14.035
अर्जुन उवाच॥
arjuna uvāca॥
[अर्जुन (arjuna) - Arjuna; (proper noun, name of the speaker); उवाच (uvāca) - spoke; (he said);]
(Arjuna spoke;)
Arjuna said;
ब्रह्म यत्परमं वेद्यं तन्मे व्याख्यातुमर्हसि। भवतो हि प्रसादेन सूक्ष्मे मे रमते मतिः ॥१४-३५-१॥
brahma yat paramam vedyaṃ tan me vyākhyātum arhasi। bhavato hi prasādena sūkṣme me ramate matiḥ॥14-35-1॥
[ब्रह्म (brahma) - Brahman; the Absolute; the supreme reality; यत् (yat) - which; परमं (paramam) - supreme; वेद्यम् (vedyam) - to be known; to be realized; तत् (tat) - that; मे (me) - to me; व्याख्यातुम् (vyākhyātum) - to explain; अर्हसि (arhasi) - you are fit; you should; भवतः (bhavataḥ) - your; हि (hi) - indeed; प्रसादेन (prasādena) - by (your) grace; सूक्ष्मे (sūkṣme) - in the subtle; मे (me) - my; रमते (ramate) - delights; takes pleasure; मतिः (matiḥ) - mind; understanding;]
(Brahman which is supreme, to be known, that to me to explain you should. Your indeed by grace in the subtle my delights mind. (14-35-1))
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॥
vāsudeva uvāca॥
[वासुदेव (vāsudeva) - Vasudeva; (a proper noun, name of Krishna or his father); उवाच (uvāca) - said; (third person singular, perfect tense of 'vac' - to speak);]
(Vasudeva said;)
Vasudeva said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। संवादं मोक्षसंयुक्तं शिष्यस्य गुरुणा सह ॥१४-३५-२॥
atrāpy udāharantīmam itihāsaṃ purātanam। saṃvādaṃ mokṣasaṃyuktaṃ śiṣyasya guruṇā saha॥14-35-2॥
[अत्रापि (atrāpi) - here also; उदाहरन्ति (udāharanti) - they declare; इमम् (imam) - this; इतिहासं (itihāsam) - legend; पुरातनम् (purātanam) - ancient; संवादं (saṃvādam) - dialogue; मोक्षसंयुक्तं (mokṣasaṃyuktam) - associated with liberation; शिष्यस्य (śiṣyasya) - of the disciple; गुरुणा (guruṇā) - with the teacher; सह (saha) - together;]
(Here also they declare this ancient legend, a dialogue associated with liberation, of the disciple together with the teacher.)
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॥
kaścid brāhmaṇam āsīnam ācāryam saṁśita-vratam। śiṣyaḥ papraccha medhāvī kiṁ svit śreyaḥ parantapa ॥14-35-3॥
[कश्चित् (kaścit) - someone; ब्राह्मणम् (brāhmaṇam) - brāhmaṇa; आसीनम् (āsīnam) - sitting; आचार्यम् (ācāryam) - teacher; संशितव्रतम् (saṁśita-vratam) - firm in vows; शिष्यः (śiṣyaḥ) - disciple; पप्रच्छ (papraccha) - asked; मेधावी (medhāvī) - wise; किं स्वित् (kiṁ svit) - what indeed; श्रेयः (śreyaḥ) - the good; परन्तप (parantapa) - O scorcher of foes;]
(Someone, a brāhmaṇa, sitting, the teacher, firm in vows; the disciple asked, wise, what indeed, the good, O scorcher of foes.)
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॥
bhagavantaṃ prapanno'ham niḥśreyasaparāyaṇaḥ। yāce tvāṃ śirasā vipra yadbrūyāṃ tadvicakṣva me ॥14-35-4॥
[भगवन्तं (bhagavantaṃ) - O revered one; प्रपन्नः (prapannaḥ) - one who has taken refuge; अहम् (aham) - I; निःश्रेयसपरायणः (niḥśreyasaparāyaṇaḥ) - devoted to supreme good; याचे (yāce) - I request; त्वाम् (tvām) - you; शिरसा (śirasā) - with (my) head; विप्र (vipra) - O brāhmaṇa; यत् (yat) - which; ब्रूयाम् (brūyām) - I should say; तत् (tat) - that; विचक्ष्व (vicakṣva) - please explain; मे (me) - to me;]
(O revered one, having sought refuge, I, devoted to supreme good, request you with (my) head, O brāhmaṇa; which I should say, that please explain to me.)
