from behind will follow. Good deed bad deed and you departing will accompany.)

Indeed, when you depart, no one will follow you from behind. Only your good and bad deeds will accompany you as you go. (12-316-35)

विद्या कर्म च शौर्यं च ज्ञानं च बहुविस्तरम्। अर्थार्थमनुसार्यन्ते सिद्धार्थस्तु विमुच्यते ॥१२-३१६-३६॥

vidyā karma ca śauryaṃ ca jñānaṃ ca bahuvistaram। arthārtham anusar-yante siddhārthas tu vimucyate ॥12-316-36॥

[विद्या (vidyā) - knowledge; कर्म (karma) - action; च (ca) - and; शौर्यं (śauryaṃ) - valor; च (ca) - and; ज्ञानं (jñānam) - wisdom; च (ca) - and; बहुविस्तरम् (bahuvistaram) - much expansion; अर्थार्थम् (arthārtham) - for the sake of wealth; अनुसार्यन्ते (anusar-yante) - are followed; सिद्धार्थः (siddhārthaḥ) - one whose aim is accomplished; तु (tu) - but; विमुच्यते (vimucyate) - is liberated;]

(Knowledge, action, and valor, and wisdom, and much expansion are followed for the sake of wealth; but one whose aim is accomplished is liberated.)

Knowledge, action, valor, wisdom, and all their vast expansion are pursued for the sake of wealth; but the one who has achieved his aim is liberated. (12-316-36)

निबन्धनी रज्जुरेषा या ग्रामे वसतो रतिः। छित्त्वैनां सुकृतो यान्ति नैनां छिन्दन्ति दुष्कृतः ॥१२-३१६-३७॥

nibandhanī rajjureṣā yā grāme vasato ratiḥ। chittvaināṃ sukṛto yānti naināṃ chindanti duṣkṛtaḥ ॥12-316-37॥

[निबन्धनी (nibandhanī) - binding; रज्जु (rajju) - rope; एषा (eṣā) - this; या (yā) - which; ग्रामे (grāme) - in the village; वसतः (vasataḥ) - of the resident; रतिः (ratiḥ) - attachment; छित्वा (chittvā) - having cut; एनां (enāṃ) - this; सुकृतः (sukṛtaḥ) - the virtuous; यान्ति (yānti) - go; न (na) - not; एनां (enāṃ) - this; छिन्दन्ति (chindanti) - cut; दुष्कृतः (duṣkṛtaḥ) - the wicked;]

(Binding rope this which in the village of the resident attachment; having cut this the virtuous go; not this cut the wicked;)

This attachment to village life is a binding rope; those who are virtuous cut it and go, but the wicked do not cut it. (12-316-37)

रूपकूलां मनःस्रोतां स्पर्शद्वीपां रसावहाम्। गन्धपङ्कां शब्दजलां स्वर्गमार्गदुरावहाम् ॥१२-३१६-३८॥

rūpakūlāṃ manaḥsrotāṃ sparśadvīpāṃ rasāvahām। gandhapaṅkāṃ śabdajalāṃ svargamārgadurāvahām ॥12-316-38॥

[रूपकूलां (rūpakūlāṃ) - having banks of forms; मनःस्रोतां (manaḥsrotāṃ) - having the stream of mind; स्पर्शद्वीपां (sparśadvīpāṃ) - having islands of touch; रसावहाम् (rasāvahām) - carrying sap/flavor; गन्धपङ्कां (gandhapaṅkāṃ) - having mud of fragrance; शब्दजलां (śabdajalāṃ) - having water of sound; स्वर्गमार्गदुरावहाम् (svargamārgadurāvahām) - difficult to cross on the path to heaven;]

(Having banks of forms, having the stream of mind, having islands of touch, carrying sap, having mud of fragrance, having water of sound, difficult to cross on the path to heaven.)

