मनु-स्मृतिः
manu-smṛtiḥ
-
chapter-12
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चातुर्वर्ण्यस्य कृत्स्नोऽयमुक्तो धर्मस्त्वयाऽनघः ।
कर्मणां फलनिर्वृत्तिं शंस नस्तत्त्वतः पराम ॥१॥
कर्मणां फलनिर्वृत्तिं शंस नस्तत्त्वतः पराम ॥१॥
1. cāturvarṇyasya kṛtsno'yamukto dharmastvayā'naghaḥ ,
karmaṇāṁ phalanirvṛttiṁ śaṁsa nastattvataḥ parām.
karmaṇāṁ phalanirvṛttiṁ śaṁsa nastattvataḥ parām.
1.
cāturvarṇyasya kṛtsnaḥ ayam uktaḥ dharmaḥ tvayā anaghaḥ
karmaṇām phalanirvṛttim śaṃsa naḥ tattvataḥ parām
karmaṇām phalanirvṛttim śaṃsa naḥ tattvataḥ parām
1.
anaghaḥ tvayā ayam kṛtsnaḥ cāturvarṇyasya dharmaḥ
uktaḥ naḥ tattvataḥ karmaṇām parām phalanirvṛttim śaṃsa
uktaḥ naḥ tattvataḥ karmaṇām parām phalanirvṛttim śaṃsa
1.
O sinless one! You have declared this entire (dharma) pertaining to the four social classes. Now, please tell us, in truth, about the ultimate culmination of actions (karma).
स तानुवाच धर्मात्मा महर्षीन मानवो भृगुः ।
अस्य सर्वस्य शृणुत कर्मयोगस्य निर्णयम ॥२॥
अस्य सर्वस्य शृणुत कर्मयोगस्य निर्णयम ॥२॥
2. sa tānuvāca dharmātmā maharṣīn mānavo bhṛguḥ ,
asya sarvasya śṛṇuta karmayogasya nirṇayam.
asya sarvasya śṛṇuta karmayogasya nirṇayam.
2.
saḥ tān uvāca dharmātmā maharṣīn mānavaḥ bhṛguḥ
asya sarvasya śṛṇuta karmayogasya nirṇayam
asya sarvasya śṛṇuta karmayogasya nirṇayam
2.
dharmātmā mānavaḥ bhṛguḥ saḥ tān maharṣīn uvāca
asya sarvasya karmayogasya nirṇayam śṛṇuta
asya sarvasya karmayogasya nirṇayam śṛṇuta
2.
The Bhrigu, who embodied (dharma), a descendant of Manu, said to those great sages: 'Listen to the conclusion regarding this entire discipline of action (karma yoga).'
शुभाशुभफलं कर्म मनोवाग्देहसंभवम ।
कर्मजा गतयो नॄणामुत्तमाधममध्यमः ॥३॥
कर्मजा गतयो नॄणामुत्तमाधममध्यमः ॥३॥
3. śubhāśubhaphalaṁ karma manovāgdehasaṁbhavam ,
karmajā gatayo nṝṇāmuttamādhamamadhyamaḥ.
karmajā gatayo nṝṇāmuttamādhamamadhyamaḥ.
3.
śubhāśubhaphalaṁ karma manovāgdehasaṃbhavam
karmajāḥ gatayaḥ nṝṇām uttamādhamamadhyamāḥ
karmajāḥ gatayaḥ nṝṇām uttamādhamamadhyamāḥ
3.
manovāgdehasaṃbhavam karma śubhāśubhaphalaṁ
nṝṇām uttamādhamamadhyamāḥ gatayaḥ karmajāḥ
nṝṇām uttamādhamamadhyamāḥ gatayaḥ karmajāḥ
3.
Actions (karma), which arise from the mind, speech, and body, yield good and bad results. The various destinies of human beings - superior, inferior, or middle - are born from these actions (karma).
तस्यैह त्रिविधस्यापि त्र्यधिष्ठानस्य देहिनः ।
दशलक्षणयुक्तस्य मनो विद्यात प्रवर्तकम ॥४॥
दशलक्षणयुक्तस्य मनो विद्यात प्रवर्तकम ॥४॥
4. tasyaiha trividhasyāpi tryadhiṣṭhānasya dehinaḥ ,
daśalakṣaṇayuktasya mano vidyāt pravartakam.
daśalakṣaṇayuktasya mano vidyāt pravartakam.
4.
tasya iha trividhasya api tryadhiṣṭhānasya dehinaḥ
daśalakṣaṇayuktasya manaḥ vidyāt pravartakam
daśalakṣaṇayuktasya manaḥ vidyāt pravartakam
4.
iha trividhasya api tryadhiṣṭhānasya daśalakṣaṇayuktasya
tasya dehinaḥ manaḥ pravartakam vidyāt
tasya dehinaḥ manaḥ pravartakam vidyāt
4.
Even in this world, one should know the mind to be the instigator of that embodied being, which, despite being of three kinds and having three foundations, is endowed with ten characteristics.
परद्रव्येष्वभिध्यानं मनसाऽनिष्टचिन्तनम ।
वितथाभिनिवेशश्च त्रिविधं कर्म मानसम ॥५॥
वितथाभिनिवेशश्च त्रिविधं कर्म मानसम ॥५॥
5. paradravyeṣvabhidhyānaṁ manasā'niṣṭacintanam ,
vitathābhiniveśaśca trividhaṁ karma mānasam.
vitathābhiniveśaśca trividhaṁ karma mānasam.
5.
paradravyeṣu abhidhyānaṁ manasā aniṣṭacintanam
vitathābhiniveśaḥ ca trividhaṁ karma mānasam
vitathābhiniveśaḥ ca trividhaṁ karma mānasam
5.
manasā paradravyeṣu abhidhyānaṁ aniṣṭacintanam
ca vitathābhiniveśaḥ trividhaṁ mānasam karma
ca vitathābhiniveśaḥ trividhaṁ mānasam karma
5.
Coveting the wealth of others, entertaining malicious thoughts, and clinging to falsehoods - these constitute the threefold mental action (karma).
पारुष्यमनृतं चैव पैशुन्यं चापि सर्वशः ।
असंबद्धप्रलापश्च वाङ्मयं स्याच्चतुर्विधम ॥६॥
असंबद्धप्रलापश्च वाङ्मयं स्याच्चतुर्विधम ॥६॥
6. pāruṣyamanṛtaṁ caiva paiśunyaṁ cāpi sarvaśaḥ ,
asaṁbaddhapralāpaśca vāṅmayaṁ syāccaturvidham.
asaṁbaddhapralāpaśca vāṅmayaṁ syāccaturvidham.
6.
pāruṣyam anṛtam ca eva paiśunyam ca api sarvaśaḥ
asambaddhapralāpaḥ ca vāṅmayam syāt caturvidham
asambaddhapralāpaḥ ca vāṅmayam syāt caturvidham
6.
Harshness, falsehood, and backbiting in every way, as well as irrelevant chatter, constitute the four kinds of verbal expression.
अदत्तानामुपादानं हिंसा चैवाविधानतः ।
परदारोपसेवा च शारीरं त्रिविधं स्मृतम ॥७॥
परदारोपसेवा च शारीरं त्रिविधं स्मृतम ॥७॥
7. adattānāmupādānaṁ hiṁsā caivāvidhānataḥ ,
paradāropasevā ca śārīraṁ trividhaṁ smṛtam.
paradāropasevā ca śārīraṁ trividhaṁ smṛtam.
7.
adattānām upādānam hiṃsā ca eva avidhānataḥ
paradāropasevā ca śārīram trividham smṛtam
paradāropasevā ca śārīram trividham smṛtam
7.
The unlawful taking of things not given, causing injury, and engaging in adultery are declared as the three kinds of bodily (śārīram) actions.
मानसं मनसेवायमुपभुङ्क्ते शुभाशुभम ।
वाचा वाचा कृतं कर्म कायेनेव च कायिकम ॥८॥
वाचा वाचा कृतं कर्म कायेनेव च कायिकम ॥८॥
8. mānasaṁ manasevāyamupabhuṅkte śubhāśubham ,
vācā vācā kṛtaṁ karma kāyeneva ca kāyikam.
vācā vācā kṛtaṁ karma kāyeneva ca kāyikam.
8.
mānasam manasā eva ayam upabhuṅkte śubhāśubham
vācā vācā kṛtam karma kāyena iva ca kāyikam
vācā vācā kṛtam karma kāyena iva ca kāyikam
8.
Indeed, this individual experiences the good and bad results of mental (mānasam) actions through the mind. Similarly, actions performed through speech are experienced through speech, and bodily (kāyikam) actions through the body.
शरीरजैः कर्मदोषैर्याति स्थावरतां नरः ।
वाचिकैः पक्षिमृगतां मानसैरन्त्यजातिताम ॥९॥
वाचिकैः पक्षिमृगतां मानसैरन्त्यजातिताम ॥९॥
9. śarīrajaiḥ karmadoṣairyāti sthāvaratāṁ naraḥ ,
vācikaiḥ pakṣimṛgatāṁ mānasairantyajātitām.
vācikaiḥ pakṣimṛgatāṁ mānasairantyajātitām.
9.
śarīrajaiḥ karmadoṣaiḥ yāti sthāvaratām naraḥ
vācikaiḥ pakṣimṛgatām mānasaiḥ antyajātitām
vācikaiḥ pakṣimṛgatām mānasaiḥ antyajātitām
9.
A person (naraḥ) attains the state of immobile beings (such as plants and stones) due to defects in bodily (śarīraja) actions (karma). Through verbal defects, one obtains the state of birds and animals, and through mental (mānasa) defects, the state of the lowest birth.
वाग्दण्डोऽथ मनोदण्डः कायदण्डस्तथैव च ।
यस्यैते निहिता बुद्धौ त्रिदण्डीति स उच्यते ॥१०॥
यस्यैते निहिता बुद्धौ त्रिदण्डीति स उच्यते ॥१०॥
10. vāgdaṇḍo'tha manodaṇḍaḥ kāyadaṇḍastathaiva ca ,
yasyaite nihitā buddhau tridaṇḍīti sa ucyate.
yasyaite nihitā buddhau tridaṇḍīti sa ucyate.
10.
vāgdaṇḍaḥ atha manodaṇḍaḥ kāyadaṇḍaḥ tathā eva ca
yasya ete nihitā buddhau tridaṇḍī iti saḥ ucyate
yasya ete nihitā buddhau tridaṇḍī iti saḥ ucyate
10.
yasya buddhau vāgdaṇḍaḥ atha manodaṇḍaḥ tathā eva ca kāyadaṇḍaḥ ete nihitāḥ,
saḥ tridaṇḍī iti ucyate
saḥ tridaṇḍī iti ucyate
10.
One who has established the restraint of speech, the restraint of mind, and likewise the restraint of body within their intellect, is called a "tridaṇḍī" (one endowed with three disciplines).
त्रिदण्डमेतन्निक्षिप्य सर्वभूतेषु मानवः ।
कामक्रोधौ तु संयम्य ततः सिद्धिं नियच्छति ॥११॥
कामक्रोधौ तु संयम्य ततः सिद्धिं नियच्छति ॥११॥
11. tridaṇḍametannikṣipya sarvabhūteṣu mānavaḥ ,
kāmakrodhau tu saṁyamya tataḥ siddhiṁ niyacchati.
kāmakrodhau tu saṁyamya tataḥ siddhiṁ niyacchati.
11.
tridaṇḍam etat nikṣipya sarvabhūteṣu mānavaḥ
kāmakrodhau tu saṃyamya tataḥ siddhim niyacchati
kāmakrodhau tu saṃyamya tataḥ siddhim niyacchati
11.
mānavaḥ etat tridaṇḍam sarvabhūteṣu nikṣipya tu
kāmakrodhau saṃyamya tataḥ siddhim niyacchati
kāmakrodhau saṃyamya tataḥ siddhim niyacchati
11.
A human being, having renounced these three disciplines (tridaṇḍa) of punishment towards all beings and having truly restrained both desire and anger, subsequently attains spiritual perfection (siddhi).
योऽस्यात्मनः कारयिता तं क्षेत्रज्ञं प्रचक्षते ।
यः करोति तु कर्माणि स भूतात्मोच्यते बुधैः ॥१२॥
यः करोति तु कर्माणि स भूतात्मोच्यते बुधैः ॥१२॥
12. yo'syātmanaḥ kārayitā taṁ kṣetrajñaṁ pracakṣate ,
yaḥ karoti tu karmāṇi sa bhūtātmocyate budhaiḥ.
yaḥ karoti tu karmāṇi sa bhūtātmocyate budhaiḥ.
12.
yaḥ asya ātmanaḥ kārayitā tam kṣetrajñam pracakṣate
yaḥ karoti tu karmāṇi saḥ bhūtātmā ucyate budhaiḥ
yaḥ karoti tu karmāṇi saḥ bhūtātmā ucyate budhaiḥ
12.
yaḥ asya ātmanaḥ kārayitā,
tam kṣetrajñam pracakṣate; tu yaḥ karmāṇi karoti,
saḥ budhaiḥ bhūtātmā ucyate
tam kṣetrajñam pracakṣate; tu yaḥ karmāṇi karoti,
saḥ budhaiḥ bhūtātmā ucyate
12.
The one who directs this individual (ātman) to act, they designate as the "knower of the field" (kṣetrajña). However, he who actually performs the actions (karma) is referred to by the wise as the "embodied soul" (bhūtātman).
जीवसंज्ञोऽन्तरात्माऽन्यः सहजः सर्वदेहिनाम ।
येन वेदयते सर्वं सुखं दुःखं च जन्मसु ॥१३॥
येन वेदयते सर्वं सुखं दुःखं च जन्मसु ॥१३॥
13. jīvasaṁjño'ntarātmā'nyaḥ sahajaḥ sarvadehinām ,
yena vedayate sarvaṁ sukhaṁ duḥkhaṁ ca janmasu.
yena vedayate sarvaṁ sukhaṁ duḥkhaṁ ca janmasu.
13.
jīvasaṃjñaḥ antarātmā anyaḥ sahajaḥ sarvadehinām
yena vedayate sarvam sukham duḥkham ca janmasu
yena vedayate sarvam sukham duḥkham ca janmasu
13.
anyaḥ jīvasaṃjñaḥ antarātmā sarvadehinām sahajaḥ
(asti); yena janmasu sarvam sukham duḥkham ca vedayate
(asti); yena janmasu sarvam sukham duḥkham ca vedayate
13.
There is another inner self (antarātman), called the individual soul (jīva), which is inherent in all embodied beings. By this (antarātman), all happiness and sorrow are experienced throughout various existences (janma).
तावुभौ भूतसंपृक्तौ महान क्षेत्रज्ञ एव च ।
उच्चावचेषु भूतेषु स्थितं तं व्याप्य तिष्ठतः ॥१४॥
उच्चावचेषु भूतेषु स्थितं तं व्याप्य तिष्ठतः ॥१४॥
14. tāvubhau bhūtasaṁpṛktau mahān kṣetrajña eva ca ,
uccāvaceṣu bhūteṣu sthitaṁ taṁ vyāpya tiṣṭhataḥ.
uccāvaceṣu bhūteṣu sthitaṁ taṁ vyāpya tiṣṭhataḥ.
14.
tau ubhau bhūtasaṃpṛktau mahān kṣetrajñaḥ eva ca
uccāvaceṣu bhūteṣu sthitam tam vyāpya tiṣṭhataḥ
uccāvaceṣu bhūteṣu sthitam tam vyāpya tiṣṭhataḥ
14.
mahān kṣetrajñaḥ eva ca tau ubhau bhūtasaṃpṛktau
uccāvaceṣu bhūteṣu sthitam tam vyāpya tiṣṭhataḥ
uccāvaceṣu bhūteṣu sthitam tam vyāpya tiṣṭhataḥ
14.
The great principle (mahat) and the knower of the field (kṣetrajña) - both of them, intrinsically linked with the elements, exist pervading that which is situated within high and low beings.
असङ्ख्या मूर्तयस्तस्य निष्पतन्ति शरीरतः ।
उच्चावचानि भूतानि सततं चेष्टयन्ति याः ॥१५॥
उच्चावचानि भूतानि सततं चेष्टयन्ति याः ॥१५॥
15. asaṅkhyā mūrtayastasya niṣpatanti śarīrataḥ ,
uccāvacāni bhūtāni satataṁ ceṣṭayanti yāḥ.
uccāvacāni bhūtāni satataṁ ceṣṭayanti yāḥ.
15.
asaṅkhyā mūrtayaḥ tasya niṣpatanti śarīrataḥ
uccāvacāni bhūtāni satatam ceṣṭayanti yāḥ
uccāvacāni bhūtāni satatam ceṣṭayanti yāḥ
15.
tasya śarīrataḥ asaṅkhyā mūrtayaḥ niṣpatanti
yāḥ uccāvacāni bhūtāni satatam ceṣṭayanti
yāḥ uccāvacāni bhūtāni satatam ceṣṭayanti
15.
Countless forms emerge from his (kṣetrajña's) body, which continuously animate all types of beings.
पञ्चभ्य एव मात्राभ्यः प्रेत्य दुष्कृतिनां नृणाम ।
शरीरं यातनार्थीयमन्यदुत्पद्यते ध्रुवम ॥१६॥
शरीरं यातनार्थीयमन्यदुत्पद्यते ध्रुवम ॥१६॥
16. pañcabhya eva mātrābhyaḥ pretya duṣkṛtināṁ nṛṇām ,
śarīraṁ yātanārthīyamanyadutpadyate dhruvam.
śarīraṁ yātanārthīyamanyadutpadyate dhruvam.
16.
pañcabhyas eva mātrābhyas pretya duṣkṛtinām nṛṇām
śarīram yātanārthīyam anyat utpadyate dhruvam
śarīram yātanārthīyam anyat utpadyate dhruvam
16.
pretya duṣkṛtinām nṛṇām pañcabhyas eva mātrābhyas
anyat yātanārthīyam śarīram dhruvam utpadyate
anyat yātanārthīyam śarīram dhruvam utpadyate
16.
Indeed, after death, for sinful individuals, another body for the purpose of torment is certainly produced from the five [gross] elements.
तेनानुभूय ता यामीः शरीरेणैह यातनाः ।
तास्वेव भूतमात्रासु प्रलीयन्ते विभागशः ॥१७॥
तास्वेव भूतमात्रासु प्रलीयन्ते विभागशः ॥१७॥
17. tenānubhūya tā yāmīḥ śarīreṇaiha yātanāḥ ,
tāsveva bhūtamātrāsu pralīyante vibhāgaśaḥ.
tāsveva bhūtamātrāsu pralīyante vibhāgaśaḥ.
17.
tena anubhūya tāḥ yāmīḥ śarīreṇa iha yātanāḥ
tāsu eva bhūtamātrāsu pralīyante vibhāgaśaḥ
tāsu eva bhūtamātrāsu pralīyante vibhāgaśaḥ
17.
tena śarīreṇa iha tāḥ yāmīḥ yātanāḥ anubhūya,
te tāsu eva bhūtamātrāsu vibhāgaśaḥ pralīyante
te tāsu eva bhūtamātrāsu vibhāgaśaḥ pralīyante
17.
