14.050
ब्रह्मोवाच॥
Brahmā said.
भूतानामथ पञ्चानां यथैषामीश्वरं मनः। नियमे च विसर्गे च भूतात्मा मन एव च ॥१४-५०-१॥
Among the five elements, the mind is their lord; in both restraint and creation, the mind is indeed the very self of the elements. (14-50-1)
अधिष्ठाता मनो नित्यं भूतानां महतां तथा। बुद्धिरैश्वर्यमाचष्टे क्षेत्रज्ञः सर्व उच्यते ॥१४-५०-२॥
The ruler, the mind, eternal, of beings and of the great as well; intellect and sovereignty are declared, and the knower of the field is called all. (14-50-2)
इन्द्रियाणि मनो युङ्क्ते सदश्वानिव सारथिः। इन्द्रियाणि मनो बुद्धिं क्षेत्रज्ञो युञ्जते सदा ॥१४-५०-३॥
Just as a charioteer yokes the mind to the senses as if they were good horses, so too, the experiencer (knower of the field) always yokes the mind and intellect to the senses. (14-50-3)
महाभूतसमायुक्तं बुद्धिसंयमनं रथम्। तमारुह्य स भूतात्मा समन्तात्परिधावति ॥१४-५०-४॥
Having mounted the chariot composed of the great elements and controlled by the intellect, the embodied self roams about everywhere. (14-50-4)
इन्द्रियग्रामसंयुक्तो मनःसारथिरेव च। बुद्धिसंयमनो नित्यं महान्ब्रह्ममयो रथः ॥१४-५०-५॥
The great chariot, joined with the collection of senses, with the mind as the charioteer, always controlled by the intellect, is entirely made of Brahman. (14-50-5)
एवं यो वेत्ति विद्वान्वै सदा ब्रह्ममयं रथम्। स धीरः सर्वलोकेषु न मोहमधिगच्छति ॥१४-५०-६॥
He who thus knows the chariot as always consisting of Brahman—such a wise and steadfast person does not fall into delusion in any world. (14-50-6)
अव्यक्तादि विशेषान्तं त्रसस्थावरसङ्कुलम्। चन्द्रसूर्यप्रभालोकं ग्रहनक्षत्रमण्डितम् ॥१४-५०-७॥
Filled with all beings from the unmanifest to the particular, teeming with mobile and immobile creatures, illumined by the radiance of the moon and sun, and adorned with planets and stars. (14-50-7)
नदीपर्वतजालैश्च सर्वतः परिभूषितम्। विविधाभिस्तथाद्भिश्च सततं समलङ्कृतम् ॥१४-५०-८॥
It was adorned everywhere with networks of rivers and mountains and was constantly beautifully decorated with various waters. (14-50-8)
आजीवः सर्वभूतानां सर्वप्राणभृतां गतिः। एतद्ब्रह्मवनं नित्यं यस्मिंश्चरति क्षेत्रवित् ॥१४-५०-९॥
The supporter of life of all beings and all sustainers of life is the ultimate goal; this Brahman-forest is eternal, in which the knower of the field moves. (14-50-9)
लोकेऽस्मिन्यानि भूतानि स्थावराणि चराणि च। तान्येवाग्रे प्रलीयन्ते पश्चाद्भूतकृता गुणाः ॥ गुणेभ्यः पञ्चभूतानि एष भूतसमुच्छ्रयः ॥१४-५०-१०॥
In this world, all beings, both immobile and mobile, are dissolved at the beginning; afterwards, the guṇas produced from beings (arise). From the guṇas arise the five elements; this is the origin of beings. (14-50-10)
देवा मनुष्या गन्धर्वाः पिशाचासुरराक्षसाः। सर्वे स्वभावतः सृष्टा न क्रियाभ्यो न कारणात् ॥१४-५०-११॥
Gods, humans, gandharvas, piśācas, asuras, and rākṣasas—all are created by their own nature, not from actions and not from any cause. (14-50-11)
एते विश्वकृतो विप्रा जायन्ते ह पुनः पुनः। तेभ्यः प्रसूतास्तेष्वेव महाभूतेषु पञ्चसु ॥ प्रलीयन्ते यथाकालमूर्मयः सागरे यथा ॥१४-५०-१२॥
These sages, born of the universal creator, arise again and again; from them are born others who ultimately dissolve into the five great elements themselves, just as waves dissolve in the ocean in due time. (14-50-12)
विश्वसृग्भ्यस्तु भूतेभ्यो महाभूतानि गच्छति। भूतेभ्यश्चापि पञ्चभ्यो मुक्तो गच्छेत्प्रजापतिम् ॥१४-५०-१३॥
