14.036

ब्रह्मोवाच॥

brahmovāca॥

[ब्रह्मा (brahmā) - Brahmā; (the Creator; उवाच (uvāca) - said;]

(Brahmā said;)

Brahmā said;

तदव्यक्तमनुद्रिक्तं सर्वव्यापि ध्रुवं स्थिरम्। नवद्वारं पुरं विद्यात्त्रिगुणं पञ्चधातुकम् ॥१४-३६-१॥

tadavyaktamanudriktaṃ sarvavyāpi dhruvaṃ sthiram। navadvāraṃ puraṃ vidyāttriguṇaṃ pañcadhātukam॥14-36-1॥

[तत् (tat) - that; अव्यक्तम् (avyaktam) - unmanifested; अनुद्रिक्तम् (anudriktaṃ) - not excessively active; सर्वव्यापि (sarvavyāpi) - pervading all; ध्रुवम् (dhruvam) - constant; स्थिरम् (sthiram) - stable; नवद्वारम् (navadvāram) - nine-doored; पुरम् (puraṃ) - fortress (body); विद्ध्यात् (vidyāt) - should know; त्रिगुणम् (triguṇam) - possessed of three qualities; पञ्चधातुकम् (pañcadhātukam) - composed of five elements;]

(That unmanifested, not excessively active, all-pervading, constant, stable, nine-doored fortress (body) one should know as possessed of three qualities, composed of five elements.)

Know that unmanifested, unwavering, all-pervading, constant, stable nine-gated fortress (that is, the body) as possessing three qualities and composed of five elements. (14-36-1)

एकादशपरिक्षेपं मनो व्याकरणात्मकम्। बुद्धिस्वामिकमित्येतत्परमेकादशं भवेत् ॥१४-३६-२॥

ekādaśa-parikṣepaṃ mano vyākaraṇātmakam। buddhi-svāmikam ity etat param ekādaśaṃ bhavet॥14-36-2॥

[एकादशपरिक्षेपम् (ekādaśa-parikṣepam) - the eleventh enclosure; the eleventh limit; मनो (mano) - mind; व्याकरणात्मकम् (vyākaraṇātmakam) - of the nature of analysis; consisting of grammar; बुद्धिस्वामिकम् (buddhi-svāmikam) - having the lord as intellect; governed (presided over) by intellect; इति (iti) - thus; एतत् (etat) - this; परम् (param) - supreme; highest; एकादशम् (ekādaśam) - eleventh; भवेत् (bhavet) - is; becomes;]

(The eleventh enclosure, the mind, of the nature of analysis; having the lord intellect, thus this is the supreme eleventh.)

The eleventh enclosure is the mind, consisting of analytical reasoning, presided over by intellect; thus, this is considered the supreme eleventh. (14-36-2)

त्रीणि स्रोतांसि यान्यस्मिन्नाप्यायन्ते पुनः पुनः। प्रणाड्यस्तिस्र एवैताः प्रवर्तन्ते गुणात्मिकाः ॥१४-३६-३॥

trīṇi srotāṃsi yāny asmin nāpyāyante punaḥ punaḥ. praṇāḍyas tisra eva etāḥ pravartante guṇātmikāḥ ॥14-36-3॥

[त्रीणि (trīṇi) - three; स्रोतांसि (srotāṃsi) - channels; यानि (yāni) - which; अस्मिन् (asmin) - in this (body); आप्यायन्ते (āpyāyante) - are nourished; पुनः पुनः (punaḥ punaḥ) - again and again; प्रणाड्यस्तिस्र (praṇāḍyas tisra) - the three main nāḍīs; एव (eva) - indeed; एताः (etāḥ) - these; प्रवर्तन्ते (pravartante) - operate; गुणात्मिकाः (guṇātmikāḥ) - endowed with guṇas;]

(Three channels which in this (body) are nourished again and again; the three main nāḍīs indeed, these operate endowed with guṇas. (14-36-3))

There are three channels which in this body are repeatedly nourished; these are indeed the three main nāḍīs, operating with the qualities. (14-36-3)

तमो रजस्तथा सत्त्वं गुणानेतान्प्रचक्षते। अन्योन्यमिथुनाः सर्वे तथान्योन्यानुजीविनः ॥१४-३६-४॥

tamo rajas tathā sattvaṃ guṇān etān pracakṣate। anyonyamithunāḥ sarve tathānyonyānujīvinaḥ ॥14-36-4॥

[तमः (tamaḥ) - darkness; (also, the quality of inertia); रजः (rajaḥ) - activity; (also, the quality of passion); तथा (tathā) - thus; also; सत्त्वम् (sattvam) - goodness; (also, the quality of clarity); गुणान् (guṇān) - qualities; (accusative plural); एतान् (etān) - these; प्रचक्षते (pracakṣate) - they declare; they say; अन्योन्यमिथुनाः (anyonyamithunāḥ) - mutually paired; coupled with each other; सर्वे (sarve) - all; तथा (tathā) - thus; in that way; अन्योन्य (anyonya) - each other; अनुजीविनः (anujīvinaḥ) - subsisting on each other; living by mutual support;]

(Darkness, activity, thus goodness—these qualities they declare; mutually paired all, thus each existing by living upon one another.)

