14.042
brahmovāca॥
Brahmā said.
ahaṅkārāt prasūtāni mahābhūtāni pañca vai। pṛthivī vāyuḥ ākāśam āpaḥ jyotiś ca pañcamam ॥14-42-1॥
Indeed, the five great elements—earth, air, ether, water, and light as the fifth—are produced from ego. (14-42-1)
teṣu bhūtāni muhyante mahābhūteṣu pañcasu। śabdasparśanarūpeṣu rasagandhakriyāsu ca॥14-42-2॥
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)
mahābhūta-vināśānte pralaye pratyupasthite। sarva-prāṇa-bhṛtāṃ dhīrā mahad utpadyate bhayam ॥14-42-3॥
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)
yadyasmāj jāyate bhūtaṃ tatra tat pravilīyate | līyante pratilomāni jāyante cottarottaram ||14-42-4||
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)
tataḥ pralīne sarvasmin bhūte sthāvarajaṅgame। smṛtimantas tadā dhīrā na līyante kadācana ॥14-42-5॥
Then, when all beings, both immobile and mobile, are dissolved, those who possess memory, the steadfast ones, are never absorbed. (14-42-5)
śabdaḥ sparśas tathā rūpaṃ raso gandhaś ca pañcamaḥ। kriyākāraṇayuktāḥ syur anityā mohasaṃjñitāḥ ॥14-42-6॥
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)
lobhaprajanasaṃyuktā nirviśeṣā hyakiñcanāḥ। māṃsaśoṇitasaṅghātā anyonyasyopajīvinaḥ॥14-42-7॥
Connected with the generation of greed, undifferentiated, truly possessing nothing, bodies of flesh and blood, subsist upon one another. (14-42-7)
bahirātmāna ityetete dīnāḥ kṛpaṇavṛttayaḥ। prāṇāpānāvadānaśca samāno vyāna eva ca ॥14-42-8॥
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)
antarātmā iti ca api ete niyatāḥ pañca vāyuvaḥ। vāṅ-manas-buddhiḥ iti ebhiḥ sārdham aṣṭātmakam jagat ॥14-42-9॥
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)
tvag-ghrāṇa-śrotra-cakṣūṃṣi rasanaṃ vāk ca saṃyatā। viśuddhaṃ ca mano yasya buddhiś ca avyabhicāriṇī ॥14-42-10॥
He whose skin, nose, ears, eyes, tongue, and speech are controlled, and whose mind is pure and intellect unwavering; (14-42-10)
aṣṭau yasyāgnayo hyete na dahante manaḥ sadā। sa tadbrahma śubhaṃ yāti yasmādbhūyo na vidyate ॥14-42-11॥
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)
ekādaśa ca yāni āhuḥ indriyāṇi viśeṣataḥ। ahaṅkāra-prasūtāni tāni vakṣyāmi ahaṃ dvijāḥ॥14-42-12॥
O twice-born, I will explain those eleven senses, which are especially said to be produced from ego. (14-42-12)
śrotraṃ tvakcakṣuṣī jihvā nāsikā caiva pañcamī। pādau pāyurupasthaṃ ca hastau vāgdaśamī bhavet ॥14-42-13॥
The ear, skin, eyes, tongue, and nose are five; the feet, anus, genitals, hands, and speech make ten. (14-42-13)
indriyagrāma ityeṣa mana ekādaśaṃ bhavet। etaṃ grāmaṃ jayet pūrvaṃ tato brahma prakāśate ॥14-42-14॥
This group of senses, thus—this is the eleventh, the mind. One should first conquer this group; then Brahman becomes manifest. (14-42-14)
buddhīndriyāṇi pañcāhuḥ pañca karmendriyāṇi ca। śrotrādīnyapi pañcāhurbuddhiyuktāni tattvataḥ ॥14-42-15॥
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)
aviśeṣāṇi cānyāni karmayuktāni tāni tu। ubhayatra mano jñeyaṁ buddhirdvādaśamī bhavet ॥14-42-16॥
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)
ity uktāni indriyāṇi imāni ekādaśa mayā kramāt। manyante kṛtam ity eva viditvā etāni paṇḍitāḥ॥14-42-17॥
Having thus enumerated these eleven senses in order, the wise, having understood these, think, 'It has indeed been explained.' (14-42-17)
trīṇi sthānāni bhūtānāṃ caturthaṃ nopapadyate। sthalam āpas tathā ākāśaṃ janma cāpi caturvidham ॥14-42-18॥
Beings have three places; there is no fourth. The earth, waters, and space; and birth is also of four kinds. (14-42-18)
aṇḍajodbhijjasaṁsvedajarāyujamathāpi ca। caturdhā janma ityetadbhūtagrāmasya lakṣyate ॥14-42-19॥
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)
acarāṇy api bhūtāni khecarāṇi tathaiva ca| aṇḍajāni vijānīyāt sarvāṁś caiva sarīsṛpān ॥14-42-20॥
One should know that not-moving beings, sky-dwellers likewise, and all reptiles are egg-born. (14-42-20)
saṁsvedāḥ kṛmayaḥ proktā jantavaś ca tathāvidhāḥ। janma dvitīyam ity etaj jaghanyataram ucyate ॥14-42-21॥
Beings such as worms, born from perspiration and similar types, are said to be of the second, most inferior birth. (14-42-21)
bhittvā tu pṛthivīṃ yāni jāyante kālaparyayāt। udbhijjānīti tānyāhurbhūtāni dvijasattamāḥ॥14-42-22॥
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).
