14.018
ब्राह्मण उवाच॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the brāhmaṇa; उवाच (uvāca) - said;]
(the brāhmaṇa said;)
The brāhmaṇa said.
शुभानामशुभानां च नेह नाशोऽस्ति कर्मणाम्। प्राप्य प्राप्य तु पच्यन्ते क्षेत्रं क्षेत्रं तथा तथा ॥१४-१८-१॥
śubhānāmaśubhānāṃ ca neha nāśo'sti karmaṇām। prāpya prāpya tu pacyante kṣetraṃ kṣetraṃ tathā tathā ॥14-18-1॥
[शुभानाम् (śubhānām) - of auspicious actions; अशुभानाम् (aśubhānām) - of inauspicious actions; च (ca) - and; न (na) - not; इह (iha) - here; नाशः (nāśaḥ) - destruction; अस्ति (asti) - exists; कर्मणाम् (karmaṇām) - of actions; प्राप्य (prāpya) - having attained; प्राप्य (prāpya) - having attained; तु (tu) - but; पच्यन्ते (pacyante) - are experienced; क्षेत्रम् (kṣetram) - field; क्षेत्रम् (kṣetram) - field; तथा (tathā) - thus; तथा (tathā) - in that way;]
(Of auspicious actions, of inauspicious actions and here no destruction exists of actions. Having attained, having attained, but are experienced field by field thus thus.)
The results of auspicious and inauspicious actions do not perish here; rather, as each is attained, they are experienced in each field, in their own way. (14-18-1)
यथा प्रसूयमानस्तु फली दद्यात्फलं बहु। तथा स्याद्विपुलं पुण्यं शुद्धेन मनसा कृतम् ॥१४-१८-२॥
yathā prasūyamānas tu phalī dadyāt phalaṃ bahu. tathā syād vipulaṃ puṇyaṃ śuddhena manasā kṛtam ॥14-18-2॥
[यथा (yathā) - just as; प्रसूयमानस्तु (prasūyamānas tu) - while producing (fruit), indeed; फली (phalī) - fruit-bearing tree; दद्यात् (dadyāt) - may give; फलं (phalaṃ) - fruit; बहु (bahu) - many; तथा (tathā) - in that way; स्यात् (syāt) - may be; विपुलं (vipulaṃ) - abundant; पुण्यं (puṇyaṃ) - merit; शुद्धेन (śuddhena) - with pure; मनसा (manasā) - mind; कृतम् (kṛtam) - performed;]
(Just as indeed the fruit-bearing tree, while producing, may give much fruit, so performed with a pure mind, abundant merit may be.)
Just as a fruit-bearing tree, while producing, may yield much fruit, in the same way, actions performed with a pure mind may bring abundant merit. (14-18-2)
पापं चापि तथैव स्यात्पापेन मनसा कृतम्। पुरोधाय मनो हीह कर्मण्यात्मा प्रवर्तते ॥१४-१८-३॥
pāpaṃ cāpi tathaiva syātpāpena manasā kṛtam। purodhāya mano hīha karmaṇyātmā pravartate ॥14-18-3॥
[पापं (pāpaṃ) - sin; च (ca) - and; अपि (api) - also; तथैव (tathaiva) - in the same way; स्यात् (syāt) - would be; पापेन (pāpena) - by sin; मनसा (manasā) - with the mind; कृतम् (kṛtam) - done; पुरोधाय (purodhāya) - having placed in front; मनो (mano) - the mind; हि (hi) - indeed; इह (iha) - here; कर्मणि (karmaṇi) - in action; आत्मा (ātmā) - self; प्रवर्तते (pravartate) - acts;]
(Sin and also in the same way would be (that) which is done by sin with the mind. Having placed (something) in front, the mind indeed here in action, the self acts.)
Sin, too, is also as much (as action) that is committed by sinful thought; for, having first set the mind (on it), the self in this world acts in deed. (14-18-3)
यथा कर्मसमादिष्टं काममन्युसमावृतः। नरो गर्भं प्रविशति तच्चापि शृणु चोत्तरम् ॥१४-१८-४॥
yathā karmasamādiṣṭaṃ kāmamanyusamāvṛtaḥ। naro garbhaṃ praviśati taccāpi śṛṇu cottaram ॥14-18-4॥
[यथा (yathā) - just as; in the manner; as; in whatever way; कर्मसमादिष्टं (karmasamādiṣṭam) - (that which is) prescribed by karma; assigned by actions; काममन्युसमावृतः (kāmamanyusamāvṛtaḥ) - enveloped by desire and anger; नरः (naraḥ) - man; person; गर्भं (garbhaṃ) - womb; प्रविशति (praviśati) - enters; तत् (tat) - that; च (ca) - and; अपि (api) - also; शृणु (śṛṇu) - hear; listen; च (ca) - and; उत्तरम् (uttaram) - the answer; the subsequent;]
(Just as, assigned by karma, enveloped by desire and anger, a man enters the womb; that also, and hear the answer.)
