14.050
brahmovāca॥
Brahmā said.
bhūtānām atha pañcānāṁ yathaiṣām īśvaraṁ manaḥ| niyame ca visarge ca bhūtātmā mana eva ca॥14-50-1॥
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)
adhiṣṭhātā mano nityaṃ bhūtānāṃ mahatāṃ tathā। buddhiraiśvaryamācaṣṭe kṣetrajñaḥ sarva ucyate॥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)
indriyāṇi mano yuṅkte sadaśvāni va sārathiḥ। indriyāṇi mano buddhiṃ kṣetrajño yuñjate sadā ॥14-50-3॥
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)
mahābhūtasamāyuktaṃ buddhisaṃyamanaṃ ratham। tamāruhya sa bhūtātmā samantātparidhāvati ॥14-50-4॥
Having mounted the chariot composed of the great elements and controlled by the intellect, the embodied self roams about everywhere. (14-50-4)
indriyagrāmasaṁyukto manaḥsārathireva ca। buddhisaṁyamano nityaṁ mahān brahmamayo rathaḥ ॥14-50-5॥
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)
evaṁ yo vetti vidvān vai sadā brahmamayaṁ ratham। sa dhīraḥ sarvalokeṣu na moham adhigacchati॥14-50-6॥
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)
avyaktādi viśeṣāntaṃ trasasthāvarasaṅkulam। candrasūryaprabhālokaṃ grahanakṣatramaṇḍitam ॥14-50-7॥
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)
nadī-parvata-jālaiś ca sarvataḥ paribhūṣitam। vividhābhis tathā adbhiś ca satataṃ samalaṅkṛtam॥14-50-8॥
It was adorned everywhere with networks of rivers and mountains and was constantly beautifully decorated with various waters. (14-50-8)
ājīvaḥ sarvabhūtānāṃ sarvapraṇabhṛtāṃ gatiḥ। etad brahmavanaṃ nityam yasmiṃś carati kṣetravit ॥14-50-9॥
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)
loke'smin yāni bhūtāni sthāvarāṇi carāṇi ca. tānyevāgre pralīyante paścād bhūtakṛtā guṇāḥ ॥ guṇebhyaḥ pañcabhūtāni eṣa bhūtasamucchrayaḥ ॥14-50-10॥
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)
devā manuṣyā gandharvāḥ piśācāsurarākṣasāḥ। sarve svabhāvataḥ sṛṣṭā na kriyābhyo na kāraṇāt॥14-50-11॥
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)
ete viśvakṛto viprā jāyante ha punaḥ punaḥ। tebhyaḥ prasūtās teṣv eva mahābhūteṣu pañcasu॥ pralīyante yathā kālam ūrmayah sāgare yathā॥14-50-12॥
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)
viśvasṛgbhyas tu bhūtebhyo mahābhūtāni gacchati। bhūtebhyaś cāpi pañcabhyo mukto gacchet prajāpatim॥14-50-13॥
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)
prajāpatir idaṃ sarvaṃ tapasāiva asṛjat prabhuḥ। tathaiva vedān ṛṣayaḥ tapasā pratipedire ॥14-50-14॥
Prajāpati, the lord, created all this indeed by austerity. In the same way, the sages attained the Vedas through austerity. (14-50-14)
tapasaś cānupūrvyeṇa phalamūlāśinas tathā। trailokyaṃ tapasā siddhāḥ paśyantīha samāhitāḥ ॥14-50-15॥
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)
oṣadhānyagadādīnī nānāvidyāś ca sarvaśaḥ। tapasaiva prasidhyanti tapomūlaṃ hi sādhanam॥14-50-16॥
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)
yad durāpaṃ durāmnāyaṃ durādharṣaṃ duranvayam। tat sarvaṃ tapasā sādhyaṃ tapo hi duratikramam॥14-50-17॥
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)
surāpo brahmahā steyī bhrūṇahā gurutalpageḥ| tapasaiva sutaptena mucyante kilbiṣāttataḥ ॥14-50-18॥
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)
manuṣyāḥ pitaro devāḥ paśavo mṛga-pakṣiṇaḥ। yāni ca anyāni bhūtāni trasāni sthāvarāṇi ca ॥14-50-19॥
Human beings, ancestors, gods, animals, beasts and birds, and whatever other sentient and immobile beings there are. (14-50-19)
tapaḥ-parāyaṇā nityaṃ sidhyante tapasā sadā। tathaiva tapasā devā mahābhāgā divaṃ gatāḥ ॥14-50-20॥
Those who are always devoted to austerity always succeed by austerity. Likewise, by austerity, the greatly fortunate gods attained heaven. (14-50-20)
