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Shloka 1
चातुर्वर्ण्यस्य कृत्स्नोऽयमुक्तो धर्मस्त्वयाऽनघः । कर्मणां फलनिर्वृत्तिं शंस नस्तत्त्वतः पराम् ॥ १२.१॥
cāturvarṇyasya kṛtsno'yamukto dharmastvayā'naghaḥ . karmaṇāṃ phalanirvṛttiṃ śaṃsa nastattvataḥ parām .. 12.1..
12.1. ’O sinless One, the whole sacred law, (applicable) to the four castes, has been declared by thee; communicate to us (now), according to the truth, the ultimate retribution for (their) deeds.’
Shloka 2
स तानुवाच धर्मात्मा महर्षीन् मानवो भृगुः । अस्य सर्वस्य शृणुत कर्मयोगस्य निर्णयम् ॥ १२.२॥
sa tānuvāca dharmātmā maharṣīn mānavo bhṛguḥ . asya sarvasya śṛṇuta karmayogasya nirṇayam .. 12.2..
12.2. To the great sages (who addressed him thus) righteous Bhrigu, sprung from Manu, answered, ’Hear the decision concerning this whole connexion with actions.’
Shloka 3
शुभाशुभफलं कर्म मनोवाग्देहसम्भवम् । कर्मजा गतयो नॄणामुत्तमाधममध्यमः ॥ १२.३॥
śubhāśubhaphalaṃ karma manovāgdehasambhavam . karmajā gatayo nṝṇāmuttamādhamamadhyamaḥ .. 12.3..
12.3. Action, which springs from the mind, from speech, and from the body, produces either good or evil results; by action are caused the (various) conditions of men, the highest, the middling, and the lowest.
Shloka 4
तस्यैह त्रिविधस्यापि त्र्यधिष्ठानस्य देहिनः । दशलक्षणयुक्तस्य मनो विद्यात्प्रवर्तकम् ॥ १२.४॥
tasyaiha trividhasyāpi tryadhiṣṭhānasya dehinaḥ . daśalakṣaṇayuktasya mano vidyātpravartakam .. 12.4..
12.4. Know that the mind is the instigator here below, even to that (action) which is connected with the body, (and) which is of three kinds, has three locations, and falls under ten heads.
Shloka 5
परद्रव्येष्वभिध्यानं मनसाऽनिष्टचिन्तनम् । वितथाभिनिवेशश्च त्रिविधं कर्म मानसम् ॥ १२.५॥
paradravyeṣvabhidhyānaṃ manasā'niṣṭacintanam . vitathābhiniveśaśca trividhaṃ karma mānasam .. 12.5..
12.5. Coveting the property of others, thinking in one’s heart of what is undesirable, and adherence to false (doctrines), are the three kinds of (sinful) mental action
Shloka 6
पारुष्यमनृतं चैव पैशुन्यं चापि सर्वशः । असम्बद्धप्रलापश्च वाङ्मयं स्याच्चतुर्विधम् ॥ १२.६॥
pāruṣyamanṛtaṃ caiva paiśunyaṃ cāpi sarvaśaḥ . asambaddhapralāpaśca vāṅmayaṃ syāccaturvidham .. 12.6..
.12.6. Abusing (others, speaking) untruth, detracting from the merits of all men, and talking idly, shall be the four kinds of (evil) verbal action.
Shloka 7
अदत्तानामुपादानं हिंसा चैवाविधानतः । परदारोपसेवा च शारीरं त्रिविधं स्मृतम् ॥ १२.७॥
adattānāmupādānaṃ hiṃsā caivāvidhānataḥ . paradāropasevā ca śārīraṃ trividhaṃ smṛtam .. 12.7..
12.7. Taking what has not been given, injuring (creatures) without the sanction of the law, and holding criminal intercourse with another man’s wife, are declared to be the three kinds of (wicked) bodily action.
Shloka 8
मानसं मनसेवायमुपभुङ्क्ते शुभाशुभम् । वाचा वाचा कृतं कर्म कायेनेव च कायिकम् ॥ १२.८॥
mānasaṃ manasevāyamupabhuṅkte śubhāśubham . vācā vācā kṛtaṃ karma kāyeneva ca kāyikam .. 12.8..
12.8. (A man) obtains (the result of) a good or evil mental (act) in his mind, (that of) a verbal (act) in his speech, (that of) a bodily (act) in his body.
Shloka 9
शरीरजैः कर्मदोषैर्याति स्थावरतां नरः । वाचिकैः पक्षिमृगतां मानसैरन्त्यजातिताम् ॥ १२.९॥
śarīrajaiḥ karmadoṣairyāti sthāvaratāṃ naraḥ . vācikaiḥ pakṣimṛgatāṃ mānasairantyajātitām .. 12.9..
12.9. In consequence of (many) sinful acts committed with his body, a man becomes (in the next birth) something inanimate, in consequence (of sins) committed by speech, a bird, or a beast, and in consequence of mental (sins he is re-born in) a low caste.
Shloka 10
वाग्दण्डोऽथ मनोदण्डः कायदण्डस्तथैव च । यस्यैते निहिता बुद्धौ त्रिदण्डीति स उच्यते ॥ १२.१०॥
vāgdaṇḍo'tha manodaṇḍaḥ kāyadaṇḍastathaiva ca . yasyaite nihitā buddhau tridaṇḍīti sa ucyate .. 12.10..
12.10. That man is called a (true) tridandin in whose mind these three, the control over his speech (vagdanda), the control over his thoughts (manodanda), and the control over his body (kayadanda), are firmly fixed.
Shloka 11
त्रिदण्डमेतन्निक्षिप्य सर्वभूतेषु मानवः । कामक्रोधौ सुसंयम्य ततः सिद्धिं निगच्छति ॥ १२.११॥
tridaṇḍametannikṣipya sarvabhūteṣu mānavaḥ . kāmakrodhau susaṃyamya tataḥ siddhiṃ nigacchati .. 12.11..
12.11. That man who keeps this threefold control (over himself) with respect to all created beings and wholly subdues desire and wrath, thereby assuredly gains complete success.
Shloka 12
योऽस्यात्मनः कारयिता तं क्षेत्रज्ञं प्रचक्षते । यः करोति तु कर्माणि स भूतात्मोच्यते बुधैः ॥ १२.१२॥
yo'syātmanaḥ kārayitā taṃ kṣetrajñaṃ pracakṣate . yaḥ karoti tu karmāṇi sa bhūtātmocyate budhaiḥ .. 12.12..
12.12. Him who impels this (corporeal) Self to action, they call the Kshetragna (the knower of the field); but him who does the acts, the wise name the Bhutatman (the Self consisting of the elements).
Shloka 13
जीवसंज्ञोऽन्तरात्माऽन्यः सहजः सर्वदेहिनाम् । येन वेदयते सर्वं सुखं दुःखं च जन्मसु ॥ १२.१३॥
jīvasaṃjño'ntarātmā'nyaḥ sahajaḥ sarvadehinām . yena vedayate sarvaṃ sukhaṃ duḥkhaṃ ca janmasu .. 12.13..
12.13. Another internal Self that is generated with all embodied (Kshetragnas) is called Giva, through which (the Kshetragna) becomes sensible of all pleasure and pain in (successive) births.
Shloka 14
तावुभौ भूतसम्पृक्तौ महान् क्षेत्रज्ञ एव च । उच्चावचेषु भूतेषु स्थितं तं व्याप्य तिष्ठतः ॥ १२.१४॥
tāvubhau bhūtasampṛktau mahān kṣetrajña eva ca . uccāvaceṣu bhūteṣu sthitaṃ taṃ vyāpya tiṣṭhataḥ .. 12.14..
12.14. These two, the Great One and the Kshetragna, who are closely united with the elements, pervade him who resides in the multiform created beings.
Shloka 15
असङ्ख्या मूर्तयस्तस्य निष्पतन्ति शरीरतः । उच्चावचानि भूतानि सततं चेष्टयन्ति याः ॥ १२.१५॥
asaṅkhyā mūrtayastasya niṣpatanti śarīrataḥ . uccāvacāni bhūtāni satataṃ ceṣṭayanti yāḥ .. 12.15..
12.15. From his body innumerable forms go forth, which constantly impel the multiform creatures to action.
Shloka 16
पञ्चभ्य एव भूतेभ्यः प्रेत्य दुष्कृतिनां नृणाम् । शरीरं यातनार्थीयमन्यदुत्पद्यते ध्रुवम् ॥ १२.१६॥
pañcabhya eva bhūtebhyaḥ pretya duṣkṛtināṃ nṛṇām . śarīraṃ yātanārthīyamanyadutpadyate dhruvam .. 12.16..
12.16. Another strong body, formed of particles (of the) five (elements and) destined to suffer the torments (in hell), is produced after death (in the case) of wicked men.
