Brahma Names the Chiefs of Each Kind and the Marks of the Senses

Verse 1 (14.43.1)

मनुष्याणां तु राजन्यः क्षत्रियो मध्यमो गुणः । कुञ्जरो वाहनानां च सिंहश्चारण्यवासिनाम् ॥

manuṣyāṇāṃ tu rājanyaḥ kṣatriyo madhyamo guṇaḥ | kuñjaro vāhanānāṃ ca siṃhaścāraṇyavāsinām

Among men the ruler, the kshatriya, is the middle quality; among conveyances the elephant stands foremost, and among forest-dwellers the lion.

Note on the text: Corrected राज्यः → राजन्यः (misprint in Wikisource; the syllable न is dropped, which breaks the metre; the critical edition has rājanyaḥ).

Verse 2 (14.43.2)

अविः पशूनां सर्वेषामहिस्तु बिलवासिनाम् । गवां गोवृषभश्चैव स्त्रीणां पुरुष एव च ॥

aviḥ paśūnāṃ sarveṣāmahistu bilavāsinām | gavāṃ govṛṣabhaścaiva strīṇāṃ puruṣa eva ca

Among all animals the sheep, among those that live in holes the snake, among cattle the bull, and among females the male.

Verse 3 (14.43.3)

न्यग्रोधो जम्बुवृक्षश्च पिप्पलः शाल्मलिस्तथा । शिंशपा मेषशृङ्गश्च तथा कीचकवेणवः ॥

nyagrodho jambuvṛkṣaśca pippalaḥ śālmalistathā | śiṃśapā meṣaśṛṅgaśca tathā kīcakaveṇavaḥ

The banyan, the rose-apple, the pipal and the silk-cotton, the shimshapa, the meshashringa, and the kichaka and bamboo reeds:

Note on the text: Not matched by the aligner; = CE 14.43.3a and 3c.

Verse 4 (14.43.4)

एते द्रुमाणां राजानो गणानां मरुतस्तथा । हिमवान्पारियात्रश्च सह्यो विन्ध्यस्त्रिकूटवान् ॥

ete drumāṇāṃ rājāno gaṇānāṃ marutastathā | himavānpāriyātraśca sahyo vindhyastrikūṭavān

these are the kings among trees, as the Maruts are among the divine hosts. Among mountains, Himavan, Pariyatra, Sahya, Vindhya and Trikutavan,

Note on the text: Not matched by the aligner; first line = CE 14.43.3e (Wikisource: गणानां मरुतस्तथा for CE loke 'smin nātra saṃśayaḥ), second line = CE 14.43.4a.

Verse 5 (14.43.5)

श्वेतो नीलश्च भासश्च राष्ट्रवांश्चैव पर्वतः । भृशस्कन्धो महेन्द्रश्च माल्यवान्पर्वतस्तथा ॥

śveto nīlaśca bhāsaśca rāṣṭravāṃścaiva parvataḥ | bhṛśaskandho mahendraśca mālyavānparvatastathā

Shveta, Nila, Bhasa and the mountain Rashtravan, Bhrishaskandha, Mahendra, and the mountain Malyavan:

Note on the text: Not matched by the aligner; = CE 14.43.4c and 5a (Wikisource राष्ट्रवांश्चैव, भृशस्कन्धो for CE kāṣṭhavāṃś caiva, śubhaskandho: recension variants).

Verse 6 (14.43.6)

एते पर्वतराजानो गणानां मरुतस्तथा । सूर्यो ग्रहाणामधिपो नक्षत्राणां च चन्द्रमाः ॥

ete parvatarājāno gaṇānāṃ marutastathā | sūryo grahāṇāmadhipo nakṣatrāṇāṃ ca candramāḥ

these are the kings among mountains, as the Maruts are among the hosts. The sun is the lord of the planets, and the moon of the constellations.

Note on the text: Not matched by the aligner; = CE 14.43.5c and 6a.

Verse 7 (14.43.7)

यमः पितॄणामधिपः सरितामथ सागरः । अंभसां वरुणो राजा मरुतामिन्द्र उच्यते ॥

yamaḥ pitṝṇāmadhipaḥ saritāmatha sāgaraḥ | aṃbhasāṃ varuṇo rājā marutāmindra ucyate

Yama is the lord of the ancestors, and the ocean of the rivers; Varuna is the king of the waters, and Indra is called the chief of the Maruts.

