Brahmanda Purana — Uttara Bhaga — Chapter 3
BndP 3 3.1
सूत उवाच प्रत्याहारं प्रवक्ष्यामि परस्यान्ते स्वयंभुवः । ब्रह्मणः स्थितिकाले तु क्षीणे तस्मिंस्तदा प्रभोः
sūta uvāca pratyāhāraṃ pravakṣyāmi parasyānte svayaṃbhuvaḥ / brahmaṇaḥ sthitikāle tu kṣīṇe tasmiṃstadā prabhoḥ
Sūta said: I shall declare the withdrawal (of the world) at the end of the supreme Self-existent one; when that duration of the Lord Brahmā's abiding has run out, then—
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.2
यथेदं कुरुते व्यक्तं सुसूक्ष्मं विश्वमीश्वरः । अव्यक्तं ग्रसते व्यक्तं प्रत्याहारे च कृत्स्नशः
yathedaṃ kurute vyaktaṃ susūkṣmaṃ viśvamīśvaraḥ / avyaktaṃ grasate vyaktaṃ pratyāhāre ca kṛtsnaśaḥ
—how the Lord makes this manifest universe exceedingly subtle, and how, at the withdrawal, the unmanifest swallows the manifest entirely.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.3
पुरान्तद्व्यणुकाद्यानां संपूर्णे कल्पसंक्षये । उपस्थिते महाघोरे ह्यप्रत्यक्षे तु कस्यचित्
purāntadvyaṇukādyānāṃ saṃpūrṇe kalpasaṃkṣaye / upasthite mahāghore hyapratyakṣe tu kasyacit
When the destruction of the kalpa is complete, of the cities and of the dyads (of atoms) and the rest, when the great and terrible (dissolution) has arrived, imperceptible to anyone,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.4
अन्ते द्रुमस्य संप्राप्ते पश्चिमास्य मनोस्तदा । अन्ते कलियुगे तस्मिन्क्षीणे संहार उच्यते
ante drumasya saṃprāpte paścimāsya manostadā / ante kaliyuge tasminkṣīṇe saṃhāra ucyate
when the end of the tree (of the world?) has come, at the (end) of the last Manu, then, when that Kali age at the end has run out, the destruction (saṃhāra) is spoken of.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.5
संप्रक्षाले तदा वृ-त्ते प्रत्याहारे ह्युपस्थिते । प्रत्याहारे तदा तस्मिन्भूततन्मात्रसंक्षये
saṃprakṣāle tadā vṛ-tte pratyāhāre hyupasthite / pratyāhāre tadā tasminbhūtatanmātrasaṃkṣaye
Then, when the total washing-away has taken place and the withdrawal is at hand—at that withdrawal, in the destruction of the elements and the subtle element-essences,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.6
महदादिविकारस्य विशेषान्तस्य संक्षये । स्वभावकारिते तस्मिन्प्रवृत्ते प्रतिसंचरे
mahadādivikārasya viśeṣāntasya saṃkṣaye / svabhāvakārite tasminpravṛtte pratisaṃcare
in the destruction of the transformation beginning with mahat and ending with the particulars, when that re-absorption, brought about by (their own) nature, has set in,
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.7
आपो ग्रसंति वै पूर्वं भूमेर्गन्धात्मकं गुमम् । आत्तगन्धा ततो भूमिः प्रलयत्वाय कल्पते
āpo grasaṃti vai pūrvaṃ bhūmergandhātmakaṃ gumam / āttagandhā tato bhūmiḥ pralayatvāya kalpate
the waters first swallow the earth's quality, which consists of smell; then the earth, its smell taken away, becomes fit for dissolution.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.8
प्रणष्टे गन्धतन्मात्रे तोयावस्था धरा भवेत् । आपस्तदा प्रविष्टास्तु वेगवत्यो महास्वनाः
praṇaṣṭe gandhatanmātre toyāvasthā dharā bhavet / āpastadā praviṣṭāstu vegavatyo mahāsvanāḥ
When the subtle essence of smell has perished, the earth comes to the condition of water; then the waters, swift and greatly roaring, having entered in,
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.9
सर्वमापूरयित्वेदं तिष्ठन्ति विचरन्ति च । अपामपि गणो यस्तु ज्योतिःष्वालीयते रसः
sarvamāpūrayitvedaṃ tiṣṭhanti vicaranti ca / apāmapi gaṇo yastu jyotiḥṣvālīyate rasaḥ
and having filled all this, stand and move about. And the quality of the waters, namely taste, is dissolved into fire.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.10
नश्यन्त्यापस्तदा तत्र रसतन्मात्रसंक्षयात् । तीव्रतेजोहृतरसाज्योतिष्ट्वं प्राप्नुवन्त्युत
naśyantyāpastadā tatra rasatanmātrasaṃkṣayāt / tīvratejohṛtarasājyotiṣṭvaṃ prāpnuvantyuta
Then the waters perish there through the destruction of the subtle essence of taste; their taste taken away by the fierce fire, they attain the state of light.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.11
ग्रस्ते च सलिले तेजः सर्वतोमुखमीक्षते । अथाग्निः सर्वतो व्याप्त आदत्ते तज्जलं तदा
graste ca salile tejaḥ sarvatomukhamīkṣate / athāgniḥ sarvato vyāpta ādatte tajjalaṃ tadā
And when the water has been swallowed, the fire looks about facing in all directions; then fire, spread on every side, takes up that water.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.12
सर्वमापूर्यते ऽर्चिर्भिस्तदा जगदिदं शनैः । अर्चिर्भिः संतते तस्मिंस्तर्यगूर्ध्वमधस्ततः
sarvamāpūryate 'rcirbhistadā jagadidaṃ śanaiḥ / arcirbhiḥ saṃtate tasmiṃstaryagūrdhvamadhastataḥ
Then this whole world is gradually filled with flames; when it is covered over with flames, across, above and below,
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.13
ज्योतिषो ऽपि गुणं रूपं वायुरत्ति प्रकाशकम् । प्रलीयते तदा तस्मिन्दीपार्चिरिव मारुते
jyotiṣo 'pi guṇaṃ rūpaṃ vāyuratti prakāśakam / pralīyate tadā tasmindīpārciriva mārute
the wind then eats up the quality of fire too, namely illuminating form; it is dissolved into it, as the flame of a lamp is in the wind.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.14
प्रनष्टे रूपतन्मात्रे हृतरूपो विभावसुः । उपशाम्यति तेजो हिवायुराधूयते महान्
pranaṣṭe rūpatanmātre hṛtarūpo vibhāvasuḥ / upaśāmyati tejo hivāyurādhūyate mahān
When the subtle element of form has perished, fire, robbed of form, dies down; for the fire (goes out while) the mighty wind is fanned up.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.15
निरालोके तदा लोके वायुभूते च तेजसि । ततस्तु मूलमासाद्य वायुः संबन्धमात्मनः
nirāloke tadā loke vāyubhūte ca tejasi / tatastu mūlamāsādya vāyuḥ saṃbandhamātmanaḥ