Shloka 17
तेनानुभूय ता यामीः शरीरेणैह यातनाः । तास्वेव भूतमात्रासु प्रलीयन्ते विभागशः ॥ १२.१७॥
tenānubhūya tā yāmīḥ śarīreṇaiha yātanāḥ . tāsveva bhūtamātrāsu pralīyante vibhāgaśaḥ .. 12.17..
12.17. When (the evil-doers) by means of that body have suffered there the torments imposed by Yama, (its constituent parts) are united, each according to its class, with those very elements (from which they were taken).
Shloka 18
सोऽनुभूयासुखोदर्कान् दोषान् विषयसङ्गजान् । व्यपेतकल्मषोऽभ्येति तावेवोभौ महौजसौ ॥ १२.१८॥
so'nubhūyāsukhodarkān doṣān viṣayasaṅgajān . vyapetakalmaṣo'bhyeti tāvevobhau mahaujasau .. 12.18..
12.18. He, having suffered for his faults, which are produced by attachment to sensual objects, and which result in misery, approaches, free from stains, those two mighty ones.
Shloka 19
तौ धर्मं पश्यतस्तस्य पापं चातन्द्रितौ सह । याभ्यां प्राप्नोति सम्पृक्तः प्रेत्येह च सुखासुखम् ॥ १२.१९॥
tau dharmaṃ paśyatastasya pāpaṃ cātandritau saha . yābhyāṃ prāpnoti sampṛktaḥ pretyeha ca sukhāsukham .. 12.19..
12.19. Those two together examine without tiring the merit and the guilt of that (individual soul), united with which it obtains bliss or misery both in this world and the next.
Shloka 20
यथाचरति धर्मं स प्रायशोऽधर्ममल्पशः । तैरेव चावृतो भूतैः स्वर्गे सुखमुपाश्नुते ॥ १२.२०॥
yathācarati dharmaṃ sa prāyaśo'dharmamalpaśaḥ . taireva cāvṛto bhūtaiḥ svarge sukhamupāśnute .. 12.20..
12.20. If (the soul) chiefly practises virtue and vice to a small degree, it obtains bliss in heaven, clothed with those very elements.
Shloka 21
यदि तु प्रायशोऽधर्मं सेवते धर्ममल्पशः । तैर्भूतैः स परित्यक्तो यामीः प्राप्नोति यातनाः ॥ १२.२१॥
yadi tu prāyaśo'dharmaṃ sevate dharmamalpaśaḥ . tairbhūtaiḥ sa parityakto yāmīḥ prāpnoti yātanāḥ .. 12.21..
12.21. But if it chiefly cleaves to vice and to virtue in a small degree, it suffers, deserted by the elements, the torments inflicted by Yama.
Shloka 22
यामीस्ता यातनाः प्राप्य स जीवो वीतकल्मषः । तान्येव पञ्च भूतानि पुनरप्येति भागशः ॥ १२.२२॥
yāmīstā yātanāḥ prāpya sa jīvo vītakalmaṣaḥ . tānyeva pañca bhūtāni punarapyeti bhāgaśaḥ .. 12.22..
12.22. The individual soul, having endured those torments of Yama, again enters, free from taint, those very five elements, each in due proportion.
Shloka 23
एता दृष्ट्वाऽस्य जीवस्य गतीः स्वेनैव चेतसा । धर्मतोऽधर्मतश्चैव धर्मे दध्यात्सदा मनः ॥ १२.२३॥
etā dṛṣṭvā'sya jīvasya gatīḥ svenaiva cetasā . dharmato'dharmataścaiva dharme dadhyātsadā manaḥ .. 12.23..
12.23. Let (man), having recognised even by means of his intellect these transitions of the individual soul (which depend) on merit and demerit, always fix his heart on (the acquisition of) merit.
Shloka 24
सत्त्वं रजस्तमश्चैव त्रीन् विद्यादात्मनो गुणान् । यैर्व्याप्यैमान् स्थितो भावान् महान् सर्वानशेषतः ॥ १२.२४॥
sattvaṃ rajastamaścaiva trīn vidyādātmano guṇān . yairvyāpyaimān sthito bhāvān mahān sarvānaśeṣataḥ .. 12.24..
12.24. Know Goodness (sattva), Activity (ragas), and Darkness (tamas) to be the three qualities of the Self, with which the Great One always completely pervades all existences.
Shloka 25
यो यदेषां गुणो देहे साकल्येनातिरिच्यते । स तदा तद्गुणप्रायं तं करोति शरीरिणम् ॥ १२.२५॥
yo yadeṣāṃ guṇo dehe sākalyenātiricyate . sa tadā tadguṇaprāyaṃ taṃ karoti śarīriṇam .. 12.25..
12.25. When one of these qualities wholly predominates in a body, then it makes the embodied (soul) eminently distinguished for that quality.
Shloka 26
सत्त्वं ज्ञानं तमोऽज्ञानं रागद्वेषौ रजः स्मृतम् । एतद्व्याप्तिमदेतेषां सर्वभूताश्रितं वपुः ॥ १२.२६॥
sattvaṃ jñānaṃ tamo'jñānaṃ rāgadveṣau rajaḥ smṛtam . etadvyāptimadeteṣāṃ sarvabhūtāśritaṃ vapuḥ .. 12.26..
12.26. Goodness is declared (to have the form of) knowledge, Darkness (of) ignorance, Activity (of) love and hatred; such is the nature of these (three) which is (all-) pervading and clings to everything created.
Shloka 27
तत्र यत्प्रीतिसंयुक्तं किं चिदात्मनि लक्षयेत् । प्रशान्तमिव शुद्धाभं सत्त्वं तदुपधारयेत् ॥ १२.२७॥
tatra yatprītisaṃyuktaṃ kiṃ cidātmani lakṣayet . praśāntamiva śuddhābhaṃ sattvaṃ tadupadhārayet .. 12.27..
12.27. When (man) experiences in his soul a (feeling) full of bliss, a deep calm, as it were, and a pure light, then let him know (that it is) among those three (the quality called) Goodness.
Shloka 28
यत्तु दुःखसमायुक्तमप्रीतिकरमात्मनः । तद्रजो प्रतीपं विद्यात्सततं हर्तृ देहिनाम् ॥ १२.२८॥
yattu duḥkhasamāyuktamaprītikaramātmanaḥ . tadrajo pratīpaṃ vidyātsatataṃ hartṛ dehinām .. 12.28..
12.28. What is mixed with pain and does not give satisfaction to the soul one may know (to be the quality of) Activity, which is difficult to conquer, and which ever draws embodied (souls towards sensual objects).
Shloka 29
यत्तु स्यान् मोहसंयुक्तमव्यक्तं विषयात्मकम् । अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत् ॥ १२.२९॥
yattu syān mohasaṃyuktamavyaktaṃ viṣayātmakam . apratarkyamavijñeyaṃ tamastadupadhārayet .. 12.29..
12.29. What is coupled with delusion, what has the character of an undiscernible mass, what cannot be fathomed by reasoning, what cannot be fully known, one must consider (as the quality of) Darkness.
Shloka 30
त्रयाणामपि चैतेषां गुणानां यः फलोदयः । अग्र्यो मध्यो जघन्यश्च तं प्रवक्ष्याम्यशेषतः ॥ १२.३०॥
trayāṇāmapi caiteṣāṃ guṇānāṃ yaḥ phalodayaḥ . agryo madhyo jaghanyaśca taṃ pravakṣyāmyaśeṣataḥ .. 12.30..
12.30. I will, moreover, fully describe the results which arise from these three qualities, the excellent ones, the middling ones, and the lowest.
Shloka 31
वेदाभ्यासस्तपो ज्ञानं शौचमिन्द्रियनिग्रहः । धर्मक्रियाऽत्मचिन्ता च सात्त्विकं गुणलक्षणम् ॥ १२.३१॥
vedābhyāsastapo jñānaṃ śaucamindriyanigrahaḥ . dharmakriyā'tmacintā ca sāttvikaṃ guṇalakṣaṇam .. 12.31..
12.31. The study of the Vedas, austerity, (the pursuit of) knowledge, purity, control over the organs, the performance of meritorious acts and meditation on the Soul, (are) the marks of the quality of Goodness.
Shloka 32
आरम्भरुचिताऽधैर्यमसत्कार्यपरिग्रहः । विषयोपसेवा चाजस्रं राजसं गुणलक्षणम् ॥ १२.३२॥
ārambharucitā'dhairyamasatkāryaparigrahaḥ . viṣayopasevā cājasraṃ rājasaṃ guṇalakṣaṇam .. 12.32..
12.32. Delighting in undertakings, want of firmness, commission of sinful acts, and continual indulgence in sensual pleasures, (are) the marks of the quality of Activity.
Shloka 33
लोभः स्वप्नोऽधृतिः क्रौर्यं नास्तिक्यं भिन्नवृत्तिता । याचिष्णुता प्रमादश्च तामसं गुणलक्षणम् ॥ १२.३३॥
lobhaḥ svapno'dhṛtiḥ krauryaṃ nāstikyaṃ bhinnavṛttitā . yāciṣṇutā pramādaśca tāmasaṃ guṇalakṣaṇam .. 12.33..
