12.240
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Vyāsa said;)
Vyāsa said.
मनः प्रसृजते भावं बुद्धिरध्यवसायिनी। हृदयं प्रियाप्रिये वेद त्रिविधा कर्मचोदना ॥१२-२४०-१॥
manaḥ prasṛjate bhāvaṃ buddhir adhyavasāyinī। hṛdayaṃ priyāpriye veda trividhaā karmacodanā ॥12-240-1॥
[मनः (manaḥ) - mind; प्रसृजते (prasṛjate) - emits; भावं (bhāvaṃ) - emotion; बुद्धिः (buddhiḥ) - intellect; अध्यवसायिनी (adhyavasāyinī) - determining; हृदयं (hṛdayaṃ) - heart; प्रियाप्रिये (priyāpriye) - pleasure and pain; वेद (veda) - knows; त्रिविधा (trividhā) - threefold; कर्मचोदना (karmacodanā) - impulse to action;]
(Mind emits emotion; intellect is determining; heart knows pleasure and pain; threefold is the impulse to action.)
The mind generates emotion, the intellect determines, and the heart perceives pleasure and pain; thus, the impulse to action is threefold.
इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यः परमं मनः। मनसस्तु परा बुद्धिर्बुद्धेरात्मा परो मतः ॥१२-२४०-२॥
indriyebhyaḥ parā hyarthā arthebhyaḥ paramaṃ manaḥ। manasastu parā buddhirbuddherātmā paro mataḥ ॥12-240-2॥
[इन्द्रियेभ्यः (indriyebhyaḥ) - from the senses; परा (parā) - superior; हि (hi) - indeed; अर्थाः (arthāḥ) - objects; अर्थेभ्यः (arthebhyaḥ) - from the objects; परमं (paramaṃ) - supreme; मनः (manaḥ) - mind; मनसः (manasaḥ) - from the mind; तु (tu) - but; परा (parā) - superior; बुद्धिः (buddhiḥ) - intellect; बुद्धेः (buddheḥ) - from the intellect; आत्मा (ātmā) - Self; परः (paraḥ) - supreme; मतः (mataḥ) - is considered;]
(From the senses, indeed, the objects are superior; from the objects, the mind is supreme; but from the mind, the intellect is superior; from the intellect, the Self is considered supreme.)
Objects are superior to the senses, the mind is superior to the objects, the intellect is superior to the mind, but the Self is considered supreme over the intellect.
बुद्धिरात्मा मनुष्यस्य बुद्धिरेवात्मनोऽऽत्मिका। यदा विकुरुते भावं तदा भवति सा मनः ॥१२-२४०-३॥
buddhirātmā manuṣyasya buddhirevātmano''tmikā। yadā vikurute bhāvaṃ tadā bhavati sā manaḥ ॥12-240-3॥
[बुद्धिः (buddhiḥ) - intellect; आत्मा (ātmā) - self; मनुष्यस्य (manuṣyasya) - of a human; बुद्धिः (buddhiḥ) - intellect; एव (eva) - indeed; आत्मनः (ātmanaḥ) - of the self; आत्मिका (ātmikā) - essential nature; यदा (yadā) - when; विकुरुते (vikurute) - modifies; भावम् (bhāvam) - state; तदा (tadā) - then; भवति (bhavati) - becomes; सा (sā) - that; मनः (manaḥ) - mind;]
(Intellect is the self of a human; intellect indeed is the essential nature of the self. When it modifies its state, then that becomes mind.)
The intellect is the true self of a human; it is the very essence of the self. When the intellect changes its state, it becomes what is called the mind.
