याज्ञवल्क्य उवाच अव्यक्तस्थं परं यत् तत् पृष्टस्तेऽहं नराधिप। परं गुह्यमिमं प्रश्नं शृणुष्वावहितो नृप॥
Yajnavalkya said You have asked me, O king, of that Supreme Brahma which lives in the Unmanifest. Your question relates to a deep mystery. Listen to me with rapt attention, O king.
यथाऽऽर्षेणेह विधिना चरतावनतेन ह। मयाऽऽदित्यादवाप्तानि यजूंषि मिथिलाधिप॥
Having behaved humbly according to the ordinances laid down by the Rishis I obtained the Yajushes, O king, from the Sun-god.
महता तपसा देवस्तपिष्णुः सेवितो मया। प्रीतेन चाहं विभुना सूर्येणोक्तस्तदानघ॥ वरं वृणीष्व विप्रर्षे यदिष्टं ते सुदुर्लभम्। तत् ते दास्यामि प्रीतात्मा मत्प्रसादो हि दुर्लभः॥
With the hardest penances i formerly adored the heat-giving god. O sinless one, pleased with me, the powerful Sun, addressed me, saying, O regenerate Rishi, pray for the boon you covet, however difficult it may be of acquisition. I shall, with cheerful mind, grant it to you. It is very difficult to make me grant grace.
ततः प्रणम्य शिरसा मयोक्तस्तपतां वरः। यजूंषि नोपयुक्तानि क्षिप्रमिच्छामि वेदितुम्॥
Bowing to him with my head, I addressed that foremost of heat-giving luminaries thus, I have no knowledge of the Yajushes. I wish to know them forthwith.
ततो मां भगवानाह वितरिष्यामि ते द्विज। सरस्वतीह वाग्भूता शरीरं ते प्रवेक्ष्यति॥
The holy one, thus solicited, told ine,-I shall grant you the Yajushes. Made up of the essence of speech, the goddess of learning Sarasvati will enter into your person.
ततो मामाह भगवानास्यं स्वं विवृतं कुरु। विवृतं च ततो मेऽऽस्यं प्रविष्टा च सरस्वती॥
The god then ordered me to open my mouth. I did as I was cominanded. The goddess Sarasvati then entered into my body, O sinless one.
ततो विदह्यमानोऽहं प्रविष्टोऽम्भस्तदानघ। अविज्ञानादमर्षाच्च भास्करस्य महात्मनः॥
At this, I began to burn. Unable to suffer the pain I plunged into river. Not understanding what the great Sun had done for a me for my well-being, I became even angry with him.
ततो विदह्यमानं मामुवाच भगवान् रविः। मुहूर्तं सह्यतां दाहस्तत: शीतीभविष्यति॥
While I was burning with the energy of the goddess, the holy Sun told me.-Do you suffer this burning sensation for only a little time. That will soon come to an end and you will be cool.
शीतीभूतं च मां दृष्ट्वा भगवानाह भास्करः। प्रतिष्ठास्यति ते वेदः सखिलः सोत्तरो द्विज॥
Indeed, I became cool. Beholding me restored to ease, the Maker of light said to me,-The whole Vedas, with its appendix, together with the Upanishads, will appear in you by inward light, О twice-born one.
कृसनं शतपथं चैव प्रणेष्यसि द्विजर्षभ। तस्यान्ते चापुनर्भावे बुद्धिस्तव भविष्यति॥
You will also edit the entire Satapathas, O foremost of twice-born ones. After that, your understanding will turn to the path of Liberation.
प्राप्स्यसे च यदिष्टं तत् सांख्ययोगेप्सितं पदम्। एतावदुक्त्वा भगवानस्तमेवाभ्यवर्तत॥
You will also acquire that end which is desirable and which is coveted by both Sankhyas and Yogins. Having said so, the divine Sun proceeded to the setting hills.
ततोऽनुव्याहृतं श्रुत्वा गते देवे विभावसौ। गृहमागत्य संहृष्टोऽचिन्तयं वै सरस्वतीम्॥
Hearing his last words, and after he had departed from where I was, I came home in joy and then remembered the goddess Sarasvati.
ततः प्रवृत्तातिशुभा स्वरव्यञ्जनभूषिता। ओङ्कारमादितः कृत्वा मम देवी सरस्वती॥
Thought of by me, the auspicious Sarasvati appeared immediately before my eyes, adorned with all the vowels and the consonants and having placed the syllable OM in the van.
ततोऽहमयं विधिवत् सरस्वत्यै न्यवेदयम्। तपतां च वरिष्ठाय निषण्णस्तत्परायणः॥
was I then, according to the ordinance, offered to the goddess the usual Arghya, and dedicated another to the Sun, that foremost of all heatgiving gods. Doing this duty I took my seat, devoted to both those gods.
