14.042
ब्रह्मोवाच॥
Brahmā said.
अहङ्कारात्प्रसूतानि महाभूतानि पञ्च वै। पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम् ॥१४-४२-१॥
Indeed, the five great elements—earth, air, ether, water, and light as the fifth—are produced from ego. (14-42-1)
तेषु भूतानि मुह्यन्ते महाभूतेषु पञ्चसु। शब्दस्पर्शनरूपेषु रसगन्धक्रियासु च ॥१४-४२-२॥
Beings are deluded among those—within the five great elements; in sound, touch, form, as well as in taste, smell, and actions. (14-42-2)
महाभूतविनाशान्ते प्रलये प्रत्युपस्थिते। सर्वप्राणभृतां धीरा महदुत्पद्यते भयम् ॥१४-४२-३॥
At the end of the destruction of the great elements, when dissolution arrives, among all living beings, even the wise experience great fear. (14-42-3)
यद्यस्माज्जायते भूतं तत्र तत्प्रविलीयते। लीयन्ते प्रतिलोमानि जायन्ते चोत्तरोत्तरम् ॥१४-४२-४॥
Whatever entity arises from a particular source, into that very source it dissolves. The prior things merge back, and increasingly subsequent things are born. (14-42-4)
ततः प्रलीने सर्वस्मिन्भूते स्थावरजङ्गमे। स्मृतिमन्तस्तदा धीरा न लीयन्ते कदाचन ॥१४-४२-५॥
Then, when all beings, both immobile and mobile, are dissolved, those who possess memory, the steadfast ones, are never absorbed. (14-42-5)
शब्दः स्पर्शस्तथा रूपं रसो गन्धश्च पञ्चमः। क्रियाकारणयुक्ताः स्युरनित्या मोहसञ्ज्ञिताः ॥१४-४२-६॥
Sound, touch, form, taste, and smell—the fifth—being associated with action and cause, are impermanent and are known as sources of delusion. (14-42-6)
लोभप्रजनसंयुक्ता निर्विशेषा ह्यकिञ्चनाः। मांसशोणितसङ्घाता अन्योन्यस्योपजीविनः ॥१४-४२-७॥
Connected with the generation of greed, undifferentiated, truly possessing nothing, bodies of flesh and blood, subsist upon one another. (14-42-7)
बहिरात्मान इत्येते दीनाः कृपणवृत्तयः। प्राणापानावुदानश्च समानो व्यान एव च ॥१४-४२-८॥
Those who are externally-minded are thus, these are wretched and possessed of miserly tendencies. (They are) prāṇa, apāna, udāna, as well as samāna and indeed vyāna. (14-42-8)
अन्तरात्मेति चाप्येते नियताः पञ्च वायवः। वाङ्मनोबुद्धिरित्येभिः सार्धमष्टात्मकं जगत् ॥१४-४२-९॥
The inner self, so called, and also these five fixed vital airs along with speech, mind, and intellect—together, the universe is of eightfold nature. (14-42-9)
त्वग्घ्राणश्रोत्रचक्षूंषि रसनं वाक्च संयता। विशुद्धं च मनो यस्य बुद्धिश्चाव्यभिचारिणी ॥१४-४२-१०॥
He whose skin, nose, ears, eyes, tongue, and speech are controlled, and whose mind is pure and intellect unwavering; (14-42-10)
अष्टौ यस्याग्नयो ह्येते न दहन्ते मनः सदा। स तद्ब्रह्म शुभं याति यस्माद्भूयो न विद्यते ॥१४-४२-११॥
He whose mind is not burned by these eight fires at all times, he attains that auspicious Brahman, from which there is no return. (14-42-11)
एकादश च यान्याहुरिन्द्रियाणि विशेषतः। अहङ्कारप्रसूतानि तानि वक्ष्याम्यहं द्विजाः ॥१४-४२-१२॥
O twice-born, I will explain those eleven senses, which are especially said to be produced from ego. (14-42-12)
श्रोत्रं त्वक्चक्षुषी जिह्वा नासिका चैव पञ्चमी। पादौ पायुरुपस्थं च हस्तौ वाग्दशमी भवेत् ॥१४-४२-१३॥
The ear, skin, eyes, tongue, and nose are five; the feet, anus, genitals, hands, and speech make ten. (14-42-13)
