14.050
ब्रह्मोवाच॥
brahmovāca॥
[ब्रह्मा (brahmā) - Brahmā; (the creator deity); उवाच (uvāca) - said; spoke;]
(Brahmā said;)
Brahmā said.
भूतानामथ पञ्चानां यथैषामीश्वरं मनः। नियमे च विसर्गे च भूतात्मा मन एव च ॥१४-५०-१॥
bhūtānām atha pañcānāṁ yathaiṣām īśvaraṁ manaḥ| niyame ca visarge ca bhūtātmā mana eva ca॥14-50-1॥
[भूतानाम् (bhūtānām) - of beings; of elements; अथ (atha) - then; now; पञ्चानाम् (pañcānām) - of five; यथा (yathā) - as; just as; एषाम् (eṣām) - of these; ईश्वरम् (īśvaram) - lord; master; मनः (manaḥ) - mind; नियमे (niyame) - in control; in restraint; च (ca) - and; विसर्गे (visarge) - in creation; in emission; च (ca) - and; भूतात्मा (bhūtātmā) - the self of the elements; the spirit of beings; मनः (manaḥ) - mind; एव (eva) - indeed; only; च (ca) - and;]
(Of beings then of the five, just as of these the lord mind; in control and in creation and the self of the elements mind indeed and.)
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॥
adhiṣṭhātā mano nityaṃ bhūtānāṃ mahatāṃ tathā। buddhiraiśvaryamācaṣṭe kṣetrajñaḥ sarva ucyate॥14-50-2॥
[अधिष्ठाता (adhiṣṭhātā) - ruler; a presiding entity; मनो (mano) - mind; नित्यं (nityaṃ) - eternal; constant; भूतानां (bhūtānāṃ) - of beings; महतां (mahatāṃ) - of the great; of the Mahat; तथा (tathā) - thus; as well; बुद्धिः (buddhiḥ) - intellect; ऐश्वर्यम् (aiśvaryam) - sovereignty; lordliness; आचष्टे (ācaṣṭe) - is spoken of; is declared; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; conscious principle; सर्वः (sarvaḥ) - all; every one; उच्यते (ucyate) - is said; is called;]
(Ruler mind eternal of beings of the great thus. Intellect sovereignty is spoken of the knower-of-the-field all is said. (14-50-2))
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॥
indriyāṇi mano yuṅkte sadaśvāni va sārathiḥ। indriyāṇi mano buddhiṃ kṣetrajño yuñjate sadā ॥14-50-3॥
[इन्द्रियाणि (indriyāṇi) - senses; मनो (mano) - mind; युङ्क्ते (yuṅkte) - yokes; सदश्वानिव (sadaśvāni va) - like good horses; सारथिः (sārathiḥ) - charioteer; इन्द्रियाणि (indriyāṇi) - senses; मनो (mano) - mind; बुद्धिं (buddhiṃ) - intellect; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; युञ्जते (yuñjate) - yoke; सदा (sadā) - always;]
(The charioteer yokes the mind to the senses like good horses; the knower of the field always yokes the mind and intellect to the senses.)
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॥
mahābhūtasamāyuktaṃ buddhisaṃyamanaṃ ratham। tamāruhya sa bhūtātmā samantātparidhāvati ॥14-50-4॥
[महाभूतसमायुक्तं (mahābhūtasamāyuktam) - joined with the mahābhūtas (great elements); बुद्धिसंयमनं (buddhisaṃyamanam) - controlled by intellect; रथम् (ratham) - chariot; तम् (tam) - that (chariot); आरुह्य (āruhya) - having mounted; स (sa) - he; भूतात्मा (bhūtātmā) - the embodied self; समन्तात् (samantāt) - on all sides; परिधावति (paridhāvati) - runs about;]
(The chariot joined with the great elements, controlled by intellect—having mounted that, he, the embodied self, runs about on all sides.)
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॥
indriyagrāmasaṁyukto manaḥsārathireva ca। buddhisaṁyamano nityaṁ mahān brahmamayo rathaḥ ॥14-50-5॥
[इन्द्रियग्रामसंयुक्तः (indriyagrāmasaṁyuktaḥ) - joined with the collection of senses; मनःसारथिरेव (manaḥsārathir eva) - with the mind as charioteer indeed; च (ca) - and; बुद्धिसंयमः (buddhisaṁyamaḥ) - restrained by the intellect; नित्यं (nityaṁ) - always; महान् (mahān) - great; ब्रह्ममयः (brahmamayaḥ) - consisting of Brahman; रथः (rathaḥ) - chariot;]
(The chariot joined with the collection of senses, indeed with the mind as charioteer and always restrained by the intellect, great, consisting of Brahman, chariot.)
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॥
evaṁ yo vetti vidvān vai sadā brahmamayaṁ ratham। sa dhīraḥ sarvalokeṣu na moham adhigacchati॥14-50-6॥
[एवं (evaṁ) - thus; यः (yaḥ) - who; वेत্তि (vetti) - knows; विद्वान् (vidvān) - the wise; वै (vai) - indeed; सदा (sadā) - always; ब्रह्ममयम् (brahmamayam) - consisting of Brahman; रथम् (ratham) - the chariot; सः (saḥ) - he; धीरः (dhīraḥ) - steadfast; सर्वलोकेषु (sarvalokeṣu) - in all worlds; न (na) - not; मोहम् (moham) - delusion; अधिगच्छति (adhigacchati) - attains;]
(Thus who knows the wise indeed always consisting of Brahman the chariot, he steadfast in all worlds does not attain delusion.)
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॥
avyaktādi viśeṣāntaṃ trasasthāvarasaṅkulam। candrasūryaprabhālokaṃ grahanakṣatramaṇḍitam ॥14-50-7॥
[अव्यक्तादि (avyaktādi) - from avyakta (unmanifest) and others; विशेषान्तं (viśeṣāntam) - ending with viśeṣa (particular entities); त्रसस्थावरसङ्कुलम् (trasasthāvarasaṅkulam) - crowded with mobile and immobile beings; चन्द्रसूर्यप्रभालोकं (candrasūryaprabhālokaṃ) - illumined by the light of the moon and sun; ग्रहनक्षत्रमण्डितम् (grahanakṣatramaṇḍitam) - adorned with planets and stars;]
(From avyakta and others ending with viśeṣa, crowded with mobile and immobile beings, illumined by the light of the moon and sun, adorned with planets and stars.)
