12.239
शुक उवाच॥
śuka uvāca॥
[शुक (śuka) - Shuka; (name of a sage); उवाच (uvāca) - said; spoke;]
(Shuka said;)
Shuka said.
अध्यात्मं विस्तरेणेह पुनरेव वदस्व मे। यदध्यात्मं यथा चेदं भगवन्नृषिसत्तम ॥१२-२३९-१॥
adhyātmaṃ vistareṇeha punareva vadasva me। yadadhyātmaṃ yathā cedaṃ bhagavanṛṣisattama ॥12-239-1॥
[अध्यात्मम् (adhyātmam) - pertaining to the self; विस्तरेण (vistareṇa) - in detail; इह (iha) - here; पुनः (punaḥ) - again; एव (eva) - indeed; वदस्व (vadasva) - please speak; मे (me) - to me; यत् (yat) - which; अध्यात्मम् (adhyātmam) - pertaining to the self; यथा (yathā) - as; च (ca) - and; इदम् (idam) - this; भगवन् (bhagavan) - O revered one; ऋषिसत्तम (ṛṣisattama) - best among sages;]
(Pertaining to the self in detail here again indeed please speak to me; which pertaining to the self as and this O revered one best among sages.)
O revered one, best among sages, please speak to me again here in detail about that which pertains to the self, and how this is so.
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Vyāsa said;)
Vyāsa said.
अध्यात्मं यदिदं तात पुरुषस्येह विद्यते। तत्तेऽहं सम्प्रवक्ष्यामि तस्य व्याख्यामिमां शृणु ॥१२-२३९-२॥
adhyātmaṃ yad idaṃ tāta puruṣasya iha vidyate। tat te ahaṃ sampravakṣyāmi tasya vyākhyām imāṃ śṛṇu ॥12-239-2॥
[अध्यात्मम् (adhyātmam) - pertaining to the self; यत् (yat) - which; इदं (idaṃ) - this; तात (tāta) - O dear one; पुरुषस्य (puruṣasya) - of the person; इह (iha) - here; विद्यते (vidyate) - exists; तत् (tat) - that; ते (te) - to you; अहम् (aham) - I; सम्प्रवक्ष्यामि (sampravakṣyāmi) - shall fully explain; तस्य (tasya) - of that; व्याख्याम् (vyākhyām) - explanation; इमाम् (imām) - this; शृणु (śṛṇu) - listen; १२-२३९-२ (12-239-2) - 12-239-2;]
(Pertaining to the self, which this, O dear one, of the person here exists; that to you I shall fully explain; of that explanation this listen;)
O dear one, I shall now fully explain to you what is called adhyātma, that which exists here in a person; listen to this explanation.
भूमिरापस्तथा ज्योतिर्वायुराकाशमेव च। महाभूतानि भूतानां सागरस्योर्मयो यथा ॥१२-२३९-३॥
bhūmir-āpas-tathā jyotir-vāyur-ākāśam-eva ca। mahābhūtāni bhūtānāṃ sāgarasya-ūrmayo yathā ॥12-239-3॥
[भूमिः (bhūmiḥ) - earth; आपः (āpaḥ) - waters; तथा (tathā) - likewise; ज्योतिः (jyotiḥ) - light; वायुः (vāyuḥ) - air; आकाशम् (ākāśam) - space; एव (eva) - indeed; च (ca) - and; महाभूतानि (mahābhūtāni) - great elements; भूतानाम् (bhūtānām) - of beings; सागरस्य (sāgarasya) - of the ocean; ऊर्मयः (ūrmayaḥ) - waves; यथा (yathā) - just as;]
(Earth, waters, likewise light, air, space indeed and; the great elements of beings, just as the waves of the ocean.)
Earth, water, fire, air, and space — these great elements of beings are like the waves of the ocean.
