14.048
ब्रह्मोवाच॥
brahmovāca॥
[ब्रह्मा (brahmā) - Brahmā; (the creator god); उवाच (uvāca) - said; spoke;]
(Brahmā said;)
Brahmā said.
केचिद्ब्रह्ममयं वृक्षं केचिद्ब्रह्ममयं महत्। केचित्पुरुषमव्यक्तं केचित्परमनामयम् ॥ मन्यन्ते सर्वमप्येतदव्यक्तप्रभवाव्ययम् ॥१४-४८-१॥
kecid brahmamayaṃ vṛkṣaṃ kecid brahmamayaṃ mahat। kecit puruṣam avyaktam kecit parama-nāmayam ॥ manyante sarvam api etat avyakta-prabhava-avyayam ॥14-48-1॥
[केचित् (kecit) (kecit) - some; ब्रह्ममयम् (brahmamayaṃ) (brahmamayaṃ) - consisting of brahman; वृक्षम् (vṛkṣam) (vṛkṣam) - tree; केचित् (kecit) (kecit) - some; ब्रह्ममयम् (brahmamayaṃ) (brahmamayaṃ) - consisting of brahman; महत् (mahat) (mahat) - the great; केचित् (kecit) (kecit) - some; पुरुषम् (puruṣam) (puruṣam) - person; अव्यक्तम् (avyaktam) (avyaktam) - unmanifest; केचित् (kecit) (kecit) - some; परमनामयम् (parama-nāmayam) (parama-nāmayam) - of the highest, without decay; म्न्यन्ते (manyante) (manyante) - they consider; सर्वम् (sarvam) (sarvam) - all; अपि (api) (api) - even; एतत् (etat) (etat) - this; अव्यक्तप्रभवम् (avyakta-prabhavam) (avyakta-prabhavam) - having the unmanifest as origin; अव्ययम् (avyayam) (avyayam) - imperishable;]
(Some (consider) the tree consisting of brahman, some (consider) the great (consisting of) brahman. Some (consider) the unmanifest person, some (consider) the supreme, without decay. They consider all even this as having the unmanifest as origin, imperishable.)
Some think of the tree as consisting of brahman, some think the great is brahman. Some regard the person as unmanifest, some the supreme, free from decay. They consider even all this to have the unmanifest as its origin and as imperishable. (14-48-1)
उच्छ्वासमात्रमपि चेद्योऽन्तकाले समो भवेत्। आत्मानमुपसङ्गम्य सोऽमृतत्वाय कल्पते ॥१४-४८-२॥
ucchvāsa-mātram api ced yo'ntakāle samo bhavet। ātmānam upasaṅgamya so'mṛtatvāya kalpate॥14-48-2॥
[उच्छ्वासमात्रम् (ucchvāsa-mātram) - the mere breath; अपि (api) - even; चेत् (ced) - if; यः (yaḥ) - who; अन्तकाले (antakāle) - at the final time; समः (samaḥ) - calm; भवेत् (bhavet) - becomes; आत्मानम् (ātmānam) - the self; उपसङ्गम्य (upasaṅgamya) - having approached; सः (saḥ) - he; अमृतत्वाय (amṛtatvāya) - for immortality; कल्पते (kalpate) - becomes fit;]
(If even the mere breath, at the final time, who becomes calm, having approached (his) self, he becomes fit for immortality.)
If, at the time of death, a person remains calm even in his very breath and attains his own self, he becomes worthy of immortality. (14-48-2)
निमेषमात्रमपि चेत्संयम्यात्मानमात्मनि। गच्छत्यात्मप्रसादेन विदुषां प्राप्तिमव्ययाम् ॥१४-४८-३॥
nimeṣamātram api cet saṃyamya ātmānam ātmani। gacchati ātma-prasādena viduṣām prāptim avyayām॥14-48-3॥
[निमेषमात्रम् (nimeṣamātram) - for the duration of a blink; अपि (api) - even; चेत् (cet) - if; संयम्य (saṃyamya) - having restrained; आत्मानम् (ātmānam) - the self; आत्मनि (ātmani) - in oneself; गच्छति (gacchati) - attains; आत्मप्रसादेन (ātmaprasādena) - by the clarity of the self; विदुषाम् (viduṣām) - of the wise; प्राप्तिम् (prāptim) - attainment; अव्ययाम् (avyayām) - imperishable;]
(If even for the duration of a blink, having restrained the self in oneself, one attains by the clarity of the self the imperishable attainment of the wise.)
