14.020
वासुदेव उवाच॥
vāsudeva uvāca॥
[वासुदेव (vāsudeva) - Vāsudeva; (proper noun, name of Kṛṣṇa); उवाच (uvāca) - said; (3rd person singular, perfect, of √vac);]
(Vāsudeva said;)
Vāsudeva said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। दम्पत्योः पार्थ संवादमभयं नाम नामतः ॥१४-२०-१॥
atrāpy udāharantīm am itihāsaṃ purātanam। dampatyoḥ pārtha saṃvādam abhayaṃ nāma nāmataḥ॥14-20-1॥
[अत्र अपि (atra api) - here also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासं (itihāsaṃ) - legend; पुरातनम् (purātanam) - ancient; दम्पत्योः (dampatyoḥ) - of the couple; पार्थ (pārtha) - O Partha; संवादम् (saṃvādam) - conversation; अभयं नाम (abhayaṃ nāma) - named 'Abhaya'; नामतः (nāmataḥ) - by name;]
(Here also they cite this ancient legend, O Partha, the conversation of the couple named 'Abhaya' by name.)
Here too, O Partha, they recount this ancient legend—the conversation of the couple, known as 'Abhaya' by name. (14-20-1)
ब्राह्मणी ब्राह्मणं कञ्चिज्ज्ञानविज्ञानपारगम्। दृष्ट्वा विविक्त आसीनं भार्या भर्तारमब्रवीत् ॥१४-२०-२॥
brāhmaṇī brāhmaṇaṃ kañcijjñānavijñānapāragam। dṛṣṭvā vivikta āsīnaṃ bhāryā bhartāramabravīt॥14-20-2॥
[ब्राह्मणी (brāhmaṇī) - a brāhmaṇa woman; ब्राह्मणं (brāhmaṇam) - a brāhmaṇa (man); कञ्चित् (kañcit) - a certain; ज्ञानविज्ञानपारगम् (jñānavijñānapāragam) - one who has mastered knowledge and wisdom; दृष्ट्वा (dṛṣṭvā) - having seen; विविक्त (vivikta) - in solitude; आसीनं (āsīnam) - sitting; भार्या (bhāryā) - the wife; भर्तारम् (bhartāram) - her husband; अब्रवीत् (abravīt) - said;]
(A brāhmaṇa woman, having seen a certain brāhmaṇa, one who has mastered knowledge and wisdom, sitting in solitude, the wife said to her husband.)
The brāhmaṇa's wife, having seen a certain learned brāhmaṇa sitting in solitude, spoke to her husband. (14-20-2)
कं नु लोकं गमिष्यामि त्वामहं पतिमाश्रिता। न्यस्तकर्माणमासीनं कीनाशमविचक्षणम् ॥१४-२०-३॥
kaṁ nu lokaṁ gamiṣyāmi tvām ahaṁ patim āśritā। nyasta-karmāṇam āsīnaṁ kīnāśam avicakṣaṇam॥14-20-3॥
[कं (kaṁ) - which; (what;) नु (nu) - indeed; (now; truly;) लोकं (lokaṁ) - world; गमिष्यामि (gamiṣyāmi) - shall I go; त्वाम् (tvām) - you; अहं (ahaṁ) - I; पतिम् (patim) - husband; आश्रिता (āśritā) - sought refuge in; (having taken shelter in;) न्यस्तकर्माणम् (nyasta-karmāṇam) - abandoned actions; (one who has given up (worldly) acts;) आसीनम् (āsīnam) - sitting; कीनाशम् (kīnāśam) - destroyer; (death; Yama;) अविचक्षणम् (avicakṣaṇam) - unwise; (foolish; not discerning;);]
(Which indeed world shall I go, you I, husband, having sought refuge in, abandoned actions sitting, destroyer, unwise.)
