योगिनो मुक्तिकामस्य प्राणायामादिसाधनम् । साध्यं च परमं ब्रह्म पुनर्नावर्तते यतः ॥ १,२२.
For the yogin desiring liberation, the means are breath-control and the like; and the object to be attained is the supreme Brahman, from which there is no return.
साधनालम्बनं ज्ञानं मुक्तये योगिनां हि यत् । स भेदः प्रथमस्तस्य ब्रह्मभूतस्य वै मुने ॥ १,२२.
The knowledge that is the support for the means to liberation for yogins—this is the first distinction of that which has become Brahman, O sage.
युञ्जतः क्लेशमुक्त्यर्थं साध्यं यद्ब्रह्म योगिनः । तदालम्बनविज्ञानं द्वितीयोऽंशो महामुने ॥ १,२२.
The knowledge that is the support for the object—the Brahman which the yogin aims at for release from suffering—this is the second aspect, O great sage.
उभयोस्त्वविभागेन साध्यसाधनयोर्हि यत् । विज्ञानमद्वैतमयं तद्भागोन्यो मयोदितः ॥ १,२२.
But the non-dual knowledge, in which there is no distinction between the means and the object, that is the third part which I have described.
ज्ञानत्रयस्य वै तस्य विशेषो यो महामुने । तन्निराकरणद्वारा दर्शितात्मस्वरूपवत् ॥ १,२२.
The special feature of these three kinds of knowledge, O great sage, is shown by the negation of them, just as the true nature of the self is revealed.
निर्व्यापारमनाख्येयं व्याप्तिमात्रमनूपमम् । आत्मसम्बोधविषयं सत्तामात्रमलक्षणम् ॥ १,२२.
It is actionless, indescribable, consisting only of pervasiveness, incomparable, the object of self-realization, characterized solely by existence.
प्रशान्तमभयं शुद्धं दुर्विभाव्यमसंश्रयम् । विष्णोर्ज्ञानमयस्योक्तं तज्ज्ञानं ब्रह्मसंज्ञितम् ॥ १,२२.
It is tranquil, fearless, pure, difficult to comprehend, without dependence; this knowledge of Viṣṇu, composed of knowledge, is called Brahman.
तत्र ज्ञाननिरोधेन योगिनो यान्ति ये लयम् । संसारकर्षणोप्तौ ते यान्ति निर्बीजतां द्विजा ॥ १,२२.
There, by the cessation of knowledge, yogins enter dissolution; having abandoned the pull of worldly existence, they attain seedless absorption, O twice-born.
एवंप्रकारममलं नित्यं व्यापकमक्षयम् । समस्तहेयरहितं विष्ण्वाख्यं परमं पदम् ॥ १,२२.
In this way, the supreme state called Viṣṇu is pure, eternal, all-pervading, imperishable, and free from all that is to be rejected.
तद्ब्रह्म परमं योगी यतो नावर्तते पुनः । श्रयत्यपुण्योपरमे क्षीणक्लेशेऽतिनिर्मले ॥ १,२२.
That supreme Brahman, which the yogin attains and from which he does not return, is reached when all demerit has ceased, when afflictions are exhausted, and purity is complete.
द्वे रूपे ब्रह्मणस्तस्य मूर्तं चामूर्तमेव च । क्षराक्षरास्वरूपे ते सर्वभूतेष्ववस्थिते ॥ १,२२.
That Brahman has two forms: with form and formless; these are the perishable and the imperishable, abiding in all beings.
अक्षरं तत्परं ब्रह्म क्षरं सर्वमिदं जगत् । एकदेशस्थितस्याग्नेर्ज्योत्स्त्रा विस्तारिणि यथा । परस्य ब्रह्मणः शक्तिस्तथोदमखिलं जगत् ॥ १,२२.
The imperishable is that supreme Brahman; the perishable is this entire world. Just as the rays of a fire, though the fire is in one place, spread out, so too is this whole world the power of the Supreme Brahman.
तत्राप्यासन्नदूरत्वाद्बहुत्वस्वल्पतामयः । ज्योत्स्नाभेदोस्ति तच्छक्तेस्तद्वन्मैत्रेय विद्यते ॥ १,२२.
And in that too, because of nearness and distance, there is difference of much and little; such is the distinction in that power, O Maitreya, as in the rays.
ब्रह्मविष्णुशिवा ब्रह्मन्प्रधाना ब्रह्मशक्तयः । ततश्च देवा मैत्रेय न्यूना दक्षादयस्ततः ॥ १,२२.
Brahmā, Viṣṇu, and Śiva, O Brahman, are the chief powers of Brahman; from them, the gods arise, and from them, the lesser ones like Dakṣa, O Maitreya.
ततो मनुष्याः पशवौ मृगपक्षिसरीसृपाः । न्यूनान्यूनतराश्चैव वृक्षगुल्मादयस्तथा ॥ १,२२.