Note on the text: Not matched by the aligner; = CE 14.43.6c and 7a (second line has a recension variant: मरुतामिन्द्र उच्यते for CE sattvānāṃ mitra ucyate).

Verse 8 (14.43.8)

अर्कोऽधिपतिरुष्णानां ज्योतिषामिन्दुरुच्यते । अग्निर्भूतपतिर्नित्यं ब्राह्मणानां बृहस्पतिः ॥

arko'dhipatiruṣṇānāṃ jyotiṣāmindurucyate | agnirbhūtapatirnityaṃ brāhmaṇānāṃ bṛhaspatiḥ

The sun is the master of hot things, and the moon is called the chief of lights; fire is ever the lord of beings, and Brihaspati of the brahmins.

Note on the text: Not matched by the aligner; = CE 14.43.7c and 8a.

Verse 9 (14.43.9)

ओषधीनां पतिः सोमो विष्णुर्बलवतां वरः । त्वष्टाधिराजो रूपाणां पशूनामीश्वरः शिवः ॥

oṣadhīnāṃ patiḥ somo viṣṇurbalavatāṃ varaḥ | tvaṣṭādhirājo rūpāṇāṃ paśūnāmīśvaraḥ śivaḥ

Soma is the lord of herbs, and Vishnu the best of the mighty; Tvashtri is the overlord of forms, and Shiva the master of living creatures.

Note on the text: Second line restored: Wikisource prints त्वष्टाऽधिनां पतिः सोमो विष्णुर्बलवतां वरः, a corrupt repeat of the first line (and ends without a verse-end mark). Restored from the critical edition (14.43.9a): tvaṣṭādhirājo rūpāṇāṃ paśūnām īśvaraḥ śivaḥ. First line = CE 14.43.8c.

Verse 10 (14.43.10)

दक्षिणानां तथा यज्ञो वेदानामृच एव च । दिशामुदीची विप्राणां सोमो राजा प्रतापवान् ॥

dakṣiṇānāṃ tathā yajño vedānāmṛca eva ca | diśāmudīcī viprāṇāṃ somo rājā pratāpavān

Sacrifice is the chief of sacrificial fees and the Rik of the Vedas; the north is the chief of the directions, and mighty Soma is the king of the brahmins.

Note on the text: Not matched by the aligner; = CE 14.43.9c (Wikisource ऋच for CE ṛṣayaḥ: recension variant) and 10a.

Verse 11 (14.43.11)

कुबेरः सर्वरत्नानां देवतानां पुरंदरः । एष भूताधिपः सर्गः प्रजानां च प्रजापतिः ॥

kuberaḥ sarvaratnānāṃ devatānāṃ puraṃdaraḥ | eṣa bhūtādhipaḥ sargaḥ prajānāṃ ca prajāpatiḥ

Kubera is the lord of all jewels and Purandara of the gods; such is the lord of beings, creation itself, and the Prajapati of all creatures.

Note on the text: Not matched by the aligner; = CE 14.43.10c and 10e (Wikisource रत्नानां, भूताधिपः for CE yakṣāṇāṃ, bhūtādikaḥ: recension variants).

Verse 12 (14.43.12)

सर्वेषामेव भूतानामहं ब्रह्ममयो महान् । भूतं परतरं मत्तो विष्णोर्वाऽपि न विद्यते ॥

sarveṣāmeva bhūtānāmahaṃ brahmamayo mahān | bhūtaṃ parataraṃ matto viṣṇorvā'pi na vidyate

Of all beings I am the great one, formed of Brahman; there is no being higher than I, nor than Vishnu.

Verse 13 (14.43.13)

राजाधिराजः सर्वेषां विष्णुर्ब्रह्ममयो महान् । ईश्वरं तं विजानीमः स विभुः स प्रजापतिः ॥

rājādhirājaḥ sarveṣāṃ viṣṇurbrahmamayo mahān | īśvaraṃ taṃ vijānīmaḥ sa vibhuḥ sa prajāpatiḥ

Vishnu, great and formed of Brahman, is the king of kings over all; we know him as the Lord. He is the all-pervading one; he is the Prajapati.