12.33. Covetousness, sleepiness, pusillanimity, cruelty, atheism, leading an evil life, a habit of soliciting favours, and inattentiveness, are the marks of the quality of Darkness.
Shloka 34
त्रयाणामपि चैतेषां गुणानां त्रिषु तिष्ठताम् । इदं सामासिकं ज्ञेयं क्रमशो गुणलक्षणम् ॥ १२.३४॥
trayāṇāmapi caiteṣāṃ guṇānāṃ triṣu tiṣṭhatām . idaṃ sāmāsikaṃ jñeyaṃ kramaśo guṇalakṣaṇam .. 12.34..
12.34. Know, moreover, the following to be a brief description of the three qualities, each in its order, as they appear in the three (times, the present, past, and future).
Shloka 35
यत्कर्म कृत्वा कुर्वंश्च करिष्यंश्चैव लज्जति । तज्ज्ञेयं विदुषा सर्वं तामसं गुणलक्षणम् ॥ १२.३५॥
yatkarma kṛtvā kurvaṃśca kariṣyaṃścaiva lajjati . tajjñeyaṃ viduṣā sarvaṃ tāmasaṃ guṇalakṣaṇam .. 12.35..
12.35. When a (man), having done, doing, or being about to do any act, feels ashamed, the learned may know that all (such acts bear) the mark of the quality of Darkness.
Shloka 36
येनास्मिन् कर्मणा लोके ख्यातिमिच्छति पुष्कलाम् । न च शोचत्यसम्पत्तौ तद्विज्ञेयं तु राजसम् ॥ १२.३६॥
yenāsmin karmaṇā loke khyātimicchati puṣkalām . na ca śocatyasampattau tadvijñeyaṃ tu rājasam .. 12.36..
12.36. But, when (a man) desires (to gain) by an act much fame in this world and feels no sorrow on failing, know that it (bears the mark of the quality of) Activity.
Shloka 37
यत्सर्वेणेच्छति ज्ञातुं यन्न लज्जति चाचरन् । येन तुष्यति चात्माऽस्य तत्सत्त्वगुणलक्षणम् ॥ १२.३७॥
yatsarveṇecchati jñātuṃ yanna lajjati cācaran . yena tuṣyati cātmā'sya tatsattvaguṇalakṣaṇam .. 12.37..
12.37. But that (bears) the mark of the quality of Goodness which with his whole (heart) he desires to know, which he is not ashamed to perform, and at which his soul rejoices.
Shloka 38
तमसो लक्षणं कामो रजसस्त्वर्थ उच्यते । सत्त्वस्य लक्षणं धर्मः श्रैष्ठ्यमेषां यथोत्तरम् ॥ १२.३८॥
tamaso lakṣaṇaṃ kāmo rajasastvartha ucyate . sattvasya lakṣaṇaṃ dharmaḥ śraiṣṭhyameṣāṃ yathottaram .. 12.38..
12.38. The craving after sensual pleasures is declared to be the mark of Darkness, (the pursuit of) wealth (the mark) of Activity, (the desire to gain) spiritual merit the mark of Goodness; each later) named quality is) better than the preceding one.
Shloka 39
येन यस्तु गुणेनैषां संसरान् प्रतिपद्यते । येन यांस्तु तान् समासेन वक्ष्यामि सर्वस्यास्य यथाक्रमम् ॥ १२.३९॥
yena yastu guṇenaiṣāṃ saṃsarān pratipadyate . yena yāṃstu tān samāsena vakṣyāmi sarvasyāsya yathākramam .. 12.39..
12.39. I will briefly declare in due order what transmigrations in this whole (world a man) obtains through each of these qualities.
Shloka 40
देवत्वं सात्त्विका यान्ति मनुष्यत्वं च राजसाः । तिर्यक्त्वं तामसा नित्यमित्येषा त्रिविधा गतिः ॥ १२.४०॥
devatvaṃ sāttvikā yānti manuṣyatvaṃ ca rājasāḥ . tiryaktvaṃ tāmasā nityamityeṣā trividhā gatiḥ .. 12.40..
12.40. Those endowed with Goodness reach the state of gods, those endowed with Activity the state of men, and those endowed with Darkness ever sink to the condition of beasts; that is the threefold course of transmigrations.
Shloka 41
त्रिविधा त्रिविधैषा तु विज्ञेया गौणिकी गतिः । अधमा मध्यमाग्र्या च कर्मविद्याविशेषतः ॥ १२.४१॥
trividhā trividhaiṣā tu vijñeyā gauṇikī gatiḥ . adhamā madhyamāgryā ca karmavidyāviśeṣataḥ .. 12.41..
12.41. But know this threefold course of transmigrations that depends on the (three) qualities (to be again) threefold, low, middling, and high, according to the particular nature of the acts and of the knowledge (of each man).
Shloka 42
स्थावराः कृमिकीटाश्च मत्स्याः सर्पाः सकच्छपाः । पशवश्च मृगाश्चैव जघन्या तामसी गतिः ॥ १२.४२॥
sthāvarāḥ kṛmikīṭāśca matsyāḥ sarpāḥ sakacchapāḥ . paśavaśca mṛgāścaiva jaghanyā tāmasī gatiḥ .. 12.42..
12.42. Immovable (beings), insects, both small and great, fishes, snakes, and tortoises, cattle and wild animals, are the lowest conditions to which (the quality of) Darkness leads.
Shloka 43
हस्तिनश्च तुरङ्गाश्च शूद्रा म्लेच्छाश्च गर्हिताः । सिंहा व्याघ्रा वराहाश्च मध्यमा तामसी गतिः ॥ १२.४३॥
hastinaśca turaṅgāśca śūdrā mlecchāśca garhitāḥ . siṃhā vyāghrā varāhāśca madhyamā tāmasī gatiḥ .. 12.43..
12.43. Elephants, horses, Sudras, and despicable barbarians, lions, tigers, and boars (are) the middling states, caused by (the quality of) Darkness.
Shloka 44
चारणाश्च सुपर्णाश्च पुरुषाश्चैव दाम्भिकाः । रक्षांसि च पिशाचाश्च तामसीषूत्तमा गतिः ॥ १२.४४॥
cāraṇāśca suparṇāśca puruṣāścaiva dāmbhikāḥ . rakṣāṃsi ca piśācāśca tāmasīṣūttamā gatiḥ .. 12.44..
12.44. Karanas, Suparnas and hypocrites, Rakshasas and Pisakas (belong to) the highest (rank of) conditions among those produced by Darkness.
Shloka 45
झल्ला मल्ला नटाश्चैव पुरुषाः शस्त्रवृत्तयः । द्यूतपानप्रसक्ताश्च जघन्या राजसी गतिः ॥ १२.४५॥
jhallā mallā naṭāścaiva puruṣāḥ śastravṛttayaḥ . dyūtapānaprasaktāśca jaghanyā rājasī gatiḥ .. 12.45..
12.45. Ghallas, Mallas, Natas, men who subsist by despicable occupations and those addicted to gambling and drinking (form) the lowest (order of) conditions caused by Activity.
Shloka 46
राजानः क्षत्रियाश्चैव राज्ञां चैव पुरोहिताः । वादयुद्धप्रधानाश्च मध्यमा राजसी गतिः ॥ १२.४६॥
rājānaḥ kṣatriyāścaiva rājñāṃ caiva purohitāḥ . vādayuddhapradhānāśca madhyamā rājasī gatiḥ .. 12.46..
12.46. Kings and Kshatriyas, the domestic priests of kings, and those who delight in the warfare of disputations (constitute) the middling (rank of the) states caused by Activity.
Shloka 47
गन्धर्वा गुह्यका यक्षा विबुधानुचराश्च ये । तथैवाप्सरसः सर्वा राजसीषूत्तमा गतिः ॥ १२.४७॥
gandharvā guhyakā yakṣā vibudhānucarāśca ye . tathaivāpsarasaḥ sarvā rājasīṣūttamā gatiḥ .. 12.47..
12.47. The Gandharvas, the Guhyakas, and the servants of the gods, likewise the Apsarases, (belong all to) the highest (rank of) conditions produced by Activity.
Shloka 48
तापसा यतयो विप्रा ये च वैमानिका गणाः । नक्षत्राणि च दैत्याश्च प्रथमा सात्त्विकी गतिः ॥ १२.४८॥
tāpasā yatayo viprā ye ca vaimānikā gaṇāḥ . nakṣatrāṇi ca daityāśca prathamā sāttvikī gatiḥ .. 12.48..
12.48. Hermits, ascetics, Brahmanas, the crowds of the Vaimanika deities, the lunar mansions, and the Daityas (form) the first (and lowest rank of the) existences caused by Goodness.