ततः शतपथं कृत्स्नं सरहस्यं ससंग्रहम्। चक्रे सपरिशेषं च हर्षेण परमेण ह॥
Thereupon the entire Satapatha Brahmanas, with all their mysteries and with all their abstracts as also their appendices, appeared of themselves before my minds-eye, at which I became filled with great joy.
कृत्वा चाध्ययन तेषां शिष्याणां शतमुत्तमम्। विप्रियार्थं सशिष्यस्य मातुलस्य महात्मनः॥
I then taught them to a hundred competent disciples and thereby did what disagreeable to my great maternal uncle (Vaishampayana) with the disciples round him.
ततः सशिष्येण मया सूर्येणेव गभस्तिभिः। व्यस्तो यज्ञो महाराज पितुस्तव महात्मनः॥
Then, shining in the midst of my disciples like the Sun himself with his rays, I took the management of the Sacrifice, of your noble father, O king.
मिषतो देवलस्यापि ततोऽर्धं हृतवानहम्। स्ववेददक्षिणायार्थे विमर्दे मातुलेन ह॥
In that Sacrifice, a quarrel arose between me and my maternal uncle as to who should be allowed to take the sacrificial fee that was paid for the recitation of the Vedas. In the very presence of Deval, I took half of that fee.
सुमन्तुनाथ पैलेन तथा जैमिनिना च वै। पित्रा ते मुनिभिश्चैव ततोऽहमनुमानितः॥
Your father and Sumanta and Paila and Jaimini and other ascetics all agreed to that arrangement.
दश पञ्च च प्राप्तानि यजूंष्यर्कान्मयानध। तथैव रोमहर्षेण पुराणमवधारितम्॥
I had thus got from the Sun the five times ten Yajushes, O king. I then studied the Puranas with Romaharshan.
बीजमेतत् पुरस्कृत्य देवीं चैव सरस्वतीम्। सूर्यस्य चानुभावेन प्रवृत्तोऽहं नराधिप॥ कर्तुं शतपथं चेदमपूर्वं च कृतं मया। यथाभिलषितं मार्ग तथा तच्चोपपादितम्॥
Keeping before me those Mantras and the goddess Sarasvati, I then, O king, helped by the inspiration of the Sun, set myself to compile the excellent Satapatha Brahmanas, and succeeded in performing the task never before undertaken by any one else. That path which I has wished to take, has been taken by me and I have also taught it to my disciples.
शिष्याणामखिलं कृत्स्नमनुज्ञातं ससंग्रहम्। सर्वे च शिष्याः शुचयो गताः परमहर्षिताः॥
Indeed I gave to my disciples the whole of those Vedas with their abstracts. Pure in mind and body, all those disciples have, on account of my instructions, become filled with joy.
शाखाः पञ्चदशेमास्तु विद्या भास्करदेशिताः। प्रतिष्ठाप्य यथाकामं वेद्यं तदनुचिन्तयम्॥
Having established this knowledge consisting of fifty branches which I had acquired from the Sun, I now meditate on the great object of that knowledge (viz., Brahma).
किमत्र ब्रह्मण्यमृतं किं च वेद्यमनुत्तमम्। चिन्तयं स्तत्र चागत्य गन्धर्वो मामपृच्छत॥ विश्वावसुस्ततो राजन् वेदान्तज्ञानकोविदः। चतुर्विंशास्ततोऽपृच्छत् प्रश्नान् वेदस्य पार्थिव॥ पञ्चविंशतिमं प्रश्नं पप्रच्छान्वीक्षिकी तदा। विश्वाविश्वं तथाश्वाश्वं मित्रं वरुणमेव च॥
The Gandharva Vishvavasu, a master of the Vedanta Shastra, desirous, O king, of ascertaining what is good for the Brahmanas in this knowledge and what truth is in it, and what is the excellent object of this knowledge, once catechised me. He put to me altogether twentyfour questions, O king, regarding the Vedas. Finally, he put to me a question, numbered twenty-fifth which relates to ratioscination. These questions are as follow:-What is universe and what is non-universe? What is Ashva and what Ashva? What is Mitra? What is Varuna?
ज्ञानं ज्ञेयं तथा ज्ञोऽज्ञः कस्तपा अतपास्तथा। सूर्यातिसूर्य इति च विद्याविद्ये तथैव च॥ वेद्यावेद्यं तथा राजन्नचलं चलमेव च। अपूर्वमक्षयं क्षय्यमेतत् प्रश्नमनुत्तमम्॥
What is Knowledge? What is the object of knowledge? What is Unintelligent? What is Intelligent? Who is Ka? Who is endued with the principle of change? Who is not endued with the same What is he that devours the Sun and what is the Sun? What is Vidya and what is Avidya? What is Vedya and Avedya? What is Immobile and Mobile? What is without beginning, what is indestructible, and what is Destructible? These were the transcendental questions put to me by that foremost of Gandharvas.
