12.180
भृगुरुवाच॥
bhṛguruvāca॥
[भृगु (bhṛgu) - Bhṛgu; (name of a sage); उवाच (uvāca) - said; (he spoke);]
(Bhṛgu said;)
Bhṛgu said.
न प्रणाशोऽस्ति जीवानां दत्तस्य च कृतस्य च। याति देहान्तरं प्राणी शरीरं तु विशीर्यते ॥१२-१८०-१॥
na praṇāśo'sti jīvānāṃ dattasyaca kṛtasyaca। yāti dehāntaraṃ prāṇī śarīraṃ tu viśīryate॥12-180-1॥
[न (na) - not; प्रणाशः (praṇāśaḥ) - destruction; अस्ति (asti) - is; जीवानाम् (jīvānām) - of living beings; दत्तस्य (dattasya) - of what is given; च (ca) - and; कृतस्य (kṛtasya) - of what is done; च (ca) - and; याति (yāti) - goes; देह-अन्तरम् (deha-antaram) - to another body; प्राणी (prāṇī) - the living being; शरीरम् (śarīram) - body; तु (tu) - but; विशीर्यते (viśīryate) - is destroyed;]
(Not destruction is (there) for living beings, of what is given and of what is done. Goes to another body the living being; the body, however, is destroyed.)
There is no destruction for living beings, nor for what is given or done. The living being moves to another body, but the body itself perishes.
न शरीराश्रितो जीवस्तस्मिन्नष्टे प्रणश्यति। यथा समित्सु दग्धासु न प्रणश्यति पावकः ॥१२-१८०-२॥
na śarīrāśrito jīvastasminnaṣṭe praṇaśyati। yathā samitsu dagdhāsu na praṇaśyati pāvakaḥ ॥12-180-2॥
[न (na) - not; शरीराश्रितः (śarīrāśritaḥ) - dependent on the body; जीवः (jīvaḥ) - the living being; तस्मिन् (tasmin) - when that (body); नष्टे (naṣṭe) - is destroyed; प्रणश्यति (praṇaśyati) - is destroyed; यथा (yathā) - just as; समित्सु (samitsu) - in the sticks; दग्धासु (dagdhāsu) - when burnt; न (na) - not; प्रणश्यति (praṇaśyati) - is destroyed; पावकः (pāvakaḥ) - the fire;]
(The living being not dependent on the body, when that (body) is destroyed, is not destroyed; just as in the sticks when burnt, the fire is not destroyed.)
The soul is not dependent on the body; when the body is destroyed, the soul does not perish, just as fire is not destroyed when the sticks are burnt.
भरद्वाज उवाच॥
bharadvāja uvāca॥
[भरद्वाज (bharadvāja) - Bharadvāja; (name of a sage); उवाच (uvāca) - said; spoke;]
(Bharadvāja said;)
Bharadvāja said.
अग्नेर्यथा तथा तस्य यदि नाशो न विद्यते। इन्धनस्योपयोगान्ते स चाग्निर्नोपलभ्यते ॥१२-१८०-३॥
agner yathā tathā tasya yadi nāśo na vidyate। indhanasyopayogānte sa cāgnir nopalabhyate ॥12-180-3॥
[अग्नेः (agneḥ) - of fire; यथा (yathā) - just as; तथा (tathā) - so; तस्य (tasya) - of it; यदि (yadi) - if; नाशः (nāśaḥ) - destruction; न (na) - not; विद्यते (vidyate) - exists; इन्धनस्य (indhanasya) - of fuel; उपयोगान्ते (upayogānte) - at the end of use; सः (saḥ) - that; च (ca) - and; अग्निः (agniḥ) - fire; न (na) - not; उपलभ्यते (upalabhyate) - is found;]
(Of fire, just as so of it, if destruction not exists. Of fuel at the end of use, that and fire not is found.)
Just as fire is not destroyed, but at the end of the fuel's use, that fire is not found, so too is it with this.
नश्यतीत्येव जानामि शान्तमग्निमनिन्धनम्। गतिर्यस्य प्रमाणं वा संस्थानं वा न दृश्यते ॥१२-१८०-४॥
naśyatītyeva jānāmi śāntamagnimanindhanam। gatiryasya pramāṇaṃ vā saṃsthānaṃ vā na dṛśyate ॥12-180-4॥
[नश्यति (naśyati) - perishes; इति (iti) - thus; एव (eva) - indeed; जानामि (jānāmi) - I know; शान्तम् (śāntam) - extinguished; अग्निम् (agnim) - fire; अनिन्धनम् (anindhanam) - without fuel; गतिः (gatiḥ) - movement; यस्स्य (yasya) - whose; प्रमाणम् (pramāṇam) - measure; वा (vā) - or; संस्थानम् (saṃsthānam) - form; वा (vā) - or; न (na) - not; दृश्यते (dṛśyate) - is seen;]
(I know indeed that the fire without fuel is extinguished thus; whose movement, or measure, or form is not seen.)