Here, having experienced those infernal torments by means of that [tormenting] body, they are dissolved, component by component, into those very constituent elements (bhūtamātrās).
सोऽनुभूयासुखोदर्कान दोषान विषयसङ्गजान ।
व्यपेतकल्मषोऽभ्येति तावेवोभौ महौजसौ ॥१८॥
व्यपेतकल्मषोऽभ्येति तावेवोभौ महौजसौ ॥१८॥
18. so'nubhūyāsukhodarkān doṣān viṣayasaṅgajān ,
vyapetakalmaṣo'bhyeti tāvevobhau mahaujasau.
vyapetakalmaṣo'bhyeti tāvevobhau mahaujasau.
18.
saḥ anubhūya asukhoudarkān doṣān viṣayasaṅgajān
vyapetakalmaṣaḥ abhyeti tau eva ubhau mahaujasau
vyapetakalmaṣaḥ abhyeti tau eva ubhau mahaujasau
18.
saḥ viṣayasaṅgajān asukhoudarkān doṣān anubhūya
vyapetakalmaṣaḥ tau eva ubhau mahaujasau abhyeti
vyapetakalmaṣaḥ tau eva ubhau mahaujasau abhyeti
18.
Having experienced the faults whose outcomes are unhappiness, faults born from attachment to sense objects, he, freed from impurity, approaches those very two powerful entities.
तौ धर्मं पश्यतस्तस्य पापं चातन्द्रितौ सह ।
याभ्यां प्राप्नोति संपृक्तः प्रेत्येह च सुखासुखम ॥१९॥
याभ्यां प्राप्नोति संपृक्तः प्रेत्येह च सुखासुखम ॥१९॥
19. tau dharmaṁ paśyatastasya pāpaṁ cātandritau saha ,
yābhyāṁ prāpnoti saṁpṛktaḥ pretyeha ca sukhāsukham.
yābhyāṁ prāpnoti saṁpṛktaḥ pretyeha ca sukhāsukham.
19.
tau dharmam paśyataḥ tasya pāpam ca atandritau saha
yābhyām prāpnoti sampṛktaḥ pretya iha ca sukhāsukham
yābhyām prāpnoti sampṛktaḥ pretya iha ca sukhāsukham
19.
tau atandritau saha tasya dharmam ca pāpam paśyataḥ
yābhyām sampṛktaḥ iha ca pretya ca sukhāsukham prāpnoti
yābhyām sampṛktaḥ iha ca pretya ca sukhāsukham prāpnoti
19.
Those two (powerful entities) vigilantly observe his acts of righteousness (dharma) and unrighteousness (pāpa) together, through which (actions), being connected, he experiences both happiness and unhappiness, both in this world and after death.
यद्याचरति धर्मं स प्रायशोऽधर्ममल्पशः ।
तैरेव चावृतो भूतैः स्वर्गे सुखमुपाश्नुते ॥२०॥
तैरेव चावृतो भूतैः स्वर्गे सुखमुपाश्नुते ॥२०॥
20. yadyācarati dharmaṁ sa prāyaśo'dharmamalpaśaḥ ,
taireva cāvṛto bhūtaiḥ svarge sukhamupāśnute.
taireva cāvṛto bhūtaiḥ svarge sukhamupāśnute.
20.
yadi ācarati dharmam saḥ prāyaśaḥ adharmam alpaśaḥ
taiḥ eva ca āvṛtaḥ bhūtaiḥ svarge sukham upāśnute
taiḥ eva ca āvṛtaḥ bhūtaiḥ svarge sukham upāśnute
20.
yadi saḥ prāyaśaḥ dharmam alpaśaḥ adharmam ca ācarati,
taiḥ eva bhūtaiḥ āvṛtaḥ ca svarge sukham upāśnute
taiḥ eva bhūtaiḥ āvṛtaḥ ca svarge sukham upāśnute
20.
If he predominantly practices righteousness (dharma) and only a little unrighteousness (adharma), then, enveloped by those very subtle elements, he experiences happiness in heaven.
यदि तु प्रायशोऽधर्मं सेवते धर्ममल्पशः ।
तैर्भूतैः स परित्यक्तो यामीः प्राप्नोति यातनाः ॥२१॥
तैर्भूतैः स परित्यक्तो यामीः प्राप्नोति यातनाः ॥२१॥
21. yadi tu prāyaśo'dharmaṁ sevate dharmamalpaśaḥ ,
tairbhūtaiḥ sa parityakto yāmīḥ prāpnoti yātanāḥ.
tairbhūtaiḥ sa parityakto yāmīḥ prāpnoti yātanāḥ.
21.
yadi tu prāyaśaḥ adharmam sevate dharmam alpaśaḥ
taiḥ bhūtaiḥ saḥ parityaktaḥ yāmīḥ prāpnoti yātanāḥ
taiḥ bhūtaiḥ saḥ parityaktaḥ yāmīḥ prāpnoti yātanāḥ
21.
yadi tu saḥ prāyaśaḥ adharmam alpaśaḥ dharmam sevate,
taiḥ bhūtaiḥ parityaktaḥ yāmīḥ yātanāḥ prāpnoti
taiḥ bhūtaiḥ parityaktaḥ yāmīḥ yātanāḥ prāpnoti
21.
But if he predominantly practices unrighteousness (adharma) and only a little righteousness (dharma), then, abandoned by those (beneficial subtle) elements, he attains the torments of Yama.
यामीस्ता यातनाः प्राप्य स जीवो वीतकल्मषः ।
तान्येव पञ्च भूतानि पुनरप्येति भागशः ॥२२॥
तान्येव पञ्च भूतानि पुनरप्येति भागशः ॥२२॥
22. yāmīstā yātanāḥ prāpya sa jīvo vītakalmaṣaḥ ,
tānyeva pañca bhūtāni punarapyeti bhāgaśaḥ.
tānyeva pañca bhūtāni punarapyeti bhāgaśaḥ.
22.
yāmīḥ tāḥ yātanāḥ prāpya saḥ jīvaḥ vītakalmaṣaḥ
tāni eva pañca bhūtāni punar api eti bhāgaśaḥ
tāni eva pañca bhūtāni punar api eti bhāgaśaḥ
22.
saḥ jīvaḥ yāmīḥ tāḥ yātanāḥ prāpya vītakalmaṣaḥ
tāni eva pañca bhūtāni bhāgaśaḥ punar api eti
tāni eva pañca bhūtāni bhāgaśaḥ punar api eti
22.
Having experienced the tortures administered by Yama, that living being (jīva), freed from its impurities, again returns in part to those same five fundamental elements.
एता दृष्ट्वाऽस्य जीवस्य गतीः स्वेनैव चेतसा ।
धर्मतोऽधर्मतश्चैव धर्मे दध्यात सदा मनः ॥२३॥
धर्मतोऽधर्मतश्चैव धर्मे दध्यात सदा मनः ॥२३॥
23. etā dṛṣṭvā'sya jīvasya gatīḥ svenaiva cetasā ,
dharmato'dharmataścaiva dharme dadhyāt sadā manaḥ.
dharmato'dharmataścaiva dharme dadhyāt sadā manaḥ.
23.
etāḥ dṛṣṭvā asya jīvasya gatīḥ svena eva cetasā
dharmataḥ adharmataḥ ca eva dharme dadhyāt sadā manaḥ
dharmataḥ adharmataḥ ca eva dharme dadhyāt sadā manaḥ
23.
asya jīvasya etāḥ gatīḥ svena eva cetasā dharmataḥ adharmataḥ ca eva dṛṣṭvā,
sadā manaḥ dharme dadhyāt
sadā manaḥ dharme dadhyāt
23.
Observing these different courses of this living being (jīva) with one's own mind, whether they arise from adherence to natural law (dharma) or from its transgression, one should always fix the mind upon natural law (dharma).
सत्त्वं रजस्तमश्चैव त्रीन विद्यादात्मनो गुणान ।
यैर्व्याप्यैमान स्थितो भावान महान सर्वानशेषतः ॥२४॥
यैर्व्याप्यैमान स्थितो भावान महान सर्वानशेषतः ॥२४॥
24. sattvaṁ rajastamaścaiva trīn vidyādātmano guṇān ,
yairvyāpyaimān sthito bhāvān mahān sarvānaśeṣataḥ.
yairvyāpyaimān sthito bhāvān mahān sarvānaśeṣataḥ.
24.
sattvam rajaḥ tamaḥ ca eva trīn vidyāt ātmanaḥ guṇān
yaiḥ vyāpya imān sthitaḥ bhāvān mahān sarvān aśeṣataḥ
yaiḥ vyāpya imān sthitaḥ bhāvān mahān sarvān aśeṣataḥ
24.
(jīvaḥ) sattvam rajaḥ tamaḥ ca eva ātmanaḥ trīn guṇān vidyāt,
yaiḥ mahān sarvān aśeṣataḥ imān bhāvān vyāpya sthitaḥ
yaiḥ mahān sarvān aśeṣataḥ imān bhāvān vyāpya sthitaḥ
24.
One should know sattva, rajas, and tamas as the three constituents (guṇas) of the self (ātman), by which the great (ātman), pervading all these entities completely and without remainder, stands established.
यो यदेषां गुणो देहे साकल्येनातिरिच्यते ।
स तदा तद्गुणप्रायं तं करोति शरीरिणम ॥२५॥
स तदा तद्गुणप्रायं तं करोति शरीरिणम ॥२५॥
25. yo yadeṣāṁ guṇo dehe sākalyenātiricyate ,
sa tadā tadguṇaprāyaṁ taṁ karoti śarīriṇam.
sa tadā tadguṇaprāyaṁ taṁ karoti śarīriṇam.
25.
yaḥ yat eṣām guṇaḥ dehe sākalpena atiricyate
saḥ tadā tad guṇaprāyam tam karoti śarīriṇam
saḥ tadā tad guṇaprāyam tam karoti śarīriṇam
25.
dehe eṣām yaḥ guṇaḥ sākalpena atiricyate,
saḥ tadā tam śarīriṇam tad guṇaprāyam karoti
saḥ tadā tam śarīriṇam tad guṇaprāyam karoti
25.
Whichever of these constituents (guṇas) entirely predominates in the body, that (guṇa) then makes the embodied being characterized predominantly by that very constituent.
सत्त्वं ज्ञानं तमोऽज्ञानं रागद्वेषौ रजः स्मृतम ।
एतद व्याप्तिमदेतेषां सर्वभूताश्रितं वपुः ॥२६॥
एतद व्याप्तिमदेतेषां सर्वभूताश्रितं वपुः ॥२६॥
26. sattvaṁ jñānaṁ tamo'jñānaṁ rāgadveṣau rajaḥ smṛtam ,
etad vyāptimadeteṣāṁ sarvabhūtāśritaṁ vapuḥ.
etad vyāptimadeteṣāṁ sarvabhūtāśritaṁ vapuḥ.
26.
sattvam jñānam tamaḥ ajñānam rāgadveṣau rajaḥ
smṛtam etat vyāptimat eteṣām sarvabhūtāśritam vapuḥ
smṛtam etat vyāptimat eteṣām sarvabhūtāśritam vapuḥ
26.
sattvam jñānam tamaḥ ajñānam rāgadveṣau rajaḥ
smṛtam etat eteṣām vyāptimat vapuḥ sarvabhūtāśritam
smṛtam etat eteṣām vyāptimat vapuḥ sarvabhūtāśritam
26.
Purity (sattva) is knowledge, and inertia (tamas) is ignorance. Attachment and aversion are remembered as passion (rajas). This pervasive form of these qualities is the nature that resides in all beings.
तत्र यत प्रीतिसंयुक्तं किं चिदात्मनि लक्षयेत ।
प्रशान्तमिव शुद्धाभं सत्त्वं तदुपधारयेत ॥२७॥
प्रशान्तमिव शुद्धाभं सत्त्वं तदुपधारयेत ॥२७॥
27. tatra yat prītisaṁyuktaṁ kiṁ cidātmani lakṣayet ,
praśāntamiva śuddhābhaṁ sattvaṁ tadupadhārayet.
praśāntamiva śuddhābhaṁ sattvaṁ tadupadhārayet.
27.
tatra yat prītisaṃyuktam kim cit ātmani lakṣayeta
praśāntam iva śuddhābham sattvam tat upadhārayeta
praśāntam iva śuddhābham sattvam tat upadhārayeta
27.
tatra yat kim cit ātmani prītisaṃyuktam praśāntam
iva śuddhābham lakṣayeta tat sattvam upadhārayeta
iva śuddhābham lakṣayeta tat sattvam upadhārayeta
27.
Among these [qualities], whatever one perceives within the self (ātman) as associated with pleasure, appearing tranquil and purely radiant, that one should understand to be sattva.
यत तु दुःखसमायुक्तमप्रीतिकरमात्मनः ।
तद रजो प्रतीपं विद्यात सततं हारि देहिनाम ॥२८॥
तद रजो प्रतीपं विद्यात सततं हारि देहिनाम ॥२८॥
28. yat tu duḥkhasamāyuktamaprītikaramātmanaḥ ,
tad rajo pratīpaṁ vidyāt satataṁ hāri dehinām.
tad rajo pratīpaṁ vidyāt satataṁ hāri dehinām.
28.
yat tu duḥkhasamāyuktam aprītikaram ātmanaḥ
tat rajaḥ pratīpam vidyāt satatam hāri dehinām
tat rajaḥ pratīpam vidyāt satatam hāri dehinām
28.
yat tu duḥkhasamāyuktam ātmanaḥ aprītikaram
tat rajaḥ pratīpam satatam dehinām hāri vidyāt
tat rajaḥ pratīpam satatam dehinām hāri vidyāt
28.
But that which is associated with sorrow and is displeasing to the self (ātman), that one should understand to be rajas, which is contrary [to peace] and continuously captivating to embodied beings.
यत तु स्यान मोहसंयुक्तमव्यक्तं विषयात्मकम ।
अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत ॥२९॥
अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत ॥२९॥
29. yat tu syān mohasaṁyuktamavyaktaṁ viṣayātmakam ,
apratarkyamavijñeyaṁ tamastadupadhārayet.
apratarkyamavijñeyaṁ tamastadupadhārayet.
29.
yat tu syāt mohasaṃyuktam avyaktam viṣayātmakam
apratarkyam avijñeyam tamaḥ tat upadhārayeta
apratarkyam avijñeyam tamaḥ tat upadhārayeta
29.
yat tu mohasaṃyuktam avyaktam viṣayātmakam
apratarkyam avijñeyam syāt tat tamaḥ upadhārayeta
apratarkyam avijñeyam syāt tat tamaḥ upadhārayeta
29.
But that which is associated with delusion (moha), unmanifest, and whose nature is related to sense objects - that which is inconceivable and unknowable - one should understand as tamas.
त्रयाणामपि चैतेषां गुणानां यः फलोदयः ।
अग्र्यो मध्यो जघन्यश्च तं प्रवक्ष्याम्यशेषतः ॥३०॥
अग्र्यो मध्यो जघन्यश्च तं प्रवक्ष्याम्यशेषतः ॥३०॥
30. trayāṇāmapi caiteṣāṁ guṇānāṁ yaḥ phalodayaḥ ,
agryo madhyo jaghanyaśca taṁ pravakṣyāmyaśeṣataḥ.
agryo madhyo jaghanyaśca taṁ pravakṣyāmyaśeṣataḥ.
30.
trayāṇām api ca eteṣām guṇānām yaḥ phalodayaḥ agryaḥ
madhyaḥ jaghanyaḥ ca tam pravakṣyāmi aśeṣataḥ
madhyaḥ jaghanyaḥ ca tam pravakṣyāmi aśeṣataḥ
30.
yaḥ eteṣām trayāṇām api guṇānām phalodayaḥ agryaḥ
madhyaḥ jaghanyaḥ ca tam aśeṣataḥ pravakṣyāmi
madhyaḥ jaghanyaḥ ca tam aśeṣataḥ pravakṣyāmi
30.
I will now fully explain, without any omission, the results of these three qualities (guṇa), which are distinguished as excellent, middling, and inferior.
वेदाभ्यासस्तपो ज्ञानं शौचमिन्द्रियनिग्रहः ।
धर्मक्रियाऽत्मचिन्ता च सात्त्विकं गुणलक्षणम ॥३१॥
धर्मक्रियाऽत्मचिन्ता च सात्त्विकं गुणलक्षणम ॥३१॥
31. vedābhyāsastapo jñānaṁ śaucamindriyanigrahaḥ ,
dharmakriyā'tmacintā ca sāttvikaṁ guṇalakṣaṇam.
dharmakriyā'tmacintā ca sāttvikaṁ guṇalakṣaṇam.
31.
vedābhyāsaḥ tapaḥ jñānam śaucam indriyanigrahaḥ
dharmakriyā ātmacintā ca sāttvikam guṇalakṣaṇam
dharmakriyā ātmacintā ca sāttvikam guṇalakṣaṇam
31.
vedābhyāsaḥ tapaḥ jñānam śaucam indriyanigrahaḥ
dharmakriyā ātmacintā ca sāttvikam guṇalakṣaṇam
dharmakriyā ātmacintā ca sāttvikam guṇalakṣaṇam
31.
Study of the Vedas, spiritual discipline, knowledge, purity, control of the senses, actions conforming to natural law (dharma), and contemplation of the self (ātman) are the hallmarks of the sattvic quality.
आरम्भरुचिताऽधैर्यमसत्कार्यपरिग्रहः ।
विषयोपसेवा चाजस्रं राजसं गुणलक्षणम ॥३२॥
विषयोपसेवा चाजस्रं राजसं गुणलक्षणम ॥३२॥
32. ārambharucitā'dhairyamasatkāryaparigrahaḥ ,
viṣayopasevā cājasraṁ rājasaṁ guṇalakṣaṇam.
viṣayopasevā cājasraṁ rājasaṁ guṇalakṣaṇam.
32.
ārambharucitā adhairyam asatkāryaparigrahaḥ
viṣayopasevā ca ājasram rājasam guṇalakṣaṇam
viṣayopasevā ca ājasram rājasam guṇalakṣaṇam
32.
ārambharucitā adhairyam asatkāryaparigrahaḥ
viṣayopasevā ca ājasram rājasam guṇalakṣaṇam
viṣayopasevā ca ājasram rājasam guṇalakṣaṇam
32.
A keen interest in new undertakings, impatience, the acceptance of inappropriate actions, and constant indulgence in sense objects are the characteristics of the rajasic quality (guṇa).
लोभः स्वप्नोऽधृतिः क्रौर्यं नास्तिक्यं भिन्नवृत्तिता ।
याचिष्णुता प्रमादश्च तामसं गुणलक्षणम ॥३३॥
याचिष्णुता प्रमादश्च तामसं गुणलक्षणम ॥३३॥
33. lobhaḥ svapno'dhṛtiḥ krauryaṁ nāstikyaṁ bhinnavṛttitā ,
yāciṣṇutā pramādaśca tāmasaṁ guṇalakṣaṇam.
yāciṣṇutā pramādaśca tāmasaṁ guṇalakṣaṇam.
