14.044
ब्रह्मोवाच॥
brahmovāca॥
[ब्रह्मा (brahmā) - Brahmā; (the deity); उवाच (uvāca) - said; (he spoke);]
(Brahmā said;)
Brahmā said;
यदादिमध्यपर्यन्तं ग्रहणोपायमेव च। नामलक्षणसंयुक्तं सर्वं वक्ष्यामि तत्त्वतः ॥१४-४४-१॥
yadādimadhyaparyantaṃ grahaṇopāyameva ca. nāmalakṣaṇasaṃyuktaṃ sarvaṃ vakṣyāmi tattvataḥ ॥14-44-1॥
[यद्-आदि-मध्य-पर्यन्तम् (yad-ādi-madhya-paryantam) - which-beginning-middle-end; ग्रहण-उपायम्-एव (grahaṇa-upāyam-eva) - means of apprehension-only; च (ca) - and; नाम-लक्षण-संयुक्तम् (nāma-lakṣaṇa-saṃyuktam) - name-and-definition-endowed; सर्वम् (sarvam) - all; वक्ष्यामि (vakṣyāmi) - I shall explain; तत्त्वतः (tattvataḥ) - truly;]
(Which from beginning, middle, and end, the means of apprehension only, and with name and definition, all I shall explain truly.)
I shall truly explain all that extends from beginning to middle to end, the means of apprehension, along with names and definitions. (14-44-1)
अहः पूर्वं ततो रात्रिर्मासाः शुक्लादयः स्मृताः। श्रविष्ठादीनि ऋक्षाणि ऋतवः शिशिरादयः ॥१४-४४-२॥
ahaḥ pūrvaṃ tato rātrirmāsāḥ śuklādayaḥ smṛtāḥ। śraviṣṭhādīni ṛkṣāṇi ṛtavaḥ śiśirādayaḥ ॥14-44-2॥
[अहः (ahaḥ) - day; पूर्वं (pūrvam) - first; ततः (tataḥ) - then; रात्रिः (rātriḥ) - night; मासाः (māsāḥ) - months; शुक्लादयः (śuklādayaḥ) - beginning with śukla (bright fortnight) and others; स्मृताः (smṛtāḥ) - are remembered; श्रविष्ठादीनि (śraviṣṭhādīni) - beginning with Śraviṣṭhā and others; ऋक्षाणि (ṛkṣāṇi) - constellations; ऋतवः (ṛtavaḥ) - seasons; शिशिरादयः (śiśirādayaḥ) - beginning with Śiśira and others;]
(Day first, then night, months beginning with the bright fortnight are remembered. Constellations beginning with Śraviṣṭhā, seasons beginning with Śiśira.)
First is the day, then night; months beginning with the bright fortnight are remembered. The constellations starting from Śraviṣṭhā, and the seasons beginning with Śiśira (the cold season). (14-44-2)
भूमिरादिस्तु गन्धानां रसानामाप एव च। रूपाणां ज्योतिरादिस्तु स्पर्शादिर्वायुरुच्यते ॥ शब्दस्यादिस्तथाकाशमेष भूतकृतो गुणः ॥१४-४४-३॥
bhūmirādistu gandhānāṃ rasānāmāpa eva ca। rūpāṇāṃ jyotirādistu sparśādirvāyurucyate ॥ śabdasyaādistathākāśameṣa bhūtakṛto guṇaḥ ॥14-44-3॥
[भूमिः (bhūmiḥ) - earth; आदि (ādi) - origin; तु (tu) - but; गन्धानाम् (gandhānām) - of smells; रसानाम् (rasānām) - of tastes; आपः (āpaḥ) - water; एव (eva) - alone; च (ca) - and; रूपाणाम् (rūpāṇām) - of forms; ज्योतिः (jyotiḥ) - light; आदि (ādi) - origin; तु (tu) - but; स्पर्शादिः (sparśādiḥ) - origin of touch; वायुः (vāyuḥ) - air; उच्यते (ucyate) - is said; शब्दस्य (śabdasya) - of sound; आदि (ādi) - origin; तथा (tathā) - likewise; आकाशम् (ākāśam) - ether; एष (eṣa) - this; भूतकृतः (bhūtakṛtaḥ) - of the elements; गुणः (guṇaḥ) - property;]
(Earth is but the origin of smells, water alone and of tastes; of forms, light is the origin but; of touch the origin is said to be air. Of sound, the origin likewise ether; this is the property made by the elements.)