āśīryuktāni karmāṇi kurvate ye tvatandritāḥ. ahaṅkārasamāyuktās te sakāśe prajāpateḥ ॥14-50-21॥
Those who, without laziness and endowed with blessings, perform actions with ego—they are in the presence of Prajāpati. (14-50-21)
dhyānayogena śuddhena nirmamā nirahaṅkṛtāḥ। prāpnuvanti mahātmāno mahāntaṃ lokamuttamam॥14-50-22॥
Through pure meditation yoga, free from possessiveness and egoism, the great-souled attain the highest great world. (14-50-22)
dhyānayogād upāgamya prasannamatayaḥ sadā। sukhopacayam avyaktaṃ praviśanty ātmavattayā ॥14-50-23॥
Always possessing clear minds, having attained the yoga of meditation, they enter the imperceptible source of happiness with self-possession. (14-50-23)
dhyānayogād upāgamya nirmamā nirahaṅkṛtāḥ। avyaktaṁ praviśantīha mahāntaṁ lokam uttamam ॥14-50-24॥
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)
avyaktādeva sambhūtaḥ samayajño gataḥ punaḥ। tamorajobhyāṁ nirmuktaḥ sattvam āsthāya kevalam ॥14-50-25॥
Arisen indeed from the unmanifest, the knower of time departs again; freed from tamas and rajas, resorting solely to sattva. (14-50-25)
vimuktaḥ sarvapāpebhyaḥ sarvaṃ tyajati niṣkalaḥ। kṣetrajña iti taṃ vidyād yaḥ taṃ veda sa vedavit ॥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)
cittaṃ cittād upāgamya munir āsīta saṃyataḥ। yac-cittas tan-manā bhūtvā guhyam etat sanātanam॥14-50-27॥
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)
avyaktādi viśeṣāntam avidyālakṣaṇaṃ smṛtam। nibodhata yathā hīdaṃ guṇair lakṣaṇam ity uta ॥14-50-28॥
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)
dvy-akṣaras tu bhaven mṛtyus try-akṣaraṃ brahma śāśvatam। mameti ca bhaven mṛtyur na mameti ca śāśvatam ॥14-50-29॥
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)
karma kecit praśaṁsanti manda-buddhitarā narāḥ। ye tu buddhā mahātmāno na praśaṁsanti karma te॥14-50-30॥
Some men of duller intellect praise action; but those who are wise and great souls do not praise action. (14-50-30)
karmaṇā jāyate jantur mūrtimān ṣoḍaśātmakaḥ। puruṣaṃ sṛjate'vidyā agrāhyam amṛtāśinam ॥14-50-31॥
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)
tasmātkarmasu niḥsnehā ye kecitpāradarśinaḥ। vidyāmayo'yaṃ puruṣo na tu karmamayaḥ smṛtaḥ॥14-50-32॥
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)
apūrvam amṛtaṃ nityaṃ ya enam avicāriṇam। ya enaṃ vindate''tmānam agrāhyam amṛtāśinam॥ agrāhyo'mṛto bhavati ya ebhiḥ kāraṇair dhruvaḥ॥ 14-50-33॥
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)
apohya sarva-saṅkalpān saṁyamya ātmānam ātmani। sa tad brahma śubhaṁ vetti yasmād bhūyo na vidyate॥14-50-34॥
Having given up all notions and restraining the self in oneself, he realizes that auspicious Brahman from which nothing further exists. (14-50-34)
prasādenaiva sattvasya prasādaṃ samavāpnuyāt। lakṣaṇaṃ hi prasādasya yathā syātsvapnadarśanam ॥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)
gatireṣā tu muktānāṃ ye jñānapariniṣṭhitāḥ। pravṛttayaś ca yāḥ sarvāḥ paśyanti pariṇāmajāḥ ॥14-50-36॥
But this is the path of the liberated, who are established in knowledge; they see all activities as arising from transformation. (14-50-36)
eṣā gatir asaktānām eṣa dharmaḥ sanātanaḥ। eṣā jñānavatāṃ prāptir etad vṛttam aninditam॥14-50-37॥
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)
samena sarvabhūteṣu niḥspṛheṇa nirāśiṣā। śakyā gatiriyaṃ gantuṃ sarvatra samadarśinā ॥14-50-38॥
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)
etad vaḥ sarvam ākhyātaṃ mayā vipraṛṣisattamāḥ। evam ācarata kṣipraṃ tataḥ siddhim avāpsyatha ॥14-50-39॥
I have declared all this to you, O best among Brāhmaṇa-sages. Practice thus quickly, and then you will attain perfection. (14-50-39)
gurur uvāca॥
The teacher said.
