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Book 14 – Chapter 049
BORI CE: 14-049-001 ब्रह्मोवाच |
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: 09-218-001 ब्रह्मोवाच हन्त वः संप्रवक्ष्यामि यन्मां पृच्छथ सत्तमाः |
M. N. Dutt: Well then I shall describe to you what you ask. Learn what was told by a preceptor to a disciple who came to him. |
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Corresponding verse not found in BORI CE |
MN DUTT: 09-218-002 समस्तमिह तच्छ्रुत्वा सम्यगेवावधार्यताम् |
M. N. Dutt: Hearing it all, do you settle properly (what it should be). Abstention from injuring any creature is considered as the foremost of all duties. |
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BORI CE: 14-049-002 अहिंसा सर्वभूतानामेतत्कृत्यतमं मतम् BORI CE: 14-049-003 ज्ञानं निःश्रेय इत्याहुर्वृद्धा निश्चयदर्शिनः BORI CE: 14-049-004 हिंसापराश्च ये लोके ये च नास्तिकवृत्तयः BORI CE: 14-049-005 आशीर्युक्तानि कर्माणि कुर्वते ये त्वतन्द्रिताः BORI CE: 14-049-006 कुर्वते ये तु कर्माणि श्रद्दधाना विपश्चितः |
MN DUTT: 09-218-002 समस्तमिह तच्छ्रुत्वा सम्यगेवावधार्यताम् MN DUTT: 09-218-003 एतत् पदमनुद्विग्नं वरिष्ठं धर्मलक्षणम् MN DUTT: 09-218-004 तस्माज्ज्ञानेन शुद्धेन मुच्यते सर्वकिल्बिषैः |
M. N. Dutt: Hearing it all, do you settle properly (what it should be). Abstention from injuring any creature is considered as the foremost of all duties. That is the highest seat, shorn of anxiety and forming a mark of holiness. The ancients who had seen the certain truth, have said that knowledge is the highest happiness. Hence, one becomes freed of all sins by pure knowledge. they who are engaged in destruction and harm, they who are infidels in conduct, have to go to Hell on account of their being gifted with cupidity and delusion. Those who, without idleness, perform acts moved thereto by expectation, become repeatedly born in this world and sport in happiness. Those men who, gifted with learning and wisdom, perforın acts with faith, free from expectations, and possessed of concentration of mind, are said to perceive clearly. |
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BORI CE: 14-049-007 अतः परं प्रवक्ष्यामि सत्त्वक्षेत्रज्ञयोर्यथा |
MN DUTT: 09-218-005 अतः परं प्रवक्ष्यामि सत्त्वक्षेत्रज्ञयोर्यथा |
M. N. Dutt: I shall, after this. describe how the association and the disassociation takes place of Soul and Nature. You best of men, listen. The relation here is said to be that betwcen the object and the subject. |
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BORI CE: 14-049-008 विषयो विषयित्वं च संबन्धोऽयमिहोच्यते |
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: 14-049-009 व्याख्यातं पूर्वकल्पेन मशकोदुम्बरं यथा |
MN DUTT: 09-218-006 विषयी पुरुषो नित्यं सत्त्वं च विषयः स्मृतः |
M. N. Dutt: Purusha is always the subject; and Nature the object. It has been explained, by what has been said in a previous part of the discourse where it has been pointed out, that they exist after the manner of the gnat and the Udumbara, |
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BORI CE: 14-049-010 अनित्यं द्वंद्वसंयुक्तं सत्त्वमाहुर्गुणात्मकम् |
MN DUTT: 09-218-007 नित्यं द्वन्द्वसमायुक्तं सत्त्वमाहुर्मनीषिणः |
M. N. Dutt: An object of enjoyment as it is, Nature is unintelligent and knows nothing. He, however, who enjoys it, is said to know it, Soul being enjoyer, Nature is enjoyed. |
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BORI CE: 14-049-011 समः संज्ञागतस्त्वेवं यदा सर्वत्र दृश्यते |
