14.043
ब्रह्मोवाच॥
brahmovāca॥
[ब्रह्मा (brahmā) - Brahmā (the creator); उवाच (uvāca) - said;]
(Brahmā said.)
Brahmā said.
मनुष्याणां तु राजन्यः क्षत्रियो मध्यमो गुणः। कुञ्जरो वाहनानां च सिंहश्चारण्यवासिनाम् ॥१४-४३-१॥
manuṣyāṇāṃ tu rājanyaḥ kṣatriyo madhyamo guṇaḥ। kuñjaro vāhanānāṃ ca siṃhaś cāraṇyavāsinām ॥14-43-1॥
[मनुष्याणां (manuṣyāṇām) - of men; तु (tu) - indeed; राजन्यः (rājanyaḥ) - the royal one; क्षत्रियः (kṣatriyaḥ) - Kṣatriya; मध्यमः (madhyamaḥ) - middle (ranking); गुणः (guṇaḥ) - attribute; कुञ्जरः (kuñjaraḥ) - elephant; वाहनानां (vāhanānām) - of conveyances; च (ca) - and; सिंहः (siṃhaḥ) - lion; च (ca) - and; अरण्यवासिनाम् (araṇyavāsinām) - of forest-dwellers;]
(Of men indeed, the royal one Kṣatriya is the middle attribute; the elephant of conveyances, and the lion of forest-dwellers.)
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॥
aviḥ paśūnāṃ sarveṣām ākhuś ca bilavāsinām। gavāṃ govṛṣabhaś caiva strīṇāṃ puruṣa eva ca॥14-43-2॥
[अविः (aviḥ) - sheep; पशूनाम् (paśūnām) - of animals; सर्वेषाम् (sarveṣām) - of all; आखुः (ākhuḥ) - rat; च (ca) - and; बिलवासिनाम् (bilavāsinām) - of the hole-dwellers; गवाम् (gavām) - of cows; गोवृषभः (govṛṣabhaḥ) - bull; च (ca) - and; एव (eva) - indeed; स्त्रीणाम् (strīṇām) - of women; पुरुषः (puruṣaḥ) - man; एव (eva) - indeed; च (ca) - and;]
(Sheep of all animals, and rat of the hole-dwellers, of cows the bull indeed, of women the man indeed and.)
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॥
nyagrodho jambuvṛkṣaśca pippalaḥ śālmalistathā| śiṁśapā meṣaśṛṅgaśca tathā kīcakaveṇavaḥ|| ete drumāṇāṁ rājāno loke'sminnātra saṁśayaḥ||14-43-3||
[न्यग्रोधः (nyagrodhaḥ) (nyagrodhaḥ) - banyan tree; जम्बुवृक्षः (jambuvṛkṣaḥ) (jambuvṛkṣaḥ) - Jambu tree; च (ca) (ca) - and; पिप्पलः (pippalaḥ) (pippalaḥ) - sacred fig tree; शाल्मलिः (śālmaliḥ) (śālmaliḥ) - silk-cotton tree; तथा (tathā) (tathā) - likewise; शिंशपा (śiṁśapā) (śiṁśapā) - Indian rosewood; मेषशृङ्गः (meṣaśṛṅgaḥ) (meṣaśṛṅgaḥ) - the tree called Meṣaśṛṅga; च (ca) (ca) - and; तथा (tathā) (tathā) - likewise; कीचकवेणवः (kīcakaveṇavaḥ) (kīcakaveṇavaḥ) - the bamboos called Kīcaka; एते (ete) (ete) - these; द्रुमाणां (drumāṇām) (drumāṇām) - of the trees; राजानः (rājānaḥ) (rājānaḥ) - kings; लोके (loke) (loke) - in the world; अस्मिन् (asmin) (asmin) - in this; अत्र (atra) (atra) - here; संशयः (saṁśayaḥ) (saṁśayaḥ) - doubt; न (na) (na) - not;]
(Banyan tree, Jambu tree and sacred fig tree, silk-cotton tree likewise; Indian rosewood, Meṣaśṛṅga tree and likewise Kīcaka bamboos; these of the trees kings in the world in this here doubt not. (14-43-3))
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॥
himavān pāriyātraś ca sahyo vindhya trikūṭavān। śveto nīlaś ca bhāsaś ca kāṣṭhavāṃś caiva parvataḥ॥14-43-4॥
[हिमवान् (himavān) - Himalaya; (name of a mountain); पारियात्रः (pāriyātraḥ) - Pāriyātra; (name of a mountain); च (ca) - and; सह्यः (sahyaḥ) - Sahya; (name of a mountain); विन्ध्यः (vindhyaḥ) - Vindhya; (name of a mountain); त्रिकूटवान् (trikūṭavān) - Trikūṭa; (name of a mountain); श्वेतः (śvetaḥ) - Śveta; (name of a mountain); नीलः (nīlaḥ) - Nīla; (name of a mountain); च (ca) - and; भासः (bhāsaḥ) - Bhāsa; (name of a mountain); च (ca) - and; काष्ठवान् (kāṣṭhavān) - Kāṣṭhavat; (name of a mountain); च (ca) - and; एव (eva) - indeed; पर्वतः (parvataḥ) - mountain;]
(Himalaya, Pāriyātra and Sahya, Vindhya, Trikūṭa, Śveta, Nīla and Bhāsa and Kāṣṭhavat indeed mountain.)