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॥
nadī-parvata-jālaiś ca sarvataḥ paribhūṣitam। vividhābhis tathā adbhiś ca satataṃ samalaṅkṛtam॥14-50-8॥
[नदीपर्वतजालैः (nadī-parvata-jālaiḥ) - by networks of rivers and mountains; च (ca) - and; सर्वतः (sarvataḥ) - on all sides; परिभूषितम् (paribhūṣitam) - adorned; विविधाभिः (vividhābhiḥ) - by various; तथा (tathā) - also; अद्भिः (adbhiḥ) - by waters; च (ca) - and; सततम् (satatam) - constantly; समलङ्कृतम् (samalaṅkṛtam) - well-ornamented;]
(Adorned on all sides by networks of rivers and mountains, and also by various waters, constantly well-ornamented.)
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॥
ājīvaḥ sarvabhūtānāṃ sarvapraṇabhṛtāṃ gatiḥ। etad brahmavanaṃ nityam yasmiṃś carati kṣetravit ॥14-50-9॥
[आजीवः (ājīvaḥ) - supporter of life; सर्वभूतानां (sarvabhūtānāṃ) - of all beings; सर्वप्राणभृतां (sarvapraṇabhṛtāṃ) - of all upholders of life; गतिः (gatiḥ) - goal; path; एतत् (etat) - this; ब्रह्मवनं (brahmavanaṃ) - forest of Brahman; नित्यं (nityam) - eternal; यस्मिन् (yasmin) - in which; चरति (carati) - moves; wanders; क्षेत्रवित् (kṣetravit) - the knower of the field;]
(Supporter of life, of all beings, of all upholders of life, the goal; this forest of Brahman is eternal in which the knower of the field moves.)
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॥
loke'smin yāni bhūtāni sthāvarāṇi carāṇi ca. tānyevāgre pralīyante paścād bhūtakṛtā guṇāḥ ॥ guṇebhyaḥ pañcabhūtāni eṣa bhūtasamucchrayaḥ ॥14-50-10॥
[लोके (loke) - in the world; अस्मिन् (asmin) - in this; यानि (yāni) - which; भूतानि (bhūtāni) - beings; स्थावराणि (sthāvarāṇi) - immobile; चराणि (carāṇi) - mobile; च (ca) - and; तान्येव (tān eva) - those only; अग्रे (agre) - at the beginning; प्रलीयन्ते (pralīyante) - are dissolved; पश्चात् (paścāt) - after; भूतकृता (bhūtakṛtā) - produced from beings; गुणाः (guṇāḥ) - guṇas; गुणेभ्यः (guṇebhyaḥ) - from the guṇas; पञ्चभूतानि (pañcabhūtāni) - the five elements; एष (eṣa) - this; भूतसमुच्छ्रयः (bhūtasamucchrayaḥ) - arising of beings;]
(In this world, which beings—immobile and mobile—all these only at the beginning are dissolved, after (that) the guṇas produced from beings. From the guṇas, the five elements; this is the arising of beings.)
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॥
devā manuṣyā gandharvāḥ piśācāsurarākṣasāḥ। sarve svabhāvataḥ sṛṣṭā na kriyābhyo na kāraṇāt॥14-50-11॥
[देवा (devā) - gods; मनुष्या (manuṣyā) - humans; गन्धर्वाः (gandharvāḥ) - gandharvas; पिशाचासुरराक्षसाः (piśācāsurarākṣasāḥ) - piśācas (evil spirits), asuras (demons), rākṣasas (ogres); सर्वे (sarve) - all; स्वभावतः (svabhāvataḥ) - by nature; सृष्टा (sṛṣṭā) - created; न (na) - not; क्रियाभ्यः (kriyābhyaḥ) - from actions; न (na) - not; कारणात् (kāraṇāt) - from cause;]
(Gods, humans, gandharvas, piśācas, asuras, rākṣasas—all by nature created, not from actions, not from cause.)
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॥
ete viśvakṛto viprā jāyante ha punaḥ punaḥ। tebhyaḥ prasūtās teṣv eva mahābhūteṣu pañcasu॥ pralīyante yathā kālam ūrmayah sāgare yathā॥14-50-12॥
[एते (ete) - these; विश्वकृतः (viśvakṛtaḥ) - created-by-the-All (universal creator); विप्राः (viprāḥ) - the wise (sages); जायन्ते (jāyante) - are born; ह (ha) - indeed; पुनः पुनः (punaḥ punaḥ) - again and again; तेभ्यः (tebhyaḥ) - from them; प्रसूताः (prasūtāḥ) - born; तेषु एव (teṣu eva) - in them only; महाभूतेषु पञ्चसु (mahābhūteṣu pañcasu) - in the five great elements; प्रलीयन्ते (pralīyante) - are dissolved; यथा कालम् (yathā kālam) - in due time; ऊर्मयः (ūrmayaḥ) - waves; सागरे (sāgare) - in the ocean; यथा (yathā) - as;]
(These, created by the All, sages are born indeed again and again; from them, those who are born again in these very five great elements are dissolved, as waves in the ocean in due time.)
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॥
viśvasṛgbhyas tu bhūtebhyo mahābhūtāni gacchati। bhūtebhyaś cāpi pañcabhyo mukto gacchet prajāpatim॥14-50-13॥
[विश्वसृग्भ्यः (viśvasṛgbhyaḥ) - from the creators of the universe; तु (tu) - but; भूतेभ्यः (bhūtebhyaḥ) - from the beings; महाभूतानि (mahābhūtāni) - the great elements; गच्छति (gacchati) - go; भूतेभ्यः (bhūtebhyaḥ) - from the beings; च (ca) - and; अपि (api) - also; पञ्चभ्यः (pañcabhyaḥ) - from the five; मुक्तः (muktaḥ) - liberated; गच्छेत् (gacchet) - should go; प्रजापतिम् (prajāpatim) - to Prajapati;]
(From the creators of the universe but from the beings the great elements go. From the beings also from the five, liberated, should go to Prajapati.)