Earth is the origin of smells, and water alone is the origin of tastes; light is the origin of forms, air is said to be the origin of touch, and ether is the origin of sound. Thus, these are the properties created by the elements. (14-44-3)
अतः परं प्रवक्ष्यामि भूतानामादिमुत्तमम्। आदित्यो ज्योतिषामादिरग्निर्भूतादिरिष्यते ॥१४-४४-४॥
ataḥ paraṃ pravakṣyāmi bhūtānām ādim uttamam। ādityaḥ jyotiṣām ādir agniḥ bhūta-ādir iṣyate॥14-44-4॥
[अतः (ataḥ) - from this; then; परम् (param) - further; beyond; प्रवक्ष्यामि (pravakṣyāmi) - I shall state; भूतानाम् (bhūtānām) - of beings; of elements; of existents; आदिम् (ādim) - the origin; the beginning; उत्तमम् (uttamam) - highest; supreme; आदित्यः (ādityaḥ) - the Sun; Āditya; ज्योतिषाम् (jyotiṣām) - of luminaries; of lights; आदिः (ādiḥ) - the source; the beginning; अग्निः (agniḥ) - fire; Agni; भूत-आदिः (bhūta-ādiḥ) - the origin of beings; the beginning of elements; इष्यते (iṣyate) - is regarded; is considered;]
(Then further I shall state the origin, supreme among beings. Āditya (the Sun) is the origin among luminaries, Agni is considered the origin among beings.)
Therefore, I shall now declare the supreme origin among beings: the Sun is the foremost among lights, and Agni is considered the origin among the elements. (14-44-4)
सावित्री सर्वविद्यानां देवतानां प्रजापतिः। ओङ्कारः सर्ववेदानां वचसां प्राण एव च ॥ यद्यस्मिन्नियतं लोके सर्वं सावित्रमुच्यते ॥१४-४४-५॥
sāvitrī sarva-vidyānāṃ devatānāṃ prajāpatiḥ। oṅkāraḥ sarva-vedānāṃ vacasāṃ prāṇa eva ca ॥ yady-asmin-niyataṃ loke sarvaṃ sāvitr-am-ucyate ॥14-44-5॥
[सावित्री (sāvitrī) - Sāvitrī (the Gāyatrī mantra); सर्वविद्यानां (sarva-vidyānāṃ) - of all sciences; देवतानां (devatānāṃ) - of deities; प्रजापतिः (prajāpatiḥ) - the lord of progeny; ओङ्कारः (oṅkāraḥ) - the syllable Om; सर्ववेदानां (sarva-vedānāṃ) - of all Vedas; वचसां (vacasāṃ) - of utterances (speech); प्राणः (prāṇaḥ) - the vital principle; एव (eva) - indeed; च (ca) - and; यदि (yadi) - if; अस्मिनि (asmin) - in this; नियतं (niyatam) - definitely; लोके (loke) - in the world; सर्वं (sarvam) - all; सावित्रम् (sāv-itram) - Sāvitrī (Gāyatrī); उच्यते (ucyate) - is called;]
(Sāvitrī of all sciences, of deities, is the lord of progeny. The syllable Om, of all Vedas, of speeches, indeed the vital principle and also. If in this, definitely, in the world, all is called Sāvitrī.)
