Mahābhārata · Adhyāya 12.238
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12.238.1
आद्यन्तं सर्वभूतानां ज्ञातुमिच्छामि कौरव ।
ध्यानं कर्म च कालं च तथैवायुर्युगेयुगे ॥ १२.२३८.१ ॥
O Kaurava, I wish to know the beginning and end of all beings, and also meditation, action, time, and the lifespan in each and every age.
12.238.2
लोकतत्त्वं च कार्त्स्न्येन भूतानामागतिं गतिम् ।
सर्गश्च निधनं चैव कुत एतत्प्रवर्तते ॥ १२.२३८.२ ॥
The nature of the worlds, the coming and going of beings in full, and also creation and dissolution — from what do these arise?
12.238.3
भेदकं भेदतत्वं च तथाऽन्येषां मतं तथा ।
अवस्थात्रितयं चैव यादृशं च पितामह ॥ १२.२३८.३ ॥
O grandsire, that which divides and the principle of division, the views of others, and the three states — and what are they like?
12.238.4
यदि तेऽनुग्रहे बुद्धिरस्मास्विह सतां वर ।
एतद्भवन्तं पृच्छामि तद्भवान्प्रब्रवीतु मे ॥ १२.२३८.४ ॥
O best of the good, if your mind is inclined to show favour to us, I ask you this; may you please explain it to me.
12.238.5
पूर्वं हि कथितं श्रुत्वा भृगुभाषितमुत्तमम् ।
भरद्वाजस्य विप्रर्षेस्ततो मे बुद्धिरुत्तमा ॥ १२.२३८.५ ॥
Earlier the excellent teaching of Bhṛgu was told, and having heard it, my understanding then became supreme through the brahmin sage Bharadvāja.
12.238.6
जाता परमधर्मिष्ठा दिव्यसंस्थानसंस्थिता ।
ततो भूयस्तु पृच्छामि तद्भवान्वक्तुमर्हति ॥ १२.२३८.६ ॥
My understanding has arisen most devoted to dharma and established in the divine order; therefore I ask again — you are the one able to speak of it.
12.238.7
अत्र ते वर्तयिष्येऽहमितिहासं पुरातनम् ।
जगौ यद्भगवान्व्यासः पुत्राय परिपृच्छते ॥ १२.२३८.७ ॥
Here I shall relate to you the ancient history that the revered Vyāsa sang when his son asked him.
12.238.8
अधीत्य वेदानखिलान्साङ्गोपनिषदस्तथा ।
अन्विच्छन्नैष्ठिकं कर्म धर्मनैपुणदर्शनात् ॥ १२.२३८.८ ॥
Having studied all the Vedas together with their auxiliaries and Upaniṣads, and seeking the duty of the steadfast student because of the mastery of dharma seen in it.
12.238.9
कृष्णद्वैपायनं व्यासं पुत्रो वैयासकिः शुकः ।
पप्रच्छ संशयमिमं छिन्नधर्मार्थसंशयम् ॥ १२.२३८.९ ॥
Śuka, the son of Vyāsa Kṛṣṇa Dvaipāyana, asked this doubt about dharma and artha, which had been resolved.
12.238.10
भूतग्रामस्य र्क्तारं कालज्ञाने च निश्चितम् ।
ज्ञानं ब्रह्म च योगं च गवात्मकमिदं जगत् ॥ १२.२३८.१० ॥
The creator of the multitude of beings and certain in the knowledge of time; knowledge, Brahman and yoga, and this world, which is of the nature of gavā.
12.238.11
त्रितये त्वेनमायाति तथा ह्येषोऽपि वा पुनः ।
केनैव च विभागः स्यात्तुरीयो लक्षणैर्विना ॥ १२.२३८.११ ॥
This falls within the threefold, and so does this one, or again. By what could the division of the fourth be made, without marks?
12.238.12
ज्ञानज्ञेयान्तरे कोसौ कोयं भावस्तु भेदवत् ।
यज्ज्ञानं लक्षणं चैव तेषां कर्तारमेव च।
ब्राह्मणस्य च यत्कृत्यं तद्भवान्वक्तुमर्हति ॥ १२.२३८.१२ ॥
What lies between knowledge and the known, and what is this state that has distinction? Please tell me what knowledge is, its mark and its agent, and what the duty of a brahmin is.
12.238.13
तस्मै प्रोवाच तत्सर्वं पिता पुत्राय पृच्छते ।
अतीतानागते विद्वान्सर्वज्ञः सर्वधर्मवित् ॥ १२.२३८.१३ ॥
When the son asked, the father, the learned one who knows past and future, all-knowing and versed in every dharma, told him all of it.
12.238.14
पृच्छतस्तव सत्पुत्र यथावत्कीर्तयाम्यहम् ।
शृणुष्वावहितो भूत्वा यथाऽऽवृतमिदं जगत् ॥ १२.२३८.१४ ॥
Good son, since you ask, I will declare it exactly as it is. Listen attentively to how this world is enveloped.