Just as, assigned by karma and filled with desire and anger, a man enters the womb; hear also the further answer to this. (14-18-4)
शुक्रं शोणितसंसृष्टं स्त्रिया गर्भाशयं गतम्। क्षेत्रं कर्मजमाप्नोति शुभं वा यदि वाशुभम् ॥१४-१८-५॥
śukraṃ śoṇitasaṃsṛṣṭaṃ striyā garbhāśayaṃ gatam। kṣetraṃ karmaj amāpnoti śubhaṃ vā yadi vāśubham ॥14-18-5॥
[शुक्रम् (śukram) - semen; शोणितसंसृष्टम् (śoṇitasaṃsṛṣṭam) - mixed with blood; स्त्रिया (striyā) - by the woman; गर्भाशयं (garbhāśayam) - uterus; गतम् (gatam) - having gone (entered); क्षेत्रम् (kṣetram) - field (womb); कर्मजम् (karmaj am) - produced by karma; आप्नोति (āpnoti) - attains; शुभम् (śubham) - auspicious; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; अशुभम् (aśubham) - inauspicious;]
(Semen mixed with blood by the woman, having entered the uterus, the field produced by karma attains, auspicious or if or inauspicious.)
When semen, mixed with blood by the woman, has entered the uterus, the field produced by karma attains either an auspicious or inauspicious result (14-18-5).
सौक्ष्म्यादव्यक्तभावाच्च न स क्वचन सज्जते। सम्प्राप्य ब्रह्मणः कायं तस्मात्तद्ब्रह्म शाश्वतम् ॥ तद्बीजं सर्वभूतानां तेन जीवन्ति जन्तवः ॥१४-१८-६॥
saukṣmyādavyaktabhāvāc ca na sa kvacana sajjate। samprāpya brahmaṇaḥ kāyaṃ tasmāt tad brahma śāśvatam॥ tad bījaṃ sarvabhūtānāṃ tena jīvanti jantavaḥ॥14-18-6॥
[सौक्ष्म्याद् (saukṣmyāt) - due to subtlety; अव्यक्तभावात् (avyaktabhāvāt) - because of unmanifested state; च (ca) - and; न (na) - not; स (sa) - he/it; क्वचन (kvacana) - anywhere; सज्जते (sajjate) - attaches; (is bound) सम्प्राप्य (samprāpya) - having attained; ब्रह्मणः (brahmaṇaḥ) - of Brahman; कायं (kāyam) - body; तस्मात् (tasmāt) - therefore; तत् (tat) - that; ब्रह्म (brahma) - Brahman; शाश्वतम् (śāśvatam) - eternal; तत् (tat) - that; बीजम् (bījam) - seed; सर्वभूतानाम् (sarvabhūtānām) - of all beings; तेन (tena) - by that; जीवन्ति (jīvanti) - live; जन्तवः (jantavaḥ) - creatures;]
(Due to subtlety and unmanifested state, he is not attached anywhere. Having attained the body of Brahman, therefore, that Brahman is eternal. That is the seed of all beings; by that, creatures live. (14-18-6))
Because of its subtlety and its unmanifested nature, it is never attached anywhere. Having attained the body of Brahman, that Brahman is therefore eternal. That is the seed of all beings; by it, all creatures live. (14-18-6)
स जीवः सर्वगात्राणि गर्भस्याविश्य भागशः। दधाति चेतसा सद्यः प्राणस्थानेष्ववस्थितः ॥ ततः स्पन्दयतेऽङ्गानि स गर्भश्चेतनान्वितः ॥१४-१८-७॥
sa jīvaḥ sarva-gātrāṇi garbhasya āviśya bhāgaśaḥ। dadhāti cetasā sadyaḥ prāṇa-sthāneṣu avasthitaḥ ॥ tataḥ spandayate aṅgāni sa garbhaḥ cetanā-anvitaḥ ॥14-18-7॥
[स (sa) - he; जीवः (jīvaḥ) - the individual soul; सर्वगात्राणि (sarva-gātrāṇi) - all the limbs; गर्भस्य (garbhasya) - of the embryo; आविश्य (āviśya) - having entered; भागशः (bhāgaśaḥ) - part by part; दधाति (dadhāti) - establishes; चेतसा (cetasā) - by the mind; सद्यः (sadyaḥ) - immediately; प्राणस्थानेषु (prāṇa-sthāneṣu) - in the seats of the vital airs; अवस्थितः (avasthitaḥ) - having become situated; ततः (tataḥ) - then; स्पन्दयते (spandayate) - causes to move; अङ्गानि (aṅgāni) - the limbs; स (sa) - he; गर्भः (garbhaḥ) - the embryo; चेतना-अन्वितः (cetanā-anvitaḥ) - endowed with consciousness;]
(He, the individual soul, having entered all the limbs of the embryo part by part, immediately establishes (them) with the mind, having become situated in the seats of the vital airs. Then he causes the limbs to move; he, the embryo, endowed with consciousness.)
The individual soul, entering all the limbs of the embryo in part, immediately establishes them with his mind as he becomes situated in the seats of the vital airs. Then, being endowed with consciousness, the embryo causes its limbs to move. (14-18-7)
यथा हि लोहनिष्यन्दो निषिक्तो बिम्बविग्रहम्। उपैति तद्वज्जानीहि गर्भे जीवप्रवेशनम् ॥१४-१८-८॥
yathā hi lohaniṣyando niṣikto bimbavigraham। upaiti tadvajjānīhi garbhe jīvapraveśanam ॥14-18-8॥
[यथा (yathā) - just as; हि (hi) - indeed; लोहनिष्यन्दः (lohaniṣyandaḥ) - molten iron; निषिक्तः (niṣiktaḥ) - poured; बिम्बविग्रहम् (bimbavigraham) - into the form of an image; into a mould (having a form); उपैति (upaiti) - enters; approaches; तद्वत् (tadvat) - in that way; similarly; जानीहि (jānīhi) - know; गर्भे (garbhe) - in the womb; जीवप्रवेशनम् (jīvapraveśanam) - entry of the jīva; entering of the individual soul;]
(Just as indeed molten iron poured into the form of an image enters, similarly know the entry of the jīva into the womb.)