If one restrains oneself in oneself even for the duration of a blink, by the clarity of the self, one attains the imperishable attainment of the wise. (14-48-3)
प्राणायामैरथ प्राणान्संयम्य स पुनः पुनः। दशद्वादशभिर्वापि चतुर्विंशात्परं ततः ॥१४-४८-४॥
prāṇāyāmair atha prāṇān saṃyamya sa punaḥ punaḥ। daśa-dvādaśabhir vā api caturviṃśāt paraṃ tataḥ ॥14-48-4॥
[प्राणायामैः (prāṇāyāmaiḥ) - by means of prāṇāyāmas (breath-regulations); अथ (atha) - then; प्राणान् (prāṇān) - the breaths; संयम्य (saṃyamya) - having restrained; स (sa) - he; पुनः पुनः (punaḥ punaḥ) - again and again; दशद्वादशभिः (daśa-dvādaśabhiḥ) - with ten or twelve; वा (vā) - or; अपि (api) - also; चतुर्विंशात् (caturviṃśāt) - than twenty-four; परं (paraṃ) - beyond; ततः (tataḥ) - thereafter;]
(Then by means of prāṇāyāmas, having restrained the breaths, he again and again, with ten or twelve, or also beyond twenty-four thereafter.)
Then, by practicing prāṇāyāma, having repeatedly controlled the breaths, he does so with ten or twelve counts, or even beyond twenty-four thereafter. (14-48-4)
एवं पूर्वं प्रसन्नात्मा लभते यद्यदिच्छति। अव्यक्तात्सत्त्वमुद्रिक्तममृतत्वाय कल्पते ॥१४-४८-५॥
evaṁ pūrvaṁ prasannātmā labhate yadyadicchati। avyaktātsattvamudriktamamṛtatvāya kalpate ॥14-48-5॥
[एवं (evaṁ) - thus; पूर्वं (pūrvaṁ) - previously; प्रसन्नात्मा (prasannātmā) - serene-minded; लभते (labhate) - attains; यद्यद् (yadyad) - whatever; इच्छति (icchati) - desires; अव्यक्तात् (avyaktāt) - from the unmanifest; सत्त्वम् (sattvam) - purity; उद्रिक्तम् (udriktam) - abundant; अमृतत्वाय (amṛtatvāya) - for immortality; कल्पते (kalpate) - becomes fit;]
(Thus, previously, the serene-minded attains whatever (he) desires. From the unmanifest, purity abundant becomes fit for immortality.)
Thus, previously, the serene-minded attains whatever he desires. From the unmanifest, with abundant purity, one attains fitness for immortality. (14-48-5)
सत्त्वात्परतरं नान्यत्प्रशंसन्तीह तद्विदः। अनुमानाद्विजानीमः पुरुषं सत्त्वसंश्रयम् ॥ न शक्यमन्यथा गन्तुं पुरुषं तमथो द्विजाः ॥१४-४८-६॥
sattvāt parataraṁ nānyat praśaṁsantīha tad-vidaḥ। anumānād vijānīmaḥ puruṣaṁ sattva-saṁśrayam ॥ na śakyam anyathā gantuṁ puruṣaṁ tam atho dvijāḥ ॥14-48-6॥
[सत्त्वात् (sattvāt) - from essence (sattva); परतरं (parataraṁ) - higher (than); न (na) - not; अन्यत् (anyat) - other; प्रशंसन्ति (praśaṁsanti) - they praise; इह (iha) - here; तद्विदः (tad-vidaḥ) - those who know that; अनुमानात् (anumānāt) - from inference; विजानीमः (vijānīmaḥ) - we know; पुरुषं (puruṣam) - the person; सत्त्वसंश्रयम् (sattva-saṁśrayam) - dependent on (having the support of) sattva; न (na) - not; शक्यम् (śakyam) - possible; अन्यथा (anyathā) - otherwise; गन्तुम् (gantum) - to go (to reach); पुरुषं (puruṣam) - the person; तम् (tam) - him; अथो (atho) - therefore; द्विजाः (dvijāḥ) - O twice-born (Brahmins);]
(From essence, higher other not they praise here those who know that. From inference we know the person dependent on sattva. Not possible otherwise to reach the person him therefore O twice-born.)
Those who know that here do not praise anything higher than essence (sattva). We know, by inference, the person who depends upon sattva. O twice-born, it is not possible to realize that person in any other way. (14-48-6)
क्षमा धृतिरहिंसा च समता सत्यमार्जवम्। ज्ञानं त्यागोऽथ संन्यासः सात्त्विकं वृत्तमिष्यते ॥१४-४८-७॥
kṣamā dhṛtirahiṁsā ca samatā satyamārjavam। jñānaṁ tyāgo'tha saṁnyāsaḥ sāttvikaṁ vṛttamiṣyate ॥14-48-7॥
[क्षमा (kṣamā) - patience; धृतिः (dhṛtiḥ) - steadfastness; अहिंसा (ahiṁsā) - non-violence; च (ca) - and; समता (samatā) - equanimity; सत्य (satya) - truth; मार्जवम् (mārjavam) - straightforwardness; ज्ञानम् (jñānam) - knowledge; त्यागः (tyāgaḥ) - renunciation; अथ (atha) - and then; संन्यासः (saṁnyāsaḥ) - abandonment; सात्त्विकम् (sāttvikam) - pertaining to sattva (purity); वृत्तम् (vṛttam) - conduct; इष्यते (iṣyate) - is considered;]
(Patience, steadfastness, non-violence, and equanimity, truth, straightforwardness, knowledge, renunciation, and then abandonment—conduct pertaining to sattva is considered.)