Darkness, activity, and goodness—these qualities are said (by sages) to be mutually connected, all existing in pairs and living by reliance upon each other. (14-36-4)

अन्योन्यापाश्रयाश्चैव तथान्योन्यानुवर्तिनः। अन्योन्यव्यतिषक्ताश्च त्रिगुणाः पञ्च धातवः ॥१४-३६-५॥

anyonyāpāśrayāś caiva tathānyonyānuvartinaḥ। anyonyavyatiṣaktāś ca triguṇāḥ pañca dhātavaḥ॥14-36-5॥

[अन्योन्यापाश्रयाः (anyonyāpāśrayāḥ) - mutually dependent; च (ca) - and; एव (eva) - indeed; तथा (tathā) - in the same way; अन्योन्यानुवर्तिनः (anyonyānuvartinaḥ) - mutually following; अन्योन्यव्यतिषक्ताः (anyonyavyatiṣaktāḥ) - mutually interwoven; च (ca) - and; त्रिगुणाः (triguṇāḥ) - endowed with three qualities; पञ्च (pañca) - five; धातवः (dhātavaḥ) - elements;]

(Mutually dependent, and indeed, in the same way, mutually following, mutually interwoven, and, endowed with three qualities, five elements.)

The five elements, endowed with three qualities, are mutually dependent, mutually following, and mutually interwoven. (14-36-5)

तमसो मिथुनं सत्त्वं सत्त्वस्य मिथुनं रजः। रजसश्चापि सत्त्वं स्यात्सत्त्वस्य मिथुनं तमः ॥१४-३६-६॥

tamaso mithunaṃ sattvaṃ sattvasya mithunaṃ rajaḥ। rajasāś cāpi sattvaṃ syāt sattvasya mithunaṃ tamaḥ॥14-36-6॥

[तमसः (tamasaḥ) - of tamas; मिथुनं (mithunam) - the pair; association; सत्त्वं (sattvam) - sattva; सत्त्वस्य (sattvasya) - of sattva; मिथुनं (mithunam) - the pair; association; रजः (rajaḥ) - rajas; रजसः (rajasaḥ) - of rajas; च (ca) - and; अपि (api) - also; सत्त्वं (sattvam) - sattva; स्यात् (syāt) - may be; सत्त्वस्य (sattvasya) - of sattva; मिथुनं (mithunam) - the pair; association; तमः (tamaḥ) - tamas;]

(Of tamas, association is sattva; of sattva, association is rajas. Of rajas also, sattva may be; of sattva, association is tamas.)

Sattva is paired with tamas; rajas is paired with sattva. Also, sattva may accompany rajas, and tamas is paired with sattva. (14-36-6)

नियम्यते तमो यत्र रजस्तत्र प्रवर्तते। नियम्यते रजो यत्र सत्त्वं तत्र प्रवर्तते ॥१४-३६-७॥

niyamyate tamo yatra rajas tatra pravartate। niyamyate rajo yatra sattvaṃ tatra pravartate ॥14-36-7॥

[नियम्यते (niyamyate) - is restrained; तमः (tamaḥ) - darkness; यत्र (yatra) - where; रजः (rajaḥ) - passion; तत्र (tatra) - there; प्रवर्तते (pravartate) - arises; नियम्यते (niyamyate) - is restrained; रजः (rajaḥ) - passion; यत्र (yatra) - where; सत्त्वम् (sattvam) - goodness; तत्र (tatra) - there; प्रवर्तते (pravartate) - arises;]

(Where darkness is restrained, there passion arises; where passion is restrained, there goodness arises.)

Where darkness is restrained, there passion arises; where passion is restrained, there goodness arises. (14-36-7)

नैशात्मकं तमो विद्यात्त्रिगुणं मोहसञ्ज्ञितम्। अधर्मलक्षणं चैव नियतं पापकर्मसु ॥१४-३६-८॥

naiśātmakaṁ tamo vidyāt triguṇaṁ mohasañjñitam। adharmalakṣaṇaṁ caiva niyataṁ pāpakarmasu॥14-36-8॥

[नैशात्मकं (naiśātmakam) - of the nature of night; night-like; तमः (tamaḥ) - darkness; विद्यात् (vidyāt) - one should know; त्रिगुणम् (triguṇam) - of the three qualities; composed of three guṇas; मोहसञ्ज्ञितम् (mohasañjñitam) - designated as delusion; अधर्मलक्षणम् (adharmalakṣaṇam) - characterized by unrighteousness; च (ca) - and; एव (eva) - indeed; नियतं (niyatam) - fixed; established; पापकर्मसु (pāpakarmasu) - in evil deeds; in sinful actions;]

(One should know the darkness of the nature of night, composed of the three qualities, designated as delusion, characterized by unrighteousness indeed, established in sinful actions.)

One should know that darkness, which is of the nature of night, is a product of the three guṇas and is called delusion, as characterized by unrighteousness, and always found in sinful actions. (14-36-8)

प्रवृत्त्यात्मकमेवाहू रजः पर्यायकारकम्। प्रवृत्तं सर्वभूतेषु दृश्यतोत्पत्तिलक्षणम् ॥१४-३६-९॥

pravṛttyātmakam evāhū rajaḥ paryāyakārakam। pravṛttaṃ sarvabhūteṣu dṛśyatotpattilakṣaṇam ॥14-36-9॥

[प्रवृत्त्यात्मकम् (pravṛtty-ātmakam) - of the nature of activity; एव (eva) - indeed; आहुः (āhuḥ) - they say; रजः (rajaḥ) - rajas; पर्यायकारकम् (paryāya-kārakam) - cause of change; प्रवृत्तम् (pravṛttam) - activity; सर्वभूतेषु (sarva-bhūteṣu) - in all beings; दृश्यते (dṛśyate) - is seen; उत्पत्तिलक्षणम् (utpatti-lakṣaṇam) - characterized by origination;]

(Of the nature of activity indeed, they say rajas is the cause of change. Activity in all beings is seen as characterized by origination.)