12.238.15
कार्यादि कारणान्तं यत्कार्यान्तं कारणादिकम् ।
ज्ञानं तदुभयं वित्त्वा सत्यं च परमं शुभम् ॥ १२.२३८.१५ ॥
Having known that knowledge which begins with the effect and ends in the cause, and begins with the cause and ends in the effect, one knows the supreme and auspicious truth.
12.238.16
ब्रह्मेति चाभिविख्यातं तद्वै पश्यन्ति सूरयः ।
ब्रह्मतेजोमयं भूतं भूतकारणमद्भुतम् ॥ १२.२३८.१६ ॥
It is called Brahman by name, renowned; the wise see it. Full of the splendour of Brahman, the cause of beings, it is wondrous.
12.238.17
आसीदादौ ततस्त्वाहुः प्राधान्यमिति तद्विदः ।
त्रिगुणां तां महामायां वैष्णवीं प्रकृतिं विदुः ॥ १२.२३८.१७ ॥
In the beginning it was; then, those who know it say, it is called the primal principle. That great illusion made of the three guṇas, they know as the Vaiṣṇavī Prakṛti.
12.238.18
तदीदृशमनाद्यन्तमव्यक्तमजरं ध्रुवम् ।
अप्रतर्क्यमविज्ञेयं ब्रह्माग्रे वैकृतं च तत् ॥ १२.२३८.१८ ॥
Such is it: without beginning or end, unmanifest, ageless, constant, beyond reasoning, unknowable. In the beginning it was Brahman, and that same Brahman became transformed.
12.238.19
तद्वै प्रधानमुद्दिष्टं त्रिसूक्ष्मं त्रिगुणात्मकम् ।
सम्यग्योगगुणं स्वस्थं तदिच्छाक्षोभितं महत् ॥ १२.२३८.१९ ॥
That is declared to be the primal principle, threefold and subtle, made of the three guṇas, with its qualities perfectly joined, abiding in itself; stirred by its will, the great principle arises.
12.238.20
शक्तित्रयात्मिका तस्य प्रकृतिः कारणात्मिका ।
अस्वतन्त्रा च सततं विदधिष्ठानसंयुता ॥ १२.२३८.२० ॥
Its nature, consisting of three powers, having the nature of cause, is ever dependent and united with the ground of ordinance.
12.238.21
स्वभावाख्यं समापन्ना मोहविग्रहधारिणी ।
विविधस्यास्य जीवस्य भोगार्थं समुपागता ॥ १२.२३८.२१ ॥
Having taken the name of nature, bearing a body of delusion, she has come near for the enjoyment of this manifold living being.
12.238.22
यथा संनिधिमात्रेण गन्धक्षोभाय जायते ।
मनस्तद्वदशेषस्य परात्पर इति स्मृतः ॥ १२.२३८.२२ ॥
As mere proximity gives rise to the stirring of a scent, so the mind of the whole is remembered as higher than the highest.
12.238.23
सृष्ट्वा प्रविश्य तत्तस्मिन्क्षोभयामास विष्ठितः ।
सात्विको राजसश्चैव तामसश्च त्रिधा महान् ॥ १२.२३८.२३ ॥
Having created, entering into it and abiding, it stirred that up; the great principle is threefold—sāttvika, rājasa and tāmasa.
12.238.24
प्रधानतत्वादुद्भूतो महत्वाच्च महान्स्मृतः ।
प्रधानतत्वमुद्भूतं महत्तत्वं समावृणोत् ॥ १२.२३८.२४ ॥
Arisen from the principle of the primal matter, and by reason of its greatness, it is remembered as the great; the arisen primal principle covers over the principle of the great.
12.238.25
कालात्मनाऽभिभूतं तत्कालोंऽशः परमात्मनः ।
पुरुषश्चाप्रमेयात्मा स एव इति गीयते ॥ १२.२३८.२५ ॥
Overpowered by the nature of time, that is a portion of the supreme self. And the person whose self is immeasurable is likewise sung as that same one.
12.238.26
त्रिगुणोसौ महाज्ञातः प्रधान इति वै श्रुतिः ॥ १२.२३८.२६ ॥
That, having three qualities, is known as the great one; the scriptures call it the primal principle.
12.238.27
सात्विको राजसश्चैव तामसश्च त्रिधात्मकः ।
त्रिविधोऽयमहङ्कारो महत्तत्वादजायत ॥ १२.२३८.२७ ॥
Of the nature of goodness, passion, and darkness, threefold in essence, this threefold ego-principle arose from the principle of mahat.
12.238.28
तामसोऽसावहङ्कारो भूतादिरिति संज्ञितः ।
भूतानामादिभूतत्वाद्रक्ताहिस्तामसः स्मृतः ॥ १२.२३८.२८ ॥
That tamasic ego-principle is called the origin of the elements; because it is the first element of beings, it is remembered as tamasic, like a reddish serpent.
