14.028
ब्राह्मण उवाच॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brahmin; उवाच (uvāca) - said;]
(the Brahmin said;)
The Brahmin said.
गन्धान्न जिघ्रामि रसान्न वेद्मि; रूपं न पश्यामि न च स्पृशामि। न चापि शब्दान्विविधाञ्शृणोमि; न चापि सङ्कल्पमुपैमि किञ्चित् ॥१४-२८-१॥
gandhān na jighrāmi rasān na vedmi; rūpaṃ na paśyāmi na ca spṛśāmi। na cāpi śabdān vividhañ śṛṇomi; na cāpi saṅkalpam upaimi kiñcit ॥14-28-1॥
[गन्धान् (गन्धान्) (gandhān) - odors (plural accusative); न (न) (na) - not; जिघ्रामि (जिघ्रामि) (jighrāmi) - I smell; रसान् (रसान्) (rasān) - tastes (plural accusative); न (न) (na) - not; वेद्मि (वेद्मि) (vedmi) - I perceive; रूपम् (रूपम्) (rūpam) - form; appearance; न (न) (na) - not; पश्यामि (पश्यामि) (paśyāmi) - I see; न (न) (na) - not; च (च) (ca) - and; स्पृशामि (स्पृशामि) (spṛśāmi) - I touch; न (न) (na) - not; च (च) (ca) - and; अपि (अपि) (api) - even; also; शब्दान् (शब्दान्) (śabdān) - sounds (plural accusative); विविधान् (विविधान्) (vividhān) - various; शृणोमि (शृणोमि) (śṛṇomi) - I hear; न (न) (na) - not; च (च) (ca) - and; अपि (अपि) (api) - even; also; सङ्कल्पम् (सङ्कल्पम्) (saṅkalpam) - intention; thought; imagination; उपैमि (उपैमि) (upaimi) - I attain; I approach; किञ्चित् (किञ्चित्) (kiñcit) - even a little; anything;]
(Odors I do not smell; tastes I do not perceive; form I do not see and I do not touch; nor do I hear various sounds; nor do I attain even a little intention.)
I do not smell any odors, nor perceive any tastes; I do not see form, nor do I touch; nor do I hear any kind of sound, nor do I form even the slightest intention. (14-28-1)
अर्थानिष्टान्कामयते स्वभावः; सर्वान्द्वेष्यान्प्रद्विषते स्वभावः। कामद्वेषावुद्भवतः स्वभावा; त्प्राणापानौ जन्तुदेहान्निवेश्य ॥१४-२८-२॥
arthāniṣṭān kāmayate svabhāvaḥ; sarvān dveṣyān pradviṣate svabhāvaḥ. kāma-dveṣau udbhavatau svabhāvāt, prāṇa-apānau jantu-dehān niveśya ॥14-28-2॥
[अर्थानिष्टान् (arthāniṣṭān) - undesirable things; (objects) not desired; कामयते (kāmayate) - he desires; स्वभावः (svabhāvaḥ) - nature; (one's) own disposition; सर्वान् (sarvān) - all; द्वेष्यान् (dveṣyān) - (those) to be hated; प्रद्विषते (pradviṣate) - he hates exceedingly; स्वभावः (svabhāvaḥ) - nature; (one's) own disposition; कामद्वेषौ (kāma-dveṣau) - desire and hatred; उद्भवतः (udbhavatau) - two arising; स्वभावात् (svabhāvāt) - from nature; प्राणापानौ (prāṇa-apānau) - prāṇa (breath in), apāna (breath out); जन्तुदेहान् (jantu-dehān) - the bodies of creatures; निवेश्य (niveśya) - having established;]
(Desires undesirable things, nature; all to be hated, hates exceedingly, nature. Desire and hatred, two arising from nature; prāṇa and apāna, having established in the bodies of creatures.)
It is the nature that desires what is not to be desired; it is the nature that greatly hates all those who should be hated. From nature arise both desire and hatred, having established prāṇa and apāna in the bodies of living beings. (14-28-2)
तेभ्यश्चान्यांस्तेष्वनित्यांश्च भावा; न्भूतात्मानं लक्षयेयं शरीरे। तस्मिंस्तिष्ठन्नास्मि शक्यः कथं चि; त्कामक्रोधाभ्यां जरया मृत्युना च ॥१४-२८-३॥
tebhyaś cānyāṁs teṣv anityāṁś ca bhāvān; na bhūtātmānaṁ lakṣayeyam śarīre. tasmin tiṣṭhann āsmi śakyaḥ kathaṁ cit kāmakrodhābhyāṁ jarayā mṛtyunā ca ॥14-28-3॥
[तेभ्यः (tebhyaḥ) - from them; च (ca) - and; अन्यान् (anyān) - other; तेषु (teṣu) - in them; अनित्यांश् (anityān) - impermanent; च (ca) - and; भावान् (bhāvān) - existences; न (na) - not; भूतात्मानम् (bhūtātmānam) - the self of all beings; लक्षयेयम् (lakṣayeyam) - may perceive; शरीरे (śarīre) - in the body; तस्मिन् (tasmin) - in that; तिष्ठन् (tiṣṭhan) - abiding; न (na) - not; अस्मि (asmi) - am I; शक्यः (śakyaḥ) - possible; कथंचित् (kathaṁ cit) - in any way; कामक्रोधाभ्याम् (kāmakrodhābhyām) - by desire and anger; जरया (jarayā) - by old age; मृत्युनाच (mṛtyunā ca) - and by death; ॥१४-२८-३॥ (॥14-28-3॥) - ;]
(From them, and other impermanent existences in them, I may not perceive the self of beings in the body. Abiding in that, I am not (in any way) subject to desire, anger, old age, or death.)
