Manu Teaches Brihaspati the Fruit of Knowledge

Verse 1 (12.199.1)

किं फलं ज्ञानयोगस्य वेदानां नियमस्य च । भूतात्मा च कथं ज्ञेयस्तन्मे ब्रूहि पितामह ॥

kiṃ phalaṃ jñānayogasya vedānāṃ niyamasya ca | bhūtātmā ca kathaṃ jñeyastanme brūhi pitāmaha

What is the fruit of the yoga of knowledge and of the discipline of the Vedas? And how is the self of beings to be known? Tell me that, grandfather.

Verse 2 (12.199.2)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । मनोः प्रजापतेर्वादं महर्षेश्च बृहस्पतेः ॥

atrāpyudāharantīmamitihāsaṃ purātanam | manoḥ prajāpatervādaṃ maharṣeśca bṛhaspateḥ

On this point they recall an ancient tale: the dialogue of Manu the Prajapati and the great sage Brihaspati.

Verse 3 (12.199.3)

प्रजापतिं श्रेष्ठतमं प्रजानां । देवर्षिसङ्घप्रवरो महर्षिः । बृहस्पतिः प्रश्नमिमं पुराणं । पप्रच्छ शिष्योऽथ गुरुं प्रणम्य ॥

prajāpatiṃ śreṣṭhatamaṃ prajānāṃ | devarṣisaṅghapravaro maharṣiḥ | bṛhaspatiḥ praśnamimaṃ purāṇaṃ | papraccha śiṣyo'tha guruṃ praṇamya

Brihaspati, the great sage, chief among the host of divine sages, bowed to his teacher, the best of the lords of creatures, and as his pupil asked him this ancient question:

Note on the text: Corrected देवर्षिसङप्रवरो → देवर्षिसङ्घप्रवरो (misprint in Wikisource; the घ of सङ्घ is dropped; the critical edition reads devarṣisaṃghapravaro) and प्रपच्छ → पप्रच्छ (misprint in Wikisource; the perfect of प्रच्छ् is पप्रच्छ; the critical edition reads papraccha). Recension variant, kept: Wikisource प्रजानाम् against CE pṛthivyām.

Verse 4 (12.199.4)

यत्कारणं मन्त्रविधिः प्रवृत्तो । ज्ञाने फलं यत्प्रवदन्ति विप्राः । यन्मन्त्रशब्दैरकृतप्रकाशं । तदुच्यतां मे भगवन्यथावत् ॥

yatkāraṇaṃ mantravidhiḥ pravṛtto | jñāne phalaṃ yatpravadanti viprāḥ | yanmantraśabdairakṛtaprakāśaṃ | taducyatāṃ me bhagavanyathāvat

“Tell me truly, O lord, the reason for which the rule of mantras arose, the fruit that the brahmins declare in knowledge, and that which the words of the mantras do not make manifest.

Note on the text: Speaker supplied: Brihaspati's direct question to Manu, introduced by verse 3; Wikisource prints no heading for it and it fills whole verses (the input carried भीष्म). It runs to the first half of verse 10, where the page's heading मनुरुवाच falls.

Verse 5 (12.199.5)

यत्स्तोत्रशास्त्रागममन्त्रविद्भि । र्यज्ञैरनेकैरथ गोप्रदानैः । फलं महद्भिर्यदुपास्यते च । किं तत्कथं वा भविता क्व वा तत् ॥

yatstotraśāstrāgamamantravidbhi | ryajñairanekairatha gopradānaiḥ | phalaṃ mahadbhiryadupāsyate ca | kiṃ tatkathaṃ vā bhavitā kva vā tat

That fruit which great men — knowers of hymns, treatises, sacred tradition and mantras — seek through many sacrifices and gifts of cows: what is it, how does it come about, and where?

Note on the text: Corrected मन्त्रिविद्भि → मन्त्रविद्भि (misprint in Wikisource; a stray ि, so that the compound did not mean those who know mantras; the critical edition reads mantravidbhir). Recension variants, kept: Wikisource यत्स्तोत्र- against CE yad artha- and गोप्रदानैः against varagopradānaiḥ. Speaker Brihaspati (see verse 4).

