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Book 12 – Chapter 199
BORI CE: 12-199-001 मनुरुवाच |
MN DUTT: 08-033-001 मनुरुवाच यदा तैः पञ्चभिः पञ्च युक्तानि मनसा सह |
M. N. Dutt: Manu said When the five attributes are united with the five senses and the mind, then is Brahma seen by the individual like a thread passing through a gem. |
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BORI CE: 12-199-002 तदेव च यथा सूत्रं सुवर्णे वर्तते पुनः BORI CE: 12-199-003 तद्वद्गोषु मनुष्येषु तद्वद्धस्तिमृगादिषु |
MN DUTT: 08-033-002 तदेव च यथा सूत्रं सुवर्णे वर्तते पुनः |
M. N. Dutt: As a thread may lie within gold or a pearl or a coral or any earthen object, so one's soul, for his own acts, may live within a cow, a horse, a man, an elephant or any other animal, or with a worm or an insect. |
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BORI CE: 12-199-004 येन येन शरीरेण यद्यत्कर्म करोत्ययम् |
MN DUTT: 08-033-003 येन येन शरीरेण यद्यत्कर्म करोत्ययम् |
M. N. Dutt: The good deeds with a person performs in a particular body yield rewards that the individual enjoys in that particular body. |
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BORI CE: 12-199-005 यथा ह्येकरसा भूमिरोषध्यात्मानुसारिणी |
MN DUTT: 08-033-004 यथा ह्येकरसा भूमिरोषध्यर्थानुसारिणी |
M. N. Dutt: A soil, seemingly drenched with one particular kind of liquid, supplies to each different sort of Herb or plant that grows on it the sort of juice it requires for itself. Similarly, the Understanding, whose course is witnessed by the Soul, is obliged to follow the path marked out by pristine deeds. |
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BORI CE: 12-199-006 ज्ञानपूर्वोद्भवा लिप्सा लिप्सापूर्वाभिसंधिता |
MN DUTT: 08-033-005 ज्ञानपूर्वा भवेल्लिप्सा लिप्सापूर्वाभिसंधिता |
M. N. Dutt: From knowledge originates desire. From desire originates resolution. From resolution proceeds action. From action proceed fruits. |
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BORI CE: 12-199-007 फलं कर्मात्मकं विद्यात्कर्म ज्ञेयात्मकं तथा |
MN DUTT: 08-033-006 फलं कर्मात्मकं विद्यात् कर्म ज्ञेयात्मकं तथा |
M. N. Dutt: Fruits, therefore, have actions as their cause. Actions have the understanding for their root. The understanding has knowledge for its ot, and knowledge has the Soul for its cause. |
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BORI CE: 12-199-008 ज्ञानानां च फलानां च ज्ञेयानां कर्मणां तथा |
MN DUTT: 08-033-007 ज्ञानानां च फलानां च ज्ञेयानां कर्मणां तथा |
M. N. Dutt: That excellent outcome which is gained by the destruction of knowledge, of fruits, of the understanding, and of acts is called knowledge of Brahma. |
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BORI CE: 12-199-009 महद्धि परमं भूतं युक्ताः पश्यन्ति योगिनः |
MN DUTT: 08-033-008 महद्धि परमं भूतं यत् प्रपश्यन्ति योगिनः |
M. N. Dutt: High indeed is that self-existent Essence which Yogins witness. They who are devoid of wisdom, and whose understandings are addicted to worldly objects never see that which exists in the soul itself. |
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BORI CE: 12-199-010 पृथिवीरूपतो रूपमपामिह महत्तरम् |
MN DUTT: 08-033-009 पृथिवीरूपतो रूपमपामिह महत्तरम् |
M. N. Dutt: Water is superior to the Earth; Light is superior to Water; Wind is superior to Light. |
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BORI CE: 12-199-011 पवनाच्च महद्व्योम तस्मात्परतरं मनः |
MN DUTT: 08-033-010 पवनाच्च महद् व्योम तस्मात् परतरं मनः |
M. N. Dutt: Space is superior to Wind; Mind is superior 10 Space; Understanding is superior to Mind; Time is superior to Understanding. |
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BORI CE: 12-199-012 कालात्स भगवान्विष्णुर्यस्य सर्वमिदं जगत् |
MN DUTT: 08-033-011 कालात् स भगवान् विष्णुर्यस्य सर्वमिदं जगत् |
M. N. Dutt: The Divine Vishnu, who is identical with this universe, is superior to Time. That god is without beginning, middle, and end. |
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BORI CE: 12-199-013 अनादित्वादमध्यत्वादनन्तत्वाच्च सोऽव्ययः |
MN DUTT: 08-033-012 अनादित्वादमध्यत्वादनन्तत्वाच्च सोऽव्ययः |
M. N. Dutt: For his being without beginning, iniddle, and cnd, he is Unchangeable. He is above all Sorrow, for Sorrow has limits. |