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-skandho mahendraś ca mālyavān parvatas tathā। ete parvata-rājāno gaṇānāṁ marutas tathā ॥14-43-5॥
[शुभस्कन्धः (śubha-skandhaḥ) - auspicious-shouldered; (having auspicious shoulders; the mountain named Śubha-skandha;) महेन्द्रः (mahendraḥ) - Mahendra; (the mountain Mahendra;) च (ca) - and; माल्यवान् (mālyavān) - Malyavan; (the mountain Malyavan;) पर्वतः (parvataḥ) - mountain; तथा (tathā) - thus; (also; likewise;) एते (ete) - these; पर्वतराजानः (parvata-rājānaḥ) - kings of mountains; (mountain-lords;) गणानाम् (gaṇānām) - of the groups; (of hosts;) मरुतः (marutaḥ) - Maruts; (the storm gods;) तथा (tathā) - also; (likewise;);]
(Auspicious-shouldered, Mahendra, and Malyavan the mountain likewise; these mountain-kings, of groups, Maruts also.)
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॥
sūryo grahāṇām adhipo nakṣatrāṇāṃ ca candramāḥ। yamaḥ pitṝṇām adhipaḥ saritām atha sāgaraḥ ॥14-43-6॥
[सूर्यः (sūryaḥ) - sun; ग्रहाणाम् (grahāṇām) - of planets; अधिपः (adhipaḥ) - lord; नक्षत्राणाम् (nakṣatrāṇām) - of stars (asterisms); च (ca) - and; चन्द्रमाः (candramāḥ) - moon; यमः (yamaḥ) - Yama; पितॄणाम् (pitṝṇām) - of ancestors; अधिपः (adhipaḥ) - lord; सरिताम् (saritām) - of rivers; अथ (atha) - and; सागरः (sāgaraḥ) - ocean;]
(The sun (is) the lord of planets, the moon (is the lord) of asterisms, Yama (is) the lord of ancestors, and the ocean (is the lord) of rivers. (14-43-6))
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॥
ambhasāṃ varuṇo rājā sattvānāṃ mitra ucyate. arko'dhipatiruṣṇānāṃ jyotiṣām indur ucyate ॥14-43-7॥
[अम्भसां (ambhasām) - of waters; वरुणः (varuṇaḥ) - Varuṇa; राजा (rājā) - king; सत्त्वानां (sattvānām) - of beings; मित्रः (mitraḥ) - Mitra; उच्यते (ucyate) - is called; अर्कः (arkaḥ) - the Sun; अधिपतिः (adhipatiḥ) - lord; उष्णानां (uṣṇānām) - of hot (things); ज्योतिषाम् (jyotiṣām) - of luminous (things); इन्दुः (induḥ) - the Moon; उच्यते (ucyate) - is called;]
(Of waters, Varuṇa is king; of beings, Mitra is called. The Sun is lord of hot things; of luminous things, the Moon is called.)
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॥
agnir bhūtapatir nityaṃ brāhmaṇānāṃ bṛhaspatiḥ | oṣadhīnāṃ patiḥ somo viṣṇur balavatāṃ varaḥ ॥14-43-8॥
[अग्निः (agniḥ) - Agni; (the fire deity;) भूतपतिः (bhūtapatiḥ) - lord of beings; नित्यं (nityaṃ) - always; ब्राह्मणानां (brāhmaṇānām) - of the Brāhmaṇas; बृहस्पतिः (bṛhaspatiḥ) - Bṛhaspati; (preceptor of gods;) ओषधीनां (oṣadhīnāṃ) - of herbs; पतिः (patiḥ) - lord; सोमः (somaḥ) - Soma; (the moon;) विष्णुः (viṣṇuḥ) - Viṣṇu; बलवताम् (balavatām) - of the powerful; वरः (varaḥ) - the best;]
(Agni, lord of beings, always; Bṛhaspati, of the Brāhmaṇas; Soma, lord of herbs; Viṣṇu, the best of the powerful.)
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॥
tvaṣṭādhirājo rūpāṇāṃ paśūnām īśvaraḥ śivaḥ। dakṣiṇānāṃ tathā yajño vedānām ṛṣayas tathā ॥14-43-9॥
[त्वष्टा (tvaṣṭā) - Tvaṣṭṛ; (name of the divine craftsman); अधिराजः (adhirājaḥ) - the overlord; the supreme ruler; रूपाणाम् (rūpāṇām) - of forms; पशूनाम् (paśūnām) - of animals; ईश्वरः (īśvaraḥ) - the lord; शिवः (śivaḥ) - Śiva; auspicious one; दक्षिणानाम् (dakṣiṇānām) - of (ritual) offerings; तथा (tathā) - likewise; यज्ञः (yajñaḥ) - sacrifice; वेदानाम् (vedānām) - of the Vedas; ऋषयः (ṛṣayaḥ) - the sages; तथा (tathā) - likewise;]
(Tvaṣṭṛ is the overlord of forms, of animals the lord is Śiva, of offerings likewise the sacrifice, of the Vedas the sages likewise.)
