14.049

ब्रह्मोवाच॥

brahmovāca॥

[ब्रह्मा (brahmā) - Brahmā; (the creator) उवाच (uvāca) - said;]

(Brahmā said;)

Brahmā said;

हन्त वः सम्प्रवक्ष्यामि यन्मां पृच्छथ सत्तमाः। समस्तमिह तच्छ्रुत्वा सम्यगेवावधार्यताम् ॥१४-४९-१॥

hanta vaḥ sampravakṣyāmi yan māṁ pṛcchatha sattamāḥ। samastam iha tac chrutvā samyag eva avadhāryatām ॥14-49-1॥

[हन्त (hanta) - indeed; वः (vaḥ) - to you all; सम्प्रवक्ष्यामि (sampravakṣyāmi) - I will fully declare; यत् (yat) - what; माम् (mām) - me; पृच्छथ (pṛcchatha) - you ask; सत्तमाः (sattamāḥ) - O best of beings; समस्तम् (samastam) - all; इह (iha) - here; तत् (tat) - that; श्रुत्वा (śrutvā) - having heard; सम्यक् (samyak) - properly; एव (eva) - indeed; अवधार्यताम् (avadhāryatām) - let it be understood;]

(Indeed, to you all I will fully declare what me you ask, O best of beings. All here, having heard that, properly indeed let it be understood.)

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॥

ahiṃsā sarvabhūtānāṃ etat kṛtyatamaṃ matam। etat padam anudvignaṃ variṣṭhaṃ dharma lakṣaṇam ॥14-49-2॥

[अहिंसा (ahiṃsā) - non-injury; सर्वभूतानाम् (sarvabhūtānām) - of all beings; एतत् (etat) - this; कृत्यतमम् (kṛtyatamam) - the greatest duty; मतम् (matam) - considered; एतत् (etat) - this; पदम् (padam) - state; अनुद्विग्नम् (anudvignam) - undisturbed; वरिष्ठम् (variṣṭham) - the highest; धर्मलक्षणम् (dharmalakṣaṇam) - the characteristic of dharma;]

(Non-injury of all beings is this greatest duty considered; this state, undisturbed, the highest, the characteristic of dharma.)

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॥

jñānaṃ niḥśreya ity āhur vṛddhā niścaya-darśinaḥ। tasmāj jñānena śuddhena mucyate sarva-pātakaiḥ ॥14-49-3॥

[ज्ञानम् (jñānam) - knowledge; निःश्रेय (niḥśreya) - leading to the highest good; इति (iti) - thus; आहु: (āhuḥ) - they say; वृद्धाः (vṛddhāḥ) - the elders; निश्चयदर्शिनः (niścaya-darśinaḥ) - who are seers of certainty; तस्मात् (tasmāt) - therefore; ज्ञानेन (jñānena) - by knowledge; शुद्धेन (śuddhena) - pure; मुच्यते (mucyate) - is liberated; सर्वपातकैः (sarva-pātakaiḥ) - from all sins;]

(Knowledge, leading to the highest good, thus they say, the elders who are seers of certainty. Therefore, by pure knowledge, one is liberated from all sins.)

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॥

hiṁsā-parāś ca ye loke ye ca nāstika-vṛttayaḥ। lobha-moha-samāyuktās te vai niraya-gāminaḥ॥14-49-4॥

[हिंसापराः (hiṁsā-parāḥ) - devoted to violence; च (ca) - and; ये (ye) - those who; लोके (loke) - in the world; ये (ye) - those who; च (ca) - and; नास्तिकवृत्तयः (nāstika-vṛttayaḥ) - of atheistic conduct; लोभमोहसमायुक्ताः (lobha-moha-samāyuktāḥ) - endowed with greed and delusion; ते (te) - they; वै (vai) - indeed; निरयगामिनः (niraya-gāminaḥ) - goers to hell;]

(Devoted to violence and those who in the world are of atheistic conduct, endowed with greed and delusion—they indeed are goers to hell.)

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॥

āśīryuktāni karmāṇi kurvate ye tvatandritāḥ। te'smiṃlloke pramodante jāyamānāḥ punaḥ punaḥ॥14-49-5॥

[आशीर्युक्तानि (āśīryuktāni) - endowed with blessings; कर्माणि (karmāṇi) - actions; कुर्वते (kurvate) - they perform; ये (ye) - those who; त्वतन्द्रिताः (tvatandritāḥ) - not indolent; ते (te) - they; अस्मिँल्लोके (asmiṃlloke) - in this world; प्रमोदन्ते (pramodante) - rejoice; जायमानाः (jāyamānāḥ) - being born; पुनः पुनः (punaḥ punaḥ) - again and again;]

(Those not indolent, who perform actions endowed with blessings; they in this world rejoice being born again and again.)

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॥

kurvate ye tu karmāṇi śraddadhānā vipaścitaḥ। anāśīryogasaṃyuktās te dhīrāḥ sādhudarśinaḥ॥14-49-6॥

[कुर्वते (kurvate) - (they) perform; ये (ye) - who; तु (tu) - but; कर्माणि (karmāṇi) - actions; श्रद्दधाना (śraddadhānāḥ) - endowed with faith; विपश्चितः (vipaścitaḥ) - wise; अनाशीर्योगसंयुक्ताः (anāśīryogasaṃyuktāḥ) - unattached, joined in discipline; ते (te) - they; धीराः (dhīrāḥ) - steadfast; साधुदर्शिनः (sādhudarśinaḥ) - beholding the good;]

(Those who but perform actions, endowed with faith, wise, unattached, joined in discipline, they (are) steadfast, beholding the good.)

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॥

ataḥ paraṃ pravakṣyāmi sattvakṣetrajñayor yathā। saṃyogo viprayogaś ca tan nibodhata sattamāḥ ॥14-49-7॥

[अतः (ataḥ) - therefore; from this point; so; परम् (param) - further; beyond; next; प्रवक्ष्यामि (pravakṣyāmi) - I shall explain; I will declare; सत्त्वक्षेत्रज्ञयोः (sattvakṣetrajñayoḥ) - of sattva (nature) and kṣetrajña (the knower of the field); यथा (yathā) - how; as; संयोगः (saṃyogaḥ) - union; conjunction; विप्रयोगः (viprayogaḥ) - separation; disjunction; च (ca) - and; तत् (tat) - that; निबोधत (nibodhata) - you all understand; know; सत्तमाः (sattamāḥ) - O best (ones); O excellent (beings);]

(Therefore, further I shall explain of sattva and kṣetrajña, as how union and separation; that you all understand, O best ones.)