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॥
prajāpatir idaṃ sarvaṃ tapasāiva asṛjat prabhuḥ। tathaiva vedān ṛṣayaḥ tapasā pratipedire ॥14-50-14॥
[प्रजापति (prajāpati) - lord of creatures; इदं (idaṃ) - this; सर्वं (sarvaṃ) - all; तपसा (tapasā) - by austerity; एव (eva) - indeed; असृजत् (asṛjat) - created; प्रभुः (prabhuḥ) - the lord; तथैव (tathaiva) - in the same way; वेदान् (vedān) - the Vedas; ऋषयः (ṛṣayaḥ) - sages; तपसा (tapasā) - by austerity; प्रतिपेदिरे (pratipedire) - attained;]
(Prajāpati this all by austerity indeed created the lord. In the same way the Vedas sages by austerity attained.)
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॥
tapasaś cānupūrvyeṇa phalamūlāśinas tathā। trailokyaṃ tapasā siddhāḥ paśyantīha samāhitāḥ ॥14-50-15॥
[तपसः (tapasaḥ) - of austerity; च (ca) - and; अनुपूर्व्येण (anupūrvyeṇa) - in due order; फलमूलाशिनः (phalamūlāśinaḥ) - those eating fruits and roots; तथा (tathā) - likewise; त्रैलोक्यं (trailokyam) - the three worlds; तपसा (tapasā) - by austerity; सिद्धाः (siddhāḥ) - accomplished ones; पश्यन्ति (paśyanti) - see; इह (iha) - here; समाहिताः (samāhitāḥ) - concentrated ones;]
(Of austerity and in due order, those eating fruits and roots likewise, the three worlds by austerity accomplished ones see here concentrated ones.)
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॥
oṣadhānyagadādīnī nānāvidyāś ca sarvaśaḥ। tapasaiva prasidhyanti tapomūlaṃ hi sādhanam॥14-50-16॥
[ओषध-धान्य-गद-आदीनि (oṣadha-dhānya-gada-ādīni) - herbs, grains, thunderbolt, and the like; नानाविद्याः (nānāvidyāḥ) - various knowledges; च (ca) - and; सर्वशः (sarvaśaḥ) - entirely; तपसा एव (tapasā eva) - by austerity indeed; प्रसिध्यन्ति (prasidhyanti) - become accomplished; तपः-मूलं (tapaḥ-mūlam) - whose root is austerity; हि (hi) - indeed; साधनम् (sādhanam) - means; ॥१४-५०-१६॥ (14-50-16) - ;]
(Herbs, grains, thunderbolt, and the like, various knowledges also, entirely, by austerity indeed become accomplished; austerity is indeed the root means.)
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॥
yad durāpaṃ durāmnāyaṃ durādharṣaṃ duranvayam। tat sarvaṃ tapasā sādhyaṃ tapo hi duratikramam॥14-50-17॥
[यत् (yat) - which; दुरापम् (durāpam) - difficult to obtain; दुराम्नायम् (durāmnāyam) - difficult to be studied; दुराधर्षम् (durādharṣam) - difficult to overcome; दुरन्वयम् (duranvayam) - difficult to trace; तत् (tat) - that; सर्वम् (sarvam) - all; तपसा (tapasā) - by austerity; साध्यम् (sādhyam) - is attainable; तपः (tapaḥ) - austerity; हि (hi) - indeed; दुरतिक्रमम् (duratikramam) - difficult to transgress;]
(Which is difficult to obtain, difficult to be studied, difficult to overcome, difficult to trace, all that is attainable by austerity; austerity indeed is difficult to transgress.)
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॥
surāpo brahmahā steyī bhrūṇahā gurutalpageḥ| tapasaiva sutaptena mucyante kilbiṣāttataḥ ॥14-50-18॥
[सुरापः (surāpaḥ) - one who drinks liquor; ब्रह्महा (brahmahā) - killer of a Brāhmaṇa; स्तेयी (steyī) - thief; भ्रूणहा (bhrūṇahā) - destroyer of an embryo; गुरुतल्पगः (gurutalpagaḥ) - one who approaches the teacher's bed; तपसा (tapasā) - by austerity; एव (eva) - indeed; सुतप्तेन (sutaptena) - well-performed (austerity); मुच्यन्ते (mucyante) - are released; किल्बिषात् (kilbiṣāt) - from sin; ततः (tataḥ) - thereafter;]
(One who drinks liquor, killer of a Brāhmaṇa, thief, destroyer of an embryo, one who approaches the teacher's bed – by austerity indeed, by well-performed austerity, are released from sin thereafter.)
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॥
manuṣyāḥ pitaro devāḥ paśavo mṛga-pakṣiṇaḥ। yāni ca anyāni bhūtāni trasāni sthāvarāṇi ca ॥14-50-19॥
[मनुष्याः (manuṣyāḥ) - human beings; पितरः (pitaro) - ancestors; देवाः (devāḥ) - gods; पशवः (paśavaḥ) - animals; मृगपक्षिणः (mṛga-pakṣiṇaḥ) - beasts and birds; यानि (yāni) - which; च (ca) - and; अन्यानि (anyāni) - other; भूतानि (bhūtāni) - beings; त्रसानि (trasāni) - sentient; स्थावराणि (sthāvarāṇi) - immobile; च (ca) - and;]
(Human beings, ancestors, gods, animals, beasts and birds, which and other beings, sentient, and immobile and.)
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॥
tapaḥ-parāyaṇā nityaṃ sidhyante tapasā sadā। tathaiva tapasā devā mahābhāgā divaṃ gatāḥ ॥14-50-20॥
[तपःपरायणा (tapaḥ-parāyaṇā) - devoted to austerity; नित्यं (nityaṃ) - always; सिध्यन्ते (sidhyante) - are accomplished; तपसा (tapasā) - by austerity; सदा (sadā) - always; तथैव (tathaiva) - just so; तपसा (tapasā) - by austerity; देवा (devā) - gods; महाभागा (mahābhāgā) - greatly fortunate; दिवं (divaṃ) - to heaven; गताः (gatāḥ) - have gone;]
(Those devoted to austerity always are accomplished by austerity always. Just so, by austerity, the gods, greatly fortunate, have gone to heaven.)