प्रसार्येह यथाङ्गानि कूर्मः संहरते पुनः। तद्वन्महान्ति भूतानि यवीयःसु विकुर्वते ॥१२-२३९-४॥
prasāryeha yathāṅgāni kūrmaḥ saṃharate punaḥ। tadvanmahānti bhūtāni yavīyaḥsu vikurvate ॥12-239-4॥
[प्रसार्य (prasārya) - having stretched out; इह (iha) - here; यथा (yathā) - just as; अङ्गानि (aṅgāni) - limbs; कूर्मः (kūrmaḥ) - the tortoise; संहरते (saṃharate) - withdraws; पुनः (punaḥ) - again; तद्वत् (tadvat) - in the same way; महान्ति (mahānti) - great; भूतानि (bhūtāni) - beings; यवीयःसु (yavīyaḥsu) - into the younger (ones); विकुर्वते (vikurvate) - transform; ॥१२-२३९-४॥ (॥12-239-4॥) -;]
(Having stretched out its limbs here, just as the tortoise withdraws again, in the same way great beings transform into the younger ones.)
Just as a tortoise, after stretching out its limbs here, withdraws them again, so too do great beings transform themselves into their younger forms.
इति तन्मयमेवेदं सर्वं स्थावरजङ्गमम्। सर्गे च प्रलये चैव तस्मान्निर्दिश्यते तथा ॥१२-२३९-५॥
iti tanmayamevedaṃ sarvaṃ sthāvarajaṅgamam। sarge ca pralaye caiva tasmānnirdiśyate tathā ॥12-239-5॥
[इति (iti) - thus; तन्मयम् (tanmayam) - consisting of that; एव (eva) - indeed; इदं (idaṃ) - this; सर्वं (sarvam) - all; स्थावर (sthāvara) - immobile; जङ्गमम् (jaṅgamam) - mobile; सर्गे (sarge) - in creation; च (ca) - and; प्रलये (pralaye) - in dissolution; च (ca) - and; एव (eva) - indeed; तस्मात् (tasmāt) - therefore; निर्दिश्यते (nirdiśyate) - is indicated; तथा (tathā) - thus;]
(Thus, this entire (universe), consisting indeed of that, (both) immobile and mobile, in creation and in dissolution indeed, therefore is indicated thus.)
Thus, all this, both immobile and mobile, is indeed composed of that; in creation and in dissolution, therefore, it is indicated in this way.
महाभूतानि पञ्चैव सर्वभूतेषु भूतकृत्। अकरोत्तात वैषम्यं यस्मिन्यदनुपश्यति ॥१२-२३९-६॥
mahābhūtāni pañcaiva sarvabhūteṣu bhūtakṛt। akarottāta vaiṣamyaṃ yasminyadanupaśyati ॥12-239-6॥
[महाभूतानि (mahābhūtāni) - great elements; पञ्च (pañca) - five; एव (eva) - indeed; सर्वभूतेषु (sarvabhūteṣu) - in all beings; भूतकृत् (bhūtakṛt) - creator of beings; अकरोत् (akarot) - made; तात (tāta) - O dear one; वैषम्यम् (vaiṣamyaṃ) - inequality; यस्मिन् (yasmin) - in which; यत् (yat) - what; अनुपश्यति (anupaśyati) - perceives; ॥१२-२३९-६॥ (॥12-239-6॥) - ;]
(The creator of beings indeed made the five great elements in all beings, O dear one, in which he perceives what inequality.)
O dear one, the creator of beings made the five great elements in all beings, in which he perceives whatever inequality.
शुक उवाच॥
śuka uvāca॥
[शुक (śuka) - Śuka; (name of the sage); उवाच (uvāca) - said;]
(Śuka said;)
Śuka said.