Just as molten iron, when poured into a mould, takes the form of the image, in the same way, know that the entry of the jīva (individual soul) into the womb occurs. (14-18-8)
लोहपिण्डं यथा वह्निः प्रविशत्यभितापयन्। तथा त्वमपि जानीहि गर्भे जीवोपपादनम् ॥१४-१८-९॥
lohapiṇḍaṃ yathā vahniḥ praviśaty abhitāpayan। tathā tvam api jānīhi garbhe jīvopapādanam ॥14-18-9॥
[लोहपिण्डम् (lohapiṇḍam) - mass of iron; यथा (yathā) - just as; वह्निः (vahniḥ) - fire; प्रविशति (praviśati) - enters; अभितापयन् (abhitāpayan) - burning intensely; तथा (tathā) - so; त्वम् (tvam) - you; अपि (api) - also; जानीहि (jānīhi) - know; गर्भे (garbhe) - in the womb; जीवोपपादनम् (jīvopapādanam) - generation of the living being;]
(As fire, burning intensely, enters a mass of iron, so you also know, in the womb, the generation of the living being.)
Just as fire enters a mass of iron and intensely heats it, in the same way, understand that the production of life occurs in the womb. (14-18-9)
यथा च दीपः शरणं दीप्यमानः प्रकाशयेत्। एवमेव शरीराणि प्रकाशयति चेतना ॥१४-१८-१०॥
yathā ca dīpaḥ śaraṇaṃ dīpyamānaḥ prakāśayet। evameva śarīrāṇi prakāśayati cetanā ॥14-18-10॥
[यथा (yathā) - just as; च (ca) - and; दीपः (dīpaḥ) - lamp; शरणम् (śaraṇam) - its surrounding; refuge; place around; दीप्यमानः (dīpyamānaḥ) - shining; being lit; प्रकाशयेत् (prakāśayet) - would illuminate; would shine upon; एवमेव (evam-eva) - in the same way exactly; शरीराणि (śarīrāṇi) - bodies; प्रकाशयति (prakāśayati) - illuminates; makes shine; चेतना (cetanā) - consciousness;]
(Just as and a lamp its surrounding shining would illuminate, in the same way exactly bodies illuminates consciousness.)
Just as a shining lamp illuminates its surroundings, in the same way consciousness illuminates the bodies. (14-18-10)
यद्यच्च कुरुते कर्म शुभं वा यदि वाशुभम्। पूर्वदेहकृतं सर्वमवश्यमुपभुज्यते ॥१४-१८-११॥
yadyacca kurute karma śubhaṃ vā yadi vāśubham। pūrvadehakṛtaṃ sarvam avaśyam upabhujyate ॥14-18-11॥
[यद्यत् (yadyat) - whatever; however; च (ca) - and; कुरुते (kurute) - does; कर्म (karma) - action; शुभम् (śubham) - auspicious; good; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; अशुभम् (aśubham) - inauspicious; bad; पूर्वदेहकृतम् (pūrvadehakṛtam) - done by a previous body; सर्वम् (sarvam) - all; अवश्यम् (avaśyam) - inevitably; certainly; उपभुज्यते (upabhujyate) - is experienced; is enjoyed;]
(Whatever actions one does, good or even bad, all done by a previous body is certainly experienced.)
Whatever acts someone performs, whether good or bad, all actions done by the previous body must inevitably be experienced. (14-18-11)
ततस्तत्क्षीयते चैव पुनश्चान्यत्प्रचीयते। यावत्तन्मोक्षयोगस्थं धर्मं नैवावबुध्यते ॥१४-१८-१२॥
tatastatkṣīyate caiva punaścānyatpracīyate। yāvattanmokṣayogasthaṃ dharmaṃ naivāvabudhyate॥14-18-12॥
[ततः (tataḥ) - then; तत् (tat) - that; क्षीयते (kṣīyate) - wanes; च (ca) - and; एव (eva) - indeed; पुनः (punaḥ) - again; च (ca) - and; अन्यत् (anyat) - another; प्रचीयते (pracīyate) - grows; यावत् (yāvat) - as long as; तन् (tan) - that; मोक्षयोगस्थम् (mokṣayogastham) - established in the practice of liberation; धर्मम् (dharmam) - dharma; न (na) - not; एव (eva) - indeed; अवबुध्यते (avabudhyate) - is understood;]
(Then, that wanes and indeed another grows again; as long as that dharma established in the practice of liberation is not indeed understood.)
