14.049
ब्रह्मोवाच॥
Brahmā said;
हन्त वः सम्प्रवक्ष्यामि यन्मां पृच्छथ सत्तमाः। समस्तमिह तच्छ्रुत्वा सम्यगेवावधार्यताम् ॥१४-४९-१॥
Indeed, O best of beings, I will fully declare to you what you ask of me. Having heard all that here, let it be properly understood. (14-49-1)
अहिंसा सर्वभूतानामेतत्कृत्यतमं मतम्। एतत्पदमनुद्विग्नं वरिष्ठं धर्मलक्षणम् ॥१४-४९-२॥
Non-injury towards all beings is regarded as the greatest duty; this undisturbed state is the loftiest and the mark of dharma. (14-49-2)
ज्ञानं निःश्रेय इत्याहुर्वृद्धा निश्चयदर्शिनः। तस्माज्ज्ञानेन शुद्धेन मुच्यते सर्वपातकैः ॥१४-४९-३॥
The elders, who are seers of certainty, declare that knowledge leads to the highest good. Therefore, by pure knowledge, one is freed from all sins. (14-49-3)
हिंसापराश्च ये लोके ये च नास्तिकवृत्तयः। लोभमोहसमायुक्तास्ते वै निरयगामिनः ॥१४-४९-४॥
Those who are devoted to violence, and those in the world who have atheistic conduct, filled with greed and delusion—indeed, they are destined for hell. (14-49-4)
आशीर्युक्तानि कर्माणि कुर्वते ये त्वतन्द्रिताः। तेऽस्मिँल्लोके प्रमोदन्ते जायमानाः पुनः पुनः ॥१४-४९-५॥
Those who are not indolent and perform actions endowed with blessings, they rejoice in this world, being born again and again. (14-49-5)
कुर्वते ये तु कर्माणि श्रद्दधाना विपश्चितः। अनाशीर्योगसंयुक्तास्ते धीराः साधुदर्शिनः ॥१४-४९-६॥
But those who perform actions with faith, who are wise and unattached, joined in discipline—these steadfast ones see the good. (14-49-6)
अतः परं प्रवक्ष्यामि सत्त्वक्षेत्रज्ञयोर्यथा। संयोगो विप्रयोगश्च तन्निबोधत सत्तमाः ॥१४-४९-७॥
Therefore, next I will explain how the union and separation of sattva and the knower of the field occur; understand that, O best ones. (14-49-7)
विषयो विषयित्वं च सम्बन्धोऽयमिहोच्यते। विषयी पुरुषो नित्यं सत्त्वं च विषयः स्मृतः ॥१४-४९-८॥
Object, object-ness, and their relationship—this is what is stated here. The subject is always the person, and sattva is regarded as the object. (14-49-8)
व्याख्यातं पूर्वकल्पेन मशकोदुम्बरं यथा। भुज्यमानं न जानीते नित्यं सत्त्वमचेतनम् ॥ यस्त्वेव तु विजानीते यो भुङ्क्ते यश्च भुज्यते ॥१४-४९-९॥
It has been explained before, just as a gnat-pierced fig does not know that it is being eaten, since it is unconscious matter; but he who knows, who enjoys, and who is enjoyed, (is different). (14-49-9)
अनित्यं द्वंद्वसंयुक्तं सत्त्वमाहुर्गुणात्मकम्। निर्द्वंद्वो निष्कलो नित्यः क्षेत्रज्ञो निर्गुणात्मकः ॥१४-४९-१०॥
They say the entity (material existence) is impermanent, connected with dualities, and constituted of qualities. The knower of the field (Self) is free from dualities, without parts, eternal, and of the nature free from qualities. (14-49-10)
समः सञ्ज्ञागतस्त्वेवं यदा सर्वत्र दृश्यते। उपभुङ्क्ते सदा सत्त्वमापः पुष्करपर्णवत् ॥१४-४९-११॥
When one is seen as equal everywhere, having attained such a state, one always enjoys the true essence, like water (rests) on a lotus leaf. (14-49-11)