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॥
tam evaṃvādinam pārtha śiṣyam gurur uvāca ha। kathayasva pravakṣyāmi yatra te saṃśayo dvija ॥14-35-5॥
[तम् (tam) - him; एवं-वादिनम् (evaṃ-vādinam) - thus-speaking; पार्थ (pārtha) - O son of Pṛthā; शिष्यं (śiṣyam) - disciple; गुरुः (guruḥ) - teacher; उवाच (uvāca) - said; ह (ha) - indeed; कथयस्व (kathayasva) - you tell; प्रवक्ष्यामि (pravakṣyāmi) - I shall explain; यत्र (yatra) - where; ते (te) - your; संशयः (saṃśayaḥ) - doubt; द्विज (dvija) - O twice-born one;]
(Him thus-speaking, O Pārtha, the disciple, the teacher indeed said: "You tell (your doubt), I will explain where your doubt is, O twice-born." (14-35-5))
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॥
ity-uktaḥ sa kuruśreṣṭha guruṇā guruvatsalaḥ। prāñjaliḥ paripapraccha yat-tac-chṛṇu mahāmate ॥14-35-6॥
[इति (iti) - thus; उक्तः (uktaḥ) - having been spoken (to); स (sa) - he; कुरुश्रेष्ठ (kuruśreṣṭha) - O best of the Kuru (lineage); गुरुणा (guruṇā) - by the teacher; गुरुवत्सलः (guruvatsalaḥ) - one devoted to the teacher; प्राञ्जलिः (prāñjaliḥ) - with folded hands; परिपप्रच्छ (paripapraccha) - he earnestly asked; यत् (yat) - which; तत् (tat) - that; शृणु (śṛṇu) - hear (imperative); महामते (mahāmate) - O great-minded one;]
(Thus having been addressed, he, O best of the Kuru (lineage), by the teacher, one devoted to the teacher, with folded hands, earnestly asked. Which that, hear, O great-minded one. (14-35-6))
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॥
śiṣya uvāca॥
[शिष्य (śiṣya) - disciple; उवाच (uvāca) - said;]
(Disciple said;)
The disciple said;
कुतश्चाहं कुतश्च त्वं तत्सत्यं ब्रूहि यत्परम्। कुतो जातानि भूतानि स्थावराणि चराणि च ॥१४-३५-७॥
kutaścāhaṃ kutaśca tvaṃ tat satyaṃ brūhi yat param। kuto jātāni bhūtāni sthāvarāṇi carāṇi ca ॥14-35-7॥
[कुतः (kutaḥ) - from where; च (ca) - and; अहम् (aham) - I; कुतः (kutaḥ) - from where; च (ca) - and; त्वम् (tvam) - you; तत् (tat) - that; सत्यं (satyaṃ) - truth; ब्रूहि (brūhi) - speak; यत् (yat) - which; परम् (param) - supreme; कुतः (kutaḥ) - from where; जातानि (jātāni) - born; भूतानि (bhūtāni) - beings; स्थावराणि (sthāvarāṇi) - immovable; चराणि (carāṇi) - movable; च (ca) - and; ॥१४-३५-७॥ (॥14-35-7॥) -;]
(From where and I? From where and you? That truth speak which is supreme. From where born beings, immovable and movable and.)
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॥
kena jīvanti bhūtāni teṣām āyuḥ kim-ātmakam। kiṃ satyaṃ kiṃ tapo vipra ke guṇāḥ sadbhir īritāḥ ॥ ke panthānaḥ śivāḥ santi kiṃ sukhaṃ kiṃ ca duṣkṛtam ॥14-35-8॥
[केन (kena) - by what; जीवन्ति (jīvanti) - do live; भूतानि (bhūtāni) - beings; तेषाम् (teṣām) - of them; आयुः (āyuḥ) - lifespan; किमात्मकम् (kim-ātmakam) - of what nature; किं (kiṃ) - what; सत्यं (satyaṃ) - truth; किं (kiṃ) - what; तपः (tapaḥ) - austerity; विप्र (vipra) - O wise one; के (ke) - which; गुणाः (guṇāḥ) - qualities; सद्भिः (sadbhir) - by the good; ईरिताः (īritāḥ) - declared; के (ke) - which; पन्थानः (panthānaḥ) - paths; शिवाः (śivāḥ) - auspicious; सन्ति (santi) - are; किं (kiṃ) - what; सुखं (sukhaṃ) - happiness; किं (kiṃ) - what; च (ca) - and; दुष्कृतम् (duṣkṛtam) - evil deed;]
(By what do beings live? Of them, lifespan is of what nature? What is truth? What is austerity, O wise one? Which qualities are declared by the good? Which paths are auspicious? What is happiness? And what is evil deed? (14-35-8))
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॥
etān me bhagavan praśnān yāthātathyena sattama। vaktum arhasi viprarṣe yathāvat iha tattvataḥ ॥14-35-9॥
[एतान् (etān) - these; मे (me) - to me; भगवन् (bhagavan) - O venerable one; प्रश्नान् (praśnān) - questions; याथातथ्येन (yāthātathyena) - according to reality; सत्तम (sattama) - O best of the good; वक्तुम् (vaktum) - to speak; अर्हसि (arhasi) - you are worthy; विप्रर्षे (viprarṣe) - O best of seers; यथावत् (yathāvat) - properly; इह (iha) - here; तत्त्वतः (tattvataḥ) - in essence;]
(These to me, O venerable one, the questions according to reality, O best of the good, to speak you are worthy, O best of seers, properly here in essence.)
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 uvāca॥
[वासुदेव (vāsudeva) - Vāsudeva; (a proper noun; name of Kṛṣṇa/Vāsudeva); उवाच (uvāca) - said;]
(Vāsudeva said;)
Vāsudeva said.
