12.339
ब्रह्मोवाच॥
brahmovāca॥
[ब्रह्मा (brahmā) - Brahmā; (the creator deity); उवाच (uvāca) - said; spoke;]
(Brahmā said;)
Brahmā said.
शृणु पुत्र यथा ह्येष पुरुषः शाश्वतोऽव्ययः। अक्षयश्चाप्रमेयश्च सर्वगश्च निरुच्यते ॥१२-३३९-१॥
śṛṇu putra yathā hyeṣa puruṣaḥ śāśvato'vyayaḥ। akṣayaścāprameyaśca sarvagaśca nirucyate ॥12-339-1॥
[शृणु (śṛṇu) - hear; पुत्र (putra) - son; यथा (yathā) - as; हि (hi) - indeed; एषः (eṣaḥ) - this; पुरुषः (puruṣaḥ) - person; शाश्वतः (śāśvataḥ) - eternal; अव्ययः (avyayaḥ) - imperishable; अक्षयः (akṣayaḥ) - undecaying; च (ca) - and; अप्रमेयः (aprameyaḥ) - immeasurable; च (ca) - and; सर्वगः (sarvagaḥ) - all-pervading; च (ca) - and; निरुच्यते (nirucyate) - is described;]
(Hear, son, as indeed this person is eternal, imperishable, undecaying, and immeasurable, and all-pervading, and is described.)
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॥
na sa śakyastvayā draṣṭuṃ mayānyairvāpi sattama। saguṇo nirguṇo viśvo jñānadṛśyo hyasau smṛtaḥ ॥12-339-2॥
[न (na) - not; स (sa) - he; शक्यः (śakyaḥ) - possible; त्वया (tvayā) - by you; द्रष्टुम् (draṣṭum) - to see; मया (mayā) - by me; अन्यैः (anyaiḥ) - by others; वा (vā) - or; अपि (api) - even; सत्तम (sattama) - O best of beings; सगुणः (saguṇaḥ) - with qualities; निर्गुणः (nirguṇaḥ) - without qualities; विश्वः (viśvaḥ) - the universe; ज्ञानदृश्यः (jñānadṛśyaḥ) - perceived by knowledge; हि (hi) - indeed; असौ (asau) - he; स्मृतः (smṛtaḥ) - is remembered;]
(Not he possible by you to see by me by others or even O best of beings; with qualities without qualities the universe perceived by knowledge indeed he is remembered.)
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॥
aśarīraḥ śarīreṣu sarveṣu nivasatyasau। vasannapi śarīreṣu na sa lipyati karmabhiḥ ॥12-339-3॥
[अशरीरः (aśarīraḥ) - without body; spirit; शरीरेषु (śarīreṣu) - in bodies; सर्वेषु (sarveṣu) - in all; निवसति (nivasati) - dwells; असौ (asau) - he; that one; वसन् (vasan) - dwelling; अपि (api) - even; शरीरेषु (śarīreṣu) - in bodies; न (na) - not; स (sa) - he; लिप्यति (lipyati) - is tainted; is affected; कर्मभिः (karmabhiḥ) - by actions;]
(Without body, in all bodies he dwells; dwelling even in bodies, he is not tainted by actions.)
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॥
mamāntarātmā tava ca ye ca anye dehasaṃjñitāḥ। sarveṣāṃ sākṣibhūto'sau na grāhyaḥ kenacit kvacit ॥12-339-4॥
[मम (mama) - my; अन्तरात्मा (antarātmā) - inner self; तव (tava) - your; च (ca) - and; ये (ye) - who; च (ca) - and; अन्ये (anye) - others; देहसञ्ज्ञिताः (dehasaṃjñitāḥ) - called by the name of body; सर्वेषां (sarveṣām) - of all; साक्षिभूतः (sākṣibhūtaḥ) - having become witness; असौ (asau) - that; न (na) - not; ग्राह्यः (grāhyaḥ) - to be grasped; केनचित् (kenacit) - by anyone; क्वचित् (kvacit) - anywhere;]
(My inner self, your (inner self), and those others called by the name of body; of all, that (inner self), having become witness, is not to be grasped by anyone anywhere.)
