Brahma Purana — Chapter 237
BrP 237.1
यद्य् एवं वेदवचनं कुरु कर्म त्यजेति च कां दिशं विद्यया यान्ति कां च गच्छन्ति कर्मणा ॥
yady evaṃ vedavacanaṃ kuru karma tyajeti ca kāṃ diśaṃ vidyayā yānti kāṃ ca gacchanti karmaṇā //
If the word of the Veda is thus — 'do action' and 'renounce (it)' — to what region do they go by knowledge, and to what do they go by action?
AI translation rendered from the Sanskrit, not a published edition
BrP 237.2
एतद् वै श्रोतुम् इच्छामस् तद् भवान् प्रब्रवीतु नः एतद् अन्योन्यवैरूप्यं वर्तते प्रतिकूलतः ॥
etad vai śrotum icchāmas tad bhavān prabravītu naḥ etad anyonyavairūpyaṃ vartate pratikūlataḥ //
This indeed we wish to hear; let your honour declare it to us: this mutual discrepancy stands in contradiction.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.3
शृणुध्वं मुनिशार्दूला यत् पृच्छध्वं समासतः कर्मविद्यामयौ चोभौ व्याख्यास्यामि क्षराक्षरौ ॥
śṛṇudhvaṃ muniśārdūlā yat pṛcchadhvaṃ samāsataḥ karmavidyāmayau cobhau vyākhyāsyāmi kṣarākṣarau //
Hear, tigers among sages, what you ask, in brief: I shall expound both, made of action and of knowledge, the perishable and the imperishable.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.4
यां दिशं विद्यया यान्ति यां गच्छन्ति च कर्मणा शृणुध्वं सांप्रतं विप्रा गहनं ह्य् एतद् उत्तरम् ॥
yāṃ diśaṃ vidyayā yānti yāṃ gacchanti ca karmaṇā śṛṇudhvaṃ sāṃprataṃ viprā gahanaṃ hy etad uttaram //
To which region they go by knowledge, and to which they go by works — hear it now, O brahmins, for this that follows is deep and hard to fathom.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.5
अस्ति धर्म इति युक्तं नास्ति तत्रैव यो वदेत् यक्षस्य सादृश्यम् इदं यक्षस्येदं भवेद् अथ ॥
asti dharma iti yuktaṃ nāsti tatraiva yo vadet yakṣasya sādṛśyam idaṃ yakṣasyedaṃ bhaved atha //
"Dharma exists" — that is fitting; but whoever should say of that very thing "it does not exist" — this is a likeness of a yakṣa, and this would belong to a yakṣa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.6
द्वाव् इमाव् अथ पन्थानौ यत्र वेदाः प्रतिष्ठिताः प्रवृत्तिलक्षणो धर्मो निवृत्तो वा विभाषितः ॥
dvāv imāv atha panthānau yatra vedāḥ pratiṣṭhitāḥ pravṛttilakṣaṇo dharmo nivṛtto vā vibhāṣitaḥ //
Now these are the two paths in which the Vedas are established: the dharma characterized by activity (pravṛtti), and the one that turns away from it (nivṛtti), thus declared.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.7
कर्मणा बध्यते जन्तुर् विद्यया च विमुच्यते तस्मात् कर्म न कुर्वन्ति यतयः पारदर्शिनः ॥
karmaṇā badhyate jantur vidyayā ca vimucyate tasmāt karma na kurvanti yatayaḥ pāradarśinaḥ //
By works a creature is bound, and by knowledge it is set free; therefore the ascetics who see the far shore do not perform works.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.8
कर्मणा जायते प्रेत्य मूर्तिमान् षोडशात्मकः विद्यया जायते नित्यम् अव्यक्तं ह्य् अक्षरात्मकम् ॥
karmaṇā jāyate pretya mūrtimān ṣoḍaśātmakaḥ vidyayā jāyate nityam avyaktaṃ hy akṣarātmakam //
By works one is born after death as an embodied being consisting of sixteen (parts); by knowledge one is born eternal, unmanifest, of imperishable nature.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.9
कर्म त्व् एके प्रशंसन्ति स्वल्पबुद्धिरता नराः तेन ते देहजालेन रमयन्त उपासते ॥
karma tv eke praśaṃsanti svalpabuddhiratā narāḥ tena te dehajālena ramayanta upāsate //
But some men, attached with little understanding, praise works; hence, delighting in that net of bodies, they serve it.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.10
ये तु बुद्धिं परां प्राप्ता धर्मनैपुण्यदर्शिनः न ते कर्म प्रशंसन्ति कूपं नद्यां पिबन्न् इव ॥
ye tu buddhiṃ parāṃ prāptā dharmanaipuṇyadarśinaḥ na te karma praśaṃsanti kūpaṃ nadyāṃ pibann iva //
But those who have attained the highest understanding, who see the subtlety of dharma, do not praise works — as one drinking at a river does not (praise) a well.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.11
कर्मणां फलम् आप्नोति सुखदुःखे भवाभवौ विद्यया तद् अवाप्नोति यत्र गत्वा न शोचति ॥
karmaṇāṃ phalam āpnoti sukhaduḥkhe bhavābhavau vidyayā tad avāpnoti yatra gatvā na śocati //