तस्मै सम्प्रतिपन्नाय यथावत्परिपृच्छते। शिष्याय गुणयुक्ताय शान्ताय गुरुवर्तिने ॥ छायाभूताय दान्ताय यतये ब्रह्मचारिणे ॥१४-३५-१०॥
tasmai sampratipannāya yathāvat-paripṛcchate| śiṣyāya guṇayuktāya śāntāya guru-vartine|| chāyābhūtāya dāntāya yataye brahmacāriṇe||14-35-10||
[तस्मै (tasmai) - to him; सम्प्रतिपन्नाय (sampratipannāya) - who has approached; यथावत् (yathāvat) - properly; परिपृच्छते (paripṛcchate) - who inquires; शिष्याय (śiṣyāya) - to the disciple; गुणयुक्ताय (guṇayuktāya) - endowed with virtues; शान्ताय (śāntāya) - to the peaceful one; गुरुवर्तिने (guru-vartine) - who follows the teacher; छायाभूताय (chāyābhūtāya) - who remains like a shadow; दान्ताय (dāntāya) - to the self-restrained one; यतये (yataye) - to the ascetic; ब्रह्मचारिणे (brahmacāriṇe) - to the celibate student;]
(To him who has approached, who properly inquires, to the disciple endowed with virtues, to the peaceful, who follows the teacher, who remains like a shadow, to the self-restrained ascetic, to the celibate student.)
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॥
tān praśnān abravīt pārtha medhāvī sa dhṛta-vrataḥ। guruḥ kurukula-śreṣṭha samyak sarvān ariṃdama ॥14-35-11॥
[तान् (tān) - those; (accusative plural, masculine) प्रश्नान् (praśnān) - questions; (accusative plural) अब्रवीत् (abravīt) - (he) spoke; (imperfect, 3rd person singular) पार्थ (pārtha) - O son of Pṛthā (Arjuna); मेधावी (medhāvī) - wise one; स (sa) - he; धृतव्रतः (dhṛta-vrataḥ) - of firm vow; गुरुः (guruḥ) - teacher; कुरुकुलश्रेष्ठ (kurukula-śreṣṭha) - best of the Kuru lineage; सम्यक् (samyak) - properly; सर्वान् (sarvān) - all; अरिंदम (ariṃdama) - O subduer of enemies;]
(Those questions (he) spoke, O son of Pṛthā, wise one, he of firm vow, the teacher, best of the Kuru lineage, properly, all, O subduer of enemies.)
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॥
brahmaproktam idaṃ dharmaṃ ṛṣi-pravara-sevitam। veda-vidyā-samāvāpyaṃ tattva-bhūta-artha-bhāvanam ॥14-35-12॥
[ब्रह्मप्रोक्तम् (brahmaproktam) - spoken by Brahman; (or revealed by the Veda); इदं (idaṃ) - this; धर्मम् (dharmam) - dharma; righteous law; ऋषिप्रवरसेवितम् (ṛṣipravarasevitam) - attended by eminent sages; वेदविद्यासमावाप्यं (vedavidyāsamāvāpyaṃ) - to be obtained by Vedic knowledge; तत्त्वभूतार्थभावनम् (tattvabhūtārthabhāvanam) - cultivation of the true essential meaning;]
(This dharma, spoken by Brahman, attended by eminent sages, to be obtained by Vedic knowledge, cultivation of the true essential meaning.)
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॥
bhūtabhavyabhaviṣyādi-dharmakāmārthaniscayam। siddhasaṅghaparijñātaṃ purākalpaṃ sanātanam॥14-35-13॥
[भूत (bhūta) - past; भव्य (bhavya) - future; भविष्य (bhaviṣya) - yet-to-come; आदि (ādi) - and so forth; धर्म (dharma) - righteousness; law; काम (kāma) - desire; अर्थ (artha) - purpose; wealth; निश्चयम् (niścayam) - determination; decision; सिद्ध (siddha) - perfected; accomplished; सङ्घ (saṅgha) - assembly; group; परिज्ञातं (parijñātam) - known; well-understood; पुरा (purā) - formerly; in ancient times; कल्पं (kalpam) - according to the procedure; in accordance with tradition; सनातनम् (sanātanam) - eternal;]
(Determination regarding past, future, yet-to-come, and so forth dharma, desire, and purpose; known by the assembly of perfected ones, according to ancient procedure, eternal.)
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॥
pravakṣye'haṁ mahāprājña padamuttamam adya te। buddhvā yad iha saṁsiddhā bhavantīha manīṣiṇaḥ ॥14-35-14॥
[प्रवक्ष्येऽहं (pravakṣye'haṁ) - I shall declare; महाप्राज्ञ (mahāprājña) - O greatly wise one; पदमुत्तमम् (padam uttamam) - the highest state; अद्य (adya) - today; ते (te) - to you; बुद्ध्वा (buddhvā) - having understood; यदिह (yad iha) - which here; संसिद्धाः (saṁsiddhāḥ) - perfected ones; भवन्ति (bhavanti) - become; इह (iha) - here; मनीषिणः (manīṣiṇaḥ) - the wise (men);]
(I shall declare, O greatly wise one, the highest state today to you; having known which here, the perfected ones become (so) here, the wise.)