Rajas, they say, is indeed of the nature of activity and is the cause of transformation. Activity is seen in all beings as that which is characterized by origination. (14-36-9)

प्रकाशं सर्वभूतेषु लाघवं श्रद्दधानता। सात्त्विकं रूपमेवं तु लाघवं साधुसंमितम् ॥१४-३६-१०॥

prakāśaṃ sarvabhūteṣu lāghavaṃ śraddadhānatā। sāttvikaṃ rūpamevaṃ tu lāghavaṃ sādhu-saṃmitam ॥14-36-10॥

[प्रकाशं (prakāśam) - illumination; सर्वभूतेषु (sarvabhūteṣu) - among all beings; लाघवं (lāghavam) - lightness; श्रद्दधानता (śraddadhānatā) - faithfulness; सात्त्विकं (sāttvikam) - sattvic; रूपम् (rūpam) - form; एवं (evaṃ) - thus; तु (tu) - but; लाघवं (lāghavam) - lightness; साधुसंमितम् (sādhu-saṃmitam) - measured by the good;]

(Illumination among all beings, lightness, faithfulness; sattvic form thus but lightness measured by the good.)

The illumination among all beings, lightness, and faithfulness is the sattvic form; thus, lightness determined by the good (the virtuous) is considered sattvic. (14-36-10)

एतेषां गुणतत्त्वं हि वक्ष्यते हेत्वहेतुभिः। समासव्यासयुक्तानि तत्त्वतस्तानि वित्त मे ॥१४-३६-११॥

eteṣāṃ guṇatattvaṃ hi vakṣyate hetvahetubhiḥ. samāsa-vyāsa-yuktāni tattvatas tāni vitta me ॥14-36-11॥

[एतेषां (eteṣāṃ) - of these; गुणतत्त्वं (guṇatattvaṃ) - the principle of qualities; हि (hi) - indeed; वक्ष्यते (vakṣyate) - is stated; हेत्वहेतुभिः (hetu-ahetubhiḥ) - with causes and non-causes; समासव्यासयुक्तानि (samāsa-vyāsa-yuktāni) - connected with conciseness and elaboration; तत्त्वतः (tattvataḥ) - truly; तानि (tāni) - those; वित्त (vitta) - know; मे (me) - from me;]

(Of these, the principle of qualities indeed is stated with causes and non-causes; those, connected with conciseness and elaboration, truly know from me.)

Indeed, the principle of the qualities among these is explained by me with their causes and non-causes; those connected with both summary and detail, know them truly from me. (14-36-11)

संमोहोऽज्ञानमत्यागः कर्मणामविनिर्णयः। स्वप्नः स्तम्भो भयं लोभः शोकः सुकृतदूषणम् ॥१४-३६-१२॥

saṁmoho'jñānam-atyāgaḥ karmaṇām-aviniṛṇayaḥ। svapnaḥ stambho bhayaṁ lobhaḥ śokaḥ sukṛta-dūṣaṇam॥14-36-12॥

[संमोहः (saṁmohaḥ) - delusion; अज्ञानम् (ajñānam) - ignorance; अत्यागः (atyāgaḥ) - failure to relinquish; कर्मणाम् (karmaṇām) - of actions; अविनिर्णयः (aviniṛṇayaḥ) - indecisiveness; स्वप्नः (svapnaḥ) - dream; स्तम्भः (stambhaḥ) - inertia; भयम् (bhayam) - fear; लोभः (lobhaḥ) - greed; शोकः (śokaḥ) - sorrow; सुकृतदूषणम् (sukṛtadūṣaṇam) - corruption of merit;]

(Delusion, ignorance, failure to relinquish, indecisiveness of actions, dream, inertia, fear, greed, sorrow, corruption of merit.)

Delusion, ignorance, lack of renunciation, indecisiveness regarding actions, dreaming, inertia, fear, greed, sorrow, and the corruption of virtue. (14-36-12)

अस्मृतिश्चाविपाकश्च नास्तिक्यं भिन्नवृत्तिता। निर्विशेषत्वमन्धत्वं जघन्यगुणवृत्तिता ॥१४-३६-१३॥

asmṛtiś cāvipākaś ca nāstikyaṃ bhinnavṛttitā। nirviśeṣatvam andhatvaṃ jaghanya-guṇa-vṛttitā ॥14-36-13॥

[अस्मृतिः (asmṛtiḥ) - absence of memory; च (ca) - and; अविपाकः (avipākaḥ) - lack of maturation; च (ca) - and; नास्तिक्यं (nāstikyam) - atheism; भिन्नवृत्तिता (bhinnavṛttitā) - having deviant conduct; निर्विशेषत्वम् (nirviśeṣatvam) - absence of distinction; अन्धत्वम् (andhatvam) - blindness; जघन्यगुणवृत्तिता (jaghanya-guṇa-vṛttitā) - having base quality-behavior;]

(Absence of memory and lack of maturation and atheism, deviant conduct, absence of distinction, blindness, having base quality-behavior.)