To what world indeed shall I go now, having taken refuge in you as my husband, who sits abandoning actions, unwise, a destroyer? (14-20-3)
भार्याः पतिकृताँल्लोकानाप्नुवन्तीति नः श्रुतम्। त्वामहं पतिमासाद्य कां गमिष्यामि वै गतिम् ॥१४-२०-४॥
bhāryāḥ patikṛtāṃllokān āpnuvantī iti naḥ śrutam। tvām ahaṃ patim āsādya kāṃ gamiṣyāmi vai gatim ॥14-20-4॥
[भार्याः (bhāryāḥ) - wife (subject); पतिकृताँल् (patikṛtān) - created by husband; लोकान् (lokān) - worlds; आप्नुवन्ती (āpnuvantī) - attaining; इति (iti) - thus; नः (naḥ) - by us; श्रुतम् (śrutam) - has been heard; त्वाम् (tvām) - you; अहम् (aham) - I; पतिम् (patim) - husband; आसाद्य (āsādya) - having attained; कां (kāṃ) - which; गमिष्यामि (gamiṣyāmi) - will go; वै (vai) - truly; गतिम् (gatim) - state (or path);]
(Wife created by husband worlds attaining thus by us has been heard. You (as) husband having attained, which will I truly go state?)
It has been heard by us that a wife attains the worlds created by her husband. Having obtained you as husband, to which state indeed shall I go? (14-20-4)
एवमुक्तः स शान्तात्मा तामुवाच हसन्निव। सुभगे नाभ्यसूयामि वाक्यस्यास्य तवानघे ॥१४-२०-५॥
evam-uktaḥ sa śāntātmā tām-uvāca hasann-iva। subhage nābhyasūyāmi vākyasyāsya tavānaghe॥14-20-5॥
[एवमुक्तः (evam-uktaḥ) - thus addressed; स (sa) - he; शान्तात्मा (śāntātmā) - of tranquil mind; ताम् (tām) - to her; उवाच (uvāca) - spoke; हसन्निव (hasann-iva) - as if smiling; सुभगे (subhage) - O fortunate one; न (na) - not; अभ्यसूयामि (abhyasūyāmi) - I blame; वाक्यस्य (vākyasya) - of the words; अस्य (asya) - of this; तव (tava) - your; अनघे (anaghe) - O sinless one;]
(Thus addressed, he of tranquil mind spoke to her as if smiling: "O fortunate one, I do not blame your words, O sinless one." (14-20-5))
Thus spoken to, he of peaceful mind spoke to her with a smile, saying: "O blessed and sinless one, I do not blame your words." (14-20-5)
ग्राह्यं दृश्यं च श्राव्यं च यदिदं कर्म विद्यते। एतदेव व्यवस्यन्ति कर्म कर्मेति कर्मिणः ॥१४-२०-६॥
grāhyaṃ dṛśyaṃ ca śrāvyaṃ ca yad idaṃ karma vidyate। etad eva vyavasyanti karma karmeti karmaṇaḥ ॥14-20-6॥
[ग्राह्यं (grāhyaṃ) - to be grasped; दृश्यं (dṛśyaṃ) - to be seen; च (ca) - and; श्राव्यं (śrāvyaṃ) - to be heard; च (ca) - and; यद् (yad) - which; इदं (idaṃ) - this; कर्म (karma) - action; विद्यते (vidyate) - exists; एतत् (etat) - this; एव (eva) - indeed; व्यवस्यन्ति (vyavasyanti) - determine; कर्म (karma) - action; कर्मेति (karmeti) - as 'action'; कर्मिणः (karmaṇaḥ) - the performers of action;]
(That which is to be grasped, to be seen and to be heard, whatever this action exists, this indeed the performers of action determine as action, as 'action'.)