By works one obtains their fruit: pleasure and pain, existence and non-existence; by knowledge one obtains that place, having gone where one does not grieve,
AI translation rendered from the Sanskrit, not a published edition
BrP 237.12
न म्रियते यत्र गत्वा यत्र गत्वा न जायते न जीर्यते यत्र गत्वा यत्र गत्वा न वर्धते ॥
na mriyate yatra gatvā yatra gatvā na jāyate na jīryate yatra gatvā yatra gatvā na vardhate //
having gone where one does not die, having gone where one is not born, having gone where one does not grow old, having gone where one does not increase —
AI translation rendered from the Sanskrit, not a published edition
BrP 237.13
यत्र तद् ब्रह्म परमम् अव्यक्तम् अचलं ध्रुवम् अव्याकृतम् अनायामम् अमृतं चाधियोगवित् ॥
yatra tad brahma paramam avyaktam acalaṃ dhruvam avyākṛtam anāyāmam amṛtaṃ cādhiyogavit //
where that supreme brahman is, unmanifest, unmoving, fixed, undifferentiated, without extension, immortal, and knowing the supreme yoga.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.14
द्वंद्वैर् न यत्र बाध्यन्ते मानसेन च कर्मणा समाः सर्वत्र मैत्राश् च सर्वभूतहिते रताः ॥
dvaṃdvair na yatra bādhyante mānasena ca karmaṇā samāḥ sarvatra maitrāś ca sarvabhūtahite ratāḥ //
Where they are not oppressed by the pairs of opposites nor by mental action — (those who are) the same everywhere, friendly, devoted to the welfare of all beings.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.15
विद्यामयो ऽन्यः पुरुषो द्विजाः कर्ममयो ऽपरः विप्राश् चन्द्रसमस्पर्शः सूक्ष्मया कलया स्थितः ॥
vidyāmayo 'nyaḥ puruṣo dvijāḥ karmamayo 'paraḥ viprāś candrasamasparśaḥ sūkṣmayā kalayā sthitaḥ //
One person, O twice-born, is made of knowledge, the other is made of works; and, O brahmins, the one whose touch is like the moon's abides by a subtle portion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.16
तद् एतद् ऋषिणा प्रोक्तं विस्तरेणानुगीयते न वक्तुं शक्यते द्रष्टुं चक्रतन्तुम् इवाम्बरे ॥
tad etad ṛṣiṇā proktaṃ vistareṇānugīyate na vaktuṃ śakyate draṣṭuṃ cakratantum ivāmbare //
This that was declared by the seer is sung after him at length; it cannot be told nor seen, like the thread of a wheel (drawn) in the sky.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.17
एकादशविकारात्मा कलासंभारसंभृतः मूर्तिमान् इति तं विद्याद् विप्राः कर्मगुणात्मकम् ॥
ekādaśavikārātmā kalāsaṃbhārasaṃbhṛtaḥ mūrtimān iti taṃ vidyād viprāḥ karmaguṇātmakam //
Having eleven modifications for its self, built up by an aggregate of parts — him one should know, O brahmins, as "embodied," made of works and the guṇas.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.18
देवो यः संश्रितस् तस्मिन् बुद्धीन्दुर् इव पुष्करे क्षेत्रज्ञं तं विजानीयान् नित्यं योगजितात्मकम् ॥
devo yaḥ saṃśritas tasmin buddhīndur iva puṣkare kṣetrajñaṃ taṃ vijānīyān nityaṃ yogajitātmakam //
The god who has taken refuge in it, like the moon of intellect on a lotus — him one should know as the knower of the field, ever of a nature won by yoga.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.19
तमो रजश् च सत्त्वं च ज्ञेयं जीवगुणात्मकम् जीवम् आत्मगुणं विद्याद् आत्मानं परमात्मनः ॥
tamo rajaś ca sattvaṃ ca jñeyaṃ jīvaguṇātmakam jīvam ātmaguṇaṃ vidyād ātmānaṃ paramātmanaḥ //
Darkness, passion and goodness are to be known as constituting the qualities of the living being (jīva); one should know the jīva as a quality of the self, and the self as (a quality) of the supreme self.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.20
सचेतनं जीवगुणं वदन्ति स चेष्टते जीवगुणं च सर्वम् ततः परं क्षेत्रविदो वदन्ति प्रकल्पयन्तो भुवनानि सप्त
sacetanaṃ jīvaguṇaṃ vadanti sa ceṣṭate jīvaguṇaṃ ca sarvam tataḥ paraṃ kṣetravido vadanti prakalpayanto bhuvanāni sapta
They call that which is endowed with consciousness the quality of the jīva; it moves, and (so does) all that is the jīva's quality; beyond that, the knowers of the field speak (of the highest), fashioning the seven worlds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.21
प्रकृत्यास् तु विकारा ये क्षेत्रज्ञास् ते परिश्रुताः ते चैनं न प्रजानन्ति न जानाति स तान् अपि ॥
prakṛtyās tu vikārā ye kṣetrajñās te pariśrutāḥ te cainaṃ na prajānanti na jānāti sa tān api //