With banks of forms, a stream of mind, islands of touch, carrying sap, mud of fragrance, water of sound, it is difficult to cross on the path to heaven. (12-316-38)

क्षमारित्रां सत्यमयीं धर्मस्थैर्यवटाकराम्। त्यागवाताध्वगां शीघ्रां बुद्धिनावा नदीं तरेत् ॥१२-३१६-३९॥

kṣamāritrāṃ satyamayīṃ dharmasthairyavaṭākarām। tyāgavātādhvagāṃ śīghrāṃ buddhināvā nadīṃ taret ॥12-316-39॥

[क्षमा (kṣamā) - forbearance; रित्रां (ritrāṃ) - as a boat; सत्यमयीं (satyamayīṃ) - consisting of truth; धर्मस्थैर्य (dharmasthairya) - steadfastness in dharma; वट (vaṭa) - banyan tree; आकराम् (ākarām) - as the bank; त्याग (tyāga) - renunciation; वात (vāta) - wind; अध्वगां (adhvagāṃ) - traveller; शीघ्रां (śīghrāṃ) - swift; बुद्धि (buddhi) - intellect; नावा (nāvā) - as a boat; नदीं (nadīṃ) - river; तरेत् (taret) - should cross;]

(One should cross the river with forbearance as the boat, truth as its substance, steadfastness in dharma as the banyan tree bank, renunciation as the wind, the traveller as oneself, swiftness, and intellect as the boat.)

One should cross the river of life using forbearance as the boat, truth as its essence, steadfastness in dharma as the riverbank, renunciation as the wind, oneself as the traveller, swiftness, and intellect as the boat. (12-316-39)

त्यज धर्ममधर्मं च उभे सत्यानृते त्यज। उभे सत्यानृते त्यक्त्वा येन त्यजसि तं त्यज ॥१२-३१६-४०॥

tyaja dharmam-adharmam ca ubhe satyānṛte tyaja। ubhe satyānṛte tyaktvā yena tyajasi taṃ tyaja ॥12-316-40॥

[त्यज (tyaja) - abandon; धर्मम् (dharmam) - righteousness; अधर्मम् (adharmam) - unrighteousness; च (ca) - and; उभे (ubhe) - both; सत्य-अनृते (satya-anṛte) - truth and untruth; त्यज (tyaja) - abandon; उभे (ubhe) - both; सत्य-अनृते (satya-anṛte) - truth and untruth; त्यक्त्वा (tyaktvā) - having abandoned; येन (yena) - by which; त्यजसि (tyajasi) - you abandon; तं (taṃ) - that; त्यज (tyaja) - abandon;]

(Abandon righteousness and unrighteousness, abandon both truth and untruth. Having abandoned both truth and untruth, that by which you abandon, abandon that.)

Abandon both righteousness and unrighteousness, abandon both truth and untruth. Having given up both truth and untruth, abandon even that by which you abandon. (12-316-40)

त्यज धर्ममसङ्कल्पादधर्मं चाप्यहिंसया। उभे सत्यानृते बुद्ध्या बुद्धिं परमनिश्चयात् ॥१२-३१६-४१॥

tyaja dharmam-asaṅkalpād adharmaṃ ca apy ahiṃsayā। ubhe satyānṛte buddhyā buddhiṃ param-aniścayāt ॥12-316-41॥

[त्यज (tyaja) - abandon; धर्मम् (dharmam) - righteousness; असङ्कल्पात् (asaṅkalpāt) - from non-resolve; अधर्मम् (adharmam) - unrighteousness; च (ca) - and; अपि (api) - also; अहिंसया (ahiṃsayā) - by non-violence; उभे (ubhe) - both; सत्य-अनृते (satya-anṛte) - truth and untruth; बुद्ध्या (buddhyā) - by intellect; बुद्धिम् (buddhim) - intellect; परम् (param) - supreme; अनिश्चयात् (aniścayāt) - from indecision;]

(Abandon righteousness from non-resolve, and unrighteousness also by non-violence; both truth and untruth by intellect, (and) the intellect from supreme indecision.)

Abandon righteousness that arises from non-resolve, and unrighteousness as well, through non-violence; by means of intellect, abandon both truth and untruth, and even the intellect itself when it is subject to supreme indecision. (12-316-41)

अस्थिस्थूणं स्नायुयुतं मांसशोणितलेपनम्। चर्मावनद्धं दुर्गन्धि पूर्णं मूत्रपुरीषयोः ॥१२-३१६-४२॥

asthisthūṇaṃ snāyuyutaṃ māṃsaśoṇitalepanam। carmāvanaddhaṃ durgandhi pūrṇaṃ mūtrapurīṣayoḥ ॥12-316-42॥

[अस्थिस्थूणं (asthisthūṇam) - bone-pillar; स्नायुयुतं (snāyuyutam) - with sinews; मांसशोणितलेपनम् (māṃsaśoṇitalepanam) - smeared with flesh and blood; चर्मावनद्धं (carmāvanaddham) - covered with skin; दुर्गन्धि (durgandhi) - foul-smelling; पूर्णं (pūrṇam) - filled; मूत्रपुरीषयोः (mūtrapurīṣayoḥ) - with urine and feces;]

(A bone-pillar, with sinews, smeared with flesh and blood, covered with skin, foul-smelling, filled with urine and feces.)