इन्द्रियाणां पृथग्भावाद्बुद्धिर्विक्रियते ह्यणु। शृण्वती भवति श्रोत्रं स्पृशती स्पर्श उच्यते ॥१२-२४०-४॥
indriyāṇāṃ pṛthagbhāvādbuddhirvikriyate hyaṇu। śṛṇvatī bhavati śrotraṃ spṛśatī sparśa ucyate ॥12-240-4॥
[इन्द्रियाणाम् (indriyāṇām) - of the senses; पृथक्-भावात् (pṛthag-bhāvāt) - from distinctness of nature; बुद्धिः (buddhiḥ) - intellect; विक्रियते (vikriyate) - is modified; हि (hi) - indeed; अणु (aṇu) - subtle; शृण्वती (śṛṇvatī) - hearing; भवति (bhavati) - becomes; श्रोत्रम् (śrotram) - ear; स्पृशती (spṛśatī) - touching; स्पर्शः (sparśaḥ) - touch; उच्यते (ucyate) - is called;]
(Because of the distinctness of the senses, the intellect, indeed subtle, is modified. Hearing becomes the ear; touching is called touch.)
Because the senses are distinct in nature, the intellect, which is indeed subtle, undergoes modification. Hearing is called the ear; touching is called touch.
पश्यन्ती भवते दृष्टी रसती रसनं भवेत्। जिघ्रती भवति घ्राणं बुद्धिर्विक्रियते पृथक् ॥१२-२४०-५॥
paśyantī bhavate dṛṣṭī rasatī rasanaṃ bhavet। jighratī bhavati ghrāṇaṃ buddhirvikriyate pṛthak ॥12-240-5॥
[पश्यन्ती (paśyantī) - seeing; (feminine nominative singular of paśyatī, from root paś - to see); भवते (bhavate) - becomes; (third person singular, from root bhū - to be, become); दृष्टी (dṛṣṭī) - sight; (feminine nominative singular, from root dṛś - to see); रसती (rasatī) - tasting; (feminine nominative singular of rasatī, from root ras - to taste); रसनं (rasanaṃ) - tongue; (neuter nominative/accusative singular, organ of taste); भवेत् (bhavet) - may become; (optative third person singular, from root bhū - to be, become); जिघ्रती (jighratī) - smelling; (feminine nominative singular of jighratī, from root ghrā - to smell); भवति (bhavati) - becomes; (third person singular, from root bhū - to be, become); घ्राणं (ghrāṇaṃ) - nose; (neuter nominative/accusative singular, organ of smell); बुद्धिः (buddhiḥ) - intellect; (feminine nominative singular, from root budh - to know, understand); विक्रियते (vikriyate) - is transformed; (third person singular passive, from root kṛ - to do, with prefix vi-); पृथक् (pṛthak) - separately; (indeclinable, apart, distinct);]
(Seeing becomes sight, tasting may become the tongue; smelling becomes the nose, intellect is transformed separately.)
The act of seeing becomes sight, tasting becomes the tongue; smelling becomes the nose, and intellect is transformed separately.
इन्द्रियाणीति तान्याहुस्तेष्वदृश्याधितिष्ठति। तिष्ठती पुरुषे बुद्धिस्त्रिषु भावेषु वर्तते ॥१२-२४०-६॥
indriyāṇīti tānyāhusteṣvadṛśyādhitiṣṭhati। tiṣṭhatī puruṣe buddhistriṣu bhāveṣu vartate ॥12-240-6॥
[इन्द्रियाणि (indriyāṇi) - senses; इति (iti) - thus; तानि (tāni) - those; आहुः (āhuḥ) - they say; तेषु (teṣu) - in those; अदृश्य (adṛśya) - unseen; अधितिष्ठति (adhitiṣṭhati) - presides; तिष्ठती (tiṣṭhatī) - remains; पुरुषे (puruṣe) - in the person; बुद्धिः (buddhiḥ) - intellect; त्रिषु (triṣu) - in three; भावेषु (bhāveṣu) - states; वर्तते (vartate) - exists;]
(Senses thus those they say; in those the unseen presides; remains in the person intellect in three states exists.)
They say these are the senses; in them, the unseen (self) presides. The intellect remains in the person and exists in three states.