Verse 6 (12.199.6)

मही महीजाः पवनोऽन्तरिक्षं । जलौकसश्चैव जलं तथा द्यौः । दिवौकसश्चापि यतः प्रसूता । स्तदुच्यतां मे भगवन्पुराणम् ॥

mahī mahījāḥ pavano'ntarikṣaṃ | jalaukasaścaiva jalaṃ tathā dyauḥ | divaukasaścāpi yataḥ prasūtā | staducyatāṃ me bhagavanpurāṇam

The earth and what is born of the earth, the wind and the sky, the water-dwellers and the water, and heaven, and the dwellers in heaven too — from what were they born? Tell me that ancient truth, O lord.

Note on the text: Speaker Brihaspati (see verse 4). Recension variant, kept: Wikisource जलं तथा द्यौः against CE jalaṃ divaṃ ca.

Verse 7 (12.199.7)

ज्ञानं यतः प्रार्थयते नरो वै । ततस्तदर्था भवति प्रवृत्तिः । न चाप्यहं वेद परं पुराणं । मिथ्याप्रवृत्तिं च कथं नु कुर्याम् ॥

jñānaṃ yataḥ prārthayate naro vai | tatastadarthā bhavati pravṛttiḥ | na cāpyahaṃ veda paraṃ purāṇaṃ | mithyāpravṛttiṃ ca kathaṃ nu kuryām

A man seeks knowledge for the sake of something, and so his activity has that aim. But I do not know the highest, ancient thing; how then could I engage in a fruitless pursuit?

Note on the text: Speaker Brihaspati (see verse 4).

Verse 8 (12.199.8)

ऋक्सामसङ्घांश्च यजूंषि चाहं । छन्दांसि नक्षत्रगतिं निरुक्तम् । अधीत्य च व्याकरणं सकल्पं । शिक्षां च भूतप्रकृतिं न वेद्मि ॥

ṛksāmasaṅghāṃśca yajūṃṣi cāhaṃ | chandāṃsi nakṣatragatiṃ niruktam | adhītya ca vyākaraṇaṃ sakalpaṃ | śikṣāṃ ca bhūtaprakṛtiṃ na vedmi

I have studied the Rik, Sama and Yajus collections, the metres, the course of the stars, etymology, grammar, the rules of ritual and phonetics — and yet I do not know the nature of beings.

Note on the text: Speaker Brihaspati (see verse 4).

Verse 9 (12.199.9)

स मे भवाञ्शंसतु सर्वमेत । त्सामान्यशब्दैश्च विशेषणैश्च । स मे भवाञ्शंसतु तावदेत । ज्ज्ञाने फलं कर्मणि वा यदस्ति ॥

sa me bhavāñśaṃsatu sarvameta | tsāmānyaśabdaiśca viśeṣaṇaiśca | sa me bhavāñśaṃsatu tāvadeta | jjñāne phalaṃ karmaṇi vā yadasti

Tell me all this, in general terms and in particulars. Tell me, then, what fruit there is in knowledge or in action,

Note on the text: Speaker Brihaspati (see verse 4). Lines 1 and 4 are CE 12.194.9a; lines 2–3 are the CE star lines 12.194.9a*0531_01–02 (sāmānyaśabdaiś ca viśeṣaṇaiś ca / sa me bhavāñ śaṃsatu tāvad etat), which the CE places inside 9a. Words run across line ends (सर्वमेत / त्सामान्य…, तावदेत / ज्ज्ञाने), as printed on the page; Wikisource has etat where the CE has etaj.

Verse 10 (12.199.10)

यथा च देहाच्च्यवते शरीरी । पुनः शरीरं च यथाऽभ्युपैति ॥

yathā ca dehāccyavate śarīrī | punaḥ śarīraṃ ca yathā'bhyupaiti

and how the embodied one departs from the body, and how he enters a body again.”

Note on the text: Split at the speaker heading मनुरुवाच that the page prints between 12-199-10b and 10c; this first half (lines 10a–b, Brihaspati's question) keeps wikisource_number 10 and its verse-end is restored to ॥. These two lines are CE 12.194.9c. Speaker Brihaspati (see verse 4).

Verse 11 (12.199.11)

यद्यत्प्रियं यस्य सुखं तदाहु । स्तदेव दुःखं प्रवदन्त्यनिष्टम् ॥

yadyatpriyaṃ yasya sukhaṃ tadāhu | stadeva duḥkhaṃ pravadantyaniṣṭam

“Whatever is dear to a person they call pleasure; the very same thing, when unwelcome, they call pain.