Sāvitrī is the lord of progeny among all sciences and deities. Om is the very life of all Vedas and all speech. If, in this world, everything is indeed called Sāvitrī. (14-44-5)
गायत्री छन्दसामादिः पशूनामज उच्यते। गावश्चतुष्पदामादिर्मनुष्याणां द्विजातयः ॥१४-४४-६॥
gāyatrī chandhasām ādiḥ paśūnām aja ucyate. gāvaś catuṣpadām ādiḥ manuṣyāṇām dvijātayaḥ ॥14-44-6॥
[गायत्री (gāyatrī) - Gāyatrī (metre); छन्दसाम् (chandhasām) - of the metres; आदिः (ādiḥ) - origin; पशूनाम् (paśūnām) - of animals; अजः (ajaḥ) - the goat; उच्यते (ucyate) - is said; गावः (gāvaḥ) - cows; चतुष्पदाम् (catuṣpadām) - of four-footed creatures; आदिः (ādiḥ) - origin; मनुष्याणाम् (manuṣyāṇām) - of men; द्विजातयः (dvijātayaḥ) - the twice-born (castes);]
(Gāyatrī is the origin of the metres; among animals, the goat is said (to be the origin); among four-footed creatures, cows are the origin; among men, the twice-born (castes) are (the origin).)
The Gāyatrī is considered the foremost among metres; the goat among animals; cows among four-footed creatures; and the twice-born among humans. (14-44-6)
श्येनः पतत्रिणामादिर्यज्ञानां हुतमुत्तमम्। परिसर्पिणां तु सर्वेषां ज्येष्ठः सर्पो द्विजोत्तमाः ॥१४-४४-७॥
śyenaḥ patatriṇām ādir yajñānām hutam uttamam। parisarpiṇām tu sarveṣām jyeṣṭhaḥ sarpo dvijottamāḥ ॥14-44-7॥
[श्येनः (śyenaḥ) - the hawk; पतत्रिणाम् (patatriṇām) - of the birds; आदि: (ādiḥ) - the first; यज्ञानाम् (yajñānām) - of sacrifices; हुतम् (hutam) - the offering; उत्तमम् (uttamam) - the best; परिसर्पिणाम् (parisarpiṇām) - of the crawling (creatures); तु (tu) - however; सर्वेषाम् (sarveṣām) - of all; ज्येष्ठः (jyeṣṭhaḥ) - the eldest; सर्पः (sarpaḥ) - the serpent; द्विजोत्तमाः (dvijottamāḥ) - O best of twice-born;]
(The hawk, of the birds, (is) the first; of sacrifices, the offering (is) the best. Of the crawling (creatures), however, among all, the eldest is the serpent, O best of twice-born.)
The hawk is the foremost among birds; the offering is the best among sacrifices. Among all crawling creatures, the serpent is the eldest, O best of the twice-born. (14-44-7)
कृतमादिर्युगानां च सर्वेषां नात्र संशयः। हिरण्यं सर्वरत्नानामोषधीनां यवास्तथा ॥१४-४४-८॥
kṛtam ādir yugānāṃ ca sarveṣāṃ na atra saṃśayaḥ। hiraṇyaṃ sarva-ratnānām oṣadhīnāṃ yavās tathā ॥14-44-8॥
[कृतम् (kṛtam) - Kṛta; (the first age); आदि (ādi) - beginning; original; युगानाम् (yugānām) - of the ages; (genitive plural of yuga); च (ca) - and; सर्वेषाम् (sarveṣām) - of all; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt; हिरण्यम् (hiraṇyam) - gold; सर्वरत्नानाम् (sarva-ratnānām) - of all jewels; ओषधी नाम् (oṣadhīnām) - of plants; of herbs; यवाः (yavāḥ) - barleys; तथा (tathā) - likewise; so; thus;]
(Kṛta (the first age) is the beginning of the ages, and of all, here is no doubt. Gold is of all jewels; of herbs, barley likewise.)