It is a pillar of bones, bound with sinews, smeared with flesh and blood, covered with skin, foul-smelling, and filled with urine and feces. (12-316-42)

जराशोकसमाविष्टं रोगायतनमातुरम्। रजस्वलमनित्यं च भूतावासं समुत्सृज ॥१२-३१६-४३॥

jarāśokasamāviṣṭaṃ rogāyatanamāturam। rajasvalamanityaṃ ca bhūtāvāsaṃ samutsṛja ॥12-316-43॥

[जराशोकसमाविष्टं (jarāśokasamāviṣṭam) - pervaded by old age and sorrow; रोगायतनमातुरम् (rogāyatanam-āturam) - afflicted, the abode of disease; रजस्वलम् (rajasvalam) - full of impurity; अनित्यं (anityam) - impermanent; च (ca) - and; भूतावासं (bhūtāvāsam) - the dwelling of beings; समुत्सृज (samutsṛja) - abandon;]

(Pervaded by old age and sorrow, afflicted, the abode of disease, full of impurity, impermanent, and the dwelling of beings, abandon.)

Abandon the body, which is pervaded by old age and sorrow, afflicted and the abode of disease, full of impurity, impermanent, and the dwelling of beings. (12-316-43)

इदं विश्वं जगत्सर्वमजगच्चापि यद्भवेत्। महाभूतात्मकं सर्वं महद्यत्परमाणु यत् ॥१२-३१६-४४॥

idaṃ viśvaṃ jagatsarvam ajagac cāpi yad bhavet। mahābhūtātmakaṃ sarvaṃ mahad yat paramāṇu yat ॥12-316-44॥

[इदं (idaṃ) - this; विश्वं (viśvam) - universe; जगत् (jagat) - moving (world); सर्वम् (sarvam) - all; अजगच्च (ajagac ca) - and unmoving (world); अपि (api) - also; यत् (yat) - whatever; भवेत् (bhavet) - may be; महाभूतात्मकं (mahābhūtātmakaṃ) - consisting of great elements; सर्वं (sarvaṃ) - all; महत् (mahat) - the great (principle); यत् (yat) - which; परमाणु (paramāṇu) - atom; यत् (yat) - which;]

(This universe, all the moving and also the unmoving, whatever may be; all consisting of the great elements, the great (principle), which (is) atom, which.)

This universe, everything moving and unmoving, whatever may exist; all is composed of the great elements, from the great principle down to the atom. (12-316-44)

इन्द्रियाणि च पञ्चैव तमः सत्त्वं रजस्तथा। इत्येष सप्तदशको राशिरव्यक्तसञ्ज्ञकः ॥१२-३१६-४५॥

indriyāṇi ca pañcaiva tamaḥ sattvaṃ rajastathā। ityeṣa saptadaśako rāśiravyaktasañjñakaḥ ॥12-316-45॥

[इन्द्रियाणि (indriyāṇi) - senses; च (ca) - and; पञ्च (pañca) - five; एव (eva) - indeed; तमः (tamaḥ) - darkness; सत्त्वं (sattvaṃ) - purity; रजः (rajaḥ) - activity; तथा (tathā) - also; इति (iti) - thus; एष (eṣa) - this; सप्तदशकः (saptadaśakaḥ) - seventeenfold; राशिः (rāśiḥ) - aggregate; अव्यक्तसञ्ज्ञकः (avyaktasañjñakaḥ) - called unmanifest;]

(senses; and; five; indeed; darkness; purity; activity; also; thus; this; seventeenfold; aggregate; called unmanifest;)

The five senses, and darkness, purity, and activity also—thus, this seventeenfold aggregate is called the unmanifest. (12-316-45)

सर्वैरिहेन्द्रियार्थैश्च व्यक्ताव्यक्तैर्हि संहितः। पञ्चविंशक इत्येष व्यक्ताव्यक्तमयो गुणः ॥१२-३१६-४६॥

sarvair iha indriyārthaiś ca vyaktāvyaktair hi saṁhitaḥ। pañcaviṁśaka ity eṣa vyaktāvyaktamayo guṇaḥ॥12-316-46॥

