Brahma Purana — Chapter 243
BrP 243.1
अक्षरक्षरयोर् एष द्वयोः संबन्ध इष्यते स्त्रीपुंसयोर् वा संबन्धः स वै पुरुष उच्यते ॥
akṣarakṣarayor eṣa dvayoḥ saṃbandha iṣyate strīpuṃsayor vā saṃbandhaḥ sa vai puruṣa ucyate //
This is held to be the connection of the two, the imperishable and the perishable; or (it is like) the connection of woman and man—that indeed is called the Puruṣa.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.2
ऋते तु पुरुषं नेह स्त्री गर्भान् धारयत्य् उत ऋते स्त्रियं न पुरुषो रूपं निर्वर्तते तथा ॥
ṛte tu puruṣaṃ neha strī garbhān dhārayaty uta ṛte striyaṃ na puruṣo rūpaṃ nirvartate tathā //
Without a man, a woman here does not carry embryos; and without a woman, a man likewise does not bring form into being.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.3
अन्योन्यस्याभिसंबन्धाद् अन्योन्यगुणसंश्रयात् रूपं निर्वर्तयेद् एतद् एवं सर्वासु योनिषु ॥
anyonyasyābhisaṃbandhād anyonyaguṇasaṃśrayāt rūpaṃ nirvartayed etad evaṃ sarvāsu yoniṣu //
From the mutual connection of the two, from their mutual reliance on each other's qualities, form would be brought into being—so it is in all wombs.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.4
रत्यर्थम् अतिसंयोगाद् अन्योन्यगुणसंश्रयात् ऋतौ निर्वर्तते रूपं तद् वक्ष्यामि निदर्शनम् ॥
ratyartham atisaṃyogād anyonyaguṇasaṃśrayāt ṛtau nirvartate rūpaṃ tad vakṣyāmi nidarśanam //
From excessive union for the sake of pleasure, from mutual reliance on each other's qualities, form comes into being in the fertile season; I shall state the illustration of that.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.5
ये गुणाः पुरुषस्येह ये च मातुर् गुणास् तथा अस्थि स्नायु च मज्जा च जानीमः पितृतो द्विज ॥
ye guṇāḥ puruṣasyeha ye ca mātur guṇās tathā asthi snāyu ca majjā ca jānīmaḥ pitṛto dvija //
The qualities that here belong to the man and likewise those that belong to the mother: bone, sinew and marrow—these we know (come) from the father, O twice-born.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.6
त्वङ्मांसशोणितं चेति मातृजान्य् अनुशुश्रुम एवम् एतद् द्विजश्रेष्ठ वेदशास्त्रेषु पठ्यते ॥
tvaṅmāṃsaśoṇitaṃ ceti mātṛjāny anuśuśruma evam etad dvijaśreṣṭha vedaśāstreṣu paṭhyate //
And skin, flesh and blood—we have heard by tradition that these are born of the mother. Thus this is recited in the Vedas and the treatises, O best of the twice-born.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.7
प्रमाणं यच् च वेदोक्तं शास्त्रोक्तं यच् च पठ्यते वेदशास्त्रप्रमाणं च प्रमाणं तत् सनातनम् ॥
pramāṇaṃ yac ca vedoktaṃ śāstroktaṃ yac ca paṭhyate vedaśāstrapramāṇaṃ ca pramāṇaṃ tat sanātanam //
Whatever authority is spoken in the Veda, and whatever is recited as spoken in the treatises—the authority of Veda and treatise, that authority is eternal.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.8
एवम् एवाभिसंबन्धौ नित्यं प्रकृतिपूरुषौ यच् चापि भगवंस् तस्मान् मोक्षधर्मो न विद्यते ॥
evam evābhisaṃbandhau nityaṃ prakṛtipūruṣau yac cāpi bhagavaṃs tasmān mokṣadharmo na vidyate //
Just so, primordial nature and Puruṣa are eternally joined together; and since that is also (your teaching), O Lord, there is no doctrine of liberation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.9
अथवानन्तरकृतं किंचिद् एव निदर्शनम् तन् ममाचक्ष्व तत्त्वेन प्रत्यक्षो ह्य् असि सर्वदा ॥
athavānantarakṛtaṃ kiṃcid eva nidarśanam tan mamācakṣva tattvena pratyakṣo hy asi sarvadā //
Or else (give) some illustration drawn from what has been done just now; declare that to me according to the truth, for you are always a direct witness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.10
मोक्षकामा वयं चापि काङ्क्षामो यद् अनामयम् अजेयम् अजरं नित्यम् अतीन्द्रियम् अनीश्वरम् ॥
mokṣakāmā vayaṃ cāpi kāṅkṣāmo yad anāmayam ajeyam ajaraṃ nityam atīndriyam anīśvaram //
And we too, desiring liberation, long for that which is free from affliction, unconquerable, ageless, eternal, beyond the senses, without a ruler.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.11
यद् एतद् उक्तं भवता वेदशास्त्रनिदर्शनम् एवम् एतद् यथा वक्ष्ये तत्त्वग्राही यथा भवान् ॥
yad etad uktaṃ bhavatā vedaśāstranidarśanam evam etad yathā vakṣye tattvagrāhī yathā bhavān //
As for this illustration from Veda and treatise that has been stated by you—it is thus, as I shall explain, since you are one who grasps the truth.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.12
धार्यते हि त्वया ग्रन्थ उभयोर् वेदशास्त्रयोः न च ग्रन्थस्य तत्त्वज्ञो यथातत्त्वं नरेश्वर ॥
dhāryate hi tvayā grantha ubhayor vedaśāstrayoḥ na ca granthasya tattvajño yathātattvaṃ nareśvara //