Absence of memory, lack of maturation, atheism, deviant conduct, undistinguished nature, blindness, and the behavior of base qualities. (14-36-13)

अकृते कृतमानित्वमज्ञाने ज्ञानमानिता। अमैत्री विकृतो भावो अश्रद्धा मूढभावना ॥१४-३६-१४॥

akṛte kṛtamānitvam ajñāne jñānamānitā। amaitrī vikṛto bhāvo aśraddhā mūḍhabhāvanā॥14-36-14॥

[अकृते (akṛte) - in what has not been done; कृतमानित्वम् (kṛtamānitvam) - the assumption of having done; अज्ञाने (ajñāne) - in non-knowledge; ज्ञानमानिता (jñānamānitā) - the esteem of knowledge; अमैत्री (amaitrī) - absence of friendship; विकृतो (vikṛtaḥ) - distorted; भावः (bhāvaḥ) - state; अश्रद्धा (aśraddhā) - lack of faith; मूढभावना (mūḍhabhāvanā) - deluded intention;]

(In what has not been done, the assumption of having done; in non-knowledge, the esteem of knowledge. Absence of friendship is a distorted state; lack of faith is deluded intention. (14-36-14))

To assume one has done what has not been done, to value knowledge in the absence of true knowledge; absence of friendship is a distorted state, and lack of faith is a deluded attitude. (14-36-14)

अनार्जवमसञ्ज्ञत्वं कर्म पापमचेतना। गुरुत्वं सन्नभावत्वमसितत्वमवाग्गतिः ॥१४-३६-१५॥

anārjavamasañjñatvaṃ karma pāpamacetana। gurutvaṃ sannabhāvatvamasitatvamavāggatiḥ ॥14-36-15॥

[अनार्जवम् (anārjavam) - crookedness; असञ्ज्ञत्वं (asañjñatvam) - absence of consciousness; कर्म (karma) - action; पापम् (pāpam) - sin; अचेतना (acetana) - unconsciousness; गुरुत्वं (gurutvaṃ) - heaviness; सन्नभावत्वम् (sannabhāvatvam) - presence of weakness; असितत्वम् (asitatvam) - blackness; अवाग्गतिः (avāggatiḥ) - downward movement;]

(Crookedness, absence of consciousness, action, sin, unconsciousness, heaviness, presence of weakness, blackness, downward movement.)

Crookedness, lack of consciousness, actions that are sinful, unconsciousness, heaviness, feebleness, blackness, and downward movement. (14-36-15)

सर्व एते गुणा विप्रास्तामसाः सम्प्रकीर्तिताः। ये चान्ये नियता भावा लोकेऽस्मिन्मोहसञ्ज्ञिताः ॥१४-३६-१६॥

sarva ete guṇā viprā tāmasāḥ samprakīrtitāḥ । ye ca anye niyatā bhāvā loke 'smin moha-saṃjñitāḥ ॥14-36-16॥

[सर्व (sarva) - all; एते (ete) - these; गुणाः (guṇāḥ) - qualities; विप्राः (viprāḥ) - O wise ones; तामसाः (tāmasāḥ) - of tamas; सम्प्रकीर्तिताः (samprakīrtitāḥ) - declared; ये (ye) - which; च (ca) - and; अन्ये (anye) - other; नियता (niyatā) - fixed; भावाः (bhāvāḥ) - states; लोके (loke) - in the world; अस्मिन् (asmin) - in this; मोहसञ्ज्ञिताः (moha-saṃjñitāḥ) - known as delusion;]

(All these qualities, O wise ones, are declared as of tamas. And other fixed states in this world are known as moha (delusion).)

All these qualities, O wise ones, are designated as qualities of tamas. Any other fixed states in this world are regarded as states of delusion. (14-36-16)

तत्र तत्र नियम्यन्ते सर्वे ते तामसा गुणाः। परिवादकथा नित्यं देवब्राह्मणवैदिकाः ॥१४-३६-१७॥

tatra tatra niyamyante sarve te tāmasā guṇāḥ। parivādakathā nityaṃ devabrāhmaṇavaidikāḥ॥14-36-17॥

[तत्र (tatra) - there; तत्र (tatra) - there; नियम्यन्ते (niyamyante) - are restrained; सर्वे (sarve) - all; ते (te) - those; तामसा (tāmasā) - tamas-related; गुणाः (guṇāḥ) - qualities; परिवादकथा (parivādakathā) - tales of blame; नित्यं (nityaṃ) - always; देवब्राह्मणवैदिकाः (devabrāhmaṇavaidikāḥ) - regarding gods, brāhmaṇas, and the Veda;]

(There there are restrained all those tamas-related qualities. Tales of blame always [concern] gods, brāhmaṇas, and the Veda. (14-36-17))

In each place, all those tamas-related qualities are restrained. Tales of blame are always about the gods, the brāhmaṇas, and the Veda. (14-36-17)

अत्यागश्चाभिमानश्च मोहो मन्युस्तथाक्षमा। मत्सरश्चैव भूतेषु तामसं वृत्तमिष्यते ॥१४-३६-१८॥

atyāgaś cābhimānaś ca moho manyus tathākṣamā। matsaraś caiva bhūteṣu tāmasaṃ vṛttamiṣyate ॥14-36-18॥

[अत्यागः (atyāgaḥ) - excessive renunciation; च (ca) - and; अभिमानः (abhimānaḥ) - pride; च (ca) - and; मोहः (mohaḥ) - delusion; मन्युः (manyuḥ) - anger; तथा (tathā) - and also; अक्षमाः (akṣamāḥ) - impatience; मत्सरः (matsaraḥ) - envy; च (ca) - and; एव (eva) - indeed; भूतेषु (bhūteṣu) - among beings; तामसं (tāmasam) - of tamas (darkness, ignorance); वृत्तम् (vṛttam) - conduct; इष्यते (iṣyate) - is considered;]

(Excessive renunciation and pride and delusion, anger and also impatience, envy and indeed among beings, conduct of tamas is considered.)