सर्वैरपि गुणैर्विद्वान्व्यतिषक्तो न लिप्यते। जलबिन्दुर्यथा लोलः पद्मिनीपत्रसंस्थितः ॥ एवमेवाप्यसंसक्तः पुरुषः स्यान्न संशयः ॥१४-४९-१२॥
Even when associated with all qualities, the wise is not tainted, just as a moving drop of water situated on a lotus leaf; in the same way, an unattached person too remains unaffected—there is no doubt about this. (14-49-12)
द्रव्यमात्रमभूत्सत्त्वं पुरुषस्येति निश्चयः। यथा द्रव्यं च कर्ता च संयोगोऽप्यनयोस्तथा ॥१४-४९-१३॥
It is established with certainty that only substance became the essence of the person. Just as there is substance, agent, and the union of both, so it is here. (14-49-13)
यथा प्रदीपमादाय कश्चित्तमसि गच्छति। तथा सत्त्वप्रदीपेन गच्छन्ति परमैषिणः ॥१४-४९-१४॥
Just as someone goes through darkness by taking a lamp, so too those who seek the highest proceed by the lamp of sattva (illumination and purity). (14-49-14)
यावद्द्रव्यगुणस्तावत्प्रदीपः सम्प्रकाशते। क्षीणद्रव्यगुणं ज्योतिरन्तर्धानाय गच्छति ॥१४-४९-१५॥
As long as the lamp has the property of fuel, it shines; when the property of fuel diminishes, the light disappears. (14-49-15)
व्यक्तः सत्त्वगुणस्त्वेवं पुरुषोऽव्यक्त इष्यते। एतद्विप्रा विजानीत हन्त भूयो ब्रवीमि वः ॥१४-४९-१६॥
The quality of sattva is manifest, but the puruṣa (spirit) is considered unmanifest in this way. Know this, O wise ones; now, I shall tell you again. (14-49-16)
सहस्रेणापि दुर्मेधा न वृद्धिमधिगच्छति। चतुर्थेनाप्यथांशेन बुद्धिमान्सुखमेधते ॥१४-४९-१७॥
A person of dull intellect gains no advancement even with a thousand (means); but with even a fourth part, the wise man prospers in happiness. (14-49-17)
एवं धर्मस्य विज्ञेयं संसाधनमुपायतः। उपायज्ञो हि मेधावी सुखमत्यन्तमश्नुते ॥१४-४९-१८॥
Thus, the accomplishment of dharma by means should be understood; indeed, the wise knower of means attains supreme happiness. (14-49-18)
यथाध्वानमपाथेयः प्रपन्नो मानवः क्वचित्। क्लेशेन याति महता विनश्यत्यन्तरापि वा ॥१४-४९-१९॥
Just as a man who sets out on a journey without provisions, sometimes, after suffering greatly, either perishes on the way or before reaching the destination. (14-49-19)
तथा कर्मसु विज्ञेयं फलं भवति वा न वा। पुरुषस्यात्मनिःश्रेयः शुभाशुभनिदर्शनम् ॥१४-४९-२०॥
Thus, regarding actions, it should be understood whether or not there is a result. For a person, in the Self, the highest good is shown through the manifestation of auspicious and inauspicious acts. (14-49-20)
यथा च दीर्घमध्वानं पद्भ्यामेव प्रपद्यते। अदृष्टपूर्वं सहसा तत्त्वदर्शनवर्जितः ॥१४-४९-२१॥
Just as one attains a long path only with the feet, so one who is deprived of the vision of reality suddenly finds himself in a situation never seen before. (14-49-21)
तमेव च यथाध्वानं रथेनेहाशुगामिना। यायादश्वप्रयुक्तेन तथा बुद्धिमतां गतिः ॥१४-४९-२२॥
Just as one reaches directly on the path to him by a swift horse-drawn chariot here, even so is the movement of the wise. (14-49-22)
