14.035
अर्जुन उवाच॥
Arjuna said;
ब्रह्म यत्परमं वेद्यं तन्मे व्याख्यातुमर्हसि। भवतो हि प्रसादेन सूक्ष्मे मे रमते मतिः ॥१४-३५-१॥
You ought to explain to me that supreme Brahman which is to be known; for indeed, by your grace, my mind delights in subtle (topics). (14-35-1)
वासुदेव उवाच॥
Vasudeva said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। संवादं मोक्षसंयुक्तं शिष्यस्य गुरुणा सह ॥१४-३५-२॥
Here too, they relate this ancient legend—a dialogue on liberation between the disciple and the teacher. (14-35-2)
कश्चिद्ब्राह्मणमासीनमाचार्यं संशितव्रतम्। शिष्यः पप्रच्छ मेधावी किं स्विच्छ्रेयः परन्तप ॥१४-३५-३॥
A disciple, wise, asked a brāhmaṇa teacher who was sitting and firm in vows, "O scorcher of foes, what indeed is the good?" (14-35-3)
भगवन्तं प्रपन्नोऽहं निःश्रेयसपरायणः। याचे त्वां शिरसा विप्र यद्ब्रूयां तद्विचक्ष्व मे ॥१४-३५-४॥
O revered one, I have taken refuge in you, devoted to the supreme good; I earnestly request you, O brāhmaṇa, with bowed head: whatever I should speak, please explain that to me. (14-35-4)
तमेवंवादिनं पार्थ शिष्यं गुरुरुवाच ह। कथयस्व प्रवक्ष्यामि यत्र ते संशयो द्विज ॥१४-३५-५॥
To the disciple, O Pārtha, who was speaking thus, the teacher indeed said: "Describe your doubt, O twice-born; I will explain where your uncertainty lies." (14-35-5)
इत्युक्तः स कुरुश्रेष्ठ गुरुणा गुरुवत्सलः। प्राञ्जलिः परिपप्रच्छ यत्तच्छृणु महामते ॥१४-३५-६॥
Thus addressed by the teacher, he who was devoted to his teacher, O best of Kurus, with folded hands earnestly asked. Listen to what he said, O great-minded one. (14-35-6)
शिष्य उवाच॥
The disciple said;
कुतश्चाहं कुतश्च त्वं तत्सत्यं ब्रूहि यत्परम्। कुतो जातानि भूतानि स्थावराणि चराणि च ॥१४-३५-७॥
From where am I, and from where are you? Tell that supreme truth. From where are beings, both immovable and movable, born? (14-35-7)
केन जीवन्ति भूतानि तेषामायुः किमात्मकम्। किं सत्यं किं तपो विप्र के गुणाः सद्भिरीरिताः ॥ के पन्थानः शिवाः सन्ति किं सुखं किं च दुष्कृतम् ॥१४-३५-८॥
By what do living beings exist? Of what nature is their lifespan? What is truth? What is austerity, O wise one? Which are the qualities declared by the good? Which are the auspicious paths? What is happiness, and what is an evil deed? (14-35-8)
एतान्मे भगवन्प्रश्नान्याथातथ्येन सत्तम। वक्तुमर्हसि विप्रर्षे यथावदिह तत्त्वतः ॥१४-३५-९॥
O venerable one, you, O best of the good and best of seers, are worthy to properly explain these questions to me here according to reality and in essence. (14-35-9)
वासुदेव उवाच॥
Vāsudeva said.