अथोक्तश्च महाराज राजा गन्धर्वसत्तमः। पृष्टवाननुपूर्वेण प्रश्नमर्थविदुत्तमम्॥
After king Vishvavasu, that foremost of Gandharvas, had asked me these questions one after another, I answered them duly.
मुहूर्तमुष्यतां तावद् यावदेवं विचिन्तये। बाढमित्येव कृत्वा च तूष्णीं गन्धर्व आस्थितः॥
At first, however, I told him,-Wait for a short time, till I reflect on your questions!—the Gandharva agreed to it, and sat in silence.
ततोऽनुचिन्तयमहं भूयो देवी सरस्वतीम्। मनसा स च मे प्रश्नो दध्नो घृतमिवोद्धतम्॥
I then thought once again of the goddess Sarasvati in my mind. The replies then to those questions naturally originated in my mind like butter from curds.
तत्रोपनिषदं चैव परिशेषं च पार्थिव। मध्नामि मनसा तात दृष्ट्वा चान्वीक्षिकी पराम्॥
Keeping in view the high science of inferential ratioscination, I churned with my mind, O Monarch, the Upanishads and the supplementary works relating to the Vedas.
चतुर्थी राजशार्दूल विद्यैषा साम्परायिकी। उदीरिता मया तुभ्यं पञ्चविंशादधिष्ठिता।॥
I then expounded to him the fourth science that deals with Liberation, O foremost of kings, and on which I have already discoursed to thee, and which is based upon the twenty-fifth, viz., Individual Soul.
अथोक्तस्तु मया राजन् राजा विश्वावसुस्तदा। श्रूयतां यद् भवानस्मान् प्रश्न सम्पृष्टवानिह॥
Having said all this, O king, to king Vishvavasu, I then addressed him, saying, Listen now to the answers that I give to your several questions.
विश्वाविश्वेति यदिदं गन्धर्वेन्द्रानुपृच्छसि। विश्वाव्यक्तं परं विद्याद् भूतभव्यभयंकरम्॥
I now dealt with the question which, O Gandharva, you ask, viz.,-what is Universe and what is Not-universe?—The Universe is Unmanifest and original Nature endued with the principles of birth and death which are terrible.
त्रिगुणं गुणकर्तृत्वादविश्वो निष्कलस्तथा। अश्वश्चाश्वा च मिथुनमेवमेवानुदृश्यते॥ अव्यक्तं प्रकृति प्राहुः पुरुषेति च निर्गुणम्। तथैव मित्रं पुरुषं वरुणं प्रकृति तथा॥
It is, besides, possessed of the three qualities on account of its producing principles all of which are fraught with those attributes. That which is Not-universe is Purusha shorn of all attributes. By Ashva and Ashva are meant the female and the male. Similarly, Mitra is Soul, the Varuna is Nature.
ज्ञानं तु प्रकृति प्राहुर्तेयं निष्कलमेव च। अज्ञश्च ज्ञश्च पुरुषस्तस्मान्निष्कल उच्यते॥
Knowledge, again, is said to be Nature, while the object to be know is called Soul. The Ignorant and the Knowing or Intelligent and both Soul without attributes.
कस्तपा अतपाः प्रोक्तः कोऽसौ पुरुष उच्यते। तपास्तु प्रकृति प्राहुरतपा निष्कलः स्मृतः॥
You have asked what is Kah, who is endued with change, and who is unendued therewith. I answer, Kah is Soul. That which is endued with change is Nature. He who is not endued therewith is Soul.
तथैवावेद्यमव्यक्तं वेद्यः पुरुष उच्यते। चलाचलमिति प्रोक्तं त्वया तदपि मे शृणु॥
Likewise is called the unknowable is Nature; and that which is called Knowable is Soul.
चलां तु प्रकृति प्राहुः कारणं क्षयसर्गयोः। आक्षेपसर्गयोः कर्ता निश्चलः पुरुषः स्मृतः॥
You have asked me about the Mobile and the Immobile. Hear my answer That which is mobile is Nature, which, undergoing changes, forms the cause of Creation and Destruction, The Immobile is Soul, for without himself undergoing changes he assists at Creation and Destruction.
तथैव वेद्यमव्यक्तमवेद्यः पुरुषस्तथा। अज्ञावुभौ ध्रुवौ चैव अक्षयौ चाप्युभावपि॥ अजौ नित्यावुभौ प्राहुरध्यात्मगतिनिश्चयाः॥
What is Knowable is Nature; while what is Unknowable is Soul. Both Nature and Soul are said to be unintelligent, stable, indestructible, unborn and eternal, according to the decision of the philosophers who know the spiritual science.
अक्षयत्वात् प्रजनने अजमत्राहुरव्ययम्। अक्षयं पुरुषं प्राहुः क्षयो ह्यस्य च विद्यते॥
On account of the indestructibility of Nature in the matter of Creation, Prakriti, which is unborn, is considered as not subject to decay destruction. Soul, again, is indestructible and unchangeable.