Then, that declines and again another increases; so long as that dharma, which is established in the path to liberation, is not truly understood. (14-18-12)
तत्र धर्मं प्रवक्ष्यामि सुखी भवति येन वै। आवर्तमानो जातीषु तथान्योन्यासु सत्तम ॥१४-१८-१३॥
tatra dharmaṃ pravakṣyāmi sukhī bhavati yena vai। āvartamāno jātiṣu tathānyonyāsu sattama ॥14-18-13॥
[तत्र (tatra) - there;, धर्मं (dharmaṃ) - dharma;, प्रवक्ष्यामि (pravakṣyāmi) - I shall declare;, सुखी (sukhī) - happy;, भवति (bhavati) - becomes;, येन (yena) - by which;, वै (vai) - indeed;, आवर्तमानः (āvartamānaḥ) - revolving (taking birth repeatedly);, जातीषु (jātiṣu) - in births;, तथा (tathā) - so;, अन्योन्यासु (anyonyāsu) - among one another;, सत्तम (sattama) - O best among beings;]
(There dharma I shall declare, happy becomes by which indeed, revolving in births so among one another, O best among beings.)
There, I shall declare the dharma by which one indeed becomes happy, repeatedly being born among various existences, O best among beings. (14-18-13)
दानं व्रतं ब्रह्मचर्यं यथोक्तव्रतधारणम्। दमः प्रशान्तता चैव भूतानां चानुकम्पनम् ॥१४-१८-१४॥
dānaṃ vrataṃ brahmacaryaṃ yathoktavrata dhāraṇam। damaḥ praśāntatā caiva bhūtānāṃ cānukampanam॥14-18-14॥
[दानं (dānam) - gift; offering; व्रतं (vratam) - vow; religious observance; ब्रह्मचर्यं (brahmacaryam) - celibacy; chastity; यथोक्तव्रतधारणम् (yathokta-vrata-dhāraṇam) - upholding of the vow as instructed; दमः (damaḥ) - self-control; प्रशान्तता (praśāntatā) - tranquillity; calmness; चैव (ca eva) - and indeed; भूतानां (bhūtānām) - of beings; चानुकम्पनम् (ca anukampanam) - and compassion;]
(Gift, vow, celibacy, upholding of the vow as instructed, self-control, tranquillity and indeed, of beings and compassion.)
Gift, vow, celibacy, observance of vows as instructed, self-control, tranquillity, and also compassion for living beings. (14-18-14)
संयमश्चानृशंस्यं च परस्वादानवर्जनम्। व्यलीकानामकरणं भूतानां यत्र सा भुवि ॥१४-१८-१५॥
saṃyamaś cānṛśaṃsyaṃ ca parasvādānavarjanam। vyalīkānām akaraṇaṃ bhūtānāṃ yatra sā bhuvi ॥14-18-15॥
[संयमः (saṃyamaḥ) - self-restraint; च (ca) - and; अनृशंस्यम् (anṛśaṃsyam) - non-cruelty; च (ca) - and; परस्वादानवर्जनम् (parasvādānavarjanam) - not coveting others' property; व्यलीकानाम् (vyalīkānām) - of false acts; अकरणम् (akaraṇam) - not doing; भूतानाम् (bhūtānām) - of beings; यत्र (yatra) - where; सा (sā) - that; भुवि (bhuvi) - on earth;]
(Self-restraint and non-cruelty and not coveting others' property, not committing false acts towards beings, where that (is) on earth.)
Wherever on earth there is self-restraint, non-cruelty, abstention from coveting others' property, and not committing false acts against beings, there (is righteousness). (14-18-15)
मातापित्रोश्च शुश्रूषा देवतातिथिपूजनम्। गुरुपूजा घृणा शौचं नित्यमिन्द्रियसंयमः ॥१४-१८-१६॥
mātāpitrōśca śuśrūṣā dēvatātithipūjanam। gurupūjā ghṛṇā śaucaṃ nityamindriyasaṃyamaḥ ॥14-18-16॥
[मातापित्रोः (mātāpitrōḥ) - of mother and father; च (ca) - and; शुश्रूषा (śuśrūṣā) - service; देवतातिथि (dēvatātithi) - the deity and guest; पूजनम् (pūjanam) - worship; गुरु (guru) - of the teacher; पूजा (pūjā) - worship; घृणा (ghṛṇā) - compassion; शौचं (śaucaṃ) - purity; नित्यम् (nityam) - always; इन्द्रियसंयमः (indriyasaṃyamaḥ) - control of the senses;]
(Of mother and father and service, the deity and guest worship, teacher worship, compassion, purity always, control of the senses.)
Service to mother and father, worship of deities and guests, respect for the teacher, compassion, purity at all times, and control of the senses. (14-18-16)
प्रवर्तनं शुभानां च तत्सतां वृत्तमुच्यते। ततो धर्मः प्रभवति यः प्रजाः पाति शाश्वतीः ॥१४-१८-१७॥
pravartanaṃ śubhānāṃ ca tatsatāṃ vṛttam ucyate. tato dharmaḥ prabhavati yaḥ prajāḥ pāti śāśvatīḥ ॥14-18-17॥
[प्रवर्तनं (pravartanam) - causing to proceed; initiation; promotion; शुभानां (śubhānāṃ) - of auspicious (deeds); of good (things); च (ca) - and; तत् (tat) - that; सतां (satām) - of the good; of the virtuous; वृत्तम् (vṛttam) - conduct; behavior; उच्यते (ucyate) - is called; ततः (tataḥ) - from that; धर्मः (dharmaḥ) - righteousness; dharma; प्रभवति (prabhavati) - arises; comes forth; यः (yaḥ) - which; who; प्रजाः (prajāḥ) - beings; people; creatures; पाति (pāti) - protects; शाश्वतीः (śāśvatīḥ) - eternal; everlasting;]
(Causing to proceed of auspicious (deeds) and that is called the conduct of the virtuous. From that righteousness arises which protects beings everlasting.)
