14.017
वासुदेव उवाच॥
vāsudeva uvāca॥
[वासुदेव (vāsudeva) - Vāsudeva; (a proper name; उवाच (uvāca) - said;]
(Vāsudeva said;)
Vāsudeva said.
ततस्तस्योपसङ्गृह्य पादौ प्रश्नान्सुदुर्वचान्। पप्रच्छ तांश्च सर्वान्स प्राह धर्मभृतां वरः ॥१४-१७-१॥
tatas tasyopasaṅgṛhya pādau praśnān sudurvacān। papraccha tāṁś ca sarvān sa prāha dharmabhṛtāṁ varaḥ ॥14-17-1॥
[ततः (tataḥ) - then; तस्य (tasya) - his; उपसङ्गृह्य (upasaṅgṛhya) - having taken hold of respectfully; पादौ (pādau) - feet (dual); प्रश्नान् (praśnān) - questions; सुदुर्वचान् (sudurvacān) - very difficult to answer; पप्रच्छ (papraccha) - he asked; तांश् (tāṁś) - them; च (ca) - and; सर्वान् (sarvān) - all; सः (saḥ) - he; प्राह (prāha) - replied; धर्मभृताम् (dharmabhṛtām) - of the upholders of dharma; वरः (varaḥ) - the best (chief);]
(Then, having respectfully taken hold of his feet, questions very difficult to answer, he asked them all, and he (who was) the best of the upholders of dharma replied.)
Then, having respectfully grasped his feet, he asked all those very difficult questions, and the best among the upholders of dharma replied. (14-17-1)
काश्यप उवाच॥
kāśyapa uvāca॥
[काश्यप (kāśyapa) - Kashyapa; (proper noun, sage); उवाच (uvāca) - spoke; said;]
(Kashyapa spoke;)
Kashyapa said.
कथं शरीरं च्यवते कथं चैवोपपद्यते। कथं कष्टाच्च संसारात्संसरन्परिमुच्यते ॥१४-१७-२॥
kathaṁ śarīraṁ cyavate kathaṁ caiva upapadyate। kathaṁ kaṣṭāc ca saṁsārāt saṁsaran parimucyate॥14-17-2॥
[कथं (kathaṁ) - how; शरीरं (śarīraṁ) - body; च्यवते (cyavate) - falls away; कथं (kathaṁ) - how; च (ca) - and; एव (eva) - indeed; उपपद्यते (upapadyate) - arises; कथं (kathaṁ) - how; कष्टात् (kaṣṭāt) - from pain; च (ca) - and; संसारात् (saṁsārāt) - from saṁsāra; संसरन् (saṁsaran) - moving through; परिमुच्यते (parimucyate) - is completely liberated;]
(How does the body fall away? How indeed does it arise? How, and from pain and from saṁsāra, moving through, is one completely liberated?)
How does the body die? How indeed is it born? How, moving through pain and saṁsāra, does one become completely liberated? (14-17-2)
आत्मानं वा कथं युक्त्वा तच्छरीरं विमुञ्चति। शरीरतश्च निर्मुक्तः कथमन्यत्प्रपद्यते ॥१४-१७-३॥
ātmānaṃ vā kathaṃ yuktvā taccharīraṃ vimuñcati। śarīrataś ca nirmuktaḥ katham anyat prapadyate॥14-17-3॥
[आत्मानं (ātmānam) - the self; वा (vā) - indeed; कथं (katham) - how; युक्त्वा (yuktvā) - having united; तत् (tat) - that; शरीरं (śarīram) - body; विमुञ्चति (vimuñcati) - releases; शरीरतः (śarīrataḥ) - from the body; च (ca) - and; निर्मुक्तः (nirmuktaḥ) - liberated; कथम् (katham) - how; अन्यत् (anyat) - other; प्रपद्यते (prapadyate) - attains;]
(The self indeed, how having united (with), that body (he) releases? From the body and liberated, how other (does he) attain?)
How does the self, having united with that body, release it? And, when liberated from the body, how does it attain another? (14-17-3)
कथं शुभाशुभे चायं कर्मणी स्वकृते नरः। उपभुङ्क्ते क्व वा कर्म विदेहस्योपतिष्ठति ॥१४-१७-४॥
kathaṁ śubhāśubhe cāyaṁ karmaṇī svakṛte naraḥ। upabhuṅkte kva vā karma videhasyopatiṣṭhati ॥14-17-4॥
[कथं (katham) - how; शुभाशुभे (śubhāśubhe) - in auspicious and inauspicious (deeds); च (ca) - and; अयम् (ayam) - this; कर्मणी (karmaṇī) - in acts; स्वकृते (svakṛte) - self-performed; नरः (naraḥ) - man; उपभुङ्क्ते (upabhuṅkte) - enjoys, experiences; क्व (kva) - where; वा (vā) - or; कर्म (karma) - deed; विदेहस्य (videhasya) - of the disembodied; उपतिष्ठति (upatiṣṭhati) - attends, comes into effect;]
(How in auspicious and inauspicious acts and this man self-performed enjoys; where or deed of the disembodied attends.)
How does a man experience the results of his own auspicious and inauspicious acts, and where do deeds take effect for one who is disembodied? (14-17-4)
ब्राह्मण उवाच॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; उवाच (uvāca) - said;]
(The Brāhmaṇa said;)
The Brāhmaṇa said.
एवं सञ्चोदितः सिद्धः प्रश्नांस्तान्प्रत्यभाषत। आनुपूर्व्येण वार्ष्णेय यथा तन्मे वचः शृणु ॥१४-१७-५॥
evaṃ sañcoditaḥ siddhaḥ praśnān tān pratyabhāṣata। ānupūrvyeṇa vārṣṇeya yathā tan me vacaḥ śṛṇu॥14-17-5॥
[एवं (evaṃ) - thus; सञ्चोदितः (sañcoditaḥ) - having been urged; सिद्धः (siddhaḥ) - the accomplished one; प्रश्नान् (praśnān) - questions; तान् (tān) - those; प्रत्यभाषत (pratyabhāṣata) - replied; आनुपूर्व्येण (ānupūrvyeṇa) - in the proper order; वार्ष्णेय (vārṣṇeya) - O son of Vṛṣṇi; यथा (yathā) - as; तत् (tat) - that; मे (me) - to me; वचः (vacaḥ) - word; शृणु (śṛṇu) - hear;]
(Thus, having been urged, the accomplished one replied to those questions. In the proper order, O son of Vṛṣṇi, as that is, hear my word.)