I know for certain that a fire without fuel is extinguished; its movement, measure, or form is not seen.
भृगुरुवाच॥
bhṛguruvāca॥
[भृगु (bhṛgu) - Bhṛgu; (name of a sage); उवाच (uvāca) - said; (he) spoke;]
(Bhṛgu said;)
Bhṛgu said.
समिधामुपयोगान्ते सन्नेवाग्निर्न दृश्यते। आकाशानुगतत्वाद्धि दुर्ग्रहः स निराश्रयः ॥१२-१८०-५॥
samidhām-upayogānte sanneva agnir na dṛśyate। ākāśānugatattvād dhi durgrahaḥ sa nirāśrayaḥ ॥12-180-5॥
[समिधाम् (samidhām) - fuel-sticks; (accusative plural of samidh) उपयोगान्ते (upayogānte) - at the end of use; (upayoga + ante) सन्न् (san) - being; (present participle of as) इव (iva) - as if; (particle of comparison) अग्निः (agniḥ) - fire; (nominative singular) न (na) - not; (negation) दृश्यते (dṛśyate) - is seen; (passive of dṛś) आकाशानुगतत्वात् (ākāśānugatattvāt) - due to the nature of following space; (ākāśa + anugata + tvāt) हि (hi) - indeed; (emphatic particle) दुर्ग्रहः (durgrahaḥ) - difficult to grasp; (dur + grahaḥ) सः (saḥ) - he; (pronoun, nominative singular) निराश्रयः (nirāśrayaḥ) - without support; (nir + āśrayaḥ);]
(At the end of the use of fuel-sticks, being as if, fire is not seen. Indeed, due to the nature of following space, he is difficult to grasp, without support.)
When the fuel-sticks are consumed, the fire, though present, is not seen. Indeed, because it follows the nature of space, it is difficult to grasp and without support.
तथा शरीरसन्त्यागे जीवो ह्याकाशवत्स्थितः। न गृह्यते सुसूक्ष्मत्वाद्यथा ज्योतिर्न संशयः ॥१२-१८०-६॥
tathā śarīrasantyāge jīvo hy ākāśavat sthitaḥ। na gṛhyate susūkṣmatvād yathā jyotir na saṃśayaḥ॥12-180-6॥
[तथा (tathā) - in that way; शरीर-सन्त्यागे (śarīra-santyāge) - upon the abandonment of the body; जीवः (jīvaḥ) - the individual soul; हि (hi) - indeed; आकाशवत् (ākāśavat) - like space; स्थितः (sthitaḥ) - remains; न (na) - not; गृह्यते (gṛhyate) - is grasped; सुसूक्ष्मत्वात् (susūkṣmatvāt) - due to extreme subtlety; यथा (yathā) - just as; ज्योतिः (jyotiḥ) - light; न (na) - not; संशयः (saṃśayaḥ) - doubt;]
(In that way, upon the abandonment of the body, the individual soul indeed remains like space; it is not grasped due to extreme subtlety, just as light is not (grasped); there is no doubt.)
Similarly, when the body is abandoned, the soul remains like space; it cannot be grasped because of its extreme subtlety, just as light cannot be grasped—there is no doubt about this.
प्राणान्धारयते ह्यग्निः स जीव उपधार्यताम्। वायुसन्धारणो ह्यग्निर्नश्यत्युच्छ्वासनिग्रहात् ॥१२-१८०-७॥
prāṇāndhārayate hyagniḥ sa jīva upadhāryatām। vāyusandhāraṇo hyagnirnaśyatyucchvāsanigrahāt ॥12-180-7॥
[प्राणान् (prāṇān) - life-breaths; धारयते (dhārayate) - supports; हि (hi) - indeed; अग्निः (agniḥ) - fire; सः (saḥ) - he; जीवः (jīvaḥ) - living being; उपधार्यताम् (upadhāryatām) - should be understood; वायुः (vāyuḥ) - air; संधारणः (sandhāraṇaḥ) - sustaining; हि (hi) - indeed; अग्निः (agniḥ) - fire; नश्यति (naśyati) - perishes; उच्छ्वास (ucchvāsa) - exhalation; निग्रहात् (nigrahāt) - from restraint;]
(Fire indeed supports the life-breaths; he should be understood as the living being. Fire, sustained by air, indeed perishes from the restraint of exhalation.)
Fire indeed supports the life-breaths; he should be understood as the living being. Fire, which is sustained by air, perishes when exhalation is restrained.