The promotion of good deeds is called the conduct of the virtuous; from this, righteousness arises, which protects beings eternally. (14-18-17)
एवं सत्सु सदा पश्येत्तत्र ह्येषा ध्रुवा स्थितिः। आचारो धर्ममाचष्टे यस्मिन्सन्तो व्यवस्थिताः ॥१४-१८-१८॥
evaṃ satsu sadā paśyettatra hyeṣā dhruvā sthitiḥ। ācāro dharmamācaṣṭe yasminsanto vyavasthitāḥ॥14-18-18॥
[एवं (evaṃ) - thus; सत्सु (satsu) - in the virtuous; सदा (sadā) - always; पश्येत् (paśyet) - one should see; तत्र (tatra) - there; हि (hi) - indeed; एषा (eṣā) - this (feminine); ध्रुवा (dhruvā) - steadfast; स्थितिः (sthitiḥ) - state; आचारः (ācāraḥ) - conduct; धर्मम् (dharmam) - dharma; आचष्टे (ācaṣṭe) - explains; यस्मिन् (yasmin) - in which; सन्तः (santaḥ) - the virtuous; व्यवस्थिताः (vyavasthitāḥ) - are established;]
(Thus, in the virtuous, always one should see there indeed this steadfast state. Conduct explains dharma in which the virtuous are established.)
Thus, among the virtuous, one should always recognize that this is their steadfast state: conduct reveals dharma in which the virtuous are established. (14-18-18)
तेषु तद्धर्मनिक्षिप्तं यः स धर्मः सनातनः। यस्तं समभिपद्येत न स दुर्गतिमाप्नुयात् ॥१४-१८-१९॥
teṣu taddharma-nikṣiptaṁ yaḥ sa dharmaḥ sanātanaḥ। yastam samabhipadyeta na sa durgatim āpnuyāt ॥14-18-19॥
[तेषु (teṣu) - in those; तद्धर्मनिक्षिप्तं (taddharma-nikṣiptam) - that-dharma-deposited; यः (yaḥ) - which; स (sa) - that; धर्मः (dharmaḥ) - dharma; सनातनः (sanātanaḥ) - eternal; यः (yaḥ) - who; तम् (tam) - that; समभिपद्येत (samabhipadyeta) - would fully attain; न (na) - not; स (sa) - he; दुर्गतिम् (durgatim) - bad-condition; आप्नुयात् (āpnuyāt) - would attain;]
(In those, that dharma which is deposited, that is the eternal dharma; who would fully attain that, he would not attain a bad condition.)
Among them, that dharma which is established therein—whoever truly follows that eternal dharma, he does not meet with misfortune. (14-18-19)
अतो नियम्यते लोकः प्रमुह्य धर्मवर्त्मसु। यस्तु योगी च मुक्तश्च स एतेभ्यो विशिष्यते ॥१४-१८-२०॥
ato niyamyate lokaḥ pramuhya dharmavartmasu। yastu yogī ca muktaśca sa etebhyo viśiṣyate ॥14-18-20॥
[अतः (ataḥ) - therefore; नियम्यते (niyamyate) - is restrained; लोकः (lokaḥ) - the people; प्रमुह्य (pramuhya) - being greatly confused; धर्मवर्त्मसु (dharmavartmasu) - on the paths of dharma; यः (yaḥ) - who; तु (tu) - but; योगी (yogī) - yogi; च (ca) - and; मुक्तः (muktaḥ) - liberated; च (ca) - and; सः (saḥ) - he; एतेभ्यः (etebhyaḥ) - from these; विशिष्यते (viśiṣyate) - is distinguished;]
(Therefore is restrained the people, being greatly confused on the paths of dharma. But who is yogi and liberated, he from these is distinguished.)
Therefore, the people become restrained, being greatly confused on the paths of dharma. But the one who is both a yogi and liberated is distinguished from these. (14-18-20)
वर्तमानस्य धर्मेण पुरुषस्य यथा तथा। संसारतारणं ह्यस्य कालेन महता भवेत् ॥१४-१८-२१॥
vartamānasya dharmeṇa puruṣasya yathā tathā। saṃsāratāraṇaṃ hy asya kālena mahatā bhavet ॥14-18-21॥
[वर्तमानस्य (vartamānasya) - of the present (time); धर्मेण (dharmeṇa) - by dharma; by righteousness; पुरुषस्य (puruṣasya) - of a person; of a man; यथा (yathā) - as; in the way; तथा (tathā) - so; in the same way; संसारतारणं (saṃsāratāraṇam) - crossing over of saṃsāra; liberation from transmigration; हि (hi) - indeed; surely; अस्य (asya) - of this; his; कालेन (kālena) - by time; over the course of time; महताऽ (mahatā) - by the great (long); भवेत् (bhavet) - may be; may become;]
(Of the present by dharma of a person, as so. Crossing of saṃsāra indeed of this by time great may be.)