Thus, being thus urged, the accomplished one answered those questions. Now, in due order, O son of Vṛṣṇi, listen to my words as they are. (14-17-5)
सिद्ध उवाच॥
siddha uvāca॥
[सिद्ध (siddha) - the accomplished one; उवाच (uvāca) - spoke;]
(The accomplished one spoke.)
The Siddha said.
आयुःकीर्तिकराणीह यानि कर्माणि सेवते। शरीरग्रहणेऽन्यस्मिंस्तेषु क्षीणेषु सर्वशः ॥१४-१७-६॥
āyuḥ-kīrti-karāṇi iha yāni karmāṇi sevate। śarīra-grahaṇe' anyasmin teṣu kṣīṇeṣu sarvaśaḥ ॥14-17-6॥
[आयुःकीर्तिकराणि (āyuḥ-kīrti-karāṇi) - those which produce longevity and fame; इह (iha) - in this world; यानि (yāni) - which; कर्माणि (karmāṇi) - actions; सेवते (sevate) - performs; शरीरग्रहणे (śarīra-grahaṇe) - in obtaining a body; अन्यस्मिन् (anyasmin) - in another (body/life); तेषु (teṣu) - among those; क्षीणेषु (kṣīṇeṣu) - when (they are) exhausted; सर्वशः (sarvaśaḥ) - completely;]
(Those actions which in this world one performs, producing longevity and fame; in obtaining a body in another (existence), when those (actions) are completely exhausted.)
The actions that one performs here bringing longevity and fame—when those are entirely exhausted, in obtaining another body (life), (their effects end). (14-17-6)
आयुःक्षयपरीतात्मा विपरीतानि सेवते। बुद्धिर्व्यावर्तते चास्य विनाशे प्रत्युपस्थिते ॥१४-१७-७॥
āyuḥ-kṣaya-parītātmā viparītāni sevate. buddhiḥ vyāvartate ca asya vināśe pratyupasthite ॥14-17-7॥
[आयुःक्षयपरीतात्मा (āyuḥ-kṣaya-parītātmā) - one whose self is afflicted by decline of lifespan; विपरीतानि (viparītāni) - contrary (things); सेवते (sevate) - engages in; बुद्धिः (buddhiḥ) - intellect; व्यावर्तते (vyāvartate) - turns away; च (ca) - and; अस्य (asya) - his; विनाशे (vināśe) - in destruction; प्रत्युपस्थिते (pratyupasthite) - when arrived;]
(One whose self is afflicted by decline of lifespan engages in contrary things. The intellect turns away, and when destruction is arrived for him.)
When a person's lifespan is nearing its end, he engages in harmful actions; his intellect turns away as his destruction approaches. (14-17-7)
सत्त्वं बलं च कालं चाप्यविदित्वात्मनस्तथा। अतिवेलमुपाश्नाति तैर्विरुद्धान्यनात्मवान् ॥१४-१७-८॥
sattvaṁ balaṁ ca kālaṁ cāpyaviditvātmanaḥ tathā। ativelam upāśnāti tair viruddhāny anātmavān ॥14-17-8॥
[सत्त्वम् (sattvam) - essence; strength; बलम् (balam) - power; च (ca) - and; कालम् (kālam) - time; च (ca) - and; अपि (api) - also; अविदित्वा (aviditvā) - not having known; आत्मनः (ātmanaḥ) - of oneself; तथा (tathā) - thus; अतिवेलम् (ativelam) - in excess; उपाश्नाति (upāśnāti) - he eats; तैः (taiḥ) - with these; विरुद्धानि (viruddhāni) - incompatible things; अनात्मवान् (anātmavān) - lacking self-control;]
(Essence, power, and time also, not having known of oneself thus, in excess eats with these incompatible things, one lacking self-control.)
One lacking self-control, not understanding his own constitution, strength, and time, eats at improper times foods that are mutually incompatible. (14-17-8)
यदायमतिकष्टानि सर्वाण्युपनिषेवते। अत्यर्थमपि वा भुङ्क्ते न वा भुङ्क्ते कदाचन ॥१४-१७-९॥
yadā ayam ati-kaṣṭāni sarvāṇi upaniṣevate। atyaratham api vā bhuṅkte na vā bhuṅkte kadācana॥14-17-9॥
[यदा (yadā) - when; अयम् (ayam) - he; अतिकष्टानि (ati-kaṣṭāni) - extremely painful ones; सर्वाणि (sarvāṇi) - all; उपनिषेवते (upaniṣevate) - undergoes; experiences; अत्यर्थम् (ati-artham) - exceedingly; अपि (api) - even; वा (vā) - or; भुङ्क्ते (bhuṅkte) - enjoys; eats; न (na) - not; वा (vā) - or; भुङ्क्ते (bhuṅkte) - enjoys; eats; कदाचन (kadācana) - at any time; ever;]
(When he undergoes all extremely painful ones, or even exceedingly enjoys, or not enjoys at any time.)
When he experiences all extremely painful things, or even enjoys exceedingly, or does not enjoy at any time. (14-17-9)
दुष्टान्नं विषमान्नं च सोऽन्योन्येन विरोधि च। गुरु वापि समं भुङ्क्ते नातिजीर्णेऽपि वा पुनः ॥१४-१७-१०॥
duṣṭānnaṃ viṣamānnaṃ ca so'nyonyena virodhi ca| guru vāpi samaṃ bhuṅkte nātijīrṇe'pi vā punaḥ ॥14-17-10॥
[दुष्टान्नं (duṣṭānnam) - spoiled food; विषमान्नं (viṣamānnam) - poisonous food; च (ca) - and; सः (saḥ) - he; अन्योन्येन (anyonyena) - mutually; विरोधि (virodhi) - hostile; च (ca) - and; गुरु (guru) - heavy; वा (vā) - or; अपि (api) - even; समं (samaṃ) - together; भुङ्क्ते (bhuṅkte) - eats; न (na) - not; अतिजीर्णे (atijīrṇe) - when fully digested; अपि (api) - even; वा (vā) - or; पुनः (punaḥ) - again;]
(Spoiled food, poisonous food and, he mutually hostile and; heavy or even together eats, not when fully digested even or again.)