तस्मिन्नष्टे शरीराग्नौ शरीरं तदचेतनम्। पतितं याति भूमित्वमयनं तस्य हि क्षितिः ॥१२-१८०-८॥
tasminnaṣṭe śarīrāgnau śarīraṃ tadacetanam। patitaṃ yāti bhūmitvamayanaṃ tasya hi kṣitiḥ ॥12-180-8॥
[तस्मिन् (tasmin) - in that; (locative singular of tat) नष्टे (naṣṭe) - having perished; (locative singular of naṣṭa) शरीराग्नौ (śarīrāgnau) - in the bodily fire; (locative singular of śarīrāgni) शरीरं (śarīram) - body; (nominative singular of śarīra) तत् (tat) - that; (nominative singular neuter pronoun) अचेतनम् (acetanaṃ) - unconscious; (nominative singular neuter of acetana) पतितं (patitam) - fallen; (nominative singular neuter of patita) याति (yāti) - goes; (3rd person singular present of yā) भूमित्वम् (bhūmitvam) - state of earth; (accusative singular of bhūmitva) अयनम् (ayanam) - abode; (accusative singular of ayana) तस्य (tasya) - of it; (genitive singular of tat) हि (hi) - indeed; (particle) क्षितिः (kṣitiḥ) - earth; (nominative singular of kṣiti);]
(When that bodily fire has perished, that unconscious body, having fallen, goes to the state of earth, for indeed the earth is its abode.)
When the bodily fire is extinguished, the unconscious body falls and returns to the earth, for the earth is truly its final resting place.
जङ्गमानां हि सर्वेषां स्थावराणां तथैव च। आकाशं पवनोऽभ्येति ज्योतिस्तमनुगच्छति ॥ तत्र त्रयाणामेकत्वं द्वयं भूमौ प्रतिष्ठितम् ॥१२-१८०-९॥
jaṅgamānāṃ hi sarveṣāṃ sthāvarāṇāṃ tathaiva ca। ākāśaṃ pavano'bhyeti jyotistamanugacchati ॥ tatra trayāṇāmekatvaṃ dvayaṃ bhūmau pratiṣṭhitam ॥12-180-9॥
[जङ्गमानाम् (jaṅgamānām) - of the moving beings; हि (hi) - indeed; सर्वेषाम् (sarveṣām) - of all; स्थावराणाम् (sthāvarāṇām) - of the immovable (beings); तथैव (tathaiva) - in the same way; च (ca) - and; आकाशम् (ākāśam) - ether (space); पवनः (pavanaḥ) - wind; अभ्येति (abhyeti) - approaches; ज्योतिः (jyotiḥ) - light; तम् (tam) - it (ether); अनुगच्छति (anugacchati) - follows; तत्र (tatra) - there; त्रयाणाम् (trayāṇām) - of the three; एकत्वम् (ekatvam) - oneness; द्वयम् (dvayam) - the two; भूमौ (bhūmau) - on the earth; प्रतिष्ठितम् (pratiṣṭhitam) - are established;]
(Of the moving beings indeed, of all, of the immovable (beings) in the same way and; ether (space) the wind approaches; light it (ether) follows. There, of the three, oneness; the two on the earth are established.)
Indeed, among all moving and immovable beings, the wind approaches the ether, and light follows it. There, among the three, there is oneness; the other two are established on the earth.
यत्र खं तत्र पवनस्तत्राग्निर्यत्र मारुतः। अमूर्तयस्ते विज्ञेया आपो मूर्तास्तथा क्षितिः ॥१२-१८०-१०॥
yatra khaṃ tatra pavanas tatrāgnir yatra mārutaḥ। amūrtayas te vijñeyā āpo mūrtās tathā kṣitiḥ॥12-180-10॥
[यत्र (yatra) - where; खं (kham) - space; तत्र (tatra) - there; पवनः (pavanaḥ) - wind; तत्र (tatra) - there; अग्निः (agniḥ) - fire; यत्र (yatra) - where; मारुतः (mārutaḥ) - air; अमूर्तयः (amūrtayaḥ) - formless ones; ते (te) - they; विज्ञेया (vijñeyāḥ) - are to be known; आपः (āpaḥ) - waters; मूर्ताः (mūrtāḥ) - with form; तथा (tathā) - likewise; क्षितिः (kṣitiḥ) - earth;]
(Where space, there wind; there fire, where air. The formless ones are to be known as they; waters are with form, likewise earth.)
Where there is space, there is wind; where there is wind, there is fire. Those are to be understood as formless; waters are with form, as is earth.
भरद्वाज उवाच॥
bharadvāja uvāca॥
[भरद्वाज (bharadvāja) - Bharadvāja; (name of a sage); उवाच (uvāca) - said; spoke;]
(Bharadvāja said;)
Bharadvāja said.
यद्यग्निमारुतौ भूमिः खमापश्च शरीरिषु। जीवः किंलक्षणस्तत्रेत्येतदाचक्ष्व मेऽनघ ॥१२-१८०-११॥
yadyagnimārutau bhūmiḥ khamāpaś ca śarīriṣu। jīvaḥ kiṃlakṣaṇas tatra ity etad ācakṣva me'nagha॥12-180-11॥
[यदि (yadi) - if; अग्नि (agni) - fire; मारुतौ (mārutau) - and wind; भूमिः (bhūmiḥ) - earth; खम् (kham) - space; आपः (āpaḥ) - waters; च (ca) - and; शरीरिषु (śarīriṣu) - in bodies; जीवः (jīvaḥ) - the living being; किंलक्षणः (kiṃlakṣaṇaḥ) - what-characteristic; तत्र (tatra) - there; इति (iti) - thus; एतत् (etad) - this; आचक्ष्व (ācakṣva) - tell; मे (me) - to me; अनघ (anagha) - O sinless one;]
(If fire, wind, earth, space, and waters are in bodies, what is the characteristic of the living being there? Thus, tell this to me, O sinless one.)