Excessive renunciation, pride, delusion, anger, impatience, and envy—this conduct among beings is considered to be tamasic (of darkness, ignorance). (14-36-18)

वृथारम्भाश्च ये केचिद्वृथादानानि यानि च। वृथाभक्षणमित्येतत्तामसं वृत्तमिष्यते ॥१४-३६-१९॥

vṛthārambhāś ca ye kecid vṛthādānāni yāni ca। vṛthābhakṣaṇam ity etat tāmasaṃ vṛttam iṣyate ॥14-36-19॥

[वृथारम्भाः (vṛthārambhāḥ) - useless undertakings; च (ca) - and; ये (ye) - which; केचित् (kecit) - some; वृथादानानि (vṛthādānāni) - useless gifts; यानि (yāni) - which; च (ca) - and; वृथाभक्षणम् (vṛthābhakṣaṇam) - useless eating; इति (iti) - thus; एतत् (etat) - this; तामसं (tāmasam) - born of darkness (tamas); वृत्तम् (vṛttam) - conduct; इष्यते (iṣyate) - is considered;]

(Useless undertakings and which some useless gifts which and useless eating—thus, this darkness-born conduct is considered.)

All actions undertaken in vain, and any useless gifts, as well as eating without purpose—this sort of conduct is regarded as belonging to darkness (tamas). (14-36-19)

अतिवादोऽतितिक्षा च मात्सर्यमतिमानिता। अश्रद्दधानता चैव तामसं वृत्तमिष्यते ॥१४-३६-२०॥

ativādo'titikṣā ca mātsaryamatimānitā। aśraddadhānatā caiva tāmasaṃ vṛttamiṣyate ॥14-36-20॥

[अतिवादः (ativādaḥ) - excessive speech; अतितिक्षा (atitikṣā) - excessive forbearance; च (ca) - and; मात्सर्यम् (mātsaryam) - envy; अतिमानिता (atimānitā) - excessive pride; अश्रद्दधानता (aśraddadhānatā) - lack of faith; च (ca) - and; एव (eva) - indeed; तामसं (tāmasam) - tamas-dominated; वृत्तम् (vṛttam) - behavior; इष्यते (iṣyate) - is considered;]

(Excessive speech, excessive forbearance and envy, excessive pride, lack of faith and indeed, tamas-dominated behavior is considered.)

Excessive talk, extreme forbearance, envy, excessive pride, and lack of faith are regarded as behavior dominated by tamas. (14-36-20)

एवंविधास्तु ये केचिल्लोकेऽस्मिन्पापकर्मिणः। मनुष्या भिन्नमर्यादाः सर्वे ते तामसा जनाः ॥१४-३६-२१॥

evaṃvidhās tu ye kecil loke'smin pāpakarmiṇaḥ। manuṣyā bhinnamaryādāḥ sarve te tāmasā janāḥ॥14-36-21॥

[एवंविधाः (evaṃvidhāḥ) - such of this kind; तु (tu) - but; ये (ye) - who; केचित् (kecit) - some; लोकेऽस्मिन् (loke'smin) - in this world; पापकर्मिणः (pāpakarmiṇaḥ) - evil-doers; मनुष्याः (manuṣyāḥ) - men; भिन्नमर्यादाः (bhinnamaryādāḥ) - of broken boundaries; सर्वे (sarve) - all; ते (te) - they; तामसा (tāmasāḥ) - of tamas; जनाः (janāḥ) - people;]

(Such of this kind but who some in this world evil-doers men of broken boundaries all they of tamas people.)

But all such men here in this world, who are evil-doers and transgressors of boundaries, they are all people of tamas. (14-36-21)

तेषां योनिं प्रवक्ष्यामि नियतां पापकर्मणाम्। अवाङ्निरयभावाय तिर्यङ्निरयगामिनः ॥१४-३६-२२॥

teṣāṃ yoniṃ pravakṣyāmi niyatāṃ pāpakarmaṇām। avāṅnirayabhāvāya tiryaṅnirayagāminaḥ ॥14-36-22॥

[तेषां (teṣām) - of them; योनिं (yoniṃ) - birth; प्रवक्ष्यामि (pravakṣyāmi) - I shall declare; नियतां (niyatāṃ) - fixed; पापकर्मणाम् (pāpakarmaṇām) - of those who perform evil deeds; अवाङ्-निरय-भावाय (avāṅ-niraya-bhāvāya) - for downward, hellish state; तिर्यङ्-निरय-गामिनः (tiryaṅ-niraya-gāminaḥ) - those who go to animal or hellish existences;]

(Of them, the birth I shall declare, fixed for those who perform evil deeds, for downward, hellish state, those who go to animal or hellish existences.)

I shall declare the birth assigned to those who commit evil deeds—those who go downward to animal or hellish states. (14-36-22)

स्थावराणि च भूतानि पशवो वाहनानि च। क्रव्यादा दन्दशूकाश्च कृमिकीटविहङ्गमाः ॥१४-३६-२३॥

sthāvarāṇi ca bhūtāni paśavo vāhanāni ca। kravyādā dandaśūkāś ca kṛmikīṭavihaṅgamāḥ ॥14-36-23॥

[स्थावराणि (sthāvarāṇi) - immobile beings; च (ca) - and; भूतानि (bhūtāni) - living entities; पशवः (paśavaḥ) - animals; वाहनानि (vāhanāni) - vehicles; च (ca) - and; क्रव्यादाः (kravyādāḥ) - flesh-eaters; दन्दशूकाः (dandaśūkāḥ) - reptiles; च (ca) - and; कृमिकीटविहङ्गमाः (kṛmikīṭavihaṅgamāḥ) - worms, insects, and birds;]

(Immovable beings and living entities, animals, vehicles and; flesh-eaters, reptiles and; worms, insects and birds.)

