12.267
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
अत्रैवोदाहरन्तीममितिहासं पुरातनम्। नारदस्य च संवादं देवलस्यासितस्य च ॥१२-२६७-१॥
atraivodāharantīmam itihāsaṃ purātanam। nāradasya ca saṃvādaṃ devalasyāsitasya ca ॥12-267-1॥
[अत्रैव (atraiva) - right here; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; नारदस्य (nāradasya) - of Nārada; च (ca) - and; संवादम् (saṃvādam) - dialogue; देवलस्य (devalasya) - of Devala; आसितस्य (āsitasya) - of Āsita; च (ca) - and;]
(Right here they cite this ancient history: the dialogue of Nārada and of Devala and Āsita.)
Right here, they recount this ancient story: the conversation between Nārada, Devala, and Āsita.
आसीनं देवलं वृद्धं बुद्ध्वा बुद्धिमतां वरः। नारदः परिपप्रच्छ भूतानां प्रभवाप्ययम् ॥१२-२६७-२॥
āsīnaṃ devalaṃ vṛddhaṃ buddhvā buddhimatāṃ varaḥ। nāradaḥ paripapraccha bhūtānāṃ prabhavāpyayam ॥12-267-2॥
[आसीनम् (āsīnam) - seated; देवलम् (devalam) - Devala; वृद्धम् (vṛddham) - aged; बुद्ध्वा (buddhvā) - having known; बुद्धिमताम् (buddhimatām) - of the wise; वरः (varaḥ) - the best; नारदः (nāradaḥ) - Nārada; परिपप्रच्छ (paripapraccha) - asked; भूतानाम् (bhūtānām) - of beings; प्रभवाप्ययम् (prabhavāpyayam) - origin and dissolution;]
(Seated Devala, aged, having known, of the wise the best, Nārada asked, of beings, origin and dissolution.)
Nārada, the best among the wise, having recognized the aged Devala who was seated, asked him about the origin and dissolution of beings.
कुतः सृष्टमिदं विश्वं ब्रह्मन्स्थावरजङ्गमम्। प्रलये च कमभ्येति तद्भवान्प्रब्रवीतु मे ॥१२-२६७-३॥
kutaḥ sṛṣṭam idaṃ viśvaṃ brahman sthāvara-jaṅgamam। pralaye ca kam abhyeti tad bhavān prabravītu me ॥12-267-3॥
[कुतः (kutaḥ) - from where; सृष्टम् (sṛṣṭam) - created; इदं (idaṃ) - this; विश्वम् (viśvam) - universe; ब्रह्मन् (brahman) - O Brahman; स्थावर (sthāvara) - immobile; जङ्गमम् (jaṅgamam) - mobile; प्रलये (pralaye) - at dissolution; च (ca) - and; कम् (kam) - where; अभ्येति (abhyeti) - approaches; तत् (tat) - that; भवान् (bhavān) - you; प्रब्रवीतु (prabravītu) - may declare; मे (me) - to me;]
(From where was this universe, O Brahman, consisting of immobile and mobile (beings), created? And at dissolution, where does it go? May you declare that to me.)
O Brahman, from where was this universe of immobile and mobile beings created, and where does it go at dissolution? Please tell me that.
असित उवाच॥
asita uvāca॥
[असित (asita) - Asita; (proper noun, name of a sage); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Asita said;)
Asita said.
येभ्यः सृजति भूतानि कालो भावप्रचोदितः। महाभूतानि पञ्चेति तान्याहुर्भूतचिन्तकाः ॥१२-२६७-४॥
yebhyaḥ sṛjati bhūtāni kālo bhāvapracoditaḥ। mahābhūtāni pañceti tānyāhur bhūtacintakāḥ ॥12-267-4॥
[येभ्यः (yebhyaḥ) - from whom; सृजति (sṛjati) - creates; भूतानि (bhūtāni) - beings; कालः (kālaḥ) - Time; भावप्रचोदितः (bhāvapracoditaḥ) - impelled by states/conditions; महाभूतानि (mahābhūtāni) - great elements; पञ्च (pañca) - five; इति (iti) - thus; तानि (tāni) - those; आहुः (āhuḥ) - say; भूतचिन्तकाः (bhūtacintakāḥ) - thinkers on beings;]
(From whom Time, impelled by states, creates beings; the thinkers on beings say those are the five great elements thus.)
The thinkers on beings say that Time, impelled by conditions, creates beings from these, and that these are the five great elements.
तेभ्यः सृजति भूतानि काल आत्मप्रचोदितः। एतेभ्यो यः परं ब्रूयादसद्ब्रूयादसंशयम् ॥१२-२६७-५॥
tebhyaḥ sṛjati bhūtāni kāla ātmapracoditaḥ। etebhyo yaḥ paraṃ brūyādasadbrūyādasaṃśayam ॥12-267-5॥
[तेभ्यः (tebhyaḥ) - from them; सृजति (sṛjati) - creates; भूतानि (bhūtāni) - beings; कालः (kālaḥ) - Time; आत्मप्रचोदितः (ātmapracoditaḥ) - impelled by his own self; एतेभ्यः (etebhyaḥ) - to these; यः (yaḥ) - who; परम् (param) - higher; ब्रूयात् (brūyāt) - would say; असत् (asat) - untrue; ब्रूयात् (brūyāt) - would say; असंशयम् (asaṃśayam) - without doubt;]
(From them, Time, impelled by his own self, creates beings. To these, whoever would say something higher, would say the untrue, without doubt.)
Time, impelled by its own nature, creates beings from them. Whoever claims something beyond this to these, certainly speaks untruth, without doubt.