If fire, wind, earth, space, and water are present in bodies, what is the characteristic of the living being there? Please tell me this, O sinless one.
पञ्चात्मके पञ्चरतौ पञ्चविज्ञानसंयुते। शरीरे प्राणिनां जीवं ज्ञातुमिच्छामि यादृशम् ॥१२-१८०-१२॥
pañcātmake pañcaratau pañcavijñānasaṃyute। śarīre prāṇināṃ jīvaṃ jñātumicchāmi yādṛśam ॥12-180-12॥
[पञ्चात्मके (pañcātmake) - in the one consisting of five selves; पञ्चरतौ (pañcaratau) - in the one possessing five jewels; पञ्चविज्ञानसंयुते (pañcavijñānasaṃyute) - endowed with five kinds of knowledge; शरीरे (śarīre) - in the body; प्राणिनां (prāṇināṃ) - of living beings; जीवम् (jīvam) - the living being; ज्ञातुम् (jñātum) - to know; इच्छामि (icchāmi) - I wish; यादृशम् (yādṛśam) - of what kind;]
(In the one consisting of five selves, in the one possessing five jewels, endowed with five kinds of knowledge, in the body of living beings, I wish to know what kind of living being (jīva) it is.)
I wish to know what kind of living being (jīva) exists in the body, which is composed of five selves, endowed with five jewels, and five kinds of knowledge.
मांसशोणितसङ्घाते मेदःस्नाय्वस्थिसञ्चये। भिद्यमाने शरीरे तु जीवो नैवोपलभ्यते ॥१२-१८०-१३॥
māṃsaśoṇitasaṅghāte medaḥsnāyvasthisañcaye। bhidyamāne śarīre tu jīvo naivopalabhyate ॥12-180-13॥
[मांस (māṃsa) - flesh; शोणित (śoṇita) - blood; सङ्घाते (saṅghāte) - in the aggregate; मेदः (medaḥ) - fat; स्नायु (snāyu) - sinew; अस्थि (asthi) - bone; सञ्चये (sañcaye) - in the collection; भिद्यमाने (bhidyamāne) - when being broken; शरीरे (śarīre) - in the body; तु (tu) - but; जीवः (jīvaḥ) - the living being; न (na) - not; एव (eva) - indeed; उपलभ्यते (upalabhyate) - is perceived;]
(In the aggregate of flesh and blood, in the collection of fat, sinew, and bone, when the body is being broken, the living being is indeed not perceived.)
When the body, composed of flesh, blood, fat, sinews, and bones, is broken apart, the living being is not found therein.
यद्यजीवं शरीरं तु पञ्चभूतसमन्वितम्। शारीरे मानसे दुःखे कस्तां वेदयते रुजम् ॥१२-१८०-१४॥
yadyajīvaṃ śarīraṃ tu pañcabhūtasamanvitam। śārīre mānase duḥkhe kastāṃ vedayate rujam ॥12-180-14॥
[यदि (yadi) - if; अजीवम् (ajīvam) - lifeless; शरीरम् (śarīram) - body; तु (tu) - but; पञ्चभूतसमन्वितम् (pañcabhūtasamanvitam) - endowed with five elements; शारीरे (śārīre) - in the body; मानसे (mānase) - in the mind; दुःखे (duḥkhe) - in suffering; कः (kaḥ) - who; ताम् (tām) - that; वेदयते (vedayate) - feels; रुजम् (rujam) - pain;]
(If the body, being lifeless, is but endowed with the five elements, in bodily and mental suffering, who feels that pain?)
If the body is lifeless and composed only of the five elements, then who experiences pain in bodily or mental suffering?
शृणोति कथितं जीवः कर्णाभ्यां न शृणोति तत्। महर्षे मनसि व्यग्रे तस्माज्जीवो निरर्थकः ॥१२-१८०-१५॥
śṛṇoti kathitaṃ jīvaḥ karṇābhyāṃ na śṛṇoti tat। maharṣe manasi vyagre tasmājjīvo nirarthakaḥ ॥12-180-15॥
[शृणोति (śṛṇoti) - hears; कथितं (kathitam) - spoken; जीवः (jīvaḥ) - the living being; कर्णाभ्यां (karṇābhyām) - with the two ears; न (na) - not; शृणोति (śṛṇoti) - hears; तत् (tat) - that; महर्षे (maharṣe) - O great sage; मनसि (manasi) - in the mind; व्यग्रे (vyagre) - distracted; तस्मात् (tasmāt) - therefore; जीवः (jīvaḥ) - the living being; निरर्थकः (nirarthakaḥ) - useless;]
(The living being hears what is spoken with the two ears, but does not hear that, O great sage, when the mind is distracted; therefore, the living being is useless.)