33.
lobhaḥ svapnaḥ adhṛtiḥ krauryam nāstikyam bhinnavṛttitā
yāciṣṇutā pramādaḥ ca tāmasam guṇalakṣaṇam
yāciṣṇutā pramādaḥ ca tāmasam guṇalakṣaṇam
33.
lobhaḥ svapnaḥ adhṛtiḥ krauryam nāstikyam bhinnavṛttitā
yāciṣṇutā pramādaḥ ca tāmasam guṇalakṣaṇam
yāciṣṇutā pramādaḥ ca tāmasam guṇalakṣaṇam
33.
Greed, excessive sleep, lack of resolve, cruelty, disbelief (nāstikyam), wavering conduct, importunity, and heedlessness are the characteristics of the tamasic quality (guṇa).
त्रयाणामपि चैतेषां गुणानां त्रिषु तिष्ठताम ।
इदं सामासिकं ज्ञेयं क्रमशो गुणलक्षणम ॥३४॥
इदं सामासिकं ज्ञेयं क्रमशो गुणलक्षणम ॥३४॥
34. trayāṇāmapi caiteṣāṁ guṇānāṁ triṣu tiṣṭhatām ,
idaṁ sāmāsikaṁ jñeyaṁ kramaśo guṇalakṣaṇam.
idaṁ sāmāsikaṁ jñeyaṁ kramaśo guṇalakṣaṇam.
34.
trayāṇām api ca eteṣām guṇānām triṣu tiṣṭhatām
idam sāmāsikam jñeyam kramaśaḥ guṇalakṣaṇam
idam sāmāsikam jñeyam kramaśaḥ guṇalakṣaṇam
34.
idam eteṣām trayāṇām api triṣu tiṣṭhatām
guṇānām sāmāsikam guṇalakṣaṇam kramaśaḥ jñeyam
guṇānām sāmāsikam guṇalakṣaṇam kramaśaḥ jñeyam
34.
And of these three qualities (guṇas), which are present in all three (aspects of existence), this summary of their characteristics should be understood sequentially.
यत कर्म कृत्वा कुर्वंश्च करिष्यंश्चैव लज्जति ।
तज ज्ञेयं विदुषा सर्वं तामसं गुणलक्षणम ॥३५॥
तज ज्ञेयं विदुषा सर्वं तामसं गुणलक्षणम ॥३५॥
35. yat karma kṛtvā kurvaṁśca kariṣyaṁścaiva lajjati ,
taj jñeyaṁ viduṣā sarvaṁ tāmasaṁ guṇalakṣaṇam.
taj jñeyaṁ viduṣā sarvaṁ tāmasaṁ guṇalakṣaṇam.
35.
yat karma kṛtvā kurvan ca kariṣyan ca eva lajjati
tat jñeyam viduṣā sarvam tāmasam guṇalakṣaṇam
tat jñeyam viduṣā sarvam tāmasam guṇalakṣaṇam
35.
yat karma kṛtvā kurvan ca kariṣyan ca eva lajjati
tat sarvam viduṣā tāmasam guṇalakṣaṇam jñeyam
tat sarvam viduṣā tāmasam guṇalakṣaṇam jñeyam
35.
That action (karma) which, having performed, or while performing, or even while intending to perform, one feels ashamed; all of that should be understood by a wise person as the characteristic of the tamas (guṇa).
येनास्मिन कर्मणा लोके ख्यातिमिच्छति पुष्कलाम ।
न च शोचत्यसंपत्तौ तद विज्ञेयं तु राजसम ॥३६॥
न च शोचत्यसंपत्तौ तद विज्ञेयं तु राजसम ॥३६॥
36. yenāsmin karmaṇā loke khyātimicchati puṣkalām ,
na ca śocatyasaṁpattau tad vijñeyaṁ tu rājasam.
na ca śocatyasaṁpattau tad vijñeyaṁ tu rājasam.
36.
yena asmin karmaṇā loke khyātim icchati puṣkalām
na ca śocati asaṃpattau tat vijñeyam tu rājasam
na ca śocati asaṃpattau tat vijñeyam tu rājasam
36.
yena karmaṇā asmin loke puṣkalām khyātim icchati
ca asaṃpattau na śocati tat tu rājasam vijñeyam
ca asaṃpattau na śocati tat tu rājasam vijñeyam
36.
That action (karma) by which one desires great fame in this world, and does not lament over its failure; that, indeed, should be understood as the characteristic of the rajas (guṇa).
यत सर्वेणेच्छति ज्ञातुं यन्न लज्जति चाचरन ।
येन तुष्यति चात्माऽस्य तत सत्त्वगुणलक्षणम ॥३७॥
येन तुष्यति चात्माऽस्य तत सत्त्वगुणलक्षणम ॥३७॥
37. yat sarveṇecchati jñātuṁ yanna lajjati cācaran ,
yena tuṣyati cātmā'sya tat sattvaguṇalakṣaṇam.
yena tuṣyati cātmā'sya tat sattvaguṇalakṣaṇam.
37.
yat sarveṇa icchati jñātum yat na lajjati ca ācaran
yena tuṣyati ca ātmā asya tat sattvaguṇalakṣaṇam
yena tuṣyati ca ātmā asya tat sattvaguṇalakṣaṇam
37.
yat sarveṇa jñātum icchati ca ācaran yat na lajjati
ca yena asya ātmā tuṣyati tat sattvaguṇalakṣaṇam
ca yena asya ātmā tuṣyati tat sattvaguṇalakṣaṇam
37.
That action (karma) which one wishes for all to know, and performing which one feels no shame, and by which one's inner self (ātman) is satisfied; that is the characteristic of the sattva (guṇa).
तमसो लक्षणं कामो रजसस्त्वर्थ उच्यते ।
सत्त्वस्य लक्षणं धर्मः श्रैष्ठ्यमेषां यथोत्तरम ॥३८॥
सत्त्वस्य लक्षणं धर्मः श्रैष्ठ्यमेषां यथोत्तरम ॥३८॥
38. tamaso lakṣaṇaṁ kāmo rajasastvartha ucyate ,
sattvasya lakṣaṇaṁ dharmaḥ śraiṣṭhyameṣāṁ yathottaram.
sattvasya lakṣaṇaṁ dharmaḥ śraiṣṭhyameṣāṁ yathottaram.
38.
tamasaḥ lakṣaṇam kāmaḥ rajasaḥ tu arthaḥ ucyate |
sattvasya lakṣaṇam dharmaḥ śraiṣṭhyam eṣām yathā uttaram
sattvasya lakṣaṇam dharmaḥ śraiṣṭhyam eṣām yathā uttaram
38.
kāmaḥ tamasaḥ lakṣaṇam tu arthaḥ rajasaḥ ucyate dharmaḥ
sattvasya lakṣaṇam eṣām śraiṣṭhyam yathā uttaram
sattvasya lakṣaṇam eṣām śraiṣṭhyam yathā uttaram
38.
Desire is the distinguishing mark of the quality of inertia (tamas). Material acquisition is declared to be the characteristic of the quality of passion (rajas). The mark of the quality of goodness (sattva) is righteous conduct (dharma). Among these qualities, their superiority is progressive, with each succeeding one being better than the last.
येन यस्तु गुणेनैषां संसरान प्रतिपद्यते ।
तान समासेन वक्ष्यामि सर्वस्यास्य यथाक्रमम ॥३९॥
तान समासेन वक्ष्यामि सर्वस्यास्य यथाक्रमम ॥३९॥
39. yena yastu guṇenaiṣāṁ saṁsarān pratipadyate ,
tān samāsena vakṣyāmi sarvasyāsya yathākramam.
tān samāsena vakṣyāmi sarvasyāsya yathākramam.
39.
yena yaḥ tu guṇena eṣām saṃsarān pratipadyate |
tān samāsena vakṣyāmi sarvasya asya yathākramam
tān samāsena vakṣyāmi sarvasya asya yathākramam
39.
yaḥ tu yena guṇena eṣām saṃsarān pratipadyate
tān asya sarvasya yathākramam samāsena vakṣyāmi
tān asya sarvasya yathākramam samāsena vakṣyāmi
39.
I will now briefly explain, in due order, by means of which of these qualities a person attains various states of existence (saṃsāra), covering this entire topic.
देवत्वं सात्त्विका यान्ति मनुष्यत्वं च राजसाः ।
तिर्यक्त्वं तामसा नित्यमित्येषा त्रिविधा गतिः ॥४०॥
तिर्यक्त्वं तामसा नित्यमित्येषा त्रिविधा गतिः ॥४०॥
40. devatvaṁ sāttvikā yānti manuṣyatvaṁ ca rājasāḥ ,
tiryaktvaṁ tāmasā nityamityeṣā trividhā gatiḥ.
tiryaktvaṁ tāmasā nityamityeṣā trividhā gatiḥ.
40.
devatvam sāttvikā yānti manuṣyatvam ca rājasāḥ |
tiryaktvam tāmasā nityam iti eṣā trividhā gatiḥ
tiryaktvam tāmasā nityam iti eṣā trividhā gatiḥ
40.
sāttvikā devatvam yānti rājasāḥ ca manuṣyatvam (yānti)
tāmasā nityam tiryaktvam (yānti) iti eṣā trividhā gatiḥ
tāmasā nityam tiryaktvam (yānti) iti eṣā trividhā gatiḥ
40.
Those who are of the quality of goodness (sattva) attain divinity; those of the quality of passion (rajas) attain human existence; and those of the quality of inertia (tamas) constantly go to the state of animals. This, then, is the threefold course of destiny.
त्रिविधा त्रिविधैषा तु विज्ञेया गौणिकी गतिः ।
अधमा मध्यमाग्र्या च कर्मविद्याविशेषतः ॥४१॥
अधमा मध्यमाग्र्या च कर्मविद्याविशेषतः ॥४१॥
41. trividhā trividhaiṣā tu vijñeyā gauṇikī gatiḥ ,
adhamā madhyamāgryā ca karmavidyāviśeṣataḥ.
adhamā madhyamāgryā ca karmavidyāviśeṣataḥ.
41.
trividhā trividhā eṣā tu vijñeyā gauṇikī gatiḥ
| adhamā madhyamā agryā ca karmavidyāviśeṣataḥ
| adhamā madhyamā agryā ca karmavidyāviśeṣataḥ
41.
eṣā gauṇikī trividhā gatiḥ tu vijñeyā
karmavidyāviśeṣataḥ adhamā madhyamā agryā ca
karmavidyāviśeṣataḥ adhamā madhyamā agryā ca
41.
This threefold course of destiny (gati), which is determined by the qualities, should be understood as inferior, middle, and superior, based on the specific distinctions of action (karma) and knowledge.
स्थावराः कृमिकीटाश्च मत्स्याः सर्पाः सकच्छपाः ।
पशवश्च मृगाश्चैव जघन्या तामसी गतिः ॥४२॥
पशवश्च मृगाश्चैव जघन्या तामसी गतिः ॥४२॥
42. sthāvarāḥ kṛmikīṭāśca matsyāḥ sarpāḥ sakacchapāḥ ,
paśavaśca mṛgāścaiva jaghanyā tāmasī gatiḥ.
paśavaśca mṛgāścaiva jaghanyā tāmasī gatiḥ.
42.
sthāvarāḥ kṛmikīṭāḥ ca matsyāḥ sarpāḥ sakacchapāḥ
paśavaḥ ca mṛgāḥ ca eva jaghanyā tāmasī gatiḥ
paśavaḥ ca mṛgāḥ ca eva jaghanyā tāmasī gatiḥ
42.
sthāvarāḥ kṛmikīṭāḥ ca matsyāḥ sarpāḥ sakacchapāḥ
paśavaḥ ca mṛgāḥ ca eva jaghanyā tāmasī gatiḥ
paśavaḥ ca mṛgāḥ ca eva jaghanyā tāmasī gatiḥ
42.
Immobile beings, worms, insects, fish, snakes, along with tortoises, domestic animals, and wild animals – this is the lowest state (gati) of existence characterized by the quality of ignorance (tamas).
हस्तिनश्च तुरङ्गाश्च शूद्रा म्लेच्छाश्च गर्हिताः ।
सिंहा व्याघ्रा वराहाश्च मध्यमा तामसी गतिः ॥४३॥
सिंहा व्याघ्रा वराहाश्च मध्यमा तामसी गतिः ॥४३॥
43. hastinaśca turaṅgāśca śūdrā mlecchāśca garhitāḥ ,
siṁhā vyāghrā varāhāśca madhyamā tāmasī gatiḥ.
siṁhā vyāghrā varāhāśca madhyamā tāmasī gatiḥ.
43.
hastinaḥ ca turaṅgāḥ ca śūdrāḥ mlecchāḥ ca garhitāḥ
siṃhāḥ vyāghrāḥ varāhāḥ ca madhyamā tāmasī gatiḥ
siṃhāḥ vyāghrāḥ varāhāḥ ca madhyamā tāmasī gatiḥ
43.
hastinaḥ ca turaṅgāḥ ca śūdrāḥ mlecchāḥ ca garhitāḥ
siṃhāḥ vyāghrāḥ varāhāḥ ca madhyamā tāmasī gatiḥ
siṃhāḥ vyāghrāḥ varāhāḥ ca madhyamā tāmasī gatiḥ
43.
Elephants, horses, Śūdras, Mlecchas (foreigners) who are despised, lions, tigers, and boars – this is the middle state (gati) associated with the quality of ignorance (tamas).
चारणाश्च सुपर्णाश्च पुरुषाश्चैव दाम्भिकाः ।
रक्षांसि च पिशाचाश्च तामसीषूत्तमा गतिः ॥४४॥
रक्षांसि च पिशाचाश्च तामसीषूत्तमा गतिः ॥४४॥
44. cāraṇāśca suparṇāśca puruṣāścaiva dāmbhikāḥ ,
rakṣāṁsi ca piśācāśca tāmasīṣūttamā gatiḥ.
rakṣāṁsi ca piśācāśca tāmasīṣūttamā gatiḥ.
44.
cāraṇāḥ ca suparṇāḥ ca puruṣāḥ ca eva dāmbhīkāḥ
rakṣāṃsi ca piśācāḥ ca tāmasīṣu uttamā gatiḥ
rakṣāṃsi ca piśācāḥ ca tāmasīṣu uttamā gatiḥ
44.
cāraṇāḥ ca suparṇāḥ ca puruṣāḥ ca eva dāmbhīkāḥ
rakṣāṃsi ca piśācāḥ ca tāmasīṣu uttamā gatiḥ
rakṣāṃsi ca piśācāḥ ca tāmasīṣu uttamā gatiḥ
44.
Wandering bards, mythical birds, and also men who are hypocritical, along with rākṣasas and piśācas – this is considered the highest state (gati) within the realm of ignorance (tamas).
झल्ला मल्ला नटाश्चैव पुरुषाः शस्त्रवृत्तयः ।
द्यूतपानप्रसक्ताश्च जघन्या राजसी गतिः ॥४५॥
द्यूतपानप्रसक्ताश्च जघन्या राजसी गतिः ॥४५॥
45. jhallā mallā naṭāścaiva puruṣāḥ śastravṛttayaḥ ,
dyūtapānaprasaktāśca jaghanyā rājasī gatiḥ.
dyūtapānaprasaktāśca jaghanyā rājasī gatiḥ.
45.
jhallāḥ mallāḥ naṭāḥ ca eva puruṣāḥ śastravṛttayaḥ
dyūtapānaprasaktāḥ ca jaghanyā rājasī gatiḥ
dyūtapānaprasaktāḥ ca jaghanyā rājasī gatiḥ
45.
jhallāḥ mallāḥ naṭāḥ ca eva puruṣāḥ śastravṛttayaḥ
dyūtapānaprasaktāḥ ca jaghanyā rājasī gatiḥ
dyūtapānaprasaktāḥ ca jaghanyā rājasī gatiḥ
45.
Jhallās (a type of fighter/wrestler), wrestlers, and also actors, men whose profession involves weapons, and those addicted to gambling and drinking – this is the lowest state (gati) associated with the quality of passion (rajas).
राजानः क्षत्रियाश्चैव राज्ञां चैव पुरोहिताः ।
वादयुद्धप्रधानाश्च मध्यमा राजसी गतिः ॥४६॥
वादयुद्धप्रधानाश्च मध्यमा राजसी गतिः ॥४६॥
46. rājānaḥ kṣatriyāścaiva rājñāṁ caiva purohitāḥ ,
vādayuddhapradhānāśca madhyamā rājasī gatiḥ.
vādayuddhapradhānāśca madhyamā rājasī gatiḥ.
46.
rājānaḥ kṣatriyāḥ ca eva rājñām ca eva purohitāḥ
vādayuddhapradhānāḥ ca madhyamā rājasī gatiḥ
vādayuddhapradhānāḥ ca madhyamā rājasī gatiḥ
46.
rājānaḥ kṣatriyāḥ ca eva rājñām ca eva purohitāḥ
ca vādayuddhapradhānāḥ madhyamā rājasī gatiḥ
ca vādayuddhapradhānāḥ madhyamā rājasī gatiḥ
46.
Kings, members of the warrior class (kṣatriyāḥ), and also the priests of kings, as well as those prominent in debates and warfare, attain the middle destination (gatiḥ) associated with the quality of passion (rajas).
गन्धर्वा गुह्यका यक्षा विबुधानुचराश्च ये ।
तथैवाप्सरसः सर्वा राजसीषूत्तमा गतिः ॥४७॥
तथैवाप्सरसः सर्वा राजसीषूत्तमा गतिः ॥४७॥
47. gandharvā guhyakā yakṣā vibudhānucarāśca ye ,
tathaivāpsarasaḥ sarvā rājasīṣūttamā gatiḥ.
tathaivāpsarasaḥ sarvā rājasīṣūttamā gatiḥ.
47.
gandharvāḥ guhyakāḥ yakṣāḥ vibudhānucarāḥ ca ye
tathā eva apsarasaḥ sarvāḥ rājasīṣu uttamā gatiḥ
tathā eva apsarasaḥ sarvāḥ rājasīṣu uttamā gatiḥ
47.
gandharvāḥ guhyakāḥ yakṣāḥ ye ca vibudhānucarāḥ
tathā eva sarvāḥ apsarasaḥ rājasīṣu uttamā gatiḥ
tathā eva sarvāḥ apsarasaḥ rājasīṣu uttamā gatiḥ
47.
The Gandharvas, Guhyakas, Yakshas, and those who are attendants of the gods, as well as all Apsaras, attain the highest destination (gatiḥ) among those characterized by the quality of passion (rajas).
तापसा यतयो विप्रा ये च वैमानिका गणाः ।
नक्षत्राणि च दैत्याश्च प्रथमा सात्त्विकी गतिः ॥४८॥
नक्षत्राणि च दैत्याश्च प्रथमा सात्त्विकी गतिः ॥४८॥
48. tāpasā yatayo viprā ye ca vaimānikā gaṇāḥ ,
nakṣatrāṇi ca daityāśca prathamā sāttvikī gatiḥ.
nakṣatrāṇi ca daityāśca prathamā sāttvikī gatiḥ.
48.
tāpasāḥ yatayaḥ viprāḥ ye ca vaimānikāḥ gaṇāḥ
nakṣatrāṇi ca daityāḥ ca prathamā sāttvikī gatiḥ
nakṣatrāṇi ca daityāḥ ca prathamā sāttvikī gatiḥ
48.
tāpasāḥ yatayaḥ viprāḥ ye ca vaimānikāḥ gaṇāḥ ca
nakṣatrāṇi ca daityāḥ prathamā sāttvikī gatiḥ
nakṣatrāṇi ca daityāḥ prathamā sāttvikī gatiḥ
48.
