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Book 12 – Chapter 194
BORI CE: 12-194-001 युधिष्ठिर उवाच |
MN DUTT: 08-028-001 युधिष्ठिर उवाच किं फलं ज्ञानयोगस्य वेदानां नियमस्य च |
M. N. Dutt: Yudhishthira said What are the fruits of the Jnana Yoga, of all the Vedas, and of the (various) observances and vows? How also may the individual soul be known? Tell me this, O grand father. |
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BORI CE: 12-194-002 भीष्म उवाच |
MN DUTT: 08-028-002 भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम् |
M. N. Dutt: Bhishma said Regarding it is cited the old narrative of the conversation between that lord of creatures, viz., Manu, and the great Rishi Brihaspati. |
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BORI CE: 12-194-003 प्रजापतिं श्रेष्ठतमं पृथिव्यां; देवर्षिसंघप्रवरो महर्षिः BORI CE: 12-194-004 यत्कारणं मन्त्रविधिः प्रवृत्तो; ज्ञाने फलं यत्प्रवदन्ति विप्राः |
MN DUTT: 08-028-003 प्रजापतिं श्रेष्ठतमं प्रजानां देवर्षिसंघप्रवरो महर्षिः |
M. N. Dutt: In days of yore, the foremost of celestial Rishis, viz., Brihaspati, who was a disciple of Manu bowed to his preceptor and addressing that king and first of all creatures, said,-What is the origin of the universe? Whence have the ordinances originated? What are those fruits attributed by the learned to Knowledge? Tell me also truly, O illustrious one, what is that which the Vedas have not been able to show? |
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BORI CE: 12-194-005 यदर्थशास्त्रागममन्त्रविद्भि;र्यज्ञैरनेकैर्वरगोप्रदानैः |
MN DUTT: 08-028-004 र्यज्ञैरनेकैरथ गोप्रदानैः |
M. N. Dutt: What are those fruits which are respected by eminent sages conversant with the science of Artha, with the Vedas, and with the mantras, through sacrifices and profuse gifts of kine? Whence do those fruits originate? Where are they do be found? |
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BORI CE: 12-194-006 मही महीजाः पवनोऽन्तरिक्षं; जलौकसश्चैव जलं दिवं च |
MN DUTT: 08-028-005 मही महीजाः पवनोऽन्तरिक्षं जलौकसश्चैव जलं दिवं च |
M. N. Dutt: Tell me also this old history, viz., whence have the Earth, all earthly objects, wind, sky aquatic animals, water, heaven, and the dwellers of heaven, all originated. |
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BORI CE: 12-194-007 ज्ञानं यतः प्रार्थयते नरो वै; ततस्तदर्था भवति प्रवृत्तिः |
MN DUTT: 08-028-006 ज्ञानं यतः प्रार्थयते नरो वै ततस्तदर्था भवति प्रवृत्तिः |
M. N. Dutt: Man is inclined towards that object which he seeks to know. I have no knowledge of that Ancient and Supreme Being. How shall I free myself from a false display of my leaning towards Him? |
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BORI CE: 12-194-008 ऋक्सामसंघांश्च यजूंषि चाहं; छन्दांसि नक्षत्रगतिं निरुक्तम् |
MN DUTT: 08-028-007 ऋक्सामसंघांश्च यजूंषि चापि च्छन्दांसि नक्षत्रगति निरुक्तम् |
M. N. Dutt: I have read the Riks, all the Samans, all the Yajuses, the Chhandas, Astronomy, Nirukta, Grammar, Sankalpa, and Shiksha. But I have no knowledge of the nature of the five principal elements which forin everything. |
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Corresponding verse not found in BORI CE |
MN DUTT: 08-028-008 स मे भवान् शंसतु सर्वमेतत् सामान्यशब्दैश्च विशेषणैश्च |
M. N. Dutt: Describe to me all I have asked you, by making only simple statements and using qualifying adjectives or attributes. Tell me what the fruits are of Knowledge, sacrifices and other religious rites. Explain to me how also an embodied being leaves his body and acquires a new one. |
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BORI CE: 12-194-009 स मे भवाञ्शंसतु सर्वमेत;ज्ज्ञाने फलं कर्मणि वा यदस्ति |
MN DUTT: 08-028-008 स मे भवान् शंसतु सर्वमेतत् सामान्यशब्दैश्च विशेषणैश्च MN DUTT: 08-028-009 यथा च देहाच्च्यवते शरीरी पुनः शरीरं च यथाभ्युपैति |
M. N. Dutt: Describe to me all I have asked you, by making only simple statements and using qualifying adjectives or attributes. Tell me what the fruits are of Knowledge, sacrifices and other religious rites. Explain to me how also an embodied being leaves his body and acquires a new one. What is agreeable to one constitutes his happiness. Likewise what is disagreeable to one forms his misery, feeling-"By this I shall acquire happiness and prevent misery”_-men perform all religious acts. |