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॥
diśām udīcī viprāṇāṃ somo rājā pratāpavān। kuberaḥ sarvayakṣāṇāṃ devatānāṃ puraṃdaraḥ ॥ eṣa bhūtādikaḥ sargaḥ prajānāṃ ca prajāpatiḥ ॥14-43-10॥
[दिशाम् (diśām) - of the quarters; (directions); उदीची (udīcī) - northern; (quarter); विप्राणां (viprāṇām) - of the Brāhmaṇas; (priests); सोमः (somaḥ) - Soma; (the Moon; deity); राजा (rājā) - king; प्रतापवान् (pratāpavān) - splendid (one); powerful; कुबेरः (kuberaḥ) - Kubera; (proper noun); सर्व-यक्षाणां (sarva-yakṣāṇāṃ) - of all Yakṣas; देवताम् (devatām) - of the gods; (divinities); पुरंदरः (puraṃdaraḥ) - Purandara; (Indra); एष (eṣa) - this; भूत-आदिकः (bhūta-ādikaḥ) - beginning with elements; (the creation of beings and so on); सर्गः (sargaḥ) - creation; प्रजानाम् (prajānām) - of beings; of creatures; च (ca) - and; प्रजापतिः (prajāpatiḥ) - Prajāpati; (the lord of creatures);]
(Of the quarters, the northern (quarter); of the Brāhmaṇas, Soma is the king who is powerful; Kubera (is king) of all Yakṣas; of the gods, Purandara (Indra). This is the creation beginning with the elements, and of beings also the Prajāpati.)
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॥
sarveṣāmeva bhūtānāmahaṃ brahmamayo mahān। bhūtaṃ parataraṃ matto viṣṇorvāpi na vidyate ॥14-43-11॥
[सर्वेषामेव (sarveṣāmeva) - of all indeed; भूतानाम् (bhūtānām) - of beings; अहम् (aham) - I; ब्रह्ममयः (brahmamayaḥ) - composed of Brahman; महान् (mahān) - great; भूतम् (bhūtam) - being; परतरम् (parataram) - higher than; मत्तः (mattaḥ) - than me; विष्णोः (viṣṇoḥ) - than Viṣṇu; वा (vā) - or; अपि (api) - even; न (na) - not; विद्यते (vidyate) - exists;]
(Of all indeed beings I Brahman-filled great; being higher than than me than Viṣṇu or even not exists.)
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॥
rājādhirājaḥ sarvāsāṃ viṣṇur brahmamayo mahān। īśvaraṃ taṃ vijānīmaḥ sa vibhuḥ sa prajāpatiḥ॥14-43-12॥
[राजाधिराजः (rājādhirājaḥ) - king of kings; सर्वासां (sarvāsāṃ) - of all (beings); विष्णुः (viṣṇuḥ) - Viṣṇu; ब्रह्ममयः (brahmamayaḥ) - consisting of Brahman; महान् (mahān) - great; ईश्वरम् (īśvaram) - the Lord; तम् (tam) - that; विजानीमः (vijānīmaḥ) - we know; सः (saḥ) - he; विभुः (vibhuḥ) - pervading; सः (saḥ) - he; प्रजापतिः (prajāpatiḥ) - the lord of creatures;]
(King of kings of all beings Viṣṇu, consisting of Brahman, the great, the Lord that we know; he, the all-pervading, he, the lord of creatures.)
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॥
narakiṃnarayakṣāṇāṃ gandharvoragarakṣasām। devadānavanāgānāṃ sarveṣāmīśvaro hi saḥ ॥14-43-13॥
[नर (nara) - of men; किंनर (kiṃnara) - of kinnaras; यक्षाणां (yakṣāṇāṃ) - of yakṣas; गन्धर्व (gandharva) - of gandharvas; उरग (uraga) - of serpents; रक्षसाम् (rakṣasām) - of rākṣasas; देव (deva) - of devas; दानव (dānava) - of dānavas; नागानां (nĀgānāṃ) - of nāgas; सर्वेषाम् (sarveṣām) - of all; ईश्वरः (īśvaraḥ) - the lord; हि (hi) - indeed; सः (saḥ) - he;]
(Of men, of kinnaras, of yakṣas, of gandharvas, of serpents, of rākṣasas, of devas, of dānavas, of nāgas, of all, he is indeed the lord.)
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॥
bhagadevānuyātānāṃ sarvāsāṃ vāmalocanā। māheśvarī mahādevī procyate pārvatīti yā ॥14-43-14॥
[भगदेवानुयातानां (bhagadevānuyātānāṃ) - of those who follow the lordly gods; सर्वासां (sarvāsāṃ) - of all (women); वामलोचना (vāmalocanā) - the one with beautiful eyes; माहेश्वरी (māheśvarī) - the great lady (consort) of Maheśvara (Śiva); महादेवी (mahādevī) - the great goddess; प्रोच्यते (procyate) - is called; पार्वतीति (pārvatīti) - 'Pārvatī' (named Parvati); या (yā) - she who;]
(She who is the one with beautiful eyes among all (women) born to followers of the lordly gods, is called the great goddess, the great lady of Maheśvara, (she) is called 'Pārvatī'.)