That which can be grasped, seen, and heard—whatever action exists—this alone is what those engaged in action regard as 'action'. (14-20-6)
मोहमेव नियच्छन्ति कर्मणा ज्ञानवर्जिताः। नैष्कर्म्यं न च लोकेऽस्मिन्मौर्तमित्युपलभ्यते ॥१४-२०-७॥
moham eva niyacchanti karmaṇā jñāna-varjitāḥ. naiṣkarmyaṃ na ca loke’smin maurtam ity upalabhyate ॥14-20-7॥
[मोहम् (moham) - delusion; एव (eva) - only; नियच्छन्ति (niyacchanti) - they restrain; कर्मणा (karmaṇā) - by action; ज्ञानवर्जिताः (jñāna-varjitāḥ) - devoid of knowledge; नैष्कर्म्यम् (naiṣkarmyam) - absence of action; न (na) - not; च (ca) - and; लोकेऽस्मिन् (loke’smin) - in this world; मौर्तम् (maurtam) - having concrete form; इति (iti) - thus; उपलभ्यते (upalabhyate) - is found;]
(Delusion only they restrain by action, devoid of knowledge; absence of action not and in this world having concrete form thus is found.)
Those who are devoid of knowledge restrain only delusion by action; in this world, absence of action as something with concrete form is not found. (14-20-7)
कर्मणा मनसा वाचा शुभं वा यदि वाशुभम्। जन्मादिमूर्तिभेदानां कर्म भूतेषु वर्तते ॥१४-२०-८॥
karmaṇā manasā vācā śubhaṃ vā yadi vāśubham। janmādimūrtibhedānāṃ karma bhūteṣu vartate॥14-20-8॥
[कर्मणा (karmaṇā) - by action; मनसा (manasā) - by mind; वाचा (vācā) - by speech; शुभं (śubham) - auspicious; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; अशुभम् (aśubham) - inauspicious; जन्मादिमूर्तिभेदानां (janmādi-mūrti-bhedānāṃ) - of those who have distinctions of forms beginning with birth; कर्म (karma) - action; भूतेषु (bhūteṣu) - in beings; वर्तते (vartate) - exists;]
(By action, by mind, by speech, auspicious or if or inauspicious, of those who have distinctions of forms beginning with birth, action in beings exists.)
Action, whether auspicious or inauspicious, performed by action, mind, or speech, exists among beings who have different forms beginning from birth. (14-20-8)
रक्षोभिर्वध्यमानेषु दृश्यद्रव्येषु कर्मसु। आत्मस्थमात्मना तेन दृष्टमायतनं मया ॥१४-२०-९॥
rakṣobhīrvadhyamāneṣu dṛśya-dravyeṣu karmasu। ātmastham ātmanā tena dṛṣṭam āyatanaṃ mayā ॥14-20-9॥
[रक्षोभिः (rakṣobhiḥ) - by the rakṣasas; वध्यमानेषु (vadhyamāneṣu) - being slayed; दृश्यद्रव्येषु (dṛśya-dravyeṣu) - among visible objects; कर्मसु (karmasu) - in actions; आत्मस्थम् (ātmastham) - abiding in the self; आत्मना (ātmanā) - by (my) self; तेन (tena) - by him; दृष्टम् (dṛṣṭam) - seen; आयतनम् (āyatanam) - abode; मया (mayā) - by me;]
(By the rakṣasas, as the visible objects in actions were being slain, the abode abiding in the self was seen by me by means of the self by him.)
As visible objects and actions were being destroyed by the rakṣasas, I saw, by means of my self, the abode established within the self by him. (14-20-9)
यत्र तद्ब्रह्म निर्द्वंद्वं यत्र सोमः सहाग्निना। व्यवायं कुरुते नित्यं धीरो भूतानि धारयन् ॥१४-२०-१०॥
yatra tadbrahma nirdvandvaṁ yatra somaḥ sahāgninā। vyavāyaṁ kurute nityaṁ dhīro bhūtāni dhārayan ॥14-20-10॥
[यत्र (yatra) - where; तद्ब्रह्म (tadbrahma) - that Brahman; निर्द्वंद्वं (nirdvandvam) - free from duality; यत्र (yatra) - where; सोमः (somaḥ) - the Soma; सहाग्निना (sahāgninā) - together with Agni; व्यवायं (vyavāyam) - activity; कुरुते (kurute) - does; performs; नित्यं (nityam) - eternally; constantly; धीरो (dhīraḥ) - the steadfast one; भूतानि (bhūtāni) - beings; धारयन् (dhārayan) - supporting; upholding;]
(Where that Brahman is free from duality, where Soma together with Agni eternally performs activity, the steadfast one, upholding beings.)