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॥

viṣayo viṣayitvaṃ ca sambandho' yam iha ucyate। viṣayī puruṣaḥ nityaṃ sattvaṃ ca viṣayaḥ smṛtaḥ ॥14-49-8॥

[विषयः (viṣayaḥ) - object; विषयित्वं (viṣayitvaṃ) - object-ness; च (ca) - and; सम्बन्धः (sambandhaḥ) - connection; अयम् (ayam) - this; इह (iha) - here; उच्यते (ucyate) - is said; विषयी (viṣayī) - subject; पुरुषः (puruṣaḥ) - person; नित्यं (nityaṃ) - always; सत्त्वं (sattvaṃ) - sattva; च (ca) - and; विषयः (viṣayaḥ) - object; स्मृतः (smṛtaḥ) - is considered;]

(Object, object-ness and connection—this here is said. The subject, the person, always; and sattva is considered the object.)

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॥

vyākhyātaṃ pūrvakalpena maśakoduṁbaraṃ yathā। bhujyamānaṃ na jānīte nityaṃ sattvamacetanam ॥ yastveva tu vijānīte yo bhuṅkte yaśca bhujyate ॥14-49-9॥

[व्याख्यातं (vyākhyātam) - explained; पूर्वकल्पेन (pūrvakalpena) - by the prior supposition; मशकोदुम्बरं (maśakoduṁbaraṃ) - the fig attacked by a gnat; यथा (yathā) - just as; भुज्यमानं (bhujyamānam) - being eaten; न (na) - not; जानीते (jānīte) - knows; नित्यं (nityam) - always; सत्त्वम् (sattvam) - the entity; अचेतनम् (acetanaṃ) - unconscious; यस्तु (yastu) - but he who; एव (eva) - indeed; तु (tu) - however; विजानीते (vijānīte) - knows; यः (yaḥ) - who; भुङ्क्ते (bhuṅkte) - enjoys; यश्च (yaśca) - and who; भुज्यते (bhujyate) - is enjoyed;]

(Explained by the prior supposition, just as the fig attacked by a gnat, the entity which is unconscious and always being eaten does not know. But indeed, he who knows, who enjoys and who is enjoyed.)

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॥

anityaṁ dvaṁdvasaṁyuktaṁ sattvam āhur guṇātmakam। nirdvaṁdvo niṣkalo nityaḥ kṣetrajño nirguṇātmakaḥ॥14-49-10॥

[अनित्यं (anityam) - impermanent; द्वंद्वसंयुक्तं (dvaṁdvasaṁyuktam) - connected with dualities; सत्त्वम् (sattvam) - the entity (material existence); आहुः (āhuḥ) - they say; गुणात्मकम् (guṇātmakam) - (as) consisting of qualities; निर्द्वंद्वः (nirdvaṁdvaḥ) - free from dualities; निष्कलः (niṣkalaḥ) - without parts; नित्यः (nityaḥ) - eternal; क्षेत्रज्ञः (kṣetrajñaḥ) - the knower of the field (Self); निर्गुणात्मकः (nirguṇātmakaḥ) - of the nature free from qualities;]

(Impermanent, connected with dualities, the entity they say as consisting of qualities. Free from dualities, without parts, eternal, the knower of the field, of the nature free from qualities.)

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॥

samaḥ sañjñāgataḥ tvevaṃ yadā sarvatra dṛśyate। upabhuṅkte sadā sattvam āpaḥ puṣkaraparṇavat ॥14-49-11॥

[समः (samaḥ) - equal; balanced; सञ्ज्ञागतः (sañjñāgataḥ) - having attained the state; having obtained the condition; त्वेवं (tvevaṃ) - indeed thus; in this manner; यदा (yadā) - when; सर्वत्र (sarvatra) - everywhere; दृश्यते (dṛśyate) - is seen; उपभुङ्क्ते (upabhuṅkte) - enjoys; experiences; सदा (sadā) - always; सत्त्वम् (sattvam) - essence (here: the true quality or substance); आपः (āpaḥ) - water; पुष्करपर्णवत् (puṣkaraparṇavat) - like the leaf of a lotus;]

(Equal, having attained the state, indeed thus, when everywhere is seen, always enjoys the essence, water like the leaf of a lotus.)

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॥

sarvair api guṇair vidvān vyatiṣakto na lipyate। jalabindur yathā lolaḥ padminīpatrasaṃsthitaḥ॥ evam evāpy asaṃsaktaḥ puruṣaḥ syān na saṃśayaḥ॥14-49-12॥

[सर्वैः (sarvaiḥ) - by all; (instrumental plural of sarva); अपि (api) - even; also; गुणैः (guṇaiḥ) - by qualities; by attributes; विद्वान् (vidvān) - the wise; the learned; व्यतिषक्तः (vyatiṣaktaḥ) - associated; connected; न (na) - not; लिप्यते (lipyate) - is tainted; is smeared; is affected; जलबिन्दुः (jalabinduḥ) - drop of water; यथा (yathā) - just as; like; लोलः (lolaḥ) - moving; rolling; पद्मिनीपत्रसंस्थितः (padminīpatrasaṃsthitaḥ) - situated on the lotus leaf; एवम् (evam) - in this way; thus; एव (eva) - indeed; surely; अपि (api) - even; also; असंसक्तः (asaṃsaktaḥ) - unattached; not connected; पुरुषः (puruṣaḥ) - person; man; soul; स्यात् (syāt) - may be; would be; न (na) - not; संशयः (saṃśayaḥ) - doubt; uncertainty;]

(By all even qualities the wise associated is not tainted; like a moving drop of water situated on the lotus leaf; in this way indeed also unattached person may be not doubt. (14-49-12))

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॥

dravyamātram abhūt sattvaṁ puruṣasya iti niścayaḥ। yathā dravyaṁ ca kartā ca saṁyogo'py anayos tathā ॥14-49-13॥

[द्रव्यमात्रम् (dravyamātram) - only substance; अभूत् (abhūt) - became; सत्त्वम् (sattvam) - essence; पुरुषस्य (puruṣasya) - of the person; इति (iti) - thus; निश्चयः (niścayaḥ) - certainty; यथा (yathā) - just as; द्रव्यं (dravyaṁ) - substance; च (ca) - and; कर्ता (kartā) - agent; च (ca) - and; संयोगः (saṁyogaḥ) - union; अपि (api) - also; अनयोः (anayoḥ) - of these two; तथा (tathā) - similarly;]

(Only substance became the essence of the person thus certainty. Just as substance and agent and union also of these two, similarly.)

