12.244
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Vyāsa said;)
Vyāsa said.
द्वंद्वानि मोक्षजिज्ञासुरर्थधर्मावनुष्ठितः। वक्त्रा गुणवता शिष्यः श्राव्यः पूर्वमिदं महत् ॥१२-२४४-१॥
dvandvāni mokṣajijñāsur arthadharmā'nuṣṭhitaḥ। vaktrā guṇavatā śiṣyaḥ śrāvyaḥ pūrvam idaṃ mahat ॥12-244-1॥
[द्वंद्वानि (dvandvāni) - dualities; मोक्षजिज्ञासुः (mokṣajijñāsuḥ) - one desiring liberation; अर्थधर्म (arthadharma) - wealth and righteousness; अनुष्ठितः (anuṣṭhitaḥ) - not practiced; वक्त्रा (vaktrā) - by the speaker; गुणवता (guṇavatā) - by the virtuous; शिष्यः (śiṣyaḥ) - disciple; श्राव्यः (śrāvyaḥ) - should be heard; पूर्वम् (pūrvam) - before; इदं (idaṃ) - this; महत् (mahat) - great;]
(Dualities, one desiring liberation, wealth and righteousness not practiced, by the virtuous speaker, the disciple should hear this great (teaching) before.)
A disciple who seeks liberation, having not practiced wealth and righteousness, should first listen to this great teaching from a virtuous teacher.
आकाशं मारुतो ज्योतिरापः पृथ्वी च पञ्चमी। भावाभावौ च कालश्च सर्वभूतेषु पञ्चसु ॥१२-२४४-२॥
ākāśaṃ māruto jyotirāpaḥ pṛthvī ca pañcamī। bhāvābhāvau ca kālaśca sarvabhūteṣu pañcasu ॥12-244-2॥
[आकाशम् (ākāśam) - ether; (space; मारुतः (mārutaḥ) - wind; ज्योतिः (jyotiḥ) - light; आपः (āpaḥ) - waters; पृथ्वी (pṛthvī) - earth; च (ca) - and; पञ्चमी (pañcamī) - the fifth; भावाभावौ (bhāvābhāvau) - existence and non-existence; च (ca) - and; कालः (kālaḥ) - time; च (ca) - and; सर्वभूतेषु (sarvabhūteṣu) - in all beings; पञ्चसु (pañcasu) - in the five; ॥१२-२४४-२॥ (॥12-244-2॥) - (verse number;]
(Ether, wind, light, waters, earth and the fifth; existence and non-existence and time and in all beings in the five.)
Ether, wind, light, water, earth—the five elements; existence and non-existence, and time, are present in all beings among these five.
अन्तरात्मकमाकाशं तन्मयं श्रोत्रमिन्द्रियम्। तस्य शब्दं गुणं विद्यान्मूर्तिशास्त्रविधानवित् ॥१२-२४४-३॥
antarātmakam ākāśaṃ tanmayaṃ śrotram indriyam। tasya śabdaṃ guṇaṃ vidyān mūrtiśāstravidhānavit ॥12-244-3॥
[अन्तरात्मकम् (antarātmakam) - having the nature of the inner; आकाशम् (ākāśam) - ether; तन्मयम् (tanmayam) - consisting of that; श्रोत्रम् (śrotram) - ear; इन्द्रियम् (indriyam) - sense organ; तस्य (tasya) - of that; शब्दम् (śabdam) - sound; गुणम् (guṇam) - quality; विद्यात् (vidyāt) - one should know; मूर्तिशास्त्रविधानवित् (mūrtiśāstravidhānavit) - knower of the regulations of the science of forms;]
(The ether whose nature is internal, consisting of that, the ear is the sense organ; of that, one should know sound as the quality, (as taught by) the knower of the regulations of the science of forms.)
The ether, which is of an internal nature and consists of that, has the ear as its sense organ; one should know that its quality is sound, as explained by the expert in the science of forms.
चरणं मारुतात्मेति प्राणापानौ च तन्मयौ। स्पर्शनं चेन्द्रियं विद्यात्तथा स्पर्शं च तन्मयम् ॥१२-२४४-४॥
caraṇaṃ mārutātmeti prāṇāpānau ca tanmayau। sparśanaṃ cendriyaṃ vidyāttathā sparśaṃ ca tanmayam ॥12-244-4॥
[चरणं (caraṇam) - foot; मारुतात्मा (mārutātmā) - having the nature of wind; इति (iti) - thus; प्राणापानौ (prāṇāpānau) - prāṇa and apāna (vital breaths); च (ca) - and; तन्मयौ (tanmayau) - consisting of that; स्पर्शनं (sparśanam) - touch; च (ca) - and; इन्द्रियं (indriyam) - sense organ; विद्यात् (vidyāt) - one should know; तथा (tathā) - likewise; स्पर्शं (sparśam) - contact; च (ca) - and; तन्मयम् (tanmayam) - consisting of that;]
(The foot is said to be of the nature of wind thus; prāṇa and apāna are composed of that. One should know touch as the sense organ, likewise contact as composed of that.)