[सर्वैः (sarvaiḥ) - by all; इह (iha) - here; इन्द्रियार्थैः (indriyārthaiḥ) - by the objects of the senses; च (ca) - and; व्यक्ताव्यक्तैः (vyaktāvyaktaiḥ) - by manifest and unmanifest; हि (hi) - indeed; संहितः (saṁhitaḥ) - composed; पञ्चविंशकः (pañcaviṁśakaḥ) - the twenty-fifth; इति (iti) - thus; एषः (eṣaḥ) - this; व्यक्ताव्यक्तमयः (vyaktāvyaktamayaḥ) - consisting of manifest and unmanifest; गुणः (guṇaḥ) - quality;]

(By all here by the objects of the senses and by manifest and unmanifest indeed composed, the twenty-fifth thus this consisting of manifest and unmanifest quality.)

Here, composed of all the objects of the senses and both the manifest and unmanifest, this so-called twenty-fifth is the quality consisting of the manifest and unmanifest. (12-316-46)

एतैः सर्वैः समायुक्तः पुमानित्यभिधीयते। त्रिवर्गोऽत्र सुखं दुःखं जीवितं मरणं तथा ॥१२-३१६-४७॥

etaiḥ sarvaiḥ samāyuktaḥ pumānityabhidhīyate। trivargo'tra sukhaṃ duḥkhaṃ jīvitaṃ maraṇaṃ tathā ॥12-316-47॥

[एतैः (etaiḥ) - by these; सर्वैः (sarvaiḥ) - by all; समायुक्तः (samāyuktaḥ) - joined together; पुमान् (pumān) - man; इति (iti) - thus; अभिधीयते (abhidhīyate) - is called; त्रिवर्गः (trivargaḥ) - the three aims; अत्र (atra) - here; सुखम् (sukham) - happiness; दुःखम् (duḥkham) - sorrow; जीवितम् (jīvitam) - life; मरणम् (maraṇam) - death; तथा (tathā) - also;]

(By these, by all, joined together, man thus is called; the three aims here, happiness, sorrow, life, death, also.)

A man who is endowed with all these is thus called; here, the three aims, happiness, sorrow, life, and death also. (12-316-47)

य इदं वेद तत्त्वेन स वेद प्रभवाप्ययौ। पाराशर्येह बोद्धव्यं ज्ञानानां यच्च किञ्चन ॥१२-३१६-४८॥

ya idaṃ veda tattvena sa veda prabhavāpyayau। pārāśaryeha boddhavyaṃ jñānānāṃ yac ca kiñcana ॥12-316-48॥

[य (ya) - who; इदं (idaṃ) - this; वेद (veda) - knows; तत्त्वेन (tattvena) - in reality; by the principle; स (sa) - he; वेद (veda) - knows; प्रभवाप्ययौ (prabhavāpyayau) - origin and dissolution; पाराशर्ये (pārāśarye) - in the work of Parāśarya (Vyāsa); इह (iha) - here; बोद्धव्यं (boddhavyaṃ) - to be understood; ज्ञानानां (jñānānāṃ) - of knowledges; यत् (yat) - whatever; च (ca) - and; किञ्चन (kiñcana) - anything;]

(Who this knows in reality, he knows origin and dissolution. In the work of Parāśarya here, to be understood is whatever of knowledges and anything.)

Whoever knows this in reality, he knows the origin and dissolution. In the work of Parāśarya here, whatever knowledge is to be understood, and anything else, (12-316-48).

इन्द्रियैर्गृह्यते यद्यत्तत्तद्व्यक्तमिति स्थितिः। अव्यक्तमिति विज्ञेयं लिङ्गग्राह्यमतीन्द्रियम् ॥१२-३१६-४९॥

indriyaiḥ gṛhyate yadyat tattad vyaktam iti sthitiḥ। avyaktam iti vijñeyam liṅga-grāhyam atīndriyam ॥12-316-49॥

[इन्द्रियैः (indriyaiḥ) - by the senses; गृह्यते (gṛhyate) - is grasped; यत् (yat) - whatever; यत् (yat) - whatever; तत् (tat) - that; तत् (tat) - that; व्यक्तम् (vyaktam) - manifest; इति (iti) - thus; स्थितिः (sthitiḥ) - state; अव्यक्तम् (avyaktam) - unmanifest; इति (iti) - thus; विज्ञेयं (vijñeyam) - to be known; लिङ्गग्राह्यम् (liṅga-grāhyam) - perceived by the subtle mark; अतीन्द्रियम् (atīndriyam) - beyond the senses;]

(By the senses is grasped whatever that, that is manifest, thus is the state. Unmanifest, thus, is to be known, perceived by the subtle mark, beyond the senses.)