Ascetics, renunciates, learned Brahmins, and those hosts of celestial beings who travel in aerial cars, as well as the constellations and the Daityas, attain the first destination (gatiḥ) associated with the quality of goodness (sattva).
यज्वान ऋषयो देवा वेदा ज्योतींषि वत्सराः ।
पितरश्चैव साध्याश्च द्वितीया सात्त्विकी गतिः ॥४९॥
पितरश्चैव साध्याश्च द्वितीया सात्त्विकी गतिः ॥४९॥
49. yajvāna ṛṣayo devā vedā jyotīṁṣi vatsarāḥ ,
pitaraścaiva sādhyāśca dvitīyā sāttvikī gatiḥ.
pitaraścaiva sādhyāśca dvitīyā sāttvikī gatiḥ.
49.
yajvānaḥ ṛṣayaḥ devāḥ vedāḥ jyotīṃṣi vatsarāḥ
pitaraḥ ca eva sādhyāḥ ca dvitīyā sāttvikī gatiḥ
pitaraḥ ca eva sādhyāḥ ca dvitīyā sāttvikī gatiḥ
49.
yajvānaḥ ṛṣayaḥ devāḥ vedāḥ jyotīṃṣi vatsarāḥ
pitaraḥ ca eva sādhyāḥ ca dvitīyā sāttvikī gatiḥ
pitaraḥ ca eva sādhyāḥ ca dvitīyā sāttvikī gatiḥ
49.
The performers of Vedic rituals, sages, gods, the Vedas, the luminaries, the years, and also the ancestors and the Sadhyas, attain the second destination (gatiḥ) associated with the quality of goodness (sattva).
ब्रह्मा विश्वसृजो धर्मो महानव्यक्तमेव च ।
उत्तमां सात्त्विकीमेतां गतिमाहुर्मनीषिणः ॥५०॥
उत्तमां सात्त्विकीमेतां गतिमाहुर्मनीषिणः ॥५०॥
50. brahmā viśvasṛjo dharmo mahānavyaktameva ca ,
uttamāṁ sāttvikīmetāṁ gatimāhurmanīṣiṇaḥ.
uttamāṁ sāttvikīmetāṁ gatimāhurmanīṣiṇaḥ.
50.
brahmā viśvasṛjaḥ dharmaḥ mahān avyaktam eva
ca uttamām sāttvikīm etām gatim āhuḥ manīṣiṇaḥ
ca uttamām sāttvikīm etām gatim āhuḥ manīṣiṇaḥ
50.
manīṣiṇaḥ brahmā viśvasṛjaḥ dharmaḥ mahān
avyaktam ca eva etām uttamām sāttvikīm gatim āhuḥ
avyaktam ca eva etām uttamām sāttvikīm gatim āhuḥ
50.
The wise declare Brahmā, the creators of the universe, natural law (dharma), the Great (Mahat), and also the Unmanifest (avyakta) to be this highest state, characteristic of the quality of goodness (sattva).
एष सर्वः समुद्दिष्टस्त्रिप्रकारस्य कर्मणः ।
त्रिविधस्त्रिविधः कृत्स्नः संसारः सार्वभौतिकः ॥५१॥
त्रिविधस्त्रिविधः कृत्स्नः संसारः सार्वभौतिकः ॥५१॥
51. eṣa sarvaḥ samuddiṣṭastriprakārasya karmaṇaḥ ,
trividhastrividhaḥ kṛtsnaḥ saṁsāraḥ sārvabhautikaḥ.
trividhastrividhaḥ kṛtsnaḥ saṁsāraḥ sārvabhautikaḥ.
51.
eṣaḥ sarvaḥ samuddiṣṭaḥ triprakārasya karmaṇaḥ
trividhaḥ trividhaḥ kṛtsnaḥ saṃsāraḥ sārvabhautikaḥ
trividhaḥ trividhaḥ kṛtsnaḥ saṃsāraḥ sārvabhautikaḥ
51.
eṣaḥ sarvaḥ karmaṇaḥ triprakārasya samuddiṣṭaḥ
kṛtsnaḥ sārvabhautikaḥ saṃsāraḥ trividhaḥ trividhaḥ
kṛtsnaḥ sārvabhautikaḥ saṃsāraḥ trividhaḥ trividhaḥ
51.
This entire system concerning actions (karma) of three types has been comprehensively declared. The whole cycle of worldly existence (saṃsāra), which encompasses all beings, is threefold and manifold.
इन्द्रियाणां प्रसङ्गेन धर्मस्यासेवनेन च ।
पापान संयान्ति संसारानविद्वांसो नराधमाः ॥५२॥
पापान संयान्ति संसारानविद्वांसो नराधमाः ॥५२॥
52. indriyāṇāṁ prasaṅgena dharmasyāsevanena ca ,
pāpān saṁyānti saṁsārānavidvāṁso narādhamāḥ.
pāpān saṁyānti saṁsārānavidvāṁso narādhamāḥ.
52.
indriyāṇām prasaṅgena dharmasya asevanena ca
pāpān saṃyānti saṃsārān avidvāṃsaḥ narādhamāḥ
pāpān saṃyānti saṃsārān avidvāṃsaḥ narādhamāḥ
52.
avidvāṃsaḥ narādhamāḥ indriyāṇām prasaṅgena ca
dharmasya asevanena pāpān saṃsārān saṃyānti
dharmasya asevanena pāpān saṃsārān saṃyānti
52.
By attachment to the senses (indriya) and by neglecting natural law (dharma), the ignorant and lowest of men attain sinful cycles of worldly existence (saṃsāra).
यां यां योनिं तु जीवोऽयं येन येनैह कर्मणा ।
क्रमशो याति लोकेऽस्मिंस्तत तत सर्वं निबोधत ॥५३॥
क्रमशो याति लोकेऽस्मिंस्तत तत सर्वं निबोधत ॥५३॥
53. yāṁ yāṁ yoniṁ tu jīvo'yaṁ yena yenaiha karmaṇā ,
kramaśo yāti loke'smiṁstat tat sarvaṁ nibodhata.
kramaśo yāti loke'smiṁstat tat sarvaṁ nibodhata.
53.
yām yām yonim tu jīvaḥ ayam yena yena iha karmaṇā
kramaśaḥ yāti loke asmin tat tat sarvam nibodhata
kramaśaḥ yāti loke asmin tat tat sarvam nibodhata
53.
iha asmin loke ayam jīvaḥ yena yena karmaṇā yām yām yonim kramaśaḥ yāti,
tat tat sarvam nibodhata
tat tat sarvam nibodhata
53.
Understand fully all of that: whichever birth (yoni) this individual soul (jīva) successively attains in this world through whatever actions (karma) it performs here.
बहून वर्षगणान घोरान्नरकान प्राप्य तत्क्षयात ।
संसारान प्रतिपद्यन्ते महापातकिनस्त्विमान ॥५४॥
संसारान प्रतिपद्यन्ते महापातकिनस्त्विमान ॥५४॥
54. bahūn varṣagaṇān ghorānnarakān prāpya tatkṣayāt ,
saṁsārān pratipadyante mahāpātakinastvimān.
saṁsārān pratipadyante mahāpātakinastvimān.
54.
bahūn varṣagaṇān ghorān narakan prāpya tatkṣayāt
saṃsārān pratipadyante mahāpātakinaḥ tu imān
saṃsārān pratipadyante mahāpātakinaḥ tu imān
54.
mahāpātakinaḥ tu bahūn varṣagaṇān ghorān narakan
prāpya tatkṣayāt imān saṃsārān pratipadyante
prāpya tatkṣayāt imān saṃsārān pratipadyante
54.
These great sinners (mahāpātakinaḥ), having experienced many terrible hells for vast numbers of years, upon the exhaustion of those karmic consequences, then attain these cycles of transmigration (saṃsāra).
श्वसूकरखरोष्ट्राणां गोऽजाविमृगपक्षिणाम ।
चण्डालपुक्कसानां च ब्रह्महा योनिमृच्छति ॥५५॥
चण्डालपुक्कसानां च ब्रह्महा योनिमृच्छति ॥५५॥
55. śvasūkarakharoṣṭrāṇāṁ go'jāvimṛgapakṣiṇām ,
caṇḍālapukkasānāṁ ca brahmahā yonimṛcchati.
caṇḍālapukkasānāṁ ca brahmahā yonimṛcchati.
55.
śvasūkarakharoṣṭrāṇām gojāvimṛgapakṣiṇām
caṇḍālapukkasānām ca brahmahā yonim ṛcchati
caṇḍālapukkasānām ca brahmahā yonim ṛcchati
55.
brahmahā śvasūkarakharoṣṭrāṇām gojāvimṛgapakṣiṇām
ca caṇḍālapukkasānām yonim ṛcchati
ca caṇḍālapukkasānām yonim ṛcchati
55.
A killer of a brāhmaṇa (brahmahā) obtains rebirth (yoni) among dogs, pigs, donkeys, and camels; among cows, goats, sheep, deer, and birds; and among caṇḍālas and pukkasas.
कृमिकीटपतङ्गानां विड्भुजां चैव पक्षिणाम ।
हिंस्राणां चैव सत्त्वानां सुरापो ब्राह्मणो व्रजेत ॥५६॥
हिंस्राणां चैव सत्त्वानां सुरापो ब्राह्मणो व्रजेत ॥५६॥
56. kṛmikīṭapataṅgānāṁ viḍbhujāṁ caiva pakṣiṇām ,
hiṁsrāṇāṁ caiva sattvānāṁ surāpo brāhmaṇo vrajet.
hiṁsrāṇāṁ caiva sattvānāṁ surāpo brāhmaṇo vrajet.
56.
kṛmīkīṭapataṅgānām viḍbhujām ca eva pakṣiṇām
hiṃsrāṇām ca eva sattvānām surāpaḥ brāhmaṇaḥ vrajeta
hiṃsrāṇām ca eva sattvānām surāpaḥ brāhmaṇaḥ vrajeta
56.
surāpaḥ brāhmaṇaḥ kṛmīkīṭapataṅgānām viḍbhujām ca
eva pakṣiṇām hiṃsrāṇām ca eva sattvānām vrajeta
eva pakṣiṇām hiṃsrāṇām ca eva sattvānām vrajeta
56.
An alcohol-drinking brāhmaṇa (surāpa) would attain the state of worms, insects, and moths; of birds that feed on excrement; and also of violent (hiṃsra) creatures (sattvānām).
लूताऽहिसरटानां च तिरश्चां चाम्बुचारिणाम ।
हिंस्राणां च पिशाचानां स्तेनो विप्रः सहस्रशः ॥५७॥
हिंस्राणां च पिशाचानां स्तेनो विप्रः सहस्रशः ॥५७॥
57. lūtā'hisaraṭānāṁ ca tiraścāṁ cāmbucāriṇām ,
hiṁsrāṇāṁ ca piśācānāṁ steno vipraḥ sahasraśaḥ.
hiṁsrāṇāṁ ca piśācānāṁ steno vipraḥ sahasraśaḥ.
57.
lūtāhisaraṭānām ca tiraścām ca ambucāriṇām
hiṃsrāṇām ca piśācānām stenaḥ vipraḥ sahasraśaḥ
hiṃsrāṇām ca piśācānām stenaḥ vipraḥ sahasraśaḥ
57.
stenaḥ vipraḥ sahasraśaḥ lūtāhisaraṭānām ca
tiraścām ca ambucāriṇām hiṃsrāṇām ca piśācānām
tiraścām ca ambucāriṇām hiṃsrāṇām ca piśācānām
57.
A brāhmaṇa (vipra) who is a thief (stena) assumes thousands of births (sahasraśaḥ) among spiders, snakes, and lizards; among various animals and aquatic beings; and among violent creatures and piśācas (piśācas).
तृणगुल्मलतानां च क्रव्यादां दंष्ट्रिणामपि ।
क्रूरकर्मकृतां चैव शतशो गुरुतल्पगः ॥५८॥
क्रूरकर्मकृतां चैव शतशो गुरुतल्पगः ॥५८॥
58. tṛṇagulmalatānāṁ ca kravyādāṁ daṁṣṭriṇāmapi ,
krūrakarmakṛtāṁ caiva śataśo gurutalpagaḥ.
krūrakarmakṛtāṁ caiva śataśo gurutalpagaḥ.
58.
tṛṇa-gulma-latānām ca kravyādām daṃṣṭriṇām api
krūra-karma-kṛtām ca eva śataśaḥ guru-talpa-gaḥ
krūra-karma-kṛtām ca eva śataśaḥ guru-talpa-gaḥ
58.
guru-talpa-gaḥ śataśaḥ tṛṇa-gulma-latānām ca
kravyādām daṃṣṭriṇām api krūra-karma-kṛtām ca eva
kravyādām daṃṣṭriṇām api krūra-karma-kṛtām ca eva
58.
One who violates the guru's bed is born hundreds of times as grasses, shrubs, and creepers, and also as flesh-eaters, fanged animals, and those who commit cruel acts.
हिंस्रा भवन्ति क्रव्यादाः कृमयोऽमेध्यभक्षिणः ।
परस्परादिनः स्तेनाः प्रेत्यान्त्यस्त्रीनिषेविणः ॥५९॥
परस्परादिनः स्तेनाः प्रेत्यान्त्यस्त्रीनिषेविणः ॥५९॥
59. hiṁsrā bhavanti kravyādāḥ kṛmayo'medhyabhakṣiṇaḥ ,
parasparādinaḥ stenāḥ pretyāntyastrīniṣeviṇaḥ.
parasparādinaḥ stenāḥ pretyāntyastrīniṣeviṇaḥ.
59.
hiṃsrāḥ bhavanti kravyādāḥ kṛmayaḥ amedhyabhakṣiṇaḥ
paraspārādinaḥ stenāḥ pretya antya-strī-niṣeviṇaḥ
paraspārādinaḥ stenāḥ pretya antya-strī-niṣeviṇaḥ
59.
hiṃsrāḥ kravyādāḥ bhavanti kṛmayaḥ amedhyabhakṣiṇaḥ
stenāḥ pretya antya-strī-niṣeviṇaḥ paraspārādinaḥ
stenāḥ pretya antya-strī-niṣeviṇaḥ paraspārādinaḥ
59.
Violent individuals are reborn as flesh-eaters. (Sinners become) worms that consume impure things. Thieves and those who, after death, associate with women of the lowest class, become creatures that mutually devour each other.
संयोगं पतितैर्गत्वा परस्यैव च योषितम ।
अपहृत्य च विप्रस्वं भवति ब्रह्मराक्षसः ॥६०॥
अपहृत्य च विप्रस्वं भवति ब्रह्मराक्षसः ॥६०॥
60. saṁyogaṁ patitairgatvā parasyaiva ca yoṣitam ,
apahṛtya ca viprasvaṁ bhavati brahmarākṣasaḥ.
apahṛtya ca viprasvaṁ bhavati brahmarākṣasaḥ.
60.
saṃyogam patitaiḥ gatvā parasya eva ca yoṣitam
apahṛtya ca vipra-svam bhavati brahma-rākṣasaḥ
apahṛtya ca vipra-svam bhavati brahma-rākṣasaḥ
60.
patitaiḥ saṃyogam gatvā ca parasya eva yoṣitam
ca vipra-svam apahṛtya brahma-rākṣasaḥ bhavati
ca vipra-svam apahṛtya brahma-rākṣasaḥ bhavati
60.
By associating with outcasts, and by stealing another's wife and a Brahmin's property, one becomes a brahmin-demon.
मणिमुक्ताप्रवालानि हृत्वा लोभेन मानवः ।
विविधाणि च रत्नानि जायते हेमकर्तृषु ॥६१॥
विविधाणि च रत्नानि जायते हेमकर्तृषु ॥६१॥
61. maṇimuktāpravālāni hṛtvā lobhena mānavaḥ ,
vividhāṇi ca ratnāni jāyate hemakartṛṣu.
vividhāṇi ca ratnāni jāyate hemakartṛṣu.
61.
maṇi-mukta-pravālāni hṛtvā lobhena mānavaḥ
vividhāṇi ca ratnāni jāyate hema-kartṛṣu
vividhāṇi ca ratnāni jāyate hema-kartṛṣu
61.
mānavaḥ lobhena maṇi-mukta-pravālāni ca
vividhāṇi ratnāni hṛtvā hema-kartṛṣu jāyate
vividhāṇi ratnāni hṛtvā hema-kartṛṣu jāyate
61.
A person who, out of greed, steals gems, pearls, corals, and various other jewels, is reborn among gold-makers.
धान्यं हृत्वा भवत्याखुः कांस्यं हंसो जलं प्लवः ।
मधु दंशः पयः काको रसं श्वा नकुलो घृतम ॥६२॥
मधु दंशः पयः काको रसं श्वा नकुलो घृतम ॥६२॥
62. dhānyaṁ hṛtvā bhavatyākhuḥ kāṁsyaṁ haṁso jalaṁ plavaḥ ,
madhu daṁśaḥ payaḥ kāko rasaṁ śvā nakulo ghṛtam.
madhu daṁśaḥ payaḥ kāko rasaṁ śvā nakulo ghṛtam.
62.
dhānyam hṛtvā bhavati ākhuḥ kāṃsyam haṃsaḥ jalam plavaḥ
madhu daṃśaḥ payaḥ kākaḥ rasam śvā nakulaḥ ghṛtam
madhu daṃśaḥ payaḥ kākaḥ rasam śvā nakulaḥ ghṛtam
62.
dhānyam hṛtvā ākhuḥ bhavati kāṃsyam haṃsaḥ jalam plavaḥ
madhu daṃśaḥ payaḥ kākaḥ rasam śvā ghṛtam nakulaḥ
madhu daṃśaḥ payaḥ kākaḥ rasam śvā ghṛtam nakulaḥ
62.
Having stolen grain, one becomes a rat; (having stolen) bronze, a swan; water, a water-bird; honey, a gadfly; milk, a crow; juice, a dog; and ghee, a mongoose.
मांसं गृध्रो वपां मद्गुस्तैलं तैलपकः खगः ।
चीरीवाकस्तु लवणं बलाका शकुनिर्दधि ॥६३॥
चीरीवाकस्तु लवणं बलाका शकुनिर्दधि ॥६३॥
63. māṁsaṁ gṛdhro vapāṁ madgustailaṁ tailapakaḥ khagaḥ ,
cīrīvākastu lavaṇaṁ balākā śakunirdadhi.
cīrīvākastu lavaṇaṁ balākā śakunirdadhi.
63.
māṃsam gṛdhraḥ vapām madguḥ tailam tailapakaḥ
khagaḥ cīrīvākaḥ tu lavaṇam balākā śakuniḥ dadhi
khagaḥ cīrīvākaḥ tu lavaṇam balākā śakuniḥ dadhi
63.
māṃsam gṛdhraḥ vapām madguḥ tailam tailapakaḥ
khagaḥ lavaṇam tu cīrīvākaḥ dadhi balākā śakuniḥ
khagaḥ lavaṇam tu cīrīvākaḥ dadhi balākā śakuniḥ
63.
Having stolen meat, one becomes a vulture; fat, a water-bird (madgu); oil, an oil-eating bird (tailapaka khaga); but salt, a wagtail (cīrīvāka); and curds, a heron-like bird (balākā śakuni).