As is the dharma of a person in the present, so accordingly is his liberation from saṃsāra; indeed, this may occur over a long period of time. (14-18-21)
एवं पूर्वकृतं कर्म सर्वो जन्तुर्निषेवते। सर्वं तत्कारणं येन निकृतोऽयमिहागतः ॥१४-१८-२२॥
evaṁ pūrvakṛtaṁ karma sarvo jantur niṣevate. sarvaṁ tat kāraṇaṁ yena nikṛto' yam ihāgataḥ ॥14-18-22॥
[एवं (evaṁ) - thus; पूर्वकृतं (pūrvakṛtaṁ) - previously done; कर्म (karma) - action; सर्वः (sarvaḥ) - every; जन्तुः (jantuḥ) - creature; निषेवते (niṣevate) - engages in; सर्वं (sarvaṁ) - all; तत् (tat) - that; कारणं (kāraṇaṁ) - cause; येन (yena) - by which; निकृतः (nikṛtaḥ) - thrown down; अयम् (ayam) - this; इह (iha) - here; आगतः (āgataḥ) - has come; ॥१४-१८-२२॥ (॥14-18-22॥) - (14-18-22);]
(Thus previously done action every creature engages in. All that is the cause by which thrown down this (one) here has come.)
Thus, every creature engages in actions done previously. All of that is the cause by which this one has been cast down and has come here. (14-18-22)
शरीरग्रहणं चास्य केन पूर्वं प्रकल्पितम्। इत्येवं संशयो लोके तच्च वक्ष्याम्यतः परम् ॥१४-१८-२३॥
śarīragrahaṇaṃ cāsya kena pūrvaṃ prakalpitam। ityevaṃ saṃśayo loke tacca vakṣyāmyataḥ param ॥14-18-23॥
[शरीरग्रहणं (śarīragrahaṇam) - taking of a body; च (ca) - and; अस्य (asya) - of this; केन (kena) - by whom; पूर्वं (pūrvam) - formerly; प्रकल्पितम् (prakalpitam) - has been imagined; इति (iti) - thus; एवं (evaṃ) - so; संशयः (saṃśayaḥ) - doubt; लोके (loke) - in the world; तत् (tat) - that; च (ca) - and; वक्ष्यामि (vakṣyāmi) - I shall state; अतः (ataḥ) - therefore; परम् (param) - afterwards;]
(The taking of a body, and by whom formerly it has been imagined, thus is the doubt in the world; that and I shall state therefore afterwards.)
There is a doubt in the world about the taking of a body—by whom and previously how it has been imagined; therefore, I will now explain that. (14-18-23)
शरीरमात्मनः कृत्वा सर्वभूतपितामहः। त्रैलोक्यमसृजद्ब्रह्मा कृत्स्नं स्थावरजङ्गमम् ॥१४-१८-२४॥
śarīram ātmanaḥ kṛtvā sarvabhūta-pitāmahaḥ। trailokyam asṛjat brahmā kṛtsnaṃ sthāvara-jaṅgamam॥14-18-24॥
[शरीरम् (śarīram) - body; आत्मनः (ātmanaḥ) - of himself; कृत्वा (kṛtvā) - having made; सर्वभूतपितामहः (sarvabhūta-pitāmahaḥ) - the grandfather of all beings; त्रैलोक्यम् (trailokyam) - the three worlds; असृजत् (asṛjat) - he created; ब्रह्मा (brahmā) - Brahmā; कृत्स्नम् (kṛtsnam) - entire; स्थावरजङ्गमम् (sthāvara-jaṅgamam) - of immovable and movable (beings);]
(Body of himself having made, the grandfather of all beings, the three worlds created Brahmā, entire immovable (and) movable (beings).)
Having made a body for himself, the grandfather of all beings—Brahmā—created the three worlds in their entirety, with all immovable and movable beings. (14-18-24)
ततः प्रधानमसृजच्चेतना सा शरीरिणाम्। यया सर्वमिदं व्याप्तं यां लोके परमां विदुः ॥१४-१८-२५॥
tataḥ pradhānam asṛjat cetanā sā śarīriṇām। yayā sarvam idaṃ vyāptaṃ yāṃ loke paramāṃ viduḥ॥14-18-25॥
[ततः (tataḥ) - from that; प्रधानम् (pradhānam) - primary matter; असृजत् (asṛjat) - created; चेतना (cetanā) - consciousness; सा (sā) - she; शरीरिणाम् (śarīriṇām) - of embodied beings; यया (yayā) - by which; सर्वम् (sarvam) - all; इदं (idaṃ) - this; व्याप्तम् (vyāptam) - pervaded; याम् (yām) - whom; लोके (loke) - in the world; परमाम् (paramām) - supreme; विदुः (viduḥ) - know;]
(From that primary matter created consciousness she of embodied beings; by which all this is pervaded; whom in the world (they) know as supreme.)
