Critical Edition
गुरुरुवाच न स वेद परं धर्मं यो न वेद चतुष्टयम् व्यक्ताव्यक्ते च यत्तत्त्वं संप्राप्तं परमर्षिणा
M. N. Dutt: Bhishma said 'He does not know Brahma who does not know the four topics, namely, dreams, dreamless sleep, immanent, and transcendent Brahma, as also what is Manifest (viz., the body), and what is Unmanifest (the intelligence-soul), which the great Rishi (Narayana) has described as Tattvam (pure principle).
व्यक्तं मृत्युमुखं विद्यादव्यक्तममृतं पदम् प्रवृत्तिलक्षणं धर्ममृषिर्नारायणोऽब्रवीत्
M. N. Dutt: That which is manifest is subject to death. That which is unmanifest transcends, death. The Rishi Narayana has described the religion of inclination.
अत्रैवावस्थितं सर्वं त्रैलोक्यं सचराचरम् निवृत्तिलक्षणं धर्ममव्यक्तं ब्रह्म शाश्वतम्
M. N. Dutt: Upon that depends the entire universe with its mobile and immobile creatures. The religion of disinclination again leads to the unmanifest and eternal Brahma.
प्रवृत्तिलक्षणं धर्मं प्रजापतिरथाब्रवीत् प्रवृत्तिः पुनरावृत्तिर्निवृत्तिः परमा गतिः
M. N. Dutt: The Creator (Brahman) has described the religion of inclination. Inclination indicates rebirth or return. Disinclination on the other hand, indicates the highest end.
तां गतिं परमामेति निवृत्तिपरमो मुनिः ज्ञानतत्त्वपरो नित्यं शुभाशुभनिदर्शकः
M. N. Dutt: The ascetic who wish to discriminate exactly between good and evil, who is always bent on conceiving the nature of the Soul, and who devotes himself to the religion of disinclination, attains to that high end.
तदेवमेतौ विज्ञेयावव्यक्तपुरुषावुभौ अव्यक्तपुरुषाभ्यां तु यत्स्यादन्यन्महत्तरम्
AI Translation: Thus these two should be known as the unmanifest and the puruṣa. And what is greater than the unmanifest and the puruṣa,
तं विशेषमवेक्षेत विशेषेण विचक्षणः अनाद्यन्तावुभावेतावलिङ्गौ चाप्युभावपि
AI Translation: The wise one should examine that distinction with distinction. Both of these are beginningless and endless, and both are also without signs.
उभौ नित्यौ सूक्ष्मतरौ महद्भ्यश्च महत्तरौ सामान्यमेतदुभयोरेवं ह्यन्यद्विशेषणम्
M. N. Dutt: Both are eternal and indestructible. Both are greater than the greatest. They are similar in these. There are point of dissimilarity again between them.
प्रकृत्या सर्गधर्मिण्या तथा त्रिविधसत्त्वया विपरीतमतो विद्यात्क्षेत्रज्ञस्य च लक्षणम्
M. N. Dutt: Prakriti is endued with the three qualities. It is also engaged in creation. The true attributes of Kshetrajna (Purusha or the Soul) are different.
प्रकृतेश्च विकाराणां द्रष्टारमगुणान्वितम् अग्राह्यौ पुरुषावेतावलिङ्गत्वादसंहितौ
M. N. Dutt: Purusha apprehends all the changes of Prakriti (but cannot be apprehended himself.) He transcends all qualities. As regards Purusha and the Supreme Soul again, both of them cannot be comprehended. Again for their both being without qualities by which they can be distinguished, both are greatly distinguished froin all else.
Supplementary Passages:
12.210.10 After 10ab, D7 T G1-3.6 M5.6 Kumbh. ed. ins.: *603 क्षेत्रज्ञमाहुर्जीवं तु कर्तारं गुणसंवृतम् Kumbh. ed. cont.: *604 अग्राह्यं येन जानन्ति तज्ज्ञनं दंशितश्च तत् तेनैव दंशितो नित्यं न गुणः परिभूयते
संयोगलक्षणोत्पत्तिः कर्मजा गृह्यते यया करणैः कर्मनिर्वृत्तैः कर्ता यद्यद्विचेष्टते कीर्त्यते शब्दसंज्ञाभिः कोऽहमेषोऽप्यसाविति
M. N. Dutt: The creation is the result of relation between Prakriti and Purusha (the soul), but we understand it by action. All movements come through the senses by person. "Who, I, This" etc. are only wordily statements.
Supplementary Passages:
12.210.11 After 11, Kumbh. ed. ins.: *605 ममापि कायमिति च तदज्ञो नित्यसंवृतः
उष्णीषवान्यथा वस्त्रैस्त्रिभिर्भवति संवृतः संवृतोऽयं तथा देही सत्त्वराजसतामसैः
M. N. Dutt: A person putting on a turban has his head circled with three folds of a piece of cloth. Similarly the embodied Soul is invested with the three qualities of Goodness, and Ignorance. But though thus invested, the Soul is not identical with those qualities.