Immovable beings and all living entities, animals, vehicles, as well as flesh-eaters, reptiles, worms, insects, and birds. (14-36-23)

अण्डजा जन्तवो ये च सर्वे चापि चतुष्पदाः। उन्मत्ता बधिरा मूका ये चान्ये पापरोगिणः ॥१४-३६-२४॥

aṇḍajā jantavo ye ca sarve cāpi catuṣpadāḥ। unmattā badhirā mūkā ye caanye pāparogiṇaḥ ॥14-36-24॥

[अण्डजा (aṇḍajā) - egg-born; जन्तवः (jantavaḥ) - living beings; ये (ye) - who; च (ca) - and; सर्वे (sarve) - all; चापि (cāpi) - and also; चतुष्पदाः (catuṣpadāḥ) - four-footed; उन्मत्ताः (unmattāḥ) - mad; बधिराः (badhirāḥ) - deaf; मूकाः (mūkāḥ) - dumb; ये (ye) - who; च (ca) - and; अन्ये (anye) - others; पापरोगिणः (pāparogiṇaḥ) - afflicted with evil disease;]

(Egg-born living beings who and all, and also four-footed (beings), mad, deaf, dumb, who and others afflicted with evil disease.)

All egg-born living beings, and also all four-footed creatures, those who are mad, deaf, dumb, and others who are afflicted with evil diseases. (14-36-24)

मग्नास्तमसि दुर्वृत्ताः स्वकर्मकृतलक्षणाः। अवाक्स्रोतस इत्येते मग्नास्तमसि तामसाः ॥१४-३६-२५॥

magnās tamasi durvṛttāḥ svakarma-kṛta-lakṣaṇāḥ। avāk-srotasa ityete magnās tamasi tāmasāḥ॥14-36-25॥

[मग्नाः (magnāḥ) - immersed; तमसि (tamasi) - in darkness; दुर्वृत्ताः (durvṛttāḥ) - evil-doers; स्वकर्मकृतलक्षणाः (svakarma-kṛta-lakṣaṇāḥ) - characterized by actions of their own making; अवाक्स्रोतसः (avāk-srotasaḥ) - with downward current; इति (iti) - thus; एते (ete) - these; मग्नाः (magnāḥ) - immersed; तमसि (tamasi) - in darkness; तामसाः (tāmasāḥ) - possessed of tamas;]

(Immersed in darkness, evil-doers, characterized by actions of their own making. With downward current, thus these, immersed in darkness, possessed of tamas.)

Those immersed in darkness, evil in conduct, defined by actions of their own making — these are described as possessed of tamas, their course flowing downward, immersed in darkness. (14-36-25)

तेषामुत्कर्षमुद्रेकं वक्ष्याम्यहमतः परम्। यथा ते सुकृताँल्लोकाँल्लभन्ते पुण्यकर्मिणः ॥१४-३६-२६॥

teṣām utkarṣam udrekaṃ vakṣyāmy aham ataḥ param। yathā te sukṛtāṃl lokāṃl labhante puṇyakarmiṇaḥ ॥14-36-26॥

[तेषाम् (teṣām) - of those; उत्कर्षम् (utkarṣam) - excellence; उद्रेकम् (udrekaṃ) - increase; वक्ष्यामि (vakṣyāmi) - I will explain; अहम् (aham) - I; अतः (ataḥ) - then; परम् (param) - further; यथा (yathā) - how; ते (te) - they; सुकृतान् (sukṛtān) - of meritorious; लोकान् (lokān) - worlds; लभन्ते (labhante) - attain; पुण्यकर्मिणः (puṇyakarmiṇaḥ) - the doers of virtuous deeds;]

(Of those, excellence, increase, I will explain, I, then, further; how they, of meritorious, worlds, attain, the doers of virtuous deeds.)

I will now further explain the excellence and advancement of those, how the doers of virtuous deeds attain the meritorious worlds. (14-36-26)

अन्यथा प्रतिपन्नास्तु विवृद्धा ये च कर्मसु। स्वकर्मनिरतानां च ब्राह्मणानां शुभैषिणाम् ॥१४-३६-२७॥

anyathā pratipannās tu vivṛddhā ye ca karmasu। svakarmanirātānāṃ ca brāhmaṇānāṃ śubhaiṣiṇām॥14-36-27॥

[अन्यथा (anyathā) - otherwise; in another way; प्रतिपन्नाः (pratipannāḥ) - engaged in; occupied with; तु (tu) - but; विवृद्धाः (vivṛddhāḥ) - grown; advanced; ये (ye) - who; च (ca) - and; कर्मसु (karmasu) - in works; in actions; स्वकर्मनिरतानाम् (svakarmanirātānām) - of those devoted to their own duty; च (ca) - and; ब्राह्मणानाम् (brāhmaṇānām) - of the Brāhmaṇas; शुभैषिणाम् (śubhaiṣiṇām) - desiring auspiciousness;]

(Otherwise engaged but advanced who and in actions; of those devoted to their own duty and of the Brāhmaṇas desiring auspiciousness.)

But those who are otherwise engaged, though advanced in various actions, and also the Brāhmaṇas who are devoted to their own duties and wish for auspiciousness. (14-36-27)

संस्कारेणोर्ध्वमायान्ति यतमानाः सलोकताम्। स्वर्गं गच्छन्ति देवानामित्येषा वैदिकी श्रुतिः ॥१४-३६-२८॥

saṁskāreṇordhvam āyānti yatamānāḥ salokatām। svargaṁ gacchanti devānām ityeṣā vaidikī śrutiḥ॥14-36-28॥

[संस्कारेण (saṁskāreṇa) - by purification; ऊर्ध्वम् (ūrdhvam) - upwards; आयान्ति (āyānti) - they come; यतमानाः (yatamānāḥ) - striving ones; सलोकताम् (salokatām) - association (with the world); स्वर्गम् (svargam) - heaven; गच्छन्ति (gacchanti) - they go; देवानाम् (devānām) - of the gods; इति (iti) - thus; एषा (eṣā) - this; वैदिकी (vaidikī) - Vedic; श्रुतिः (śrutiḥ) - scripture;]

(By purification upwards they come, striving ones, to association (with the world). Heaven they go, of the gods—thus, this (is) Vedic scripture.)