Note on the text: Second half of the verse split at the speaker heading मनुरुवाच (see the previous verse); it keeps wikisource_number 10. Lines are CE 12.194.10a.

Verse 12 (12.199.12)

इष्टं च मे स्यादितरच्च न स्या । देतत्कृते कर्मविधिः प्रवृत्तः । इष्टं त्वनिष्टं च न मां भजेते । त्येतत्कृते ज्ञानविधिः प्रवृत्तः ॥

iṣṭaṃ ca me syāditaracca na syā | detatkṛte karmavidhiḥ pravṛttaḥ | iṣṭaṃ tvaniṣṭaṃ ca na māṃ bhajete | tyetatkṛte jñānavidhiḥ pravṛttaḥ

‘Let what I wish for be mine and its opposite not be’ — for this the way of action arose. ‘Let neither the wished-for nor the unwished-for come near me’ — for this the way of knowledge arose.

Note on the text: Lines are CE 12.194.10c and 10e.

Verse 13 (12.199.13)

कामात्मकाश्छन्दसि कर्मयोगा । एभिर्विमुक्तः परमश्नुवीत । नानाविधे कर्मपथे सुखार्थी । नरः प्रवृत्तो निरयं प्रयाति ॥

kāmātmakāśchandasi karmayogā | ebhirvimuktaḥ paramaśnuvīta | nānāvidhe karmapathe sukhārthī | naraḥ pravṛtto nirayaṃ prayāti

“The works of the Veda spring from desire; freed from them, a man would reach the highest. A man who seeks happiness along the many paths of action goes to hell.

Note on the text: Split at the speaker heading बृहस्पतिरुवाच that the page prints between 12-199-12d and 12e; this first half (lines 12a–d) keeps wikisource_number 12 and Manu as speaker. Removed the opening square bracket and the closing bracket with its stray daṇḍa (the lines are CE 12.194.11a and 11c, which the CE does not bracket), and restored the verse-end ॥. Corrected परमश्नुवीत् → परमश्नुवीत (misprint in Wikisource; the optative is -वीत, final त् for त; the critical edition reads aśnuvīta). Recension variant, kept: Wikisource निरयं प्रयाति against CE na paraṃ prayāti.

Verse 14 (12.199.14)

इष्टं त्वनिष्टं च सुखासुखे च । साशीस्तपश्छन्दति कर्मभिश्च ॥

iṣṭaṃ tvaniṣṭaṃ ca sukhāsukhe ca | sāśīstapaśchandati karmabhiśca

“The wished-for and the unwished-for, pleasure and pain — the man filled with hopes courts these through austerity and works.

Note on the text: Second half of verse 12, split at the page's heading बृहस्पतिरुवाच (see the previous verse); it keeps wikisource_number 12. Speaker Brihaspati, as the page's heading gives (the CE star passage 12.194.11d*0532 gives line 1 to Brihaspati and line 2 to Manu). Not in the critical edition's constituted text (found in the vulgate recension); the CE records these lines as the star passage 12.194.11d*0532_01–02 (iṣṭaṃ tv aniṣṭaṃ ca sukhāsukhe ca / sāśīs tv avacchandati karmabhiś ca); Wikisource साशीस्तपश्छन्दति is a variant of the second line.

Verse 15 (12.199.15)

एभिर्विमुक्तः परमाविवेश । एतत्कृते कर्मविधिः प्रवृत्तः । कामात्मकांश्छन्दति कर्मयोग । एभिर्विमुक्तः परमाददीत ॥

ebhirvimuktaḥ paramāviveśa | etatkṛte karmavidhiḥ pravṛttaḥ | kāmātmakāṃśchandati karmayoga | ebhirvimuktaḥ paramādadīta

Freed from these, he entered the highest; for this the way of action arose. He courts the desire-driven paths of action; freed from these, he would take hold of the highest.

Note on the text: Removed the square brackets Wikisource prints around lines 3–4 and the stray doubled daṇḍa inside them, and restored the verse-end ॥. Not in the critical edition's constituted text (found in the vulgate recension): lines 1–2 are the CE star lines 12.194.11d*0532_03–04 (ebhir viyuktaḥ param āviveśa / etatkṛte karmavidhiḥ pravṛttaḥ), with Wikisource विमुक्तः for CE viyuktaḥ; lines 3–4 are in the CE nowhere (a variant of 11a and 11c). कर्मयोग (line 3) is kept as printed; it is not clear whether the page means कर्मयोगान् or कर्मयोगः.

