srimahabharat - (Book 14) Aswamedhamedha Parva - chapters 31 to 45

great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

 Aswamedha Parva

Book 14

Book 14
Chapter 31

 1 [br]
      trayo vai ripavo loke nava vai guṇataḥ smṛtāḥ
      harṣaḥ stambho 'bhimānaś ca trayas te sāttvikā guṇāḥ
  2 śokaḥ krodho 'tisaṃrambho rājasās te guṇāḥ smṛtāḥ
      svapnas tandrī ca mohaś ca trayas te tāmasā guṇāḥ
  3 etān nikṛtya dhṛtimān bāṇasaṃdhair atandritaḥ
      jetuṃ parān utsahate praśāntātmā jitendriyaḥ
  4 atra gāthāḥ kīrtayanti purākalpavido janāḥ
      ambarīṣeṇa yā gītā rājñā rājyaṃ praśāsatā
  5 samudīrṇeṣu doṣeṣu vadhyamāneṣu sādhuṣu
      jagrāha tarasā rājyam ambarīṣa iti śrutiḥ
  6 sa nigṛhya mahādoṣān sādhūn samabhipūjya ca
      jagāma mahatīṃ siddhiṃ gāthāṃ cemāṃ jagāda ha
  7 bhūyiṣṭhaṃ me jitā doṣā nihatāḥ sarvaśatravaḥ
      eko doṣo 'vaśiṣṭas tu vadhyaḥ sa na hato mayā
  8 yena yukto jantur ayaṃ vaitṛṣṇyaṃ nādhigacchati
      tṛṣṇārta iva nimnāni dhāvamāno na budhyate
  9 akāryam api yeneha prayuktaḥ sevate naraḥ
      taṃ lobham asibhis tīkṣṇair nikṛntantaṃ nikṛntata
  10 lobhād dhi jāyate tṛṣṇā tataś cintā prasajyate
     sa lipsamāno labhate bhūyiṣṭhaṃ rājasān guṇān
 11 sa tair guṇaiḥ saṃhatadehabandhanaḥ; punaḥ punar jāyati karma cehate
     janma kṣaye bhinnavikīrṇa dehaḥ; punar mṛtyuṃ gacchati janmani sve
 12 tasmād enaṃ samyag avekṣya lobhaṃ; nigṛhya dhṛtyātmani rājyam icchet
     etad rājyaṃ nānyad astīti vidyād; yas tv atra rājā vijito mamaikaḥ
 13 iti rājñāmbarīṣeṇa gāthā gītā yaśasvinā
     ādhirājyaṃ puraskṛtya lobham ekaṃ nikṛntatā

SECTION XXXI

"The Brahmana said, 'There are three foes in the world. They are said to be ninefold, agreeably to their qualities. Exultation, satisfaction, and joy,--these three qualities appertain to Goodness. 1 Cupidity, wrath, and hatred, these three qualities are said to appertain to Passion. Lassitude, procrastination, and delusion, these three qualities appertain to darkness. Cutting these with showers of arrows, the man of intelligence, free from procrastination, possessed of a tranquil soul, and with his senses under subjection, ventures to vanquish others. 2 In this connection, persons conversant with (the occurrence of) ancient cycles recite some verses which were sung in days of old by king Amvarisha who had acquired a tranquil soul. When diverse kinds of faults were in the ascendant and when the righteous were afflicted, Amvarisha of great fame put forth his strength for assuming sovereignty. 3 Subduing his own faults and worshipping the righteous, he attained to great success and sang these verses.--I have subdued many faults. I have killed all foes. But there is one, the greatest, vice which deserves to be destroyed but which has not been destroyed by me! Urged by that fault, this Jiva fails to attain to freedom from desire. Afflicted by desire, one runs into ditches without knowing it. Urged by that fault, one indulges in acts that are forbidden. Do thou cut off, cut off, that cupidity with sharp-edged swords. From cupidity arise desires. From desire flows anxiety. The man who yields to desire acquires many qualities that appertain to passion. When these have been acquired, he gets
p. 55
many qualities that appertain to Darkness. In consequence of those qualities, he repeatedly takes birth, with the bonds of body united, and is impelled to action. Upon the expiration of life, with body becoming dismembered and scattered, he once meets with death which is due to birth itself. 1 Hence, duly understanding this, and subduing cupidity by intelligence, one should desire for sovereignty in one's soul. This is (true) sovereignty. There is no other sovereignty here. The soul, properly understood, is the king. Even these were the verses sung by king Ambarisha of great celebrity, on the subject of sovereignty which he kept before him,--that king who had cut off the one foremost fault viz., cupidity.'"

Book 14
Chapter 32

 1 [br]
      atrāpy udāharantīmam itihāsaṃ purātanam
      brāhmaṇasya ca saṃvādaṃ janakasya ca bhāmini
  2 brāhmaṇaṃ janako rājā sannaṃ kasmiṃś cid āgame
      viṣaye me na vastavyam iti śiṣṭy artham abravīt
  3 ity uktaḥ pratyuvācātha brāhmaṇo rājasattamam
      ācakṣva viṣayaṃ rājan yāvāṃs tava vaśe sthitaḥ
  4 so 'nyasya viṣaye rājño vastum icchāmy ahaṃ vibho
      vacas te kartum icchāmi yathāśāstraṃ mahīpate
  5 ity uktaḥ sa tadā rājā brāhmaṇena yaśasvinā
      muhur uṣṇaṃ ca niḥśvasya na sa taṃ pratyabhāṣata
  6 tam āsīnaṃ dhyāyamānaṃ rājānam amitaujasam
      kaśmalaṃ sahasāgacchad bhānumantam iva grahaḥ
  7 samāśvāsya tato rājā vyapete kaśmale tadā
      tato muhūrtād iva taṃ brāhmaṇaṃ vākyam abravīt
  8 pitṛpaitāmahe rājye vaśye janapade sati
      viṣayaṃ nādhigacchāmi vicinvan pṛthivīm imām
  9 nādhyagacchaṃ yadā pṛthvyāṃ mithilā mārgitā mayā
      nādhyagacchaṃ yadā tasyāṃ svaprajā mārgitā mayā
  10 nādhyagacchaṃ yadā tāsu tadā me kaśmalo 'bhavat
     tato me kaśmalasyānte matiḥ punar upasthitā
 11 tayā na viṣayaṃ manye sarvo vā viṣayo mama
     [$]
     ātmāpi cāyaṃ na mama sarvā vā pṛthivī mama
     uṣyatāṃ yāvad utsāho bhujyatāṃ yāvad iṣyate
 12 pitṛpaitāmahe rājye vaśye janapade sati
     brūhi kāṃ buddhim āsthāya mamatvaṃ varjitaṃ tvayā
 13 kāṃ vā buddhiṃ viniścitya sarvo vai viṣayas tava
     nāvaiṣi viṣayaṃ yena sarvo vā viṣayas tava
 14 [j]
     antavanta ihārambhā viditā sarvakarmasu
     nādhyagaccham ahaṃ yasmān mamedam iti yad bhavet
 15 kasyedam iti kasya svam iti veda vacas tathā
     nādhyagaccham ahaṃ buddhyā mamedam iti yad bhavet
 16 etāṃ buddhiṃ viniścitya mamatvaṃ varjitaṃ mayā
     śṛṇu buddhiṃ tu yāṃ jñātvā sarvatra viṣayo mama
 17 nāham ātmārtham icchāmi gandhān ghrāṇagatān api
     tasmān me nirjitā bhūmir vaśe tiṣṭhati nityadā
 18 nāham ātmārtham icchāmi rasān āsye 'pi vartataḥ
     āpo me nirjitās tasmād vaśe tiṣṭhanti nityadā
 19 nāham ātmārtham icchāmi rūpaṃ jyotiś ca cakṣuṣā
     tasmān me nirjitaṃ jyotir vaśe tiṣṭhati nityadā
 20 nāham ātmārtham icchāmi sparśāṃs tvaci gatāś ca ye
     tasmān me nirjito vāyur vaśe tiṣṭhati nityadā
 21 nāham ātmārtham icchāmi śabdāñ śrotragatān api
     tasmān me nirjitāḥ śabdā vaśe tiṣṭhanti nityadā
 22 nāham ātmārtham icchāmi mano nityaṃ mano 'ntare
     mano me nirjitaṃ tasmād vaśe tiṣṭhati nityadā
 23 devebhyaś ca pitṛbhyaś ca bhūtebhyo 'tithibhiḥ saha
     ity arthaṃ sarva eveme samārambhā bhavanti vai
 24 tataḥ prahasya janakaṃ brāhmaṇaḥ punar abravīt
     tvaj jijñāsārtham adyeha viddhi māṃ dharmam āgatam
 25 tvam asya brahma nābhasya buddhyārasyānivartinaḥ
     sattvanemi niruddhasya cakrasyaikaḥ pravartakaḥ

SECTION XXXII

"The Brahmana said, 'In this connection is cited the old narrative, O lady, of the discourse between a Brahmana and (king) Janaka. King Janaka (on a certain occasion), desirous of punishing him, said unto a Brahmana who had become guilty of some offence, 'Thou shalt not dwell within my dominions.' Thus addressed, the Brahmana replied unto that best of kings, saying, 'Tell me, O king, what the limits are of the territories subject to thee. I desire, O lord, to dwell within the dominions of another king. Verily, I wish to obey thy behest, O lord of Earth, agreeably to the scriptures.--Thus addressed by that celebrated Brahmana, the king, hearing repeated and hot sighs, said not a word in reply. Like the planet Rahu overwhelming the Sun, a cloudedness of understanding suddenly overwhelmed that king of immeasurable energy as he sat plunged in thought. When that cloudedness of understanding passed away and the king became comforted, he spoke after a short while these words unto that Brahmana.'
"Janaka said, 'Although a (large) inhabited tract is subject to me within this ancestral kingdom of mine, yet I fail to find my dominion, searching through the whole Earth. When I failed to find it on the Earth, I then searched Mithila (for it). When I failed to find it in Mithila, I then searched for it among my own children. When I failed to find it even there, a cloudedness of understanding came over me. After that cloudedness of understanding passed away, intelligence came back to me. Then I thought that I have no dominion, or that everything is my dominion. Even this body is not mine, or the whole Earth is mine. At the same time, O best of regenerate persons, I think that that is as much mine as it is of others. Do thou, therefore, dwell (here) as long as thy
p. 56
choice leads thee, and do thou enjoy as long as thou pleasest.'
"The Brahmana said, 'When there is a large inhabited tract in thy ancestral kingdom, tell me, depending upon what understanding, has the idea of meum been got rid of by thee. What also is that understanding depending upon which thou hast come to the conclusion that everything constitutes thy dominion? What, indeed, is the notion through which thou hast no dominion, or everything is thy dominion?'
"Janaka said, 'All conditions here, in all affairs, have been understood by me to be terminable. Hence, I could not find that which should be called mine. 1 (Considering) whose is this, I thought of the Vedic text about anybody's property, I could not, therefore, find, by my understanding, what should be (called) mine. 2 Depending upon this notion, I got rid of idea of mineness. Hear now what that notion is depending upon which I came to the conclusion that I have dominion everywhere. I do not desire for my own self those smells that are even in my nose. Therefore, the earth, subjugated by me, is always subject to me. 3 I do not desire for my own self those tastes that exist in contact with even my tongue. Therefore, water, subjugated by me, is always subject to me. I do not desire for my own self the colour or light that appertains to my eye. Therefore, light subjugated by me, is always subject to me. I do not desire for my own self those sensations of touch which are in contact with even my skin. Therefore, the wind, subjugated by me, is always subject to me. I do not desire for my own self those sounds which are in contact with even my ear. Therefore sounds, subjugated by me, are always subject to me. I do not desire for my own self the mind that is always in my mind. Therefore the mind, subjugated by me, is subject to me. All these acts of mine are for the sake of the deities, the Pitris, the Bhutas, together with guests. 4--The Brahmana then, smiling, once more said unto Janaka,--Know that I am Dharma, who have come here today for examining thee. Thou art verily the one person for setting this wheel in motion, this wheel that has the quality of Goodness for its circumference, Brahmin for its nave, and the understanding for its spokes, and which never turns back!'" 5

---

Footnotes

55:1 think Telang renders this verse wrongly. Samhatadehabandhanah does not mean 'with bodily frame destroyed' but 'with bodily frame united.' If samhata be taken as destroyed, the compound bhinna-vikirna-dehah in the second line would be a useless repetition. The meaning is that with bodily frame or the bonds of body united, he takes birth. When he dies, that frame becomes dismembered and scattered.
56:1 The conditions referred to are affluence and indigence, as explained by Nilakantha.
56:2 This is, rather, obscure. Nilakantha observes that the Vedic text referred to is: 'Do not covet anybody's property.' What Janaka says seems to be this: Thinking of this prohibition about coveting other people's property, I thought how could it be ascertained what belongs to others.
56:3 The sense seems to be this: the property of smell attaches to earth. I do not desire smell for my own enjoyment. If it is perceived, it is perceived by the organ of smell. The earth, therefore, is subject to me, not I to the earth. I have transcended my sensations, and, therefore, the objects to which they inhere. The whole world represents only the objects of the sensations. The latter being mastered, the whole world has been mastered by me.
56:4 i.e., I live and act for these and not my own self.
56:5 Nilakantha's reading is erroneous, Brahma-labhasya should be Brahmana-bhasya. So also durvarasya is incorrect. Nemi may also mean the line or track that is made by a wheel as it moves. If taken in this sense, it would mean 'that is confined to, or that cannot deviate from the track constituted by goodness'. The nave, Brahman, is, of course, the Vedas.

Book 14
Chapter 33

 1 [br]
      nāhaṃ tathā bhīru carāmi loke; tathā tvaṃ māṃ tarkayase svabuddhyā
      vipro 'smi mukto 'smi vanecaro 'smi; gṛhastha dharmā brahma cārī tathāsmi
  2 nāham asmi yathā māṃ tvaṃ paśyase cakṣuṣā śubhe
      mayā vyāptam idaṃ sarvaṃ yat kiṃ cij jagatī gatam
  3 ye ke cij jantavo loke jaṅgamāḥ sthāvarāś ca ha
      teṣāṃ mām antakaṃ viddhi dārūṇām iva pāvakam
  4 rājyaṃ pṛthivyāṃ sarvasyām atha vāpi triviṣṭape
      tathā buddhir iyaṃ vetti buddhir eva dhanaṃ mama
  5 ekaḥ panthā brāhmaṇānāṃ yena gacchanti tadvidaḥ
      gṛheṣu vanavāseṣu guru vāseṣu bhikṣuṣu
      liṅgair bahubhir avyagrair ekā buddhir upāsyate
  6 nānā liṅgāśramasthānāṃ yeṣāṃ buddhiḥ śamātmikā
      te bhāvam ekam āyānti saritaḥ sāgaraṃ yathā
  7 buddhyāyaṃ gamyate mārgaḥ śarīreṇa na gamyate
      ādyantavanti karmāṇi śarīraṃ karmabandhanam
  8 tasmāt te subhage nāsti paralokakṛtaṃ bhayam
      madbhāvabhāvaniratā mamaivātmānam eṣyasi

SECTION XXXIII

"The Brahmana said, 'I do not, O timid one, move in this world in that manner which thou, according to thy own understanding, censurest. I am a Brahmana possessed of Vedic knowledge, I am emancipated. I am a forest recluse. I am an observer of the duties of a house-holder. I observe vows. I am not what thou seest me in good and bad acts. By me is pervaded everything that exists in this universe. Whatever creatures exist in the world, mobile or immobile, know that I am the destroyer of them all, even as fire is (the destroyer) of all kinds of wood. Of sovereignty over the whole Earth or over Heaven (on the one hand), or this knowledge (of my identity with the universe), this knowledge is my wealth. 1 This is the one path for Brahmanas, by which they who understand it proceed to house-holds, or abodes in the forest, or residence with preceptors, or among mendicants. 2 With numerous unconfused symbols, only one knowledge is worshipped. Those who, whatever the symbols and modes of life to which they adhere, have acquired an understanding having tranquillity for its essence, attain to that one entity even as numerous rivers all meeting the Ocean. 3 The path is traversable with the aid of the understanding and not of this body. Actions have both beginning and end, and the body has actions for its bonds. 4 Hence, O blessed lady, thou needst have no apprehension in respect of the world hereafter. With thy heart intent upon the real entity, it is my soul into which thou wilt come.'"