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॥
āśīryuktāni karmāṇi kurvate ye tvatandritāḥ. ahaṅkārasamāyuktās te sakāśe prajāpateḥ ॥14-50-21॥
[आशीर्युक्तानि (āśīryuktāni) - endowed with blessings; कर्माणि (karmāṇi) - actions; कुर्वते (kurvate) - perform; ये (ye) - who; त्वतन्द्रिताः (tvatandritāḥ) - without laziness; अहङ्कारसमायुक्ताः (ahaṅkārasamāyuktāḥ) - endowed with ego; ते (te) - they; सकाशे (sakāśe) - in the presence; प्रजापतेः (prajāpateḥ) - of Prajāpati;;]
(Endowed with blessings actions perform who without laziness; endowed with ego they in the presence of Prajāpati.)
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॥
dhyānayogena śuddhena nirmamā nirahaṅkṛtāḥ। prāpnuvanti mahātmāno mahāntaṃ lokamuttamam॥14-50-22॥
[ध्यानयोगेन (dhyānayogena) - by the yoga of meditation; शुद्धेन (śuddhena) - by the pure; निर्ममा (nirmamā) - free from possessiveness; निरहङ्कृताः (nirahaṅkṛtāḥ) - free from egoism; प्राप्नुवन्ति (prāpnuvanti) - attain; महात्मानः (mahātmānaḥ) - great-souled ones; महान्तम् (mahāntam) - great; लोकम् (lokam) - world; उत्तमम् (uttamam) - the highest;]
(By the yoga of meditation, by the pure, free from possessiveness, free from egoism, the great-souled ones attain the great highest world.)
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॥
dhyānayogād upāgamya prasannamatayaḥ sadā। sukhopacayam avyaktaṃ praviśanty ātmavattayā ॥14-50-23॥
[ध्यानयोगात् (dhyānayogāt) - from the yoga of meditation; उपागम्य (upāgamya) - having attained; प्रसन्नमतयः (prasannamatayaḥ) - with clear-minded (ones); सदा (sadā) - always; सुखोपचयम् (sukhopacayam) - increase of happiness; अव्यक्तम् (avyaktam) - the imperceptible; प्रविशन्ति (praviśanti) - enter; आत्मवत्तया (ātmavattayā) - with self-possession;]
(From the yoga of meditation, having attained, with clear-minded (ones), always, the increase of happiness, the imperceptible, they enter, with self-possession.)
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॥
dhyānayogād upāgamya nirmamā nirahaṅkṛtāḥ। avyaktaṁ praviśantīha mahāntaṁ lokam uttamam ॥14-50-24॥
[ध्यानयोगात् (dhyānayogāt) - from the union of meditation; उपागम्य (upāgamya) - having approached; निर्ममाः (nirmamāḥ) - free from possessiveness; निरहङ्कृताः (nirahaṅkṛtāḥ) - free from ego; अव्यक्तम् (avyaktam) - the unmanifest; प्रविशन्ति (praviśanti) - they enter; इह (iha) - here; महान्तम् (mahāntam) - great; लोकम् (lokam) - world; उत्तमम् (uttamam) - highest;]
(From the union of meditation, having approached, free from possessiveness, free from ego, the unmanifest, they enter here the great highest world.)
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॥
avyaktādeva sambhūtaḥ samayajño gataḥ punaḥ। tamorajobhyāṁ nirmuktaḥ sattvam āsthāya kevalam ॥14-50-25॥
[अव्यक्तात् (avyaktāt) - from the unmanifest; एव (eva) - indeed; सम्भूतः (sambhūtaḥ) - arisen; समयज्ञः (samayajñaḥ) - knower of time; गतः (gataḥ) - departed; पुनः (punaḥ) - again; तमोरजोभ्याम् (tamorajobhyām) - from tamas (darkness) and rajas (passion); निर्मुक्तः (nirmuktaḥ) - freed; सत्त्वम् (sattvam) - sattva (purity); आस्थाय (āsthāya) - having resorted to; केवलम् (kevalam) - alone;]
(From the unmanifest indeed arisen, the knower of time departed again; from tamas and rajas freed, having resorted to sattva alone.)
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॥
vimuktaḥ sarvapāpebhyaḥ sarvaṃ tyajati niṣkalaḥ। kṣetrajña iti taṃ vidyād yaḥ taṃ veda sa vedavit ॥14-50-26॥
[विमुक्तः (vimuktaḥ) - liberated; (one who is) freed; सर्वपापेभ्यः (sarvapāpebhyaḥ) - from all sins; सर्वं (sarvaṃ) - all; everything; त्यजति (tyajati) - abandons; leaves; निष्कलः (niṣkalaḥ) - partless; without divisions; क्षेत्रज्ञ (kṣetrajña) - knower of the field; इति (iti) - thus; so; तं (taṃ) - him; that (being); विद्यात् (vidyāt) - one should know; यः (yaḥ) - who; he who; तं (taṃ) - him; that (being); वेद (veda) - knows; स (sa) - he; वेदवित् (vedavit) - knower of the Veda; one who knows knowledge;]
(Liberated (freed) from all sins, all (everything) abandons, partless; 'knower of the field'—thus him one should know; who knows him, he is a knower of the Veda (one who knows knowledge). (14-50-26))
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॥
cittaṃ cittād upāgamya munir āsīta saṃyataḥ। yac-cittas tan-manā bhūtvā guhyam etat sanātanam॥14-50-27॥
[चित्तं (cittaṃ) (cittaṃ) - mind; चित्तात् (cittāt) (cittāt) - from the mind; उपागम्य (upāgamya) (upāgamya) - having approached; मुनिः (muniḥ) (muniḥ) - the sage; आसीत् (āsīt) (āsīt) - remained; संयतः (saṃyataḥ) (saṃyataḥ) - self-controlled; यत्-चित्तः (yat-cittas) (yac-cittas) - whose mind; तन्मनाः (tan-manā) (tan-manā) - his thoughts (having); भूत्वा (bhūtvā) (bhūtvā) - having become; गुह्यम् (guhyam) (guhyam) - secret; एतत् (etat) (etat) - this; सनातनम् (sanātanam) (sanātanam) - eternal;]
(The mind, having approached from the mind, the sage, self-controlled, remained; whose mind, having become of his thoughts, this secret eternal (one).)