He eats spoiled food, poisonous food, that which is mutually hostile; heavy or together, and again, even when not fully digested. (14-17-10)
व्यायाममतिमात्रं वा व्यवायं चोपसेवते। सततं कर्मलोभाद्वा प्राप्तं वेगविधारणम् ॥१४-१७-११॥
vyāyāmamatimātraṃ vā vyavāyaṃ copasevate. satataṃ karmalobhādvā prāptaṃ vegavidhāraṇam ॥14-17-11॥
[व्यायाममतिमात्रं (vyāyāmamatimātram) - exercise in excess measure; वा (vā) - or; व्यवायं (vyavāyam) - sexual intercourse; च (ca) - and; उपसेवते (upasevate) - engages in; सततं (satatam) - constantly; कर्मलोभात् (karmalobhāt) - from greed for action; वा (vā) - or; प्राप्तं (prāptam) - obtained; वेगविधारणम् (vegavidhāraṇam) - restraint of natural urges;]
(Or one engages in exercise in excess measure or in sexual intercourse, and constantly, from greed for action, or restraint of natural urges obtained.)
Or one engages in excessive exercise or in sexual intercourse, and constantly, due to greed for activity, or in restraining natural urges attained. (14-17-11)
रसातियुक्तमन्नं वा दिवास्वप्नं निषेवते। अपक्वानागते काले स्वयं दोषान्प्रकोपयन् ॥१४-१७-१२॥
rasātiyuktam annaṁ vā divāsvapnaṁ niṣevate। apakvāṇāgate kāle svayaṁ doṣān prakopayan ॥14-17-12॥
[रसातियुक्तम् (rasātiyuktam) - excessively rich in rasa (taste/juices); अन्नम् (annam) - food; वा (vā) - or; दिवास्वप्नम् (divāsvapnam) - day-sleep; निषेवते (niṣevate) - indulges in; अपक्व (apakva) - uncooked; अनागते (anāgate) - not arrived; काले (kāle) - in time; स्वयम् (svayam) - oneself; दोषान् (doṣān) - doṣas (bodily/humoral faults); प्रकोपयन् (prakopayan) - aggravating;]
(Excessively rich (in rasa) food or day-sleep indulges in; uncooked, not-arrived time, oneself doṣas aggravating.)
One who indulges in excessively rich food or day-sleep, or who takes uncooked food at inappropriate times, thereby aggravates doṣas by his own actions. (14-17-12)
स्वदोषकोपनाद्रोगं लभते मरणान्तिकम्। अथ चोद्बन्धनादीनि परीतानि व्यवस्यति ॥१४-१७-१३॥
svadoṣakopanād rogaṃ labhate maraṇāntikam। atha ca udbandhanādīni parītāni vyavasyati॥14-17-13॥
[स्वदोषकोपनात् (svadoṣakopanāt) - from aggravation of his own faults; रोगम् (rogaṃ) - disease; लभते (labhate) - obtains; मरणान्तिकम् (maraṇāntikam) - ending in death; अथ (atha) - then; च (ca) - and; उद्बन्धनादीनि (udbandhanādīni) - binding and the like; परीतानि (parītāni) - afflicted with; व्यवस्यति (vyavasyati) - suffers;]
(From aggravation of his own faults he obtains a disease ending in death; then, afflicted by binding and the like, he suffers.)
Due to the aggravation of his own faults, he acquires a fatal disease; then, afflicted by bindings and similar troubles, he suffers. (14-17-13)
तस्य तैः कारणैर्जन्तोः शरीराच्च्यवते यथा। जीवितं प्रोच्यमानं तद्यथावदुपधारय ॥१४-१७-१४॥
tasya taiḥ kāraṇaiḥ jantoḥ śarīrāt cyavate yathā। jīvitam procyamānam tad yathāvat upadhāraya ॥14-17-14॥
[तस्य (tasya) - of that; तैः (taiḥ) - by those; कारणैः (kāraṇaiḥ) - by causes; जन्तोः (jantoḥ) - of the living being; शरीरात् (śarīrāt) - from the body; च्यवते (cyavate) - falls away; यथा (yathā) - as; जीवितं (jīvitam) - life; प्रोच्यमानं (procyamānam) - being explained; तद् (tad) - that; यथावद् (yathāvat) - properly; उपधारय (upadhāraya) - understand;]
(Of that, by those causes, from the body of the living being, falls away as life being explained, that properly understand.)
Just as, by those causes, the living being falls away from the body, so you should properly understand what is being explained as 'life'. (14-17-14)
ऊष्मा प्रकुपितः काये तीव्रवायुसमीरितः। शरीरमनुपर्येति सर्वान्प्राणान्रुणद्धि वै ॥१४-१७-१५॥
ūṣmā prakupitaḥ kāye tīvravāyusamīritaḥ। śarīram anuparyeti sarvān prāṇān ruṇaddhi vai॥14-17-15॥
[ऊष्मा (ūṣmā) - heat; प्रकुपितः (prakupitaḥ) - agitated; काये (kāye) - in the body; तीव्रवायुसमीरितः (tīvravāyusamīritaḥ) - driven by strong wind; शरीरम् (śarīram) - the body; अनुपर्येति (anuparyeti) - pervades; सर्वान् (sarvān) - all; प्राणान् (prāṇān) - vital breaths; रुणद्धि (ruṇaddhi) - obstructs; वै (vai) - indeed;]
(Heat, agitated in the body, driven by strong wind, pervades the body, all vital breaths indeed obstructs.)
When heat is agitated in the body and driven by a strong wind, it pervades the body and indeed obstructs all the vital breaths. (14-17-15)
अत्यर्थं बलवानूष्मा शरीरे परिकोपितः। भिनत्ति जीवस्थानानि तानि मर्माणि विद्धि च ॥१४-१७-१६॥
atyarthaṃ balavānūṣmā śarīre parikopitaḥ। bhinatti jīvasthānāni tāni marmāṇi viddhi ca॥14-17-16॥
[अत्यर्थम् (atyartham) - excessively; बलवान् (balavān) - powerful; ऊष्मा (ūṣmā) - heat; शरीरे (śarīre) - in the body; परिकोपितः (parikopitaḥ) - agitated; भिनत्ति (bhinatti) - breaks; जीवस्थानानि (jīvasthānāni) - places of life; तानि (tāni) - those; मर्माणि (marmāṇi) - vital spots; विद्धि (viddhi) - know; च (ca) - and;]
(Excessively powerful heat, agitated in the body, breaks the places of life—know those to be the vital spots and;)
Excessive and powerful heat, when agitated in the body, breaks the places where life resides; know that those are the vital spots. (14-17-16)
ततः सवेदनः सद्यो जीवः प्रच्यवते क्षरन्। शरीरं त्यजते जन्तुश्छिद्यमानेषु मर्मसु ॥ वेदनाभिः परीतात्मा तद्विद्धि द्विजसत्तम ॥१४-१७-१७॥
tataḥ savedanaḥ sadyo jīvaḥ pracyavate kṣaran। śarīraṁ tyajate jantuśchidyamāneṣu marmasu॥ vedanābhiḥ parītātmā tadviddhi dvijasattama॥14-17-17॥
[ततः (tataḥ) - then; सवेदनः (savedanaḥ) - with sensation; सद्यः (sadyaḥ) - immediately; जीवः (jīvaḥ) - living being; प्रच्यवते (pracyavate) - is displaced; क्षरन् (kṣaran) - while leaking; शरीरं (śarīram) - body; त्यजते (tyajate) - abandons; जन्तुः (jantuḥ) - creature; छिद्यमानेषु (chidyamāneṣu) - upon being pierced; मर्मसु (marmasu) - at the vital joints; वेदनाभिः (vedanābhiḥ) - by pains; परीतात्मा (parītātmā) - afflicted in self; तत् (tat) - that; विद्धि (viddhi) - know; द्विजसत्तम (dvijasattama) - O best of twice-born;]
(Then, with sensation, immediately the living being is displaced while leaking, the creature abandons the body upon being pierced at the vital joints, afflicted in self by pains; that know, O best of twice-born.)