The Kṛta is the first of the ages, and of all there is no doubt about this here. Gold is the foremost of all jewels, and among all herbs, barley likewise. (14-44-8)
सर्वेषां भक्ष्यभोज्यानामन्नं परममुच्यते। द्रवाणां चैव सर्वेषां पेयानामाप उत्तमाः ॥१४-४४-९॥
sarveṣāṃ bhakṣyabhojyānām annaṃ paramam ucyate। dravāṇāṃ caiva sarveṣāṃ peyānām āpa uttamāḥ॥14-44-9॥
[सर्वेषां (sarveṣāṃ) - of all; भक्ष्यभोज्यानाम् (bhakṣyabhojyānām) - of things to be eaten and things to be consumed; अन्नम् (annam) - food; परम् (paramam) - supreme; उच्यते (ucyate) - is said; द्रवाणाम् (dravāṇām) - of liquids; च (ca) - and; एव (eva) - indeed; सर्वेषाम् (sarveṣām) - of all; पेयानाम् (peyānām) - of drinks; आपः (āpaḥ) - waters; उत्तमाः (uttamāḥ) - are best;]
(Of all things to be eaten and consumed, food is said to be supreme. And indeed, among all liquids and drinks, waters are best.)
Of all food that is to be eaten and consumed, food is considered supreme; and among all liquids and drinks, water is the best. (14-44-9)
स्थावराणां च भूतानां सर्वेषामविशेषतः। ब्रह्मक्षेत्रं सदा पुण्यं प्लक्षः प्रथमजः स्मृतः ॥१४-४४-१०॥
sthāvarāṇāṃ ca bhūtānāṃ sarveṣām aviśeṣataḥ. brahmakṣetraṃ sadā puṇyaṃ plakṣaḥ prathamajaḥ smṛtaḥ ॥14-44-10॥
[स्थावराणां (sthāvarāṇām) - of immobile beings; च (ca) - and; भूतानां (bhūtānām) - of creatures; सर्वेषाम् (sarveṣām) - of all; अविशेषतः (aviśeṣataḥ) - without distinction; ब्रह्मक्षेत्रं (brahmakṣetram) - field of Brahman; सदा (sadā) - always; पुण्यं (puṇyam) - sacred; प्लक्षः (plakṣaḥ) - the Plaksha (tree); प्रथमजः (prathamajaḥ) - first-born; स्मृतः (smṛtaḥ) - is considered;]
(Of immobile beings and of all creatures without distinction, the Plaksha tree, the field of Brahman, always sacred, is considered the first-born.)
Among all beings, both immobile and all living creatures without distinction, the Plaksha tree—regarded as the field of Brahman—is always considered sacred and the first-born. (14-44-10)
अहं प्रजापतीनां च सर्वेषां नात्र संशयः। मम विष्णुरचिन्त्यात्मा स्वयम्भूरिति स स्मृतः ॥१४-४४-११॥
ahaṃ prajāpatiīnāṃ ca sarveṣāṃ nātra saṃśayaḥ। mama viṣṇuracintiyātmā svayambhūr iti sa smṛtaḥ॥14-44-11॥
[अहं (ahaṃ) - I; प्रजापतीनां (prajāpatīnām) - of the lords of progeny; च (ca) - and; सर्वेषां (sarveṣām) - of all; नात्र (na atra) - not here; संशयः (saṃśayaḥ) - doubt; मम (mama) - my; विष्णु: (viṣṇuḥ) - Viṣṇu; अचिन्त्यात्मा (acintya-ātmā) - of inconceivable nature; स्वयम्भू: (svayambhūḥ) - self-born; इति (iti) - 'thus'; स (sa) - he; स्मृतः (smṛtaḥ) - is remembered;]
(I of the lords of progeny and of all, not here doubt. My Viṣṇu of inconceivable nature, self-born, 'thus' he is remembered.)