Then, when the world is without light and the fire has become wind, thereupon the wind, reaching its root, (attains) connection with itself,
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.16
ऊर्ध्वञ्चाधश्च तिर्यक्च दोधवीति दिशो दश । वायोरपि गुणं स्पर्शमाकाशं ग्रसते च तत्
ūrdhvañcādhaśca tiryakca dodhavīti diśo daśa / vāyorapi guṇaṃ sparśamākāśaṃ grasate ca tat
and it shakes upward and downward and sideways, (through) the ten directions; and ether swallows touch, which is the quality of wind.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.17
प्रशाम्यति तदा वायुः खन्तु तिष्ठत्यनावृतम् । अरूपमरसस्पर्शमगन्धं न च मूर्तिमत्
praśāmyati tadā vāyuḥ khantu tiṣṭhatyanāvṛtam / arūpamarasasparśamagandhaṃ na ca mūrtimat
Then the wind subsides, but the ether remains unenveloped, without form, without taste and touch, without smell, and not corporeal;
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.18
सर्वमापूरयच्छब्दैः सुमहत्तत्प्रकाशते । तस्मिंल्लीने तदा शिष्टमाकाशं शब्दलक्षणम्
sarvamāpūrayacchabdaiḥ sumahattatprakāśate / tasmiṃllīne tadā śiṣṭamākāśaṃ śabdalakṣaṇam
filling everything with sounds, that vast (ether) shines forth. When that (wind) has dissolved, then the ether, whose mark is sound, remains.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.19
शब्दमात्रं तदाकाशं सर्वमावृत्य तिष्ठति । तत्र शब्दं गुमं तस्य भूतदिर्ग्रसते पुनः
śabdamātraṃ tadākāśaṃ sarvamāvṛtya tiṣṭhati / tatra śabdaṃ gumaṃ tasya bhūtadirgrasate punaḥ
That ether, mere sound, stands covering all; there the bhūtādi (the origin of the elements) in turn swallows its quality, sound.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.20
भूतेन्द्रियेषु युगपद्भूतादौ संस्थितेषु वै । अभिमानात्मको ह्येष भूतादिस्तामसः स्मृतः
bhūtendriyeṣu yugapadbhūtādau saṃsthiteṣu vai / abhimānātmako hyeṣa bhūtādistāmasaḥ smṛtaḥ
When the elements and the sense-organs have come to rest simultaneously in the bhūtādi — this bhūtādi, whose nature is self-conceit, is declared to be of tamas.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.21
भूतादिर्ग्रसते चापि महान्वै बुद्धिलक्षणः । महानात्मा तु विज्ञेयः संकल्पो व्यवसायकः
bhūtādirgrasate cāpi mahānvai buddhilakṣaṇaḥ / mahānātmā tu vijñeyaḥ saṃkalpo vyavasāyakaḥ
And the Great one, whose mark is intellect, swallows the bhūtādi; the Great one is to be known as the self, as conception, as determination.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.22
बुद्धिर्मनश्च लिङ्गं च महानक्षर एव च । पर्यायवाचकैः शब्दैस्तमाहुस्तत्त्व चिन्तकाः
buddhirmanaśca liṅgaṃ ca mahānakṣara eva ca / paryāyavācakaiḥ śabdaistamāhustattva cintakāḥ
Intellect, mind, the subtle mark, the Great one, and the imperishable — by words that are synonyms the ponderers of the principles call it (so).
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.23
संप्रलीनेषु भूतेषु गुणसाम्ये ततो महान् । लीयन्ते गुणसाम्यं तु स्वात्मन्येवावतिष्ठते
saṃpralīneṣu bhūteṣu guṇasāmye tato mahān / līyante guṇasāmyaṃ tu svātmanyevāvatiṣṭhate
When the elements have dissolved away, then the Great one (dissolves) into the equilibrium of the guṇas; they dissolve, but the equilibrium of the guṇas rests in its own self alone.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.24
लीयन्ते सर्वभूतानां कारणानि प्रसंगमे । इत्येष संयमश्चैव तत्त्वानां कारणैः सह
līyante sarvabhūtānāṃ kāraṇāni prasaṃgame / ityeṣa saṃyamaścaiva tattvānāṃ kāraṇaiḥ saha
At the coming together, the causes of all beings dissolve; such is this withdrawal of the principles together with their causes.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.25
तत्त्वप्रसंयमो ह्येष स्मृतो ह्यावर्तको द्विजाः । धर्माधर्मौं तपो ज्ञानं शुभं सत्यानृते तथा
tattvaprasaṃyamo hyeṣa smṛto hyāvartako dvijāḥ / dharmādharmauṃ tapo jñānaṃ śubhaṃ satyānṛte tathā
This withdrawal of the principles is called the recurrent (dissolution), O twice-born ones. Dharma and non-dharma, austerity, knowledge, the good, truth and falsehood,
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.26
ऊर्ध्वभावो ह्यधोभावः सुखदुःखे प्रियाप्रिये । सर्वमेतत्प्रपञ्चस्थं गुणमात्रात्मकं स्मृतम्
ūrdhvabhāvo hyadhobhāvaḥ sukhaduḥkhe priyāpriye / sarvametatprapañcasthaṃ guṇamātrātmakaṃ smṛtam
a higher state and a lower state, pleasure and pain, the agreeable and the disagreeable — all this, which abides in the manifold display, is held to consist of nothing but the guṇas.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.27
निरिन्द्रियाणां च तदा ज्ञानिनां यच्छुभाशुभम् । प्रकृत्यां चैव तत्सर्वं पुण्यं पापं प्रतिष्ठति
nirindriyāṇāṃ ca tadā jñānināṃ yacchubhāśubham / prakṛtyāṃ caiva tatsarvaṃ puṇyaṃ pāpaṃ pratiṣṭhati
And then whatever good and evil belongs to the knowers who are without sense-organs, all that, merit and sin, comes to rest in prakṛti.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.28
यात्यवस्था तु साचैव देहिनां तु निरुच्यते । जन्तूनां पापपुण्यं तु प्रकृतौ यत्प्रतिष्ठितम्
yātyavasthā tu sācaiva dehināṃ tu nirucyate / jantūnāṃ pāpapuṇyaṃ tu prakṛtau yatpratiṣṭhitam
And that same state which (a being) goes to is declared (to be) of the embodied; but the sin and merit of creatures which is established in prakṛti —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.29
अवस्थास्थानि तान्येव पुण्यपापानि जन्तवः । योजयन्ते पुनर्देहान्परत्वेन तथैव च
avasthāsthāni tānyeva puṇyapāpāni jantavaḥ / yojayante punardehānparatvena tathaiva ca
those very merits and sins, abiding in (that) state, creatures join again to bodies, and likewise through succession.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.30
धर्माधर्मौं तु जन्तूनां गुणमात्रात्मकावुभौ । कारणैः स्वैः प्रचीयेते कायत्वेनेह जन्तुभिः
dharmādharmauṃ tu jantūnāṃ guṇamātrātmakāvubhau / kāraṇaiḥ svaiḥ pracīyete kāyatveneha jantubhiḥ