Those which are the modifications of primordial nature are traditionally called knowers of the field; they do not know him, nor does he know them.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.22
तैश् चैव कुरुते कार्यं मनःषष्ठैर् इहेन्द्रियैः सुदान्तैर् इव संयन्ता दृढः परमवाजिभिः ॥
taiś caiva kurute kāryaṃ manaḥṣaṣṭhair ihendriyaiḥ sudāntair iva saṃyantā dṛḍhaḥ paramavājibhiḥ //
And with these, the senses here with the mind as sixth, he does his work, like a firm charioteer with excellent, well-broken horses.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.23
इन्द्रियेभ्यः परा ह्य् अर्था अर्थेभ्यः परमं मनः मनसस् तु परा बुद्धिर् बुद्धेर् आत्मा महान् परः ॥
indriyebhyaḥ parā hy arthā arthebhyaḥ paramaṃ manaḥ manasas tu parā buddhir buddher ātmā mahān paraḥ //
Higher than the senses are their objects, higher than the objects is the mind, higher than the mind is the intellect, and higher than the intellect is the great self.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.24
महतः परम् अव्यक्तम् अव्यक्तात् परतो ऽमृतम् अमृतान् न परं किंचित् सा काष्ठा परमा गतिः ॥
mahataḥ param avyaktam avyaktāt parato 'mṛtam amṛtān na paraṃ kiṃcit sā kāṣṭhā paramā gatiḥ //
Higher than the great (self) is the unmanifest; beyond the unmanifest is the immortal; than the immortal there is nothing higher — that is the limit, the supreme goal.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.25
एवं सर्वेषु भूतेषु गूढात्मा न प्रकाशते दृश्यते त्व् अग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः ॥
evaṃ sarveṣu bhūteṣu gūḍhātmā na prakāśate dṛśyate tv agryayā buddhyā sūkṣmayā sūkṣmadarśibhiḥ //
Thus in all beings the self, being hidden, does not shine forth; but it is seen by a keen, subtle intellect by those who see what is subtle.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.26
अन्तरात्मनि संलीय मनःषष्ठानि मेधया इन्द्रियैर् इन्द्रियार्थांश् च बहुचित्तम् अचिन्तयन् ॥
antarātmani saṃlīya manaḥṣaṣṭhāni medhayā indriyair indriyārthāṃś ca bahucittam acintayan //
Having dissolved into the inner self, by means of (his) intelligence, the (five faculties) with mind as their sixth, and (having dissolved) the objects of the senses along with the senses, not thinking with a mind drawn many ways —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.27
ध्याने ऽपि परमं कृत्वा विद्यासंपादितं मनः अनीश्वरः प्रशान्तात्मा ततो गच्छेत् परं पदम् ॥
dhyāne 'pi paramaṃ kṛtvā vidyāsaṃpāditaṃ manaḥ anīśvaraḥ praśāntātmā tato gacchet paraṃ padam //
— tr. refused: cyber
BrP 237.28
इन्द्रियाणां तु सर्वेषां वश्यात्मा चलितस्मृतिः आत्मनः संप्रदानेन मर्त्यो मृत्युम् उपाश्नुते ॥
indriyāṇāṃ tu sarveṣāṃ vaśyātmā calitasmṛtiḥ ātmanaḥ saṃpradānena martyo mṛtyum upāśnute //
But one whose self is subject to all the senses, whose memory wavers — that mortal, by surrendering himself (to them), meets with death.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.29
विहत्य सर्वसंकल्पान् सत्त्वे चित्तं निवेशयेत् सत्त्वे चित्तं समावेश्य ततः कालञ्जरो भवेत् ॥
vihatya sarvasaṃkalpān sattve cittaṃ niveśayet sattve cittaṃ samāveśya tataḥ kālañjaro bhavet //
— tr. refused: cyber
BrP 237.30
चित्तप्रसादेन यतिर् जहातीह शुभाशुभम् प्रसन्नात्मात्मनि स्थित्वा सुखम् अत्यन्तम् अश्नुते ॥
cittaprasādena yatir jahātīha śubhāśubham prasannātmātmani sthitvā sukham atyantam aśnute //
By the serenity of mind the ascetic here abandons the good and the bad; with his self made tranquil, abiding in the self, he attains unending happiness.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.31
लक्षणं तु प्रसादस्य यथा स्वप्ने सुखं भवेत् निर्वाते वा यथा दीपो दीप्यमानो न कम्पते ॥
lakṣaṇaṃ tu prasādasya yathā svapne sukhaṃ bhavet nirvāte vā yathā dīpo dīpyamāno na kampate //
But the mark of that serenity is as the happiness one has in a dream, or as a lamp in a windless place, burning without flickering.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.32
एवं पूर्वापरे रात्रे युञ्जन्न् आत्मानम् आत्मना लघ्वाहारो विशुद्धात्मा पश्यत्य् आत्मानम् आत्मनि ॥
evaṃ pūrvāpare rātre yuñjann ātmānam ātmanā laghvāhāro viśuddhātmā paśyaty ātmānam ātmani //
Thus, in the first and the latter part of the night, yoking the self by the self, eating little, his self purified, he sees the self within the self.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.33