I am among the lords of progeny and all; there is no doubt about this. My Viṣṇu, whose nature is inconceivable and who is self-born, is thus remembered. (14-44-11)
पर्वतानां महामेरुः सर्वेषामग्रजः स्मृतः। दिशां च प्रदिशां चोर्ध्वा दिग्जाता प्रथमं तथा ॥१४-४४-१२॥
parvatānāṃ mahāmeruḥ sarveṣāmagrajaḥ smṛtaḥ। diśāṃ ca pradiśāṃ cordhvā digjātā prathamaṃ tathā ॥14-44-12॥
[पर्वतानां (parvatānāṃ) - of mountains; महामेरुः (mahāmeruḥ) - Mahāmeru (the great Meru); सर्वेषाम् (sarveṣām) - of all; अग्रजः (agrajaḥ) - the eldest; स्मृतः (smṛtaḥ) - is remembered; दिशां (diśāṃ) - of directions; च (ca) - and; प्रदिशां (pradiśāṃ) - of intermediate directions; च (ca) - and; ऊर्ध्वा (ūrdhvā) - upward; दिग्जाता (digjātā) - the directions born; प्रथमं (prathamaṃ) - first; तथा (tathā) - so;]
(Of mountains, Mahāmeru, of all, the eldest, is remembered. Of directions and of intermediate directions and upward, the directions born were first so.)
Among mountains, Mahāmeru is remembered as the eldest of all. The directions, the intermediate directions, and the upward direction were thus born first. (14-44-12)
तथा त्रिपथगा गङ्गा नदीनामग्रजा स्मृता। तथा सरोदपानानां सर्वेषां सागरोऽग्रजः ॥१४-४४-१३॥
tathā tripathagā gaṅgā nadīnām agrajā smṛtā। tathā sarodapānānāṃ sarveṣāṃ sāgaro'grajaḥ॥14-44-13॥
[तथा (tathā) - thus; त्रिपथगा (tripathagā) - moving in three ways; गङ्गा (gaṅgā) - Gaṅgā; नदीनाम् (nadīnām) - of the rivers; अग्रजा (agrajā) - eldest; स्मृता (smṛtā) - is considered; तथा (tathā) - thus; सरोदपानानाम् (sarodapānānām) - of all waters (lake and drinking waters); सर्वेषाम् (sarveṣām) - of all; सागरः (sāgaraḥ) - ocean; अग्रजः (agrajaḥ) - eldest;]
(Thus the three-path-moving Gaṅgā is considered the eldest of rivers. Thus, of all waters (lakes and drinking waters), the ocean is the eldest. "14-44-13")
Thus, Gaṅgā, who moves in three ways, is regarded as the eldest among rivers. Likewise, the ocean is the eldest of all lakes and waters. (14-44-13)
देवदानवभूतानां पिशाचोरगरक्षसाम्। नरकिंनरयक्षाणां सर्वेषामीश्वरः प्रभुः ॥१४-४४-१४॥
devadānavabhūtānāṃ piśācoragarakṣasām। narakiṃnarayakṣāṇāṃ sarveṣāmīśvaraḥ prabhuḥ ॥14-44-14॥
[देवदानवभूतानां (devadānavabhūtānāṃ) - of devas, dānavas, and bhūtas; पिशाचोरगरक्षसाम् (piśācoragarakṣasām) - of piśācas, uragas, and rakṣasas; नरकिंनरयक्षाणां (narakiṃnarayakṣāṇāṃ) - of naras, kiṃnaras, and yakṣas; सर्वेषाम् (sarveṣām) - of all; ईश्वरः (īśvaraḥ) - the lord; प्रभुः (prabhuḥ) - the master;]
(Of devas, dānavas, and bhūtas; of piśācas, uragas, and rakṣasas; of naras, kiṃnaras, and yakṣas; of all, (the) lord, (the) master.)
He is the lord and master of all—devas, dānavas, bhūtas, piśācas, uragas, rakṣasas, naras, kiṃnaras, and yakṣas. (14-44-14)
आदिर्विश्वस्य जगतो विष्णुर्ब्रह्ममयो महान्। भूतं परतरं तस्मात्त्रैलोक्ये नेह विद्यते ॥१४-४४-१५॥
ādiḥ viśvasya jagato viṣṇur brahmamayo mahān। bhūtaṁ parataraṁ tasmāt trailokye neha vidyate ॥14-44-15॥
[आदि: (ādiḥ) - origin; विश्वस्य (viśvasya) - of the universe; जगतः (jagataḥ) - of the world; विष्णु: (viṣṇuḥ) - Viṣṇu; ब्रह्ममय: (brahmamayaḥ) - consisting of Brahman; महान् (mahān) - great; भूतं (bhūtam) - entity; परतरं (parataraṁ) - higher (than that); तस्मात् (tasmāt) - than him; त्रैलोक्ये (trailokye) - in the three worlds; न (na) - not; इह (iha) - here; विद्यते (vidyate) - exists;]
(Origin of the universe of the world Viṣṇu, consisting of Brahman, great; entity higher than him in the three worlds not here exists.)