कदाचिल्लभते प्रीतिं कदाचिदपि शोचते। न सुखेन न दुःखेन कदाचिदिह युज्यते ॥१२-२४०-७॥
kadācillabhate prītiṃ kadācidapi śocate। na sukhena na duḥkhena kadācidih yujyate ॥12-240-7॥
[कदाचित् (kadācit) - at any time; लभते (labhate) - obtains; प्रीतिम् (prītim) - affection; कदाचित् (kadācit) - at any time; अपि (api) - even; शोचते (śocate) - grieves; न (na) - not; सुखेन (sukhena) - by happiness; न (na) - not; दुःखेन (duḥkhena) - by sorrow; कदाचित् (kadācit) - at any time; इह (iha) - here; युज्यते (yujyate) - is affected;]
(At any time obtains affection, at any time even grieves. Not by happiness, not by sorrow, at any time here is affected.)
Sometimes one attains affection, sometimes one grieves. Here, one is never affected by happiness or sorrow.
सेयं भावात्मिका भावांस्त्रीनेतानतिवर्तते। सरितां सागरो भर्ता महावेलामिवोर्मिमान् ॥१२-२४०-८॥
seyaṃ bhāvātmikā bhāvāṃstrīnetānativartate। saritāṃ sāgaro bhartā mahāvelāmivormimān ॥12-240-8॥
[सा (sā) - she; इयम् (iyam) - this; भावात्मिका (bhāvātmikā) - consisting of feeling; भावान् (bhāvān) - feelings; स्त्रीन् (strīn) - three; एतान् (etān) - these; अतिवर्तते (ativartate) - surpasses; सरिताम् (saritām) - of rivers; सागरः (sāgaraḥ) - the ocean; भर्ता (bhartā) - the lord; महावेलाम् (mahāvelām) - great boundary; इव (iva) - like; उर्मिमान् (urmimān) - having waves;]
(She, this one consisting of feeling, surpasses these three feelings; like the ocean, the lord of rivers, (surpasses) the great boundary, having waves.)
She, who is of the nature of feeling, surpasses these three feelings, just as the ocean, lord of rivers, surpasses the great boundary with its waves.
यदा प्रार्थयते किञ्चित्तदा भवति सा मनः। अधिष्ठानानि वै बुद्ध्या पृथगेतानि संस्मरेत् ॥ इन्द्रियाण्येव मेध्यानि विजेतव्यानि कृत्स्नशः ॥१२-२४०-९॥
yadā prārthayate kiñcit tadā bhavati sā manaḥ। adhiṣṭhānāni vai buddhyā pṛthagetāni saṃsmaret॥ indriyāṇi eva medhyāni vijetavyāni kṛtsnaśaḥ॥12-240-9॥
[यदा (yadā) - when; प्रार्थयते (prārthayate) - desires; किञ्चित् (kiñcit) - something; तदा (tadā) - then; भवति (bhavati) - becomes; सा (sā) - that; मनः (manaḥ) - mind; अधिष्ठानानि (adhiṣṭhānāni) - bases; वै (vai) - indeed; बुद्ध्या (buddhyā) - by intellect; पृथक् (pṛthak) - separately; एतानि (etāni) - these; संस्मरेत् (saṃsmaret) - should remember; इन्द्रियाणि (indriyāṇi) - senses; एव (eva) - only; मेध्यानि (medhyāni) - pure; विजेतव्यानि (vijetavyāni) - to be conquered; कृत्स्नशः (kṛtsnaśaḥ) - entirely;]
(When the mind desires something, then it becomes that. Indeed, one should remember these bases separately by intellect. Only the senses, pure, are to be conquered entirely.)
When the mind desires something, it becomes that. Therefore, one should remember these bases separately with intellect. The senses alone, being pure, are to be entirely conquered.
