12.177
भरद्वाज उवाच॥
bharadvāja uvāca॥
[भरद्वाज (bharadvāja) - Bharadvāja; (name of a sage); उवाच (uvāca) - said; spoke;]
(Bharadvāja said;)
Bharadvāja said.
एते ते धातवः पञ्च ब्रह्मा यानसृजत्पुरा। आवृता यैरिमे लोका महाभूताभिसञ्ज्ञितैः ॥१२-१७७-१॥
ete te dhātavaḥ pañca brahmā yān asṛjat purā। āvṛtā yair ime lokā mahābhūtābhi sañjñitaiḥ ॥12-177-1॥
[एते (ete) - these; ते (te) - those; धातवः (dhātavaḥ) - elements; पञ्च (pañca) - five; ब्रह्मा (brahmā) - Brahmā; यान् (yān) - which; असृजत् (asṛjat) - created; पुरा (purā) - formerly; आवृता (āvṛtā) - enveloped; यैः (yaiḥ) - by which; इमे (ime) - these; लोकाः (lokāḥ) - worlds; महाभूताभिः (mahābhūtābhiḥ) - by the great elements; सञ्ज्ञितैः (sañjñitaiḥ) - called;]
(These those elements five Brahmā which created formerly. Enveloped by which these worlds by the great elements called.)
These are those five elements which Brahmā formerly created. By which these worlds are enveloped, called the great elements.
यदासृजत्सहस्राणि भूतानां स महामतिः। पञ्चानामेव भूतत्वं कथं समुपपद्यते ॥१२-१७७-२॥
yadāsṛjatsahasrāṇi bhūtānāṃ sa mahāmatiḥ। pañcānāmeva bhūtatvaṃ kathaṃ samupapadyate ॥12-177-2॥
[यदा (yadā) - when; असृजत् (asṛjat) - created; सहस्राणि (sahasrāṇi) - thousands; भूतानाम् (bhūtānām) - of beings; सः (saḥ) - he; महामतिः (mahāmatiḥ) - great-minded one; पञ्चानाम् (pañcānām) - of the five; एव (eva) - indeed; भूतत्वम् (bhūtatvam) - state of being elements; कथम् (katham) - how; समुपपद्यते (samupapadyate) - is established;]
(When he, the great-minded one, created thousands of beings, how indeed is the state of being elements of the five established?)
When the great-minded one created thousands of beings, how is it that the state of being of the five elements is established?
भृगुरुवाच॥
bhṛguruvāca॥
[भृगुः (bhṛguḥ) - Bhṛgu (name of a sage); उवाच (uvāca) - said;]
(Bhṛgu said;)
Bhṛgu said.
अमितानां महाशब्दो यान्ति भूतानि सम्भवम्। ततस्तेषां महाभूतशब्दोऽयमुपपद्यते ॥१२-१७७-३॥
amitānāṃ mahāśabdo yānti bhūtāni sambhavam। tatasteṣāṃ mahābhūtaśabdo'yamupapadyate ॥12-177-3॥
[अमितानाम् (amitānām) - of the immeasurable; महाशब्दः (mahāśabdaḥ) - great sound; यान्ति (yānti) - go; भूतानि (bhūtāni) - beings; सम्भवम् (sambhavam) - origin; ततः (tataḥ) - therefore; तेषाम् (teṣām) - of them; महाभूतशब्दः (mahābhūtaśabdaḥ) - the word 'great beings'; अयम् (ayam) - this; उपपद्यते (upapadyate) - is justified;]
(Of the immeasurable, the great sound goes to the beings' origin. Therefore, for them, the word 'great beings'—this is justified.)
The great sound of the immeasurable reaches the origin of beings. Therefore, for them, the term 'great beings' is justified.
चेष्टा वयूः खमाकाशमूष्माग्निः सलिलं द्रवः। पृथिवी चात्र सङ्घातः शरीरं पाञ्चभौतिकम् ॥१२-१७७-४॥
ceṣṭā vayūḥ kham ākāśam ūṣmā agniḥ salilaṃ dravaḥ। pṛthivī ca atra saṅghātaḥ śarīraṃ pāñcabhoutikam ॥12-177-4॥
[चेष्टा (ceṣṭā) - activity; वयूः (vayūḥ) - air; खम् (kham) - space; आकाशम् (ākāśam) - ether; ऊष्मा (ūṣmā) - heat; अग्निः (agniḥ) - fire; सलिलम् (salilam) - water; द्रवः (dravaḥ) - liquid; पृथिवी (pṛthivī) - earth; च (ca) - and; अत्र (atra) - here; सङ्घातः (saṅghātaḥ) - aggregate; शरीरम् (śarīram) - body; पाञ्चभौतिकम् (pāñcabhoutikam) - composed of five elements;]
(Activity is air, space is ether, heat is fire, water is liquid, earth and here aggregate body is composed of five elements.)
Activity is air, space is ether, heat is fire, water is liquid, and the aggregate body here is composed of the five elements.
इत्येतैः पञ्चभिर्भूतैर्युक्तं स्थावरजङ्गमम्। श्रोत्रं घ्राणं रसः स्पर्शो दृष्टिश्चेन्द्रियसञ्ज्ञिताः ॥१२-१७७-५॥
ityetaiḥ pañcabhir bhūtair yuktaṃ sthāvarajaṅgamam। śrotraṃ ghrāṇaṃ rasaḥ sparśo dṛṣṭiś cendriyasanjñitāḥ ॥12-177-5॥
[इति (iti) - thus; एतैः (etaiḥ) - by these; पञ्चभिः (pañcabhiḥ) - by five; भूतैः (bhūtaiḥ) - elements; युक्तं (yuktam) - endowed; स्थावर (sthāvara) - immobile; जङ्गमम् (jaṅgamam) - mobile; श्रोत्रं (śrotram) - ear; घ्राणं (ghrāṇam) - nose; रसः (rasaḥ) - taste; स्पर्शः (sparśaḥ) - touch; दृष्टिः (dṛṣṭiḥ) - sight; च (ca) - and; इन्द्रिय (indriya) - sense; सञ्ज्ञिताः (sañjñitāḥ) - called;]
(Thus, by these five elements, endowed are the immobile and mobile (beings); ear, nose, taste, touch, and sight are called the senses.)
Thus, all immobile and mobile beings are composed of these five elements; the ear, nose, taste, touch, and sight are known as the senses.