\

Book 14
Chapter 34

1 [br]
      nedam alpātmanā śakyaṃ vedituṃ nākṛtātmanā
      bahu cālpaṃ ca saṃkṣiptaṃ viplutaṃ ca mataṃ mama
  2 upāyaṃ tu mama brūhi yenaiṣā labhyate matiḥ
      tan manye kāraṇatamaṃ yata eṣā pravartate
  3 [br]
      araṇīṃ brāhmaṇīṃ viddhi gurur asyottarāraṇiḥ
      tapaḥ śrute 'bhimathnīto jñānāgnir jāyate tataḥ
  4 [brāhmaṇī]
      yad idaṃ brahmaṇo liṅgaṃ kṣetrajñam iti saṃjñitam
      grahītuṃ yena tac chakyaṃ lakṣaṇaṃ tasya tat kva nu
  5 [br]
      aliṅgo nirguṇaś caiva kāraṇaṃ nāsya vidyate
      upāyam eva vakṣyāmi yena gṛhyeta vā na vā
  6 samyag apy upadiṣṭaś ca bhramarair iva lakṣyate
      karma buddhir abuddhitvāj jñānaliṅgair ivāśritam
  7 idaṃ kāryam idaṃ neti na mokṣeṣūpadiśyate
      paśyataḥ śṛṇvato buddhir ātmano yeṣu jāyate
  8 yāvanta iha śakyeraṃs tāvato 'ṃśān prakalpayet
      vyaktān avyaktarūpāṃś ca śataśo 'tha sahasraśaḥ
  9 sarvān nānātva yuktāṃś ca sarvān pratyakṣahetukān
      yataḥ paraṃ na vidyeta tato 'bhyāse bhaviṣyati
  10 [vā]
     tatas tu tasyā brāhmaṇyā matiḥ kṣetrajñasaṃkṣaye
     kṣetrajñād eva parataḥ kṣetrajño 'nyaḥ pravartate
 11 [arjuna]
     kva nu sā brāhmaṇī kṛṣṇa kva cāsau brāhmaṇarṣabhaḥ
     yābhyāṃ siddhir iyaṃ prāptā tāv ubhau vada me 'cyuta
 12 [vā]
     mano me brāhmaṇaṃ viddhi buddhiṃ me viddhi brāhmaṇīm
     kṣetrajña iti yaś coktaḥ so 'ham eva dhanaṃjaya

SECTION XXXIV

"The Brahmana's wife said, 'This is incapable of being understood by a person of little intelligence as also by one whose soul has not been cleansed. My intelligence is very little, and contracted, and confused. Do thou tell me the means by which the knowledge (of which thou speakest) may be acquired. I wish to learn from thee the source from which this knowledge flows.'
"The Brahmana said, 'Know that intelligence devoted to Brahman, is the lower Arani; the preceptor is the upper Arani; penances and conversance
p. 58
wit tithe scriptures are to cause the attrition. From this is produced the fire of knowledge.'
"The Brahmana's wife said, 'As regards this symbol of Brahman, which is designated Kshetrajna, where, indeed, occurs a description of it by which it is capable of being seized?'
"The Brahmana said, 'He is without symbols, and without qualities. Nothing exists that may be regarded as his cause. I shall, however, tell thee the means by which he can be seized or not. A good means may be found; viz., perception of hearing, etc. as flowers are perceived by bees. That means consists of an understanding cleansed by action. Those whose understandings have not been so cleansed, regard that entity, through their own ignorance, as invested with the properties of knowledge and others. 1 It is not laid down that this should be done, of that this should not be done, in the rules for achieving Emancipation,--those, that is, in which a knowledge of the soul arises only in him who sees and hears. 2 One should comprehend as many parts, unmanifest and manifest by hundreds and thousands, as one is capable of comprehending here. Indeed, one should comprehend diverse objects of diverse import, and all objects of direct perception. Then will come, from practice (of contemplation and self-restraint, etc.), that above which nothing exists.' 3
"The holy one continued, 'Then the mind of that Brahmana's wife, upon the destruction of the Kshetrajna, became that which is beyond Kshetrajna, in consequence of the knowledge of Kshetra.' 4
"Arjuna said, 'Where, indeed, is that Brahmana's wife, O Krishna, and where is that foremost of Brahmanas, by both of whom was such success attained. Do thou, tell me about them, O thou of unfading glory.'
"The blessed and holy one said, 'Know that my mind is the Brahmana, and that my understanding is the Brahmana's wife. He who has been spoken of as Kshetrajna is I myself, O Dhananjaya!"'

---

Footnotes

58:1 I expand this verse a little for making it intelligible. A literal version would run as follows: Good means may be seen, perceived as by bees. Action is (cleansed) understanding; through folly it is invested with the symbols of knowledge. Karmabudhhi never means 'action and knowledge' as rendered by Telang. Abudhitwatt means 'through ignorance.' This ignorance is of those persons whose understandings have not been cleansed by action.
58:2 What is stated here is this. In the matter of achieving Emancipation, no ordinances have been laid down, positive or negative, like those in respect of other things. If one wishes to attain to Heaven, he should do this and abstain from the other. For achieving Emancipation, however, only seeing and hearing are prescribed. Seeing implies contemplation, and hearing, the receiving of instructions from the preceptor. Nilakantha explains hearing as Vedantadisravanam (vide his comment on the word 'srutam' in verse 3 above).
58:3 The speaker wishes to inculcate that one should first contemplate an object of direct perception, such as earth, etc. Then on such 'unperceived' objects as operations of the mind. Such contemplation will gradually lead to that which is Supreme. The abhyasa or practice referred to in the second line is the practice of sama, dama, etc. I do not think that Telang's version of 8 and 9 brings out the meaning clearly.
58:4 The sense is that when her individual soul became merged into the Supreme soul, she became identified with Brahman. This, was, of course, due to the knowledge of Kshetra as something separate from Kshetrajna.

Book 14
Chapter 35

1 [arjuna]
      brahma yat paramaṃ vedyaṃ tan me vyākhyātum arhasi
      bhavato hi prasādena sūkṣme me ramate matiḥ
  2 [vā]
      atrāpy udāharantīmam itihāsaṃ purātanam
      saṃvādaṃ mokṣasaṃyuktaṃ śiṣyasya guruṇā saha
  3 kaś cid brāhmaṇam āsīnam ācāryaṃ saṃśitavratam
      śiṣyaḥ papraccha medhāvī kiṃś cic chreyaḥ paraṃtapa
  4 bhagavantaṃ prapanno 'haṃ niḥśreyasaparāyaṇaḥ
      yāce tvāṃ śirasā vipra yad brūyāṃ tad vicakṣva me
  5 tam evaṃ vādinaṃ pārtha śiṣyaṃ gurur uvāca ha
      kathayasva pravakṣyāmi yatra te saṃśayo dvija
  6 ity uktaḥ sa kuruśreṣṭha guruṇā guruvatsalaḥ
      prāñjaliḥ paripapraccha yat tac chṛṇu mahāmate
  7 [ṣisya]
      kutaś cāhaṃ kutaś ca tvaṃ tat satyaṃ brūhi yat param
      kuto jātāni bhūtāni sthāvarāṇi carāṇi ca
  8 kena jīvanti bhūtāni teṣām āyuḥ kim ātmakam
      kiṃ satyaṃ kiṃ tapo vipra ke guṇāḥ sadbhir īritāḥ
      ke panthānaḥ śivāḥ santi kiṃ sukhaṃ kiṃ ca duṣkṛtam
  9 etān me bhagavan praśnān yāthātathyena sattama
      vaktum arhasi viprarṣe yathāvad iha tattvataḥ
  10 [vā]
     tasmai saṃpratipannāya yathāvat paripṛcchate
     śiṣyāya guṇayuktāya śāntāya guruvartine
     chāyā bhūtāya dāntāya yataye brahmacāriṇe
 11 tān praśnān abravīt pārttha medhāvī sa dhṛtavrataḥ
     guruḥ kuru kulaśreṣṭha samyak sarvān ariṃdama
 12 brahma proktam idaṃ dharmam ṛṣipravara sevitam
     veda vidyā samāvāpyaṃ tattvabhūtārtha bhāvanam
 13 bhūtabhavya bhaviṣyādi dharmakāmārtha niścayam
     siddhasaṃgha parijñātaṃ purākalpaṃ sanātanam
 14 pravakṣye 'haṃ mahāprājña padam uttamam adya te
     buddhvā yad iha saṃśiddhā bhavantīha manīṣiṇaḥ
 15 upagamyarṣayaḥ pūrvaṃ jijñāsantaḥ parasparam
     bṛhaspatibharadvājau gautamo bhārgavas tathā
 16 vasiṣṭhaḥ kāśyapaś caiva viśvāmitro 'trir eva ca
     mārgān sarvān parikramya pariśrāntāḥ svakarmabhiḥ
 17 ṛṣim āṅgirasaṃ vṛddhaṃ puraskṛtya tu te dvijāḥ
     dadṛśur brahmabhavane brahmāṇaṃ vītakalmaṣam
 18 taṃ praṇamya mahātmānaṃ sukhāsīnaṃ maharṣayaḥ
     papracchur vinayopetā niḥśreyasam idaṃ param
 19 kathaṃ karma kriyāt sādhu kathaṃ mucyeta kilbiṣāt
     ke no mārgāḥ śivāś ca syuḥ kiṃ satyaṃ kiṃ ca duṣkṛtam
 20 kenobhau karma panthānau mahattvaṃ kena vindati
     pralayaṃ cāpavargaṃ ca bhūtānāṃ prabhavāpyayau
 21 ity uktaḥ sa muniśreṣṭhair yad āha prapitāmahaḥ
     tat te 'haṃ saṃpravakṣyāmi śṛṇu śiṣyayathāgamam
 22 [brahmā]
     satyād bhūtāni jātāni sthāvarāṇi carāṇi ca
     tapasā tāni jīvanti iti tad vittasu vratāḥ
 23 svāṃ yoniṃ punar āgamya vartante svena karmaṇā
     satyaṃ hi guṇasaṃyuktaṃ niyataṃ pañca lakṣaṇam
 24 brahmasatyaṃ tapaḥ satyaṃ satyaṃ caiva prajāpatiḥ
     satyād bhūtāni jātāni bhūtaṃ satyam ayaṃ mahat
 25 tasmāt satyāśrayā viprā nityaṃ yogaparāyaṇāḥ
     atītakrodhasaṃtāpā niyatā dharmasetavaḥ
 26 anyonyaniyatān vaidyān dharmasetu pravartakān
     tān ahaṃ saṃpravakṣyāmi śāśvatāṁl lokabhāvanān
 27 cāturvidyaṃ tathā varṇāṃś caturaś cāśramān pṛthak
     dharmam ekaṃ catuṣpādaṃ nityam āhur manīṣiṇaḥ
 28 panthānaṃ vaḥ pravakṣyāmi śivaṃ kṣemakaraṃ dvijāḥ
     niyataṃ brahma bhāvāya yātaṃ pūrvaṃ manīṣibhiḥ
 29 gadatas taṃ mamādyeha panthānaṃ durvidaṃ param
     nibodhata mahābhāgā nikhilena paraṃ param
 30 brahma cārikam evāhur āśramaṃ prathamaṃ padam
     gārhasthyaṃ tu dvitīyaṃ syād vānaprastham ataḥ param
     tataḥ paraṃ tu vijñeyam adhyātmaṃ paramaṃ padam
 31 jyotir ākāśam ādityo vāyur indraḥ prajāpatiḥ
     nopaiti yāvad adhyātmaṃ tāvad etān na paśyati
     tasyopāyaṃ pravakṣyāmi purastāt taṃ nibodhata
 32 phalamūlānila bhujāṃ munīnāṃ vasatāṃ vane
     vānaprasthaṃ dvijātīnāṃ trayāṇām upadiśyate
 33 sarveṣām eva varṇānāṃ gārhasthyaṃ tad vidhīyate
     śraddhā lakṣaṇam ity evaṃ dharmaṃ dhīrāḥ pracakṣate
 34 ity ete deva yānā vaḥ panthānaḥ parikīrtitāḥ
     sadbhir adhyāsitā dhīraiḥ karmabhir dharmasetavaḥ
 35 eteṣāṃ pṛthag adhyāste yo dharmaṃ saṃśitavrataḥ
     kālāt paśyati bhūtānāṃ sadaiva prabhavāpyayau
 36 atas tattvāni vakṣyāmi yāthātathyena hetunā
     viṣayasthāni sarvāṇiv vartamānāni bhāgaśaḥ
 37 mahān ātmā tathāvyaktam ahaṃ kāras tathaiva ca
     indriyāṇi daśaikaṃ ca mahābhūtāni pañca ca
 38 viśeṣāḥ pañca bhūtānām ity eṣā vaidikī śrutiḥ
     caturviṃśatir eṣā vas tattvānāṃ saṃprakīrtitā
 39 tattvānām atha yo veda sarveṣāṃ prabhavāpyayau
     sa dhīraḥ sarvabhūteṣu na moham adhigacchati
 40 tattvāni yo vedayate yathātathaṃ; guṇāṃś ca sarvān akhilāś ca devatāḥ
     vidhūtapāpmā pravimucya bandhanaṃ; sa sarvalokān amalān samaśnute