Verse 14 (14.43.14)

नरकिन्नरयक्षाणां गन्धर्वोरगरक्षसाम् । देवदानवनागानां सर्वेषामीश्वरो हि सः ॥

narakinnarayakṣāṇāṃ gandharvoragarakṣasām | devadānavanāgānāṃ sarveṣāmīśvaro hi saḥ

He is the Lord of men, kinnaras and yakshas, of gandharvas, serpents and rakshasas, and of gods, danavas and nagas: of all of these.

Verse 15 (14.43.15)

भगदेवानुयातानां सर्वासां वामलोचना । माहेश्वरी महादेवी प्रोच्यते पार्वती हि सा ॥

bhagadevānuyātānāṃ sarvāsāṃ vāmalocanā | māheśvarī mahādevī procyate pārvatī hi sā

Among all the women attended by Bhaga and the gods, the fair-eyed great goddess, the consort of Maheshvara, is the one called Parvati.

Verse 16 (14.43.16)

उमां देवीं विजानीध्वं नारीणामुत्तमां शुभाम् । रतीनां वसुमत्यस्तु स्त्रीणामप्सरसस्तथा ॥

umāṃ devīṃ vijānīdhvaṃ nārīṇāmuttamāṃ śubhām | ratīnāṃ vasumatyastu strīṇāmapsarasastathā

Know the goddess Uma as the best and most auspicious of women; among pleasures are those of the wealthy, and among women the apsarases.

Verse 17 (14.43.17)

धर्मिकामाश्च राजानो ब्राह्मणा धर्मसेतवः । तस्माद्राजा द्विजातीनां प्रयतेतेह रक्षणे ॥

dharmikāmāśca rājāno brāhmaṇā dharmasetavaḥ | tasmādrājā dvijātīnāṃ prayateteha rakṣaṇe

Kings love dharma, and brahmins are the bridges of dharma; therefore a king should strive here for the protection of the twice-born.

Verse 18 (14.43.18)

राज्ञां हि विषये येषामवसीदन्ति साधवः । हीनास्ते स्वगुणैः सर्वैः प्रेत्यावाङ्मार्गगामिनः ॥

rājñāṃ hi viṣaye yeṣāmavasīdanti sādhavaḥ | hīnāste svaguṇaiḥ sarvaiḥ pretyāvāṅmārgagāminaḥ

Those kings in whose realms good men suffer are stripped of all their own merits, and after death they go down the downward road.

Verse 19 (14.43.19)

राज्ञां हि विषये येषां साधवः परिरक्षिताः । तेऽस्मिँल्लोके प्रमोदन्ते प्रेत्य चानन्दमेव च ॥

rājñāṃ hi viṣaye yeṣāṃ sādhavaḥ parirakṣitāḥ | te'smim̐lloke pramodante pretya cānandameva ca

But those in whose realms good men are well protected rejoice in this world, and after death they find only bliss.

Note on the text: Not matched by the aligner; = CE 14.43.18a and 18c.

Verse 20 (14.43.20)

प्राप्नुवन्ति महात्मान इति वित्त द्विजर्षभाः । अत ऊर्ध्वं प्रवक्ष्यामि नियतं धर्मलक्षणम् ॥

prāpnuvanti mahātmāna iti vitta dvijarṣabhāḥ | ata ūrdhvaṃ pravakṣyāmi niyataṃ dharmalakṣaṇam

Great souls attain this, O best of the twice-born; know it so. From here on I shall set forth the settled marks of dharma.

Note on the text: Not matched by the aligner; first line = CE 14.43.18e, second line = CE 14.43.19a.

Verse 21 (14.43.21)

अहिंसालक्षणो धर्मो हिंसा चाधर्मलक्षणा । प्रकाशलक्षणा देवा मनुष्याः कर्मलक्षणाः ॥

ahiṃsālakṣaṇo dharmo hiṃsā cādharmalakṣaṇā | prakāśalakṣaṇā devā manuṣyāḥ karmalakṣaṇāḥ

Dharma is marked by non-violence, and violence is the mark of adharma. The gods are marked by radiance, and men are marked by action.