From those and the other impermanent existences among them, I do not perceive the essential self of beings within the body. Remaining established in that, I am in no way affected by desire, anger, old age, or death. (14-28-3)
अकामयानस्य च सर्वकामा; नविद्विषाणस्य च सर्वदोषान्। न मे स्वभावेषु भवन्ति लेपा; स्तोयस्य बिन्दोरिव पुष्करेषु ॥१४-२८-४॥
akāmayānasya ca sarvakāmā; navidviṣāṇasya ca sarvadoṣān। na me svabhāveṣu bhavanti lepā; stoyasya bindoriva puṣkareṣu ॥14-28-4॥
[अकामयानस्य (akāmayānasya) - of one who does not desire; च (ca) - and; सर्वकामा (sarvakāmā) - all desires; नविद्विषाणस्य (navidviṣāṇasya) - of one who does not hate; च (ca) - and; सर्वदोषान् (sarvadoṣān) - all faults; न (na) - not; मे (me) - for me; स्वभावेषु (svabhāveṣu) - in natural qualities; भवन्ति (bhavanti) - arise; लेपा (lepā) - attachments; स्तोयस्य (stoyasya) - of water; बिन्दोः (bindoḥ) - of a drop; इव (iva) - like; पुष्करेषु (puṣkareṣu) - on lotuses;]
(Of one who does not desire, all desires; and of one who does not hate, all faults. Not for me in natural qualities do attachments arise, like a drop of water on lotuses.)
All desires belong to one who does not desire, and all faults to one who does not hate. Attachments do not arise in my natural qualities, just as a drop of water does not adhere to lotuses. (14-28-4)
नित्यस्य चैतस्य भवन्ति नित्या; निरीक्षमाणस्य बहून्स्वभावान्। न सज्जते कर्मसु भोगजालं; दिवीव सूर्यस्य मयूखजालम् ॥१४-२८-५॥
nityasya caitasya bhavanti nityā; nirīkṣamāṇasya bahūnsva-bhāvān. na sajjate karmasu bhogajālaṁ; divīva sūryasya mayūkhajālam ॥14-28-5॥
[नित्यस्य (nityasya) - of the eternal; च (ca) - and; एतस्य (etasya) - of this; भवन्ति (bhavanti) - arise; नित्या (nityā) - constant; निरीक्षमाणस्य (nirīkṣamāṇasya) - of the one observing; बहून् (bahūn) - many; स्वभावान् (svabhāvān) - natures; न (na) - not; सज्जते (sajjate) - attaches; कर्मसु (karmasu) - in actions; भोगजालं (bhogajālam) - net of enjoyments; दिवि (divi) - in the sky; इव (iva) - like; सूर्यस्य (sūryasya) - of the sun; मयूखजालम् (mayūkhajālam) - web of rays;]
(Of the eternal and of this arise constant (qualities); of the one observing, many natures (appear). Not attaches in actions the net of enjoyments; like in the sky the sun's web of rays.)
Of the eternal, in this self, constant qualities arise; for the observer, many natures appear. The net of enjoyments does not adhere to actions, just as the web of the sun's rays does not cling in the sky. (14-28-5)
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। अध्वर्युयतिसंवादं तं निबोध यशस्विनि ॥१४-२८-६॥
atrāpy udāharantīm amitihāsaṃ purātanam। adhvaryuyati-saṃvādaṃ taṃ nibodha yaśasvini॥14-28-6॥
[अत्र अपि (atra api) - here also; उदाहरन्तीम् (udāharantīm) - narrating; इमम् (imam) - this; इतिहासं (itihāsaṃ) - account; पुरातनम् (purātanam) - ancient; अध्वर्यु-यति-संवादं (adhvaryu-yati-saṃvādam) - dialogue of the adhvaryu and the yati; तम् (tam) - that; निबोध (nibodha) - understand; यशस्विनि (yaśasvini) - O glorious lady;]
(Here also narrating this ancient account, the dialogue of the adhvaryu and the yati, that understand, O glorious lady.)