For the text of both the Veda and the treatise is retained by you, yet you are not a knower of the text's truth as it truly is, O lord of men.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.13
यो हि वेदे च शास्त्रे च ग्रन्थधारणतत्परः न च ग्रन्थार्थतत्त्वज्ञस् तस्य तद्धारणं वृथा ॥
yo hi vede ca śāstre ca granthadhāraṇatatparaḥ na ca granthārthatattvajñas tasya taddhāraṇaṃ vṛthā //
For he who is intent on retaining the text in Veda and in treatise, but is not a knower of the truth of the text's meaning—his retaining of it is in vain.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.14
भारं स वहते तस्य ग्रन्थस्यार्थं न वेत्ति यः यस् तु ग्रन्थार्थतत्त्वज्ञो नास्य ग्रन्थागमो वृथा ॥
bhāraṃ sa vahate tasya granthasyārthaṃ na vetti yaḥ yas tu granthārthatattvajño nāsya granthāgamo vṛthā //
He carries a burden, who does not know the meaning of that text; but he who knows the truth of the text's meaning—for him the acquisition of the text is not in vain.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.15
ग्रन्थस्यार्थं स पृष्टस् तु मादृशो वक्तुम् अर्हति यथातत्त्वाभिगमनाद् अर्थं तस्य स विन्दति ॥
granthasyārthaṃ sa pṛṣṭas tu mādṛśo vaktum arhati yathātattvābhigamanād arthaṃ tasya sa vindati //
When asked about the meaning of the text, one like me is fit to speak it; for by approaching (it) as it truly is, he obtains its meaning.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.16
न यः समुत्सुकः कश्चिद् ग्रन्थार्थं स्थूलबुद्धिमान् स कथं मन्दविज्ञानो ग्रन्थं वक्ष्यति निर्णयात् ॥
na yaḥ samutsukaḥ kaścid granthārthaṃ sthūlabuddhimān sa kathaṃ mandavijñāno granthaṃ vakṣyati nirṇayāt //
One who is not eager (for it), of coarse understanding regarding the text's meaning—how shall he, of dull discernment, state the text with certainty?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.17
अज्ञात्वा ग्रन्थतत्त्वानि वादं यः कुरुते नरः लोभाद् वाप्य् अथवा दम्भात् स पापी नरकं व्रजेत् ॥
ajñātvā granthatattvāni vādaṃ yaḥ kurute naraḥ lobhād vāpy athavā dambhāt sa pāpī narakaṃ vrajet //
The man who, without having known the truths of the text, engages in disputation, whether out of greed or out of hypocrisy—that sinner would go to hell.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.18
निर्णयं चापि च्छिद्रात्मा न तद् वक्ष्यति तत्त्वतः सो ऽपीहास्यार्थतत्त्वज्ञो यस्मान् नैवात्मवान् अपि ॥
nirṇayaṃ cāpi cchidrātmā na tad vakṣyati tattvataḥ so 'pīhāsyārthatattvajño yasmān naivātmavān api //
And a man of flawed nature will not state that conclusion as it truly is; nor is he here one who knows the true sense of this matter, since he is not even in possession of himself.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.19
तस्मात् त्वं शृणु राजेन्द्र यथैतद् अनुदृश्यते यथा तत्त्वेन सांख्येषु योगेषु च महात्मसु ॥
tasmāt tvaṃ śṛṇu rājendra yathaitad anudṛśyate yathā tattvena sāṃkhyeṣu yogeṣu ca mahātmasu //
Therefore listen, best of kings, how this is to be seen, as it is in truth among the Sāṃkhyas and among the great-souled yogins.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.20
यद् एव योगाः पश्यन्ति सांख्यं तद् अनुगम्यते एकं सांख्यं च योगं च यः पश्यति स बुद्धिमान् ॥
yad eva yogāḥ paśyanti sāṃkhyaṃ tad anugamyate ekaṃ sāṃkhyaṃ ca yogaṃ ca yaḥ paśyati sa buddhimān //
That very thing which the yogas see, Sāṃkhya follows after; he who sees Sāṃkhya and Yoga as one is possessed of understanding.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.21
त्वङ् मांसं रुधिरं मेदः पित्तं मज्जास्थि स्नायु च एतद् ऐन्द्रियकं तात यद् भवान् इत्थम् आत्थ माम् ॥
tvaṅ māṃsaṃ rudhiraṃ medaḥ pittaṃ majjāsthi snāyu ca etad aindriyakaṃ tāta yad bhavān ittham āttha mām //
Skin, flesh, blood, fat, bile, marrow, bone and sinew — this, dear one, belongs to the senses, that of which you spoke to me in this way.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.22
द्रव्याद् द्रव्यस्य निर्वृत्तिर् इन्द्रियाद् इन्द्रियं तथा देहाद् देहम् अवाप्नोति बीजाद् बीजं तथैव च ॥
dravyād dravyasya nirvṛttir indriyād indriyaṃ tathā dehād deham avāpnoti bījād bījaṃ tathaiva ca //
From a substance comes the arising of a substance, and likewise a sense-faculty from a sense-faculty; from a body one obtains a body, and just so seed from seed.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.23
निरिन्द्रियस्य बीजस्य निर्द्रव्यस्यापि देहिनः कथं गुणा भविष्यन्ति निर्गुणत्वान् महात्मनः ॥
nirindriyasya bījasya nirdravyasyāpi dehinaḥ kathaṃ guṇā bhaviṣyanti nirguṇatvān mahātmanaḥ //
For the seed that is without sense-faculties, and for the embodied one that is without substance, how will there be qualities, since the great self is devoid of qualities?