Where that Brahman is beyond duality, where Soma and Agni act together constantly, there the steadfast one sustains all beings. (14-20-10)
यत्र ब्रह्मादयो युक्तास्तदक्षरमुपासते। विद्वांसः सुव्रता यत्र शान्तात्मानो जितेन्द्रियाः ॥१४-२०-११॥
yatra brahmādayo yuktās tadakṣaram upāsate। vidvāṃsaḥ suvratā yatra śāntātmāno jitendriyāḥ ॥14-20-11॥
[यत्र (yatra) - where; ब्रह्मादयः (brahmādayaḥ) - Brahma and others; युक्ताः (yuktāḥ) - engaged; तत् (tat) - that; अक्षरम् (akṣaram) - imperishable; उपासते (upāsate) - worship; विद्वांसः (vidvāṃsaḥ) - the wise; सुव्रताः (suvratāḥ) - of good vows; यत्र (yatra) - where; शान्तात्मानः (śāntātmānaḥ) - of peaceful souls; जितेन्द्रियाः (jitendriyāḥ) - those who have controlled the senses;]
(Where Brahma and others, being engaged, worship that imperishable; Where the wise, of good vows, peaceful in soul, those who have controlled the senses.)
That is the place where Brahma and others, firmly engaged, worship the imperishable; where the wise, of disciplined vows, possess peaceful souls and have conquered their senses. (14-20-11)
घ्राणेन न तदाघ्रेयं न तदाद्यं च जिह्वया। स्पर्शेन च न तत्स्पृश्यं मनसा त्वेव गम्यते ॥१४-२०-१२॥
ghrāṇena na tadāghreyaṁ na tadādyaṁ ca jihvayā। sparśena ca na tatspṛśyaṁ manasā tveva gamyate ॥14-20-12॥
[घ्राणेन (ghrāṇena) - by the nose; न (na) - not; तत् (tat) - that; अाघ्रेयम् (āghreyam) - to be smelled; न (na) - not; तत् (tat) - that; आद्यं (ādyaṁ) - to be eaten; च (ca) - and; जिह्वया (jihvayā) - by the tongue; स्पर्शेन (sparśena) - by the touch; च (ca) - and; न (na) - not; तत् (tat) - that; स्पृश्यम् (spṛśyam) - to be touched; मनसा (manasā) - by the mind; तु (tu) - but; एव (eva) - only; गम्यते (gamyate) - is reached;]
(By the nose, that is not to be smelled; not that is to be eaten by the tongue; and by touch, not that is to be touched; but only by the mind, it is reached.)
That cannot be smelled by the nose, cannot be eaten by the tongue, nor touched by touch; but it is reached only by the mind. (14-20-12)
चक्षुषा न विषह्यं च यत्किञ्चिच्छ्रवणात्परम्। अगन्धमरसस्पर्शमरूपाशब्दमव्ययम् ॥१४-२०-१३॥
cakṣuṣā na viṣahyaṃ ca yatkiñcicchravaṇāt param। agandhamarasasparśamarūpāśabdamavyayam ॥14-20-13॥
[चक्षुषा (cakṣuṣā) - by the eye; न (na) - not; विषह्यं (viṣahyam) - to be overcome; to be apprehended; च (ca) - and; यत्किञ्चित् (yatkiñcit) - whatever; श्रवणात् (śravaṇāt) - than hearing; परम् (param) - beyond; अगन्धम् (agandham) - without smell; अरस (arasa) - without taste; स्पर्शम् (sparśam) - without touch; अरूप (arūpa) - without form; अशब्दम् (aśabdam) - without sound; अव्ययम् (avyayam) - imperishable;]
(By the eye, not to be overcome and whatever beyond hearing, without smell, without taste, without touch, without form, without sound, imperishable.)
