12.301
याज्ञवल्क्य उवाच॥
Yājñavalkya said.
पादावध्यात्ममित्याहुर्ब्राह्मणास्तत्त्वदर्शिनः। गन्तव्यमधिभूतं च विष्णुस्तत्राधिदैवतम् ॥१२-३०१-१॥
The Brahmins who know the truth say that the feet pertain to the self; the destination pertains to the elements, and there Viṣṇu is the presiding deity. (12-301-1)
पायुरध्यात्ममित्याहुर्यथातत्त्वार्थदर्शिनः। विसर्गमधिभूतं च मित्रस्तत्राधिदैवतम् ॥१२-३०१-२॥
Those who see the true nature say that the anus is the aspect pertaining to the self; excretion is the aspect pertaining to the elements, and Mitra is the presiding deity there. (12-301-2)
उपस्थोऽध्यात्ममित्याहुर्यथायोगनिदर्शनम्। अधिभूतं तथानन्दो दैवतं च प्रजापतिः ॥१२-३०१-३॥
They say that the generative organ is related to the self, as an illustration of connection; in relation to beings, it is bliss; in relation to the deity, it is Prajapati. (12-301-3)
हस्तावध्यात्ममित्याहुर्यथासाङ्ख्यनिदर्शनम्। कर्तव्यमधिभूतं तु इन्द्रस्तत्राधिदैवतम् ॥१२-३०१-४॥
They say that the two hands are related to the self, as illustrated in Sāṅkhya philosophy; the duty related to the elements, but Indra is the presiding deity there. (12-301-4)
वागध्यात्ममिति प्राहुर्यथाश्रुतिनिदर्शनम्। वक्तव्यमधिभूतं तु वह्निस्तत्राधिदैवतम् ॥१२-३०१-५॥
They say that speech is related to the self, as exemplified in the Veda; that which is to be spoken pertains to the elements, but there, fire is the presiding deity. (12-301-5)
चक्षुरध्यात्ममित्याहुर्यथाश्रुतिनिदर्शनम्। रूपमत्राधिभूतं तु सूर्यस्तत्राधिदैवतम् ॥१२-३०१-६॥
They say that the eye is the aspect pertaining to the self, as exemplified in the Vedic text. Here, form is the element, but the sun is the presiding deity there. (12-301-6)
श्रोत्रमध्यात्ममित्याहुर्यथाश्रुतिनिदर्शनम्। शब्दस्तत्राधिभूतं तु दिशस्तत्राधिदैवतम् ॥१२-३०१-७॥
They say the ear is the self-related aspect, as illustrated in the Vedas. There, sound is the physical element, but the directions are the presiding deities. (12-301-7)
जिह्वामध्यात्ममित्याहुर्यथातत्त्वनिदर्शनम्। रस एवाधिभूतं तु आपस्तत्राधिदैवतम् ॥१२-३०१-८॥
They say that the tongue is the self-related aspect, as a demonstration of reality. Taste is the element, but water is the presiding deity there. (12-301-8)
घ्राणमध्यात्ममित्याहुर्यथाश्रुतिनिदर्शनम्। गन्ध एवाधिभूतं तु पृथिवी चाधिदैवतम् ॥१२-३०१-९॥
They say that the nose is the sense organ pertaining to the self, as illustrated in the scriptures. Smell is the object pertaining to the element, while earth is the presiding deity. (12-301-9)
त्वगध्यात्ममिति प्राहुस्तत्त्वबुद्धिविशारदाः। स्पर्श एवाधिभूतं तु पवनश्चाधिदैवतम् ॥१२-३०१-१०॥
Those skilled in the knowledge of reality say that the skin is the self-related aspect; touch is the element-related aspect, and wind is the presiding deity. (12-301-10)
मनोऽध्यात्ममिति प्राहुर्यथाश्रुतिनिदर्शनम्। मन्तव्यमधिभूतं तु चन्द्रमाश्चाधिदैवतम् ॥१२-३०१-११॥
They say that the mind is called 'adhyātma' (pertaining to the self), as exemplified in the Vedas; the moon is to be considered as 'adhibhūta' (pertaining to the elements), and also as 'adhidaivata' (pertaining to the deity). (12-301-11)
अहङ्कारिकमध्यात्ममाहुस्तत्त्वनिदर्शनम्। अभिमानोऽधिभूतं तु भवस्तत्राधिदैवतम् ॥१२-३०१-१२॥
They say that the demonstration of the principle relating to ego is the self. Pride is the principle relating to the elements, but existence there is the principle relating to the deities. (12-301-12)
बुद्धिरध्यात्ममित्याहुर्यथावेदनिदर्शनम्। बोद्धव्यमधिभूतं तु क्षेत्रज्ञोऽत्राधिदैवतम् ॥१२-३०१-१३॥
Intellect is said to be related to the self, as illustrated in the Veda; what is to be understood as related to the elements, but here the knower of the field is considered as pertaining to the deities. (12-301-13)
