14.035
Arjuna said;
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)
Vasudeva said.
Here too, they relate this ancient legend—a dialogue on liberation between the disciple and the teacher. (14-35-2)
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)
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)
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)
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)
The disciple said;
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)
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)
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)
Vāsudeva said.
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)
The wise teacher of firm vow, best of the Kuru lineage, addressed all those questions properly, O Arjuna, subduer of enemies. (14-35-11)
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)
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)
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)
Long ago, the sages, having come together to inquire with one another, were Bṛhaspati, Bharadvāja, Gautama, and also Bhārgava. (14-35-15)
Vasiṣṭha, Kāśyapa, Viśvāmitra, and Atri—having traversed all the paths—became exhausted by their own actions. (14-35-16)
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)
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)
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)
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)
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)
Brahmā said.
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
Householdership is prescribed for all castes; the wise declare that dharma, which is characterized by faith, in this way. (14-35-33)
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)
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)
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)
The great principle, likewise the unmanifest and egoism; as well as the ten senses, the one (mind), and the five great elements.
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)
He who knows the origin and dissolution of all principles does not fall into delusion among all beings; he is wise. (14-35-39)
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)