Then, as soon as sensation is experienced, the living being is immediately displaced; when the vital points are pierced, the creature, afflicted by pains, abandons the body. Know this, O best of the twice-born. (14-17-17)
जातीमरणसंविग्नाः सततं सर्वजन्तवः। दृश्यन्ते सन्त्यजन्तश्च शरीराणि द्विजर्षभ ॥१४-१७-१८॥
jātīmaraṇasaṃvignāḥ satataṃ sarvajantavaḥ. dṛśyante santyajantaśca śarīrāṇi dvijarṣabha ॥14-17-18॥
[जातीमरणसंविग्नाः (jātīmaraṇasaṃvignāḥ) - distressed by birth and death; सततम् (satatam) - always; सर्वजन्तवः (sarvajantavaḥ) - all beings; दृश्यन्ते (dṛśyante) - are seen; सन्त्यजन्तः (santyajantaḥ) - abandoning; च (ca) - and; शरीराणि (śarīrāṇi) - bodies; द्विजर्षभ (dvijarṣabha) - O best of the twice-born;]
(Distressed by birth and death, always all beings are seen abandoning bodies, and, O best of the twice-born.)
O best of the twice-born, always all beings, distressed by birth and death, are seen abandoning their bodies. (14-17-18)
गर्भसङ्क्रमणे चापि मर्मणामतिसर्पणे। तादृशीमेव लभते वेदनां मानवः पुनः ॥१४-१७-१९॥
garbhasaṅkramaṇe cāpi marmaṇām atisarpaṇe। tādṛśīm eva labhate vedanāṃ mānavaḥ punaḥ ॥14-17-19॥
[गर्भसङ्क्रमणे (garbhasaṅkramaṇe) - in the shifting of the fetus; च (ca) - and; अपि (api) - also; मर्मणाम् (marmaṇām) - of vital points; अतिसर्पणे (atisarpaṇe) - in the excessive moving; तादृशीम् (tādṛśīm) - such kind; एव (eva) - indeed; लभते (labhate) - experiences; वेदनाम् (vedanām) - pain; मानवः (mānavaḥ) - a human being; पुनः (punaḥ) - again;]
(In the shifting of the fetus, and also in the excessive moving of the vital points, a human being indeed experiences such pain again.)
A human again experiences similar pain during the shifting of the fetus and also when the vital points are displaced. (14-17-19)
भिन्नसन्धिरथ क्लेदमद्भिः स लभते नरः। यथा पञ्चसु भूतेषु संश्रितत्वं निगच्छति ॥ शैत्यात्प्रकुपितः काये तीव्रवायुसमीरितः ॥१४-१७-२०॥
bhinnasandhiratha kledamadbhiḥ sa labhate naraḥ। yathā pañcasu bhūteṣu saṃśritatvaṃ nigacchati॥ śaityātprakupitaḥ kāye tīvṛvāyusamīritaḥ॥14-17-20॥
[भिन्नसन्धिः (bhinnasandhiḥ) (bhinnasandhiḥ) - having joints separated; अथ (atha) (atha) - then; क्लेदमद्भिः (kledam adbhiḥ) (kledam adbhiḥ) - moisture by waters; स (sa) (sa) - he; लभते (labhate) (labhate) - obtains; नरः (naraḥ) (naraḥ) - man; यथा (yathā) (yathā) - as; पञ्चसु (pañcasu) (pañcasu) - in the five; भूतेषु (bhūteṣu) (bhūteṣu) - elements; संश्रितत्वं (saṃśritatvam) (saṃśritatvam) - state of dependence; निगच्छति (nigacchati) (nigacchati) - enters; शैत्यात् (śaityāt) (śaityāt) - from cold; प्रकुपितः (prakupitaḥ) (prakupitaḥ) - being agitated; काये (kāye) (kāye) - in the body; तीव्रवायुसमीरितः (tīvṛvāyusamīritaḥ) (tīvṛvāyusamīritaḥ) - driven by intense wind (vāyu);]
(Then, the man whose joints are separated obtains moisture by waters, as (one) enters into dependence upon the five elements. From cold, being agitated in the body, (he is) driven by intense wind.)
A person whose joints are separated obtains moisture from waters, just as dependence is entered into the five elements. From cold, when agitated in the body, he is afflicted by intense wind. (14-17-20)
यः स पञ्चसु भूतेषु प्राणापाने व्यवस्थितः। स गच्छत्यूर्ध्वगो वायुः कृच्छ्रान्मुक्त्वा शरीरिणम् ॥१४-१७-२१॥
yaḥ sa pañcasu bhūteṣu prāṇāpāne vyavasthitaḥ। sa gacchaty ūrdhvago vāyuḥ kṛcchrān muktvā śarīriṇam॥14-17-21॥
[यः (yaḥ) - who; स (sa) - he; पञ्चसु (pañcasu) - in the five; भूतेषु (bhūteṣu) - elements; प्राणापाने (prāṇāpāne) - in prāṇa and apāna; व्यवस्थितः (vyavasthitaḥ) - established; स (sa) - that; गच्छति (gacchati) - goes; ऊर्ध्वगः (ūrdhvagaḥ) - ascending; वायुः (vāyuḥ) - air; कृच्छ्रान् (kṛcchrān) - difficulties; मुक्त्वा (muktvā) - having left; शरीरिणम् (śarīriṇam) - the embodied (one);;]
(Who, he, in the five elements, in prāṇa and apāna, established; that goes, ascending air, having left difficulties, the embodied one.)