रहस्यं सर्ववेदानाम् अनैतिह्यम् अनागमम् आत्मप्रत्यायकं शास्त्रम् इदं पुत्रानुशासनम् ॥
rahasyaṃ sarvavedānām anaitihyam anāgamam ātmapratyāyakaṃ śāstram idaṃ putrānuśāsanam //
This teaching, the secret of all the Vedas, resting on no tradition and on no received text, verified by the self alone, is the instruction (given) to a son.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.34
धर्माख्यानेषु सर्वेषु सत्याख्यानेषु यद् वसु दशवर्षसहस्राणि निर्मथ्यामृतम् उद्धृतम् ॥
dharmākhyāneṣu sarveṣu satyākhyāneṣu yad vasu daśavarṣasahasrāṇi nirmathyāmṛtam uddhṛtam //
Whatever treasure (lies) in all the tellings of dharma and in all the tellings of truth — churning (it) for ten thousand years, this nectar has been drawn out.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.35
नवनीतं यथा दध्नः काष्ठाद् अग्निर् यथैव च तथैव विदुषां ज्ञानं मुक्तिहेतोः समुद्धृतम् ॥
navanītaṃ yathā dadhnaḥ kāṣṭhād agnir yathaiva ca tathaiva viduṣāṃ jñānaṃ muktihetoḥ samuddhṛtam //
As butter (is drawn) from curds, and as fire (is drawn) from wood, just so has the knowledge of the wise been extracted, for the sake of liberation.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.36
स्नातकानाम् इदं शास्त्रं वाच्यं पुत्रानुशासनम् तद् इदं नाप्रशान्ताय नादान्ताय तपस्विने ॥
snātakānām idaṃ śāstraṃ vācyaṃ putrānuśāsanam tad idaṃ nāpraśāntāya nādāntāya tapasvine //
This teaching is to be spoken to those who have completed their studentship (snātakas), as an instruction for sons; but it (is) not (to be spoken) to one who is not tranquil, nor to an ascetic who is not self-controlled.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.37
नावेदविदुषे वाच्यं तथा नानुगताय च नासूयकायानृजवे न चानिर्दिष्टकारिणे ॥
nāvedaviduṣe vācyaṃ tathā nānugatāya ca nāsūyakāyānṛjave na cānirdiṣṭakāriṇe //
It is not to be spoken to one who does not know the Veda, nor to one who is not obedient, nor to one who is envious, nor to one who is not upright, nor to one who does not do what he is told.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.38
न तर्कशास्त्रदग्धाय तथैव पिशुनाय च श्लाघिने श्लाघनीयाय प्रशान्ताय तपस्विने ॥
na tarkaśāstradagdhāya tathaiva piśunāya ca ślāghine ślāghanīyāya praśāntāya tapasvine //
Not to one burnt up by the science of disputation, nor likewise to a slanderer; (but it may be told) to one who gives praise, to one worthy of praise, to the tranquil, to the ascetic.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.39
इदं प्रियाय पुत्राय शिष्यायानुगताय तु रहस्यधर्मं वक्तव्यं नान्यस्मै तु कथंचन ॥
idaṃ priyāya putrāya śiṣyāyānugatāya tu rahasyadharmaṃ vaktavyaṃ nānyasmai tu kathaṃcana //
This secret teaching is to be spoken to a dear son, and to a disciple who is devoted (to one), but by no means to anyone else.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.40
यद् अप्य् अस्य महीं दद्याद् रत्नपूर्णाम् इमां नरः इदम् एव ततः श्रेय इति मन्येत तत्त्ववित् ॥
yad apy asya mahīṃ dadyād ratnapūrṇām imāṃ naraḥ idam eva tataḥ śreya iti manyeta tattvavit //
— tr. refused: cyber
BrP 237.41
अतो गुह्यतरार्थं तद् अध्यात्मम् अतिमानुषम् यत् तन् महर्षिभिर् दृष्टं वेदान्तेषु च गीयते ॥
ato guhyatarārthaṃ tad adhyātmam atimānuṣam yat tan maharṣibhir dṛṣṭaṃ vedānteṣu ca gīyate //
More secret in meaning than this is that teaching concerning the self, which is beyond human (reach), which was seen by the great seers and is sung of in the Vedāntas.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.42
तद् युष्मभ्यं प्रयच्छामि यन् मां पृच्छत सत्तमाः यन् मे मनसि वर्तेत यस् तु वो हृदि संशयः श्रुतं भवद्भिस् तत् सर्वं किम् अन्यत् कथयामि वः ॥
tad yuṣmabhyaṃ prayacchāmi yan māṃ pṛcchata sattamāḥ yan me manasi varteta yas tu vo hṛdi saṃśayaḥ śrutaṃ bhavadbhis tat sarvaṃ kim anyat kathayāmi vaḥ //
— tr. refused: cyber
BrP 237.43
अध्यात्मं विस्तरेणेह पुनर् एव वदस्व नः यद् अध्यात्मं यथा विद्मो भगवन्न् ऋषिसत्तम ॥
adhyātmaṃ vistareṇeha punar eva vadasva naḥ yad adhyātmaṃ yathā vidmo bhagavann ṛṣisattama //
"Tell us once more, here, at length, about the self (adhyātma), so that we may know what the adhyātma is and how it is, O blessed one, best of seers."
