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Book 14 – Chapter 048
BORI CE: 14-048-001 ब्रह्मोवाच BORI CE: 14-048-002 उच्छ्वासमात्रमपि चेद्योऽन्तकाले समो भवेत् BORI CE: 14-048-003 निमेषमात्रमपि चेत्संयम्यात्मानमात्मनि BORI CE: 14-048-004 प्राणायामैरथ प्राणान्संयम्य स पुनः पुनः |
MN DUTT: 09-216-001 केचिद् ब्रह्ममयं वृक्षं केचिद् ब्रह्मवनं महत् MN DUTT: 09-216-002 मन्यन्ते सर्वमप्येतदव्यक्तप्रभवाव्ययम् |
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. They think that all this is produced from and absorbed into the unmanifest. He who, even for the short space of time covered by a single breath, when his end comes, becomes equable, attaining to the self, fits himself for immortality. Controlling the self in the self, even for the space of a wink, one goes, through the tranquility of the self, to that which forms the endless acquisition of those that are endued with knowledge. Restraining the vital airs again and again by controlling them according to the method called Pranayama (suppression of vital airs), by the ten or the twelve, he attains to that which is beyond the four and twenty. |
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BORI CE: 14-048-005 एवं पूर्वं प्रसन्नात्मा लभते यद्यदिच्छति |
MN DUTT: 09-216-003 एवं पूर्वं प्रसन्नात्मा लभते यद् यदिच्छति |
M. N. Dutt: Thus having first acquired a tranquil soul, one attains to the fruition of all his desires. When the quality of Goodness predominates in what originates from the Unmanifest, it becomes fit for immortality. They who are conversant with Goodness speak highly of it, saying that there is nothing superior to Goodness. |
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BORI CE: 14-048-006 सत्त्वात्परतरं नान्यत्प्रशंसन्तीह तद्विदः |
MN DUTT: 09-216-004 अनुमानाद् विजानीमः पुरुषं सत्त्वसंश्रयम् |
M. N. Dutt: By inference we know that the Purusha is dependent on Goodness. O best of twice-born ones, it is impossible to attain to Purusha by any other means. |
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BORI CE: 14-048-007 क्षमा धृतिरहिंसा च समता सत्यमार्जवम् |
MN DUTT: 09-216-005 क्षमा धृतिरहिंसा च समता सत्यमार्जवम् |
M. N. Dutt: Forgiveness, courage, abstention abstention from injury, equability, truth, sincerity, knowledge, gift, and renunciation, are said to be the marks of that course of conduct which arises out of Goodness. |
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BORI CE: 14-048-008 एतेनैवानुमानेन मन्यन्तेऽथ मनीषिणः |
MN DUTT: 09-216-006 एतेनैवानुमानेन मन्यन्ते वै मनीषिणः |
M. N. Dutt: It is by this inference that the wise believe in the oneness of Purusha and Goodness. There is no doubt in this. |
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BORI CE: 14-048-009 आहुरेके च विद्वांसो ये ज्ञाने सुप्रतिष्ठिताः |
MN DUTT: 09-216-007 आहुरेके च विद्वांसो ये ज्ञानपरिनिष्ठिताः |
M. N. Dutt: Some learned men that are devoted to knowledge hold that Kshetrajna and Nature are one. This, however, is not correct. |
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BORI CE: 14-048-010 पृथग्भूतस्ततो नित्यमित्येतदविचारितम् |
MN DUTT: 09-216-008 पृथग्भूतं ततः सत्त्वमित्येतदविचारितम् |
M. N. Dutt: If it said that Nature is different from Purusha, that also will indicate a want of consideration. |
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BORI CE: 14-048-011 तथैवैकत्वनानात्वमिष्यते विदुषां नयः |
MN DUTT: 09-216-009 तथैवैकत्वनानात्वमिष्यते विदुषां नयः |
M. N. Dutt: Distinction and association should be truly known. Unity and diversity are likewise laid down. That is the doctrine of the learned. Even both unity and diversity are seen in the gnat and Udumbara. |