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॥
viśvamūrdhā viśvabhujo viśvapādākṣināsikaḥ। ekaścarati kṣetreṣu svairacārī yathāsukham ॥12-339-5॥
[विश्वमूर्धा (viśvamūrdhā) - whose head is the universe; विश्वभुजः (viśvabhujaḥ) - whose arms are the universe; विश्वपादाक्षिनासिकः (viśvapādākṣināsikaḥ) - whose feet, eyes, and nose are the universe; एकः (ekaḥ) - one; चरति (carati) - moves; क्षेत्रेषु (kṣetreṣu) - in the fields; स्वैरचारी (svairacārī) - moving freely; यथासुखम् (yathāsukham) - as is pleasing;]
(Whose head is the universe; whose arms are the universe; whose feet, eyes, and nose are the universe; one moves in the fields, moving freely, as is pleasing.)
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॥
kṣetrāṇi hi śarīrāṇi bījāni ca śubhāśubhe। tāni vetti sa yogātmā tataḥ kṣetrajña ucyate ॥12-339-6॥
[क्षेत्राणि (kṣetrāṇi) - fields; हि (hi) - indeed; शरीराणि (śarīrāṇi) - bodies; बीजानि (bījāni) - seeds; च (ca) - and; शुभाशुभे (śubhāśubhe) - auspicious and inauspicious; तानि (tāni) - those; वेत्ति (vetti) - knows; स (sa) - he; योगात्मा (yogātmā) - one whose self is united (with yoga); ततः (tataḥ) - therefore; क्षेत्रज्ञ (kṣetrajña) - knower of the field; उच्यते (ucyate) - is called;]
(Fields indeed bodies seeds and auspicious and inauspicious; those knows he whose self is united (with yoga); therefore knower of the field is called.)
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॥
nāgatir na gatis tasya jñeyā bhūtena kenacit। sāṅkhyena vidhinā caiva yogena ca yathākramam ॥12-339-7॥
[न (na) - not; गतिः (gatiḥ) - movement; न (na) - not; गतिः (gatiḥ) - progression; तस्य (tasya) - of him; ज्ञेया (jñeyā) - to be known; भूतेन (bhūtena) - by a being; केनचित् (kenacit) - by anyone; साङ्ख्येन (sāṅkhyena) - by Sāṅkhya; विधिना (vidhinā) - by method; च (ca) - and; एव (eva) - indeed; योगेन (yogena) - by Yoga; च (ca) - and; यथाक्रमम् (yathākramam) - according to order;]
(Not movement, not progression of him to be known by a being by anyone; by Sāṅkhya by method and indeed by Yoga and according to order.)
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॥
cintayāmi gatiṃ cāsya na gatiṃ vedmi cottamām। yathājñānaṃ tu vakṣyāmi puruṣaṃ taṃ sanātanam ॥12-339-8॥
[चिन्तयामि (cintayāmi) - I think; I contemplate; गतिं (gatiṃ) - path; course; state; च (ca) - and; अस्य (asya) - of him; his; न (na) - not; गतिं (gatiṃ) - path; course; state; वेद्मि (vedmi) - I know; च (ca) - and; उत्तमाम् (uttamām) - highest; best; यथा (yathā) - as; according to; अज्ञानं (ajñānam) - knowledge; understanding; तु (tu) - but; वक्ष्यामि (vakṣyāmi) - I shall speak; I will say; पुरुषं (puruṣaṃ) - person; man; being; तं (taṃ) - that; सनातनम् (sanātanam) - eternal; perpetual;]
(I contemplate the path and his, not the path I know and the highest. As knowledge but I shall speak the person that eternal. (12-339-8))
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॥
tasyaikatvaṃ mahattvaṃ hi sa caikaḥ puruṣaḥ smṛtaḥ। mahāpuruṣaśabdaṃ sa bibhartyekaḥ sanātanaḥ ॥12-339-9॥
[तस्य (tasya) - of him; एकत्वं (ekatvaṃ) - oneness; महत्त्वं (mahattvaṃ) - greatness; हि (hi) - indeed; स (sa) - he; च (ca) - and; एकः (ekaḥ) - one; पुरुषः (puruṣaḥ) - person; स्मृतः (smṛtaḥ) - is remembered; महापुरुषशब्दं (mahāpuruṣaśabdaṃ) - the word 'mahāpuruṣa'; स (sa) - he; बिभर्ति (bibharti) - bears; एकः (ekaḥ) - one; सनातनः (sanātanaḥ) - eternal;]
(Of him oneness, greatness indeed; he and one person is remembered. The word 'mahāpuruṣa' he bears, one, eternal.)