A person may hear what is spoken with his ears, but if his mind is distracted, O great sage, he does not truly hear it; thus, such a person is rendered useless.
सर्वं पश्यति यद्दृश्यं मनोयुक्तेन चक्षुषा। मनसि व्याकुले तद्धि पश्यन्नपि न पश्यति ॥१२-१८०-१६॥
sarvaṃ paśyati yaddṛśyaṃ manoyuktena cakṣuṣā। manasi vyākule taddhi paśyannapi na paśyati ॥12-180-16॥
[सर्वं (sarvam) - all; everything; पश्यति (paśyati) - sees; यत् (yat) - which; दृश्यं (dṛśyam) - object seen; visible; मनोयुक्तेन (manoyuktena) - with mind-joined; with mind-attached; चक्षुषा (cakṣuṣā) - with the eye; मनसि (manasi) - in the mind; व्याकुले (vyākule) - agitated; disturbed; तत् (tat) - that; हि (hi) - indeed; पश्यन् (paśyan) - seeing; अपि (api) - even; न (na) - not; पश्यति (paśyati) - sees;]
(All which is seen, he sees with the eye joined with the mind; but when the mind is agitated, even seeing that, indeed, he does not see.)
He perceives everything that is visible with eyes joined to the mind; but when the mind is disturbed, even though he looks, he does not truly see.
न पश्यति न च ब्रूते न शृणोति न जिघ्रति। न च स्पर्शरसौ वेत्ति निद्रावशगतः पुनः ॥१२-१८०-१७॥
na paśyati na ca brūte na śṛṇoti na jighrati। na ca sparśarasau vetti nidrāvaśagataḥ punaḥ ॥12-180-17॥
[न (na) - not; पश्यति (paśyati) - sees; न (na) - not; च (ca) - and; ब्रूते (brūte) - speaks; न (na) - not; शृणोति (śṛṇoti) - hears; न (na) - not; जिघ्रति (jighrati) - smells; न (na) - not; च (ca) - and; स्पर्शरसौ (sparśarasau) - touch and taste; वेत्ति (vetti) - knows; निद्रावशगतः (nidrāvaśagataḥ) - overpowered by sleep; पुनः (punaḥ) - again;]
(Not sees, not and speaks, not hears, not smells, not and touch and taste knows, overpowered by sleep again.)
Again, overpowered by sleep, he neither sees, nor speaks, nor hears, nor smells, nor knows touch and taste.
हृष्यति क्रुध्यति च कः शोचत्युद्विजते च कः। इच्छति ध्यायति द्वेष्टि वाचमीरयते च कः ॥१२-१८०-१८॥
hṛṣyati krudhyati ca kaḥ śocatyudvijate ca kaḥ| icchati dhyāyati dveṣṭi vācamīrayate ca kaḥ ॥12-180-18॥
[हृष्यति (hṛṣyati) - rejoices; क्रुध्यति (krudhyati) - becomes angry; च (ca) - and; कः (kaḥ) - who; शोचति (śocati) - grieves; उद्विजते (udvijate) - is agitated; च (ca) - and; कः (kaḥ) - who; इच्छति (icchati) - desires; ध्यायति (dhyāyati) - meditates; द्वेष्टि (dveṣṭi) - hates; वाचम् (vācam) - speech; ईरयते (īrayate) - utters; च (ca) - and; कः (kaḥ) - who;]
(Who rejoices, who becomes angry, and who grieves, who is agitated, and who desires, who meditates, who hates, who utters speech, and who?)
Who is it that rejoices, becomes angry, grieves, is agitated, desires, meditates, hates, and utters speech?
भृगुरुवाच॥
bhṛguruvāca॥
[भृगु (bhṛgu) - Bhṛgu (name of a sage); उवाच (uvāca) - said;]
(Bhṛgu said;)
Bhṛgu said.
न पञ्चसाधारणमत्र किं चि; च्छरीरमेको वहतेऽन्तरात्मा। स वेत्ति गन्धांश्च रसाञ्श्रुतिं च; स्पर्शं च रूपं च गुणाश्च येऽन्ये ॥१२-१८०-१९॥
na pañcasādhāraṇamatra kiṃ ci; ccharīrameko vahate'ntarātmā. sa vetti gandhāṃśca rasāñśrutiṃ ca; sparśaṃ ca rūpaṃ ca guṇāśca ye'nye ॥12-180-19॥
[न (na) - not; पञ्चसाधारणम् (pañcasādhāraṇam) - common to the five (senses); अत्र (atra) - here; किं चित् (kiṃ cit) - anything; शरीरम् (śarīram) - body; एकः (ekaḥ) - one; वहते (vahate) - carries; अन्तरात्मा (antarātmā) - inner self; सः (saḥ) - he; वेत्यि (vetti) - knows; गन्धान् (gandhān) - scents; च (ca) - and; रसान् (rasān) - tastes; श्रुतिम् (śrutim) - sound; स्पर्शम् (sparśam) - touch; रूपम् (rūpam) - form; गुणान् (guṇān) - qualities; ये (ye) - which; अन्ये (anye) - other;]
(Not anything here is common to the five (senses); the inner self alone carries the body. He knows scents and tastes and sound and touch and form and other qualities.)