SECTION XXXV

"Arjuna said, 'It behoveth thee to expound Brahma to me,--that which is the highest object of knowledge. Through thy favour, my mind is delighted with these subtle disquisitions.'
"Vasudeva said,--'In this connection is recited the old history of the discourse between a preceptor and his disciple on the subject of Brahman. Once on a time, O scorcher of foes, an intelligent disciple questioned a certain Brahmana of rigid vows who was his preceptor, as he was seated (at his ease), saying,--What, indeed, is the highest good? Desirous of attaining to that which constitutes the highest good, I throw myself at thy feet, O holy one. O learned Brahmana, I solicit thee, bending my head, to explain to me what I ask.--Unto that disciple, O son of Pritha, who said so, the preceptor said,--O regenerate one, I shall explain to thee everything about which thou mayst have any doubts.--Thus addressed, O foremost one of Kuru's race, by his preceptor, that disciple who was exceedingly devoted to his preceptor, spoke as follows, with joined hands. Do thou hear what he said, O thou of great intelligence.'
"The Disciple said, 'Where am I? Whence art thou? Explain that which is the highest truth. From what source have sprung all creatures mobile and immobile? By what do creatures live? What is the limit of their life? What is truth? What is penance, O learned Brahmana? What are called attributes by the good? What paths are to be called auspicious? What is happiness? What is sin? O holy one, O thou of excellent vows, it behoves thee to answer these questions of mine, O learned Rishi, correctly, truly, and accurately. Who else is there in this world than thee that is capable of answering these questions? Do thou answer them, O foremost of all persons conversant with duties. My curiosity is great. Thou art celebrated in all the worlds as one well skilled in the duties relating to Emancipation. There is none else than thou that is competent to remove all kinds of doubts. Afraid of worldly life, we have become desirous of achieving Emancipation.'
"Vasudeva said, 'Unto that disciple who had humbly sought his instruction and put the questions duly, who was devoted to his preceptor and possessed of tranquillity, and who always behaved in a manner that was agreeable (to his instructor), who lived so constantly by the side of his instructor as to have almost become his shadow, who was self-restrained, and who had the life of a Yati and Brahmacharin, O son of Pritha, that preceptor possessed of intelligence and observant of vows, duly explained all the questions, O foremost one of Kuru's race, O chastiser of all foes.'
"The preceptor said, 'All this was declared (In days of old) by Brahma himself (the Grandsire of all the worlds). Applauded and practised by the foremost of Rishis, and depending on a knowledge of the Vedas, it involves a consideration of what constitutes the real entity. We regard knowledge to be the highest object, and renunciation as the best penance. He who, with certainty, knows the true object of knowledge which is incapable of being modified by circumstances, viz., the soul abiding in all creatures, succeeds in going
p. 60
whithersoever he wishes and comes to be regarded as the highest. That learned man who beholds the residence of all things in one place and their severance as well, and who sees unity in diversity, succeeds in freeing himself from misery. He who does not covet anything and does not cherish the idea of mineness with regard to anything, comes to be regarded, although residing in this world, as identifiable with Brahman, He who is conversant with the truth about the qualities of Pradhana (or Nature), acquainted with the creation of all existent objects, divested of the idea of mineness, and without pride, succeeds, without doubt, in emancipating himself. Understanding properly that great tree which has the unmanifest for its seed sprout, and the understanding for its trunk, and high consciousness of self for its branches, and the senses for the cells whence its twigs issue, and the (five) great elements for its flower-buds, and the gross elements for its smaller boughs, which is always endued with leaves, which always puts forth flowers, and upon which all existent objects depend, whose seed is Brahman, and which is eternal,--and cutting all topics with the sharp sword of knowledge, one attains to immortality and casts off birth and death. The conclusions with regard to the past, present, and future, etc, and religion, pleasure and wealth, which are all well known to conclaves of Siddhas, which appertain to remote cycles, and which are, indeed, eternal, I shall declare to thee, O thou of great wisdom. These constitute what is called Good. Men of wisdom, understanding them in this world, attain to success. In days of old, the Rishis Vrihaspati and Bharadwaja, and Gautama and Bhargava, and Vasishtha and Kasyapa, and Viswamitra, and Atri, assembled together for the purpose of asking one another. They thus assembled together after having travelled over all paths and after they had got tired with the acts each of them had done. Those regenerate persons, placing the sage son of Angiras at their head, proceeded to the region of the Grandsire. There they beheld Brahma perfectly cleansed of all sin. Bowing their heads unto that high-souled one who was seated at his ease, the great Rishis, endued with humility, asked him this grave question regarding the highest good. How should a good man act? How would one be released from sin? What paths are auspicious for us? What is truth, and what is sin? By what action are the two paths, northern and southern, obtained? What is destruction? What is Emancipation? What is birth and what is death of all existent objects? I shall tell thee, O disciple, what the Grandsire, thus addressed, said unto them, conformably to the scriptures. Do thou listen.'
"Brahma said, 'It is from Truth that all creatures, mobile and immobile, have been born. They live by penance (of action). Understand this, O ye of excellent vows. In consequence of their own actions they live, transcending: their own origin. 1 For Truth, when united with qualities, becomes always possessed of five indications. Brahman is Truth. Penance is truth. Prajapati is truth. It is from Truth that all creatures have sprung. Truth is the universe of being. It is for this that Brahmanas who are always devoted to Yoga, who
p. 61
have transcended wrath and sorrow, and who always regard Religion as the causeway (along which every one must pass for avoiding the morass below), take refuge in Truth. I shall now speak of those Brahmanas who are restrained by one another and possessed of knowledge, of the orders, and of those who belong to the four modes of life. The wise say that Religion or duty is one, (though) having four quarters. Ye regenerate ones, I shall speak to ye now of that path which is auspicious and productive of good. That path has constantly been trod over by men possessed of wisdom in order to achieve an identity with Brahman. I shall speak now of that path which is the highest and which is exceedingly difficult of being understood. Do you understand, in all its details, ye highly blessed ones, what is the highest seat. The first step has been said to be the mode of life that appertains to Brahmacharins. The second step is domesticity. After this is the residence in the woods. After that it should be known is the highest step, viz., that relating to Adhyatma. 1 Light, ether (or space), sun, wind, Indra, and Prajapati,--one sees these as long as one does not attain to Adhyatma. I shall declare the means (by which that Adhyatma may be attained). Do ye first understand them. The forest mode of life that is followed by ascetics residing in the woods and subsisting upon fruits and roots and air is laid down for the three regenerate classes. The domestic mode of life is ordained for all the orders. They that are possessed of wisdom say that Religion or duty has Faith for its (chief) indication. Thus have I declared to you the paths leading to the deities. They are adopted by those that are good and wise by their acts. Those paths are the causeways of piety. That person of rigid vows who adopts any one of these modes separately, always succeeds in time to understand the production and destruction of all creatures. I shall now declare, accurately and with reasons, the elements which reside in parts in all objects. The great soul, the unmanifest, egoism (consciousness of identity), the ten and one organs (of knowledge and action), the five great elements, the specific characteristics of the five elements,--these constitute the eternal creation. The number of elements has been said to be four and twenty, and one (more). That person of wisdom who understands the production and destruction of all these elements, that man among all creatures, never meets with delusion. He who understands the elements accurately, all the qualities, all the deities, succeeds in cleansing himself of all sin. Freed from all bonds, such a man succeeds in enjoying all regions of spotless purity.'" 2

Book 14
Chapter 36

1 [br]
      tad avyaktam anudriktaṃ sarvavyāpi dhruvaṃ sthiram
      navadvāraṃ puraṃ vidyāt triguṇaṃ pañca dhātukam
  2 ekādaśa parikṣepaṃ mano vyākaraṇātmakam
      buddhisvāmikam ity etat param ekādaśaṃ bhavet
  3 trīṇi srotāṃsi yāny asminn āpyāyante punaḥ punaḥ
      praṇāḍyas tisra evaitāḥ pravartante guṇātmikāḥ
  4 tamo rajas tathā sattvaṃ guṇān etān pracakṣate
      anyonyamithunāḥ sarve tathānyonyānujīvinaḥ
  5 anyonyāpāśrayāś caiva tathānyonyānuvartinaḥ
      anyonyavyatiṣaktāś ca triguṇāḥ pañca dhātavaḥ
  6 tamaso mithunaṃ sattvaṃ sattvasya mithunaṃ rajaḥ
      rajasaś cāpi sattvaṃ syāt sattvasya mithunaṃ tamaḥ
  7 niyamyate tamo yatra rajas tatra pravartate
      niyamyate rajo yatra sattvaṃ tatra pravartate
  8 naiśātmakaṃ tamo vidyāt triguṇaṃ mohasaṃjñitam
      adharmalakṣaṇaṃ caiva niyataṃ pāpakarmasu
  9 pravṛtty ātmakam evāhū rajaḥ paryāya kārakam
      pravṛttaṃ sarvabhūteṣu dṛśyatotpattilakṣaṇam
  10 prakāśaṃ sarvabhūteṣu lāghavaṃ śraddadhānatā
     sāttvikaṃ rūpam evaṃ tu lāghavaṃ sādhu saṃmitam
 11 eteṣāṃ guṇatattvaṃ hi vakṣyate hetvahetubhiḥ
     samāsa vyāsa yuktāni tattvatas tāni vittame
 12 saṃmoho 'jñānam atyāgaḥ karmaṇām avinirṇayaḥ
     svapnaḥ stambho bhayaṃ lobhaḥ śokaḥ sukṛtadūṣaṇam
 13 asmṛtiś cāvipākaś ca nāstikyaṃ bhinnavṛttitā
     nirviśeṣatvam andhatvaṃ jaghanyaguṇavṛttitā
 14 akṛte kṛtamānitvam ajñāne jñānamānitā
     amaitrī vikṛto bhāvo aśraddhā mūḍha bhāvanā
 15 anārjavam asaṃjñatvaṃ karma pāpam acetanā
     gurutvaṃ sannabhāvatvam asitatvam avāg gatiḥ
 16 sarva ete guṇā viprās tāmasāḥ saṃprakīrtitāḥ
     ye cānye niyatā bhāvā loke 'smin mohasaṃjñitāḥ
 17 tatra tatra niyamyante sarve te tāmasā guṇāḥ
     parivāda kathā nityaṃ deva brāhmaṇa vaidikāḥ
 18 atyāgaś cābhimānaś ca moho manyus tathākṣamā
     matsaraś caiva bhūteṣu tāmasaṃ vṛttam iṣyate
 19 vṛthārambhāś ca ye ke cid vṛthā dānāni yāni ca
     vṛthā bhakṣaṇam ity etat tāmasaṃ vṛttam iṣyate
 20 ativādo 'titikṣā ca mātsaryam atimānitā
     aśraddadhānatā caiva tāmasaṃ vṛttam iṣyate
 21 evaṃvidhās tu ye ke cil loke 'smin pāpakarmiṇaḥ
     manuṣyā bhinnamaryādāḥ sarve te tāmasā janāḥ
 22 teṣāṃ yoniṃ pravakṣyāmi niyatāṃ pāpakarmaṇām
     avāṅnirayabhāvāya tiryaṅnirayagāminaḥ
 23 sthāvarāṇi ca bhūtāni paśavo vāhanāni ca
     kravyādā danda śūkāś ca kṛmikīṭa vihaṃgamāḥ
 24 aṇḍajā jantavo ye ca sarve cāpi catuṣpadāḥ
     unmattā badhirā mūkā ye cānye pāparogiṇaḥ
 25 magnās tamasi durvṛttāḥ svakarma kṛtalakṣaṇāḥ
     avāksrotasa ity ete magnās tamasi tāmasāḥ
 26 teṣām utkarṣam udrekaṃ vakṣyāmy aham ataḥ param
     yathā te sukṛtāṁl lokāṁl labhante puṇyakarmiṇaḥ
 27 anyathā pratipannās tu vivṛddhā ye ca karmasu
     svakarmaniratānāṃ ca brāhmaṇānāṃ śubhaiṣiṇām
 28 saṃskāreṇordhvam āyānti yatamānāḥ sa lokatām
     svargaṃ gacchanti devānām ity eṣā vaidikī śrutiḥ
 29 anyathā pratipannās tu vivṛddhāḥ sveṣu karmasu
     punar āvṛtti dharmāṇas te bhavantīha mānuṣāḥ
 30 pāpayoniṃ samāpannāś caṇḍālā mūka cūcukāḥ
     varṇān paryāyaśaś cāpi prāpnuvanty uttarottaram
 31 śūdrayonim atikramya ye cānye tāmasā guṇāḥ
     sroto madhye samāgamya vartante tāmase guṇe
 32 abhiṣaṅgas tu kāmeṣu mahāmoha iti smṛtaḥ
     ṛṣayo munayo devā muhyanty atra sukhepsavaḥ
 33 tamo moho mahāmohas tāmisraḥ krodhasaṃjñitaḥ
     maraṇaṃ tv andhatāmisraṃ tāmisraṃ krodha ucyate
 34 bhāvato guṇataś caiva yonitaś caiva tattvataḥ
     sarvam etat tamo viprāḥ kīrtitaṃ vo yathāvidhi
 35 ko nv etad budhyate sādhu ko nv etat sādhu paśyati
     atattve tattvadarśī yas tamasas tattvalakṣaṇam
 36 tamo guṇā vo bahudhā prakīrtitā; yathāvad uktaṃ ca tamaḥ parāvaram
     naro hi yo veda guṇān imān sadā; sa tāmasaiḥ sarvaguṇaiḥ pramucyate

SECTION XXXVI

"Brahma said, 'That which is unmanifest, which is indistinct, all-pervading, everlasting, immutable, should be known to become the city (or mansion) of nine portals, possessed of three qualities, and consisting of five ingredients. Encompassed by eleven including Mind which distinguishes (objects), and having Understanding for the ruler, this is an aggregate of eleven. 1 The three ducts that are in it support it constantly. These are the three Nadis. They run continually, and have the three qualities for their essence: Darkness, Passion, and Goodness. These are called the (three) qualities. These are coupled with one another. They exist, depending on one another. They take refuge in one another, and follow one another. They are also joined with one another. The five (principal) elements are characterised by (these) three qualities. Goodness is the match of Darkness. Of Goodness the match is Passion. Goodness is also the match of Passion, and of Goodness the match is Darkness. There where Darkness is restrained, Passion is seen to flow. There where Passion is restrained, Goodness is seen to flow. Darkness should be known to have the night (or obscurity) for its essence. It has three characteristics, and is (otherwise) called Delusion. It has unrighteousness (or sin) also for its indication, and it is always present in all sinful acts. This is the nature of Darkness and it appears also as confined with others. Passion is said to have activity for its essence. It is the cause of successive acts. When it prevails, its indication, among all beings, is production. Splendour, lightness, and faith,--these are the form, that is light, of Goodness among all creatures, as regarded by all good men. The true nature of their characteristics will now be declared by me, with reasons. These shall be stated in aggregation and separation. Do ye understand them. Complete delusion, ignorance; illiberality, indecision in respect of action, sleep, haughtiness, fear, cupidity, grief, censure of good acts, loss of memory,--unripeness of judgment, absence of faith, violation of all rules of conduct, want of discrimination, blindness, vileness of behaviour, boastful assertions of performance when there has been no performance, presumption of knowledge in ignorance, unfriendliness (or hostility), evilness of disposition, absence of faith, stupid reasoning, crookedness, incapacity for association, sinful action, senselessness, stolidity, lassitude, absence of self-control, degradation,--all these qualities are known as belonging to Darkness. Whatever other states of mind, connected with delusion, exist in the world, all appertain to Darkness. Frequent ill-speaking of other people, censuring the deities and the Brahmanas, illiberality, vanity, delusion, wrath, unforgiveness, hostility towards all creatures, are regarded as the characteristics of Darkness. Whatever undertakings exist that are unmeritorious (in consequence of their being vain or useless), what gifts there are that are unmeritorious (in consequence of the unworthiness of the donees, the unreasonableness of the
p. 63
time, the impropriety of the object, etc.), vain eating,--these also appertain to Darkness. Indulgence in calumny, unforgiveness, animosity, vanity, and absence of faith are also said to be characteristics of Darkness. Whatever men there are in this world who are characterised by these and other faults of a similar kind, and who break through the restraints (provided by the scriptures), are all regarded as belonging to the quality of Darkness. I shall now declare the wombs where these men, who are always of sinful deeds, have to take their birth. Ordained to go to hell, they sink in the order of being. Indeed, they sink into the hell of (birth in) the brute creation. They become immobile entities, or animals, or beasts of burden; or carnivorous creatures, or snakes, or worms, insects, and birds; or creatures, of the oviparous order, or quadrupeds of diverse species; or lunatics, or deaf or dumb human beings, or men that are afflicted by dreadful maladies and regarded as unclean. These men of evil conduct, always exhibiting the indications of their acts, sink in Darkness. Their course (of migrations) is always downwards. Appertaining to the quality of Darkness, they sink in Darkness. I shall, after this, declare what the means are of their improvement and ascent; indeed, by what means they succeed in attaining to the regions that exist for men of pious deeds. Those men who take birth in orders other than humanity, by growing up in view of the religious ceremonies of Brahmanas devoted to the duties of their own order and desirous of doing good to all creatures, succeed, through the aid of such purificatory rites, in ascending upwards. Indeed, struggling (to improve themselves), they at last attain to the same regions with these pious Brahmanas. Verily, they go to Heaven. Even this is the Vedic audition. 1 Born in orders other than humanity and growing old in their respective acts, even thus they become human beings that are, of course, ordained to return. Coming to sinful births and becoming Chandalas or human beings that are deaf or that lisp indistinctly, they attain to higher and higher castes, one after another in proper turn, transcending the Sudra order, and other (consequences of) qualities that appertain to Darkness and that abide in it in course of migrations in this world. 2 Attachment to objects of desire is regarded as great delusion. Here Rishis and Munis and deities become deluded, desirous of pleasure. Darkness, delusion, the great delusion, the great obscurity called wrath, and death, that blinding obscurity, (these are the five great afflictions). As regards wrath, that is the great obscurity (and not aversion or hatred as is sometimes included in the list). With respect then to its colour (nature), its characteristics, and its source, I have, ye learned Brahmanas, declared to you, accurately and in due order, everything about (the quality of) Darkness. Who is there that truly understands it? Who is there that truly sees it? That, indeed, is the characteristic of Darkness,
p. 64
viz., the beholding of reality in what is not real. The qualities of Darkness have been declared to you in various ways. Duly has Darkness, in its higher and lower forms, been described to you. That man who always bears in mind the qualities mentioned here, will surely succeed in becoming freed from all characteristics that appertain to Darkness.'"

