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Book 12 – Chapter 231
BORI CE: 12-231-001 भीष्म उवाच |
MN DUTT: 08-066-001 भीष्म उवाच इत्युक्तोऽभिप्रशस्यैतत् परमर्षस्तु शासनम् |
M. N. Dutt: Bhishma said Thus addressed by his father, Shuka, highly praising these instructions of the great Rishi, began to ask the following questions regarding the import of duties which brings on Liberation. |
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BORI CE: 12-231-002 शुक उवाच |
MN DUTT: 08-066-002 शुक उवाच प्रज्ञावाश्रोत्रियो यज्वा कृतप्रज्ञोऽनसूयकः |
M. N. Dutt: Shuka said By what means does a wise man well-read in the Vedas, observant of sacrifices, and shorn of malice attains to Brahma which is incapable of being apprehended by either direct evidence or inference, and incapable of being described by the Vedas. |
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BORI CE: 12-231-003 तपसा ब्रह्मचर्येण सर्वत्यागेन मेधया |
MN DUTT: 08-066-003 तवयस ब्रह्मचर्येण सर्वत्यागेन मेधया |
M. N. Dutt: Asked by me, tell me by what means can Brahma be known. Is it by penance, by Brahmacharya, by renunciation of everything, by intelligence, by help of the Sankhya philosophy, or by the Yoga? |
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BORI CE: 12-231-004 मनसश्चेन्द्रियाणां चाप्यैकाग्र्यं समवाप्यते |
MN DUTT: 08-066-004 मनसश्चेन्द्रियाणां च यथैकाम्यमवाप्यते |
M. N. Dutt: What are the means and what sort of singleness of purpose may inen acquire regarding both, viz., the mind and the senses? You should explain all this to me! |
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BORI CE: 12-231-005 व्यास उवाच |
MN DUTT: 08-066-005 व्यास उवाच नान्यत्र विद्यातपसोर्नान्यत्रेन्द्रियनिग्रहात् |
M. N. Dutt: Vyasa said No man achieves success by any other means save the acquisition of knowledge, the practice of penances, the control of the senses, and renunciation of everything. |
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BORI CE: 12-231-006 महाभूतानि सर्वाणि पूर्वसृष्टिः स्वयंभुवः |
MN DUTT: 08-066-006 महाभूतानि सर्वाणि पूर्वसृष्टिः स्वयम्भुवः |
M. N. Dutt: The great elements (five in number) represent the first creation of the Self-create. They have been very largely put in embodied creatures living in the world of life. |
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BORI CE: 12-231-007 भूमेर्देहो जलात्सारो ज्योतिषश्चक्षुषी स्मृते |
MN DUTT: 08-066-007 भूमेदेहो जलात् स्नेहो ज्योतिषश्चक्षुषी स्मृते |
M. N. Dutt: The bodies of all embodied creatures are originated from earth. Their humours originate from water. Their eyes originate from light. Prana, Apana (and other vital breaths), depend on the wind. And, lastly, all unoccupied apertures within them originate from Space. |
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BORI CE: 12-231-008 क्रान्ते विष्णुर्बले शक्रः कोष्ठेऽग्निर्भुक्तमर्छति |
MN DUTT: 08-066-008 क्रान्ते विष्णुर्बले शक्रः कोष्ठेऽग्निर्भोक्तुमिच्छति |
M. N. Dutt: Vishnu is in the feet (of living creatures). Indra is in their arms. Within the stomach lies Agni, desirous of eating. The points of the horizon are in the ears, the organ of hearing. Speech, which is the goddess of learning, is in the tongue. |
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BORI CE: 12-231-009 कर्णौ त्वक्चक्षुषी जिह्वा नासिका चैव पञ्चमी |
MN DUTT: 08-066-009 कर्णी त्वक् चक्षुषी जिह्वार नासिका चैव पञ्चमी |
M. N. Dutt: The ears, skin, eyes, tongue, and nose forming the fifth, are the senses of knowledge. These exist for apprehending their respective objects. |
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BORI CE: 12-231-010 शब्दं स्पर्शं तथा रूपं रसं गन्धं च पञ्चमम् |
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: 08-066-010 शब्दः स्पर्शस्तथा रूपं रसो गन्धश्च पञ्चमः |
M. N. Dutt: Sound, touch, from, taste, and scent for the fifth, are the objects of the (five) senses. These should always be considered as distinct from the senses. |
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BORI CE: 12-231-011 इन्द्रियाणि मनो युङ्क्ते वश्यान्यन्तेव वाजिनः |
MN DUTT: 08-066-011 इन्द्रियाणि मनोयुङ्क्ते वश्यान् यन्तेव वाजिनः |
M. N. Dutt: Like the charioteer driving his well trained horses along the paths he likes, the mind, imoves the senses. The mind, in its turn, is inoved by the Understanding sitting in the heart. |