कौशेयं तित्तिरिर्हृत्वा क्षौमं हृत्वा तु दर्दुरः ।
कार्पासतान्तवं क्रौञ्चो गोधा गां वाग्गुदो गुडम ॥६४॥
कार्पासतान्तवं क्रौञ्चो गोधा गां वाग्गुदो गुडम ॥६४॥
64. kauśeyaṁ tittirirhṛtvā kṣoṁaṁ hṛtvā tu darduraḥ ,
kārpāsatāntavaṁ krauñco godhā gāṁ vāggudo guḍam.
kārpāsatāntavaṁ krauñco godhā gāṁ vāggudo guḍam.
64.
kauśeyam tittiriḥ hṛtvā kṣaumam hṛtvā tu darduraḥ
kārpāsatāntavam krauñcaḥ godhā gām vāggudaḥ guḍam
kārpāsatāntavam krauñcaḥ godhā gām vāggudaḥ guḍam
64.
kauśeyam hṛtvā tittiriḥ kṣaumam hṛtvā tu darduraḥ
kārpāsatāntavam krauñcaḥ gām godhā guḍam vāggudaḥ
kārpāsatāntavam krauñcaḥ gām godhā guḍam vāggudaḥ
64.
Having stolen silk, one becomes a partridge; but having stolen linen, a frog; cotton thread, a crane; a cow, an iguana (godhā); and jaggery, an ichneumon (vāgguda).
छुच्छुन्दरिः शुभान गन्धान पत्रशाकं तु बर्हिणः ।
श्वावित कृतान्नं विविधमकृतान्नं तु शल्यकः ॥६५॥
श्वावित कृतान्नं विविधमकृतान्नं तु शल्यकः ॥६५॥
65. chucchundariḥ śubhān gandhān patraśākaṁ tu barhiṇaḥ ,
śvāvit kṛtānnaṁ vividhamakṛtānnaṁ tu śalyakaḥ.
śvāvit kṛtānnaṁ vividhamakṛtānnaṁ tu śalyakaḥ.
65.
chucchundariḥ śubhān gandhān patraśākam tu barhiṇaḥ
śvāvit kṛtānnam vividham akṛtānnam tu śalyakaḥ
śvāvit kṛtānnam vividham akṛtānnam tu śalyakaḥ
65.
śubhān gandhān chucchundariḥ patraśākam tu barhiṇaḥ
vividham kṛtānnam śvāvit akṛtānnam tu śalyakaḥ
vividham kṛtānnam śvāvit akṛtānnam tu śalyakaḥ
65.
Having stolen pleasant scents, one becomes a musk-rat (chucchundari); but leafy vegetables, a peacock; various cooked foods, a porcupine (śvāvit); and uncooked food, a porcupine (śalyaka).
बको भवति हृत्वाऽग्निं गृहकारी ह्युपस्करम ।
रक्तानि हृत्वा वासांसि जायते जीवजीवकः ॥६६॥
रक्तानि हृत्वा वासांसि जायते जीवजीवकः ॥६६॥
66. bako bhavati hṛtvā'gniṁ gṛhakārī hyupaskaram ,
raktāni hṛtvā vāsāṁsi jāyate jīvajīvakaḥ.
raktāni hṛtvā vāsāṁsi jāyate jīvajīvakaḥ.
66.
bakaḥ bhavati hṛtvā agnim gṛhakārī hi upaskaram
raktāni hṛtvā vāsāṃsi jāyate jīvajīvakaḥ
raktāni hṛtvā vāsāṃsi jāyate jīvajīvakaḥ
66.
agnim hṛtvā bakaḥ bhavati.
upaskaram hṛtvā hi gṛhakārī (bhavati).
raktāni vāsāṃsi hṛtvā jīvajīvakaḥ jāyate.
upaskaram hṛtvā hi gṛhakārī (bhavati).
raktāni vāsāṃsi hṛtvā jīvajīvakaḥ jāyate.
66.
A person who steals fire is born as a crane; one who steals household implements becomes a house-building insect. Having stolen red garments, one is born as a partridge.
वृको मृगैभं व्याघ्रोऽश्वं फलमूलं तु मर्कटः ।
स्त्रीं ऋक्षः स्तोकको वारि यानान्युष्ट्रः पशूनजः ॥६७॥
स्त्रीं ऋक्षः स्तोकको वारि यानान्युष्ट्रः पशूनजः ॥६७॥
67. vṛko mṛgaibhaṁ vyāghro'śvaṁ phalamūlaṁ tu markaṭaḥ ,
strīṁ ṛkṣaḥ stokako vāri yānānyuṣṭraḥ paśūnajaḥ.
strīṁ ṛkṣaḥ stokako vāri yānānyuṣṭraḥ paśūnajaḥ.
67.
vṛkaḥ mṛgān ibhān vyāghraḥ aśvam phalamūlam tu markaṭaḥ
striyam ṛkṣaḥ stokakaḥ vāri yānāni uṣṭraḥ paśūn ajaḥ
striyam ṛkṣaḥ stokakaḥ vāri yānāni uṣṭraḥ paśūn ajaḥ
67.
mṛgān ibhān vṛkaḥ (bhavati).
aśvam vyāghraḥ (bhavati).
phalamūlam tu markaṭaḥ (bhavati).
striyam ṛkṣaḥ (bhavati).
vāri stokakaḥ (bhavati).
yānāni uṣṭraḥ (bhavati).
paśūn ajaḥ (bhavati).
aśvam vyāghraḥ (bhavati).
phalamūlam tu markaṭaḥ (bhavati).
striyam ṛkṣaḥ (bhavati).
vāri stokakaḥ (bhavati).
yānāni uṣṭraḥ (bhavati).
paśūn ajaḥ (bhavati).
67.
By stealing deer and elephants, one becomes a wolf; by stealing a horse, a tiger; by stealing fruits and roots, a monkey; by stealing a woman, a bear; by stealing water, a chataka bird; by stealing vehicles, a camel; and by stealing other animals, a goat.
यद वा तद वा परद्रव्यमपहृत्य बलान्नरः ।
अवश्यं याति तिर्यक्त्वं जग्ध्वा चैवाहुतं हविः ॥६८॥
अवश्यं याति तिर्यक्त्वं जग्ध्वा चैवाहुतं हविः ॥६८॥
68. yad vā tad vā paradravyamapahṛtya balānnaraḥ ,
avaśyaṁ yāti tiryaktvaṁ jagdhvā caivāhutaṁ haviḥ.
avaśyaṁ yāti tiryaktvaṁ jagdhvā caivāhutaṁ haviḥ.
68.
yat vā tat vā paradravyam apahṛtya balāt naraḥ
avaśyam yāti tiryaktvam jagdghvā ca eva āhutam haviḥ
avaśyam yāti tiryaktvam jagdghvā ca eva āhutam haviḥ
68.
yat vā tat vā paradravyam naraḥ balāt apahṛtya avaśyam tiryaktvam yāti.
āhutam haviḥ ca eva jagdghvā (tiryaktvam yāti).
āhutam haviḥ ca eva jagdghvā (tiryaktvam yāti).
68.
Whatever property of another a man may forcibly steal, he certainly attains the state of an animal (tiryaktva); similarly, by consuming an unoffered oblation (havis), he also becomes an animal.
स्त्रियोऽप्येतेन कल्पेन हृत्वा दोषमवाप्नुयुः ।
एतेषामेव जन्तूनां भार्यात्वमुपयान्ति ताः ॥६९॥
एतेषामेव जन्तूनां भार्यात्वमुपयान्ति ताः ॥६९॥
69. striyo'pyetena kalpena hṛtvā doṣamavāpnuyuḥ ,
eteṣāmeva jantūnāṁ bhāryātvamupayānti tāḥ.
eteṣāmeva jantūnāṁ bhāryātvamupayānti tāḥ.
69.
striyaḥ api etena kalpena hṛtvā doṣam avāpnuyuḥ
eteṣām eva jantūnām bhāryātvam upayānti tāḥ
eteṣām eva jantūnām bhāryātvam upayānti tāḥ
69.
striyaḥ api etena kalpena hṛtvā doṣam avāpnuyuḥ.
tāḥ eteṣām eva jantūnām bhāryātvam upayānti.
tāḥ eteṣām eva jantūnām bhāryātvam upayānti.
69.
Women also, having stolen in this very manner, would incur sin. They (the women) then attain the state of being wives to these very creatures (animals mentioned in previous verses).
स्वेभ्यः स्वेभ्यस्तु कर्मभ्यश्च्युता वर्णा ह्यनापदि ।
पापान संसृत्य संसारान प्रेष्यतां यान्ति शत्रुषु ॥७०॥
पापान संसृत्य संसारान प्रेष्यतां यान्ति शत्रुषु ॥७०॥
70. svebhyaḥ svebhyastu karmabhyaścyutā varṇā hyanāpadi ,
pāpān saṁsṛtya saṁsārān preṣyatāṁ yānti śatruṣu.
pāpān saṁsṛtya saṁsārān preṣyatāṁ yānti śatruṣu.
70.
svebhyaḥ svebhyaḥ tu karmabhyaḥ cyutāḥ varṇāḥ hi
anāpadi pāpān saṃsṛtya saṃsārān preṣyatām yānti śatruṣu
anāpadi pāpān saṃsṛtya saṃsārān preṣyatām yānti śatruṣu
70.
anāpadi hi svebhyaḥ svebhyaḥ karmabhyaḥ cyutāḥ varṇāḥ
pāpān saṃsārān saṃsṛtya śatruṣu preṣyatām yānti
pāpān saṃsārān saṃsṛtya śatruṣu preṣyatām yānti
70.
Indeed, when there is no calamity, the social classes (varṇas) who have deviated from their own respective duties (karma), after traversing wicked existences (saṃsāras), attain servitude among enemies.
वान्ताश्युल्कामुखः प्रेतो विप्रो धर्मात स्वकाच्च्युतः ।
अमेध्यकुणपाशी च क्षत्रियः कटपूतनः ॥७१॥
अमेध्यकुणपाशी च क्षत्रियः कटपूतनः ॥७१॥
71. vāntāśyulkāmukhaḥ preto vipro dharmāt svakāccyutaḥ ,
amedhyakuṇapāśī ca kṣatriyaḥ kaṭapūtanaḥ.
amedhyakuṇapāśī ca kṣatriyaḥ kaṭapūtanaḥ.
71.
vāntāśī ulkāmukhaḥ pretaḥ vipraḥ dharmāt svakāt
cyutaḥ amedhyakuṇapāśī ca kṣatriyaḥ kaṭapūtanaḥ
cyutaḥ amedhyakuṇapāśī ca kṣatriyaḥ kaṭapūtanaḥ
71.
svakāt dharmāt cyutaḥ vipraḥ vāntāśī ulkāmukhaḥ pretaḥ (bhavati).
ca amedhyakuṇapāśī kṣatriyaḥ kaṭapūtanaḥ (bhavati)
ca amedhyakuṇapāśī kṣatriyaḥ kaṭapūtanaḥ (bhavati)
71.
A Brahmin (vipra) who has fallen from his own essential nature (dharma) becomes a ghost (preta) that eats vomit and has a fiery mouth. A Kṣatriya who eats impure corpses becomes a Kaṭapūtana (a type of demon/ghost).
मैत्राक्षज्योतिकः प्रेतो वैश्यो भवति पूयभुक ।
चैलाशकश्च भवति शूद्रो धर्मात स्वकाच्च्युतः ॥७२॥
चैलाशकश्च भवति शूद्रो धर्मात स्वकाच्च्युतः ॥७२॥
72. maitrākṣajyotikaḥ preto vaiśyo bhavati pūyabhuk ,
cailāśakaśca bhavati śūdro dharmāt svakāccyutaḥ.
cailāśakaśca bhavati śūdro dharmāt svakāccyutaḥ.
72.
maitrākṣajyotikaḥ pretaḥ vaiśyaḥ bhavati pūyabhuk
cailāśakaḥ ca bhavati śūdraḥ dharmāt svakāt cyutaḥ
cailāśakaḥ ca bhavati śūdraḥ dharmāt svakāt cyutaḥ
72.
svakāt dharmāt cyutaḥ vaiśyaḥ pūyabhuk maitrākṣajyotikaḥ pretaḥ bhavati.
ca svakāt dharmāt cyutaḥ śūdraḥ cailāśakaḥ bhavati
ca svakāt dharmāt cyutaḥ śūdraḥ cailāśakaḥ bhavati
72.
A Vaiśya who has fallen from his own essential nature (dharma) becomes a ghost (preta) that eats pus and has eyes glowing like (the sun-god) Mitra. And a Śūdra who has fallen from his own essential nature (dharma) becomes a rag-eater.
यथा यथा निषेवन्ते विषयान विषयात्मकाः ।
तथा तथा कुशलता तेषां तेषूपजायते ॥७३॥
तथा तथा कुशलता तेषां तेषूपजायते ॥७३॥
73. yathā yathā niṣevante viṣayān viṣayātmakāḥ ,
tathā tathā kuśalatā teṣāṁ teṣūpajāyate.
tathā tathā kuśalatā teṣāṁ teṣūpajāyate.
73.
yathā yathā niṣevante viṣayān viṣayātmakāḥ
tathā tathā kuśalatā teṣām teṣu upajāyate
tathā tathā kuśalatā teṣām teṣu upajāyate
73.
viṣayātmakāḥ (janāḥ) yathā yathā viṣayān niṣevante,
tathā tathā teṣām teṣu kuśalatā upajāyate
tathā tathā teṣām teṣu kuśalatā upajāyate
73.
To the extent that persons whose nature is attached to sense objects (viṣayātmakāḥ) indulge in those sense objects (viṣayān), to that same extent skill or aptitude arises in them regarding those very objects.
तेऽभ्यासात कर्मणां तेषां पापानामल्पबुद्धयः ।
संप्राप्नुवन्ति दुःखानि तासु तास्विह योनिषु ॥७४॥
संप्राप्नुवन्ति दुःखानि तासु तास्विह योनिषु ॥७४॥
74. te'bhyāsāt karmaṇāṁ teṣāṁ pāpānāmalpabuddhayaḥ ,
saṁprāpnuvanti duḥkhāni tāsu tāsviha yoniṣu.
saṁprāpnuvanti duḥkhāni tāsu tāsviha yoniṣu.
74.
te abhyāsāt karmaṇām teṣām pāpānām alpabuddhayaḥ
samprāpnuvanti duḥkhāni tāsu tāsu iha yoniṣu
samprāpnuvanti duḥkhāni tāsu tāsu iha yoniṣu
74.
alpabuddhayaḥ te teṣām pāpānām karmaṇām abhyāsāt
iha tāsu tāsu yoniṣu duḥkhāni samprāpnuvanti
iha tāsu tāsu yoniṣu duḥkhāni samprāpnuvanti
74.
Those of limited intellect, by repeatedly engaging in those sinful actions (karma), experience various sufferings (duḥkha) in diverse species of birth (yoni) in this world.
तामिस्रादिषु चोग्रेषु नरकेषु विवर्तनम ।
असिपत्रवनादीनि बन्धनछेदनानि च ॥७५॥
असिपत्रवनादीनि बन्धनछेदनानि च ॥७५॥
75. tāmisrādiṣu cogreṣu narakeṣu vivartanam ,
asipatravanādīni bandhanachedanāni ca.
asipatravanādīni bandhanachedanāni ca.
75.
tāmisrādiṣu ca ugreṣu narakeṣu vivartanam
asipatravanādīni bandhanachedanāni ca
asipatravanādīni bandhanachedanāni ca
75.
ca ugreṣu narakeṣu tāmisrādiṣu vivartanam
ca asipatravanādīni bandhanachedanāni
ca asipatravanādīni bandhanachedanāni
75.
And undergoing suffering in dreadful hells (naraka) like Tāmisra and others, along with (torments such as) sword-leaf forests and similar experiences of bondage and mutilation.
विविधाश्चैव संपीडाः काकोलूकैश्च भक्षणम ।
करम्भवालुकातापान कुम्भीपाकांश्च दारुणान ॥७६॥
करम्भवालुकातापान कुम्भीपाकांश्च दारुणान ॥७६॥
76. vividhāścaiva saṁpīḍāḥ kākolūkaiśca bhakṣaṇam ,
karambhavālukātāpān kumbhīpākāṁśca dāruṇān.
karambhavālukātāpān kumbhīpākāṁśca dāruṇān.
76.
vividhāḥ ca eva saṃpīḍāḥ kākolūkaiḥ ca bhakṣaṇam
karambhavālukātāpān kumbhīpākān ca dāruṇān
karambhavālukātāpān kumbhīpākān ca dāruṇān
76.
ca eva vividhāḥ saṃpīḍāḥ ca kākolūkaiḥ bhakṣaṇam
ca dāruṇān karambhavālukātāpān kumbhīpākān
ca dāruṇān karambhavālukātāpān kumbhīpākān
76.
And indeed, various other torments, including being devoured by crows and owls, scorching by hot gruel and sand, and dreadful Kūmbhīpāka (cooking in a pot) torments.
संभवांश्च वियोनीषु दुःखप्रायासु नित्यशः ।
शीतातपाभिघातांश्च विविधानि भयानि च ॥७७॥
शीतातपाभिघातांश्च विविधानि भयानि च ॥७७॥
77. saṁbhavāṁśca viyonīṣu duḥkhaprāyāsu nityaśaḥ ,
śītātapābhighātāṁśca vividhāni bhayāni ca.
śītātapābhighātāṁśca vividhāni bhayāni ca.
77.
saṃbhavān ca viyoniṣu duḥkhaprāyāsu nityaśaḥ
śītātapābhighātān ca vividhāni bhayāni ca
śītātapābhighātān ca vividhāni bhayāni ca
77.
ca nityaśaḥ duḥkhaprāyāsu viyoniṣu saṃbhavān
ca śītātapābhighātān ca vividhāni bhayāni
ca śītātapābhighātān ca vividhāni bhayāni
77.
And constant births (saṃbhava) in ignoble (viyoni) species that are mostly fraught with suffering, along with attacks of cold and heat, and various fears.
असकृद गर्भवासेषु वासं जन्म च दारुणम ।
बन्धनानि च काष्ठानि परप्रेष्यत्वमेव च ॥७८॥
बन्धनानि च काष्ठानि परप्रेष्यत्वमेव च ॥७८॥
78. asakṛd garbhavāseṣu vāsaṁ janma ca dāruṇam ,
bandhanāni ca kāṣṭhāni parapreṣyatvameva ca.
bandhanāni ca kāṣṭhāni parapreṣyatvameva ca.
78.
asakṛt garbhavāseṣu vāsam janma ca dāruṇam
bandhanāni ca kāṣṭhāni parapreṣyatvam eva ca
bandhanāni ca kāṣṭhāni parapreṣyatvam eva ca
78.
asakṛt garbhavāseṣu vāsam ca dāruṇam janma ca
bandhanāni ca kāṣṭhāni ca parapreṣyatvam eva
bandhanāni ca kāṣṭhāni ca parapreṣyatvam eva
78.
Repeated dwelling in wombs and terrible birth, and various bonds and hard restraints, and indeed servitude to others.