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॥
avyaktādi viśeṣāntam avidyālakṣaṇaṃ smṛtam। nibodhata yathā hīdaṃ guṇair lakṣaṇam ity uta ॥14-50-28॥
[अव्यक्तादि (avyaktādi) - from avyakta etc.; विशेषान्तम् (viśeṣāntam) - up to viśeṣānta; (from avyakta to viśeṣa) अविद्यालक्षणम् (avidyālakṣaṇam) - having the characteristic of avidyā (ignorance); स्मृतम् (smṛtam) - it is considered; निबोधत (nibodhata) - know; यथा (yathā) - how; हि (hi) - indeed; इदं (idaṃ) - this; गुणैः (guṇaiḥ) - by means of guṇas (qualities); लक्षणम् (lakṣaṇam) - the characteristic; इति (iti) - thus; उत (uta) - indeed;]
(From avyakta to viśeṣa, having the characteristic of ignorance is considered. Know how indeed this, by means of qualities, the characteristic, thus indeed.)
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॥
dvy-akṣaras tu bhaven mṛtyus try-akṣaraṃ brahma śāśvatam। mameti ca bhaven mṛtyur na mameti ca śāśvatam ॥14-50-29॥
[द्व्यक्षरः (dvy-akṣaraḥ) - two-syllabled (word); तु (tu) - but; भवेत् (bhavet) - becomes; मृत्युः (mṛtyuḥ) - death; त्र्यक्षरम् (try-akṣaram) - three-syllabled (word); ब्रह्म (brahma) - Brahman; शाश्वतम् (śāśvatam) - eternal; मम (mama) - mine; इति (iti) - thus; च (ca) - and; भवेत् (bhavet) - becomes; मृत्युः (mṛtyuḥ) - death; न (na) - not; मम (mama) - mine; इति (iti) - thus; च (ca) - and; शाश्वतम् (śāśvatam) - eternal;]
(But the two-syllabled (word) becomes death; the three-syllabled (word), Brahman, (is) eternal. 'Mine' thus and, becomes death; 'not mine' thus and, (is) eternal.)
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॥
karma kecit praśaṁsanti manda-buddhitarā narāḥ। ye tu buddhā mahātmāno na praśaṁsanti karma te॥14-50-30॥
[कर्म (karma) - action; केचित् (kecit) - some; प्रशंसन्ति (praśaṁsanti) - praise; मन्दबुद्धितराः (manda-buddhitarāḥ) - more dull-witted; नराः (narāḥ) - men; ये (ye) - those who; तु (tu) - but; बुद्धाः (buddhāḥ) - wise; महात्मानः (mahātmānaḥ) - great souls; न (na) - not; प्रशंसन्ति (praśaṁsanti) - praise; कर्म (karma) - action; ते (te) - they;]
(Action, some praise, more dull-witted men. Those who but wise great souls, not praise action, they.)
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॥
karmaṇā jāyate jantur mūrtimān ṣoḍaśātmakaḥ। puruṣaṃ sṛjate'vidyā agrāhyam amṛtāśinam ॥14-50-31॥
[कर्मणा (karmaṇā) - by action; जायते (jāyate) - is born; जन्तुः (jantuḥ) - a living being; मूर्तिमान् (mūrtimān) - embodied; षोडशात्मकः (ṣoḍaśātmakaḥ) - having sixteenfold nature; पुरुषं (puruṣam) - the person; सृजते (sṛjate) - creates; अविद्या (avidyā) - ignorance; अग्राह्यम् (agrāhyam) - imperceptible; अमृताशिनम् (amṛtāśinam) - eater of immortality;]
(By action is born a living being embodied, having sixteenfold nature; ignorance creates the person, imperceptible, eater of immortality.)
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॥
tasmātkarmasu niḥsnehā ye kecitpāradarśinaḥ। vidyāmayo'yaṃ puruṣo na tu karmamayaḥ smṛtaḥ॥14-50-32॥
[तस्मात् (tasmāt) - therefore; कर्मसु (karmasu) - in actions; निःस्नेहाः (niḥsnehāḥ) - free from attachment; ये (ye) - who; केचित् (kecit) - some; पारदर्शिनः (pāradarśinaḥ) - those who are discerning; विद्यामयः (vidyāmayaḥ) - consisting of knowledge; अयं (ayaṃ) - this; पुरुषः (puruṣaḥ) - person; न (na) - not; तु (tu) - but; कर्ममयः (karmamayaḥ) - consisting of action; स्मृतः (smṛtaḥ) - is regarded as;]
(Therefore, in actions, free from attachment, who some discerning, consisting of knowledge this person not but consisting of action is regarded as.)
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॥
apūrvam amṛtaṃ nityaṃ ya enam avicāriṇam। ya enaṃ vindate''tmānam agrāhyam amṛtāśinam॥ agrāhyo'mṛto bhavati ya ebhiḥ kāraṇair dhruvaḥ॥ 14-50-33॥
[अपूर्वम् (apūrvam) - unprecedented; never before; अमृतम् (amṛtam) - immortal; undying; नित्यम् (nityam) - eternal; perpetual; यः (yaḥ) - who; एनम् (enam) - this (one); अविचारिणम् (avicāriṇam) - not an object for thought; unquestioned; यः (yaḥ) - who; एनम् (enam) - this (one); विन्दते (vindate) - finds; attains; आत्मानम् (ātmānam) - the self; अग्राह्यम् (agrāhyam) - not graspable; not capable of being seized; अमृताशिनम् (amṛtāśinam) - one who consumes immortality; one who takes in immortality; अग्राह्यः (agrāhyaḥ) - not graspable; अमृतः (amṛtaḥ) - immortal; भवति (bhavati) - becomes; is; यः (yaḥ) - who; एभिः (ebhiḥ) - by these; कारणैः (kāraṇaiḥ) - by causes; by means; ध्रुवः (dhruvaḥ) - changeless; fixed;]
(Unprecedented, immortal, eternal, who this not-an-object-of-thought; who this self finds, ungraspable, eater of immortality; ungraspable, immortal becomes who by these causes, changeless.)