MN DUTT: 09-218-008 समं संज्ञानुगश्चैव स सर्वत्र व्यवस्थितः |
M. N. Dutt: The wise have said that Nature is always made up of pairs of opposites. Soul is, on the other hand, destitute of pairs of opposites, devoid of parts, eternal, and free, about its essence, from qualities. |
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BORI CE: 14-049-012 सर्वैरपि गुणैर्विद्वान्व्यतिषक्तो न लिप्यते |
MN DUTT: 09-218-009 सर्वैरपि गुणैर्विद्वान् व्यतिषक्तो न लिप्यते |
M. N. Dutt: He lives in everything alike, and walks with knowledge. He always enjoys Nature as a lotus leaf (enjoys) water. |
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Corresponding verse not found in BORI CE |
MN DUTT: 09-218-010 एवमेवाप्यसंयुक्तः पुरुषः स्यान्न संशयः |
M. N. Dutt: Endued with knowledge, he is never tainted even if brought into contact with all the qualities. |
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BORI CE: 14-049-013 द्रव्यमात्रमभूत्सत्त्वं पुरुषस्येति निश्चयः BORI CE: 14-049-014 यथा प्रदीपमादाय कश्चित्तमसि गच्छति BORI CE: 14-049-015 यावद्द्रव्यगुणस्तावत्प्रदीपः संप्रकाशते BORI CE: 14-049-016 व्यक्तः सत्त्वगुणस्त्वेवं पुरुषोऽव्यक्त इष्यते |
MN DUTT: 09-218-010 एवमेवाप्यसंयुक्तः पुरुषः स्यान्न संशयः MN DUTT: 09-218-011 यथा द्रव्यं च कर्ता च संयोगोऽप्यनयोस्तथा MN DUTT: 09-218-012 तथा सत्त्वप्रदीपेन गच्छन्ति परमैषिणः MN DUTT: 09-218-013 क्षीणे द्रव्ये गुणे ज्योतिरन्तर्धानाय गच्छति MN DUTT: 09-218-014 एतद् विप्रा विजानीत हन्त भूयो ब्रवीमि वः |
M. N. Dutt: Endued with knowledge, he is never tainted even if brought into contact with all the qualities. Forsooth, Purusha is unattached like the unsteady drop of water on the lotus leaf. This is the certain conclusion that Nature is the property of Purusha. The relation between these two (viz., Purusha and Nature) is like that existing between matter and its maker. As one goes into a dark place carrying a light with him, so those who wish for the Supreme proceed with the light of Nature. As long as matter and quality exist, so long the light shines. The flame, however, becomes put out when matter and quality (or oil and wick) are exhausted. Thus Nature is manifest; while Purusha is said to be unmanifest. Understand this, you learned Brahmanas! Well, I shall now tell you something more. With even a thousand (explanations), one who has a bad understanding succeeds not in acquiring knowledge. |
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BORI CE: 14-049-017 सहस्रेणापि दुर्मेधा न वृद्धिमधिगच्छति |
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: 14-049-018 एवं धर्मस्य विज्ञेयं संसाधनमुपायतः |
MN DUTT: 09-218-015 चतुर्थेनाप्यथांशेन बुद्धिमान् सुखमेधते |
M. N. Dutt: One, however, who is gifted with intelligence succeeds in acquiring happiness, through only a fourth share (c: explanations). Thus should the accomplishment of duty be understood as dependent on means. For the intelligent man, having knowledge of means, succeeds in acquiring supreme happiness. |
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BORI CE: 14-049-019 यथाध्वानमपाथेयः प्रपन्नो मानवः क्वचित् |
MN DUTT: 09-218-016 यथाध्वानमपाथेयः प्रपन्नो मनुजः क्वचित् |
M. N. Dutt: As some man travelling along a road without provisions of his journey, proceeds with great uneasiness and may even meet with destruction before he reaches the end of his journey, so should it be known that in deeds there may or may not be fruits. |