He who is established in prāṇa and apāna among the five elements—when the ascending air (ūrdhvaga vāyuḥ) leaves the embodied one after difficulties, it goes (upwards). (14-17-21)
शरीरं च जहात्येव निरुच्छ्वासश्च दृश्यते। निरूष्मा स निरुच्छ्वासो निःश्रीको गतचेतनः ॥१४-१७-२२॥
śarīraṃ ca jahātyeva nirucchvāsaś ca dṛśyate। nirūṣmā sa nirucchvāso niḥśrīko gatacetanaḥ ॥14-17-22॥
[शरीरं (śarīraṃ) - body; च (ca) - and; जहाति (jahāti) - abandons; एव (eva) - indeed; निरुच्छ्वासः (nirucchvāsaḥ) - without breath; च (ca) - and; दृश्यते (dṛśyate) - is seen; निरूष्मा (nirūṣmā) - without warmth; स (sa) - he; निरुच्छ्वासः (nirucchvāsaḥ) - breathless; निःश्रीकः (niḥśrīkaḥ) - bereft of prosperity; गतचेतनः (gatacetanaḥ) - departed consciousness;]
(The body, indeed, leaves, and one without breath is seen. Without warmth, he is breathless, devoid of prosperity, consciousness having departed.)
The body is indeed abandoned, and a lifeless, breathless form is seen. Without warmth, breath, prosperity, or consciousness, he has departed. (14-17-22)
ब्रह्मणा सम्परित्यक्तो मृत इत्युच्यते नरः। स्रोतोभिर्यैर्विजानाति इन्द्रियार्थाञ्शरीरभृत् ॥ तैरेव न विजानाति प्राणमाहारसम्भवम् ॥१४-१७-२३॥
brahmaṇā samparityakto mṛta ity ucyate naraḥ। srotobhir yair vijānāti indriyārthāñ śarīrabhṛt॥ taireva na vijānāti prāṇam āhārasambhavam॥14-17-23॥
[ब्रह्मणा (brahmaṇā) (brahmaṇā) - by Brahman; by the Supreme; by the Absolute; सम्परित्यक्तः (samparityaktaḥ) (samparityaktaḥ) - completely forsaken; entirely abandoned; मृतः (mṛtaḥ) (mṛtaḥ) - dead; deceased; इति (iti) (iti) - thus; so; उच्यते (ucyate) (ucyate) - is said; is called; नरः (naraḥ) (naraḥ) - man; person; स्रोतोभिः (srotobhiḥ) (srotobhiḥ) - by the channels; by the streams; यैः (yair) (yair) - by which; through which; विजानाति (vijānāti) (vijānāti) - knows; perceives; इन्द्रियार्थान् (indriyārthān) (indriyārthān) - objects of the senses; शरीरभृत् (śarīrabhṛt) (śarīrabhṛt) - embodied soul; the one supporting the body; तैः (taiḥ) (taiḥ) - by those; with those; एव (eva) (eva) - only; just; न (na) (na) - not; does not; विजानाति (vijānāti) (vijānāti) - knows; perceives; प्राणम् (prāṇam) (prāṇam) - life-breath; vital energy; आहारसम्भवम् (āhārasambhavam) (āhārasambhavam) - arisen from food; generated from nourishment;]
(The man, completely abandoned by Brahman, is called dead. By those very channels, through which the embodied one perceives the objects of the senses, he does not perceive the life-breath arisen from food.)
A person completely forsaken by Brahman is called dead. The embodied one, by those very channels through which he knows sensory objects, no longer perceives the vital breath that arises from food. (14-17-23)
तत्रैव कुरुते काये यः स जीवः सनातनः। तेषां यद्यद्भवेद्युक्तं संनिपाते क्वचित्क्वचित् ॥ तत्तन्मर्म विजानीहि शास्त्रदृष्टं हि तत्तथा ॥१४-१७-२४॥
tatraiva kurute kāye yaḥ sa jīvaḥ sanātanaḥ। teṣāṃ yadyad bhaved yuktaṃ saṃnipāte kvacit kvacit॥ tat tan marma vijānīhi śāstra-dṛṣṭaṃ hi tat tathā॥14-17-24॥
[तत्रैव (tatraiva) - there itself; कुरुते (kurute) - does; performs; काये (kāye) - in the body; यः (yaḥ) - who; स (sa) - he; जीवः (jīvaḥ) - living being; soul; सनातनः (sanātanaḥ) - eternal; तेषां (teṣāṃ) - of those; यद्यत् (yadyad) - whatever; भवेत् (bhavet) - may occur; may happen; युक्तं (yuktaṃ) - appropriate; fitting; संनिपाते (saṃnipāte) - in coming together; in conjunction; क्वचित्क्वचित् (kvacit kvacit) - here and there; sometimes; तत् (tat) - that; तम् (tam) - that; मर्म (marma) - secret; vital point; विजानीहि (vijānīhi) - understand; know; शास्त्रदृष्टम् (śāstra-dṛṣṭam) - seen by the scriptures; as viewed by the śāstra; हि (hi) - indeed; तत्तथा (tat tathā) - that thus; so is that;]
(There itself does, in the body, who, he, the soul, eternal; of those, whatever may occur fitting, in conjunction, sometimes; that, that secret, understand, as viewed by the śāstra, indeed, that thus.)
There itself, the eternal soul acting in the body, whatever is appropriate for each of them may occur in conjunction, here and there; understand each such secret as the scriptures see it, for thus it is. (14-17-24)
तेषु मर्मसु भिन्नेषु ततः स समुदीरयन्। आविश्य हृदयं जन्तोः सत्त्वं चाशु रुणद्धि वै ॥ ततः स चेतनो जन्तुर्नाभिजानाति किञ्चन ॥१४-१७-२५॥
teṣu marmasu bhinneṣu tataḥ sa samudīrayan। āviśya hṛdayaṁ jantoḥ sattvaṁ ca āśu ruṇaddhi vai॥ tataḥ sa cetano jantur nābhijānāti kiñcana॥14-17-25॥
[तेषु (teṣu) - in those; मर्मसु (marmasu) - vital parts; भिन्नेषु (bhinneṣu) - when pierced; ततः (tataḥ) - then; स (sa) - he; समुदीरयन् (samudīrayan) - moving forth; आविश्य (āviśya) - having entered; हृदयं (hṛdayam) - the heart; जन्तोः (jantoḥ) - of the being; सत्त्वं (sattvam) - the vital essence; च (ca) - and; आशु (āśu) - quickly; रुणद्धि (ruṇaddhi) - restrains; वै (vai) - indeed; ततः (tataḥ) - then; स (sa) - he; चेतनः (cetanaḥ) - conscious; जन्तुः (jantuḥ) - creature; नाभिजानाति (nābhijānāti) - does not perceive; किञ्चन (kiñcana) - anything;]
(In those vital parts, when pierced, then he moving forth, having entered the heart of the being, restrains the vital essence and (does so) quickly indeed. Then, that conscious creature does not perceive anything.)