Whatever is grasped by the senses, that is called manifest; this is its state. What is unmanifest is to be known as that which is perceived by subtle marks and is beyond the senses. (12-316-49)

इन्द्रियैर्नियतैर्देही धाराभिरिव तर्प्यते। लोके विततमात्मानं लोकं चात्मनि पश्यति ॥१२-३१६-५०॥

indriyairniyatairdehī dhārābhiriva tarpyate। loke vitatamātmānaṃ lokaṃ cātmani paśyati ॥12-316-50॥

[इन्द्रियैः (indriyaiḥ) - by the senses; नियतैः (niyataiḥ) - controlled; देही (dehī) - the embodied one; धाराभिः (dhārābhiḥ) - by streams; इव (iva) - like; तर्प्यते (tarpyate) - is satisfied; लोके (loke) - in the world; विततम् (vitatam) - pervaded; आत्मानम् (ātmānam) - the self; लोकम् (lokam) - the world; च (ca) - and; आत्मनि (ātmani) - in the self; पश्यति (paśyati) - sees;]

(The embodied one, by controlled senses, is satisfied like by streams; in the world, sees the self pervaded, and the world in the self.)

With controlled senses, the embodied being is satisfied as if by streams; in this world, he sees the self pervading all and the world within the self. (12-316-50)

परावरदृशः शक्तिर्ज्ञानवेलां न पश्यति। पश्यतः सर्वभूतानि सर्वावस्थासु सर्वदा ॥१२-३१६-५१॥

parāvaradṛśaḥ śaktirjñānavelāṃ na paśyati। paśyataḥ sarvabhūtāni sarvāvasthāsu sarvadā ॥12-316-51॥

[परावरदृशः (parāvaradṛśaḥ) - one who sees the far and the near; (i.e., the omniscient); शक्तिः (śaktiḥ) - power; ज्ञानवेलाम् (jñānavelām) - the boundary of knowledge; न (na) - not; पश्यति (paśyati) - sees; पश्यतः (paśyataḥ) - of the one who sees; सर्वभूतानि (sarvabhūtāni) - all beings; सर्वावस्थासु (sarvāvasthāsu) - in all states; सर्वदा (sarvadā) - always;]

(The power of the one who sees the far and the near does not see the boundary of knowledge. Of the one who sees, all beings in all states always.)

The power of the omniscient does not perceive the limit of knowledge. For the one who sees, all beings are always present in every state. (12-316-51)

ब्रह्मभूतस्य संयोगो नाशुभेनोपपद्यते। ज्ञानेन विविधान्क्लेशानतिवृत्तस्य मोहजान् ॥ लोके बुद्धिप्रकाशेन लोकमार्गो न रिष्यते ॥१२-३१६-५२॥

brahmabhūtasya saṃyogo nāśubhenopapadyate। jñānena vividhānkleśānativṛttasya mohajān ॥ loke buddhiprakāśena lokamārgo na riṣyate ॥12-316-52॥

[ब्रह्मभूतस्य (brahmabhūtasya) - of one who has become Brahman; संयोगः (saṃyogaḥ) - union; न (na) - not; अशुभेन (aśubhena) - by evil; उपपद्यते (upapadyate) - is attained; ज्ञानेन (jñānena) - by knowledge; विविधान् (vividhān) - various; क्लेशान् (kleśān) - afflictions; अतिवृत्तस्य (ativṛttasya) - of one who has surpassed; मोहजान् (mohajān) - born of delusion; लोके (loke) - in the world; बुद्धिप्रकाशेन (buddhiprakāśena) - by the illumination of intellect; लोकमार्गः (lokamārgaḥ) - the path of the world; न (na) - not; रिष्यते (riṣyate) - is destroyed;]

(Of one who has become Brahman, union is not attained by evil. By knowledge, of one who has surpassed various afflictions born of delusion. In the world, by the illumination of intellect, the path of the world is not destroyed. (12-316-52))

The union of one who has realized Brahman is never attained through evil. By knowledge, one who has overcome the various afflictions born of delusion. In this world, through the illumination of intellect, the path of the world is never destroyed. (12-316-52)