Patience, steadfastness, non-violence, equanimity, truthfulness, straightforwardness, knowledge, renunciation, and abandonment—these are considered conduct of sattvic (pure) nature. (14-48-7)
एतेनैवानुमानेन मन्यन्तेऽथ मनीषिणः। सत्त्वं च पुरुषश्चैकस्तत्र नास्ति विचारणा ॥१४-४८-८॥
etenaiva-anumānena manyante’tha manīṣiṇaḥ। sattvaṃ ca puruṣaścaikastatra nāsti vicāraṇā ॥14-48-8॥
[एतेनैव (etenaiva) - by this very; अनुमानेन (anumānena) - by inference; मन्यन्ते (manyante) - they consider; अथ (atha) - then; मनीषिणः (manīṣiṇaḥ) - the wise; सत्त्वं (sattvaṃ) - sattva; च (ca) - and; पुरुषः (puruṣaḥ) - puruṣa; च (ca) - and; एकः (ekaḥ) - one; तत्र (tatra) - there; न (na) - not; अस्ति (asti) - is; विचारणा (vicāraṇā) - deliberation;]
(By this very inference, the wise consider; then, sattva and puruṣa are one there; there is no deliberation.)
The wise, by this very inference, consider that sattva and puruṣa are one there; there is no further deliberation. (14-48-8)
आहुरेके च विद्वांसो ये ज्ञाने सुप्रतिष्ठिताः। क्षेत्रज्ञसत्त्वयोरैक्यमित्येतन्नोपपद्यते ॥१४-४८-९॥
āhureke ca vidvāṃso ye jñāne supratiṣṭhitāḥ। kṣetrajña-sattvayor aikyam ity etan nopapadyate॥14-48-9॥
[आहुः (āhuḥ) - (they) say; एके (eke) - some; च (ca) - and; विद्वांसः (vidvāṃsaḥ) - the learned ones; ये (ye) - who; ज्ञाने (jñāne) - in knowledge; सुप्रतिष्ठिताः (supratiṣṭhitāḥ) - well-established; क्षेत्रज्ञ-सत्त्वयोः (kṣetrajña-sattvayoḥ) - between the knower of the field and sattva; ऐक्यम् (aikyam) - unity; इति (iti) - thus; एतत् (etat) - this; न (na) - not; उपपद्यते (upapadyate) - is established; ॥१४-४८-९॥ (॥14-48-9॥) -;]
(Some learned ones who are well-established in knowledge also say: 'Unity between the knower of the field and sattva'—thus this is not established.)
Some learned people firmly rooted in knowledge also say that there is unity between the knower of the field and sattva; however, this is not established. (14-48-9)
पृथग्भूतस्ततो नित्यमित्येतदविचारितम्। पृथग्भावश्च विज्ञेयः सहजश्चापि तत्त्वतः ॥१४-४८-१०॥
pṛthagbhūtas tato nityam ity etad avicāritam। pṛthagbhāvaś ca vijñeyaḥ sahajaś cāpi tattvataḥ॥14-48-10॥
[पृथग्भूतः (pṛthagbhūtaḥ) - become separate; ततः (tataḥ) - from that; नित्यम् (nityam) - always; इति (iti) - thus; एतत् (etat) - this; अविचारितम् (avicāritam) - unconsidered; पृथग्भावः (pṛthagbhāvaḥ) - separateness; च (ca) - and; विज्ञेयः (vijñeyaḥ) - to be known; सहजः (sahajaḥ) - innate; च (ca) - and; अपि (api) - also; तत्त्वतः (tattvataḥ) - truly;]
(Become separate from that always—thus this is unconsidered. Separateness is to be known, and innate also, truly.)
To say, "it is always separate from that"—this is unconsidered. Separateness is to be known, and it is also innate in reality. (14-48-10)
तथैवैकत्वनानात्वमिष्यते विदुषां नयः। मशकोदुम्बरे त्वैक्यं पृथक्त्वमपि दृश्यते ॥१४-४८-११॥
tathaivaikatvanānātvamiṣyate viduṣāṁ nayaḥ। maśakodumbare tvaikyaṁ pṛthaktvamapi dṛśyate॥14-48-11॥
[तथैव (tathaiva) - in the same way; एकत्व-नानात्वम् (ekatva-nānātvam) - oneness and manyness; इष्यते (iṣyate) - is considered; विदुषाम् (viduṣām) - of the wise; नयः (nayaḥ) - doctrine; मशक-उदुम्बरे (maśaka-udumbare) - in (the case of) the mosquito and the fig tree; तु (tu) - but; एक्यम् (aikyam) - unity; पृथक्त्वम् (pṛthaktvam) - separateness; अपि (api) - also; दृश्यते (dṛśyate) - is seen;]
(In the same way, oneness and manyness is considered the doctrine of the wise; but in (the case of) the mosquito and the fig tree, unity and separateness are also seen.)
