14.047
ब्रह्मोवाच॥
brahmovāca॥
[ब्रह्मा (brahmā) - Brahmā; (the creator deity); उवाच (uvāca) - said;]
(Brahmā said;)
Brahmā said;
संन्यासं तप इत्याहुर्वृद्धा निश्चितदर्शिनः। ब्राह्मणा ब्रह्मयोनिस्था ज्ञानं ब्रह्म परं विदुः ॥१४-४७-१॥
saṃnyāsaṃ tapa ity āhur vṛddhā niścitadarśinaḥ। brāhmaṇā brahmayonisthā jñānaṃ brahma paraṃ viduḥ॥14-47-1॥
[संन्यासं (saṃnyāsam) - renunciation; तप (tapa) - austerity; इति (iti) - thus; आहुः (āhuḥ) - they say; वृद्धाः (vṛddhāḥ) - elders; निश्चितदर्शिनः (niścitadarśinaḥ) - those of firm insight; ब्राह्मणाः (brāhmaṇāḥ) - brāhmaṇas; ब्रह्मयोनिस्थाः (brahmayonisthāḥ) - those established in the source of Brahman; ज्ञानं (jñānam) - knowledge; ब्रह्म (brahma) - Brahman; परं (paraṃ) - supreme; विदुः (viduḥ) - know;]
(Renunciation austerity thus they say elders those of firm insight. Brāhmaṇas those established in the source of Brahman knowledge Brahman the supreme know.)
The elders, those of firm insight, say that renunciation is austerity. Brāhmaṇas established in the source of Brahman know knowledge to be the supreme Brahman. (14-47-1)
अविदूरात्परं ब्रह्म वेदविद्याव्यपाश्रयम्। निर्द्वंद्वं निर्गुणं नित्यमचिन्त्यं गुह्यमुत्तमम् ॥१४-४७-२॥
avidūrāt paraṃ brahma vedavidyāvyapāśrayam। nirdvandvaṃ nirguṇaṃ nityam acintyaṃ guhyam uttamam ॥14-47-2॥
[अविदूरात् (avidūrāt) - not from far; from nearness; परम् (param) - supreme; beyond; transcendent; ब्रह्म (brahma) - Brahman; the absolute reality; वेदविद्या (vedavidyā) - Vedic knowledge; व्यपाश्रयम् (vyapāśrayam) - resting upon; whose support is; निर्द्वंद्वम् (nirdvandvam) - free from duality; निर्गुणम् (nirguṇam) - without qualities; attribute-less; नित्यम् (nityam) - eternal; अचिन्त्यम् (acintyam) - inconceivable; गुह्यम् (guhyam) - secret; उत्तमम् (uttamam) - supreme; highest;]
(From not far, the supreme Brahman, resting upon Vedic knowledge, free from duality, without qualities, eternal, inconceivable, secret, supreme.)
The supreme Brahman, which is not far, whose support is Vedic knowledge, is free from duality, without attributes, eternal, inconceivable, secret, and highest. (14-47-2)
ज्ञानेन तपसा चैव धीराः पश्यन्ति तत्पदम्। निर्णिक्ततमसः पूता व्युत्क्रान्तरजसोऽमलाः ॥१४-४७-३॥
jñānena tapasā caiva dhīrāḥ paśyanti tatpadam। nirṇikta-tamasaḥ pūtā vyutkrānta-rajasaḥ amalāḥ ॥14-47-3॥
[ज्ञानेन (jñānena) - by knowledge; तपसा (tapasā) - by austerity; च (ca) - and; एव (eva) - indeed; धीराः (dhīrāḥ) - the wise; पश्यन्ति (paśyanti) - see; तत्पदम् (tatpadam) - that abode; निर्णिक्ततमसः (nirṇikta-tamasaḥ) - those whose darkness (ignorance) has been washed away; पूता (pūtā) - purified; व्युत्क्रान्तरजसः (vyutkrānta-rajasaḥ) - those whose passion (rajas) has gone beyond; अमलाः (amalāḥ) - spotless;]
(By knowledge, by austerity indeed, the wise see that abode; those whose darkness has been washed away, purified, whose passion has been transcended, spotless.)