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॥
umāṃ devīṃ vijānīta nārīṇām uttamāṃ śubhām। ratīnāṃ vasumatyas tu strīṇām apsarasas tathā॥14-43-15॥
[उमां (umām) (umām) - Umā; (name of Goddess Pārvatī); देवीं (devīm) (devīm) - goddess; (accusative singular); विजानीत (vijānīta) (vijānīta) - should know; (imperative, 3rd person singular, causative); नारीणाम् (nārīṇām) (nārīṇām) - among women; (genitive plural); उत्तमां (uttamām) (uttamām) - the best; (accusative singular, feminine); शुभाम् (śubhām) (śubhām) - auspicious; (accusative singular, feminine); रतीनाम् (ratīnām) (ratīnām) - among Ratīs; (genitive plural, wives of Kāma); वसुमत्य: (vasumatyas) (vasumatyas) - Vasumatī; (name of a goddess; also means ‘the earth’); तु (tu) (tu) - but; स्त्रीणाम् (strīṇām) (strīṇām) - among women; (genitive plural); अप्सरस: (apsarasaḥ) (apsarasaḥ) - Apsaras; (celestial nymphs; nominative plural); तथा (tathā) (tathā) - likewise;]
(One should know Umā the goddess as the best and auspicious among women; among Ratīs, Vasumatī; among women, likewise, the Apsarases.)
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॥
dharmakāmāś ca rājāno brāhmaṇā dharmalakṣaṇāḥ। tasmād rājā dvijātīnāṃ prayateteha rakṣaṇe॥14-43-16॥
[धर्मकामाः (dharmakāmāḥ) - desiring righteousness; च (ca) - and; राजानः (rājānaḥ) - kings; ब्राह्मणाः (brāhmaṇāḥ) - brāhmaṇas; धर्मलक्षणाः (dharmalakṣaṇāḥ) - characterized by righteousness; तस्मात् (tasmāt) - therefore; राजा (rājā) - king; द्विजातीनाम् (dvijātīnām) - of the twice-born; प्रयतेते (prayatete) - makes effort; इह (iha) - here; रक्षणे (rakṣaṇe) - in protection;]
(Desiring righteousness, and kings, and brāhmaṇas characterized by righteousness. Therefore, the king here makes effort in the protection of the twice-born.)
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॥
rājñāṃ hi viṣaye yeṣām avasīdanti sādhavaḥ। hīnāḥ te svaguṇaiḥ sarvaiḥ pretya āvāṅmārgagāminaḥ ॥14-43-17॥
[राज्ञां (rājñām) - of kings; हि (hi) - indeed; विषये (viṣaye) - in the realm; येषाम् (yeṣām) - of whom; अवसीदन्ति (avasīdanti) - sink down; perish; साधवः (sādhavaḥ) - the virtuous ones; हीनाः (hīnāḥ) - deprived; ते (te) - they; स्वगुणैः (svaguṇaiḥ) - of their own virtues; सर्वैः (sarvaiḥ) - all; प्रेत्य (pretya) - having departed (from the body); after death; आवाङ्मार्गगामिनः (āvāṅmārgagāminaḥ) - those who go to a downward path;]
(Of kings indeed, in the realm, of whom the virtuous ones perish, deprived they, of their own virtues all, having departed, go to a downward path.)
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॥
rājñāṃ tu viṣaye yeṣāṃ sādhavaḥ parirakṣitāḥ। te'smiṃlloke pramodante pretya cānantyam-eva ca ॥ prāpnuvanti mahātmāna iti vitta dvijarṣabhāḥ ॥14-43-18॥
[राज्ञां (rājñām) - of kings; तु (tu) - but; विषये (viṣaye) - in the domain; येषां (yeṣām) - of whom; साधवः (sādhavaḥ) - the virtuous; परिरक्षिताः (parirakṣitāḥ) - protected; ते (te) - they; अस्मिँल्लोके (asmiṃl-loke) - in this world; प्रमोदन्ते (pramodante) - rejoice; प्रेत्य (pretya) - after death; च (ca) - and; अनन्त्यम् (anantyam) - eternity; एव (eva) - indeed; च (ca) - and; प्राप्नुवन्ति (prāpnuvanti) - attain; महात्मानः (mahātmānaḥ) - great-souled ones; इति (iti) - thus; वित्त (vitta) - know; द्विजर्षभाः (dvijarṣabhāḥ) - best of twice-born;]
(But in the domain of kings, of whom the virtuous are protected, they rejoice in this world and also after death indeed attain eternity, the great-souled ones—thus know, O best of twice-born (dvijas).)