Note on the text: Not matched by the aligner; = CE 14.43.19c and 20a.

Verse 22 (14.43.22)

शब्दलक्षणमाकाशं वायुस्तु स्पर्शलक्षणः । ज्योतिषां लक्षणं रूपमापश्च रसलक्षणाः ॥

śabdalakṣaṇamākāśaṃ vāyustu sparśalakṣaṇaḥ | jyotiṣāṃ lakṣaṇaṃ rūpamāpaśca rasalakṣaṇāḥ

Space is marked by sound, and air by touch; fire is marked by form, and the waters are marked by taste.

Note on the text: Not matched by the aligner; = CE 14.43.20c and 21a.

Verse 23 (14.43.23)

धारिणी सर्वभूतानां पृथिवी गन्धलक्षणा । स्वरव्यञ्जनसंस्कारा भारती शब्दलक्षणा ॥

dhāriṇī sarvabhūtānāṃ pṛthivī gandhalakṣaṇā | svaravyañjanasaṃskārā bhāratī śabdalakṣaṇā

The earth, the bearer of all beings, is marked by smell; and speech, refined by vowels and consonants, is marked by sound.

Note on the text: Not matched by the aligner; = CE 14.43.21c and 22a (Wikisource शब्दलक्षणा for CE satyalakṣaṇā: recension variant).

Verse 24 (14.43.24)

मनसो लक्षणं चिन्ता तथोक्ता बुद्धिरन्वयात् । मनसा चिन्तितानर्थान्बुद्ध्या चेह व्यवस्यति ॥

manaso lakṣaṇaṃ cintā tathoktā buddhiranvayāt | manasā cintitānarthānbuddhyā ceha vyavasyati

The mark of the mind is thought, and the intellect is spoken of as following upon it. With the mind one thinks over matters, and with the intellect one resolves them here.

Note on the text: Not matched by the aligner; = CE 14.43.22c and 23a.

Verse 25 (14.43.25)

बुद्धिर्हि व्यवसायेन लक्ष्यते नात्र संशयः । लक्षणं मनसो ध्यानमव्यक्तं साधुलक्षणम् ॥

buddhirhi vyavasāyena lakṣyate nātra saṃśayaḥ | lakṣaṇaṃ manaso dhyānamavyaktaṃ sādhulakṣaṇam

The intellect is known by resolution, of this there is no doubt. The mark of the mind is meditation, and the unmanifest is the mark of the virtuous.

Note on the text: Not matched by the aligner; = CE 14.43.23c and 24a.

Verse 26 (14.43.26)

प्रवृत्तिलक्षणो योगो ज्ञानं संन्यासलक्षणम् । तस्माज्ज्ञानं पुरस्कृत्य संन्यसेदिह बुद्धिमान् ॥

pravṛttilakṣaṇo yogo jñānaṃ saṃnyāsalakṣaṇam | tasmājjñānaṃ puraskṛtya saṃnyasediha buddhimān

Yoga is marked by activity, and knowledge by renunciation. Therefore a wise man, placing knowledge first, should renounce here.

Note on the text: Not matched by the aligner; = CE 14.43.24c and 25a.

Verse 27 (14.43.27)

संन्यासी ज्ञानसंयुक्तः प्राप्नोति परमां गतिम् । अतीतोऽद्वन्द्वमभ्येति तमोमृत्युजरातिगः ॥

saṃnyāsī jñānasaṃyuktaḥ prāpnoti paramāṃ gatim | atīto'dvandvamabhyeti tamomṛtyujarātigaḥ

A renouncer joined with knowledge reaches the highest goal. Having passed beyond, he reaches the state free of the pairs of opposites, going beyond darkness, death and old age.

Note on the text: Corrected अतीतो द्वन्द्वम् → अतीतोऽद्वन्द्वम् (missing avagraha in Wikisource, which reverses the sense; the critical edition has atīto 'dvaṃdvam abhyeti). Wikisource's nominative तमोमृत्युजरातिगः is kept (CE has the accusative -ātigam). First line = CE 14.43.25c, second line = CE 14.43.25e.