AI translation rendered from the Sanskrit, not a published edition
BrP 243.24
गुणा गुणेषु जायन्ते तत्रैव विरमन्ति च एवं गुणाः प्रकृतिजा जायन्ते न च यान्ति च ॥
guṇā guṇeṣu jāyante tatraiva viramanti ca evaṃ guṇāḥ prakṛtijā jāyante na ca yānti ca //
Qualities are born in qualities and come to rest right there; thus the qualities born of prakṛti arise and do not depart.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.25
त्वङ् मांसं रुधिरं मेदः पित्तं मज्जास्थि स्नायु च अष्टौ तान्य् अथ शुक्रेण जानीहि प्राकृतेन वै ॥
tvaṅ māṃsaṃ rudhiraṃ medaḥ pittaṃ majjāsthi snāyu ca aṣṭau tāny atha śukreṇa jānīhi prākṛtena vai //
Skin, flesh, blood, fat, bile, marrow, bone and sinew — know those eight, together with semen, to belong indeed to prakṛti.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.26
पुमांश् चैवापुमांश् चैव स्त्रीलिङ्गं प्राकृतं स्मृतम् वायुर् एष पुमांश् चैव रस इत्य् अभिधीयते ॥
pumāṃś caivāpumāṃś caiva strīliṅgaṃ prākṛtaṃ smṛtam vāyur eṣa pumāṃś caiva rasa ity abhidhīyate //
The male, and the non-male, and the female mark are held to be of prakṛti; this wind is the male, and it is called the sap.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.27
अलिङ्गा प्रकृतिर् लिङ्गैर् उपलभ्यति सात्मजैः यथा पुष्पफलैर् नित्यं मूर्तं चामूर्तयस् तथा ॥
aliṅgā prakṛtir liṅgair upalabhyati sātmajaiḥ yathā puṣpaphalair nityaṃ mūrtaṃ cāmūrtayas tathā //
Prakṛti, herself without mark, is apprehended by the marks born of herself, as (a tree is) always (known) by its flowers and fruits; so too the formless (are known) through what has form.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.28
एवम् अप्य् अनुमानेन स लिङ्गम् उपलभ्यते पञ्चविंशतिकस् तात लिङ्गेषु नियतात्मकः ॥
evam apy anumānena sa liṅgam upalabhyate pañcaviṃśatikas tāta liṅgeṣu niyatātmakaḥ //
In this way too, by inference, he is apprehended as a mark: the twenty-fifth, dear one, whose nature is fixed within the marks.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.29
अनादिनिधनो ऽनन्तः सर्वदर्शनकेवलः केवलं त्व् अभिमानित्वाद् गुणेषु गुण उच्यते ॥
anādinidhano 'nantaḥ sarvadarśanakevalaḥ kevalaṃ tv abhimānitvād guṇeṣu guṇa ucyate //
He is without beginning or ending, endless, alone in all perceiving; but merely because of his self-appropriation he is called a quality among the qualities.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.30
गुणा गुणवतः सन्ति निर्गुणस्य कुतो गुणाः तस्माद् एवं विजानन्ति ये जना गुणदर्शिनः ॥
guṇā guṇavataḥ santi nirguṇasya kuto guṇāḥ tasmād evaṃ vijānanti ye janā guṇadarśinaḥ //
Qualities belong to one who possesses qualities; whence should there be qualities for the quality-less? Therefore those people who are seers of the qualities understand it thus.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.31
यदा त्व् एष गुणान् एतान् प्राकृतान् अभिमन्यते तदा स गुणवान् एव गुणभेदान् प्रपश्यति ॥
yadā tv eṣa guṇān etān prākṛtān abhimanyate tadā sa guṇavān eva guṇabhedān prapaśyati //
But when he appropriates to himself these qualities that are born of prakṛti, then, himself possessed of qualities, he sees the distinctions among the qualities.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.32
यत् तद् बुद्धेः परं प्राहुः सांख्ययोगं च सर्वशः बुध्यमानं महाप्राज्ञाः प्रबुद्धपरिवर्जनात् ॥
yat tad buddheḥ paraṃ prāhuḥ sāṃkhyayogaṃ ca sarvaśaḥ budhyamānaṃ mahāprājñāḥ prabuddhaparivarjanāt //
That which they call higher than the intellect, and Sāṃkhya-Yoga in its entirety, the greatly wise (call) the one who is awakening, because it is set apart from the fully awakened.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.33
अप्रबुद्धं यथा व्यक्तं स्वगुणैः प्राहुर् ईश्वरम् निर्गुणं चेश्वरं नित्यम् अधिष्ठातारम् एव च ॥
aprabuddhaṃ yathā vyaktaṃ svaguṇaiḥ prāhur īśvaram nirguṇaṃ ceśvaraṃ nityam adhiṣṭhātāram eva ca //
They call the unawakened, insofar as it is manifest through its own qualities, the lord; and (they call) the lord quality-less, eternal, and indeed the overseer.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.34
प्रकृतेश् च गुणानां च पञ्चविंशतिकं बुधाः सांख्ययोगे च कुशला बुध्यन्ते परमैषिणः ॥
prakṛteś ca guṇānāṃ ca pañcaviṃśatikaṃ budhāḥ sāṃkhyayoge ca kuśalā budhyante paramaiṣiṇaḥ //
The wise, skilled in Sāṃkhya and Yoga, who seek the highest, understand the twenty-fifth as distinct from prakṛti and from the qualities.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.35
यदा प्रबुद्धम् अव्यक्तम् अवस्थातननीरवः बुध्यमानं न बुध्यन्ते ऽवगच्छन्ति समं तदा ॥