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BORI CE: 12-231-012 इन्द्रियाणां तथैवेषां सर्वेषामीश्वरं मनः |
MN DUTT: 08-066-012 इन्द्रियाणां तथैवैषां सर्वेषामीश्वरं मनः |
M. N. Dutt: The mind is the lord of all these senses employing them in their functions and guiding controlling them. Likewise, the Understanding is the lord of the mind. |
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BORI CE: 12-231-013 इन्द्रियाणीन्द्रियार्थाश्च स्वभावश्चेतना मनः |
MN DUTT: 08-066-013 इन्द्रियाणीन्द्रियार्थाश्च स्वभावश्चेतना मनः |
M. N. Dutt: The senses, the objects of the senses, the attributes of the objects of Nature, understanding, mind, the vital our and individual soul dwell in the bodies of all embodied creatures. |
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BORI CE: 12-231-014 आश्रयो नास्ति सत्त्वस्य गुणशब्दो न चेतना |
MN DUTT: 08-066-014 आश्रयो नास्ति सत्त्वस्य गुणाः शब्दो न चेतना |
M. N. Dutt: The body within which the Understanding lives, has no real existence. The body, therefore, is not the seat of the Understanding. Nature (Prakriti), endued with three qualities, is the refuge of the Understanding which exists only in the form of a sound. The Soul also is not the refuge of the Understanding. It is Desire which creates the Understanding. Desire, however, never creates the three qualities. |
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BORI CE: 12-231-015 एवं सप्तदशं देहे वृतं षोडशभिर्गुणैः |
MN DUTT: 08-066-015 एवं सप्तदशं देहे वृतं षोडशभिर्गुणैः |
M. N. Dutt: The wise man, capable of controlling his senses, sees the seventeenth, viz., the Soul as surrounded by six and ten qualities, in his own Understanding by the help of the mind. |
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BORI CE: 12-231-016 न ह्ययं चक्षुषा दृश्यो न च सर्वैरपीन्द्रियैः |
MN DUTT: 08-066-016 न ह्ययं चक्षुषा दृश्यो न च सर्वैरपीन्द्रियैः |
M. N. Dutt: The Soul cannot be seen with the help of the eye, or with that of all the senses. Getting over all, the Soul can be seen by only the light of the mind's lamp. |
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BORI CE: 12-231-017 अशब्दस्पर्शरूपं तदरसागन्धमव्ययम् |
MN DUTT: 08-066-017 अशब्दस्पर्शरूपं तदरसागन्धमव्ययम् |
M. N. Dutt: Shorn of the properties of sound and touch and form, without taste and smell, indestructible and without a body and without senses, it is nevertheless seen within the body. |
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BORI CE: 12-231-018 अव्यक्तं व्यक्तदेहेषु मर्त्येष्वमरमाश्रितम् |
MN DUTT: 08-066-018 अव्यक्तं सर्वदेहेषु मर्येषु परमाश्रितम् |
M. N. Dutt: Unmanifest and supreme, it lives in all mortal frames, Guided by the preceptor and the Vedas, he who sees it hereafter becomes Brahma's self. |
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BORI CE: 12-231-019 विद्याभिजनसंपन्ने ब्राह्मणे गवि हस्तिनि |
MN DUTT: 08-066-019 विद्याभिजनसम्पन्ने ब्राह्मणे गवि हस्तिनि |
M. N. Dutt: The wise see impartially a Brahmana gifted with knowledge and disciples, a cow, an elephant, a dog, and a Chandala. |
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BORI CE: 12-231-020 स हि सर्वेषु भूतेषु जङ्गमेषु ध्रुवेषु च |
MN DUTT: 08-066-020 स हि सर्वेषु भूतेषु जङ्गमेषु ध्रुवेषु च |
M. N. Dutt: Transcending all things, the Soul lives in all creatures, mobile and immobile. |
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BORI CE: 12-231-021 सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि |
MN DUTT: 08-066-021 सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि |
M. N. Dutt: When a living creature sees his own Soul in all things, and all things in his own Soul, he is said to attain to Brahma. |
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BORI CE: 12-231-022 यावानात्मनि वेदात्मा तावानात्मा परात्मनि |
MN DUTT: 08-066-022 यावानात्मनि वेदात्मा तावानात्मा परात्मनि |
M. N. Dutt: One occupies the Supreme Soul proportionate to what is occupied in one's own soul by Vedic sound. He who can always realise the identity of all things with his own self, forsooth, acquires immortality. |
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BORI CE: 12-231-023 सर्वभूतात्मभूतस्य सर्वभूतहितस्य च |