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॥
ata ūrdhvaṃ pravakṣyāmi niyataṃ dharmalakṣaṇam। ahiṃsālakṣaṇo dharmo hiṃsā cādharmalakṣaṇā ॥14-43-19॥
[अत (ata) - from this; after this; ऊर्ध्वं (ūrdhvaṃ) - above; hereafter; प्रवक्ष्यामि (pravakṣyāmi) - I shall declare; नियतं (niyataṃ) - definite; determined; धर्मलक्षणम् (dharmalakṣaṇam) - characteristic of dharma; अहिंसालक्षणः (ahiṃsālakṣaṇaḥ) - characterized by non-violence; धर्मः (dharmaḥ) - dharma; हिंसा (hiṃsā) - violence; च (ca) - and; अधर्मलक्षणा (adharmalakṣaṇā) - characterized as adharma;]
(From this, hereafter, I shall declare the definite characteristic of dharma. Dharma is characterized by non-violence; violence and (is) characterized as adharma. (14-43-19))
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॥
prakāśalakṣaṇā devā manuṣyāḥ karmalakṣaṇāḥ। śabdalakṣaṇam ākāśaṃ vāyuḥ tu sparśalakṣaṇaḥ ॥14-43-20॥
[प्रकाशलक्षणाः (prakāśalakṣaṇāḥ) - having light as attribute; देवाः (devāḥ) - gods; मनुष्याः (manuṣyāḥ) - humans; कर्मलक्षणाः (karmalakṣaṇāḥ) - having action as attribute; शब्दलक्षणम् (śabdalakṣaṇam) - having sound as attribute; आकाशम् (ākāśam) - ether; वायुः (vāyuḥ) - wind; तु (tu) - but; स्पर्शलक्षणः (sparśalakṣaṇaḥ) - having touch as attribute;]
(Having light as attribute, gods; humans, having action as attribute; ether, having sound as attribute; wind, but, having touch as attribute.)
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॥
jyotiṣāṃ lakṣaṇaṃ rūpam āpaś ca rasa-lakṣaṇāḥ. dharaṇī sarva-bhūtānāṃ pṛthivī gandha-lakṣaṇā ॥14-43-21॥
[ज्योतिषां (jyotiṣāṃ) - of the luminous ones; (of lights); लक्षणं (lakṣaṇam) - mark; characteristic; रूपम् (rūpam) - form; color; आपः (āpaḥ) - waters; च (ca) - and; रसलक्षणाः (rasa-lakṣaṇāḥ) - having taste as the characteristic; धरणी (dharaṇī) - the earth; सर्वभूतानां (sarva-bhūtānām) - of all beings; पृथिवी (pṛthivī) - the (broad) earth; गन्धलक्षणा (gandha-lakṣaṇā) - having fragrance as the characteristic;]
(Of the luminous ones, the mark is form; waters and those having taste as the characteristic. The earth, of all beings, the earth (is) having fragrance as the characteristic. (14-43-21))
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॥
svaravyañjanasaṃskārā bhāratī satyalakṣaṇā। manaso lakṣaṇaṃ cintā tathoktā buddhiranvayāt ॥14-43-22॥
[स्वरव्यञ्जनसंस्कारा (svaravyañjanasaṃskārā) - modified by vowels and consonants; भारती (bhāratī) - speech; सत्यलक्षणा (satyalakṣaṇā) - having truth as its characteristic; मनसो (manaso) - of the mind; लक्षणं (lakṣaṇam) - the characteristic; चिन्ता (cintā) - thought; तथोक्ता (tathoktā) - thus declared; बुद्धिः (buddhiḥ) - intelligence; अन्वयात् (anvayāt) - from association;]
(Speech modified by vowels and consonants, having truth as its characteristic. The characteristic of the mind is thought; thus it is declared: intelligence is from association. (14-43-22))
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॥
manasā cintayan arthān buddhyā caiva vyavasyati। buddhiḥ hi vyavasāyena lakṣyate na atra saṃśayaḥ ॥14-43-23॥
[मनसा (manasā) - by (the) mind; चिन्तयानः (cintayan) - thinking; अर्थान् (arthān) - objects; बुद्ध्या (buddhyā) - by (the) intellect; च (ca) - and; एव (eva) - indeed; व्यवस्यति (vyavasyati) - determines; बुद्धिः (buddhiḥ) - intellect; हि (hi) - indeed; व्यवसायेन (vyavasāyena) - by determination; लक्ष्यते (lakṣyate) - is perceived; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(By (the) mind thinking objects, and indeed by (the) intellect, he determines. Intellect indeed by determination is perceived. Not here (is there) doubt.)
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॥
lakṣaṇaṃ mahato dhyānam avyaktaṃ sādhu-lakṣaṇam। pravṛtti-lakṣaṇo yogo jñānaṃ saṃnyāsa-lakṣaṇam॥14-43-24॥
[लक्षणम् (lakṣaṇam) - characteristic; महतः (mahataḥ) - of the great (person); ध्यानम् (dhyānam) - meditation; अव्यक्तम् (avyaktam) - unmanifest; साधुलक्षणम् (sādhu-lakṣaṇam) - the characteristic of the good; प्रवृत्तिलक्षणः (pravṛtti-lakṣaṇaḥ) - of active engagement as the characteristic; योगः (yogaḥ) - yoga; ज्ञानम् (jñānam) - knowledge; संन्यासलक्षणम् (saṃnyāsa-lakṣaṇam) - the characteristic of renunciation;]
(Characteristic of the great is meditation; unmanifest is the mark of the good; yoga is characterized by active engagement; knowledge is the characteristic of renunciation.)