अकरोद्यच्छरीरेषु कथं तदुपलक्षयेत्। इन्द्रियाणि गुणाः केचित्कथं तानुपलक्षयेत् ॥१२-२३९-७॥
akarodyaccharīreṣu kathaṃ tadupalakṣayet। indriyāṇi guṇāḥ kecitkathaṃ tānupalakṣayet ॥12-239-7॥
[अकरोत् (akarot) - did; act; make; यत् (yat) - which; that; शरीरेषु (śarīreṣu) - in bodies; कथम् (katham) - how; तत् (tat) - that; उपलक्षयेत् (upalakṣayet) - should perceive; should observe; इन्द्रियाणि (indriyāṇi) - senses; गुणाः (guṇāḥ) - qualities; केचित् (kecit) - some; कथम् (katham) - how; तान् (tān) - them; उपलक्षयेत् (upalakṣayet) - should perceive; should observe;]
(Did which in bodies, how should that be perceived? Senses, qualities, some, how should them be perceived?)
How can one perceive what was done in the bodies? How can one perceive some qualities of the senses?
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; spoke;]
(Vyāsa said; spoke;)
Vyāsa said.
एतत्ते वर्तयिष्यामि यथावदिह दर्शनम्। शृणु तत्त्वमिहैकाग्रो यथातत्त्वं यथा च तत् ॥१२-२३९-८॥
etat te vartayiṣyāmi yathāvad iha darśanam। śṛṇu tattvam ihaikāgro yathātattvaṃ yathā ca tat ॥12-239-8॥
[एतत् (etat) - this; ते (te) - to you; वर्तयिष्यामि (vartayiṣyāmi) - I shall explain; यथावत् (yathāvat) - as it is; इह (iha) - here; दर्शनम् (darśanam) - vision; शृणु (śṛṇu) - hear; तत्त्वम् (tattvam) - the principle; इह (iha) - here; एकाग्रः (ekāgraḥ) - with one-pointed (mind); यथातत्त्वम् (yathātattvam) - according to the true nature; यथा (yathā) - as; च (ca) - and; तत् (tat) - that;]
(This to you I shall explain as it is here, the vision. Hear the principle here with one-pointed (mind), according to the true nature, as and that.)
I will explain this vision to you here as it truly is. Listen attentively to the principle here, with a focused mind, in its true nature, just as it is.
शब्दः श्रोत्रं तथा खानि त्रयमाकाशसम्भवम्। प्राणश्चेष्टा तथा स्पर्श एते वायुगुणास्त्रयः ॥१२-२३९-९॥
śabdaḥ śrotraṃ tathā khāni trayam ākāśasambhavam। prāṇaś ceṣṭā tathā sparśa ete vāyuguṇās trayaḥ ॥12-239-9॥
[शब्दः (śabdaḥ) - sound; श्रोत्रं (śrotraṃ) - ear; तथा (tathā) - also; खानि (khāni) - apertures; त्रयम् (trayam) - three; आकाशसम्भवम् (ākāśasambhavam) - originating from space; प्राणः (prāṇaḥ) - vital breath; चेष्टा (ceṣṭā) - movement; तथा (tathā) - also; स्पर्शः (sparśaḥ) - touch; एते (ete) - these; वायुगुणाः (vāyuguṇāḥ) - qualities of air; त्रयः (trayaḥ) - three;]
(Sound, ear, also three apertures originating from space; vital breath, movement, also touch—these are the three qualities of air.)
Sound, the ear, and the three apertures arising from space; vital breath, movement, and touch—these are the three qualities of air.
रूपं चक्षुर्विपाकश्च त्रिधा ज्योतिर्विधीयते। रसोऽथ रसनं स्नेहो गुणास्त्वेते त्रयोऽम्भसाम् ॥१२-२३९-१०॥
rūpaṃ cakṣurvipākaśca tridhā jyotirvidhīyate। raso'tha rasanaṃ sneho guṇāstvete trayo'mbhasām ॥12-239-10॥
[रूपम् (rūpam) - form; essence; चक्षुः (cakṣuḥ) - eye; organ of sight; विपाकः (vipākaḥ) - result; maturation; च (ca) - and; त्रिधा (tridhā) - threefold; in three ways; ज्योतिः (jyotiḥ) - light; luminosity; विधीयते (vidhīyate) - is established; is determined; रसः (rasaḥ) - taste; sap; अथ (atha) - and; then; रसनम् (rasanam) - tongue; organ of taste; स्नेहः (snehaḥ) - unctuousness; oiliness; गुणाः (guṇāḥ) - qualities; attributes; त्व् (tv) - indeed; surely; एते (ete) - these; त्रयः (trayaḥ) - three; अम्भसाम् (ambhasām) - of waters; of liquids;]
(Form, eye, and result—threefold is the light established. Taste, then tongue, unctuousness—these three qualities indeed are of waters.)