But dharma and non-dharma of creatures, both consisting of nothing but the guṇas, are heaped up here by creatures through their own causes, in the form of a body.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.31
सचेतनाः प्रलीयन्ते क्षेत्रज्ञाधिष्ठिता गुणाः । सर्गे च प्रतिसर्गे च संसारे चैव जन्तवः
sacetanāḥ pralīyante kṣetrajñādhiṣṭhitā guṇāḥ / sarge ca pratisarge ca saṃsāre caiva jantavaḥ
The guṇas, possessed of consciousness and presided over by the knower of the field, dissolve away; and in creation and in dissolution and in the round of rebirth, creatures
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.32
संयुज्यन्ते वियुज्यन्ते कारणैः संचरन्ति च । राजसी तामसी चैव सात्त्विकी चैव वृत्तयः
saṃyujyante viyujyante kāraṇaiḥ saṃcaranti ca / rājasī tāmasī caiva sāttvikī caiva vṛttayaḥ
are joined and are parted and move about by reason of the causes. Rajasic, tamasic and also sattvic are the modes of activity.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.33
गुणमात्राः प्रवर्तन्ते पुरुषाधिष्ठता स्त्रिधा । उर्द्ध्वदेशात्मकं सत्त्वमधोभागात्मकं तमः
guṇamātrāḥ pravartante puruṣādhiṣṭhatā stridhā / urddhvadeśātmakaṃ sattvamadhobhāgātmakaṃ tamaḥ
The mere guṇas, presided over by the Person, operate in three ways: sattva belongs to the upper region, tamas has the lower part for its nature,
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.34
तयोः प्रवर्त्तकं मध्ये इहैवावर्त्तकं रजः । इत्येवं परिवर्तन्तेत्रयश्चेतोगुणात्मकाः
tayoḥ pravarttakaṃ madhye ihaivāvarttakaṃ rajaḥ / ityevaṃ parivartantetrayaścetoguṇātmakāḥ
Rajas is what impels those two, (standing) in the middle, and here itself it is what makes (them) revolve. Thus these three, which constitute the qualities of the mind, keep turning about.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.35
लोकेषु सर्वभूतानां तन्न कार्यं विजानता । अविद्याप्रत्ययारंभा आरभ्यन्ते हि मानवैः
lokeṣu sarvabhūtānāṃ tanna kāryaṃ vijānatā / avidyāpratyayāraṃbhā ārabhyante hi mānavaiḥ
Among the worlds, that (activity) of all beings is not to be done by one who knows; for men begin undertakings whose basis is ignorance.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.36
एतास्तु गतयस्तिस्रः शुभात्पापात्मिकाः स्मृताः । तमसो ऽभिभवाज्जन्तुर्याथातथ्यं न विन्दति
etāstu gatayastisraḥ śubhātpāpātmikāḥ smṛtāḥ / tamaso 'bhibhavājjanturyāthātathyaṃ na vindati
These three courses are declared to be, from the good (down to) those consisting of sin; because of the overpowering by tamas a creature does not find things as they truly are.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.37
अतत्त्वदर्शनात्सो ऽथ विविधं वध्यते ततः । प्राकृतेन च बन्धेन तथ्यावैकारिकेण च
atattvadarśanātso 'tha vividhaṃ vadhyate tataḥ / prākṛtena ca bandhena tathyāvaikārikeṇa ca
Then, from not seeing the truth, he is thereby bound in various ways: by the bond of primal matter (prākṛta), and by that (bond) which is modificational (vaikārika).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.38
दक्षिणाभिस्ततीयेन बद्धो ऽत्यन्तं विवर्त्तते । इत्येते वै त्रयः प्रोक्ता बन्धा ह्यज्ञानहेतुकाः
dakṣiṇābhistatīyena baddho 'tyantaṃ vivarttate / ityete vai trayaḥ proktā bandhā hyajñānahetukāḥ
Bound by the third (bond), which consists of sacrificial fees, he revolves endlessly. Thus these three bonds have been declared, and they have ignorance as their cause.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.39
अनित्ये नित्यसंज्ञा च दुःखे च सुखदर्शनम् । अस्वे स्वमिति च ज्ञानमशुचौ शुचिनिश्चयः
anitye nityasaṃjñā ca duḥkhe ca sukhadarśanam / asve svamiti ca jñānamaśucau śuciniścayaḥ
The notion of permanence in what is impermanent; the seeing of pleasure in what is pain; the knowledge 'mine' regarding what is not one's own; the conviction of purity in what is impure —
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.40
येषामेते मनोदोषा ज्ञानदोषा विपर्ययात् । रागद्वेषनिवृत्तिश्च तज्ज्ञानं समुदाहृतम्
yeṣāmete manodoṣā jñānadoṣā viparyayāt / rāgadveṣanivṛttiśca tajjñānaṃ samudāhṛtam
Those in whom these faults of mind, faults of knowledge arising from inversion (are absent), and in whom there is cessation of attraction and aversion — that is called knowledge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.41
अज्ञानं तमसो मूरं कर्मद्वयफलं रजः । कर्म जस्तु पुनर्देहो महादुःखं प्रवर्त्तते
ajñānaṃ tamaso mūraṃ karmadvayaphalaṃ rajaḥ / karma jastu punardeho mahāduḥkhaṃ pravarttate
Ignorance is the root, (born) of tamas; rajas has as its fruit the two kinds of action; and from action arises again the body, (whereby) great suffering comes about.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.42
श्रोत्रजा नेत्रजा चैव त्वग्जिह्वाघ्राणजा तथा । पुनर्भवकरी दुःखात्कर्मणा जायते तृषा
śrotrajā netrajā caiva tvagjihvāghrāṇajā tathā / punarbhavakarī duḥkhātkarmaṇā jāyate tṛṣā
Arising from the ear, arising from the eye, and likewise from the skin, tongue and nose, thirst is born from action out of suffering, and it produces rebirth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.43
सतृष्णो ऽभिहितो बालः स्वकृतैः कर्मणः फलैः । तैलवीडकवज्जीवस्तत्रैव परिवर्त्तते
satṛṣṇo 'bhihito bālaḥ svakṛtaiḥ karmaṇaḥ phalaiḥ / tailavīḍakavajjīvastatraiva parivarttate
The fool possessed of thirst is bound by the fruits of the action he himself has done; the living being turns round and round in that very place, like an oil-press (bullock).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.44
तस्मान्मूलमनर्थानामज्ञान मुपदिश्यते । तं शत्रुमवधार्यैकं ज्ञाने यत्नं समाचरेत्
tasmānmūlamanarthānāmajñāna mupadiśyate / taṃ śatrumavadhāryaikaṃ jñāne yatnaṃ samācaret
Therefore ignorance is taught to be the root of all misfortunes. Recognising it as the one enemy, one should make effort toward knowledge.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.45