सर्वाण्येवानुपूर्व्येण यद्यन्नानुविधीयते। अविभागगता बुद्धिर्भावे मनसि वर्तते ॥ प्रवर्तमानं तु रजः सत्त्वमप्यनुवर्तते ॥१२-२४०-१०॥
sarvāṇyevānupūrvyeṇa yadyannānuvidhīyate। avibhāgagatā buddhirbhāve manasi vartate ॥ pravartamānaṃ tu rajaḥ sattvamapyanuvartate ॥12-240-10॥
[सर्वाणि (sarvāṇi) - all; एव (eva) - indeed; अनुपूर्व्येण (anupūrvyeṇa) - in succession; यत् (yat) - which; यत् (yat) - what; न (na) - not; अनुविधीयते (anuvidhīyate) - is followed; अविभागगता (avibhāgagatā) - undivided; बुद्धिः (buddhiḥ) - intellect; भावे (bhāve) - in the state; मनसि (manasi) - in the mind; वर्तते (vartate) - exists; प्रवर्तमानम् (pravartamānam) - active; तु (tu) - but; रजः (rajaḥ) - rajas; सत्त्वम् (sattvam) - sattva; अपि (api) - also; अनुवर्तते (anuvartate) - follows;]
(All indeed in succession, whatever is not followed, undivided intellect in the state exists in the mind. But when rajas is active, sattva also follows.)
All things, in their succession, whatever is not followed, the undivided intellect remains in the state within the mind. But when rajas is active, sattva also follows.
ये चैव भावा वर्तन्ते सर्व एष्वेव ते त्रिषु। अन्वर्थाः सम्प्रवर्तन्ते रथनेमिमरा इव ॥१२-२४०-११॥
ye caiva bhāvā vartante sarva eṣveva te triṣu। anvarthāḥ sampravartante rathanemimarā iva ॥12-240-11॥
[ये (ye) - who; (plural masculine nominative) च (ca) - and; एव (eva) - indeed; भावा (bhāvāḥ) - states; existences; वर्तन्ते (vartante) - exist; सर्वे (sarve) - all; एषु (eṣu) - in these; एव (eva) - indeed; ते (te) - they; त्रिषु (triṣu) - in three; अन्वर्थाः (anvarthāḥ) - having corresponding meaning; सम्प्रवर्तन्ते (sampravartante) - move along together; रथनेमिमराः (rathanemimarāḥ) - spokes of a chariot wheel; इव (iva) - like;]
(Who and indeed states exist, all in these indeed they in three; having corresponding meaning move along together like spokes of a chariot wheel.)
All the states that exist in these three (realms) move together with corresponding meaning, just like the spokes of a chariot wheel.
प्रदीपार्थं नरः कुर्यादिन्द्रियैर्बुद्धिसत्तमैः। निश्चरद्भिर्यथायोगमुदासीनैर्यदृच्छया ॥१२-२४०-१२॥
pradīpārthaṃ naraḥ kuryād indriyaiḥ buddhi-sattamaiḥ। niścaradbhiḥ yathā-yogam udāsīnaiḥ yadṛcchayā ॥12-240-12॥
[प्रदीपार्थम् (pradīpārtham) - for the purpose of a lamp; नरः (naraḥ) - a man; कुर्यात् (kuryāt) - should do; इन्द्रियैः (indriyaiḥ) - with the senses; बुद्धिसत्तमैः (buddhi-sattamaiḥ) - with the highest intellect; निश्चरद्भिः (niścaradbhiḥ) - by those moving out; यथायोगम् (yathā-yogam) - as appropriate; उदासीनैः (udāsīnaiḥ) - by those who are indifferent; यदृच्छया (yadṛcchayā) - by chance;]
(For the purpose of a lamp, a man should act with the senses and the highest intellect, by those moving out, as appropriate, by those who are indifferent, by chance.)
A man should, for the sake of a lamp, act using his senses and highest intellect, employing those who are active or indifferent, as appropriate, and as chance allows.
एवंस्वभावमेवेदमिति विद्वान्न मुह्यति। अशोचन्नप्रहृष्यंश्च नित्यं विगतमत्सरः ॥१२-२४०-१३॥
evaṃsvabhāvamevedamiti vidvān na muhyati। aśocannaprahṛṣyaṃśca nityaṃ vigatamatsaraḥ ॥12-240-13॥
[एवं (evaṃ) - thus; स्वभावम् (svabhāvam) - own-nature; एव (eva) - indeed; इदम् (idam) - this; इति (iti) - thus; विद्वान् (vidvān) - the wise; न (na) - not; मुह्यति (muhyati) - is deluded; अशोचन् (aśocan) - not grieving; अनप्रहृष्यन् (anaprahṛṣyan) - not rejoicing; च (ca) - and; नित्यं (nityaṃ) - always; विगतमत्सरः (vigatamatsaraḥ) - free from envy;]
(Thus own-nature indeed this thus the wise not is deluded. Not grieving, not rejoicing and always free from envy.)