dvipāda-bahupādāni tiryag-gatim-atīni ca। jarāyujāni bhūtāni vitta tāni api sattamāḥ॥14-42-23॥
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)
dvividhā-pīha vijñeyā brahma-yoniḥ sanātanā. tapaḥ karma ca yat puṇyam ity eṣa viduṣāṃ nayaḥ ॥14-42-24॥
Here, the wise know the eternal origin of Brahman as twofold: austerity and meritorious action. This is their way. (14-42-24)
dvividhaṁ karma vijñeyam ijyā dānaṁ ca yan makhe. jātasya adhyayanaṁ puṇyam iti vṛddhānuśāsanam ॥14-42-25॥
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)
etad yo veda vidhivat sa muktaḥ syād dvijarṣabhāḥ। vimuktaḥ sarva-pāpebhya iti caiva nibodhata ॥14-42-26॥
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)
ākāśaṃ prathamaṃ bhūtaṃ śrotram adhyātmam ucyate. adhibhūtaṃ tathā śabdaḥ diśaḥ tatra adhidaivatam ॥14-42-27॥
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)
dvitīyaṃ māruto bhūtaṃ tvagadhyātmaṃ ca viśrutam। spraṣṭavyam adhibhūtaṃ ca vidyut tatra adhidaivatam॥14-42-28॥
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)
tṛtīyaṃ jyotir ity āhuś cakṣur adhyātmam ucyate। adhibhūtaṃ tato rūpaṃ sūryas tatra adhidaivatam ॥14-42-29॥
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)
caturtham āpo vijñeyaṃ jihvā cādhyātmam iṣyate। adhibhūtaṃ rasaś cātra somas tatrādhidaivatam ॥14-42-30॥
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)
pṛthivī pañcamaṃ bhūtaṃ ghrāṇaś cādhyātmamiṣyate. adhibhūtaṃ tathā gandho vāyus tatrādhidaivatam ॥14-42-31॥
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)
eṣa pañcasu bhūteṣu catuṣṭaya-vidhiḥ smṛtaḥ। ataḥ paraṃ pravakṣyāmi sarvaṃ trividham indriyam ॥14-42-32॥
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)
pādāv adhyātmam ity āhur brāhmaṇās tattva-darśinaḥ। adhibhūtaṃ tu gantavyaṃ viṣṇus tatra adhidaivatam ॥14-42-33॥
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)
avāggatir apānaś ca pāyur adhyātmam iṣyate। adhibhūtaṃ visargaś ca mitras tatrādhidaivatam ॥14-42-34॥
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)
prajanaḥ sarvabhūtānām upastho'dhyātmam ucyate. adhibhūtaṃ tathā śukraṃ daivataṃ ca prajāpatiḥ ॥14-42-35॥
Procreation for all beings, the generative organ, is called 'adhyātma'; the seed is called 'adhibhūta'; and Prajāpati is 'daivata'. (14-42-35)
hastāvadhyātmam ity āhur adhyātmaviduṣo janāḥ। adhibhūtaṃ tu karmāṇi śakrastatrādhidaivatam ॥14-42-36॥
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)
vaiśvadevī manaḥ-pūrvā vāg adhy-ātmam iha ucyate। vaktavyam adhibhūtam ca vahniḥ tatra adhidaivatam ॥14-42-37॥
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)
adhyātmaṁ mana ity āhuḥ pañcabhūtā-nucārakam| adhibhūtaṁ ca mantavyaṁ candramāś cādhidaivatam ॥14-42-38॥
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)
adhyātmaṃ buddhir ity āhuḥ ṣaḍ-indriya-vicāriṇī। adhibhūtaṃ tu vijñeyaṃ brahmā tatra-adhidaivatam ॥14-42-39॥
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)
yathāvad adhyātma-vidhir eṣa vaḥ kīrtito mayā। jñānam asya hi dharma-jñāḥ prāptam buddhimatām iha ॥14-42-40॥
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)
indriyāṇīndriyārthāś ca mahābhūtāni pañca ca। sarvāṇy etāni sandhāya manasā sampradhārayet ॥14-42-41॥
One should contemplate all these—the senses, the sense objects, and the five great elements—having united them with the mind. (14-42-41)
kṣīṇe manasi sarvasmin janma-sukham iṣyate। jñāna-sampanna-sattvānāṃ tat-sukhaṃ viduṣāṃ matam ॥14-42-42॥
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)