Shloka 49
यज्वान ऋषयो देवा वेदा ज्योतींषि वत्सराः । पितरश्चैव साध्याश्च द्वितीया सात्त्विकी गतिः ॥ १२.४९॥
yajvāna ṛṣayo devā vedā jyotīṃṣi vatsarāḥ . pitaraścaiva sādhyāśca dvitīyā sāttvikī gatiḥ .. 12.49..
12.49. Sacrificers, the sages, the gods, the Vedas, the heavenly lights, the years, the manes, and the Sadhyas (constitute) the second order of existences, caused by Goodness.
Shloka 50
ब्रह्मा विश्वसृजो धर्मो महानव्यक्तमेव च । उत्तमां सात्त्विकीमेतां गतिमाहुर्मनीषिणः ॥ १२.५०॥
brahmā viśvasṛjo dharmo mahānavyaktameva ca . uttamāṃ sāttvikīmetāṃ gatimāhurmanīṣiṇaḥ .. 12.50..
12.50. The sages declare Brahma, the creators of the universe, the law, the Great One, and the Undiscernible One (to constitute) the highest order of beings produced by Goodness.
Shloka 51
एष सर्वः समुद्दिष्टस् त्रिः प्रकारस्य कर्मणः । त्रिविधस्त्रिविधः कृत्स्नः संसारः सार्वभौतिकः ॥ १२.५१॥
eṣa sarvaḥ samuddiṣṭas triḥ prakārasya karmaṇaḥ . trividhastrividhaḥ kṛtsnaḥ saṃsāraḥ sārvabhautikaḥ .. 12.51..
12.51. Thus (the result) of the threefold action, the whole system of transmigrations which (consists) of three classes, (each) with three subdivisions, and which includes all created beings, has been fully pointed out.
Shloka 52
इन्द्रियाणां प्रसङ्गेन धर्मस्यासेवनेन च । पापान् संयान्ति संसारानविद्वांसो नराधमाः ॥ १२.५२॥
indriyāṇāṃ prasaṅgena dharmasyāsevanena ca . pāpān saṃyānti saṃsārānavidvāṃso narādhamāḥ .. 12.52..
12.52. In consequence of attachment to (the objects of) the senses, and in consequence of the non-performance of their duties, fools, the lowest of men, reach the vilest births.
Shloka 53
यां यां योनिं तु जीवोऽयं येन येनैह कर्मणा । क्रमशो याति लोकेऽस्मिंस्तत्तत्सर्वं निबोधत ॥ १२.५३ - क॥
yāṃ yāṃ yoniṃ tu jīvo'yaṃ yena yenaiha karmaṇā . kramaśo yāti loke'smiṃstattatsarvaṃ nibodhata .. 12.53 - ka..
12.53. What wombs this individual soul enters in this world and in consequence of what actions, learn the particulars of that at large and in due order.
Shloka 54
बहून् वर्षगणान् घोरान्नरकान् प्राप्य तत्क्षयात् । संसारान् प्रतिपद्यन्ते महापातकिनस्त्विमान् ॥ १२.५४॥
bahūn varṣagaṇān ghorānnarakān prāpya tatkṣayāt . saṃsārān pratipadyante mahāpātakinastvimān .. 12.54..
12.54. Those who committed mortal sins (mahapataka), having passed during large numbers of years through dreadful hells, obtain, after the expiration of (that term of punishment), the following births.
Shloka 55
श्वसूकरखरोष्ट्राणां गोऽजाविमृगपक्षिणाम् । चण्डालपुक्कसानां च ब्रह्महा योनिमृच्छति ॥ १२.५५॥
śvasūkarakharoṣṭrāṇāṃ go'jāvimṛgapakṣiṇām . caṇḍālapukkasānāṃ ca brahmahā yonimṛcchati .. 12.55..
12.55. The slayer of a Brahmana enters the womb of a dog, a pig, an ass, a camel, a cow, a goat, a sheep, a deer, a bird, a Kandala, and a Pukkasa.
Shloka 56
कृमिकीटपतङ्गानां विड्भुजां चैव पक्षिणाम् । हिंस्राणां चैव सत्त्वानां सुरापो ब्राह्मणो व्रजेत् ॥ १२.५६॥
kṛmikīṭapataṅgānāṃ viḍbhujāṃ caiva pakṣiṇām . hiṃsrāṇāṃ caiva sattvānāṃ surāpo brāhmaṇo vrajet .. 12.56..
12.56. A Brahmana who drinks (the spirituous liquor called) Sura shall enter (the bodies) of small and large insects, of moths, of birds, feeding on ordure, and of destructive beasts.
Shloka 57
लूताऽहिसरटानां च तिरश्चां चाम्बुचारिणाम् । हिंस्राणां च पिशाचानां स्तेनो विप्रः सहस्रशः ॥ १२.५७॥
lūtā'hisaraṭānāṃ ca tiraścāṃ cāmbucāriṇām . hiṃsrāṇāṃ ca piśācānāṃ steno vipraḥ sahasraśaḥ .. 12.57..
12.57. A Brahmana who steals (the gold of a Brahmana shall pass) a thousand times (through the bodies) of spiders, snakes and lizards, of aquatic animals and of destructive Pisakas.
Shloka 58
तृणगुल्मलतानां च क्रव्यादां दंष्ट्रिणामपि । क्रूरकर्मकृतां चैव शतशो गुरुतल्पगः ॥ १२.५८॥
tṛṇagulmalatānāṃ ca kravyādāṃ daṃṣṭriṇāmapi . krūrakarmakṛtāṃ caiva śataśo gurutalpagaḥ .. 12.58..
12.58. The violator of a Guru’s bed (enters) a hundred times (the forms) of grasses, shrubs, and creepers, likewise of carnivorous (animals) and of (beasts) with fangs and of those doing cruel deeds.
Shloka 59
हिंस्रा भवन्ति क्रव्यादाः कृमयोऽमेध्यभक्षिणः । परस्परादिनः स्तेनाः प्रेत्यान्त्यस्त्रीनिषेविणः ॥ १२.५९॥
hiṃsrā bhavanti kravyādāḥ kṛmayo'medhyabhakṣiṇaḥ . parasparādinaḥ stenāḥ pretyāntyastrīniṣeviṇaḥ .. 12.59..
12.59. Men who delight in doing hurt (become) carnivorous (animals); those who eat forbidden food, worms; thieves, creatures consuming their own kind; those who have intercourse with women of the lowest castes, Pretas.
Shloka 60
संयोगं पतितैर्गत्वा परस्यैव च योषितम् । अपहृत्य च विप्रस्वं भवति ब्रह्मराक्षसः ॥ १२.६०॥
saṃyogaṃ patitairgatvā parasyaiva ca yoṣitam . apahṛtya ca viprasvaṃ bhavati brahmarākṣasaḥ .. 12.60..
12.60. He who has associated with outcasts, he who has approached the wives of other men, and he who has stolen the property of a Brahmana become Brahmarakshasas.
Shloka 61
मणिमुक्ताप्रवालानि हृत्वा लोभेन मानवः । विविधाणि च रत्नानि जायते हेमकर्तृषु ॥ १२.६१॥
maṇimuktāpravālāni hṛtvā lobhena mānavaḥ . vividhāṇi ca ratnāni jāyate hemakartṛṣu .. 12.61..
12.61. A man who out of greed has stolen gems, pearls or coral, or any of the many other kinds of precious things, is born among the goldsmiths.
Shloka 62
धान्यं हृत्वा भवत्याखुः कांस्यं हंसो जलं प्लवः । मधु दंशः पयः काको रसं श्वा नकुलो घृतम् ॥ १२.६२॥
dhānyaṃ hṛtvā bhavatyākhuḥ kāṃsyaṃ haṃso jalaṃ plavaḥ . madhu daṃśaḥ payaḥ kāko rasaṃ śvā nakulo ghṛtam .. 12.62..
12.62. For stealing grain (a man) becomes a rat, for stealing yellow metal a Hamsa, for stealing water a Plava, for stealing honey a stinging insect, for stealing milk a crow, for stealing condiments a dog, for stealing clarified butter an ichneumon;
Shloka 63
मांसं गृध्रो वपां मद्गुस्तैलं तैलपकः खगः । चीरीवाकस्तु लवणं बलाका शकुनिर्दधि ॥ १२.६३॥
māṃsaṃ gṛdhro vapāṃ madgustailaṃ tailapakaḥ khagaḥ . cīrīvākastu lavaṇaṃ balākā śakunirdadhi .. 12.63..
12.63. For stealing meat a vulture, for stealing fat a cormorant, for stealing oil a winged animal (of the kind called) Tailapaka, for stealing salt a cricket, for stealing sour milk a bird (of the kind called) Balaka.
Shloka 64
कौशेयं तित्तिरिर्हृत्वा क्षौमं हृत्वा तु दर्दुरः । कार्पासतान्तवं क्रौञ्चो गोधा गां वाग्गुदो गुडम् ॥ १२.६४॥
kauśeyaṃ tittirirhṛtvā kṣaumaṃ hṛtvā tu darduraḥ . kārpāsatāntavaṃ krauñco godhā gāṃ vāggudo guḍam .. 12.64..