AI translation rendered from the Sanskrit, not a published edition
BrP 237.44
अध्यात्मं यद् इदं विप्राः पुरुषस्येह पठ्यते युष्मभ्यं कथयिष्यामि तस्य व्याख्यावधार्यताम् ॥
adhyātmaṃ yad idaṃ viprāḥ puruṣasyeha paṭhyate yuṣmabhyaṃ kathayiṣyāmi tasya vyākhyāvadhāryatām //
This teaching concerning the self (adhyātman), brahmins, which is here recited with respect to a person — I shall tell it to you; let its explanation be attended to.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.45
भूमिर् आपस् तथा ज्योतिर् वायुर् आकाशम् एव च महाभूतानि यश् चैव सर्वभूतेषु भूतकृत् ॥
bhūmir āpas tathā jyotir vāyur ākāśam eva ca mahābhūtāni yaś caiva sarvabhūteṣu bhūtakṛt //
Earth, water, and likewise fire, wind, and space — (these are) the great elements; and he who in all beings is the maker of beings.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.46
आकारं तु भवेद् यस्य यस्मिन् देहं न पश्यति आकाशाद्यं शरीरेषु कथं तद् उपवर्णयेत् इन्द्रियाणां गुणाः केचित् कथं तान् उपलक्षयेत् ॥
ākāraṃ tu bhaved yasya yasmin dehaṃ na paśyati ākāśādyaṃ śarīreṣu kathaṃ tad upavarṇayet indriyāṇāṃ guṇāḥ kecit kathaṃ tān upalakṣayet //
But of what would there be a shape, in which one does not see a body? How should one describe that (element) beginning with space as it is in bodies? And there are certain qualities of the sense-faculties: how should one discern them?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.47
एतद् वो वर्णयिष्यामि यथावद् अनुदर्शनम् शृणुध्वं तद् इहैकाग्र्या यथातत्त्वं यथा च तत् ॥
etad vo varṇayiṣyāmi yathāvad anudarśanam śṛṇudhvaṃ tad ihaikāgryā yathātattvaṃ yathā ca tat //
This I shall set forth to you as it is, the (way of) observing it; hear it here with single-minded attention, according to the true nature (of things) and how it is.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.48
शब्दः श्रोत्रं तथा खानि त्रयम् आकाशलक्षणम् प्राणश् चेष्टा तथा स्पर्श एते वायुगुणास् त्रयः ॥
śabdaḥ śrotraṃ tathā khāni trayam ākāśalakṣaṇam prāṇaś ceṣṭā tathā sparśa ete vāyuguṇās trayaḥ //
Sound, hearing, and likewise the openings (of the body) — these three have space as their mark; breath, motion, and touch — these are the three qualities of wind.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.49
रूपं चक्षुर् विपाकश् च त्रिधा ज्योतिर् विधीयते रसो ऽथ रसनं स्वेदो गुणास् त्व् एते त्रयो ऽम्भसाम् ॥
rūpaṃ cakṣur vipākaś ca tridhā jyotir vidhīyate raso 'tha rasanaṃ svedo guṇās tv ete trayo 'mbhasām //
Form, the eye, and digestion — fire is laid down as threefold; taste, then the tongue, and sweat — these are the three qualities of the waters.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.50
घ्रेयं घ्राणं शरीरं च भूमेर् एते गुणास् त्रयः एतावान् इन्द्रियग्रामो व्याख्यातः पाञ्चभौतिकः ॥
ghreyaṃ ghrāṇaṃ śarīraṃ ca bhūmer ete guṇās trayaḥ etāvān indriyagrāmo vyākhyātaḥ pāñcabhautikaḥ //
What is to be smelled, the nose, and the body — these are the three qualities of earth. Just so much is the collection of the sense-faculties explained, as consisting of the five elements.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.51
वायोः स्पर्शो रसो ऽद्भ्यश् च ज्योतिषो रूपम् उच्यते आकाशप्रभवः शब्दो गन्धो भूमिगुणः स्मृतः ॥
vāyoḥ sparśo raso 'dbhyaś ca jyotiṣo rūpam ucyate ākāśaprabhavaḥ śabdo gandho bhūmiguṇaḥ smṛtaḥ //
Touch is said to belong to wind, taste to the waters, and form to fire; sound arises from space, and smell is held to be the quality of earth.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.52
मनो बुद्धिः स्वभावश् च गुणा एते स्वयोनिजाः ते गुणान् अतिवर्तन्ते गुणेभ्यः परमा मताः ॥
mano buddhiḥ svabhāvaś ca guṇā ete svayonijāḥ te guṇān ativartante guṇebhyaḥ paramā matāḥ //
Mind, intellect, and inherent nature — these qualities are born of their own source; they go beyond the (elemental) qualities and are held to be higher than the qualities.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.53
यथा कूर्म इवाङ्गानि प्रसार्य संनियच्छति एवम् एवेन्द्रियग्रामं बुद्धिश्रेष्ठो नियच्छति ॥
yathā kūrma ivāṅgāni prasārya saṃniyacchati evam evendriyagrāmaṃ buddhiśreṣṭho niyacchati //
Just as a tortoise, having stretched out its limbs, draws them in, so does one whose intellect is excellent restrain the collection of the senses.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.54