विद्धि नारद पञ्चैताञ्शाश्वतानचलान्ध्रुवान्। महतस्तेजसो राशीन्कालषष्ठान्स्वभावतः ॥१२-२६७-६॥
viddhi nārada pañcaitāñśāśvatānacalāndhruvān। mahatas tejaso rāśīnkālaṣaṣṭhānsvabhāvataḥ ॥12-267-6॥
[विद्धि (viddhi) - know; नारद (nārada) - O Nārada; पञ्च (pañca) - five; एतान् (etān) - these; शाश्वतान् (śāśvatān) - eternal; अचलान् (acalān) - immovable; ध्रुवान् (dhruvān) - fixed; महतः (mahataḥ) - of the great; तेजसः (tejasah) - of energy; राशीन् (rāśīn) - masses; काल (kāla) - of time; षष्ठान् (ṣaṣṭhān) - sixth; स्वभावतः (svabhāvataḥ) - by nature;]
(Know, O Nārada, these five as eternal, immovable, fixed, masses of the great energy, by nature the sixth of time.)
O Nārada, know these five as eternal, immovable, and fixed—masses of the great energy, by their nature the sixth divisions of time.
आपश्चैवान्तरिक्षं च पृथिवी वायुपावकौ। असिद्धिः परमेतेभ्यो भूतेभ्यो मुक्तसंशयम् ॥१२-२६७-७॥
āpaś caivāntarikṣaṃ ca pṛthivī vāyupāvakau। asiddhiḥ parametebhyo bhūtebhyo muktasaṃśayam ॥12-267-7॥
[आपः (āpaḥ) - waters; च (ca) - and; एव (eva) - indeed; अन्तरिक्षम् (antarikṣam) - sky; च (ca) - and; पृथिवी (pṛthivī) - earth; वायु (vāyu) - air; पावकौ (pāvakau) - and fire; असिद्धिः (asiddhiḥ) - imperfection; परम् (param) - supreme; एतेभ्यः (etebhyaḥ) - from these; भूतेभ्यः (bhūtebhyaḥ) - from the elements; मुक्तसंशयम् (muktasaṃśayam) - free from doubt;]
(Waters and indeed sky and earth, air and fire; imperfection, supreme, from these, from the elements, free from doubt.)
Waters, sky, earth, air, and fire; imperfection is supreme, being free from doubt regarding these elements.
नोपपत्त्या न वा युक्त्या त्वसद्ब्रूयादसंशयम्। वेत्थ तानभिनिर्वृत्तान्षडेते यस्य राशयः ॥१२-२६७-८॥
nopapattayā na vā yuktyā tvasadbrūyādasaṃśayam। vettha tān abhinirvṛttān ṣaḍ ete yasya rāśayaḥ ॥12-267-8॥
[न (na) - not; उपपत्त्या (upapattayā) - by reasoning; न (na) - not; वा (vā) - or; युक्त्या (yuktyā) - by logic; त्व (tva) - you; असत् (asat) - unreal; ब्रूयात् (brūyāt) - should say; असंशयम् (asaṃśayam) - without doubt; वेत्थ (vettha) - you know; तान् (tān) - those; अभिनिर्वृत्तान् (abhinirvṛttān) - fully manifested; षट् (ṣaṭ) - six; एते (ete) - these; यस्य (yasya) - of whom; राशयः (rāśayaḥ) - groups;]
(Not by reasoning nor by logic should you say the unreal, without doubt. You know those six groups which are fully manifested, of whom.)
Certainly, you should not declare the unreal by reasoning or logic. You know well those six groups which are fully manifested in whom.
पञ्चैव तानि कालश्च भावाभावौ च केवलौ। अष्टौ भूतानि भूतानां शाश्वतानि भवाप्ययौ ॥१२-२६७-९॥
pañcaiva tāni kālaśca bhāvābhāvau ca kevalau। aṣṭau bhūtāni bhūtānāṃ śāśvatāni bhavāpyayau ॥12-267-9॥
[पञ्च (pañca) - five; एव (eva) - indeed; तानि (tāni) - those; कालः (kālaḥ) - time; च (ca) - and; भावाभावौ (bhāvābhāvau) - existence and non-existence; च (ca) - and; केवलौ (kevalau) - only; two; अष्टौ (aṣṭau) - eight; भूतानि (bhūtāni) - elements; भूतानाम् (bhūtānām) - of the elements; शाश्वतानि (śāśvatāni) - eternal; भवाप्ययौ (bhavāpyayau) - creation and dissolution;]
(Five indeed are those, and time and existence and non-existence and only two; eight elements of the elements, eternal, creation and dissolution.)
There are five (principles), and also time, existence and non-existence, and only two (states); the eight elements of beings are eternal, as are creation and dissolution.
अभावाद्भावितेष्वेव तेभ्यश्च प्रभवन्त्यपि। विनष्टोऽपि च तान्येव जन्तुर्भवति पञ्चधा ॥१२-२६७-१०॥
abhāvādbhāviteṣveva tebhyaśca prabhavantyapi. vinaṣṭo'pi ca tānyeva janturbhavati pañcadhā ॥12-267-10॥
[अभावात् (abhāvāt) - from non-existence; भावितेषु (bhāviteṣu) - in those that have come into existence; एव (eva) - indeed; तेभ्यः (tebhyaḥ) - from those; च (ca) - and; प्रभवन्ति (prabhavanti) - arise; अपि (api) - also; विनष्टः (vinaṣṭaḥ) - destroyed; अपि (api) - even; च (ca) - and; तानि (tāni) - those; एव (eva) - indeed; जन्तुः (jantuḥ) - the being; भवति (bhavati) - becomes; पञ्चधा (pañcadhā) - in fivefold manner;]
(From non-existence, indeed, in those that have come into existence, from those also arise; even when destroyed, the being indeed becomes those, in fivefold manner.)
From non-existence, beings arise in those that have come into existence, and from those, they also emerge; even when destroyed, the being again becomes those very fivefold forms.