Form, the eye, and its result are the threefold manifestations of light. Taste, the tongue, and unctuousness are the three qualities of water.
घ्रेयं घ्राणं शरीरं च भूमेरेते गुणास्त्रयः। एतावानिन्द्रियग्रामो व्याख्यातः पाञ्चभौतिकः ॥१२-२३९-११॥
ghreyaṃ ghrāṇaṃ śarīraṃ ca bhūmerete guṇāstrayaḥ। etāvānindriyagrāmo vyākhyātaḥ pāñcabhautikaḥ॥12-239-11॥
[घ्रेयं (ghreyaṃ) - object of smell; घ्राणं (ghrāṇam) - nose; शरीरं (śarīram) - body; च (ca) - and; भूमेः (bhūmeḥ) - of earth; एते (ete) - these; गुणाः (guṇāḥ) - qualities; त्रयः (trayaḥ) - three; एतावान् (etāvān) - thus; इन्द्रियग्रामः (indriyagrāmaḥ) - group of senses; व्याख्यातः (vyākhyātaḥ) - explained; पाञ्चभौतिकः (pāñcabhautikaḥ) - consisting of five elements;]
(Object of smell, nose, and body—these three qualities of earth; thus, the group of senses consisting of five elements is explained.)
The object of smell, the nose, and the body are the three qualities of earth; thus, the group of senses composed of the five elements has been explained.
वायोः स्पर्शो रसोऽद्भ्यश्च ज्योतिषो रूपमुच्यते। आकाशप्रभवः शब्दो गन्धो भूमिगुणः स्मृतः ॥१२-२३९-१२॥
vāyoḥ sparśo raso’dbhyaśca jyotiṣo rūpamucyate। ākāśaprabhavaḥ śabdo gandho bhūmiguṇaḥ smṛtaḥ ॥12-239-12॥
[वायोः (vāyoḥ) - of air; स्पर्शः (sparśaḥ) - touch; रसः (rasaḥ) - taste; अद्भ्यः (adbhyaḥ) - from water; च (ca) - and; ज्योतिषः (jyotiṣaḥ) - of fire; रूपम् (rūpam) - form; उच्यते (ucyate) - is said; आकाशप्रभवः (ākāśaprabhavaḥ) - originating from space; शब्दः (śabdaḥ) - sound; गन्धः (gandhaḥ) - smell; भूमिगुणः (bhūmiguṇaḥ) - quality of earth; स्मृतः (smṛtaḥ) - is remembered;]
(Of air, touch; taste from water and; of fire, form is said; originating from space, sound; smell, quality of earth, is remembered.)
Touch is the quality of air; taste is from water; form is said to be of fire; sound originates from space; smell is remembered as the quality of earth.
मनो बुद्धिश्च भावश्च त्रय एतेऽऽत्मयोनिजाः। न गुणानतिवर्तन्ते गुणेभ्यः परमा मताः ॥१२-२३९-१३॥
mano buddhiś ca bhāvaś ca traya ete''tmayonijāḥ। na guṇān ativartante guṇebhyaḥ paramā matāḥ ॥12-239-13॥
[मन् (man) - mind; बुद्धि (buddhi) - intellect; च (ca) - and; भाव (bhāva) - state of being; च (ca) - and; त्रय (traya) - three; एते (ete) - these; आत्मयोनिजाः (ātmayonijāḥ) - born from the self-origin; न (na) - not; गुणान् (guṇān) - qualities; अतिवर्तन्ते (ativartante) - transcend; गुणेभ्यः (guṇebhyaḥ) - from the qualities; परमा (paramā) - supreme; मताः (matāḥ) - are considered;]
(Mind, intellect, and state of being—these three are born from the self-origin; they do not transcend the qualities; from the qualities, they are considered supreme.)