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॥
apohya sarva-saṅkalpān saṁyamya ātmānam ātmani। sa tad brahma śubhaṁ vetti yasmād bhūyo na vidyate॥14-50-34॥
[अपोह्य (apohya) - having removed; सर्वसङ्कल्पान् (sarva-saṅkalpān) - all notions; संयम्य (saṁyamya) - having controlled; आत्मानम् (ātmānam) - the self; आत्मनि (ātmani) - in oneself; स (sa) - he; तत् (tat) - that; ब्रह्म (brahma) - Brahman; शुभम् (śubham) - auspicious; वेत्ति (vetti) - knows; यस्मात् (yasmāt) - from which; भूयः (bhūyaḥ) - further; न (na) - not; विद्यते (vidyate) - exists;]
(Having removed all notions, having controlled the self in oneself, he knows that auspicious Brahman, from which further (anything) does not exist.)
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॥
prasādenaiva sattvasya prasādaṃ samavāpnuyāt। lakṣaṇaṃ hi prasādasya yathā syātsvapnadarśanam ॥14-50-35॥
[प्रसादेनैव (prasādenaiva) - by clarity alone; सत्त्वस्य (sattvasya) - of sātva (purity, mind); प्रसादं (prasādam) - tranquility; समवाप्नुयात् (samavāpnuyāt) - one may obtain; लक्षणं (lakṣaṇam) - sign; हि (hi) - indeed; प्रसादस्य (prasādasya) - of tranquility; यथा (yathā) - as; स्यात् (syāt) - may be; स्वप्नदर्शनम् (svapnadarśanam) - seeing in dream;]
(By clarity alone of the mind, one may attain tranquility. Indeed, the sign of tranquility is as seeing in dream. (14-50-35))
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॥
gatireṣā tu muktānāṃ ye jñānapariniṣṭhitāḥ। pravṛttayaś ca yāḥ sarvāḥ paśyanti pariṇāmajāḥ ॥14-50-36॥
[गतिः (gatiḥ) - path; movement; एषा (eṣā) - this (feminine); तु (tu) - but; मुक्तानाम् (muktānām) - of the liberated ones; ये (ye) - who; ज्ञानपरिनिष्ठिताः (jñānapariniṣṭhitāḥ) - established in knowledge; प्रवृत्तयः (pravṛttayaḥ) - activities; च (ca) - and; याः (yāḥ) - which (feminine plural); सर्वाः (sarvāḥ) - all; पश्यन्ति (paśyanti) - see; परिणामजाः (pariṇāmajāḥ) - born of transformation;]
(This path, but, of the liberated ones, who are established in knowledge; and all the activities which they see as born of transformation.)
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॥
eṣā gatir asaktānām eṣa dharmaḥ sanātanaḥ। eṣā jñānavatāṃ prāptir etad vṛttam aninditam॥14-50-37॥
[एषा (eṣā) - this; (feminine singular nominative); गतिः (gatiḥ) - path; way; (feminine singular nominative); असक्तानाम् (asaktānām) - of the unattached; (genitive plural); एषः (eṣaḥ) - this; (masculine singular nominative); धर्मः (dharmaḥ) - law; righteousness; duty; (masculine singular nominative); सनातनः (sanātanaḥ) - eternal; perpetual; (masculine singular nominative); एषा (eṣā) - this; (feminine singular nominative); ज्ञानवताम् (jñānavatām) - of the wise; of the knowledgeable; (genitive plural); प्राप्तिः (prāptiḥ) - attainment; acquisition; (feminine singular nominative); एतत् (etat) - this; (neuter singular nominative or accusative); वृत्तम् (vṛttam) - conduct; behavior; action; (neuter singular nominative or accusative); अनिन्दितम् (aninditam) - blameless; irreproachable; (neuter singular nominative or accusative);]
(This is the path of the unattached; this is the eternal law. This is the attainment of the wise; this conduct is blameless.)
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॥
samena sarvabhūteṣu niḥspṛheṇa nirāśiṣā। śakyā gatiriyaṃ gantuṃ sarvatra samadarśinā ॥14-50-38॥
[समेन (samena) - with equanimity; सर्वभूतेषु (sarvabhūteṣu) - among all beings; निःस्पृहेण (niḥspṛheṇa) - by one free from desire; निराशिषा (nirāśiṣā) - by one free from expectation; शक्या (śakyā) - able; possible; गतिरियं (gatiriyaṃ) - this course; गन्तुं (gantuṃ) - to be obtained; to be attained; सर्वत्र (sarvatra) - everywhere; समदर्शिना (samadarśinā) - by one who sees equally;]
(With equanimity among all beings, by one free from desire, by one free from expectation, this course is able to be attained everywhere by one who sees equally.)
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॥
etad vaḥ sarvam ākhyātaṃ mayā vipraṛṣisattamāḥ। evam ācarata kṣipraṃ tataḥ siddhim avāpsyatha ॥14-50-39॥
[एतत् (etad) - this; वः (vaḥ) - to you (plural); सर्वम् (sarvam) - all; आख्यातम् (ākhyātam) - declared; मया (mayā) - by me; विप्रर्षिसत्तमाः (vipraṛṣisattamāḥ) - O best among the Brāhmaṇa-sages; एवम् (evam) - thus; आचरत (ācarata) - practice; क्षिप्रम् (kṣipram) - quickly; ततः (tataḥ) - then; सिद्धिम् (siddhim) - perfection; अवाप्स्यथ (avāpsyatha) - you will attain;]
(This to you all has been declared by me, O best of Brāhmaṇa-sages. Thus practice quickly; then perfection you will attain.)
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॥
gurur uvāca॥
[गुरुः (guruḥ) - teacher; उवाच (uvāca) - said;]
(teacher said;)
The teacher said.