Verse 16 (12.199.16)

आत्मादिभिः कर्मभिरिध्यमानो । धर्मे प्रवृत्तो द्युतिमान्सुखार्थी । परं हि तत्कर्मफलादपेतं । निराशिषो यत्पदमाप्नुवन्ति ॥

ātmādibhiḥ karmabhiridhyamāno | dharme pravṛtto dyutimānsukhārthī | paraṃ hi tatkarmaphalādapetaṃ | nirāśiṣo yatpadamāpnuvanti

One who is kindled by works that begin with the self, set in dharma, radiant and seeking happiness — the supreme state, beyond the fruit of action, is won by those who hope for nothing.

Note on the text: Lines 1–2 are the CE star lines 12.194.11d*0532_05–06 (ātmādibhiḥ karmabhir idhyamāno / dharme pravṛtto dyutimān sukhārthī), not in the CE's constituted text (found in the vulgate recension); lines 3–4 are a variant of CE 12.194.11e (paraṃ hi tat karmapathād apetaṃ / nirāśiṣaṃ brahmaparaṃ hy avaśyam).

Verse 17 (12.199.17)

प्रजाः सृष्टा मनसा कर्मणा च । द्वावेवैतौ सत्पथौ लोकजुष्टौ । दृष्टं कर्माशाश्वतं चान्तवच्च । मनस्त्यागे कारणं नान्यदस्ति ॥

prajāḥ sṛṣṭā manasā karmaṇā ca | dvāvevaitau satpathau lokajuṣṭau | dṛṣṭaṃ karmāśāśvataṃ cāntavacca | manastyāge kāraṇaṃ nānyadasti

Creatures are created by mind and by action; these are the two true paths, followed by the world. Action is seen to be impermanent and to have an end; for giving up the mind (renunciation) there is no other cause.

Note on the text: Recension variants, kept: Wikisource द्वावेवैतौ, दृष्टं कर्माशाश्वतं, मनस्त्यागे against CE dvāv apy etau, dṛṣṭvā karma śāśvataṃ, manastyāgaḥ.

Verse 18 (12.199.18)

निराशिषो ब्रह्म परं ह्युपेतम् ॥

nirāśiṣo brahma paraṃ hyupetam

Those who hope for nothing have reached the supreme Brahman.

Note on the text: One-line verse, as on the page: Wikisource prints only this last line of a verse, labelled 12-199-16f, with a stray closing quote mark after the daṇḍa (removed, and the verse-end restored to ॥). The earlier lines (16a–e) are not printed, and the critical edition has no verse that ends with this line; it is a variant of the second half of CE 12.194.11e (nirāśiṣaṃ brahmaparaṃ hy avaśyam), whose first half is already in verse 14. Kept as the page prints it; ce_ref null (vulgate-only).

Verse 19 (12.199.19)

स्वेनात्मना चक्षुरिव प्रणेता । निशात्यये तमसा संवृतात्मा । ज्ञानं तु विज्ञानगुणेन युक्तं । कर्माशुभं पश्यति वर्जनीयम् ॥

svenātmanā cakṣuriva praṇetā | niśātyaye tamasā saṃvṛtātmā | jñānaṃ tu vijñānaguṇena yuktaṃ | karmāśubhaṃ paśyati varjanīyam

Like an eye that guides a man by itself at the close of night, when his own self is wrapped in darkness, knowledge joined to the quality of discernment sees action as harmful and to be avoided.

Verse 20 (12.199.20)

सर्पान्कृशाग्राणि तथोदपानं । ज्ञात्वा मनुष्याः परिवर्जयन्ति । अज्ञानतस्तत्र पतन्ति मूढा । ज्ञाने फलं पश्य यथा विशिष्टम् ॥

sarpānkṛśāgrāṇi tathodapānaṃ | jñātvā manuṣyāḥ parivarjayanti | ajñānatastatra patanti mūḍhā | jñāne phalaṃ paśya yathā viśiṣṭam

Men who know of snakes, of sharp blades of kusha grass and of a well, avoid them; the ignorant, through not knowing, fall into them. See how the fruit in knowledge is the better.