Mind, intellect, and disposition—these three are said to be born from the self-origin. They do not transcend the qualities; among the qualities, they are regarded as supreme. (12-239-13)
इन्द्रियाणि नरे पञ्च षष्ठं तु मन उच्यते। सप्तमीं बुद्धिमेवाहुः क्षेत्रज्ञं पुनरष्टमम् ॥१२-२३९-१४॥
indriyāṇi nare pañca ṣaṣṭhaṃ tu mana ucyate। saptamīṃ buddhimevāhuḥ kṣetrajñaṃ punaraṣṭamam ॥12-239-14॥
[इन्द्रियाणि (indriyāṇi) - senses; नरे (nare) - in a person; पञ्च (pañca) - five; षष्ठं (ṣaṣṭham) - the sixth; तु (tu) - but; मन (mana) - mind; उच्यते (ucyate) - is called; सप्तमीं (saptamīm) - the seventh; बुद्धिम् (buddhim) - intellect; एव (eva) - indeed; आहुः (āhuḥ) - they say; क्षेत्रज्ञं (kṣetrajñam) - knower of the field; पुनः (punaḥ) - again; अष्टमम् (aṣṭamam) - the eighth;]
(The senses in a person are five; the sixth is called the mind, the seventh indeed they say is the intellect, and again the eighth is the knower of the field.)
In a person, there are five senses; the sixth is called the mind, the seventh is said to be the intellect, and the eighth is the knower of the field (the self or soul).
चक्षुरालोचनायैव संशयं कुरुते मनः। बुद्धिरध्यवसानाय साक्षी क्षेत्रज्ञ उच्यते ॥१२-२३९-१५॥
cakṣurālocanāyaiva saṃśayaṃ kurute manaḥ। buddhiradhyavasānāya sākṣī kṣetrajña ucyate ॥12-239-15॥
[चक्षुः (cakṣuḥ) - eye; आलोचनाय (ālocanāya) - for seeing; एव (eva) - indeed; संशयम् (saṃśayam) - doubt; कुरुते (kurute) - creates; मनः (manaḥ) - mind; बुद्धिः (buddhiḥ) - intellect; अध्यवसानाय (adhyavasānāya) - for determination; साक्षी (sākṣī) - witness; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; उच्यते (ucyate) - is called;]
(The eye is indeed for seeing; the mind creates doubt; the intellect is for determination; the witness, the knower of the field, is called thus.)
The eye is for seeing, the mind generates doubt, the intellect determines, and the witness is known as the knower of the field.
रजस्तमश्च सत्त्वं च त्रय एते स्वयोनिजाः। समाः सर्वेषु भूतेषु तद्गुणेषूपलक्षयेत् ॥१२-२३९-१६॥
rajastamaś ca sattvaṃ ca traya ete svayonijāḥ। samāḥ sarveṣu bhūteṣu tadguṇeṣūpalakṣayet ॥12-239-16॥
[रजस् (rajas) - passion; essence; तमः (tamas) - darkness; ignorance; च (ca) - and; सत्त्वम् (sattvam) - purity; existence; च (ca) - and; त्रय (traya) - three; एते (ete) - these; स्वयोनिजाः (svayonijāḥ) - born from their own source; समाः (samāḥ) - equal; सर्वेषु (sarveṣu) - in all; भूतेषु (bhūteṣu) - beings; तत् (tat) - those; गुणेषु (guṇeṣu) - qualities; उपलक्षयेत् (upalakṣayet) - should observe;]
(Passion, darkness, and purity—these three, born from their own source, are equal in all beings; one should observe those qualities.)