ज्ञानाद्धि त्यजते सर्वं त्यागाद्बुद्धिर्विरज्यते । वैराग्याच्छुध्यते चापि शुद्धः सत्त्वेन मुच्यते
jñānāddhi tyajate sarvaṃ tyāgādbuddhirvirajyate / vairāgyācchudhyate cāpi śuddhaḥ sattvena mucyate
For through knowledge one gives up everything; through renunciation the intellect becomes free of passion; through dispassion one is purified; and being purified, one is liberated by (the quality of) sattva.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.46
अत ऊर्द्ध्वं प्रवक्ष्यामि रागं भूतापहारिणम् । अभिष्वङ्गाय योगः स्याद्विषयेष्ववशात्मनः
ata ūrddhvaṃ pravakṣyāmi rāgaṃ bhūtāpahāriṇam / abhiṣvaṅgāya yogaḥ syādviṣayeṣvavaśātmanaḥ
Next, above this, I shall declare passion, the destroyer of beings. For one whose self is not mastered there comes to be an attachment-clinging to the objects of sense.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.47
अनिष्टमिष्टमप्रीतिप्रीतितापविषादनम् । दुःखलाभे न तापश्च सुखानुस्मरणं तथा
aniṣṭamiṣṭamaprītiprītitāpaviṣādanam / duḥkhalābhe na tāpaśca sukhānusmaraṇaṃ tathā
The unwanted and the wanted; displeasure and pleasure; distress and dejection; and (yet) no distress in the getting of pain, and likewise the recollection of pleasure —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.48
इत्येष वैषयो रागः संभूत्याः कारणं स्मृतः । ब्रह्मादौ स्थावरान्ते वै संसारेह्यादिभौतिके
ityeṣa vaiṣayo rāgaḥ saṃbhūtyāḥ kāraṇaṃ smṛtaḥ / brahmādau sthāvarānte vai saṃsārehyādibhautike
Thus this passion for sense-objects is held to be the cause of coming-into-being, in the transmigration that begins with the elements, from Brahmā down to the immovable things.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.49
अज्ञानपूर्वकं तस्मादज्ञानं तु विवर्जयेत् । यस्य चार्षे न प्रमाणं शिष्टाचारं तथैव च
ajñānapūrvakaṃ tasmādajñānaṃ tu vivarjayet / yasya cārṣe na pramāṇaṃ śiṣṭācāraṃ tathaiva ca
That (passion) is preceded by ignorance; therefore one should shun ignorance — (the ignorance) of him for whom there is no authority in the seers' (teaching), nor likewise in the conduct of the learned.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.50
वर्णाश्रमविरुद्धो यः शिष्टशास्त्रविरोधकः । एष मार्गो हि निरये तिर्य्यग्योनौ च कारणम्
varṇāśramaviruddho yaḥ śiṣṭaśāstravirodhakaḥ / eṣa mārgo hi niraye tiryyagyonau ca kāraṇam
That which is opposed to (the rules of) class and stage of life, which contradicts the learned and the scriptures — this path is indeed the cause of (falling into) hell and of birth in an animal womb.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.51
तिर्य्यग्यो निगतं चैव कारणं तत्त्ररुच्यते । त्रिविधो यातनास्थाने तिर्य्यग्योनौ च षड्विधे
tiryyagyo nigataṃ caiva kāraṇaṃ tattrarucyate / trividho yātanāsthāne tiryyagyonau ca ṣaḍvidhe
And the cause of falling into an animal womb is here spoken of: threefold in the place of torment, and sixfold in the animal womb.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.52
कारणे विषये चैव प्रतिघातस्तु सर्वशः । अनैश्वर्यं तु तत्सर्वं प्रतिघातात्मकं स्मृतम्
kāraṇe viṣaye caiva pratighātastu sarvaśaḥ / anaiśvaryaṃ tu tatsarvaṃ pratighātātmakaṃ smṛtam
But in the instrument and in the object there is obstruction in every way; and all that lack of mastery is held to consist of obstruction.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.53
इत्येषा तामसी वृत्तिर्भूतादीनां चतुर्विधा । सत्त्वस्थमात्रकं चित्तं यथासत्त्वं प्रदर्शनात्
ityeṣā tāmasī vṛttirbhūtādīnāṃ caturvidhā / sattvasthamātrakaṃ cittaṃ yathāsattvaṃ pradarśanāt
Thus this tāmasic activity of the elements and the rest is fourfold. The mind that abides merely in sattva (is such) because it manifests things according to their reality.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.54
तत्त्वानां च यथातत्त्वं दृष्ट्वा वै तत्त्वदर्शनात् । सत्त्वक्षेत्रज्ञनानात्वमेतन्नानार्थदर्शनम्
tattvānāṃ ca yathātattvaṃ dṛṣṭvā vai tattvadarśanāt / sattvakṣetrajñanānātvametannānārthadarśanam
And having seen the true nature of the principles, through the seeing of the principles, (there arises) the manifoldness of the sattva (the psychic organ) and of the knower of the field: this is the seeing of the plurality of objects.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.55
नानात्वदर्शनं ज्ञानं ज्ञानाद्वै योग उच्यते । तेन बद्धस्य वै बन्धो मोक्षो मुक्तस्य तेन च
nānātvadarśanaṃ jñānaṃ jñānādvai yoga ucyate / tena baddhasya vai bandho mokṣo muktasya tena ca
The seeing of plurality is knowledge, and from knowledge yoga is declared; by that (comes) the bondage of one who is bound, and by that too the release of one who is freed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.56
संसारे विनिवृत्ते तु मुक्तो लिङ्गेन मुच्यते । निःसंबन्धो ह्यचैतन्यः स्वात्मन्येवावतिष्ठते
saṃsāre vinivṛtte tu mukto liṅgena mucyate / niḥsaṃbandho hyacaitanyaḥ svātmanyevāvatiṣṭhate
But when transmigration has ceased, the released one is freed from the subtle body (liṅga); without connection and without (individual) consciousness, he abides in his own self alone.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.57
स्वात्मन्यवस्थितश्चापि विरूपाख्येन लिख्यते । इत्येतल्लक्षणं प्रोक्तं समासाज्ज्ञान मोक्षयोः
svātmanyavasthitaścāpi virūpākhyena likhyate / ityetallakṣaṇaṃ proktaṃ samāsājjñāna mokṣayoḥ
And abiding in his own self he is designated by the name 'formless' (virūpa). Thus this mark of knowledge and of release has been declared in brief.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.58
स चापि त्रिविधः प्रोक्तो मोक्षो वै तत्त्वदर्शिभिः । पूर्वं वियोगो ज्ञानेन द्वितीये रागसंक्षयात्
sa cāpi trividhaḥ prokto mokṣo vai tattvadarśibhiḥ / pūrvaṃ viyogo jñānena dvitīye rāgasaṃkṣayāt