O illustrious lady, here too I shall narrate an ancient story, the dialogue between the adhvaryu and the yati; listen to that. (14-28-6)
प्रोक्ष्यमाणं पशुं दृष्ट्वा यज्ञकर्मण्यथाब्रवीत्। यतिरध्वर्युमासीनो हिंसेयमिति कुत्सयन् ॥१४-२८-७॥
prokṣyamāṇaṃ paśuṃ dṛṣṭvā yajña-karmaṇy athābravīt। yatir adhvaryum āsīno hiṃseyam iti kutsayan ॥14-28-7॥
[प्रोक्ष्यमाणं (prokṣyamāṇam) - being sprinkled (with sacred water); पशुं (paśum) - the animal (sacrificial victim); दृष्ट्वा (dṛṣṭvā) - having seen; यज्ञकर्मणि (yajña-karmaṇi) - in the sacrificial act; अथ (atha) - then; अब्रवीत् (abravīt) - he said; यति: (yatiḥ) - the ascetic; अध्वर्युम् (adhvaryum) - to the adhvaryu (the officiating priest); आसीनः (āsīnaḥ) - sitting; हिंसेयम् (hiṃseyam) - "Let it be killed;" इति (iti) - "thus;" कुत्सयन् (kutsayan) - censuring;]
(Having seen the animal being sprinkled (with water) in the sacrificial act, then the ascetic, sitting, censuring, said to the adhvaryu: "Let it be killed," thus.)
Upon witnessing the animal being sprinkled in the sacrifice, the ascetic, seated there, censuring, said to the adhvaryu priest: "Let it be killed," (14-28-7)
तमध्वर्युः प्रत्युवाच नायं छागो विनश्यति। श्रेयसा योक्ष्यते जन्तुर्यदि श्रुतिरियं तथा ॥१४-२८-८॥
tam adhvaryuḥ pratyuvāca nāyaṃ chāgo vinaśyati। śreyasā yokṣyate janturyadi śrutir iyaṃ tathā॥14-28-8॥
[तमध्वर्युः (tam adhvaryuḥ) - to him the adhvaryu (sacrificial priest); प्रत्युवाच (pratyuvāca) - replied; said in response; न (na) - not; अयम् (ayam) - this; छागः (chāgaḥ) - goat; विनश्यति (vinaśyati) - perishes; is destroyed; श्रेयसा (śreyasā) - with what is better; with good (result); योक्ष्यते (yokṣyate) - will be united; will attain; जन्तुः (jantuḥ) - creature; being; यदि (yadi) - if; श्रुतिः (śrutiḥ) - śruti; sacred tradition; इयम् (iyam) - this; तथा (tathā) - so; thus; accordingly;]
(To him the adhvaryu replied, "This goat does not perish; the creature will be united with better if this śruti (sacred tradition) is so.")
The adhvaryu (priest) replied to him, "This goat does not perish; if this sacred tradition is indeed so, the creature will attain a better state." (14-28-8)
यो ह्यस्य पार्थिवो भागः पृथिवीं स गमिष्यति। यदस्य वारिजं किञ्चिदपस्तत्प्रतिपद्यते ॥१४-२८-९॥
yo hy asya pārthivo bhāgaḥ pṛthivīṃ sa gamiṣyati. yadasya vārijaṃ kiñcid apas tat pratipadyate ॥14-28-9॥
[यो (yaḥ) - which; हि (hi) - indeed; अस्य (asya) - of this; पार्थिवः (pārthivaḥ) - belonging to earth; भागः (bhāgaḥ) - portion; पृथिवीं (pṛthivīm) - to the earth; स (sa) - that; गमिष्यति (gamiṣyati) - will go; यत् (yat) - which; अस्य (asya) - of this; वारिजम् (vārijaṃ) - born in water; किञ्चित् (kiñcit) - something; अपः (apas) - water (elements); तत् (tat) - that; प्रतिपद्यते (pratipadyate) - attains;]
(Which indeed portion of earth of this to the earth that will go. Which of this born in water something water that attains.)
Indeed, that portion of this which is earthly will go to the earth; whatever of it is water, that attains the waters. (14-28-9)
सूर्यं चक्षुर्दिशः श्रोत्रे प्राणोऽस्य दिवमेव च। आगमे वर्तमानस्य न मे दोषोऽस्ति कश्चन ॥१४-२८-१०॥
sūryaṃ cakṣurdiśaḥ śrotre prāṇo'sya divam-eva ca। āgame vartamānasya na me doṣo'sti kaścana॥14-28-10॥
[सूर्यं (sūryam) - sun; चक्षुः (cakṣuḥ) - eye; दिशः (diśaḥ) - directions; श्रोत्रे (śrotre) - ears; प्राणः (prāṇaḥ) - breath; अस्य (asya) - his; दिवम् (divam) - heaven; एव (eva) - indeed; च (ca) - and; आगमे (āgame) - in arrival; वर्तमानस्य (vartamānasya) - of the present; न (na) - not; मे (me) - to me; दोषः (doṣaḥ) - fault; अस्ति (asti) - is; कश्चन (kaścana) - any;]
(Sun eye directions ears breath his heaven indeed and in arrival of the present not to me fault is any.)