उच्चं पर्वतमारुह्य नान्ववेक्षेत भूगतम्। रथेन रथिनं पश्येत्क्लिश्यमानमचेतनम् ॥१४-४९-२३॥
Having climbed a high mountain, one should not look at those on the ground; but from a chariot, one may look at the charioteer who is suffering and unconscious. (14-49-23)
यावद्रथपथस्तावद्रथेन स तु गच्छति। क्षीणे रथपथे प्राज्ञो रथमुत्सृज्य गच्छति ॥१४-४९-२४॥
As long as there is a chariot road, he travels by chariot; but when the chariot road ends, the wise person leaves the chariot and proceeds on foot. (14-49-24)
एवं गच्छति मेधावी तत्त्वयोगविधानवित्। समाज्ञाय महाबुद्धिरुत्तरादुत्तरोत्तरम् ॥१४-४९-२५॥
In this way, the intelligent person who knows the method of union with reality, having understood it, proceeds from one higher stage to another, reaching ever higher levels. (14-49-25)
यथा महार्णवं घोरमप्लवः सम्प्रगाहते। बाहुभ्यामेव संमोहाद्वधं चर्च्छत्यसंशयम् ॥१४-४९-२६॥
Just as a man without a raft, out of delusion, plunges into the great and terrible ocean depending only on his arms and certainly meets destruction, (14-49-26)
नावा चापि यथा प्राज्ञो विभागज्ञस्तरित्रया। अक्लान्तः सलिलं गाहेत्क्षिप्रं सन्तरति ध्रुवम् ॥१४-४९-२७॥
And also, just as a wise person skilled in discernment, with a boat and an oar, effortlessly enters the water and certainly crosses quickly. (14-49-27)
तीर्णो गच्छेत्परं पारं नावमुत्सृज्य निर्ममः। व्याख्यातं पूर्वकल्पेन यथा रथिपदातिनौ ॥१४-४९-२८॥
Having crossed, one should proceed to the further shore, having left the boat behind, free from possessiveness. This has been explained previously by the example of the charioteer and the foot-soldier. (14-49-28)
स्नेहात्संमोहमापन्नो नावि दाशो यथा तथा। ममत्वेनाभिभूतः स तत्रैव परिवर्तते ॥१४-४९-२९॥
Just as a boatman, deluded by affection, goes astray in his own boat, similarly, a person overpowered by the feeling of mine-ness is caught up right there. (14-49-29)
नावं न शक्यमारुह्य स्थले विपरिवर्तितुम्। तथैव रथमारुह्य नाप्सु चर्या विधीयते ॥१४-४९-३०॥
One cannot, after boarding a boat, travel on land; likewise, after boarding a chariot, movement cannot be accomplished in water. (14-49-30)
एवं कर्म कृतं चित्रं विषयस्थं पृथक्पृथक्। यथा कर्म कृतं लोके तथा तदुपपद्यते ॥१४-४९-३१॥
Thus, actions are performed in many diverse ways, each related to its own object and separately; as the action is done in the world, so accordingly it comes to pass. (14-49-31)
यन्नैव गन्धिनो रस्यं न रूपस्पर्शशब्दवत्। मन्यन्ते मुनयो बुद्ध्या तत्प्रधानं प्रचक्षते ॥१४-४९-३२॥
Sages, by their intellect, consider that which has neither scent nor taste, nor is like form, touch, or sound, as the primary matter, and they declare it as such. (14-49-32)
तत्र प्रधानमव्यक्तमव्यक्तस्य गुणो महान्। महतः प्रधानभूतस्य गुणोऽहङ्कार एव च ॥१४-४९-३३॥
There, the primordial matter is the unmanifest; the attribute of the unmanifest is the great principle; of the great principle, whose essential nature is primordial, the attribute is indeed ego also. (14-49-33)