The great elements proceed from the creators of the universe and from the beings. One who is freed from the five beings should reach Prajapati. (14-50-13)
प्रजापतिरिदं सर्वं तपसैवासृजत्प्रभुः। तथैव वेदानृषयस्तपसा प्रतिपेदिरे ॥१४-५०-१४॥
Prajāpati, the lord, created all this indeed by austerity. In the same way, the sages attained the Vedas through austerity. (14-50-14)
तपसश्चानुपूर्व्येण फलमूलाशिनस्तथा। त्रैलोक्यं तपसा सिद्धाः पश्यन्तीह समाहिताः ॥१४-५०-१५॥
Those who subsist on fruits and roots, following the proper order of austerity, likewise, concentrated accomplished ones here see the three worlds by means of their austerity. (14-50-15)
ओषधान्यगदादीनी नानाविद्याश्च सर्वशः। तपसैव प्रसिध्यन्ति तपोमूलं हि साधनम् ॥१४-५०-१६॥
Herbs, grains, weapons, and such, as well as all forms of knowledge, are entirely attained only through austerity; for austerity is truly the fundamental means. (14-50-16)
यद्दुरापं दुराम्नायं दुराधर्षं दुरन्वयम्। तत्सर्वं तपसा साध्यं तपो हि दुरतिक्रमम् ॥१४-५०-१७॥
Whatever is difficult to obtain, hard to study, hard to overcome, and difficult to trace— all of that can be achieved by austerity; for austerity is indeed insurmountable. (14-50-17)
सुरापो ब्रह्महा स्तेयी भ्रूणहा गुरुतल्पगः। तपसैव सुतप्तेन मुच्यन्ते किल्बिषात्ततः ॥१४-५०-१८॥
Drinkers of liquor, Brahmin-slayers, thieves, embryo destroyers, and those who have approached the guru's bed—these are released from sin thereafter by properly performed austerity. (14-50-18)
मनुष्याः पितरो देवाः पशवो मृगपक्षिणः। यानि चान्यानि भूतानि त्रसानि स्थावराणि च ॥१४-५०-१९॥
Human beings, ancestors, gods, animals, beasts and birds, and whatever other sentient and immobile beings there are. (14-50-19)
तपःपरायणा नित्यं सिध्यन्ते तपसा सदा। तथैव तपसा देवा महाभागा दिवं गताः ॥१४-५०-२०॥
Those who are always devoted to austerity always succeed by austerity. Likewise, by austerity, the greatly fortunate gods attained heaven. (14-50-20)
आशीर्युक्तानि कर्माणि कुर्वते ये त्वतन्द्रिताः। अहङ्कारसमायुक्तास्ते सकाशे प्रजापतेः ॥१४-५०-२१॥
Those who, without laziness and endowed with blessings, perform actions with ego—they are in the presence of Prajāpati. (14-50-21)
ध्यानयोगेन शुद्धेन निर्ममा निरहङ्कृताः। प्राप्नुवन्ति महात्मानो महान्तं लोकमुत्तमम् ॥१४-५०-२२॥
Through pure meditation yoga, free from possessiveness and egoism, the great-souled attain the highest great world. (14-50-22)
ध्यानयोगादुपागम्य प्रसन्नमतयः सदा। सुखोपचयमव्यक्तं प्रविशन्त्यात्मवत्तया ॥१४-५०-२३॥
Always possessing clear minds, having attained the yoga of meditation, they enter the imperceptible source of happiness with self-possession. (14-50-23)
ध्यानयोगादुपागम्य निर्ममा निरहङ्कृताः। अव्यक्तं प्रविशन्तीह महान्तं लोकमुत्तमम् ॥१४-५०-२४॥
By the practice of meditation, having attained it, those free from possessiveness and ego enter here into the great, highest, unmanifest world. (14-50-24)
अव्यक्तादेव सम्भूतः समयज्ञो गतः पुनः। तमोरजोभ्यां निर्मुक्तः सत्त्वमास्थाय केवलम् ॥१४-५०-२५॥
Arisen indeed from the unmanifest, the knower of time departs again; freed from tamas and rajas, resorting solely to sattva. (14-50-25)
विमुक्तः सर्वपापेभ्यः सर्वं त्यजति निष्कलः। क्षेत्रज्ञ इति तं विद्याद्यस्तं वेद स वेदवित् ॥१४-५०-२६॥
He who is liberated from all sins, who abandons everything and is indivisible—one should know him as the 'knower of the field.' Whoever knows him is truly a knower of the Veda. (14-50-26)