यद् ऊर्ध्वं पादतलयोर् अवार्कोर्ध्वं च पश्यति एतस्मिन्न् एव कृत्ये सा वर्तते बुद्धिर् उत्तमा ॥
yad ūrdhvaṃ pādatalayor avārkordhvaṃ ca paśyati etasminn eva kṛtye sā vartate buddhir uttamā //
That which is above the soles of the feet, and which sees downward and upward — in this very activity that highest intellect operates.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.55
गुणैस् तु नीयते बुद्धिर् बुद्धिर् एवेन्द्रियाण्य् अपि मनःषष्ठानि सर्वाणि बुद्ध्या भावात् कुतो गुणाः ॥
guṇais tu nīyate buddhir buddhir evendriyāṇy api manaḥṣaṣṭhāni sarvāṇi buddhyā bhāvāt kuto guṇāḥ //
The intellect is led by the qualities; the senses too are but the intellect; all of them, with mind as the sixth — since (their) existence is through the intellect, whence the qualities?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.56
इन्द्रियाणि नरैः पञ्च षष्ठं तन् मन उच्यते सप्तमीं बुद्धिम् एवाहुः क्षेत्रज्ञं विद्धि चाष्टमम् ॥
indriyāṇi naraiḥ pañca ṣaṣṭhaṃ tan mana ucyate saptamīṃ buddhim evāhuḥ kṣetrajñaṃ viddhi cāṣṭamam //
Men (count) the senses as five; that mind is said to be the sixth; the intellect they call the seventh; and know the knower of the field to be the eighth.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.57
चक्षुर् आलोकनायैव संशयं कुरुते मनः बुद्धिर् अध्यवसानाय साक्षी क्षेत्रज्ञ उच्यते ॥
cakṣur ālokanāyaiva saṃśayaṃ kurute manaḥ buddhir adhyavasānāya sākṣī kṣetrajña ucyate //
The eye is just for seeing; the mind forms doubt; the intellect is for deciding; the knower of the field is called the witness.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.58
रजस् तमश् च सत्त्वं च त्रय एते स्वयोनिजाः समाः सर्वेषु भूतेषु तान् गुणान् उपलक्षयेत् ॥
rajas tamaś ca sattvaṃ ca traya ete svayonijāḥ samāḥ sarveṣu bhūteṣu tān guṇān upalakṣayet //
Passion (rajas), darkness (tamas), and goodness (sattva) — these three are born of their own source; they are equally (present) in all beings; one should discern those qualities.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.59
तत्र यत् प्रीतिसंयुक्तं किंचिद् आत्मनि लक्षयेत् प्रशान्तम् इव संयुक्तं सत्त्वं तद् उपधारयेत् ॥
tatra yat prītisaṃyuktaṃ kiṃcid ātmani lakṣayet praśāntam iva saṃyuktaṃ sattvaṃ tad upadhārayet //
Among these, whatever one discerns in oneself as joined with pleasure, joined (with a state) as it were tranquil, one should understand that to be sattva.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.60
यत् तु संतापसंयुक्तं काये मनसि वा भवेत् प्रवृत्तं रज इत्य् एवं तत्र चाप्य् उपलक्षयेत् ॥
yat tu saṃtāpasaṃyuktaṃ kāye manasi vā bhavet pravṛttaṃ raja ity evaṃ tatra cāpy upalakṣayet //
But what arises joined with distress, in body or in mind — one should discern in that case likewise: this is rajas at work.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.61
यत् तु संमोहसंयुक्तम् अव्यक्तं विषमं भवेत् अप्रतर्क्यम् अविज्ञेयं तमस् तद् उपधारयेत् ॥
yat tu saṃmohasaṃyuktam avyaktaṃ viṣamaṃ bhavet apratarkyam avijñeyaṃ tamas tad upadhārayet //
But what is joined with delusion, unmanifest, uneven, not to be reasoned out and not to be known, one should understand that to be tamas.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.62
प्रहर्षः प्रीतिर् आनन्दं स्वाम्यं स्वस्थात्मचित्तता अकस्माद् यदि वा कस्माद् वदन्ति सात्त्विकान् गुणान् ॥
praharṣaḥ prītir ānandaṃ svāmyaṃ svasthātmacittatā akasmād yadi vā kasmād vadanti sāttvikān guṇān //
Elation, pleasure, joy, self-possession, a mind (fixed) on the self at ease — whether without cause or from a cause, they call these the qualities of sattva.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.63
अभिमानो मृषावादो लोभो मोहस् तथाक्षमा लिङ्गानि रजसस् तानि वर्तन्ते हेतुतत्त्वतः ॥
abhimāno mṛṣāvādo lobho mohas tathākṣamā liṅgāni rajasas tāni vartante hetutattvataḥ //
Conceit, false speech, greed, delusion, and likewise impatience — these are the marks of rajas; they occur in accordance with the reality of their cause.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.64
तथा मोहः प्रमादश् च तन्द्री निद्राप्रबोधिता कथंचिद् अभिवर्तन्ते विज्ञेयास् तामसा गुणाः ॥
tathā mohaḥ pramādaś ca tandrī nidrāprabodhitā kathaṃcid abhivartante vijñeyās tāmasā guṇāḥ //
So too delusion, heedlessness, torpor and the unwakefulness of sleep — these somehow occur; they are to be known as the qualities of darkness (tamas).