Passion (rajas), darkness (tamas), and purity (sattva)—these three qualities, originating from themselves, are present equally in all beings; one should recognize those qualities in all creatures.
यथा कूर्म इहाङ्गानि प्रसार्य विनियच्छति। एवमेवेन्द्रियग्रामं बुद्धिः सृष्ट्वा नियच्छति ॥१२-२३९-१७॥
yathā kūrma ihāṅgāni prasārya viniyacchati। evamevendriyagrāmaṃ buddhiḥ sṛṣṭvā niyacchati ॥12-239-17॥
[यथा (yathā) - just as; कूर्म (kūrma) - tortoise; इह (iha) - here; अङ्गानि (aṅgāni) - limbs; प्रसार्य (prasārya) - having stretched out; विनियच्छति (viniyacchati) - withdraws; एवम् (evam) - in the same way; एव (eva) - indeed; इन्द्रियग्रामम् (indriyagrāmam) - group of senses; बुद्धिः (buddhiḥ) - intellect; सृष्ट्वा (sṛṣṭvā) - having sent forth; नियच्छति (niyacchati) - restrains;]
(Just as a tortoise here, having stretched out its limbs, withdraws (them), in the same way indeed, the intellect, having sent forth the group of senses, restrains (them).)
Just as a tortoise here stretches out its limbs and then withdraws them, so too the intellect, having projected the group of senses, restrains them.
यदूर्ध्वं पादतलयोरवाङ्मूर्ध्नश्च पश्यति। एतस्मिन्नेव कृत्ये वै वर्तते बुद्धिरुत्तमा ॥१२-२३९-१८॥
yad-ūrdhvaṃ pāda-tala-yor-avāṅ-mūrdhnaś-ca paśyati। etasmin-neva kṛtye vai vartate buddhir-uttamā ॥12-239-18॥
[यत् (yat) - which; ऊर्ध्वम् (ūrdhvam) - upwards; पादतलयोः (pādatalayoh) - of the soles of the feet; अवाङ् (avāṅ) - downwards; मूर्ध्नः (mūrdhnaḥ) - of the head; च (ca) - and; पश्यति (paśyati) - sees; एतस्मिन् (etasmin) - in this; एव (eva) - indeed; कृत्ये (kṛtye) - in the act; वै (vai) - truly; वर्तते (vartate) - remains; बुद्धिः (buddhiḥ) - intellect; उत्तमा (uttamā) - highest;]
(Which sees upwards from the soles of the feet and downwards from the head; in this very act indeed, the highest intellect truly remains.)
The highest intellect is present in the act of seeing both upwards from the soles of the feet and downwards from the head.
गुणान्नेनीयते बुद्धिर्बुद्धिरेवेन्द्रियाण्यपि। मनःषष्ठानि सर्वाणि बुद्ध्यभावे कुतो गुणाः ॥१२-२३९-१९॥
guṇānnenīyate buddhirbuddhirevendriyāṇyapi। manaḥṣaṣṭhāni sarvāṇi buddhyabhāve kuto guṇāḥ ॥12-239-19॥
[गुणान् (guṇān) - qualities; (accusative plural of guṇa) नेनीयते (nenīyate) - is led; (passive, from √nī, to lead) बुद्धिः (buddhiḥ) - intellect; (nominative singular) बुद्धिः (buddhiḥ) - intellect; (nominative singular, repeated) एव (eva) - indeed; इन्द्रियाणि (indriyāṇi) - senses; (nominative/accusative plural) अपि (api) - also; मनः (manaḥ) - mind; षष्ठानि (ṣaṣṭhāni) - the sixth; (neuter plural, referring to the mind as the sixth sense) सर्वाणि (sarvāṇi) - all; बुद्ध्यभावे (buddhyabhāve) - in the absence of intellect; कुतः (kutaḥ) - from where; how; गुणाः (guṇāḥ) - qualities; (nominative plural);]
(The intellect is led to qualities; indeed, intellect (alone) also (leads) the senses, all (of which) together with the mind as the sixth; in the absence of intellect, from where (come) qualities?)