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॥

yathā pradīpam-ādāya kaścid-tamasi gacchati। tathā sattva-pradīpena gacchanti parama-iṣiṇaḥ ॥14-49-14॥

[यथा (yathā) - just as; प्रदीपम् (pradīpam) - a lamp; आदाय (ādāya) - having taken; कश्चित् (kaścit) - someone; तमसि (tamasi) - in darkness; गच्छति (gacchati) - goes; तथा (tathā) - in that way; सत्त्वप्रदीपेन (sattva-pradīpena) - by the lamp of sattva (purity/illumination); गच्छन्ति (gacchanti) - they go; परमैषिणः (parama-iṣiṇaḥ) - those who seek the highest;]

(Just as, having taken a lamp, someone goes in darkness; in that way, by the lamp of sattva, those who seek the highest go.)

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॥

yāvad dravya-guṇaḥ tāvat pradīpaḥ samprakāśate। kṣīṇa-dravya-guṇam jyotiḥ antar-dhānāya gacchati॥14-49-15॥

[यावत् (yāvat) - as long as; द्रव्यगुणः (dravya-guṇaḥ) - the property (quality) of the substance (fuel); तावत् (tāvat) - so long; प्रदीपः (pradīpaḥ) - lamp; सम्प्रकाशते (samprakāśate) - shines forth; क्षीणद्रव्यगुणम् (kṣīṇa-dravya-guṇam) - whose fuel-property is diminished; ज्योतिः (jyotiḥ) - light; अन्तर्धानाय (antar-dhānāya) - for disappearance; गच्छति (gacchati) - goes;]

(As long as the property of the substance (fuel) so long the lamp shines forth. The light, whose property of fuel is diminished, goes for disappearance.)

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॥

vyaktaḥ sattvaguṇas tvevaṃ puruṣo'vyakta iṣyate. etad viprā vijānīta hanta bhūyo bravīmi vaḥ ॥14-49-16॥

[व्यक्तः (vyaktaḥ) - manifest; visible; सत्त्वगुणः (sattvaguṇaḥ) - the quality of purity; sattva (one of the three guṇas); तु (tu) - but; एवं (evaṃ) - thus; पुरुषः (puruṣaḥ) - (the) spirit; the person; अव्यक्त (avyakta) - unmanifest; invisible; इष्यते (iṣyate) - is considered; is thought; एतत् (etat) - this; विप्राः (viprāḥ) - O wise ones; sages; विजानीत (vijānīta) - know; हन्त (hanta) - indeed; now; भूयः (bhūyaḥ) - again; ब्रवीमि (bravīmi) - I speak; I say; वः (vaḥ) - unto you; for you;]

(Manifest is the quality of sattva, but thus the spirit (puruṣa) is considered unmanifest. This know, O sages; indeed, again I speak unto you.)

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॥

sahasreṇāpi durmedhā na vṛddhim adhigacchati। caturthenāpy athāṃśena buddhimān sukhāmedhate ॥14-49-17॥

[सहस्रेणापि (sahasreṇāpi) - even with a thousand; दुर्मेधा (durmedhā) - of dull intellect; न (na) - not; वृद्धिमधिगच्छति (vṛddhim adhigacchati) - attains growth; चतुर्थेनाप्यथांशेन (caturthenāpy athāṃśena) - even with a fourth part; बुद्धिमान् (buddhimān) - the wise; सुखम् (sukham) - happiness; एधते (edhate) - increases;]

(Even with a thousand, one of dull intellect does not attain growth; but with even a fourth part, the wise increases happiness.)

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॥

evaṃ dharmasya vijñeyaṃ saṃsādhanamupāyataḥ। upāyajño hi medhāvī sukhamatyantamaśnute ॥14-49-18॥

[एवं (evaṃ) - thus; धर्मस्य (dharmasya) - of dharma; विज्ञेयं (vijñeyam) - to be understood; संसाधनम् (saṃsādhanam) - accomplishment; उपायतः (upāyataḥ) - by means; उपायज्ञः (upāyajñaḥ) - knower of means; हि (hi) - indeed; मेधावी (medhāvī) - wise; सुखम् (sukham) - happiness; अत्यन्तम् (atyantam) - supreme; अश्नुते (aśnute) - attains;]

(Thus, of dharma, to be understood accomplishment by means; knower of means indeed wise supreme happiness attains.)

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॥

yathādhvānam apātheyaḥ prapanno mānavaḥ kvacit। kleśena yāti mahatā vinaśyaty antarāpi vā॥14-49-19॥

[यथा (yathā) - just as; अध्वानम् (adhvānam) - journey; अपाथेयः (apātheyaḥ) - without provisions; प्रपन्नः (prapannaḥ) - having set out; मानवः (mānavaḥ) - man; क्वचित् (kvacit) - somewhere; क्लेशेन (kleśena) - with suffering; याति (yāti) - goes; महता (mahatā) - great; विनश्यति (vinaśyati) - perishes; अन्तरा (antarā) - on the way; अपि (api) - even; वा (vā) - or;]

(Just as man, having set out on a journey without provisions, somewhere goes with great suffering, perishes even on the way or (otherwise).)

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॥

tathā karmasu vijñeyaṃ phalaṃ bhavati vā na vā। puruṣasyātmaniḥśreyaḥ śubhāśubhanidarśanam ॥14-49-20॥

[तथा (tathā) - thus; कर्मसु (karmasu) - in actions; विज्ञेयं (vijñeyam) - to be understood; फलं (phalaṃ) - fruit; भवति (bhavati) - is; वा (vā) - or; न (na) - not; वा (vā) - or; पुरुषस्य (puruṣasya) - of the person; आत्मनि (ātmani) - in the self; निःश्रेयः (niḥśreyaḥ) - ultimate good; शुभाशुभ (śubhāśubha) - auspicious-inauspicious; निदर्शनम् (nidarśanam) - demonstration;]

(Thus, in actions, the fruit to be understood is or is not. For the person, in the Self, the ultimate good is the demonstration of auspicious and inauspicious.)

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॥

yathā ca dīrgham-adhvānaṃ padbhyām eva prapadyate। adṛṣṭapūrvaṃ sahasā tattvadarśanavarjitaḥ॥14-49-21॥

[यथा (yathā) - just as; च (ca) - and; दीर्घमध्वानम् (dīrgham-adhvānam) - long path; पद्भ्याम् (padbhyām) - with feet; एव (eva) - only; प्रपद्यते (prapadyate) - approaches/attains; अदृष्टपूर्वम् (adṛṣṭapūrvam) - not seen before; सहसा (sahasā) - suddenly; तत्त्वदर्शनवर्जितः (tattvadarśanavarjitaḥ) - deprived of the vision of reality;]

(Just as and long path with feet only attains; not seen before suddenly deprived of the vision of reality.)