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॥
upagamyarṣayaḥ pūrvaṃ jijñāsantaḥ parasparam। bṛhaspatibharadvājau gautamo bhārgavas tathā ॥14-35-15॥
[उपगम्य (upagamya) - having approached; ऋषयः (ṛṣayaḥ) - sages; पूर्वं (pūrvam) - formerly; जिज्ञासन्तः (jijñāsantaḥ) - inquiring; परस्परम् (parasparam) - each other; बृहस्पतिभरद्वाजौ (bṛhaspatibharadvājau) - Bṛhaspati and Bharadvāja; गौतमः (gautamaḥ) - Gautama; भार्गवः (bhārgavaḥ) - Bhārgava; तथा (tathā) - also;]
(Having approached, the sages formerly, inquiring each other, Bṛhaspati and Bharadvāja, Gautama, Bhārgava also.)
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॥
vasiṣṭhaḥ kāśyapaścaiva viśvāmitro'trireva ca। mārgānsarvānaparikramya pariśrāntāḥ svakarmabhiḥ ॥14-35-16॥
[वसिष्ठः (vasiṣṭhaḥ) - Vasiṣṭha; (proper noun); काश्यपः (kāśyapaḥ) - Kāśyapa; (proper noun); च (ca) - and; एव (eva) - indeed; विश्वामित्रः (viśvāmitraḥ) - Viśvāmitra; (proper noun); अत्रिः (atriḥ) - Atri; (proper noun); एव (eva) - indeed; च (ca) - and; मार्गान् (mārgān) - paths; ways; (object, accusative plural); सर्वान् (sarvān) - all; (accusative plural); परिक्रम्य (parikramya) - having moved around; having traversed; परिश्रान्ताः (pariśrāntāḥ) - exhausted; tired; स्वकर्मभिः (svakarmabhiḥ) - by their own actions; with their own deeds; (instrumental plural);]
(Vasiṣṭha, Kāśyapa, and indeed Viśvāmitra and indeed Atri and, having traversed all the paths, exhausted by their own actions.)
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॥
ṛṣimāṅgirasaṃ vṛddhaṃ puraskṛtya tu te dvijāḥ। dadṛśur brahmabhavane brahmāṇaṃ vītakalmaṣam ॥14-35-17॥
[ऋषिमाङ्गिरसं (ṛṣimāṅgirasaṃ) - the sage from the lineage of Aṅgiras; वृद्धं (vṛddham) - aged; पुरस्कृत्य (puraskṛtya) - having placed at the front; तु (tu) - but; ते (te) - they; द्विजाः (dvijāḥ) - the twice-born (Brāhmaṇas); ददृशुः (dadṛśuḥ) - (they) saw; ब्रह्मभवने (brahmabhavane) - in the abode of Brahmā; ब्रह्माणम् (brahmāṇam) - Brahmā; वीतकल्मषम् (vītakalmaṣam) - free from sin;]
(But, having placed the aged sage of the Aṅgiras lineage at the front, those twice-born saw Brahmā, free from sin, in the abode of Brahmā.)
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॥
taṃ praṇamya mahātmānaṃ sukhāsīnaṃ maharṣayaḥ। papracchur vinayopetā niḥśreyasam idaṃ param॥14-35-18॥
[तं (taṃ) - him; प्रणम्य (praṇamya) - having bowed; महात्मानं (mahātmānam) - the great-souled one; सुखासीनं (sukhāsīnam) - seated comfortably; महर्षयः (maharṣayaḥ) - the great sages; पप्रच्छुः (papracchuḥ) - asked; विनयोपेता (vinayopetāḥ) - endowed with humility; निःश्रेयसम् (niḥśreyasam) - supreme good; इदं (idaṃ) - this; परम् (param) - highest;]
(Having bowed to him, the great-souled one, seated comfortably, the great sages, endowed with humility, asked this supreme good, highest.)
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॥
kathaṁ karma kriyātsādhu kathaṁ mucyeta kilbiṣāt। ke no mārgāḥ śivāś ca syuḥ kiṁ satyaṁ kiṁ ca duṣkṛtam ॥14-35-19॥
[कथं (katham) - how; कर्म (karma) - action; क्रियात् (kriyāt) - should be performed; साधु (sādhu) - rightly; कथं (katham) - how; मुच्येत (mucyeta) - might be freed; किल्बिषात् (kilbiṣāt) - from sin; के (ke) - which (plural, masculine); नः (naḥ) - for us; मार्गाः (mārgāḥ) - paths; शिवाः (śivāḥ) - auspicious; च (ca) - and; स्युः (syuḥ) - may be; किं (kiṁ) - what; सत्यं (satyaṁ) - truth; किं (kiṁ) - what; च (ca) - and; दुष्कृतम् (duṣkṛtam) - evil deed;]
(How should action be performed rightly? How might one be freed from sin? Which are the paths for us that may be auspicious? What is truth and what is evil deed? (14-35-19))
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॥
kenobhau karmapanthānau mahattvaṃ kena vindati. pralayaṃ cāpavargaṃ ca bhūtānāṃ prabhavāpyayau ॥14-35-20॥
[केन (kena) - by whom; by what; by which; उभौ (ubhau) - both; कर्मपन्थानौ (karmapanthānau) - the two paths of action; महत्त्वं (mahattvam) - greatness; importance; केन (kena) - by whom; by what; by which; विन्दति (vindati) - attains; finds; realizes; प्रलयं (pralayam) - dissolution; destruction; च (ca) - and; अपवर्गं (apavargam) - final liberation; emancipation; च (ca) - and; भूतानां (bhūtānām) - of beings; प्रभवाप्ययौ (prabhavāpyayau) - manifestation and dissolution;]
(By what does one attain the greatness of both paths of action? Dissolution and final liberation and the manifestation and dissolution of beings.)