And that release, too, has been declared threefold by the seers of the principles: the first is separation through knowledge, in the second it is from the destruction of passion,
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.59
तृष्णाक्ष यात्तृतीयस्तु व्याख्यातं मोक्षकारणम् । लिङ्गाभावात्तु कैवल्यं कैवल्यात्तु निरञ्जनम्
tṛṣṇākṣa yāttṛtīyastu vyākhyātaṃ mokṣakāraṇam / liṅgābhāvāttu kaivalyaṃ kaivalyāttu nirañjanam
and the third is from the destruction of craving—thus the cause of release has been explained. From the absence of the subtle body comes isolation (kaivalya), and from isolation the stainless state.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.60
निरञ्जनत्वाच्छुद्धस्तु नितान्यो नैव विद्यते । अत ऊर्द्ध्वं प्रवक्ष्यामि वैराग्यं दोषदर्शनात्
nirañjanatvācchuddhastu nitānyo naiva vidyate / ata ūrddhvaṃ pravakṣyāmi vairāgyaṃ doṣadarśanāt
Through stainlessness (he becomes) pure, and no other (state) whatever exists. Next, above this, I shall declare dispassion, which arises from seeing the defects (of things).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.61
दिव्ये च मानुषे चैव विषये पञ्चलक्षणे । अप्रद्वेषो ऽनभिष्वङ्गः कर्त्तव्यो दोषदर्शनात्
divye ca mānuṣe caiva viṣaye pañcalakṣaṇe / apradveṣo 'nabhiṣvaṅgaḥ karttavyo doṣadarśanāt
Toward objects, divine and human, of five kinds, non-aversion and non-attachment are to be practised, by reason of seeing their defects.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.62
तपप्रीतिविषादानां कार्यं तु परिवर्जनम् । एवं वैराग्यमास्थाय शरीरी निर्ममो भवेत्
tapaprītiviṣādānāṃ kāryaṃ tu parivarjanam / evaṃ vairāgyamāsthāya śarīrī nirmamo bhavet
And the abandoning of heat (pain), of pleasure and of dejection is to be done; establishing himself thus in dispassion, the embodied one becomes free of the sense of 'mine'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.63
अनित्यमशिवं दुःखमिति वुद्ध्यानुचिन्त्य च । विशुद्धं कार्यकरणं सत्त्वस्यातिनिषैवया
anityamaśivaṃ duḥkhamiti vuddhyānucintya ca / viśuddhaṃ kāryakaraṇaṃ sattvasyātiniṣaivayā
And reflecting with the intellect, "(this is) impermanent, inauspicious, suffering", the instrument of action becomes purified through the utmost devotion of sattva.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.64
परिपक्वकषायो हि कृत्स्नान्दोषान्प्रपश्यति । ततः प्रयाणकाले हि दोषैर्नैमित्तिकैस्तथा
paripakvakaṣāyo hi kṛtsnāndoṣānprapaśyati / tataḥ prayāṇakāle hi doṣairnaimittikaistathā
For he whose passion is fully ripened (i.e. burnt out) sees all the defects. Then, at the time of departure, by the occasional defects (of the body),
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.65
ऊष्मा प्रकुपितः काये तीव्रवायुसमीरितः । स शरीरमुपाश्रित्य कृत्स्नान्दोषान्रुणद्धि वै
ūṣmā prakupitaḥ kāye tīvravāyusamīritaḥ / sa śarīramupāśritya kṛtsnāndoṣānruṇaddhi vai
the heat in the body, enraged and fanned by a fierce wind—that (heat), taking hold of the body, blocks up all the humours.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.66
प्राणक्थानानि भिन्दन्हि छिन्दन्मर्माण्यतीत्य च । शैत्यात्प्रकुपितो वायुरूर्द्ध्वं तूत्क्रमते ततः
prāṇakthānāni bhindanhi chindanmarmāṇyatītya ca / śaityātprakupito vāyurūrddhvaṃ tūtkramate tataḥ
Breaking the seats of the breaths and cutting through the vital points and passing beyond them, the wind, enraged by cold, then moves upward and departs.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.67
स चायं सर्वभूतानां प्राणस्थानेष्ववस्थितः । समासात्संवृते ज्ञाने संचृत्तेषु च कर्मसु
sa cāyaṃ sarvabhūtānāṃ prāṇasthāneṣvavasthitaḥ / samāsātsaṃvṛte jñāne saṃcṛtteṣu ca karmasu
And this same one abides in the seats of the breaths of all beings; in brief, when knowledge is shut off and the actions (of the organs) have ceased,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.68
स जीवो नाभ्यधिष्ठानः कर्मभिः स्वैः पुराकृतैः । अष्टाङ्गप्रणवृत्तिं वै स विच्यावयते पुनः
sa jīvo nābhyadhiṣṭhānaḥ karmabhiḥ svaiḥ purākṛtaiḥ / aṣṭāṅgapraṇavṛttiṃ vai sa vicyāvayate punaḥ
that living self, whose station is the navel, by its own deeds formerly done, causes the activity of the eight-limbed breath to fall away again.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.69
शरीरं प्रजहन्स्ॐऽते निरुच्छ्वासस्ततो भवेत् । एवं प्राणैः परित्यक्तो मृत इत्यभिधीयते
śarīraṃ prajahansoṃ'te nirucchvāsastato bhavet / evaṃ prāṇaiḥ parityakto mṛta ityabhidhīyate
Abandoning the body, in the end he becomes breathless; thus, deserted by the breaths, he is called dead.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.70
यथेह लोके स्वप्ने तं नीयमानमितस्ततः । रञ्जनं तद्विधेयस्य ते तान्यो न च विद्यते
yatheha loke svapne taṃ nīyamānamitastataḥ / rañjanaṃ tadvidheyasya te tānyo na ca vidyate
As here in the world, in a dream, one is led hither and thither—such is the colouring of one who is subject to it, and there is no other than that.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.71
नृष्णाक्षयस्तृतीयस्तु व्याख्यातं मोक्षलक्षणम् । शब्दाद्ये विषये दोषदृष्टिर्वै पञ्चलक्षणे
nṛṣṇākṣayastṛtīyastu vyākhyātaṃ mokṣalakṣaṇam / śabdādye viṣaye doṣadṛṣṭirvai pañcalakṣaṇe
But the destruction of craving is the third: thus the mark of release has been explained. Toward the objects beginning with sound, five in kind, (there should be) the seeing of defects,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.72
अप्रद्वेषो ऽनभिष्वङ्गः प्रीतितापविवर्जनम् । वैराग्यकारणं ह्येते प्रकृतीनां लयस्य च
apradveṣo 'nabhiṣvaṅgaḥ prītitāpavivarjanam / vairāgyakāraṇaṃ hyete prakṛtīnāṃ layasya ca
non-aversion, non-attachment, and the abandoning of pleasure and pain: these indeed are the cause of dispassion and of the dissolution into the primary constituents.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.73