Similarly, the wise regard both unity and diversity as their doctrine; in the example of the mosquito and the fig tree, both oneness and separateness are observed. (14-48-11)
मत्स्यो यथान्यः स्यादप्सु सम्प्रयोगस्तथानयोः। सम्बन्धस्तोयबिन्दूनां पर्णे कोकनदस्य च ॥१४-४८-१२॥
matsyo yathānyaḥ syādapsu samprayogastathānayoḥ। sambandhastoyabindūnāṃ parṇe kokanadasya ca ॥14-48-12॥
[मत्स्यः (matsyaḥ) - fish; यथा (yathā) - just as; अन्यः (anyaḥ) - other; स्यात् (syāt) - would be; अप्सु (apsu) - in the waters; सम्प्रयोगः (samprayogaḥ) - union; तथा (tathā) - so; अनयोः (anayoḥ) - of these two; सम्बन्धः (sambandhaḥ) - connection; तोयबिन्दूनां (toyabindūnām) - of water drops; पर्णे (parṇe) - on the leaf; कोकनदस्य (kokanadasya) - of the red lotus; च (ca) - and;]
(Fish just as another would be in the waters, the union so of these two; the connection of water drops on the leaf of the red lotus and.)
Just as one fish would only be with another in the water, so also is the union of these two; the connection of water drops on the leaf of the red lotus is similar. (14-48-12)
गुरुरुवाच॥
gururuvāca॥
[गुरुः (guruḥ) - the teacher; उवाच (uvāca) - said;]
(The teacher said.)
The teacher said.
इत्युक्तवन्तं ते विप्रास्तदा लोकपितामहम्। पुनः संशयमापन्नाः पप्रच्छुर्द्विजसत्तमाः ॥१४-४८-१३॥
ity uktavantaṃ te viprās tadā lokapitāmaham। punaḥ saiṃśayam āpannāḥ papracchur dvijasattamāḥ ॥14-48-13॥
[इति (iti) - thus; उक्तवन्तं (uktavantaṃ) - having spoken; ते (te) - they; विप्राः (viprāḥ) - the brāhmaṇas; तदा (tadā) - then; लोकपितामहम् (lokapitāmaham) - the grandsire of the worlds (Brahmā); पुनः (punaḥ) - again; संशयम् (saṃśayam) - doubt; आपन्नाः (āpannāḥ) - having obtained; पप्रच्छुः (papracchuḥ) - they asked; द्विजसत्तमाः (dvijasattamāḥ) - the foremost of twice-born (brāhmaṇas);]
(Thus, having spoken, those brāhmaṇas then to the grandsire of the worlds; again, having obtained doubt, they asked, the foremost of the twice-born.)
After thus having spoken to the grandsire of the worlds, those brāhmaṇas, again overcome by doubt, the foremost of the twice-born, questioned him once more. (14-48-13)
ऋषय ऊचुः॥
ṛṣaya ūcuḥ॥
[ऋषय (ṛṣayaḥ) - sages; ऊचुः (ūcuḥ) - said;]
(Sages said;)
The sages said.
किं स्विदेवेह धर्माणामनुष्ठेयतमं स्मृतम्। व्याहतामिव पश्यामो धर्मस्य विविधां गतिम् ॥१४-४८-१४॥
kiṁ svideveha dharmāṇām anuṣṭheyatamaṁ smṛtam। vyāhatām iva paśyāmo dharmasya vividhaṁ gatim॥14-48-14॥
[किं (kiṁ) - what; स्विद् (svid) - indeed; एव (eva) - just; इह (iha) - here; धर्माणाम् (dharmāṇām) - of dharmas; अनुष्ठेयतमम् (anuṣṭheyatamam) - most to be performed; स्मृतम् (smṛtam) - is remembered; व्याहताम् (vyāhatām) - obstructed; इव (iva) - as if; पश्यामः (paśyāmaḥ) - we see; धर्मस्य (dharmasya) - of dharma; विविधाम् (vividhām) - varied; गतिम् (gatim) - course;]
(What indeed here of the dharmas is remembered as the most to be performed? Obstructed as if, we see dharma’s varied course.)