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॥
eko hutāśo bahudhā samidhyate; ekaḥ sūryastapasāṃ yonirekā। eko vāyurbahudhā vāti loke; mahodadhiścāmbhasāṃ yonirekaḥ ॥ puruṣaścaiko nirguṇo viśvarūpa; staṃ nirguṇaṃ puruṣaṃ cāviśanti ॥12-339-10॥
[एकः (ekaḥ) - one; हुताशः (hutāśaḥ) - fire; बहुधा (bahudhā) - in many ways; समिध्यते (samidhyate) - is kindled; एकः (ekaḥ) - one; सूर्यः (sūryaḥ) - sun; तपसाम् (tapasām) - of heats; योनि (yoni) - source; एकः (ekaḥ) - one; एकः (ekaḥ) - one; वायुः (vāyuḥ) - wind; बहुधा (bahudhā) - in many ways; वाति (vāti) - blows; लोके (loke) - in the world; महोदधिः (mahodadhiḥ) - great ocean; च (ca) - and; अम्भसाम् (ambhasām) - of waters; योनि (yoni) - source; एकः (ekaḥ) - one; पुरुषः (puruṣaḥ) - person; च (ca) - and; एकः (ekaḥ) - one; निर्गुणः (nirguṇaḥ) - without qualities; विश्वरूप (viśvarūpa) - of all forms; स्तम् (stam) - that; निर्गुणम् (nirguṇam) - without qualities; पुरुषम् (puruṣam) - person; च (ca) - and; आविशन्ति (āviśanti) - enter;]
(One fire is kindled in many ways; one sun is the source of heats; one wind blows in many ways in the world; and the great ocean is the source of waters. The person is one, without qualities, of all forms; that qualityless person they enter.)
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॥
hitvā guṇamayaṃ sarvaṃ karma hitvā śubhāśubham। ubhe satyānṛte tyaktvā evaṃ bhavati nirguṇaḥ ॥12-339-11॥
[हित्वा (hitvā) - having abandoned; गुणमयं (guṇamayaṃ) - consisting of guṇas; सर्वं (sarvaṃ) - all; कर्म (karma) - action; हित्वा (hitvā) - having abandoned; शुभाशुभम् (śubhāśubham) - auspicious and inauspicious; उभे (ubhe) - both; सत्य (satya) - truth; अनृते (anṛte) - untruth; त्यक्त्वा (tyaktvā) - having given up; एवं (evaṃ) - thus; भवति (bhavati) - becomes; निर्गुणः (nirguṇaḥ) - devoid of guṇas;]
(Having abandoned all action consisting of guṇas, having abandoned auspicious and inauspicious, having given up both truth and untruth, thus one becomes devoid of guṇas.)
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॥
acintyaṃ cāpi taṃ jñātvā bhāvasūkṣmaṃ catuṣṭayam। vicaredyo yatiryattaḥ sa gacchetpuruṣaṃ prabhum ॥12-339-12॥
[अचिन्त्यं (acintyaṃ) - unthinkable; beyond thought; च (ca) - and; अपि (api) - also; तं (taṃ) - that; ज्ञात्वा (jñātvā) - having known; भावसूक्ष्मं (bhāvasūkṣmaṃ) - subtle essence of being; चतुष्टयम् (catuṣṭayam) - the fourfold; विचरेत् (vicaret) - should move about; should act; यः (yaḥ) - who; यतिः (yatiḥ) - ascetic; यत्तः (yattaḥ) - self-controlled; सः (saḥ) - he; गच्छेत् (gacchet) - should attain; पुरुषं (puruṣaṃ) - the Person; the Supreme Being; प्रभुम् (prabhum) - the Lord; the master;]
(Having known that unthinkable and also the subtle essence of being, the fourfold, he who is a self-controlled ascetic should move about; he should attain the Person, the Lord.)