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BORI CE: 12-194-010 मनुरुवाच |
Corresponding verse not found in M. N. Dutt's version. |
Corresponding verse not found in M. N. Dutt's version. |
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Corresponding verse not found in BORI CE |
MN DUTT: 08-028-010 देतत्कृते कर्मविधिः प्रवृत्तः |
M. N. Dutt: The efforts for the acquisition of Knowledge, however, originate from a desire for avoiding both happiness and misery. |
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BORI CE: 12-194-011 कामात्मकाश्छन्दसि कर्मयोगा; एभिर्विमुक्तः परमश्नुवीत |
MN DUTT: 08-028-011 कामात्मकाश्छन्दसि कर्मयोगा एभिर्विमुक्तः परमश्नुवीत |
M. N. Dutt: The ordinances about sacrifices and other observances, which are in the Vedas, all originate from desire. He, however, who frees himself from desire of acquiring happiness, performs various acts is constrained to go to hell. |
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Corresponding verse not found in BORI CE |
MN DUTT: 08-028-012 बृहस्पतिरुवाच इष्टं त्वनिष्टं च सुखासुखे च साशीस्त्वबच्छन्दति कर्मभिश्च |
M. N. Dutt: Men aspire to acquire the agreeable which ends in happiness, to avoid the disagreeable which begets misery. Such acquisition and such avoidance again are brought about by acts. |
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Corresponding verse not found in BORI CE |
MN DUTT: 08-028-013 मनुरुवाच एभिर्विमुक्तः परमाविवेश एतत् कृते कर्मविधिः प्रवृत्तः |
M. N. Dutt: By freeing oneself from acts that a man succeeds in entering into Brahma. The injunctions of Karma or acts are laid down for that very end. The ordinances of Karma tempt only those whose hearts are not shorn of desire. By freeing oneself from acts one wins the highest state. |
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Corresponding verse not found in BORI CE |
MN DUTT: 08-028-014 आत्मादिभिः कर्मभिरिन्ध्यमानो धर्मे प्रवृत्तो द्युतिमान् सुखार्थी |
M. N. Dutt: By performing religious rites, one who wishes liberation becomes purified (from attachments, for these acts have for their object the purification of the soul, and at last acquires great splendour. By freeing oneself from acts, one acquires the highest end, viz., Brahma, which reigns Supreme over the reward which acts give. |
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BORI CE: 12-194-012 प्रजाः सृष्टा मनसा कर्मणा च; द्वावप्येतौ सत्पथौ लोकजुष्टौ |
MN DUTT: 08-028-015 प्रजाः सृष्टा मनसा कर्मणा च द्वावेवैतौ सत्पथौ लोकजुष्टौ |
M. N. Dutt: Creatures have all been engendered by Mind and Act. These are the two best paths adored of all. External acts yields fruits that are both transitory as also eternal. For acquiring the latter there is no other means than relinquishing the desire for fruits by the mind, |
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BORI CE: 12-194-013 स्वेनात्मना चक्षुरिव प्रणेता; निशात्यये तमसा संवृतात्मा |
MN DUTT: 08-028-016 स्वेनात्मना चक्षुरिव प्रणेता निशात्यये तमसा संवृतात्मा |
M. N. Dutt: As the eye, when night passes away and the veil of darkness is gone, leads its possessor by its own power, so the Understanding, when it becomes endued with Knowledge, sees all evils which should be shunned. |
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BORI CE: 12-194-014 सर्पान्कुशाग्राणि तथोदपानं; ज्ञात्वा मनुष्याः परिवर्जयन्ति |
MN DUTT: 08-028-017 सर्पान्कुशाग्राणि तथोदपानं ज्ञात्वा मनुष्याः परिवर्जयन्ति |
M. N. Dutt: Men avoid snakes, sharp blades, of Kusha and pits, when they find them on their way. If some tread upon or fall into them, they do so by ignorance. Mark the superiority of the fruits of knowledge. |
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BORI CE: 12-194-015 कृत्स्नस्तु मन्त्रो विधिवत्प्रयुक्तो; यज्ञा यथोक्तास्त्वथ दक्षिणाश्च |
MN DUTT: 08-028-018 कृत्स्नस्तु मन्त्रो विधिवत् प्रयुक्तो यथा यथोक्तास्त्विह दक्षिणाश्च |
M. N. Dutt: Duly administered Mantras, sacrifices, the presents called Dakshina, gift of food and concentration of the mind are the five acts which yield fruits, there being none else. |