अनादिनिधनं जन्तुमात्मनि स्थितमव्ययम्। अकर्तारममूर्तं च भगवानाह तीर्थवित् ॥१२-३१६-५३॥

anādinidhanaṃ jantumatmani sthitamavyayam। akartāramamūrtaṃ ca bhagavānāha tīrthavit ॥12-316-53॥

[अनादिनिधनम् (anādinidhanam) - without beginning or end; जन्तुम् (jantum) - the being; आत्मनि (ātmani) - in the self; स्थितम् (sthitam) - situated; अव्ययम् (avyayam) - imperishable; अकर्तारम् (akartāram) - non-agent; अमूर्तम् (amūrtam) - formless; च (ca) - and; भगवान् (bhagavān) - the blessed one; आह (āha) - said; तीर्थवित् (tīrthavit) - knower of sacred fords;]

(The being, without beginning or end, situated in the self, imperishable, non-agent, formless, and the blessed one, the knower of sacred fords, said.)

The Blessed One, the knower of sacred fords, said: The being that is without beginning or end, imperishable, formless, and non-agent, is situated in the self. (12-316-53)

यो जन्तुः स्वकृतैस्तैस्तैः कर्मभिर्नित्यदुःखितः। स दुःखप्रतिघातार्थं हन्ति जन्तूननेकधा ॥१२-३१६-५४॥

yo jantuḥ svakṛtais tais taiḥ karmabhir nityaduḥkhitaḥ। sa duḥkhaprati-ghātārthaṃ hanti jantūn anekadhā ॥12-316-54॥

[यः (yaḥ) - who; जन्तुः (jantuḥ) - creature; स्वकृतैः (svakṛtaiḥ) - by his own actions; तैः तैः (tais taiḥ) - by those various; कर्मभिः (karmabhiḥ) - by actions; नित्यदुःखितः (nityaduḥkhitaḥ) - constantly afflicted with pain; सः (saḥ) - he; दुःखप्रतिघातार्थम् (duḥkhaprati-ghātārtham) - for the purpose of counteracting pain; हन्ति (hanti) - kills; जन्तून् (jantūn) - creatures; अनेकधा (anekadhā) - in many ways;]

(Whoever creature, by his own various actions, by those actions, is constantly afflicted with pain, he, for the purpose of counteracting pain, kills creatures in many ways.)

A creature who is constantly afflicted with pain by his own various actions, kills other creatures in many ways in order to counteract his own suffering. (12-316-54)

ततः कर्म समादत्ते पुनरन्यन्नवं बहु। तप्यतेऽथ पुनस्तेन भुक्त्वापथ्यमिवातुरः ॥१२-३१६-५५॥

tataḥ karma samādattē punar anyan navaṃ bahu। tapyatē'tha punas tēna bhuktvā apathyam iva āturaḥ ॥12-316-55॥

[ततः (tataḥ) - then; from that; कर्म (karma) - action; deed; समादत्ते (samādattē) - again undertakes; takes up; पुनः (punaḥ) - again; अन्यत् (anyat) - another; different; नवम् (navam) - new; बहु (bahu) - much; many; तप्यते (tapyatē) - suffers; is tormented; अथ (atha) - then; now; पुनः (punaḥ) - again; तेन (tēna) - by that; भुक्त्वा (bhuktvā) - having eaten; having enjoyed; अपथ्यम् (apathyam) - unwholesome; unsuitable; इव (iva) - like; as if; आतुरः (āturaḥ) - the sick person; afflicted;]

(Then, action again undertakes, again another new much. Suffers then again by that, having eaten unwholesome like the sick person. (12-316-55))

Then, he again undertakes many new actions. He suffers again from them, just as a sick person suffers after eating unwholesome food. (12-316-55)

अजस्रमेव मोहार्तो दुःखेषु सुखसञ्ज्ञितः। बध्यते मथ्यते चैव कर्मभिर्मन्थवत्सदा ॥१२-३१६-५६॥

ajasrameva mohārto duḥkheṣu sukhasañjñitaḥ। badhyate mathyate caiva karmabhirmanthavatsadā ॥12-316-56॥

[अजस्रम् (ajasram) - unceasingly; एव (eva) - indeed; मोह-आर्तः (moha-ārtaḥ) - afflicted by delusion; दुःखेषु (duḥkheṣu) - in sufferings; सुख-सञ्ज्ञितः (sukha-sañjñitaḥ) - regarded as happiness; बध्यते (badhyate) - is bound; मथ्यते (mathyate) - is churned; च (ca) - and; एव (eva) - indeed; कर्मभिः (karmabhiḥ) - by actions; मन्थवत् (manthavat) - like a churning stick; सदा (sadā) - always;]

(Unceasingly indeed, afflicted by delusion, in sufferings regarded as happiness, is bound, is churned and indeed by actions, like a churning stick, always.)