For him, the sun (is his) eye, the directions (are his) ears, the breath is his, and indeed the heaven too; for one existing in the present at the arrival, there is no fault in me whatsoever. (14-28-10)
यतिरुवाच॥
yatir uvāca॥
[यति (yati) - ascetic; उवाच (uvāca) - spoke;]
(Ascetic spoke.)
The ascetic said.
प्राणैर्वियोगे छागस्य यदि श्रेयः प्रपश्यसि। छागार्थे वर्तते यज्ञो भवतः किं प्रयोजनम् ॥१४-२८-११॥
prāṇair-viyoge chāgasya yadi śreyaḥ prapaśyasi। chāgārthe vartate yajño bhavataḥ kiṃ prayojanam ॥14-28-11॥
[प्राणैः-वियोगे (prāṇaiḥ-viyoge) - in the separation from life; छागस्य (chāgasya) - of the goat; यदि (yadi) - if; श्रेयः (śreyaḥ) - welfare; benefit; प्रपश्यसि (prapaśyasi) - you perceive; छाग-अर्थे (chāga-arthe) - for the sake of the goat; वर्तते (vartate) - exists; यज्ञः (yajñaḥ) - sacrifice; भवतः (bhavataḥ) - of you; किं (kiṃ) - what; प्रयोजनम् (prayojanam) - purpose;]
(If you perceive the welfare of the goat in separation from life, for the sake of the goat the sacrifice exists, what purpose is yours?)
If in the death of the goat you see its benefit, then if the sacrifice is for the sake of the goat, what is your purpose in it? (14-28-11)
अनु त्वा मन्यतां माता पिता भ्राता सखापि च। मन्त्रयस्वैनमुन्नीय परवन्तं विशेषतः ॥१४-२८-१२॥
anu tvā manyatāṃ mātā pitā bhrātā sakhā api ca। mantrayāsva enam unnīya paravantam viśeṣataḥ॥14-28-12॥
[अनु (anu) - after; along with; त्वा (tvā) - you; (accusative singular, addressing the person); मन्यतां (manyatām) - let (them) regard; (passive imperative, 3rd person plural from √man, to think); माता (mātā) - mother; पिता (pitā) - father; भ्राता (bhrātā) - brother; सखा (sakhā) - friend; अपि (api) - also; च (ca) - and; मन्त्रयस्व (mantrayāsva) - consult; take counsel; एनम् (enam) - him; (accusative singular, demonstrative pronoun); उन्नीय (unnīya) - having brought up; raising (him); परवन्तं (paravantam) - dependent on others; विशेषतः (viśeṣataḥ) - especially;]
(After you, let mother, father, brother, friend also regard (him). Consult him, having raised (him), as one who is especially dependent on others.)
Let your mother, father, brother, and friend regard him after you. Having raised him, consult with him, especially as he is dependent on others. (14-28-12)
य एवमनुमन्येरंस्तान्भवान्प्रष्टुमर्हति। तेषामनुमतं श्रुत्वा शक्या कर्तुं विचारणा ॥१४-२८-१३॥
ya evam-anumanyeraṁs tān bhavān praṣṭum arhati. teṣām anumataṁ śrutvā śakyā kartuṁ vicāraṇā ॥14-28-13॥
[य (ya) - who; एवम् (evam) - thus; अनुमन्येरन् (anumanyeran) - would agree; तान् (tān) - them; भवान् (bhavān) - you (honorific); प्रष्टुम् (praṣṭum) - to ask; अर्हति (arhati) - is worthy; तेषाम् (teṣām) - of them; अनुमतम् (anumataṁ) - consent; श्रुत्वा (śrutvā) - having heard; शक्य (śakyā) - possible; कर्तुम् (kartum) - to do; विचारणा (vicāraṇā) - consideration;]
(Who thus would agree, them you are worthy to ask. Of them, having heard the consent, consideration is possible to do.)
