यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं संग्रहेण प्रवक्ष्ये।।8.11।।
।।8.11।।वेदवेत्ता लोग जिसको अक्षर कहते हैं वीतराग यति जिसको प्राप्त करते हैं और साधक जिसकी प्राप्तिकी इच्छा करते हुए ब्रह्मचर्यका पालन करते हैं वह पद मैं तेरे लिये संक्षेपसे कहूँगा।
8.11 Pravaksye, I shall speak; te, to you; samgrahena, briefly; tat, of that; which is called the aksaram, immutable-that whch does not get exhausted, which is indestructible; padam, Goal to be reached; yat, which; veda-vidah, the knowers of the Vedas, the knowers of the purport of the Vedas; vedanti, declare, speak of It as opposed to all alifications-It is neither gross nor minute (Br. 3.8.8) etc.-, in accordance with the Upanisadic text, O Gargi, the knowers of Brahman say this Immutable (Brahman) is that (ibid); and further, yat, into which, after the attainment of complete realization; visanti, enter; yatayah, the diligent ones, the monks; who have become vita-ragah, free from attachment; and icchantah, aspiring to know (-to know being supplied to complete the sense-); yat, which Immutable; people caranti, practise; brahmacaryam, celibacy-at the teachers house. Commencing with, O venerable sir, which world does he really win thery who, among men, intently meditates on Om in that wonerful way till death? To him he said, O Satyakama, this very Brahman that is (known as) the inferior and superior is but this Om (pr.5.1-2), it has been stated, Again, anyone who meditates on the supreme Purusa with the help of this very syllable Om, as possessed of three letters,৷৷.he is lifted up to the world of Brahma (Hiranyagarbha) by the Sama-mantras, (op.cit.5) etc. Again, beginning with (Tell me of that thing which you see as) different from virtue, different from vice, it has been stated, I tell you briefly of that goal which all the Vedas with one voice propound, which all the austerities speak of, and wishing for which people practise Brahmacarya: it is this, viz Om (Ka.1.2.14-15), etc. In the above otations, Om which is going to be spoken of is presented as a name of this supreme Brahman, and also as Its symbol like an image. This has been done as a means to meditation on it (Om) for the attainment of the supreme Brahman by poeple of low and mediocre intellect, in as much as this leads to Liberation in course of time. Here also that very meditation on Om in the manner stated above-which is the means of attaining the supreme Brahman introduced in, (He who meditates on) the Omniscient, the Ancient, and in, (I shall speak to you birefly of that immutable Goal) which the knowers of the Vedas declare, and which (meditation) leads to Liberation in due course [Realization of Brahman leads to immediate Liberation (sadyomukti, whereas meditation (contemplation, upasana) leads to gradual Liberation (krama-mukti).-Tr.]-has to be spoken of along with adherence to yoga as also whatever is connected directly or indirectly with it. For this purpose the following text is begun:
8.11 Yad aksaram etc. A means is called sangraha because by using this, the end is grasped i.e., determined. That Goal, together with means I shall tell you : Let me tell you now the means for [your] constant practice.
8.11 I shall show you briefly that goal which the knowers of the Veda call the imperishable, i.e., as endowed with attributes like non-grossness etc., - that imperishable which the ascetics freed from passion enter; that imperishable desiring to attain which men practise continence. What is attained by the mind as its goal is called pada. I shall tell you briefly My essential nature which is beyond all description and which is explained in the whole of Vedanta and which is to be meditated upon. Such is the meaning.
Yadaksharam vedavido vadantiVishanti yadyatayo veetaraagaah; Yadicchanto brahmacharyam charantiTatte padam samgrahena pravakshye.
yat—which; akṣharam—Imperishable; veda-vidaḥ—scholars of the Vedas; vadanti—describe; viśhanti—enter; yat—which; yatayaḥ—great ascetics; vīta-rāgāḥ—free from attachment; yat—which; ichchhantaḥ—desiring; brahmacharyam—celibacy; charanti—practice; tat—that; te—to you; padam—goal; saṅgraheṇa—briefly; pravakṣhye—I shall explain