The wise, by knowledge and austerity, truly perceive that abode; those whose ignorance has been cleansed, who are purified, who have transcended passion, and who are spotless. (14-47-3)
तपसा क्षेममध्वानं गच्छन्ति परमैषिणः। संन्यासनिरता नित्यं ये ब्रह्मविदुषो जनाः ॥१४-४७-४॥
tapasā kṣemam adhvānaṁ gacchanti paramaiṣiṇaḥ। saṁnyāsa-niratā nityaṁ ye brahmaviduṣo janāḥ॥14-47-4॥
[तपसा (tapasā) - by austerity; क्षेममध्वानम् (kṣemam adhvānam) - the safe path; गच्छन्ति (gacchanti) - they go; परमैषिणः (paramaiṣiṇaḥ) - the seekers of the highest; संन्यासनिरताः (saṁnyāsa-niratāḥ) - engaged in renunciation; नित्यम् (nityam) - always; ये (ye) - who; ब्रह्मविदुषः (brahmaviduṣaḥ) - knowers of Brahman; जनाः (janāḥ) - people;]
(By austerity, the seekers of the highest go the safe path; always engaged in renunciation are those people who are knowers of Brahman.)
By austerity, the seekers of the supreme follow the path to safety; those who are always engaged in renunciation are the ones who know Brahman. (14-47-4)
तपः प्रदीप इत्याहुराचारो धर्मसाधकः। ज्ञानं त्वेव परं विद्म संन्यासस्तप उत्तमम् ॥१४-४७-५॥
tapaḥ pradīpa ity āhur ācāraḥ dharma-sādhakaḥ. jñānaṃ tu eva paraṃ vidma saṃnyāsaḥ tapaḥ uttamam ॥14-47-5॥
[तपः (tapaḥ) - austerity; प्रदीपः (pradīpaḥ) - lamp; इति (iti) - thus; आहुः (āhuḥ) - they say; आचारः (ācāraḥ) - conduct; धर्मसाधकः (dharma-sādhakaḥ) - accomplisher of dharma; ज्ञानम् (jñānam) - knowledge; तु (tu) - but; एव (eva) - indeed; परम् (param) - highest; विद्म (vidma) - we know; संन्यासः (saṃnyāsaḥ) - renunciation; तपः (tapaḥ) - austerity; उत्तमम् (uttamam) - best;]
(Austerity is a lamp, thus they say; conduct is accomplisher of dharma. Knowledge but indeed highest we know; renunciation austerity the best.)
They say austerity is like a lamp and that conduct accomplishes dharma; but we know knowledge is indeed the highest, and renunciation is the best form of austerity. (14-47-5)
यस्तु वेद निराबाधं ज्ञानं तत्त्वविनिश्चयात्। सर्वभूतस्थमात्मानं स सर्वगतिरिष्यते ॥१४-४७-६॥
yastu veda nirābādhaṁ jñānaṁ tattvaviniścayāt । sarvabhūtasthamātmānaṁ sa sarvagatiriṣyate ॥14-47-6॥
[यः (yaḥ) - who; तु (tu) - but; वेद (veda) - knows; निराबाधं (nirābādham) - unobstructed; undisturbed; ज्ञानं (jñānam) - knowledge; तत्त्वविनिश्चयात् (tattvaviniścayāt) - from determination of Truth; from ascertainment of the Reality; सर्वभूतस्थम् (sarvabhūtastham) - abiding in all beings; आत्मानं (ātmānam) - Self; स (sa) - he; सर्वगतिः (sarvagatiḥ) - all-goal; universal course; इष्यते (iṣyate) - is considered; is regarded;]
(But who knows the unobstructed knowledge from the determination of Truth, the Self abiding in all beings, he is considered to have the universal course.)
But he who knows unobstructed knowledge through the ascertainment of Truth, the Self abiding in all beings, he is deemed to have attained the universal goal. (14-47-6)
यो विद्वान्सहवासं च विवासं चैव पश्यति। तथैवैकत्वनानात्वे स दुःखात्परिमुच्यते ॥१४-४७-७॥
yo vidvānsahavāsaṁ ca vivāsaṁ caiva paśyati। tathaivaikatvanānātve sa duḥkhātparimucyate ॥14-47-7॥
[यो (vidvān) (yo (vidvān)) - who (the wise one); सहवासं (sahavāsaṁ) - association together; च (ca) - and; विवासं (vivāsaṁ) - separation; च (ca) - and; एव (eva) - indeed; पश्यति (paśyati) - perceives; तथैव (tathaiva) - just so; एकत्व-नानात्वे (ekatva-nānātve) - oneness and manyness; सः (saḥ) - he; दुःखात् (duḥkhāt) - from sorrow; परिमुच्यते (parimucyate) - is completely released;]
(Who, the wise one, association together and separation and indeed perceives; just so oneness and manyness; he from sorrow is completely released.)
