ताभ्याम् उभाभ्यां पुरुषैर् यज्ञमूर्तिः स इज्यते ऋग्यजुःसामभिर् मार्गैः प्रवृत्तैर् इज्यते ह्य् असौ
By both kinds, by persons, the form of sacrifice is worshipped; by the paths of Rig, Yajur, and Sama, by active rites, He is indeed worshipped.
यज्ञेश्वरो यज्ञपुमान् पुरुषैः पुरुषोत्तमः ज्ञानात्मा ज्ञानयोगेन ज्ञानमूर्तिः स इज्यते
The Lord of sacrifice, the person of sacrifice, the supreme person is worshipped by persons; the Self of knowledge, by the yoga of knowledge, the form of knowledge is worshipped.
निवृत्तैर् योगमार्गैश् च विष्णुर् मुक्तिफलप्रदः ह्रस्वदीर्घप्लुतैर् यत् तु किंचिद् वस्त्व् अभिधीयते
By the paths of yoga that are inactive, Vishnu grants the fruit of liberation; whatever is spoken, whether short, long, or drawn out, about any thing.
यच् च वाचाम् अविषयस् तत् सर्वं विष्णुर् अव्ययः व्यक्तः स एवम् अव्यक्तः स एव पुरुषो ऽव्ययः
And whatever is beyond the reach of words, all that is the imperishable Vishnu; He is manifest, He is unmanifest, He is the imperishable person.
परमात्मा च विश्वात्मा विश्वरूपधरो हरिः व्यक्ताव्यक्तात्मिका तस्मिन् प्रकृतिः सा विलीयते
The Supreme Self, the Self of the universe, Hari who bears the form of the universe; in Him, nature composed of manifest and unmanifest is dissolved.
पुरुषश् चापि भो विप्रा यस् तद् अव्याकृतात्मनि द्विपरार्धात्मकः कालः कथितो यो मया द्विजाः
And the person too, O Brahmins, who is in the unmanifest Self, the time called 'two parardhas' which I have described, O twice-born.
तद् अहस् तस्य विप्रेन्द्रा विष्णोर् ईशस्य कथ्यते व्यक्ते तु प्रकृतौ लीने प्रकृत्यां पुरुषे तथा
That day of Vishnu, O best of Brahmins, is spoken of as the Lord's; when nature is dissolved in the manifest, and likewise in the person.
तत्रास्थिते निशा तस्य तत्प्रमाणा तपोधनाः नैवाहस् तस्य च निशा नित्यस्य परमात्मनः
When established there, the night of Him is of the same measure, O ascetics; neither day nor night exists for the eternal Supreme Self.
उपचारात् तथाप्य् एतत् तस्येशस्य तु कथ्यते इत्य् एष मुनिशार्दूलाः कथितः प्राकृतो लयः
Yet by convention, this is spoken of as belonging to the Lord; thus, O best of sages, the dissolution of nature has been described.
आध्यात्मिकादि भो विप्रा ज्ञात्वा तापत्रयं बुधः उत्पन्नज्ञानवैराग्यः प्राप्नोत्य् आत्यन्तिकं लयम्
O Brahmins, knowing the threefold suffering, one who is wise, having attained knowledge and detachment, reaches the ultimate dissolution.
आध्यात्मिको ऽपि द्विविधः शारीरो मानसस् तथा शारीरो बहुभिर् भेदैर् भिद्यते श्रूयतां च सः
The spiritual suffering is of two kinds: bodily and mental; bodily suffering is divided into many types, listen to them.
शिरोरोगप्रतिश्यायज्वरशूलभगंदरैः गुल्मार्शःश्वयथुश्वासच्छर्द्यादिभिर् अनेकधा
Headache, cold, fever, pain, disease of the genitals, tumors, piles, swelling, asthma, vomiting, and many others.
तथाक्षिरोगातीसारकुष्ठाङ्गामयसंज्ञकैः भिद्यते देहजस् तापो मानसं श्रोतुम् अर्हथ
Thus, bodily suffering is distinguished by symptoms such as fever, dysentery, leprosy, and ailments of the limbs; now hear about mental suffering.
कामक्रोधभयद्वेषलोभमोहविषादजः शोकासूयावमानेर्ष्यामात्सर्याभिभवस् तथा
Mental suffering arises from desire, anger, fear, hatred, greed, delusion, and despair, as well as grief, envy, humiliation, jealousy, and being overcome by malice.
