14.018
brāhmaṇa uvāca॥
The brāhmaṇa said.
śubhānāmaśubhānāṃ ca neha nāśo'sti karmaṇām। prāpya prāpya tu pacyante kṣetraṃ kṣetraṃ tathā tathā ॥14-18-1॥
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)
yathā prasūyamānas tu phalī dadyāt phalaṃ bahu. tathā syād vipulaṃ puṇyaṃ śuddhena manasā kṛtam ॥14-18-2॥
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)
pāpaṃ cāpi tathaiva syātpāpena manasā kṛtam। purodhāya mano hīha karmaṇyātmā pravartate ॥14-18-3॥
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)
yathā karmasamādiṣṭaṃ kāmamanyusamāvṛtaḥ। naro garbhaṃ praviśati taccāpi śṛṇu cottaram ॥14-18-4॥
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)
śukraṃ śoṇitasaṃsṛṣṭaṃ striyā garbhāśayaṃ gatam। kṣetraṃ karmaj amāpnoti śubhaṃ vā yadi vāśubham ॥14-18-5॥
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).
saukṣmyādavyaktabhāvāc ca na sa kvacana sajjate। samprāpya brahmaṇaḥ kāyaṃ tasmāt tad brahma śāśvatam॥ tad bījaṃ sarvabhūtānāṃ tena jīvanti jantavaḥ॥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)
sa jīvaḥ sarva-gātrāṇi garbhasya āviśya bhāgaśaḥ। dadhāti cetasā sadyaḥ prāṇa-sthāneṣu avasthitaḥ ॥ tataḥ spandayate aṅgāni sa garbhaḥ cetanā-anvitaḥ ॥14-18-7॥
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)
yathā hi lohaniṣyando niṣikto bimbavigraham। upaiti tadvajjānīhi garbhe jīvapraveśanam ॥14-18-8॥
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)
lohapiṇḍaṃ yathā vahniḥ praviśaty abhitāpayan। tathā tvam api jānīhi garbhe jīvopapādanam ॥14-18-9॥
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)
yathā ca dīpaḥ śaraṇaṃ dīpyamānaḥ prakāśayet। evameva śarīrāṇi prakāśayati cetanā ॥14-18-10॥
Just as a shining lamp illuminates its surroundings, in the same way consciousness illuminates the bodies. (14-18-10)
yadyacca kurute karma śubhaṃ vā yadi vāśubham। pūrvadehakṛtaṃ sarvam avaśyam upabhujyate ॥14-18-11॥
Whatever acts someone performs, whether good or bad, all actions done by the previous body must inevitably be experienced. (14-18-11)
tatastatkṣīyate caiva punaścānyatpracīyate। yāvattanmokṣayogasthaṃ dharmaṃ naivāvabudhyate॥14-18-12॥
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)
tatra dharmaṃ pravakṣyāmi sukhī bhavati yena vai। āvartamāno jātiṣu tathānyonyāsu sattama ॥14-18-13॥
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)
dānaṃ vrataṃ brahmacaryaṃ yathoktavrata dhāraṇam। damaḥ praśāntatā caiva bhūtānāṃ cānukampanam॥14-18-14॥
Gift, vow, celibacy, observance of vows as instructed, self-control, tranquillity, and also compassion for living beings. (14-18-14)
saṃyamaś cānṛśaṃsyaṃ ca parasvādānavarjanam। vyalīkānām akaraṇaṃ bhūtānāṃ yatra sā bhuvi ॥14-18-15॥
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)
mātāpitrōśca śuśrūṣā dēvatātithipūjanam। gurupūjā ghṛṇā śaucaṃ nityamindriyasaṃyamaḥ ॥14-18-16॥
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)
pravartanaṃ śubhānāṃ ca tatsatāṃ vṛttam ucyate. tato dharmaḥ prabhavati yaḥ prajāḥ pāti śāśvatīḥ ॥14-18-17॥
The promotion of good deeds is called the conduct of the virtuous; from this, righteousness arises, which protects beings eternally. (14-18-17)
