14.049
brahmovāca॥
Brahmā said;
hanta vaḥ sampravakṣyāmi yan māṁ pṛcchatha sattamāḥ। samastam iha tac chrutvā samyag eva avadhāryatām ॥14-49-1॥
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)
ahiṃsā sarvabhūtānāṃ etat kṛtyatamaṃ matam। etat padam anudvignaṃ variṣṭhaṃ dharma lakṣaṇam ॥14-49-2॥
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)
jñānaṃ niḥśreya ity āhur vṛddhā niścaya-darśinaḥ। tasmāj jñānena śuddhena mucyate sarva-pātakaiḥ ॥14-49-3॥
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)
hiṁsā-parāś ca ye loke ye ca nāstika-vṛttayaḥ। lobha-moha-samāyuktās te vai niraya-gāminaḥ॥14-49-4॥
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)
āśīryuktāni karmāṇi kurvate ye tvatandritāḥ। te'smiṃlloke pramodante jāyamānāḥ punaḥ punaḥ॥14-49-5॥
Those who are not indolent and perform actions endowed with blessings, they rejoice in this world, being born again and again. (14-49-5)
kurvate ye tu karmāṇi śraddadhānā vipaścitaḥ। anāśīryogasaṃyuktās te dhīrāḥ sādhudarśinaḥ॥14-49-6॥
But those who perform actions with faith, who are wise and unattached, joined in discipline—these steadfast ones see the good. (14-49-6)
ataḥ paraṃ pravakṣyāmi sattvakṣetrajñayor yathā। saṃyogo viprayogaś ca tan nibodhata sattamāḥ ॥14-49-7॥
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)
viṣayo viṣayitvaṃ ca sambandho' yam iha ucyate। viṣayī puruṣaḥ nityaṃ sattvaṃ ca viṣayaḥ smṛtaḥ ॥14-49-8॥
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)
vyākhyātaṃ pūrvakalpena maśakoduṁbaraṃ yathā। bhujyamānaṃ na jānīte nityaṃ sattvamacetanam ॥ yastveva tu vijānīte yo bhuṅkte yaśca bhujyate ॥14-49-9॥
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)
anityaṁ dvaṁdvasaṁyuktaṁ sattvam āhur guṇātmakam। nirdvaṁdvo niṣkalo nityaḥ kṣetrajño nirguṇātmakaḥ॥14-49-10॥
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)
samaḥ sañjñāgataḥ tvevaṃ yadā sarvatra dṛśyate। upabhuṅkte sadā sattvam āpaḥ puṣkaraparṇavat ॥14-49-11॥
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)
sarvair api guṇair vidvān vyatiṣakto na lipyate। jalabindur yathā lolaḥ padminīpatrasaṃsthitaḥ॥ evam evāpy asaṃsaktaḥ puruṣaḥ syān na saṃśayaḥ॥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)
dravyamātram abhūt sattvaṁ puruṣasya iti niścayaḥ। yathā dravyaṁ ca kartā ca saṁyogo'py anayos tathā ॥14-49-13॥
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)
yathā pradīpam-ādāya kaścid-tamasi gacchati। tathā sattva-pradīpena gacchanti parama-iṣiṇaḥ ॥14-49-14॥
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)
yāvad dravya-guṇaḥ tāvat pradīpaḥ samprakāśate। kṣīṇa-dravya-guṇam jyotiḥ antar-dhānāya gacchati॥14-49-15॥
As long as the lamp has the property of fuel, it shines; when the property of fuel diminishes, the light disappears. (14-49-15)
vyaktaḥ sattvaguṇas tvevaṃ puruṣo'vyakta iṣyate. etad viprā vijānīta hanta bhūyo bravīmi vaḥ ॥14-49-16॥
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)
sahasreṇāpi durmedhā na vṛddhim adhigacchati। caturthenāpy athāṃśena buddhimān sukhāmedhate ॥14-49-17॥
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)
evaṃ dharmasya vijñeyaṃ saṃsādhanamupāyataḥ। upāyajño hi medhāvī sukhamatyantamaśnute ॥14-49-18॥