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॥
ityuktaḥ sa muniśreṣṭhair yad āha prapitāmahaḥ। tat te'haṃ sampravakṣyāmi śṛṇu śiṣya yathāgamam ॥14-35-21॥
[इति (iti) - thus; उक्तः (uktaḥ) - addressed; स (sa) - he; मुनि-श्रेेष्ठैः (muni-śreṣṭhaiḥ) - by the eminent sages; यत् (yat) - that which; आह (āha) - said; प्रपितामहः (prapitāmahaḥ) - the great-grandfather (Brahmā); तत् (tat) - that; ते (te) - to you; अहम् (aham) - I; सम्प्रवक्ष्यामि (sampravakṣyāmi) - shall completely declare; शृणु (śṛṇu) - listen; शिष्य (śiṣya) - O disciple; यथा-अगमम् (yathā-agamam) - according to tradition;]
(Thus addressed he by the eminent sages, that which the great-grandfather said, that to you I shall completely declare; listen, O disciple, according to tradition.)
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॥
brahmovāca॥
[ब्रह्मा (brahmā) - Brahmā; उवाच (uvāca) - said;]
(Brahmā said;)
Brahmā said.
सत्याद्भूतानि जातानि स्थावराणि चराणि च। तपसा तानि जीवन्ति इति तद्वित्त सुव्रताः ॥१४-३५-२२॥
satyādbhūtāni jātāni sthāvarāṇi carāṇi ca। tapasā tāni jīvanti iti tad vitta suvratāḥ॥14-35-22॥
[सत्यात् (satyāt) - from truth; भूतानि (bhūtāni) - beings; जातानि (jātāni) - have arisen; स्थावराणि (sthāvarāṇi) - immobile (things); चराणि (carāṇi) - mobile (things); च (ca) - and; तपसा (tapasā) - by austerity; तानि (tāni) - they; जीवन्ति (jīvanti) - live; इति (iti) - thus; तत् (tat) - that; वित्त (vitta) - know; सुव्रताः (suvratāḥ) - O well-vowed ones;]
(From truth, beings have arisen: immobile and mobile (things) and by austerity, they live — thus, that know, O well-vowed ones.)
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॥
svāṃ yoniṃ punar āgamya vartante svena karmaṇā। satyaṃ hi guṇasaṃyuktaṃ niyataṃ pañcalakṣaṇam ॥14-35-23॥
[स्वां (svām) - own; self's; योनिं (yoniṃ) - birth; origin; पुनः (punaḥ) - again; आगम्य (āgamya) - having come; वर्तन्ते (vartante) - they exist; they behave; स्वेन (svena) - by one's own; कर्मणा (karmaṇā) - by action; सत्यं (satyaṃ) - truth; true; हि (hi) - indeed; गुणसंयुक्तं (guṇasaṃyuktaṃ) - endowed with attributes; नियतं (niyataṃ) - fixed; determined; पञ्चलक्षणम् (pañcalakṣaṇam) - possessing five characteristics;]
(To their own origin, again having come, they remain by their own action. Truth indeed, endowed with qualities, fixed, possessing five characteristics.)
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॥
brahma satyaṃ tapaḥ satyaṃ satyaṃ caiva prajāpatiḥ। satyādbhūtāni jātāni bhūtaṃ satyamayaṃ mahat ॥14-35-24॥
[ब्रह्म (brahma) - Brahman; सत्यं (satyaṃ) - truth; तपः (tapaḥ) - austerity; सत्यं (satyaṃ) - truth; सत्यं (satyaṃ) - truth; चैव (caiva) - and indeed; प्रजापतिः (prajāpatiḥ) - Prajapati; सत्यात् (satyāt) - from truth; भूतानि (bhūtāni) - beings; जातानि (jātāni) - are born; भूतं (bhūtaṃ) - being; सत्यमयम् (satyamayaṃ) - consisting of truth; महत् (mahat) - the great (reality);]
(Brahman (is) truth; austerity (is) truth; truth also indeed (is) Prajapati; from truth beings are born; being consisting of truth (is) the great (reality).)
