14.018
The brāhmaṇa said.
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)
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)
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)
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)
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).
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)
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)
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)
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)
Just as a shining lamp illuminates its surroundings, in the same way consciousness illuminates the bodies. (14-18-10)
Whatever acts someone performs, whether good or bad, all actions done by the previous body must inevitably be experienced. (14-18-11)
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)
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)
Gift, vow, celibacy, observance of vows as instructed, self-control, tranquillity, and also compassion for living beings. (14-18-14)
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)
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)
The promotion of good deeds is called the conduct of the virtuous; from this, righteousness arises, which protects beings eternally. (14-18-17)
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)
Among them, that dharma which is established therein—whoever truly follows that eternal dharma, he does not meet with misfortune. (14-18-19)
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)
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)
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)
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)
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)
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)
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)
Prajāpati, having been previously created, created all beings. Immobile beings and all other beings—thus is this ancient revelation. (14-18-27)
Grandfather created the measure of time for him, and among beings, indeed, both revolving and repetition. (14-18-28)
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)
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)
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)
The knower of the primordial nature, though surrounded by birth, death, and diseases, perceives consciousness equally in all living beings. (14-18-32)
Then, becoming disillusioned, seeking the supreme goal completely, I shall expound his instruction exactly as it is, O best one. (14-18-33)
O brāhmaṇa, I am now speaking the supreme knowledge of the state of the eternal and imperishable; understand this completely. (14-18-34)