Viṣṇu, the great one consisting of Brahman, is the origin of the universe and world; there exists no entity higher than him here in the three worlds. (14-44-15)
आश्रमाणां च गार्हस्थ्यं सर्वेषां नात्र संशयः। लोकानामादिरव्यक्तं सर्वस्यान्तस्तदेव च ॥१४-४४-१६॥
āśramāṇāṃ ca gārhasthyaṃ sarveṣāṃ nātra saṃśayaḥ. lokānām ādir avyaktaṃ sarvasya antaḥ tadeva ca ॥14-44-16॥
[आश्रमाणां (āśramāṇām) - of the āśramas; च (ca) - and; गार्हस्थ्यं (gārhasthyam) - householder's (state); सर्वेषां (sarveṣām) - of all; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt; लोकानाम् (lokānām) - of the worlds; आदि: (ādiḥ) - origin; अव्यक्तं (avyaktam) - the unmanifest; सर्वस्य (sarvasya) - of all; अन्त: (antaḥ) - end; तदेव (tad eva) - that indeed; च (ca) - and;]
(Of the āśramas and the householder's (state) of all not here doubt. Of the worlds origin unmanifest, of all end that indeed and.)
Among āśramas, the householder's stage is the chief—of this there is no doubt here. The unmanifest is the origin of worlds, and that alone is the end of everything. (14-44-16)
अहान्यस्तमयान्तानि उदयान्ता च शर्वरी। सुखस्यान्तः सदा दुःखं दुःखस्यान्तः सदा सुखम् ॥१४-४४-१७॥
ahāni astamayāntāni udayāntā ca śarvarī। sukhasyāntaḥ sadā duḥkhaṃ duḥkhasyāntaḥ sadā sukham ॥14-44-17॥
[अहानि (ahāni) - days; अस्तमयान्तानि (astamayāntāni) - ending with setting (of the sun); उदयान्ता (udayāntā) - ending with rising (of the sun); च (ca) - and; शर्वरी (śarvarī) - night; सुखस्य (sukhasya) - of happiness; अन्तः (antaḥ) - end; सदा (sadā) - always; दुःखं (duḥkham) - sorrow; दुःखस्य (duḥkhasya) - of sorrow; अन्तः (antaḥ) - end; सदा (sadā) - always; सुखम् (sukham) - happiness;]
(Days are terminated by sunset; and night is terminated by sunrise. The end of happiness is always sorrow; the end of sorrow is always happiness. (14-44-17))
Days end with sunset, and night ends with sunrise. The end of happiness is always sorrow, and the end of sorrow is always happiness. (14-44-17)
सर्वे क्षयान्ता निचयाः पतनान्ताः समुच्छ्रयाः। संयोगा विप्रयोगान्ता मरणान्तं हि जीवितम् ॥१४-४४-१८॥
sarve kṣayāntā nicayāḥ patanāntāḥ samuccrayāḥ। saṃyogā viprayogāntā maraṇāntaṃ hi jīvitam ॥14-44-18॥
[सर्वे (sarve) - all; क्षयान्ताः (kṣayāntāḥ) - ending in destruction; निचयाः (nicayāḥ) - accumulations; पतनान्ताः (patanāntāḥ) - ending in falling; समुच्छ्रयाः (samuccrayāḥ) - risings; संयोगाः (saṃyogāḥ) - associations; विप्रयोगान्ताः (viprayogāntāḥ) - ending in separation; मरणान्तम् (maraṇāntam) - ending in death; हि (hi) - indeed; जीवितम् (jīvitam) - life;]
(All accumulations are ending in destruction; all risings are ending in falling; associations are ending in separation; indeed, life is ending in death.)