When those vital parts are pierced, then he, moving forth, having entered the heart of the being, quickly and surely restrains the vital essence. Then, the conscious being no longer perceives anything. (14-17-25)
तमसा संवृतज्ञानः संवृतेष्वथ मर्मसु। स जीवो निरधिष्ठानश्चाव्यते मातरिश्वना ॥१४-१७-२६॥
tamasā saṁvṛtajñānaḥ saṁvṛteṣvatha marmasu। sa jīvo niradhiṣṭhānaścāvyate mātariśvanā ॥14-17-26॥
[तमसा (tamasā) - by darkness; संवृतज्ञानः (saṁvṛta-jñānaḥ) - whose knowledge is covered; संवृतेषु (saṁvṛteṣu) - in covered; अथ (atha) - and then; मर्मसु (marmasu) - in the vital parts; स (sa) - he; जीवः (jīvaḥ) - individual soul; निरधिष्ठानश् (niradhiṣṭhānaḥ) - without a base; च (ca) - and; अव्यते (avyate) - is not moved; मातरिश्वना (mātariśvanā) - by the life-breath;]
(By darkness, whose knowledge is covered, in covered vital parts, and then, he, the individual soul, without a base, and is not moved by the life-breath.)
He whose knowledge is covered by darkness, being enveloped within the vital centers, that individual soul, without a supporting base, is not moved by the life-breath. (14-17-26)
ततः स तं महोच्छ्वासं भृशमुच्छ्वस्य दारुणम्। निष्क्रामन्कम्पयत्याशु तच्छरीरमचेतनम् ॥१४-१७-२७॥
tataḥ sa taṃ mahocchvāsaṃ bhṛśam ucchvasya dāruṇam। niṣkrāman kampayaty āśu tac charīram acetanam॥14-17-27॥
[ततः (tataḥ) - then; स (sa) - he; तं (taṃ) - that; महोच्छ्वासं (mahocchvāsaṃ) - great exhalation; भृशम् (bhṛśam) - intensely; उच्छ्वस्य (ucchvasya) - having exhaled; दारुणम् (dāruṇam) - terrible; निष्क्रामन् (niṣkrāman) - emerging; कम्पयति (kampayati) - shakes; आशु (āśu) - quickly; तत् (tat) - that; शरीरम् (śarīram) - body; अचेतनम् (acetanam) - unconscious;]
(Then he, that great exhalation, intensely having exhaled, terrible, emerging, quickly shakes that unconscious body.)
Then he, with a terrible and forceful exhalation, quickly shakes that unconscious body as he emerges. (14-17-27)
स जीवः प्रच्युतः कायात्कर्मभिः स्वैः समावृतः। अङ्कितः स्वैः शुभैः पुण्यैः पापैर्वाप्युपपद्यते ॥१४-१७-२८॥
sa jīvaḥ pracyutaḥ kāyāt karmabhiḥ svaiḥ samāvṛtaḥ। aṅkitaḥ svaiḥ śubhaiḥ puṇyaiḥ pāpair vā api upapadyate ॥14-17-28॥
[स (sa) - he; जीवः (jīvaḥ) - living being; प्रच्युतः (pracyutaḥ) - departed; expelled; कायात् (kāyāt) - from the body; कर्मभिः (karmabhiḥ) - by actions; स्वैः (svaiḥ) - his own; समावृतः (samāvṛtaḥ) - enveloped; अङ्कितः (aṅkitaḥ) - marked; स्वैः (svaiḥ) - his own; शुभैः (śubhaiḥ) - auspicious; पुण्यैः (puṇyaiḥ) - by merits; पापैः (pāpaiḥ) - by sins; वा (vā) - or; अपि (api) - even; उपपद्यते (upapadyate) - takes birth; arises;]
(He living being, departed from the body, enveloped by his own actions, marked by his own auspicious merits or even by sins, takes birth.)
When the living being departs from the body, enveloped by his own deeds and marked by his own merits or by sins, he takes a new birth. (14-17-28)
ब्राह्मणा ज्ञानसम्पन्ना यथावच्छ्रुतनिश्चयाः। इतरं कृतपुण्यं वा तं विजानन्ति लक्षणैः ॥१४-१७-२९॥
brāhmaṇā jñānasampannā yathāvatśrutaniścayāḥ। itaraṃ kṛtapuṇyaṃ vā taṃ vijānanti lakṣaṇaiḥ॥14-17-29॥
[ब्राह्मणा (brāhmaṇāḥ) - Brāhmaṇas; ज्ञानसम्पन्नाः (jñānasampannāḥ) - possessed of knowledge; यथावत् (yathāvat) - as is proper; श्रुतनिश्चयाः (śrutaniścayāḥ) - having a firm resolve from (what is) heard; इतरम् (itaram) - the other; कृतपुण्यम् (kṛtapuṇyam) - who has done merit; वा (vā) - or; तम् (tam) - him; विजानन्ति (vijānanti) - they know; लक्षणैः (lakṣaṇaiḥ) - by the marks;]
(Brāhmaṇas possessed of knowledge, having a firm resolve from what is properly heard, or (those) who have done meritorious acts, they know the other by the marks.)
Brāhmaṇas endowed with knowledge and proper resolution from what is heard, recognize another or one who has performed meritorious acts by their distinguishing marks. (14-17-29)
यथान्धकारे खद्योतं लीयमानं ततस्ततः। चक्षुष्मन्तः प्रपश्यन्ति तथा तं ज्ञानचक्षुषः ॥१४-१७-३०॥
yathāndhakāre khadyotaṃ līyamānaṃ tatastataḥ। cakṣuṣmantaḥ prapaśyanti tathā taṃ jñānacakṣuṣaḥ॥14-17-30॥
[यथा (yathā) - just as; अन्धकारे (andhakāre) - in darkness; खद्योतम् (khadyotam) - firefly; लीयमानम् (līyamānam) - merging; ततस्ततः (tatastataḥ) - here and there; चक्षुष्मन्तः (cakṣuṣmantaḥ) - those with eyes; प्रपश्यन्ति (prapaśyanti) - see clearly; तथा (tathā) - in the same way; तम् (tam) - him; ज्ञानचक्षुषः (jñānacakṣuṣaḥ) - those with the eye of knowledge;]
(Just as in darkness a firefly merging here and there those with eyes see clearly, in the same way him those with the eye of knowledge (see).)