तस्य भूमिमयो देहः श्रोत्रमाकाशसम्भवम्। सूर्यश्चक्षुरसुर्वायुरद्भ्यस्तु खलु शोणितम् ॥१२-२६७-११॥
tasya bhūmimayo dehaḥ śrotram ākāśasambhavam। sūryaś cakṣur asur vāyur adbhyas tu khalu śoṇitam ॥12-267-11॥
[तस्य (tasya) - of him; भूमिमयः (bhūmimayaḥ) - earth-constituted; देहः (dehaḥ) - body; श्रोत्रम् (śrotram) - ear; आकाशसम्भवम् (ākāśasambhavam) - originated from space; सूर्यः (sūryaḥ) - sun; चक्षुः (cakṣuḥ) - eye; असुः (asuḥ) - breath; वायुः (vāyuḥ) - air; अद्भ्यः (adbhyah) - from water; तु (tu) - but; खलु (khalu) - indeed; शोणितम् (śoṇitam) - blood;]
(Of him, the body is constituted of earth; the ear is originated from space; the sun is the eye; breath is air; but indeed, blood is from water.)
His body is made of earth; his ear arises from space; the sun is his eye; breath is air; and indeed, his blood is derived from water.
चक्षुषी नासिकाकर्णौ त्वग्जिह्वेति च पञ्चमी। इन्द्रियाणीन्द्रियार्थानां ज्ञानानि कवयो विदुः ॥१२-२६७-१२॥
cakṣuṣī nāsikākarṇau tvagjihveti ca pañcamī। indriyāṇīndriyārthānāṃ jñānāni kavayo viduḥ ॥12-267-12॥
[चक्षुषी (cakṣuṣī) - two eyes; नासिका (nāsikā) - nose; कर्णौ (karṇau) - two ears; त्वक् (tvak) - skin; जिह्वा (jihvā) - tongue; इति (iti) - thus; च (ca) - and; पञ्चमी (pañcamī) - fifth; इन्द्रियाणि (indriyāṇi) - senses; इन्द्रियार्थानाम् (indriyārthānām) - of the objects of the senses; ज्ञानानि (jñānāni) - knowledges; कवयः (kavayaḥ) - the wise; विदुः (viduḥ) - know;]
(Two eyes, nose, two ears, skin, tongue—thus, the fifth; the senses. The wise know the knowledges of the objects of the senses.)
The wise know that the two eyes, nose, two ears, skin, and tongue are the five senses, and that these senses provide knowledge of their respective objects.
दर्शनं श्रवणं घ्राणं स्पर्शनं रसनं तथा। उपपत्त्या गुणान्विद्धि पञ्च पञ्चसु पञ्चधा ॥१२-२६७-१३॥
darśanaṃ śravaṇaṃ ghrāṇaṃ sparśanaṃ rasanaṃ tathā। upapattyā guṇānviddhi pañca pañcasu pañcadhā ॥12-267-13॥
[दर्शनम् (darśanam) - seeing; श्रवणम् (śravaṇam) - hearing; घ्राणम् (ghrāṇam) - smelling; स्पर्शनम् (sparśanam) - touching; रसनम् (rasanam) - tasting; तथा (tathā) - likewise; उपपत्त्या (upapattyā) - by reasoning; गुणान् (guṇān) - qualities; विद्धि (viddhi) - know; पञ्च (pañca) - five; पञ्चसु (pañcasu) - in the five; पञ्चधा (pañcadhā) - in five ways;]
(Seeing, hearing, smelling, touching, tasting likewise; by reasoning know the qualities, five in the five, in five ways.)
Seeing, hearing, smelling, touching, and tasting — these five senses; by reasoning, know that the qualities exist in five ways in the five (senses).
रूपं गन्धो रसः स्पर्शः शब्दश्चैवाथ तद्गुणाः। इन्द्रियैरुपलभ्यन्ते पञ्चधा पञ्च पञ्चभिः ॥१२-२६७-१४॥
rūpaṃ gandho rasaḥ sparśaḥ śabdaścaivātha tadguṇāḥ। indriyairupalabhyante pañcadhā pañca pañcabhiḥ ॥12-267-14॥
[रूपं (rūpam) - form; गन्धः (gandhaḥ) - smell; रसः (rasaḥ) - taste; स्पर्शः (sparśaḥ) - touch; शब्दः (śabdaḥ) - sound; च (ca) - and; एव (eva) - indeed; अथ (atha) - then; तत् (tat) - those; गुणाः (guṇāḥ) - qualities; इन्द्रियैः (indriyaiḥ) - by the senses; उपलभ्यन्ते (upalabhyante) - are perceived; पञ्चधा (pañcadhā) - in five ways; पञ्च (pañca) - five; पञ्चभिः (pañcabhiḥ) - by five;]
(Form, smell, taste, touch, and sound—these qualities indeed then, by the senses, are perceived in five ways, five by five.)
Form, smell, taste, touch, and sound—these qualities are perceived by the five senses, each in fivefold ways.
रूपं गन्धं रसं स्पर्शं शब्दं चैतांस्तु तद्गुणान्। इन्द्रियाणि न बुध्यन्ते क्षेत्रज्ञस्तैस्तु बुध्यते ॥१२-२६७-१५॥
rūpaṃ gandhaṃ rasaṃ sparśaṃ śabdaṃ caitāṃstu tadguṇān। indriyāṇi na budhyante kṣetrajñastaistu budhyate ॥12-267-15॥
[रूपम् (rūpam) - form; गन्धम् (gandham) - smell; रसम् (rasam) - taste; स्पर्शम् (sparśam) - touch; शब्दम् (śabdam) - sound; च (ca) - and; एतान् (etān) - these; तु (tu) - but; तत्-गुणान् (tat-guṇān) - their qualities; इन्द्रियाणि (indriyāṇi) - the senses; न (na) - not; बुध्यन्ते (budhyante) - perceive; क्षेत्रज्ञः (kṣetrajñaḥ) - the knower of the field; तैः (taiḥ) - by them; तु (tu) - but; बुध्यते (budhyate) - perceives;]
(Form, smell, taste, touch, sound, and these, but, their qualities—the senses do not perceive; the knower of the field, by them, but, perceives.)