You should ask those who would agree in this way. Having heard their consent, it is possible to carry out the consideration. (14-28-13)
प्राणा अप्यस्य छागस्य प्रापितास्ते स्वयोनिषु। शरीरं केवलं शिष्टं निश्चेष्टमिति मे मतिः ॥१४-२८-१४॥
prāṇā apy asya chāgasya prāpitās te svayoniṣu। śarīraṃ kevalaṃ śiṣṭaṃ niśceṣṭam iti me matiḥ॥14-28-14॥
[प्राणा (prāṇāḥ) - vital breaths; life forces; अपि (api) - also; अस्य (asya) - of this; छागस्य (chāgasya) - of goat; प्रापिताः (prāpitāḥ) - restored; brought back (to); ते (te) - they; स्वयोनिषु (svayoniṣu) - to their own sources; to their respective origins; शरीरं (śarīram) - body; केवलं (kevalam) - only; merely; शिष्टं (śiṣṭam) - remained; left; निश्चेष्टम् (niśceṣṭam) - inactive; motionless; इति (iti) - thus; मे (me) - my; मतिः (matiḥ) - thought; opinion;]
(The vital breaths also of this goat have been restored to their own sources; the body alone remains, motionless—thus is my opinion.)
The vital breaths of this goat have indeed returned to their original sources; only the body remains, motionless—this is my opinion. (14-28-14)
इन्धनस्य तु तुल्येन शरीरेण विचेतसा। हिंसा निर्वेष्टुकामानामिन्धनं पशुसञ्ज्ञितम् ॥१४-२८-१५॥
indhanasya tu tulyena śarīreṇa vicetasā। hiṃsā nirveṣṭukāmānām indhanaṃ paśusaṃjñitam ॥14-28-15॥
[इन्धनस्य (indhanasya) - of fuel; तु (tu) - but; तुल्येन (tulyena) - by equal; शरीरेण (śarīreṇa) - by body; विचेतसा (vicetasā) - by one lacking understanding; हिंसा (hiṃsā) - violence; निर्वेष्टुकामानाम् (nirveṣṭukāmānām) - of those desiring to accomplish; इन्धनम् (indhanam) - fuel; पशुसञ्ज्ञितम् (paśusaṃjñitam) - known as animal.;]
(But of fuel, by equal body, by one lacking understanding, violence of those desiring to accomplish, fuel known as animal.)
But the body, when used as fuel by the ignorant for acts of violence by those seeking to accomplish them, is considered animal fuel. (14-28-15)
अहिंसा सर्वधर्माणामिति वृद्धानुशासनम्। यदहिंस्रं भवेत्कर्म तत्कार्यमिति विद्महे ॥१४-२८-१६॥
ahiṃsā sarvadharmāṇām iti vṛddhānuśāsanam। yad ahiṃsraṃ bhavet karma tat kāryam iti vidmahe ॥14-28-16॥
[अहिंसा (ahiṃsā) - non-injury; सर्वधर्माणाम् (sarvadharmāṇām) - of all dharmas; इति (iti) - thus; वृद्ध-अनुशासनम् (vṛddha-anuśāsanam) - instruction of the elders; यत् (yat) - which; अहिंस्रं (ahiṃsraṃ) - non-injurious; भवेत् (bhavet) - may be; कर्म (karma) - action; तत् (tat) - that; कार्यं (kāryam) - should be done; इति (iti) - thus; विद्महे (vidmahe) - we know;]
(Non-injury of all dharmas thus instruction of the elders. Which non-injurious may be action, that should be done, thus we know (14-28-16))
Non-injury is the highest of all dharmas—thus is the instruction of the elders. Whatever action is non-injurious, that should be done—this we know. (14-28-16)
अहिंसेति प्रतिज्ञेयं यदि वक्ष्याम्यतः परम्। शक्यं बहुविधं वक्तुं भवतः कार्यदूषणम् ॥१४-२८-१७॥
ahiṃseti pratijñeyaṃ yadi vakṣyāmy ataḥ param। śakyaṃ bahuvidhaṃ vaktuṃ bhavataḥ kāryadūṣaṇam ॥14-28-17॥
[अहिंसा (ahiṃsā) - non-injury; इति (iti) - thus; प्रतिज्ञेयम् (pratijñeyam) - vow; यदि (yadi) - if; वक्ष्यामि (vakṣyāmi) - I will say; अतः (ataḥ) - from this; परम् (param) - further; शक्यम् (śakyam) - possible; बहुविधम् (bahuvidham) - in many ways; वक्तुम् (vaktum) - to say; भवतः (bhavataḥ) - of you; कार्यदूषणम् (kāryadūṣaṇam) - fault in the action;]
(Non-injury thus vow if I will say from this further, possible in many ways to say of you fault in the action.)