12.64. For stealing silk a partridge, for stealing linen a frog, for stealing cotton-cloth a crane, for stealing a cow an iguana, for stealing molasses a flying-fox;
Shloka 65
छुच्छुन्दरीः शुभान् गन्धान् पत्रशाकं तु बर्हिणः । श्वावित्कृतान्नं विविधमकृतान्नं तु शल्यकः ॥ १२.६५॥
chucchundarīḥ śubhān gandhān patraśākaṃ tu barhiṇaḥ . śvāvitkṛtānnaṃ vividhamakṛtānnaṃ tu śalyakaḥ .. 12.65..
12.65. For stealing fine perfumes a musk-rat, for stealing vegetables consisting of leaves a peacock, for stealing cooked food of various kinds a porcupine, for stealing uncooked food a hedgehog.
Shloka 66
बको भवति हृत्वाऽग्निं गृहकारी ह्युपस्करम् । रक्तानि हृत्वा वासांसि जायते जीवजीवकः ॥ १२.६६॥
bako bhavati hṛtvā'gniṃ gṛhakārī hyupaskaram . raktāni hṛtvā vāsāṃsi jāyate jīvajīvakaḥ .. 12.66..
12.66. For stealing fire he becomes a heron, for stealing household-utensils a mason-wasp, for stealing dyed clothes a francolin-partridge;
Shloka 67
वृको मृगैभं व्याघ्रोऽश्वं फलमूलं तु मर्कटः । स्त्रीं ऋक्षः स्तोकको वारि यानान्युष्ट्रः पशूनजः ॥ १२.६७॥
vṛko mṛgaibhaṃ vyāghro'śvaṃ phalamūlaṃ tu markaṭaḥ . strīṃ ṛkṣaḥ stokako vāri yānānyuṣṭraḥ paśūnajaḥ .. 12.67..
12.67. For stealing a deer or an elephant a wolf, for stealing a horse a tiger, for stealing fruit and roots a monkey, for stealing a woman a bear, for stealing water a black-white cuckoo, for stealing vehicles a camel, for stealing cattle a he-goat.
Shloka 68
यद्वा तद्वा परद्रव्यमपहृत्य बलान्नरः । अवश्यं याति तिर्यक्त्वं जग्ध्वा चैवाहुतं हविः ॥ १२.६८॥
yadvā tadvā paradravyamapahṛtya balānnaraḥ . avaśyaṃ yāti tiryaktvaṃ jagdhvā caivāhutaṃ haviḥ .. 12.68..
12.68. That man who has forcibly taken away any kind of property belonging to another, or who has eaten sacrificial food (of) which (no portion) had been offered, inevitably becomes an animal.
Shloka 69
स्त्रियोऽप्येतेन कल्पेन हृत्वा दोषमवाप्नुयुः । एतेषामेव जन्तूनां भार्यात्वमुपयान्ति ताः ॥ १२.६९॥
striyo'pyetena kalpena hṛtvā doṣamavāpnuyuḥ . eteṣāmeva jantūnāṃ bhāryātvamupayānti tāḥ .. 12.69..
12.69. Women, also, who in like manner have committed a theft, shall incur guilt; they will become the females of those same creatures (which have been enumerated above).
Shloka 70
स्वेभ्यः स्वेभ्यस्तु कर्मभ्यश्च्युता वर्णा ह्यनापदि । पापान् संसृत्य संसारान् प्रेष्यतां यान्ति दस्युषु ॥ १२.७०॥
svebhyaḥ svebhyastu karmabhyaścyutā varṇā hyanāpadi . pāpān saṃsṛtya saṃsārān preṣyatāṃ yānti dasyuṣu .. 12.70..
12.70. But (men of the four) castes who have relinquished without the pressure of necessity their proper occupations, will become the servants of Dasyus, after migrating into despicable bodies.
Shloka 71
वान्ताश्युल्कामुखः प्रेतो विप्रो धर्मात्स्वकाच्च्युतः । अमेध्यकुणपाशी च क्षत्रियः कूटपूतनः ॥ १२.७१॥
vāntāśyulkāmukhaḥ preto vipro dharmātsvakāccyutaḥ . amedhyakuṇapāśī ca kṣatriyaḥ kūṭapūtanaḥ .. 12.71..
12.71. A Brahmana who has fallen off from his duty (becomes) an Ulkamukha Preta, who feeds on what has been vomited; and a Kshatriya, a Kataputana (Preta), who eats impure substances and corpses.
Shloka 72
मैत्राक्षिज्योतिकः प्रेतो वैश्यो भवति पूयभुक् । चैलाशकश्च भवति शूद्रो धर्मात्स्वकाच्च्युतः ॥ १२.७२॥
maitrākṣijyotikaḥ preto vaiśyo bhavati pūyabhuk . cailāśakaśca bhavati śūdro dharmātsvakāccyutaḥ .. 12.72..
12.72. A Vaisya who has fallen off from his duty becomes a Maitrakshagyotika Preta, who feeds on pus; and a Sudra, a Kailasaka (Preta, who feeds on moths).
Shloka 73
यथा यथा निषेवन्ते विषयान् विषयात्मकाः । तथा तथा कुशलता तेषां तेषूपजायते ॥ १२.७३॥
yathā yathā niṣevante viṣayān viṣayātmakāḥ . tathā tathā kuśalatā teṣāṃ teṣūpajāyate .. 12.73..
12.73. In proportion as sensual men indulge in sensual pleasures, in that same proportion their taste for them grows.
Shloka 74
तेऽभ्यासात्कर्मणां तेषां पापानामल्पबुद्धयः । सम्प्राप्नुवन्ति दुःखानि तासु तास्विह योनिषु ॥ १२.७४॥
te'bhyāsātkarmaṇāṃ teṣāṃ pāpānāmalpabuddhayaḥ . samprāpnuvanti duḥkhāni tāsu tāsviha yoniṣu .. 12.74..
12.74. By repeating their sinful acts those men of small understanding suffer pain here (below) in various births;
Shloka 75
तामिस्रादिषु चोग्रेषु नरकेषु विवर्तनम् । असिपत्रवनादीनि बन्धनछेदनानि च ॥ १२.७५॥
tāmisrādiṣu cogreṣu narakeṣu vivartanam . asipatravanādīni bandhanachedanāni ca .. 12.75..
12.75. (The torture of) being tossed about in dreadful hells, Tamisra and the rest, (that of) the Forest with sword-leaved trees and the like, and (that of) being bound and mangled;
Shloka 76
विविधाश्चैव सम्पीडाः काकोलूकैश्च भक्षणम् । करम्भवालुकातापान् कुम्भीपाकांश्च दारुणान् ॥ १२.७६॥
vividhāścaiva sampīḍāḥ kākolūkaiśca bhakṣaṇam . karambhavālukātāpān kumbhīpākāṃśca dāruṇān .. 12.76..
12.76. And various torments, the (pain of) being devoured by ravens and owls, the heat of scorching sand, and the (torture of) being boiled in jars, which is hard to bear;
Shloka 77
सम्भवांश्च वियोनीषु दुःखप्रायासु नित्यशः । शीतातपाभिघातांश्च विविधानि भयानि च ॥ १२.७७॥
sambhavāṃśca viyonīṣu duḥkhaprāyāsu nityaśaḥ . śītātapābhighātāṃśca vividhāni bhayāni ca .. 12.77..
12.77. And births in the wombs (of) despicable (beings) which cause constant misery, and afflictions from cold and heat and terrors of various kinds,
Shloka 78
असकृद्गर्भवासेषु वासं जन्म च दारुणम् । बन्धनानि च कष्टानि परप्रेष्यत्वमेव च ॥ १२.७८॥
asakṛdgarbhavāseṣu vāsaṃ janma ca dāruṇam . bandhanāni ca kaṣṭāni parapreṣyatvameva ca .. 12.78..
12.78. The (pain of) repeatedly lying in various wombs and agonizing births, imprisonment in fetters hard to bear, and the misery of being enslaved by others,
Shloka 79
बन्धुप्रियवियोगांश्च संवासं चैव दुर्जनैः । द्रव्यार्जनं च नाशं च मित्रामित्रस्य चार्जनम् ॥ १२.७९॥
bandhupriyaviyogāṃśca saṃvāsaṃ caiva durjanaiḥ . dravyārjanaṃ ca nāśaṃ ca mitrāmitrasya cārjanam .. 12.79..
12.79. And separations from their relatives and dear ones, and the (pain of) dwelling together with the wicked, (labour in) gaining wealth and its loss, (trouble in) making friends and (the appearance of) enemies,
Shloka 80
जरां चैवाप्रतीकारां व्याधिभिश्चोपपीडनम् । क्लेशांश्च विविधांस्तांस्तान् मृत्युमेव च दुर्जयम् ॥ १२.८०॥
jarāṃ caivāpratīkārāṃ vyādhibhiścopapīḍanam . kleśāṃśca vividhāṃstāṃstān mṛtyumeva ca durjayam .. 12.80..