Supplementary Passages:
12.210.12 After 12, Kumbh. ed. Cv. ins.: *606 भेदवस्तु त्वभेदेन जानाति स यदा पुमान् तदा परं परात्मासौ भवत्येव निरञ्जनः क्रियायोगे च भेदाख्ये बहु संक्षिप्यते क्वचित् वसुरुद्रगणाद्येषु स्वानुभोगेन भोगतः एवमेष परः सत्त्वो नानारूपेण संस्थितः संक्षिप्तो दृश्यते पश्चादेकरूपेण विष्ठितः
तस्माच्चतुष्टयं वेद्यमेतैर्हेतुभिराचितम् यथासंज्ञो ह्ययं सम्यगन्तकाले न मुह्यति
M. N. Dutt: Hence these four topics, which are covered by these four considerations, should be understood. One who understands all this is never stupefied when he tries to form conclusions.
Supplementary Passages:
12.210.13 After 13, Kumbh. ed. ins.: *607 वायुर्विधो यथा भानुर्विप्रकाशं गमिष्यति
श्रियं दिव्यामभिप्रेप्सुर्ब्रह्म वाङ्मनसा शुचिः शारीरैर्नियमैरुग्रैश्चरेन्निष्कल्मषं तपः
M. N. Dutt: He who wishes to secure high prosperity should become pure in mind, and practising austere practices regarding the body and the senses, should devote himself to yoga without seeking for fruits.
त्रैलोक्यं तपसा व्याप्तमन्तर्भूतेन भास्वता सूर्यश्च चन्द्रमाश्चैव भासतस्तपसा दिवि
M. N. Dutt: The universe is permeated by yoga power secretly passing through every part of it and lighting it up brightly. The sun and the moon shine in the sky of the heart on account of yoga power.
Supplementary Passages:
12.210.15 After 15, Kumbh. ed. ins.: *608 अन्यच्च धर्मसाम्यं यत्तपस्तत्कीर्त्यते पुनः
प्रतापस्तपसो ज्ञानं लोके संशब्दितं तपः रजस्तमोघ्नं यत्कर्म तपसस्तत्स्वलक्षणम्
M. N. Dutt: The result of yoga is Knowledge. Yoga is spoken of highly in the world. Whatever acts destroy Darkness and Ignorance form yoga of the in respect of its real character.
Supplementary Passages:
12.210.16 After 16, Kumbh. ed. ins.: *609 त्रितयं ह्येतदाख्यातं यद्यस्माद्भासितुं पुनः स्वभासा भासयंश्चापि चन्द्रमा ह्यत्र वर्तते सूर्ययोगे तु यः संधिस्तपः सर्वं प्रदीप्यते
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते वाङ्मनोनियमः साम्यं मानसं तप उच्यते
M. N. Dutt: Brahmacharya and abstention from injury form yoga of the body; while restraining of mind and words form yoga of the mind.
विधिज्ञेभ्यो द्विजातिभ्यो ग्राह्यमन्नं विशिष्यते आहारनियमेनास्य पाप्मा नश्यति राजसः
M. N. Dutt: The food which is acquired by begging from twice-born persons conversant with the ritual is distinguished from all other food. By taking that food abstemiously, one's sins begotten of Darkness are dissipated.
वैमनस्यं च विषये यान्त्यस्य करणानि च तस्मात्तन्मात्रमादद्याद्यावदत्र प्रयोजनम्
M. N. Dutt: Living upon such food a Yogin finds his senses gradually withdrawn from their objects. Hence, he should take only that quality of food which is barely necessary for the support of his body.
अन्तकाले वयोत्कर्षाच्छनैः कुर्यादनातुरः एवं युक्तेन मनसा ज्ञानं तदुपपद्यते
M. N. Dutt: Knowledge which one acquires gradually by mind devoted to yoga should be made one's own on the verge of death by a forcible stretch of power.
रजसा चाप्ययं देही देहवाञ्शब्दवच्चरेत् कार्यैरव्याहतमतिर्वैराग्यात्प्रकृतौ स्थितः आ देहादप्रमादाच्च देहान्ताद्विप्रमुच्यते
M. N. Dutt: The embodied Soul, when divested of Darkness, assumes a subtile form with all the senses of perception and moves about in space. When his mind becomes untouched by acts, he, on account of such renunciation, becomes merged in Prakriti.
हेतुयुक्तः सदोत्सर्गो भूतानां प्रलयस्तथा परप्रत्ययसर्गे तु नियतं नातिवर्तते
AI Translation: The creation of beings is always accompanied by a cause, and so is their dissolution. But in the creation by another's authority, it does not go beyond what is determined.
भवान्तप्रभवप्रज्ञा आसते ये विपर्ययम् धृत्या देहान्धारयन्तो बुद्धिसंक्षिप्तमानसाः स्थानेभ्यो ध्वंसमानाश्च सूक्ष्मत्वात्तानुपासते
M. N. Dutt: Keeping their bodies by the help of patience, withdrawing their hearts by the help of their understanding, and withdrawing are men themselves from the world of senses, some Yogins worship the senses for their subtility.