From that, the primary matter created the consciousness of embodied beings, by which all this is pervaded, whom in the world they know as the supreme. (14-18-25)
इह तत्क्षरमित्युक्तं परं त्वमृतमक्षरम्। त्रयाणां मिथुनं सर्वमेकैकस्य पृथक्पृथक् ॥१४-१८-२६॥
iha tatkṣaram ity uktaṁ paraṁ tv amṛtam akṣaram। trayāṇāṁ mithunaṁ sarvam ekaikasya pṛthak pṛthak ॥14-18-26॥
[इह (iha) - here; तत् (tat) - that; क्षरम् (kṣaram) - perishable; इति (iti) - thus; उक्तम् (uktam) - is said; परम् (param) - supreme; तु (tu) - but; अमृतम् (amṛtam) - imperishable; अक्षरम् (akṣaram) - imperishable; त्रयाणाम् (trayāṇām) - of the three; मिथुनम् (mithunam) - pair; सर्वम् (sarvam) - all; एकैकस्य (ekaikasya) - each; पृथक् पृथक् (pṛthak pṛthak) - separately;]
(Here, that is said to be the perishable; but the supreme is the immortal imperishable. Of the three, all is a pair; of each, separately, separately.)
Here, that is called the perishable; but the supreme is the deathless imperishable. Of the three, everything forms a pair; and each one is distinct, separately. (14-18-26)
असृजत्सर्वभूतानि पूर्वसृष्टः प्रजापतिः। स्थावराणि च भूतानि इत्येषा पौर्विकी श्रुतिः ॥१४-१८-२७॥
asṛjatsarvabhūtāni pūrvasṛṣṭaḥ prajāpatiḥ। sthāvarāṇi ca bhūtāni ityeṣā paurvikī śrutiḥ ॥14-18-27॥
[असृजत् (asṛjat) - created; सर्वभूतानि (sarvabhūtāni) - all beings; पूर्वसृष्टः (pūrvasṛṣṭaḥ) - having been previously created; प्रजापतिः (prajāpatiḥ) - Prajāpati; स्थावराणि (sthāvarāṇi) - immobile (beings); च (ca) - and; भूतानि (bhūtāni) - beings; इति (iti) - thus; एषा (eṣā) - this; पौर्विकी (paurvikī) - ancient; श्रुतिः (śrutiḥ) - revelation (śruti);]
(Created all beings, having been previously created, Prajāpati. Immobile and (other) beings, thus this ancient revelation.)
Prajāpati, having been previously created, created all beings. Immobile beings and all other beings—thus is this ancient revelation. (14-18-27)
तस्य कालपरीमाणमकरोत्स पितामहः। भूतेषु परिवृत्तिं च पुनरावृत्तिमेव च ॥१४-१८-२८॥
tasya kālaparīmāṇam akarot pitāmahaḥ। bhūteṣu parivṛttiṃ ca punarāvṛttim eva ca ॥14-18-28॥
[तस्य (tasya) - of him; कालपरीमाणम् (kālaparīmāṇam) - the measure of time; अकरोत् (akarot) - (he) made; पितामहः (pitāmahaḥ) - Grandfather; भूतेषु (bhūteṣu) - among beings; परिवृत्तिम् (parivṛttim) - revolving; च (ca) - and; पुनरावृत्तिम् (punarāvṛttim) - repetition; एव (eva) - indeed; च (ca) - and;]
(Of him the measure of time Grandfather made. Among beings revolving and repetition indeed and.)
Grandfather created the measure of time for him, and among beings, indeed, both revolving and repetition. (14-18-28)
यथात्र कश्चिन्मेधावी दृष्टात्मा पूर्वजन्मनि। यत्प्रवक्ष्यामि तत्सर्वं यथावदुपपद्यते ॥१४-१८-२९॥
yathātra kaścin medhāvī dṛṣṭātmā pūrvajanmani। yat pravakṣyāmi tatsarvaṃ yathāvad upapadyate ॥14-18-29॥
[यथा (yathā) - as; in what manner; अत्र (atra) - here; कश्चित् (kaścit) - someone; मेधावी (medhāvī) - wise; intelligent; दृष्टात्मा (dṛṣṭātmā) - one who has known (his) self; पूर्वजन्मनि (pūrvajanmani) - in a former birth; यत् (yat) - what; प्रवक्ष्यामि (pravakṣyāmi) - I shall declare; तत् (tat) - that; सर्वम् (sarvam) - all; यथावत् (yathāvat) - as it is; properly; उपपद्यते (upapadyate) - appears; is consistent; is proper;]
(As here, someone wise, who has seen the self, in a former birth; what I shall declare, all that, as is proper, appears.)
Just as here, someone wise, who has realized the self in a former birth—what I will declare, all that is explained as is proper. (14-18-29)
सुखदुःखे सदा सम्यगनित्ये यः प्रपश्यति। कायं चामेध्यसङ्घातं विनाशं कर्मसंहितम् ॥१४-१८-३०॥
sukhaduḥkhe sadā samyaganitye yaḥ prapaśyati. kāyaṃ cāmedhyasaṅghātaṃ vināśaṃ karmasaṃhitam ॥14-18-30॥
[सुखदुःखे (sukhaduḥkhe) - happiness and sorrow; सदा (sadā) - always; सम्यक् (samyak) - rightly; अनित्ये (anitye) - impermanent; यः (yaḥ) - who; प्रपश्यति (prapaśyati) - sees; कायं (kāyaṃ) - body; च (ca) - and; अमेध्यसङ्घातं (amedhyasaṅghātaṃ) - impure aggregate; विनाशं (vināśaṃ) - destruction; कर्मसंहितम् (karmasaṃhitam) - connected with action;]
(Happiness and sorrow, always rightly as impermanent, who sees; body and impure aggregate, destruction, connected with action.)
