14.043
ब्रह्मोवाच॥
Brahmā said.
मनुष्याणां तु राजन्यः क्षत्रियो मध्यमो गुणः। कुञ्जरो वाहनानां च सिंहश्चारण्यवासिनाम् ॥१४-४३-१॥
Among men, the royal Kṣatriya is the middlemost in quality; the elephant is foremost among mounts, and the lion among those dwelling in the forest. (14-43-1)
अविः पशूनां सर्वेषामाखुश्च बिलवासिनाम्। गवां गोवृषभश्चैव स्त्रीणां पुरुष एव च ॥१४-४३-२॥
Among all animals, the sheep; among hole-dwellers, the rat; among cows, the bull; and among women, the man—these are foremost. (14-43-2)
न्यग्रोधो जम्बुवृक्षश्च पिप्पलः शाल्मलिस्तथा। शिंशपा मेषशृङ्गश्च तथा कीचकवेणवः ॥ एते द्रुमाणां राजानो लोकेऽस्मिन्नात्र संशयः ॥१४-४३-३॥
The banyan, the Jambu, the sacred fig, the silk-cotton tree, the Indian rosewood, the Meṣaśṛṅga tree, and the Kīcaka bamboos—these are the kings among trees in this world; here, there is no doubt. (14-43-3)
हिमवान्पारियात्रश्च सह्यो विन्ध्यस्त्रिकूटवान्। श्वेतो नीलश्च भासश्च काष्ठवांश्चैव पर्वतः ॥१४-४३-४॥
Himalaya, Pāriyātra, Sahya, Vindhya, Trikūṭa, Śveta, Nīla, Bhāsa, and Kāṣṭhavat mountains. (14-43-4)
शुभस्कन्धो महेन्द्रश्च माल्यवान्पर्वतस्तथा। एते पर्वतराजानो गणानां मरुतस्तथा ॥१४-४३-५॥
Śubha-skandha, Mahendra, and likewise Malyavan mountain—these mountain kings and also the Maruts (lords of the hosts) (14-43-5)
सूर्यो ग्रहाणामधिपो नक्षत्राणां च चन्द्रमाः। यमः पितॄणामधिपः सरितामथ सागरः ॥१४-४३-६॥
The sun is the lord of the planets, the moon is the lord of the stars, Yama is the lord of the ancestors, and the ocean is the lord of the rivers. (14-43-6)
अम्भसां वरुणो राजा सत्त्वानां मित्र उच्यते। अर्कोऽधिपतिरुष्णानां ज्योतिषामिन्दुरुच्यते ॥१४-४३-७॥
Varuṇa is the king of waters, Mitra is said to be of beings. The Sun is the lord of hot things, and the Moon is said (to be the lord) of luminous things. (14-43-7)
अग्निर्भूतपतिर्नित्यं ब्राह्मणानां बृहस्पतिः। ओषधीनां पतिः सोमो विष्णुर्बलवतां वरः ॥१४-४३-८॥
Agni is ever the lord of beings; Bṛhaspati is the lord of the Brāhmaṇas; Soma is the lord of herbs; Viṣṇu is the best among the powerful. (14-43-8)
त्वष्टाधिराजो रूपाणां पशूनामीश्वरः शिवः। दक्षिणानां तथा यज्ञो वेदानामृषयस्तथा ॥१४-४३-९॥
Tvaṣṭṛ is the supreme ruler of forms, Śiva is the lord of animals, sacrifice is the chief among ritual offerings, and the sages are foremost among the Vedas; likewise. (14-43-9)
दिशामुदीची विप्राणां सोमो राजा प्रतापवान्। कुबेरः सर्वयक्षाणां देवतानां पुरंदरः ॥ एष भूतादिकः सर्गः प्रजानां च प्रजापतिः ॥१४-४३-१०॥
Among the quarters, the northern is eminent; among Brāhmaṇas, Soma is the illustrious king; Kubera is the ruler of all Yakṣas; among the gods, Purandara (Indra). This is the creation commencing with the elements, and Prajāpati is the progenitor of all beings. (14-43-10)
सर्वेषामेव भूतानामहं ब्रह्ममयो महान्। भूतं परतरं मत्तो विष्णोर्वापि न विद्यते ॥१४-४३-११॥
Among all beings, I am the great one composed of Brahman; there is no being higher than me or even Viṣṇu. (14-43-11)
राजाधिराजः सर्वासां विष्णुर्ब्रह्ममयो महान्। ईश्वरं तं विजानीमः स विभुः स प्रजापतिः ॥१४-४३-१२॥
We know Viṣṇu, the king of kings of all beings, who is great, pervading, consisting of Brahman, the supreme Lord, the lord of creatures. (14-43-12)
नरकिंनरयक्षाणां गन्धर्वोरगरक्षसाम्। देवदानवनागानां सर्वेषामीश्वरो हि सः ॥१४-४३-१३॥
He is indeed the lord of all: of men, kinnaras, yakṣas, gandharvas, serpents, rākṣasas, devas, dānavas, and nāgas. (14-43-13)
भगदेवानुयातानां सर्वासां वामलोचना। माहेश्वरी महादेवी प्रोच्यते पार्वतीति या ॥१४-४३-१४॥
She, who is known among all women of the followers of the divine gods as the beautiful-eyed, is the great goddess, the consort of Maheshvara, and is called 'Parvati'. (14-43-14)