12.238.29
भूतादिः स विकुर्वाणः शिष्टं तन्मात्रकं ततः ।
ससर्ज शब्दं तन्मात्रमाकाशं शब्दलक्षणम् ॥ १२.२३८.२९ ॥
The origin of the elements, transforming, then created the remaining subtle element, the sound-subtle, and ether characterized by sound.
12.238.30
शब्दलक्षणमाकाशं शब्दतन्मात्रमावृणोत् ।
तेन संपीड्यमानस्तु स्पर्शमात्रं ससर्ज ह ॥ १२.२३८.३० ॥
Ether, characterized by sound, enveloped the subtle element of sound; pressed by it, it created the subtle element of touch.
12.238.31
शब्दमात्रं तदाकाशं स्पर्शमात्रं समावृणोत् ।
ससर्ज वायुस्तेनासौ पीड्यमान इति श्रुतिः ॥ १२.२३८.३१ ॥
That ether, which is the mere sound, enveloped the mere touch; pressed by it, it created air, so the Śruti says.
12.238.32
स्पर्शमात्रं तदा वायू रूपमात्रं समावृणोत् ।
तेन संपीड्यमानस्तु ससर्जाग्निमिति श्रुतिः ॥ १२.२३८.३२ ॥
Then the air, which is the mere touch, enveloped the mere form; pressed by it, it created fire, so the Śruti says.
12.238.33
रूपमात्रं ततो वह्निं समुत्सृज्य समावृणोत् ।
तेन संपीड्यमानस्तु रसमात्रं ससर्ज ह ॥ १२.२३८.३३ ॥
Then the mere form, releasing fire, enveloped it; pressed by it, it created the mere taste.
12.238.34
रुपमात्रगतं तेजो रसमात्रं समावृणोत् ।
तेन संपीड्यमानस्तु ससर्जाम्भ इति श्रुतिः ॥ १२.२३८.३४ ॥
The fire-light that had gone into the mere form enveloped the mere taste; pressed by it, it created water, so the Śruti says.
12.238.35
रसमात्रात्मकं भूयो रसं तन्मात्रमावृणोत् ।
तेन संपीड्यमानस्तु गन्धं तन्मात्रकं ततः ॥ १२.२३८.३५ ॥
The water, consisting of the mere taste, again enveloped the taste-subtle element; pressed by it, it then created the smell-subtle element.
12.238.36
ससर्ज गन्धं तन्मात्रमावृणोत्करकं ततः ।
तेन संपीड्यमानस्तु काठिन्यं च ससर्ज ह ॥ १२.२३८.३६ ॥
It created the smell-subtle element; then hail enveloped it, and pressed by it, it created hardness.
12.238.37
पृथिवी जायते तस्माद्गन्धतन्मात्रजात्तथा ॥ १२.२३८.३७ ॥
From that subtle element of smell, the earth is born, and so too.
12.238.38
अम्मयं सर्वमेवेदमापस्तस्तम्भिरे पुनः ।
भूतानीमानि जातानि पृथिव्यादीनि वै श्रुतिः ॥ १२.२३८.३८ ॥
All this was made of water; then the waters solidified again. These elements, beginning with earth, have arisen, so the revelation says.
12.238.39
भूतानां मूर्तिरेवैषामन्नं चैषां मता बुधैः ।
तस्मिंस्तस्मिंस्तु तन्मात्रा तन्मात्रा इति ते स्मृताः ॥ १२.२३८.३९ ॥
The embodied form of the elements is held by the wise to be their food. In each of them are the subtle elements, which are remembered as the tanmātras.
12.238.40
तैजसानीन्द्रियाण्याहुर्देवा वैकारिका दश ।
एकादशं मनश्चात्र देवा वैकारिकाः स्मृताः ॥ १२.२३८.४० ॥
The senses are called luminous; the gods, the ten products of transformation. The eleventh is the mind; here the gods are remembered as products of transformation.
12.238.41
एषामुद्धर्तकः कालो नानाभेदवदास्थितः ।
परमात्मा च भूतात्मा गुणभेदेन संस्थितः।
एक एव त्रिधा भिन्नः करोति विविधाः क्रियाः ॥ १२.२३८.४१ ॥
Time is the one who withdraws these, abiding in many distinctions. The supreme self and the self of beings abide by the distinction of qualities. The One, divided threefold, performs manifold actions.
12.238.42
ब्रह्मा सृजति भूतानि पाति नारायणोऽव्ययः ।
रुद्रो हन्ति जगन्मूर्तिः काल एष क्रियाबुधः ॥ १२.२३८.४२ ॥
Brahmā creates beings; the imperishable Nārāyaṇa protects them. Rudra, whose form is the world, destroys them; this is Time, wise in actions.
12.238.43
कालोपि तन्मयोचिन्त्यस्त्रिगुणात्मा सनातनः ।
अव्यक्तोसावचिन्त्योसौ वर्तते भिन्नलक्षणः ॥ १२.२३८.४३ ॥
Time too is made of him: unthinkable, having the three guṇas as its nature, eternal. That unmanifest and unthinkable one exists with differing characteristics.