मानसो ऽपि द्विजश्रेष्ठास् तापो भवति नैकधा इत्य् एवमादिभिर् भेदैस् तापो ह्य् आध्यात्मिकः स्मृतः
O best of twice-born, mental suffering also occurs in many ways; thus, suffering is known as 'adhyatmika' due to these and similar divisions.
मृगपक्षिमनुष्याद्यैः पिशाचोरगराक्षसैः सरीसृपाद्यैश् च नृणां जन्यते चाधिभौतिकः
Suffering caused by animals, birds, humans, ghosts, serpents, demons, reptiles, and others is called 'adhibhautika' for people.
शीतोष्णवातवर्षाम्बुवैद्युतादिसमुद्भवः तापो द्विजवरश्रेष्ठाः कथ्यते चाधिदैविकः
O foremost of twice-born, suffering arising from cold, heat, wind, rain, water, lightning, and similar sources is described as 'adhidaivika.'
गर्भजन्मजराज्ञानमृत्युनारकजं तथा दुःखं सहस्रशो भेदैर् भिद्यते मुनिसत्तमाः
O eminent sages, pain from conception, birth, old age, knowledge, death, and hell is also divided into thousands of forms.
सुकुमारतनुर् गर्भे जन्तुर् बहुमलावृते उल्बसंवेष्टितो भग्नपृष्ठग्रीवास्थिसंहतिः
The delicate-bodied creature in the womb, surrounded by much impurity, is enveloped in the membrane, with its spine, neck, and bones compressed.
अत्यम्लकटुतीक्ष्णोष्णलवणैर् मातृभोजनैः अतितापिभिर् अत्यर्थं बाध्यमानो ऽतिवेदनः
Tormented by extremely sour, bitter, sharp, hot, and salty foods eaten by the mother, the creature suffers intensely and is greatly afflicted.
प्रसारणाकुञ्चनादौ नागानां प्रभुर् आत्मनः शकृन्मूत्रमहापङ्कशायी सर्वत्र पीडितः
Subject to the movements and contractions of the mother's bodily winds, lying in a mass of excrement, urine, and thick filth, it is afflicted everywhere.
निरुच्छ्वासः सचैतन्यः स्मरञ् जन्मशतान्य् अथ आस्ते गर्भे ऽतिदुःखेन निजकर्मनिबन्धनः
Without breath but conscious, remembering hundreds of births, it remains in the womb, bound by its own karma, enduring extreme suffering.
जायमानः पुरीषासृङ्मूत्रशुक्राविलाननः प्राजापत्येन वातेन पीड्यमानास्थिबन्धनः
Being born, covered in feces, blood, urine, semen, and other impurities, its bones are afflicted by the prajapati wind.
अधोमुखस् तैः क्रियते प्रबलैः सूतिमारुतैः क्लेशैर् निष्क्रान्तिम् आप्नोति जठरान् मातुर् आतुरः
With its head downward, driven by strong birth winds, it undergoes distress and emerges from the mother's womb in a state of suffering.
मूर्छाम् अवाप्य महतीं संस्पृष्टो बाह्यवायुना विज्ञानभ्रंशम् आप्नोति जातस् तु मुनिसत्तमाः
Having attained great unconsciousness, touched by the external wind, it loses awareness upon birth, O eminent sage.
कण्टकैर् इव तुन्नाङ्गः क्रकचैर् इव दारितः पूतिव्रणान् निपतितो धरण्यां क्रिमिको यथा
Its limbs feel as if pierced by thorns, as if torn by saws, and it falls to the earth with foul wounds, like a worm.
कण्डूयने ऽपि चाशक्तः परिवर्ते ऽप्य् अनीश्वरः स्तनपानादिकाहारम् अवाप्नोति परेच्छया
Unable even to scratch itself or to turn over, it receives nourishment such as breast milk only at another's will.
अशुचिस्रस्तरे सुप्तः कीटदंशादिभिस् तथा भक्ष्यमाणो ऽपि नैवैषां समर्थो विनिवारणे
Sleeping on impure bedding, bitten by insects and the like, it is eaten by them and unable to ward them off.
जन्मदुःखान्य् अनेकानि जन्मनो ऽनन्तराणि च बालभावे यदाप्नोति आधिभूतादिकानि च
The many pains of birth and those immediately following, as well as those experienced in infancy, arise from 'adhibhuta' and other sources.
अज्ञानतमसा छन्नो मूढान्तःकरणो नरः न जानाति कुतः को ऽहं कुत्र गन्ता किमात्मकः
Covered by the darkness of ignorance, with a bewildered inner mind, a person does not know: 'Whence have I come? Who am I? Where will I go? What is my nature?'