उमां देवीं विजानीत नारीणामुत्तमां शुभाम्। रतीनां वसुमत्यस्तु स्त्रीणामप्सरसस्तथा ॥१४-४३-१५॥
Umā the goddess should be regarded as the most excellent and auspicious among women; among the wives of Kāma, Vasumatī; and among women, likewise, the Apsarases. (14-43-15)
धर्मकामाश्च राजानो ब्राह्मणा धर्मलक्षणाः। तस्माद्राजा द्विजातीनां प्रयतेतेह रक्षणे ॥१४-४३-१६॥
Desiring righteousness, kings and brāhmaṇas are characterized by righteousness. Therefore, the king strives here to protect the twice-born. (14-43-16)
राज्ञां हि विषये येषामवसीदन्ति साधवः। हीनास्ते स्वगुणैः सर्वैः प्रेत्यावाङ्मार्गगामिनः ॥१४-४३-१७॥
Indeed, in the realm of those kings in whose land the virtuous perish, they, deprived of all their own virtues, after death go to a downward path. (14-43-17)
राज्ञां तु विषये येषां साधवः परिरक्षिताः। तेऽस्मिँल्लोके प्रमोदन्ते प्रेत्य चानन्त्यमेव च ॥ प्राप्नुवन्ति महात्मान इति वित्त द्विजर्षभाः ॥१४-४३-१८॥
But in the domain of those kings who protect the virtuous, such great-souled ones rejoice in this world, and after death they truly attain eternity—know this, O best of twice-born. (14-43-18)
अत ऊर्ध्वं प्रवक्ष्यामि नियतं धर्मलक्षणम्। अहिंसालक्षणो धर्मो हिंसा चाधर्मलक्षणा ॥१४-४३-१९॥
Hereafter, I shall declare the definite characteristic of dharma. Dharma is defined by non-violence; violence, on the other hand, is the mark of adharma. (14-43-19)
प्रकाशलक्षणा देवा मनुष्याः कर्मलक्षणाः। शब्दलक्षणमाकाशं वायुस्तु स्पर्शलक्षणः ॥१४-४३-२०॥
The gods have light as their attribute; humans have action as their attribute; ether is characterized by sound; but wind is characterized by touch. (14-43-20)
ज्योतिषां लक्षणं रूपमापश्च रसलक्षणाः। धरणी सर्वभूतानां पृथिवी गन्धलक्षणा ॥१४-४३-२१॥
The distinguishing mark of the luminous elements is form; the waters are characterized by taste. The earth, among all beings, has fragrance as its defining feature. (14-43-21)
स्वरव्यञ्जनसंस्कारा भारती सत्यलक्षणा। मनसो लक्षणं चिन्ता तथोक्ता बुद्धिरन्वयात् ॥१४-४३-२२॥
Speech, formed by vowels and consonants, is characterized by truth. The mark of the mind is thought; thus it is said, intelligence arises from association. (14-43-22)
मनसा चिन्तयानोऽर्थान्बुद्ध्या चैव व्यवस्यति। बुद्धिर्हि व्यवसायेन लक्ष्यते नात्र संशयः ॥१४-४३-२३॥
One thinks of objects with the mind and determines them with the intellect; indeed, intellect is recognized by its resolve—there is no doubt about this. (14-43-23)
लक्षणं महतो ध्यानमव्यक्तं साधुलक्षणम्। प्रवृत्तिलक्षणो योगो ज्ञानं संन्यासलक्षणम् ॥१४-४३-२४॥
Meditation is the hallmark of the great, unmanifest is the distinguishing feature of the virtuous, yoga is marked by action, and knowledge is characteristic of renunciation. (14-43-24)
तस्माज्ज्ञानं पुरस्कृत्य संन्यसेदिह बुद्धिमान्। संन्यासी ज्ञानसंयुक्तः प्राप्नोति परमां गतिम् ॥ अतीतोऽद्वंद्वमभ्येति तमोमृत्युजरातिगम् ॥१४-४३-२५॥
Therefore, the wise should undertake renunciation here with knowledge at the forefront. The renunciant who is endowed with knowledge attains the supreme state — having gone beyond, being free from dualities, he reaches that which transcends darkness, death, and old age. (14-43-25)
धर्मलक्षणसंयुक्तमुक्तं वो विधिवन्मया। गुणानां ग्रहणं सम्यग्वक्ष्याम्यहमतः परम् ॥१४-४३-२६॥
What has been spoken to you by me, duly endowed with the characteristic of dharma, I shall now further explain—the correct acceptance of the guṇas. (14-43-26)
पार्थिवो यस्तु गन्धो वै घ्राणेनेह स गृह्यते। घ्राणस्थश्च तथा वायुर्गन्धज्ञाने विधीयते ॥१४-४३-२७॥
The scent belonging to earth is indeed perceived here by the nose; and the air present within the nose likewise is assigned for the perception of scent. (14-43-27)