Just as in darkness, those with eyes see a firefly as it merges here and there, so do those with the eye of knowledge see him. (14-17-30)
पश्यन्त्येवंविधाः सिद्धा जीवं दिव्येन चक्षुषा। च्यवन्तं जायमानं च योनिं चानुप्रवेशितम् ॥१४-१७-३१॥
paśyantyevambhidhāḥ siddhā jīvaṃ divyena cakṣuṣā. cyavantaṃ jāyamānaṃ ca yoniṃ cānupraveśitam ॥14-17-31॥
[पश्यन्ति (paśyanti) - they see; एवंविधाः (evaṃvidhāḥ) - of this kind; सिद्धाः (siddhāḥ) - accomplished ones; जीवम् (jīvam) - the living being; दिव्येन (divyena) - by divine; चक्षुषा (cakṣuṣā) - with eye; च्यवन्तम् (cyavantam) - falling (departing); जायमानम् (jāyamānam) - being born; च (ca) - and; योनिम् (yonim) - the womb; च (ca) - and; अनुप्रवेशितम् (anupraveśitam) - having entered;]
(They see, such accomplished ones, the living being, with the divine eye: falling (departing), being born and the womb having entered.)
Accomplished ones of this kind see, with the divine eye, the living being as it falls (departs), is born, and enters the womb. (14-17-31)
तस्य स्थानानि दृष्टानि त्रिविधानीह शास्त्रतः। कर्मभूमिरियं भूमिर्यत्र तिष्ठन्ति जन्तवः ॥१४-१७-३२॥
tasya sthānāni dṛṣṭāni trividhāni iha śāstrataḥ। karmabhūmir iyaṃ bhūmiḥ yatra tiṣṭhanti jantavaḥ॥14-17-32॥
[तस्य (tasya) - of him; स्थानानि (sthānāni) - places; दृष्टानि (dṛṣṭāni) - seen; त्रिविधानि (trividhāni) - three kinds; इह (iha) - here; शास्त्रतः (śāstrataḥ) - according to śāstra; कर्मभूमिः (karmabhūmiḥ) - the field of action; इयं (iyaṃ) - this; भूमिः (bhūmiḥ) - earth; यत्र (yatra) - where; तिष्ठन्ति (tiṣṭhanti) - they exist; जन्तवः (jantavaḥ) - creatures;]
(Of him, the places seen (are) three kinds here according to śāstra. The field of action (is) this earth where creatures exist.)
His abodes are seen as three kinds here according to śāstra. This earth is the field of action where creatures exist. (14-17-32)
ततः शुभाशुभं कृत्वा लभन्ते सर्वदेहिनः। इहैवोच्चावचान्भोगान्प्राप्नुवन्ति स्वकर्मभिः ॥१४-१७-३३॥
tataḥ śubhāśubhaṃ kṛtvā labhante sarvadehinaḥ। ihaivoccāvacānbhogān prāpnuvanti svakarmabhiḥ॥14-17-33॥
[ततः (tataḥ) - then; शुभाशुभं (śubha-aśubham) - auspicious and inauspicious; कृत्वा (kṛtvā) - having done; लभन्ते (labhante) - they obtain; सर्वदेहिनः (sarva-dehinaḥ) - all embodied beings; इह (iha) - here; एव (eva) - indeed; उच्चावचान् (uccāvacān) - high and low; भोगान् (bhogān) - enjoyments; प्राप्नुवन्ति (prāpnuvanti) - they obtain; स्वकर्मभिः (sva-karmabhiḥ) - by their own actions;]
(Then, having done auspicious and inauspicious (acts), all embodied beings obtain; here indeed, high and low enjoyments they obtain by their own actions.)
Then, having performed good and bad deeds, all embodied beings receive, here itself, varied pleasures and pains according to their own actions. (14-17-33)
इहैवाशुभकर्मा तु कर्मभिर्निरयं गतः। अवाक्स निरये पापो मानवः पच्यते भृशम् ॥ तस्मात्सुदुर्लभो मोक्ष आत्मा रक्ष्यो भृशं ततः ॥१४-१७-३४॥
ihaiva aśubha-karmā tu karmabhiḥ nirayaṁ gataḥ। avāk sa niraye pāpaḥ mānavaḥ pacyate bhṛśam॥ tasmāt sudurlabhaḥ mokṣaḥ ātmā rakṣyaḥ bhṛśam tataḥ॥14-17-34॥
[इहैव (ihaiva) - here itself; अशुभकर्मा (aśubha-karmā) - one whose actions are inauspicious; तु (tu) - but; कर्मभिः (karmabhiḥ) - by (his) actions; निरयम् (nirayam) - hell; गतः (gataḥ) - gone; अवाक् (avāk) - downward; सः (saḥ) - he; निरये (niraye) - in hell; पापः (pāpaḥ) - sinner; मानवः (mānavaḥ) - human being; पच्यते (pacyate) - is cooked (tormented); भृशम् (bhṛśam) - severely; तस्मात् (tasmāt) - therefore; सुदुर्लभः (sudurlabhaḥ) - very difficult to obtain; मोक्षः (mokṣaḥ) - liberation; आत्मा (ātmā) - self; रक्ष्यः (rakṣyaḥ) - must be protected; भृशं (bhṛśam) - strongly; ततः (tataḥ) - therefore;]
(Here itself, he whose actions are inauspicious, but by (his) actions, goes to hell. Downward, he—the sinful human—within hell is cooked (tormented) severely. Therefore, very difficult to obtain is liberation; the self must be protected strongly; therefore. (14-17-34))
Here itself, a person who performs inauspicious actions goes to hell by his deeds. That sinful man is severely tormented in hell. Therefore, liberation is very difficult to obtain; thus, the self must be zealously protected. (14-17-34)
ऊर्ध्वं तु जन्तवो गत्वा येषु स्थानेष्ववस्थिताः। कीर्त्यमानानि तानीह तत्त्वतः संनिबोध मे ॥ तच्छ्रुत्वा नैष्ठिकीं बुद्धिं बुध्येथाः कर्मनिश्चयात् ॥१४-१७-३५॥
ūrdhvaṃ tu jantavo gatvā yeṣu sthāneṣv avasthitāḥ। kīrtyamānāni tān īha tattvataḥ saṅnibodha me ॥ tac chrutvā naiṣṭhikīṃ buddhiṃ budhyethāḥ karma-niścayāt ॥14-17-35॥
[ऊर्ध्वं (ūrdhvam) - upwards; तु (tu) - but; जन्तवः (jantavaḥ) - living beings; गत्वा (gatvā) - having gone; येषु (yeṣu) - in which; स्थानेषु (sthāneṣu) - places; अवस्थिताः (avasthitāḥ) - situated; कीर्त्यमानानि (kīrtyamānāni) - being mentioned; तानि (tāni) - those; इह (iha) - here; तत्त्वतः (tattvataḥ) - truly; संनिबोध (saṅnibodha) - understand; मे (me) - from me; तत् (tat) - that; श्रुत्वा (śrutvā) - having heard; नैष्ठिकीं (naiṣṭhikīm) - final; बुद्धिं (buddhim) - understanding; बुध्येथाः (budhyethāḥ) - you may know; कर्मनिश्चयात् (karma-niścayāt) - from the determination about action;]
(Upwards but living beings having gone in which places situated, being mentioned those here truly understand from me. That having heard final understanding you may know from the determination about action.)