अष्टौ प्रकृतयो ज्ञेयाः पूर्वोक्ता वै यथाक्रमम् । अव्यक्ताद्यास्तु विज्ञेया भूतान्ताः प्रकृतेर्भवाः
aṣṭau prakṛtayo jñeyāḥ pūrvoktā vai yathākramam / avyaktādyāstu vijñeyā bhūtāntāḥ prakṛterbhavāḥ
The eight primary constituents (prakṛtis) are to be known, as stated before, in order; they are to be understood as beginning with the unmanifest and ending with the elements, the becomings of Prakṛti.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.74
वर्णाश्रमाचारयुक्तः शिष्टः शास्त्राविरोधनः । वर्णाश्रमाणां धर्मो ऽयं देवस्थानेषु कारणम्
varṇāśramācārayuktaḥ śiṣṭaḥ śāstrāvirodhanaḥ / varṇāśramāṇāṃ dharmo 'yaṃ devasthāneṣu kāraṇam
The cultivated man, joined to the observances of class and life-stage, not in conflict with the scriptures — this is the duty of the classes and life-stages, and (it is) the cause with respect to the stations of the gods.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.75
ब्रह्मादीनि पिशाचान्तान्यष्टौ स्थानानि देवता । ऐश्वर्यमाणिमाद्यं हि कारणं ह्यष्टलक्षणम्
brahmādīni piśācāntānyaṣṭau sthānāni devatā / aiśvaryamāṇimādyaṃ hi kāraṇaṃ hyaṣṭalakṣaṇam
The eight stations of the deities, beginning with Brahmā and ending with the piśācas; and lordship, (the powers) beginning with aṇimā (minuteness), is indeed the cause, having eight marks.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.76
निमित्तमप्रतीघाते दृष्टे शब्दादिलक्षणे । अष्टावेतानि रूपाणि प्राकृतानि यथाक्रमम्
nimittamapratīghāte dṛṣṭe śabdādilakṣaṇe / aṣṭāvetāni rūpāṇi prākṛtāni yathākramam
(There is) a cause in the case of non-resistance, when (things) marked by sound and the rest are perceived; these eight forms, belonging to primordial matter, (are) in due order.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.77
क्षेत्रज्ञेष्वनुसज्जन्ते गुणमात्रत्मकानि तु । प्रावृट्काले पृथग्मेघं पश्यन्तीव सचक्षुषः
kṣetrajñeṣvanusajjante guṇamātratmakāni tu / prāvṛṭkāle pṛthagmeghaṃ paśyantīva sacakṣuṣaḥ
But those consisting merely of the qualities cling to the knowers of the field, as men possessed of eyes see the cloud separately in the rainy season.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.78
पश्यन्त्येवं विधाः सिद्धा जीवं दिव्येन चक्षुषा । खादतश्चान्नपानानि योनीः प्रविशतस्तथा
paśyantyevaṃ vidhāḥ siddhā jīvaṃ divyena cakṣuṣā / khādataścānnapānāni yonīḥ praviśatastathā
Thus the perfected ones of such a kind see the living soul with the divine eye — eating foods and drinks, and likewise entering the wombs,
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.79
तिर्यगूर्ध्वमधस्ताच्च धावतो ऽपि यथाक्रमम् । जीवः प्राणस्तथा लिङ्गं करणं च चतुष्टयम्
tiryagūrdhvamadhastācca dhāvato 'pi yathākramam / jīvaḥ prāṇastathā liṅgaṃ karaṇaṃ ca catuṣṭayam
and running crosswise, upward and downward, in due order. The living soul, the breath, likewise the subtle body (liṅga) and the instrument — these four,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.80
पर्यायवाचकैः शब्दैरेकार्थैः सो ऽभिलष्यते । व्यक्ताव्यक्तप्रमाणो ऽयं स वै भुङ्क्ते तु कृत्स्नशः
paryāyavācakaiḥ śabdairekārthaiḥ so 'bhilaṣyate / vyaktāvyaktapramāṇo 'yaṃ sa vai bhuṅkte tu kṛtsnaśaḥ
(and) by synonymous words of one meaning he is designated. He has the measure of the manifest and the unmanifest; it is he indeed who experiences (all) entirely.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.81
अव्यक्तानुग्रहान्तं च क्षेत्रज्ञाधिष्ठितं च यत् । एवं ज्ञात्वा शुचिर्भूत्वा ज्ञानाद्वै विप्रमुच्यते
avyaktānugrahāntaṃ ca kṣetrajñādhiṣṭhitaṃ ca yat / evaṃ jñātvā śucirbhūtvā jñānādvai vipramucyate
And (that) which ends with the unmanifest's favour and is presided over by the knower of the field — knowing thus and becoming pure, one is wholly released through knowledge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.82
नष्टं चैव यथा तत्त्वं तत्त्वानां तत्त्वदर्शने । यथेष्टं परिनिर्याति भिन्ने देहे सुनिर्वृते
naṣṭaṃ caiva yathā tattvaṃ tattvānāṃ tattvadarśane / yatheṣṭaṃ pariniryāti bhinne dehe sunirvṛte
And as the (true) reality of the realities is lost when reality is seen, so he goes forth at will when the body, being fully extinguished, is broken up.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.83
भिद्यते करणं चापि ह्यव्यक्तज्ञानिनस्ततः । मुक्तो गुणशरीरेण प्रणाद्येन तु सर्वशः
bhidyate karaṇaṃ cāpi hyavyaktajñāninastataḥ / mukto guṇaśarīreṇa praṇādyena tu sarvaśaḥ
And the instrument too is broken up thereafter for the knower of the unmanifest; freed altogether from the body made of the qualities, together with the breaths and the rest,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.84
नान्यच्छरीरमादत्ते दग्धे वीजे यथाङ्कुरः । ज्ञानी च सर्वसंसाराविज्ञशारीरमानसः
nānyaccharīramādatte dagdhe vīje yathāṅkuraḥ / jñānī ca sarvasaṃsārāvijñaśārīramānasaḥ
he does not take on another body, as no sprout (arises) when the seed is burnt; and the knower, unaware of all transmigration, (is) of (such) body and mind.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.85
ज्ञानाच्चतुर्द्दशाबुद्धः प्रकृतिस्थो निवर्तते । प्रकृतिं सत्यमित्याहुर्विकारो ऽनृतमुच्यते
jñānāccaturddaśābuddhaḥ prakṛtistho nivartate / prakṛtiṃ satyamityāhurvikāro 'nṛtamucyate
Through knowledge the one awakened to the fourteen (principles), abiding in primordial matter, turns back. They call primordial matter the real; modification is called the unreal.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.86
असद्भावो ऽनृतं ज्ञेयं सद्भावः सत्य मुच्यते । अनामरूपं क्षेत्रज्ञनामरूपं प्रचक्षते
asadbhāvo 'nṛtaṃ jñeyaṃ sadbhāvaḥ satya mucyate / anāmarūpaṃ kṣetrajñanāmarūpaṃ pracakṣate
Non-being is to be known as the unreal; being is called the real. They declare the nameless-and-formless (and) the name-and-form of the knower of the field.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.87