गुणक्षयत्वात् प्रकृतिः कर्तृत्वादक्षयं बुधाः। एषा तेऽऽन्वीक्षिकी विद्या चतुर्थी साम्परायिकी॥
The qualities of Nature are destructible, but not Nature herself. The learned, therefore, call Nature indestructible. By undergoing changes Nature works as the cause of Creation. The results appear and disappear, but not original Nature. Hence also is Nature called indestructible. Thus have I told you the conclusions of the fourth Science based on the principles of inference and having Liberation for its end.
विद्योपेतं धनं कृत्वा कर्मणा नित्यकर्मणि। एकान्तदर्शना वेदाः सर्वे विश्वावसो स्मृताः॥
Having acquired by the science of inference and by serving preceptors, the Richs, the Samans, and the Yajushes, all the or obligatory rites should be observed and all the Vedas read with reverence, O Vishvavasu,
जायन्ते च प्रियन्ते च यस्मिन्नेते यतश्च्युताः। वेदार्थं ये न जानन्ति वेद्यं गन्धर्वसत्तम॥ साङ्गोपाङ्गानपि यदि यश्च वेदानधीयते। वेदवेद्यं न जानीते वेदभारवहो हि सः॥
O foremost of Gandharvas, they who study the Vedas with all their branches from which all things originate and into which all things merge when destruction sets in, and which is the one object whose knowledge the Vedas seek to preach,-indeed, they who have no acquaintance with what the Vedas seek to establish,-study the Vedas uselessly and carry their burthen of such study in vain.
यो घृतार्थी खरीक्षीरं मथेद् गन्धर्वसत्तम। विष्ठां तत्रानुपश्येत न मण्डं न च वै घृतम्॥
If a person seeking butter churns the milk of the she-ass, without finding what he seeks he simply finds a substance of foul smell like ordure.
तथा वेद्यमवेद्यं च वेदविद्यो न विन्दति। स केवलं मूढमतिर्ज्ञानभारवहः स्मृतः॥
Similarly if one, having read the Vedas, fails to know what is Nature and what is Soul, one only proves his own foolishness of understanding and carries a useless load.
द्रष्टव्यौ नित्यमेवैतो तत्परेणान्तरात्मना। तथास्य जन्मनिधने न भवेतां पुनः पुनः॥
One should, with devoted attention, think on both Nature and Soul, so that he may avoid repeated birth and death.
अजस्रं जन्मनिधनं चिन्तयित्वा त्रयीमिमाम्। परित्यज्य क्षयमिह अक्षयं धर्ममास्थितः॥
Thinking upon the incident of one's repeated births and deaths and avoiding the religion of acts which merely yield destructible results, one should follow the eternal religion of Yoga.
यदानुपश्यतेऽत्यन्तमहन्यहनि काश्यप। तदा स केवलीभूतः षड्विंशमनुपश्यति॥
O Kashyapa, if one continuously reflects on the nature of the Individual Soul and its connection with the Supreme Soul, he then succeeds in divesting him of all attributes and in seeing the Supreme Soul.
अन्यश्च शाश्वतोऽव्यक्तस्तथान्यः पञ्चविंशकः। तस्य द्वावनुपश्येतां तमेकमिति साधवः॥
The Eternal and Unmanifest Supreme Soul is considered by men of foolish understandings as distinct from the Individual Soul. They are really wise who see both these as truly one and the same.
ते नैतन्नाभिनन्दन्ति पञ्चविंशकमच्युतम्। जन्ममृत्युभयाद् योगाः सांख्याश्च परमैषिणः॥
Frightened at repeated births and deaths, the Sankhyas and Yogins consider the Individual Soul and the Supreme Soul to be one and the same.
विश्वावसुरुवाच पञ्चविशं यदेतत् ते प्रोक्तं ब्राह्मणसत्तम। तथा तन्न तथा चेति तद् भवान् वक्तुमर्हति॥
Vishvavasu then said You have, O foremost of Brahmanas, said that Individual Soul is indestructible and truly undistinguished from the Supreme Soul. This, however, is difficult to understand. You should once more explain this subject to me.