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BORI CE: 14-048-012 मत्स्यो यथान्यः स्यादप्सु संप्रयोगस्तथानयोः |
MN DUTT: 09-216-010 मत्स्यो यथान्यः स्यादप्सु सम्प्रयोगस्तथा तयोः |
M. N. Dutt: As a fish in water is different from it, so is the relation of the two (viz., Purusha and Nature). Indeed, their relation is like that of water drops on the leaf of the lotus, |
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BORI CE: 14-048-013 गुरुरुवाच |
MN DUTT: 09-216-011 गुरुरुवाच इत्युक्तवन्तस्ते विप्रास्तदा लोकपितामहम् |
M. N. Dutt: The Preceptor said, Thus addressed, those learned Brahmanas, who were the foremost of men, felt some doubts and (therefore) they once questioned the Grandfather. more |
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Corresponding verse not found in BORI CE |
MN DUTT: 09-216-012 गुरुरुवाच इत्युक्तवन्तस्ते विप्रास्तदा लोकपितामहम् |
M. N. Dutt: The Preceptor said, Thus addressed, those learned Brahmanas, who were the foremost of men, felt some doubts and (therefore) they once questioned the Grandfather. more |
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BORI CE: 14-048-014 ऋषय ऊचुः |
MN DUTT: 09-217-001 ऋषय ऊचुः को वा स्विदिह धर्माणामनुष्ठेयतमो मतः |
M. N. Dutt: The Rishis said Which among the duties is considered to be the most worthy of being performed? The various modes of duty, we sec, are contradictory. |
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BORI CE: 14-048-015 ऊर्ध्वं देहाद्वदन्त्येके नैतदस्तीति चापरे |
MN DUTT: 09-217-002 ऊर्ध्वं देहाद् वदन्त्येके नैतदस्तीति चापरे |
M. N. Dutt: Some say that it continues after the body is destroyed). Others say that it does not exist. Some say that everything is doubtful. Others have no doubts. |
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BORI CE: 14-048-016 अनित्यं नित्यमित्येके नास्त्यस्तीत्यपि चापरे |
MN DUTT: 09-217-003 अनित्यं नित्यमित्येके नास्त्यस्तीत्यपि चापरे |
M. N. Dutt: Some say that the eternal (principle) is not eternal. Some say that it exists, and some that it exists not. Some say it is of one form, or twofold, and others that it is mixed. |
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BORI CE: 14-048-017 मन्यन्ते ब्राह्मणा एवं प्राज्ञास्तत्त्वार्थदर्शिनः |
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: 14-048-018 अस्नानं केचिदिच्छन्ति स्नानमित्यपि चापरे |
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: 14-048-019 कर्म केचित्प्रशंसन्ति प्रशान्तिमपि चापरे |
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: 09-217-004 मन्यन्ते ब्राह्मणा एव ब्रह्मज्ञास्तत्त्वदर्शिनः |
M. N. Dutt: Some Brahmanas who are conversant with Brahma and utterers of truth consider it to be one. Others, that is distinct; and others again that it is manifold. |
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Corresponding verse not found in BORI CE |
MN DUTT: 09-217-005 देशकालावुभौ केचिन्नैतदस्तीति चापरे |
M. N. Dutt: Some say that both time and space exist; others, that it is not so. Some bear matted locks on their heads and are clad in deer-skins. Others have shaven heads and go entirely naked. |
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Corresponding verse not found in BORI CE |
MN DUTT: 09-217-006 अस्नानं केचिदिच्छन्ति स्नानमप्यपरे जनाः |
M. N. Dutt: Some abstain entirely from bathing and some are for bathing. Such differences of views may be seen among celestials and Brahmanas conversant with Brahma and gifted with perceptions of truth. |
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Corresponding verse not found in BORI CE |
MN DUTT: 09-217-007 आहारं केचिदिच्छन्ति केचिच्चानशने रताः |