yadā prabuddham avyaktam avasthātananīravaḥ budhyamānaṃ na budhyante 'vagacchanti samaṃ tadā //
When the unmanifest is awakened ... (text uncertain), they do not know the one who is awakening, and then they regard (them) as the same.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.36
एतन् निदर्शनं सम्यङ् न सम्यग् अनुदर्शनम् बुध्यमानं प्रबुध्यन्ते द्वाभ्यां पृथग् अरिंदम ॥
etan nidarśanaṃ samyaṅ na samyag anudarśanam budhyamānaṃ prabudhyante dvābhyāṃ pṛthag ariṃdama //
This demonstration is correct; the (other) way of seeing is not correct; they awaken to the one who is awakening as separate from the two, O subduer of foes.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.37
परस्परेणैतद् उक्तं क्षराक्षरनिदर्शनम् एकत्वम् अक्षरं प्राहुर् नानात्वं क्षरम् उच्यते ॥
paraspareṇaitad uktaṃ kṣarākṣaranidarśanam ekatvam akṣaraṃ prāhur nānātvaṃ kṣaram ucyate //
This demonstration of the perishable and the imperishable has been stated with reference to each other: oneness they call the imperishable, plurality is called the perishable.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.38
पञ्चविंशतिनिष्ठो ऽयं तदा सम्यक् प्रचक्षते एकत्वदर्शनं चास्य नानात्वं चास्य दर्शनम् ॥
pañcaviṃśatiniṣṭho 'yaṃ tadā samyak pracakṣate ekatvadarśanaṃ cāsya nānātvaṃ cāsya darśanam //
This one, established in the twenty-five, then they rightly declare: his is the vision of oneness, and his the vision of manyness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.39
तत्त्ववित् तत्त्वयोर् एव पृथग् एतन् निदर्शनम् पञ्चविंशतिभिस् तत्त्वं तत्त्वम् आहुर् मनीषिणः ॥
tattvavit tattvayor eva pṛthag etan nidarśanam pañcaviṃśatibhis tattvaṃ tattvam āhur manīṣiṇaḥ //
The knower of the principle (has) this separate demonstration of just the two principles; by way of the twenty-five the thoughtful call the principle 'principle'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.40
निस्तत्त्वं पञ्चविंशस्य परम् आहुर् मनीषिणः वर्ज्यस्य वर्ज्यम् आचारं तत्त्वं तत्त्वात् सनातनम् ॥
nistattvaṃ pañcaviṃśasya param āhur manīṣiṇaḥ varjyasya varjyam ācāraṃ tattvaṃ tattvāt sanātanam //
The thoughtful call the twenty-fifth's non-principle the highest; (they call) what is to be avoided the practice of the one to be avoided; the principle beyond the principle is eternal.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.41
नानात्वैकत्वम् इत्य् उक्तं त्वयैतद् द्विजसत्तम पश्यतस् तद् धि संदिग्धम् एतयोर् वै निदर्शनम् ॥
nānātvaikatvam ity uktaṃ tvayaitad dvijasattama paśyatas tad dhi saṃdigdham etayor vai nidarśanam //
Manyness and oneness — this has been stated by you, O best of the twice-born; but to one who looks, that demonstration of these two is doubtful.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.42
तथा बुद्धप्रबुद्धाभ्यां बुध्यमानस्य चानघ स्थूलबुद्ध्या न पश्यामि तत्त्वम् एतन् न संशयः ॥
tathā buddhaprabuddhābhyāṃ budhyamānasya cānagha sthūlabuddhyā na paśyāmi tattvam etan na saṃśayaḥ //
So too, O faultless one, regarding the awakened and the fully awakened and the one becoming awakened — with (my) coarse understanding I do not see this truth, there is no doubt.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.43
अक्षरक्षरयोर् उक्तं त्वया यद् अपि कारणम् तद् अप्य् अस्थिरबुद्धित्वात् प्रनष्टम् इव मे ऽनघ ॥
akṣarakṣarayor uktaṃ tvayā yad api kāraṇam tad apy asthirabuddhitvāt pranaṣṭam iva me 'nagha //
And the cause of the imperishable and the perishable, which was also stated by you — that too, because my understanding is unsteady, is as if lost to me, O faultless one.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.44
तद् एतच् छ्रोतुम् इच्छामि नानात्वैकत्वदर्शनम् द्वंद्वं चैवानिरुद्धं च बुध्यमानं च तत्त्वतः ॥
tad etac chrotum icchāmi nānātvaikatvadarśanam dvaṃdvaṃ caivāniruddhaṃ ca budhyamānaṃ ca tattvataḥ //
So I wish to hear this: the vision of manyness and oneness, and the pair, and the unobstructed, and the one becoming awakened, as they truly are.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.45
विद्याविद्ये च भगवन्न् अक्षरं क्षरम् एव च सांख्ययोगं च कृत्स्नेन बुद्धाबुद्धिं पृथक् पृथक् ॥
vidyāvidye ca bhagavann akṣaraṃ kṣaram eva ca sāṃkhyayogaṃ ca kṛtsnena buddhābuddhiṃ pṛthak pṛthak //
And knowledge and ignorance, O lord, and the imperishable and the perishable, and Sāṃkhya and Yoga in full, the awakened and the unawakened, each separately.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.46