इन्द्रियग्राम इत्येष मन एकादशं भवेत्। एतं ग्रामं जयेत्पूर्वं ततो ब्रह्म प्रकाशते ॥१४-४२-१४॥
This group of senses, thus—this is the eleventh, the mind. One should first conquer this group; then Brahman becomes manifest. (14-42-14)
बुद्धीन्द्रियाणि पञ्चाहुः पञ्च कर्मेन्द्रियाणि च। श्रोत्रादीन्यपि पञ्चाहुर्बुद्धियुक्तानि तत्त्वतः ॥१४-४२-१५॥
There are said to be five cognitive sense organs and five organs of action; hearing and the others, five in number, are also said to be truly united with intellect. (14-42-15)
अविशेषाणि चान्यानि कर्मयुक्तानि तानि तु। उभयत्र मनो ज्ञेयं बुद्धिर्द्वादशमी भवेत् ॥१४-४२-१६॥
But other actions that are not particular, those, joined with karma; in both cases, the mind should be recognized as (the principle), the intellect is the twelfth. (14-42-16)
इत्युक्तानीन्द्रियाणीमान्येकादश मया क्रमात्। मन्यन्ते कृतमित्येव विदित्वैतानि पण्डिताः ॥१४-४२-१७॥
Having thus enumerated these eleven senses in order, the wise, having understood these, think, 'It has indeed been explained.' (14-42-17)
त्रीणि स्थानानि भूतानां चतुर्थं नोपपद्यते। स्थलमापस्तथाकाशं जन्म चापि चतुर्विधम् ॥१४-४२-१८॥
Beings have three places; there is no fourth. The earth, waters, and space; and birth is also of four kinds. (14-42-18)
अण्डजोद्भिज्जसंस्वेदजरायुजमथापि च। चतुर्धा जन्म इत्येतद्भूतग्रामस्य लक्ष्यते ॥१४-४२-१९॥
Birth is seen to be of four kinds in the multitude of beings: egg-born, sprouting (plant-born), born from sweat, and born from placenta. (14-42-19)
अचराण्यपि भूतानि खेचराणि तथैव च। अण्डजानि विजानीयात्सर्वांश्चैव सरीसृपान् ॥१४-४२-२०॥
One should know that not-moving beings, sky-dwellers likewise, and all reptiles are egg-born. (14-42-20)
संस्वेदाः कृमयः प्रोक्ता जन्तवश्च तथाविधाः। जन्म द्वितीयमित्येतज्जघन्यतरमुच्यते ॥१४-४२-२१॥
Beings such as worms, born from perspiration and similar types, are said to be of the second, most inferior birth. (14-42-21)
भित्त्वा तु पृथिवीं यानि जायन्ते कालपर्ययात्। उद्भिज्जानीति तान्याहुर्भूतानि द्विजसत्तमाः ॥१४-४२-२२॥
O best of twice-born, those creatures which are born, having split the earth after the passage of time, are called 'udbhijjas' (entities breaking forth).
द्विपादबहुपादानि तिर्यग्गतिमतीनि च। जरायुजानि भूतानि वित्त तान्यपि सत्तमाः ॥१४-४२-२३॥
Two-footed creatures, many-footed ones, those moving horizontally, and womb-born beings—know that all these as well, O best of beings. (14-42-23)
द्विविधापीह विज्ञेया ब्रह्मयोनिः सनातना। तपः कर्म च यत्पुण्यमित्येष विदुषां नयः ॥१४-४२-२४॥
Here, the wise know the eternal origin of Brahman as twofold: austerity and meritorious action. This is their way. (14-42-24)
द्विविधं कर्म विज्ञेयमिज्या दानं च यन्मखे। जातस्याध्ययनं पुण्यमिति वृद्धानुशासनम् ॥१४-४२-२५॥
Action is of two kinds—sacrifice and gift—performed in the sacrifice; for one who is born, study is meritorious—such is the instruction of the elders. (14-42-25)
एतद्यो वेद विधिवत्स मुक्तः स्याद्द्विजर्षभाः। विमुक्तः सर्वपापेभ्य इति चैव निबोधत ॥१४-४२-२६॥
O best of the twice-born, he who knows this according to rule would be liberated; know that he is indeed freed from all sins. (14-42-26)
आकाशं प्रथमं भूतं श्रोत्रमध्यात्ममुच्यते। अधिभूतं तथा शब्दो दिशस्तत्राधिदैवतम् ॥१४-४२-२७॥