12.238.44
कालात्मना त्विदं भिन्नमभिन्नं श्रूयते हि यत् ।
अनाद्यन्तमजं दिव्यमव्यक्तमजरं ध्रुवम्।
अप्रतर्क्यमविज्ञेयं ब्रह्माग्रे संप्रवर्तते ॥ १२.२३८.४४ ॥
By the nature of time this is heard as both divided and undivided. Brahman, without beginning or end, unborn, divine, unmanifest, ageless, steadfast, beyond reasoning and unknowable, comes forth at the beginning of creation.
12.238.45
काष्ठा निमेषा दश पञ्च चैव ।
त्रिंशत्तु काष्ठा गणयेत्कलां ताम्।
त्रिंशत्कलश्चापि भवेन्मुहूर्तो ।
भागः कलाया दशमश्च यः स्यात् ॥ १२.२३८.४५ ॥
Fifteen nimeṣas make one kāṣṭhā, and thirty kāṣṭhās should be counted as one kalā. Thirty kalās make one muhūrta, and so does the tenth part of a kalā.
12.238.46
त्रिंशन्मुहूर्तं तु भवेदहश्च ।
रात्रिश्च सङ्ख्या मुनिभिः प्रणीता।
मासः स्मृतो रात्र्यहनी च त्रिंशु ।
त्संवत्सरो द्वादशमास उक्तः ॥ १२.२३८.४६ ॥
Thirty muhūrtas make a day and a night, so the sages have declared. When night and day together make thirty, that is remembered as a month; a year is said to be twelve months.
12.238.47
संवत्सरं द्वे अयने वदन्ति ।
सङ्ख्याविदो दक्षिणमुत्तरं च ॥ १२.२३८.४७ ॥
A year, say those who know reckoning, has two courses: the southern and the northern.
12.238.48
पहोरात्रौ विभजते सूर्यो मानुषलौकिकौ ।
रात्रिः स्वप्नाय संयाति चेष्टायै कर्मणामहः ॥ १२.२३८.४८ ॥
The sun divides day and night, which belong to the human world. Night comes for sleep; day is for the effort of deeds.
12.238.49
पित्र्ये रात्र्यहनी मासः प्रविभागस्तयोः पुनः ।
शुक्लोऽहः कर्मचेष्टायां कृष्णः स्वप्नाय शर्वरी ॥ १२.२३८.४९ ॥
For the ancestors a night and a day is a month, and their division again: the bright half is the day for action and effort, the dark half the night for sleep.
12.238.50
दैवे रात्र्यहनी ह्यब्दः प्रविभागस्तयोः पुनः ।
अहस्तत्रोदगयनं रात्रिः स्याद्दक्षिणायनम् ॥ १२.२३८.५० ॥
For the gods a night and a day is a year, and their division again: there the day is the northern course of the sun, and the night the southern course.
12.238.51
ये ते रात्र्यहनी पूर्वं कीर्तिते दैवलौकिके ।
तयोः सङ्ख्याय वर्षाग्रं ब्राह्ने वक्ष्याम्यहः क्षपे ॥ १२.२३८.५१ ॥
Having reckoned those night and day which were earlier declared as divine and worldly, I will tell the beginning of the years in the day and night of the Brahmā period.
12.238.52
तेषां संवत्सराग्नाणि प्रवक्ष्याम्यनुपूर्वशः ।
कृते त्रेतायुगे चैव द्वापरे च कलौ तथा ॥ १२.२३८.५२ ॥
I will tell in order the beginnings of their years: in the Kṛta age, in the Tretā age, likewise in the Dvāpara age, and in the Kali age.
12.238.53
चत्वार्याहुः सहस्राणि वर्षाणां तत्कृतं युगम् ।
तस्य तावच्छती संध्या संध्यांशश्च तथाविधः ॥ १२.२३८.५३ ॥
They say that Kṛta age is four thousand years; its twilight is as many hundreds of years, and its dawn-portion is of the same kind.
12.238.54
इतरेषु ससंध्येषु संध्यांशेषु ततस्त्रिषु ।
एकापायेन संयान्ति सहस्राणि शतानि च ॥ १२.२३८.५४ ॥
In the other three ages, together with their twilights and dawn-portions, the years pass by thousands and hundreds, each one fewer than the last.
12.238.55
एतानि शाश्वताँल्लोकान्धारयन्ति सनातनान् ।
एतद्ब्रह्मविदां तात विदितं ब्रह्म शाश्वतम् ॥ १२.२३८.५५ ॥
These sustain the eternal, everlasting worlds. Dear one, this eternal brahman is known to those who know brahman.
12.238.56
चतुष्पात्सकलो धर्मः सत्यं चैव कृते युग ।
नाधर्मेणागमः कश्चिद्युगे तस्मिन्प्रवर्तते ॥ १२.२३८.५६ ॥
In the kṛta age, truth alone is complete dharma with four feet. In that age, no adharma at all gains entry and prevails.