The intellect is directed towards qualities; it is the intellect alone that governs the senses, including the mind as the sixth. In the absence of intellect, how can there be any qualities?
तत्र यत्प्रीतिसंयुक्तं किञ्चिदात्मनि लक्षयेत्। प्रशान्तमिव संशुद्धं सत्त्वं तदुपधारयेत् ॥१२-२३९-२०॥
tatra yatprītisaṃyuktaṃ kiñcidātmani lakṣayet। praśāntamiva saṃśuddhaṃ sattvaṃ tadupadhārayet ॥12-239-20॥
[तत्र (tatra) - there; in that context; यत् (yat) - which; what; प्रीति-संयुक्तं (prīti-saṃyuktaṃ) - joined with delight; associated with joy; किञ्चित् (kiñcit) - a little; something; आत्मनि (ātmani) - in the self; in oneself; लक्षयेत् (lakṣayet) - should perceive; should observe; प्रशान्तम् (praśāntam) - completely tranquil; fully calm; इव (iva) - like; as if; संशुद्धम् (saṃśuddham) - completely purified; thoroughly cleansed; सत्त्वम् (sattvam) - the mind; the essence; तत् (tat) - that; उपधारयेत् (upadhārayet) - should recognize; should understand;]
(There, whatever is joined with delight, something in oneself should be observed. The mind, which is completely tranquil and thoroughly purified, like that, one should recognize.)
In that context, whatever little joy is perceived within oneself, one should observe it. One should recognize that state of mind which is tranquil and thoroughly purified, as such.
यत्तु सन्तापसंयुक्तं काये मनसि वा भवेत्। रजः प्रवर्तकं तत्स्यात्सततं हारि देहिनाम् ॥१२-२३९-२१॥
yattu santāpasaṃyuktaṃ kāye manasi vā bhavet। rajaḥ pravartakaṃ tatsyātsatataṃ hāri dehinām ॥12-239-21॥
[यत् (yat) - which; तु (tu) - but; सन्ताप (santāpa) - affliction; संयुक्तं (saṃyuktaṃ) - joined with; काये (kāye) - in the body; मनसि (manasi) - in the mind; वा (vā) - or; भवेत् (bhavet) - may be; रजः (rajaḥ) - rajas (quality of passion); प्रवर्तकं (pravartakaṃ) - causing activity; तत् (tat) - that; स्यात् (syāt) - may be; सततं (satataṃ) - always; हारि (hāri) - disturbing; देहिनाम् (dehinām) - of embodied beings;]
(But that which is joined with affliction, whether in the body or in the mind, that rajas, causing activity, may always be disturbing to embodied beings.)
But that which is associated with affliction, whether in the body or in the mind, is rajas, which always acts as a cause of disturbance for embodied beings.
यत्तु संमोहसंयुक्तमव्यक्तविषयं भवेत्। अप्रतर्क्यमविज्ञेयं तमस्तदुपधार्यताम् ॥१२-२३९-२२॥
yattu saṁmoha-saṁyuktam-avyakta-viṣayaṁ bhavet। apratarkyam-avijñeyaṁ tamas-tad-upadhāryatām ॥12-239-22॥
[यत् (yat) - which; तु (tu) - but; संमोह (saṁmoha) - delusion; संयुक्तम् (saṁyuktam) - joined with; अव्यक्त (avyakta) - unmanifest; विषयम् (viṣayam) - object; भवेत् (bhavet) - may be; अप्रतर्क्यम् (apratarkyam) - not to be reasoned; अविज्ञेयम् (avijñeyam) - not to be known; तमः (tamas) - darkness; तत् (tat) - that; उपधार्यताम् (upadhāryatām) - let it be understood;]
(But that which is joined with delusion, whose object is unmanifest, which may not be reasoned or known, that is darkness; let that be understood as such.)