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॥
evaṃ hi paramātmānaṃ kecid icchanti paṇḍitāḥ। ekātmānaṃ tathātmānam apare'dhyātmacintakāḥ ॥12-339-13॥
[एवं (evaṃ) - thus; हि (hi) - indeed; परमात्मानम् (paramātmānam) - the supreme self; केचित् (kecit) - some; इच्छन्ति (icchanti) - desire; पण्डिताः (paṇḍitāḥ) - the wise; एकात्मानम् (ekātmānam) - the one self; तथा (tathā) - likewise; आत्मानम् (ātmānam) - the self; अपरे (apare) - others; अध्यात्मचिन्तकाः (adhyātmacintakāḥ) - those who contemplate on the self;]
(Thus indeed, some wise desire the supreme self; others, those who contemplate on the self, likewise (desire) the one self and the self.)
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॥
tatra yaḥ paramātmā hi sa nityaṃ nirguṇaḥ smṛtaḥ। sa hi nārāyaṇo jñeyaḥ sarvātmā puruṣo hi saḥ ॥ na lipyate phalaiś cāpi padmapatram ivāmbhasā ॥12-339-14॥
[तत्र (tatra) - there; यः (yaḥ) - who; परमात्मा (paramātmā) - supreme self; हि (hi) - indeed; स (sa) - he; नित्यं (nityaṃ) - eternal; निर्गुणः (nirguṇaḥ) - without qualities; स्मृतः (smṛtaḥ) - is remembered; स (sa) - he; हि (hi) - indeed; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; ज्ञेयः (jñeyaḥ) - to be known; सर्वात्मा (sarvātmā) - all-self; पुरुषः (puruṣaḥ) - person; हि (hi) - indeed; सः (saḥ) - he; न (na) - not; लिप्यते (lipyate) - is tainted; फलैः (phalaiḥ) - by fruits; च (ca) - and; अपि (api) - also; पद्मपत्रम् (padmapatram) - lotus leaf; इव (iva) - like; अम्भसा (ambhasā) - by water;]
(There who supreme self indeed he eternal without qualities is remembered. He indeed Nārāyaṇa to be known all-self person indeed he. Not is tainted by fruits and also lotus leaf like by water.)
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॥
karmātmā tvaparo yo'sau mokṣabandhaiḥ sa yujyate। sasaptadaśakenāpi rāśinā yujyate hi saḥ ॥ evaṃ bahuvidhaḥ proktaḥ puruṣaste yathākramam ॥12-339-15॥
[कर्मात्मा (karmātmā) - whose self is action; त्व (tva) - but; अपरो (aparaḥ) - another; यः (yaḥ) - who; असौ (asau) - that; मोक्षबन्धैः (mokṣabandhaiḥ) - by bonds of liberation; सः (saḥ) - he; युज्यते (yujyate) - is joined; सः (saḥ) - he; सप्तदशकेन (saptadaśakena) - with the seventeen; अपि (api) - even; राशिना (rāśinā) - by the group; युज्यते (yujyate) - is joined; हि (hi) - indeed; सः (saḥ) - he; एवं (evaṃ) - thus; बहुविधः (bahuvidhaḥ) - of many kinds; प्रोक्तः (proktaḥ) - is said; पुरुषः (puruṣaḥ) - the person; ते (te) - to you; यथाक्रमम् (yathākramam) - in due order;]