Verse 28 (14.43.28)

धर्मलक्षणसंयुक्तमुक्तं वो विधिवन्मया । गुणानां ग्रहणं सम्यग्वक्ष्याम्यहमतः परम् ॥

dharmalakṣaṇasaṃyuktamuktaṃ vo vidhivanmayā | guṇānāṃ grahaṇaṃ samyagvakṣyāmyahamataḥ param

I have told you in due order what is joined with the marks of dharma; now I shall explain rightly how the qualities are apprehended.

Verse 29 (14.43.29)

पार्थिवो यस्तु गन्धो वै घ्राणेन हि स गृह्यते । घ्राणस्थश्च तथा वायुर्गन्धज्ञाने विधीयते ॥

pārthivo yastu gandho vai ghrāṇena hi sa gṛhyate | ghrāṇasthaśca tathā vāyurgandhajñāne vidhīyate

The earthly quality, smell, is grasped by the nose; and the air that dwells in the nose is appointed for the knowing of smell.

Note on the text: Corrected पार्तिवो → पार्थिवो and प्राणस्यश्च → घ्राणस्थश्च (misprints in Wikisource; the critical edition has pārthivo and ghrāṇasthaś ca).

Verse 30 (14.43.30)

अपां धातुरसो नित्यं जिह्वया स तु गृह्यते । जिह्वास्थश्च तथा सोमो रसज्ञाने विधीयते ॥

apāṃ dhāturaso nityaṃ jihvayā sa tu gṛhyate | jihvāsthaśca tathā somo rasajñāne vidhīyate

The element of water, taste, is always grasped by the tongue; and Soma, who dwells in the tongue, is appointed for the knowing of taste.

Note on the text: Corrected धातू रसो → धातुरसो (misprint in Wikisource; the critical edition has dhāturaso).

Verse 31 (14.43.31)

तेजसस्तु गुणो रूपं चक्षुषा तच्च गृह्यते । चक्षुःस्थश्च तथादित्यो रूपज्ञाने विधीयते ॥

tejasastu guṇo rūpaṃ cakṣuṣā tacca gṛhyate | cakṣuḥsthaśca tathādityo rūpajñāne vidhīyate

The quality of fire is form, and that is grasped by the eye; and the sun, who dwells in the eye, is appointed for the knowing of form.

Note on the text: Corrected ततादित्यो → तथादित्यो (misprint in Wikisource; the critical edition has tathādityo).

Verse 32 (14.43.32)

वायव्यस्तु सदा स्पर्शस्त्वचा प्रज्ञायते च सः । त्वक्स्थश्चैव सदा वायुः स्पर्शने स विधीयते ॥

vāyavyastu sadā sparśastvacā prajñāyate ca saḥ | tvaksthaścaiva sadā vāyuḥ sparśane sa vidhīyate

Touch, which belongs to air, is perceived by the skin; and the air that dwells in the skin is appointed for the sense of touch.

Note on the text: Corrected स्पर्सने → स्पर्शने (misprint in Wikisource; the critical edition has sparśajñāne in this place).

Verse 33 (14.43.33)

आकाशस्य गुणो घोषः श्रोत्रेण च स गृह्यते । श्रोत्रस्थाश्च दिशः सर्वाः शब्दज्ञाने प्रकीर्तिताः ॥

ākāśasya guṇo ghoṣaḥ śrotreṇa ca sa gṛhyate | śrotrasthāśca diśaḥ sarvāḥ śabdajñāne prakīrtitāḥ

The quality of space is sound, and it is grasped by the ear; and all the directions, which dwell in the ear, are declared to serve the knowing of sound.

Verse 34 (14.43.34)

मनसश्च गुणश्चिन्ता प्रज्ञया स तु गृह्यते । हृदिस्थश्चेतनो धातुर्मनोज्ञाने विधीयते ॥

manasaśca guṇaścintā prajñayā sa tu gṛhyate | hṛdisthaścetano dhāturmanojñāne vidhīyate

The quality of the mind is thought, and it is grasped by understanding; and the conscious element that dwells in the heart is appointed for the knowing of the mind.