Form, smell, taste, touch, and sound—these are their qualities. The senses do not perceive them, but the knower of the field perceives them through the senses.
चित्तमिन्द्रियसङ्घातात्परं तस्मात्परं मनः। मनसस्तु परा बुद्धिः क्षेत्रज्ञो बुद्धितः परः ॥१२-२६७-१६॥
cittam indriya-saṅghātāt paraṃ tasmāt paraṃ manaḥ। manasas tu parā buddhiḥ kṣetrajño buddhitaḥ paraḥ ॥12-267-16॥
[चित्तम् (cittam) - mind-stuff; essence of consciousness; इन्द्रिय-सङ्घातात् (indriya-saṅghātāt) - from the aggregate of senses; परम् (param) - higher; transcendent; तस्मात् (tasmāt) - than that; परम् (param) - higher; transcendent; मनः (manaḥ) - mind; मनसः (manasaḥ) - than the mind; तु (tu) - but; परा (parā) - higher; superior; बुद्धिः (buddhiḥ) - intellect; क्षेत्रज्ञः (kṣetrajñaḥ) - knower of the field; soul; बुद्धितः (buddhitaḥ) - than the intellect; परः (paraḥ) - higher; transcendent;]
(The mind-stuff is higher than the aggregate of senses; than that, the mind is higher; but higher than the mind is the intellect; higher than the intellect is the knower of the field (soul).)
The mind-stuff is superior to the senses; the mind is higher than that; the intellect is higher than the mind; but the knower of the field, the soul, is higher than the intellect.
पूर्वं चेतयते जन्तुरिन्द्रियैर्विषयान्पृथक्। विचार्य मनसा पश्चादथ बुद्ध्या व्यवस्यति ॥ इन्द्रियैरुपलब्धार्थान्सर्वान्यस्त्वध्यवस्यति ॥१२-२६७-१७॥
pūrvaṃ cetayate jantur indriyaiḥ viṣayān pṛthak। vicārya manasā paścād atha buddhyā vyavasyati ॥ indriyaiḥ upalabdhārthān sarvān yas tu adhyavasyati ॥12-267-17॥
[पूर्वं (pūrvaṃ) - formerly; चेतयते (cētayatē) - perceives; जन्तुः (jantuḥ) - creature; इन्द्रियैः (indriyaiḥ) - by the senses; विषयान् (viṣayān) - objects; पृथक् (pṛthak) - separately; विचार्य (vicārya) - having considered; मनसा (manasā) - by the mind; पश्चात् (paścāt) - afterwards; अथ (atha) - then; बुद्ध्या (buddhyā) - by the intellect; व्यवस्यति (vyavasyati) - determines; इन्द्रियैः (indriyaiḥ) - by the senses; उपलब्धार्थान् (upalabdhārthān) - objects apprehended; सर्वान् (sarvān) - all; यः (yaḥ) - who; तु (tu) - but; अध्यवस्यति (adhyavasyati) - ascertains;]
(Formerly, the creature perceives objects separately by the senses; having considered (them) by the mind afterwards, then determines (them) by the intellect. But he who ascertains all objects apprehended by the senses—)
First, a creature perceives objects separately through the senses; then, after considering them with the mind, he determines them with the intellect. But the one who ascertains all objects apprehended by the senses—
चित्तमिन्द्रियसङ्घातं मनो बुद्धिं तथाष्टमीम्। अष्टौ ज्ञानेन्द्रियाण्याहुरेतान्यध्यात्मचिन्तकाः ॥१२-२६७-१८॥
cittam indriya-saṅghātaṃ mano buddhiṃ tathā aṣṭamīm। aṣṭau jñānendriyāṇi āhuḥ etāni adhyātma-cintakāḥ ॥12-267-18॥
[चित्तम् (cittam) - mind-stuff; इन्द्रिय (indriya) - sense; सङ्घातम् (saṅghātam) - aggregate; मन् (manas) - mind; बुद्धिम् (buddhim) - intellect; तथा (tathā) - likewise; अष्टमीम् (aṣṭamīm) - eighth; अष्टौ (aṣṭau) - eight; ज्ञानेन्द्रियाणि (jñānendriyāṇi) - sense-organs of knowledge; आहुः (āhuḥ) - they say; एतानि (etāni) - these; अध्यात्मचिन्तकाः (adhyātma-cintakāḥ) - those who contemplate on the self;]
(Mind-stuff, sense aggregate, mind, intellect, likewise the eighth; eight sense-organs of knowledge, they say, these, those who contemplate on the self.)
Those who contemplate on the self say that mind-stuff, the aggregate of senses, mind, intellect, and likewise the eighth (sense), these eight are the sense-organs of knowledge.
पाणिपादं च पायुश्च मेहनं पञ्चमं मुखम्। इति संशब्द्यमानानि शृणु कर्मेन्द्रियाण्यपि ॥१२-२६७-१९॥
pāṇipādaṃ ca pāyuśca mehanaṃ pañcamaṃ mukham। iti saṃśabdyamānāni śṛṇu karmendriyāṇyapi ॥12-267-19॥
[पाणि (pāṇi) - hand; पादं (pādaṃ) - foot; च (ca) - and; पायु (pāyu) - anus; च (ca) - and; मेहनं (mehanaṃ) - organ of urination; पञ्चमं (pañcamaṃ) - fifth; मुखम् (mukham) - mouth; इति (iti) - thus; संशब्द्यमानानि (saṃśabdyamānāni) - those which are named; शृणु (śṛṇu) - hear; कर्मेन्द्रियाणि (karmendriyāṇi) - organs of action; अपि (api) - also;]
(Hand, foot, and anus, and organ of urination, the fifth is mouth; thus, those which are named, hear, organs of action also.)
Hear also about the organs of action: hand, foot, anus, organ of urination, and the fifth, mouth—these are so named.
