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Book 14 – Chapter 047
BORI CE: 14-047-001 ब्रह्मोवाच |
MN DUTT: 09-215-001 ब्रह्मोवाच संन्यासं तप इत्याहुवृद्धा निश्चितवादिनः |
M. N. Dutt: Brahman said The ancients who always used to speak truth, say that Renunciation is penance. Brahmanas, living in that which has Brahma for its origin understand Knowledge to be high Brahma. |
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BORI CE: 14-047-002 अविदूरात्परं ब्रह्म वेदविद्याव्यपाश्रयम् |
MN DUTT: 09-215-002 अतिदूरात्मकं ब्रह्म वेदविद्याव्यपाश्रयम् |
M. N. Dutt: Brahma is very far off, and its attainment depends upon a knowledge of the Vedas. It is free from all pairs of opposites, it is shorn of all qualities; it is eternal; it is gifted with unthinkable qualities; it is supreme. |
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BORI CE: 14-047-003 ज्ञानेन तपसा चैव धीराः पश्यन्ति तत्पदम् |
MN DUTT: 09-215-003 ज्ञानेन तपसा चैव धीराः पश्यन्ति तत् परम् |
M. N. Dutt: It is by knowledge and penance that those gifted with wisdom see that which is the highest. Indeed, they who are of unsullied minds, who are purged of every sin, and who have transcended all passion and darkness (succeed in seeing it.) |
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BORI CE: 14-047-004 तपसा क्षेममध्वानं गच्छन्ति परमैषिणः |
MN DUTT: 09-215-004 तपसा क्षेममध्वानं गच्छन्ति परमेश्वरम् |
M. N. Dutt: They who are always given to renunciation, and who are conversant with the Vedas, succeed in attaining to the supreme Lord who is at one with the path of happiness and peace, by the help of penance. |
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BORI CE: 14-047-005 तपः प्रदीप इत्याहुराचारो धर्मसाधकः |
MN DUTT: 09-215-005 तपः प्रदीप इत्याहुराचारो धर्मसाधकः |
M. N. Dutt: Penance, it has been said, is light. Conduct leads to piety. Knowledge is said to be the highest. Renunciation is the best penance. |
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BORI CE: 14-047-006 यस्तु वेद निराबाधं ज्ञानं तत्त्वविनिश्चयात् |
MN DUTT: 09-215-006 यस्तु वेद निराधारं ज्ञानं नत्त्वविनिश्चयात् |
M. N. Dutt: He who understands self through accurate determination of all subjects, undisturbed, which is at one with Knowledge, and which lives in all principles, succeeds in going everywhere. |
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BORI CE: 14-047-007 यो विद्वान्सहवासं च विवासं चैव पश्यति |
MN DUTT: 09-215-007 यो विद्वान् सहवासं च विवासं चैव पश्यति |
M. N. Dutt: That learned man who sees association and dissociation, and unity in diversity, is freed from misery. |
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BORI CE: 14-047-008 यो न कामयते किंचिन्न किंचिदवमन्यते |
MN DUTT: 09-215-008 यो न कामयते किंचिन्न किंचिदवमन्यते |
M. N. Dutt: He who never desires for anything, who despises nothing, becomes eligible, even when living in this world, for assimilation with Brahma. |
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BORI CE: 14-047-009 प्रधानगुणतत्त्वज्ञः सर्वभूतविधानवित् |
MN DUTT: 09-215-009 प्रधानगुणतत्त्वज्ञः सर्वभूतप्रधानवित् |
M. N. Dutt: He who is conversant with the truths about qualities of Greatness, and understands the Pradhana as existing in all principles, who is free from mineness and egoism, forsooth, becomes liberated. |
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BORI CE: 14-047-010 निर्द्वंद्वो निर्नमस्कारो निःस्वधाकार एव च |
MN DUTT: 09-215-010 निर्द्वन्द्वो निर्नमस्कारो नि:स्वधाकार एव च |
M. N. Dutt: He who is freed from all pairs of opposites, who does not bend his head to any body, who has got over the rites of Svaha, succeeds by the help of tranquility alone in attaining to that which is free from pairs of opposites, which is eternal, and which is shom of qualities. |
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BORI CE: 14-047-011 हित्वा गुणमयं सर्वं कर्म जन्तुः शुभाशुभम् |
MN DUTT: 09-215-011 हित्वा गुणमयं सर्वं कर्म जन्तुः शुभाशुभम् |
M. N. Dutt: Renouncing all action, good or bad, developed from qualities, and casting off both truth and falschood, a creature, forsooth, becomes liberated. |
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BORI CE: 14-047-012 अव्यक्तबीजप्रभवो बुद्धिस्कन्धमयो महान् BORI CE: 14-047-013 महाभूतविशाखश्च विशेषप्रतिशाखवान् |
MN DUTT: 09-215-012 अव्यक्तयोनिप्रभवो बुद्धिस्कन्धमयो महान् |
M. N. Dutt: Having the unmanifest for the seed of its origin, with the understanding for its trunk, with the great principle of egoism for its collection of boughs, with the senses for the cavities of its little sprouts, with the (five) great elements for its large branches, the objects of the senses for this smaller branches, with leaves that are ever present, with flowers that always embellish it, and with fruits both agreeable and disagreeable always produced, is the eternal tree of Brahma which forins the support of all creatures. Cutting and piercing that tree with knowledge of truth as the sword, the wise man, abandoning the fetters which are made of attachment and which cause birth, decrepitude, and death, and freeing himself from mineness and egoism, forsooth, becomes liberated. |
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BORI CE: 14-047-014 एतच्छित्त्वा च भित्त्वा च ज्ञानेन परमासिना |
Corresponding verse not found in M. N. Dutt's version. |
Corresponding verse not found in M. N. Dutt's version. |
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BORI CE: 14-047-015 द्वावेतौ पक्षिणौ नित्यौ सखायौ चाप्यचेतनौ |
MN DUTT: 09-215-013 द्वाविमौ पक्षिणौ नित्यौ संक्षेपौ चाप्यचेतनी |
M. N. Dutt: These are the two birds, which are immutable, which are friends, and which should be known as unintelligent. That other who is different from these two is called the Intelligent. |
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BORI CE: 14-047-016 अचेतनः सत्त्वसंघातयुक्तः; सत्त्वात्परं चेतयतेऽन्तरात्मा |
MN DUTT: 09-215-014 अचेतनः सत्त्वसंख्याविमुक्तः सत्त्वात् परं चेतयतेऽन्तरात्मा |
M. N. Dutt: When the inner self, which is shorn of knowledge of nature, which is (as it were) unintelligent, becomes conversant with that which is above nature, then, understanding the Kshetra, and gifted with an intelligence that is above all qualities and apprehends everything, becoming released from all sins. |
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Corresponding verse not found in BORI CE |
MN DUTT: 09-216-001 केचिद् ब्रह्ममयं वृक्षं केचिद् ब्रह्मवनं महत् |
M. N. Dutt: Some consider Brahman as a tree. Some consider Brahma as a great forest. Some consider Brahina as unmanifest. Some consider it as transcendent and freed from every distress. |
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