Then humans, cattle, wild animals, birds, reptiles, and also plants, shrubs, and the like, all of lesser and still lesser kinds, came into being.
तदेतदक्षरं नित्यं जगन्मुनिवराखितम् । आविर्भावतिरोभावजन्मनाशविकल्पवत् ॥ १,२२.
This imperishable, eternal reality, protected by the great sages, appears and disappears, undergoes birth and destruction, in various ways.
सर्वशक्ति मयो विष्णुः स्वरूपं ब्रह्मणः परम् । मूर्तं यद्योगिभिः पूर्वं योगारम्भेषु चिन्त्यते ॥ १,२२.
Vishnu, full of all powers, is the supreme form of Brahman; his embodied form is contemplated by yogis at the beginning of their practice.
सालम्बनो महायोगः सबीजो यत्रसंस्थितः । मनस्यव्याहते सम्यग्युञ्जतां जायते मुने ॥ १,२२.
That is the great yoga with support, established with seed, in which, O sage, when the mind is undisturbed and properly concentrated, realization arises.
स परः परशक्तीनां ब्रह्मणः समनन्तरम् । मूर्तं ब्रह्म महाभाग सर्वब्रह्ममयो हरिः ॥ १,२२.
He is the supreme, immediately following the supreme powers of Brahman; the embodied Brahman, O highly fortunate one, Hari who is the essence of all Brahman.
यत्र सर्वमिदं प्रोतमोतं चैवाखितं जगत् । ततो जगज्जगत्यस्मिन्स जगच्चखिलं मुने ॥ १,२२.
In him, this entire universe is woven and interwoven, O sage; therefore, he is the world within this world, and he is the entire universe.
क्षराक्षरमयो विष्णुर्बिभर्त्यखिलमीश्वरः । पुरुषाव्याकृतमयं भूषणास्त्रस्वरूपवत् ॥ १,२२.
Vishnu, the Lord, composed of the perishable and the imperishable, sustains everything, manifesting as the unmanifested person, as ornaments and weapons.
श्रीमैत्रेय उवाच भूषणास्त्रस्वरूपस्थं यच्चैतदखिलं जगत् । बिभर्ति भगवान्विष्णुस्तन्ममाख्यातुमर्हसि ॥ १,२२.
Śrī Maitreya said: You ought to explain to me how the Blessed Vishnu, abiding as the essence of ornaments and weapons, sustains this entire universe.
श्रीपराशर उवाच नमस्कृत्वाप्रमेयाय विष्णवे प्रभविष्णवे । कथयामि यथाख्यातं वसिष्ठेन ममा भवत् ॥ १,२२.
Śrī Parāśara said: Having bowed to the immeasurable, all-powerful Vishnu, I will relate as it was told to me by Vasiṣṭha, O fortunate one.
आत्मानमस्य जगतो निर्लेपमगुणामलम् । बिभर्ति कौस्तुभमणिस्वरूपं भगवान्हरिः ॥ १,२२.
The Blessed Hari, in the form of the Kaustubha gem, bears the self of this world, untouched, without qualities, and pure.
श्रीवत्ससंस्थानधरमनन्तेन समाश्रितम् । प्रधानं बुद्धिरप्यास्ते गदारूपेण माधवे ॥ १,२२.
The principal intellect, too, abides in Mādhava as the form of the mace, established together with the mark of Śrīvatsa, supported by the infinite.
भूतादिमिन्द्रियादिं च द्विधाहङ्कारमीश्वरः । बिभर्ति शंखरूपेण शार्ङ्गरूपेण च स्थितम् ॥ १,२२.
The Lord bears the elements, the senses, and the twofold ego, in the form of the conch and in the form of the bow Śārṅga.
चलत्स्वरूपमत्यन्तं जवेनान्तारितानिलम् । चक्रस्वरूपं च मनो धत्ते विष्णुकरे स्थितम् ॥ १,२२.
He holds the mind, ever restless and swift as the wind, in the form of the discus, established in the hand of Vishnu.
पञ्चरूपा तु या माला वैजयन्ती गदाभृतः । सा भूतहेतुसंघाता भूतमाला च वै द्विज ॥ १,२२.
The garland Vaijayantī, which has five forms and is borne by the wielder of the mace, is the collection of the causes of beings, and is indeed called the garland of beings, O twice-born.
यानीन्द्रियाण्यशेषाणि बुद्धिकर्मात्मकानि वै । शररूपाण्यशेषाणि तानि धत्ते जनार्दनः ॥ १,२२.
All the senses, both of knowledge and action, are in the form of arrows; Janārdana bears all of them.
बिभर्ति यच्चासिरत्नमच्युतोत्यन्तनिर्मलम् । विद्यामय तु तज्ज्ञानमविद्याकोशसंस्थितम् ॥ १,२२.
And that spotless sword which Acyuta bears is knowledge itself, established in the sheath of ignorance.