But the living beings who, having gone upwards, are situated in those places that are being mentioned—learn about these here truly from me. By hearing this, you may gain final understanding based on the certainty about action. (14-17-35)
तारारूपाणि सर्वाणि यच्चैतच्चन्द्रमण्डलम्। यच्च विभ्राजते लोके स्वभासा सूर्यमण्डलम् ॥ स्थानान्येतानि जानीहि नराणां पुण्यकर्मणाम् ॥१४-१७-३६॥
tārārūpāṇi sarvāṇi yac caitac candramaṇḍalam। yac ca vibhrājate loke svabhāsā sūryamaṇḍalam ॥ sthānāny etāni jānīhi narāṇāṃ puṇyakarmaṇām ॥14-17-36॥
[तारारूपाणि (tārārūpāṇi) - star-forms; (manifestations as stars); सर्वाणि (sarvāṇi) - all; यत् (yat) - which; च (ca) - and; एतत् (etat) - this; चन्द्रमण्डलम् (candra-maṇḍalam) - moon-orb; (the circle/disk of the moon); यत् (yat) - which; च (ca) - and; विभ्राजते (vibhrājate) - shines forth; (illuminates); लोके (loke) - in the world; स्वभासा (svabhāsā) - with (its) own light; सूर्यमण्डलम् (sūryamaṇḍalam) - sun-orb; (the disk of the sun); स्थानानि (sthānāni) - places; (stations); एतानि (etāni) - these; जानीहि (jānīhi) - know; (understand; be aware of); नराणाम् (narāṇām) - of men; पुण्यकर्मणाम् (puṇyakarmaṇām) - of (those possessing) meritorious deeds;]
(All star-forms, and this moon-orb, and which shines in the world with its own light, the sun-orb,—these places know (as) of men of meritorious deeds.)
All forms as stars, this orb of the moon, and the sun orb which shines in the world with its own light—know these places as belonging to men of meritorious deeds. (14-17-36)
कर्मक्षयाच्च ते सर्वे च्यवन्ते वै पुनः पुनः। तत्रापि च विशेषोऽस्ति दिवि नीचोच्चमध्यमः ॥१४-१७-३७॥
karmakṣayāc ca te sarve cyavante vai punaḥ punaḥ। tatrāpi ca viśeṣo 'sti divi nīcocca-madhyamaḥ॥14-17-37॥
[कर्मक्षयात् (karmakṣayāt) - from the exhaustion of karma; च (ca) - and; ते (te) - they; सर्वे (sarve) - all; च्यवन्ते (cyavante) - fall away; वै (vai) - indeed; पुनः पुनः (punaḥ punaḥ) - again and again; तत्र (tatra) - there; अपि (api) - also; च (ca) - and; विशेषः (viśeṣaḥ) - distinction; अस्ति (asti) - is; दिवि (divi) - in heaven; नीच-उच्च-मध्यमः (nīcocca-madhyamaḥ) - low, high, and middle;]
(And from (the) exhaustion of karma, they all indeed fall away again and again; there also and distinction (is) in heaven (among) low, high, and middle.)
And when their karma is exhausted, all of them indeed fall down again and again; even there, there is distinction in heaven as low, high, and intermediate. (14-17-37)
न तत्राप्यस्ति सन्तोषो दृष्ट्वा दीप्ततरां श्रियम्। इत्येता गतयः सर्वाः पृथक्त्वे समुदीरिताः ॥१४-१७-३८॥
na tatrāpy asti santoṣo dṛṣṭvā dīptatarāṃ śriyam। ity etā gatayaḥ sarvāḥ pṛthaktve samudīritāḥ ॥14-17-38॥
[न (na) - not; तत्रापि (tatrāpi) - there also; अस्ति (asti) - there is; सन्तोषः (santoṣaḥ) - contentment; दृष्ट्वा (dṛṣṭvā) - having seen; दीप्ततरां (dīptatarām) - more splendid; श्रियम् (śriyam) - prosperity; इति (iti) - thus; एता (etā) - these; गतयः (gatayaḥ) - states; ways; सर्वाः (sarvāḥ) - all; पृथक्त्वे (pṛthaktve) - separately; समुदीरिताः (samudīritāḥ) - have been described;]
(Not there also is contentment, having seen more splendid prosperity. Thus these states all separately have been described.)
Even there, upon seeing greater prosperity, there is no contentment. In this way, all these states have been described separately. (14-17-38)
उपपत्तिं तु गर्भस्य वक्ष्याम्यहमतः परम्। यथावत्तां निगदतः शृणुष्वावहितो द्विज ॥१४-१७-३९॥
upapattiṃ tu garbhasya vakṣyāmy aham ataḥ param | yathāvat tāṃ nigadataḥ śṛṇuṣv āvahito dvija ॥14-17-39॥
[उपपत्तिं (upapattiṃ) - origin; (accusative singular); तु (tu) - but; गर्भस्य (garbhasya) - of the embryo; वक्ष्यामि (vakṣyāmi) - I shall explain; अहम् (aham) - I; अतः (ataḥ) - from here; परम् (param) - after; (further); यथावत् (yathāvat) - as is proper; तां (tāṃ) - that (the origin); निगदतः (nigadataḥ) - as spoken; (of the one speaking); शृणुष्व (śṛṇuṣva) - listen; आवहितः (āvahitaḥ) - attentively; द्विज (dvija) - O twice-born; (Brahmin);]
(The origin but of the embryo I shall explain, I, from here further. As is proper, that, from one speaking, listen attentively, O twice-born.)
O twice-born, now I shall explain the origin of the embryo further. Listen attentively as I speak of it as it truly is. (14-17-39)