MN DUTT: 08-066-023 सर्वभूतात्मभूतस्य विभोर्भूतहितस्य च |
M. N. Dutt: Even the gods are stupefied in the path of that trackless man who forms the soul of all creatures, who is engaged in the well being of all creatures and who wishes to attain to the final refuge (of all things). |
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BORI CE: 12-231-024 शकुनीनामिवाकाशे जले वारिचरस्य वा |
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: 08-066-024 शकुन्तानामिवाकाशे मत्स्यानामिव चोदके |
M. N. Dutt: Indeed, the road which is followed by men of knowledge is as invisible as that of birds in the sky or of fish in water. |
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BORI CE: 12-231-025 कालः पचति भूतानि सर्वाण्येवात्मनात्मनि |
MN DUTT: 08-066-025 काल: पचति भूतानि सर्वाण्येवात्मनात्मनि |
M. N. Dutt: Time, by its own power, cooks all entities within itself. No one, however, knows That in which Time, again, is itself cooked. |
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BORI CE: 12-231-026 न तदूर्ध्वं न तिर्यक्च नाधो न च तिरः पुनः |
MN DUTT: 08-066-026 न तदूर्ध्वं न तिर्यक् च नाधो न च पुनः पुनः |
M. N. Dutt: That does not take place above, or in the middle or below, or in transverse or in any Other direction. That is no tangible thing and cannot be found in any placc. |
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BORI CE: 12-231-027 सर्वेऽन्तःस्था इमे लोका बाह्यमेषां न किंचन BORI CE: 12-231-028 नैवान्तं कारणस्येयाद्यद्यपि स्यान्मनोजवः |
MN DUTT: 08-066-027 सर्वेऽन्तःस्था इमे लोका बाह्ममेषां न किंचन |
M. N. Dutt: All these worlds exists within That. There is nothing in these worlds which exists out of That. Even if one goes on ceaselessly with the motion of arrow shot off the bow-string, even if one goes on with the speed of the mind itself, one would not still get at the end of that which is the cause of all this. There is nothing grosser than that. |
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BORI CE: 12-231-029 सर्वतःपाणिपादान्तं सर्वतोक्षिशिरोमुखम् |
MN DUTT: 08-066-028 सर्वतः पाणिपादं तत् सर्वतोऽक्षिशिरोमुखम् |
M. N. Dutt: His hands and feet are everywhere. His cyes, head, and face are everywhere. His ears are everywhere in the universe. He exists Occupying all things. |
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BORI CE: 12-231-030 तदेवाणोरणुतरं तन्महद्भ्यो महत्तरम् |
MN DUTT: 08-066-029 तदेवाणोरणुतरं तन्महद्भ्यो महत्तरम् |
M. N. Dutt: That is minuter than the minutest, and is the heart of all things. Though existing, that is still imperceptible. |
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BORI CE: 12-231-031 अक्षरं च क्षरं चैव द्वैधीभावोऽयमात्मनः |
MN DUTT: 08-066-030 अक्षरं च क्षरं चैव द्वैधीभावोऽयमात्मनः |
M. N. Dutt: Indestructible and destructible,-these are the dual forms of the (Supreme) Self. The existence it shows in all mobile and immobile entities is destructible; while the existence in shows in Chaitanya is celestial, immortal, and indestructible. |
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BORI CE: 12-231-032 नवद्वारं पुरं गत्वा हंसो हि नियतो वशी |
MN DUTT: 08-066-031 नवद्वारं पुरं गत्वा हंसो हि नियतो वशी |
M. N. Dutt: Though the master of all existent beings both mobile and immobile, though inactive and shorn of attributes, it enters nevertheless the well-known house of nine doors and becomes engaged in action. |
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BORI CE: 12-231-033 हानिभङ्गविकल्पानां नवानां संश्रयेण च |
MN DUTT: 08-066-032 हानिभङ्गविकल्पानां नवानां संचयेन च |
M. N. Dutt: Wise men who can see the other shore hold that the Supreme Soul becomes endued with the attribute of action on account of motion, pleasure and pain, variety of form, and the nine well-known possessions. |
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BORI CE: 12-231-034 हंसोक्तं चाक्षरं चैव कूटस्थं यत्तदक्षरम् |
MN DUTT: 08-066-033 हंसोक्तं चाक्षरं चैव कूटस्थं यत् तदक्षरम् |
M. N. Dutt: That indestructible Soul which is said to be endued with the attribute or action is nothing else than the indestructible Soul which is said to be inactive. A learned person, by attaining to that indestructible essence, gives up for ever both life and birth. |
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