Thus, the accomplishment of dharma by means should be understood; indeed, the wise knower of means attains supreme happiness. (14-49-18)
yathādhvānam apātheyaḥ prapanno mānavaḥ kvacit। kleśena yāti mahatā vinaśyaty antarāpi vā॥14-49-19॥
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)
tathā karmasu vijñeyaṃ phalaṃ bhavati vā na vā। puruṣasyātmaniḥśreyaḥ śubhāśubhanidarśanam ॥14-49-20॥
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)
yathā ca dīrgham-adhvānaṃ padbhyām eva prapadyate। adṛṣṭapūrvaṃ sahasā tattvadarśanavarjitaḥ॥14-49-21॥
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)
tameva ca yathādhvānaṃ rathenehāśugāminā. yāyādaśvaprayuktena tathā buddhimatāṃ gatiḥ ॥14-49-22॥
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)
uccaṃ parvatam āruhya nānwavekṣeta bhūgatam। rathena rathinaṃ paśyet kliśyamānam acetanam॥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)
yāvad ratha-pathas tāvad rathena sa tu gacchati। kṣīṇe ratha-pathe prājño ratham utsṛjya gacchati ॥14-49-24॥
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)
evaṃ gacchati medhāvī tattva-yoga-vidhāna-vit। samājñāya mahā-buddhir uttarād uttaro'ttaram ॥14-49-25॥
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)
yathā mahārṇavaṁ ghoramaplavaḥ sampragāhate। bāhubhyāmeva saṁmohād vadhaṁ carcchatyasamśayam ॥14-49-26॥
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)
nāvā cāpi yathā prājño vibhāgajñas taritryā। aklāntaḥ salilaṃ gāhet kṣipraṃ santarati dhruvam॥14-49-27॥
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)
tīrṇo gacchet paraṁ pāraṁ nāvam utsṛjya nirmamaḥ। vyākhyātaṁ pūrvakalpena yathā rathipadātinau ॥14-49-28॥
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)
snehāt saṁmoham āpanno nāvi dāśo yathā tathā | mamatvenābhibhūtaḥ sa tatraiva parivartate ॥14-49-29॥
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)
nāvaṃ na śakyam āruhya sthale viparivartitum। tathaiva ratham āruhya nāpsu caryā vidhīyate॥14-49-30॥
One cannot, after boarding a boat, travel on land; likewise, after boarding a chariot, movement cannot be accomplished in water. (14-49-30)
evaṁ karma kṛtaṁ citraṁ viṣayasthaṁ pṛthakpṛthak। yathā karma kṛtaṁ loke tathā tadupapadyate ॥14-49-31॥
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)
yan naiva gandhino rasyaṁ na rūpasparśaśabdavat। manyante munayo buddhyā tat-pradhānaṁ pracakṣate ॥14-49-32॥
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)
tatra pradhānam-avyaktam-avyaktasya guṇo mahān। mahataḥ pradhānabhūtasya guṇo'ahaṅkāra eva ca ॥14-49-33॥
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)
ahaṅkāra-pradhānasya mahābhūta-kṛto guṇaḥ। pṛthaktvena hi bhūtānāṃ viṣayā vai guṇāḥ smṛtāḥ॥14-49-34॥
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)
bījadharmaṃ yathāvyaktaṃ tathaiva prasavātmakam। bījadharmā mahānātmā prasavaśceti naḥ śrutam ॥14-49-35॥
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)
bījadharmā tva'haṅkāraḥ prasavaś ca punaḥ punaḥ। bījaprasavadharmāṇi mahābhūtāni pañca vai ॥14-49-36॥
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)
bījadharmiṇa ity āhuḥ prasavaṃ ca na kurvate। viśeṣāḥ pañcabhūtānāṃ teṣāṃ vittaṃ viśeṣaṇam ॥14-49-37॥
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)
tatraika-guṇam ākāśaṃ dvi-guṇo vāyur ucyate. tri-guṇaṃ jyotir ity āhur āpaś cāpi catur-guṇāḥ ॥14-49-38॥