12.238.57
इतरेष्वागमाद्धर्मः पादशस्त्ववरोप्यते ।
सत्यं शौत्रं तथायुश्च धर्मश्चापैति पादशः।
चौर्यकानृतमायाभिरधर्मश्चोपचीयते ॥ १२.२३८.५७ ॥
In the other ages, through the entry of adharma, dharma is diminished foot by foot. Truth, purity and life-span, and dharma too, depart foot by foot. Through theft, falsehood and deceit, adharma grows.
12.238.58
अरोगाः सर्वसिद्धार्थाश्चतुर्वर्षशतायुषः ।
कृते त्रेतायुगे त्वेषां पादशो ह्रसते वयः ॥ १२.२३८.५८ ॥
In the kṛta age people are free from disease, have all their aims fulfilled, and live four hundred years. But in the tretā age their life-span is diminished foot by foot.
12.238.59
वेदवादाश्चानुयुगं ह्रसन्तीतीह न श्रुतम् ।
आयूंषि चाशिषश्चैव वेदस्यैव च यत्फलम् ॥ १२.२३८.५९ ॥
It is not heard here that the Vedic doctrines decline age after age. Life spans, blessings, and the fruit of the Veda too (decline).
12.238.60
अन्ये कृतयुगे धर्मास्त्रेतायां द्वापरेऽपरे ।
अन्ये कलियुगे धर्मा यथाशक्ति कृता इव ॥ १२.२३८.६० ॥
In the kṛta age there are one set of dharmas, in the tretā another, and in the dvāpara still others. In the kali age there are other dharmas, which are performed as far as one's capacity allows.
12.238.61
तपः परं कृतयुगे त्रेतायां सत्यमुत्तमम् ।
द्वापरे यज्ञमेवाहुर्दानमेव कलौ युगे ॥ १२.२३८.६१ ॥
In the Kṛta age austerity is supreme; in the Tretā, truth is the highest. In the Dvāpara they name sacrifice; but in the Kali age, giving alone.
12.238.62
एतां द्वादशसाहस्त्रीं युगाख्यां कवयो विदुः ।
सहस्रपरिवर्तं तद्ब्राह्मं दिवसमुच्यते ॥ १२.२३८.६२ ॥
This span of twelve thousand years the wise know as a yuga; a cycle of a thousand of these is called the day of Brahmā.
12.238.63
रात्रिस्तु तावती ब्राह्मी तदादौ विश्वमीश्वरः ।
प्रलयेत्मानमाविश्य सुप्त्वासोऽन्ते विबुध्यते ॥ १२.२३८.६३ ॥
Brahmā's night is equally long. Then the Lord, at first, entering into himself as dissolution, sleeps; at the end, he awakens.
12.238.64
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणे विदुः ।
रात्रिं युगसहस्रां तां तेऽहोरात्रविदो जनाः ॥ १२.२३८.६४ ॥
The day that lasts a thousand yugas for Brahmā, they know; and that night of a thousand yugas, too, the people who know day and night know.
12.238.65
प्रतिबुद्धो विकुरुते ब्रह्माक्षय्यं क्षपाक्षये ।
सृजते च महद्भूतं तस्माद्व्यक्तात्मकं मनः ॥ १२.२३८.६५ ॥
Awakened at the end of the night, Brahmā creates imperishably; he emits the great element. From that comes the mind, of manifest nature.
12.238.66
मनः सृष्टिं विकुरुते चोद्यमानं सिसृक्षया ।
आकाशं जायते तस्मात्तस्य शब्दे गुणो मतः ॥ १२.२३८.६६ ॥
The mind, impelled by the desire to create, brings forth creation. From it space is born, and its quality is held to be sound.
12.238.67
आकाशात्तु विकुर्वाणात्सर्वगन्धवहः शुचिः ।
बलवाञ्जायते वायुस्तस्य स्पर्शो गुणो मतः ॥ १२.२३८.६७ ॥
When space is transformed, the mighty, pure air arises, carrier of all scents; its quality is held to be touch.
12.238.68
वायोरपि विकुर्वाणाज्ज्योतिर्भवति भास्वरम् ।
रोचनं जनयेच्छुद्धं तद्रूपगुणमुच्यते ॥ १२.२३८.६८ ॥
Also when air is transformed, shining light comes to be; it produces pure luminosity, and its quality is said to be form.
12.238.69
ज्योतिषोपि विकुर्वाणाद्भवन्त्यापो रसात्मिकाः ।
अद्भ्यो गन्धवहा भूमिः पूर्वेषां सृष्टिरुच्यते ॥ १२.२३८.६९ ॥
Also when light is transformed, waters arise, having the nature of taste; from water arises the earth, carrier of scent—this is said to be the creation of the earlier elements.
12.238.70
ब्रह्मतेजोमयं शुक्लं यस्य सर्वमिदं जगत् ।
एकस्य ब्रह्मभूतस्य द्वयं स्थावरजङ्गमम् ॥ १२.२३८.७० ॥
Full of the radiance of Brahman, bright—whose is this entire world; for that one who has become Brahman there is the duality of the immobile and the mobile.