The wise one who perceives both association and separation, and likewise oneness and diversity, is completely freed from sorrow. (14-47-7)
यो न कामयते किञ्चिन्न किञ्चिदवमन्यते। इहलोकस्थ एवैष ब्रह्मभूयाय कल्पते ॥१४-४७-८॥
yo na kāmayate kiñcin na kiñcid avamanyate। iha-loka-stha eva eṣa brahma-bhūyāya kalpate ॥14-47-8॥
[यो (yo) - who; न (na) - not; कामयते (kāmayate) - desires; किञ्चित् (kiñcit) - anything; न (na) - not; किञ्चित् (kiñcit) - anything; अवमन्यते (avamanyate) - despises; इह (iha) - here; लोकस्थः (loka-sthaḥ) - dwelling among people (in this world); एव (eva) - indeed; एषः (eṣaḥ) - he; ब्रह्मभूयाय (brahma-bhūyāya) - for brahmanhood; कल्पते (kalpate) - becomes fit (for);]
(Who does not desire anything, who does not despise anything, he indeed, dwelling here in this world, becomes fit for brahmanhood. (14-47-8))
He who neither desires anything nor despises anything at all, while still living in this world, indeed becomes eligible for brahmanhood. (14-47-8)
प्रधानगुणतत्त्वज्ञः सर्वभूतविधानवित्। निर्ममो निरहङ्कारो मुच्यते नात्र संशयः ॥१४-४७-९॥
pradhāna-guṇa-tattva-jñaḥ sarva-bhūta-vidhāna-vit| nirmamo nirahaṅkāro mucyate nātra saṁśayaḥ ॥14-47-9॥
[प्रधान (pradhāna) - primordial matter; गुण (guṇa) - quality; तत्त्व (tattva) - principle; ज्ञः (jñaḥ) - knower; सर्व (sarva) - all; भूत (bhūta) - beings; विधान (vidhāna) - arrangement; वित् (vit) - knower; निर्ममः (nirmamaḥ) - free from mineness; निरहङ्कारः (nirahaṅkāraḥ) - free from egoism; मुच्यते (mucyate) - is liberated; न (na) - not; अत्र (atra) - here; संशयः (saṁśayaḥ) - doubt;]
(The knower of the principle of primordial matter and qualities, the knower of the arrangement of all beings, free from mineness, free from egoism, is liberated; here, there is no doubt.)
He who knows the principle of primordial matter and the qualities, who knows the arrangement of all beings, who is free from the sense of mineness and egoism, is liberated; there is no doubt about this here. (14-47-9)
निर्द्वंद्वो निर्नमस्कारो निःस्वधाकार एव च। निर्गुणं नित्यमद्वंद्वं प्रशमेनैव गच्छति ॥१४-४७-१०॥
nirdvandvo nirmamaskāro niḥsvadhākāra eva ca। nirguṇaṃ nityamadvandvaṃ praśamenaiva gacchati ॥14-47-10॥
[निर्द्वंद्वः (nirdvandvaḥ) - free from dualities; निर्नमस्कारः (nirmamaskāraḥ) - without salutations; निःस्वधाकारः (niḥsvadhākāraḥ) - without the form of svadhā (offering to ancestors); एव (eva) - indeed; च (ca) - and; निर्गुणम् (nirguṇam) - qualityless; नित्यम् (nityam) - eternal; अद्वंद्वम् (advandvam) - without duality; प्रशमेन (praśamena) - by calmness; एव (eva) - indeed; गच्छति (gacchati) - attains;]
(Free from dualities, without salutations, without the form of svadhā indeed and; the qualityless, eternal, non-dual is attained only by calmness.)