चित्तं चित्तादुपागम्य मुनिरासीत संयतः। यच्चित्तस्तन्मना भूत्वा गुह्यमेतत्सनातनम् ॥१४-५०-२७॥
The self-controlled sage, having reached the mind through his own mind, remained absorbed; his mind thus aligned, he became one with this most ancient secret. (14-50-27)
अव्यक्तादि विशेषान्तमविद्यालक्षणं स्मृतम्। निबोधत यथा हीदं गुणैर्लक्षणमित्युत ॥१४-५०-२८॥
It is stated that from avyakta to viśeṣa are characterized by ignorance. Now learn how this characteristic is defined by the guṇas (qualities). (14-50-28)
द्व्यक्षरस्तु भवेन्मृत्युस्त्र्यक्षरं ब्रह्म शाश्वतम्। ममेति च भवेन्मृत्युर्न ममेति च शाश्वतम् ॥१४-५०-२९॥
But the word of two syllables is death, the three-syllabled word, Brahman, is eternal. The sense of 'mine' leads to death; the sense of 'not mine' is eternal. (14-50-29)
कर्म केचित्प्रशंसन्ति मन्दबुद्धितरा नराः। ये तु बुद्धा महात्मानो न प्रशंसन्ति कर्म ते ॥१४-५०-३०॥
Some men of duller intellect praise action; but those who are wise and great souls do not praise action. (14-50-30)
कर्मणा जायते जन्तुर्मूर्तिमान्षोडशात्मकः। पुरुषं सृजतेऽविद्या अग्राह्यममृताशिनम् ॥१४-५०-३१॥
A living being with a body comprised of sixteen parts is born from action; ignorance creates the person, who is imperceptible and eats immortality. (14-50-31)
तस्मात्कर्मसु निःस्नेहा ये केचित्पारदर्शिनः। विद्यामयोऽयं पुरुषो न तु कर्ममयः स्मृतः ॥१४-५०-३२॥
Therefore, those who are free from attachment in actions and are discerning, (understand that) this person is composed of knowledge, not of action, as is regarded. (14-50-32)
अपूर्वममृतं नित्यं य एनमविचारिणम्। य एनं विन्दतेऽऽत्मानमग्राह्यममृताशिनम् ॥ अग्राह्योऽमृतो भवति य एभिः कारणैर्ध्रुवः ॥१४-५०-३३॥
He who recognizes this unprecedented, immortal, eternal (Self), which is not the object of thought; he who attains this Self that is ungraspable and the consumer of immortality—he becomes ungraspable and immortal, established by these causes, changeless. (14-50-33)
अपोह्य सर्वसङ्कल्पान्संयम्यात्मानमात्मनि। स तद्ब्रह्म शुभं वेत्ति यस्माद्भूयो न विद्यते ॥१४-५०-३४॥
Having given up all notions and restraining the self in oneself, he realizes that auspicious Brahman from which nothing further exists. (14-50-34)
प्रसादेनैव सत्त्वस्य प्रसादं समवाप्नुयात्। लक्षणं हि प्रसादस्य यथा स्यात्स्वप्नदर्शनम् ॥१४-५०-३५॥
Only through clarity of mind does one attain tranquility. The sign of this tranquility is said to be seeing dreams. (14-50-35)
गतिरेषा तु मुक्तानां ये ज्ञानपरिनिष्ठिताः। प्रवृत्तयश्च याः सर्वाः पश्यन्ति परिणामजाः ॥१४-५०-३६॥
But this is the path of the liberated, who are established in knowledge; they see all activities as arising from transformation. (14-50-36)
एषा गतिरसक्तानामेष धर्मः सनातनः। एषा ज्ञानवतां प्राप्तिरेतद्वृत्तमनिन्दितम् ॥१४-५०-३७॥
This is the path for those who are unattached; this is the eternal law, the attainment of the wise—their conduct is blameless. (14-50-37)
समेन सर्वभूतेषु निःस्पृहेण निराशिषा। शक्या गतिरियं गन्तुं सर्वत्र समदर्शिना ॥१४-५०-३८॥
This path can be attained everywhere by one who is even-minded among all beings, free from desire, without expectation, and who views all equally. (14-50-38)
एतद्वः सर्वमाख्यातं मया विप्रर्षिसत्तमाः। एवमाचरत क्षिप्रं ततः सिद्धिमवाप्स्यथ ॥१४-५०-३९॥
I have declared all this to you, O best among Brāhmaṇa-sages. Practice thus quickly, and then you will attain perfection. (14-50-39)
गुरुरुवाच॥
The teacher said.