जैगीषव्यस्यासितस्य देवलस्य मया श्रुतम्। पराशरस्य विप्रर्वार्षगण्यस्य धीमतः॥ भृगोः पञ्चशिखस्यास्य कपिलस्य शुकस्य च। गौतमस्यार्टिषेणस्य गर्गस्य च महात्मनः॥ नारदस्यासुरेश्चैव पुलस्त्यस्य च धीमतः। सनत्कुमारस्य ततः शुक्रस्य च महात्मनः॥ कश्यपस्य पितुश्चैव पूर्वमेव मया श्रुतम्। तदनन्तरं च रुद्रस्य विश्वरूपस्य धीमतः॥ दैवतेभ्यः पितृभ्यश्च दैतेयेभ्यस्ततस्ततः। प्राप्तमेतन्मया कृत्स्नं वेद्यं नित्यं वदन्त्युत॥
I have heard discourses on this subject from Jaigishavya, Asita, Devala, the regenerate sage Parashara, the intelligent Varshaganya, Bhrigu, Panchashikha, Kapila, Shuka, Gautama, Arshtisena, the great Garga, Narada, Asuri, the intelligent Paulastya, Sanatkumara, the great Shukra, and my father Kashyapa. Subsequently I heard this from Rudra and the intelligent Vishvarupa several of the gods, the Pitris, and the Daityas. I have gained all that they say, for they generally describe that eternal object of all knowledge.
तस्मात् तद् वै भवबुद्ध्या श्रोतुमिच्छामि ब्राह्मण। भवान् प्रबर्हः शास्त्राणां प्रगल्भश्चातिबुद्धिमान्॥
I wish, however, to hear what you say on those subjects with the help of your intelligence. You are the foremost of all persons, and a learned learned lecturer on the scriptures, and gifted with great intelligence.
न तवाविदितं किंचिद् भवाञ्चतिनिधिः स्मृतः। कथ्यते देवलोके च पितृलोके च ब्राह्मण॥
There is nothing which you do not know. You are an ocean of the Shrutis, as described, O Brahmana, in the world of both the gods and the departed manes.
ब्रह्मलोकगताश्चैव कथयन्ति महर्षयः। पतिश्च तपतां शश्वदादित्यस्तव भाषिता॥
The great Rishi living in the region of lords and who is said to be eternal lord of all luminaries, is your preceptor.
सांख्यज्ञानं त्वया ब्रह्मन्नवाप्तं कृत्स्नमेव च। तथैव योगशास्त्रं च याज्ञवल्क्य विशेषतः॥
O Yajnavalkya, you have acquired the entire science, O Brahmana, of the Sankhyas, as also the scriptures of the Yogins in particular.
निःसंदिग्धं प्रबुद्धस्त्वं बुध्यमानश्चराचरम्। श्रोतुमिच्छामि तज्ज्ञानं घृतं मण्डमयं यथा॥
Forsooth, you are enlightened, fully conversant with the mobile and immobile universe. I wish to hear you describe that knowledge, which is compared to clarified butter having solid grains.
याज्ञवल्क्य उवाच कृत्स्नधारिणमेव त्वां मन्ये गन्धर्वसत्तम। जिज्ञाससे च मां राजंस्तन्निबोध यथाश्रुतम्॥
Yajnavalkya said You are, O foremost of Gandharvas, capable of comprehending every knowledge. As, however, you ask me, do you hear me then explain to you according as I myself have obtained it from my preceptor.
अबुध्यमानां प्रकृति बुध्यते पञ्चविंशकः। न तु बुध्यति गन्धर्व प्रकृतिः पञ्चविंशकम्॥
Nature, which is unintelligent, is apprehended by Individual Soul, however, cannot be apprehended by Nature, 0 Gandharva.
अनेन प्रतिबोधेन प्रधानं प्रवदन्ति तत् सांख्ययोगाश्च तत्त्वज्ञा यथाश्रुतिनिदर्शनात्॥
In consequence of Individual Soul being reflected in Nature, the latter is called Pradhana by Sankhyas and Yogins conversant with the original principles as laid down in the Shrutis.
पश्यंस्तथैव चापश्यन् पश्यत्यन्य: सदानघ। षड्विंशं पञ्चविंशं च चतुर्विंशं च पश्यति॥
O sinless one, the other, seeing, sees the Nature and the Soul; not seeing, it sees the Supreme Soul.
न तु पश्यति पश्यंस्तु यश्चैनमनुपश्यति। पञ्चविंशोऽभिमन्येत नान्योऽस्ति परतो मम॥
The Souls thinks that there is nothing higher than itself. In sooth, however, though seeing it does not see the Supreme Self which sees it.
न चतुर्विंशको ग्राह्यो मनुजैर्ज्ञानदर्शिभिः। मत्स्यश्चोदकमन्वेति प्रवर्तेत प्रवर्तनात्॥
The wise should never think that the Nature is at one with the Soul which has a real and independent existence. The fish live in water. It goes there impelled by its own nature.
यथैव बुध्यते मत्स्यस्तथैषोऽप्यनुबुध्यते। स स्नेहात् सहवासाच्च साभिमानाच्च नित्यशः॥ स निमज्जति कालस्य यदैकत्वं न बुध्यते। उन्मज्जति हि कालस्य समत्वेनाभिसंवृतः॥
As the fish, though living in the water, is to be considered as separate from it, similarly is the Soul to be apprehended, i.e., though the Soul exists in a state of contact with the Nature, it is, however, in its real nature, separate form, and independent of Nature, When overwhelmed with the consciousness of Self, and when unable to understand its identity with the Supreme Soul, on account of the illusion that covers it, of its co-existence with Nature, and of its own manner of thinking, the Individual Soul always sinks down, but when freed from such consciousness it goes upwards.