जल्पनाभ्यवहारार्थं मुखमिन्द्रियमुच्यते। गमनेन्द्रियं तथा पादौ कर्मणः करणे करौ ॥१२-२६७-२०॥
jalpanābhyavahārārthaṃ mukham indriyam ucyate। gamanendriyaṃ tathā pādau karmaṇaḥ karaṇe karau ॥12-267-20॥
[जल्पन (jalpana) - speaking; अभ्यवहारार्थं (abhyavahārārtham) - for the purpose of eating; मुखम् (mukham) - mouth; इन्द्रियम् (indriyam) - sense organ; उच्यते (ucyate) - is called; गमनेन्द्रियं (gamanendriyam) - organ of movement; तथा (tathā) - likewise; पादौ (pādau) - feet; कर्मणः (karmaṇaḥ) - of action; करणे (karaṇe) - as the instrument; करौ (karau) - hands;]
(The mouth is called the sense organ for the purpose of speaking and eating. Likewise, the feet are the organ of movement, and the hands are the instruments of action.)
The mouth is considered the sense organ for speaking and eating; similarly, the feet are the organs of movement, and the hands are the instruments for performing actions.
पायूपस्थौ विसर्गार्थमिन्द्रिये तुल्यकर्मणी। विसर्गे च पुरीषस्य विसर्गे चाभिकामिके ॥१२-२६७-२१॥
pāyūpasthau visargārthamindriye tulyakarmaṇī। visarge ca purīṣasya visarge cābhikāmike ॥12-267-21॥
[पायूपस्थौ (pāyūpasthau) - anus and genitals; विसर्गार्थम् (visargārtham) - for the purpose of excretion; इन्द्रिये (indriye) - sense organ; तुल्यकर्मणी (tulyakarmaṇī) - having similar function; विसर्गे (visarge) - in excretion; च (ca) - and; पुरीषस्य (purīṣasya) - of feces; विसर्गे (visarge) - in excretion; च (ca) - and; अभिकामिके (abhikāmike) - in the act of sexual desire;]
(Anus and genitals, for the purpose of excretion, are sense organs having similar function; in the excretion of feces and in the act of sexual desire.)
The anus and genitals are sense organs with similar functions, being involved in the excretion of feces and in sexual activity.
बलं षष्ठं षडेतानि वाचा सम्यग्यथागमम्। ज्ञानचेष्टेन्द्रियगुणाः सर्वे संशब्दिता मया ॥१२-२६७-२२॥
balaṃ ṣaṣṭhaṃ ṣaḍetāni vācā samyagyathāgamam। jñānaceṣṭendriyaguṇāḥ sarve saṃśabditā mayā ॥12-267-22॥
[बलं (balaṃ) - strength; षष्ठं (ṣaṣṭham) - sixth; षट् (ṣaṭ) - six; एतानि (etāni) - these; वाचा (vācā) - by speech; सम्यक् (samyak) - properly; यथा (yathā) - as; आगमम् (āgamam) - according to tradition; ज्ञान (jñāna) - knowledge; चेष्टा (ceṣṭā) - activity; इन्द्रिय (indriya) - sense; गुणाः (guṇāḥ) - qualities; सर्वे (sarve) - all; संशब्दिता (saṃśabditā) - have been expressed; मया (mayā) - by me;]
(Strength, sixth, these six, by speech, properly, as, according to tradition; knowledge, activity, sense, qualities, all, have been expressed, by me.)
The sixth, strength—these six have been properly described by me in speech, according to tradition: knowledge, activity, sense qualities—all have been expressed by me.
इन्द्रियाणां स्वकर्मभ्यः श्रमादुपरमो यदा। भवतीन्द्रियसंन्यासादथ स्वपिति वै नरः ॥१२-२६७-२३॥
indriyāṇāṃ svakarmabhyaḥ śramāduparamo yadā। bhavatīndriya-saṃnyāsādatha svapiti vai naraḥ॥12-267-23॥
[इन्द्रियाणां (indriyāṇām) - of the senses; स्वकर्मभ्यः (svakarmabhyaḥ) - from their own actions; श्रमात् (śramāt) - from exertion; उपरमः (uparamaḥ) - cessation; यदा (yadā) - when; भवति (bhavati) - happens; इन्द्रियसंन्यासात् (indriya-saṃnyāsāt) - from the renunciation of the senses; अथ (atha) - then; स्वपिति (svapiti) - sleeps; वै (vai) - indeed; नरः (naraḥ) - the man;]
(When there is cessation from exertion of the senses from their own actions, then, from the renunciation of the senses, indeed, the man sleeps.)
When a man's senses cease from their own activities due to exhaustion, and he renounces sensory actions, then he truly sleeps.
इन्द्रियाणां व्युपरमे मनोऽनुपरतं यदि। सेवते विषयानेव तद्विद्यात्स्वप्नदर्शनम् ॥१२-२६७-२४॥
indriyāṇāṃ vyuparame mano'nuparataṃ yadi। sevate viṣayāneva tadvidyātsvapnadarśanam ॥12-267-24॥
[इन्द्रियाणाम् (indriyāṇām) - of the senses; व्युपरमे (vyuparame) - in the cessation; मनः (manaḥ) - mind; अनुपरतम् (anuparatam) - not withdrawn; यदि (yadi) - if; सेवते (sevate) - engages; विषयान् (viṣayān) - objects; एव (eva) - indeed; तत् (tat) - that; विद्यात् (vidyāt) - one should know; स्वप्नदर्शनम् (svapnadarśanam) - dream-experience;]
(If, in the cessation of the senses, the mind is not withdrawn and indeed engages with objects, one should know that as dream-experience.)
If, when the senses are at rest, the mind is not withdrawn and continues to engage with objects, one should recognize that as a dream experience.