(Whose self is action, but another who is that, by bonds of liberation, he is joined. He is indeed joined even with the group of seventeen. Thus, of many kinds, the person is said to you in due order. (12-339-15))
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॥
yattatkṛtsnaṃ lokatantrasya dhāma; vedyaṃ paraṃ bodhanīyaṃ saboddhṛ. mantā mantavyaṃ prāśitā prāśitavyaṃ; ghrātā ghreyaṃ sparśitā sparśanīyam ॥12-339-16॥
[यत् (yat) - which; तत् (tat) - that; कृत्स्नं (kṛtsnam) - entire; whole; लोकतन्त्रस्य (lokatantrasya) - of the world-system; of the universe; धाम (dhāma) - abode; seat; वेद्यं (vedyam) - to be known; परं (param) - supreme; highest; बोधनीयं (bodhanīyam) - to be understood; to be awakened; स (sa) - with; together; बोद्धृ (boddhṛ) - knower; one who knows; मन्ता (mantā) - one who thinks; thinker; मन्तव्यं (mantavyam) - to be thought; to be considered; प्राशिता (prāśitā) - one who eats; eater; प्राशितव्यं (prāśitavyam) - to be eaten; घ्राता (ghrātā) - one who smells; smeller; घ्रेयं (ghreyaṃ) - to be smelled; स्पर्शिता (sparśitā) - one who touches; toucher; स्पर्शनीयम् (sparśanīyam) - to be touched;]
(Which that entire of the universe abode; to be known, supreme, to be understood, with knower. Thinker, to be thought, eater, to be eaten; smeller, to be smelled, toucher, to be touched. (12-339-16))
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॥
draṣṭā draṣṭavyaṃ śrāvitā śrāvaṇīyaṃ; jñātā jñeyaṃ saguṇaṃ nirguṇaṃ ca. yad vai proktaṃ guṇasāmyaṃ pradhānaṃ; nityaṃ caitacchāśvataṃ cāvyayaṃ ca ॥12-339-17॥
[द्रष्टा (draṣṭā) - seer; द्रष्टव्यं (draṣṭavyaṃ) - that which is to be seen; श्राविता (śrāvitā) - one who causes to hear; श्रावणीयं (śrāvaṇīyaṃ) - that which is to be heard; ज्ञाता (jñātā) - knower; ज्ञेयं (jñeyaṃ) - that which is to be known; सगुणं (saguṇaṃ) - with qualities; निर्गुणं (nirguṇaṃ) - without qualities; च (ca) - and; यद् (yad) - that which; वै (vai) - indeed; प्रोक्तं (proktaṃ) - declared; गुणसाम्यं (guṇasāmyaṃ) - equality of qualities; प्रधानं (pradhānaṃ) - the chief; नित्यं (nityaṃ) - eternal; च (ca) - and; एतत् (etat) - this; शाश्वतं (śāśvataṃ) - perpetual; च (ca) - and; अव्ययं (avyayaṃ) - imperishable; च (ca) - and;]
(seer; that which is to be seen; one who causes to hear; that which is to be heard; knower; that which is to be known; with qualities; without qualities and. That which indeed is declared equality of qualities, the chief; eternal and this perpetual and imperishable and.)