यथागमं च तत्सर्वं बुद्ध्या तन्नैव बुध्यते देहान्तं कश्चिदन्वास्ते भावितात्मा निराश्रयः युक्तो धारणया कश्चित्सत्तां केचिदुपासते
M. N. Dutt: Some of them, with mind purified by yoga, proceeding according to the scriptures and reaching the highest, succeed in knowing it by help of the understanding and live in that which is the highest and which without resting on any other thing rests on itself.
अभ्यस्यन्ति परं देवं विद्युत्संशब्दिताक्षरम् अन्तकाले ह्युपासन्नास्तपसा दग्धकिल्बिषाः
AI Translation: They meditate on the supreme god, the syllable called lightning. At the time of death, those who have practiced meditation and burnt off their sins through asceticism,
सर्व एते महात्मानो गच्छन्ति परमां गतिम् सूक्ष्मं विशेषणं तेषामवेक्षेच्छास्त्रचक्षुषा
AI Translation: All these great souls go to the highest goal. One should look with the eye of scripture at their subtle distinctions.
देहं तु परमं विद्याद्विमुक्तमपरिग्रहम् अन्तरिक्षादन्यतरं धारणासक्तमानसम्
M. N. Dutt: With the eye of scriptures one should mark the subtile attributes of these several forms, as distinguished by attributes, of Brahma that are adored by men. The Yogin who has gone above the necessity, as the Supreme Divinity, or as that which is Unmanifest.
मर्त्यलोकाद्विमुच्यन्ते विद्यासंयुक्तमानसाः ब्रह्मभूता विरजसस्ततो यान्ति परां गतिम्
M. N. Dutt: They whose hearts are given to the acquisition of knowledge succeed first in disassociating themselves for the world of mortals. Afterwards, by renouncing attachments they partake of the nature of Brahma and at last attain to the highest end.
Supplementary Passages:
12.210.28 After 28, V1 B0.6-9 Da3.a4 Dn1. n4 Ds D2.3.5.6.8 T G3.6 M1.5-7 Ca.n.p.s ins.: *610 एवमेकायनं धर्ममाहुर्वेदविदो जनाः यथाज्ञानमुपासन्तः सर्वे यान्ति परां गतिम्
कषायवर्जितं ज्ञानं येषामुत्पद्यतेऽचलम् ते यान्ति परमाँल्लोकान्विशुध्यन्तो यथाबलम्
M. N. Dutt: Those persons who can acquire a knowledge which is incapable of being shaken and which makes its possessors shorn of all sorts of attachments acquire different high regions after death and become emancipate according to the extent of their knowledge.
भगवन्तमजं दिव्यं विष्णुमव्यक्तसंज्ञितम् भावेन यान्ति शुद्धा ये ज्ञानतृप्ता निराशिषः
M. N. Dutt: Those pure-hearted persons who have acquired contentment from knowledge, and who have contentment from knowledge, and who have renounced all desires and attachments, gradually approach in respect of their nature nearer Brahma which is unmanifest by nature, which is divine, and without birth and death.
ज्ञात्वात्मस्थं हरिं चैव निवर्तन्ते न तेऽव्ययाः प्राप्य तत्परमं स्थानं मोदन्तेऽक्षरमव्ययम्
M. N. Dutt: Realising that Brahma lives in their souls, they become themselves immutable and have never to come back to the Earth). Acquiring that supreme, indestructible and eternal state they live in happiness.
एतावदेतद्विज्ञानमेतदस्ति च नास्ति च तृष्णाबद्धं जगत्सर्वं चक्रवत्परिवर्तते
M. N. Dutt: The knowledge of this world is this: (Persons who have overcome ignorance think that) it does not exist. The whole universe, feltered by desire, is revolving like a wheel.
बिसतन्तुर्यथैवायमन्तःस्थः सर्वतो बिसे तृष्णातन्तुरनाद्यन्तस्तथा देहगतः सदा
M. N. Dutt: As the fibres of a lotus-stalk overspread themselves into every part of the stalk, likewise the fibres of desire, which are without beginning or end, spread themselves over every part of the body.
सूच्या सूत्रं यथा वस्त्रे संसारयति वायकः तद्वत्संसारसूत्रं हि तृष्णासूच्या निबध्यते
M. N. Dutt: As a weaver drives his threads into a cloth by means of his shuttle, similarly the threads that constitute the fabric of the universe are woven by the shuttle of Desire.
Supplementary Passages:
12.210.34 After 34, Kumbh. ed. ins.: *611 इतस्ततः समाहृत्य रूपं निर्वर्तयिष्यति
विकारं प्रकृतिं चैव पुरुषं च सनातनम् यो यथावद्विजानाति स वितृष्णो विमुच्यते
M. N. Dutt: He who understands the changes of Nature, Nature herself, and Purusha, becomes freed from Desire and acquires Liberation.
प्रकाशं भगवानेतदृषिर्नारायणोऽमृतम् भूतानामनुकम्पार्थं जगाद जगतो हितम्
M. N. Dutt: The divine Rishi Narayana, that refuge of the universe, for the sake of mercy towards all creatures, distinctly laid down these means for the acquisition of immortality.