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॥

tameva ca yathādhvānaṃ rathenehāśugāminā. yāyādaśvaprayuktena tathā buddhimatāṃ gatiḥ ॥14-49-22॥

[तम् एव (tam eva) - him directly; exactly him; च (ca) - and; यथा (yathā) - just as; as; अध्वानम् (adhvānam) - the way; the path; रथेन (rathena) - by a chariot; इह (iha) - here; in this world; अशु-गामिना (aśu-gāminā) - by swift-moving; quickly-going; यायात् (yāyāt) - (one) would go; should go; अश्व-प्रयुक्तेन (aśva-prayuktena) - drawn by horses; yoked with horses; तथा (tathā) - thus; in the same way; बुद्धिमतां (buddhimatām) - of the wise; of the intelligent ones; गतिः (gatiḥ) - the progress; movement; course;]

(Just as, on this path, one would go directly to him by a swift-moving chariot yoked with horses, thus is the progress of the wise.)

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॥

uccaṃ parvatam āruhya nānwavekṣeta bhūgatam। rathena rathinaṃ paśyet kliśyamānam acetanam॥14-49-23॥

[उच्चं (uccaṃ) (uccaṃ) - high; (lofty;) पर्वतम् (parvatam) (parvatam) - mountain; (mount;) आ ruh्य (āruhya) (āruhya) - having ascended; (having mounted;) न (na) (na) - not; अन्ववेक्षेत् (anwavekṣeta) (anvavekṣeta) - should observe; (should look at;) भूगतम् (bhūgatam) (bhūgatam) - those on the ground; (one who has fallen to the ground;) रथेन (rathena) (rathena) - with a chariot; (by chariot;) रथिनम् (rathinam) (rathinaṃ) - charioteer; (driver;) पश्येत् (paśyet) (paśyet) - should see; (may look;) क्लिश्यमानम् (kliśyamānam) (kliśyamānam) - being tormented; (suffering;) अचेतनम् (acetanaṃ) (acetanaṃ) - unconscious; (insensible;]

(Having ascended a high mountain, one should not observe those fallen to the ground. With a chariot, one should see the charioteer who is suffering and unconscious. (14-49-23))

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॥

yāvad ratha-pathas tāvad rathena sa tu gacchati। kṣīṇe ratha-pathe prājño ratham utsṛjya gacchati ॥14-49-24॥

[यावत् (yāvat) - as long as; रथपथः (ratha-pathah) - the road for chariots; तावत् (tāvat) - so long; रथेन (rathena) - by chariot; स (sa) - he; तु (tu) - but; गच्छति (gacchati) - goes; क्षीणे (kṣīṇe) - when exhausted; रथपथे (ratha-pathe) - on the road for chariots; प्राज्ञः (prājñaḥ) - the wise person; रथम् (ratham) - the chariot; उत्सृज्य (utsṛjya) - having abandoned; गच्छति (gacchati) - goes;]

(As long as the chariot road (exists), so long (he) goes by chariot; but when the chariot road is exhausted, the wise person, having abandoned the chariot, goes.)

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॥

evaṃ gacchati medhāvī tattva-yoga-vidhāna-vit। samājñāya mahā-buddhir uttarād uttaro'ttaram ॥14-49-25॥

[एवं (evaṃ) - thus; गच्छति (gacchati) - goes; मेधावी (medhāvī) - intelligent one; तत्त्वयोगविधानवित् (tattva-yoga-vidhāna-vit) - knower of the establishment of union with reality; समाज्ञाय (samājñāya) - having understood; महाबुद्धि: (mahā-buddhiḥ) - one of great intellect; उत्तरात् (uttarāt) - from that which is higher; उत्तरः (uttaraḥ) - (goes to) higher; उत्तरत् (uttaram) - toward the highest;]

(Thus goes the intelligent one, knower of the establishment of union with reality, having understood, the one of great intellect from the higher to still higher (states), toward the highest.)

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॥

yathā mahārṇavaṁ ghoramaplavaḥ sampragāhate। bāhubhyāmeva saṁmohād vadhaṁ carcchatyasamśayam ॥14-49-26॥

[यथा (yathā) - just as; महार्णवम् (mahārṇavam) - great ocean; घोरम् (ghoram) - terrible; अप्लवः (aplavaḥ) - one without a raft; सम्प्रगाहते (sampragāhate) - dives into; बाहुभ्याम् (bāhubhyām) - with (his) arms; एव (eva) - only; संमोहात् (saṁmohāt) - from delusion; वधम् (vadham) - destruction; चर्च्छति (carcchati) - faces; असंशयम् (asaṁśayam) - without doubt;]

(Just as a person without a raft dives into the great, terrible ocean, with only (his) arms, from delusion, he faces destruction without doubt.)

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॥

nāvā cāpi yathā prājño vibhāgajñas taritryā। aklāntaḥ salilaṃ gāhet kṣipraṃ santarati dhruvam॥14-49-27॥

[नावा (nāvā) - with a boat; च (ca) - and; अपि (api) - also; यथा (yathā) - just as; प्राज्ञः (prājñaḥ) - a wise person; विभागज्ञः (vibhāgajñaḥ) - skilled in distinction; तरित्रया (taritryā) - with an oar; अक्लान्तः (aklāntaḥ) - without fatigue; सलिलम् (salilam) - water; गाहेत् (gāhet) - would enter; क्षिप्रम् (kṣipram) - quickly; सन्तरति (santarati) - crosses over; ध्रुवम् (dhruvam) - certainly;]

(And also, just as a wise person skilled in distinction, with a boat and with an oar, without fatigue, would enter water, quickly certainly crosses over.)

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॥

tīrṇo gacchet paraṁ pāraṁ nāvam utsṛjya nirmamaḥ। vyākhyātaṁ pūrvakalpena yathā rathipadātinau ॥14-49-28॥

[तीर्णो (tīrṇaḥ) - one who has crossed; गच्छेत् (gacchet) - should go; परं (param) - to the other; पारं (pāram) - shore; नावम् (nāvam) - the boat; उत्सृज्य (utsṛjya) - having abandoned; निर्ममः (nirmamaḥ) - without possessiveness; व्याख्यातम् (vyākhyātam) - it is explained; पूर्वकल्पेन (pūrvakalpena) - by a previous illustration; यथा (yathā) - just as; रथिपदातिनौ (rathipadātinau) - the charioteer and the foot-soldier;]

(One who has crossed should go to the other shore, having abandoned the boat, without possessiveness. It is explained by a previous illustration, just as the charioteer and the foot-soldier.)