बन्धुप्रियवियोगांश्च संवासं चैव दुर्जनैः ।
द्रव्यार्जनं च नाशं च मित्रामित्रस्य चार्जनम ॥७९॥
द्रव्यार्जनं च नाशं च मित्रामित्रस्य चार्जनम ॥७९॥
79. bandhupriyaviyogāṁśca saṁvāsaṁ caiva durjanaiḥ ,
dravyārjanaṁ ca nāśaṁ ca mitrāmitrasya cārjanam.
dravyārjanaṁ ca nāśaṁ ca mitrāmitrasya cārjanam.
79.
bandhupriyaviyogān ca saṃvāsam ca eva durjanaiḥ
dravyaarjanam ca nāśam ca mitrāmitrasya ca arjanam
dravyaarjanam ca nāśam ca mitrāmitrasya ca arjanam
79.
bandhupriyaviyogān ca,
ca durjanaiḥ saṃvāsam eva,
ca dravyaarjanam,
ca nāśam,
ca mitrāmitrasya arjanam
ca durjanaiḥ saṃvāsam eva,
ca dravyaarjanam,
ca nāśam,
ca mitrāmitrasya arjanam
79.
And separations from relatives and dear ones, and indeed association with wicked people; and the acquisition of wealth and its loss, and the making of friends and enemies.
जरां चैवाप्रतीकारां व्याधिभिश्चोपपीडनम ।
क्लेशांश्च विविधांस्तांस्तान मृत्युमेव च दुर्जयम ॥८०॥
क्लेशांश्च विविधांस्तांस्तान मृत्युमेव च दुर्जयम ॥८०॥
80. jarāṁ caivāpratīkārāṁ vyādhibhiścopapīḍanam ,
kleśāṁśca vividhāṁstāṁstān mṛtyumeva ca durjayam.
kleśāṁśca vividhāṁstāṁstān mṛtyumeva ca durjayam.
80.
jarām ca eva apratīkārām vyādhibhiḥ ca upapīḍanam
kleśān ca vividhān tān tān mṛtyum eva ca durjayam
kleśān ca vividhān tān tān mṛtyum eva ca durjayam
80.
jarām ca eva apratīkārām,
ca vyādhibhiḥ upapīḍanam,
ca kleśān vividhān tān tān,
ca mṛtyum eva durjayam
ca vyādhibhiḥ upapīḍanam,
ca kleśān vividhān tān tān,
ca mṛtyum eva durjayam
80.
And irresistible old age, and affliction by diseases; and those various sufferings, and indeed unconquerable death.
यादृशेन तु भावेन यद यत कर्म निषेवते ।
तादृशेन शरीरेण तत तत फलमुपाश्नुते ॥८१॥
तादृशेन शरीरेण तत तत फलमुपाश्नुते ॥८१॥
81. yādṛśena tu bhāvena yad yat karma niṣevate ,
tādṛśena śarīreṇa tat tat phalamupāśnute.
tādṛśena śarīreṇa tat tat phalamupāśnute.
81.
yādṛśena tu bhāvena yat yat karma niṣevate
tādṛśena śarīreṇa tat tat phalam upāśnute
tādṛśena śarīreṇa tat tat phalam upāśnute
81.
tu yādṛśena bhāvena yat yat karma niṣevate,
tādṛśena śarīreṇa tat tat phalam upāśnute
tādṛśena śarīreṇa tat tat phalam upāśnute
81.
Indeed, with whatever disposition one engages in any particular action (karma), with such a corresponding body one experiences the respective result.
एष सर्वः समुद्दिष्टः कर्मणां वः फलोदयः ।
नैःश्रेयसकरं कर्म विप्रस्येदं निबोधत ॥८२॥
नैःश्रेयसकरं कर्म विप्रस्येदं निबोधत ॥८२॥
82. eṣa sarvaḥ samuddiṣṭaḥ karmaṇāṁ vaḥ phalodayaḥ ,
naiḥśreyasakaraṁ karma viprasyedaṁ nibodhata.
naiḥśreyasakaraṁ karma viprasyedaṁ nibodhata.
82.
eṣaḥ sarvaḥ samuddiṣṭaḥ karmaṇām vaḥ phalodayaḥ
naiḥśreyasakaram karma viprasya idam nibodhata
naiḥśreyasakaram karma viprasya idam nibodhata
82.
eṣaḥ sarvaḥ karmaṇām phalodayaḥ vaḥ samuddiṣṭaḥ
viprasya naiḥśreyasakaram idam karma nibodhata
viprasya naiḥśreyasakaram idam karma nibodhata
82.
This entire outcome of actions has been declared to you. Now, understand this particular action (karma) for a Brahmin that leads to the highest good.
वेदाभ्यासस्तपो ज्ञानमिन्द्रियाणां च संयमः ।
अहिंसा गुरुसेवा च निःश्रेयसकरं परम ॥८३॥
अहिंसा गुरुसेवा च निःश्रेयसकरं परम ॥८३॥
83. vedābhyāsastapo jñānamindriyāṇāṁ ca saṁyamaḥ ,
ahiṁsā gurusevā ca niḥśreyasakaraṁ param.
ahiṁsā gurusevā ca niḥśreyasakaraṁ param.
83.
vedābhyāsaḥ tapaḥ jñānam indriyāṇām ca saṃyamaḥ
ahiṃsā gurusevā ca naiḥśreyasakaram param
ahiṃsā gurusevā ca naiḥśreyasakaram param
83.
vedābhyāsaḥ tapaḥ jñānam indriyāṇām ca saṃyamaḥ
ahiṃsā gurusevā ca param naiḥśreyasakaram
ahiṃsā gurusevā ca param naiḥśreyasakaram
83.
The study of the Vedas, austerity (tapas), knowledge, and control of the senses, non-violence (ahiṃsā), and service to the guru are supremely conducive to the highest good (niḥśreyasa).
सर्वेषामपि चैतेषां शुभानामिह कर्मणाम ।
किं चित्श्रेयस्करतरं कर्मोक्तं पुरुषं प्रति ॥८४॥
किं चित्श्रेयस्करतरं कर्मोक्तं पुरुषं प्रति ॥८४॥
84. sarveṣāmapi caiteṣāṁ śubhānāmiha karmaṇām ,
kiṁ citśreyaskarataraṁ karmoktaṁ puruṣaṁ prati.
kiṁ citśreyaskarataraṁ karmoktaṁ puruṣaṁ prati.
84.
sarveṣām api ca eteṣām śubhānām iha karmaṇām kim
cit śreyaskarataraṃ karma uktam puruṣam prati
cit śreyaskarataraṃ karma uktam puruṣam prati
84.
ca api iha eteṣām sarveṣām śubhānām karmaṇām,
puruṣam prati kim cit śreyaskarataraṃ karma uktam?
puruṣam prati kim cit śreyaskarataraṃ karma uktam?
84.
And among all these auspicious actions (karma) mentioned here, what action is declared to be even more beneficial for an individual (puruṣa)?
सर्वेषामपि चैतेषामात्मज्ञानं परं स्मृतम ।
तद ह्यग्र्यं सर्वविद्यानां प्राप्यते ह्यमृतं ततः ॥८५॥
तद ह्यग्र्यं सर्वविद्यानां प्राप्यते ह्यमृतं ततः ॥८५॥
85. sarveṣāmapi caiteṣāmātmajñānaṁ paraṁ smṛtam ,
tad hyagryaṁ sarvavidyānāṁ prāpyate hyamṛtaṁ tataḥ.
tad hyagryaṁ sarvavidyānāṁ prāpyate hyamṛtaṁ tataḥ.
85.
sarveṣām api ca eteṣām ātmajñānam param smṛtam tat
hi agryam sarvavidyānām prāpyate hi amṛtam tataḥ
hi agryam sarvavidyānām prāpyate hi amṛtam tataḥ
85.
ca api eteṣām sarveṣām ātmajñānam param smṛtam hi
tat sarvavidyānām agryam; hi tataḥ amṛtam prāpyate
tat sarvavidyānām agryam; hi tataḥ amṛtam prāpyate
85.
And among all these, knowledge of the self (ātman) is declared to be supreme. For indeed, that (knowledge of the self) is the foremost of all branches of knowledge, and from it, immortality (amṛta) is attained.
षण्णामेषां तु सर्वेषां कर्मणां प्रेत्य चैह च ।
श्रेयस्करतरं ज्ञेयं सर्वदा कर्म वैदिकम ॥८६॥
श्रेयस्करतरं ज्ञेयं सर्वदा कर्म वैदिकम ॥८६॥
86. ṣaṇṇāmeṣāṁ tu sarveṣāṁ karmaṇāṁ pretya caiha ca ,
śreyaskarataraṁ jñeyaṁ sarvadā karma vaidikam.
śreyaskarataraṁ jñeyaṁ sarvadā karma vaidikam.
86.
ṣaṇṇām eṣām tu sarveṣām karmaṇām pretya ca iha
ca śreyaskarataram jñeyam sarvadā karma vaidikam
ca śreyaskarataram jñeyam sarvadā karma vaidikam
86.
eṣām sarveṣām ṣaṇṇām karmaṇām (madhye) pretya ca iha
ca tu vaidikam karma sarvadā śreyaskarataram jñeyam
ca tu vaidikam karma sarvadā śreyaskarataram jñeyam
86.
Of all these six kinds of actions (karma), both in this world and after death, Vedic action (karma) is always to be known as more beneficial.
वैदिके कर्मयोगे तु सर्वाण्येतान्यशेषतः ।
अन्तर्भवन्ति क्रमशस्तस्मिंस्तस्मिन क्रियाविधौ ॥८७॥
अन्तर्भवन्ति क्रमशस्तस्मिंस्तस्मिन क्रियाविधौ ॥८७॥
87. vaidike karmayoge tu sarvāṇyetānyaśeṣataḥ ,
antarbhavanti kramaśastasmiṁstasmin kriyāvidhau.
antarbhavanti kramaśastasmiṁstasmin kriyāvidhau.
87.
vaidike karmayoge tu sarvāṇi etāni aśeṣataḥ
antarbhavanti kramaśaḥ tasmin tasmin kriyāvidhau
antarbhavanti kramaśaḥ tasmin tasmin kriyāvidhau
87.
tu vaidike karmayoge etāni sarvāṇi aśeṣataḥ
tasmin tasmin kriyāvidhau kramaśaḥ antarbhavanti
tasmin tasmin kriyāvidhau kramaśaḥ antarbhavanti
87.
Indeed, in the Vedic system of actions (karma yoga), all these [actions] are completely included, each in its respective ritual procedure.
सुखाभ्युदयिकं चैव नैःश्रेयसिकमेव च ।
प्रवृत्तं च निवृत्तं च द्विविधं कर्म वैदिकम ॥८८॥
प्रवृत्तं च निवृत्तं च द्विविधं कर्म वैदिकम ॥८८॥
88. sukhābhyudayikaṁ caiva naiḥśreyasikameva ca ,
pravṛttaṁ ca nivṛttaṁ ca dvividhaṁ karma vaidikam.
pravṛttaṁ ca nivṛttaṁ ca dvividhaṁ karma vaidikam.
88.
sukhābhyudayikam ca eva naiḥśreyasikam eva ca
pravṛttam ca nivṛttam ca dvividham karma vaidikam
pravṛttam ca nivṛttam ca dvividham karma vaidikam
88.
vaidikam karma sukhābhyudayikam ca eva naiḥśreyasikam eva
ca (iti) dvividham pravṛttam ca nivṛttam ca (iti kathyate)
ca (iti) dvividham pravṛttam ca nivṛttam ca (iti kathyate)
88.
Vedic action (karma) is indeed of two kinds: that which leads to happiness and prosperity (sukhābhyudayika), and that which leads to ultimate good (naiḥśreyasika); it is described as both 'engaged' (pravṛtta) and 'disengaged' (nivṛtta).
इह चामुत्र वा काम्यं प्रवृत्तं कर्म कीर्त्यते ।
निष्कामं ज्ञातपूर्वं तु निवृत्तमुपदिश्यते ॥८९॥
निष्कामं ज्ञातपूर्वं तु निवृत्तमुपदिश्यते ॥८९॥
89. iha cāmutra vā kāmyaṁ pravṛttaṁ karma kīrtyate ,
niṣkāmaṁ jñātapūrvaṁ tu nivṛttamupadiśyate.
niṣkāmaṁ jñātapūrvaṁ tu nivṛttamupadiśyate.
89.
iha ca amutra vā kāmyam pravṛttam karma kīrtyate
niṣkāmam jñātapūrvam tu nivṛttam upadiśyate
niṣkāmam jñātapūrvam tu nivṛttam upadiśyate
89.
iha ca amutra vā kāmyam karma pravṛttam kīrtyate.
tu niṣkāmam jñātapūrvam (karma) nivṛttam upadiśyate
tu niṣkāmam jñātapūrvam (karma) nivṛttam upadiśyate
89.
Action (karma) performed with desire, either in this world or the next, is called 'engaged' (pravṛtta). However, that which is without desire (niṣkāma) and previously known (from scripture/tradition) is taught as 'disengaged' (nivṛtta).
प्रवृत्तं कर्म संसेव्यं देवानामेति साम्यताम ।
निवृत्तं सेवमानस्तु भूतान्यत्येति पञ्च वै ॥९०॥
निवृत्तं सेवमानस्तु भूतान्यत्येति पञ्च वै ॥९०॥
90. pravṛttaṁ karma saṁsevyaṁ devānāmeti sāmyatām ,
nivṛttaṁ sevamānastu bhūtānyatyeti pañca vai.
nivṛttaṁ sevamānastu bhūtānyatyeti pañca vai.
90.
pravṛttam karma saṃsevyam devānām eti sāmyatām
nivṛttam sevamānaḥ tu bhūtāni atyeti pañca vai
nivṛttam sevamānaḥ tu bhūtāni atyeti pañca vai
90.
pravṛttam karma saṃsevyam devānām sāmyatām eti
tu nivṛttam sevamānaḥ pañca bhūtāni vai atyeti
tu nivṛttam sevamānaḥ pañca bhūtāni vai atyeti
90.
By diligently performing actions that lead to worldly engagement (pravṛtta karma), one attains equality with the gods. However, one who practices actions leading to cessation (nivṛtta karma) certainly transcends the five great elements.
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि ।
समं पश्यन्नात्मयाजी स्वाराज्यमधिगच्छति ॥९१॥
समं पश्यन्नात्मयाजी स्वाराज्यमधिगच्छति ॥९१॥
91. sarvabhūteṣu cātmānaṁ sarvabhūtāni cātmani ,
samaṁ paśyannātmayājī svārājyamadhigacchati.
samaṁ paśyannātmayājī svārājyamadhigacchati.
91.
sarvabhūteṣu ca ātmānam sarvabhūtāni ca ātmani
samam paśyan ātmayājī svārājyam adhigacchati
samam paśyan ātmayājī svārājyam adhigacchati
91.
ātmayājī (saḥ) sarvabhūteṣu ātmānam ca ātmani
sarvabhūtāni ca samam paśyan svārājyam adhigacchati
sarvabhūtāni ca samam paśyan svārājyam adhigacchati
91.
One who perceives their true self (ātman) in all beings and all beings within their true self, seeing them all as equal - such a person, performing the "Vedic ritual" (yajña) of the self, attains spiritual sovereignty (svārājya).
यथोक्तान्यपि कर्माणि परिहाय द्विजोत्तमः ।
आत्मज्ञाने शमे च स्याद वेदाभ्यासे च यत्नवान ॥९२॥
आत्मज्ञाने शमे च स्याद वेदाभ्यासे च यत्नवान ॥९२॥
92. yathoktānyapi karmāṇi parihāya dvijottamaḥ ,
ātmajñāne śame ca syād vedābhyāse ca yatnavān.
ātmajñāne śame ca syād vedābhyāse ca yatnavān.
92.
yathā uktāni api karmāṇi parihāya dvijottamaḥ
ātmajñāne śame ca syāt vedābhyāse ca yatnavān
ātmajñāne śame ca syāt vedābhyāse ca yatnavān
92.
dvijottamaḥ yathā uktāni karmāṇi api parihāya
ātmajñāne ca śame ca vedābhyāse ca yatnavān syāt
ātmajñāne ca śame ca vedābhyāse ca yatnavān syāt
92.
Even after abandoning actions (karma) as prescribed, the best among the twice-born should remain diligent in self-knowledge (ātmajñāna), tranquility, and the study of the Vedas.
एतद हि जन्मसाफल्यं ब्राह्मणस्य विशेषतः ।
प्राप्यैतत कृतकृत्यो हि द्विजो भवति नान्यथा ॥९३॥
प्राप्यैतत कृतकृत्यो हि द्विजो भवति नान्यथा ॥९३॥
93. etad hi janmasāphalyaṁ brāhmaṇasya viśeṣataḥ ,
prāpyaitat kṛtakṛtyo hi dvijo bhavati nānyathā.
prāpyaitat kṛtakṛtyo hi dvijo bhavati nānyathā.
93.
etat hi janmasāphalyam brāhmaṇasya viśeṣataḥ prāpya
etat kṛtakṛtyaḥ hi dvijaḥ bhavati na anyathā
etat kṛtakṛtyaḥ hi dvijaḥ bhavati na anyathā
93.
etat hi brāhmaṇasya viśeṣataḥ janmasāphalyam dvijaḥ
etat prāpya hi kṛtakṛtyaḥ bhavati na anyathā
etat prāpya hi kṛtakṛtyaḥ bhavati na anyathā
93.
Indeed, this is the fulfillment of life, especially for a Brahmin. Having achieved this, the twice-born person becomes one who has accomplished all their duties, and not otherwise.
पितृदेवमनुष्याणां वेदश्चक्षुः सनातनम ।
अशक्यं चाप्रमेयं च वेदशास्त्रमिति स्थितिः ॥९४॥
अशक्यं चाप्रमेयं च वेदशास्त्रमिति स्थितिः ॥९४॥
94. pitṛdevamanuṣyāṇāṁ vedaścakṣuḥ sanātanam ,
aśakyaṁ cāprameyaṁ ca vedaśāstramiti sthitiḥ.
aśakyaṁ cāprameyaṁ ca vedaśāstramiti sthitiḥ.
94.
pitṛdevamanuṣyāṇām vedaḥ cakṣuḥ sanātanam
aśakyam ca aprameyam ca vedaśāstram iti sthitiḥ
aśakyam ca aprameyam ca vedaśāstram iti sthitiḥ
94.
pitṛdevamanuṣyāṇām vedaḥ sanātanam cakṣuḥ
vedaśāstram aśakyam ca aprameyam ca iti sthitiḥ
vedaśāstram aśakyam ca aprameyam ca iti sthitiḥ
94.
The Veda is the eternal eye (source of knowledge) for ancestors, gods, and humans. And it is an established truth that Vedic scripture (vedaśāstra) is both unchallengeable and immeasurable.
या वेदबाह्याः स्मृतयो याश्च काश्च कुदृष्टयः ।
सर्वास्ता निष्फलाः प्रेत्य तमोनिष्ठा हि ताः स्मृताः ॥९५॥
सर्वास्ता निष्फलाः प्रेत्य तमोनिष्ठा हि ताः स्मृताः ॥९५॥
95. yā vedabāhyāḥ smṛtayo yāśca kāśca kudṛṣṭayaḥ ,
sarvāstā niṣphalāḥ pretya tamoniṣṭhā hi tāḥ smṛtāḥ.
sarvāstā niṣphalāḥ pretya tamoniṣṭhā hi tāḥ smṛtāḥ.