12.80. Old age against which there is no remedy, the pangs of diseases, afflictions of many various kinds, and (finally) unconquerable death
Shloka 81
यादृशेन तु भावेन यद्यत्कर्म निषेवते । तादृशेन शरीरेण तत्तत्फलमुपाश्नुते ॥ १२.८१॥
yādṛśena tu bhāvena yadyatkarma niṣevate . tādṛśena śarīreṇa tattatphalamupāśnute .. 12.81..
.12.81. But with whatever disposition of mind (a man) forms any act, he reaps its result in a (future) body endowed with the same quality.
Shloka 82
एष सर्वः समुद्दिष्टः कर्मणां वः फलोदयः । नैःश्रेयसकरं कर्म विप्रस्येदं निबोधत ॥ १२.८२॥
eṣa sarvaḥ samuddiṣṭaḥ karmaṇāṃ vaḥ phalodayaḥ . naiḥśreyasakaraṃ karma viprasyedaṃ nibodhata .. 12.82..
12.82. All the results, proceeding from actions, have been thus pointed out; learn (next) those acts which secure supreme bliss to a Brahmana.
Shloka 83
वेदाभ्यासस्तपो ज्ञानमिन्द्रियाणां च संयमः । अहिंसा गुरुसेवा च निःश्रेयसकरं परम् ॥ १२.८३॥
vedābhyāsastapo jñānamindriyāṇāṃ ca saṃyamaḥ . ahiṃsā gurusevā ca niḥśreyasakaraṃ param .. 12.83..
12.83. Studying the Veda, (practising) austerities, (the acquisition of true) knowledge, the subjugation of the organs, abstention from doing injury, and serving the Guru are the best means for attaining supreme bliss.
Shloka 84
सर्वेषामपि चैतेषां शुभानामिह कर्मणाम् । किं चित्श्रेयस्करतरं कर्मोक्तं पुरुषं प्रति ॥ १२.८४॥
sarveṣāmapi caiteṣāṃ śubhānāmiha karmaṇām . kiṃ citśreyaskarataraṃ karmoktaṃ puruṣaṃ prati .. 12.84..
12.84. (If you ask) whether among all these virtuous actions, (performed) here below, (there be) one which has been declared more efficacious (than the rest) for securing supreme happiness to man,
Shloka 85
सर्वेषामपि चैतेषामात्मज्ञानं परं स्मृतम् । तध्यग्र्यं सर्वविद्यानां प्राप्यते ह्यमृतं ततः ॥ १२.८५॥
sarveṣāmapi caiteṣāmātmajñānaṃ paraṃ smṛtam . tadhyagryaṃ sarvavidyānāṃ prāpyate hyamṛtaṃ tataḥ .. 12.85..
12.85. (The answer is that) the knowledge of the Soul is stated to be the most excellent among all of them; for that is the first of all sciences, because immortality is gained through that.
Shloka 86
षण्णामेषां तु सर्वेषां कर्मणां प्रेत्य चैह च । श्रेयस्करतरं ज्ञेयं सर्वदा कर्म वैदिकम् ॥ १२.८६॥
ṣaṇṇāmeṣāṃ tu sarveṣāṃ karmaṇāṃ pretya caiha ca . śreyaskarataraṃ jñeyaṃ sarvadā karma vaidikam .. 12.86..
12.86. Among those six (kinds of) actions (enumerated) above, the performance of) the acts taught in the Veda must ever be held to be most efficacious for ensuring happiness in this world and the next.
Shloka 87
वैदिके कर्मयोगे तु सर्वाण्येतान्यशेषतः । अन्तर्भवन्ति क्रमशस्तस्मिंस्तस्मिन् क्रियाविधौ ॥ १२.८७॥
vaidike karmayoge tu sarvāṇyetānyaśeṣataḥ . antarbhavanti kramaśastasmiṃstasmin kriyāvidhau .. 12.87..
12.87. For in the performance of the acts prescribed by the Veda all those (others) are fully comprised, (each) in its turn in the several rules for the rites.
Shloka 88
सुखाभ्युदयिकं चैव नैःश्रेयसिकमेव च । प्रवृत्तं च निवृत्तं च द्विविधं कर्म वैदिकम् ॥ १२.८८॥
sukhābhyudayikaṃ caiva naiḥśreyasikameva ca . pravṛttaṃ ca nivṛttaṃ ca dvividhaṃ karma vaidikam .. 12.88..
12.88. The acts prescribed by the Veda are of two kinds, such as procure an increase of happiness and cause a continuation (of mundane existence, pravritta), and such as ensure supreme bliss and cause a cessation (of mundane existence, nivritta).
Shloka 89
इह चामुत्र वा काम्यं प्रवृत्तं कर्म कीर्त्यते । निष्कामं ज्ञातपूर्वं तु निवृत्तमुपदिश्यते ॥ १२.८९॥
iha cāmutra vā kāmyaṃ pravṛttaṃ karma kīrtyate . niṣkāmaṃ jñātapūrvaṃ tu nivṛttamupadiśyate .. 12.89..
12.89. Acts which secure (the fulfilment of) wishes in this world or in the next are called pravritta (such as cause a continuation of mundane existence); but acts performed without any desire (for a reward), preceded by (the acquisition) of (true) knowledge, are declared to be nivritta (such as cause the cessation of mundane existence).
Shloka 90
प्रवृत्तं कर्म संसेव्यं देवानामेति साम्यताम् । निवृत्तं सेवमानस्तु भूतान्यत्येति पञ्च वै ॥ १२.९०॥
pravṛttaṃ karma saṃsevyaṃ devānāmeti sāmyatām . nivṛttaṃ sevamānastu bhūtānyatyeti pañca vai .. 12.90..
12.90. He who sedulously performs acts leading to future births (pravritta) becomes equal to the gods; but he who is intent on the performance of those causing the cessation (of existence, nivritta) indeed, passes beyond (the reach of) the five elements.
Shloka 91
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि । समं पश्यन्नात्मयाजी स्वाराज्यमधिगच्छति ॥ १२.९१॥
sarvabhūteṣu cātmānaṃ sarvabhūtāni cātmani . samaṃ paśyannātmayājī svārājyamadhigacchati .. 12.91..
12.91. He who sacrifices to the Self (alone), equally recognising the Self in all created beings and all created beings in the Self, becomes (independent like) an autocrat and self-luminous.
Shloka 92
यथोक्तान्यपि कर्माणि परिहाय द्विजोत्तमः । आत्मज्ञाने शमे च स्याद्वेदाभ्यासे च यत्नवान् ॥ १२.९२॥
yathoktānyapi karmāṇi parihāya dvijottamaḥ . ātmajñāne śame ca syādvedābhyāse ca yatnavān .. 12.92..
12.92. After giving up even the above-mentioned sacrificial rites, a Brahmana should exert himself in (acquiring) the knowledge of the Soul, in extinguishing his passions, and in studying the Veda.
Shloka 93
एतधि जन्मसाफल्यं ब्राह्मणस्य विशेषतः । प्राप्यैतत्कृतकृत्यो हि द्विजो भवति नान्यथा ॥ १२.९३॥
etadhi janmasāphalyaṃ brāhmaṇasya viśeṣataḥ . prāpyaitatkṛtakṛtyo hi dvijo bhavati nānyathā .. 12.93..
12.93. For that secures the attainment of the object of existence, especially in the case of a Brahmana, because by attaining that, not otherwise, a twice-born man has gained all his ends.
Shloka 94
पितृदेवमनुष्याणां वेदश्चक्षुः सनातनम् । अशक्यं चाप्रमेयं च वेदशास्त्रमिति स्थितिः ॥ १२.९४॥
pitṛdevamanuṣyāṇāṃ vedaścakṣuḥ sanātanam . aśakyaṃ cāprameyaṃ ca vedaśāstramiti sthitiḥ .. 12.94..
12.94. The Veda is the eternal eye of the manes, gods, and men; the Veda-ordinance (is) both beyond the sphere of (human) power, and beyond the sphere of (human) comprehension; that is a certain fact.
Shloka 95
या वेदबाह्याः श्रुतयो याश्च काश्च कुदृष्टयः । सर्वास्ता निष्फलाः प्रेत्य तमोनिष्ठा हि ताः स्मृताः ॥ १२.९५॥
yā vedabāhyāḥ śrutayo yāśca kāśca kudṛṣṭayaḥ . sarvāstā niṣphalāḥ pretya tamoniṣṭhā hi tāḥ smṛtāḥ .. 12.95..
12.95. All those traditions (smriti) and those despicable systems of philosophy, which are not based on the Veda, produce no reward after death; for they are declared to be founded on Darkness.