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॥

snehāt saṁmoham āpanno nāvi dāśo yathā tathā | mamatvenābhibhūtaḥ sa tatraiva parivartate ॥14-49-29॥

[स्नेहात् (snehāt) - from affection; संमोहम् (saṁmoham) - delusion; आपन्नः (āpannaḥ) - having attained; नावि (nāvi) - in the boat; दाशः (dāśaḥ) - the boatman; यथा (yathā) - just as; तथा (tathā) - so; ममत्वेन (mamatvena) - by the sense of mine-ness; अभिभूतः (abhibhūtaḥ) - overpowered; सः (saḥ) - he; तत्रैव (tatraiva) - right there; परिवर्तते (parivartate) - turns about;]

(From affection, having attained delusion, just as a boatman in the boat, so, overpowered by the sense of mine-ness, he turns about right there.)

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॥

nāvaṃ na śakyam āruhya sthale viparivartitum। tathaiva ratham āruhya nāpsu caryā vidhīyate॥14-49-30॥

[नावं (nāvaṃ) - boat (object: accusative singular); न (na) - not; शक्यम् (śakyam) - possible; आaruh्य (āruhya) - having mounted; स्थले (sthale) - on land; विपरिवर्तितुम् (viparivartitum) - to move about; तथैव (tathaiva) - in the same way; रथम् (ratham) - chariot/object: accusative singular; आaruh्य (āruhya) - having mounted; न (na) - not; अप्सु (apsu) - in water; चर्या (caryā) - (the) moving/activity; विधीयते (vidhīyate) - is accomplished/is performed;]

(A boat cannot, having mounted, move about on land. In the same way, a chariot, having mounted, cannot perform movement in water.)

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॥

evaṁ karma kṛtaṁ citraṁ viṣayasthaṁ pṛthakpṛthak। yathā karma kṛtaṁ loke tathā tadupapadyate ॥14-49-31॥

[एवं (evaṁ) - thus; कर्म (karma) - action; कृतं (kṛtaṁ) - done; चित्रं (citraṁ) - varied; विषयस्थं (viṣayasthaṁ) - situated in objects; पृथक्पृथक् (pṛthakpṛthak) - separately; यथा (yathā) - as; कर्म (karma) - action; कृतं (kṛtaṁ) - done; लोके (loke) - in the world; तथा (tathā) - so; तत् (tat) - that; उपपद्यते (upapadyate) - it happens;]

(Thus action done varied, situated in objects, separately; as action done in the world, so that happens.)

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॥

yan naiva gandhino rasyaṁ na rūpasparśaśabdavat। manyante munayo buddhyā tat-pradhānaṁ pracakṣate ॥14-49-32॥

[यत् (yat) - that which; न एव (na eva) - not indeed; गन्धिनः (gandhinaḥ) - having scent; रस्यं (rasyaṁ) - taste; न (na) - not; रूपस्पर्शशब्दवत् (rūpa-sparśa-śabda-vat) - like form, touch, and sound; मन्यन्ते (manyante) - consider; मुनयः (munayaḥ) - sages; बुद्ध्या (buddhyā) - by intellect; तत् (tat) - that; प्रधानं (pradhānaṁ) - the primary (matter); प्रचक्षते (pracakṣate) - declare;]

(That which is not indeed endowed with scent or taste, not like form, touch, and sound; sages consider by intellect that as the primary (matter), declare (so).)

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॥

tatra pradhānam-avyaktam-avyaktasya guṇo mahān। mahataḥ pradhānabhūtasya guṇo'ahaṅkāra eva ca ॥14-49-33॥

[तत्र (tatra) - there; प्रधानम् (pradhānam) - the primordial matter; अव्यक्तम् (avyaktam) - the unmanifest; अव्यक्तस्य (avyaktasya) - of the unmanifest; गुणः (guṇaḥ) - attribute; महान् (mahān) - the great (principle); महतः (mahataḥ) - of the great (principle); प्रधानभूतस्य (pradhānabhūtasya) - of that which has become the primal; गुणः (guṇaḥ) - attribute; अहङ्कारः (ahaṅkāraḥ) - ego; एव (eva) - indeed; च (ca) - and;]

(There the primordial matter (is) the unmanifest, of the unmanifest the attribute (is) the great (principle); of the great (principle), of that which has become the primal, the attribute (is) ego indeed and.)

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॥

ahaṅkāra-pradhānasya mahābhūta-kṛto guṇaḥ। pṛthaktvena hi bhūtānāṃ viṣayā vai guṇāḥ smṛtāḥ॥14-49-34॥

[अहङ्कारप्रधानस्य (ahaṅkāra-pradhānasya) - of one whose chief quality is egoism; महाभूतकृतः (mahābhūta-kṛtaḥ) - produced from the great elements; गुणः (guṇaḥ) - quality; पृथक्त्वेन (pṛthaktvena) - separately; हि (hi) - indeed; भूतानां (bhūtānāṃ) - of the elements; विषयाः (viṣayāḥ) - objects; वै (vai) - truly; गुणाः (guṇāḥ) - qualities; स्मृताः (smṛtāḥ) - are considered;]

(Of him whose chief quality is egoism, the quality produced from the great elements. Indeed, separately, of the elements, qualities are truly considered as objects.)

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॥

bījadharmaṃ yathāvyaktaṃ tathaiva prasavātmakam। bījadharmā mahānātmā prasavaśceti naḥ śrutam ॥14-49-35॥

[बीजधर्मं (bījadharmaṃ) - (that which has) the nature of seed; यथा (yathā) - just as; अव्यक्तं (avyaktaṃ) - the unmanifest; तथैव (tathaiva) - in the same way; प्रसवात्मकम् (prasavātmakam) - being of the nature of production (creation); बीजधर्मा (bījadharmā) - possessing the nature of seed; महानात्मा (mahānātmā) - the Great Atman (the Mahat principle); प्रसवः (prasavaḥ) - creation; च (ca) - and; इति (iti) - thus; नः (naḥ) - by us; श्रुतम् (śrutam) - is heard;]

(That which has the nature of seed, just as the unmanifest, so indeed (is) of the nature of creation; possessing the nature of seed, the Great Atman, and creation—thus by us it is heard.)