Note on the text: Corrected त्वा → ज्ञात्वा (misprint in Wikisource; the ज्ञा of the gerund is dropped; the critical edition reads jñātvā) and अज्ञामतः → अज्ञानतः (misprint in Wikisource; म for न; the critical edition reads ajñānatas).

Verse 21 (12.199.21)

कृत्स्नस्तु मन्त्रो विधिवत्प्रयुक्तो । यज्ञा यथोक्तास्त्विह दक्षिणाश्च । अन्नप्रदानं मनसः समाधिः । पञ्चात्मकं कर्मफलं वदन्ति ॥

kṛtsnastu mantro vidhivatprayukto | yajñā yathoktāstviha dakṣiṇāśca | annapradānaṃ manasaḥ samādhiḥ | pañcātmakaṃ karmaphalaṃ vadanti

A whole mantra rightly applied, sacrifices as prescribed here and the gifts of fees, the giving of food, and the concentration of the mind — these five, they say, make up the fruit of action.

Note on the text: Recension variant, kept: Wikisource यज्ञा यथोक्तास्त्विह against CE yajñā yathoktās tv atha.

Verse 22 (12.199.22)

गुणात्मकं कर्म वदन्ति वेदा । स्तस्मान्मन्त्रो मन्त्रपूर्वं हि कर्म । विधिर्विधेयं मनसोपपत्तिः । फलस्य भोक्ता तु तथा शरीरी ॥

guṇātmakaṃ karma vadanti vedā | stasmānmantro mantrapūrvaṃ hi karma | vidhirvidheyaṃ manasopapattiḥ | phalasya bhoktā tu tathā śarīrī

The Vedas say that action is made of qualities; therefore all action has the mantra before it: the rule, what the rule enjoins, the mind's consent — and the embodied one is the enjoyer of the fruit.

Note on the text: Corrected मन्नपूर्वम् → मन्त्रपूर्वम् (misprint in Wikisource; न्न for न्त्र, which gives no word; the critical edition has the related reading mantramūlam). Recension variants, kept: Wikisource तस्मान्मन्त्रो against CE tasmān mantrā, and तथा शरीरी against yathā śarīrī.

Verse 23 (12.199.23)

शब्दाश्च रूपाणि रसाश्च पुण्याः । स्पर्शाश्च गन्धाश्च शुभास्तथैव । नरोऽत्र हि स्थानगतः प्रभुः स्या । देतत्फलं सिद्ध्यति कर्मणोऽस्य ॥

śabdāśca rūpāṇi rasāśca puṇyāḥ | sparśāśca gandhāśca śubhāstathaiva | naro'tra hi sthānagataḥ prabhuḥ syā | detatphalaṃ siddhyati karmaṇo'sya

Pure sounds, forms and tastes, and good touches and smells — a man who has reached his station in this world can be master of them; this is the fruit that comes of his action.

Note on the text: Recension variant, kept: Wikisource नरोऽत्र हि स्थानगतः … कर्मणोऽस्य against CE naro nasaṃsthānagataḥ … karmaloke.

Verse 24 (12.199.24)

यद्यच्छरीरेण करोति कर्म । शरीरयुक्तः समुपाश्नुते तत् । शरीरमेवायतनं सुखस्य । दुःखस्य चाप्यायतनं शरीरम् ॥

yadyaccharīreṇa karoti karma | śarīrayuktaḥ samupāśnute tat | śarīramevāyatanaṃ sukhasya | duḥkhasya cāpyāyatanaṃ śarīram

Whatever deed one does with the body, the embodied one, joined to the body, enjoys it. The body alone is the seat of pleasure, and the body too is the seat of pain.

Verse 25 (12.199.25)

वाचा तु यत्कर्म करोति किंचि । द्वाचैव सर्वं समुपाश्नुते तत् । मनस्तु यत्कर्म करोति किंचि । न्मनःस्थ एवायमुपाश्नुते तत् ॥

vācā tu yatkarma karoti kiṃci | dvācaiva sarvaṃ samupāśnute tat | manastu yatkarma karoti kiṃci | nmanaḥstha evāyamupāśnute tat

Whatever deed one does by speech, one enjoys it all by speech alone; whatever deed one does by the mind, one enjoys it abiding in the mind.