यस्मात्क्षेत्रं विजानाति तत्मात्क्षेत्रज्ञ उच्यते । क्षेत्रं प्रत्ययते यस्मात्क्षेत्रज्ञः शुभ उच्यते
yasmātkṣetraṃ vijānāti tatmātkṣetrajña ucyate / kṣetraṃ pratyayate yasmātkṣetrajñaḥ śubha ucyate
Since he knows the field (kṣetra), therefore he is called the knower of the field (kṣetrajña); since he apprehends the field, the knower of the field is called auspicious.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.88
क्षेत्रज्ञः स्मर्यते तस्मात्क्षेत्रं तज्ज्ञैर्विभाष्यते । क्षेत्रं त्वत्प्रत्ययं दृष्टं क्षेत्रज्ञः प्रत्ययः सदा
kṣetrajñaḥ smaryate tasmātkṣetraṃ tajjñairvibhāṣyate / kṣetraṃ tvatpratyayaṃ dṛṣṭaṃ kṣetrajñaḥ pratyayaḥ sadā
Therefore he is remembered as the knower of the field, and the field is expounded by those who know it. The field is seen as the object of apprehension, while the knower of the field is always the apprehender.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.89
क्षपणात्कारणाच्चैव क्षतत्राणात्तथैव च । भोज्यत्वविषयत्वाच्च क्षेत्रं क्षेत्रविदो विदुः
kṣapaṇātkāraṇāccaiva kṣatatrāṇāttathaiva ca / bhojyatvaviṣayatvācca kṣetraṃ kṣetravido viduḥ
From wasting away (kṣapaṇa), and from being a cause, and likewise from protecting (trāṇa) from injury (kṣata), and from being an object of enjoyment and a sense-object — the knowers of the field know it as 'field'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.90
महदाद्यं विशेषान्तं सर्वैरूप्यं विलक्षणम् । विकारलक्षणं तद्वै सो ऽक्षरः क्षरमेति च
mahadādyaṃ viśeṣāntaṃ sarvairūpyaṃ vilakṣaṇam / vikāralakṣaṇaṃ tadvai so 'kṣaraḥ kṣarameti ca
That which begins with the great one (mahat) and ends with the particulars, of all forms(?), distinct, characterized by modification — that is the imperishable, and it also perishes.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.91
तमेवानुविकारं तु यस्माद्वै क्षरते पुनः । तस्माच्च कारणाच्चैव ज्ञरमित्यभिधीयते
tamevānuvikāraṃ tu yasmādvai kṣarate punaḥ / tasmācca kāraṇāccaiva jñaramityabhidhīyate
And since it flows away (kṣarate) again, following upon that very modification, for that reason too it is called 'perishing'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.92
संसारे नरकेभ्यश्च त्रायते पुरुषं च यत् । दुःखत्राणात्पुनश्चापि क्षेत्रमित्यभिधीयते
saṃsāre narakebhyaśca trāyate puruṣaṃ ca yat / duḥkhatrāṇātpunaścāpi kṣetramityabhidhīyate
And since it protects the person in transmigration from the hells, and again from the protecting from suffering, it is called 'field' (kṣetra).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.93
सुखदुःखमहंभावाद्भोज्यमित्यभिधीयते । अचेतनत्वाद्विषयस्तद्विधर्मा विभुः स्मृतः
sukhaduḥkhamahaṃbhāvādbhojyamityabhidhīyate / acetanatvādviṣayastadvidharmā vibhuḥ smṛtaḥ
Because of pleasure, pain, and the sense of 'I', it is called the object of enjoyment; because it is unconscious it is a sense-object, while the pervading one is remembered as having the opposite properties.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.94
न क्षीयते न क्षरति विकारप्रसृतं तु तत् । अक्षरं तेन वाप्युक्तम क्षीणत्वात्तथैव च
na kṣīyate na kṣarati vikāraprasṛtaṃ tu tat / akṣaraṃ tena vāpyuktama kṣīṇatvāttathaiva ca
It does not waste away, it does not flow away, though that (principle) is spread out into modifications; therefore it is called "imperishable" (akṣara), and likewise because of its being undiminished.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.95
यस्मात्पूर्यनुशेते च तस्मात्पुरुष उच्यते । पुरप्रत्ययिको यस्मात्पुरुषेत्यभिधीयते
yasmātpūryanuśete ca tasmātpuruṣa ucyate / purapratyayiko yasmātpuruṣetyabhidhīyate
Because it fills and lies (within), therefore it is called puruṣa; because it has the city (pura) as its ground of cognition, it is termed puruṣa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.96
पुरुषं कथयस्वाथ कथितो ऽज्ञैर्विभाष्यते । शुद्धो निरञ्जनाभासो ज्ञाता ज्ञानविवर्जितः
puruṣaṃ kathayasvātha kathito 'jñairvibhāṣyate / śuddho nirañjanābhāso jñātā jñānavivarjitaḥ
"Now speak of the puruṣa" — (though) spoken of, he is variously explained by the ignorant: pure, of untainted appearance, a knower yet devoid of knowledge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.97
अस्तिनास्तीति सो ऽन्यो वा बद्धो मुक्तो गतःस्थितः । नैर्हेतुकात्त्वनिर्देश्यादहस्तस्मिन्न विद्यते
astināstīti so 'nyo vā baddho mukto gataḥsthitaḥ / nairhetukāttvanirdeśyādahastasminna vidyate
(Whether) he is or is not, or is other, bound, released, gone, standing still — since (he is) without cause and not to be pointed out, no "I" exists in him.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.98
शुद्धत्वान्न तु दृश्यो वै द्रष्टृत्वात्समदर्शनः । आत्मप्रत्ययकारित्वादन्यूनं वाप्यहेतुकम्
śuddhatvānna tu dṛśyo vai draṣṭṛtvātsamadarśanaḥ / ātmapratyayakāritvādanyūnaṃ vāpyahetukam
Being pure he is indeed not to be seen; being the seer he has an equal vision; because he acts through cognition of self, he is undiminished and also without cause.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.99
भावग्राह्यमनुमानाच्चिन्तयन्न प्रमुह्यते । यदा पश्यति ज्ञातारं शान्तार्थं दर्शनात्मकम्
bhāvagrāhyamanumānāccintayanna pramuhyate / yadā paśyati jñātāraṃ śāntārthaṃ darśanātmakam
To be grasped through (its) being, by inference, one who reflects is not confused, when he sees the knower, whose object is at peace, whose nature is seeing.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.100
दृश्यादृश्येषु निर्देश्यं तदा तद्दुर्द्धरं वरम् । विज्ञाता न च दृश्येत वृथक्त्वेनेह सर्वशः
dṛśyādṛśyeṣu nirdeśyaṃ tadā taddurddharaṃ varam / vijñātā na ca dṛśyeta vṛthaktveneha sarvaśaḥ
