12.301
Yājñavalkya said.
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
Just as mortals create thousands of lamps from a single lamp, so too does nature manifest many qualities of the spirit. (12-301-16)
Existence, bliss, overflowing joy, delight, luminosity, happiness, purity, health, contentment, and faithfulness are present. (12-301-17)
Absence of miserliness, calmness, forbearance, steadfastness, non-violence, equanimity, truthfulness, freedom from debt, gentleness, modesty, and absence of fickleness. (12-301-18)
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)
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)
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)
Taking pleasure in slandering others, engaging in quarrels, being egotistical, showing disrespect, being anxious, and fostering enmity. (12-301-22)
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)
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)
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)
There is insufficiency of food, likewise unsatisfaction in drinks; dwelling in fragrance, in wanderings, in beds, and in seats. (12-301-26)
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)