अहङ्कारप्रधानस्य महाभूतकृतो गुणः। पृथक्त्वेन हि भूतानां विषया वै गुणाः स्मृताः ॥१४-४९-३४॥
For one whose predominant trait is egoism, the quality arising from the great elements (is present). Indeed, the qualities are regarded as the objects of the elements, considered separately. (14-49-34)
बीजधर्मं यथाव्यक्तं तथैव प्रसवात्मकम्। बीजधर्मा महानात्मा प्रसवश्चेति नः श्रुतम् ॥१४-४९-३५॥
We have heard that just as the unmanifest has the nature of the seed, so too does the Great Atman, and that creation is also of the nature of the seed. (14-49-35)
बीजधर्मा त्वहङ्कारः प्रसवश्च पुनः पुनः। बीजप्रसवधर्माणि महाभूतानि पञ्च वै ॥१४-४९-३६॥
But the ego is characterized by the nature of a seed and by repeated production; the five great elements indeed possess the properties of seed and production. (14-49-36)
बीजधर्मिण इत्याहुः प्रसवं च न कुर्वते। विशेषाः पञ्चभूतानां तेषां वित्तं विशेषणम् ॥१४-४९-३७॥
They say they possess the nature of a seed, and do not cause origination. The particulars (distinctions) of the five elements—their property is the distinguishing feature. (14-49-37)
तत्रैकगुणमाकाशं द्विगुणो वायुरुच्यते। त्रिगुणं ज्योतिरित्याहुरापश्चापि चतुर्गुणाः ॥१४-४९-३८॥
There, ether is said to possess one quality; air is said to have two; fire, they say, has three qualities; and waters also have four. (14-49-38)
पृथ्वी पञ्चगुणा ज्ञेया त्रसस्थावरसङ्कुला। सर्वभूतकरी देवी शुभाशुभनिदर्शना ॥१४-४९-३९॥
The earth, possessed of five qualities, should be recognized as filled with both moving and unmoving beings; she is the producer of all creatures, the goddess who manifests both good and evil. (14-49-39)
शब्दः स्पर्शस्तथा रूपं रसो गन्धश्च पञ्चमः। एते पञ्च गुणा भूमेर्विज्ञेया द्विजसत्तमाः ॥१४-४९-४०॥
O best of Brāhmaṇas, sound, touch, form, taste, and smell—these five are to be understood as the qualities of earth. (14-49-40)
पार्थिवश्च सदा गन्धो गन्धश्च बहुधा स्मृतः। तस्य गन्धस्य वक्ष्यामि विस्तरेण बहून्गुणान् ॥१४-४९-४१॥
The earthly fragrance is always remembered in many ways; I will now explain in detail the many qualities of that fragrance. (14-49-41)
इष्टश्चानिष्टगन्धश्च मधुरोऽम्लः कटुस्तथा। निर्हारी संहतः स्निग्धो रूक्षो विशद एव च ॥ एवं दशविधो ज्ञेयः पार्थिवो गन्ध इत्युत ॥१४-४९-४२॥
The earthly odor is said to be of ten kinds: desired, undesired-smelling, sweet, sour, pungent, diffusive, condensed, unctuous, dry, and clear; thus, the tenfold nature of odor should be understood. (14-49-42)
शब्दः स्पर्शस्तथा रूपं रसश्चापां गुणाः स्मृताः। रसज्ञानं तु वक्ष्यामि रसस्तु बहुधा स्मृतः ॥१४-४९-४३॥
Sound, touch, form, and taste are considered the qualities of water. Now, I will explain about knowledge of taste. Taste, indeed, is regarded as of many kinds. (14-49-43)
मधुरोऽम्लः कटुस्तिक्तः कषायो लवणस्तथा। एवं षड्विधविस्तारो रसो वारिमयः स्मृतः ॥१४-४९-४४॥