Striving people ascend upwards by virtue of purification to association with the world; they go to the heaven of the gods. Thus, this is the Vedic scripture. (14-36-28)

अन्यथा प्रतिपन्नास्तु विवृद्धाः स्वेषु कर्मसु। पुनरावृत्तिधर्माणस्ते भवन्तीह मानुषाः ॥१४-३६-२९॥

anyathā pratipannās tu vivṛddhāḥ sveṣu karmasu। punarāvṛttidharmāṇas te bhavantīha mānuṣāḥ॥14-36-29॥

[अन्यथा (anyathā) - otherwise; प्रतिपन्नाः (pratipannāḥ) - having adopted; तु (tu) - but; विवृद्धाः (vivṛddhāḥ) - grown (in); स्वेषु (sveṣu) - in their own; कर्मसु (karmasu) - actions; पुनरावृत्तिधर्माणः (punarāvṛttidharmāṇaḥ) - possessing the nature of returning again; ते (te) - they; भवन्ति (bhavanti) - become; इह (iha) - here; मानुषाः (mānuṣāḥ) - humans;]

(Otherwise, having adopted but grown in their own actions, possessing the nature of returning again, they become here humans.)

But those who have adopted otherwise and grown in their own actions, possessing the propensity for repeated return, become humans again here. (14-36-29)

पापयोनिं समापन्नाश्चण्डाला मूकचूचुकाः। वर्णान्पर्यायशश्चापि प्राप्नुवन्त्युत्तरोत्तरम् ॥१४-३६-३०॥

pāpayonim samāpannāś caṇḍālā mūkacūcukāḥ. varṇān paryāyaśaś cāpi prāpnuvanty uttarottaram ॥14-36-30॥

[पापयोनिम् (pāpayonim) - sinful womb; (i.e., low birth; evil origin;; समापन्नाः (samāpannāḥ) - entered into; having attained; having fallen into; चण्डालाः (caṇḍālāḥ) - outcastes; caṇḍālas; मूकचूचुकाः (mūkacūcukāḥ) - dumb and deaf persons; वर्णान् (varṇān) - castes; social classes; पर्यायशः (paryāyaśaḥ) - sequentially; in order; one after another; च (ca) - and; अपि (api) - also; प्राप्नुवन्ति (prāpnuvanti) - they obtain; they attain; उत्तरोत्तरम् (uttarottaram) - higher and higher; progressively;]

(Entering into a sinful womb, the caṇḍālas (outcastes), the dumb and deaf persons, also obtain castes sequentially, higher and higher.)

Those who are born of sinful wombs, such as caṇḍālas, or as the dumb and deaf, can also, by successive order, attain higher and higher castes. (14-36-30)

शूद्रयोनिमतिक्रम्य ये चान्ये तामसा गुणाः। स्रोतोमध्ये समागम्य वर्तन्ते तामसे गुणे ॥१४-३६-३१॥

śūdrayonimatikramya ye cānye tāmasā guṇāḥ। srotomadhye samāgamya vartante tāmase guṇe॥14-36-31॥

[शूद्रयोनिम् (śūdrayonim) - the birth (yoni) of a śūdra; अतिक्रम्य (atikramya) - having passed beyond; ये (ye) - who; च (ca) - and; अन्ये (anye) - other; तामसाः (tāmasāḥ) - pertaining to tamas; गुणाः (guṇāḥ) - qualities; स्रतोमध्ये (srotomadhye) - in the middle of the current; समागम्य (samāgamya) - having come together; वर्तन्ते (vartante) - exist; तामसे (tāmase) - in tamas; गुणे (guṇe) - in the quality;]

(Having passed beyond the birth of a śūdra, who and other qualities pertaining to tamas, in the middle of the current having come together, exist in the quality of tamas.)

Having surpassed the śūdra birth, those other qualities related to tamas, having gathered in the midst of the stream, exist within the quality of tamas. (14-36-31)

अभिषङ्गस्तु कामेषु महामोह इति स्मृतः। ऋषयो मुनयो देवा मुह्यन्त्यत्र सुखेप्सवः ॥१४-३६-३२॥

abhiṣaṅgastu kāmeṣu mahāmoha iti smṛtaḥ। ṛṣayo munayo devā muhyyantyatra sukhepsavaḥ ॥14-36-32॥

[अभिषङ्गः (abhiṣaṅgaḥ) - attachment; तु (tu) - but; कामेषु (kāmeṣu) - among desires; महामोह (mahāmoha) - great delusion; इति (iti) - thus; स्मृतः (smṛtaḥ) - is remembered; ऋषयः (ṛṣayaḥ) - seers; मुनयः (munayaḥ) - sages; देवाः (devāḥ) - gods; मुह्यन्ति (muhyanti) - are deluded; अत्र (atra) - here; सुखेप्सवः (sukhepsavaḥ) - desiring happiness;]

(But attachment among desires is remembered as great delusion; seers, sages, gods are deluded here, desiring happiness.)