What, truly, among duties here is remembered as the foremost to be performed? We seem to see the course of dharma as if obstructed and varied. (14-48-14)
ऊर्ध्वं देहाद्वदन्त्येके नैतदस्तीति चापरे। केचित्संशयितं सर्वं निःसंशयमथापरे ॥१४-४८-१५॥
ūrdhvaṃ dehād vadanty eke na etad asti iti ca apare. kecit saṃśayitaṃ sarvaṃ niḥsaṃśayam atha apare ॥14-48-15॥
[ऊर्ध्वम् (ūrdhvam) - above; upward; (i.e., after death); देहात् (dehāt) - from the body; वदन्ति (vadanti) - they say; एके (eke) - some; न (na) - not; एतत् (etad) - this; अस्ति (asti) - exists; इति (iti) - thus; च (ca) - and; अपरे (apare) - others; केचित् (kecit) - some; संशयितम् (saṃśayitam) - doubtful; सर्वम् (sarvam) - all; निःसंशयम् (niḥsaṃśayam) - doubtless; अथ (atha) - then; अपरे (apare) - others;]
(Some say (there is) above (i.e., after) the body; others (say) that this does not exist thus; some (say) all (is) doubtful; then others (say it is) doubtless.)
Some say that there is something after the body; others, that this does not exist; some consider everything to be doubtful, while yet others hold there is no doubt about it. (14-48-15)
अनित्यं नित्यमित्येके नास्त्यस्तीत्यपि चापरे। एकरूपं द्विधेत्येके व्यामिश्रमिति चापरे ॥ एकमेके पृथक्चान्ये बहुत्वमिति चापरे ॥१४-४८-१६॥
anityaṃ nityamityeke nāstyastītyapi cāpare. ekarūpaṃ dvidhetyeke vyāmiśramiti cāpare ॥ ekameke pṛthak cānye bahutvamiti cāpare ॥14-48-16॥
[अनित्यं (anityam) (anityam) - impermanent; नित्यम् (nityam) (nityam) - eternal; इति (iti) (iti) - thus; एके (eke) (eke) - some (people); नास्ति (nāsti) (nāsti) - is not; does not exist; अस्ति (asti) (asti) - is; exists; इति (iti) (iti) - thus; अपि (api) (api) - also; च (ca) (ca) - and; अपरे (apare) (apare) - others; एकरूपम् (ekarūpam) (ekarūpam) - one form; homogeneous; द्विधा (dvidhā) (dvidhā) - twofold; dual; इति (iti) (iti) - thus; एके (eke) (eke) - some (people); व्यामिश्रम् (vyāmiśram) (vyāmiśram) - mixed; compound; इति (iti) (iti) - thus; च (ca) (ca) - and; अपरे (apare) (apare) - others; एकम् (ekam) (ekam) - one; एके (eke) (eke) - some (people); पृथक् (pṛthak) (pṛthak) - separate; distinct; च (ca) (ca) - and; अन्ये (anye) (anye) - others; बहुत्वम् (bahutvam) (bahutvam) - multiplicity; plurality; इति (iti) (iti) - thus; च (ca) (ca) - and; अपरे (apare) (apare) - others;]
(Impermanent, eternal—thus (say) some; not (existent), existent—thus also and others. One form, twofold—thus (say) some; mixed—thus and others. One—some, separate and others; multiplicity—thus and others (say). (14-48-16))
Some say it is impermanent, some (say) eternal; others say it does not exist, or that it exists. Some say it has one form, some twofold, some say it is mixed. Some (declare it) one, others (declare it) separate; others (say it is) multiplicity. (14-48-16)
मन्यन्ते ब्राह्मणा एवं प्राज्ञास्तत्त्वार्थदर्शिनः। जटाजिनधराश्चान्ये मुण्डाः केचिदसंवृताः ॥१४-४८-१७॥
manyante brāhmaṇā evaṃ prājñās tattvārthadarśinaḥ। jaṭājinadharāś cānye muṇḍāḥ kecid asaṃvṛtāḥ॥14-48-17॥
[मन्यन्ते (manyante) - (they) think; ब्राह्मणाः (brāhmaṇāḥ) - brahmins; एवं (evaṃ) - thus; प्राज्ञाः (prājñāḥ) - the wise; तत्त्वार्थदर्शिनः (tattvārthadarśinaḥ) - those who see the essence/true meaning; जटाजिनधराः (jaṭājinadharāḥ) - wearers of matted hair and deerskin; च (ca) - and; अन्ये (anye) - others; मुण्डाः (muṇḍāḥ) - shaven-headed ones; केचित् (kecit) - some; असंवृताः (asaṃvṛtāḥ) - unclad (naked);]
((They) think brahmins thus, the wise, those who see the essence; wearers of matted hair and deerskin and others, shaven-headed ones, some unclad.)