हन्त ते संप्रवक्ष्यामि यद् एतद् अनुपृच्छसि योगकृत्यं महाराज पृथग् एव शृणुष्व मे ॥
hanta te saṃpravakṣyāmi yad etad anupṛcchasi yogakṛtyaṃ mahārāja pṛthag eva śṛṇuṣva me //
Well then, I shall fully declare to you that which you ask about; hear from me, O great king, the practice of yoga separately.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.47
योगकृत्यं तु योगानां ध्यानम् एव परं बलम् तच् चापि द्विविधं ध्यानम् आहुर् विद्याविदो जनाः ॥
yogakṛtyaṃ tu yogānāṃ dhyānam eva paraṃ balam tac cāpi dvividhaṃ dhyānam āhur vidyāvido janāḥ //
Now the practice of yoga for yogins is meditation, (their) supreme strength; and people who know say that this meditation too is of two kinds.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.48
एकाग्रता च मनसः प्राणायामस् तथैव च प्राणायामस् तु सगुणो निर्गुणो मानसस् तथा ॥
ekāgratā ca manasaḥ prāṇāyāmas tathaiva ca prāṇāyāmas tu saguṇo nirguṇo mānasas tathā //
(They are) one-pointedness of mind and likewise breath-control; breath-control has qualities, while the mental (kind) is without qualities.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.49
मूत्रोत्सर्गे पुरीषे च भोजने च नराधिप द्विकालं नोपभुञ्जीत शेषं भुञ्जीत तत्परः ॥
mūtrotsarge purīṣe ca bhojane ca narādhipa dvikālaṃ nopabhuñjīta śeṣaṃ bhuñjīta tatparaḥ //
In urinating and in defecating and in eating, O ruler of men, he should not partake twice (a day); intent on that, he should eat what is left over.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.50
इन्द्रियाणीन्द्रियार्थेभ्यो निवर्त्य मनसा मुनिः दशद्वादशभिर् वापि चतुर्विंशात् परं यतः ॥
indriyāṇīndriyārthebhyo nivartya manasā muniḥ daśadvādaśabhir vāpi caturviṃśāt paraṃ yataḥ //
The sage, having turned the senses back from the objects of sense by means of the mind, whether by the ten or by the twelve, since he is beyond the twenty-four,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.51
स चोदनाभिर् मतिमान् नात्मानं चोदयेद् अथ तिष्ठन्तम् अजरं तं तु यत् तद् उक्तं मनीषिभिः ॥
sa codanābhir matimān nātmānaṃ codayed atha tiṣṭhantam ajaraṃ taṃ tu yat tad uktaṃ manīṣibhiḥ //
that intelligent one should not then goad the self with goadings; but that ageless one who abides — that is what was declared by the thoughtful.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.52
विश्वात्मा सततं ज्ञेय इत्य् एवम् अनुशुश्रुम द्रव्यं ह्य् अहीनमनसो नान्यथेति विनिश्चयः ॥
viśvātmā satataṃ jñeya ity evam anuśuśruma dravyaṃ hy ahīnamanaso nānyatheti viniścayaḥ //
The Self of all is always to be known — thus have we heard; for the substance belongs to one whose mind is not deficient; the settled conclusion is that it is not otherwise.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.53
विमुक्तः सर्वसङ्गेभ्यो लघ्वाहारो जितेन्द्रियः पूर्वरात्रे परार्धे च धारयीत मनो हृदि ॥
vimuktaḥ sarvasaṅgebhyo laghvāhāro jitendriyaḥ pūrvarātre parārdhe ca dhārayīta mano hṛdi //
Freed from all attachments, eating little, his senses subdued, in the first part of the night and in the latter half he should hold the mind in the heart.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.54
स्थिरीकृत्येन्द्रियग्रामं मनसा मिथिलेश्वर मनो बुद्ध्या स्थिरं कृत्वा पाषाण इव निश्चलः ॥
sthirīkṛtyendriyagrāmaṃ manasā mithileśvara mano buddhyā sthiraṃ kṛtvā pāṣāṇa iva niścalaḥ //
Having made the host of the senses steady by the mind, O lord of Mithilā, and having made the mind steady by the understanding, motionless like a stone,
AI translation rendered from the Sanskrit, not a published edition
BrP 243.55
स्थाणुवच् चाप्य् अकम्प्यः स्याद् दारुवच् चापि निश्चलः बुद्ध्या विधिविधानज्ञस् ततो युक्तं प्रचक्षते ॥
sthāṇuvac cāpy akampyaḥ syād dāruvac cāpi niścalaḥ buddhyā vidhividhānajñas tato yuktaṃ pracakṣate //
he should be unshakable like a tree-stump and immovable like a log; knowing the arrangement of the rules through the understanding — then they call him 'yoked'.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.56
न शृणोति न चाघ्राति न च पश्यति किंचन न च स्पर्शं विजानाति न च संकल्पते मनः ॥
na śṛṇoti na cāghrāti na ca paśyati kiṃcana na ca sparśaṃ vijānāti na ca saṃkalpate manaḥ //
He does not hear, nor smell, nor see anything at all, nor does he perceive touch, nor does the mind form intentions.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.57
न चापि मन्यते किंचिन् न च बुध्येत काष्ठवत् तदा प्रकृतिम् आपन्नं युक्तम् आहुर् मनीषिणः ॥
na cāpi manyate kiṃcin na ca budhyeta kāṣṭhavat tadā prakṛtim āpannaṃ yuktam āhur manīṣiṇaḥ //