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॥
tasmājjñānaṃ puraskṛtya saṃnyasediha buddhimān। saṃnyāsī jñānasaṃyuktaḥ prāpnoti paramāṃ gatim॥ atīto'dvaṃdvamabhyeti tamomṛtyujarātigam॥14-43-25॥
[तस्मात् (tasmāt) - therefore; ज्ञानम् (jñānam) - knowledge; पुरस्कृत्य (puraskṛtya) - having placed in front; संन्यसेत् (saṃnyaset) - should renounce; इह (iha) - here; बुद्धिमान् (buddhimān) - the wise; संन्यासी (saṃnyāsī) - the renunciant; ज्ञानसंयुक्तः (jñānasaṃyuktaḥ) - endowed with knowledge; प्राप्नोति (prāpnoti) - attains; परमां (paramām) - supreme; गतिम् (gatim) - state; अतीतः (atītaḥ) - gone beyond; अद्वंद्वम् (advaṃdvam) - free from opposites; अभ्येति (abhyeti) - reaches; तमः (tamaḥ) - darkness; मृत्यु (mṛtyu) - death; जरातिगम् (jarātigam) - that which transcends old age;]
(Therefore, knowledge having placed in front, should renounce here the wise. The renunciant endowed with knowledge attains the supreme state. Gone beyond, free from opposites, reaches that which transcends darkness, death, and old age. (14-43-25))
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॥
dharmalakṣaṇasaṁyuktamuktaṁ vo vidhivanmayā। guṇānāṁ grahaṇaṁ samyagvakṣyāmyahamataḥ param ॥14-43-26॥
[धर्मलक्षण (dharmalakṣaṇa) - (with) the characteristic of dharma; संयुक्तम् (saṁyuktam) - endowed with; joined with; उक्तम् (uktam) - spoken; said; वः (vaḥ) - to you (all); विधिवत् (vidhivat) - according to rule; duly; मया (mayā) - by me; गुणानाम् (guṇānām) - of the guṇas; ग्रहणम् (grahaṇam) - the acceptance; grasping; सम्यक् (samyak) - correctly; rightly; वक्ष्यामि (vakṣyāmi) - I shall declare; अहम् (aham) - I; अतः (ataḥ) - from this; henceforth; परम् (param) - further; beyond;]
(With the characteristic of dharma, endowed, spoken to you, according to rule by me; of the guṇas, the acceptance rightly I shall declare, I, henceforth, further.)
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॥
pārthivo yastu gandho vai ghrāṇeneha sa gṛhyate। ghrāṇasthaśca tathā vāyur gandhajñāne vidhīyate॥14-43-27॥
[पार्थिवः (pārthivaḥ) - of earth; यः (yaḥ) - which; तु (tu) - but; गन्धः (gandhaḥ) - scent; वै (vai) - indeed; घ्राणेना (ghrāṇena) - by nose; इह (iha) - here; सः (saḥ) - that; गृह्यते (gṛhyate) - is grasped; घ्राणस्थः (ghrāṇasthaḥ) - situated in the nose; च (ca) - and; तथा (tathā) - likewise; वायुः (vāyuḥ) - air; गन्धज्ञाने (gandhajñāne) - in the knowledge of scent; विधीयते (vidhīyate) - is assigned;]
(But the scent of earth, indeed, here is grasped by the nose; and the air situated in the nose likewise is assigned in the cognition of scent.)
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॥
apāṃ dhāturaso nityaṃ jihvayā sa tu gṛhyate। jihvāsthaśca tathā somo rasajñāne vidhīyate॥14-43-28॥
[अपां (apāṃ) - of waters; धातु-रसः (dhātu-rasaḥ) - essence of the element; नित्यम् (nityam) - always; जिह्वया (jihvayā) - by the tongue; सः (saḥ) - that (essence); तु (tu) - but; गृह्यते (gṛhyate) - is perceived; जिह्वा-स्थः (jihvā-sthaḥ) - situated on the tongue; च (ca) - and; तथा (tathā) - likewise; सोमः (somaḥ) - Soma; रसो-ज्ञाने (rasa-jñāne) - in the knowledge of taste; विधीयते (vidhīyate) - is established;]
(The essence of the element of waters is always perceived by the tongue; and likewise, Soma, situated on the tongue, is established in the knowledge of taste.)