ityuktās te tu munayo brahmaṇā guruṇā tathā। kṛtavanto mahātmānas tato lokān avāpnuvan ॥14-50-40॥
Thus addressed by Brahmā, the preceptor, the great-souled sages accordingly acted and then attained the worlds. (14-50-40)
tvam apy etan mahābhāga yathoktaṁ brahmaṇo vacaḥ। samyag ācara śuddhātmān tataḥ siddhim avāpsyasi॥14-50-41॥
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)
vāsudeva uvāca॥
Vāsudeva said.
ity uktaḥ sa tadā śiṣyo guruṇā dharmam uttamam। cakāra sarvaṃ kaunteya tato mokṣam avāptavān॥14-50-42॥
Thus addressed by his teacher, the disciple then performed all the supreme duties, O Kaunteya, and thereafter attained liberation. (14-50-42)
kṛtakṛtyaś ca sa tadā śiṣyaḥ kurukulodvaha. tat padaṃ samanuprāpto yatra gatvā na śocati ॥14-50-43॥
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)
arjuna uvāca॥
Arjuna said.
ko nvasau brāhmaṇaḥ kṛṣṇa kaśca śiṣyo janārdana। śrotavyaṃ cenmayaitadvai tattvamācakṣva me vibho ॥14-50-44॥
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)
vāsudeva uvāca॥
Vāsudeva said.
ahaṃ gururmahābāho manaḥ śiṣyaṃ ca viddhi me। tvatprītyā guhyametacca kathitaṃ me dhanañjaya ॥14-50-45॥
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.
mayi ced asti te prītiḥ nityaṃ kurukula-udvaha. adhyātmam etat śrutvā tvaṃ samyag ācara suvrata ॥14-50-46॥
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)
tatastvaṁ samyagācīrṇe dharme'sminkurunandana। sarvapāpaviśuddhātmā mokṣaṁ prāpsyasi kevalam ॥14-50-47॥
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)
pūrvam apy etad evoktaṃ yuddha-kāla upasthite. mayā tava mahā-bāho tasmād atra manaḥ kuru ॥14-50-48॥
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)
mayā tu bharataśreṣṭha ciradṛṣṭaḥ pitā vibho। tamahaṃ draṣṭumicchāmi saṃmate tava phalguna ॥14-50-49॥
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)
vaiśampāyana uvāca॥
Vaiśampāyana said;
ity-uktavacanaṃ kṛṣṇaṃ pratyuvāca dhanañjayaḥ। gacchāvo nagaraṃ kṛṣṇa gajasāhvayam adya vai॥14-50-50॥
After these words had been spoken to Kṛṣṇa, Dhanañjaya replied: "Let us go today, Kṛṣṇa, to the city of Hastināpura, indeed." (14-50-50)
sametya tatra rājānaṁ dharmātmānaṁ yudhiṣṭhiram। samanugñāpyadur-dharṣaṁ svāṁ purīṁ yātumarhasi ॥14-50-51॥
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)