सात्त्विकाश्चैव ये भावास्तथा राजसतामसाः। कर्मयुक्तान्प्रशंसन्ति सात्त्विकानितरांस्तथा ॥१२-२६७-२५॥
sāttvikāścaiva ye bhāvāstathā rājasatāmasāḥ। karmayuktān praśaṁsanti sāttvikān itarāṁs tathā ॥12-267-25॥
[सात्त्विकाः (sāttvikāḥ) - of sattva (purity, harmony); च (ca) - and; एव (eva) - indeed; ये (ye) - which; भावाः (bhāvāḥ) - states; conditions; तथा (tathā) - likewise; राजस (rājasa) - of rajas (passion, activity); तामसाः (tāmasāḥ) - of tamas (darkness, inertia); कर्मयुक्तान् (karmayuktān) - those endowed with action; प्रशंसन्ति (praśaṁsanti) - praise; सात्त्विकान् (sāttvikān) - the sattvic (pure); इतरान् (itarān) - others; तथा (tathā) - likewise;]
(And indeed, the states which are of sattva, likewise those of rajas and tamas, praise those endowed with action; the sattvic (pure) praise others likewise.)
The states of sattva, as well as those of rajas and tamas, praise those who are engaged in action; similarly, the sattvic praise others as well.
आनन्दः कर्मणां सिद्धिः प्रतिपत्तिः परा गतिः। सात्त्विकस्य निमित्तानि भावान्संश्रयते स्मृतिः ॥१२-२६७-२६॥
ānandaḥ karmaṇāṃ siddhiḥ pratipattiḥ parā gatiḥ। sāttvikasya nimittāni bhāvān saṃśrayate smṛtiḥ ॥12-267-26॥
[आनन्दः (ānandaḥ) - bliss; कर्मणां (karmaṇāṃ) - of actions; सिद्धिः (siddhiḥ) - accomplishment; प्रतिपत्तिः (pratipattiḥ) - attainment; परा (parā) - supreme; गतिः (gatiḥ) - goal; सात्त्विकस्य (sāttvikasya) - of the sāttvika (pure) person; निमित्तानि (nimittāni) - causes; भावान् (bhāvān) - states; संश्रयते (saṃśrayate) - embraces; स्मृतिः (smṛtiḥ) - memory;]
(Bliss, accomplishment of actions, attainment, supreme goal—the memory of the sāttvika person embraces these causes and states.)
The memory of a sāttvika (pure-minded) person embraces bliss, accomplishment in actions, attainment, and the supreme goal—these are the causes and states it holds.
जन्तुष्वेकतमेष्वेवं भावा ये विधिमास्थिताः। भावयोरीप्सितं नित्यं प्रत्यक्षगमनं द्वयोः ॥१२-२६७-२७॥
jantuṣvekatarameṣvevaṃ bhāvā ye vidhimāsthitāḥ। bhāvayorīpsitaṃ nityaṃ pratyakṣagamanaṃ dvayoḥ ॥12-267-27॥
[जन्तुषु (jantuṣu) - among beings; एकतमेषु (ekatameṣu) - in any one; एवं (evaṃ) - thus; भावाः (bhāvāḥ) - states; ये (ye) - which; विधिम् (vidhim) - method; आस्थिताः (āsthitāḥ) - adopted; भावयोः (bhāvayoḥ) - of the two states; ईप्सितम् (īpsitam) - desired; नित्यम् (nityam) - always; प्रत्यक्षगमनम् (pratyakṣagamanam) - direct attainment; द्वयोः (dvayoḥ) - of the two;]
(Among beings, in any one thus, the states which have adopted the method, of the two states, the desired (result), always, direct attainment, of the two.)
Among beings, whichever state has adopted the prescribed method, between the two states, the desired result is always directly attained by both.
इन्द्रियाणि च भावाश्च गुणाः सप्तदश स्मृताः। तेषामष्टादशो देही यः शरीरे स शाश्वतः ॥१२-२६७-२८॥
indriyāṇi ca bhāvāś ca guṇāḥ saptadaśa smṛtāḥ। teṣām aṣṭādaśo dehī yaḥ śarīre sa śāśvataḥ॥12-267-28॥
[इन्द्रियाणि (indriyāṇi) - senses; च (ca) - and; भावाः (bhāvāḥ) - states; च (ca) - and; गुणाः (guṇāḥ) - qualities; सप्तदश (saptadaśa) - seventeen; स्मृताः (smṛtāḥ) - are considered; तेषाम् (teṣām) - of these; अष्टादशः (aṣṭādaśaḥ) - the eighteenth; देही (dehī) - embodied soul; यः (yaḥ) - who; शरीरे (śarīre) - in the body; सः (saḥ) - he; शाश्वतः (śāśvataḥ) - eternal;]
(Senses and states and qualities are considered seventeen. Of these, the eighteenth is the embodied soul who in the body is eternal.)
The senses, states, and qualities are said to be seventeen in number. Among them, the eighteenth is the embodied soul, who is eternal in the body.
अथ वा सशरीरास्ते गुणाः सर्वे शरीरिणाम्। संश्रितास्तद्वियोगे हि सशरीरा न सन्ति ते ॥१२-२६७-२९॥
atha vā saśarīrās te guṇāḥ sarve śarīriṇām। saṃśritās tad-viyoge hi saśarīrā na santi te ॥12-267-29॥
[अथ (atha) - now; then; or; moreover; वा (vā) - or; सशरीराः (saśarīrāḥ) - with the body; embodied; ते (te) - those; गुणाः (guṇāḥ) - qualities; attributes; सर्वे (sarve) - all; शरीरिणाम् (śarīriṇām) - of embodied beings; संश्रिताः (saṃśritāḥ) - associated; connected; dependent; तद्वियोगे (tad-viyoge) - upon separation from that (body); हि (hi) - indeed; surely; सशरीराः (saśarīrāḥ) - with the body; embodied; न (na) - not; सन्ति (santi) - are; exist; ते (te) - those;]
(Now or, those qualities, all, of embodied beings, associated with the body, upon separation from that (body), indeed, with the body, not, are, those.)
Alternatively, all those qualities of embodied beings exist only with the body; when separated from the body, indeed, those embodied qualities do not exist.