भरद्वाज उवाच॥
bharadvāja uvāca॥
[भरद्वाज (bharadvāja) - Bharadvāja; (name of a sage); उवाच (uvāca) - said; (he) spoke;]
(Bharadvāja said;)
Bharadvāja said.
पञ्चभिर्यदि भूतैस्तु युक्ताः स्थावरजङ्गमाः। स्थावराणां न दृश्यन्ते शरीरे पञ्च धातवः ॥१२-१७७-६॥
pañcabhir yadi bhūtaiḥ tu yuktāḥ sthāvara-jaṅgamāḥ। sthāvarāṇām na dṛśyante śarīre pañca dhātavaḥ॥12-177-6॥
[पञ्चभिः (pañcabhiḥ) - by five; (elements;) यदि (yadi) - if; भूतैः (bhūtaiḥ) - by elements; तु (tu) - but; युक्ताः (yuktāḥ) - joined; (united;) स्थावरजङ्गमाः (sthāvara-jaṅgamāḥ) - immobile and mobile beings; स्थावराणां (sthāvarāṇām) - of immobile beings; न (na) - not; दृश्यन्ते (dṛśyante) - are seen; शरीरे (śarīre) - in the body; पञ्च (pañca) - five; धातवः (dhātavaḥ) - elements;]
(If indeed immobile and mobile beings are joined by five elements, in the bodies of immobile beings, the five elements are not seen.)
If, indeed, both immobile and mobile beings are composed of the five elements, the five elements are not observed in the bodies of immobile beings.
अनूष्मणामचेष्टानां घनानां चैव तत्त्वतः। वृक्षाणां नोपलभ्यन्ते शरीरे पञ्च धातवः ॥१२-१७७-७॥
anūṣmaṇām aceṣṭānām ghanānām caiva tattvataḥ। vṛkṣāṇāṃ nopalabhyante śarīre pañca dhātavaḥ॥12-177-7॥
[अनूष्मणाम् (anūṣmaṇām) - of those without heat; अचेष्टानाम् (aceṣṭānām) - of those without movement; घनानाम् (ghanānām) - of the solid; च (ca) - and; एव (eva) - indeed; तत्त्वतः (tattvataḥ) - in reality; वृक्षाणाम् (vṛkṣāṇām) - of trees; न (na) - not; उपलभ्यन्ते (upalabhyante) - are found; शरीरे (śarīre) - in the body; पञ्च (pañca) - five; धातवः (dhātavaḥ) - elements;]
(Of those without heat, without movement, of the solid, and indeed in reality, in the bodies of trees, the five elements are not found.)
In reality, in the bodies of trees, which are without heat, without movement, and are solid, the five elements are not found.
न शृण्वन्ति न पश्यन्ति न गन्धरसवेदिनः। न च स्पर्शं विजानन्ति ते कथं पाञ्चभौतिकाः ॥१२-१७७-८॥
na śṛṇvanti na paśyanti na gandharasavedinaḥ। na ca sparśaṃ vijānanti te kathaṃ pāñcabhutikāḥ॥12-177-8॥
[न (na) - not; शृण्वन्ति (śṛṇvanti) - they hear; न (na) - not; पश्यन्ति (paśyanti) - they see; न (na) - not; गन्धरसवेदिनः (gandharasavedinaḥ) - knowers of smell and taste; न (na) - not; च (ca) - and; स्पर्शम् (sparśam) - touch; विजानन्ति (vijānanti) - they know; ते (te) - they; कथम् (katham) - how; पाञ्चभौतिकाः (pāñcabhutikāḥ) - composed of five elements;]
(Not they hear, not they see, not knowers of smell and taste, not and touch they know; they how composed of five elements?)
They neither hear nor see, nor do they know smell or taste; nor do they perceive touch. How then are they composed of the five elements?
अद्रवत्वादनग्नित्वादभौमत्वादवायुतः। आकाशस्याप्रमेयत्वाद्वृक्षाणां नास्ति भौतिकम् ॥१२-१७७-९॥
adravatvād anagnitvād abhaumatvād avāyutaḥ। ākāśasya aprameyatvād vṛkṣāṇāṃ nāsti bhautikam ॥12-177-9॥
[अद्रवत्वात् (adravatvāt) - from the quality of not being liquid; अनग्नित्वात् (anagnitvāt) - from the quality of not being fiery; अभौमत्वात् (abhaumatvāt) - from the quality of not being earthy; अवायुतः (avāyutaḥ) - from the quality of not being airy; आकाशस्य (ākāśasya) - of space; अप्रमेयत्वात् (aprameyatvāt) - from the quality of being immeasurable; वृक्षाणां (vṛkṣāṇām) - of trees; नास्ति (nāsti) - there is not; भौतिकम् (bhautikam) - material (elemental) nature;]
(From the quality of not being liquid, from the quality of not being fiery, from the quality of not being earthy, from the quality of not being airy, of space, from the quality of being immeasurable, of trees, there is not, material (elemental) nature.)
Because space is not liquid, not fiery, not earthy, not airy, and is immeasurable, trees do not have a material (elemental) nature in relation to space.
भृगुरुवाच॥
bhṛguruvāca॥
[भृगुः (bhṛguḥ) - Bhṛgu; (name of a sage); उवाच (uvāca) - said; spoke;]
(Bhṛgu said;)
Bhṛgu said.
घनानामपि वृक्षाणामाकाशोऽस्ति न संशयः। तेषां पुष्पफले व्यक्तिर्नित्यं समुपलभ्यते ॥१२-१७७-१०॥
ghanānām api vṛkṣāṇām ākāśo 'sti na saṃśayaḥ। teṣāṃ puṣpaphale vyaktir nityaṃ samupalabhyate ॥12-177-10॥
[घनानाम् (ghanānām) - of dense (trees); अपि (api) - even; वृक्षाणाम् (vṛkṣāṇām) - of trees; आकाशः (ākāśaḥ) - space; अस्ति (asti) - is; न (na) - not; संशयः (saṃśayaḥ) - doubt; तेषाम् (teṣām) - of them; पुष्पफले (puṣpaphale) - flowers and fruits; व्यक्तिः (vyaktiḥ) - manifestation; नित्यं (nityaṃ) - always; समुपलभ्यते (samupalabhyate) - is clearly perceived;]
(Even among dense trees, there is space, no doubt. Of them, the manifestation of flowers and fruits is always clearly perceived.)
Even among dense trees, there is certainly space; and among them, the appearance of flowers and fruits is always evident.
ऊष्मतो ग्लानपर्णानां त्वक्फलं पुष्पमेव च। म्लायते चैव शीते न स्पर्शस्तेनात्र विद्यते ॥१२-१७७-११॥
ūṣmato glānaparṇānāṃ tvakphalaṃ puṣpameva ca| mlāyate caiva śīte na sparśastenātra vidyate ||12-177-11||
[ऊष्मतः (ūṣmataḥ) - from heat; ग्लानपर्णानाम् (glānaparṇānām) - of withered leaves; त्वक्-फलम् (tvak-phalam) - bark and fruit; पुष्पम् (puṣpam) - flower; एव (eva) - indeed; च (ca) - and; म्लायते (mlāyate) - withers; च (ca) - and; एव (eva) - indeed; शीते (śīte) - in cold; न (na) - not; स्पर्शः (sparśaḥ) - touch; तेन (tena) - by that; अत्र (atra) - here; विद्यते (vidyate) - exists;]
(From heat, the bark, fruit, and flower of withered leaves indeed wither, and indeed in cold, touch by that does not exist here.)
From heat, the bark, fruit, and flower of withered leaves wither away, but in cold, there is no such effect here.
वाय्वग्न्यशनिनिष्पेषैः फलपुष्पं विशीर्यते। श्रोत्रेण गृह्यते शब्दस्तस्माच्छृण्वन्ति पादपाः ॥१२-१७७-१२॥
vāyv-agni-aśani-niṣpeṣaiḥ phala-puṣpaṃ viśīryate। śrotreṇa gṛhyate śabdas-tasmāc-chṛṇvanti pādapāḥ ॥12-177-12॥
[वाय्व् (vāyv) - by wind; अग्नि (agni) - by fire; अशनि (aśani) - by thunderbolt; निष्पेषैः (niṣpeṣaiḥ) - by crushing; फल (phala) - fruit; पुष्पं (puṣpaṃ) - flower; विशीर्यते (viśīryate) - is scattered; श्रोत्रेण (śrotreṇa) - by the ear; गृह्यते (gṛhyate) - is received; शब्दः (śabdaḥ) - sound; तस्मात् (tasmāt) - therefore; शृण्वन्ति (śṛṇvanti) - hear; पादपाः (pādapāḥ) - trees;]
(By wind, fire, thunderbolt, and crushing, fruit and flower are scattered. By the ear, sound is received; therefore, trees hear.)
Fruit and flowers are scattered by wind, fire, thunderbolt, and crushing. Sound is received by the ear; therefore, trees hear.
वल्ली वेष्टयते वृक्षं सर्वतश्चैव गच्छति। न ह्यदृष्टेश्च मार्गोऽस्ति तस्मात्पश्यन्ति पादपाः ॥१२-१७७-१३॥
vallī veṣṭayate vṛkṣaṃ sarvataścaiva gacchati। na hyadṛṣṭeśca mārgo'sti tasmātpashyanti pādapāḥ ॥12-177-13॥
[वल्ली (vallī) - creeper; वेष्टयते (veṣṭayate) - envelops; वृक्षं (vṛkṣam) - tree; सर्वतः (sarvataḥ) - from all sides; च (ca) - and; एव (eva) - indeed; गच्छति (gacchati) - goes; न (na) - not; हि (hi) - indeed; अदृष्टेः (adṛṣṭeḥ) - without perception; च (ca) - and; मार्गः (mārgaḥ) - path; अस्ति (asti) - exists; तस्मात् (tasmāt) - therefore; पश्यन्ति (paśyanti) - see; पादपाः (pādapāḥ) - trees;]
(The creeper envelops the tree and indeed goes from all sides. There is no path for one without perception; therefore, trees see.)
The creeper wraps around the tree and spreads in all directions. There is no path for the unperceiving; therefore, trees are aware.
पुण्यापुण्यैस्तथा गन्धैर्धूपैश्च विविधैरपि। अरोगाः पुष्पिताः सन्ति तस्माज्जिघ्रन्ति पादपाः ॥१२-१७७-१४॥
puṇyāpuṇyaistathā gandhairdhūpaiśca vividhairapi। arogāḥ puṣpitāḥ santi tasmājjighranti pādapāḥ ॥12-177-14॥
[पुण्य (puṇya) - merit; अपुण्यैः (apuṇyaiḥ) - by demerit; तथा (tathā) - likewise; गन्धैः (gandhaiḥ) - by scents; धूपैः (dhūpaiḥ) - by incenses; च (ca) - and; विविधैः (vividhaiḥ) - by various; अपि (api) - also; अरोगाः (arogāḥ) - disease-free; पुष्पिताः (puṣpitāḥ) - flowering; सन्ति (santi) - are; तस्मात् (tasmāt) - therefore; जिघ्रन्ति (jighranti) - smell; पादपाः (pādapāḥ) - trees;]
(By merit and demerit, likewise by scents, by incenses and by various (things) also, disease-free, flowering, are; therefore, trees smell.)
Trees, being free from disease and in bloom, exist because of merit and demerit, as well as various scents and incenses; therefore, they are able to smell.
पादैः सलिलपानं च व्याधीनामपि दर्शनम्। व्याधिप्रतिक्रियत्वाच्च विद्यते रसनं द्रुमे ॥१२-१७७-१५॥
pādaiḥ salilapānaṃ ca vyādhīnām api darśanam। vyādhipratikriyatvācca vidyate rasanaṃ drume ॥12-177-15॥
[पादैः (pādaiḥ) - by feet; सलिलपानं (salilapānam) - drinking of water; च (ca) - and; व्याधीनाम् (vyādhīnām) - of diseases; अपि (api) - also; दर्शनम् (darśanam) - sight; व्याधिप्रतिक्रियत्वात् (vyādhipratikriyatvāt) - because of counteracting diseases; च (ca) - and; विद्यते (vidyate) - exists; रसनम् (rasanam) - taste; द्रुमे (drume) - in the tree;]
(By feet, drinking of water and also sight of diseases; because of counteracting diseases and taste exists in the tree.)
In trees, water is absorbed by the roots, and even diseases can be observed; because of their ability to counteract diseases, taste is present in the tree.
वक्त्रेणोत्पलनालेन यथोर्ध्वं जलमाददेत्। तथा पवनसंयुक्तः पादैः पिबति पादपः ॥१२-१७७-१६॥
vaktreṇotpalanālena yathordhvaṃ jalamādadet। tathā pavanasamyuktaḥ pādaiḥ pibati pādapaḥ ॥12-177-16॥
[वक्त्रेण (vaktreṇa) - with the mouth; उत्पलनालेन (utpalanālena) - with the stalk of a lotus; यथा (yathā) - just as; ऊर्ध्वं (ūrdhvaṃ) - upwards; जलम् (jalam) - water; आददेत् (ādadet) - would take; तथा (tathā) - so; पवनसंयुक्तः (pavanasamyuktaḥ) - joined with wind; पादैः (pādaiḥ) - with feet; पिबति (pibati) - drinks; पादपः (pādapaḥ) - the tree;]
(With the mouth, with the stalk of a lotus, just as upwards water would take; so, joined with wind, with feet, drinks the tree.)
Just as one would take water upwards with the mouth through the stalk of a lotus, so too the tree drinks (water) with its feet, aided by the wind.
ग्रहणात्सुखदुःखस्य छिन्नस्य च विरोहणात्। जीवं पश्यामि वृक्षाणामचैतन्यं न विद्यते ॥१२-१७७-१७॥
grahaṇātsukhaduḥkhasya chinnasya ca virohaṇāt। jīvaṃ paśyāmi vṛkṣāṇāmacaitanyaṃ na vidyate ॥12-177-17॥
[ग्रहणात् (grahaṇāt) - from acceptance; सुखदुःखस्य (sukhaduḥkhasya) - of pleasure and pain; छिन्नस्य (chinnasya) - of the cut; च (ca) - and; विरोहणात् (virohaṇāt) - from sprouting again; जीवं (jīvaṃ) - life; पश्यामि (paśyāmi) - I see; वृक्षाणाम् (vṛkṣāṇām) - of trees; अचैतन्यम् (acaitanyam) - absence of consciousness; न (na) - not; विद्यते (vidyate) - exists;]
(From acceptance of pleasure and pain, and from the sprouting again of the cut, I see life in trees; absence of consciousness does not exist.)
Because pleasure and pain are experienced and cut branches sprout again, I see that trees possess life; there is no absence of consciousness in them.
तेन तज्जलमादत्तं जरयत्यग्निमारुतौ। आहारपरिणामाच्च स्नेहो वृद्धिश्च जायते ॥१२-१७७-१८॥
tena taj-jalam ādattam jarayaty agni-mārutau। āhāra-pariṇāmāc ca sneho vṛddhiś ca jāyate ॥12-177-18॥
[तेन (tena) - by that; by him; तत् (tat) - that; जलम् (jalam) - water; आदत्तं (ādattam) - taken; received; जरयति (jarayati) - digests; causes to be digested; अग्नि (agni) - fire; मारुतौ (mārutau) - and wind; आहार (āhāra) - food; परिणामात् (pariṇāmāt) - from transformation; च (ca) - and; स्नेहः (snehaḥ) - unctuousness; oiliness; वृद्धिः (vṛddhiḥ) - increase; growth; च (ca) - and; जायते (jāyate) - arises; is produced;]
(By that, that water taken is digested by fire and wind. From the transformation of food, unctuousness and increase are produced.)
Thus, the water thus taken is digested by the action of fire and wind. From the transformation of food, unctuousness and growth arise.
जङ्गमानां च सर्वेषां शरीरे पञ्च धातवः। प्रत्येकशः प्रभिद्यन्ते यैः शरीरं विचेष्टते ॥१२-१७७-१९॥
jaṅgamānāṃ ca sarveṣāṃ śarīre pañca dhātavaḥ। pratyekaśaḥ prabhidyante yaiḥ śarīraṃ viceṣṭate ॥12-177-19॥
[जङ्गमानाम् (jaṅgamānām) - of moving beings; च (ca) - and; सर्वेषाम् (sarveṣām) - of all; शरीरे (śarīre) - in the body; पञ्च (pañca) - five; धातवः (dhātavaḥ) - elements; प्रत्येकशः (pratyekaśaḥ) - individually; प्रभिद्यन्ते (prabhidyante) - are divided; यैः (yaiḥ) - by which; शरीरम् (śarīram) - the body; विचेष्टते (viceṣṭate) - functions;]
(Of moving beings and of all, in the body, five elements; individually are divided by which the body functions.)
In the bodies of all moving beings, there are five elements; each is individually divided, and by these, the body functions.
त्वक्च मांसं तथास्थीनि मज्जा स्नायु च पञ्चमम्। इत्येतदिह सङ्ख्यातं शरीरे पृथिवीमयम् ॥१२-१७७-२०॥
tvak ca māṁsaṁ tathā asthīni majjā snāyu ca pañcamam। ity etad iha saṅkhyātaṁ śarīre pṛthivīmayam ॥12-177-20॥
[त्वक् (tvak) - skin; च (ca) - and; मांसं (māṁsaṁ) - flesh; तथा (tathā) - likewise; अस्थीनि (asthīni) - bones; मज्जा (majjā) - marrow; स्नायु (snāyu) - sinews; च (ca) - and; पञ्चमम् (pañcamam) - the fifth; इति (iti) - thus; एतत् (etat) - this; इह (iha) - here; सङ्ख्यातं (saṅkhyātam) - enumerated; शरीरे (śarīre) - in the body; पृथिवीमयम् (pṛthivīmayam) - earth-constituted;]
(Skin and flesh, likewise bones, marrow, and sinews as the fifth—thus, this is enumerated here in the body as earth-constituted.)
The skin, flesh, bones, marrow, and sinews—these five are described here as the earth element in the body.
तेजोऽग्निश्च तथा क्रोधश्चक्षुरूष्मा तथैव च। अग्निर्जरयते चापि पञ्चाग्नेयाः शरीरिणः ॥१२-१७७-२१॥
tejo'gniś ca tathā krodhaś cakṣur ūṣmā tathaiva ca। agnir jarayate cāpi pañcāgneyaḥ śarīriṇaḥ ॥12-177-21॥
[तेजः (tejaḥ) - lustre; essence; अग्निः (agniḥ) - fire; च (ca) - and; तथा (tathā) - likewise; क्रोधः (krodhaḥ) - anger; चक्षुः (cakṣuḥ) - eye; ऊष्मा (ūṣmā) - heat; तथैव (tathaiva) - in the same way; च (ca) - and; अग्निः (agniḥ) - fire; जरयते (jarayate) - consumes; causes to decay; च (ca) - and; अपि (api) - also; पञ्च (pañca) - five; आग्नेयाः (āgneyaḥ) - of fire; fiery; शरीरिणः (śarīriṇaḥ) - embodied beings;]
(Lustre, fire, likewise anger, eye, heat, in the same way and; fire consumes and also; five fiery embodied beings.)
Lustre, fire, anger, the eye, and heat—these five, in the same way, are fiery in embodied beings; fire also causes decay.
श्रोत्रं घ्राणमथास्यं च हृदयं कोष्ठमेव च। आकाशात्प्राणिनामेते शरीरे पञ्च धातवः ॥१२-१७७-२२॥
śrotraṃ ghrāṇam athāsyaṃ ca hṛdayaṃ koṣṭham eva ca। ākāśāt prāṇinām ete śarīre pañca dhātavaḥ ॥12-177-22॥
[श्रोत्रं (śrotram) - ear; organ of hearing; घ्राणम् (ghrāṇam) - nose; organ of smell; अथ (atha) - then; next; आस्यं (āsyaṃ) - mouth; organ of speech; च (ca) - and; हृदयं (hṛdayam) - heart; कोष्ठम् (koṣṭham) - abdomen; cavity; एव (eva) - indeed; only; च (ca) - and; आकाशात् (ākāśāt) - from space; from ether; प्राणिनाम् (prāṇinām) - of living beings; एते (ete) - these; शरीरे (śarīre) - in the body; पञ्च (pañca) - five; धातवः (dhātavaḥ) - elements; constituents;]
(Ear, nose, then mouth and heart, abdomen indeed and; from space, of living beings, these, in the body, five elements.)
The ear, nose, mouth, heart, and abdomen—these five elements in the body of living beings arise from space.
श्लेष्मा पित्तमथ स्वेदो वसा शोणितमेव च। इत्यापः पञ्चधा देहे भवन्ति प्राणिनां सदा ॥१२-१७७-२३॥
śleṣmā pittam atha svedo vasā śoṇitam eva ca। ity āpaḥ pañcadhā dehe bhavanti prāṇināṃ sadā ॥12-177-23॥
[श्लेष्मा (śleṣmā) - phlegm; पित्तम् (pittam) - bile; अथ (atha) - then; स्वेदः (svedaḥ) - sweat; वसा (vasā) - fat; शोणितम् (śoṇitam) - blood; एव (eva) - indeed; च (ca) - and; इति (iti) - thus; आपः (āpaḥ) - waters; पञ्चधा (pañcadhā) - in five ways; देहे (dehe) - in the body; भवन्ति (bhavanti) - are; प्राणिनाम् (prāṇinām) - of living beings; सदा (sadā) - always;]
(Phlegm, bile, then sweat, fat, blood indeed and; thus waters in five ways in the body are of living beings always.)
Phlegm, bile, sweat, fat, and blood—these five forms of water always exist in the bodies of living beings.
प्राणात्प्रणीयते प्राणी व्यानाद्व्यायच्छते तथा। गच्छत्यपानोऽवाक्चैव समानो हृद्यवस्थितः ॥१२-१७७-२४॥
prāṇāt praṇīyate prāṇī vyānād vyāyacchate tathā। gacchaty apāno'vāk caiva samāno hṛdy avasthitaḥ ॥12-177-24॥
[प्राणात् (prāṇāt) - from prāṇa; (vital breath;) प्रणीयते (praṇīyate) - is led; (is moved;) प्राणी (prāṇī) - the living being; व्यानात् (vyānāt) - from vyāna; (the vyāna vital air;) व्यायच्छते (vyāyacchate) - is expanded; (is spread;) तथा (tathā) - thus; गच्छति (gacchati) - goes; (moves;) अपानः (apānaḥ) - apāna; (the apāna vital air;) अवाक् (avāk) - downward; च (ca) - and; एव (eva) - indeed; समानः (samānaḥ) - samāna; (the samāna vital air;) हृदि (hṛdi) - in the heart; अवस्थितः (avasthitaḥ) - is situated; (is established;]
(From prāṇa, the living being is led; from vyāna, it is expanded thus. Apāna goes downward indeed, and samāna is situated in the heart.)
The living being is moved by prāṇa, expanded by vyāna; apāna moves downward, and samāna is established in the heart.
उदानादुच्छ्वसिति च प्रतिभेदाच्च भाषते। इत्येते वायवः पञ्च चेष्टयन्तीह देहिनम् ॥१२-१७७-२५॥
udānāducchvasiti ca pratibhedācca bhāṣate। ityetē vāyavaḥ pañca ceṣṭayantīha dēhinam ॥12-177-25॥
[उदानात् (udānāt) - from udāna (one of the vital airs); उच्छ्वसिति (ucchvasiti) - breathes upward; च (ca) - and; प्रतिभेदात् (pratibhedāt) - from each division (of the body); च (ca) - and; भाषते (bhāṣate) - speaks; इति (iti) - thus; एते (ete) - these; वायवः (vāyavaḥ) - vital airs; पञ्च (pañca) - five; चेष्टयन्ति (ceṣṭayanti) - act; इह (iha) - here; देहिनम् (dehinam) - the embodied (soul);]
(From udāna, (one) breathes upward, and from each division, (one) speaks. Thus, these five vital airs act here (in) the embodied (soul).)
It is by udāna that one breathes upward, and by each division that one speaks. Thus, these five vital airs function here in the embodied being.
भूमेर्गन्धगुणान्वेत्ति रसं चाद्भ्यः शरीरवान्। ज्योतिः पश्यति चक्षुर्भ्यां स्पर्शं वेत्ति च वायुना ॥१२-१७७-२६॥
bhūmer gandhaguṇān vetti rasaṃ cādbhyaḥ śarīravān। jyotiḥ paśyati cakṣurbhyāṃ sparśaṃ vetti ca vāyunā॥12-177-26॥
[भूमेः (bhūmeḥ) - of earth; गन्धगुणान् (gandhaguṇān) - qualities of smell; वेत्ति (vetti) - knows; रसं (rasaṃ) - taste; च (ca) - and; आद्भ्यः (ādbhyaḥ) - from water; शरीरवान् (śarīravān) - the embodied one; ज्योतिः (jyotiḥ) - light; पश्यति (paśyati) - sees; चक्षुर्भ्यां (cakṣurbhyām) - with the two eyes; स्पर्शम् (sparśam) - touch; वेत्ति (vetti) - knows; च (ca) - and; वायुना (vāyunā) - by air;]
(The embodied one knows the qualities of smell from earth, and taste from water; light sees with the two eyes, and knows touch by air.)
The embodied being perceives the qualities of smell from earth and taste from water; perceives form through light with the eyes, and perceives touch through air.
तस्य गन्धस्य वक्ष्यामि विस्तराभिहितान्गुणान्। इष्टश्चानिष्टगन्धश्च मधुरः कटुरेव च ॥१२-१७७-२७॥
tasya gandhasya vakṣyāmi vistarābhihitānguṇān। iṣṭaś cāniṣṭagandhaś ca madhuraḥ kaṭur eva ca ॥12-177-27॥
[तस्य (tasya) - of his; of that; गन्धस्य (gandhasya) - of the fragrance; of the smell; वक्ष्यामि (vakṣyāmi) - I shall state; I will explain; विस्तराभिहितान् (vistarābhihitān) - described in detail; elaborately stated; गुणान् (guṇān) - qualities; attributes; इष्टः (iṣṭaḥ) - desired; agreeable; च (ca) - and; अनिष्टगन्धः (aniṣṭagandhaḥ) - undesired fragrance; disagreeable smell; च (ca) - and; मधुरः (madhuraḥ) - sweet; pleasant; कटुः (kaṭuḥ) - pungent; sharp; एव (eva) - indeed; certainly; च (ca) - and;]
(Of that fragrance, I shall state the qualities described in detail: both the desired and undesired fragrance, sweet and indeed pungent and.)
I will now explain in detail the qualities of that fragrance: both its desirable and undesirable aspects, as well as its sweet and pungent characteristics.
निर्हारी संहतः स्निग्धो रूक्षो विशद एव च। एवं नवविधो ज्ञेयः पार्थिवो गन्धविस्तरः ॥१२-१७७-२८॥
nirhārī saṃhataḥ snigdho rūkṣo viśada eva ca। evaṃ navavidho jñeyaḥ pārthivo gandhavistaraḥ ॥12-177-28॥
[निर्हारी (nirhārī) - removing; (one who removes) संहतः (saṃhataḥ) - compact; (closely joined) स्निग्धः (snigdhaḥ) - unctuous; (smooth, oily) रूक्षः (rūkṣaḥ) - dry; (rough) विशदः (viśadaḥ) - clear; (pure) एव (eva) - indeed; (certainly) च (ca) - and; एवं (evaṃ) - thus; नवविधः (navavidhaḥ) - ninefold; (of nine kinds) ज्ञेयः (jñeyaḥ) - to be known; पार्थिवः (pārthivaḥ) - earthly; (of earth) गन्धविस्तरः (gandhavistaraḥ) - expansion of scent; (spread of fragrance);]
(Removing, compact, unctuous, dry, clear, indeed and; thus ninefold to be known, earthly expansion of scent.)
The earthly expansion of scent is to be known as ninefold: removing, compact, unctuous, dry, clear, indeed, and thus.
शब्दः स्पर्शश्च रूपं च रसश्चापां गुणाः स्मृताः। रसज्ञानं तु वक्ष्यामि तन्मे निगदतः शृणु ॥१२-१७७-२९॥
śabdaḥ sparśaś ca rūpaṃ ca rasaś cāpāṃ guṇāḥ smṛtāḥ। rasajñānaṃ tu vakṣyāmi tan me nigadataḥ śṛṇu॥12-177-29॥
[शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; च (ca) - and; रूपं (rūpam) - form; च (ca) - and; रसः (rasaḥ) - taste; च (ca) - and; अपां (apām) - of waters; गुणाः (guṇāḥ) - qualities; स्मृताः (smṛtāḥ) - are remembered; रसज्ञानं (rasajñānam) - knowledge of taste; तु (tu) - but; वक्ष्यामि (vakṣyāmi) - I shall explain; तत् (tat) - that; मे (me) - to me; निगदतः (nigadataḥ) - speaking; शृणु (śṛṇu) - listen;]
(Sound, touch, form, and taste are remembered as the qualities of waters; but I shall explain the knowledge of taste, listen to that as I speak to you.)
Sound, touch, form, and taste are known as the qualities of water. Now, I will explain the knowledge of taste; listen to me as I speak.
रसो बहुविधः प्रोक्तः सूरिभिः प्रथितात्मभिः। मधुरो लवणस्तिक्तः कषायोऽम्लः कटुस्तथा ॥ एष षड्विधविस्तारो रसो वारिमयः स्मृतः ॥१२-१७७-३०॥
raso bahuvidhaḥ proktaḥ sūribhiḥ prathitātmabhiḥ। madhuro lavaṇastiktaḥ kaṣāyo'mlaḥ kaṭustathā ॥ eṣa ṣaḍvidhavistāro raso vārimayaḥ smṛtaḥ ॥12-177-30॥
[रसो (rasaḥ) - essence; बहुविधः (bahuvidhaḥ) - of many kinds; प्रोक्तः (proktaḥ) - declared; सूरिभिः (sūribhiḥ) - by the wise; प्रथितात्मभिः (prathitātmabhiḥ) - by those of renowned self; मधुरः (madhuraḥ) - sweet; लवणः (lavaṇaḥ) - salty; तिक्तः (tiktaḥ) - bitter; कषायः (kaṣāyaḥ) - astringent; अम्लः (amlaḥ) - sour; कटुः (kaṭuḥ) - pungent; तथा (tathā) - thus; एषः (eṣaḥ) - this; षड्विधविस्तारः (ṣaḍvidhavistāraḥ) - having sixfold expansion; रसो (rasaḥ) - essence; वारिमयः (vārimayaḥ) - consisting of water; स्मृतः (smṛtaḥ) - is remembered;]
(Essence of many kinds is declared by the wise, by those of renowned self: sweet, salty, bitter, astringent, sour, pungent thus. This sixfold expansion of essence, consisting of water, is remembered.)
The wise, those of renowned self, have declared that taste is of many kinds: sweet, salty, bitter, astringent, sour, and pungent. This sixfold expansion of taste, consisting of water, is remembered.
शब्दः स्पर्शश्च रूपं च त्रिगुणं ज्योतिरुच्यते। ज्योतिः पश्यति रूपाणि रूपं च बहुधा स्मृतम् ॥१२-१७७-३१॥
śabdaḥ sparśaś ca rūpaṃ ca triguṇaṃ jyotir ucyate। jyotiḥ paśyati rūpāṇi rūpaṃ ca bahudhā smṛtam ॥12-177-31॥
[शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; च (ca) - and; रूपं (rūpam) - form; च (ca) - and; त्रिगुणं (triguṇam) - threefold quality; ज्योतिः (jyotiḥ) - light; उच्यते (ucyate) - is called; ज्योतिः (jyotiḥ) - light; पश्यति (paśyati) - sees; रूपाणि (rūpāṇi) - forms; रूपं (rūpam) - form; च (ca) - and; बहुधा (bahudhā) - in many ways; स्मृतम् (smṛtam) - is remembered;]
(Sound, touch, and form, the threefold quality, is called light. Light sees forms, and form is remembered in many ways.)
Sound, touch, and form, which are of threefold quality, are called light. Light perceives forms, and form is remembered in many ways.
ह्रस्वो दीर्घस्तथा स्थूलश्चतुरस्रोऽणु वृत्तवान्। शुक्लः कृष्णस्तथा रक्तो नीलः पीतोऽरुणस्तथा ॥ एवं द्वादशविस्तारो ज्योतीरूपगुणः स्मृतः ॥१२-१७७-३२॥
hrasvo dīrghas tathā sthūlaś caturasro'ṇu vṛttavān। śuklaḥ kṛṣṇas tathā rakto nīlaḥ pīto'ruṇas tathā ॥ evaṃ dvādaśa-vistāro jyotīrūpa-guṇaḥ smṛtaḥ ॥12-177-32॥
[ह्रस्वः (hrasvaḥ) - short; दीर्घः (dīrghaḥ) - long; तथा (tathā) - and; स्थूलः (sthūlaḥ) - thick; चतुरस्रः (caturasraḥ) - quadrangular; अणुः (aṇuḥ) - minute; वृत्तवान् (vṛttavān) - circular; शुक्लः (śuklaḥ) - white; कृष्णः (kṛṣṇaḥ) - black; तथा (tathā) - and; रक्तः (raktaḥ) - red; नीलः (nīlaḥ) - blue; पीतः (pītaḥ) - yellow; अरुणः (aruṇaḥ) - reddish-brown; तथा (tathā) - and; एवम् (evam) - thus; द्वादश (dvādaśa) - twelve; विस्तारः (vistāraḥ) - extent; ज्योतीरूपगुणः (jyotīrūpa-guṇaḥ) - quality of the form of light; स्मृतः (smṛtaḥ) - is considered;]
(Short, long, and thick, quadrangular, minute, circular; white, black, and red, blue, yellow, reddish-brown; thus, twelvefold extent is the quality of the form of light, is considered.)
Short, long, thick, quadrangular, minute, circular; white, black, red, blue, yellow, and reddish-brown—these twelvefold characteristics are considered the qualities of the form of light.
शब्दस्पर्शौ तु विज्ञेयौ द्विगुणो वायुरुच्यते। वायव्यस्तु गुणः स्पर्शः स्पर्शश्च बहुधा स्मृतः ॥१२-१७७-३३॥
śabdasparśau tu vijñeyau dviguṇo vāyurucyate। vāyavyastu guṇaḥ sparśaḥ sparśaśca bahudhā smṛtaḥ ॥12-177-33॥
[शब्द (śabda) - sound; स्पर्शौ (sparśau) - and touch (dual); तु (tu) - but; विज्ञेयौ (vijñeyau) - are to be understood (dual); द्विगुणः (dviguṇaḥ) - having two qualities; वायुः (vāyuḥ) - air; उच्यते (ucyate) - is said; वायव्यः (vāyavyaḥ) - of air; तु (tu) - but; गुणः (guṇaḥ) - quality; स्पर्शः (sparśaḥ) - touch; स्पर्शः (sparśaḥ) - touch; च (ca) - and; बहुधा (bahudhā) - in many ways; स्मृतः (smṛtaḥ) - is remembered;]
(Sound and touch, but, are to be understood (dual); having two qualities, air is said; of air, but, quality, touch; touch and in many ways is remembered.)
Sound and touch are to be understood as the two qualities of air; air is said to possess two qualities. Of air, the quality is touch, and touch is remembered in many ways.
कठिनश्चिक्कणः श्लक्ष्णः पिच्छलो मृदुदारुणः। उष्णः शीतः सुखो दुःखः स्निग्धो विशद एव च ॥ एवं द्वादशविस्तारो वायव्यो गुण उच्यते ॥१२-१७७-३४॥
kaṭhinaścikkaṇaḥ ślakṣṇaḥ picchalo mṛdudāruṇaḥ। uṣṇaḥ śītaḥ sukho duḥkhaḥ snigdho viśada eva ca॥ evaṃ dvādaśavistāro vāyavyo guṇa ucyate॥12-177-34॥
[कठिनः (kaṭhinaḥ) - hard; च (ca) - and; चिक्कणः (cikkaṇaḥ) - slippery; श्लक्ष्णः (ślakṣṇaḥ) - smooth; पिच्छलः (picchalaḥ) - sticky; मृदु (mṛdu) - soft; दारुणः (dāruṇaḥ) - harsh; उष्णः (uṣṇaḥ) - hot; शीतः (śītaḥ) - cold; सुखः (sukhaḥ) - pleasant; दुःखः (duḥkhaḥ) - unpleasant; स्निग्धः (snigdhaḥ) - unctuous; विशदः (viśadaḥ) - clear; एव (eva) - indeed; च (ca) - and; एवं (evaṃ) - thus; द्वादश (dvādaśa) - twelve; विस्तारः (vistāraḥ) - expansion; वायव्यः (vāyavyaḥ) - of wind; गुणः (guṇaḥ) - quality; उच्यते (ucyate) - is said;]
(Hard and slippery, smooth, sticky, soft, harsh, hot, cold, pleasant, unpleasant, unctuous, clear indeed and thus twelvefold expansion of the quality of wind is said.)
The qualities of wind are described as twelvefold: hard, slippery, smooth, sticky, soft, harsh, hot, cold, pleasant, unpleasant, unctuous, and clear.