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BORI CE: 14-049-020 तथा कर्मसु विज्ञेयं फलं भवति वा न 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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BORI CE: 14-049-021 यथा च दीर्घमध्वानं पद्भ्यामेव प्रपद्यते BORI CE: 14-049-022 तमेव च यथाध्वानं रथेनेहाशुगामिना BORI CE: 14-049-023 उच्चं पर्वतमारुह्य नान्ववेक्षेत भूगतम् BORI CE: 14-049-024 यावद्रथपथस्तावद्रथेन स तु गच्छति BORI CE: 14-049-025 एवं गच्छति मेधावी तत्त्वयोगविधानवित् |
MN DUTT: 09-218-017 पुरुषस्यात्मनिःश्रेयः शुभाशुभनिदर्शनम् MN DUTT: 09-218-018 रथेन रथिनं पश्य क्लिश्यमानमचेतनम् MN DUTT: 09-218-019 क्षीणे रथपदे विद्वान् रथमुत्सृज्य गच्छति |
M. N. Dutt: The examination of what is agreeable and what disagrceable is one's own self, yields benefit. The progress in life of a man who is devoid of the perception of truth is like that of a man who rashly journey on a long road unseen before. The progress, however, of those who are gifted with intelligence, is like that of men who journey along the same road, riding on a car to which are yoked (fleet) horses and which moves with swiftness. Having ascended to the top of a mountain, one should not cast his eyes on the surface of the earth. Sceing a man, even though travelling on a car, afflicted and rendered insensible by pain, the inielligent man journeys on a car as long as there is a car-path. The learned man, when he sees the car-path end, abandons his car for going on. Thus does the intelligent man who knows the ordinances about truth and Yoga, proceed. Knowing the qualities, such man, proceeds, comprehending what is next and next. |
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BORI CE: 14-049-026 यथा महार्णवं घोरमप्लवः संप्रगाहते BORI CE: 14-049-027 नावा चापि यथा प्राज्ञो विभागज्ञस्तरित्रया BORI CE: 14-049-028 तीर्णो गच्छेत्परं पारं नावमुत्सृज्य निर्ममः BORI CE: 14-049-029 स्नेहात्संमोहमापन्नो नावि दाशो यथा तथा BORI CE: 14-049-030 नावं न शक्यमारुह्य स्थले विपरिवर्तितुम् BORI CE: 14-049-031 एवं कर्म कृतं चित्रं विषयस्थं पृथक्पृथक् BORI CE: 14-049-032 यन्नैव गन्धिनो रस्यं न रूपस्पर्शशब्दवत् BORI CE: 14-049-033 तत्र प्रधानमव्यक्तमव्यक्तस्य गुणो महान् BORI CE: 14-049-034 अहंकारप्रधानस्य महाभूतकृतो गुणः BORI CE: 14-049-035 बीजधर्मं यथाव्यक्तं तथैव प्रसवात्मकम् BORI CE: 14-049-036 बीजधर्मा त्वहंकारः प्रसवश्च पुनः पुनः BORI CE: 14-049-037 बीजधर्मिण इत्याहुः प्रसवं च न कुर्वते BORI CE: 14-049-038 तत्रैकगुणमाकाशं द्विगुणो वायुरुच्यते BORI CE: 14-049-039 पृथ्वी पञ्चगुणा ज्ञेया त्रसस्थावरसंकुला BORI CE: 14-049-040 शब्दः स्पर्शस्तथा रूपं रसो गन्धश्च पञ्चमः |
MN DUTT: 09-218-020 यथार्णवं महाघोरमप्लवः सम्प्रगाहते MN DUTT: 09-218-021 व्याख्यातं पूर्वकल्पेन यथा रथपदातिनोः MN DUTT: 09-218-022 ममन्वेनाभिभूत: संस्तत्रैव परिवर्तते MN DUTT: 09-218-023 तथैव रथमारुह्य नाप्सु चर्या विधीयते MN DUTT: 09-218-024 यथा कर्म कृतं लोके तथैतानुपद्यते MN DUTT: 09-218-025 महत्प्रधानभूतस्य गुणोऽहंकार एव च MN DUTT: 09-218-026 पृथक्त्वेन हि भूतानां विषया वै गुणाः स्मृताः MN DUTT: 09-218-027 बीजधर्मो महानात्मा प्रसवश्चेति नः श्रुतम् MN DUTT: 09-218-028 बीजप्रसवधर्माणि महाभूतानि पञ्च वै MN DUTT: 09-218-029 त्रिगुणं ज्यातिरित्याहुरामश्चपि चतुर्गुणाः MN DUTT: 09-218-030 सर्वभूतकरी देवी शुभाशुभनिदर्शिनी |