Book 14
Chapter 37

 1 [br]
      rajo 'haṃ vaḥ pravakṣyāmi yāthā tathyena sattamāḥ
      nibodhata mahābhāgā guṇavṛttaṃ ca sarvaśaḥ
  2 saṃghāto rūpam āyāsaḥ sukhaduḥkhe himātapau
      aiśvaryaṃ vigrahaḥ saṃdhir hetuvādo 'ratiḥ kṣamā
  3 balaṃ śauryaṃ mado roṣo vyāyāmakalahāv api
      īrṣyepsā paiśunaṃ yuddhaṃ mamatvaṃ paripālanam
  4 vadhabandhaparikleśāḥ krayo vikraya eva ca
      nikṛnta chindhi bhindhīti paramarmāvakartanam
  5 ugraṃ dāruṇam ākrośaḥ paravittānuśāsanam
      lokacintā vicintā ca matsaraḥ paribhāṣaṇam
  6 mṛṣāvādo mṛṣā dānaṃ vikalpaḥ paribhāṣaṇam
      nindāstutiḥ praśaṃsā ca pratāpaḥ paritarpaṇam
  7 paricaryā ca śuśrūṣā sevā tṛṣṇā vyapāśrayaḥ
      vyūho 'nayaḥ pramādaś ca paritāpaḥ parigrahaḥ
  8 saṃskārā ye ca loke 'smin pravartante pṛthak pṛthak
      nṛṣu nārīṣu bhūteṣu dravyeṣu śaraṇeṣu ca
  9 saṃtāpo 'pratyayaś caiva vratāni niyamāś ca ye
      pradānam āśīr yuktaṃ ca satataṃ me bhavatv iti
  10 svadhā kāro namaḥ kāraḥ svāhākāro vaṣaṭ kriyā
     yājanādhyāpane cobhe tathaivāhuḥ parigraham
 11 idaṃ me syād idaṃ me syāt sneho guṇasamudbhavaḥ
     abhidrohas tathā māyā nikṛtir māna eva ca
 12 stainyaṃ hiṃsā parīvādaḥ paritāpaḥ prajāgaraḥ
     stambho dambho 'tha rāgaś ca bhaktiḥ prītiḥ pramodanam
 13 dyūtaṃ ca janavādaś ca saṃbandhāḥ strīkṛtāś ca ye
     nṛttavāditragītāni prasaṅgā ye ca ke cana
     sarva ete guṇā viprā rājasāḥ saṃprakīrtitāḥ
 14 bhūtabhavya bhaviṣyāṇāṃ bhāvānāṃ bhuvi bhāvanāḥ
     trivarganiratā nityaṃ dharmo 'rthaḥ kāma ity api
 15 kāmavṛttāḥ pramodante sarvakāmasamṛddhibhiḥ
     arvāk srotasa ity ete taijasā rajasāvṛtāḥ
 16 asmiṁl loke pramodante jāyamānāḥ punaḥ punaḥ
     pretya bhāvikam īhanta iha laukikam eva ca
     dadati pratigṛhṇanti japanty atha ca juhvati
 17 rajoguṇā vo bahudhānukīrtitā; yathāvad uktaṃ guṇavṛttam eva ca
     naro hi yo veda guṇān imān sadā; sa rājasaiḥ sarvaguṇair vimucyate

SECTION XXXVII

"Brahman said, 'Ye best of beings, I shall now declare to you accurately what (the quality of) Passion is. Ye highly blessed ones, do you understand what those qualities are that appertain to Passion, Injuring (others), beauty, toil, pleasure and pain, cold and heat, lordship (or power), war, peace, arguments, dissatisfaction, endurance, 1 might, valour, pride, wrath, exertion, quarrel (or collision), jealousy, desire, malice, battle, the sense of meum or mineness, protection (of others), slaughter, bonds, and affliction, buying and selling, lopping off, cutting, piercing and cutting off the coat of mail that another has worn, 2 fierceness, cruelty, villifying, pointing out the faults of others, thoughts entirely devoted to worldly affairs, anxiety, animosity, reviling of others, false speech, false or vain gifts, hesitancy and doubt, boastfulness of speech, dispraise and praise, laudation, prowess, defiance, attendance (as on the sick and the weak), obedience (to the commands of preceptors and parents), service or ministrations, harbouring of thirst or desire, cleverness or dexterity of conduct, policy heedlessness, contumely, possessions, and diverse decorations that prevail in the world among men, women, animals, inanimate things, houses, grief, incredulousness, vows and regulations, actions with expectation (of good result), diverse acts of public charity, the rites in respect of Swaha salutations, rites of Swadha and Vashat, officiating at the sacrifices of others, imparting of instruction, performance of sacrifices, study, making of gifts, acceptance of gifts, rites of expiation, auspicious acts, the wish to have this and that, affection generated by the merits of the object for which or whom it is felt, treachery, deception, disrespect and respect, theft, killing, desire of concealment, vexation, wakefulness, ostentation, haughtiness, attachment, devotion, contentment, exultation, gambling, indulgence in scandal, all relations arising out of women, attachment to dancing, instrumental music and songs--all these qualities, ye learned Brahmanas, have been said to belong to Passion. Those men on Earth who meditate on the past, present, and the future, who are devoted to the aggregate of three, viz., Religion, Wealth, and Pleasure, who acting from impulse of desire, exult on attaining to affluence in respect of
p. 65
every desire, are said to be enveloped by Passion. These men have downward courses. Repeatedly reborn in this world, they give themselves up to pleasure. They covet what belongs to this world as also all those fruit, that belong to the world hereafter. They make gifts, accept gifts, offer oblations to the Pitris, and pour libations on the sacrificial fire. The qualities of Passion have (thus) been declared to you in their variety. The course of conduct also to which it leads has been properly described to you. The man who always understands these qualities, succeeds in always freeing himself from all of them which appertain to Passion.'"

Book 14
Chapter 38

1 [br]
      ataḥ paraṃ pravakṣyāmi tṛtīyaṃ guṇam uttamam
      sarvabhūtahitaṃ loke satāṃ dharmam aninditam
  2 ānandaḥ prītir udrekaḥ prākāśyaṃ sukham eva ca
      akārpaṇyam asaṃrambhaḥ saṃtoṣaḥ śraddadhānatā
  3 kṣamā dhṛtir ahiṃsā ca samatā satyam ārjavam
      akrodhaś cānasūyā ca śaucaṃ dākṣyaṃ parākramaḥ
  4 mudhā jñānaṃ mudhā vṛttaṃ mudhā sevā mudhā śramaḥ
      evaṃ yo yuktadharmaḥ syāt so 'mutrānantyam aśnute
  5 nirmamo nirahaṃkāro nirāśīḥ sarvataḥ samaḥ
      akāma hata ity eṣa satāṃ dharmaḥ sanātanaḥ
  6 viśrambho hrīs titikṣā ca tyāgaḥ śaucam atandritā
      ānṛśaṃsyam asaṃmoho dayā bhūteṣv apaiśunam
  7 harṣas tuṣṭir vismayaś ca vinayaḥ sādhuvṛttatā
      śānti karma viśuddhiś ca śubhā buddhir vimocanam
  8 upekṣā brahmacaryaṃ ca parityāgaś ca sarvaśaḥ
      nirmamatvam anāśīstvam aparikrīta dharmatā
  9 mudhā dānaṃ mudhā yajño mudhādhītaṃ mudhā vratam
      mudhā pratigrahaś caiva mudhā dharmo mudhā tapaḥ
  10 evaṃvṛttās tu ye ke cil loke 'smin sattvasaṃśrayāḥ
     brāhmaṇā brahmayonisthās te dhīrāḥ sādhu darśinaḥ
 11 hitvā sarvāṇi pāpāni niḥśokā hy ajarāmarāḥ
     divaṃ prāpya tu te dhīrāḥ kurvate vai tatas tataḥ
 12 īśitvaṃ ca vaśitvaṃ ca laghutvaṃ manasaś ca te
     vikurvate mahātmāno devās tridivagā iva
 13 ūrdhvasrotasa ity ete devā vaikārikāḥ smṛtāḥ
     vikurvate prakṛtyā vai divaṃ prāptās tatas tataḥ
     yad yad icchanti tat sarvaṃ bhajante vibhajanti ca
 14 ity etat sāttvikaṃ vṛttaṃ kathitaṃ vo dvijarṣabhāḥ
     etad vijñāya vidhival labhate yad yad icchati
 15 prakīrtitāḥ sattvaguṇā viśeṣato; yathāvad uktaṃ guṇavṛttam eva ca
     naras tu yo veda guṇān imān sadā; guṇān sa bhuṅkte na guṇaiḥ sa bhujyate

SECTION XXXVIII

"Brahmana said, 'I shall, after this discourse to you on that excellent quality which is the third (in the order of our enumeration). It is beneficial to all creatures in the world, and unblamable, and constitutes the conduct of those that are good. Joy, satisfaction, nobility, enlightenment, and happiness, absence of stinginess (or liberality), absence of fear, contentment, disposition for faith, forgiveness, courage, abstention from injuring any creature, equability, truth, straightforwardness, absence of wrath, absence of malice, purity, cleverness, prowess, (these appertain to the quality of Goodness). He who is devoted to the duty of Yoga, regarding knowledge to be vain, conduct to be vain, service to be vain, and mode of life to be vain, attains to what is highest in the world hereafter. Freedom from the idea of meum, freedom from egoism, freedom from expectations, looking on all with an equal eye, and freedom from desire,--these constitute the eternal religion of the good. Confidence, modesty, forgiveness, renunciation, purity, absence of laziness, absence of cruelty, absence of delusion, compassion to all creatures, absence of the disposition to calumniate, exultation, satisfaction, rapture, humility, good behaviour, purity in all acts having for their object the attainment of tranquillity, righteous understanding, emancipation (from attachments), indifference, Brahmacharyya, complete renunciation, freedom from the idea of meum, freedom from expectations, unbroken observance of righteousness, belief that gifts are vain, sacrifices are vain, study is vain, vows are vain, acceptance of gifts is vain, observance of duties is vain, and penances are vain--those Brahmanas in this world, whose conduct is marked by these virtues, who adhere to righteousness, who abide in the Vedas, are said to be wise and possessed of correctness of vision. Casting off all sins and freed from grief, those men possessed of wisdom attain to Heaven and create diverse bodies (for themselves). Attaining the power of governing everything, self-restraint, minuteness, these high-souled ones make by operations of their own mind, like the gods themselves dwelling in Heaven. Such men are said to have their courses directed upwards. They are veritable gods capable of modifying all things. Attaining to Heaven, they
p. 66
modify all things by their very nature. They get whatever objects they desire and enjoy them. 1 Thus have I, ye foremost of regenerate ones, described to you what that conduct is which appertains to the quality of goodness. Understanding these duly, one acquires whatever objects one desires. The qualities that appertain to goodness have been declared particularly. The conduct which those qualities constitute has also been properly set forth. That man who always understands these qualities, succeeds in enjoying the qualities without being attached to them.'"

Book 14
Chapter 39

1 [br]
      naiva śakyā guṇā vaktuṃ pṛthaktveneha sarvaśaḥ
      avicchinnāni dṛśyante rajaḥ sattvaṃ tamas tathā
  2 anyonyam anuṣajjante anyonyaṃ cānujīvinaḥ
      anyonyāpāśrayāḥ sarve tathānyonyānuvartinaḥ
  3 yāvat sattvaṃ tamas tāvad vartate nātra saṃśayaḥ
      yāvat tamaś ca sattvaṃ ca rajas tāvad ihocyate
  4 saṃhatya kurvate yātrāṃ sahitāḥ saṃghacāriṇaḥ
      saṃghātavṛttayo hy ete vartante hetvahetubhiḥ
  5 udreka vyatirekāṇāṃ teṣām anyonyavartinām
      vartate tad yathā nyūnaṃ vyatiriktaṃ ca sarvaśaḥ
  6 vyatiriktaṃ tamo yatra tiryag bhāvagataṃ bhavet
      alpaṃ tatra rajo jñeyaṃ sattvaṃ cālpataraṃ tataḥ
  7 udriktaṃ ca rajo yatra madhyasroto gataṃ bhavet
      alpaṃ tatra tamo jñeyaṃ sattvaṃ cālpataraṃ tataḥ
  8 udriktaṃ ca yadā sattvam ūrdhvasroto gataṃ bhavet
      alpaṃ tatra rajo jñeyaṃ tamaś cālpataraṃ tataḥ
  9 sattvaṃ vaikārikaṃ yonir indriyāṇāṃ prakāśikā
      na hi sattvāt paro bhāvaḥ kaś cid anyo vidhīyate
  10 ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ
     jaghanyaguṇasaṃyuktā yānty adhas tāmasā janāḥ
 11 tamaḥ śūdre rajaḥ kṣatre brāhmaṇe sattvam uttamam
     ity evaṃ triṣu varṇeṣu vivartante guṇās trayaḥ
 12 dūrād api hi dṛśyante sahitāḥ saṃghacāriṇaḥ
     tamaḥ sattvaṃ rajaś caiva pṛthaktvaṃ nānuśuśruma
 13 dṛṣṭvā cādityam udyantaṃ kucorāṇāṃ bhayaṃ bhavet
     adhvagāḥ paritapyeraṃs tṛṣṇārtā duḥkhabhāginaḥ
 14 ādityaḥ sattvam uddiṣṭaṃ kucorās tu yathā tamaḥ
     paritāpo 'dhvagānāṃ ca rājaso guṇa ucyate
 15 prākāśyaṃ sattvam āditye saṃtāpo rājaso guṇaḥ
     upaplavas tu vijñeyas tāmasas tasya parvasu
 16 evaṃ jyotiḥṣu sarveṣu vivartante guṇās trayaḥ
     paryāyeṇa ca vartante tatra tatra tathā tathā
 17 sthāvareṣu ca bhūteṣu tiryag bhāvagataṃ tamaḥ
     rājasās tu vivartante snehabhāvas tu sāttvikaḥ
 18 ahas tridhā tu vijñeyaṃ tridhā rātrir vidhīyate
     māsārdham āsa varṣāṇi ṛtavaḥ saṃdhayas tathā
 19 tridhā dānāni dīyante tridhā yajñaḥ pravartate
     tridhā lokās tridhā vedās tridhā vidyās tridhā gatiḥ
 20 bhūtaṃ bhavyaṃ bhaviṣyac ca dharmo 'rthaḥ kāma ity api
     prāṇāpānāv udānaś cāpy eta eva trayo guṇāḥ
 21 yat kiṃ cid iha vai loke sarvam eṣv eva tantriṣu
     trayo guṇāḥ pravartante avyaktā nityam eva tu
     sattvaṃ rajas tamaś caiva guṇasargaḥ sanātanaḥ
 22 tamo 'vyaktaṃ śivaṃ nityam ajaṃ yoniḥ sanātanaḥ
     prakṛtir vikāraḥ pralayaḥ pradhānaṃ prabhavāpyayau
 23 anudriktam anūnaṃ ca hy akampam acalaṃ dhruvam
     sad asac caiva tat sarvam avyaktaṃ triguṇaṃ smṛtam
     jñeyāni nāmadheyāni narair adhyātmacintakaiḥ
 24 avyaktanāmāni guṇāṃś ca tattvato; yo veda sarvāṇi gatīś ca kevalāḥ
     vimuktadehaḥ pravibhāga tattvavit; sa mucyate sara guṇair nirāmayaḥ