AI translation rendered from the Sanskrit, not a published edition
BrP 237.65
मनः प्रसृजते भावं बुद्धिर् अध्यवसायिनी हृदयं प्रियम् एवेह त्रिविधा कर्मचोदना ॥
manaḥ prasṛjate bhāvaṃ buddhir adhyavasāyinī hṛdayaṃ priyam eveha trividhā karmacodanā //
The mind sends forth the intention, the intellect is what determines, and the heart here is (the seat of) what is dear: such is the threefold impulse to action.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.66
इन्द्रियेभ्यः परा ह्य् अर्था अर्थेभ्यश् च परं मनः मनसस् तु परा बुद्धिर् बुद्धेर् आत्मा परः स्मृतः ॥
indriyebhyaḥ parā hy arthā arthebhyaś ca paraṃ manaḥ manasas tu parā buddhir buddher ātmā paraḥ smṛtaḥ //
For the objects are higher than the senses, and the mind is higher than the objects; but the intellect is higher than the mind, and the self is held to be higher than the intellect.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.67
बुद्धिर् आत्मा मनुष्यस्य बुद्धिर् एवात्मनायिका यदा विकुरुते भावं तदा भवति सा मनः ॥
buddhir ātmā manuṣyasya buddhir evātmanāyikā yadā vikurute bhāvaṃ tadā bhavati sā manaḥ //
The intellect is a man's self; the intellect is indeed the leader of the self; when it transforms itself into an intention, then it becomes mind.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.68
इन्द्रियाणां पृथग्भावाद् बुद्धिर् विकुरुते ह्य् अनु शृण्वती भवति श्रोत्रं स्पृशती स्पर्श उच्यते ॥
indriyāṇāṃ pṛthagbhāvād buddhir vikurute hy anu śṛṇvatī bhavati śrotraṃ spṛśatī sparśa ucyate //
Because of the separateness of the senses, the intellect transforms itself accordingly: hearing, it becomes the ear; touching, it is called touch.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.69
पश्यन्ती च भवेद् दृष्टी रसन्ती रसना भवेत् जिघ्रन्ती भवति घ्राणं बुद्धिर् विकुरुते पृथक् ॥
paśyantī ca bhaved dṛṣṭī rasantī rasanā bhavet jighrantī bhavati ghrāṇaṃ buddhir vikurute pṛthak //
Seeing, it becomes sight; tasting, it becomes the tongue; smelling, it becomes the nose — thus the intellect transforms itself severally.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.70
इन्द्रियाणि तु तान्य् आहुस् तेषां वृत्त्या वितिष्ठति तिष्ठति पुरुषे बुद्धिर् बुद्धिभावव्यवस्थिता ॥
indriyāṇi tu tāny āhus teṣāṃ vṛttyā vitiṣṭhati tiṣṭhati puruṣe buddhir buddhibhāvavyavasthitā //
These they call the senses; by their functioning it (the intellect) is spread out; the intellect abides in the person, established in the condition of intellect.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.71
कदाचिल् लभते प्रीतिं कदाचिद् अपि शोचति न सुखेन च दुःखेन कदाचिद् इह मुह्यते ॥
kadācil labhate prītiṃ kadācid api śocati na sukhena ca duḥkhena kadācid iha muhyate //
Sometimes it obtains pleasure, sometimes too it grieves, and sometimes here it is bewildered neither by pleasure nor by pain.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.72
स्वयं भावात्मिका भावांस् त्रीन् एतान् अतिवर्तते सरितां सागरो भर्ता महावेलाम् इवोर्मिमान् ॥
svayaṃ bhāvātmikā bhāvāṃs trīn etān ativartate saritāṃ sāgaro bhartā mahāvelām ivormimān //
Itself having intention for its essence, it passes beyond these three states, as the wave-bearing ocean, lord of rivers, passes beyond its great shore.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.73
यदा प्रार्थयते किंचित् तदा भवति सा मनः अधिष्ठाने च वै बुद्ध्या पृथग् एतानि संस्मरेत् ॥
yadā prārthayate kiṃcit tadā bhavati sā manaḥ adhiṣṭhāne ca vai buddhyā pṛthag etāni saṃsmaret //
When it desires something, then it becomes mind; and in its station one should recollect these severally by means of the intellect.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.74
इन्द्रियाणि च मेध्यानि विचेतव्यानि कृत्स्नशः सर्वाण्य् एवानुपूर्वेण यद् यदा च विधीयते ॥
indriyāṇi ca medhyāni vicetavyāni kṛtsnaśaḥ sarvāṇy evānupūrveṇa yad yadā ca vidhīyate //
And the senses, being pure, are to be examined one and all, every one of them in due order, as and when it is prescribed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.75
अविभागमना बुद्धिर् भावो मनसि वर्तते प्रवर्तमानस् तु रजः सत्त्वम् अप्य् अतिवर्तते ॥
avibhāgamanā buddhir bhāvo manasi vartate pravartamānas tu rajaḥ sattvam apy ativartate //
The intellect whose mind is undivided — as intention it moves in the mind; but when it comes forth, it passes beyond even rajas and sattva.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.76
ये वै भावेन वर्तन्ते सर्वेष्व् एतेषु ते त्रिषु अन्व् अर्थान् संप्रवर्तन्ते रथनेमिम् अरा इव ॥
ye vai bhāvena vartante sarveṣv eteṣu te triṣu anv arthān saṃpravartante rathanemim arā iva //
Those who move by intention in all these three, they follow along after the objects, as the spokes follow the rim of a chariot wheel.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.77
प्रदीपार्थं मनः कुर्याद् इन्द्रियैर् बुद्धिसत्तमैः निश्चरद्भिर् यथायोगम् उदासीनैर् यदृच्छया ॥