The taste, having sixfold extension as sweet, sour, pungent, bitter, astringent, and salty, is regarded as composed of water. (14-49-44)
शब्दः स्पर्शस्तथा रूपं त्रिगुणं ज्योतिरुच्यते। ज्योतिषश्च गुणो रूपं रूपं च बहुधा स्मृतम् ॥१४-४९-४५॥
Sound, touch, and form—light possessing three qualities—is so called; and the quality of light, namely form, is remembered in various ways. (14-49-45)
शुक्लं कृष्णं तथा रक्तं नीलं पीतारुणं तथा। ह्रस्वं दीर्घं तथा स्थूलं चतुरस्राणु वृत्तकम् ॥१४-४९-४६॥
White, black, as well as red, blue, yellowish-red, short, long, thick, square and minute, and circular. (14-49-46)
एवं द्वादशविस्तारं तेजसो रूपमुच्यते। विज्ञेयं ब्राह्मणैर्नित्यं धर्मज्ञैः सत्यवादिभिः ॥१४-४९-४७॥
Thus, this twelve-fold expansion is said to be the form of energy; it should always be known by brāhmaṇas who understand dharma and speak the truth. (14-49-47)
शब्दस्पर्शौ च विज्ञेयौ द्विगुणो वायुरुच्यते। वायोश्चापि गुणः स्पर्शः स्पर्शश्च बहुधा स्मृतः ॥१४-४९-४८॥
Sound and touch are to be known as qualities; air is said to possess two qualities. Of air, the quality is touch, and touch is considered in many forms. (14-49-48)
उष्णः शीतः सुखो दुःखः स्निग्धो विशद एव च। कठिनश्चिक्कणः श्लक्ष्णः पिच्छिलो दारुणो मृदुः ॥१४-४९-४९॥
Hot, cold, pleasant, unpleasant, unctuous, clear, as well as hard, slippery, smooth, sticky, harsh, and soft. (14-49-49)
एवं द्वादशविस्तारो वायव्यो गुण उच्यते। विधिवद्ब्रह्मणैः सिद्धैर्धर्मज्ञैस्तत्त्वदर्शिभिः ॥१४-४९-५०॥
Thus, the wind-related quality of twelvefold extension is described, according to rule, by Brāhmaṇas, siddhas, those who know dharma, and seers of reality. (14-49-50)
तत्रैकगुणमाकाशं शब्द इत्येव च स्मृतः। तस्य शब्दस्य वक्ष्यामि विस्तरेण बहून्गुणान् ॥१४-४९-५१॥
There, ether having one quality, namely sound, is indeed so considered; of that sound, I shall state in detail its many qualities. (14-49-51)
षड्जर्षभौ च गान्धारो मध्यमः पञ्चमस्तथा। अतः परं तु विज्ञेयो निषादो धैवतस्तथा ॥१४-४९-५२॥
The notes ṣaḍja and ṛṣabha, as well as gāndhāra, madhyama, and pañcama. After these, niṣāda and dhaivata should also be known. (14-49-52)
इष्टोऽनिष्टश्च शब्दस्तु संहतः प्रविभागवान्। एवं बहुविधो ज्ञेयः शब्द आकाशसम्भवः ॥१४-४९-५३॥
The sound, whether desired or undesired, but combined and possessing divisions, is thus to be understood as of many kinds, originating from space. (14-49-53)
आकाशमुत्तमं भूतमहङ्कारस्ततः परम्। अहङ्कारात्परा बुद्धिर्बुद्धेरात्मा ततः परः ॥१४-४९-५४॥
The space is the highest element; above space is the ego-principle. Above ego is intellect; above intellect, the self, and above that, something higher. (14-49-54)
तस्मात्तु परमव्यक्तमव्यक्तात्पुरुषः परः। परावरज्ञो भूतानां यं प्राप्यानन्त्यमश्नुते ॥१४-४९-५५॥
Therefore, beyond that unmanifest, there is the supreme Person who is higher than the unmanifest; the knower of higher and lower among beings, whom, having attained, one reaches the state of endlessness. (14-49-55)