M. N. Dutt: As one who plunges, without a boat, into the terrible ocean, with only ones two arms, through delusion, undoubtedly wishes for a range. After destruction; while the wise man conversant with distinctions, goes into the water, with a boat having oars, and soon crosses the lake without fatigue, and having crossed it gets to the other shore and leaves off the boat, freed from the thought of mineness. This has been already explained by the illustration of the car and the pedestrian. One who has been overwhelmed by delusion on account of attachment, sticks to it like a fisherman to his boat. Overcome by the idea of mineness, one wanders within its narrow embarking on a boat it is not possible in moving about on land. Likewise, it is not possible in moving abut on water after one has got on a car. There are thus various actions about various objects. And as action is performed in this world, so does it result to those who perform them. That which is void of smell. void of taste, and void of touch and sound, that which is meditated upon by the sages with the help of their understanding is said to be Pradhana. Now, Pradhana is unmanifest. A development of the uninanife-t is Mahat. A development of Pradhana when it has become Mahat is Egoism. From egoism emanates the great elements. And from the great elements respectively, the objects of sense proceed. The unmanifest is of the nature of seed. It produced its essence. We have heard that the great soul has the virtues of a seed, and that is a product. Egoism is of the nature of seed and is a product again and again. And the five great elements are of the nature of seed and products. The objects of the five great elements are gifted with the nature of seed, and yield products. These have intelligence for their property. Among them, space has one equality; wind is said to have two. Light, it is said, is gifted with three qualities; and water as possessed of four qualities. Earth, consisting of mobile and immobile, should be known as possessed of five qualities. She is a goddess who is the source of all entities and abounds with examples of the agreeable and the disagreeable.' Sound, likewise touch, colour, taste, and smell for the fifth, these are the five qualities of earth, O foremost of twice-born ones. Smell always belongs to carth, and smell is said to be of various kinds. |
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BORI CE: 14-049-041 पार्थिवश्च सदा गन्धो गन्धश्च बहुधा स्मृतः |
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: 14-049-042 इष्टश्चानिष्टगन्धश्च मधुरोऽम्लः कटुस्तथा |
MN DUTT: 09-218-031 तस्य गन्धस्य वक्ष्यामि विस्तरेण बहून् गुणान् |
M. N. Dutt: I shall describe at length the numerous qualities of smell. Smell is agreeable or disagreeable, sweet, sour, pungent, diffusive and compact, oily and dry, and clear. Thus smell, which belongs to the earth, should be known as of ten sorts. |
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BORI CE: 14-049-043 शब्दः स्पर्शस्तथा रूपं रसश्चापां गुणाः स्मृताः |
MN DUTT: 09-218-032 शब्दः स्पर्शस्तथा रूपं द्रवश्चापां गुणाः स्मृताः |
M. N. Dutt: Sound, touch, colour, and taste have been said to be the qualities of water. I shall now speak or the qualities of Taste. Taste has been said to be of various kinds. |
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BORI CE: 14-049-044 मधुरोऽम्लः कटुस्तिक्तः कषायो लवणस्तथा |
MN DUTT: 09-218-033 मधुरोऽम्लः कटुस्तिक्तः कषायो लवणस्तथा |
M. N. Dutt: Sweet, sour, pungent, bitter, astringent, and saline likewise. Taste, which has been said to Belong to water, is thus of six varieties. |
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BORI CE: 14-049-045 शब्दः स्पर्शस्तथा रूपं त्रिगुणं ज्योतिरुच्यते |
MN DUTT: 09-218-034 शब्दः स्पर्शस्तथा रूपं त्रिगुणं ज्योतिरुच्यते |