तस्मै सम्प्रतिपन्नाय यथावत्परिपृच्छते। शिष्याय गुणयुक्ताय शान्ताय गुरुवर्तिने ॥ छायाभूताय दान्ताय यतये ब्रह्मचारिणे ॥१४-३५-१०॥
To that disciple who has come near and asks respectfully, who is endowed with virtues, peaceful, obedient to the teacher, who follows like a shadow, is self-controlled, an ascetic, and a celibate student. (14-35-10)
तान्प्रश्नानब्रवीत्पार्थ मेधावी स धृतव्रतः। गुरुः कुरुकुलश्रेष्ठ सम्यक्सर्वानरिंदम ॥१४-३५-११॥
The wise teacher of firm vow, best of the Kuru lineage, addressed all those questions properly, O Arjuna, subduer of enemies. (14-35-11)
ब्रह्मप्रोक्तमिदं धर्ममृषिप्रवरसेवितम्। वेदविद्यासमावाप्यं तत्त्वभूतार्थभावनम् ॥१४-३५-१२॥
This dharma, declared by Brahman and honored by eminent sages, is to be attained through Vedic knowledge and is the contemplation of the true essential meaning. (14-35-12)
भूतभव्यभविष्यादिधर्मकामार्थनिश्चयम्। सिद्धसङ्घपरिज्ञातं पुराकल्पं सनातनम् ॥१४-३५-१३॥
The eternal determination of dharma, desire, and purpose—relating to past, future, and all else—has been known by the assembly of the perfected ones since ancient times, according to timeless tradition. (14-35-13)
प्रवक्ष्येऽहं महाप्राज्ञ पदमुत्तममद्य ते। बुद्ध्वा यदिह संसिद्धा भवन्तीह मनीषिणः ॥१४-३५-१४॥
O greatly wise one, today I shall declare to you the highest state; having understood which here, the wise become perfected here. (14-35-14)
उपगम्यर्षयः पूर्वं जिज्ञासन्तः परस्परम्। बृहस्पतिभरद्वाजौ गौतमो भार्गवस्तथा ॥१४-३५-१५॥
Long ago, the sages, having come together to inquire with one another, were Bṛhaspati, Bharadvāja, Gautama, and also Bhārgava. (14-35-15)
वसिष्ठः काश्यपश्चैव विश्वामित्रोऽत्रिरेव च। मार्गान्सर्वान्परिक्रम्य परिश्रान्ताः स्वकर्मभिः ॥१४-३५-१६॥
Vasiṣṭha, Kāśyapa, Viśvāmitra, and Atri—having traversed all the paths—became exhausted by their own actions. (14-35-16)
ऋषिमाङ्गिरसं वृद्धं पुरस्कृत्य तु ते द्विजाः। ददृशुर्ब्रह्मभवने ब्रह्माणं वीतकल्मषम् ॥१४-३५-१७॥
But those Brāhmaṇas, having placed the aged sage of the Aṅgiras lineage at the front, beheld Brahmā, free from sin, in the abode of Brahmā. (14-35-17)
तं प्रणम्य महात्मानं सुखासीनं महर्षयः। पप्रच्छुर्विनयोपेता निःश्रेयसमिदं परम् ॥१४-३५-१८॥
Having bowed to him, the great-souled one seated at ease, the great sages, endowed with humility, asked this supreme and highest good. (14-35-18)
कथं कर्म क्रियात्साधु कथं मुच्येत किल्बिषात्। के नो मार्गाः शिवाश्च स्युः किं सत्यं किं च दुष्कृतम् ॥१४-३५-१९॥
How should one perform actions rightly? How can one be freed from sin? Which are the auspicious paths for us? What is truth and what is evil action? (14-35-19)
केनोभौ कर्मपन्थानौ महत्त्वं केन विन्दति। प्रलयं चापवर्गं च भूतानां प्रभवाप्ययौ ॥१४-३५-२०॥
By what means does one realize the importance of both the paths of action, and what are the dissolution, the final liberation, and the coming and going (manifestation and dissolution) of beings? (14-35-20)
इत्युक्तः स मुनिश्रेष्ठैर्यदाह प्रपितामहः। तत्तेऽहं सम्प्रवक्ष्यामि शृणु शिष्य यथागमम् ॥१४-३५-२१॥
Thus addressed by the eminent sages, I will now declare to you what the great-grandfather said; listen, O disciple, as it has been transmitted by tradition. (14-35-21)
ब्रह्मोवाच॥
Brahmā said.
सत्याद्भूतानि जातानि स्थावराणि चराणि च। तपसा तानि जीवन्ति इति तद्वित्त सुव्रताः ॥१४-३५-२२॥
All beings, both immobile and mobile, have originated from truth; and by austerity, they continue to live. Know this, O you of good vows. (14-35-22)
स्वां योनिं पुनरागम्य वर्तन्ते स्वेन कर्मणा। सत्यं हि गुणसंयुक्तं नियतं पञ्चलक्षणम् ॥१४-३५-२३॥
They return to their own origin and exist according to their own actions. Truth, indeed, characterized by qualities, is fixed and has five distinguishing features. (14-35-23)
ब्रह्म सत्यं तपः सत्यं सत्यं चैव प्रजापतिः। सत्याद्भूतानि जातानि भूतं सत्यमयं महत् ॥१४-३५-२४॥
Brahman is truth; austerity is truth; truth is also indeed Prajapati. From truth beings are born; being composed of truth is the great reality. (14-35-24)
तस्मात्सत्याश्रया विप्रा नित्यं योगपरायणाः। अतीतक्रोधसन्तापा नियता धर्मसेतवः ॥१४-३५-२५॥
Therefore, the brahmins who rely on truth, who are always devoted to yoga, who have overcome anger and distress, who are self-controlled and who possess righteousness as their bridge. (14-35-25)