If I declare a vow of 'non-injury', from this point onward, it is possible to point out the fault in your action in many ways. (14-28-17)
अहिंसा सर्वभूतानां नित्यमस्मासु रोचते। प्रत्यक्षतः साधयामो न परोक्षमुपास्महे ॥१४-२८-१८॥
ahiṁsā sarvabhūtānāṁ nityamasmāsu rocate। pratyakṣataḥ sādhayāmo na parokṣamupāsmahe ॥14-28-18॥
[अहिंसा (ahiṁsā) - non-injury; non-violence; सर्वभूतानां (sarvabhūtānāṁ) - of all beings; नित्यं (nityam) - always; constantly; अस्मासु (asmāsu) - to us; among us; रोचते (rocate) - is (made) appealing; is pleasant; प्रत्यक्षतः (pratyakṣataḥ) - directly; by direct perception; साधयामः (sādhayāmaḥ) - we accomplish; we perform; न (na) - not; परोक्षम् (parokṣam) - what is unseen; indirect; उपास्महे (upāsmahe) - we meditate upon; we worship;]
(Non-injury of all beings always to us is pleasant. Directly we accomplish, not the unseen we meditate upon.)
Non-violence toward all beings is always pleasing to us; what we do, we do openly, not through worship of what is unseen. (14-28-18)
अध्वर्युरुवाच॥
adhvaryur uvāca॥
[अध्वर्युः (adhvaryuḥ) - sacrificial priest; उवाच (uvāca) - said;]
(The sacrificial priest said;)
The sacrificial priest said.
भूमेर्गन्धगुणान्भुङ्क्षे पिबस्यापोमयान्रसान्। ज्योतिषां पश्यसे रूपं स्पृशस्यनिलजान्गुणान् ॥१४-२८-१९॥
bhūmer gandha-guṇān bhuṅkṣe pibasi āpaḥ mayān rasān | jyotiṣāṃ paśyase rūpaṃ spṛśasi anila-jān guṇān ॥14-28-19॥
[भूमेः (bhūmeḥ) - of earth; गन्धगुणान् (gandha-guṇān) - qualities of smell; भुङ्क्षे (bhuṅkṣe) - you experience; पिबसि (pibasi) - you drink; आपः (āpaḥ) - waters; मयान् (mayān) - full of; रसान् (rasān) - tastes; ज्योतिषाम् (jyotiṣām) - of lights; पश्यसे (paśyase) - you see; रूपम् (rūpam) - form; स्पृशसि (spṛśasi) - you touch; अनिलजान् (anila-jān) - produced by wind; गुणान् (guṇān) - qualities;]
(Of earth the qualities of smell you experience; you drink waters full of tastes; of lights you see form; you touch qualities produced by wind;)
You experience the qualities of smell from earth, you drink waters rich in tastes, you see forms belonging to lights, and you touch the qualities produced by wind. (14-28-19)
शृणोष्याकाशजं शब्दं मनसा मन्यसे मतिम्। सर्वाण्येतानि भूतानि प्राणा इति च मन्यसे ॥१४-२८-२०॥
śṛṇoṣy ākāśajaṃ śabdaṃ manasā manyase matim। sarvāṇy etāni bhūtāni prāṇā iti ca manyase ॥14-28-20॥
[शृणोषि (śṛṇoṣi) - you hear; आकाशजम् (ākāśajam) - born of space (ether); शब्दम् (śabdam) - sound; मनसा (manasā) - by the mind; मन्यसे (manyase) - you think; मतिम् (matim) - thought; सर्वाणि (sarvāṇi) - all; एतानि (etāni) - these; भूतानि (bhūtāni) - beings; प्राणाः (prāṇāḥ) - life-forces; इति (iti) - thus; च (ca) - and; मन्यसे (manyase) - you think;]
(You hear sound born of space, by the mind you think thought. All these beings you think as life-forces, thus, and you think.)
You hear the sound that arises from space, and with your mind you perceive thought. You consider all these beings as life-forces, thus you think. (14-28-20)
प्राणादाने च नित्योऽसि हिंसायां वर्तते भवान्। नास्ति चेष्टा विना हिंसां किं वा त्वं मन्यसे द्विज ॥१४-२८-२१॥
prāṇādāne ca nityo'si hiṁsāyāṁ vartate bhavān। nāsti ceṣṭā vinā hiṁsāṁ kiṁ vā tvaṁ manyase dvija ॥14-28-21॥
[प्राणादाने (prāṇādāne) - in the giving (sustaining) of life; च (ca) - and; नित्यः (nityaḥ) - always; असि (asi) - you are; हिंसायाम् (hiṁsāyām) - in violence; वर्तते (vartate) - acts; भवान् (bhavān) - you; नास्ति (nāsti) - there is not; चेष्टा (ceṣṭā) - action; विना (vinā) - without; हिंसाम् (hiṁsām) - violence; किम् (kim) - what; वा (vā) - or; त्वम् (tvam) - you; मन्यसे (manyase) - think; द्विज (dvija) - O twice-born;]
(In the giving of life and always you are; in violence acts you. There is not action without violence, what or you think, O twice-born?)