इत्युक्तास्ते तु मुनयो ब्रह्मणा गुरुणा तथा। कृतवन्तो महात्मानस्ततो लोकानवाप्नुवन् ॥१४-५०-४०॥
ityuktās te tu munayo brahmaṇā guruṇā tathā। kṛtavanto mahātmānas tato lokān avāpnuvan ॥14-50-40॥
[इत्युक्ताः (ityuktāḥ) - thus addressed; ते (te) - they; तु (tu) - but; मुनयः (munayaḥ) - sages; ब्रह्मणा (brahmaṇā) - by Brahmā; गुरुणा (guruṇā) - by (their) preceptor; तथा (tathā) - likewise; कृतवन्तः (kṛtavantaḥ) - having acted (thus); महात्मानः (mahātmānaḥ) - great-souled ones; ततः (tataḥ) - then; लोकान् (lokān) - worlds; अवाप्नुवन् (avāpnuvan) - they attained;]
(Thus addressed, they but sages by Brahmā, by the preceptor likewise, having acted, great-souled ones, then worlds they attained.)
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॥
tvam apy etan mahābhāga yathoktaṁ brahmaṇo vacaḥ। samyag ācara śuddhātmān tataḥ siddhim avāpsyasi॥14-50-41॥
[त्वम् (tvam) - you; अपि (api) - also; एतत् (etat) - this; महाभाग (mahābhāga) - greatly fortunate one; यथा (yathā) - as; उक्तं (uktaṁ) - has been said; ब्रह्मणः (brahmaṇaḥ) - by Brahmā; वचः (vacaḥ) - speech; सम्यक् (samyak) - well; आचर (ācara) - practice; शुद्धात्मन् (śuddhātman) - pure-souled one; ततः (tataḥ) - then; सिद्धिम् (siddhim) - perfection; अवाप्स्यसि (avāpsyasi) - you will attain;]
(You also, O greatly fortunate one, this as has been said by Brahmā, speech, well practice, O pure-souled one; then perfection you will attain.)
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 uvāca॥
[वासुदेव (vāsudeva) - Vāsudeva; उवाच (uvāca) - said;]
(Vāsudeva said;)
Vāsudeva said.
इत्युक्तः स तदा शिष्यो गुरुणा धर्ममुत्तमम्। चकार सर्वं कौन्तेय ततो मोक्षमवाप्तवान् ॥१४-५०-४२॥
ity uktaḥ sa tadā śiṣyo guruṇā dharmam uttamam। cakāra sarvaṃ kaunteya tato mokṣam avāptavān॥14-50-42॥
[इत्युक्तः (ity-uktaḥ) - thus addressed; स (sa) - he; तदा (tadā) - then; शिष्यः (śiṣyaḥ) - disciple; गुरुणा (guruṇā) - by the teacher; धर्मम् (dharmam) - duty; उत्तमम् (uttamam) - supreme; चकार (cakāra) - performed; सर्वम् (sarvam) - all; कौन्तेय (kaunteya) - O Kaunteya (son of Kunti); ततः (tataḥ) - thereafter; मोक्षम् (mokṣam) - liberation; अवाप्तवान् (avāptavān) - attained;]
(Thus addressed, he then the disciple by the teacher, the supreme duty, performed all, O Kaunteya, thereafter liberation attained.)
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॥
kṛtakṛtyaś ca sa tadā śiṣyaḥ kurukulodvaha. tat padaṃ samanuprāpto yatra gatvā na śocati ॥14-50-43॥
[कृतकृत्यः (kṛtakṛtyaḥ) - one who has accomplished what should be done; च (ca) - and; स (sa) - he; तदा (tadā) - then; शिष्यः (śiṣyaḥ) - the disciple; कुरुकुलोद्वह (kurukulodvaha) - best of the Kuru lineage; तत् (tat) - that; पदं (padaṃ) - state; समनुप्राप्तः (samanuprāptaḥ) - having fully attained; यत्र (yatra) - where; गत्वा (gatvā) - having gone; न (na) - not; शोचति (śocati) - grieves;]
(And having accomplished what should be done, he then, the disciple, best of the Kuru lineage, having fully attained that state where, having gone, one does not grieve.)
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 uvāca॥
[अर्जुन (arjuna) - Arjuna; (proper noun); उवाच (uvāca) - said; spoke;]
(Arjuna said;)
Arjuna said.
को न्वसौ ब्राह्मणः कृष्ण कश्च शिष्यो जनार्दन। श्रोतव्यं चेन्मयैतद्वै तत्त्वमाचक्ष्व मे विभो ॥१४-५०-४४॥
ko nvasau brāhmaṇaḥ kṛṣṇa kaśca śiṣyo janārdana। śrotavyaṃ cenmayaitadvai tattvamācakṣva me vibho ॥14-50-44॥
[को (ko) - who; नु (nu) - indeed; असौ (asau) - that; ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; कृष्ण (kṛṣṇa) - Kṛṣṇa; कः (kaḥ) - who; च (ca) - and; शिष्यः (śiṣyaḥ) - disciple; जनार्दन (janārdana) - Janārdana; श्रोतव्यम् (śrotavyam) - to be heard; चेत् (cet) - if; मया (mayā) - by me; एतद्वै (etadvai) - this indeed; तत्त्वम् (tattvam) - truth; आचक्ष्व (ācakṣva) - relate; मे (me) - to me; विभो (vibho) - O mighty one;]
(Who indeed is that brāhmaṇa, Kṛṣṇa, and who is the disciple, Janārdana? If this truth is to be heard by me, then relate it to me, O mighty one.)
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 uvāca॥
[वासुदेव (vāsudeva) - Vāsudeva; (a proper noun, name of a person; उवाच (uvāca) - said;]
(Vāsudeva said;)
Vāsudeva said.
अहं गुरुर्महाबाहो मनः शिष्यं च विद्धि मे। त्वत्प्रीत्या गुह्यमेतच्च कथितं मे धनञ्जय ॥१४-५०-४५॥
ahaṃ gururmahābāho manaḥ śiṣyaṃ ca viddhi me। tvatprītyā guhyametacca kathitaṃ me dhanañjaya ॥14-50-45॥
[अहं (ahaṃ) - I; गुरुः (guruḥ) - teacher; महाबाहो (mahābāho) - O mighty-armed; मनः (manaḥ) - mind; शिष्यं (śiṣyaṃ) - disciple; च (ca) - and; विद्धि (viddhi) - know; मे (me) - my; त्वत्प्रीत्याः (tvatprītyā) - by affection for you; गुह्यम् (guhyam) - secret; एतत् (etat) - this; च (ca) - and; कथितम् (kathitam) - has been told; मे (me) - by me; धनञ्जय (dhanañjaya) - O Dhananjaya;]
(I teacher, O mighty-armed, mind disciple and know my; by affection for you, this secret and has been told by me, O Dhananjaya.)