M. N. Dutt: Some are for taking food; while some are given to fasts. Some speak highly of action. Others speak highly of perfect tranquility. |
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BORI CE: 14-048-020 धनानि केचिदिच्छन्ति निर्धनत्वं तथापरे |
MN DUTT: 09-217-008 केचिन्मोक्षं प्रशंसन्ति केचिद् भोगान् पृथग्विधान् |
M. N. Dutt: Some applaud Liberation. Some, various sorts of enjoyments. Some desire various kinds of riches. Some, poverty. Some say that means should be resorted to. Others, that this is not so. |
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BORI CE: 14-048-021 अहिंसानिरताश्चान्ये केचिद्धिंसापरायणाः |
MN DUTT: 09-217-009 अहिंसानिरताश्चान्ये केचिद्धिंसापरायणाः |
M. N. Dutt: Some are given to a life of abstention from injury. Others are inclined to destruction. Some are for merit and glory. Others say that this is not so. |
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BORI CE: 14-048-022 सद्भावनिरताश्चान्ये केचित्संशयिते स्थिताः |
MN DUTT: 09-217-010 सद्भावनिरताश्चान्ये केचित् संशयिते स्थिताः |
M. N. Dutt: Some are devoted to goodness. Others are established on doubt. Some are for pleasure. Some are for pain. Others people say that it is meditation. |
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BORI CE: 14-048-023 यज्ञमित्यपरे धीराः प्रदानमिति चापरे |
MN DUTT: 09-217-011 यज्ञमित्यपरे विप्राः प्रदानमिति चापरे |
M. N. Dutt: Other learned Brahmanas say that it is Sacrifice. Others, again, say that it is gift. Others speak highly of penances. Others, the study of the scriptures. |
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BORI CE: 14-048-024 तपस्त्वन्ये प्रशंसन्ति स्वाध्यायमपरे जनाः |
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: 09-217-012 एवं व्युत्थापिते धर्मे ज्ञानं संन्यासमित्येके स्वभावं भूतचिन्तकाः |
M. N. Dutt: Some say that knowledge and renunciation (should be followed). Others who ponder on the elements, say that it is nature. Some speak too much of everything. Others, nothing. |
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BORI CE: 14-048-025 एवं व्युत्थापिते धर्मे बहुधा विप्रधावति |
MN DUTT: 09-217-013 बहुधा विप्रबोधिते |
M. N. Dutt: O foremost of the celestials, duty being thus confused and full of contradictions of various kinds, we are deluded and unable to arrive at any conclusion. |
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BORI CE: 14-048-026 इदं श्रेय इदं श्रेय इत्येवं प्रस्थितो जनः |
MN DUTT: 09-217-014 इदं श्रेय इदं श्रेय इत्येवं व्युस्थितो जनः |
M. N. Dutt: People stand up for acting, saying, This is good, This is good. He who follow a certain duty speaks highly of that duty as the best. |
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BORI CE: 14-048-027 तत्र नो विहता प्रज्ञा मनश्च बहुलीकृतम् |
MN DUTT: 09-217-015 तेन नोऽविहिता प्रज्ञा मनश्च बहुलीकृतम् |
M. N. Dutt: Therefore our understanding breaks down and our mind is distracted. We, therefore, wish, O best of all beings, to know what is good. |
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BORI CE: 14-048-028 अतः परं च यद्गुह्यं तद्भवान्वक्तुमर्हति |
MN DUTT: 09-217-016 अतः परं तु यद् गुह्यं तद् भवान् वक्तुमर्हति |
M. N. Dutt: You should declare to us, after this, what is (so) mysterious, and what is the cause of the connection between the Soul and Nature. |
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BORI CE: 14-048-029 एवमुक्तः स तैर्विप्रैर्भगवाँल्लोकभावनः |
MN DUTT: 09-217-017 एवमुक्तः स तैर्विप्रैर्भगवाँलोकभावनः |
M. N. Dutt: Thus addressed by those learned Brahmanas, the illustrious creator of the worlds, endued with great intelligence and possessed of a righteous soul, described to them accurately what they asked. |
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