Nor does he think anything, nor would he be aware, like a piece of wood; then the thoughtful call him 'yoked', having come to his own nature.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.58
न भाति हि यथा दीपो दीप्तिस् तद्वच् च दृश्यते निलिङ्गश् चाधश् चोर्ध्वं च तिर्यग्गतिम् अवाप्नुयात् ॥
na bhāti hi yathā dīpo dīptis tadvac ca dṛśyate niliṅgaś cādhaś cordhvaṃ ca tiryaggatim avāpnuyāt //
For as a lamp does not shine (of itself), so too is its flame seen; and being without a mark, (it) may go downward, upward and sideways.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.59
तदा तदुपपन्नश् च यस्मिन् दृष्टे च कथ्यते हृदयस्थो ऽन्तरात्मेति ज्ञेयो ज्ञस् तात मद्विधैः ॥
tadā tadupapannaś ca yasmin dṛṣṭe ca kathyate hṛdayastho 'ntarātmeti jñeyo jñas tāta madvidhaiḥ //
Then, being possessed of that, (he) is spoken of as that on whose being seen (one says): 'He is the inner self dwelling in the heart' — such is the knower to be known, my dear, by men like me.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.60
निर्धूम इव सप्तार्चिर् आदित्य इव रश्मिवान् वैद्युतो ऽग्निर् इवाकाशे पश्यत्य् आत्मानम् आत्मनि ॥
nirdhūma iva saptārcir āditya iva raśmivān vaidyuto 'gnir ivākāśe paśyaty ātmānam ātmani //
Like a smokeless seven-flamed (fire), like the sun possessed of rays, like the fire of lightning in the sky, he sees the self within the self.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.61
यं पश्यन्ति महात्मानो धृतिमन्तो मनीषिणः ब्राह्मणा ब्रह्मयोनिस्था ह्य् अयोनिम् अमृतात्मकम् ॥
yaṃ paśyanti mahātmāno dhṛtimanto manīṣiṇaḥ brāhmaṇā brahmayonisthā hy ayonim amṛtātmakam //
(He) whom the great-souled, steadfast, wise brahmins, established in the source that is brahman, behold — the birthless one whose nature is immortality.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.62
तद् एवाहुर् अणुभ्यो ऽणु तन् महद्भ्यो महत्तरम् सर्वत्र सर्वभूतेषु ध्रुवं तिष्ठन् न दृश्यते ॥
tad evāhur aṇubhyo 'ṇu tan mahadbhyo mahattaram sarvatra sarvabhūteṣu dhruvaṃ tiṣṭhan na dṛśyate //
That very (one) they call subtler than the subtle, greater than the great; abiding fixed everywhere, in all beings, it is not seen.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.63
बुद्धिद्रव्येण दृश्येन मनोदीपेन लोककृत् महतस् तमसस् तात पारे तिष्ठन् न तामसः ॥
buddhidravyeṇa dṛśyena manodīpena lokakṛt mahatas tamasas tāta pāre tiṣṭhan na tāmasaḥ //
(He is) the maker of the world, (perceived) by means of the intellect as the visible instrument, with the mind as lamp; standing, my dear, beyond the great darkness, he is not himself of darkness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.64
तमसो दूर इत्य् उक्तस् तत्त्वज्ञैर् वेदपारगैः विमलो विमतश् चैव निर्लिङ्गो ऽलिङ्गसंज्ञकः ॥
tamaso dūra ity uktas tattvajñair vedapāragaiḥ vimalo vimataś caiva nirliṅgo 'liṅgasaṃjñakaḥ //
He is called 'far from darkness' by the knowers of truth who have gone to the far shore of the Vedas: stainless, beyond thought, without mark, designated as the markless one.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.65
योग एष हि लोकानां किम् अन्यद् योगलक्षणम् एवं पश्यन् प्रपश्येत आत्मानम् अजरं परम् ॥
yoga eṣa hi lokānāṃ kim anyad yogalakṣaṇam evaṃ paśyan prapaśyeta ātmānam ajaraṃ param //
For this is yoga for the worlds; what other definition of yoga is there? Seeing thus, one would fully behold the self, ageless and supreme.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.66
योगदर्शनम् एतावद् उक्तं ते तत्त्वतो मया सांख्यज्ञानं प्रवक्ष्यामि परिसंख्यानिदर्शनम् ॥
yogadarśanam etāvad uktaṃ te tattvato mayā sāṃkhyajñānaṃ pravakṣyāmi parisaṃkhyānidarśanam //
So much of the doctrine of yoga has been told to you by me according to the truth; (now) I shall declare the knowledge of Sāṃkhya, which proceeds by the demonstration of enumeration.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.67
अव्यक्तम् आहुः प्रख्यानं परां प्रकृतिम् आत्मनः तस्मान् महत् समुत्पन्नं द्वितीयं राजसत्तम ॥
avyaktam āhuḥ prakhyānaṃ parāṃ prakṛtim ātmanaḥ tasmān mahat samutpannaṃ dvitīyaṃ rājasattama //
They call the unmanifest the (source of) manifestation, the supreme material nature of the self; from it arose mahat, the second, O best of kings.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.68
अहंकारस् तु महतस् तृतीय इति नः श्रुतम् पञ्चभूतान्य् अहंकाराद् आहुः सांख्यात्मदर्शिनः ॥
ahaṃkāras tu mahatas tṛtīya iti naḥ śrutam pañcabhūtāny ahaṃkārād āhuḥ sāṃkhyātmadarśinaḥ //