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॥
mayi ced asti te prītiḥ nityaṃ kurukula-udvaha. adhyātmam etat śrutvā tvaṃ samyag ācara suvrata ॥14-50-46॥
[मयि (mayi) - in me; चेत् (ced) - if; अस्ति (asti) - there is; ते (te) - to you; प्रीतिः (prītiḥ) - affection; नित्यं (nityaṃ) - always; कुरुकुलोद्वह (kurukula-udvaha) - O best of the Kuru lineage; अध्यात्मम् (adhyātmam) - the doctrine of the self; एतत् (etat) - this; श्रुत्वा (śrutvā) - hearing; (having heard;) त्वम् (tvaṃ) - you; सम्यक् (samyak) - properly; आचर (ācara) - practise; सुव्रत (suvrata) - O virtuous one;]
(In me if there is to you affection always, O best of the Kuru lineage, the doctrine of the self this having heard you properly practise, O virtuous one.)
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॥
tatastvaṁ samyagācīrṇe dharme'sminkurunandana। sarvapāpaviśuddhātmā mokṣaṁ prāpsyasi kevalam ॥14-50-47॥
[ततः (tataḥ) - then; त्वम् (tvam) - you; सम्यक्-आचीर्णे (samyak-ācīrṇe) - well-performed; धर्मे (dharme) - duty; (in) righteousness; अस्मिन् (asmin) - this; कुरुनन्दन (kurunandana) - O joy of the Kurus; सर्व-पाप-विशुद्ध-आत्मा (sarva-pāpa-viśuddha-ātmā) - soul cleansed of all sins; मोक्षं (mokṣam) - liberation; प्राप्स्यसि (prāpsyasi) - you will attain; केवलम् (kevalam) - only;]
(Then you, having well-performed this duty, O joy of the Kurus, soul cleansed of all sins, liberation you will attain only.)
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॥
pūrvam apy etad evoktaṃ yuddha-kāla upasthite. mayā tava mahā-bāho tasmād atra manaḥ kuru ॥14-50-48॥
[पूर्वम् (pūrvam) - formerly; previously; अपि (api) - also; even; एतद् (etad) - this; एव (eva) - indeed; exactly; उक्तम् (uktam) - has been said; spoken; युद्धकाल उपस्थिने (yuddha-kāla upasthite) - when the time of battle had arrived; मया (mayā) - by me; तव (tava) - to you; your; महाबाहो (mahā-bāho) - O mighty-armed one; तस्मात् (tasmāt) - therefore; अत्र (atra) - here; in this matter; मनः (manaḥ) - the mind; कुरु (kuru) - set; make; direct;]
(Formerly also this indeed was said when the time of battle had arrived, by me to you, O mighty-armed; therefore here set (your) mind.)
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॥
mayā tu bharataśreṣṭha ciradṛṣṭaḥ pitā vibho। tamahaṃ draṣṭumicchāmi saṃmate tava phalguna ॥14-50-49॥
[मया (mayā) - by me; तु (tu) - but; भरतश्रेष्ठ (bharataśreṣṭha) - O best of the Bharatas; चिरदृष्टः (ciradṛṣṭaḥ) - long-unseen; पिता (pitā) - father; विभो (vibho) - O lord; तम् (tam) - him; अहम् (aham) - I; द्रष्टुम् (draṣṭum) - to see; इच्छामि (icchāmi) - wish; संमते (saṃmate) - with approval; तव (tava) - of you; फल्गुन (phalguna) - O Phalguna;]
(By me but, O best of Bharatas, the long-unseen father, O lord; him I wish to see, with your approval, O Phalguna.)
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 uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana (proper noun, name of a sage); उवाच (uvāca) - spoke;]
(Vaiśampāyana spoke;)
Vaiśampāyana said;
इत्युक्तवचनं कृष्णं प्रत्युवाच धनञ्जयः। गच्छावो नगरं कृष्ण गजसाह्वयमद्य वै ॥१४-५०-५०॥
ity-uktavacanaṃ kṛṣṇaṃ pratyuvāca dhanañjayaḥ। gacchāvo nagaraṃ kṛṣṇa gajasāhvayam adya vai॥14-50-50॥
[इति-उक्त-वचनम् (iti-ukta-vacanam) - thus-spoken word; कृष्णम् (kṛṣṇam) - Kṛṣṇa; प्रत्युवाच (pratyuvāca) - replied; धनञ्जयः (dhanañjayaḥ) - Dhanañjaya; गच्छावः (gacchāvaḥ) - let us go; नगरम् (nagaraṃ) - city; कृष्ण (kṛṣṇa) - Kṛṣṇa; गजसाह्वयम् (gajasāhvayam) - Hastināpura; अद्य (adya) - today; वै (vai) - indeed;]
(Thus-spoken word Kṛṣṇa to replied Dhanañjaya. Let us go to the city, Kṛṣṇa, Hastināpura today indeed.)
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॥
sametya tatra rājānaṁ dharmātmānaṁ yudhiṣṭhiram। samanugñāpyadur-dharṣaṁ svāṁ purīṁ yātumarhasi ॥14-50-51॥
[समेत्य (sametya) - having met; तत्र (tatra) - there; राजानम् (rājānam) - king (accusative singular); धर्मात्मानम् (dharmātmānam) - righteous-souled (accusative singular); युधिष्ठिरम् (yudhiṣṭhiram) - Yudhishthira (proper noun, accusative singular); समनुज्ञाप्य (samanugñāpya) - having properly taken leave of; दुर्धर्षम् (dur-dharṣam) - hard to overcome; स्वाम् (svām) - own (accusative singular, feminine); पुरीम् (purīm) - city (accusative singular, feminine); यातुम् (yātum) - to go; अर्हसि (arhasi) - you ought;]
(Having met there the king, the righteous-souled Yudhishthira, and having properly taken leave, you ought to go to your own hard-to-overcome city.)
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)