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॥
tasmātsatyāśrayā viprā nityaṃ yogaparāyaṇāḥ। atītakrodhasantāpā niyatā dharmasetavaḥ॥14-35-25॥
[तस्मात् (tasmāt) - therefore; सत्याश्रयाः (satyāśrayāḥ) - relying on truth; विप्राः (viprāḥ) - brahmins; नित्यम् (nityam) - always; योगपरायणाः (yogaparāyaṇāḥ) - devoted to yoga; अतीतक्रोधसन्तापा (atītakrodhasantāpā) - having transcended anger and distress; नियताः (niyatāḥ) - self-controlled; धर्मसेतवः (dharmasetavaḥ) - possessing the bridge of righteousness;]
(Therefore, relying on truth, brahmins always devoted to yoga, having transcended anger and distress, self-controlled, possessing the bridge of righteousness.)
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॥
anyonya-niyatān-vaidya-an-dharma-setupravartakān. tān ahaṃ sampravakṣyāmi śāśvatān loka-bhāvanān ॥14-35-26॥
[अन्योन्यनियतान् (anyonya-niyatān) - mutually-determined; वैद्य- (vaidya-) - by Veda; अन्- (an-) - non-; धर्मसेतु-प्रवर्तकान् (dharma-setu-pravartakān) - dharmic bridge establisher; तान् (tān) - those; अहं (ahaṃ) - I; सम्प्रवक्ष्यामि (sampravakṣyāmi) - fully will explain; शाश्वतान् (śāśvatān) - eternal; लोकभावनान् (loka-bhāvanān) - world-nourishers;]
(Mutually-determined, Veda-based, non-dharma-bridge-establishers; those I fully will explain, eternal world-nourishers.)
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॥
cāturvidyaṃ tathā varṇāṃś catur aś ca āśramān pṛthak । dharmam ekam catuṣpādaṃ nityam āhuḥ manīṣiṇaḥ ॥14-35-27॥
[चातुर्विद्यं (cāturvidyam) - the quadruple Veda; (fourfold knowledge); तथा (tathā) - also; in like manner; वर्णान् (varṇān) - the classes; (castes); चतुरः (caturaḥ) - four; च (ca) - and; आश्रमान् (āśramān) - orders of life; hermitages; पृथक् (pṛthak) - separate; धर्मम् (dharmam) - duty; righteousness; एकम् (ekam) - one; single; चतुष्पादं (catuṣpādam) - four-footed; with four pillars; नित्यम् (nityam) - eternal; always; आहुः (āhuḥ) - they say; मनीषिणः (manīṣiṇaḥ) - the wise; sages;]
(The fourfold Veda, so also the classes, four and the orders of life separately; duty one, four-footed, eternal, they say, the wise.)
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॥
panthānaṃ vaḥ pravakṣyāmi śivaṃ kṣemakaraṃ dvijāḥ। niyataṃ brahmabhāvāya yātaṃ pūrvaṃ manīṣibhiḥ॥14-35-28॥
[पन्थानं (panthānam) - path; वः (vaḥ) - to you (plural); प्रवक्ष्यामि (pravakṣyāmi) - I shall declare; शिवं (śivam) - auspicious; क्षेमकरं (kṣemakaram) - welfare-bestowing; द्विजाः (dvijāḥ) - O twice-born ones; नियतं (niyatam) - certain; ब्रह्मभावाय (brahmabhāvāya) - for attaining the state of Brahman; यातं (yātam) - followed; पूर्वं (pūrvam) - formerly; मनीषिभिः (manīṣibhiḥ) - by sages;]
(Path to you I shall declare, auspicious, welfare-bestowing, O twice-born ones, certainly, for attaining the state of Brahman, followed formerly by sages.)
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॥
gadatas taṃ mamādyeha panthānaṃ durvidaṃ param। nibodhata mahābhāgā nikhilena paraṃ padam॥14-35-29॥
[गदतः (gadatas) - from the speech; तं (taṃ) - that; मम (mama) - my; अद्य (adya) - today; इह (iha) - here; पन्थानं (panthānam) - path; दुर्विदं (durvidam) - difficult to know; परम् (param) - supreme; निबोधत (nibodhata) - know; महाभागाः (mahābhāgāḥ) - O highly fortunate ones; निखिलेन (nikhilena) - entirely; परं (param) - supreme; पदम् (padam) - goal;]
(From the speech, that my today here path difficult to know supreme; know, O highly fortunate ones, entirely, the supreme goal.)
