12.339
ब्रह्मोवाच॥
Brahmā said.
शृणु पुत्र यथा ह्येष पुरुषः शाश्वतोऽव्ययः। अक्षयश्चाप्रमेयश्च सर्वगश्च निरुच्यते ॥१२-३३९-१॥
Listen, my son, as this person is described as eternal, imperishable, undecaying, immeasurable, and all-pervading. (12-339-1)
न स शक्यस्त्वया द्रष्टुं मयान्यैर्वापि सत्तम। सगुणो निर्गुणो विश्वो ज्ञानदृश्यो ह्यसौ स्मृतः ॥१२-३३९-२॥
O best of beings, he cannot be seen by you, by me, or by others; he, who is remembered as the universe with qualities and without qualities, is indeed perceived only by knowledge. (12-339-2)
अशरीरः शरीरेषु सर्वेषु निवसत्यसौ। वसन्नपि शरीरेषु न स लिप्यति कर्मभिः ॥१२-३३९-३॥
He, being bodiless, dwells in all bodies; even while residing in bodies, he is not affected by actions. (12-339-3)
ममान्तरात्मा तव च ये चान्ये देहसञ्ज्ञिताः। सर्वेषां साक्षिभूतोऽसौ न ग्राह्यः केनचित्क्वचित् ॥१२-३३९-४॥
My inner self, your inner self, and those others who are called by the name of body; that inner self, being the witness of all, cannot be grasped by anyone anywhere. (12-339-4)
विश्वमूर्धा विश्वभुजो विश्वपादाक्षिनासिकः। एकश्चरति क्षेत्रेषु स्वैरचारी यथासुखम् ॥१२-३३९-५॥
He whose head, arms, feet, eyes, and nose are the universe itself, moves alone through the fields, freely and as he pleases. (12-339-5)
क्षेत्राणि हि शरीराणि बीजानि च शुभाशुभे। तानि वेत्ति स योगात्मा ततः क्षेत्रज्ञ उच्यते ॥१२-३३९-६॥
Indeed, bodies are the fields and the seeds, both auspicious and inauspicious; he who knows those, whose self is united with yoga, is therefore called the knower of the field. (12-339-6)
नागतिर्न गतिस्तस्य ज्ञेया भूतेन केनचित्। साङ्ख्येन विधिना चैव योगेन च यथाक्रमम् ॥१२-३३९-७॥
His movement or progression cannot be known by any being, by anyone, either through the method of Sāṅkhya or indeed by Yoga, and that too in the proper order. (12-339-7)
चिन्तयामि गतिं चास्य न गतिं वेद्मि चोत्तमाम्। यथाज्ञानं तु वक्ष्यामि पुरुषं तं सनातनम् ॥१२-३३९-८॥
I contemplate his path, but I do not know the highest path. However, according to my knowledge, I shall speak about that eternal person. (12-339-8)
तस्यैकत्वं महत्त्वं हि स चैकः पुरुषः स्मृतः। महापुरुषशब्दं स बिभर्त्येकः सनातनः ॥१२-३३९-९॥
His oneness and greatness are indeed remembered; he is also known as the one person. He alone, the eternal one, bears the name 'mahāpuruṣa'. (12-339-9)
एको हुताशो बहुधा समिध्यते; एकः सूर्यस्तपसां योनिरेका। एको वायुर्बहुधा वाति लोके; महोदधिश्चाम्भसां योनिरेकः ॥ पुरुषश्चैको निर्गुणो विश्वरूप; स्तं निर्गुणं पुरुषं चाविशन्ति ॥१२-३३९-१०॥
The fire is one, yet it is kindled in many ways; the sun is one, the source of all heat; the wind is one, yet it blows in many ways in the world; and the great ocean is the source of all waters. The Supreme Person is one, without qualities, of all forms; into that qualityless Person, all enter. (12-339-10)
हित्वा गुणमयं सर्वं कर्म हित्वा शुभाशुभम्। उभे सत्यानृते त्यक्त्वा एवं भवति निर्गुणः ॥१२-३३९-११॥
By abandoning all actions composed of the guṇas, giving up both auspicious and inauspicious deeds, and renouncing both truth and untruth, thus one becomes free from the guṇas. (12-339-11)
अचिन्त्यं चापि तं ज्ञात्वा भावसूक्ष्मं चतुष्टयम्। विचरेद्यो यतिर्यत्तः स गच्छेत्पुरुषं प्रभुम् ॥१२-३३९-१२॥
Having realized that which is unthinkable and the subtle fourfold essence of being, the self-controlled ascetic should act accordingly; such a one attains the Supreme Person, the Lord. (12-339-12)
