14.049
Brahmā said;
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)
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)
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)
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)
Those who are not indolent and perform actions endowed with blessings, they rejoice in this world, being born again and again. (14-49-5)
But those who perform actions with faith, who are wise and unattached, joined in discipline—these steadfast ones see the good. (14-49-6)
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)
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)
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)
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)
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)
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)
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)
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)
As long as the lamp has the property of fuel, it shines; when the property of fuel diminishes, the light disappears. (14-49-15)
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)
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)
Thus, the accomplishment of dharma by means should be understood; indeed, the wise knower of means attains supreme happiness. (14-49-18)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
One cannot, after boarding a boat, travel on land; likewise, after boarding a chariot, movement cannot be accomplished in water. (14-49-30)
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)
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)
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)
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)
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)
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)
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)
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)
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)
O best of Brāhmaṇas, sound, touch, form, taste, and smell—these five are to be understood as the qualities of earth. (14-49-40)
The earthly fragrance is always remembered in many ways; I will now explain in detail the many qualities of that fragrance. (14-49-41)
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)
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)
The taste, having sixfold extension as sweet, sour, pungent, bitter, astringent, and salty, is regarded as composed of water. (14-49-44)
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)
White, black, as well as red, blue, yellowish-red, short, long, thick, square and minute, and circular. (14-49-46)
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)
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)
Hot, cold, pleasant, unpleasant, unctuous, clear, as well as hard, slippery, smooth, sticky, harsh, and soft. (14-49-49)
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)
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)
The notes ṣaḍja and ṛṣabha, as well as gāndhāra, madhyama, and pañcama. After these, niṣāda and dhaivata should also be known. (14-49-52)
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)
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)
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)