12.238.71
अहर्मुखे विवुद्धं तत्सृजते विद्यया जगत् ।
अग्र एव महद्भूतमाशु व्यक्तात्मकं मनः ॥ १२.२३८.७१ ॥
At the dawn of day, awakened, he creates the world by knowledge; first arises the great element, and swiftly the mind, having a manifest nature.
12.238.72
अभिभूयेह चातिष्ठद्व्यसृदत्सप्त मानसान् ।
दूरगं बहुधागामि प्रार्थनासंशयात्मकम् ॥ १२.२३८.७२ ॥
Here he stood, having overcome all, and emitted seven mind-born beings—far-going, moving in many ways, of the nature of desire and doubt.
12.238.73
मनः सृष्टिं न कुरुते चोद्यमानं सिसृक्षया ।
आकाशोजायते तस्मात्तस्य शब्दो गुणो मतः ॥ १२.२३८.७३ ॥
When the mind, impelled by the desire to create, does not create, space (ākāśa) arises from it; its quality is held to be sound.
12.238.74
आकाशात्तु विकुर्वाणात्सर्वगन्धवहः शुचिः ।
बलवाञ्जायते वायुस्तस्य स्पर्शगुणं विदुः ॥ १२.२३८.७४ ॥
From space, when it transforms, arises the strong, pure wind that carries all scents; its quality is known to be touch.
12.238.75
वायोरपि विकुर्वाणाज्ज्योतिर्भूतं तमोनुदम् ।
रोचिष्णुर्जायते तत्र तद्रूपगुणमुच्यते ॥ १२.२३८.७५ ॥
From air, too, when it transforms, arises shining light-element (jyotis), which dispels darkness; its quality is said to be form.
12.238.76
ज्योतिषोपि विकुर्वाणाद्भवन्त्यापो रसात्मिकाः ।
अद्भ्यो गन्धवहा भूमिः पूर्वेषां सृष्टिरुच्यते ॥ १२.२३८.७६ ॥
From light, too, when it transforms, arise the waters, whose nature is taste; from water arises the earth, carrier of scent. This is said to be the creation of the earlier elements.
12.238.77
गुणाः पूर्वस्य पूर्वस्य प्राप्नुवन्त्युत्तरोत्तरम् ।
तेषां यावद्गुणं यद्यत्तत्तावद्गुणकं स्मृतम् ॥ १२.२३८.७७ ॥
The qualities of each earlier element pass on to the later ones in succession; whichever element has as many qualities as this, is remembered as having that many qualities.
12.238.78
उपलभ्याप्सु चेद्गन्धं केचिद्ब्रयुरनैपुणात् ।
पृथिव्यामेव तं विद्यादपां वायोश्च संश्रितम् ॥ १२.२३८.७८ ॥
If some, having perceived a smell in water, say so out of lack of skill, one should know that the smell is indeed in earth, resting on water and air.
12.238.79
एते सप्तविधात्मानो नानावीर्याः पृथक्पृथक् ।
नाशक्नुवन्प्रजाः स्रष्टुभसमागम्य कृत्स्नशः ॥ १२.२३८.७९ ॥
These seven kinds of selves, each with its own power and separate, could not create creatures without coming together entirely.
12.238.80
ते समेत्य महात्मानो ह्यन्योन्यमभिसंश्रिताः ।
शरीराश्रयणं प्राप्तास्ततः पुरुष उच्यते ॥ १२.२३८.८० ॥
Having come together and joined one another, those great-souled ones attained a body as their refuge; then he is called Puruṣa.
12.238.81
श्रयणाच्छरीरी भवति मूर्तिमान्षोडशात्मकः ।
तमाविशन्ति भूतानि महान्ति सह कर्मणा ॥ १२.२३८.८१ ॥
By taking refuge he becomes embodied, possessing form and having sixteen parts; into him enter the great elements together with their actions.
12.238.82
सर्वभूतान्युपादाय तपसश्चरणाय हि ।
आदिकर्ता महाभूतं तमेवाहुः प्रजापतिम् ॥ १२.२३८.८२ ॥
Taking up all beings for the practice of austerity, the first creator, the great element — him indeed they call Prajāpati.
12.238.83
स वै सृजति भूतानि स एव पुरुषः परः ।
अजो जनयते ब्रह्मा देवर्षिपितृमानवान् ॥ १२.२३८.८३ ॥
He indeed creates beings; he himself is the supreme Puruṣa. The unborn Brahmā begets gods, sages, ancestors and humans.
12.238.84
लोकान्नदीः समुद्रांश्च दिशः शैलान्वनस्पतीन् ।
नरकिन्नररक्षांसि वयः पशुमृगोरगान्।
अव्ययं च व्ययं चैव द्वयं स्थावरजङ्गमम् ॥ १२.२३८.८४ ॥
The worlds, rivers, oceans, directions, mountains, trees, men, kinnaras, rākṣasas, birds, cattle, deer and serpents — the imperishable and the perishable, the immovable and the movable, both pairs.