evaṃ satsu sadā paśyettatra hyeṣā dhruvā sthitiḥ। ācāro dharmamācaṣṭe yasminsanto vyavasthitāḥ॥14-18-18॥
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)
teṣu taddharma-nikṣiptaṁ yaḥ sa dharmaḥ sanātanaḥ। yastam samabhipadyeta na sa durgatim āpnuyāt ॥14-18-19॥
Among them, that dharma which is established therein—whoever truly follows that eternal dharma, he does not meet with misfortune. (14-18-19)
ato niyamyate lokaḥ pramuhya dharmavartmasu। yastu yogī ca muktaśca sa etebhyo viśiṣyate ॥14-18-20॥
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)
vartamānasya dharmeṇa puruṣasya yathā tathā। saṃsāratāraṇaṃ hy asya kālena mahatā bhavet ॥14-18-21॥
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)
evaṁ pūrvakṛtaṁ karma sarvo jantur niṣevate. sarvaṁ tat kāraṇaṁ yena nikṛto' yam ihāgataḥ ॥14-18-22॥
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)
śarīragrahaṇaṃ cāsya kena pūrvaṃ prakalpitam। ityevaṃ saṃśayo loke tacca vakṣyāmyataḥ param ॥14-18-23॥
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)
śarīram ātmanaḥ kṛtvā sarvabhūta-pitāmahaḥ। trailokyam asṛjat brahmā kṛtsnaṃ sthāvara-jaṅgamam॥14-18-24॥
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)
tataḥ pradhānam asṛjat cetanā sā śarīriṇām। yayā sarvam idaṃ vyāptaṃ yāṃ loke paramāṃ viduḥ॥14-18-25॥
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)
iha tatkṣaram ity uktaṁ paraṁ tv amṛtam akṣaram। trayāṇāṁ mithunaṁ sarvam ekaikasya pṛthak pṛthak ॥14-18-26॥
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)
asṛjatsarvabhūtāni pūrvasṛṣṭaḥ prajāpatiḥ। sthāvarāṇi ca bhūtāni ityeṣā paurvikī śrutiḥ ॥14-18-27॥
Prajāpati, having been previously created, created all beings. Immobile beings and all other beings—thus is this ancient revelation. (14-18-27)
tasya kālaparīmāṇam akarot pitāmahaḥ। bhūteṣu parivṛttiṃ ca punarāvṛttim eva ca ॥14-18-28॥
Grandfather created the measure of time for him, and among beings, indeed, both revolving and repetition. (14-18-28)
yathātra kaścin medhāvī dṛṣṭātmā pūrvajanmani। yat pravakṣyāmi tatsarvaṃ yathāvad upapadyate ॥14-18-29॥
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)
sukhaduḥkhe sadā samyaganitye yaḥ prapaśyati. kāyaṃ cāmedhyasaṅghātaṃ vināśaṃ karmasaṃhitam ॥14-18-30॥
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)
yacca kiñcit sukhaṃ tacca sarvaṃ duḥkham iti smaran। saṃsārasāgaraṃ ghoraṃ tariṣyati sudustaram॥14-18-31॥
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)
jātīmaraṇarogaiś ca samāviṣṭaḥ pradhānavit। cetanāvatsu caitanyaṃ samaṃ bhūteṣu paśyati ॥14-18-32॥
The knower of the primordial nature, though surrounded by birth, death, and diseases, perceives consciousness equally in all living beings. (14-18-32)
nirvidyate tataḥ kṛtsnaṃ mārgamāṇaḥ paraṃ padam. tasyopadeśaṃ vakṣyāmi yāthātathyena sattama ॥14-18-33॥
Then, becoming disillusioned, seeking the supreme goal completely, I shall expound his instruction exactly as it is, O best one. (14-18-33)
śāśvatasya avyayasya atha padasya jñānam uttamam। procyamānaṃ mayā vipra nibodha idam aśeṣataḥ॥14-18-34॥
O brāhmaṇa, I am now speaking the supreme knowledge of the state of the eternal and imperishable; understand this completely. (14-18-34)