The wise, knowing this as the very nature (of things), is not deluded. He is always free from grief and elation, and ever devoid of envy.
न ह्यात्मा शक्यते द्रष्टुमिन्द्रियैः कामगोचरैः। प्रवर्तमानैरनये दुर्धरैरकृतात्मभिः ॥१२-२४०-१४॥
na hyātmā śakyate draṣṭum indriyaiḥ kāmago caraiḥ। pravartamānaiḥ anaye durdharaḥ akṛtātmabhiḥ ॥12-240-14॥
[न (na) - not; हि (hi) - indeed; आत्मा (ātmā) - self; शक्यते (śakyate) - is able; द्रष्टुम् (draṣṭum) - to be seen; इन्द्रियैः (indriyaiḥ) - by the senses; कामगोचरैः (kāmago caraiḥ) - subject to desire; प्रवर्तमानैः (pravartamānaiḥ) - engaged; अनये (anaye) - in unrighteousness; दुर्धरैः (durdharaiḥ) - difficult to restrain; अकृतात्मभिः (akṛtātmabhiḥ) - by those with untrained self;]
(Not indeed is the self able to be seen by the senses subject to desire, engaged in unrighteousness, difficult to restrain, by those with untrained self.)
Indeed, the self cannot be perceived by the senses that are subject to desire, engaged in unrighteousness, and difficult to restrain, by those whose selves are untrained.
तेषां तु मनसा रश्मीन्यदा सम्यङ्नियच्छति। तदा प्रकाशते ह्यात्मा घटे दीप इव ज्वलन् ॥ सर्वेषामेव भूतानां तमस्यपगते यथा ॥१२-२४०-१५॥
teṣāṃ tu manasā raśmīnyadā samyaṅniyacchati। tadā prakāśate hyātmā ghaṭe dīpa iva jvalan ॥ sarveṣāmeva bhūtānāṃ tamasyapagate yathā ॥12-240-15॥
[तेषां (teṣām) - of them; तु (tu) - but; मनसा (manasā) - by the mind; रश्मीन् (raśmīn) - rays; यदा (yadā) - when; सम्यक् (samyak) - properly; नियच्छति (niyacchati) - restrains; तदा (tadā) - then; प्रकाशते (prakāśate) - shines; हि (hi) - indeed; आत्मा (ātmā) - self; घटे (ghaṭe) - in a pot; दीपः (dīpaḥ) - lamp; इव (iva) - like; ज्वलन् (jvalan) - burning; सर्वेषाम् (sarveṣām) - of all; एव (eva) - indeed; भूतानाम् (bhūtānām) - of beings; तमस्य (tamasya) - of darkness; अपगते (apagate) - having departed; यथा (yathā) - just as;]
(Of them but by the mind rays when properly restrains, then shines indeed the self in a pot lamp like burning. Of all indeed beings, of darkness having departed just as.)
But when one properly restrains the rays (senses) by the mind, then the self shines like a burning lamp in a pot. Just as, for all beings, when darkness has departed.