But from mahat (arises) the ego-principle, the third — so we have heard; and from the ego-principle the five elements, say those who see the self by Sāṃkhya.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.69
एताः प्रकृतयस् त्व् अष्टौ विकाराश् चापि षोडश पञ्च चैव विशेषाश् च तथा पञ्चेन्द्रियाणि च ॥
etāḥ prakṛtayas tv aṣṭau vikārāś cāpi ṣoḍaśa pañca caiva viśeṣāś ca tathā pañcendriyāṇi ca //
These, then, are the eight primary natures, and the modifications are sixteen: namely the five particulars and likewise the five sense-organs.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.70
एतावद् एव तत्त्वानां सांख्यम् आहुर् मनीषिणः सांख्ये सांख्यविधानज्ञा नित्यं सांख्यपथे स्थिताः ॥
etāvad eva tattvānāṃ sāṃkhyam āhur manīṣiṇaḥ sāṃkhye sāṃkhyavidhānajñā nityaṃ sāṃkhyapathe sthitāḥ //
Just this much of the principles the wise call Sāṃkhya — those who know the rules of Sāṃkhya in Sāṃkhya, ever standing on the Sāṃkhya path.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.71
यस्माद् यद् अभिजायेत तत् तत्रैव प्रलीयते लीयन्ते प्रतिलोमानि गृह्यन्ते चान्तरात्मना ॥
yasmād yad abhijāyeta tat tatraiva pralīyate līyante pratilomāni gṛhyante cāntarātmanā //
From whatever a thing is born, in that very thing it dissolves; they dissolve in reverse order and are taken up by the inner self.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.72
आनुलोम्येन जायन्ते लीयन्ते प्रतिलोमतः गुणा गुणेषु सततं सागरस्योर्मयो यथा ॥
ānulomyena jāyante līyante pratilomataḥ guṇā guṇeṣu satataṃ sāgarasyormayo yathā //
In forward order they are born, in reverse order they dissolve — the constituents in the constituents, constantly, like the waves of the ocean.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.73
सर्गप्रलय एतावान् प्रकृतेर् नृपसत्तम एकत्वं प्रलये चास्य बहुत्वं च तथा सृजि ॥
sargapralaya etāvān prakṛter nṛpasattama ekatvaṃ pralaye cāsya bahutvaṃ ca tathā sṛji //
Just this much is the creation and dissolution of material nature, O best of kings: its oneness at the dissolution, and likewise its manyness at the emission.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.74
एवम् एव च राजेन्द्र विज्ञेयं ज्ञानकोविदैः अधिष्ठातारम् अव्यक्तम् अस्याप्य् एतन् निदर्शनम् ॥
evam eva ca rājendra vijñeyaṃ jñānakovidaiḥ adhiṣṭhātāram avyaktam asyāpy etan nidarśanam //
And just so, O lord of kings, the unmanifest overseer is to be known by those skilled in knowledge; this too is the illustration of him.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.75
एकत्वं च बहुत्वं च प्रकृतेर् अनु तत्त्ववान् एकत्वं प्रलये चास्य बहुत्वं च प्रवर्तनात् ॥
ekatvaṃ ca bahutvaṃ ca prakṛter anu tattvavān ekatvaṃ pralaye cāsya bahutvaṃ ca pravartanāt //
The knower of truth (recognizes) the oneness and the manyness in accordance with material nature: its oneness at the dissolution, and its manyness because of activity.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.76
बहुधात्मा प्रकुर्वीत प्रकृतिं प्रसवात्मिकाम् तच् च क्षेत्रं महान् आत्मा पञ्चविंशो ऽधितिष्ठति ॥
bahudhātmā prakurvīta prakṛtiṃ prasavātmikām tac ca kṣetraṃ mahān ātmā pañcaviṃśo 'dhitiṣṭhati //
The self may make material nature, whose essence is procreation, manifold; and the great self, the twenty-fifth, presides over that field.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.77
अधिष्ठातेति राजेन्द्र प्रोच्यते यतिसत्तमैः अधिष्ठानाद् अधिष्ठाता क्षेत्राणाम् इति नः श्रुतम् ॥
adhiṣṭhāteti rājendra procyate yatisattamaiḥ adhiṣṭhānād adhiṣṭhātā kṣetrāṇām iti naḥ śrutam //
He is called 'the presider', O lord of kings, by the best of ascetics; because of his presiding over the fields he is the presider — so we have heard.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.78
क्षेत्रं जानाति चाव्यक्तं क्षेत्रज्ञ इति चोच्यते अव्यक्तिके पुरे शेते पुरुषश् चेति कथ्यते ॥
kṣetraṃ jānāti cāvyaktaṃ kṣetrajña iti cocyate avyaktike pure śete puruṣaś ceti kathyate //
(It) knows the field and the unmanifest, and so it is called the knower of the field; and because it lies in the city that is unmanifest, it is called the puruṣa.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.79
अन्यद् एव च क्षेत्रं स्याद् अन्यः क्षेत्रज्ञ उच्यते क्षेत्रम् अव्यक्त इत्य् उक्तं ज्ञातारं पञ्चविंशकम् ॥
anyad eva ca kṣetraṃ syād anyaḥ kṣetrajña ucyate kṣetram avyakta ity uktaṃ jñātāraṃ pañcaviṃśakam //
The field is one thing, and the knower of the field is said to be another; the field has been called the unmanifest, and the knower is the twenty-fifth.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.80