95.
yāḥ vedabāhyāḥ smṛtayaḥ yāḥ ca kāḥ ca kudṛṣṭayaḥ
sarvāḥ tāḥ niṣphalāḥ pretya tamoniṣṭhāḥ hi tāḥ smṛtāḥ
sarvāḥ tāḥ niṣphalāḥ pretya tamoniṣṭhāḥ hi tāḥ smṛtāḥ
95.
yāḥ vedabāhyāḥ smṛtayaḥ yāḥ ca kāḥ ca kudṛṣṭayaḥ
sarvāḥ tāḥ pretya niṣphalāḥ hi tāḥ tamoniṣṭhāḥ smṛtāḥ
sarvāḥ tāḥ pretya niṣphalāḥ hi tāḥ tamoniṣṭhāḥ smṛtāḥ
95.
Those traditional texts (smṛti) that are outside the Veda, and whatever erroneous views (kudṛṣṭi) exist, all of them are fruitless after death. Indeed, they are considered to be founded on ignorance (tamas).
उत्पद्यन्ते च्यवन्ते च यान्यतोऽन्यानि कानि चित ।
तान्यर्वाक्कालिकतया निष्फलान्यनृतानि च ॥९६॥
तान्यर्वाक्कालिकतया निष्फलान्यनृतानि च ॥९६॥
96. utpadyante cyavante ca yānyato'nyāni kāni cit ,
tānyarvākkālikatayā niṣphalānyanṛtāni ca.
tānyarvākkālikatayā niṣphalānyanṛtāni ca.
96.
utpadyante cyavante ca yāni ataḥ anyāni kāni
cit tāni arvākkālikatayā niṣphalāni anṛtāni ca
cit tāni arvākkālikatayā niṣphalāni anṛtāni ca
96.
yāni ataḥ anyāni kāni cit utpadyante ca cyavante
ca tāni arvākkālikatayā niṣphalāni anṛtāni ca
ca tāni arvākkālikatayā niṣphalāni anṛtāni ca
96.
Whatever other [teachings or systems] arise and then perish, apart from this [Veda], those are fruitless and untrue because of their recent origin.
चातुर्वर्ण्यं त्रयो लोकाश्चत्वारश्चाश्रमाः पृथक ।
भूतं भव्यं भविष्यं च सर्वं वेदात प्रसिध्यति ॥९७॥
भूतं भव्यं भविष्यं च सर्वं वेदात प्रसिध्यति ॥९७॥
97. cāturvarṇyaṁ trayo lokāścatvāraścāśramāḥ pṛthak ,
bhūtaṁ bhavyaṁ bhaviṣyaṁ ca sarvaṁ vedāt prasidhyati.
bhūtaṁ bhavyaṁ bhaviṣyaṁ ca sarvaṁ vedāt prasidhyati.
97.
cāturvarṇyam trayaḥ lokāḥ catvāraḥ ca āśramāḥ pṛthak
bhūtam bhavyam bhaviṣyam ca sarvam vedāt prasidhyati
bhūtam bhavyam bhaviṣyam ca sarvam vedāt prasidhyati
97.
cāturvarṇyam trayaḥ lokāḥ catvāraḥ ca āśramāḥ pṛthak
bhūtam bhavyam bhaviṣyam ca sarvam vedāt prasidhyati
bhūtam bhavyam bhaviṣyam ca sarvam vedāt prasidhyati
97.
The four social classes (cāturvarṇya), the three worlds, and the four distinct stages of life (āśramas) – as well as the past, the present, and the future – all are established through the Veda.
शब्दः स्पर्शश्च रूपं च रसो गन्धश्च पञ्चमः ।
वेदादेव प्रसूयन्ते प्रसूतिर्गुणकर्मतः ॥९८॥
वेदादेव प्रसूयन्ते प्रसूतिर्गुणकर्मतः ॥९८॥
98. śabdaḥ sparśaśca rūpaṁ ca raso gandhaśca pañcamaḥ ,
vedādeva prasūyante prasūtirguṇakarmataḥ.
vedādeva prasūyante prasūtirguṇakarmataḥ.
98.
śabdaḥ sparśaḥ ca rūpam ca rasaḥ gandhaḥ ca
pañcamaḥ vedāt eva prasūyante prasūtiḥ guṇakarmataḥ
pañcamaḥ vedāt eva prasūyante prasūtiḥ guṇakarmataḥ
98.
śabdaḥ sparśaḥ ca rūpam ca rasaḥ ca pañcamaḥ
gandhaḥ vedāt eva prasūyante guṇakarmataḥ prasūtiḥ
gandhaḥ vedāt eva prasūyante guṇakarmataḥ prasūtiḥ
98.
Sound, touch, form, taste, and the fifth, smell, originate solely from the Veda. Their manifestation arises from the qualities (guṇa) and actions (karma) of nature.
बिभर्ति सर्वभूतानि वेदशास्त्रं सनातनम ।
तस्मादेतत परं मन्ये यत्जन्तोरस्य साधनम ॥९९॥
तस्मादेतत परं मन्ये यत्जन्तोरस्य साधनम ॥९९॥
99. bibharti sarvabhūtāni vedaśāstraṁ sanātanam ,
tasmādetat paraṁ manye yatjantorasya sādhanam.
tasmādetat paraṁ manye yatjantorasya sādhanam.
99.
bibharti sarvabhūtāni vedaśāstram sanātanam
tasmāt etat param manye yat jantoḥ asya sādhanam
tasmāt etat param manye yat jantoḥ asya sādhanam
99.
sanātanam vedaśāstram sarvabhūtāni bibharti
tasmāt yat asya jantoḥ sādhanam etat param manye
tasmāt yat asya jantoḥ sādhanam etat param manye
99.
The eternal Vedic teachings (vedaśāstra) sustain all beings. Therefore, I consider this to be the supreme means for the welfare of any living creature.
सेनापत्यं च राज्यं च दण्डनेतृत्वमेव च ।
सर्वलोकाधिपत्यं च वेदशास्त्रविदर्हति ॥१००॥
सर्वलोकाधिपत्यं च वेदशास्त्रविदर्हति ॥१००॥
100. senāpatyaṁ ca rājyaṁ ca daṇḍanetṛtvameva ca ,
sarvalokādhipatyaṁ ca vedaśāstravidarhati.
sarvalokādhipatyaṁ ca vedaśāstravidarhati.
100.
senāpatyam ca rājyam ca daṇḍanetṛtvam eva ca
sarvalokādhipatyam ca vedaśāstravit arhati
sarvalokādhipatyam ca vedaśāstravit arhati
100.
vedaśāstravit senāpatyam ca rājyam ca
daṇḍanetṛtvam eva ca sarvalokādhipatyam ca arhati
daṇḍanetṛtvam eva ca sarvalokādhipatyam ca arhati
100.
One who is learned in the Vedic teachings (vedaśāstra) is worthy of military command, kingship, leadership in justice, and even sovereignty over all people.
यथा जातबलो वह्निर्दहत्यार्द्रानपि द्रुमान ।
तथा दहति वेदज्ञः कर्मजं दोषमात्मनः ॥१०१॥
तथा दहति वेदज्ञः कर्मजं दोषमात्मनः ॥१०१॥
101. yathā jātabalo vahnirdahatyārdrānapi drumān ,
tathā dahati vedajñaḥ karmajaṁ doṣamātmanaḥ.
tathā dahati vedajñaḥ karmajaṁ doṣamātmanaḥ.
101.
yathā jātabalaḥ vahniḥ dahati ārdrān api drumān
tathā dahati vedajñaḥ karmajam doṣam ātmanaḥ
tathā dahati vedajñaḥ karmajam doṣam ātmanaḥ
101.
yathā jātabalaḥ vahniḥ ārdrān drumān api dahati
tathā vedajñaḥ ātmanaḥ karmajam doṣam dahati
tathā vedajñaḥ ātmanaḥ karmajam doṣam dahati
101.
Just as a powerful fire burns even wet trees, so too, one who knows the Veda consumes the impurities arising from the actions (karma) of their own self (ātman).
वेदशास्त्रार्थतत्त्वज्ञो यत्र तत्राश्रमे वसन ।
इहैव लोके तिष्ठन स ब्रह्मभूयाय कल्पते ॥१०२॥
इहैव लोके तिष्ठन स ब्रह्मभूयाय कल्पते ॥१०२॥
102. vedaśāstrārthatattvajño yatra tatrāśrame vasan ,
ihaiva loke tiṣṭhan sa brahmabhūyāya kalpate.
ihaiva loke tiṣṭhan sa brahmabhūyāya kalpate.
102.
vedaśāstrārthatattvajñaḥ yatra tatra āśrame vasan
iha eva loke tiṣṭhan saḥ brahmabhūyāya kalpate
iha eva loke tiṣṭhan saḥ brahmabhūyāya kalpate
102.
One who understands the true essence of the Vedas and (śāstra) scriptures, living in any stage of life (āśrama), and remaining right here in this world, such a person becomes qualified for realizing (brahman).
अज्ञेभ्यो ग्रन्थिनः श्रेष्ठा ग्रन्थिभ्यो धारिणो वराः ।
धारिभ्यो ज्ञानिनः श्रेष्ठा ज्ञानिभ्यो व्यवसायिनः ॥१०३॥
धारिभ्यो ज्ञानिनः श्रेष्ठा ज्ञानिभ्यो व्यवसायिनः ॥१०३॥
103. ajñebhyo granthinaḥ śreṣṭhā granthibhyo dhāriṇo varāḥ ,
dhāribhyo jñāninaḥ śreṣṭhā jñānibhyo vyavasāyinaḥ.
dhāribhyo jñāninaḥ śreṣṭhā jñānibhyo vyavasāyinaḥ.
103.
ajñebhyaḥ granthinaḥ śreṣṭhāḥ granthibhyaḥ dhāriṇaḥ varāḥ
dhāribhyaḥ jñāninaḥ śreṣṭhāḥ jñānibhyaḥ vyavasāyinaḥ
dhāribhyaḥ jñāninaḥ śreṣṭhāḥ jñānibhyaḥ vyavasāyinaḥ
103.
Scholars (those who know texts) are superior to the ignorant. Those who retain (the texts in memory) are better than scholars. Those who possess true understanding are superior to those who merely retain. And those who apply their knowledge practically are superior to mere knowers.
तपो विद्या च विप्रस्य निःश्रेयसकरं परम ।
तपसा किल्बिषं हन्ति विद्ययाऽमृतमश्नुते ॥१०४॥
तपसा किल्बिषं हन्ति विद्ययाऽमृतमश्नुते ॥१०४॥
104. tapo vidyā ca viprasya niḥśreyasakaraṁ param ,
tapasā kilbiṣaṁ hanti vidyayā'mṛtamaśnute.
tapasā kilbiṣaṁ hanti vidyayā'mṛtamaśnute.
104.
tapaḥ vidyā ca viprasya niḥśreyasakaraṃ param
tapasā kilbiṣaṃ hanti vidyayā amṛtam aśnute
tapasā kilbiṣaṃ hanti vidyayā amṛtam aśnute
104.
Austerity (tapas) and knowledge are supremely conducive to ultimate good for a Brahmin. Through (tapas), one destroys impurity, and through knowledge, one attains immortality.
प्रत्यक्षं चानुमानं च शास्त्रं च विविधाऽऽगमम ।
त्रयं सुविदितं कार्यं धर्मशुद्धिमभीप्सता ॥१०५॥
त्रयं सुविदितं कार्यं धर्मशुद्धिमभीप्सता ॥१०५॥
105. pratyakṣaṁ cānumānaṁ ca śāstraṁ ca vividhā''gamam ,
trayaṁ suviditaṁ kāryaṁ dharmaśuddhimabhīpsatā.
trayaṁ suviditaṁ kāryaṁ dharmaśuddhimabhīpsatā.
105.
pratyakṣam ca anumānam ca śāstram ca vividha āgamam
trayam suviditam kāryam dharmaśuddhim abhīpsatā
trayam suviditam kāryam dharmaśuddhim abhīpsatā
105.
Direct perception, inference, and scripture, along with diverse traditional teachings – this triad should be thoroughly understood by one who desires the purification of (dharma).
आर्षं धर्मोपदेशं च वेदशास्त्राविरोधिना ।
यस्तर्केणानुसंधत्ते स धर्मं वेद नैतरः ॥१०६॥
यस्तर्केणानुसंधत्ते स धर्मं वेद नैतरः ॥१०६॥
106. ārṣaṁ dharmopadeśaṁ ca vedaśāstrāvirodhinā ,
yastarkeṇānusaṁdhatte sa dharmaṁ veda naitaraḥ.
yastarkeṇānusaṁdhatte sa dharmaṁ veda naitaraḥ.
106.
ārṣam dharmopadeśam ca vedaśāstrāvirodhinā yaḥ
tarkeṇa anusaṃdhatte saḥ dharmam veda na itaraḥ
tarkeṇa anusaṃdhatte saḥ dharmam veda na itaraḥ
106.
yaḥ vedaśāstrāvirodhinā tarkeṇa ārṣam dharmopadeśam
ca anusaṃdhatte saḥ dharmam veda itaraḥ na
ca anusaṃdhatte saḥ dharmam veda itaraḥ na
106.
He who investigates the traditional instruction on "dharma" (natural law) with reasoning that does not contradict the Vedic scriptures, he truly understands "dharma", and no one else does.
नैःश्रेयसमिदं कर्म यथोदितमशेषतः ।
मानवस्यास्य शास्त्रस्य रहस्यमुपदिश्यते ॥१०७॥
मानवस्यास्य शास्त्रस्य रहस्यमुपदिश्यते ॥१०७॥
107. naiḥśreyasamidaṁ karma yathoditamaśeṣataḥ ,
mānavasyāsya śāstrasya rahasyamupadiśyate.
mānavasyāsya śāstrasya rahasyamupadiśyate.
107.
naiḥśreyasam idam karma yathā uditam aśeṣataḥ
mānavasya asya śāstrasya rahasyam upadiśyate
mānavasya asya śāstrasya rahasyam upadiśyate
107.
idam karma yathā aśeṣataḥ uditam naiḥśreyasam
asya mānavasya śāstrasya rahasyam upadiśyate
asya mānavasya śāstrasya rahasyam upadiśyate
107.
This action (karma), prescribed entirely as stated, is conducive to the ultimate welfare. The esoteric doctrine (rahasya) of this scripture of Manu is being taught.
अनाम्नातेषु धर्मेषु कथं स्यादिति चेद भवेत ।
यं शिष्टा ब्राह्मणा ब्रूयुः स धर्मः स्यादशङ्कितः ॥१०८॥
यं शिष्टा ब्राह्मणा ब्रूयुः स धर्मः स्यादशङ्कितः ॥१०८॥
108. anāmnāteṣu dharmeṣu kathaṁ syāditi ced bhavet ,
yaṁ śiṣṭā brāhmaṇā brūyuḥ sa dharmaḥ syādaśaṅkitaḥ.
yaṁ śiṣṭā brāhmaṇā brūyuḥ sa dharmaḥ syādaśaṅkitaḥ.
108.
anāmnāteṣu dharmeṣu katham syāt iti cet bhavet yam
śiṣṭāḥ brāhmaṇāḥ brūyuḥ saḥ dharmaḥ syāt aśaṅkitaḥ
śiṣṭāḥ brāhmaṇāḥ brūyuḥ saḥ dharmaḥ syāt aśaṅkitaḥ
108.
cet anāmnāteṣu dharmeṣu katham syāt iti bhavet yam
śiṣṭāḥ brāhmaṇāḥ brūyuḥ saḥ dharmaḥ aśaṅkitaḥ syāt
śiṣṭāḥ brāhmaṇāḥ brūyuḥ saḥ dharmaḥ aśaṅkitaḥ syāt
108.
If a question arises regarding how it should be in matters of "dharma" (natural law) not explicitly stated in the sacred tradition, then that which the disciplined Brahmins declare should be considered the unquestionable "dharma".
धर्मेणाधिगतो यैस्तु वेदः सपरिबृंहणः ।
ते शिष्टा ब्राह्मणा ज्ञेयाः श्रुतिप्रत्यक्षहेतवः ॥१०९॥
ते शिष्टा ब्राह्मणा ज्ञेयाः श्रुतिप्रत्यक्षहेतवः ॥१०९॥
109. dharmeṇādhigato yaistu vedaḥ saparibṛṁhaṇaḥ ,
te śiṣṭā brāhmaṇā jñeyāḥ śrutipratyakṣahetavaḥ.
te śiṣṭā brāhmaṇā jñeyāḥ śrutipratyakṣahetavaḥ.
109.
dharmeṇa adhigataḥ yaiḥ tu vedaḥ saparibṛṃhaṇaḥ
te śiṣṭāḥ brāhmaṇāḥ jñeyāḥ śrutipratyakṣahetavaḥ
te śiṣṭāḥ brāhmaṇāḥ jñeyāḥ śrutipratyakṣahetavaḥ
109.
yaiḥ tu dharmeṇa saparibṛṃhaṇaḥ vedaḥ adhigataḥ
te śiṣṭāḥ brāhmaṇāḥ śrutipratyakṣahetavaḥ jñeyāḥ
te śiṣṭāḥ brāhmaṇāḥ śrutipratyakṣahetavaḥ jñeyāḥ
109.
Indeed, those by whom the Veda, along with its supplementary texts, has been mastered through adherence to "dharma" (righteous conduct), those disciplined Brahmins are to be considered authorities whose reasons are based on revelation (śruti) and direct perception.
दशावरा वा परिषद्यं धर्मं परिकल्पयेत ।
त्र्यऽवरा वाऽपि वृत्तस्था तं धर्मं न विचालयेत ॥११०॥
त्र्यऽवरा वाऽपि वृत्तस्था तं धर्मं न विचालयेत ॥११०॥
110. daśāvarā vā pariṣadyaṁ dharmaṁ parikalpayet ,
try'varā vā'pi vṛttasthā taṁ dharmaṁ na vicālayet.
try'varā vā'pi vṛttasthā taṁ dharmaṁ na vicālayet.
110.
daśāvarā vā pariṣat yam dharmam parikalpayeta |
tryavarā vā api vṛttasthā tam dharmam na vicālayeta
tryavarā vā api vṛttasthā tam dharmam na vicālayeta
110.
daśāvarā vā pariṣat yam dharmam parikalpayeta vā
api tryavarā vṛttasthā tam dharmam na vicālayeta
api tryavarā vṛttasthā tam dharmam na vicālayeta
110.
The natural law (dharma) which a council (pariṣad) of ten or more members may establish, that law (dharma) should not be altered by even three individuals who are established in good conduct.
त्रैविद्यो हेतुकस्तर्की नैरुक्तो धर्मपाठकः ।
त्रयश्चाश्रमिणः पूर्वे परिषत स्याद दशावरा ॥१११॥
त्रयश्चाश्रमिणः पूर्वे परिषत स्याद दशावरा ॥१११॥
111. traividyo hetukastarkī nairukto dharmapāṭhakaḥ ,
trayaścāśramiṇaḥ pūrve pariṣat syād daśāvarā.
trayaścāśramiṇaḥ pūrve pariṣat syād daśāvarā.