यथा वारिचरः पक्षी न लिप्यति जले चरन्। एवमेव कृतप्रज्ञो न दोषैर्विषयांश्चरन् ॥ असज्जमानः सर्वेषु न कथञ्चन लिप्यते ॥१२-२४०-१६॥
yathā vāricaraḥ pakṣī na lipyati jale caran। evameva kṛtaprajño na doṣairviṣayāṃścaran ॥ asajjāmānaḥ sarveṣu na kathaṃcana lipyate ॥12-240-16॥
[यथा (yathā) - just as; वारिचरः (vāricaraḥ) - water-dweller; पक्षी (pakṣī) - bird; न (na) - not; लिप्यति (lipyati) - is smeared; जले (jale) - in water; चरन् (caran) - moving; एवमेव (evameva) - in the same way; कृतप्रज्ञः (kṛtaprajñaḥ) - one of established wisdom; न (na) - not; दोषैः (doṣaiḥ) - by faults; विषयांश् (viṣayāṃś) - objects of sense; चरन् (caran) - moving; असज्जमानः (asajjāmānaḥ) - not attaching; सर्वेषु (sarveṣu) - in all; न (na) - not; कथञ्चन (kathaṃcana) - in any way; लिप्यते (lipyate) - is smeared;]
(Just as the water-dwelling bird, moving in water, is not smeared, so too the one of established wisdom, moving among sense objects, is not smeared by faults. Not attaching to anything, in all situations, he is not smeared in any way.)
Just as a water bird, though moving in water, is not tainted by it, so too a person of established wisdom, moving among sense objects, is not tainted by faults. Remaining unattached in all situations, he is never tainted in any way.
त्यक्त्वा पूर्वकृतं कर्म रतिर्यस्य सदात्मनि। सर्वभूतात्मभूतस्य गुणमार्गेष्वसज्जतः ॥१२-२४०-१७॥
tyaktvā pūrvakṛtaṃ karma ratiryasya sadātmani। sarvabhūtātmabhūtasya guṇamārgeṣvasajjataḥ ॥12-240-17॥
[त्यक्त्वा (tyaktvā) - having abandoned; पूर्वकृतं (pūrvakṛtam) - previously done; कर्म (karma) - action; रतिः (ratiḥ) - delight; यस्य (yasya) - whose; सदात्मनि (sadātmani) - in the true Self; सर्वभूतात्मभूतस्य (sarvabhūtātmabhūtasya) - of one who is the Self of all beings; गुणमार्गेषु (guṇamārgeṣu) - in the paths of the guṇas; असज्जतः (asajjataḥ) - not attached;]
(Having abandoned previously done action, whose delight is in the true Self, of one who is the Self of all beings, not attached in the paths of the guṇas.)
He who has abandoned past actions, whose joy is in the true Self, who is the Self of all beings, and who is unattached to the paths of the guṇas.
सत्त्वमात्मा प्रसवति गुणान्वापि कदा च न। न गुणा विदुरात्मानं गुणान्वेद स सर्वदा ॥१२-२४०-१८॥
sattvamātmā prasavati guṇānvāpi kadā ca na। na guṇā vidurātmānaṃ guṇānveda sa sarvadā ॥12-240-18॥
[सत्त्वम् (sattvam) - essence; आत्मा (ātmā) - self; प्रसवति (prasavati) - produces; गुणान् (guṇān) - qualities; वा (vā) - or; अपि (api) - even; कदा (kadā) - when; च (ca) - and; न (na) - not; न (na) - not; गुणाः (guṇāḥ) - qualities; विदुः (viduḥ) - know; आत्मानम् (ātmānam) - the self; गुणान् (guṇān) - qualities; वेद (veda) - knows; सः (saḥ) - he; सर्वदा (sarvadā) - always;]
(Essence, the self, produces qualities or even when and not; not qualities know the self; qualities knows he always.)
The essence, the self, never produces the qualities at any time; nor do the qualities ever know the self. He always knows the qualities.
परिद्रष्टा गुणानां स स्रष्टा चैव यथातथम्। सत्त्वक्षेत्रज्ञयोरेतदन्तरं विद्धि सूक्ष्मयोः ॥१२-२४०-१९॥
paridraṣṭā guṇānāṃ sa sraṣṭā caiva yathātatham। sattvakṣetrajñayoretadantaraṃ viddhi sūkṣmayoḥ ॥12-240-19॥
[परिद्रष्टा (paridraṣṭā) - the one who observes all around; गुणानाम् (guṇānām) - of the qualities; सः (saḥ) - he; स्रष्टा (sraṣṭā) - the creator; च (ca) - and; एव (eva) - indeed; यथा (yathā) - as; तथम् (tatham) - thus; सत्त्व (sattva) - of the principle of existence; क्षेत्रज्ञयोः (kṣetrajñayoḥ) - of the knower of the field (soul) and the field (body); एतत् (etat) - this; अन्तरम् (antaram) - difference; विद्धि (viddhi) - know; सूक्ष्मयोः (sūkṣmayoḥ) - of the subtle ones;]
(The one who observes all around of the qualities, he is indeed the creator as thus. Of the principle of existence and the knower of the field, know this difference of the subtle ones.)