अन्यद् एव च ज्ञानं स्याद् अन्यज् ज्ञेयं तद् उच्यते ज्ञानम् अव्यक्तम् इत्य् उक्तं ज्ञेयो वै पञ्चविंशकः ॥
anyad eva ca jñānaṃ syād anyaj jñeyaṃ tad ucyate jñānam avyaktam ity uktaṃ jñeyo vai pañcaviṃśakaḥ //
Knowledge is one thing, and what is to be known is said to be another; knowledge has been called the unmanifest, while the twenty-fifth is indeed what is to be known.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.81
अव्यक्तं क्षेत्रम् इत्य् उक्तं तथा सत्त्वं तथेश्वरम् अनीश्वरम् अतत्त्वं च तत्त्वं तत् पञ्चविंशकम् ॥
avyaktaṃ kṣetram ity uktaṃ tathā sattvaṃ tatheśvaram anīśvaram atattvaṃ ca tattvaṃ tat pañcaviṃśakam //
The unmanifest has been called the field, and likewise sattva, and likewise the lord; the twenty-fifth is not the lord, is not the truth, and yet is that truth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.82
सांख्यदर्शनम् एतावत् परिसंख्या न विद्यते संख्या प्रकुरुते चैव प्रकृतिं च प्रवक्ष्यते ॥
sāṃkhyadarśanam etāvat parisaṃkhyā na vidyate saṃkhyā prakurute caiva prakṛtiṃ ca pravakṣyate //
Thus much is the Sāṃkhya view; beyond it no enumeration is found. It does make an enumeration, and prakṛti too will be expounded.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.83
चत्वारिंशच् चतुर्विंशत् प्रतिसंख्याय तत्त्वतः संख्या सहस्रकृत्या तु निस्तत्त्वः पञ्चविंशकः ॥
catvāriṃśac caturviṃśat pratisaṃkhyāya tattvataḥ saṃkhyā sahasrakṛtyā tu nistattvaḥ pañcaviṃśakaḥ //
Having reckoned forty (and) twenty-four according to the principles — even with an enumeration made a thousand times over, the twenty-fifth is beyond the principles.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.84
पञ्चविंशत् प्रबुद्धात्मा बुध्यमान इति श्रुतः यदा बुध्यति आत्मानं तदा भवति केवलः ॥
pañcaviṃśat prabuddhātmā budhyamāna iti śrutaḥ yadā budhyati ātmānaṃ tadā bhavati kevalaḥ //
The twenty-fifth, whose self is awakened, is heard of as 'the one awakening'; when it awakens to the self, then it becomes alone (kevala).
AI translation rendered from the Sanskrit, not a published edition
BrP 243.85
सम्यग्दर्शनम् एतावद् भाषितं तव तत्त्वतः एवम् एतद् विजानन्तः साम्यतां प्रतियान्त्य् उत ॥
samyagdarśanam etāvad bhāṣitaṃ tava tattvataḥ evam etad vijānantaḥ sāmyatāṃ pratiyānty uta //
Thus much of right seeing has been declared to you as it truly is; those who know this in this way attain, indeed, the state of sameness.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.86
सम्यङ्निदर्शनं नाम प्रत्यक्षं प्रकृतेस् तथा गुणवत्त्वाद् यथैतानि निर्गुणेभ्यस् तथा भवेत् ॥
samyaṅnidarśanaṃ nāma pratyakṣaṃ prakṛtes tathā guṇavattvād yathaitāni nirguṇebhyas tathā bhavet //
That which is called right seeing is likewise a direct perception of prakṛti; because these possess the qualities, it would be so from those that are without qualities.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.87
न त्व् एवं वर्तमानानाम् आवृत्तिर् वर्तते पुनः विद्यते क्षरभावश् च न परस्परम् अव्ययम् ॥
na tv evaṃ vartamānānām āvṛttir vartate punaḥ vidyate kṣarabhāvaś ca na parasparam avyayam //
But for those who abide thus there is no returning again; and there is a perishable condition, but no mutual imperishability.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.88
पश्यन्त्य् अमतयो ये न सम्यक् तेषु च दर्शनम् ते व्यक्तिं प्रतिपद्यन्ते पुनः पुनर् अरिंदम ॥
paśyanty amatayo ye na samyak teṣu ca darśanam te vyaktiṃ pratipadyante punaḥ punar ariṃdama //
Those without understanding, who do not see rightly, and in whom there is no (right) seeing — they come again and again to manifestation, O subduer of foes.
AI translation rendered from the Sanskrit, not a published edition
BrP 243.89
सर्वम् एतद् विजानन्तो न सर्वस्य प्रबोधनात् व्यक्तिभूता भविष्यन्ति व्यक्तस्यैवानुवर्तनात् ॥
sarvam etad vijānanto na sarvasya prabodhanāt vyaktibhūtā bhaviṣyanti vyaktasyaivānuvartanāt //
Even those who know all this, since they do not awaken to the whole, will become possessed of manifestation, because they keep following after the manifest alone.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BrP 243.90
सर्वम् अव्यक्तम् इत्य् उक्तम् असर्वः पञ्चविंशकः य एवम् अभिजानन्ति न भयं तेषु विद्यते ॥
sarvam avyaktam ity uktam asarvaḥ pañcaviṃśakaḥ ya evam abhijānanti na bhayaṃ teṣu vidyate //
The unmanifest has been called 'all'; the twenty-fifth is not 'all'. For those who know it thus, no fear exists.
AI translation rendered from the Sanskrit, not a published edition