SECTION XXXIX

"Brahmana said, 'The qualities are incapable of being declared as completely separate from one another. Passion and Goodness and Darkness are seen existing in a state of union. They are attached to one another. They depend on one another. They have one another for their refuge. They likewise follow one another. As long as goodness exists, so long does Passion exist. There is no doubt in this. As long as Darkness and Goodness exist, so long does Passion exist. They make their journey together, in union, and moving collectively. They, verily, move in body, when they act with cause or without cause. Of all these which act with one another, however, much they may differ in their development, the manner in which their increase and diminution take place will now be declared. There where Darkness exists in an increased measure, in the lower creatures (for example), Passion exists in a smaller measure and Goodness in a measure that is still less. There where Passion exists in a copious measure, in creatures of middle course, Darkness exists in a smaller measure and Goodness in a measure that is still less. There where Goodness exists in a copious measure, in creatures of upward courses, Darkness should be known to exist in a small measure and Passion in a measure that is still less. Goodness is the spring that causes the modifications of the senses. It is the great enlightener. No duty has been laid down that is higher than Goodness. They who abide in Goodness proceed upwards. They who abide in Passion remain in the middle. They who abide in Darkness, being characterised by qualities that are low, sink downwards. Darkness occurs in the Sudra; Passion in the Kshatriya; and Goodness, which is the highest, in the Brahmana. The three qualities exist even thus in the three orders. Even from a distance, the three qualities of darkness and Goodness and Passion, are seen to exist in a state of union and more collectively. They are never seen in a state of separation. 2 Beholding the sun rising, men of evil deeds become inspired with fear. Travellers on their way become afflicted with heat, and suffer
p. 67
distress. The Sun is Goodness developed, men of evil deeds represent Darkness; the heat which travellers on their way feel is said to be a quality of Passion. The sun representing light is Goodness; the heat is the quality of Passion; the shading (or eclipse) of the sun on Parvana days should be known to represent Darkness. Even thus, the three qualities exist in all luminous bodies. They act by turns in diverse places in diverse ways. Among immobile objects, the quality of Darkness exists in a very large measure. The qualities appertaining to Passion are those properties of theirs which undergo constant changes. Their oleaginous attributes appertain to Goodness. 1 The Day should be understood as threefold. The Night has been ordained to be threefold. So also are fortnight, months, years, seasons, and conjunctions. 2 The gifts that are wide are threefold. Threefold is sacrifice that flows. Threefold are the worlds; threefold the deities; threefold is knowledge; and threefold the path or end. The past, the Present. and the Future; Religion, Wealth. and Pleasure. Prana, Apana, and Udana; these also are fraught with the three qualities. Whatever object exists in this world, everything in it is fraught with the three qualities. The three qualities act by turns in all things and in all circumstances. Verily, the three qualities always act in an unmanifest form. The creation of those three, viz., Goodness, Passion, and Darkness is eternal. The unmanifest, consisting of the three qualities, is said to be darkness, unperceived, holy, Constant. unborn, womb, eternal. Nature, change or modification, destruction, Pradhana, production, and absorption, undeveloped, not small (i.e., vast), unshaking, immovable, fixed, existent, and non-existent. All these names should be known by those who meditate on matters connected with the soul. That person who accurately knows all the names of the unmanifest, and the qualities, as also the pure operations (of the qualities), is well conversant with the truth about all distinctions and freed from the body, becomes liberated from all the qualities and enjoys absolute happiness.'"

---

Footnotes

66:2 'From even a distance.' implies that upon even a cursory view; without even being examined minutely.
67:1 What is said here is this: the three qualities exist in even the immobile objects of the universe. As regards Darkness, it predominates in them. As regards Passion, it dwells in such properties of theirs as pungency, sourness, sweetness, etc, which change with time or in consequence of cooking or through admixture. Their only properties are said to appertain to Goodness. Tiryagbhavagatam is explained by Nilakantha as adhikyam gatam. Telang thinks this is unwarrantable. His own version, however, of the first line is untenable. What can be the tiryagbhava or 'form of lower species' of immobile objects? Telang frequently forgets that Nilakantha represents a school of interpretation not founded by him but which existed from a time long anterior to him.
67:2 'Conjunctions' are evidently the periods joining the seasons, i.e., the close of one season and the beginning of another.

Book 14
Chapter 40

1 [br]
      avyaktāt pūrvam utpanno mahān ātmā mahāmatiḥ
      ādir guṇānāṃ sarveṣāṃ prathamaḥ sarga ucyate
  2 mahān ātmā matir viṣṇur viśvaḥ śambhuś ca vīryavān
      buddhiḥ prajñopalabdhiś ca tathā khyātir dhṛtiḥ smṛtiḥ
  3 paryāya vācakaiḥ śabdair mahān ātmā vibhāvyate
      taṃ jānan brāhmaṇo vidvān na pramohaṃ nigacchati
  4 sarvataḥ pāṇipādaś ca sarvato 'kṣiśiromukhaḥ
      sarvataḥ śrutimāṁl loke sarvaṃ vyāpya sa tiṣṭhati
  5 mahāprabhārciḥ puruṣaḥ sarvasya hṛdi niśritaḥ
      aṇimā laghimā prāptir īśāno jyotir avyayaḥ
  6 tatra buddhimatāṃ lokāḥ saṃnyāsaniratāś ca ye
      dhyānino nityayogāś ca satyasaṃdhā jitendriyāḥ
  7 jñānavantaś ca ye ke cid alubdhā jitamanyavaḥ
      prasannamanaso dhīrā nirmamā nirahaṃkṛtāḥ
      vimuktāḥ sarva evaite mahattvam upayānti vai
  8 ātmano mahato veda yaḥ puṇyāṃ gatim uttamām
      sa dhīraḥ sarvalokeṣu na moham adhigacchati
      viṣṇur evādi sargeṣu svayambhūr bhavati prabhuḥ
  9 evaṃ hi yo veda guhā śayaṃ prabhuṃ; naraḥ purāṇaṃ puruṣaṃ viśvarūpam
      hiraṇmayaṃ buddhimatāṃ parāṃ gatiṃ; sa buddhimān buddhim atītya tiṣṭhati

SECTION XL

"Brahmana said, 'From the unmanifest first sprang Mahat (the Great Soul) endued with great intelligence, the source of all the qualities. That is said
p. 68
to be the first creation. The Great Soul is signified by these synonymous words--the Great Soul, Intelligence, Vishnu, Jishnu, Sambhu of great valour, the Understanding, the means of acquiring knowledge, the means of perception, as also fame, courage, and memory. Knowing this, a learned Brahmana has never to encounter delusion. It has hands and feet on every side, it has ears on every side. It stands, pervading everything in the universe. Of great power, that Being is stationed in the heart of all. Minuteness, Lightness and Affluence, are his. He is the lord of all, and identical with effulgence, and knows not decay. In Him are all those who comprehend the nature of the understanding, all those who are devoted to goodness of disposition, all those who practise meditation, who are always devoted to Yoga, who are firm in truth, who have subdued their senses, who are possessed of knowledge, who are freed from cupidity, who have conquered wrath, who are of cheerful hearts, who are endued with wisdom, who are liberated from ideas of meum (and teum), and who are devoid of egoism. All these, freed from every kind of attachment, attain to the status of Greatness. That person who understands that holy and high goal, viz., the Great Soul, becomes freed from delusion. The self-born Vishnu becomes the Lord in the primary creations. He who thus knows the Lord lying in the cave, the Supreme, Ancient Being, of universal form, the golden one, the highest goal of all persons endued with understanding,--that intelligent man lives, transcending the understanding.'"

Book 14
Chapter 41

1 [br]
      ya utpanno mahān pūrvam ahaṃkāraḥ sa ucyate
      aham ity eva saṃbhūto dvitīyaḥ sarga ucyate
  2 ahaṃkāraś ca bhūtādir vaikārika iti smṛtaḥ
      tejasaś cetanā dhātuḥ prajā sargaḥ prajāpatiḥ
  3 devānāṃ prabhavo devo manasaś ca trilokakṛt
      aham ity eva tat sarvam abhimantā sa ucyate
  4 adhyātmajñānanityānāṃ munīnāṃ bhāvitātmanām
      svādhyāyakratusiddhānām eṣa lokaḥ sanātanaḥ
  5 ahaṃkāreṇāharato guṇān imān; bhūtādir evaṃ sṛjate sa bhūtakṛt
      vaikārikaḥ sarvam idaṃ viceṣṭate; svatejasā rajḍjayate jagat tathā

SECTION XLI

"Brahmana said, 'That Mahat who was first produced is called Egoism. When it sprang up as I, it came to be called as the second creation. That Egoism is said to be the source of all creatures, for these have sprung from its modifications. It is pure effulgence and is the supporter of consciousness. It is Prajapati. It is a deity, the creator of deities, and of mind. It is that which creates the three worlds. It is said to be that which feels--I am all this.--That is the eternal world existing for those sages who are contented with knowledge relating to the soul, who have meditated on the soul, and who have won success by Vedic study and sacrifices. By consciousness of soul one enjoys the qualities. That source of all creatures, that creator of all creatures, creates (all creatures) even in this way. It is that which causes all changes. It is that which causes all beings to move. By its own light it illuminates the universe likewise.'"