There is nothing here that is common to all five senses; the inner self alone bears the body. He perceives scents, tastes, sounds, touch, forms, and other qualities.
पञ्चात्मके पञ्चगुणप्रदर्शी; स सर्वगात्रानुगतोऽन्तरात्मा। स वेत्ति दुःखानि सुखानि चात्र; तद्विप्रयोगात्तु न वेत्ति देहः ॥१२-१८०-२०॥
pañcātmake pañcaguṇapradarśī; sa sarvagātrānugato'ntarātmā. sa vetti duḥkhāni sukhāni cātra; tadviprayogāttu na vetti dehaḥ ॥12-180-20॥
[पञ्चात्मके (pañcātmake) - in the one consisting of five selves; पञ्चगुणप्रदर्शी (pañcaguṇapradarśī) - revealer of five qualities; स (sa) - he; सर्वगात्रानुगतः (sarvagātrānugataḥ) - pervading all limbs; अन्तरात्मा (antarātmā) - inner self; स (sa) - he; वेत्ति (vetti) - knows; दुःखानि (duḥkhāni) - sufferings; सुखानि (sukhāni) - pleasures; च (ca) - and; अत्र (atra) - here; तत्-विप्रयोगात् (tat-viprayogāt) - from separation from that; तु (tu) - but; न (na) - not; वेत्ति (vetti) - knows; देहः (dehaḥ) - the body;]
(In the one consisting of five selves, the revealer of five qualities, he, the inner self pervading all limbs, knows sufferings and pleasures here; but from separation from that, the body does not know.)
The inner self, which pervades all parts of the body and reveals the five qualities in the being of five selves, is the one who experiences pleasure and pain here; when separated from it, the body itself does not experience them.
यदा न रूपं न स्पर्शो नोष्मभावश्च पावके। तदा शान्ते शरीराग्नौ देहं त्यक्त्वा स नश्यति ॥१२-१८०-२१॥
yadā na rūpaṃ na sparśo noṣmabhāvaś ca pāvake। tadā śānte śarīrāgnau dehaṃ tyaktvā sa naśyati॥12-180-21॥
[यदा (yadā) - when; न (na) - not; रूपं (rūpam) - form; न (na) - not; स्पर्शः (sparśaḥ) - touch; न (na) - not; उष्मभावः (uṣmabhāvaḥ) - heat-nature; च (ca) - and; पावके (pāvake) - in fire; तदा (tadā) - then; शान्ते (śānte) - in the tranquil; शरीराग्नौ (śarīrāgnau) - in the body-fire; देहम् (deham) - body; त्यक्त्वा (tyaktvā) - having abandoned; सः (saḥ) - he; नश्यति (naśyati) - perishes;]
(When not form, not touch, nor heat-nature is in fire, then in the tranquil body-fire, having abandoned the body, he perishes.)
When there is neither form, nor touch, nor heat in the fire, then, in the tranquil fire of the body, having abandoned the body, he perishes.
अम्मयं सर्वमेवेदमापो मूर्तिः शरीरिणाम्। तत्रात्मा मानसो ब्रह्मा सर्वभूतेषु लोककृत् ॥१२-१८०-२२॥
ammayaṃ sarvamevedamāpo mūrtiḥ śarīriṇām। tatrātmā mānaso brahmā sarvabhūteṣu lokakṛt ॥12-180-22॥
[अम्मयं (ammayaṃ) - this nourishment; सर्वम् (sarvam) - all; एव (eva) - indeed; इदम् (idam) - this; आपः (āpaḥ) - waters; मूर्तिः (mūrtiḥ) - form; शरीरिणाम् (śarīriṇām) - of embodied beings; तत्र (tatra) - there; आत्मा (ātmā) - self; मानसः (mānasaḥ) - of the mind; ब्रह्मा (brahmā) - Brahmā; सर्वभूतेषु (sarvabhūteṣu) - in all beings; लोककृत् (lokakṛt) - creator of the worlds;]
(This nourishment, indeed, all this is water, the form of embodied beings. There, the self, the mind-born Brahmā, is the creator of the worlds in all beings.)
All this nourishment is truly water, which is the form of all embodied beings. There, the self, the mind-born Brahmā, is present as the creator of the worlds in all beings.