एवं हि परमात्मानं केचिदिच्छन्ति पण्डिताः। एकात्मानं तथात्मानमपरेऽध्यात्मचिन्तकाः ॥१२-३३९-१३॥
Thus, some wise people desire the supreme self; others, who contemplate on the self, likewise desire the one self and the self. (12-339-13)
तत्र यः परमात्मा हि स नित्यं निर्गुणः स्मृतः। स हि नारायणो ज्ञेयः सर्वात्मा पुरुषो हि सः ॥ न लिप्यते फलैश्चापि पद्मपत्रमिवाम्भसा ॥१२-३३९-१४॥
There, he who is the supreme self, indeed, is remembered as eternal and without qualities. He is indeed Nārāyaṇa, to be known as the all-self, the person; he indeed is not tainted by the fruits, just as a lotus leaf is not by water. (12-339-14)
कर्मात्मा त्वपरो योऽसौ मोक्षबन्धैः स युज्यते। ससप्तदशकेनापि राशिना युज्यते हि सः ॥ एवं बहुविधः प्रोक्तः पुरुषस्ते यथाक्रमम् ॥१२-३३९-१५॥
The one whose self is action, and another, who is that, is bound by the bonds of liberation. He is also joined with the group of seventeen. Thus, the person of many kinds has been described to you in due order. (12-339-15)
यत्तत्कृत्स्नं लोकतन्त्रस्य धाम; वेद्यं परं बोधनीयं सबोद्धृ। मन्ता मन्तव्यं प्राशिता प्राशितव्यं; घ्राता घ्रेयं स्पर्शिता स्पर्शनीयम् ॥१२-३३९-१६॥
That which is the entire abode of the universe; which is to be known, supreme, to be understood, along with the knower. The thinker and the object of thought, the eater and the thing to be eaten; the smeller and the thing to be smelled, the toucher and the thing to be touched. (12-339-16)
द्रष्टा द्रष्टव्यं श्राविता श्रावणीयं; ज्ञाता ज्ञेयं सगुणं निर्गुणं च। यद्वै प्रोक्तं गुणसाम्यं प्रधानं; नित्यं चैतच्छाश्वतं चाव्ययं च ॥१२-३३९-१७॥
The seer, the object to be seen, the one who causes to hear, that which is to be heard, the knower, that which is to be known, with qualities and without qualities—whatever is declared as the equality of qualities, the chief principle, this is eternal, perpetual, and imperishable. (12-339-17)
यद्वै सूते धातुराद्यं निधानं; तद्वै विप्राः प्रवदन्तेऽनिरुद्धम्। यद्वै लोके वैदिकं कर्म साधु; आशीर्युक्तं तद्धि तस्योपभोज्यम् ॥१२-३३९-१८॥
That which the element produces as the original repository, the sages declare as unobstructed. That Vedic action in the world which is good and endowed with blessings is indeed to be enjoyed by him. (12-339-18)
देवाः सर्वे मुनयः साधु दान्ता; स्तं प्राग्यज्ञैर्यज्ञभागं यजन्ते। अहं ब्रह्मा आद्य ईशः प्रजानां; तस्माज्जातस्त्वं च मत्तः प्रसूतः ॥१२-३३९-१९॥
All the gods, sages, the virtuous and self-controlled worship him with the share of the sacrifice from former sacrifices. I am Brahmā, the first lord of beings; from him you are born, and from me you are produced. (12-339-19)
मत्तो जगज्जङ्गमं स्थावरं च; सर्वे वेदाः सरहस्या हि पुत्र ॥१२-३३९-१९॥
O son, from me arise the entire world, both moving and unmoving; all the Vedas with their secrets indeed (originate from me). (12-339-19)
चतुर्विभक्तः पुरुषः स क्रीडति यथेच्छति। एवं स एव भगवाञ्ज्ञानेन प्रतिबोधितः ॥१२-३३९-२०॥
The person, divided into four, plays as he wishes. In this way, the Lord himself, awakened by knowledge. (12-339-20)
एतत्ते कथितं पुत्र यथावदनुपृच्छतः। साङ्ख्यज्ञाने तथा योगे यथावदनुवर्णितम् ॥१२-३३९-२१॥
O son, this has been told to you as you asked; the knowledge of Sāṅkhya and also of Yoga has been described as it is. (12-339-21)