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॥
jyotiṣaś ca guṇo rūpaṃ cakṣuṣā tac ca gṛhyate। cakṣuḥ-sthaś ca tathā adityaḥ rūpa-jñāne vidhīyate॥14-43-29॥
[ज्योतिषः (jyotiṣaḥ) - of light; (or) luminary; च (ca) - and; गुणः (guṇaḥ) - quality; रूपम् (rūpam) - form; चक्षुषा (cakṣuṣā) - by the eye; तत् (tat) - that; च (ca) - and; गृह्यते (gṛhyate) - is perceived; चक्षुःस्थः (cakṣuḥ-sthaḥ) - situated in the eye; च (ca) - and; तथा (tathā) - likewise; आदित्यः (ādityaḥ) - the sun; रूपज्ञाने (rūpa-jñāne) - in the knowledge of form; विधीयते (vidhīyate) - is prescribed;]
(Light and quality, form is by the eye, that and is perceived. Situated in the eye and likewise the sun, in the knowledge of form, is prescribed. (14-43-29))
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॥
vāyavyas tu tathā sparśas tvacā prajñāyate ca saḥ। tvak-sthaś caiva tathā vāyuḥ sparśajñāne vidhīyate॥14-43-30॥
[वायव्यः (vāyavyaḥ) - pertaining to air; तु (tu) - but; तथा (tathā) - likewise; स्पर्शः (sparśaḥ) - touch; त्वचा (tvacā) - by the skin; प्रज्ञायते (prajñāyate) - is perceived; च (ca) - and; सः (saḥ) - he (it); त्वक्स्थः (tvak-sthaḥ) - residing in the skin; च (ca) - and; एव (eva) - indeed; तथा (tathā) - likewise; वायुः (vāyuḥ) - air; स्पर्शज्ञाने (sparśajñāne) - in the cognition of touch; विधीयते (vidhīyate) - is established;]
(But likewise, the touch pertaining to air is perceived by the skin, and that (touch), indeed, residing in the skin—likewise, the air is established in the cognition of touch.)
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॥
ākāśasya guṇo ghoṣaḥ śrotreṇa sa tu gṛhyate। śrotrasthāś ca diśaḥ sarvāḥ śabdajñāne prakīrtitāḥ ॥14-43-31॥
[आकाशस्य (ākāśasya) - of space; of ether; गुणः (guṇaḥ) - property; quality; घोषः (ghoṣaḥ) - sound; noise; श्रोत्रेण (śrotreṇa) - by the ear; स (sa) - he; it; तु (tu) - but; however; गृह्यते (gṛhyate) - is perceived; is received; श्रोत्रस्थाः (śrotrasthāḥ) - situated in hearing; pertaining to the ear; च (ca) - and; दिशः (diśaḥ) - directions; सर्वाः (sarvāḥ) - all; शब्दज्ञानि (śabdajñāne) - in knowledge of sound; प्रकीर्तिताः (prakīrtitāḥ) - are described; are declared;]
(The property of space is sound; by the ear, it (sound) indeed is perceived. And all the directions situated in the ear are described in knowledge of sound.)
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॥
manasas tu guṇaś cintā prajñayā sa tu gṛhyate। hṛdistha-cetanā-dhātur manojñāne vidhīyate ॥14-43-32॥
[मनसः (manasaḥ) - of the mind; तु (tu) - but; गुणः (guṇaḥ) - quality; चिन्ता (cintā) - thought; प्रज्ञया (prajñayā) - by wisdom; स (sa) - that; तु (tu) - indeed; गृह्यते (gṛhyate) - is grasped; हृदिस्थ (hṛdistha) - situated in the heart; चेतना (cetanā) - consciousness; धातुः (dhātuḥ) - substratum; मनः (manaḥ) - mind; ज्ञाने (jñāne) - in knowledge; विधीयते (vidhīyate) - is established;]
(Of the mind, but the quality (of) thought by wisdom that indeed is grasped. The substratum of consciousness situated in the heart is established in knowledge of the mind.)
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॥
buddhir adhyavasāyena dhyānena ca mahāṃs tathā। niścitya grahaṇaṃ nityam avyaktaṃ nātra saṃśayaḥ ॥14-43-33॥
[बुद्धिः (buddhiḥ) - intellect; अध्यमवसायेन (adhyavasāyena) - by decisive resolution; ध्यानेन (dhyānena) - by meditation; च (ca) - and; महान् (mahān) - great (principle); तथा (tathā) - thus; निश्चित्य (niścitya) - having ascertained; ग्रहणम् (grahaṇam) - grasping; नित्यम् (nityam) - constantly; अव्यक्तम् (avyaktam) - the unmanifest; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(Intellect by decisive resolution, by meditation and the great (principle), thus, having ascertained, grasping constantly the unmanifest, not here doubt.)
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॥
aliṅgagrahaṇo nityaḥ kṣetrajño nirguṇātmakaḥ। tasmādaliṅgaḥ kṣetrajñaḥ kevalaṃ jñānalakṣaṇaḥ ॥14-43-34॥
[अलिङ्गग्रहणः (aliṅgagrahaṇaḥ) - not possessing mark or characteristic; नित्यः (nityaḥ) - eternal; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; निर्गुणात्मकः (nirguṇātmakaḥ) - of the nature free from qualities; तस्मात् (tasmāt) - therefore; अलिङ्गः (aliṅgaḥ) - without characteristic; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; केवलम् (kevalam) - only; ज्ञानलक्षणः (jñānalakṣaṇaḥ) - having the mark of knowledge;]
(The knower of the field, eternal, is without mark grasping, of a nature free from qualities; therefore, the knower of the field is without characteristic, only having the mark of knowledge.)