Then that which is to be pointed out among things seen and unseen is hard to hold and supreme; and the knower would not be seen here in any way in separateness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.101
स्वेनात्मना तथात्मानं कारणात्मा नियच्छति । प्रकृतौ कारणे तत्र स्वात्मन्येवोपतिष्ठति
svenātmanā tathātmānaṃ kāraṇātmā niyacchati / prakṛtau kāraṇe tatra svātmanyevopatiṣṭhati
So by his own self the self whose nature is the cause restrains the self; there, in the cause, in prakṛti, he abides in his own self alone.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.102
अस्तिनास्तीति सो ऽन्यो वा इहामुत्रेति वा पुनः । एकत्वं वा पृथक्वं वा क्षेत्रज्ञः पुरुषो ऽपि वा
astināstīti so 'nyo vā ihāmutreti vā punaḥ / ekatvaṃ vā pṛthakvaṃ vā kṣetrajñaḥ puruṣo 'pi vā
(Whether) he is or is not, or is other, or again is here or in the other world, whether unity or separateness, whether the knower of the field or the puruṣa,
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.103
आत्मा वा स निरात्मा वा चेतनो ऽचेतनो ऽपि वा । कर्त्ता वा सो ऽप्यकर्त्ता वा भोक्ता वा भोज्यमेव च
ātmā vā sa nirātmā vā cetano 'cetano 'pi vā / karttā vā so 'pyakarttā vā bhoktā vā bhojyameva ca
whether he is self or without self, whether conscious or unconscious, whether he is agent or non-agent, whether eater or the very food —
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.104
यद्गत्वा न निवर्त्तन्ते क्षेत्रज्ञं तु निरञ्जनम् । अवाच्यं तदनाख्यानादग्राह्यं वादहेतुभिः
yadgatvā na nivarttante kṣetrajñaṃ tu nirañjanam / avācyaṃ tadanākhyānādagrāhyaṃ vādahetubhiḥ
that, having gone to which they do not return, the untainted knower of the field, is unspeakable because it cannot be named, and ungraspable by arguments and reasons;
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.105
अप्रतर्क्यमचिन्त्यत्वादवा येत्वाच्च सर्वशः । नालप्य वचसा तत्त्वमप्राप्य मनसा सह
apratarkyamacintyatvādavā yetvācca sarvaśaḥ / nālapya vacasā tattvamaprāpya manasā saha
it is beyond reasoning because it is unthinkable, and altogether beyond speech; the truth is not to be uttered by speech nor reached along with the mind.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.106
क्षेत्रज्ञे निर्गुणे शुद्धे शान्ते क्षीणे निरञ्जने । व्यपेतसुखदुःखे च निरुद्धे शान्तिमागते
kṣetrajñe nirguṇe śuddhe śānte kṣīṇe nirañjane / vyapetasukhaduḥkhe ca niruddhe śāntimāgate
When the knower of the field is without qualities, pure, at peace, exhausted, untainted, with pleasure and pain gone, restrained, come to quiescence,
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.107
निरात्मके पुनस्तस्मिन्वाच्यावाच्यं न विद्यते । एतौ संहारविस्तारौ व्यक्ताव्यक्तौ ततः पुनः
nirātmake punastasminvācyāvācyaṃ na vidyate / etau saṃhāravistārau vyaktāvyaktau tataḥ punaḥ
and again when he is without self, in him there is neither the speakable nor the unspeakable; these two, dissolution and expansion, are then again the manifest and the unmanifest.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.108
सृज्यते ग्रसते चैव व्यक्तौ पर्यवतिष्ठते । क्षेत्रज्ञाधिष्ठितं सर्वं पुनः सर्गे प्रवर्त्तते
sṛjyate grasate caiva vyaktau paryavatiṣṭhate / kṣetrajñādhiṣṭhitaṃ sarvaṃ punaḥ sarge pravarttate
(The world) is created and is swallowed up, and it rests in the manifest; all this, presided over by the knower of the field, moves forth again at creation.
AI translation rendered from the Sanskrit, not a published edition
BndP 3 3.109
अधिष्ठानं प्रपद्येत तस्यान्ते बुद्धिपूर्वकम् । साधर्म्यवैधर्म्यकृतः संयोगो विदितस्तयोः । अनादिमांश्च संयोगो महापुरुषजः स्मृतः
adhiṣṭhānaṃ prapadyeta tasyānte buddhipūrvakam / sādharmyavaidharmyakṛtaḥ saṃyogo viditastayoḥ / anādimāṃśca saṃyogo mahāpuruṣajaḥ smṛtaḥ
At the end of that (world) it would attain (its) ground, preceded by intelligence. The conjunction of those two, brought about by likeness and unlikeness, is known; and the conjunction is beginningless and is held to be born of the great puruṣa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.110
यावच्च सर्गप्रति सर्गकालस्तावज्जगत्तिष्ठति संनिरुध्य । पूर्वं हि तस्यैव च बुद्धिपूर्वं प्रवर्त्तते तत्पुरुषार्थंमेव
yāvacca sargaprati sargakālastāvajjagattiṣṭhati saṃnirudhya / pūrvaṃ hi tasyaiva ca buddhipūrvaṃ pravarttate tatpuruṣārthaṃmeva
And as long as the time of creation and counter-creation lasts, so long the world stands, holding itself in check; for previously, and of him alone, it proceeds preceded by intelligence, and that only for the sake of the puruṣa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.111
एषा निसर्गप्रतिसर्गपूर्वा प्राधानिकी चेश्वरकारिता वा । अनाद्यनन्ता ह्यभिमानपूर्वकं वित्रासयन्ती जगदभ्युपैति
eṣā nisargapratisargapūrvā prādhānikī ceśvarakāritā vā / anādyanantā hyabhimānapūrvakaṃ vitrāsayantī jagadabhyupaiti
This (activity), preceded by creation and counter-creation, belonging to pradhāna or else caused by the Lord, without beginning or end, terrifying (all), approaches the world with self-conceit going before it.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.112
इत्येष प्राकृतः सर्गस्तृतीयो हेतुलक्षणः । उक्तो ह्यस्मिंस्तदात्यन्तं कालं ज्ञात्वा प्रमुच्यते
ityeṣa prākṛtaḥ sargastṛtīyo hetulakṣaṇaḥ / ukto hyasmiṃstadātyantaṃ kālaṃ jñātvā pramucyate
Thus this is the third, material creation, characterized by its cause; and it has been declared herein — knowing that final time, one is set free.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 3 3.113
इत्येष प्रतिसर्गो वस्त्रिविदः कीर्त्तितो मया । विस्तरेणानुपूर्व्याच भूयः किं वर्त्तयाम्यहम्
ityeṣa pratisargo vastrividaḥ kīrttito mayā / vistareṇānupūrvyāca bhūyaḥ kiṃ varttayāmyaham
Thus this counter-creation of the threefold kind has been proclaimed by me at length and in due order; what more shall I relate?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain