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12.
33
लोभः स्वप्नोऽधृतिः क्रौर्यं नास्तिक्यं भिन्नवृत्तिता ।
याचिष्णुता प्रमादश्च तामसं गुणलक्षणम् । । १२.३३ । ।
- Covetousness, sleepiness, pusillanimity, cruelty, atheism, leading an evil life, a habit of soliciting favours, and inattentiveness, are the marks of the quality of Darkness. (Ⅲ)
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12.
34
त्रयाणां अपि चैतेषां गुणानां त्रिषु तिष्ठताम् ।
इदं सामासिकं ज्ञेयं क्रमशो गुणलक्षणम् । । १२.३४ । ।
- Know, moreover, the following to be a brief description of the three qualities, each in its order, as they appear in the three (times, the present, past, and future). (Ⅲ)
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12.
35
यत्कर्म कृत्वा कुर्वंश्च करिष्यंश्चैव लज्जति ।
तज्ज्ञेयं विदुषा सर्वं तामसं गुणलक्षणम् । । १२.३५ । ।
- When a (man), having done, doing, or being about to do any act, feels ashamed, the learned may know that all (such acts bear) the mark of the quality of Darkness. (Ⅲ)
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12.
36
येनास्मिन्कर्मना लोके ख्यातिं इच्छति पुष्कलाम् ।
न च शोचत्यसंपत्तौ तद्विज्ञेयं तु राजसम् । । १२.३६ । ।
- But, when (a man) desires (to gain) by an act much fame in this world and feels no sorrow on failing, know that it (bears the mark of the quality of) Activity. (Ⅲ)
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12.
1
चातुर्वर्ण्यस्य कृत्स्नोऽयं उक्तो धर्मस्त्वयानघः ।
कर्मणां फलनिर्वृत्तिं शंस नस्तत्त्वतः पराम् । । १२.१ । ।
- 'O sinless One, the whole sacred law, (applicable) to the four castes, has been declared by thee; communicate to us (now), according to the truth, the ultimate retribution for (their) deeds.' (Ⅲ)
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12.
2
स तानुवाच धर्मात्मा महर्षीन्मानवो भृगुः ।
अस्य सर्वस्य शृणुत कर्मयोगस्य निर्णयम् । । १२.२ । ।
- To the great sages (who addressed him thus) righteous Bhrigu, sprung from Manu, answered, 'Hear the decision concerning this whole connexion with actions.' (Ⅲ)
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12.
3
शुभाशुभफलं कर्म मनोवाग्देहसंभवम् ।
कर्मजा गतयो नॄणां उत्तमाधममध्यमः । । १२.३ । ।
- Action, which springs from the mind, from speech, and from the body, produces either good or evil results; by action are caused the (various) conditions of men, the highest, the middling, and the lowest. (Ⅲ)
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12.
4
तस्येह त्रिविधस्यापि त्र्यधिष्ठानस्य देहिनः ।
दशलक्षणयुक्तस्य मनो विद्यात्प्रवर्तकम् । । १२.४ । ।
- Know that the mind is the instigator here below, even to that (action) which is connected with the body, (and) which is of three kinds, has three locations, and falls under ten heads. (Ⅲ)
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12.
5
परद्रव्येष्वभिध्यानं मनसानिष्टचिन्तनम् ।
वितथाभिनिवेशश्च त्रिविधं कर्म मानसम् । । १२.५ । ।
- Coveting the property of others, thinking in one's heart of what is undesirable, and adherence to false (doctrines), are the three kinds of (sinful) mental action. (Ⅲ)
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12.
6
पारुष्यं अनृतं चैव पैशुन्यं चापि सर्वशः ।
असंबद्धप्रलापश्च वाङ्मयं स्याच्चतुर्विधम् । । १२.६ । ।
- Abusing (others, speaking) untruth, detracting from the merits of all men, and talking idly, shall be the four kinds of (evil) verbal action. (Ⅲ)
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12.
7
अदत्तानां उपादानं हिंसा चैवाविधानतः ।
परदारोपसेवा च शारीरं त्रिविधं स्मृतम् । । १२.७ । ।
- Taking what has not been given, injuring (creatures) without the sanction of the law, and holding criminal intercourse with another man's wife, are declared to be the three kinds of (wicked) bodily action. (Ⅲ)
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12.
8
मानसं मनसैवायं उपभुङ्क्ते शुभाशुभम् ।
वाचा वाचा कृतं कर्म कायेनैव च कायिकम् । । १२.८ । ।
- (A man) obtains (the result of) a good or evil mental (act) in his mind, (that of) a verbal (act) in his speech, (that of) a bodily (act) in his body. (Ⅲ)
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12.
9
शरीरजैः कर्मदोषैर्याति स्थावरतां नरः ।
वाचिकैः पक्षिमृगतां मानसैरन्त्यजातिताम् । । १२.९ । ।
- In consequence of (many) sinful acts committed with his body, a man becomes (in the next birth) something inanimate, in consequence (of sins) committed by speech, a bird, or a beast, and in consequence of mental (sins he is re-born in) a low caste. (Ⅲ)
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12.
10
वाग्दण्डोऽथ मनोदण्डः कायदण्डस्तथैव च ।
यस्यैते निहिता बुद्धौ त्रिदण्डीति स उच्यते । । १२.१० । ।
- That man is called a (true) tridandin in whose mind these three, the control over his speech (vagdanda), the control over his thoughts (manodanda), and the control over his body (kayadanda), are firmly fixed. (Ⅲ)
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12.
11
त्रिदण्डं एतन्निक्षिप्य सर्वभूतेषु मानवः ।
कामक्रोधौ तु संयम्य ततः सिद्धिं नियच्छति । । १२.११ । ।
- That man who keeps this threefold control (over himself) with respect to all created beings and wholly subdues desire and wrath, thereby assuredly gains complete success. (Ⅲ)
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12.
12
योऽस्यात्मनः कारयिता तं क्षेत्रज्ञं प्रचक्षते ।
यः करोति तु कर्माणि स भूतात्मोच्यते बुधैः । । १२.१२ । ।
- Him who impels this (corporeal) Self to action, they call the Kshetragna (the knower of the field); but him who does the acts, the wise name the Bhutatman (the Self consisting of the elements). (Ⅲ)
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12.
13
जीवसंज्ञोऽन्तरात्मान्यः सहजः सर्वदेहिनाम् ।
येन वेदयते सर्वं सुखं दुःखं च जन्मसु । । १२.१३ । ।
- Another internal Self that is generated with all embodied (Kshetragnas) is called Giva, through which (the Kshetragna) becomes sensible of all pleasure and pain in (successive) births. (Ⅲ)
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12.
14
तावुभौ भूतसंपृक्तौ महान्क्षेत्रज्ञ एव च ।
उच्चावचेषु भूतेषु स्थितं तं व्याप्य तिष्ठतः । । १२.१४ । ।
- These two, the Great One and the Kshetragna, who are closely united with the elements, pervade him who resides in the multiform created beings. (Ⅲ)
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12.
15
असंख्या मूर्तयस्तस्य निष्पतन्ति शरीरतः ।
उच्चावचानि भूतानि सततं चेष्टयन्ति याः । । १२.१५ । ।
- From his body innumerable forms go forth, which constantly impel the multiform creatures to action. (Ⅲ)
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12.
16
पञ्चभ्य एव मात्राभ्यः प्रेत्य दुष्कृतिनां नृणाम् ।
शरीरं यातनार्थीयं अन्यदुत्पद्यते ध्रुवम् । । १२.१६ । ।
- Another strong body, formed of particles (of the) five (elements and) destined to suffer the torments (in hell), is produced after death (in the case) of wicked men. (Ⅲ)
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12.
17
तेनानुभूय ता यामीः शरीरेणेह यातनाः ।
तास्वेव भूतमात्रासु प्रलीयन्ते विभागशः । । १२.१७ । ।
- When (the evil-doers) by means of that body have suffered there the torments imposed by Yama, (its constituent parts) are united, each according to its class, with those very elements (from which they were taken). (Ⅲ)
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12.
18
सोऽनुभूयासुखोदर्कान्दोषान्विषयसङ्गजान् ।
व्यपेतकल्मषोऽभ्येति तावेवोभौ महौजसौ । । १२.१८ । ।
- He, having suffered for his faults, which are produced by attachment to sensual objects, and which result in misery, approaches, free from stains, those two mighty ones. (Ⅲ)
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12.
19
तौ धर्मं पश्यतस्तस्य पापं चातन्द्रितौ सह ।
याभ्यां प्राप्नोति संपृक्तः प्रेत्येह च सुखासुखम् । । १२.१९ । ।
- Those two together examine without tiring the merit and the guilt of that (individual soul), united with which it obtains bliss or misery both in this world and the next. (Ⅲ)
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12.
20
यद्याचरति धर्मं स प्रायशोऽधर्मं अल्पशः ।
तैरेव चावृतो भूतैः स्वर्गे सुखं उपाश्नुते । । १२.२० । ।
- If (the soul) chiefly practises virtue and vice to a small degree, it obtains bliss in heaven, clothed with those very elements. (Ⅲ)
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12.
21
यदि तु प्रायशोऽधर्मं सेवते धर्मं अल्पशः ।
तैर्भूतैः स परित्यक्तो यामीः प्राप्नोति यातनाः । । १२.२१ । ।
- But if it chiefly cleaves to vice and to virtue in a small degree, it suffers, deserted by the elements, the torments inflicted by Yama. (Ⅲ)
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12.
22
यामीस्ता यातनाः प्राप्य स जीवो वीतकल्मषः ।
तान्येव पञ्च भूतानि पुनरप्येति भागशः । । १२.२२ । ।
- The individual soul, having endured those torments of Yama, again enters, free from taint, those very five elements, each in due proportion. (Ⅲ)
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12.
23
एता दृष्ट्वास्य जीवस्य गतीः स्वेनैव चेतसा ।
धर्मतोऽधर्मतश्चैव धर्मे दध्यात्सदा मनः । । १२.२३ । ।
- Let (man), having recognised even by means of his intellect these transitions of the individual soul (which depend) on merit and demerit, always fix his heart on (the acquisition of) merit. (Ⅲ)
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12.
24
सत्त्वं रजस्तमश्चैव त्रीन्विद्यादात्मनो गुणान् ।
यैर्व्याप्येमान्स्थितो भावान्महान्सर्वानशेषतः । । १२.२४ । ।
- Know Goodness (sattva), Activity (ragas), and Darkness (tamas) to be the three qualities of the Self, with which the Great One always completely pervades all existences. (Ⅲ)
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12.
25
यो यदैषां गुणो देहे साकल्येनातिरिच्यते ।
स तदा तद्गुणप्रायं तं करोति शरीरिणम् । । १२.२५ । ।
- When one of these qualities wholly predominates in a body, then it makes the embodied (soul) eminently distinguished for that quality. (Ⅲ)
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12.
26
सत्त्वं ज्ञानं तमोऽज्ञानं रागद्वेषौ रजः स्मृतम् ।
एतद्व्याप्तिमदेतेषां सर्वभूताश्रितं वपुः । । १२.२६ । ।
- Goodness is declared (to have the form of) knowledge, Darkness (of) ignorance, Activity (of) love and hatred; such is the nature of these (three) which is (all-) pervading and clings to everything created. (Ⅲ)
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12.
27
तत्र यत्प्रीतिसंयुक्तं किं चिदात्मनि लक्षयेत् ।
प्रशान्तं इव शुद्धाभं सत्त्वं तदुपधारयेत् । । १२.२७ । ।
- When (man) experiences in his soul a (feeling) full of bliss, a deep calm, as it were, and a pure light, then let him know (that it is) among those three (the quality called) Goodness. (Ⅲ)
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12.
28
यत्तु दुःखसमायुक्तं अप्रीतिकरं आत्मनः ।
तद्रजो प्रतीपं विद्यात्सततं हारि देहिनाम् । । १२.२८ । ।
- What is mixed with pain and does not give satisfaction to the soul one may know (to be the quality of) Activity, which is difficult to conquer, and which ever draws embodied (souls towards sensual objects). (Ⅲ)
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12.
29
यत्तु स्यान्मोहसंयुक्तं अव्यक्तं विषयात्मकम् ।
अप्रतर्क्यं अविज्ञेयं तमस्तदुपधारयेत् । । १२.२९ । ।
- What is coupled with delusion, what has the character of an undiscernible mass, what cannot be fathomed by reasoning, what cannot be fully known, one must consider (as the quality of) Darkness. (Ⅲ)
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12.
30
त्रयाणां अपि चैतेषां गुणानां यः फलोदयः ।
अग्र्यो मध्यो जघन्यश्च तं प्रवक्ष्याम्यशेषतः । । १२.३० । ।
- I will, moreover, fully describe the results which arise from these three qualities, the excellent ones, the middling ones, and the lowest. (Ⅲ)
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12.
31
वेदाभ्यासस्तपो ज्ञानं शौचं इन्द्रियनिग्रहः ।
धर्मक्रियात्मचिन्ता च सात्त्विकं गुणलक्षणम् । । १२.३१ । ।
- The study of the Vedas, austerity, (the pursuit of) knowledge, purity, control over the organs, the performance of meritorious acts and meditation on the Soul, (are) the marks of the quality of Goodness. (Ⅲ)
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12.
32
आरम्भरुचिताधैर्यं असत्कार्यपरिग्रहः ।
विषयोपसेवा चाजस्रं राजसं गुणलक्षणम् । । १२.३२ । ।
- Delighting in undertakings, want of firmness, commission of sinful acts, and continual indulgence in sensual pleasures, (are) the marks of the quality of Activity. (Ⅲ)
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12.
37
यत्सर्वेणेच्छति ज्ञातुं यन्न लज्जति चाचरन् ।
येन तुष्यति चात्मास्य तत्सत्त्वगुणलक्षणम् । । १२.३७ । ।
- But that (bears) the mark of the quality of Goodness which with his whole (heart) he desires to know, which he is not ashamed to perform, and at which his soul rejoices. (Ⅲ)
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12.
38
तमसो लक्षणं कामो रजसस्त्वर्थ उच्यते ।
सत्त्वस्य लक्षणं धर्मः श्रैष्ठ्यं एषां यथोत्तरम् । । १२.३८ । ।
- The craving after sensual pleasures is declared to be the mark of Darkness, (the pursuit of) wealth (the mark) of Activity, (the desire to gain) spiritual merit the mark of Goodness; each later) named quality is) better than the preceding one. (Ⅲ)
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12.
39
येन यस्तु गुणेनैषां संसरान्प्रतिपद्यते ।
तान्समासेन वक्ष्यामि सर्वस्यास्य यथाक्रमम् । । १२.३९ । ।
- I will briefly declare in due order what transmigrations in this whole (world a man) obtains through each of these qualities. (Ⅲ)
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12.
40
देवत्वं सात्त्विका यान्ति मनुष्यत्वं च राजसाः ।
तिर्यक्त्वं तामसा नित्यं इत्येषा त्रिविधा गतिः । । १२.४० । ।
- Those endowed with Goodness reach the state of gods, those endowed with Activity the state of men, and those endowed with Darkness ever sink to the condition of beasts; that is the threefold course of transmigrations. (Ⅲ)
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12.
41
त्रिविधा त्रिविधैषा तु विज्ञेया गौणिकी गतिः ।
अधमा मध्यमाग्र्या च कर्मविद्याविशेषतः । । १२.४१ । ।
- But know this threefold course of transmigrations that depends on the (three) qualities (to be again) threefold, low, middling, and high, according to the particular nature of the acts and of the knowledge (of each man). (Ⅲ)
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12.
42
स्थावराः कृमिकीटाश्च मत्स्याः सर्पाः सकच्छपाः ।
पशवश्च मृगाश्चैव जघन्या तामसी गतिः । । १२.४२ । ।
- Immovable (beings), insects, both small and great, fishes, snakes, and tortoises, cattle and wild animals, are the lowest conditions to which (the quality of) Darkness leads. (Ⅲ)
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12.
43
हस्तिनश्च तुरङ्गाश्च शूद्रा म्लेच्छाश्च गर्हिताः ।
सिंहा व्याघ्रा वराहाश्च मध्यमा तामसी गतिः । । १२.४३ । ।
- Elephants, horses, Sudras, and despicable barbarians, lions, tigers, and boars (are) the middling states, caused by (the quality of) Darkness. (Ⅲ)
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12.
44
चारणाश्च सुपर्णाश्च पुरुषाश्चैव दाम्भिकाः ।
रक्षांसि च पिशाचाश्च तामसीषूत्तमा गतिः । । १२.४४ । ।
- Karanas, Suparnas and hypocrites, Rakshasas and Pisakas (belong to) the highest (rank of) conditions among those produced by Darkness. (Ⅲ)
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12.
45
झल्ला मल्ला नटाश्चैव पुरुषाः शस्त्रवृत्तयः ।
द्यूतपानप्रसक्ताश्च जघन्या राजसी गतिः । । १२.४५ । ।
- Ghallas, Mallas, Natas, men who subsist by despicable occupations and those addicted to gambling and drinking (form) the lowest (order of) conditions caused by Activity. (Ⅲ)
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12.
46
राजानः क्षत्रियाश्चैव राज्ञां चैव पुरोहिताः ।
वादयुद्धप्रधानाश्च मध्यमा राजसी गतिः । । १२.४६ । ।
- Kings and Kshatriyas, the domestic priests of kings, and those who delight in the warfare of disputations (constitute) the middling (rank of the) states caused by Activity. (Ⅲ)
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12.
47
गन्धर्वा गुह्यका यक्षा विबुधानुचराश्च ये ।
तथैवाप्सरसः सर्वा राजसीषूत्तमा गतिः । । १२.४७ । ।
- The Gandharvas, the Guhyakas, and the servants of the gods, likewise the Apsarases, (belong all to) the highest (rank of) conditions produced by Activity. (Ⅲ)
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12.
48
तापसा यतयो विप्रा ये च वैमानिका गणाः ।
नक्षत्राणि च दैत्याश्च प्रथमा सात्त्विकी गतिः । । १२.४८ । ।
- Hermits, ascetics, Brahmanas, the crowds of the Vaimanika deities, the lunar mansions, and the Daityas (form) the first (and lowest rank of the) existences caused by Goodness. (Ⅲ)
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12.
49
यज्वान ऋषयो देवा वेदा ज्योतींषि वत्सराः ।
पितरश्चैव साध्याश्च द्वितीया सात्त्विकी गतिः । । १२.४९ । ।
- Sacrificers, the sages, the gods, the Vedas, the heavenly lights, the years, the manes, and the Sadhyas (constitute) the second order of existences, caused by Goodness. (Ⅲ)
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12.
50
ब्रह्मा विश्वसृजो धर्मो महानव्यक्तं एव च ।
उत्तमां सात्त्विकीं एतां गतिं आहुर्मनीषिणः । । १२.५० । ।
- The sages declare Brahma, the creators of the universe, the law, the Great One, and the Undiscernible One (to constitute) the highest order of beings produced by Goodness. (Ⅲ)
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