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॥
brahmacārikam evāhur āśramaṃ prathamaṃ padam। gārhasthyaṃ tu dvitīyaṃ syād vānaprastham ataḥ param॥ tataḥ paraṃ tu vijñeyam adhyātmaṃ paramaṃ padam॥14-35-30॥
[ब्रह्मचारिकम् (brahmacārikam) - related to brahmacārin; एव (eva) - indeed; surely; आहुः (āhuḥ) - they say; आश्रमं (āśramam) - āśrama; stage of life; प्रथमं (prathamaṃ) - first; पदम् (padam) - step; stage; position; गार्हस्थ्यं (gārhasthyaṃ) - householdership; तु (tu) - but; then; द्वितीयं (dvitīyaṃ) - second; स्यात् (syāt) - may be; is; वानप्रस्थम् (vānaprastham) - retirement to the forest; अतः (ataḥ) - after; from this; परम् (param) - further; next; ततः (tataḥ) - then; after that; परं (paraṃ) - beyond; higher; तु (tu) - but; then; विज्ञेयम् (vijñeyam) - to be understood; to be known; अध्यात्मं (adhyātmaṃ) - pertaining to the Self; spiritual; परमं (paramaṃ) - supreme; पदम् (padam) - stage; state; step;]
(They say indeed the āśrama related to brahmacārin is the first step. But householdership may be the second; retirement to the forest, after that, the next. Then, beyond that, is to be understood the Self (spiritual), the supreme state.)
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॥
jyotir-ākāśam-ādityaḥ vāyuḥ indraḥ prajāpatiḥ। na upaiti yāvat adhyātmam tāvat etān na paśyati॥ tasya upāyaṃ pravakṣyāmi purastāt taṃ nibodhata॥14-35-31॥
[ज्योतिः (jyotis) - light; आकाशम् (ākāśam) - space; आदित्यः (ādityaḥ) - sun; वायुः (vāyuḥ) - wind; इन्द्रः (indraḥ) - Indra; प्रजापतिः (prajāpatiḥ) - Prajapati; न (na) - not; उपैति (upaiti) - approaches; यावत् (yāvat) - as long as; अध्यात्मम् (adhyātmam) - self; तावत् (tāvat) - so long; एतान् (etān) - these; न (na) - not; पश्यति (paśyati) - sees; तस्य (tasya) - of him; of that; उपायम् (upāyam) - means; प्रवक्ष्यामि (pravakṣyāmi) - I shall tell; पुरस्तात् (purastāt) - before; previously; तम् (tam) - that; निबोधत (nibodhata) - you all perceive; you all learn;]
(Light, space, sun, wind, Indra, Prajapati—not does one approach, as long as the self, so long these not sees. Of that means I shall tell, before, that you all perceive. (14-35-31))
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॥
phalamūlānilabhujāṃ munīnāṃ vasatāṃ vane। vānaprasthaṃ dvijātīnāṃ trayāṇāmupadiśyate ॥14-35-32॥
[फलमूलानिलभुजाम् (phala-mūla-anila-bhujām) - of those who subsist on fruit, roots, and air; मुनीनाम् (munīnām) - of sages; वसताम् (vasatām) - dwelling; वने (vane) - in the forest; वानप्रस्थम् (vānaprastham) - the vānaprastha (forest-dwelling stage); द्विजातीनाम् (dvijātīnām) - of the twice-born; त्रयाणाम् (trayāṇām) - of the three (castes); उपदिश्यते (upadiśyate) - is prescribed;]
(The vānaprastha (forest-dwelling) is prescribed for the three twice-born castes, of those sages dwelling in the forest, who subsist on fruit, roots, and air.)
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॥
sarveṣāmeva varṇānāṃ gārhasthyaṃ tadvidhīyate। śraddhālakṣaṇamityevaṃ dharmaṃ dhīrāḥ pracakṣate॥14-35-33॥
[सर्वेषाम् एव (sarveṣām eva) - of all indeed; वर्णानाम् (varṇānām) - of castes; गार्हस्थ्यम् (gārhasthyam) - householdership; तत् (tat) - that; विधीयते (vidhīyate) - is prescribed; श्रद्धा-लक्षणम् (śraddhā-lakṣaṇam) - characterized by faith; इति (iti) - thus; एवम् (evam) - in this way; धर्मम् (dharmaṃ) - dharma; धीराः (dhīrāḥ) - the wise; प्रचक्षते (pracakṣate) - declare;]
(Of all indeed of castes, householdership that is prescribed. Characterized by faith—thus, dharma the wise declare.)
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॥
ityete devayānā vaḥ panthānaḥ parikīrtitāḥ। sadbhir adhyāsitā dhīraiḥ karmabhir dharmasetavaḥ॥14-35-34॥
[इति (iti) - thus; एते (ete) - these; देवयानाः (devayānāḥ) - the divine paths; वः (vaḥ) - to you (plural); पन्थानः (panthānaḥ) - paths; परिकीर्तिताः (parikīrtitāḥ) - have been declared; सद्भिः (sadbhir) - by the good (people); अध्यासिताः (adhyāsitāḥ) - been traversed; धीरैः (dhīraiḥ) - by the wise; कर्मभिः (karmabhiḥ) - by acts (deeds); धर्मसेतवः (dharmasetavaḥ) - set up as bridges of dharma (righteousness);]
(Thus these divine paths have been declared to you; having been traversed by the good, by the wise, by acts, set up as bridges of dharma.)