Ether is said to be the first element; the ear is its aspect related to the self. The external counterpart is sound, and the directions are the presiding deity there. (14-42-27)
द्वितीयं मारुतो भूतं त्वगध्यात्मं च विश्रुतम्। स्प्रष्टव्यमधिभूतं च विद्युत्तत्राधिदैवतम् ॥१४-४२-२८॥
The second element is wind; the skin as related to the self is well-known, what can be touched pertains to the element, and lightning is its presiding deity. (14-42-28)
तृतीयं ज्योतिरित्याहुश्चक्षुरध्यात्ममुच्यते। अधिभूतं ततो रूपं सूर्यस्तत्राधिदैवतम् ॥१४-४२-२९॥
They say the third light is thus: The eye is called the self-related (instrument). Of the physical, its form is (the object), and the Sun is the presiding deity there. (14-42-29)
चतुर्थमापो विज्ञेयं जिह्वा चाध्यात्ममिष्यते। अधिभूतं रसश्चात्र सोमस्तत्राधिदैवतम् ॥१४-४२-३०॥
The fourth element is water; the tongue is regarded as corresponding to the individual self. Taste is its aspect among the elements, and Soma is its presiding deity. (14-42-30)
पृथिवी पञ्चमं भूतं घ्राणश्चाध्यात्ममिष्यते। अधिभूतं तथा गन्धो वायुस्तत्राधिदैवतम् ॥१४-४२-३१॥
Earth is the fifth element; the nose is considered the sense organ (adhyātmic). Likewise, the smell is related to the element (adhibhūtic), and air is the presiding deity there. (14-42-31)
एष पञ्चसु भूतेषु चतुष्टयविधिः स्मृतः। अतः परं प्रवक्ष्यामि सर्वं त्रिविधमिन्द्रियम् ॥१४-४२-३२॥
This is considered to be of fourfold type among the five elements. Therefore, I shall now explain all the senses, which are of three kinds. (14-42-32)
पादावध्यात्ममित्याहुर्ब्राह्मणास्तत्त्वदर्शिनः। अधिभूतं तु गन्तव्यं विष्णुस्तत्राधिदैवतम् ॥१४-४२-३३॥
The Brāhmaṇas who know truth say that the feet pertain to the self. But as for what pertains to the elements, Viṣṇu is to be considered there as the presiding deity. (14-42-33)
अवाग्गतिरपानश्च पायुरध्यात्ममिष्यते। अधिभूतं विसर्गश्च मित्रस्तत्राधिदैवतम् ॥१४-४२-३४॥
The downward movement, apāna, and the anus are considered aspects of the self; in relation to the elements, excretion, and there Mitra is the presiding deity. (14-42-34)
प्रजनः सर्वभूतानामुपस्थोऽध्यात्ममुच्यते। अधिभूतं तथा शुक्रं दैवतं च प्रजापतिः ॥१४-४२-३५॥
Procreation for all beings, the generative organ, is called 'adhyātma'; the seed is called 'adhibhūta'; and Prajāpati is 'daivata'. (14-42-35)
हस्तावध्यात्ममित्याहुरध्यात्मविदुषो जनाः। अधिभूतं तु कर्माणि शक्रस्तत्राधिदैवतम् ॥१४-४२-३६॥
Those knowledgeable about the inner self say, "The Atman in the hand." But with respect to the physical sphere, the actions are (considered), and in that regard, Śakra (Indra) is the presiding deity. (14-42-36)
वैश्वदेवी मनःपूर्वा वागध्यात्ममिहोच्यते। वक्तव्यमधिभूतं च वह्निस्तत्राधिदैवतम् ॥१४-४२-३७॥
The speech associated with the Vaiśvadevī, which is preceded by mind, is said here to be related to the self (adhyātma); what is spoken is related to external elements (adhibhūta), and there the presiding deity is fire. (14-42-37)
अध्यात्मं मन इत्याहुः पञ्चभूतानुचारकम्। अधिभूतं च मन्तव्यं चन्द्रमाश्चाधिदैवतम् ॥१४-४२-३८॥
They say the mind is called 'adhyātma', as it follows the five elements; the material aspect should be regarded as 'adhibhūta', and the moon as the 'adhidaivata'. (14-42-38)
अध्यात्मं बुद्धिरित्याहुः षडिन्द्रियविचारिणी। अधिभूतं तु विज्ञेयं ब्रह्मा तत्राधिदैवतम् ॥१४-४२-३९॥
They say that intellect, which examines the six senses, is called 'adhyātma', or concern with the self. But with regard to the physical realm, what is to be known is that Brahmā is its presiding deity. (14-42-39)
यथावदध्यात्मविधिरेष वः कीर्तितो मया। ज्ञानमस्य हि धर्मज्ञाः प्राप्तं बुद्धिमतामिह ॥१४-४२-४०॥
I have thus properly explained to you this procedure regarding the self; indeed, O knowers of dharma, knowledge of this has been attained here by the wise. (14-42-40)
इन्द्रियाणीन्द्रियार्थाश्च महाभूतानि पञ्च च। सर्वाण्येतानि सन्धाय मनसा सम्प्रधारयेत् ॥१४-४२-४१॥
One should contemplate all these—the senses, the sense objects, and the five great elements—having united them with the mind. (14-42-41)
क्षीणे मनसि सर्वस्मिन्न जन्मसुखमिष्यते। ज्ञानसम्पन्नसत्त्वानां तत्सुखं विदुषां मतम् ॥१४-४२-४२॥
When the mind is diminished in all, pleasure arising from birth is considered happiness. For those whose nature is endowed with knowledge, that is held to be happiness by the wise. (14-42-42)
अतः परं प्रवक्ष्यामि सूक्ष्मभावकरीं शिवाम्। निवृत्तिं सर्वभूतेषु मृदुना दारुणेन वा ॥१४-४२-४३॥
Therefore, I will now explain the auspicious cessation that produces subtle realization in all beings, whether by gentle or harsh means. (14-42-43)
गुणागुणमनासङ्गमेकचर्यमनन्तरम्। एतद्ब्राह्मणतो वृत्तमाहुरेकपदं सुखम् ॥१४-४२-४४॥
They declare that the conduct of a Brahmin—union of the mind with qualities and non-qualities, solitary living, and immediacy—is happiness, all summed up in a single word. (14-42-44)
विद्वान्कूर्म इवाङ्गानि कामान्संहृत्य सर्वशः। विरजाः सर्वतो मुक्तो यो नरः स सुखी सदा ॥१४-४२-४५॥
He who, just like a tortoise withdraws its limbs and altogether withdraws all desires, is free from passion and liberated from every side; that person is ever happy. (14-42-45)
कामानात्मनि संयम्य क्षीणतृष्णः समाहितः। सर्वभूतसुहृन्मैत्रो ब्रह्मभूयं स गच्छति ॥१४-४२-४६॥
He who has restrained desires in the self, whose craving is exhausted, who is concentrated, affectionate and a friend to all beings—he attains the state of Brahman. (14-42-46)
इन्द्रियाणां निरोधेन सर्वेषां विषयैषिणाम्। मुनेर्जनपदत्यागादध्यात्माग्निः समिध्यते ॥१४-४२-४७॥
When all the senses that desire objects are restrained, and the sage abandons society, the fire of the self is kindled. (14-42-47)
यथाग्निरिन्धनैरिद्धो महाज्योतिः प्रकाशते। तथेन्द्रियनिरोधेन महानात्मा प्रकाशते ॥१४-४२-४८॥
Just as fire, when kindled by fuels, shines with great light, so also the great self shines forth when the senses are restrained. (14-42-48)
यदा पश्यति भूतानि प्रसन्नात्मात्मनो हृदि। स्वयंयोनिस्तदा सूक्ष्मात्सूक्ष्ममाप्नोत्यनुत्तमम् ॥१४-४२-४९॥
When the self-born, with a serene mind, perceives all beings within his own heart, then he attains the supreme subtlety, the unsurpassed. (14-42-49)
अग्नी रूपं पयः स्रोतो वायुः स्पर्शनमेव च। मही पङ्कधरं घोरमाकाशं श्रवणं तथा ॥१४-४२-५०॥
Fire is associated with form; water with streams; wind with touch; earth with bearing mud, the terrible; and ether likewise with hearing. (14-42-50)
रागशोकसमाविष्टं पञ्चस्रोतःसमावृतम्। पञ्चभूतसमायुक्तं नवद्वारं द्विदैवतम् ॥१४-४२-५१॥
One that is pervaded by passion and sorrow, covered by five streams, united with the five elements, possessing nine doors, and governed by two divinities. (14-42-51)
रजस्वलमथादृश्यं त्रिगुणं च त्रिधातुकम्। संसर्गाभिरतं मूढं शरीरमिति धारणा ॥१४-४२-५२॥
The concept is that the body, imbued with rajas, is further imperceptible, is constituted of three qualities and three elements, is attached to association and is deluded. (14-42-52)
दुश्चरं जीवलोकेऽस्मिन्सत्त्वं प्रति समाश्रितम्। एतदेव हि लोकेऽस्मिन्कालचक्रं प्रवर्तते ॥१४-४२-५३॥
In this world of living beings, it is difficult to attain the essential state; yet, it is this alone that causes the wheel of time to revolve in this world. (14-42-53)
एतन्महार्णवं घोरमगाधं मोहसञ्ज्ञितम्। विसृजेत्सङ्क्षिपेच्चैव बोधयेत्सामरं जगत् ॥१४-४२-५४॥
This great and terrible ocean, boundless and called delusion—one should abandon it, contract it, and indeed enlighten the entire world, including the immortals. (14-42-54)
कामक्रोधौ भयं मोहमभिद्रोहमथानृतम्। इन्द्रियाणां निरोधेन स तांस्त्यजति दुस्त्यजान् ॥१४-४२-५५॥
He abandons desire and anger, fear, delusion, hostility, and falsehood—those difficult-to-abandon faults—by restraining the senses. (14-42-55)
यस्यैते निर्जिता लोके त्रिगुणाः पञ्च धातवः। व्योम्नि तस्य परं स्थानमनन्तमथ लक्ष्यते ॥१४-४२-५६॥
He for whom, in this world, these three qualities and five elements are conquered—the supreme, endless place of that one is then perceived in the ether. (14-42-56)
कामकूलामपारान्तां मनःस्रोतोभयावहाम्। नदीं दुर्गह्रदां तीर्णः कामक्रोधावुभौ जयेत् ॥१४-४२-५७॥
Having crossed the river whose source is desire, whose end is infinite, whose swift current is the mind carrying both desire and anger and which has perilous whirlpools, one should conquer both desire and anger. (14-42-57)
स सर्वदोषनिर्मुक्तस्ततः पश्यति यत्परम्। मनो मनसि सन्धाय पश्यत्यात्मानमात्मनि ॥१४-४२-५८॥
He who is free from all faults then perceives that which is supreme. By fixing the mind within the mind, he sees the Self in the Self. (14-42-58)
सर्ववित्सर्वभूतेषु वीक्षत्यात्मानमात्मनि। एकधा बहुधा चैव विकुर्वाणस्ततस्ततः ॥१४-४२-५९॥
The all-knower, present in all beings, perceives the Self within the self, manifesting as one and as many, here and there. (14-42-59)
ध्रुवं पश्यति रूपाणि दीपाद्दीपशतं यथा। स वै विष्णुश्च मित्रश्च वरुणोऽग्निः प्रजापतिः ॥१४-४२-६०॥
Just as one certainly sees many forms by the light of a single lamp, so too, he indeed is Viṣṇu, Mitra, Varuṇa, Agni, and Prajāpati. (14-42-60)
स हि धाता विधाता च स प्रभुः सर्वतोमुखः। हृदयं सर्वभूतानां महानात्मा प्रकाशते ॥१४-४२-६१॥
He is indeed the creator and ordainer, the lord facing all directions; the great Self shines in the hearts of all beings. (14-42-61)
तं विप्रसङ्घाश्च सुरासुराश्च; यक्षाः पिशाचाः पितरो वयांसि। रक्षोगणा भूतगणाश्च सर्वे; महर्षयश्चैव सदा स्तुवन्ति ॥१४-४२-६२॥
Assemblies of brāhmaṇas, gods and asuras, yakṣas, piśācas, ancestors, birds, hosts of rākṣasas, all hosts of spirits, and great sages indeed always praise him. (14-42-62)