इत्युक्तास्ते तु मुनयो ब्रह्मणा गुरुणा तथा। कृतवन्तो महात्मानस्ततो लोकानवाप्नुवन् ॥१४-५०-४०॥
Thus addressed by Brahmā, the preceptor, the great-souled sages accordingly acted and then attained the worlds. (14-50-40)
त्वमप्येतन्महाभाग यथोक्तं ब्रह्मणो वचः। सम्यगाचर शुद्धात्मंस्ततः सिद्धिमवाप्स्यसि ॥१४-५०-४१॥
You too, O greatly fortunate one, should practice, just as spoken by Brahmā; O pure-souled one, then you will attain perfection. (14-50-41)
वासुदेव उवाच॥
Vāsudeva said.
इत्युक्तः स तदा शिष्यो गुरुणा धर्ममुत्तमम्। चकार सर्वं कौन्तेय ततो मोक्षमवाप्तवान् ॥१४-५०-४२॥
Thus addressed by his teacher, the disciple then performed all the supreme duties, O Kaunteya, and thereafter attained liberation. (14-50-42)
कृतकृत्यश्च स तदा शिष्यः कुरुकुलोद्वह। तत्पदं समनुप्राप्तो यत्र गत्वा न शोचति ॥१४-५०-४३॥
Thus, having achieved all that was necessary, that disciple, the foremost of the Kurus, attained that state where, having reached it, one never grieves. (14-50-43)
अर्जुन उवाच॥
Arjuna said.
को न्वसौ ब्राह्मणः कृष्ण कश्च शिष्यो जनार्दन। श्रोतव्यं चेन्मयैतद्वै तत्त्वमाचक्ष्व मे विभो ॥१४-५०-४४॥
Kṛṣṇa, who indeed is that brāhmaṇa, and who is the disciple, O Janārdana? If this truth should be heard by me, please relate it to me, O mighty one. (14-50-44)
वासुदेव उवाच॥
Vāsudeva said.
अहं गुरुर्महाबाहो मनः शिष्यं च विद्धि मे। त्वत्प्रीत्या गुह्यमेतच्च कथितं मे धनञ्जय ॥१४-५०-४५॥
O mighty-armed Dhananjaya, know my mind as the disciple and myself as the teacher; out of affection for you, I have told you this secret.
मयि चेदस्ति ते प्रीतिर्नित्यं कुरुकुलोद्वह। अध्यात्ममेतच्छ्रुत्वा त्वं सम्यगाचर सुव्रत ॥१४-५०-४६॥
If you always have affection for me, O best of the Kuru lineage, having heard this doctrine of the self, practise it properly, O virtuous one. (14-50-46)
ततस्त्वं सम्यगाचीर्णे धर्मेऽस्मिन्कुरुनन्दन। सर्वपापविशुद्धात्मा मोक्षं प्राप्स्यसि केवलम् ॥१४-५०-४७॥
Then, having well-performed this duty, O joy of the Kurus, and having purified yourself of all sins, you will attain only liberation. (14-50-47)
पूर्वमप्येतदेवोक्तं युद्धकाल उपस्थिते। मया तव महाबाहो तस्मादत्र मनः कुरु ॥१४-५०-४८॥
This very thing was told to you previously as well, O mighty-armed one, when the time for battle had come; therefore, now set your mind here. (14-50-48)
मया तु भरतश्रेष्ठ चिरदृष्टः पिता विभो। तमहं द्रष्टुमिच्छामि संमते तव फल्गुन ॥१४-५०-४९॥
But by me, O best of Bharatas and lord, my long-unseen father—I wish to see him, with your approval, O Phalguna. (14-50-49)
वैशम्पायन उवाच॥
Vaiśampāyana said;
इत्युक्तवचनं कृष्णं प्रत्युवाच धनञ्जयः। गच्छावो नगरं कृष्ण गजसाह्वयमद्य वै ॥१४-५०-५०॥
After these words had been spoken to Kṛṣṇa, Dhanañjaya replied: "Let us go today, Kṛṣṇa, to the city of Hastināpura, indeed." (14-50-50)
समेत्य तत्र राजानं धर्मात्मानं युधिष्ठिरम्। समनुज्ञाप्य दुर्धर्षं स्वां पुरीं यातुमर्हसि ॥१४-५०-५१॥
Having met there the king, the righteous Yudhishthira, and having properly taken leave, you ought to return to your own unconquerable city. (14-50-51)