Book 14
Chapter 42

 1 [br]
      ahaṃkārāt prasūtāni mahābhūtāni pañca vai
      pṛthivī vāyur ākāśam āpo jyotiś ca pañcamam
  2 teṣu bhūtāni muhyante mahābhūteṣu pañcasu
      śabdasparśana rūpeṣu rasagandhakriyāsu ca
  3 mahābhūtavināśānte pralaye pratyupasthite
      sarvaprāṇabhṛtāṃ dhīrā mahad utpadyate bhayam
  4 yady asmāj jāyate bhūtaṃ tatra tat pravilīyate
      līyante pratilomāni jāyante cottarottaram
  5 tataḥ pralīne sarvasmin bhūte sthāvarajaṅgame
      smṛtimantas tadā dhīrā na līyante kadā cana
  6 śabdaḥ sparśas tathārūpaṃ raso gandhaś ca pañcamaḥ
      kriyā kāraṇayuktāḥ syur anityā mohasaṃjñitāḥ
  7 lobhaprajana saṃyuktā nirviśeṣā hy akiṃcanāḥ
      māṃsaśoṇitasaṃghātā anyonyasyopajīvinaḥ
  8 bahir ātmāna ity ete dīnāḥ kṛpaṇa vṛttayaḥ
      prāṇāpānāv udānaś ca samāno vyāna eva ca
  9 antarātmeti cāpy ete niyatāḥ pañca vāyavaḥ
      vān mano buddhir ity ebhir sārdham aṣṭātmakaṃ jagat
  10 tvag ghrāṇaśrotracakṣūṃṣi rasanaṃ vāk ca saṃyatā
     viśuddhaṃ ca mano yasya buddhiś cāvyabhicāriṇī
 11 aṣṭau yasyāgnayo hy ete na dahante manaḥ sadā
     sa tad brahma śubhaṃ yāti yasmād bhūyo na vidyate
 12 ekādaśa ca yāny āhur indriyāṇi viśeṣataḥ
     ahaṃkāraprasūtāni tāni vakṣyāmy ahaṃ dvijāḥ
 13 śrotraṃ tvak cakṣuṣī jihvā nāsikā caiva pañcamī
     pādau pāyur upasthaṃ ca hastau vāg daśamī bhavet
 14 indriyagrāma ity eṣa mana ekādaśaṃ bhavet
     etaṃ grāmaṃ jayet pūrvaṃ tato brahma prakāśate
 15 buddhīndriyāṇi pañcāhuḥ pañca karmendriyāṇi ca
     śrotrādīny api pañcāhur buddhiyuktāni tattvataḥ
 16 aviśeṣāṇi cānyāni karma yuktāni tāni tu
     ubhayatra mano jñeyaṃ buddhir dvādaśamī bhavet
 17 ity uktānīndriyāṇīmāny ekādaśa mayā kramāt
     manyante kṛtam ity eva viditvaitāni paṇḍitāḥ
 18 trīṇi sthānāni bhūtānāṃ caturthaṃ nopapadyate
     sthalam āpas tathākāśaṃ janma cāpi caturvidham
 19 aṇḍajodbhijja saṃsveda jarāyujam athāpi ca
     caturdhā janma ity etad bhūtagrāmasya lakṣyate
 20 acarāṇy api bhūtāni khecarāṇi tathaiva ca
     aṇḍajāni vijānīyāt sarvāṃś caiva sarīsṛpān
 21 saṃsvedāḥ kṛmayaḥ proktā jantavaś ca tathāvidhāḥ
     janma dvitīyam ity etaj jaghanyataram ucyate
 22 bhittvā tu pṛthivīṃ yāni jāyante kālaparyayāt
     udbhijjānīti tāny āhur bhūtāni dvijasattamāḥ
 23 dvipāda bahupādāni tiryaggatimatīni ca
     jarāyujāni bhūtāni vittatāny api sattamāḥ
 24 dvividhāpīha vijñeyā brahmayoniḥ sanātanā
     tapaḥ karma ca yat puṇyam ity eṣa viduṣāṃ nayaḥ
 25 dvividhaṃ karma vijñeyam ijyā dānaṃ ca yan makhe
     jātasyādhyayanaṃ puṇyam iti vṛddhānuśāsanam
 26 etad yo veda vidhivat sa mukhaḥ syād dvijarṣabhāḥ
     vimuktaḥ sarvapāpebhya iti caiva nibodhata
 27 ākāśaṃ prathamaṃ bhūtaṃ śrotram adhyātmam ucyate
     adhibhūtaṃ tathā śabdo diśas tatrādhidaivatam
 28 dvitīyaṃ māruto bhūtaṃ tvag adhyātmaṃ ca viśrutam
     spraṣṭavyam adhibhūtaṃ ca vidyut tatrādhidaivatam
 29 tṛtīyaṃ jyotir ity āhur cakṣur adhyātmam ucyate
     adhibhūtaṃ tato rūpaṃ sūryas tatrādhidaivatam
 30 caturtham āpo vijñeyaṃ jihvā cādhyātmam iṣyate
     adhibhūtaṃ rasaś cātra somas tatrādhidaivatam
 31 pṛthivī pañcamaṃ bhūtaṃ ghrāṇaś cādhyātmam iṣyate
     adhibhūtaṃ tathā gandho vāyus tatrādhidaivatam
 32 eṣa pañcasu bhūteṣu catuṣṭaya vidhiḥ smṛtaḥ
     ataḥ paraṃ pravakṣyāmi sarvaṃ trividham indriyam
 33 pādāv adhyātmam ity āhur brāhmaṇās tattvadarśinaḥ
     adhibhūtaṃ tu gantavyaṃ viṣṇus tatrādhidaivatam
 34 avāg gatir apānaś ca pāyur adhyātmam iṣyate
     adhibhūtaṃ visarvaś ca mitras tatrādhidaivatam
 35 prajanaḥ sarvabhūtānām upastho 'dhyātmam ucyate
     adhibhūtaṃ tathā śukraṃ daivataṃ ca prajāpatiḥ
 36 hastāv adhyātmam ity āhur adhyātmaviduṣo janāḥ
     adhibhūtaṃ tu karmāṇi śakras tatrādhidaivatam
 37 vaiśvadevī manaḥ pūrvā vāg adhyātmam ihocyate
     vaktavyam adhibhūtaṃ ca vahnis tatrādhidaivatam
 38 adhyātmaṃ mana ity āhuḥ pañca bhūtānucārakam
     adhibhūtaṃ ca manyavyaṃ candramāś cādhidaivatam
 39 adhyātmaṃ buddhir ity āhuḥ ṣaḍindriya vicāriṇī
     adhibhūtaṃ tu vijñeyaṃ brahmā tatrādhidaivatam
 40 yathāvad adhyātmavidhir eṣa vaḥ kīrtito mayā
     jñānam asya hi dharmajñāḥ prāptaṃ buddhimatām iha
 41 indriyāṇīndriyārthāś ca mahābhūtāni pañca ca
     sarvāṇy etāni saṃdhāya manasā saṃpradhārayet
 42 kṣīṇe manasi sarvasmin na janma sukham iṣyate
     jñānasaṃpanna sattvānāṃ tat sukhaṃ viduṣāṃ matam
 43 ataḥ paraṃ pravakṣyāmi sūkṣmabhāvakarīṃ śivām
     nivṛttiṃ sarvabhūteṣu mṛdunā dāruṇena vā
 44 guṇāguṇam anāsaṅgam ekacaryam anantaram
     etad brāhmaṇato vṛttam āhur ekapadaṃ sukham
 45 vidvān kūrma ivāṅgāni kāmān saṃhṛtya sarvaśaḥ
     virajāḥ sarvato mukto yo naraḥ sa sukhī sadā
 46 kāmān ātmani saṃyamya kṣīṇatṛṣṇaḥ samāhitaḥ
     sarvabhūtasuhṛn maitro brahmabhūyaṃ sa gacchati
 47 indriyāṇāṃ nirodhena sarveṣāṃ viṣayaiṣiṇām
     muner janapada tyāgād adhyātmāgniḥ samidhyate
 48 yathāgnir indhanair iddho mahājyotiḥ prakāśate
     tathendriya nirodhena mahān ātmā prakāśate
 49 yadā paśyati bhūtāni prasannātmātmano hṛdi
     svayaṃ yonis tadā sūkṣmāt sūkṣmam āpnoty anuttamam
 50 agnī rūpaṃ payaḥ sroto vāyuḥ sparśanam eva ca
     mahī paṅkadharaṃ ghoram ākāśaṃ śravaṇaṃ tathā
 51 rāgaśokasamāviṣṭaṃ pañca srotaḥ samāvṛtam
     pañca bhūtasamāyuktaṃ navadvāraṃ dvidaivatam
 52 rajasvalam athādṛśyaṃ triguṇaṃ ca tridhātukam
     saṃsargābhirataṃ mūḍhaṃ śarīram iti dhāraṇā
 53 duścaraṃ jīvaloke 'smin sattvaṃ prati samāśritam
     etad eva hi loke 'smin kālacakraṃ pravartate
 54 etan mahārṇavaṃ ghoram agādhaṃ mohasaṃjñitam
     visṛjet saṃkṣipec caiva bhodhayet sāmaraṃ jagat
 55 kāmakrodhau bhayaṃ moham abhidroham athānṛtam
     indriyāṇāṃ nirodhena sa tāṃs tyajati dustyajān
 56 yasyaite nirjitā loke triguṇāḥ pañca dhātavaḥ
     vyomni tasya paraṃ sthānam anantam atha lakṣyate
 57 kāmakūlām apārāntāṃ manaḥ sroto bhayāvahām
     nadīṃ durga hradāṃ tīrṇaḥ kāmakrodhāv ubhau jayet
 58 sa sarvadoṣanirmuktas tataḥ paśyati yat param
     mano manasi saṃdhāya paśyaty ātmānam ātmani
 59 sarvavit sarvabhūteṣu vīkṣaty ātmānam ātmani
     ekadhā bahudhā caiva vikurvāṇas tatas tataḥ
 60 dhruvaṃ paśyati rūpāṇi dīpād dīpaśataṃ yathā
     sa vai viṣṇuś ca mitraś ca varuṇo 'gniḥ prajāpatiḥ
 61 sa hi dhātā vidhātā ca sa prabhuḥ sarvato mukhaḥ
     hṛdayaṃ sarvabhūtānāṃ mahān ātmā prakāśate
 62 taṃ vipra saṃghāś ca surāsurāś ca; yakṣāḥ piśācāḥ pitaro vayāṃsi
     rakṣogaṇā bhūtagaṇāś ca sarve; maharṣayaś caiva sadā stuvanti

SECTION XLII

'Brahmana said, From Egoism were verily born the five great elements. They are earth, air, ether, water, and light numbering the fifth. In these five
p. 69
great elements, in the matter of the sound, touch, colour, taste, and smell, all creatures become deluded. When at the close of the destruction of the great elements, the dissolution of the universe approaches, ye that are possessed of wisdom, a great fear comes upon all living creatures. Every existent object is dissolved into that from which it is produced. The dissolution takes place in an order that is the reverse of that in which creation takes place. Indeed, as regards birth, they are born from one another. Then, when all existent objects, mobile and immobile, become dissolved, wise men endued with powerful memory never dissolve. Sound, touch, colour, taste, and smell numbering the fifth, are effects. They are, however, inconstant, and called by the name of delusion. Caused by the production of cupidity, not different from one another, without reality, connected with flesh and blood, and depending upon one another, existing outside the soul, these are all helpless and powerless. Prana and Apana, and Udana and Samana and Vyana,--these five winds are always closely attached to the soul. Together with speech, mind, and understanding, they constitute the universe of eight ingredients. He whose skin, nose, ear, eyes, tongue, and speech are restrained, whose mind is pure, and whose understanding deviates not (from the right path), and whose mind is never burnt by those eight fires, succeeds in attaining to that auspicious Brahman to which nothing superior exists. Those which have been called the eleven organs and which have sprung from Egoism, I shall now, ye regenerate ones, mention particularly. They are the ear, the skin, the two eyes, the tongue, the nose numbering the fifth, the two feet, the lower duct, the organ of generation, the two hands, and speech forming the tenth. These constitute the group of organs, with mind numbering as the eleventh. One should first subdue this group. Then will Brahman shine forth (in him). Five amongst these are called organs of knowledge, and five, organs of action. The five beginning with the ear are truly said to be connected with knowledge. The rest, however, that are connected with action, are without distinction. The mind should be regarded as belonging to both. The understanding is the twelfth in the top. Thus have been enumerated the eleven organs in due order. Learned men, having understood these, think they have accomplished everything. I shall, after this, enumerate all the various organs. Space (or Ether) is the first entity. As connected with the soul, it is called the ear. As connected with objects, that is sound. The presiding deity (of this) is the quarters. The Wind is the second entity. As connected with the soul, it is known as the skin. As connected with objects, it is known as objects of touch; and the presiding deity there is touch. The third is said to be Light. As connected with the soul, it is known as the eye. As connected with objects, it is colour; and the sun is its deity. The fourth (entity) should be known as Water. As connected with the soul, it is said to be the tongue. As connected with objects, it is taste, and the presiding deity there is Soma. The fifth entity is Earth. As connected with the soul, it is said to be the nose. As connected with objects, it is scent; and the presiding deity there is the wind. Thus has the manner been declared of how the five entities are divided into sets of three. After this I shall declare everything about the diverse (other) organs. Brahmanas conversant with the truth say that the two
p. 70
feet are mentioned as connected with the soul. As connected with objects, it is motion; and Vishnu is there the presiding deity. The Apana wind, whose motion is downward, as connected with the soul, is called the lower duct. As connected with objects, it is the excreta that is ejected; and the presiding deity there is Mitra. As connected with the soul, the organ of generation is mentioned, the producer of all beings. As connected with objects, it is the vital seed; and the presiding deity is Prajapati. The two hands are mentioned as connected with the soul by persons conversant with the relations of the soul. As connected with objects, it is actions; and the presiding deity there is Indra. Next, connected with the soul is speech which relates to all the gods. As connected with objects, it is what is spoken. The presiding deity there is Agni. As connected with the soul, the mind is mentioned, which moves within the soul of the five elements. 1 As connected with objects, it is the mental operation; and the presiding deity is Chandramas (moon). As connected with the soul is Egoism, which is the cause of the whole course of worldly life. As connected with objects, it is consciousness of self; and the presiding deity there is Rudra. As connected with the soul is the understanding, which impels the six senses. As connected with objects, it is that which is to be understood, and the presiding deity there is Brahma. Three are the seats of all existent objects. A fourth is not possible. These are land, water, and ether. The mode of birth is fourfold. Some are born of eggs; some are born of germs which spring upwards, penetrating through the earth; some are born of filth; and some are born of fleshy balls in wombs. Thus is the mode of birth seen to be of four kinds, of all living creatures. Now, there are other inferior beings and likewise those that range the sky. These should be known to be born of eggs as also those which crawl on their breasts. Insects are said to be born of filth, as also other creatures of a like description. This is said to be the second mode of birth and is inferior. Those living creatures that take birth after the lapse of some time, bursting through the earth, are said to be germ-born beings, ye foremost of regenerate persons. Creatures of two feet or of many feet and those which move crookedly, are the beings born of wombs. Among them are some that are deformed, ye best of men. The eternal womb of Brahma should be known to be of two kinds, viz., penance and meritorious acts. Such is the doctrine of the learned. 2 Action should be understood to be of various kinds, such as sacrifice, gifts made at sacrifices, and the meritorious duty of study for every one that is born; such is the teaching of the ancients. He who duly understands this, comes to be regarded as possessed of Yoga, ye chief of regenerate persons. Know also that such a man becomes freed too from all his sins. I have thus declared to you duly the doctrine of Adhyatma. 3 Ye Rishis conversant with all duties, a knowledge of this is acquired by those who are regarded as persons of knowledge. Uniting all these together, viz., the
p. 71
senses, the objects of the senses, and the five great entities, one should hold them in the mind. 1 When everything is attenuated (by absorption) in the mind, one no longer esteems the pleasures of life. Learned men, whose understandings are furnished with knowledge, regard that as true happiness. 2 I shall after this, tell thee of renunciation with respect to all entities by means, gentle and hard, which produces attachment to subtle topics and which is fraught with auspiciousness. That conduct which consists in treating the qualities is not qualities, which is free from attachment, which is living alone, which does not recognise distinctions, and which is full of Brahman, is the source of all happiness. 3 The learned man who absorbs all desires into himself from all sides like the tortoise withdrawing all its limbs, who is devoid of passion, and who is released from everything, becomes always happy. Restraining all desires within the soul, destroying his thirst, concentrated in meditation, and becoming the friend of good heart towards all creatures, he succeeds in becoming fit for assimilation with Brahman. Through repression of all the senses which always hanker after their objects, and abandonment of inhabited places, the Adhyatma fire blazes forth in the man of contemplation. As a fire, fed with fuel, becomes bright in consequence of the blazing flames it puts forth, even so, in consequence of the repression of the senses, the great soul puts forth its effulgence. When one with a tranquil soul beholds all entities in one's own heart, then, lighted by one's own effulgence, one attains to that which is subtler than the subtle and which is unrivalled in excellence. It is settled that the body has fire for colour, water for blood and other liquids, wind for sense of touch, earth for the hideous holder of mind (viz., flesh and bones, etc.), space (or ether) for sound; that it is pervaded by disease and sorrow; that it is overwhelmed by five currents; that it is made up of the five elements; that it has nine doors and two deities; 4 that it is full of passion; that it is unfit to be seen (owing to its unholy character); that it is made up of three qualities; that it has three constituent elements, (viz., wind, bile and phelgm); that it is delighted with attachments of every kind, that it is full of delusions. 5 It is difficult of being moved in this mortal world, and it rests on the understanding as its support. That body is, in this world, the wheel of Time that is continually revolving. 6 That (body), indeed, is a terrible and unfathomable ocean and is
p. 72
called delusion. It is this body which stretches forth, contracts, and awakens the (whole) universe with the (very) immortals. 1 By restraining the senses, one casts off lust, wrath, fear, cupidity, enmity, and falsehood, which are eternal and, therefore, exceedingly difficult to cast off. 2 He who has subjugated these in this world, viz., the three qualities and the five constituent elements of the body, has the Highest for his seat in Heaven. By him is Infinity attained. Crossing the river, that has the five senses for its steep banks, the mental inclinations for its mighty waters, and delusion for its lake, one should subjugate both lust and wrath. Such a man freed from all faults, then beholds the Highest, concentrating the mind within the mind and seeing self in self. Understanding all things, he sees his self, with self, in all creatures, sometimes as one and sometimes as diverse, changing form from time to time. 3 Without doubt he can perceive numerous bodies like a hundred lights from one light. Verily he is Vishnu, and Mitra, and Varuna, and Agni, and Prajapati. He is the Creator and the ordainer: he is the Lord possessed of puissance, with faces turned in all directions. In him, the heart of all creatures, the great soul, becomes resplendent. Him all conclaves of learned Brahmanas, deities and Asuras, and Yakshas, and Pisachas, the Pitris, and birds, and bands of Rakshasas, and bands of ghostly beings, and all the great Rishis, praise.'"

---

Footnotes

70:1 This probably implies that the mind, through the aid of the senses, enters into all things or succeeds in knowing them.
70:2 The sense seems to be that through these one succeeds in taking birth as a Brahmana.
70:3 A repetition occurs here of about 5 verses. The passage is evidently an interpolation originally caused by carelessness.
71:1 Nilakantha explains that this implies that one should regard these as really undistinguished from the mind. Indeed, created by the mind itself, these should always be taken as having no real existence beyond the mind.
71:2 'That' here refers to the attenuation of all things by absorption into the mind.
71:3 Gunagunam is treating the qualities as not qualities; i.e., regarding bravery, magnanimity, etc, as really not merits, for these lead to pride. Ekacharyyam is ekantavasam, i.e., life in seclusion, or living without depending upon others. Anantaram is nirastasamastabheda or non-recognition of all distinctions. Some texts read Brahmamatah meaning 'existing among Brahmanas'. Ekapadam sukham is samastasukhagarbham, i.e., the source or fountain of all happiness.
71:4 The two deities are Jiva and Iswara.
71:5 The correct reading, in 53 seems to be samsargabhiratam and not samsayabhiratam.
71:6 In the second line, the correct words are martya and sarva. The sense of the second line seems to be that this body is ceaselessly revolving, for Emancipation is difficult to achieve. Hence this body is, as it were, the wheel of Time. Nilakantha's explanation does not seem to be satisfactory.