Brahmins, the wise, and those who see the truth think thus; some are wearers of matted hair and deerskin, others are shaven-headed, some are unclad. (14-48-17)
अस्नानं केचिदिच्छन्ति स्नानमित्यपि चापरे। आहारं केचिदिच्छन्ति केचिच्चानशने रताः ॥१४-४८-१८॥
asnānaṃ kecid icchanti snānam ity api cāpare. āhāraṃ kecid icchanti kecic cānaśane ratāḥ ॥14-48-18॥
[अस्नानं (asnānam) - not-bathing; (abstention from bath); केचित् (kecit) - some; (people); इच्छन्ति (icchanti) - desire; स्नानम् (snānam) - bathing; इति (iti) - thus; अपि (api) - also; च (ca) - and; अपरे (apare) - others; आहारं (āhāram) - eating; केचित् (kecit) - some; इच्छन्ति (icchanti) - desire; केचित् (kecit) - some; च (ca) - and; अनशने (anaśane) - in not-eating; (fasting; abstaining from food); रताः (ratāḥ) - engaged; (devoted; attached);]
(Not-bathing some desire, bathing thus also and others. Eating some desire, some and in not-eating engaged.)
Some people desire not to bathe, while others wish to bathe. Some desire to eat, and some are devoted to abstaining from food. (14-48-18)
कर्म केचित्प्रशंसन्ति प्रशान्तिमपि चापरे। देशकालावुभौ केचिन्नैतदस्तीति चापरे ॥ केचिन्मोक्षं प्रशंसन्ति केचिद्भोगान्पृथग्विधान् ॥१४-४८-१९॥
karma kecitpraśaṁsanti praśāntimapi cāpare। deśakālāvubhau kecinnaitadastīti cāpare ॥ kecinmokṣaṁ praśaṁsanti kecidbhogānpṛthagvidhān ॥14-48-19॥
[कर्म (karma) - action; केचित् (kecit) - some; प्रशंसन्ति (praśaṁsanti) - praise; प्रशान्तिम् (praśāntim) - tranquility; अपि (api) - also; च (ca) - and; अपरे (apare) - others; देश (deśa) - place; कालौ (kālau) - and time; उभौ (ubhau) - both; केचित् (kecit) - some; न (na) - not; एतत् (etat) - this; अस्ति (asti) - exists; इति (iti) - thus; च (ca) - and; अपरे (apare) - others; केचित् (kecit) - some; मोक्षम् (mokṣam) - liberation; प्रशंसन्ति (praśaṁsanti) - praise; केचित् (kecit) - some; भोगान् (bhogān) - enjoyments; पृथक्- विधन् (pṛthag-vidhān) - of various kinds;]
(Some praise action, others also tranquility; some (praise) both place and time; some others (say) "this does not exist"; some praise liberation, some (praise) enjoyments of various kinds.)
Some praise action, others praise tranquility; some praise both place and time; others say "this does not exist"; some praise liberation, while others praise various kinds of enjoyments. (14-48-19)
धनानि केचिदिच्छन्ति निर्धनत्वं तथापरे। उपास्यसाधनं त्वेके नैतदस्तीति चापरे ॥१४-४८-२०॥
dhanāni kecid icchanti nirdhanatvaṃ tathāpare। upāsya-sādhanaṃ tv eke na etad asti iti ca apare॥14-48-20॥
[धनानि (dhanāni) - wealths; money; property; केचित् (kecit) - some (people); इच्छन्ति (icchanti) - desire; want; निर्धनत्वम् (nirdhanatvam) - poverty; the state of being without wealth; तथा (tathā) - likewise; similarly; अपरे (apare) - others; उपास्यसाधनम् (upāsya-sādhanam) - means for worshipping; instrument for worship; तु (tu) - but; however; एके (eke) - some (persons); न (na) - not; एतत् (etad) - this; अस्ति (asti) - exists; is; इति (iti) - thus; so; च (ca) - and; अपरे (apare) - others;]
(Wealths some desire, poverty likewise others. Means for worship but some (say), 'this does not exist' and others thus.)
Some desire wealth, others (desire) poverty. Some consider worship as the means, but others say, 'this does not exist.' (14-48-20)
अहिंसानिरताश्चान्ये केचिद्धिंसापरायणाः। पुण्येन यशसेत्येके नैतदस्तीति चापरे ॥१४-४८-२१॥
ahiṁsāniratāś cānye kecid dhiṁsāparāyaṇāḥ। puṇyena yaśas ety eke naitad astīti cāpare॥14-48-21॥
[अहिंसा-निरताः (ahiṁsā-niratāḥ) - engaged in non-violence; च (ca) - and; अन्ये (anye) - others; केचित् (kecit) - some; हिंसा-परायणाः (hiṁsā-parāyaṇāḥ) - devoted to violence; पुण्येन (puṇyena) - by virtue; यशसा (yaśasā) - by fame; इति (iti) - thus; एके (eke) - some; न (na) - not; एतत् (etat) - this; अस्ति (asti) - exists; इति (iti) - thus; च (ca) - and; अपरे (apare) - others;]
(Engaged in non-violence and others, some devoted to violence; by virtue, by fame, thus some; not this exists, thus and others.)
