14.047
brahmovāca॥
Brahmā said;
saṃnyāsaṃ tapa ity āhur vṛddhā niścitadarśinaḥ। brāhmaṇā brahmayonisthā jñānaṃ brahma paraṃ viduḥ॥14-47-1॥
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)
avidūrāt paraṃ brahma vedavidyāvyapāśrayam। nirdvandvaṃ nirguṇaṃ nityam acintyaṃ guhyam uttamam ॥14-47-2॥
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)
jñānena tapasā caiva dhīrāḥ paśyanti tatpadam। nirṇikta-tamasaḥ pūtā vyutkrānta-rajasaḥ amalāḥ ॥14-47-3॥
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)
tapasā kṣemam adhvānaṁ gacchanti paramaiṣiṇaḥ। saṁnyāsa-niratā nityaṁ ye brahmaviduṣo janāḥ॥14-47-4॥
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)
tapaḥ pradīpa ity āhur ācāraḥ dharma-sādhakaḥ. jñānaṃ tu eva paraṃ vidma saṃnyāsaḥ tapaḥ uttamam ॥14-47-5॥
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)
yastu veda nirābādhaṁ jñānaṁ tattvaviniścayāt । sarvabhūtasthamātmānaṁ sa sarvagatiriṣyate ॥14-47-6॥
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)
yo vidvānsahavāsaṁ ca vivāsaṁ caiva paśyati। tathaivaikatvanānātve sa duḥkhātparimucyate ॥14-47-7॥
The wise one who perceives both association and separation, and likewise oneness and diversity, is completely freed from sorrow. (14-47-7)
yo na kāmayate kiñcin na kiñcid avamanyate। iha-loka-stha eva eṣa brahma-bhūyāya kalpate ॥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)
pradhāna-guṇa-tattva-jñaḥ sarva-bhūta-vidhāna-vit| nirmamo nirahaṅkāro mucyate nātra saṁśayaḥ ॥14-47-9॥
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)
nirdvandvo nirmamaskāro niḥsvadhākāra eva ca। nirguṇaṃ nityamadvandvaṃ praśamenaiva gacchati ॥14-47-10॥
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)
hitvā guṇamayaṁ sarvaṁ karma jantuḥ śubhāśubham। ubhe satyānṛte hitvā mucyate nātra saṁśayaḥ ॥14-47-11॥
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)
avyaktabījaprabhavo buddhi-skandhamayo mahān। mahāhaṅkāra-viṭapa indriyāntara-koṭaraḥ ॥14-47-12॥
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)
mahābhūtaviśākhaś ca viśeṣapratiśākhavān। sadāparṇaḥ sadāpuṣpaḥ śubhāśubhaphalodayaḥ ॥ ājīvaḥ sarvabhūtānāṃ brahmavṛkṣaḥ sanātanaḥ ॥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)
etat-chittvā ca bhittvā ca jñānena paramāsinā। hitvā cāmaratāṃ prāpya jahyād vai mṛtyu-janmanī॥ nirmamo nirahaṅkāro mucyate nātra saṃśayaḥ॥14-47-14॥
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)
dvāvetau pakṣiṇau nityau sakhāyau cāpyacetānau. etābhyāṁ tu paro yasya cetanāvāniti smṛtaḥ ॥14-47-15॥
These two, who are eternal birds, friends, and also unintelligent, but one having intelligence among them is considered superior. (14-47-15)
acetanaḥ sattvasaṅghātayuktaḥ; sattvāt paraṃ cetayate'ntarātmā। sa kṣetrajñaḥ sattvasaṅghātabuddhiḥ; guṇātigo mucyate mṛtyupāśāt ॥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)