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BORI CE: 12-199-014 तद्ब्रह्म परमं प्रोक्तं तद्धाम परमं स्मृतम् |
MN DUTT: 08-033-013 तद् ब्रह्म परमं प्रोक्तं तद्धाम परमं पदम् |
M. N. Dutt: That Vishnu is called the Supreme Brahma. He is the refuge or object of what is called the Highest. Knowing Him, they who are wise, freed from everything which is under the influence of Time, acquire liberation. |
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BORI CE: 12-199-015 गुणैस्त्वेतैः प्रकाशन्ते निर्गुणत्वात्ततः परम् |
MN DUTT: 08-033-014 गुणेष्वेते प्रकाशन्ते निर्गुणत्वात् ततः परम् |
M. N. Dutt: What we perceive is displayed in attributes. That which is called Brahma, being without attributes, is superior to these. Abstention from acts constitutes the greatest religion. That religion is sure to bring on deathlessness. |
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BORI CE: 12-199-016 ऋचो यजूंषि सामानि शरीराणि व्यपाश्रिताः |
MN DUTT: 08-033-015 ऋचो यजूंषि सामानि शरीराणि व्यपाश्रिताः |
M. N. Dutt: The Richs, the yajuses and the Samans depend on the body. They flow from the end of the tongue. They cannot be acquired without exertion and are subject to destruction. |
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BORI CE: 12-199-017 न चैवमिष्यते ब्रह्म शरीराश्रयसंभवम् |
MN DUTT: 08-033-016 न चैवमिष्यते ब्रह्म शरीराश्रयसम्भवम् |
M. N. Dutt: Brahma, however, cannot be acquired in this way, for it depends upon that (Soul) which has the body for its refuge. Without beginning, middle, or end, Brahma cannot be acquired by effort. |
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BORI CE: 12-199-018 ऋचामादिस्तथा साम्नां यजुषामादिरुच्यते |
MN DUTT: 08-033-017 ऋचामादिस्तथा साम्नां यजुषामादिरुच्यते |
M. N. Dutt: The Richs, the Samans, the Yajuses, have each a beginning. Those that have a beginning have also an end. But Brahma is said to be without beginning. |
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BORI CE: 12-199-019 अनादित्वादनन्तत्वात्तदनन्तमथाव्ययम् |
MN DUTT: 08-033-018 अनादिन्वादनन्तत्वात्तदन्तमथाव्ययम् |
M. N. Dutt: And because Brahma has neither beginning nor end, it is said to be infinite and unchangeable. On account of unchangeableness, Brahma transcends all sorrow as also pairs of opposites. |
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BORI CE: 12-199-020 अदृष्टतोऽनुपायाच्चाप्यभिसंधेश्च कर्मणः |
MN DUTT: 08-033-019 अदृष्टतोऽनुपायाच्च प्रतिसंधेश्च कर्मणः |
M. N. Dutt: Through unfavourable destiny, through inability to find out the proper expedient, and through the obstacles put in by acts, men cannot see the path by which Brahına may be reached. |
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BORI CE: 12-199-021 विषयेषु च संसर्गाच्छाश्वतस्य च दर्शनात् |
MN DUTT: 08-033-020 विषयेषु च संसर्गाच्छाश्वतस्य च दर्शनात् |
M. N. Dutt: On account of attachment to worldly objects, in view of the joys of the highest heaven, and for seeking something other than Brahma, men do not attain to the Supremc. |
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BORI CE: 12-199-022 गुणान्यदिह पश्यन्ति तदिच्छन्त्यपरे जनाः |
MN DUTT: 08-033-021 गुणान् यदिह पश्यन्ति तदिच्छन्त्यपरे जनाः |
M. N. Dutt: Others seeing worldly objects seek their possession. When they hanker after such objects, they do not see Brahma inasmuch as it is shorn of all attributes. |
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BORI CE: 12-199-023 गुणैर्यस्त्ववरैर्युक्तः कथं विद्याद्गुणानिमान् |
MN DUTT: 08-033-022 गुणैर्यस्त्ववरैर्युक्तः कथं विद्यात् परान् गुणान् |
M. N. Dutt: How can one who is endued with inferior qualities, acquire a knowledge of him who is possessed of superior qualities? It is by inference that one can arrive at a knowledge of Him who transcends all things in attributes and form. |
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BORI CE: 12-199-024 सूक्ष्मेण मनसा विद्मो वाचा वक्तुं न शक्नुमः |
MN DUTT: 08-033-023 सूक्ष्मेण मनसा विद्यो वाचा वक्तुं न शक्नुमः |
M. N. Dutt: We can know him only. By subtile intelligence, we cannot describe Him in words. The mind is caught by the mind, the eye by the eye. |
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BORI CE: 12-199-025 ज्ञानेन निर्मलीकृत्य बुद्धिं बुद्ध्या तथा मनः |
MN DUTT: 08-033-024 ज्ञानेन निर्मलीकृत्य बुद्धिं बुद्ध्या मनस्तथा |