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॥

bījadharmā tva'haṅkāraḥ prasavaś ca punaḥ punaḥ। bījaprasavadharmāṇi mahābhūtāni pañca vai ॥14-49-36॥

[बीजधर्मा (bījadharmā) - seed-natured; possessing the nature of a seed; तु (tu) - but; however; अहङ्कारः (ahaṅkāraḥ) - ego; individuation; प्रसवः (prasavaḥ) - production; creation; च (ca) - and; पुनः पुनः (punaḥ punaḥ) - again and again; repeatedly; बीजप्रसवधर्माणि (bījaprasavadharmāṇi) - having the property of seed and production; those whose nature is to be seeds and to produce; महाभूतानि (mahābhūtāni) - great elements; पञ्च (pañca) - five; वै (vai) - indeed; truly;]

(But the ego is of seed-nature and production, again and again; the five great elements indeed possess the property of seed and production.)

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॥

bījadharmiṇa ity āhuḥ prasavaṃ ca na kurvate। viśeṣāḥ pañcabhūtānāṃ teṣāṃ vittaṃ viśeṣaṇam ॥14-49-37॥

[बीजधर्मिण (bījadharmiṇa) - possessing the nature of a seed; इति (iti) - thus; आहुः (āhuḥ) - they say; प्रसवं (prasavam) - production; origination; च (ca) - and; न (na) - not; कुर्वते (kurvate) - they do; विशेषाः (viśeṣāḥ) - the particulars; distinctions; पञ्चभूतानां (pañcabhūtānāṃ) - of the five elements; तेषां (teṣāṃ) - of them; वित्तं (vittaṃ) - the property; substance; विशेषणम् (viśeṣaṇam) - the distinguishing feature;]

(Possessing the nature of a seed, thus they say; and they do not produce origination. The particulars of the five elements—for them, the property is the distinguishing feature.)

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॥

tatraika-guṇam ākāśaṃ dvi-guṇo vāyur ucyate. tri-guṇaṃ jyotir ity āhur āpaś cāpi catur-guṇāḥ ॥14-49-38॥

[तत्र (tatra) - there; at that place; एकगुणम् (eka-guṇam) - with one quality; आकाशम् (ākāśam) - ether; space; द्विगुणः (dvi-guṇaḥ) - endowed with two qualities; वायुः (vāyuḥ) - air; wind; उच्यते (ucyate) - is said; त्रिगुणम् (tri-guṇam) - having three qualities; ज्योतिः (jyotiḥ) - fire; luminosity; इति (iti) - thus; आहुः (āhuḥ) - they say; आपः (āpaḥ) - waters; च (ca) - and; अपि (api) - also; चतुर्गुणाः (catur-guṇāḥ) - possessed of four qualities;]

(There, ether with one quality; air endowed with two qualities is said. Fire having three qualities, thus they say; waters also are possessed of four qualities.)

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॥

pṛthvī pañcaguṇā jñeyā trasasthāvarasaṅkulā। sarvabhūtakarī devī śubhāśubhanidarśanā ॥14-49-39॥

[पृथ्वी (pṛthvī) - earth; पञ्चगुणा (pañcaguṇā) - possessed of five qualities; ज्ञेया (jñeyā) - to be known; त्रसस्थावरसङ्कुला (trasasthāvarasaṅkulā) - filled with the moving and the unmoving beings; सर्वभूतकरी (sarvabhūtakarī) - producer of all beings; देवी (devī) - goddess; शुभाशुभनिदर्शना (śubhāśubhanidarśanā) - manifestation of good and evil;]

(Earth, having five qualities, to be known, filled with moving and unmoving beings; producer of all beings, goddess, manifestation of good and evil.)

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॥

śabdaḥ sparśas tathā rūpaṃ raso gandhaś ca pañcamaḥ। ete pañca guṇā bhūmer vijñeyā dvijasattamāḥ ॥14-49-40॥

[शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; तथा (tathā) - also; रूपं (rūpaṃ) - form; रसः (rasaḥ) - taste; गन्धः (gandhaḥ) - smell; च (ca) - and; पञ्चमः (pañcamaḥ) - the fifth; एते (ete) - these; पञ्च (pañca) - five; गुणाः (guṇāḥ) - qualities; भूमेः (bhūmeḥ) - of the earth; विज्ञेयाः (vijñeyāḥ) - to be understood; द्विजसत्तमाः (dvijasattamāḥ) - O best of Brāhmaṇas;]

(Sound, touch, also form, taste, smell and the fifth; these five qualities of earth are to be understood, O best of Brāhmaṇas.)

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॥

pārthivaś ca sadā gandho gandhaś ca bahudhā smṛtaḥ। tasya gandhasya vakṣyāmi vistareṇa bahūn guṇān ॥14-49-41॥

[पार्थिवः (pārthivaḥ) - earthly; च (ca) - and; सदा (sadā) - always; गन्धः (gandhaḥ) - fragrance; गन्धः (gandhaḥ) - fragrance; च (ca) - and; बहुधा (bahudhā) - in many ways; स्मृतः (smṛtaḥ) - is remembered; तस्य (tasya) - of that; गन्धस्य (gandhasya) - of the fragrance; वक्ष्यामि (vakṣyāmi) - I shall speak; विस्तरेण (vistareṇa) - in detail; बहून् (bahūn) - many; गुणान् (guṇān) - qualities;]

(Earthly and always fragrance, and fragrance in many ways is remembered. Of that fragrance I shall speak in detail (its) many qualities.)

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॥

iṣṭaś cāniṣṭagandhaś ca madhuro 'mlaḥ kaṭus tathā। nirhārī saṃhataḥ snigdho rūkṣo viśada eva ca॥ evaṃ daśavidho jñeyaḥ pārthivo gandha ity uta ॥14-49-42॥

[इष्टः (iṣṭaḥ) - desired; च (ca) - and; अनिष्टगन्धः (aniṣṭagandhaḥ) - undesired-smelling; च (ca) - and; मधुरः (madhuraḥ) - sweet; अम्लः (amlaḥ) - sour; कटुः (kaṭuḥ) - pungent; तथा (tathā) - likewise; निर्हारी (nirhārī) - diffusive; संहतः (saṃhataḥ) - condensed; स्निग्धः (snigdhaḥ) - unctuous; रूक्षः (rūkṣaḥ) - dry; विशदः (viśadaḥ) - clear; एव (eva) - indeed; च (ca) - and; एवं (evaṃ) - thus; दशविधः (daśavidhaḥ) - tenfold; ज्ञेयः (jñeyaḥ) - to be understood; पार्थिवः (pārthivaḥ) - earthly; गन्धः (gandhaḥ) - odor; इति (iti) - thus; उत (uta) - indeed;]

(Desired and undesired-smelling, sweet, sour, and pungent likewise, diffusive, condensed, unctuous, dry, clear indeed and; thus tenfold to be understood the earthly odor, thus indeed (14-49-42))

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॥

śabdaḥ sparśas tathā rūpaṃ rasaś cāpāṃ guṇāḥ smṛtāḥ। rasajñānaṃ tu vakṣyāmi rasas tu bahudhā smṛtaḥ॥14-49-43॥

[शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; तथा (tathā) - and also; रूपम् (rūpam) - form; रसः (rasaḥ) - taste; च (ca) - and; अपां (apāṃ) - of waters; गुणाः (guṇāḥ) - qualities; स्मृताः (smṛtāḥ) - are regarded; रसज्ञानम् (rasajñānam) - knowledge of taste; तु (tu) - but; वक्ष्यामि (vakṣyāmi) - I shall explain; रसः (rasaḥ) - taste; तु (tu) - but; बहुधा (bahudhā) - in many ways; स्मृतः (smṛtaḥ) - is considered;]

(Sound, touch, also form, and taste are qualities of waters, are regarded. Knowledge of taste, but, I will explain. Taste, but, in many ways is considered.)

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॥

madhuro'mlaḥ kaṭustiktaḥ kaṣāyo lavaṇas-tathā। evaṃ ṣaḍvidha-vistāro raso vārimayaḥ smṛtaḥ ॥14-49-44॥

[मधुरः (madhuraḥ) - sweet; अम्लः (amlaḥ) - sour; कटुः (kaṭuḥ) - pungent; तिक्तः (tiktaḥ) - bitter; कषायः (kaṣāyaḥ) - astringent; लवणः (lavaṇaḥ) - salty; तथा (tathā) - also; एवं (evaṃ) - thus; षड्विधविस्तारः (ṣaḍvidha-vistāraḥ) - having six kinds of extension; रसः (rasaḥ) - taste; वारिमयः (vārimayaḥ) - composed of water; स्मृतः (smṛtaḥ) - is remembered; is regarded;]

(Sweet, sour, pungent, bitter, astringent, salty also; thus sixfold extension taste composed of water is remembered.)

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॥

śabdaḥ sparśas tathā rūpaṁ triguṇaṁ jyotir ucyate। jyotiṣaś ca guṇo rūpaṁ rūpaṁ ca bahudhā smṛtam ॥14-49-45॥

[शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; तथा (tathā) - and also; रूपं (rūpam) - form; त्रिगुणं (triguṇam) - possessing three qualities; ज्योति: (jyotiḥ) - light; उच्यते (ucyate) - is called; ज्योतिषः (jyotiṣaḥ) - of light; च (ca) - and; गुणः (guṇaḥ) - quality; रूपं (rūpam) - form; रूपं (rūpam) - form; च (ca) - and; बहुधा (bahudhā) - in many ways; स्मृतम् (smṛtam) - is remembered;]

(Sound, touch, and also form—light possessing three qualities is called; and the quality of light, form, and form also is remembered in many ways.)

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॥

śuklaṃ kṛṣṇaṃ tathā raktaṃ nīlaṃ pītāruṇaṃ tathā। hrasvaṃ dīrghaṃ tathā sthūlaṃ caturasrāṇu vṛttakam ॥14-49-46॥

[शुक्लं (śuklaṃ) - white; कृष्णं (kṛṣṇaṃ) - black; तथा (tathā) - likewise; रक्तं (raktaṃ) - red; नीलं (nīlaṃ) - blue; पीतारुणं (pītāruṇaṃ) - yellow and reddish; तथा (tathā) - likewise; ह्रस्वं (hrasvaṃ) - short; दीर्घं (dīrghaṃ) - long; तथा (tathā) - likewise; स्थूलं (sthūlaṃ) - thick; चतुरस्राणु (caturasrāṇu) - square and minute; वृत्तकम् (vṛttakam) - circular;]

(White, black, likewise red, blue, yellow and reddish, likewise short, long, likewise thick, square and minute, circular.)

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॥

evaṁ dvādaśa-vistāraṁ tejaso rūpam ucyate. vijñeyaṁ brāhmaṇaiḥ nityaṁ dharma-jñaiḥ satya-vādibhiḥ ॥14-49-47॥

[एवं (evaṁ) - thus; द्वादशविस्तारं (dvādaśa-vistāram) - having twelve-fold expansion; तेजसः (tejasaḥ) - of energy; रूपम् (rūpam) - form; उच्यते (ucyate) - is said; विज्ञेयं (vijñeyam) - to be known; ब्राह्मणैः (brāhmaṇaiḥ) - by brāhmaṇas; नित्यम् (nityam) - always; धर्मज्ञैः (dharma-jñaiḥ) - by those who know dharma; सत्यवादिभिः (satya-vādibhiḥ) - by truth-speakers;]

(Thus, the form of energy with twelve-fold expansion is said; to be known by brāhmaṇas always, by those who know dharma, by truth-speakers.)

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॥

śabdasparśau ca vijñeyau dviguṇo vāyurucyate। vāyoścāpi guṇaḥ sparśaḥ sparśaśca bahudhā smṛtaḥ॥14-49-48॥

[शब्दस्पर्शौ (śabdasparśau) - sound and touch; च (ca) - and; विज्ञेयौ (vijñeyau) - are to be known; द्विगुणः (dviguṇaḥ) - having two qualities; वायुः (vāyuḥ) - air; उच्यते (ucyate) - is said; वायोः (vāyoḥ) - of air; च (ca) - and; अपि (api) - also; गुणः (guṇaḥ) - quality; स्पर्शः (sparśaḥ) - touch; स्पर्शः (sparśaḥ) - touch; च (ca) - and; बहुधा (bahudhā) - in many ways; स्मृतः (smṛtaḥ) - is remembered;]

(Sound and touch and are to be known; air having two qualities is said. Of air also, the quality is touch; and touch is remembered in many ways.)

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॥

uṣṇaḥ śītaḥ sukho duḥkhaḥ snigdho viśada eva ca। kaṭhinaścikkaṇaḥ ślakṣṇaḥ picchilō dāruṇō mṛduḥ ॥14-49-49॥

[उष्णः (uṣṇaḥ) - hot; शीतः (śītaḥ) - cold; सुखः (sukhaḥ) - pleasant; दुःखः (duḥkhaḥ) - unpleasant; स्निग्धः (snigdhaḥ) - unctuous; विशदः (viśadaḥ) - clear; एव (eva) - indeed; च (ca) - and; कठिनः (kaṭhinaḥ) - hard; चिक्कणः (cikkaṇaḥ) - slippery; श्लक्ष्णः (ślakṣṇaḥ) - smooth; पिच्छिलः (picchilaḥ) - sticky; दारुणः (dāruṇaḥ) - harsh; मृदुः (mṛduḥ) - soft;]

(Hot, cold, pleasant, unpleasant, unctuous, clear indeed and; hard, slippery, smooth, sticky, harsh, soft.)

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॥

evaṁ dvādaśa-vistāro vāyavyo guṇa ucyate। vidhivad brahmaṇaiḥ siddhaiḥ dharmajñaiḥ tattvadarśibhiḥ ॥14-49-50॥

[एवं (evaṁ) - thus; द्वादशविस्तारः (dvādaśa-vistāraḥ) - twelvefold extension; वायव्यः (vāyavyaḥ) - pertaining to wind; गुणः (guṇaḥ) - quality; उच्यते (ucyate) - is said; विधिवत् (vidhivat) - according to rule; ब्रह्मणैः (brahmaṇaiḥ) - by Brāhmaṇas; सिद्धैः (siddhaiḥ) - by siddhas; धर्मज्ञैः (dharmajñaiḥ) - by knowers of dharma; तत्त्वदर्शिभिः (tattvadarśibhiḥ) - by seers of reality;]

(Thus, the twelvefold extension, the wind-related quality, is said—according to rule, by Brāhmaṇas, by siddhas, by knowers of dharma, by seers of reality.)

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॥

tatraika-guṇam ākāśaṃ śabda iti eva ca smṛtaḥ। tasya śabdasya vakṣyāmi vistareṇa bahūn guṇān॥14-49-51॥

[तत्र (tatra) - there; एकगुणम् (eka-guṇam) - having one quality; आकाशम् (ākāśam) - ether; शब्दः (śabdaḥ) - sound; इति (iti) - thus; एव (eva) - indeed; च (ca) - and; स्मृतः (smṛtaḥ) - is considered; तस्य (tasya) - of that; शब्दस्य (śabdasya) - of the sound; वक्ष्यामि (vakṣyāmi) - I shall state; विस्तरेण (vistareṇa) - in detail; बहून् (bahūn) - many; गुणान् (guṇān) - qualities;]

(There ether possessing one quality, sound indeed and thus is considered; of that sound I shall state in detail many qualities.)

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॥

ṣaḍjarṣabhau ca gāndhāro madhyamaḥ pañcamaḥ tathā। ataḥ paraṃ tu vijñeyo niṣādo dhaivatastathā ॥14-49-52॥

[षड्जर्षभौ (ṣaḍjarṣabhau) - ṣaḍja and ṛṣabha; च (ca) - and; गान्धारो (gāndhāraḥ) - gāndhāra; मध्यमः (madhyamaḥ) - madhyama; पञ्चमः (pañcamaḥ) - pañcama; तथा (tathā) - thus; also; अतः (ataḥ) - from this; after this; परं (paraṃ) - further; beyond; तु (tu) - but; indeed; विज्ञेयो (vijñeyaḥ) - should be known; निषादः (niṣādaḥ) - niṣāda; धैवतस्तथा (dhaivataḥ tathā) - dhaivata thus; dhaivata also;]

(ṣaḍja and ṛṣabha, and gāndhāra, madhyama, pañcama also. From this, further, but should be known niṣāda, dhaivata also. (14-49-52))

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॥

iṣṭo'niṣṭaś ca śabdas tu saṃhataḥ pravibhāgavān। evaṃ bahuvidho jñeyaḥ śabda ākāśasambhavaḥ॥14-49-53॥

[इष्टः (iṣṭaḥ) - desired; अनिष्टः (aniṣṭaḥ) - undesired; च (ca) - and; शब्दः (śabdaḥ) - sound; तु (tu) - but; संहतः (saṃhataḥ) - combined; प्रविभागवान् (pravibhāgavān) - having divisions; एवं (evaṃ) - thus; बहुविधः (bahuvidhaḥ) - of many kinds; ज्ञेयः (jñeyaḥ) - to be known; शब्दः (śabdaḥ) - sound; आकाशसम्भवः (ākāśasambhavaḥ) - arisen from space;]

(Desired, undesired, and (the) sound, but combined, having divisions. Thus, of many kinds, to be known (is) the sound arisen from space.)

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॥

ākāśam uttamaṃ bhūtam ahaṃkāras tataḥ param। ahaṃkārāt parā buddhir buddher ātmā tataḥ paraḥ ॥14-49-54॥

[आकाशम् (ākāśam) - space; उत्तमं (uttamam) - highest; भूतम् (bhūtam) - element; अहङ्कारः (ahaṃkāraḥ) - ego-principle; ततः (tataḥ) - from that; परम् (param) - higher; अहङ्कारात् (ahaṃkārāt) - from ego; परा (parā) - superior; बुद्धिः (buddhiḥ) - intellect; बुद्धेः (buddheḥ) - from intellect; आत्मा (ātmā) - self; ततः (tataḥ) - from that; परः (paraḥ) - higher;]

(Space, the highest element, ego-principle; from that, higher. From ego, superior intellect; from intellect, self, from that, higher.)

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॥

tasmāttu paramavyaktamavyaktātpuruṣaḥ paraḥ। parāvarajño bhūtānāṃ yaṃ prāpyānantyamaśnute॥14-49-55॥

[तस्मात् (tasmāt) - from that; तु (tu) - but; परम् (param) - supreme; अव्यक्तम् (avyaktam) - unmanifest; अव्यक्तात् (avyaktāt) - from the unmanifest; पुरुषः (puruṣaḥ) - person; परः (paraḥ) - higher; परावरज्ञः (parāvarajñaḥ) - knower of higher and lower; भूतानाम् (bhūtānām) - of beings; यम् (yam) - whom; प्राप्य (prāpya) - having obtained; अनन्त्यम् (anantyam) - endlessness; अश्नुते (aśnute) - attains;]

(But from that, the supreme unmanifest, higher than the unmanifest is the Person; the knower of higher and lower, of beings, whom having obtained, he attains endlessness.)

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)