अपां धातुरसो नित्यं जिह्वया स तु गृह्यते। जिह्वास्थश्च तथा सोमो रसज्ञाने विधीयते ॥१४-४३-२८॥
The essence of the element water is always perceived by the tongue; and likewise, Soma situated on the tongue is established as the faculty of tasting. (14-43-28)
ज्योतिषश्च गुणो रूपं चक्षुषा तच्च गृह्यते। चक्षुःस्थश्च तथादित्यो रूपज्ञाने विधीयते ॥१४-४३-२९॥
The quality of light and visible form is perceived by the eye, and that is grasped. Both the sun, which abides in the eye, and sight itself, are prescribed for knowledge of form. (14-43-29)
वायव्यस्तु तथा स्पर्शस्त्वचा प्रज्ञायते च सः। त्वक्स्थश्चैव तथा वायुः स्पर्शज्ञाने विधीयते ॥१४-४३-३०॥
The touch associated with air is perceived by the skin, and air, which resides in the skin, is considered the basis of the sense of touch. (14-43-30)
आकाशस्य गुणो घोषः श्रोत्रेण स तु गृह्यते। श्रोत्रस्थाश्च दिशः सर्वाः शब्दज्ञाने प्रकीर्तिताः ॥१४-४३-३१॥
The quality of ether is sound, which is perceived by the ear. All directions associated with hearing are defined through the knowledge of sound. (14-43-31)
मनसस्तु गुणश्चिन्ता प्रज्ञया स तु गृह्यते। हृदिस्थचेतनाधातुर्मनोज्ञाने विधीयते ॥१४-४३-३२॥
But the quality of thought belonging to the mind is grasped by wisdom. The substratum of consciousness, residing in the heart, is established in the knowledge of the mind. (14-43-32)
बुद्धिरध्यवसायेन ध्यानेन च महांस्तथा। निश्चित्य ग्रहणं नित्यमव्यक्तं नात्र संशयः ॥१४-४३-३३॥
By intellect through decisive resolution and meditation, as well as the great principle, thus, having ascertained, one constantly grasps the unmanifest; there is no doubt here. (14-43-33)
अलिङ्गग्रहणो नित्यः क्षेत्रज्ञो निर्गुणात्मकः। तस्मादलिङ्गः क्षेत्रज्ञः केवलं ज्ञानलक्षणः ॥१४-४३-३४॥
The knower of the field, who is eternal and of a nature free from qualities, does not possess any distinguishing characteristics; therefore, the knower of the field is characterized solely by knowledge. (14-43-34)
अव्यक्तं क्षेत्रमुद्दिष्टं गुणानां प्रभवाप्ययम्। सदा पश्याम्यहं लीनं विजानामि शृणोमि च ॥१४-४३-३५॥
I always perceive the unmanifest, the field as declared, and the origin and dissolution of the qualities—I see, know, and hear them all as merged. (14-43-35)
पुरुषस्तद्विजानीते तस्मात्क्षेत्रज्ञ उच्यते। गुणवृत्तं तथा कृत्स्नं क्षेत्रज्ञः परिपश्यति ॥१४-४३-३६॥
The person who knows that is therefore called the knower of the field. The knower of the field perceives the activity of the guṇas in its entirety. (14-43-36)
आदिमध्यावसानान्तं सृज्यमानमचेतनम्। न गुणा विदुरात्मानं सृज्यमानं पुनः पुनः ॥१४-४३-३७॥
That which is being created, unconscious, and has beginning, middle, and end, is again and again created; the qualities do not know the self.
न सत्यं वेद वै कश्चित्क्षेत्रज्ञस्त्वेव विन्दति। गुणानां गुणभूतानां यत्परं परतो महत् ॥१४-४३-३८॥
No one truly knows the truth; only the knower of the field perceives it — that which is beyond the guṇas, beyond the great principle.
तस्माद्गुणांश्च तत्त्वं च परित्यज्येह तत्त्ववित्। क्षीणदोषो गुणान्हित्वा क्षेत्रज्ञं प्रविशत्यथ ॥१४-४३-३९॥
Therefore, having given up qualities and the principle here, the knower of truth, whose faults have been exhausted and who has cast off the qualities, then enters the knower of the field. (14-43-39)
निर्द्वंद्वो निर्नमस्कारो निःस्वधाकार एव च। अचलश्चानिकेतश्च क्षेत्रज्ञः स परो विभुः ॥१४-४३-४०॥
He is free from duality, without need of worship, devoid of ritual oblations, truly; immovable and without a fixed abode; he is the knower of the field, the supreme, the all-pervading. (14-43-40)