Shloka 96
उत्पद्यन्ते विनश्यन्ति च यान्यतोऽन्यानि कानि चित् । तान्यर्वाक्कालिकतया निष्फलान्यनृतानि च ॥ १२.९६॥
utpadyante vinaśyanti ca yānyato'nyāni kāni cit . tānyarvākkālikatayā niṣphalānyanṛtāni ca .. 12.96..
12.96. All those (doctrines), differing from the (Veda), which spring up and (soon) perish, are worthless and false, because they are of modern date.
Shloka 97
चातुर्वर्ण्यं त्रयो लोकाश्चत्वारश्चाश्रमाः पृथक् । भूतं भवद्भविष्यं च सर्वं वेदात्प्रसिध्यति ॥ १२.९७॥
cāturvarṇyaṃ trayo lokāścatvāraścāśramāḥ pṛthak . bhūtaṃ bhavadbhaviṣyaṃ ca sarvaṃ vedātprasidhyati .. 12.97..
12.97. The four castes, the three worlds, the four orders, the past, the present, and the future are all severally known by means of the Veda.
Shloka 98
शब्दः स्पर्शश्च रूपं च रसो गन्धश्च पञ्चमः । वेदादेव प्रसूयन्ते प्रसूतिर्गुणकर्मतः ॥ १२.९८॥
śabdaḥ sparśaśca rūpaṃ ca raso gandhaśca pañcamaḥ . vedādeva prasūyante prasūtirguṇakarmataḥ .. 12.98..
12.98. Sound, touch, colour, taste, and fifthly smell are known through the Veda alone, (their) production (is) through the (Vedic rites, which in this respect are) secondary acts.
Shloka 99
बिभर्ति सर्वभूतानि वेदशास्त्रं सनातनम् । तस्मादेतत्परं मन्ये यत्जन्तोरस्य साधनम् ॥ १२.९९॥
bibharti sarvabhūtāni vedaśāstraṃ sanātanam . tasmādetatparaṃ manye yatjantorasya sādhanam .. 12.99..
12.99. The eternal lore of the Veda upholds all created beings; hence I hold that to be supreme, which is the means of (securing happiness to) these creatures.
Shloka 100
सैनापत्यं च राज्यं च दण्डनेतृत्वमेव च । सर्वलोकाधिपत्यं च वेदशास्त्रविदर्हति ॥ १२.१००॥
saināpatyaṃ ca rājyaṃ ca daṇḍanetṛtvameva ca . sarvalokādhipatyaṃ ca vedaśāstravidarhati .. 12.100..
12.100. Command of armies, royal authority, the office of a judge, and sovereignty over the whole world he (only) deserves who knows the Veda-science.
Shloka 101
यथा जातबलो वह्निर्दहत्यार्द्रानपि द्रुमान् । तथा दहति वेदज्ञः कर्मजं दोषमात्मनः ॥ १२.१०१॥
yathā jātabalo vahnirdahatyārdrānapi drumān . tathā dahati vedajñaḥ karmajaṃ doṣamātmanaḥ .. 12.101..
12.101. As a fire that has gained strength consumes even trees full of sap, even so he who knows the Veda burns out the taint of his soul which arises from (evil) acts.
Shloka 102
वेदशास्त्रार्थतत्त्वज्ञो यत्र तत्राश्रमे वसन् । इहैव लोके तिष्ठन् स ब्रह्मभूयाय कल्पते ॥ १२.१०२॥
vedaśāstrārthatattvajño yatra tatrāśrame vasan . ihaiva loke tiṣṭhan sa brahmabhūyāya kalpate .. 12.102..
12.102. In whatever order (a man) who knows the true meaning of the Veda-science may dwell, he becomes even while abiding in this world, fit for the union with Brahman.
Shloka 103
अज्ञेभ्यो ग्रन्थिनः श्रेष्ठा ग्रन्थिभ्यो धारिणो वराः । धारिभ्यो ज्ञानिनः श्रेष्ठा ज्ञानिभ्यो व्यवसायिनः ॥ १२.१०३॥
ajñebhyo granthinaḥ śreṣṭhā granthibhyo dhāriṇo varāḥ . dhāribhyo jñāninaḥ śreṣṭhā jñānibhyo vyavasāyinaḥ .. 12.103..
12.103. (Even forgetful) students of the (sacred) books are more distinguished than the ignorant, those who remember them surpass the (forgetful) students, those who possess a knowledge (of the meaning) are more distinguished than those who (only) remember (the words), men who follow (the teaching of the texts) surpass those who (merely) know (their meaning).
Shloka 104
तपो विद्या च विप्रस्य निःश्रेयसकरं परम् । तपसा किल्बिषं हन्ति विद्ययाऽमृतमश्नुते ॥ १२.१०४॥
tapo vidyā ca viprasya niḥśreyasakaraṃ param . tapasā kilbiṣaṃ hanti vidyayā'mṛtamaśnute .. 12.104..
12.104. Austerity and sacred learning are the best means by which a Brahmana secures supreme bliss; by austerities he destroys guilt, by sacred learning he obtains the cessation of (births and) deaths.
Shloka 105
प्रत्यक्षं चानुमानं च शास्त्रं च विविधाऽऽगमम् । त्रयं सुविदितं कार्यं धर्मशुद्धिमभीप्सता ॥ १२.१०५॥
pratyakṣaṃ cānumānaṃ ca śāstraṃ ca vividhā''gamam . trayaṃ suviditaṃ kāryaṃ dharmaśuddhimabhīpsatā .. 12.105..
12.105. The three (kinds of evidence), perception, inference, and the (sacred) Institutes which comprise the tradition (of) many (schools), must be fully understood by him who desires perfect correctness with respect to the sacred law.
Shloka 106
आर्षं धर्मोपदेशं च वेदशास्त्राविरोधिना । यस्तर्केणानुसंधत्ते स धर्मं वेद नैतरः ॥ १२.१०६॥
ārṣaṃ dharmopadeśaṃ ca vedaśāstrāvirodhinā . yastarkeṇānusaṃdhatte sa dharmaṃ veda naitaraḥ .. 12.106..
12.106. He alone, and no other man, knows the sacred law, who explores the (utterances) of the sages and the body of the laws, by (modes of) reasoning, not repugnant to the Veda-lore.
Shloka 107
नैःश्रेयसमिदं कर्म यथोदितमशेषतः । मानवस्यास्य शास्त्रस्य रहस्यम उपदेक्ष्यते॥ १२.१०७॥
naiḥśreyasamidaṃ karma yathoditamaśeṣataḥ . mānavasyāsya śāstrasya rahasyama upadekṣyate.. 12.107..
12.107. Thus the acts which secure supreme bliss have been exactly and fully described; (now) the secret portion of these Institutes, proclaimed by Manu, will be taught.
Shloka 108
अनाम्नातेषु धर्मेषु कथं स्यादिति चेद्भवेत् । यं शिष्टा ब्राह्मणा ब्रूयुः स धर्मः स्यादशङ्कितः ॥ १२.१०८॥
anāmnāteṣu dharmeṣu kathaṃ syāditi cedbhavet . yaṃ śiṣṭā brāhmaṇā brūyuḥ sa dharmaḥ syādaśaṅkitaḥ .. 12.108..
12.108. If it be asked how it should be with respect to (points of) the law which have not been (specially) mentioned, (the answer is), ’that which Brahmanas (who are) Sishtas propound, shall doubtlessly have legal (force).
Shloka 109
धर्मेणाधिगतो यैस्तु वेदः सपरिबृंहणः । ते शिष्टा ब्राह्मणा ज्ञेयाः श्रुतिप्रत्यक्षहेतवः ॥ १२.१०९॥
dharmeṇādhigato yaistu vedaḥ saparibṛṃhaṇaḥ . te śiṣṭā brāhmaṇā jñeyāḥ śrutipratyakṣahetavaḥ .. 12.109..
12.109. Those Brahmanas must be considered as Sishtas who, in accordance with the sacred law, have studied the Veda together with its appendages, and are able to adduce proofs perceptible by the senses from the revealed texts.
Shloka 110
दशावरा वा परिषद्यं धर्मं परिकल्पयेत् । त्र्य्ऽवरा वाऽपि वृत्तस्था तं धर्मं न विचालयेत् ॥ १२.११०॥
daśāvarā vā pariṣadyaṃ dharmaṃ parikalpayet . try'varā vā'pi vṛttasthā taṃ dharmaṃ na vicālayet .. 12.110..
12.110. Whatever an assembly, consisting either of at least ten, or of at least three persons who follow their prescribed occupations, declares to be law, the legal (force of) that one must not dispute.
Shloka 111
त्रैविद्यो हेतुकस्तर्की नैरुक्तो धर्मपाठकः । त्रयश्चाश्रमिणः पूर्वे परिषत्स्याद्दशावरा ॥ १२.१११॥
traividyo hetukastarkī nairukto dharmapāṭhakaḥ . trayaścāśramiṇaḥ pūrve pariṣatsyāddaśāvarā .. 12.111..