Book 14
Chapter 43

1 [br]
      manuṣyāṇāṃ tu rājanyaḥ kṣatriyo madhyamo guṇaḥ
      kuñjaro vāhanānāṃ ca siṃhaś cāraṇyavāsinām
  2 aviḥ paśūnāṃ sarveṣām ākhuś ca bilavāsinām
      gavāṃ govṛṣabhaś caiva strīṇāṃ puruṣa eva ca
  3 nyagrodho jambuvekṣaś ca pippalaḥ śālmalis tathā
      śiṃśapā meṣaśṛṅgaś ca tathā kīcaka veṇavaḥ
      ete drumāṇāṃ rājāno loke 'smin nātra saṃśayaḥ
  4 himavān pāriyātraś ca sadyo vindhyas trikūṭavān
      śveto nīlaś ca bhāsaś ca kāṣṭhavāṃś caiva parvataḥ
  5 śubhaskandho mahendraś ca mālyavān parvatas tathā
      ete parvatarājāno gaṇānāṃ marutas tathā
  6 sūryo grahāṇām adhipo nakṣatrāṇāṃ ca candramāḥ
      yamaḥ pitṝṇām adhipaḥ saritām atha sāgaraḥ
  7 ambhasāṃ varuṇo rājā sattvānāṃ mitra ucyate
      arko 'dhipatir uṣṇānāṃ jyotiṣām indur ucyate
  8 agnir bhūtapatir nityaṃ brāhmaṇānāṃ bṛhaspatiḥ
      oṣadhīnāṃ patiḥ somo viṣṇur balavatāṃ varaḥ
  9 tvaṣṭādhirājo rūpāṇāṃ paśūnām īśvaraḥ śivaḥ
      dakṣiṇānāṃ tathā yajño vedānām ṛṣayas tathā
  10 diśām udīcī viprāṇāṃ somo rājā pratāpavān
     kuberaḥ sarvayakṣāṇāṃ devatānāṃ puraṃdaraḥ
     eṣa bhūtādikaḥ sargaḥ prajānāṃ ca prajāpatiḥ
 11 sarveṣām eva bhūtānām ahaṃ brahmamayo mahān
     bhūtaṃ parataraṃ matto viṣṇor vāpi na vidyate
 12 rājādhirājaḥ sarvāsāṃ viṣṇur brahmamayo mahān
     īśvaraṃ taṃ vijānīmaḥ sa vibhuḥ sa prajāpatiḥ
 13 narakiṃnara yakṣāṇāṃ gandharvoragarakṣasām
     devadānava nāgānāṃ sarveṣām īśvaro hi saḥ
 14 bhaga devānuyātānāṃ sarvāsāṃ vāmalocanā
     māheśvarī mahādevī procyate pārvatīti yā
 15 umāṃ devīṃ vijānīta nārīṇām uttamāṃ śubhām
     ratīnāṃ vasumatyas tu strīṇām apsarasas tathā
 16 dharmakāmāś ca rājāno brāhmaṇā dharmalakṣaṇāḥ
     tasmād rājā dvijātīnāṃ prayateteha rakṣaṇe
 17 rajñāṃ hi viṣaye yeṣām avasīdanti sādhavaḥ
     hīnās te svaguṇaiḥ sarvaiḥ pretyāvān mārgagāminaḥ
 18 rājñāṃ tu viṣaye yeṣāṃ sādhavaḥ parirakṣitāḥ
     te 'smiṁl loke pramodante pretya cānantyam eva ca
     prāpnuvanti mahātmāna iti vittadvijarṣabhāḥ
 19 ata ūrdhvaṃ pravakṣyāmi niyataṃ dharmalakṣaṇam
     ahiṃsā lakṣaṇo dharmo hiṃsā cādharmalakṣaṇā
 20 prakāśalakṣaṇā devā manuṣyāḥ karma lakṣaṇāḥ
     śabdalakṣaṇam ākāśaṃ vāyus tu sparśalakṣaṇaḥ
 21 jyotiṣāṃ lakṣaṇaṃ rūpam āpaś ca rasalakṣaṇāḥ
     dharaṇī sarvabhūtānāṃ pṛthivī gandhalakṣaṇā
 22 svaravyañjana saṃskārā bhāratī satyalakṣaṇā
     manaso lakṣaṇaṃ cintā tathoktā buddhir anvayāt
 23 manasā cintayāno 'rthān buddhyā caiva vyavasyati
     buddhir hi vyavasāyena lakṣyate nātra saṃśayaḥ
 24 lakṣaṇaṃ mahato dhyānam avyaktaṃ sādhu lakṣaṇam
     pravṛtti lakṣaṇo yogo jñānaṃ saṃnyāsalakṣaṇam
 25 tasmāj jñānaṃ puraskṛtya saṃnyased iha buddhimān
     saṃnyāsī jñānasaṃyuktaḥ prāpnoti paramāṃ gatim
     atīto 'dvaṃdvam abhyeti tamo mṛtyujarātigam
 26 dharmalakṣaṇasaṃyuktam uktaṃ vo vidhivan mayā
     guṇānāṃ grahaṇaṃ samyag vakṣyāmy aham ataḥ param
 27 pārthivo yas tu gandho vai ghrāṇeneha sa gṛhyate
     ghrāṇasthaś ca tathā vāyur gandhajñāne vidhīyate
 28 apāṃ dhāturaso nityaṃ jihvayā sa tu gṛhyate
     jihvāsthaś ca tathā somo rasajñāne vidhīyate
 29 jyotiṣaś ca guṇo rūpaṃ cakṣuṣā tac ca gṛhyate
     cakṣuḥsthaś ca tathādityo rūpajñāne vidhīyate
 30 vāyavyas tu tathā sparśas tvacā prajñāyate ca saḥ
     tvaksthaś caiva tathā vāyuḥ sparśajñāne vidhīyate
 31 ākāśasya guṇo ghoṣaḥ śrotreṇa sa tu gṛhyate
     śrotrasthāś ca diśaḥ sarvāḥ śabdajñāne prakīrtitāḥ
 32 manasas tu guṇaś cintā prajñayā sa tu gṛhyate
     hṛdistha cetanā dhātur mano jñāne vidhīyate
 33 buddhir adhyavasāyena dhyānena ca mahāṃs tathā
     niścitya grahaṇaṃ nityam avyaktaṃ nātra saṃśayaḥ
 34 aliṅga grahaṇo nityaḥ kṣetrajño nirguṇātmakaḥ
     tasmād aliṅgaḥ kṣetrajñaḥ kevalaṃ jñānalakṣaṇaḥ
 35 avyaktaṃ kṣetram uddiṣṭaṃ guṇānāṃ prabhavāpyayam
     sadā paśyāmy ahaṃ līnaṃ vijānāmi śṛṇomi ca
 36 puruṣas tad vijānīte tasmāt kṣetrajña ucyate
     guṇavṛttaṃ tathā kṛtsnaṃ kṣetrajñaḥ paripaśyati
 37 ādimadhyāvasānāntaṃ sṛjyamānam acetanam
     na guṇā vidur ātmānaṃ sṛjyamānaṃ punaḥ punaḥ
 38 na satyaṃ veda vai kaś cit kṣetrajñas tv eva vindati
     guṇānāṃ guṇabhūtānāṃ yat paraṃ parato mahat
 39 tasmād guṇāṃś ca tattvaṃ ca parityajyeha tattvavit
     kṣīṇadoṣo guṇān hitvā kṣetrajñaṃ praviśaty atha
 40 nirdvaṃdvo nirnamaḥ kāro niḥ svadhā kāra eva ca
     acalaś cāniketaś ca kṣetrajñaḥ sa paro vibhuḥ

SECTION XLIII

"Brahmana said, 'Among men, the royal Kshatriya is (endued with) the middle quality. Among vehicles, the elephant (is so); and among denizens of the forest the lion; among all (sacrificial) animals, the sheep; among all those that live in holes, is the snake; among cattle, the bovine bull; among females, the mule. 4 There is no doubt in this that in this world, the Nyagrodha, the Jamvu, the Pippala, the Salmali, and Sinsapa, the Meshasringa, and the Kichaka, are the foremost ones among trees. 5 Himavat, Patipatra, Sahya,
p. 73
[paragraph continues] Vindhya, Trikutavat, Sweta, Nila, Bhasa, Koshthavat, Guruskandha, Mahendra and Malayavat,--these are the foremost of mountains. Likewise the Maruts are the foremost of the Ganas. Surya is the lord of all the planets, and Chandramas of all the constellations. Yama is the lord of the Pitris; Ocean is the lord of all rivers. Varuna is the king of the waters. Indra is said to be the king of the Maruts. Arka is the king of all hot bodies, and Indra of all luminous bodies. Agni is the eternal lord of the elements, and Vrihaspati of the Brahmanas. Soma is the lord of (deciduous) herbs, and Vishnu is the foremost of all that are endued with might. Tashtri is the king of Rudras, and Siva of all creatures. Sacrifice is the foremost of all initiatory rites, and Maghavat of the deities. The North is the lord of all the points of the compass; Soma of great energy is the lord of all learned Brahmanas. Kuvera is the lord of all precious gems, and Purandara of all the deities. Such is the highest creation among all entities. Prajapati is the lord of all creatures. Of all entities whatever, I, who am full of Brahman, am the foremost. There is no entity that is higher than myself or Vishnu. The great Vishnu, who is full of Brahman, is the king of kings over all. Know him to be the ruler, the creator, the uncreated Hari. He is the ruler of men and Kinnaras and Yakshas and Gandharvas, and Snakes and Rakshasas, and deities and Danavas and Nagas. Among those that are followed by persons full of desire is the great goddess Maheswari of beautiful eyes. She is otherwise called by the name of Parvati. Know that the goddess Uma is the foremost and the most auspicious of women. Among women that are a source of pleasure, the foremost are the Apsaras who are possessed of great splendour. 1 Kings are desirous of acquiring piety, and Brahmanas are causeways of piety. Therefore, the king should always strive to protect the twice-born ones. Those kings in whose dominions good men languish are regarded as bereft of the virtues of their order. Hereafter they have to go into wrong paths. Those kings in whose dominions good men are protected, rejoice in this world and enjoy happiness hereafter. Verily, those high-souled ones attain to the highest seat. Understand this, ye foremost of regenerate ones. I shall after this state the everlasting indications of duties. Abstention from injury is the highest duty. Injury is an indication of unrighteousness. Splendour is the indication of the deities. Men have acts for their indications. Ether (or space) has sound for its characteristic. Wind has touch for its characteristic. The characteristic of lighted bodies is colour, and water has taste for its characteristic. Earth, which holds all entities, has smell for its characteristic. Speech has words for its characteristic, refined into vowels and consonants. Mind has thought for its characteristic. Thought has, again, been said to be the characteristic of the understanding. The things thought of by the mind are ascertained with accuracy by the understanding. There is no doubt in this, viz., that the understanding, by perseverance, perceives all things. The characteristic of mind is meditation. The
p. 74
characteristic of the good man is to live unperceived. 1 Devotion has acts for its characteristic. Knowledge is the characteristic of renunciation. Therefore keeping knowledge, before his view, the man of understanding should practise renunciation. The man who has betaken himself to renunciation and who is possessed of knowledge, who transcends all pairs of opposites, as also darkness, death, and decrepitude, attains to the highest goal. I have thus declared to you duty what the indications are of duty. I shall, after this, tell you of the seizure (comprehension) of qualities. Smell, which appertains to earth, is seized by the nose. The wind, that dwells in the nose is likewise appointed (as an agent) in the perception of smell. Taste is the essence of water. That is seized by the tongue. Soma, who resides in the tongue, is appointed likewise in the perception of taste. The quality of a lighted body is colour. That is seized by the eye. Aditya who always resides in the eye has been appointed in the perception of colour. Touch always appertains to the wind (as its quality). That is perceived by the skin. The wind that always resides in the skin has been appointed in apprehending touch. The quality of ether is sound. That is seized by the ear. All the quarters, which reside in the ear, have been appointed in apprehending sound. The quality of the mind is thought. That is seized by the understanding. The upholder of consciousness, residing in the heart, has been appointed in apprehending the mind. The understanding is apprehended in the form of determination or certitude, and Mahat in the form of knowledge. The unperceived (Prakriti) has been, it is evident, appointed for the seizure of all things after certitude. There is no doubt in this. 2 The Kshetrajna which is eternal and is destitute of qualities as regards its essence, is incapable of being seized by symbols. Hence, the characteristic of the Kshetrajna, which is without symbols, is purely knowledge. The unmanifest resides in the symbol called Kshetra, and is that in which the qualities are produced and absorbed. I always see, know, and hear it (though) it is hidden. Purusha knows it: therefore is he called Kshetrajna. The Kshetrajna perceives also the operations of the qualities and absence of their operations. The qualities, which are created repeatedly, do not know themselves, being unintelligent, as entities to be created and endued with a beginning, middle, and end. No one else attains, only the Kshetrajna attains, to that which is the highest and great and which transcend the qualities and those entities which are born of the qualities. Hence one who understands duties, casting off qualities and the understanding, and having his sins destroyed, and transcending the qualities, enters the Kshetrajna. One that is free from all pairs of opposites, that never bends his head to any one, that is divested of Swaha, that is immovable, and homeless, is the Kshetrajna. He is the Supreme Lord."'

---

Footnotes

72:1 I do not think that Telang is correct in his version of this verse. What is said here seems to be this. The body is, as it were the wheel of Time; the body is the ocean of delusion; the body is the creator, destroyer and reawakener of the universe. Through the body creatures act, and hence creation, destruction, and re-creation are due to the body. This accords with what is said elsewhere regarding the body.
72:2 It would be wrong to take satah as implying 'the good,' the finite verses in every text being singular.
72:3 The correct reading seems to be atmana as the last word of the first line, and not atman.
72:4 What is said here is that the quality of passion predominates in these.
72:5 Nyagrodha is the Ficus Bengalensis, Linn. Jamvu is Eugenia Jambolana, Lamk. Pippala is Ficus religiosa, Linn. Salmali is Bombax Malabaricum. Sinsapa is Dalbergia Sissoo, Roxb. Meshasringa is Asclepia geminata, Roxb. Kichaka is a variety of mountain bamboo. Here however it evidently implies the Nimba or Melia Azadirachta, Linn.
73:1 Nilakantha is for taking the second line as consisting of two propositions. It would be better to take satinam as referring to strinam, and vasumatyah, as an adjective of Apsarasah.
74:1 The sense seems to be that good men never allow others to know what their acts are. They are strangers to ostentation.
74:2 The sense seems to be that the knowledge of one's own identity and of things as discriminated from one another is presided over by Prakriti. If the question is asked whence is the knowledge--'I am so,' and that 'this is so,' the answer is that it comes from Prakriti or Nature.