In sustaining life, you are always involved and act in violence. There is no action without violence—what do you think, O twice-born? (14-28-21)
यतिरुवाच॥
yatir uvāca॥
[यति (yati) - ascetic; hermit; उवाच (uvāca) - said; spoke;]
(Ascetic said;)
The ascetic said;
अक्षरं च क्षरं चैव द्वैधीभावोऽयमात्मनः। अक्षरं तत्र सद्भावः स्वभावः क्षर उच्यते ॥१४-२८-२२॥
akṣaraṃ ca kṣaraṃ caiva dvaidhibhāvo'yamātmanaḥ। akṣaraṃ tatra sadbhāvaḥ svabhāvaḥ kṣara ucyate ॥14-28-22॥
[अक्षरं (akṣaraṃ) - imperishable; undecaying; च (ca) - and; क्षरं (kṣaraṃ) - perishable; decaying; च (ca) - and; एव (eva) - indeed; certainly; द्वैधीभावः (dvaidhibhāvaḥ) - dual nature; twofold state; अयम् (ayam) - this; आत्मनः (ātmanaḥ) - of the self; of the ātman; अक्षरं (akṣaraṃ) - imperishable; तत्र (tatra) - there; सद्भावः (sadbhāvaḥ) - existence; real nature; स्वभावः (svabhāvaḥ) - own nature; inherent nature; क्षरः (kṣaraḥ) - perishable; उच्यते (ucyate) - is called; is said;]
(Imperishable and perishable indeed, this dual nature of the self. There the imperishable is existence; the own nature is called perishable.)
The self has a twofold nature: the imperishable and the perishable. There, existence is the imperishable, while the inherent nature is called perishable. (14-28-22)
प्राणो जिह्वा मनः सत्त्वं स्वभावो रजसा सह। भावैरेतैर्विमुक्तस्य निर्द्वंद्वस्य निराशिषः ॥१४-२८-२३॥
prāṇo jihvā manaḥ sattvaṃ svabhāvo rajasā saha। bhāvair etair vimuktasya nirdvaṃdvasya nirāśiṣaḥ ॥14-28-23॥
[प्राणः (prāṇaḥ) - life-breath; जिह्वा (jihvā) - tongue; मनः (manaḥ) - mind; सत्त्वम् (sattvam) - essential nature; स्वभावः (svabhāvaḥ) - one's own disposition; रजसा (rajasā) - with rajas; सह (saha) - together with; भावैः (bhāvaiḥ) - with dispositions; एतैः (etaiḥ) - with these; विमुक्तस्य (vimuktasya) - of him who is freed; निर्द्वंद्वस्य (nirdvaṃdvasya) - of one free from dualities; निराशिषः (nirāśiṣaḥ) - of one without desires;]
(Life-breath, tongue, mind, essential nature, one's own disposition, with rajas together—with these dispositions, of him who is freed, of one free from dualities, of one without desires.)
He whose life-breath, tongue, mind, essential nature, and disposition along with rajas have been transcended, who is freed from these dispositions, who is free from dualities and devoid of desires. (14-28-23)
समस्य सर्वभूतेषु निर्ममस्य जितात्मनः। समन्तात्परिमुक्तस्य न भयं विद्यते क्वचित् ॥१४-२८-२४॥
samasya sarvabhūteṣu nirmamasya jitātmanaḥ. samantāt parimuktasya na bhayaṃ vidyate kvacit ॥14-28-24॥
[समस्य (samasya) - of one who is even-minded; सर्वभूतेषु (sarvabhūteṣu) - among all beings; निर्ममस्य (nirmamasya) - of one without the sense of 'mine'; जितात्मनः (jitātmanaḥ) - of one whose self is conquered; समन्तात् (samantāt) - from all sides; परिमुक्तस्य (parimuktasya) - of one completely liberated; न (na) - not; भयम् (bhayam) - fear; विध्यते (vidyate) - exists; क्वचित् (kvacit) - anywhere;]
(Of one who is even-minded among all beings, without sense of 'mine', whose self is conquered, who is completely liberated from all sides, not fear exists anywhere.)
For one who is even-minded among all beings, free from the sense of possession, self-controlled, and completely liberated from every side, there is no fear anywhere. (14-28-24)
अध्वर्युरुवाच॥
adhvaryur uvāca॥
[अध्वर्युः (adhvaryuḥ) - the adhvaryu (priest); उवाच (uvāca) - spoke;]
(the adhvaryu (priest) spoke;)
The adhvaryu (priest) said.