12.111. Three persons who each know one of the three principal Vedas, a logician, a Mimamsaka, one who knows the Nirukta, one who recites (the Institutes of) the sacred law, and three men belonging to the first three orders shall constitute a (legal) assembly, consisting of at least ten members.
Shloka 112
ऋग्वेदविद्यजुर्विद्च सामवेदविदेव च । त्र्य्ऽवरा परिषद्ज्ञेया धर्मसंशयनिर्णये ॥ १२.११२ - ख॥
ṛgvedavidyajurvidca sāmavedavideva ca . try'varā pariṣadjñeyā dharmasaṃśayanirṇaye .. 12.112 - kha..
12.112. One who knows the Rig-veda, one who knows the Yagur-veda, and one who knows the Sama-veda, shall be known (to form) an assembly consisting of at least three members (and competent) to decide doubtful points of law.
Shloka 113
एकोऽपि वेदविद्धर्मं यं व्यवस्येद्द्विजोत्तमः । स विज्ञेयः परो धर्मो नाज्ञानामुदितोऽयुतैः ॥ १२.११३॥
eko'pi vedaviddharmaṃ yaṃ vyavasyeddvijottamaḥ . sa vijñeyaḥ paro dharmo nājñānāmudito'yutaiḥ .. 12.113..
12.113. Even that which one Brahmana versed in the Veda declares to be law, must be considered (to have) supreme legal (force, but) not that which is proclaimed by myriads of ignorant men.
Shloka 114
अव्रतानाममन्त्राणां जातिमात्रोपजीविनाम् । सहस्रशः समेतानां परिषत्त्वं न विद्यते ॥ १२.११४॥
avratānāmamantrāṇāṃ jātimātropajīvinām . sahasraśaḥ sametānāṃ pariṣattvaṃ na vidyate .. 12.114..
12.114. Even if thousands of Brahmanas, who have not fulfilled their sacred duties, are unacquainted with the Veda, and subsist only by the name of their caste, meet, they cannot (form) an assembly (for settling the sacred law).
Shloka 115
यं वदन्ति तमोभूता मूर्खा धर्ममतद्विदः । तत्पापं शतधा भूत्वा तद्वक्तॄननुगच्छति ॥ १२.११५॥
yaṃ vadanti tamobhūtā mūrkhā dharmamatadvidaḥ . tatpāpaṃ śatadhā bhūtvā tadvaktṝnanugacchati .. 12.115..
12.115. The sin of him whom dunces, incarnations of Darkness, and unacquainted with the law, instruct (in his duty), falls, increased a hundredfold, on those who propound it.
Shloka 116
एतद्वोऽभिहितं सर्वं निःश्रेयसकरं परम् । अस्मादप्रच्युतो विप्रः प्राप्नोति परमां गतिम् ॥ १२.११६॥
etadvo'bhihitaṃ sarvaṃ niḥśreyasakaraṃ param . asmādapracyuto vipraḥ prāpnoti paramāṃ gatim .. 12.116..
12.116. All that which is most efficacious for securing supreme bliss has been thus declared to you; a Brahmana who does not fall off from that obtains the most excellent state.
Shloka 117
एवं स भगवान् देवो लोकानां हितकाम्यया । धर्मस्य परमं गुह्यं ममेदं सर्वमुक्तवान् ॥ १२.११७॥
evaṃ sa bhagavān devo lokānāṃ hitakāmyayā . dharmasya paramaṃ guhyaṃ mamedaṃ sarvamuktavān .. 12.117..
12.117. Thus did that worshipful deity disclose to me, through a desire of benefiting mankind, this whole most excellent secret of the sacred law.
Shloka 118
सर्वमात्मनि सम्पश्येत्सत्चासत्च समाहितः । सर्वं ह्यात्मनि सम्पश्यन्नाधर्मे कुरुते मनः ॥ १२.११८॥
sarvamātmani sampaśyetsatcāsatca samāhitaḥ . sarvaṃ hyātmani sampaśyannādharme kurute manaḥ .. 12.118..
12.118. Let (every Brahmana), concentrating his mind, fully recognise in the Self all things, both the real and the unreal, for he who recognises the universe in the Self, does not give his heart to unrighteousness.
Shloka 119
आत्मैव देवताः सर्वाः सर्वमात्मन्यवस्थितम् । आत्मा हि जनयत्येषां कर्मयोगं शरीरिणाम् ॥ १२.११९॥
ātmaiva devatāḥ sarvāḥ sarvamātmanyavasthitam . ātmā hi janayatyeṣāṃ karmayogaṃ śarīriṇām .. 12.119..
12.119. The Self alone is the multitude of the gods, the universe rests on the Self; for the Self produces the connexion of these embodied (spirits) with actions.
Shloka 120
खं संनिवेशयेत्खेषु चेष्टनस्पर्शनेऽनिलम् । पक्तिदृष्ट्योः परं तेजः स्नेहेऽपो गां च मूर्तिषु ॥ १२.१२०॥
khaṃ saṃniveśayetkheṣu ceṣṭanasparśane'nilam . paktidṛṣṭyoḥ paraṃ tejaḥ snehe'po gāṃ ca mūrtiṣu .. 12.120..
12.120. Let him meditate on the ether as identical with the cavities (of the body), on the wind as identical with the organs of motions and of touch, on the most excellent light as the same with his digestive organs and his sight, on water as the same with the (corporeal) fluids, on the earth as the same with the solid parts (of his body);
Shloka 121
मनसीन्दुं दिशः श्रोत्रे क्रान्ते विष्णुं बले हरम् । वाच्यग्निं मित्रमुत्सर्गे प्रजने च प्रजापतिम् ॥ १२.१२१॥
manasīnduṃ diśaḥ śrotre krānte viṣṇuṃ bale haram . vācyagniṃ mitramutsarge prajane ca prajāpatim .. 12.121..
12.121. On the moon as one with the internal organ, on the quarters of the horizon as one with his sense of hearing, on Vishnu as one with his (power of) motion, on Hara as the same with his strength, on Agni (Fire) as identical with his speech, on Mitra as identical with his excretions, and on Pragapati as one with his organ of generation.
Shloka 122
प्रशासितारं सर्वेषामणीयांसमणोरपि । रुक्माभं स्वप्नधीगम्यं विद्यात्तं पुरुषं परम् ॥ १२.१२२॥
praśāsitāraṃ sarveṣāmaṇīyāṃsamaṇorapi . rukmābhaṃ svapnadhīgamyaṃ vidyāttaṃ puruṣaṃ param .. 12.122..
12.122. Let him know the supreme Male (Purusha, to be) the sovereign ruler of them all, smaller even than small, bright like gold, and perceptible by the intellect (only when) in (a state of) sleep (-like abstraction).
Shloka 123
एतमेके वदन्त्यग्निं मनुमन्ये प्रजापतिम् । इन्द्रमेके परे प्राणमपरे ब्रह्म शाश्वतम् ॥ १२.१२३॥
etameke vadantyagniṃ manumanye prajāpatim . indrameke pare prāṇamapare brahma śāśvatam .. 12.123..
12.123. Some call him Agni (Fire), others Manu, the Lord of creatures, others Indra, others the vital air, and again others eternal Brahman.
Shloka 124
एष सर्वाणि भूतानि पञ्चभिर्व्याप्य मूर्तिभिः । जन्मवृद्धिक्षयैर्नित्यं संसारयति चक्रवत् ॥ १२.१२४॥
eṣa sarvāṇi bhūtāni pañcabhirvyāpya mūrtibhiḥ . janmavṛddhikṣayairnityaṃ saṃsārayati cakravat .. 12.124..
12.124. He pervades all created beings in the five forms, and constantly makes them, by means of birth, growth and decay, revolve like the wheels (of a chariot).
Shloka 125
एवं यः सर्वभूतेषु पश्यत्यात्मानमात्मना । स सर्वसमतामेत्य ब्रह्माभ्येति परं पदम् ॥ १२.१२५॥
evaṃ yaḥ sarvabhūteṣu paśyatyātmānamātmanā . sa sarvasamatāmetya brahmābhyeti paraṃ padam .. 12.125..
12.125. He who thus recognises the Self through the Self in all created beings, becomes equal (-minded) towards all, and enters the highest state, Brahman.
Shloka 126
इत्येतन् मानवं शास्त्रं भृगुप्रोक्तं पठन् द्विजः । भवत्याचारवान्नित्यं यथेष्टां प्राप्नुयाद्गतिम् ॥ १२.१२६॥
ityetan mānavaṃ śāstraṃ bhṛguproktaṃ paṭhan dvijaḥ . bhavatyācāravānnityaṃ yatheṣṭāṃ prāpnuyādgatim .. 12.126..
12.126. A twice-born man who recites these Institutes, revealed by Manu, will be always virtuous in conduct, and will reach whatever condition he desires.

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