The foot is considered to be of the nature of wind; prāṇa and apāna are made of it. Touch should be known as the sense organ, and likewise, contact as being of the same nature.
ततः पाकः प्रकाशश्च ज्योतिश्चक्षुश्च तन्मयम्। तस्य रूपं गुणं विद्यात्तमोऽन्ववसितात्मकम् ॥१२-२४४-५॥
tataḥ pākaḥ prakāśaś ca jyotiś cakṣuś ca tanmayam। tasya rūpaṃ guṇaṃ vidyāt tamo'nvavasitātmakam ॥12-244-5॥
[ततः (tataḥ) - from that; then; पाकः (pākaḥ) - ripening; maturation; प्रकाशः (prakāśaḥ) - manifestation; illumination; च (ca) - and; ज्योतिः (jyotiḥ) - light; radiance; चक्षुः (cakṣuḥ) - eye; vision; च (ca) - and; तन्मयम् (tanmayam) - consisting of that; made of that; तस्य (tasya) - of that; रूपम् (rūpam) - form; appearance; गुणम् (guṇam) - quality; attribute; विद्यात् (vidyāt) - one should know; तमः (tamaḥ) - darkness; अन्ववसितात्मकम् (anvavasitātmakam) - of the nature of being pervaded; having the essence of being followed;]
(Then ripening, manifestation, and light, and eye, and consisting of that. Of that, one should know the form and quality as darkness having the essence of being pervaded.)
Then, ripening, manifestation, light, and the eye are all composed of that. One should know that its form and quality are darkness, having the nature of being pervaded.
प्रक्लेदः क्षुद्रता स्नेह इत्यापो ह्युपदिश्यते। रसनं चेन्द्रियं जिह्वा रसश्चापां गुणो मतः ॥१२-२४४-६॥
prakledaḥ kṣudratā sneha ity āpo hy upadiśyate। rasanaṃ cendriyaṃ jihvā rasaś cāpāṃ guṇo mataḥ ॥12-244-6॥
[प्रक्लेदः (prakledaḥ) - moistening; क्षुद्रता (kṣudratā) - subtlety; स्नेहः (snehaḥ) - unctuousness; इति (iti) - thus; आपः (āpaḥ) - waters; हि (hi) - indeed; उपदिश्यते (upadiśyate) - is described; रसनम् (rasanam) - tongue; च (ca) - and; इन्द्रियम् (indriyam) - sense organ; जिह्वा (jihvā) - tongue; रसः (rasaḥ) - taste; च (ca) - and; आपाम् (āpām) - of waters; गुणः (guṇaḥ) - quality; मतः (mataḥ) - is considered;]
(Moistening, subtlety, unctuousness—thus water is indeed described. The tongue, the sense organ, the tongue, and taste are considered the quality of waters.)
Moistening, subtlety, and unctuousness are described as the characteristics of water. The tongue is the sense organ, and taste is considered the quality of water.
सङ्घातः पार्थिवो धातुरस्थिदन्तनखानि च। श्मश्रु लोम च केशाश्च सिराः स्नायु च चर्म च ॥१२-२४४-७॥
saṅghātaḥ pārthivo dhātur asthi-danta-nakhāni ca। śmaśru loma ca keśāś ca sirāḥ snāyu ca carma ca ॥12-244-7॥
[सङ्घातः (saṅghātaḥ) - aggregate; पार्थिवः (pārthivaḥ) - earthly; धातुः (dhātuḥ) - element; अस्थि (asthi) - bone; दन्त (danta) - tooth; नखानि (nakhāni) - nails; च (ca) - and; श्मश्रु (śmaśru) - beard; लोम (loma) - body hair; च (ca) - and; केशाः (keśāḥ) - hair (of the head); च (ca) - and; सिराः (sirāḥ) - veins; स्नायु (snāyu) - tendons; च (ca) - and; चर्म (carma) - skin; च (ca) - and;]
(The aggregate is earthly element: bones, teeth, nails, and beard, body hair, and hair (of the head), veins, tendons, and skin.)
The aggregate of the body consists of the earthly element: bones, teeth, nails, beard, body hair, hair of the head, veins, tendons, and skin.
इन्द्रियं घ्राणसञ्ज्ञानं नासिकेत्यभिधीयते। गन्धश्चैवेन्द्रियार्थोऽयं विज्ञेयः पृथिवीमयः ॥१२-२४४-८॥
indriyaṃ ghrāṇasañjñānaṃ nāsiketya-bhidhīyate। gandhaś-caivendriyārtho'yaṃ vijñeyaḥ pṛthivīmayaḥ ॥12-244-8॥
[इन्द्रियं (indriyam) - sense organ; घ्राणसञ्ज्ञानं (ghrāṇasañjñānam) - known as smell; नासिका (nāsikā) - nose; इति (iti) - thus; अभिधीयते (abhidhīyate) - is called; गन्धः (gandhaḥ) - smell; च (ca) - and; एव (eva) - indeed; इन्द्रियार्थः (indriyārthaḥ) - object of the sense organ; अयम् (ayam) - this; विज्ञेयः (vijñeyaḥ) - should be known; पृथिवीमयः (pṛthivīmayaḥ) - composed of earth;]
(The sense organ known as smell is called the nose thus. And indeed, smell is the object of the sense organ; this should be known as composed of earth.)