But that which is associated with delusion, whose object is unmanifest, which cannot be reasoned or known, that is to be understood as darkness.
प्रहर्षः प्रीतिरानन्दः साम्यं स्वस्थात्मचित्तता। अकस्माद्यदि वा कस्माद्वर्तते सात्त्विको गुणः ॥१२-२३९-२३॥
praharṣaḥ prītirānandaḥ sāmyaṃ svasthātmacittatā। akasmādyadi vā kasmādvartate sāttviko guṇaḥ ॥12-239-23॥
[प्रहर्षः (praharṣaḥ) - great joy; प्रीतिः (prītiḥ) - affection; आनन्दः (ānandaḥ) - bliss; साम्यम् (sāmyaṃ) - equanimity; स्वस्थात्मचित्तता (svasthātmacittatā) - state of mind and self being at ease; अकस्मात् (akasmāt) - suddenly; यदि (yadi) - if; वा (vā) - or; कस्मात् (kasmāt) - from what cause; वर्तते (vartate) - arises; सात्त्विकः (sāttvikaḥ) - of sattva (purity, harmony); गुणः (guṇaḥ) - quality;]
(Great joy, affection, bliss, equanimity, the state of mind and self being at ease—if suddenly or from what cause this arises, it is a quality of sattva (purity, harmony).)
Great joy, affection, bliss, equanimity, and a tranquil state of mind—if these arise suddenly or for any reason, they are qualities of sattva (purity and harmony).
अभिमानो मृषावादो लोभो मोहस्तथाक्षमा। लिङ्गानि रजसस्तानि वर्तन्ते हेत्वहेतुतः ॥१२-२३९-२४॥
abhimāno mṛṣāvādo lobho mohastathākṣamā। liṅgāni rajasastāni vartante hetvahetutaḥ ॥12-239-24॥
[अभिमानः (abhimānaḥ) - pride; मृषावादः (mṛṣāvādaḥ) - false speech; लोभः (lobhaḥ) - greed; मोहः (mohaḥ) - delusion; तथा (tathā) - also; अक्षमा (akṣamā) - impatience; लिङ्गानि (liṅgāni) - characteristics; रजसः (rajasaḥ) - of rajas (the quality of passion); तानि (tāni) - those; वर्तन्ते (vartante) - exist; हेतुः (hetuḥ) - with cause; अहेतुतः (ahetutaḥ) - without cause;]
(Pride, false speech, greed, delusion, also impatience—these are the characteristics of rajas; those exist with cause and without cause.)
Pride, falsehood, greed, delusion, and impatience—these are the marks of rajas; they manifest both with and without apparent cause.
तथा मोहः प्रमादश्च तन्द्री निद्राप्रबोधिता। कथञ्चिदभिवर्तन्ते विज्ञेयास्तामसा गुणाः ॥१२-२३९-२५॥
tathā mohaḥ pramādaś ca tandrī nidrāprabodhitā। kathañcid abhivartante vijñeyās tāmasā guṇāḥ ॥12-239-25॥
[तथा (tathā) - in that way; मोहः (mohaḥ) - delusion; प्रमादः (pramādaḥ) - negligence; च (ca) - and; तन्द्री (tandrī) - sloth; निद्राप्रबोधिता (nidrāprabodhitā) - arisen from sleep; कथञ्चित् (kathañcit) - somehow; अभिवर्तन्ते (abhivartante) - arise; विज्ञेयाः (vijñeyāḥ) - should be known; तामसा (tāmasā) - of tamas; गुणाः (guṇāḥ) - qualities;]
(In that way, delusion, negligence, and sloth, arisen from sleep, somehow arise; these should be known as the qualities of tamas.)
Thus, delusion, negligence, and sloth, which arise from sleep, are to be understood as qualities of tamas.