अथ वा संनिपातोऽयं शरीरं पाञ्चभौतिकम्। एकश्च दश चाष्टौ च गुणाः सह शरीरिणाम् ॥ ऊष्मणा सह विंशो वा सङ्घातः पाञ्चभौतिकः ॥१२-२६७-३०॥
atha vā saṃnipāto'yaṃ śarīraṃ pāñcabhautikam। ekaś ca daśa cāṣṭau ca guṇāḥ saha śarīriṇām ॥ ūṣmaṇā saha viṃśo vā saṅghātaḥ pāñcabhautikaḥ ॥12-267-30॥
[अथ (atha) - now; then; वा (vā) - or; संनिपातः (saṃnipātaḥ) - combination; अयम् (ayam) - this; शरीरम् (śarīram) - body; पाञ्चभौतिकम् (pāñcabhautikam) - composed of five elements; एकः (ekaḥ) - one; च (ca) - and; दश (daśa) - ten; च (ca) - and; अष्टौ (aṣṭau) - eight; च (ca) - and; गुणाः (guṇāḥ) - qualities; सह (saha) - together with; शरीरिणाम् (śarīriṇām) - of embodied beings; ऊष्मणा (ūṣmaṇā) - with heat; सह (saha) - together with; विंशः (viṃśaḥ) - twentieth; वा (vā) - or; सङ्घातः (saṅghātaḥ) - aggregate; पाञ्चभौतिकः (pāñcabhautikaḥ) - composed of five elements;]
(Now or, this combination, the body, is composed of five elements. One, and ten, and eight, and qualities together with embodied beings. With heat together, the twentieth or the aggregate composed of five elements.)
Now, alternatively, this combination—the body—is composed of the five elements. There are one, ten, and eight qualities together with those possessing bodies. With heat included, the twentieth or the aggregate is composed of the five elements.
महान्सन्धारयत्येतच्छरीरं वायुना सह। तस्यास्य भावयुक्तस्य निमित्तं देहभेदने ॥१२-२६७-३१॥
mahān sandhārayaty etac charīraṃ vāyunā saha। tasyāsya bhāvayuktasya nimittaṃ dehabhedane ॥12-267-31॥
[महान् (mahān) - the great one; सन्धारयति (sandhārayati) - supports; एतत् (etat) - this; शरीरम् (śarīram) - body; वायुना (vāyunā) - by the wind; सह (saha) - together with; तस्य (tasya) - of him; अस्य (asya) - of this; भावयुक्तस्य (bhāvayuktasya) - endowed with feeling; निमित्तम् (nimittam) - cause; देहभेदने (dehabhedane) - in the separation of the body;]
(The great one supports this body together with the wind. Of him, of this one endowed with feeling, the cause in the separation of the body.)
The great one (Self) supports this body together with the wind (prāṇa). For him, for this one endowed with feeling, the cause for the separation of the body arises.
यथैवोत्पद्यते किञ्चित्पञ्चत्वं गच्छते तथा। पुण्यपापविनाशान्ते पुण्यपापसमीरितम् ॥ देहं विशति कालेन ततोऽयं कर्मसम्भवम् ॥१२-२६७-३२॥
yathaivotpadyate kiñcitpañcatvaṃ gacchate tathā। puṇyapāpavināśānte puṇyapāpasamīritam ॥ dehaṃ viśati kālena tato'yaṃ karmasambhavam ॥12-267-32॥
[यथा (yathā) - just as; एव (eva) - indeed; उत्पद्यते (utpadyate) - arises; किञ्चित् (kiñcit) - something; पञ्चत्वं (pañcatvam) - death (state of five elements); गच्छते (gacchate) - goes; तथा (tathā) - so; पुण्यपापविनाशान्ते (puṇyapāpavināśānte) - at the end of the destruction of merit and demerit; पुण्यपापसमीरितम् (puṇyapāpasamīritam) - impelled by merit and demerit; देहं (dehaṃ) - body; विशति (viśati) - enters; कालेन (kālena) - by time; ततः (tataḥ) - then; अयम् (ayam) - this; कर्मसम्भवम् (karmasambhavam) - arisen from action;]
(Just as indeed something arises and goes to dissolution (death), so at the end of the destruction of merit and demerit, impelled by merit and demerit, the body is entered by (the self) by time; then this (body) is arisen from action.)
Just as something is born and passes away, so too, when merit and demerit are exhausted, the body, impelled by merit and demerit, is entered (by the self) in due time; thus, this body arises from action.
हित्वा हित्वा ह्ययं प्रैति देहाद्देहं कृताश्रयः। कालसञ्चोदितः क्षेत्री विशीर्णाद्वा गृहाद्गृहम् ॥१२-२६७-३३॥
hitvā hitvā hy ayaṃ praiti dehād dehaṃ kṛtāśrayaḥ। kālasañcoditaḥ kṣetrī viśīrṇād vā gṛhād gṛham ॥12-267-33॥
[हित्वा (hitvā) - having left; हित्वा (hitvā) - having left; हि (hi) - indeed; अयम् (ayam) - this (soul); प्रैति (praiti) - goes; देहात् (dehāt) - from body; देहम् (deham) - to body; कृताश्रयः (kṛtāśrayaḥ) - having taken a new abode; कालसञ्चोदितः (kālasañcoditaḥ) - impelled by time; क्षेत्री (kṣetrī) - the embodied soul; विशीर्णात् (viśīrṇāt) - from the destroyed; वा (vā) - or; गृहात् (gṛhāt) - from house; गृहम् (gṛham) - to house;]
(Having left, having left, indeed this (soul) goes from body to body, having taken a new abode; impelled by time, the embodied soul goes from the destroyed or from house to house.)
The soul, having left one body after another, indeed moves from one body to another, taking up a new abode each time; driven by time, the embodied soul moves from a destroyed body or from one dwelling to another.
तत्र नैवानुतप्यन्ते प्राज्ञा निश्चितनिश्चयाः। कृपणास्त्वनुतप्यन्ते जनाः सम्बन्धिमानिनः ॥१२-२६७-३४॥
tatra naiva anutapyante prājñā niścitaniścayāḥ। kṛpaṇās tu anutapyante janāḥ sambandhimāninaḥ॥12-267-34॥
[तत्र (tatra) - there; नैव (na eva) - not indeed; अनुतप्यन्ते (anutapyante) - do grieve; प्राज्ञाः (prājñāḥ) - wise ones; निश्चितनिश्चयाः (niścitaniścayāḥ) - of firm resolve; कृपणाः (kṛpaṇāḥ) - the pitiable; तु (tu) - but; अनुतप्यन्ते (anutapyante) - do grieve; जनाः (janāḥ) - people; सम्बन्धिमानिनः (sambandhimāninaḥ) - those who consider themselves related;]
(There, not indeed do grieve the wise ones of firm resolve. But the pitiable people, those who consider themselves related, do grieve.)
There, the wise of firm resolve do not grieve; but pitiable people, those who consider themselves related, do grieve.
न ह्ययं कस्यचित्कश्चिन्नास्य कश्चन विद्यते। भवत्येको ह्ययं नित्यं शरीरे सुखदुःखभाक् ॥१२-२६७-३५॥
na hy ayaṃ kasyacit kaścin nāsya kaścana vidyate। bhavati ekaḥ hi ayaṃ nityaṃ śarīre sukhaduḥkhabhāk ॥12-267-35॥
[न (na) - not; हि (hi) - indeed; अयम् (ayam) - this; कस्यचित् (kasyacit) - of anyone; कश्चित् (kaścit) - anyone; न (na) - not; अस्य (asya) - of him; कश्चन (kaścana) - anyone; विद्यते (vidyate) - exists; भवति (bhavati) - becomes; एकः (ekaḥ) - one; हि (hi) - indeed; अयम् (ayam) - this; नित्यं (nityaṃ) - always; शरीरे (śarīre) - in the body; सुखदुःखभाक् (sukhaduḥkhabhāk) - enjoyer of pleasure and pain;]
(Not indeed is this anyone's, nor does anyone belong to him; this one indeed always becomes the enjoyer of pleasure and pain in the body.)
Truly, this self does not belong to anyone, nor does anyone belong to it; this one alone always experiences pleasure and pain in the body.
नैव सञ्जायते जन्तुर्न च जातु विपद्यते। याति देहमयं भुक्त्वा कदाचित्परमां गतिम् ॥१२-२६७-३६॥
naiva sañjāyate janturna ca jātu vipadyate। yāti dehamayaṃ bhuktvā kadācitparamāṃ gatim ॥12-267-36॥
[न (na) - not; एव (eva) - indeed; सञ्जायते (sañjāyate) - is born; जन्तुः (jantuḥ) - creature; न (na) - not; च (ca) - and; जातु (jātu) - ever; विपद्यते (vipadyate) - perishes; याति (yāti) - goes; देहमयम् (dehamayam) - body-made; भुक्त्वा (bhuktvā) - having enjoyed; कदाचित् (kadācit) - at any time; परमाम् (paramām) - supreme; गतिम् (gatim) - state;]
(Not indeed is born the creature, nor ever perishes; goes, having enjoyed the body-made (form), at any time to the supreme state.)
The creature is neither truly born nor ever perishes; after experiencing the embodied state, it sometimes attains the supreme state.
पुण्यपापमयं देहं क्षपयन्कर्मसञ्चयात्। क्षीणदेहः पुनर्देही ब्रह्मत्वमुपगच्छति ॥१२-२६७-३७॥
puṇyapāpamayaṃ dehaṃ kṣapayan karmasañcayāt। kṣīṇadehaḥ punardehī brahmatvam upagacchati ॥12-267-37॥
[पुण्य (puṇya) - merit; पाप (pāpa) - sin; मयम् (mayam) - consisting of; देहम् (deham) - body; क्षपयन् (kṣapayan) - destroying; कर्म (karma) - action; सञ्चयात् (sañcayāt) - from the accumulation; क्षीण (kṣīṇa) - diminished; देहः (dehaḥ) - body; पुनः (punaḥ) - again; देही (dehī) - embodied soul; ब्रह्मत्वम् (brahmatvam) - state of Brahman; उपगच्छति (upagacchati) - attains;]
(Destroying the body consisting of merit and sin from the accumulation of actions, the embodied soul with diminished body again attains the state of Brahman.)
When the embodied soul, having destroyed the body made of merit and sin that arises from accumulated actions, and with the body diminished, is reborn, it attains the state of Brahman.
पुण्यपापक्षयार्थं च साङ्ख्यं ज्ञानं विधीयते। तत्क्षये ह्यस्य पश्यन्ति ब्रह्मभावे परां गतिम् ॥१२-२६७-३८॥
puṇyapāpakṣayārthaṃ ca sāṅkhyaṃ jñānaṃ vidhīyate। tatkṣaye hyasya paśyanti brahmabhāve parāṃ gatim ॥12-267-38॥
[पुण्य (puṇya) - merit; पाप (pāpa) - demerit; क्षय (kṣaya) - destruction; अर्थं (arthaṃ) - for the purpose; च (ca) - and; साङ्ख्यं (sāṅkhyaṃ) - Sāṅkhya (philosophy); ज्ञानं (jñānaṃ) - knowledge; विधीयते (vidhīyate) - is prescribed; तत् (tat) - that; क्षये (kṣaye) - on destruction; हि (hi) - indeed; अस्य (asya) - of this; पश्यन्ति (paśyanti) - they see; ब्रह्मभावे (brahmabhāve) - in the state of Brahman; परां (parāṃ) - supreme; गतिम् (gatim) - state;]
(For the purpose of the destruction of merit and demerit, Sāṅkhya knowledge is prescribed; on the destruction of that indeed, they see the supreme state in the state of Brahman.)
Sāṅkhya knowledge is prescribed for the destruction of merit and demerit; when that is destroyed, one indeed perceives the supreme state of Brahman.