M. N. Dutt: By knowledge the understanding can be purged off of its impurities The understanding may be engaged for purifying the mind. The senses should be restrained by the mind. Performing all this, one may attain to the Unchangeable. |
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BORI CE: 12-199-026 बुद्धिप्रहीणो मनसासमृद्ध;स्तथा निराशीर्गुणतामुपैति |
MN DUTT: 08-033-025 बुद्धिप्रवीणो मनसा समृद्धो निराशिषं निर्गुणमभ्युपैति |
M. N. Dutt: One who has, by contemplation, become freed from attachments, and who has the wealth of a discerning mind, succeeds in attaining to Brahma which is without desire and above all attributes. As the wind does not touch the fire that lies within a piece of wood, so persons, who are moved (by desire for worldly objects stand aloof from that which is Supreme). |
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BORI CE: 12-199-027 गुणादाने विप्रयोगे च तेषां; मनः सदा बुद्धिपरावराभ्याम् |
MN DUTT: 08-033-026 गुणादाने विप्रयोगे च तेषां मनः सदा बुद्धिपरावराभ्याम् |
M. N. Dutt: When all earthly objects are destroyed, the mind always attains to That which is higher than the Understanding; while upon their separation the mind always acquires that which is below the Understanding. Therefore, a person, who, according to the method already described, becomes engaged in destroying carthly objects, becomes immersed in Brahma. |
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BORI CE: 12-199-028 अव्यक्तात्मा पुरुषोऽव्यक्तकर्मा; सोऽव्यक्तत्वं गच्छति ह्यन्तकाले |
MN DUTT: 08-033-027 अव्यक्तात्मा पुरुषो व्यक्तकर्मा सोऽव्यक्तत्वं गच्छति दन्तकाले |
M. N. Dutt: Though the Soul is unmanifest, yet when endued with qualities, its acts become manifest. When dissolution sets in it once more becomes unmanifest. The Soul is really inactive. Its exists, endued with the senses which create either happiness or misery. |
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BORI CE: 12-199-029 सर्वैरयं चेन्द्रियैः संप्रयुक्तो; देहः प्राप्तः पञ्चभूताश्रयः स्यात् |
MN DUTT: 08-033-028 सर्वैरयं चेन्द्रियैः सम्प्रयुक्तो देहं प्राप्तः पञ्चभूताश्रयः स्यात् |
M. N. Dutt: United with all the senses and body, it takes refuge in the five primal elements. It cannot, however, act through want of power, however, when it is deprived of force by the Supreme and Unchangeable. |
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BORI CE: 12-199-030 पृथ्व्या नरः पश्यति नान्तमस्या; ह्यन्तश्चास्या भविता चेति विद्धि |
MN DUTT: 08-033-029 पृथ्व्यां नरः पश्यति नान्तमस्या ह्यन्तश्चास्या भविता चेति विद्धि |
M. N. Dutt: No man sees the end of this earth, but know this, viz., that the Earth's end will surely come. Man moved here (by attachments) is surely led to his last resort like the wind leading a vessel, tossed on the sea to a safe harbour at last. |
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BORI CE: 12-199-031 दिवाकरो गुणमुपलभ्य निर्गुणो; यथा भवेद्व्यपगतरश्मिमण्डलः |
MN DUTT: 08-033-030 दिवाकरो गुणमुपलभ्य निर्गुणो यथा भवेदपगतरश्मिमण्डलः |
M. N. Dutt: Diffusing his rays the sun becomes the possessor of an attribute, withdrawing his rays he once more becomes an object shorn of attributes, Similarly a person casting off all distinctions and practising penances, at last enters the indestructible Brahma which is shorn of all attributes. |
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BORI CE: 12-199-032 अनागतिं सुकृतिमतां परां गतिं; स्वयंभुवं प्रभवनिधानमव्ययम् |
MN DUTT: 08-033-031 अनागतं सुकृतवतां परां गति स्वयम्भुवं प्रभवनिधानमव्ययम् |
M. N. Dutt: By knowing Him who is without birth, who is the highest refuge of all pious men, who is self-create, from whom everything originates and whom everything returns, who is unchangeable, who is without beginning, middle, and end, and who is self and supreme, a person attains to immortality.' |
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Corresponding verse not found in BORI CE |
MN DUTT: 08-033-032 अनागतं सुकृतवतां परां गति स्वयम्भुवं प्रभवनिधानमव्ययम् |
M. N. Dutt: By knowing Him who is without birth, who is the highest refuge of all pious men, who is self-create, from whom everything originates and whom everything returns, who is unchangeable, who is without beginning, middle, and end, and who is self and supreme, a person attains to immortality.' |
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