All accumulations inevitably end in destruction, all raisings ultimately fall, associations come to separation, and life indeed ends in death. (14-44-18)
सर्वं कृतं विनाशान्तं जातस्य मरणं ध्रुवम्। अशाश्वतं हि लोकेऽस्मिन्सर्वं स्थावरजङ्गमम् ॥१४-४४-१९॥
sarvaṃ kṛtaṃ vināśāntaṃ jātasyamaraṇaṃ dhruvam। aśāśvataṃ hi loke'smin sarvaṃ sthāvarajaṅgamam॥14-44-19॥
[सर्वं (sarvam) - all; everything; कृतं (kṛtam) - done; created; made; विनाशान्तं (vināśāntam) - ending in destruction; culminating in perishability; जातस्य (jātasya) - of the born; of one who is born; मरणं (maraṇaṃ) - death; ध्रुवम् (dhruvam) - certain; fixed; अशाश्वतं (aśāśvatam) - impermanent; not lasting; हि (hi) - indeed; for; लोकेऽस्मिन् (loke'smin) - in this world; सर्वं (sarvam) - all; everything; स्थावरजङ्गमम् (sthāvarajaṅgamam) - the immobile and the mobile; stationery and moving (beings);]
(All done ends in destruction; for one who is born, death is certain. Indeed, in this world, all the immobile and mobile (beings) are impermanent.)
Everything that is made comes to an end in destruction; for every being that is born, death is certain. Truly, in this world, all things—whether stationary or moving—are impermanent. (14-44-19)
इष्टं दत्तं तपोऽधीतं व्रतानि नियमाश्च ये। सर्वमेतद्विनाशान्तं ज्ञानस्यान्तो न विद्यते ॥१४-४४-२०॥
iṣṭaṃ dattaṃ tapo'dhītaṃ vratāni niyamāś ca ye. sarvam etad vināśāntaṃ jñānasya-anto na vidyate ॥14-44-20॥
[इष्टम् (iṣṭam) - sacrificial offering; दत्तम् (dattam) - given; तपः (tapaḥ) - austerity; अधीतम् (adhītam) - studied; व्रतानि (vratāni) - vows; नियमाः (niyamāḥ) - rules; च (ca) - and; ये (ye) - which; सर्वम् (sarvam) - all; एतत् (etad) - this; विनाश-अन्तम् (vināśāntam) - having destruction as the end; ज्ञानस्य (jñānasya) - of knowledge; अन्तः (antaḥ) - end; न (na) - not; विद्यते (vidyate) - exists;]
(Sacrificial offering, given, austerity, studied, vows, and rules which all this having destruction as the end; of knowledge, end not exists.)
All sacrificial offerings, gifts, austerities, studies, vows, and rules—these all have destruction as their end; the end of knowledge does not exist. (14-44-20)
तस्माज्ज्ञानेन शुद्धेन प्रसन्नात्मा समाहितः। निर्ममो निरहङ्कारो मुच्यते सर्वपाप्मभिः ॥१४-४४-२१॥
tasmājjñānena śuddhena prasannātmā samāhitaḥ। nirmamo nirahaṅkāro mucyate sarvapāpmabhiḥ॥14-44-21॥
[तस्मात् (tasmāt) - therefore; ज्ञानेन (jñānena) - by knowledge; शुद्धेन (śuddhena) - pure; प्रसन्नात्मा (prasannātmā) - with serene self; समाहितः (samāhitaḥ) - composed; निर्ममः (nirmamaḥ) - free from possessiveness; निरहङ्कारः (nirahaṅkāraḥ) - free from ego; मुच्यते (mucyate) - is freed; सर्वपाप्मभिः (sarvapāpmabhiḥ) - from all sins;]
(Therefore, by knowledge that is pure, one with serene self, composed, free from possessiveness, free from ego, is freed from all sins.)
Therefore, being composed, with a serene mind, pure knowledge, free from possessiveness and ego, one is freed from all sins. (14-44-21)