Being free from dualities, without salutations, and without the form of svadhā—one attains the qualityless, eternal, non-dual (state) only through calmness. (14-47-10)
हित्वा गुणमयं सर्वं कर्म जन्तुः शुभाशुभम्। उभे सत्यानृते हित्वा मुच्यते नात्र संशयः ॥१४-४७-११॥
hitvā guṇamayaṁ sarvaṁ karma jantuḥ śubhāśubham। ubhe satyānṛte hitvā mucyate nātra saṁśayaḥ ॥14-47-11॥
[हित्वा (hitvā) - having abandoned; गुणमयं (guṇamayaṁ) - composed of guṇa-s; सर्वं (sarvaṁ) - all; कर्म (karma) - action; जन्तुः (jantuḥ) - the being; शुभाशुभम् (śubhāśubham) - auspicious and inauspicious; उभे (ubhe) - both; सत्य-अनृते (satya-anṛte) - truth and untruth; हित्वा (hitvā) - having abandoned; मुच्यते (mucyate) - is liberated; नात्र (nātra) - here not; संशयः (saṁśayaḥ) - doubt;]
(Having abandoned all action composed of guṇa-s, the being, both auspicious and inauspicious, having abandoned both truth and untruth, is liberated; here, there is no doubt.)
When a being abandons all actions composed of the guṇa-s, both auspicious and inauspicious, and lets go of both truth and untruth, he is liberated; there is no doubt about this. (14-47-11)
अव्यक्तबीजप्रभवो बुद्धिस्कन्धमयो महान्। महाहङ्कारविटप इन्द्रियान्तरकोटरः ॥१४-४७-१२॥
avyaktabījaprabhavo buddhi-skandhamayo mahān। mahāhaṅkāra-viṭapa indriyāntara-koṭaraḥ ॥14-47-12॥
[अव्यक्त (avyakta) - unmanifest; बीज (bīja) - seed; प्रभवः (prabhavaḥ) - originated from; बुद्धि (buddhi) - intellect; स्कन्धमयः (skandhamayaḥ) - composed of the group; महान् (mahān) - the great (principle); महाहङ्कार (mahāhaṅkāra) - great egoism; विटपः (viṭapaḥ) - branch; इन्द्रिय (indriya) - senses; अन्तर (antara) - inner; कोटरः (koṭaraḥ) - cavity;]
(The great (principle), originating from the unmanifest seed, composed of the group of intellect—its branch is the great egoism, and its inner cavity is the senses.)
The mahat principle, which originates from the unmanifest seed and is composed of the group of intellect, has the great ego as its branch and the senses as its inner cavity. (14-47-12)
महाभूतविशाखश्च विशेषप्रतिशाखवान्। सदापर्णः सदापुष्पः शुभाशुभफलोदयः ॥ आजीवः सर्वभूतानां ब्रह्मवृक्षः सनातनः ॥१४-४७-१३॥
mahābhūtaviśākhaś ca viśeṣapratiśākhavān। sadāparṇaḥ sadāpuṣpaḥ śubhāśubhaphalodayaḥ ॥ ājīvaḥ sarvabhūtānāṃ brahmavṛkṣaḥ sanātanaḥ ॥14-47-13॥
[महाभूतविशाखः (mahābhūtaviśākhaḥ) - having branches of the great elements; च (ca) - and; विशेषप्रतिशाखवान् (viśeṣapratiśākhavān) - having special subsidiary branches; सदापर्णः (sadāparṇaḥ) - always with leaves; सदापुष्पः (sadāpuṣpaḥ) - always with flowers; शुभाशुभफलोदयः (śubhāśubhaphalodayaḥ) - bearing auspicious and inauspicious fruits; आजीवः (ājīvaḥ) - (is the) support of life; सर्वभूतानाम् (sarvabhūtānām) - of all beings; ब्रह्मवृक्षः (brahmavṛkṣaḥ) - the tree of Brahman; सनातनः (sanātanaḥ) - eternal;]
(Having branches of the great elements and special subsidiary branches, always with leaves, always with flowers, bearing auspicious and inauspicious fruits; (it is the) support of life for all beings, the tree of Brahman, eternal (14-47-13))
It has branches formed of the great elements and many special subsidiary branches; it is always leafy and always flowering, yielding both auspicious and inauspicious fruits. It is the sustainer of life for all beings, the eternal tree of Brahman. (14-47-13)
एतच्छित्त्वा च भित्त्वा च ज्ञानेन परमासिना। हित्वा चामरतां प्राप्य जह्याद्वै मृत्युजन्मनी ॥ निर्ममो निरहङ्कारो मुच्यते नात्र संशयः ॥१४-४७-१४॥
etat-chittvā ca bhittvā ca jñānena paramāsinā। hitvā cāmaratāṃ prāpya jahyād vai mṛtyu-janmanī॥ nirmamo nirahaṅkāro mucyate nātra saṃśayaḥ॥14-47-14॥
[एतत् (etat) - this; छित्त्वा (chittvā) - having cut; च (ca) - and; भित्त्वा (bhittvā) - having pierced; च (ca) - and; ज्ञानेन (jñānena) - by knowledge; परमासिना (paramāsinā) - by the supreme sword; हित्वा (hitvā) - having abandoned; च (ca) - and; अमरताम् (amratām) - immortality; प्राप्य (prāpya) - having attained; जहि (jahi) - abandon; अद्वै (advai) - indeed; मृत्युजन्मनी (mṛtyu-janmanī) - manifestation of death and birth; निर्ममः (nirmamaḥ) - free from 'mine'; निरहङ्कारः (nirahaṅkāraḥ) - free from ego; मुच्यते (mucyate) - is liberated; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(This having cut and having pierced by knowledge by the supreme sword, and having abandoned, and having attained immortality, indeed abandon the manifestation of death and birth. Free from 'mine', free from ego, is liberated, not here doubt.)