pradīpārthaṃ manaḥ kuryād indriyair buddhisattamaiḥ niścaradbhir yathāyogam udāsīnair yadṛcchayā //
One should make the mind serve as a lamp, with the senses which are best (guided) by the intellect, moving about as is fitting, indifferent, at random.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.78
एवंस्वभावम् एवेदम् इति बुद्ध्वा न मुह्यति अशोचन् संप्रहृष्यंश् च नित्यं विगतमत्सरः ॥
evaṃsvabhāvam evedam iti buddhvā na muhyati aśocan saṃprahṛṣyaṃś ca nityaṃ vigatamatsaraḥ //
Having understood "just such is the nature of this," he is not bewildered; not grieving nor exulting, he is ever free of envy.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.79
न ह्य् आत्मा शक्यते द्रष्टुम् इन्द्रियैः कामगोचरैः प्रवर्तमानैर् अनेकैर् दुर्धरैर् अकृतात्मभिः ॥
na hy ātmā śakyate draṣṭum indriyaiḥ kāmagocaraiḥ pravartamānair anekair durdharair akṛtātmabhiḥ //
For the self cannot be seen by the senses, which range over objects of desire, active, many, hard to restrain, belonging to those of unperfected self.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.80
तेषां तु मनसा रश्मीन् यदा सम्यङ् नियच्छति तदा प्रकाशते श्यात्मा दीपदीप्ता यथाकृतिः ॥
teṣāṃ tu manasā raśmīn yadā samyaṅ niyacchati tadā prakāśate śyātmā dīpadīptā yathākṛtiḥ //
But when one rightly restrains their reins by the mind, then the self shines forth, like a form (revealed) by the light of a lamp.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.81
सर्वेषाम् एव भूतानां तमस्य् उपगते यथा प्रकाशं भवते सर्वं तथैवम् उपधार्यताम् ॥
sarveṣām eva bhūtānāṃ tamasy upagate yathā prakāśaṃ bhavate sarvaṃ tathaivam upadhāryatām //
Just as, when darkness has come upon all beings, everything becomes visible (by a lamp) — even so let it be understood.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.82
यथा वारिचरः पक्षी न लिप्यति जले चरन् विमुक्तात्मा तथा योगी गुणदोषैर् न लिप्यते ॥
yathā vāricaraḥ pakṣī na lipyati jale caran vimuktātmā tathā yogī guṇadoṣair na lipyate //
As a water-bird moving in water is not smeared by it, so the yogin, his self released, is not smeared by merits and faults.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.83
एवम् एव कृतप्रज्ञो न दोषैर् विषयांश् चरन् असज्जमानः सर्वेषु न कथंचित् प्रलिप्यते ॥
evam eva kṛtaprajño na doṣair viṣayāṃś caran asajjamānaḥ sarveṣu na kathaṃcit pralipyate //
Just so, one whose wisdom is accomplished, moving among the objects of sense, is not (touched) by faults; not clinging to anything, he is in no way smeared.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.84
त्यक्त्वा पूर्वकृतं कर्म रतिर् यस्य सदात्मनि सर्वभूतात्मभूतस्य गुणसङ्गेन सज्जतः ॥
tyaktvā pūrvakṛtaṃ karma ratir yasya sadātmani sarvabhūtātmabhūtasya guṇasaṅgena sajjataḥ //
Having given up the deeds done before, (he) whose delight is always in the self, who has become the self of all beings, (though) clinging by contact with the guṇas.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.85
स्वयम् आत्मा प्रसवति गुणेष्व् अपि कदाचन न गुणा विदुर् आत्मानं गुणान् वेद स सर्वदा ॥
svayam ātmā prasavati guṇeṣv api kadācana na guṇā vidur ātmānaṃ guṇān veda sa sarvadā //
The self itself brings (things) forth among the guṇas at times; the guṇas do not know the self, (but) it knows the guṇas always.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.86
परिदध्याद् गुणानां स द्रष्टा चैव यथातथम् सत्त्वक्षेत्रज्ञयोर् एवम् अन्तरं लक्षयेन् नरः ॥
paridadhyād guṇānāṃ sa draṣṭā caiva yathātatham sattvakṣetrajñayor evam antaraṃ lakṣayen naraḥ //
He would encompass (them), and (he) is the seer of the guṇas as they truly are; thus a man should mark the difference between sattva and the knower of the field.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 237.87
सृजते तु गुणान् एक एको न सृजते गुणान् पृथग्भूतौ प्रकृत्यैतौ संप्रयुक्तौ च सर्वदा ॥
sṛjate tu guṇān eka eko na sṛjate guṇān pṛthagbhūtau prakṛtyaitau saṃprayuktau ca sarvadā //
But the one creates the guṇas, (while) the (other) one does not create the guṇas; by nature these two are separate, and yet always joined together.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.88
यथाश्मना हिरण्यस्य संप्रयुक्तौ तथैव तौ मशकोदुम्बरौ वापि संप्रयुक्तौ यथा सह ॥
yathāśmanā hiraṇyasya saṃprayuktau tathaiva tau maśakodumbarau vāpi saṃprayuktau yathā saha //
Just as gold (is joined) with stone, so are those two joined; or as the gnat and the udumbara fig are joined together.
AI translation rendered from the Sanskrit, not a published edition
BrP 237.89
इषिका वा यथा मुञ्जे पृथक् च सह चैव ह तथैव सहिताव् एतौ अन्योन्यस्मिन् प्रतिष्ठितौ ॥
iṣikā vā yathā muñje pṛthak ca saha caiva ha tathaiva sahitāv etau anyonyasmin pratiṣṭhitau //
Or as the reed in the muñja grass is both separate and together, just so are these two joined, each established in the other.
AI translation rendered from the Sanskrit, not a published edition