Always, one afflicted by delusion, who mistakes suffering for happiness, is unceasingly bound and churned by actions, just like a churning stick. (12-316-56)

ततो निवृत्तो बन्धात्स्वात्कर्मणामुदयादिह। परिभ्रमति संसारं चक्रवद्बहुवेदनः ॥१२-३१६-५७॥

tato nivṛtto bandhātsvātkarmaṇāmudayādiha। paribhramati saṁsāraṁ cakravadbahuvedanaḥ ॥12-316-57॥

[ततः (tataḥ) - from that; निवृत्तः (nivṛttaḥ) - ceased; बन्धात् (bandhāt) - from bondage; स्वात् (svāt) - from one's own; कर्मणाम् (karmaṇām) - of actions; उदयात् (udayāt) - from arising; इह (iha) - here; परिभ्रमति (paribhramati) - wanders around; संसारम् (saṁsāram) - the cycle of existence; चक्रवत् (cakravat) - like a wheel; बहु (bahu) - much; वेदनः (vedanaḥ) - experiencer of pain;]

(From that, ceased from bondage, from one's own actions' arising here, wanders around the cycle of existence like a wheel, much experiencer of pain.)

Thus, having ceased from the bondage arising here from one's own actions, he wanders through the cycle of existence like a wheel, experiencing much pain. (12-316-57)

स त्वं निवृत्तबन्धस्तु निवृत्तश्चापि कर्मतः। सर्ववित्सर्वजित्सिद्धो भव भावविवर्जितः ॥१२-३१६-५८॥

sa tvaṃ nivṛttabandhastu nivṛttaścāpi karmataḥ। sarvavitsarvajitsiddho bhava bhāvavivarjitaḥ ॥12-316-58॥

[स (sa) - he; that; त्वं (tvaṃ) - you; निवृत्तबन्धः (nivṛttabandhaḥ) - one whose bonds are ceased; तु (tu) - but; निवृत्तः (nivṛttaḥ) - ceased; withdrawn; च (ca) - and; अपि (api) - also; कर्मतः (karmataḥ) - from actions; सर्ववित् (sarvavit) - knower of all; सर्वजित् (sarvajit) - conqueror of all; सिद्धः (siddhaḥ) - accomplished; perfected; भव (bhava) - be; भावविवर्जितः (bhāvavivarjitaḥ) - devoid of states;]

(He, you, whose bonds are ceased, but also ceased from actions; knower of all, conqueror of all, accomplished, be, devoid of states; (12-316-58))

Therefore, you, whose bonds have ceased and who is also free from actions, become one who knows all, conquers all, is accomplished, and is devoid of all states. (12-316-58)

संयमेन नवं बन्धं निवर्त्य तपसो बलात्। सम्प्राप्ता बहवः सिद्धिमप्यबाधां सुखोदयाम् ॥१२-३१६-५९॥

saṃyamen a navaṃ bandhaṃ nivartya tapaso balāt। samprāptā bahavaḥ siddhimapyabādhāṃ sukhodayām ॥12-316-59॥

[संयमेन (saṃyamena) - by restraint; by self-control; नवं (navaṃ) - new; fresh; बन्धं (bandhaṃ) - bond; binding; निवर्त्य (nivartya) - having removed; having turned away; तपसो (tapaso) - of austerity; of penance; बलात् (balāt) - by force; by strength; सम्प्राप्ता (samprāptā) - have attained; have reached; बहवः (bahavaḥ) - many; numerous; सिद्धिम् (siddhim) - perfection; accomplishment; अपि (api) - also; even; अबाधां (abādhāṃ) - unobstructed; without hindrance; सुखोदयाम् (sukhodayām) - arising of happiness; dawn of happiness;]

(By restraint, having removed the new bond by the force of austerity, many have attained perfection, also unobstructed and the arising of happiness.)

By self-control, having forcefully removed new bonds through austerity, many have attained perfection, as well as unobstructed happiness. (12-316-59)