यदा तु मन्यतेऽन्योऽहमन्य एष इति द्विजः। तदा स केवलीभूतः षड्विंशमनुपश्यति॥
When the Individual Soul succeeds in apprehending that it is one, and Nature with which it lives is another, then only does it, O twice-born one, succeed in seeing the Supreme Soul and attaining to the condition of Oneness with the universe.
अन्यश्च राजन्नवरस्तथान्यः पञ्चविंशकः। तत्स्थानाच्चानुपश्यन्ति एक एवेति साधवः॥
The Supreme is one, O king, and the Individual Soul is another. On account of the Supreme overlying the Individual Soul, the wise consider both to be one and the same.
ते नैतन्नाभिनन्दन्ति पञ्चविंशकमच्युतम्। जन्ममृत्युभयाद् भीता योगाः सांख्याश्च काश्यप।॥ षड्विंशमनुपश्यन्तः शुचयस्तत्परायणाः। यदा स केवलीभूतः षड्विंशमनुपश्यति। तदा स सर्वविद् विद्वान् न पुनर्जन्म विन्दति॥ एवमप्रतिबुद्धश्च बुध्यमानश्च तेऽनघ। बुद्धश्चोक्तो यथातत्त्वं मया श्रुतिनिदर्शनात्॥ पश्यापश्यं यो न पश्येत् क्षेम्यं तत्त्वं च काश्यप। केवलाकेवलं चाद्यं पञ्चविशं परं च यत्॥
For these reasons, Yogins and followers of the Sankhya system of philosophy, terrified by birth and death, blessed with sight of the Supreme Soul, pure in body and mind, and devoted to the Supreme Soul, do not welcome the Individual Soul as indestructible. When one sees the Supreme Soul and losing all consciousness of individuality becomes at one with the Supreme, he then becomes omniscient, and possessed of such omniscience he becomes freed from the obligation of rebirth. I have thus described to you truly, O sinless one, about Nature which is unintelligent, and Individual Soul which is gifted with intelligence, and the Supreme Soul which is gifted with omniscience, according to the marks laid down in the Shrutis. That man who does not see any difference between the knower and the known, and between knowledge and the known, is both Kevala and not-Kevala, is the original cause of the universe, is both Individual Soul and the Supreme Soul.
विश्वावसुरुवाच तथ्यं शुभं चैतदुक्तं त्वया विभो सम्यक् क्षेम्यं दैवताद्यं यथावत्। स्वस्त्यक्षयं भवतश्चास्तु नित्यं बुद्ध्या सदा बुद्धियुक्तं मनस्ते॥
Vishvavasu said 0 powerful one, you have duly and adequately expounded what is the origin of all the gods and which produces Liberation. You have said what is true and excellent. May you enjoy inexhaustible blessings, and may your mind be ever united with intelligence.
याज्ञवल्क्य उवाच एवमुक्त्वा सम्प्रयातो दिवं स विभ्राजन् वै श्रीमता दर्शनेन। दृष्टश्च तुष्ट्या परयाभिनन्द्य प्रदक्षिणं मम कृत्वा महात्मा॥
Yajnavalkya said Having said those words, the king of Gandharvas proceeded towards heaven, shining in resplendence of beauty. Before leaving me, the great one duly honoured me by going round my body, and I found him, highly pleased.
ये ब्रह्मादीनां खेचराणां क्षितौ च चाधस्तात् संवसन्ते नरेन्द्र। तत्रैव तदर्शनं दर्शयन् वै सम्यक् क्षेम्यं ये पथं संश्रिता वै॥
He inculcated the science he had learnt from me to those celestials that live in the regions of Brahman and other gods, unto those who live on Earth, to also the dwellers of the nether regions, and to them who had adopted the path of Liberation, O king.
सांख्याः सर्वे सांख्यधर्मे रताश्च तद्वद् योगा योगधर्मे रताश्च। स्तेषामेतदर्शनं ज्ञानदृष्टम्॥
The Sankhyas are devoted to the practices of their system. The Yogins are devoted to the practices of their system. There are others who are desirous of acquiring Liberation. To these latter this science yields palpable fruits.
ज्ञानान्मोक्षो जायते राजसिंह नास्त्यज्ञानादेवमाहुर्नरेन्द्र। तस्माज्ज्ञानं तत्त्वतोऽन्वेषितव्यं येनात्मानं मोक्षयेज्जन्ममृत्योः॥
O foremost of kings, Liberation originates from Knowledge. Without Knowledge it can never be acquired. The wise have said it, O king. Hence, one should try his best for acquiring true Knowledge in all its particulars, by which one may succeed in freeing oneself from birth and death.