अन्योन्यनियतान्वैद्यान्धर्मसेतुप्रवर्तकान्। तानहं सम्प्रवक्ष्यामि शाश्वतान्लोकभावनान् ॥१४-३५-२६॥
I will now explain those eternal world-benefactors who are governed by mutual order, are based on the Veda, and establish the bridge of dharma. (14-35-26)
चातुर्विद्यं तथा वर्णांश्चतुरश्चाश्रमान्पृथक्। धर्ममेकं चतुष्पादं नित्यमाहुर्मनीषिणः ॥१४-३५-२७॥
The wise say that the fourfold Veda, as well as the four classes and the four separate orders of life, together constitute one eternal duty supported on four pillars. (14-35-27)
पन्थानं वः प्रवक्ष्यामि शिवं क्षेमकरं द्विजाः। नियतं ब्रह्मभावाय यातं पूर्वं मनीषिभिः ॥१४-३५-२८॥
O twice-born ones, I shall declare to you the path that is auspicious and bestows welfare, which has certainly been followed formerly by sages for the attainment of Brahman. (14-35-28)
गदतस्तं ममाद्येह पन्थानं दुर्विदं परम्। निबोधत महाभागा निखिलेन परं पदम् ॥१४-३५-२९॥
O highly fortunate ones, from my words today, here, know entirely the supreme path which is difficult to comprehend—the highest goal. (14-35-29)
ब्रह्मचारिकमेवाहुराश्रमं प्रथमं पदम्। गार्हस्थ्यं तु द्वितीयं स्याद्वानप्रस्थमतः परम् ॥ ततः परं तु विज्ञेयमध्यात्मं परमं पदम् ॥१४-३५-३०॥
They say that the āśrama of the brahmacārin is the first stage. Householdership is considered the second, followed by the stage of forest-dwelling. Beyond that, the supreme state of the spiritual Self is to be understood. (14-35-30)
ज्योतिराकाशमादित्यो वायुरिन्द्रः प्रजापतिः। नोपैति यावदध्यात्मं तावदेतान्न पश्यति ॥ तस्योपायं प्रवक्ष्यामि पुरस्तात्तं निबोधत ॥१४-३५-३१॥
Light, space, sun, wind, Indra, and Prajapati—one does not attain them, nor perceives these, so long as the self is not realized. I will now explain the means for that; listen to it carefully. (14-35-31)
फलमूलानिलभुजां मुनीनां वसतां वने। वानप्रस्थं द्विजातीनां त्रयाणामुपदिश्यते ॥१४-३५-३२॥
For the three twice-born castes, the vānaprastha (forest-dweller) stage is prescribed, characterized by sages who dwell in the forest and live on fruits, roots, and air. (14-35-32)
सर्वेषामेव वर्णानां गार्हस्थ्यं तद्विधीयते। श्रद्धालक्षणमित्येवं धर्मं धीराः प्रचक्षते ॥१४-३५-३३॥
Householdership is prescribed for all castes; the wise declare that dharma, which is characterized by faith, in this way. (14-35-33)
इत्येते देवयाना वः पन्थानः परिकीर्तिताः। सद्भिरध्यासिता धीरैः कर्मभिर्धर्मसेतवः ॥१४-३५-३४॥
Thus, these divine paths have been explained to you; they have been followed by the virtuous and the wise, and established as bridges of righteousness through their actions. (14-35-34)
एतेषां पृथगध्यास्ते यो धर्मं संशितव्रतः। कालात्पश्यति भूतानां सदैव प्रभवाप्ययौ ॥१४-३५-३५॥
Among these, he who, firm in his vow, abides separately in his duty, always beholds, by means of time, both the origin and destruction of beings. (14-35-35)
अतस्तत्त्वानि वक्ष्यामि याथातथ्येन हेतुना। विषयस्थानि सर्वाणि वर्तमानानि भागशः ॥१४-३५-३६॥
Therefore, I shall explain the principles, describing all currently existing positions of the objects, in parts, with reason and in accordance with reality. (14-35-36)
महानात्मा तथाव्यक्तमहङ्कारस्तथैव च। इन्द्रियाणि दशैकं च महाभूतानि पञ्च च ॥१४-३५-३७॥
The great principle, likewise the unmanifest and egoism; as well as the ten senses, the one (mind), and the five great elements.
विशेषाः पञ्चभूतानामित्येषा वैदिकी श्रुतिः। चतुर्विंशतिरेषा वस्तत्त्वानां सम्प्रकीर्तिता ॥१४-३५-३८॥
The distinctions of the five elements—thus is this declared in the Vedic revelation. These twenty-four are proclaimed as the principles of substance. (14-35-38)
तत्त्वानामथ यो वेद सर्वेषां प्रभवाप्ययौ। स धीरः सर्वभूतेषु न मोहमधिगच्छति ॥१४-३५-३९॥
He who knows the origin and dissolution of all principles does not fall into delusion among all beings; he is wise. (14-35-39)
तत्त्वानि यो वेदयते यथातथं; गुणांश्च सर्वानखिलाश्च देवताः। विधूतपाप्मा प्रविमुच्य बन्धनं; स सर्वलोकानमलान्समश्नुते ॥१४-३५-४०॥
Whoever understands the fundamentals as they truly are, along with all the qualities and the entirety of the divinities, having shaken off sin and being fully liberated from bondage, attains all the worlds that are pure. (14-35-40)