Some are engaged in non-violence, others are devoted to violence; some say it is for virtue or fame, while others say that this does not exist. (14-48-21)
सद्भावनिरताश्चान्ये केचित्संशयिते स्थिताः। दुःखादन्ये सुखादन्ये ध्यानमित्यपरे स्थिताः ॥१४-४८-२२॥
sadbhāvani-ratāś cānye kecit saṁśayite sthitāḥ। duḥkhād anye sukhād anye dhyānam ity apare sthitāḥ॥14-48-22॥
[सद्भावनिरताः (sadbhāvani-ratāḥ) - engaged in good intentions; च (ca) - and; अन्ये (anye) - others; केचित् (kecit) - some; संशयिते (saṁśayite) - in doubt; स्थिताः (sthitāḥ) - situated; दुःखात् (duḥkhāt) - due to suffering; अन्ये (anye) - others; सुखात् (sukhāt) - due to happiness; अन्ये (anye) - others; ध्यानम् (dhyānam) - meditation; इति (iti) - thus; अपरे (apare) - others; स्थिताः (sthitāḥ) - situated;]
(Engaged in good intentions and others, some situated in doubt; from suffering others, from happiness others, meditation thus others are situated.)
Some are engaged in good intentions, others are in doubt; some are affected by suffering, others by happiness, while yet others are devoted to meditation. (14-48-22)
यज्ञमित्यपरे धीराः प्रदानमिति चापरे। सर्वमेके प्रशंसन्ति न सर्वमिति चापरे ॥१४-४८-२३॥
yajñam ity apare dhīrāḥ pradānam iti ca apare. sarvam eke praśaṁsanti na sarvam iti ca apare ॥14-48-23॥
[यज्ञम् (yajñam) - sacrifice; इति (iti) - thus; अपरे (apare) - others; धीराः (dhīrāḥ) - wise ones; प्रदानम् (pradānam) - gift; इति (iti) - thus; च (ca) - and; अपरे (apare) - others; सर्वम् (sarvam) - all; एके (eke) - some; प्रशंसन्ति (praśaṁsanti) - they praise; न (na) - not; सर्वम् (sarvam) - all; इति (iti) - thus; च (ca) - and; अपरे (apare) - others;]
(Sacrifice thus others wise ones, gift thus and others; all some praise, not all thus and others.)
Some wise ones declare 'sacrifice', others 'gift'; some praise all, and others say, 'not all'. (14-48-23)
तपस्त्वन्ये प्रशंसन्ति स्वाध्यायमपरे जनाः। ज्ञानं संन्यासमित्येके स्वभावं भूतचिन्तकाः ॥१४-४८-२४॥
tapastvanye praśaṁsanti svādhyāyamapare janāḥ। jñānaṁ saṁnyāsamityeke svabhāvaṁ bhūtacintakāḥ॥14-48-24॥
[तपः (tapas) - austerity; तु (tu) - but; अन्ये (anye) - others; प्रशंसन्ति (praśaṁsanti) - praise; स्वाध्यायम् (svādhyāyam) - self-study; अपरे (apare) - others; जनाः (janāḥ) - people; ज्ञानम् (jñānam) - knowledge; संन्यासम् (saṁnyāsam) - renunciation; इति (iti) - thus; एके (eke) - some; स्वभावम् (svabhāvam) - nature; essence; भूतचिन्तकाः (bhūtacintakāḥ) - those who reflect on beings;]
(But others praise austerity; other people (praise) self-study; some (say) knowledge (is best), (some say) renunciation thus; some, nature; those who reflect on beings.)
But some praise austerity, other people self-study; some say knowledge or renunciation are supreme, while those reflecting on beings consider inherent nature. (14-48-24)
एवं व्युत्थापिते धर्मे बहुधा विप्रधावति। निश्चयं नाधिगच्छामः संमूढाः सुरसत्तम ॥१४-४८-२५॥
evaṁ vyutthāpite dharme bahudhā vipradhāvati। niścayaṁ nādhigacchāmaḥ sanmūḍhāḥ surasattama ॥14-48-25॥
[एवं (evaṁ) - thus; व्युत्थापिते (vyutthāpite) - having been overthrown; धर्मे (dharme) - dharma (righteousness); बहुधा (bahudhā) - in many ways; विप्रधावति (vipradhāvati) - runs in different directions; निश्चयम् (niścayam) - certainty; न (na) - not; अधिगच्छामः (adhigacchāmaḥ) - we attain; संमूढाः (sanmūḍhāḥ) - being utterly confused; सुरसत्तम (surasattama) - O best of the gods;]
(Thus, with dharma having been overthrown, in many ways (it) runs in different directions; certainty we do not attain, being utterly confused, O best of the gods.)