प्राप्य ज्ञानं ब्राह्मणात् क्षत्रियाद् वा वैश्याच्छूद्रादपि नीचादनीक्ष्णम्। श्रद्धातव्यं श्रद्दधानेन नित्यं न श्रद्धिनं जन्ममृत्यू विशेताम्॥
Acquiring knowledge from a Brahmana or a Kashtriya or Vaishya or even a Shudra who is of low birth, one having faith should always show respect for such knowledge. Birth and death cannot attack one who has faith. arose
सर्वे वर्णा ब्राह्मणा ब्रह्मजाश्च सर्वे नित्यं व्याहरन्ते च ब्रह्मा तत्त्वं शास्त्रं ब्रह्मबुद्ध्या ब्रवीमि सर्वं विश्वं ब्रह्म चैतत् समस्तम्॥
All orders of men are Brahmanas. All originate from Brahman. All All men utter Brahma. Helped by an understanding that is derived from and directed to Brahma, I preach this science treating of Nature and Soul. Indeed this whole universe is Brahma.
ब्रह्मास्यतो ब्राह्मणाः सम्प्रसूता बाहुभ्यां वै क्षत्रियाः सम्प्रसूताः। नाभ्यां वैष्याः पादतश्चापि शूद्राः। सर्वे वर्णा नान्यथा वेदितव्याः॥
From the mouth of Brahman originated the Brahmanas; from his arms, the Kshatriyas; from his navel, the Vaishyas, and from his feet, the Shudras. All the orders should be considered as differing from one another.
अज्ञानतः कर्मयोनि भजन्ते तां तां राजंस्ते तथा यान्त्यभावम्। तथा वर्णा ज्ञानहीनाः पतन्ते घोरादज्ञानात्प्राकृतं योनिजालम्॥
Actuated by Ignorance, all men meet with death and go, O king, by birth which is the cause of acts. Shorn of Knowledge, all orders of men, dragged by terrible Ignorance, fall into varied orders of being on account of the principles that originate from Nature.
तस्माज्ज्ञानं सर्वतो मार्गितव्यं सर्वत्रस्थं चैतदुक्तं मया ते। तत्स्थो स्तस्मै नित्यं मोक्षमाहुर्नरेन्द्र॥
Therefore, all should, by every means, try to acquire Knowledge. I have told you that every person is entitled to took for its acquisition. One who is endued with Knowledge, as Brahmana. Others, are possessed of knowledge. Hence, this science of a Liberation is always open to them all. The Wise, O king, have said this.
यत् ते पृष्टं तन्मया चोपदिष्ट याथातथ्यं तद्विशोको भवस्व। राजन् गच्छस्वैतदर्थस्य पारं सम्यक् प्रोक्तं स्वस्ति ते त्वस्तु नित्यम्॥
The questions you had put to me, have all been answered by me according to the truth. Do you, therefore, renounce all grief. Go you to the other end of this enquiry. Your questions were good. Blessings on your head for ever.
भीष्म उवाच स एवमनुशास्तस्तु याज्ञवल्क्येन धीमता। प्रीतिमानभवद् राजा मिथिलाधिपतिस्तदा॥
Thus instructed by the intelligent Yajanavalkya, the king of Mithila become filled with joy.
गते मुनिवरे तस्मिन् कृते चापि प्रदक्षिणम्। दैवरातिर्नरपतिरासीनस्तत्र मोक्षवित्॥ गोकोटिं स्पर्शयामास हिरण्यं तु तथैव च। रत्नाञ्जलिमथैकं च ब्राह्मणेभ्यो ददौ तदा॥
The king honoured that foremost of ascetics by going round his body. Dismissed by the king, he left his court. King Daivarati, having acquired the knowledge of the religion of Liberation, took his seat, and touching a million kine and a quantity of gold, of gems and jewels, gave them away to a number of Brahmanas.
विदेहराज्यं च तदा प्रतिष्ठाप्य सुतस्य वै। यतिधर्ममुपासंश्चाप्यवसन्मिथिलाधिपः॥
Installing his son in the sovereignty of the Videhas, the old king began to lead the life of a Yati.
सांख्यज्ञानमधीयानो योगशास्त्रं च कृत्स्नशः। धर्माधर्मं च राजेन्द्र प्राकृतं परिगर्हयन्॥
Taking no notice of all ordinary duties, the king began to study the science of the Sankhyas and the Yogins in full.
अनन्त इति कृत्वा स नित्यं केवलमेव च। धर्माधर्मों पुण्यपापे सत्यासत्ये तथैव च॥ जन्ममृत्यू च राजेन्द्र प्राकृतं तदचिन्तयत्। व्यक्ताव्यक्तस्य कर्मेदमिति नित्यं नराधिप॥
Considering himself to the Infinite, he began to reflect on only the Eternal and Independent One. He renounced all ordinary duties, Virtue and Vice, Truth and Falsehood, Birth and Death, and all other things relating to the principles produced by Nature.