Verse 26 (12.199.26)

यथायथा कर्मगुणान् फलार्थी । करोत्ययं कर्मफले निविष्टः । तथातथाऽयं गुणसंप्रयुक्तः । शुभाशुभं कर्मफलं भुनक्ति ॥

yathāyathā karmaguṇān phalārthī | karotyayaṃ karmaphale niviṣṭaḥ | tathātathā'yaṃ guṇasaṃprayuktaḥ | śubhāśubhaṃ karmaphalaṃ bhunakti

In whatever way this fruit-seeker, intent on the fruit of action, performs actions of such quality, in just that way, bound to the qualities, he enjoys the fruit of action, good or bad.

Note on the text: Corrected कर्मगुणां → कर्मगुणान् (misprint in Wikisource; a stray anusvara after ा in place of the final न्; the critical edition has the different reading karmagaṇaṃ) and भुनस्ति → भुनक्ति (misprint in Wikisource; स for क; the critical edition reads bhunakti).

Verse 27 (12.199.27)

मत्स्यो यथा स्रोत इवाभिपाती । तथा कृतं पूर्वमुपैति कर्म । शुभे त्वसौ तुष्यति दुष्कृते तु । न तुष्यते वै परमः शरीरी ॥

matsyo yathā srota ivābhipātī | tathā kṛtaṃ pūrvamupaiti karma | śubhe tvasau tuṣyati duṣkṛte tu | na tuṣyate vai paramaḥ śarīrī

As a fish darts upon the current, so a deed done before comes back to its doer. The supreme embodied one is pleased by the good, but is not pleased by the evil.

Verse 28 (12.199.28)

यतो जगत्सर्वमिदं प्रसूतं । ज्ञात्वाऽऽत्मवन्तो ह्युपयान्ति शान्तिम् । यन्मन्त्रशब्दैरकृतप्रकाशं । तदुच्यमानं शृणु मे परं यत् ॥

yato jagatsarvamidaṃ prasūtaṃ | jñātvā''tmavanto hyupayānti śāntim | yanmantraśabdairakṛtaprakāśaṃ | taducyamānaṃ śṛṇu me paraṃ yat

That from which all this world is born, which the self-possessed attain peace by knowing, which the words of the mantras do not make manifest — hear from me, as it is told, that supreme thing.

Note on the text: Corrected शब्देरकृतप्रकाशम् → शब्दैरकृतप्रकाशम् (misprint in Wikisource; ए for ऐ; the critical edition reads mantraśabdair) and शणु → शृणु (misprint in Wikisource; the ऋ vowel dropped; the critical edition reads śṛṇu). Recension variants, kept: Wikisource ज्ञात्वाऽऽत्मवन्तो ह्युपयान्ति शान्तिम् against CE jñātvātmavanto vyatiyānti yat tat.

Verse 29 (12.199.29)

रसैर्विमुक्तं विविधैश्च गन्धै । रशब्दमस्पर्शमरूपवच्च । अग्राह्यमव्यक्तमवर्णमेकं । पञ्चप्रकारान्ससृजे प्रजानाम् ॥

rasairvimuktaṃ vividhaiśca gandhai | raśabdamasparśamarūpavacca | agrāhyamavyaktamavarṇamekaṃ | pañcaprakārānsasṛje prajānām

Free of tastes and of manifold smells, soundless, touchless, formless, ungraspable, unmanifest, colourless, one — it brought forth the five kinds for creatures.

Note on the text: Recension variant, kept: Wikisource विमुक्तं and पञ्चप्रकारान्ससृजे against CE viyuktaṃ and pañcaprakāraṃ sasṛje.

Verse 30 (12.199.30)

न स्त्री पुमान्नापि नपुंसकं च । न सन्न चासत्सदसच्च तन्न । पश्यन्ति तद्ब्रह्मविदो मनुष्या । स्तदक्षरं न क्षरतीति विद्धि ॥

na strī pumānnāpi napuṃsakaṃ ca | na sanna cāsatsadasacca tanna | paśyanti tadbrahmavido manuṣyā | stadakṣaraṃ na kṣaratīti viddhi

It is neither woman nor man nor neuter; it is not existent, nor non-existent, nor both. The knowers of Brahman among men behold it: know it as the imperishable, which does not perish.

Note on the text: Recension variant, kept: Wikisource पश्यन्ति तद्ब्रह्मविदो against CE paśyanti yad brahmavido.