Verse 35 (14.43.35)

बुद्धिरध्यवसायेन ध्यानेन च महांस्तथा । निश्चित्य ग्रहणाद्व्यक्तमव्यक्तं नात्र संशयः ॥

buddhiradhyavasāyena dhyānena ca mahāṃstathā | niścitya grahaṇādvyaktamavyaktaṃ nātra saṃśayaḥ

The intellect is known by resolution, and the great principle likewise by meditation. By ascertainment it is grasped as manifest, yet it is unmanifest; of this there is no doubt.

Verse 36 (14.43.36)

अलिङ्गग्रहणो नित्यः क्षेत्रज्ञो निर्गुणात्मकः । तस्मादलिङ्गः क्षेत्रज्ञः केवलं ज्ञानलक्षणः ॥

aliṅgagrahaṇo nityaḥ kṣetrajño nirguṇātmakaḥ | tasmādaliṅgaḥ kṣetrajñaḥ kevalaṃ jñānalakṣaṇaḥ

The field-knower is eternal, not grasped by any mark, and without qualities. Therefore the field-knower is without a mark; he is marked by knowledge alone.

Verse 37 (14.43.37)

अव्यक्तं क्षेत्रमुद्दिष्टं गुणानां प्रभवाप्ययम् । सदा पश्याम्यहं लीनं विजानामि शृणोमि च ॥

avyaktaṃ kṣetramuddiṣṭaṃ guṇānāṃ prabhavāpyayam | sadā paśyāmyahaṃ līnaṃ vijānāmi śṛṇomi ca

The unmanifest is declared to be the field, the source and the dissolution of the qualities. I always see it as dissolved, and I know it and hear of it.

Verse 38 (14.43.38)

पुरुषस्तद्विजानीते तस्मात्क्षेत्रज्ञ उच्यते । गुणवृत्तं तथा कृत्स्नं क्षेत्रज्ञः परिपश्यति ॥

puruṣastadvijānīte tasmātkṣetrajña ucyate | guṇavṛttaṃ tathā kṛtsnaṃ kṣetrajñaḥ paripaśyati

The person knows it, and therefore he is called the field-knower. The field-knower surveys the whole course of the qualities.

Verse 39 (14.43.39)

आदिमध्यावसानं तत्सृज्यमानमचेतनम् । न गुणा विदुरात्मानं सृज्यमानाः पुनःपुनः ॥

ādimadhyāvasānaṃ tatsṛjyamānamacetanam | na guṇā vidurātmānaṃ sṛjyamānāḥ punaḥpunaḥ

That which has a beginning, a middle and an end is something being created, and is insentient; the qualities, produced again and again, do not know the self.

Note on the text: Corrected आदिमद्यावसानं → आदिमध्यावसानं (misprint in Wikisource, द for ध; the critical edition has ādimadhyāvasānāntam).

Verse 40 (14.43.40)

न सत्यं वेद वै कश्चित्क्षेत्रज्ञस्त्वेव विन्दति । गुणानां गुणभूतानां यत्परं परतो महत् ॥

na satyaṃ veda vai kaścitkṣetrajñastveva vindati | guṇānāṃ guṇabhūtānāṃ yatparaṃ parato mahat

No one knows the truth; only the field-knower finds it, that which is beyond the qualities that have become mere qualities, the great beyond the beyond.

Verse 41 (14.43.41)

तस्माद्गुणांश्च तत्वं च परित्यज्येह तत्ववित् । क्षीणदोषो गुणान्हित्वा क्षेत्रज्ञं प्रविशत्यथ ॥

tasmādguṇāṃśca tatvaṃ ca parityajyeha tatvavit | kṣīṇadoṣo guṇānhitvā kṣetrajñaṃ praviśatyatha

Therefore the knower of the truth, abandoning the qualities and the principle here, with his faults exhausted and the qualities left behind, then enters the field-knower.

Verse 42 (14.43.42)

निर्द्वन्द्वो निर्नमस्कारो निःस्वधाकार एव च । अचलश्चानिकेतश्च क्षेत्रज्ञः स परो विधिः ॥

nirdvandvo nirnamaskāro niḥsvadhākāra eva ca | acalaścāniketaśca kṣetrajñaḥ sa paro vidhiḥ

Free of the pairs of opposites, without salutation, without the svadha offering, unmoving and homeless: the field-knower is that supreme ordinance.