पश्यन्ति योगाः सांख्याश्च स्वशास्त्रकृतलक्षणाः। इष्टानिष्टविमुक्तं हि तस्थौ ब्रह्म परात्परम्॥
Both Sankhyas and Yogins, according to the teachings of their sciences, consider this universe as the outcome of the action of the Manifest and the Unmanifest.
नित्यं तदाहुर्विद्वांसः शुचि तस्माच्छुचिर्भव। दीयते यच्च लभते दत्तं यच्चानुमन्यते॥
The learned say that Brahma is freed from good and evil, is self-dependent, the highest of the high, Eternal, and Pure. Do you, therefore, O king, become Pure.
ददाति च नरश्रेष्ठ प्रतिगृह्णाति यच्च ह। ददात्यव्यक्त इत्येतत् प्रतिगृह्णाति तच्च वै॥ आत्मा ह्येवात्मनो ह्येकः कोऽन्यस्तस्मात्परो भवेत्। एवं मन्यस्व सततमन्यथा मा विचिन्तय॥
The giver, the receiver of the gift, the gift itself, and that what is ordered to be given away, are all to be deemed as the unmanifest Soul. The Soul is the Soul's possession. Who, therefore, can be a stranger to one? Do you think always in this way. Never think otherwise.
यस्याव्यक्तं न विदितं सगुणं निर्गुणं पुनः। तेन तीर्थानि यज्ञाश्च सेवितव्या विपश्चिता॥
He who does not know what is Nature possessed of qualities and what is Soul transcending qualities, only he, not possessed as he is of knowledge, repairs to sacred waters and cerebrates sacrifices.
न स्वाध्यायैस्तपोभिर्वा यज्ञैर्वा कुरुनन्दन। लभतेऽव्यक्तिकं स्थानं ज्ञात्वा व्यक्तं महीयते॥
Not by study of the Vedas, not by penances, not by sacrifices, O son of Kuru, can one acquire the status of Brahma. Only when one succeeds in apprehending the Supreme or Unmanifest, he is respected.
तथैव महतः स्थानमाहङ्कारिकमेव च। अहङ्कारात् परं चापि स्थानानि समवाप्नुयात्॥
They who wait upon Mahat acquires the regions of Mahat. They who wait upon Consciousness, go to the spot that belongs to Consciousness. They who wait upon what is higher, acquire higher places.
ये त्वव्यक्तात् परं नित्यं जानते शास्त्रतत्पराः। जन्ममृत्युविमुक्तं च विमुक्तं सदसच्च यत्॥
Those persons learned in the scriptures, who succeed in apprehending eternal Brahma which is higher than Unmenifest nature, can acquire that which is above birth and death, which is free from qualities, and which is both existent and non-existent.
एतन्मयाऽऽप्तं जनकात् पुरस्तात् तेनापि चाप्तं नृप याज्ञवल्क्यात्। ज्ञानं विशिष्टं न तथा हि यज्ञा ज्ञानेन दुर्गं तरते न यज्ञैः॥
I got all this knowledge from Janaka. The latter had got it from Yajnavalkya. Knowledge is very superior. Sacrifices cannot compare with it. With the help of Knowledge one succeeds in crossing the world's ocean which is beset with difficulties and dangers. One can never cross that by means of sacrifices.
दुर्गं जन्म निधनं चापि राजन् न भौतिकं ज्ञानविदो वदन्ति यज्ञैस्तपोभिर्नियमैर्ऋतैश्च दिवं समासाद्य पतन्ति भूमौ॥
Birth and death, and other obstacles, O king, men of knowledge say, one cannot get over by ordinary exertion. Men acquire heaven through sacrifices, penances, observances. But they have again to drop down therefrom on the Earth. vows, and
तस्मादुपासस्व परं महच्छुचि शिवं विमोक्षं विमलं पवित्रम्। मुपास्य वै तत्त्वमृषिर्भविष्यसि॥
Do you, therefore, worship with reverence that which is Supreme, most pure, blessed, stainless, and sacred, and which is above all states. By apprehending Soul, O king, and by celebrating the Sacrifice which consists in the acquisition of Knowledge, you will really be wise.
यदुपनिषदमुपाकरोत् तथासौ जनकनृपस्य पुरा हि याज्ञवल्क्यः। च्छुभममृतत्वमशोकमर्च्छति॥
In former time, Yajnavalkya did that good to king Janaka which comes from a study of the Upanishads. The Eternal and Immutable Supreme was the subject which the great Rishi had described to the king of Mithila. It enabled him to attain to that Brahma which is auspicious and immortal, and which is above all sorts of sorrows.