12.238.85
तेषां ये यानि कर्माणि प्राक्सृष्ट्यां प्रतिपेदिरे ।
तान्येव प्रतिपाद्यन्ते सृज्यमानाः पुनः पुनः ॥ १२.२३८.८५ ॥
The very deeds that they took up in the earlier creation are taken up again and again by them as they are created anew.
12.238.86
हिंस्राहिंस्रे मृदुक्रूरे धर्माधर्मावृत्तानृते ।
तद्भाविताः प्रपद्यन्ते तस्मात्तत्तस्य रोचते ॥ १२.२३८.८६ ॥
Those steeped in violence and non-violence, gentleness and cruelty, dharma and adharma, truth and falsehood, attain those very things; therefore that is what pleases him.
12.238.87
महाभूतेषु नानात्वमिन्द्रियार्थेषु मूर्तिषु ।
विनियोगं च भूतानां धातैव विदधात्युत ॥ १२.२३८.८७ ॥
The diversity among the great elements, in the objects of the senses and in embodied forms, and the allotment of beings—the Creator himself ordains all of this.
12.238.88
केचित्पुरुषकारं तु प्राहुः कर्मविदो जनाः ।
दैवमित्यपरे विप्राः स्वभावं भूतचिन्तकाः ॥ १२.२३८.८८ ॥
Some who know action speak of human effort; other brahmins speak of fate; and those who reflect on the elements speak of inherent nature.
12.238.89
पौरुषं कर्म दैवं च फलवृत्तिस्वभावतः ।
त्रय एतेऽपृथग्भूता अविवेकः कथंचन ॥ १२.२३८.८९ ॥
Human effort, action, and fate—by the nature of the arising of fruit, these three are in no way separate; to separate them is no discernment at all.
12.238.90
एवमेतच्च दैवं च द्भूतं सृजते जगत् ।
कर्मस्था विषयं ब्रूयुः सत्वस्थाः समदर्शिनः ॥ १२.२३८.९० ॥
Thus this, and fate as well—by the beings the world is created. Those established in action would speak of the matter as separate; those established in goodness, who see equally, see it as one.
12.238.91
ततो निःश्रेयसं जन्तोस्तस्य मूलं शमो दमः ।
तेन सर्वानवाप्नोति यान्कामान्मनसेच्छति ॥ १२.२३८.९१ ॥
Therefore the root of a living being's highest good is calm and self-restraint. By these he obtains all the desires that his mind wishes for.
12.238.92
तपसा तदवाप्नोति यद्भूतं सृजते जगत् ।
स तद्भूतश्च सर्वेषां भूतानां भवति प्रभुः ॥ १२.२३८.९२ ॥
By austerity he attains that state by which he creates the world; having become that being, he becomes the lord of all beings.
12.238.93
ऋषयस्तपसा वेदानध्यैषन्त दिवानिशम् ।
अनादिनिधना नित्या वागुत्सृष्टा स्वयंभुवा ॥ १२.२३८.९३ ॥
The sages, through austerity, studied the Vedas day and night. The speech emitted by the Self-existent One is without beginning or end, and eternal.
12.238.94
ऋषीणां नामधेयानि याश्च वेदेषु सृष्टयः ।
नाम रूपं च भूतानां कर्मणां च प्रवर्तनम् ॥ १२.२३८.९४ ॥
The names of the sages, and the creations set forth in the Vedas; the name and form of beings, and the arising of actions.
12.238.95
वेदशब्देभ्य एवादौ निर्मिमीते स ईश्वरः ।
नामधेयानि चर्षीणां याश्च वेदेषु सृष्टयः।
शर्वर्यन्तेषु जातानामन्येभ्यो विदधात्यजः ॥ १२.२३८.९५ ॥
In the beginning the Lord fashions everything from the words of the Vedas. The names of the sages and the creations set forth in the Vedas are assigned by the unborn one to others, to those born at the ends of the nights.
12.238.96
नामभेदतपः कर्मयज्ञाख्या लोकसिद्धये ।
आत्मसिद्धिस्तु वेदेषु प्रोच्यते दशभिः क्रमैः ॥ १२.२३८.९६ ॥
Differences of name, austerity, action, and what are called sacrifices serve the accomplishment of the world; but the accomplishment of the self is declared in the Vedas by ten successive stages.
12.238.97
यदुक्तं वेदवादेषु गहनं वेददृष्टिभिः ।
तदन्तेषु यथायुक्तं क्रमयोगेन लक्ष्यते ॥ १२.२३८.९७ ॥
What is said profoundly in the doctrines of the Vedas, by those who see through the Vedas, is understood at the end, in due order, through the sequence of practice.
12.238.98
कर्मजोऽयं पृथग्भावो द्वन्द्वयुक्तो हि देहिनः ।
आत्मसिद्धिस्तु विज्ञानाज्जहाति प्रायशो बलम् ॥ १२.२३८.९८ ॥
This separate state, born of action, is for the embodied being joined to pairs of opposites. But the attainment of the self, through knowledge, mostly abandons its strength.