एषा ते व्यक्ततो राजन्विभूतिरनुवर्णिता। आदौ मध्ये तथा चान्ते यथातत्त्वेन तत्त्ववित् ॥१२-३०१-१४॥
O king, this glory has been explicitly described to you by the knower of reality, in the beginning, in the middle, and at the end, according to the true nature. (12-301-14)
प्रकृतिर्गुणान्विकुरुते स्वच्छन्देनात्मकाम्यया। क्रीडार्थं तु महाराज शतशोऽथ सहस्रशः ॥१२-३०१-१५॥
O great king, nature, by her own will and desire, modifies the qualities for the sake of play, in hundreds and thousands. (12-301-15)
यथा दीपसहस्राणि दीपान्मर्त्याः प्रकुर्वते। प्रकृतिस्तथा विकुरुते पुरुषस्य गुणान्बहून् ॥१२-३०१-१६॥
Just as mortals create thousands of lamps from a single lamp, so too does nature manifest many qualities of the spirit. (12-301-16)
सत्त्वमानन्द उद्रेकः प्रीतिः प्राकाश्यमेव च। सुखं शुद्धित्वमारोग्यं सन्तोषः श्रद्दधानता ॥१२-३०१-१७॥
Existence, bliss, overflowing joy, delight, luminosity, happiness, purity, health, contentment, and faithfulness are present. (12-301-17)
अकार्पण्यमसंरम्भः क्षमा धृतिरहिंसता। समता सत्यमानृण्यं मार्दवं ह्रीरचापलम् ॥१२-३०१-१८॥
Absence of miserliness, calmness, forbearance, steadfastness, non-violence, equanimity, truthfulness, freedom from debt, gentleness, modesty, and absence of fickleness. (12-301-18)
शौचमार्जवमाचारमलौल्यं हृद्यसम्भ्रमः। इष्टानिष्टवियोगानां कृतानामविकत्थनम् ॥१२-३०१-१९॥
Purity, straightforwardness, steadfastness in conduct, sincerity of heart, and not boasting about actions done in relation to separation from what is desirable and undesirable. (12-301-19)
दानेन चानुग्रहणमस्पृहार्थे परार्थता। सर्वभूतदया चैव सत्त्वस्यैते गुणाः स्मृताः ॥१२-३०१-२०॥
Giving, showing favor for the sake of non-covetousness, acting for the benefit of others, and compassion for all beings—these are remembered as the qualities of sattva. (12-301-20)
रजोगुणानां सङ्घातो रूपमैश्वर्यविग्रहे। अत्याशित्वमकारुण्यं सुखदुःखोपसेवनम् ॥१२-३०१-२१॥
The aggregation of the qualities of passion manifests in the body as form and prosperity; it is characterized by gluttony, lack of compassion, and the pursuit of both pleasure and pain. (12-301-21)
परापवादेषु रतिर्विवादानां च सेवनम्। अहङ्कारस्त्वसत्कारश्चिन्ता वैरोपसेवनम् ॥१२-३०१-२२॥
Taking pleasure in slandering others, engaging in quarrels, being egotistical, showing disrespect, being anxious, and fostering enmity. (12-301-22)
परितापोऽपहरणं ह्रीनाशोऽनार्जवं तथा। भेदः परुषता चैव कामक्रोधौ मदस्तथा ॥ दर्पो द्वेषोऽतिवादश्च एते प्रोक्ता रजोगुणाः ॥१२-३०१-२३॥
Remorse, removal, loss of modesty, dishonesty, division, harshness, desire, anger, arrogance, pride, hatred, and excessive speech—these are said to be the qualities of rajas. (12-301-23)
तामसानां तु सङ्घातं प्रवक्ष्याम्युपधार्यताम्। मोहोऽप्रकाशस्तामिस्रमन्धतामिस्रसञ्ज्ञितम् ॥१२-३०१-२४॥
Now, I shall explain the aggregate of the tāmasas; let it be understood as consisting of delusion, non-illumination, tāmisra, and andhatāmisra—so they are designated. (12-301-24)
मरणं चान्धतामिस्रं तामिस्रं क्रोध उच्यते। तमसो लक्षणानीह भक्षाणामभिरोचनम् ॥१२-३०१-२५॥
Death, utter darkness, darkness, and anger are said to be the characteristics of darkness; here, the delight of the eaters is also a mark of darkness. (12-301-25)
भोजनानामपर्याप्तिस्तथा पेयेष्वतृप्तता। गन्धवासो विहारेषु शयनेष्वासनेषु च ॥१२-३०१-२६॥
There is insufficiency of food, likewise unsatisfaction in drinks; dwelling in fragrance, in wanderings, in beds, and in seats. (12-301-26)
दिवास्वप्ने विवादे च प्रमादेषु च वै रतिः। नृत्यवादित्रगीतानामज्ञानाच्छ्रद्दधानता ॥ द्वेषो धर्मविशेषाणामेते वै तामसा गुणाः ॥१२-३०१-२७॥
Delight in day-dreaming, quarrels, and negligence; faith arising from ignorance in dance, music, and songs; and hatred of distinctions of dharma—these indeed are tamasic qualities. (12-301-27)