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BORI CE: 12-194-016 गुणात्मकं कर्म वदन्ति वेदा;स्तस्मान्मन्त्रा मन्त्रमूलं हि कर्म |
MN DUTT: 08-028-019 स्तस्मान्मन्त्रो मन्त्रपूर्वं हि कर्म |
M. N. Dutt: Acts have the three Gunas (of Satva Rajas, and Tamas) for their soul. The Vedas say this. The Mantras, therefore, have the same three qualities, since it is with Mantras that acts are performed. The ritual also is possessed by the same three qualities. The fruits of action depend upon the mind. It is the embodied creature who enjoys those fruits. |
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BORI CE: 12-194-017 शब्दाश्च रूपाणि रसाश्च पुण्याः; स्पर्शाश्च गन्धाश्च शुभास्तथैव |
MN DUTT: 08-028-020 शब्दाश्च रूपाणि रसाश्च पुण्या: स्पर्शाश्च गन्धाश्च शुभास्तथैव |
M. N. Dutt: All excellent sorts of sound, form, tastes, touch, and scent, are the fruits of acts, being acquired in the region of acts. As for, however, the fruits of knowledge, man acquires them even here before death. |
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BORI CE: 12-194-018 यद्यच्छरीरेण करोति कर्म; शरीरयुक्तः समुपाश्नुते तत् |
MN DUTT: 08-028-021 यद् यच्छरीरेण करोति कर्म शरीरयुक्तः समुपाश्नुते तत् |
M. N. Dutt: Whatever acts are perforined by means of the body, one enjoys the fruits thereof in this body. The body is, indeed, the structure to which adhere both happiness and misery. |
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BORI CE: 12-194-019 वाचा तु यत्कर्म करोति किंचि;द्वाचैव सर्वं समुपाश्नुते तत् |
MN DUTT: 08-028-022 वाचा तु यत्कर्म करोति किंचिद् वाचैव सर्वं समुपाश्नुते तत् |
M. N. Dutt: Whatever acts are performed by means of words, their fruits are enjoyed in a state in which words can be spoken. Likewise, whatever acts are performed by the mind, their fruits are enjoyed in a state in which one is not treed from the mind. |
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BORI CE: 12-194-020 यथागुणं कर्मगणं फलार्थी; करोत्ययं कर्मफले निविष्टः |
MN DUTT: 08-028-023 यथा यथा कर्मगुणं फलार्थी करोत्ययं कर्मफले निविष्टः |
M. N. Dutt: Seeking the fruits of acts, whatever acts (Satvika or Rajasika or Tamasika) a person performs, the fruits, good or bad, that he actually enjoys are permeated by their nature. |
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BORI CE: 12-194-021 मत्स्यो यथा स्रोत इवाभिपाती; तथा कृतं पूर्वमुपैति कर्म |
MN DUTT: 08-028-024 मत्स्यो यथा स्रोत इवाभिपाती तथा कृतं पूर्वमुपैति कर्म |
M. N. Dutt: Like fishes going against a current of water, pristine acts visit the actor. The embodied creature enjoys happiness for his good acts, and suffers misery for his evil ones. |
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BORI CE: 12-194-022 यतो जगत्सर्वमिदं प्रसूतं; ज्ञात्वात्मवन्तो व्यतियान्ति यत्तत् |
MN DUTT: 08-028-025 यतो जगत् सर्वमिदं प्रसूतं ज्ञात्वाऽऽत्मवन्तो व्यतियान्ति यत् तत् |
M. N. Dutt: I will now describe Him from whom this universe has originated, Him by knowing whom persons of purified souls cross this world, Him who has not been expressed by Vedic Mantras and Words. Listen to me as I speak of that greatest of the grcat. |
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BORI CE: 12-194-023 रसैर्वियुक्तं विविधैश्च गन्धै;रशब्दमस्पर्शमरूपवच्च |
MN DUTT: 08-028-026 रसैविमुक्तं विविधैश्च गन्धै रशब्दमस्पर्शमरूपवच्चा अग्राह्यमव्यक्तमवर्णमेकं पञ्चप्रकारान् ससृजे प्रजानाम् |
M. N. Dutt: Himself freed from the several sorts of tasto and scent, and sound and touch and forin, He is incapable of being comprehended by the senses, unmanifest, without colour, the One, and He has created the five kinds of objects for His creatures. |
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BORI CE: 12-194-024 न स्त्री पुमान्वापि नपुंसकं च; न सन्न चासत्सदसच्च तन्न |
MN DUTT: 08-028-027 न स्त्री पुमान् नापि नपुंसकं च न सन्न चासत् सदसच्च तन्न |
M. N. Dutt: He is neither female, nor male, nor of the neuter sex. He is neither existent, nor nonexistent, nor existent-non-existent. Only those that are acquainted with Bralıma see Him. He knows no deterioration. |
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