सद्भिरेवेह संवासः कार्यो मतिमतां वर। भवतो हि मतं श्रुत्वा प्रतिभाति मतिर्मम ॥१४-२८-२५॥
sadbhireveha saṁvāsaḥ kāryo matimatāṁ vara। bhavato hi mataṁ śrutvā pratibhāti matir mama ॥14-28-25॥
[सद्भिः (sadbhiḥ) - by the good; by the virtuous; एव (eva) - indeed; only; इह (iha) - here; in this context; संवासः (saṁvāsaḥ) - association; dwelling together; कार्यः (kāryaḥ) - should be done; to be undertaken; मतिमताम् (matimatām) - of the wise; of the intelligent; वर (vara) - best; O foremost; भवतः (bhavataḥ) - of you; your; हि (hi) - indeed; verily; मतं (mataṁ) - opinion; view; श्रुत्वा (śrutvā) - having heard; प्रतिभाति (pratibhāti) - appears; becomes clear; मतिः (matiḥ) - mind; understanding; मम (mama) - my; for me;]
(By the good indeed here association should be done, O best of the wise; your opinion indeed having heard becomes clear my mind.)
Association with the virtuous alone should be cultivated here, O foremost of the wise; for, having heard your view, my understanding becomes clear. (14-28-25)
भगवन्भगवद्बुद्ध्या प्रतिबुद्धो ब्रवीम्यहम्। मतं मन्तुं क्रतुं कर्तुं नापराधोऽस्ति मे द्विज ॥१४-२८-२६॥
bhagavan-bhagavad-buddhyā pratibuddho bravīmy aham। mataṃ mantuṃ kratuṃ kartuṃ nāparādho'sti me dvija ॥14-28-26॥
[भगवन् (bhagavan) - O Lord; भगवत्-बुद्ध्या (bhagavad-buddhyā) - with divine understanding; प्रतिबुद्धः (pratibuddhaḥ) - awakened; ब्रवीमि (bravīmi) - I speak; अहम् (aham) - I; मतं (mataṃ) - opinion; मन्तुं (mantuṃ) - to think; क्रतुम् (kratum) - sacrifice; कर्तुं (kartuṃ) - to do; न (na) - not; अपराधः (aparādhaḥ) - offense; अस्ति (asti) - is; मे (me) - for me; द्विज (dvija) - O twice-born;]
(O Lord, with divine understanding awakened, I speak I; opinion, to think, sacrifice, to do, not offense is for me, O twice-born.)
O Lord, awakened by divine understanding I declare: To hold an opinion, to contemplate, to perform a sacrifice, or to act—there is no offense for me, O twice-born. (14-28-26)
ब्राह्मण उवाच॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; उवाच (uvāca) - said;]
(The Brāhmaṇa said.)
The Brāhmaṇa said.
उपपत्त्या यतिस्तूष्णीं वर्तमानस्ततः परम्। अध्वर्युरपि निर्मोहः प्रचचार महामखे ॥१४-२८-२७॥
upapattyā yatistuṣṇīṃ vartamānastataḥ param | adhvaryurapi nirmohaḥ pracacāra mahāmakhe ॥14-28-27॥
[उपपत्त्या (upapattyā) - by reasoning; यतिः (yatiḥ) - the ascetic; तूष्णीं (tūṣṇīm) - in silence; वर्तमानः (vartamānaḥ) - remaining; ततः (tataḥ) - from that; परम् (param) - further; अध्वर्युः (adhvaryuḥ) - the adhvaryu priest; अपि (api) - also; निर्मोहः (nirmohaḥ) - free from delusion; प्रचचार (pracacāra) - moved about; महामखे (mahāmakhe) - in the great sacrifice;]
(By reasoning, the ascetic remaining in silence, from that further, the adhvaryu priest also free from delusion, moved about in the great sacrifice.)
By reasoning, the ascetic remained silent; thereafter, the adhvaryu priest, free from delusion, also moved about in the great sacrifice. (14-28-27)
एवमेतादृशं मोक्षं सुसूक्ष्मं ब्राह्मणा विदुः। विदित्वा चानुतिष्ठन्ति क्षेत्रज्ञेनानुदर्शिना ॥१४-२८-२८॥
evam etādṛśaṃ mokṣaṃ susūkṣmaṃ brāhmaṇā viduḥ. viditvā cānutiṣṭhanti kṣetrajñenānudarśinā ॥14-28-28॥
[एवम् (evam) - thus; एतादृशम् (etādṛśam) - such as this; मोक्षम् (mokṣam) - liberation; सुसूक्ष्मम् (susūkṣmam) - very subtle; ब्राह्मणाः (brāhmaṇāḥ) - the knowers of Brahman; sages; विदुः (viduḥ) - know; विदित्वा (viditvā) - having known; च (ca) - and; अनुतिष्ठन्ति (anutiṣṭhanti) - duly practice; क्षेत्रज्ञेन (kṣetrajñena) - by the knower of the field (soul); अनुदर्शिना (anudarśinā) - with insight;]
(Thus, such as this liberation, very subtle, the knowers of Brahman know. Having known and they practice, by the knower of the field with insight.)
Thus, such very subtle liberation is known by the knowers of Brahman. Having known it, they also practice it, with the insight of the knower of the field. (14-28-28)