Book 14
Chapter 44

1 [br]
      yad ādimadhyaparyantaṃ grahaṇopāyam eva ca
      nāma lakṣaṇasaṃyuktaṃ sarvaṃ vakṣyāmi tattvataḥ
  2 ahaḥ pūrvaṃ tato rātrir māsāḥ śuklādayaḥ smṛtāḥ
      śraviṣṭhādīni ṛkṣāṇi ṛtavaḥ śiśirādayaḥ
  3 bhūmir ādis tu gandhānāṃ rasānām āpa eva ca
      rūpāṇāṃ jyotir ādis tu sparśādir vāyur ucyate
      śabdasyādis tathākāśam eṣa bhūtakṛto guṇaḥ
  4 ataḥ paraṃ pravakṣyāmi bhūtānām ādim uttamam
      ādityo jyotiṣām ādir agnir bhūtādir iṣyate
  5 sāvitrī sarvavidyānāṃ devatānāṃ prajāpatiḥ
      oṃkāraḥ sarvavedānāṃ vacasāṃ prāṇa eva ca
      yad yasmin niyataṃ loke sarvaṃ sāvitram ucyate
  6 gāyatrī chandasām ādiḥ paśūnām aja ucyate
      gāvaś catuṣpadām ādir manuṣyāṇāṃ dvijātayaḥ
  7 śyenaḥ patatriṇām ādir yajñānāṃ hutam uttamam
      parisarpiṇāṃ tu sarveṣāṃ jyeṣṭhaḥ sarpo dvijottamāḥ
  8 kṛtam ādir yugānāṃ ca sarveṣāṃ nātra saṃśayaḥ
      hiraṇyaṃ sarvaratnānām oṣadhīnāṃ yavās tathā
  9 sarveṣāṃ bhakṣyabhojyānām annaṃ paramam ucyate
      dravāṇāṃ caiva sarveṣāṃ peyānām āpa uttamāḥ
  10 sthāvarāṇāṃ ca bhūtānāṃ sarveṣām aviśeṣataḥ
     brahma kṣetraṃ sadā puṇyaṃ plakṣaḥ prathamajaḥ smṛtaḥ
 11 ahaṃ prajāpatīnāṃ ca sarveṣāṃ nātra saṃśayaḥ
     mama viṣṇur acintyātmā svayambhūr iti sa smṛtaḥ
 12 parvatānāṃ mahāmeruḥ sarveṣām agrajaḥ smṛtaḥ
     diśāṃ ca pradiśāṃ cordhvā dig jātā prathamaṃ tathā
 13 tathā tripathagā gaṅgā nadīnām agrajā smṛtā
     tathā saroda pānānāṃ sarveṣāṃ sāgaro 'grajaḥ
 14 devadānava bhūtānāṃ piśācoragarakṣasām
     narakiṃnara yakṣāṇāṃ sarveṣām īśvaraḥ prabhuḥ
 15 ādir viśvasya jagato viṣṇur brahmamayo mahān
     bhūtaṃ parataraṃ tasmāt trailokye neha vidyate
 16 āśramāṇāṃ ca gārhasthyaṃ sarveṣāṃ nātra saṃśayaḥ
     lokānām ādir avyaktaṃ sarvasyāntas tad eva ca
 17 ahāny astamayāntāni udayāntā ca śarvarī
     sukhasyāntaḥ sadā duḥkhaṃ duḥkhasyāntaḥ sadā sukham
 18 sarve kṣayāntā nicayāḥ patanāntāḥ samucchrayāḥ
     saṃyogā viprayogāntā maraṇāntaṃ hi jīvitam
 19 sarvaṃ kṛtaṃ vināśāntaṃ jātasya maraṇaṃ dhruvam
     aśāśvataṃ hi loke 'smin sarvaṃ sthāvarajaṅgamam
 20 iṣṭaṃ dattaṃ tapo 'dhītaṃ vratāni niyamāś ca ye
     sarvam etad vināśāntaṃ jñānasyānto na vidyate
 21 tasmāj jñānena śuddhena prasannātmā samāhitaḥ
     nirmamo nirahaṃkāro mucyate sarvapāpmabhiḥ

SECTION XLIV

"Brahmana said, 'I shall now tell you truly about all that which has a beginning, middle, and end, and which is endued with name and characteristics, together with the means of apprehension. It has been said that the Day was first, Then arose Night. The Months are said to have the lighted fortnights first. The constellations have Sravana for their first; the Seasons have that of dews (viz., Winter) for their first. Earth is the source of all smells; and Water of all tastes. The solar light is the source of all colours: the Wind of all sensations of touch. Likewise, of sound the source is space (or Ether). These are the qualities of elements. I shall, after this, declare that which is the first and the highest of all entities. The sun is the first of all lighted bodies. Fire is said to be the first of all the elements. Savitri is the first of all branches of learning. Prajapati is the first of all the deities. The syllable Om is the first of all the Vedas, and the life-wind Prana is the first of all winds. All that is called Savitri which is prescribed in this world. 1 The Gayatri is the first of all metres; of all (sacrificial) animals the first is the goat. Kine are the first of all quadrupeds. The twiceborn ones are the first of all human beings. The hawk is the first of all birds. Of sacrifices the first is the pouring of clarified butter on the fire. Of all reptiles the first, O foremost of regenerate ones, is the snake. The Krita is the first of all the Yugas; there is no doubt in this. Gold is the first of all precious things. Barley is the first of all plants. Food is the first of all things to be eaten or swallowed. Of all liquid substances to be drunk, water is the foremost. Of all immobile entities without distinction, Plaksha is said to be the first, that ever holy field of Brahman. Of all the Prajapatis I am the first. There is no doubt in this. Of inconceivable soul, the self-existent Vishnu is said to be my superior. 2 Of all the mountains the great Meru is said to be the first-born. Of all the cardinal and subsidiary points of the horizon, the eastern is said to be the foremost and first-born. Ganga of three courses is said to be the firstborn of all rivers. Likewise, of all wells and reservoirs of waters, the ocean is said to be the first-born. Iswara is the supreme Lord of all the deities and Danavas and ghostly beings and Pisachas, and snakes and Makshasas and human beings and Kinnaras and Yakshas. The great Vishnu, who is full of Brahma, than whom there is no higher being in the three worlds, is the first of all the universe. Of all the modes of life, that of the householder is the first. Of this there is no doubt. The Unmanifest is the source of all the worlds as, indeed, that is the end of every thing. Days end with the sun's setting and Nights with the sun's rising. The end of pleasure is always sorrow, and the end of sorrow is always pleasure. All accumulations have exhaustion for their end, and all ascent have falls for their end. All associations have dissociations
p. 76
for their end, and life has death for its end. All action ends in destruction, and all that is born is certain to meet with death. Every mobile and immobile thing in this world is transient. Sacrifice, gift, penances, study, vows, observances,--all these have destruction for their end. Of Knowledge, there is no end. Hence, one that is possessed of a tranquil soul, that has subjugated his senses, that is freed from the sense of meum, that is devoid of egoism, is released from all sins by pure knowledge.'"

Book 14
Chapter 45

1 [br]
      buddhisāraṃ mana stambham indriyagrāmabandhanam
      mahābhūtāra viṣkambhaṃ nimeṣa pariveṣṭanam
  2 jarā śokasamāviṣṭaṃ vyādhivyasanasaṃcaram
      deśakālavicārīdaṃ śramavyāyām anisvanam
  3 ahorātra parikṣepaṃ śītoṣṇaparimaṇḍalam
      sukhaduḥkhānta saṃkleśaṃ kṣutpipāsāvakīlanam
  4 chāyā tapa vilekhaṃ ca nimeṣonmeṣa vihvalam
      ghoramohajanākīrṇaṃ vartamānam acetanam
  5 māsārdha māsagaṇitaṃ viṣamaṃ lokasaṃcaram
      tamo nicayapaṅkaṃ ca rajo vegapravartakam
  6 sattvālaṃkāra dīptaṃ ca guṇasaṃghāta maṇḍalam
      svaravigraha nābhīkaṃ śokasaṃghāta vartanam
  7 kriyā kāraṇasaṃyuktaṃ rāgavistāram āyatam
      lobhepsā parisaṃkhyātaṃ viviktajñānasaṃbhavam
  8 bhayamohaparīvāraṃ bhūtasaṃmoha kārakam
      ānanda prītidhāraṃ ca kāmakrodhaparigraham
  9 mahad ādi viśeṣāntam asaktaprabhavāvyayam
      manojavanam aśrāntaṃ kālacakraṃ pravartate
  10 etad dvaṃdva samāyuktaṃ kālacakram acetanam
     visṛjet saṃkṣipec cāpi bodhayet sāmaraṃ jagat
 11 kālacakrapravṛttiṃ ca nivṛttiṃ caiva tattvataḥ
     kālacakrapravṛttiṃ ca nivṛttiṃ caiva tattvataḥ
     yas tu veda naro nityaṃ na sa bhūteṣu muhyati
 12 vimuktaḥ sarvasaṃkleśaiḥ sarvadvaṃdvātigo muniḥ
     vimuktaḥ sarvapāpebhyaḥ prāpnoti paramāṃ gatim
 13 gṛhastho brahma cārī ca vānaprastho 'tha bhikṣukaḥ
     catvāra āśramāḥ proktāḥ sarve gārhasthya mūlakāḥ
 14 yaḥ kaś cid iha loke ca hy āgamaḥ saṃprakīrtitaḥ
     tasyānta gamanaṃ śreyaḥ kīrtir eṣā sanātanī
 15 saṃskāraiḥ saṃskṛtaḥ pūrvaṃ yathāvac caritavrataḥ
     jātau guṇaviśiṣṭāyāṃ samāvarteta vedavit
 16 svadāranirato dāntaḥ śiṣṭācāro jitendriyaḥ
     pañcabhiś ca mahāyajñaiḥ śraddadhāno yajeta ha
 17 devatātithiśiṣṭāśī nirato veda karmasu
     ijyā pradānayuktaś ca yathāśakti yathāvidhi
 18 na pāṇipādacapalo na netracapalo muniḥ
     na ca vāg aṅgacapala iti śiṣṭasya gocaraḥ
 19 nityayajñopavītī syāc chukla vāsāḥ śucivratāḥ
     niyato damadānābhyāṃ sadā śiṣṭaiś ca saṃviśet
 20 jitaśiśnodaro maitraḥ śiṣṭācāra samāhitaḥ
     vaiṇavīṃ dhārayed yaṣṭiṃ sodakaṃ ca kamaṇḍalum
 21 adhītyādhyāpanaṃ kuryāt tathā yajana yājane
     dānaṃ pratigrahaṃ caiva ṣaḍguṇāṃ vṛttim ācaret
 22 trīṇi karmāṇi yānīha brāhmaṇānāṃ tu jīvikā
     yājanādhyāpane cobhe śuddhāc cāpi pratigrahaḥ
 23 avaśeṣāṇi cānyāni trīṇi karmāṇi yāni tu
     dānam adhyayanaṃ yajño dharmayuktāni tāni tu
 24 teṣv apramādaṃ kurvīta triṣu karmasu dharmavit
     dānto maitraḥ kṣamā yuktaḥ sarvabhūtasamo muniḥ
 25 sarvam etad yathāśakti vipro nirvartayañ śuciḥ
     evaṃ yukto jayet svargaṃ gṛhasthaḥ saṃśitavrataḥ

SECTION XLV

"Brahmana said, 'The wheel of life moves on. It has the understanding for its strength; the mind for the pole (on which it rests); the group of senses for its bonds, the (five) great elements for its nave, and home for its circumference. 1 It is overwhelmed by decrepitude and grief, and it has diseases and calamities for its progeny. That wheel relates in time and place. It has toil and exercise for its noise. Day and Night are the rotations of that wheel. It is encircled by heat and cold. Pleasure and pain fire its joints, and hunger and thirst are the nails fixed into it. Sun-shine and shade are the ruts (it causes). It is capable of being agitated during even such a short space of time as is taken up by the opening and the closing of the eyelid. It is enveloped in the terrible waters of delusion. It is ever revolving and void of consciousness. It is measured by months and half-months. It is not uniform (being ever-changing), and moves through all the worlds. Penances and vows are its mud. Passion's force is its mover. It is illuminated by the great egoism, and is sustained by the qualities. Vexations (caused by the non-acquisition of what is desired) are the fastenings that bind it around. It revolves in the midst of grief and destruction. It is endued with actions and the instruments of action. It is large and is extended by attachments. It is rendered unsteady by cupidity and desire. It is produced by variegated Ignorance. It is attended upon by fear and delusion, and is the cause of the delusion of all beings. It moves towards joy and pleasure, and has desire and wrath for its possession. It is made up of entities beginning with Mahat and ending with the gross elements. It is characterised by production and destruction going on ceaselessly. Its speed is like that of the mind, and it has the mind for its boundary. 2 This wheel of
p. 77
life that is associated with pairs of opposites and devoid of consciousness, the universe with the very immortals should cast away, abridge, and check. That man who always understands accurately the motion and stoppage of this wheel of life, is never seen to be deluded, among all creatures. Freed from all impressions, divested of all pairs of opposites, released from all sins, he attains to the highest goal. The householder, the Brahmacharin, the forest recluse and the mendicant,--these four modes of life have all been said to have the householder's mode for their foundation. Whatever system of rules is prescribed in this world, their observance is beneficial. Such observance has always been highly spoken of. He who has been first cleansed by ceremonies, who has duly observed vows, who belongs in respect of birth to a race possessed of high qualifications, and who understands the Vedas, should return (from his preceptor's house). 1 Always devoted to his wedded spouse, conducting himself after the manner of the good, with his senses under subjugation, and full of faith, one should in this world perform the five sacrifices. He who eats what remains after feeding deities and guests, who is devoted to the observance of Vedic rites, who duly performs according to his means sacrifices and gifts, who is not unduly active with his hands and feet, who is not unduly active with his eye, who is devoted to penances, who is not unduly active with his speech and limits, comes under the category of Sishta or the good. One should always bear the sacred thread, wear white (clean) clothes, observe pure vows, and should always associate with good men, making gifts and practising self-restraint. One should subjugate one's lust and stomach, practise universal compassion, and be characterised by behaviour that befits the good. One should bear a bamboo-stick, and a water-pot filled with water. Having studied, one should teach; likewise should also make sacrifices himself and officiate at the sacrifices of others. One should also make gifts made to oneself. Verily, one's conduct, should be characterised by these six acts. Know that three of these acts should constitute the livelihood of the Brahmanas, viz., teaching (pupils), officiating at the sacrifices of others, and the acceptance of gifts from a person that is pure. As to the other duties that remain, numbering three, viz., making of gifts, study, and sacrifice, these are accompanied by merit. 2 Observant of penances, self-restrained, practising universal compassion and forgiveness, and looking upon all creatures with an equal eye, the man that is conversant with duties should never be heedless with regard to those three acts. The learned Brahmana of pure heart, who observes the domestic mode of life and practises rigid vows, thus devoted and thus discharging all duties to the best of his power, succeeds in conquering Heaven.'"

---

Footnotes

76:1 It is difficult to understand which part of the wheel is intended to be expressedly 'bandhanam' or the bond; I take it for the spokes. Pariskandha is Samuha or the materials that together compose an object. Here it may be taken for the nave or centre. Home is called the circumference, because, as the circumference limits the wheel, even so home (wife and children) limits the affections and acts of life.
76:2 The words Kalachakram pravartate have been rendered in the first verse of this lesson. In verse 9, the words asaktaprabhavapavyam are explained by Nilakantha differently. Manas-krantam, I take, is equivalent to 'be bounded by the mind,' I do not know whence Telang gets 'never fatigued' as the substitute of this word.
77:1 Implying that he should go to the house of his preceptor, study and serve there, and after completing his course, return for leading a life of domesticity.
77:2 The sense seems to be that these last three duties are productive of merit and should, therefore, be performed. The first three however, are sources of living.

(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguliji for the collection)