He who observes all qualities is also their creator as it is. Know this subtle difference between the principle of existence and the knower of the field.
सृजते तु गुणानेक एको न सृजते गुणान्। पृथग्भूतौ प्रकृत्या तौ सम्प्रयुक्तौ च सर्वदा ॥१२-२४०-२०॥
sṛjate tu guṇāneka eko na sṛjate guṇān। pṛthagbhūtau prakṛtyā tau samprayuktau ca sarvadā ॥12-240-20॥
[सृजते (sṛjate) - creates; तु (tu) - but; गुणान् (guṇān) - qualities; एकः (ekaḥ) - one; न (na) - not; सृजते (sṛjate) - creates; गुणान् (guṇān) - qualities; पृथग्भूतौ (pṛthagbhūtau) - having become separate; प्रकृत्या (prakṛtyā) - by nature; तौ (tau) - those two; सम्प्रयुक्तौ (samprayuktau) - joined together; च (ca) - and; सर्वदा (sarvadā) - always;]
(Creates but qualities one not creates qualities. Having become separate by nature those two joined together and always.)
But it is the qualities that create; the one does not create the qualities. Those two, having become separate by nature, are always joined together.
यथा मत्स्योऽद्भिरन्यः सन्सम्प्रयुक्तौ तथैव तौ। मशकोदुम्बरौ चापि सम्प्रयुक्तौ यथा सह ॥१२-२४०-२१॥
yathā matsyo'dbhiraṇyaḥ saṃsamprayuktau tathaiva tau| maśakodumbarau cāpi samprayuktau yathā saha ॥12-240-21॥
[यथा (yathā) - just as; मत्स्यः (matsyaḥ) - fish; अद्भिः (adbhiḥ) - with waters; अन्यः (anyaḥ) - another; सन् (san) - being; सम्प्रयुक्तौ (samprayuktau) - joined together; तथैव (tathaiva) - in the same way; तौ (tau) - those two; मशक (maśaka) - mosquito; उदुम्बरौ (udumbarau) - udumbara fruits; च (ca) - and; अपि (api) - also; सम्प्रयुक्तौ (samprayuktau) - joined together; यथा (yathā) - just as; सह (saha) - together;]
(Just as a fish, being with other waters, is joined together with another, in the same way those two; and just as a mosquito and udumbara fruits are also joined together, just as together.)
Just as a fish is joined with another in the water, so too are those two; and just as a mosquito and udumbara fruits are joined together, so too are they together.
इषीका वा यथा मुञ्जे पृथक्च सह चैव च। तथैव सहितावेतावन्योन्यस्मिन्प्रतिष्ठितौ ॥१२-२४०-२२॥
iṣīkā vā yathā muñje pṛthak ca saha ca eva ca। tathaiva sahitāvetāv anyonyasmin pratiṣṭhitau ॥12-240-22॥
[इषीका (iṣīkā) - reed; वा (vā) - or; यथा (yathā) - just as; मुञ्जे (muñje) - in the muñja grass; पृथक् (pṛthak) - separately; च (ca) - and; सह (saha) - together; च (ca) - and; एव (eva) - indeed; च (ca) - and; तथैव (tathaiva) - in the same way; सहितौ (sahitau) - joined together; एतौ (etau) - these two; अन्योन्यस्मिन् (anyonyasmin) - in each other; प्रतिष्ठितौ (pratiṣṭhitau) - are established;]
(Reed or, just as in the muñja grass, separately and together and indeed and; in the same way, these two joined together are established in each other.)
Just as a reed and the muñja grass are both separate and together, so too these two are joined and established in each other.