The sense organ associated with smell is called the nose. The object of this sense is smell, which should be understood as being composed of the element earth.
उत्तरेषु गुणाः सन्ति सर्वे सर्वेषु चोत्तराः। पञ्चानां भूतसङ्घानां सन्ततिं मुनयो विदुः ॥१२-२४४-९॥
uttareṣu guṇāḥ santi sarve sarveṣu cottarāḥ। pañcānāṃ bhūtasaṅghānāṃ santatiṃ munayo viduḥ ॥12-244-9॥
[उत्तरेषु (uttareṣu) - in the northern (regions); गुणाः (guṇāḥ) - qualities; सन्ति (santi) - are; exist; सर्वे (sarve) - all; सर्वेषु (sarveṣu) - in all; च (ca) - and; उत्तराः (uttarāḥ) - northern; superior; पञ्चानां (pañcānāṃ) - of the five; भूतसङ्घानां (bhūtasaṅghānāṃ) - of the groups of elements; सन्ततिं (santatim) - continuity; succession; मुनयः (munayaḥ) - sages; विदुः (viduḥ) - know;]
(In the northern (regions) qualities are; all in all (regions) and (the) northern (ones) (are) superior; of the five groups of elements (their) succession sages know.)
In the northern regions, qualities exist; in all regions, the northern ones are superior. The sages know the succession of the five groups of elements.
मनो नवममेषां तु बुद्धिस्तु दशमी स्मृता। एकादशोऽन्तरात्मा च सर्वतः पर उच्यते ॥१२-२४४-१०॥
mano navamameṣāṃ tu buddhistu daśamī smṛtā। ekādaśo'ntarātmā ca sarvataḥ para ucyate ॥12-244-10॥
[मन् (man) - mind; नवम (navama) - ninth; एषाम् (eṣām) - of these; तु (tu) - but; बुद्धि (buddhi) - intellect; तु (tu) - but; दशमी (daśamī) - tenth; स्मृता (smṛtā) - is considered; एकादश (ekādaśa) - eleventh; अन्तरात्मा (antarātmā) - inner self; च (ca) - and; सर्वतः (sarvataḥ) - everywhere; पर (para) - supreme; उच्यते (ucyate) - is said;]
(Mind is the ninth of these, but intellect is considered the tenth; the inner self is the eleventh, and everywhere the supreme is said.)
Of these, the mind is the ninth, but the intellect is regarded as the tenth; the inner self is the eleventh, and everywhere the supreme is spoken of.
व्यवसायात्मिका बुद्धिर्मनो व्याकरणात्मकम्। कर्मानुमानाद्विज्ञेयः स जीवः क्षेत्रसञ्ज्ञकः ॥१२-२४४-११॥
vyavasāyātmikā buddhir mano vyākaraṇātmakam। karmānumānād vijñeyaḥ sa jīvaḥ kṣetrasanjñakaḥ ॥12-244-11॥
[व्यवसायात्मिका (vyavasāyātmikā) - of resolute nature; बुद्धिः (buddhiḥ) - intellect; मनः (manaḥ) - mind; व्याकरणात्मकम् (vyākaraṇātmakam) - of analytical nature; कर्म (karma) - action; अनुमानात् (anumānāt) - from inference; विज्ञेयः (vijñeyaḥ) - to be known; सः (saḥ) - he; जीवः (jīvaḥ) - living being; क्षेत्रसञ्ज्ञकः (kṣetrasanjñakaḥ) - called the field;]
(The intellect is of resolute nature, the mind is of analytical nature. The living being called the field is to be known from action and inference.)
The intellect is resolute, the mind is analytical. The living being known as the field is to be understood through action and inference.
एभिः कालाष्टमैर्भावैर्यः सर्वैः सर्वमन्वितम्। पश्यत्यकलुषं प्राज्ञः स मोहं नानुवर्तते ॥१२-२४४-१२॥
ebhiḥ kālāṣṭamair bhāvair yaḥ sarvaiḥ sarvam anvitam। paśyati akaluṣam prājñaḥ sa moham na anuvartate ॥12-244-12॥
[एभिः (ebhiḥ) - by these; कालाष्टमैः (kālāṣṭamair) - by the eight forms of time; भावैः (bhāvaiḥ) - by the states; यः (yaḥ) - who; सर्वैः (sarvaiḥ) - by all; सर्वम् (sarvam) - all; अन्वितम् (anvitam) - endowed; पश्यति (paśyati) - sees; अकलुषम् (akaluṣam) - untainted; प्राज्ञः (prājñaḥ) - wise one; स (sa) - he; मोहम् (moham) - delusion; न (na) - not; अनुवर्तते (anuvartate) - follows;]
(He who, by these eight forms of time and by all states, sees all as endowed (with them), untainted, the wise one, he does not follow delusion.)
He who perceives all things as endowed with the eight forms of time and all states, and sees them as untainted, that wise person does not fall into delusion.