Whoever always rightly perceives happiness and sorrow as impermanent, and also sees the body as an impure aggregate, destined to perish, connected with action. (14-18-30)
यच्च किञ्चित्सुखं तच्च सर्वं दुःखमिति स्मरन्। संसारसागरं घोरं तरिष्यति सुदुस्तरम् ॥१४-१८-३१॥
yacca kiñcit sukhaṃ tacca sarvaṃ duḥkham iti smaran। saṃsārasāgaraṃ ghoraṃ tariṣyati sudustaram॥14-18-31॥
[यत् (yad) (yat) - which; च् (ca) (ca) - and; किञ्चित् (kiñcit) (kiñcit) - a little; सुखं (sukham) (sukham) - happiness; तत् (tat) (tat) - that; च (ca) (ca) - and; सर्वं (sarvam) (sarvam) - all; दुःखम् (duḥkham) (duḥkham) - suffering; इति (iti) (iti) - thus; स्मरन् (smaran) (smaran) - remembering; संसारसागरं (saṃsārasāgaram) (saṃsārasāgaram) - the ocean of saṃsāra (worldly existence); घोरं (ghoram) (ghoram) - terrible; तरिष्यति (tariṣyati) (tariṣyati) - will cross; सुदुस्तरम् (sudustaram) (sudustaram) - very difficult to cross;]
(Which little happiness, that also all suffering thus remembering, the ocean of worldly existence, terrible, will cross, very difficult to cross.)
Remembering that every little pleasure is indeed all suffering, one will cross the terrible ocean of worldly existence, which is very hard to cross. (14-18-31)
जातीमरणरोगैश्च समाविष्टः प्रधानवित्। चेतनावत्सु चैतन्यं समं भूतेषु पश्यति ॥१४-१८-३२॥
jātīmaraṇarogaiś ca samāviṣṭaḥ pradhānavit। cetanāvatsu caitanyaṃ samaṃ bhūteṣu paśyati ॥14-18-32॥
[जाती-मरण-रोगैः-च (jāti-maraṇa-rogaiḥ ca) - by birth, death, diseases, and; समाविष्टः (samāviṣṭaḥ) - enveloped; प्रधान-वित् (pradhāna-vit) - knower of the primordial nature; चेतनावत्सु (cetanāvatsu) - among the living beings; चैतन्यम् (caitanyam) - consciousness; समम् (samam) - equally; भूतेषु (bhūteṣu) - among beings; पश्यति (paśyati) - sees;]
(And the knower of the primordial nature, enveloped by birth, death, and diseases, sees consciousness equally among the living beings, among beings.)
The knower of the primordial nature, though surrounded by birth, death, and diseases, perceives consciousness equally in all living beings. (14-18-32)
निर्विद्यते ततः कृत्स्नं मार्गमाणः परं पदम्। तस्योपदेशं वक्ष्यामि याथातथ्येन सत्तम ॥१४-१८-३३॥
nirvidyate tataḥ kṛtsnaṃ mārgamāṇaḥ paraṃ padam. tasyopadeśaṃ vakṣyāmi yāthātathyena sattama ॥14-18-33॥
[निर्विद्यते (nirvidyate) - becomes disillusioned; becomes indifferent; ततः (tataḥ) - then; from that; कृत्स्नम् (kṛtsnam) - entirely; fully; whole; मार्गमाणः (mārgamāṇaḥ) - seeking; searching; परम् (param) - supreme; highest; transcendent; पदम् (padam) - state; step; goal; तस्य (tasya) - of him; his; उपदेशम् (upadeśam) - instruction; teaching; वक्ष्यामि (vakṣyāmi) - I shall state; I shall tell; याथातथ्येन (yāthātathyena) - exactly as it is; in accordance with truth; सत्तम (sattama) - O best one; excellent being;]
(Becomes disillusioned then entirely, seeking the supreme state. His instruction I shall state exactly as it is, O best one.)
Then, becoming disillusioned, seeking the supreme goal completely, I shall expound his instruction exactly as it is, O best one. (14-18-33)
शाश्वतस्याव्ययस्याथ पदस्य ज्ञानमुत्तमम्। प्रोच्यमानं मया विप्र निबोधेदमशेषतः ॥१४-१८-३४॥
śāśvatasya avyayasya atha padasya jñānam uttamam। procyamānaṃ mayā vipra nibodha idam aśeṣataḥ॥14-18-34॥
[शाश्वतस्य (śāśvatasya) - of the eternal; अव्ययस्य (avyayasya) - of the imperishable; अथ (atha) - now; पदस्य (padasya) - of the state/step; ज्ञानम् (jñānam) - knowledge; उत्तमम् (uttamam) - supreme; प्रोच्यमानम् (procyamānam) - being spoken; मया (mayā) - by me; विप्र (vipra) - O brāhmaṇa; निबोध (nibodha) - know; इदम् (idam) - this; अशेषतः (aśeṣataḥ) - completely;]
(Of the eternal, of the imperishable, now of the state knowledge supreme being spoken by me, O brāhmaṇa, know this completely.)
O brāhmaṇa, I am now speaking the supreme knowledge of the state of the eternal and imperishable; understand this completely. (14-18-34)