आत्मानं तं विजानीहि सर्वलोकहितात्मकम्। तस्मिन्यः संश्रितो देहे ह्यब्बिन्दुरिव पुष्करे ॥१२-१८०-२३॥
ātmānaṃ taṃ vijānīhi sarvalokahitātmakam। tasminyaḥ saṃśrito dehe hyabbinduriva puṣkare ॥12-180-23॥
[आत्मानम् (ātmānam) - self; तम् (tam) - him; विजानीहि (vijānīhi) - know; सर्वलोकहितात्मकम् (sarvalokahitātmakam) - whose nature is the welfare of all worlds; तस्मिन् (tasmin) - in him; यः (yaḥ) - who; संश्रितः (saṃśritaḥ) - resides; देहे (dehe) - in the body; हि (hi) - indeed; अम्बु-बिन्दुः (ambu-binduḥ) - a drop of water; इव (iva) - like; पुष्करे (puṣkare) - in a lotus;]
(Know that self, whose nature is the welfare of all worlds. In him who resides in the body, indeed, like a drop of water in a lotus.)
Recognize that self, whose essence is the welfare of all beings. He who dwells in the body is like a drop of water in a lotus.
क्षेत्रज्ञं तं विजानीहि नित्यं लोकहितात्मकम्। तमो रजश्च सत्त्वं च विद्धि जीवगुणानिमान् ॥१२-१८०-२४॥
kṣetrajñaṃ taṃ vijānīhi nityaṃ lokahitātmakam। tamo rajaśca sattvaṃ ca viddhi jīvaguṇānimān ॥12-180-24॥
[क्षेत्रज्ञम् (kṣetrajñam) - knower of the field; तम् (tam) - him; विजानीहि (vijānīhi) - know; नित्यम् (nityam) - eternal; लोकहितात्मकम् (lokahitātmakam) - whose nature is the welfare of the world; तमः (tamaḥ) - darkness; रजः (rajaḥ) - passion; च (ca) - and; सत्त्वम् (sattvam) - goodness; च (ca) - and; विद्धि (viddhi) - know; जीवगुणान् (jīvaguṇān) - qualities of the living being; इमान् (imān) - these;]
(Know that knower of the field, eternal, whose nature is the welfare of the world. Darkness, passion, and goodness—know these as the qualities of the living being.)
Know that the knower of the field is eternal and is of the nature of the welfare of the world. Understand that darkness, passion, and goodness are the qualities inherent in living beings.
सचेतनं जीवगुणं वदन्ति; स चेष्टते चेष्टयते च सर्वम्। ततः परं क्षेत्रविदं वदन्ति; प्रावर्तयद्यो भुवनानि सप्त ॥१२-१८०-२५॥
sacetanaṃ jīvaguṇaṃ vadanti; sa ceṣṭate ceṣṭayate ca sarvam। tataḥ paraṃ kṣetravidaṃ vadanti; prāvartayadyo bhuvanāni sapta ॥12-180-25॥
[सचेतनम् (sacetanam) - with consciousness; जीवगुणम् (jīvaguṇam) - the quality of the living being; वदन्ति (vadanti) - they say; सः (saḥ) - he; चेष्टते (ceṣṭate) - acts; चेष्टयते (ceṣṭayate) - causes to act; च (ca) - and; सर्वम् (sarvam) - all; ततः (tataḥ) - then; परम् (param) - beyond; क्षेत्रविदम् (kṣetravidam) - the knower of the field; वदन्ति (vadanti) - they say; प्रावर्तयत् (prāvartayat) - set in motion; यः (yaḥ) - who; भुवनानि (bhuvanāni) - worlds; सप्त (sapta) - seven;]
(They say the quality of the living being is endowed with consciousness; he acts and causes all to act. Then, they say, beyond that is the knower of the field; who set in motion the seven worlds.)
They say that the quality of the living being is consciousness; he acts and causes everything to act. Beyond that, they say, is the knower of the field, who set the seven worlds in motion.
न जीवनाशोऽस्ति हि देहभेदे; मिथ्यैतदाहुर्मृत इत्यबुद्धाः। जीवस्तु देहान्तरितः प्रयाति; दशार्धतैवास्य शरीरभेदः ॥१२-१८०-२६॥
na jīvanāśo'sti hi dehabhede; mithyaitadāhurmṛta ityabuddhāḥ. jīvastu dehāntaritaḥ prayāti; daśārdhataivāsya śarīrabhedaḥ ॥12-180-26॥
[न (na) - not; जीवनाशः (jīvanāśaḥ) - destruction of life; अस्ति (asti) - is; हि (hi) - indeed; देहभेदे (dehabhede) - at the separation of the body; मिथ्या (mithyā) - falsely; एतत् (etat) - this; आहुः (āhuḥ) - they say; मृतः (mṛtaḥ) - dead; इति (iti) - thus; अबुद्धाः (abuddhāḥ) - the unwise; जीवः (jīvaḥ) - the soul; तु (tu) - but; देहान्तरितः (dehāntaritaḥ) - having gone to another body; प्रयाति (prayāti) - departs; दशार्धतैव (daśārdhataiva) - just as the tenth part; अस्य (asya) - of him; शरीरभेदः (śarīrabhedaḥ) - separation of the body;]
(Not destruction of life is indeed at the separation of the body; falsely this they say 'dead' thus the unwise. The soul but having gone to another body departs; just as the tenth part is his separation of the body.)