12.238.99
द्वे ब्रह्मणी वेदितव्ये शब्दब्रह्म परं च यत् ।
शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥ १२.२३८.९९ ॥
Two Brahmans are to be known: the Brahman of sound and that which is higher. One who is expert in the Brahman of sound attains the highest Brahman.
12.238.100
आलम्भयज्ञाः क्षत्राश्च हविर्यज्ञा विशः स्मृताः ।
परिचारयज्ञाः शूद्रास्तु तपोयज्ञा द्विजातयः ॥ १२.२३८.१०० ॥
The sacrifices of the kṣatriyas are called sacrifices of slaughter, those of the vaiśyas are called sacrifices with oblations; the śūdras' sacrifices are sacrifices of service, and the twice-born have sacrifices of austerity.
12.238.101
त्रेतायुगे विधिस्त्वेष यज्ञानां न कृते युगे ।
द्वापरे विप्लवं यान्ति यज्ञाः कलियुगे तथा ॥ १२.२३८.१०१ ॥
This rule of sacrifices belonged to the Tretā age, not to the Kṛta age. In the Dvāpara age sacrifices fall into disorder, and likewise in the Kali age.
12.238.102
अपृथग्धर्मिणो मर्त्या ऋक्सामानि यजूंषि च ।
काम्या इष्टीः पृथक्दृष्ट्वा तपोभिस्तप एव च ॥ १२.२३८.१०२ ॥
Mortals whose duties are not separate, seeing the Ṛg and Sāma and Yajur verses and the desire-driven rites each apart, turn by austerities to austerity itself.
12.238.103
त्रेतायां तु समस्ता ये प्रादुरासन्महाबलाः ।
संयन्तारः स्थावराणां जङ्गमानां च सर्वशः ॥ १२.२३८.१०३ ॥
In the Tretā age, the mighty ones who appeared all together were the controllers of all beings, both immovable and movable.
12.238.104
त्रेतायां संहता वेदा यज्ञा वर्णास्तथैव च ।
संरोधादायुषस्त्वेते व्यस्यन्ते द्वापरे युगे ॥ १२.२३८.१०४ ॥
In the Tretā age the Vedas, sacrifices and social orders were united; but through the shortening of life-span these are divided in the Dvāpara age.
12.238.105
दृश्यन्ते न च दृश्यन्ते वेदाः कलियुगेऽखिलाः ।
उत्सीदन्ते सयज्ञाश्च केवला धर्मपीडिताः ॥ १२.२३८.१०५ ॥
In the Kali age the Vedas, though entire, are sometimes seen and sometimes not seen; together with the sacrifices they perish, and only those afflicted by the decline of dharma remain.
12.238.106
कृते युगे यस्तु धर्मो ब्राह्मणेषु प्रदृश्यते ।
आत्मवत्सु तपोवत्सु श्रुतवत्सु प्रतिष्ठितः ॥ १२.२३८.१०६ ॥
In the Kṛta age, the dharma that is manifest among brahmins is established in those who are self-controlled, ascetic and learned.
12.238.107
स धर्मः प्रैति संयोगं यथाधर्मं युगेयुगे ।
विक्रियन्ते स्वधर्मस्था वेदवादा यथागमम् ॥ १२.२३८.१०७ ॥
That dharma goes forth into union appropriately, age after age; and the Vedic statements of those established in their own duty are altered according to tradition.
12.238.108
यथा विश्वानि भूतानि वृष्ट्या भूयांसि प्रावृषि ।
सृज्यन्ते जङ्गमस्थानि तथा धर्मा युगेयुगे ॥ १२.२३८.१०८ ॥
As in the rainy season many beings, both moving and standing, are created by the rain, so dharmas are created age after age.
12.238.109
यथर्तुष्वृतुलिङ्गानि नानारूपाणि पर्यये ।
दृश्यन्ते तानि तान्येव तथा ब्रह्महरादिषु ॥ १२.२३८.१०९ ॥
As in the seasons the marks of each season appear in turn in many forms, so do those very same things appear in Brahmā, Hara and the rest.
12.238.110
विहितं कालनानात्वमनादिनिधनं तथा ।
कीर्तितं यत्पुरस्तात्ते तत्सूते चाति च प्रजाः ॥ १२.२३८.११० ॥
The manifold nature of time, without beginning or end, is ordained; as was declared to you before, it brings forth creatures and carries them onward.
12.238.111
ददाति भवनस्थानं भूतानां संयमो यमः ।
स्वभावेनैव वर्तन्ते द्वन्द्वयुक्तानि भूरिशः ॥ १२.२३८.१११ ॥
Yama, the restrainer of beings, gives them their place of existence; and things joined to pairs of opposites proceed in many ways by their own nature.
12.238.112
सर्वकालक्रिया वेदाः कर्ता कार्यं क्रियाफलम् ।
प्रोक्तं ते पुत्र सर्वं वै यन्मां त्वं परिपृच्छसि ॥ १२.२३८.११२ ॥
The action of all times, the Vedas, the agent, the deed and the fruit of action — son, all that you ask me about has been declared to you.