Attachment to desires is called great delusion; here, even the seers, sages, and gods are deluded, desiring happiness. (14-36-32)

तमो मोहो महामोहस्तामिस्रः क्रोधसञ्ज्ञितः। मरणं त्वन्धतामिस्रं तामिस्रं क्रोध उच्यते ॥१४-३६-३३॥

tamo moho mahāmoha-tāmisraḥ krodha-sañjñitaḥ। maraṇaṃ tvandhatāmisraṃ tāmisraṃ krodha ucyate॥14-36-33॥

[तमः (tamaḥ) - darkness; मोहः (mohaḥ) - delusion; महामोहः (mahāmohaḥ) - great delusion; तामिस्रः (tāmisraḥ) - ignorance; क्रोधसञ्ज्ञितः (krodha-saṅjñitaḥ) - known as wrath; मरणम् (maraṇam) - death; तु (tu) - however; अन्धतामिस्रम् (andhatāmisram) - blind darkness; तामिस्रम् (tāmisram) - tāmisra (ignorance); क्रोधः (krodhaḥ) - wrath; उच्यते (ucyate) - is called;]

(Darkness, delusion, great delusion, tāmisra known as wrath; death, however, blind darkness, tāmisra is called wrath.)

Darkness, delusion, great delusion, and tāmisra are terms known as wrath; death is called andhatāmisra, and tāmisra is called wrath. (14-36-33)

भावतो गुणतश्चैव योनितश्चैव तत्त्वतः। सर्वमेतत्तमो विप्राः कीर्तितं वो यथाविधि ॥१४-३६-३४॥

bhāvato guṇataścaiva yonitaścaiva tattvataḥ। sarvam etat tamo viprāḥ kīrtitaṁ vo yathāvidhi ॥14-36-34॥

[भावतः (bhāvataḥ) - in terms of nature; गुणतः (guṇataḥ) - in terms of quality; च (ca) - and; एव (eva) - indeed; योनितः (yonitaḥ) - in terms of origin; च (ca) - and; एव (eva) - indeed; तत्त्वतः (tattvataḥ) - in essence; सर्वम् (sarvam) - all; एतत् (etat) - this; तमः (tamaḥ) - darkness; विप्राः (viprāḥ) - O sages; कीर्तितम् (kīrtitam) - declared; वः (vaḥ) - to you; यथाविधि (yathāvidhi) - according to proper method;]

(In terms of nature, in terms of quality, and indeed in terms of origin, and in essence, all this darkness, O sages, has been declared to you according to proper method.)

O sages, all this darkness has been explained to you in terms of nature, quality, origin, and essence, according to the proper method. (14-36-34)

को न्वेतद्बुध्यते साधु को न्वेतत्साधु पश्यति। अतत्त्वे तत्त्वदर्शी यस्तमसस्तत्त्वलक्षणम् ॥१४-३६-३५॥

ko nvetadbudhyate sādhu ko nvetatsādhu paśyati। atattve tattvadarśī yastamasastattvalakṣaṇam ॥14-36-35॥

[कः (ko) (kaḥ) - who; नु (nu) (nu) - indeed; एतत् (etat) (etat) - this; बुध्यते (budhyate) (budhyate) - understands; साधु (sādhu) (sādhu) - well; कः (kaḥ) (kaḥ) - who; नु (nu) (nu) - indeed; एतत् (etat) (etat) - this; साधु (sādhu) (sādhu) - well; पश्यति (paśyati) (paśyati) - sees; अतत्त्वे (atattve) (atattve) - in the unreal; तत्त्वदर्शी (tattvadarśī) (tattvadarśī) - knower of reality; यः (yaḥ) (yaḥ) - who; तमसः (tamasah) (tamasah) - of darkness; तत्त्वलक्षणम् (tattvalakṣaṇam) (tattvalakṣaṇam) - the characteristic of reality;]

(Who indeed understands this well, who indeed sees this well? In the unreal, one who is a knower of reality—of darkness, the characteristic of reality.)

Who indeed truly understands or sees this? One who perceives reality in what is unreal—that is the mark of one still under the characteristic of darkness. (14-36-35)

तमोगुणा वो बहुधा प्रकीर्तिता; यथावदुक्तं च तमः परावरम्। नरो हि यो वेद गुणानिमान्सदा; स तामसैः सर्वगुणैः प्रमुच्यते ॥१४-३६-३६॥

tamoguṇā vo bahudhā prakīrtitā; yathāvad uktaṃ ca tamaḥ parāvaram। naro hi yo veda guṇān imān sadā; sa tāmasaiḥ sarvaguṇaiḥ pramucyate ॥14-36-36॥

[तमोगुणा (tamoguṇā) - qualities of darkness; वो (vo) - indeed; बहुधा (bahudhā) - in many ways; प्रकीर्तिता (prakīrtitā) - proclaimed; यथावद् (yathāvad) - properly; उक्तं (uktaṃ) - stated; च (ca) - and; तमः (tamaḥ) - darkness; परावरम् (parāvaram) - higher and lower; नरः (naraḥ) - man; हि (hi) - indeed; यः (yaḥ) - who; वेद (veda) - knows; गुणान् (guṇān) - qualities; इमान् (imān) - these; सदा (sadā) - always; सः (saḥ) - he; तामसैः (tāmasaiḥ) - by the qualities of darkness; सर्वगुणैः (sarvaguṇaiḥ) - by all qualities; प्रमुच्यते (pramucyate) - is released;]

(The qualities of darkness indeed in many ways are proclaimed; properly stated also is darkness as higher and lower. Man indeed who always knows these qualities, he by the qualities of darkness, by all qualities, is released.)

The qualities known as tamas have been described to you in many ways; the full range of darkness, both higher and lower, has been properly stated. The person who always knows these qualities is freed from all qualities born of darkness. (14-36-36)