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॥
eteṣāṃ pṛthag-adhyāste yaḥ dharmaṃ saṃśita-vrataḥ। kālāt paśyati bhūtānāṃ sadaiva prabhavāpyayau ॥14-35-35॥
[एतेषां (eteṣāṃ) - of these; पृथक् (pṛthak) - separately; अध्यास्ते (adhyāste) - resides; यः (yaḥ) - who; धर्मं (dharmaṃ) - duty; संशितव्रतः (saṃśita-vrataḥ) - firm in vow; कालात् (kālāt) - by time; पश्यति (paśyati) - sees; भूतानाम् (bhūtānām) - of beings; सदैव (sadaiva) - always; प्रभवाप्ययौ (prabhava-apyayau) - origin and destruction;]
(Of these, separately resides who duty (one) firm in vow; by time sees of beings always origin and destruction.)
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॥
atas tattvāni vakṣyāmi yāthātathyena hetunā। viṣayasthāni sarvāṇi vartamānāni bhāgaśaḥ ॥14-35-36॥
[अतः (ataḥ) - therefore; तत्त्वानि (tattvāni) - principles; वक्ष्यामि (vakṣyāmi) - I shall state; याथातथ्येन (yāthātathyena) - in accordance with reality; हेतुना (hetunā) - with reason; विषयस्थानि (viṣayasthāni) - objects' positions; सर्वाणि (sarvāṇi) - all; वर्तमानानि (vartamānāni) - existing; भागशः (bhāgaśaḥ) - in parts;]
(Therefore, the principles I shall state in accordance with reality, with reason. All positions of objects, existing, in parts.)
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॥
mahānātmā tathāvyaktamahaṅkāras tathaiva ca । indriyāṇi daśaikaṃ ca mahābhūtāni pañca ca ॥14-35-37॥
[महानात्मा (mahānātmā) - the great principle (mahat-ātman); तथा (tathā) - likewise; अव्यक्त (avyakta) - the unmanifest; महङ्कारः (mahaṅkāraḥ) - egoism; (ahaṅkāra); तथैव (tathaiva) - just so; similarly; च (ca) - and; इन्द्रियाणि (indriyāṇi) - senses; दश (daśa) - ten; एकं (ekaṃ) - one; च (ca) - and; महाभूतानि (mahābhūtāni) - the five great elements; पञ्च (pañca) - five; च (ca) - and;]
(The great principle likewise, the unmanifest, egoism similarly and; senses ten, one and, five great elements and.)
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॥
viśeṣāḥ pañcabhūtānām ityeṣā vaidikī śrutiḥ। caturviṃśatir eṣā vas tattvānāṃ samprakīrtitā ॥14-35-38॥
[विशेषाः (viśeṣāḥ) - particularities; distinctions; पञ्चभूतानाम् (pañcabhūtānām) - of the five elements; इति (iti) - thus; एषा (eṣā) - this; वैदिकी (vaidikī) - Vedic; श्रुतिः (śrutiḥ) - revelation; (authoritative) text; चतुर्विंशति (caturviṃśati) - twenty-four; एषा (eṣā) - this; वस् (vas) - of substance; तत्त्वानाम् (tattvānām) - of principles; of elements; सम्प्रकीर्तिता (samprakīrtitā) - is proclaimed; has been stated;]
(Particularities of the five elements – thus, this is the Vedic revelation. Twenty-four, this of substance principles is proclaimed.)
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॥
tattvānām atha yo veda sarveṣāṃ prabhavāpyayau। sa dhīraḥ sarvabhūteṣu na moham adhigacchati॥14-35-39॥
[तत्त्वानाम् (tattvānām) - of the principles; अथ (atha) - then; यः (yaḥ) - who; वेद (veda) - knows; सर्वेषाम् (sarveṣām) - of all; प्रभवाप्ययौ (prabhavāpyayau) - origin and dissolution; स (sa) - he; धीः (dhīraḥ) - the wise; सर्वभूतेषु (sarvabhūteṣu) - in all beings; न (na) - not; मोहम् (moham) - delusion; अधिगच्छति (adhigacchati) - attains;]
(Of the principles then who knows of all origin and dissolution, he, the wise, in all beings does not delusion attain.)
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॥
tattvāni yo vedayate yathātathaṁ; guṇāṁś ca sarvān akhilāṁś ca devatāḥ. vidhūtapāpmā pravimucya bandhanaṁ; sa sarvalokānamalān samaśnute ॥14-35-40॥
[तत्त्वानि (tattvāni) - principles; essence; यः (yaḥ) - who; वेदयते (vedayate) - knows; understands; यथा (yathā) - as; तथम् (tatham) - thus; in that way; गुणान् (guṇān) - qualities; attributes; च (ca) - and; सर्वान् (sarvān) - all; अखिलान् (akhilān) - entire; complete; च (ca) - and; देवताः (devatāḥ) - divinities; deities; विधूतपाप्मा (vidhūtapāpmā) - one whose sin is shaken off; प्रविमुच्य (pravimucya) - having been completely freed; बन्धनम् (bandhanam) - bondage; सः (saḥ) - he; सर्वलोकान् (sarvalokān) - all worlds (planes of existence); अमलान् (amalān) - pure; stainless; समश्नुते (samaśnute) - attains; enjoys;]
(Who knows the principles just as they are, and also all the qualities and all divinities; having shaken off sin, being completely freed from bondage, he attains all the pure worlds.)
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)