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॥
yad vai sūte dhātur ādyaṃ nidhānaṃ; tad vai viprāḥ pravadante'niruddham। yad vai loke vaidikaṃ karma sādhu; āśīryuktaṃ taddhi tasyopabhojyam ॥12-339-18॥
[यत् (yat) - which; वै (vai) - indeed; सूते (sūte) - produces; धातुः (dhātuḥ) - element; आद्यं (ādyaṃ) - first; निधानं (nidhānaṃ) - repository; तत् (tat) - that; वै (vai) - indeed; विप्राः (viprāḥ) - sages; प्रवदन्ति (pravadanti) - declare; अनिरुद्धम् (aniruddham) - unobstructed; यत् (yat) - which; वै (vai) - indeed; लोके (loke) - in the world; वैदिकं (vaidikaṃ) - Vedic; कर्म (karma) - action; साधु (sādhu) - good; आशीर्युक्तं (āśīryuktaṃ) - endowed with blessings; तत् (tat) - that; हि (hi) - indeed; तस्य (tasya) - for him; उपभोज्यम् (upabhojyam) - to be enjoyed;]
(Which indeed the element produces, the first repository; that indeed the sages declare as unobstructed. Which indeed in the world is Vedic action, good, endowed with blessings, that indeed is to be enjoyed by him. (12-339-18))
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॥
devāḥ sarve munayaḥ sādhu dāntā; staṃ prāgyajñairyajñabhāgaṃ yajante. ahaṃ brahmā ādya īśaḥ prajānāṃ; tasmājjātastvaṃ ca mattaḥ prasūtaḥ ॥12-339-19॥
[देवाः (devāḥ) - gods; सर्वे (sarve) - all; मुनयः (munayaḥ) - sages; साधु (sādhu) - virtuous; दान्ता (dāntā) - self-controlled; स्तं (staṃ) - him; प्राग्यज्ञैः (prāgyajñaiḥ) - by former sacrifices; यज्ञभागं (yajñabhāgaṃ) - share of the sacrifice; यजन्ते (yajante) - worship; अहं (ahaṃ) - I; ब्रह्मा (brahmā) - Brahmā; आद्य (ādya) - the first; ईशः (īśaḥ) - lord; प्रजानां (prajānāṃ) - of beings; तस्मात् (tasmāt) - from him; जातः (jātaḥ) - born; त्वं (tvaṃ) - you; च (ca) - and; मत्तः (mattaḥ) - from me; प्रसूतः (prasūtaḥ) - produced;]
(gods; all; sages; virtuous; self-controlled; him; by former sacrifices; share of the sacrifice; worship. I; Brahmā; the first; lord; of beings; from him; born; you; and; from me; produced. (12-339-19))
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॥
matto jagajjaṅgamaṃ sthāvaraṃ ca; sarve vedāḥ sarahasyaā hi putra ॥12-339-19॥
[मत्तः (mattaḥ) - from me; जगत् (jagat) - the world; जङ्गमम् (jaṅgamam) - moving; स्थावरम् (sthāvaram) - non-moving; च (ca) - and; सर्वे (sarve) - all; वेदाः (vedāḥ) - Vedas; स-रहस्या (sa-rahasyaā) - with secrets; हि (hi) - indeed; पुत्र (putra) - O son;]
(From me, the world, moving and non-moving, and all the Vedas with their secrets indeed, O son;)
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॥
caturvibhaktaḥ puruṣaḥ sa krīḍati yathecchati। evaṃ sa eva bhagavāñjñānena pratibodhitaḥ ॥12-339-20॥
[चतुर्विभक्तः (caturvibhaktaḥ) - divided into four; पुरुषः (puruṣaḥ) - person; स (sa) - he; क्रीडति (krīḍati) - plays; यथेच्छति (yathecchati) - as he wishes; एवं (evaṃ) - thus; स (sa) - he; एव (eva) - indeed; भगवान् (bhagavān) - the Lord; ज्ञानेन (jñānena) - by knowledge; प्रतिबोधितः (pratibodhitaḥ) - awakened;]
(Divided into four, the person he plays as he wishes. Thus, he indeed, the Lord, by knowledge, awakened.)
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॥
etat te kathitaṃ putra yathāvad anupṛcchataḥ। sāṅkhyajñāne tathā yoge yathāvad anuvarṇitam ॥12-339-21॥
[एतत् (etat) - this; ते (te) - to you; कथितम् (kathitam) - has been told; पुत्र (putra) - son; यथावत् (yathāvat) - as it is; अनुपृच्छतः (anupṛcchataḥ) - having asked; साङ्ख्यज्ञाने (sāṅkhyajñāne) - in the knowledge of Sāṅkhya; तथा (tathā) - also; योगे (yoge) - in Yoga; यथावत् (yathāvat) - as it is; अनुवर्णितम् (anuvarṇitam) - has been described;]
(This to you has been told, son, as it is, having asked; in the knowledge of Sāṅkhya also in Yoga as it is has been described.)
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)