Having cut and pierced this by the supreme sword of knowledge, and having abandoned attachment, one attains immortality and should indeed cast off the cycle of birth and death. One who is free from possessiveness and ego is liberated—there is no doubt about this. (14-47-14)
द्वावेतौ पक्षिणौ नित्यौ सखायौ चाप्यचेतनौ। एताभ्यां तु परो यस्य चेतनावानिति स्मृतः ॥१४-४७-१५॥
dvāvetau pakṣiṇau nityau sakhāyau cāpyacetānau. etābhyāṁ tu paro yasya cetanāvāniti smṛtaḥ ॥14-47-15॥
[द्वा (dvā) - two; एतौ (etau) - these; पक्षिणौ (pakṣiṇau) - birds (dual); नित्यौ (nityau) - eternal (dual); सखायौ (sakhāyau) - friends (dual); च (ca) - and; अपि (api) - also; अचेतनौ (acetānau) - unintelligent (dual); एताभ्यां (etābhyāṁ) - than these two; तु (tu) - but; परः (paraḥ) - a superior; यस्यम् (yasya) - of whom; चेतनावान् (cetanāvān) - one who has intelligence; इति (iti) - thus; स्मृतः (smṛtaḥ) - is considered;]
(These two birds eternal friends and also unintelligent; but than these two, a superior one who has intelligence is thus considered.)
These two, who are eternal birds, friends, and also unintelligent, but one having intelligence among them is considered superior. (14-47-15)
अचेतनः सत्त्वसङ्घातयुक्तः; सत्त्वात्परं चेतयतेऽन्तरात्मा। स क्षेत्रज्ञः सत्त्वसङ्घातबुद्धि; र्गुणातिगो मुच्यते मृत्युपाशात् ॥१४-४७-१६॥
acetanaḥ sattvasaṅghātayuktaḥ; sattvāt paraṃ cetayate'ntarātmā। sa kṣetrajñaḥ sattvasaṅghātabuddhiḥ; guṇātigo mucyate mṛtyupāśāt ॥14-47-16॥
[अचेतनः (acetanaḥ) - unconscious; सत्त्वसङ्घातयुक्तः (sattvasaṅghātayuktaḥ) - endowed with a conjunction of elements; सत्त्वात् (sattvāt) - from the substance; परं (paraṃ) - beyond; चेतयते (ceta yate) - it is conscious; अन्तरात्मा (antarātmā) - the inner self; स (sa) - he; क्षेत्रज्ञः (kṣetrajñaḥ) - the knower of the field; सत्त्वसङ्घातबुद्धिः (sattvasaṅghātabuddhiḥ) - with intelligence fixed on the conjunction of elements; गुणातिगः (guṇātigaḥ) - one who has gone beyond the qualities; मुच्यते (mucyate) - is liberated; मृत्युपाशात् (mṛtyupāśāt) - from the noose of death;]
(Unconscious, endowed with a conjunction of elements; beyond the substance, the inner self is conscious. He, the knower of the field, with intelligence fixed on the conjunction of elements, having gone beyond the qualities, is liberated from the noose of death. (14-47-16))
The unconscious one is endowed with a combination of elements; but the inner self, beyond these elements, is conscious. He, the knower of the field, whose understanding is of the assemblage of elements, who is beyond the qualities, is freed from the bondage of death. (14-47-16)