M. N. Dutt: Sound, touch, and colour, these are the three qualities of light. Colour is the quality of light, and colour is said to be of various sorts. |
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BORI CE: 14-049-046 शुक्लं कृष्णं तथा रक्तं नीलं पीतारुणं तथा BORI CE: 14-049-047 एवं द्वादशविस्तारं तेजसो रूपमुच्यते |
MN DUTT: 09-218-035 शुक्लं कृष्णं तथा रक्तं नीलं पीतारुणं तथा |
M. N. Dutt: White, dark, red, blue, yellow, and grey also, and short long, minute, gross, square and circular, of these twelve varieties is colour which appertains to light. These should be understood by Brahmanas venerable for years, knowing duties, and truthful in speech. |
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BORI CE: 14-049-048 शब्दस्पर्शौ च विज्ञेयौ द्विगुणो वायुरुच्यते |
MN DUTT: 09-218-036 शब्दस्पर्शी च विज्ञेयौ द्विगुणो वायुरुच्यते |
M. N. Dutt: Sound and touch should be known as the two qualities of wind. Touch has been said to be of various sorts. |
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BORI CE: 14-049-049 उष्णः शीतः सुखो दुःखः स्निग्धो विशद एव च |
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: 14-049-050 एवं द्वादशविस्तारो वायव्यो गुण उच्यते |
MN DUTT: 09-218-037 रूक्षः शीतस्तथैवोष्णः स्निग्धो विशद एव च |
M. N. Dutt: Rough, cold and hot, tender and clear, hard, oily, smooth, slippery, painful and soft, of twelve kinds is touch, which is the quality of wind, as said by Brahmanas crowned with success, knowing duties, and possessed of a sight of truth. |
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BORI CE: 14-049-051 तत्रैकगुणमाकाशं शब्द इत्येव च स्मृतः |
MN DUTT: 09-218-038 तत्रैकगुणमाकाशं शब्द इत्येव च स्मृतः |
M. N. Dutt: Now, space has only one quality, and that is said to be sound. I shall speak at length of the numerous qualities of sound. |
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BORI CE: 14-049-052 षड्जर्षभौ च गान्धारो मध्यमः पञ्चमस्तथा |
MN DUTT: 09-218-039 घडजर्षभः स गान्धारो मध्यमः पञ्चमस्तथा |
M. N. Dutt: Shadaja, Rishabha, together with Gandhara, Madhyama, and likewise Panchama; after this should be known Nishada, and then Daivata, besides these, there are agreeable sounds and disagreeable sounds compact, and of many ingredients. |
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BORI CE: 14-049-053 इष्टोऽनिष्टश्च शब्दस्तु संहतः प्रविभागवान् |
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: 09-218-040 एवं दशविधो ज्ञेयः शब्द आकाशसम्भवः |
M. N. Dutt: Sound which is born of space should thus be known to be of ten sorts. Space is the highest of the (five) elements. Egoism is above it. |
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BORI CE: 14-049-054 आकाशमुत्तमं भूतमहंकारस्ततः परम् BORI CE: 14-049-055 तस्मात्तु परमव्यक्तमव्यक्तात्पुरुषः परः |
MN DUTT: 09-218-040 एवं दशविधो ज्ञेयः शब्द आकाशसम्भवः MN DUTT: 09-218-041 अहंकारात् परा बुद्धिर्बुद्धेरात्मा ततः परः MN DUTT: 09-218-042 परापरज्ञो भूतानां विधिज्ञः सर्वकर्मणाम् |
M. N. Dutt: Sound which is born of space should thus be known to be of ten sorts. Space is the highest of the (five) elements. Egoism is above it. Above egoism is understanding. Above understanding is the soul. Above the soul is the Unmanifest. Above the Unmanifest is Purusha. One who knows which is superior and inferior among existent creatures, who is conversant with the ordinances about all deeds. and who forms himself the soul of all creatures, attains to the Unfading Soul. |
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