O best of the gods, thus, when dharma has been overthrown, it runs in many directions; being utterly confused, we cannot arrive at certainty. (14-48-25)
इदं श्रेय इदं श्रेय इत्येवं प्रस्थितो जनः। यो हि यस्मिन्रतो धर्मे स तं पूजयते सदा ॥१४-४८-२६॥
idaṃ śreya idaṃ śreya ityevaṃ prasthito janaḥ। yo hi yasminrato dharme sa taṃ pūjayate sadā॥14-48-26॥
[इदं (idaṃ) - this; श्रेय (śreya) - the better; the superior; benefit; इदं (idaṃ) - this; श्रेय (śreya) - the better; the superior; benefit; इति (iti) - thus; एवम् (evam) - so; thus; in this way; प्रस्थितः (prasthitaḥ) - set out; proceeding; embarked; जनः (janaḥ) - person; man; human; यः (yaḥ) - who; हि (hi) - indeed; surely; यस्मिन् (yasmin) - in which; upon whom; रतः (rataḥ) - engaged; attached; rejoicing; धर्मे (dharme) - in dharma; in righteousness; सः (saḥ) - he; तम् (tam) - him; that; पूजयते (pūjayate) - honours; worships; respects; सदा (sadā) - always;]
(This is the better, this is the better, thus in this way the person who has set out. Who indeed, in whichever dharma he is engaged, he always honours that.)
“This is the best, this is the best”—thus the person who proceeds; whoever is devoted to a particular dharma, he always honors that. (14-48-26)
तत्र नो विहता प्रज्ञा मनश्च बहुलीकृतम्। एतदाख्यातुमिच्छामः श्रेयः किमिति सत्तम ॥१४-४८-२७॥
tatra no vihatā prajñā manaśca bahulīkṛtam। etad ākhyātum icchāmaḥ śreyaḥ kim iti sattama ॥14-48-27॥
[तत्र (tatra) - there; नः (naḥ) - our; विहता (vihatā) - destroyed; प्रज्ञा (prajñā) - wisdom; मनः (manaḥ) - mind; च (ca) - and; बहुलीकृतम् (bahulīkṛtam) - made very restless; एतत् (etat) - this; आख्यातुम् (ākhyātum) - to tell; इच्छामः (icchāmaḥ) - we wish; श्रेयः (śreyaḥ) - the highest good; किम् (kim) - what; इति (iti) - thus; सत्तम (sattama) - O best one;]
(There our wisdom is destroyed, and the mind (is) made very restless. This to tell, we wish: 'What is the highest good?' thus, O best one.)
There our wisdom is destroyed and our minds have become very restless. We wish you to tell us this: 'What is the highest good?' O best one. (14-48-27)
अतः परं च यद्गुह्यं तद्भवान्वक्तुमर्हति। सत्त्वक्षेत्रज्ञयोश्चैव सम्बन्धः केन हेतुना ॥१४-४८-२८॥
ataḥ paraṁ ca yadguhyaṁ tadbhavān vaktum arhati. sattvakṣetrajñayoś caiva sambandhaḥ kena hetunā ॥14-48-28॥
[अतः (ataḥ) - from this; परं (paraṁ) - more; further; च (ca) - and; यत् (yat) - which; गुह्यं (guhyaṁ) - secret; तत् (tat) - that; भवान् (bhavān) - you (honorific); वक्तुम् (vaktum) - to speak; to relate; अर्हति (arhati) - deserves; is worthy; सत्त्व (sattva) - essence; substance; क्षेत्रज्ञयोः (kṣetrajñayoḥ) - of the knower of the field (and) (dual genitive); च (ca) - and; एव (eva) - indeed; सम्बन्धः (sambandhaḥ) - relation; connection; केन (kena) - by what; by which; हेतुना (hetunā) - cause; reason;]
(From this, further, which secret, that you deserve to speak. The relation of essence and knower of the field, and indeed, by what cause?)
Therefore, further, whatever secret there is, you are worthy to reveal it. By what cause is there a connection between essence and the knower of the field? (14-48-28)
एवमुक्तः स तैर्विप्रैर्भगवाँल्लोकभावनः। तेभ्यः शशंस धर्मात्मा याथातथ्येन बुद्धिमान् ॥१४-४८-२९॥
evam-uktaḥ sa tair vipraiḥ bhagavān loka-bhāvanaḥ. tebhyaḥ śaśaṃsa dharmātmā yāthātathyena buddhimān ॥14-48-29॥
[एवमुक्तः (evam-uktaḥ) - thus addressed; सः (saḥ) - he; तैः (taiḥ) - by those; विप्रैः (vipraiḥ) - by the brāhmaṇas; भगवान् (bhagavān) - the blessed one; लोकभावनः (loka-bhāvanaḥ) - the creator of the worlds; तेभ्यः (tebhyaḥ) - to them; शशंस (śaśaṃsa) - spoke; धर्मात्मा (dharmātmā) - the righteous one; याथातथ्येन (yāthātathyena) - with truth; as it is; बुद्धिमान् (buddhimān) - the wise;]
(Thus addressed, he, by those brāhmaṇas, the blessed creator of the worlds, to them spoke, the righteous wise one, with truth.)
Thus addressed by those brāhmaṇas, the blessed creator of the worlds, who was righteous and wise, spoke to them truthfully. (14-48-29)