111.
traividyaḥ hetukaḥ tarkī nairuktaḥ dharmapāṭhakaḥ
| trayaḥ ca āśramiṇaḥ pūrve pariṣat syāt daśāvarā
| trayaḥ ca āśramiṇaḥ pūrve pariṣat syāt daśāvarā
111.
traividyaḥ hetukaḥ tarkī nairuktaḥ dharmapāṭhakaḥ
ca pūrve trayaḥ āśramiṇaḥ daśāvarā pariṣat syāt
ca pūrve trayaḥ āśramiṇaḥ daśāvarā pariṣat syāt
111.
A council (pariṣad) of at least ten members should comprise: three scholars each versed in one of the three Vedas, a logician, a dialectician, an etymologist, an expounder of natural law (dharma-pāṭhaka), and three individuals representing the first three stages of life (āśrama).
ऋग्वेदविद यजुर्विद्च सामवेदविदेव च ।
त्र्यऽवरा परिषद्ज्ञेया धर्मसंशयनिर्णये ॥११२॥
त्र्यऽवरा परिषद्ज्ञेया धर्मसंशयनिर्णये ॥११२॥
112. ṛgvedavid yajurvidca sāmavedavideva ca ,
try'varā pariṣadjñeyā dharmasaṁśayanirṇaye.
try'varā pariṣadjñeyā dharmasaṁśayanirṇaye.
112.
ṛgvedavit yajurvedavit ca sāmavedavit eva ca
| tryavarā pariṣat jñeyā dharmasaṃśayanirṇaye
| tryavarā pariṣat jñeyā dharmasaṃśayanirṇaye
112.
ṛgvedavit yajurvedavit ca sāmavedavit eva ca
tryavarā pariṣat dharmasaṃśayanirṇaye jñeyā
tryavarā pariṣat dharmasaṃśayanirṇaye jñeyā
112.
A council (pariṣad) consisting of at least three members – specifically, a scholar of the Ṛgveda, a scholar of the Yajurveda, and a scholar of the Sāmaveda – should be recognized for the resolution of doubts concerning the natural law (dharma).
एकोऽपि वेदविद धर्मं यं व्यवस्येद द्विजोत्तमः ।
स विज्ञेयः परो धर्मो नाज्ञानामुदितोऽयुतैः ॥११३॥
स विज्ञेयः परो धर्मो नाज्ञानामुदितोऽयुतैः ॥११३॥
113. eko'pi vedavid dharmaṁ yaṁ vyavasyed dvijottamaḥ ,
sa vijñeyaḥ paro dharmo nājñānāmudito'yutaiḥ.
sa vijñeyaḥ paro dharmo nājñānāmudito'yutaiḥ.
113.
ekaḥ api vedavit dharmam yam vyavasyet dvijottamaḥ |
saḥ vijñeyaḥ paraḥ dharmaḥ na ajñānām uditaḥ ayutaiḥ
saḥ vijñeyaḥ paraḥ dharmaḥ na ajñānām uditaḥ ayutaiḥ
113.
ekaḥ api vedavit dvijottamaḥ yam dharmam vyavasyet
saḥ paraḥ dharmaḥ vijñeyaḥ ajñānām ayutaiḥ uditaḥ na
saḥ paraḥ dharmaḥ vijñeyaḥ ajñānām ayutaiḥ uditaḥ na
113.
Even a single excellent individual among the twice-born (dvija) who is a knower of the Vedas may determine a natural law (dharma). That law (dharma) should be considered supreme, and not what is declared by tens of thousands of ignorant persons.
अव्रतानाममन्त्राणां जातिमात्रोपजीविनाम ।
सहस्रशः समेतानां परिषत्त्वं न विद्यते ॥११४॥
सहस्रशः समेतानां परिषत्त्वं न विद्यते ॥११४॥
114. avratānāmamantrāṇāṁ jātimātropajīvinām ,
sahasraśaḥ sametānāṁ pariṣattvaṁ na vidyate.
sahasraśaḥ sametānāṁ pariṣattvaṁ na vidyate.
114.
avratānām amantrāṇām jātimātropajīvinām
sahasraśaḥ sametānām pariṣattvam na vidyate
sahasraśaḥ sametānām pariṣattvam na vidyate
114.
avratānām amantrāṇām jātimātropajīvinām
sahasraśaḥ sametānām pariṣattvam na vidyate
sahasraśaḥ sametānām pariṣattvam na vidyate
114.
For thousands of those who are without vows, without sacred formulas, and who live merely by their birthright, even when gathered, the status of an assembly (pariṣat) does not exist.
यं वदन्ति तमोभूता मूर्खा धर्ममतद्विदः ।
तत्पापं शतधा भूत्वा तद्वक्तॄननुगच्छति ॥११५॥
तत्पापं शतधा भूत्वा तद्वक्तॄननुगच्छति ॥११५॥
115. yaṁ vadanti tamobhūtā mūrkhā dharmamatadvidaḥ ,
tatpāpaṁ śatadhā bhūtvā tadvaktṝnanugacchati.
tatpāpaṁ śatadhā bhūtvā tadvaktṝnanugacchati.
115.
yam vadanti tamobhūtāḥ mūrkhāḥ dharmam atadvidaḥ
tat pāpam śatadhā bhūtvā tadvaktṝn anugacchati
tat pāpam śatadhā bhūtvā tadvaktṝn anugacchati
115.
yam tamobhūtāḥ mūrkhāḥ atadvidaḥ dharmam vadanti
tat pāpam śatadhā bhūtvā tadvaktṝn anugacchati
tat pāpam śatadhā bhūtvā tadvaktṝn anugacchati
115.
That which ignorant fools, enveloped in darkness and unfamiliar with the essential nature (dharma), declare to be (dharma) - that sin, having multiplied a hundredfold, pursues those who utter it.
एतद वोऽभिहितं सर्वं निःश्रेयसकरं परम ।
अस्मादप्रच्युतो विप्रः प्राप्नोति परमां गतिम ॥११६॥
अस्मादप्रच्युतो विप्रः प्राप्नोति परमां गतिम ॥११६॥
116. etad vo'bhihitaṁ sarvaṁ niḥśreyasakaraṁ param ,
asmādapracyuto vipraḥ prāpnoti paramāṁ gatim.
asmādapracyuto vipraḥ prāpnoti paramāṁ gatim.
116.
etat vaḥ abhihitam sarvam niḥśreyasakaram paramam
asmāt apracyutaḥ vipraḥ prāpnoti paramām gatim
asmāt apracyutaḥ vipraḥ prāpnoti paramām gatim
116.
etat sarvam paramam niḥśreyasakaram vaḥ abhihitam
asmāt apracyutaḥ vipraḥ paramām gatim prāpnoti
asmāt apracyutaḥ vipraḥ paramām gatim prāpnoti
116.
All of this, the supreme path to ultimate well-being (niḥśreyasa), has been declared to you. A wise person (vipra) who does not deviate from this attains the highest goal.
एवं स भगवान देवो लोकानां हितकाम्यया ।
धर्मस्य परमं गुह्यं ममेदं सर्वमुक्तवान ॥११७॥
धर्मस्य परमं गुह्यं ममेदं सर्वमुक्तवान ॥११७॥
117. evaṁ sa bhagavān devo lokānāṁ hitakāmyayā ,
dharmasya paramaṁ guhyaṁ mamedaṁ sarvamuktavān.
dharmasya paramaṁ guhyaṁ mamedaṁ sarvamuktavān.
117.
evam saḥ bhagavān devaḥ lokānām hitakāmyayā
dharmasya paramam guhyam mama idam sarvam uktavān
dharmasya paramam guhyam mama idam sarvam uktavān
117.
evam saḥ bhagavān devaḥ lokānām hitakāmyayā
dharmasya paramam guhyam idam sarvam mama uktavān
dharmasya paramam guhyam idam sarvam mama uktavān
117.
Thus, that venerable Lord (Bhagavān), the divine one, out of a desire for the welfare of all beings, has declared to me this entire supreme secret of the essential nature (dharma).
सर्वमात्मनि संपश्येत सत्चासत्च समाहितः ।
सर्वं ह्यात्मनि संपश्यन्नाधर्मे कुरुते मनः ॥११८॥
सर्वं ह्यात्मनि संपश्यन्नाधर्मे कुरुते मनः ॥११८॥
118. sarvamātmani saṁpaśyet satcāsatca samāhitaḥ ,
sarvaṁ hyātmani saṁpaśyannādharme kurute manaḥ.
sarvaṁ hyātmani saṁpaśyannādharme kurute manaḥ.
118.
sarvam ātmani saṃpaśyeta sattvāsat ca samāhitaḥ |
sarvam hi ātmani saṃpaśyan na adharme kurute manaḥ
sarvam hi ātmani saṃpaśyan na adharme kurute manaḥ
118.
samāhitaḥ sarvam sattvāsat ca ātmani saṃpaśyeta hi
sarvam ātmani saṃpaśyan manaḥ adharme na kurute
sarvam ātmani saṃpaśyan manaḥ adharme na kurute
118.
A concentrated person should perceive all existent and non-existent things within the self (ātman). Indeed, by seeing everything within the self (ātman), one does not set one's mind on unrighteousness (adharma).
आत्मैव देवताः सर्वाः सर्वमात्मन्यवस्थितम ।
आत्मा हि जनयत्येषां कर्मयोगं शरीरिणाम ॥११९॥
आत्मा हि जनयत्येषां कर्मयोगं शरीरिणाम ॥११९॥
119. ātmaiva devatāḥ sarvāḥ sarvamātmanyavasthitam ,
ātmā hi janayatyeṣāṁ karmayogaṁ śarīriṇām.
ātmā hi janayatyeṣāṁ karmayogaṁ śarīriṇām.
119.
ātmā eva devatāḥ sarvāḥ | sarvam ātmani avasthitam
| ātmā hi janayati eṣām karmayogam śarīriṇām
| ātmā hi janayati eṣām karmayogam śarīriṇām
119.
ātmā eva sarvāḥ devatāḥ sarvam ātmani avasthitam
hi ātmā eṣām śarīriṇām karmayogam janayati
hi ātmā eṣām śarīriṇām karmayogam janayati
119.
The self (ātman) alone is all the deities; everything is situated within the self (ātman). Indeed, the self (ātman) generates for these embodied beings the path of action (karma yoga).
खं संनिवेशयेत खेषु चेष्टनस्पर्शनेऽनिलम ।
पक्तिदृष्ट्योः परं तेजः स्नेहेऽपो गां च मूर्तिषु ॥१२०॥
पक्तिदृष्ट्योः परं तेजः स्नेहेऽपो गां च मूर्तिषु ॥१२०॥
120. khaṁ saṁniveśayet kheṣu ceṣṭanasparśane'nilam ,
paktidṛṣṭyoḥ paraṁ tejaḥ snehe'po gāṁ ca mūrtiṣu.
paktidṛṣṭyoḥ paraṁ tejaḥ snehe'po gāṁ ca mūrtiṣu.
120.
kham saṃniveśayet kheṣu | ceṣṭanasparśane anilam |
paktidṛṣṭyoḥ param tejaḥ | snehe apaḥ | gām ca mūrtiṣu
paktidṛṣṭyoḥ param tejaḥ | snehe apaḥ | gām ca mūrtiṣu
120.
kham kheṣu saṃniveśayet anilam ceṣṭanasparśane
(saṃniveśayet) param tejaḥ
paktidṛṣṭyoḥ (saṃniveśayet) apaḥ snehe
(saṃniveśayet) ca gām mūrtiṣu (saṃniveśayet)
(saṃniveśayet) param tejaḥ
paktidṛṣṭyoḥ (saṃniveśayet) apaḥ snehe
(saṃniveśayet) ca gām mūrtiṣu (saṃniveśayet)
120.
One should place space (kham) in (its manifestations of) spaces; air (anilam) in motion and touch; the supreme light (tejas) in digestion and sight; water (apas) in unctuousness; and earth (gām) in forms.
मनसीन्दुं दिशः श्रोत्रे क्रान्ते विष्णुं बले हरम ।
वाच्यग्निं मित्रमुत्सर्गे प्रजने च प्रजापतिम ॥१२१॥
वाच्यग्निं मित्रमुत्सर्गे प्रजने च प्रजापतिम ॥१२१॥
121. manasīnduṁ diśaḥ śrotre krānte viṣṇuṁ bale haram ,
vācyagniṁ mitramutsarge prajane ca prajāpatim.
vācyagniṁ mitramutsarge prajane ca prajāpatim.
121.
manasi indum | diśaḥ śrotre | krānte viṣṇum | bale haram
| vāci agnim | mitram utsarge | prajane ca prajāpatim
| vāci agnim | mitram utsarge | prajane ca prajāpatim
121.
(ekaḥ saṃniveśayet) indum manasi diśaḥ śrotre
(saṃniveśayet) viṣṇum krānte (saṃniveśayet) haram bale
(saṃniveśayet) agnim vāci (saṃniveśayet) mitram utsarge
(saṃniveśayet) ca prajāpatim prajane (saṃniveśayet)
(saṃniveśayet) viṣṇum krānte (saṃniveśayet) haram bale
(saṃniveśayet) agnim vāci (saṃniveśayet) mitram utsarge
(saṃniveśayet) ca prajāpatim prajane (saṃniveśayet)
121.
One should place the Moon in the mind; the directions in the ears; Viṣṇu in the feet (strides); Hari in strength; Agni in speech; Mitra in excretion; and Prajāpati in procreation.
प्रशासितारं सर्वेषामणीयांसमणोरपि ।
रुक्माभं स्वप्नधीगम्यं विद्यात तं पुरुषं परम ॥१२२॥
रुक्माभं स्वप्नधीगम्यं विद्यात तं पुरुषं परम ॥१२२॥
122. praśāsitāraṁ sarveṣāmaṇīyāṁsamaṇorapi ,
rukmābhaṁ svapnadhīgamyaṁ vidyāt taṁ puruṣaṁ param.
rukmābhaṁ svapnadhīgamyaṁ vidyāt taṁ puruṣaṁ param.
122.
praśāsitāram sarveṣām aṇīyāṃsam aṇoḥ api
rukmābham svapnadhīgamyam vidyāt tam puruṣam param
rukmābham svapnadhīgamyam vidyāt tam puruṣam param
122.
tam puruṣam param praśāsitāram sarveṣām aṇīyāṃsam
aṇoḥ api rukmābham svapnadhīgamyam vidyāt
aṇoḥ api rukmābham svapnadhīgamyam vidyāt
122.
One should know that supreme cosmic person (puruṣa) who is the controller of all, subtler than the subtle, luminous like gold, and attainable by the intellect in a dream-like state of consciousness.
एतमेके वदन्त्यग्निं मनुमन्ये प्रजापतिम ।
इन्द्रमेके परे प्राणमपरे ब्रह्म शाश्वतम ॥१२३॥
इन्द्रमेके परे प्राणमपरे ब्रह्म शाश्वतम ॥१२३॥
123. etameke vadantyagniṁ manumanye prajāpatim ,
indrameke pare prāṇamapare brahma śāśvatam.
indrameke pare prāṇamapare brahma śāśvatam.
123.
etam eke vadanti agnim manum anye prajāpatim
indram eke pare prāṇam apare brahma śāśvatam
indram eke pare prāṇam apare brahma śāśvatam
123.
eke etam agnim vadanti anye manum prajāpatim
eke indram pare prāṇam apare śāśvatam brahma
eke indram pare prāṇam apare śāśvatam brahma
123.
Some call this (entity) Agni, others Manu, and still others Prajāpati. Some consider him Indra, others Prāṇa, and yet others the eternal (brahman).
एष सर्वाणि भूतानि पञ्चभिर्व्याप्य मूर्तिभिः ।
जन्मवृद्धिक्षयैर्नित्यं संसारयति चक्रवत ॥१२४॥
जन्मवृद्धिक्षयैर्नित्यं संसारयति चक्रवत ॥१२४॥
124. eṣa sarvāṇi bhūtāni pañcabhirvyāpya mūrtibhiḥ ,
janmavṛddhikṣayairnityaṁ saṁsārayati cakravat.
janmavṛddhikṣayairnityaṁ saṁsārayati cakravat.
124.
eṣa sarvāṇi bhūtāni pañcabhiḥ vyāpya mūrtibhiḥ
janmavṛddhikṣayaiḥ nityam saṃsārayati cakravat
janmavṛddhikṣayaiḥ nityam saṃsārayati cakravat
124.
eṣa pañcabhiḥ mūrtibhiḥ sarvāṇi bhūtāni vyāpya
janmavṛddhikṣayaiḥ cakravat nityam saṃsārayati
janmavṛddhikṣayaiḥ cakravat nityam saṃsārayati
124.
This (supreme being), pervading all creatures through its five forms, perpetually causes them to move through the cycle of transmigration (saṃsāra) like a wheel, encompassing birth, growth, and decay.
एवं यः सर्वभूतेषु पश्यत्यात्मानमात्मना ।
स सर्वसमतामेत्य ब्रह्माभ्येति परं पदम ॥१२५॥
स सर्वसमतामेत्य ब्रह्माभ्येति परं पदम ॥१२५॥
125. evaṁ yaḥ sarvabhūteṣu paśyatyātmānamātmanā ,
sa sarvasamatāmetya brahmābhyeti paraṁ padam.
sa sarvasamatāmetya brahmābhyeti paraṁ padam.
125.
evam yaḥ sarvabhūteṣu paśyati ātmānam ātmanā sa
sarvasamatām etya brahma abhyeti param padam
sarvasamatām etya brahma abhyeti param padam
125.
evam yaḥ ātmanā ātmānam sarvabhūteṣu paśyati sa
sarvasamatām etya param brahma padam abhyeti
sarvasamatām etya param brahma padam abhyeti
125.
One who thus perceives the self (ātman) by means of the self (ātman) within all beings, attains a state of complete equality with all and reaches the supreme abode (brahman).
इत्येतन मानवं शास्त्रं भृगुप्रोक्तं पठन द्विजः ।
भवत्याचारवान्नित्यं यथेष्टां प्राप्नुयाद गतिम ॥१२६॥
भवत्याचारवान्नित्यं यथेष्टां प्राप्नुयाद गतिम ॥१२६॥
126. ityetan mānavaṁ śāstraṁ bhṛguproktaṁ paṭhan dvijaḥ ,
bhavatyācāravānnityaṁ yatheṣṭāṁ prāpnuyād gatim.
bhavatyācāravānnityaṁ yatheṣṭāṁ prāpnuyād gatim.
126.
iti etat mānavam śāstram bhṛguproktam paṭhan dvijaḥ
bhavati ācāravān nityam yatheṣṭām prāpnuyāt gatim
bhavati ācāravān nityam yatheṣṭām prāpnuyāt gatim
126.
dvijaḥ paṭhan iti etat mānavam śāstram bhṛguproktam
nityam ācāravān bhavati yatheṣṭām gatim prāpnuyāt
nityam ācāravān bhavati yatheṣṭām gatim prāpnuyāt
126.
Thus, a twice-born (dvija) who reads this human scripture (śāstra), proclaimed by Bhṛgu, always becomes a person of good conduct and may attain the state (gati) he desires.