There is truly no destruction of life at the separation of the body; the unwise falsely say 'dead'. The soul, however, departs having entered another body; the separation from the body is just like a tenth part for him.
एवं सर्वेषु भूतेषु गूढश्चरति संवृतः। दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया तत्त्वदर्शिभिः ॥१२-१८०-२७॥
evaṃ sarveṣu bhūteṣu gūḍhaś carati saṃvṛtaḥ। dṛśyate tv agryayā buddhyā sūkṣmayā tattvadarśibhiḥ ॥12-180-27॥
[एवं (evaṃ) - thus; सर्वेषु (sarveṣu) - in all; भूतेषु (bhūteṣu) - beings; गूढः (gūḍhaḥ) - hidden; चरति (carati) - moves; संवृतः (saṃvṛtaḥ) - enveloped; दृश्यते (dṛśyate) - is seen; तु (tu) - but; अग्र्यया (agryayā) - by the highest; बुद्ध्या (buddhyā) - by intellect; सूक्ष्मया (sūkṣmayā) - by subtle; तत्त्वदर्शिभिः (tattvadarśibhiḥ) - by those who see the truth;]
(Thus, in all beings, hidden, moves, enveloped. Is seen but by the highest intellect, by subtle (intellect), by those who see the truth.)
Thus, in all beings, it moves hidden and enveloped. But it is seen only by those who possess the highest and most subtle intellect, by the seers of truth.
तं पूर्वापररात्रेषु युञ्जानः सततं बुधः। लघ्वाहारो विशुद्धात्मा पश्यत्यात्मानमात्मनि ॥१२-१८०-२८॥
taṃ pūrvāpararātreṣu yuñjānaḥ satataṃ budhaḥ। laghvāhāro viśuddhātmā paśyatyātmānamātmani ॥12-180-28॥
[तं (taṃ) - him; पूर्व (pūrva) - early; अपर (apara) - late; रात्रेषु (rātreṣu) - in the nights; युञ्जानः (yuñjānaḥ) - engaged (in meditation); सततम् (satatam) - always; बुधः (budhaḥ) - the wise one; लघु (laghu) - light; आहारः (āhāraḥ) - food; विशुद्ध (viśuddha) - pure; आत्मा (ātmā) - self; पश्यति (paśyati) - sees; आत्मानम् (ātmānam) - the self; आत्मनि (ātmani) - in the self;]
(Him, in the early and late nights, engaged (in meditation), always, the wise one, with light food, pure self, sees the self in the self.)
The wise one, who always meditates in the early and late parts of the night, who eats lightly and has a pure mind, sees the self within the self.
चित्तस्य हि प्रसादेन हित्वा कर्म शुभाशुभम्। प्रसन्नात्मात्मनि स्थित्वा सुखमक्षयमश्नुते ॥१२-१८०-२९॥
cittasya hi prasādena hitvā karma śubhāśubham। prasannātmātmāni sthitvā sukham akṣayam aśnute ॥12-180-29॥
[चित्तस्य (cittasya) - of the mind; हि (hi) - indeed; प्रसादेन (prasādena) - by clarity; हित्वा (hitvā) - having abandoned; कर्म (karma) - action; शुभाशुभम् (śubhāśubham) - good and bad; प्रसन्नात्मा (prasannātmā) - with serene self; आत्मनि (ātmani) - in the Self; स्थित्वा (sthitvā) - having established; सुखम् (sukham) - happiness; अक्षयम् (akṣayam) - imperishable; अश्नुते (aśnute) - attains;]
(Indeed, by the clarity of the mind, having abandoned good and bad actions, with a serene self, having established in the Self, one attains imperishable happiness.)
When the mind is clear, abandoning both good and bad actions, and with a serene self established in the Self, one attains imperishable happiness.
मानसोऽग्निः शरीरेषु जीव इत्यभिधीयते। सृष्टिः प्रजापतेरेषा भूताध्यात्मविनिश्चये ॥१२-१८०-३०॥
mānaso'gniḥ śarīreṣu jīva ityabhidhīyate। sṛṣṭiḥ prajāpater eṣā bhūtādhyātmaviniścaye ॥12-180-30॥
[मानसः (mānasaḥ) - of the mind; अग्निः (agniḥ) - fire; शरीरेषु (śarīreṣu) - in bodies; जीवः (jīvaḥ) - the living being; इति (iti) - thus; अभिधीयते (abhidhīyate) - is called; सृष्टिः (sṛṣṭiḥ) - creation; प्रजापतेः (prajāpateḥ) - of Prajāpati; एषा (eṣā) - this; भूत (bhūta) - of beings; अध्यात्म (adhyātma) - of the self; विनिश्चये (viniścaye) - in the determination;]
(The fire of the mind in bodies is called the living being. This is the creation of Prajāpati in the determination of the being and the self.)
The fire of the mind present in bodies is known as the living being. This is the creation of Prajāpati, determined in the context of beings and the self.