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॥
avyaktaṁ kṣetramuddiṣṭaṁ guṇānāṁ prabhavāpyayam. sadā paśyāmyahaṁ līnaṁ vijānāmi śṛṇomi ca ॥14-43-35॥
[अव्यक्तं (avyaktam) - unmanifest; undistinguished; क्षेत्रम् (kṣetram) - the field; matter; उद्दिष्टं (uddiṣṭam) - declared; designated; गुणानाम् (guṇānām) - of the guṇas; of qualities; प्रभवाप्ययम् (prabhavāpyayam) - origin and dissolution; सदा (sadā) - always; पश्यामि (paśyāmi) - I see; अहम् (aham) - I; लीनम् (līnam) - merged; dissolved; विजानामि (vijānāmi) - I know; शृणोमि (śṛṇomi) - I hear; च (ca) - and;]
(The unmanifest, the field declared, the origin and dissolution of the qualities—I, always, see, I, merged, know, hear and.)
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॥
puruṣas tad vijānīte tasmāt kṣetrajña ucyate। guṇavṛttaṃ tathā kṛtsnaṃ kṣetrajñaḥ paripaśyati ॥14-43-36॥
[पुरुषः (puruṣaḥ) - person; spirit; तत् (tat) - that; विजानीते (vijānīte) - knows; तस्मात् (tasmāt) - therefore; क्षेत्रज्ञः (kṣetrajñaḥ) - the knower of the field; उच्यते (ucyate) - is called; गुणवृत्तम् (guṇavṛttam) - the activity of the guṇas; तथा (tathā) - thus; so; in that way; कृत्स्नम् (kṛtsnam) - entire; whole; क्षेत्रज्ञः (kṣetrajñaḥ) - the knower of the field; परिपश्यति (paripaśyati) - perceives; observes;]
(The person that knows that, therefore is called the knower of the field. The activity of the guṇas, thus, as a whole, the knower of the field perceives.)
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॥
ādimadhyāvasānāntaṃ sṛjyamānamacetanam। na guṇā vidurātmānaṃ sṛjyamānaṃ punaḥ punaḥ ॥14-43-37॥
[आदि (ādi) - beginning; मध्य (madhya) - middle; अवसान (avasāna) - end; अन्तं (antam) - ending with; (accusative singular neuter) सृज्यमानम् (sṛjyamānam) - being created; अचेतनम् (acet anam) - unconscious; insentient; न (na) - not; गुणाः (guṇāḥ) - qualities; (nominative plural) विदुः (viduḥ) - know; आत्मानम् (ātmānam) - the self; themselves; सृज्यमानम् (sṛjyamānam) - being created; पुनः (punaḥ) - again; पुनः (punaḥ) - again;]
(With beginning, middle, and end as limit, being created, unconscious. The qualities do not know the self, being created again and again.)
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॥
na satyaṁ veda vai kaścit kṣetrajñaḥ tu eva vindati. guṇānāṁ guṇabhūtānāṁ yat paraṁ parataḥ mahat ॥14-43-38॥
[न (na) - not; सत्यं (satyaṁ) - the truth; वेद (veda) - knows; वै (vai) - indeed; कश्चित् (kaścit) - anyone; क्षेत्रज्ञः (kṣetrajñaḥ) - the knower of the field (soul); तु (tu) - but; एव (eva) - alone; विन्दति (vindati) - finds; गुणानाम् (guṇānām) - of the guṇas; गुणभूतानाम् (guṇabhūtānām) - which have become guṇas (as their own nature); यत् (yat) - that which; परम् (param) - supreme; परतः (parataḥ) - beyond; महत् (mahat) - the great (principle);]
(Not the truth does anyone indeed know; the knower of the field alone finds (it); of the guṇas, which have become guṇas, that which is supreme, beyond the great.)
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॥
tasmād guṇāṁś ca tattvaṁ ca parityajyeha tattvavit। kṣīṇadoṣo guṇān hitvā kṣetrajñaṁ praviśatyatha ॥14-43-39॥
[तस्मात् (tasmāt) - therefore; गुणान् (guṇān) - qualities; च (ca) - and; तत्त्वम् (tattvam) - principle; च (ca) - and; परित्यज्य (parityajya) - having abandoned; इह (iha) - here; तत्त्ववित् (tattvavit) - the knower of truth; क्षीणदोषः (kṣīṇadoṣaḥ) - one whose faults have been exhausted; गुणान् (guṇān) - qualities; हित्वा (hitvā) - having abandoned; क्षेत्रज्ञम् (kṣetrajñam) - the knower of the field; प्रविशति (praviśati) - enters; अथ (atha) - then;]
(Therefore, qualities and the principle also having abandoned here, the knower of truth, faults having been exhausted, qualities having abandoned, the knower of the field enters then.)
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॥
nirdvandvo nirnamaskāro niḥsvadhākāra eva ca। acalaścāniketaśca kṣetrajñaḥ sa paro vibhuḥ॥14-43-40॥
[निर्द्वंद्वः (nirdvandvaḥ) - free from duality; निर्नमस्कारः (nirnamaskāraḥ) - without worship; निःस्वधाकारः (niḥsvadhākāraḥ) - devoid of ritual oblations; एव (eva) - indeed; च (ca) - and; अचलः (acalaḥ) - immovable; च (ca) - and; अनिकेतः (aniketaḥ) - without abode; च (ca) - and; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; सः (saḥ) - he; परः (paraḥ) - supreme; विभुः (vibhuḥ) - all-pervading;]
(Free from duality, without worship, devoid of ritual oblations indeed and; immovable and without abode and; knower of the field, he supreme, all-pervading.)
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)