तत्रैकगुणमाकाशं शब्द इत्येव तत्स्मृतम्। तस्य शब्दस्य वक्ष्यामि विस्तरं विविधात्मकम् ॥१२-१७७-३५॥
tatraika-guṇam ākāśaṃ śabda ity eva tat smṛtam। tasya śabdasya vakṣyāmi vistaraṃ vividhātmakam ॥12-177-35॥
[तत्र (tatra) - there; एकगुणम् (eka-guṇam) - having one quality; आकाशम् (ākāśam) - ether; शब्दः (śabdaḥ) - sound; इति (iti) - thus; एव (eva) - indeed; तत् (tat) - that; स्मृतम् (smṛtam) - is remembered; तस्य (tasya) - of that; शब्दस्य (śabdasya) - of sound; वक्ष्यामि (vakṣyāmi) - I shall explain; विस्तरम् (vistaram) - in detail; विविधात्मकम् (vividhātmakam) - of various forms;]
(There, ether having one quality is sound, thus indeed that is remembered. Of that sound, I shall explain in detail of various forms.)
There, ether is said to have one quality, namely sound. I shall now explain in detail the various forms of that sound.
षड्ज ऋषभगान्धारौ मध्यमः पञ्चमस्तथा। धैवतश्चापि विज्ञेयस्तथा चापि निषादकः ॥१२-१७७-३६॥
ṣaḍja ṛṣabhagāndhārau madhyamaḥ pañcamastathā। dhaivatashcāpi vijñeyastathā cāpi niṣādakaḥ ॥12-177-36॥
[षड्ज (ṣaḍja) - six-born; (the first note of the scale); ऋषभ (ṛṣabha) - bull; (the second note of the scale); गान्धारौ (gāndhārau) - gāndhāra; (the third note of the scale); मध्यमः (madhyamaḥ) - middle; (the fourth note of the scale); पञ्चमः (pañcamaḥ) - fifth; (the fifth note of the scale); तथा (tathā) - likewise; धैवतः (dhaivataḥ) - dhaivata; (the sixth note of the scale); च (ca) - and; अपि (api) - also; विज्ञेयः (vijñeyaḥ) - to be known; तथा (tathā) - likewise; च (ca) - and; अपि (api) - also; निषादकः (niṣādakaḥ) - niṣāda; (the seventh note of the scale);]
(ṣaḍja, ṛṣabha, and gāndhāra, madhyama, pañcama likewise; dhaivata also and to be known likewise and also niṣāda.)
The notes ṣaḍja, ṛṣabha, gāndhāra, madhyama, pañcama, dhaivata, and niṣāda are to be known as such.
एष सप्तविधः प्रोक्तो गुण आकाशलक्षणः। त्रैस्वर्येण तु सर्वत्र स्थितोऽपि पटहादिषु ॥१२-१७७-३७॥
eṣa saptavidhaḥ prokto guṇa ākāśalakṣaṇaḥ। traisvaryeṇa tu sarvatra sthito'pi paṭahādiṣu ॥12-177-37॥
[एष (eṣa) - this; सप्तविधः (saptavidhaḥ) - sevenfold; प्रोक्तः (proktaḥ) - declared; गुणः (guṇaḥ) - quality; आकाशलक्षणः (ākāśalakṣaṇaḥ) - having the characteristic of ākāśa (space); त्रैस्वर्येण (traisvaryeṇa) - by threefold sound; तु (tu) - but; सर्वत्र (sarvatra) - everywhere; स्थितः (sthitaḥ) - present; अपि (api) - even; पटहादिषु (paṭahādiṣu) - in drums and the like;]
(This sevenfold quality, declared as having the characteristic of ākāśa (space), by threefold sound, but is present everywhere, even in drums and the like.)
This sevenfold quality, described as the characteristic of space, is present everywhere by means of threefold sound, even in drums and similar objects.
आकाशजं शब्दमाहुरेभिर्वायुगुणैः सह। अव्याहतैश्चेतयते न वेत्ति विषमागतैः ॥१२-१७७-३८॥
ākāśajaṃ śabdam āhur ebhir vāyuguṇaiḥ saha। avyāhataiś cetayate na vetti viṣamāgataiḥ ॥12-177-38॥
[आकाशजम् (ākāśajam) - born in the sky; (ākāśa - sky, jam - born;) शब्दम् (śabdam) - sound; आहुः (āhuḥ) - they say; एभिः (ebhiḥ) - by these; वायुगुणैः (vāyuguṇaiḥ) - by the qualities of wind; सह (saha) - together with; अव्याहतैः (avyāhataiḥ) - unobstructed; चेतयते (cētayate) - perceives; न (na) - not; वेत्ति (vetti) - knows; विषमागतैः (viṣamāgataiḥ) - when come in a disturbed manner;]
(They say sound born in the sky, together with these qualities of wind, is perceived when unobstructed, but not known when come in a disturbed manner.)
They say that sound, which is born in the sky and carried along with the qualities of wind, is perceived when the wind is unobstructed, but is not recognized when the wind comes in a disturbed manner.
आप्यायन्ते च ते नित्यं धातवस्तैस्तु धातुभिः। आपोऽग्निर्मारुतश्चैव नित्यं जाग्रति देहिषु ॥१२-१७७-३९॥
āpyāyante ca te nityaṃ dhātavaḥ taiḥ tu dhātubhiḥ। āpaḥ agniḥ mārutaḥ ca eva nityaṃ jāgrati dehiṣu॥12-177-39॥
[आप्यायन्ते (āpyāyante) - are nourished; (from ā + pyā + ya, to fill, nourish;) च (ca) - and; ते (te) - they; नित्यं (nityaṃ) - always; धातवः (dhātavaḥ) - elements; (dhātu, element;) तैः (taiḥ) - by those; तु (tu) - but; धातुभिः (dhātubhiḥ) - by the elements; (instrumental plural of dhātu;) आपः (āpaḥ) - waters; अग्निः (agniḥ) - fire; मारुतः (mārutaḥ) - wind; (from marut, wind;) च (ca) - and; एव (eva) - indeed; नित्यं (nityaṃ) - always; जाग्रति (jāgrati) - are awake; (from root jṛ, to be awake;) देहिषु (dehiṣu) - in bodies; (locative plural of dehin, embodied being;);]
(Are nourished and they always, the elements, by those but by the elements. Waters, fire, wind and indeed always are awake in bodies.)
The elements are always nourished by those elements; waters, fire, and wind are always indeed awake in embodied beings.