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)
pṛthvī pañcaguṇā jñeyā trasasthāvarasaṅkulā। sarvabhūtakarī devī śubhāśubhanidarśanā ॥14-49-39॥
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)
śabdaḥ sparśas tathā rūpaṃ raso gandhaś ca pañcamaḥ। ete pañca guṇā bhūmer vijñeyā dvijasattamāḥ ॥14-49-40॥
O best of Brāhmaṇas, sound, touch, form, taste, and smell—these five are to be understood as the qualities of earth. (14-49-40)
pārthivaś ca sadā gandho gandhaś ca bahudhā smṛtaḥ। tasya gandhasya vakṣyāmi vistareṇa bahūn guṇān ॥14-49-41॥
The earthly fragrance is always remembered in many ways; I will now explain in detail the many qualities of that fragrance. (14-49-41)
iṣṭaś cāniṣṭagandhaś ca madhuro 'mlaḥ kaṭus tathā। nirhārī saṃhataḥ snigdho rūkṣo viśada eva ca॥ evaṃ daśavidho jñeyaḥ pārthivo gandha ity uta ॥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)
śabdaḥ sparśas tathā rūpaṃ rasaś cāpāṃ guṇāḥ smṛtāḥ। rasajñānaṃ tu vakṣyāmi rasas tu bahudhā smṛtaḥ॥14-49-43॥
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)
madhuro'mlaḥ kaṭustiktaḥ kaṣāyo lavaṇas-tathā। evaṃ ṣaḍvidha-vistāro raso vārimayaḥ smṛtaḥ ॥14-49-44॥
The taste, having sixfold extension as sweet, sour, pungent, bitter, astringent, and salty, is regarded as composed of water. (14-49-44)
śabdaḥ sparśas tathā rūpaṁ triguṇaṁ jyotir ucyate। jyotiṣaś ca guṇo rūpaṁ rūpaṁ ca bahudhā smṛtam ॥14-49-45॥
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)
śuklaṃ kṛṣṇaṃ tathā raktaṃ nīlaṃ pītāruṇaṃ tathā। hrasvaṃ dīrghaṃ tathā sthūlaṃ caturasrāṇu vṛttakam ॥14-49-46॥
White, black, as well as red, blue, yellowish-red, short, long, thick, square and minute, and circular. (14-49-46)
evaṁ dvādaśa-vistāraṁ tejaso rūpam ucyate. vijñeyaṁ brāhmaṇaiḥ nityaṁ dharma-jñaiḥ satya-vādibhiḥ ॥14-49-47॥
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)
śabdasparśau ca vijñeyau dviguṇo vāyurucyate। vāyoścāpi guṇaḥ sparśaḥ sparśaśca bahudhā smṛtaḥ॥14-49-48॥
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)
uṣṇaḥ śītaḥ sukho duḥkhaḥ snigdho viśada eva ca। kaṭhinaścikkaṇaḥ ślakṣṇaḥ picchilō dāruṇō mṛduḥ ॥14-49-49॥
Hot, cold, pleasant, unpleasant, unctuous, clear, as well as hard, slippery, smooth, sticky, harsh, and soft. (14-49-49)
evaṁ dvādaśa-vistāro vāyavyo guṇa ucyate। vidhivad brahmaṇaiḥ siddhaiḥ dharmajñaiḥ tattvadarśibhiḥ ॥14-49-50॥
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)
tatraika-guṇam ākāśaṃ śabda iti eva ca smṛtaḥ। tasya śabdasya vakṣyāmi vistareṇa bahūn guṇān॥14-49-51॥
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)
ṣaḍjarṣabhau ca gāndhāro madhyamaḥ pañcamaḥ tathā। ataḥ paraṃ tu vijñeyo niṣādo dhaivatastathā ॥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)
iṣṭo'niṣṭaś ca śabdas tu saṃhataḥ pravibhāgavān। evaṃ bahuvidho jñeyaḥ śabda ākāśasambhavaḥ॥14-49-53॥
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)
ākāśam uttamaṃ bhūtam ahaṃkāras tataḥ param। ahaṃkārāt parā buddhir buddher ātmā tataḥ paraḥ ॥14-49-54॥
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)
tasmāttu paramavyaktamavyaktātpuruṣaḥ paraḥ। parāvarajño bhūtānāṃ yaṃ prāpyānantyamaśnute॥14-49-55॥
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)