ataḥ paraṃ pravakṣyāmi sūkṣmabhāvakariṃ śivām। nivṛttiṃ sarvabhūteṣu mṛdunā dāruṇena vā ॥14-42-43॥
Therefore, I will now explain the auspicious cessation that produces subtle realization in all beings, whether by gentle or harsh means. (14-42-43)
guṇāguṇamanāsaṅgamekacaryamanantaram। etadbrāhmaṇato vṛttamāhurekapadaṃ sukham ॥14-42-44॥
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)
vidvānkūrma ivāṅgāni kāmān saṃhṛtya sarvaśaḥ। virajāḥ sarvato mukto yo naraḥ sa sukhī sadā ॥14-42-45॥
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)
kāmān ātmani saṁyamya kṣīṇatṛṣṇaḥ samāhitaḥ। sarvabhūtasuhṛnmaitro brahmabhūyaṁ sa gacchati ॥14-42-46॥
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)
indriyāṇāṃ nirodhena sarveṣāṃ viṣayeṣiṇām। muner janapadattyāgād adhyātmāgniḥ samidhyate ॥14-42-47॥
When all the senses that desire objects are restrained, and the sage abandons society, the fire of the self is kindled. (14-42-47)
yathāgnir indhanair iddho mahājyotiḥ prakāśate. tathendriya-nirodhena mahān ātmā prakāśate ॥14-42-48॥
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)
yadā paśyati bhūtāni prasannātmātmanaḥ hṛdi। svayaṃyoniḥ tadā sūkṣmāt sūkṣmam āpnoti anuttamam ॥14-42-49॥
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)
agnī rūpaṃ payaḥ sroto vāyuḥ sparśanam eva ca। mahī paṅkadharaṃ ghoram ākāśaṃ śravaṇaṃ tathā॥14-42-50॥
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)
rāgaśokasamāviṣṭaṃ pañcasrotaḥsamāvṛtam। pañcabhūtasamāyuktaṃ navadvāraṃ dvidaivatam ॥14-42-51॥
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)
rajasvalam athādṛśyaṃ triguṇaṃ ca tridhātukam। saṃsargābhirataṃ mūḍhaṃ śarīram iti dhāraṇā ॥14-42-52॥
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)
duścaraṃ jīvaloke'smin sattvaṃ prati samāśritam। etadeva hi loke'smin kālacakraṃ pravartate ॥14-42-53॥
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)
etan-mahārṇavaṃ ghoram-agādhaṃ moha-saṃjñitam। visṛjet-saṅkṣipec-caiva bodhayet-sāmaraṃ jagat ॥14-42-54॥
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)
kāmakrodhau bhayaṃ mohamabhidrohamathānṛtam। indriyāṇāṃ nirodhena sa tāṃstyajati dustyajān ॥14-42-55॥
He abandons desire and anger, fear, delusion, hostility, and falsehood—those difficult-to-abandon faults—by restraining the senses. (14-42-55)
yasyai te nirjitā loke triguṇāḥ pañca dhātavaḥ । vyomni tasya paraṃ sthānam anantam atha lakṣyate ॥14-42-56॥
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)
kāmakūlām apārāntāṃ manaḥ-srotobhaya-āvahām। nadīṃ durgra-hradāṃ tīrṇaḥ kāmakrodhau ubhau jayet॥14-42-57॥
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)
sa sarvadoṣanirmuktastataḥ paśyati yatparam। mano manasi sandhāya paśyatyātmānamātmani ॥14-42-58॥
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)
sarvavit sarvabhūteṣu vīkṣaty ātmānam ātmani. ekadhā bahudhā caiva vikurvāṇas tatastataḥ ॥14-42-59॥
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)
dhruvaṃ paśyati rūpāṇi dīpāddīpaśataṃ yathā। sa vai viṣṇuśca mitraśca varuṇo'gnīḥ prajāpatiḥ ॥14-42-60॥
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)
sa hi dhātā vidhātā ca sa prabhuḥ sarvatomukhaḥ। hṛdayaṁ sarvabhūtānāṁ mahānātmā prakāśate ॥14-42-61॥
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)
taṃ viprasaṅghāś ca surāsurāś ca; yakṣāḥ piśācāḥ pitaro vayāṃsi. rakṣogaṇā bhūtagaṇāś ca sarve; maharṣayaś caiva sadā stuvanti ॥14-42-62॥
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)