That which cannot be apprehended by the eye, and which is beyond whatever is heard, without smell, taste, touch, form, or sound, and is imperishable. (14-20-13)
यतः प्रवर्तते तन्त्रं यत्र च प्रतितिष्ठति। प्राणोऽपानः समानश्च व्यानश्चोदान एव च ॥१४-२०-१४॥
yataḥ pravartate tantraṁ yatra ca pratitiṣṭhati| prāṇo'pānaḥ samānaś ca vyānaś codāna eva ca ॥14-20-14॥
[यतः (yataḥ) - from where; प्रवर्तते (pravartate) - proceeds; तन्त्रं (tantraṁ) - system; यत्र (yatra) - in which; च (ca) - and; प्रतितिष्ठति (pratitiṣṭhati) - is established; प्राणः (prāṇaḥ) - prāṇa (vital air); अपानः (apānaḥ) - apāna (downward vital air); समानः (samānaḥ) - samāna (equalizing vital air); च (ca) - and; व्यानः (vyānaḥ) - vyāna (pervading vital air); च (ca) - and; उदानः (udānaḥ) - udāna (upward vital air); एव (eva) - indeed; च (ca) - and;]
(From where the system proceeds, and in which is established, prāṇa, apāna, samāna, and vyāna, and also udāna indeed and; )
That from which the entire system originates, and in which prāṇa, apāna, samāna, vyāna, and indeed also udāna are established. (14-20-14)
तत एव प्रवर्तन्ते तमेव प्रविशन्ति च। समानव्यानयोर्मध्ये प्राणापानौ विचेरतुः ॥१४-२०-१५॥
tat eva pravartante tam eva praviśanti ca। samānavyānayor madhye prāṇāpānau viceratuḥ ॥14-20-15॥
[तत् (tat) - that; एव (eva) - indeed; प्रवर्तन्ते (pravartante) - move; तम् (tam) - that; एव (eva) - indeed; प्रविशन्ति (praviśanti) - enter; च (ca) - and; समानव्यानयोः (samānavyānayoḥ) - of samāna and vyāna; मध्ये (madhye) - in the middle; प्राणापानौ (prāṇāpānau) - prāṇa and apāna; विचेरतुः (viceratuḥ) - move about;]
(That indeed move; that indeed enter; and; in the middle of samāna and vyāna; prāṇa and apāna; move about.)
They indeed move from that and indeed enter into that; prāṇa and apāna move about in the middle of samāna and vyāna. (14-20-15)
तस्मिन्सुप्ते प्रलीयेते समानो व्यान एव च। अपानप्राणयोर्मध्ये उदानो व्याप्य तिष्ठति ॥ तस्माच्छयानं पुरुषं प्राणापानौ न मुञ्चतः ॥१४-२०-१६॥
tasmin supté pralīyéte samānaḥ vyānaḥ eva ca। apāna-prāṇayoḥ madhyé udānaḥ vyāpya tiṣṭhati॥ tasmāt śayānam puruṣam prāṇāpānau na muñcataḥ॥14-20-16॥
[तस्मिन्सुप्ते (tasmin supté) - in that one lying asleep; प्रलीयेते (pralīyéte) - merge; समानो (samānaḥ) - samāna (a vital air); व्यान (vyānaḥ) - vyāna (a vital air); एव (eva) - indeed; च (ca) - and; अपानप्राणयोः (apāna-prāṇayoḥ) - between apāna and prāṇa; मध्ये (madhyé) - in the midst; उदानः (udānaḥ) - udāna (a vital air); व्याप्य (vyāpya) - pervading; तिष्ठति (tiṣṭhati) - remains; तस्मात् (tasmāt) - therefore; शयानम् (śayānam) - one lying down; पुरुषम् (puruṣam) - person; प्राणापानौ (prāṇāpānau) - prāṇa and apāna (vital airs); न (na) - not; मुञ्चतः (muñcataḥ) - leave;]
(In that one lying asleep, samāna and vyāna merge indeed. Between apāna and prāṇa, udāna, pervading, remains. Therefore, prāṇa and apāna do not leave the person lying down.)
When a person sleeps, samāna and vyāna merge. In between apāna and prāṇa, udāna remains, pervading. Therefore, prāṇa and apāna do not leave the sleeping person. (14-20-16)
प्राणानायम्यते येन तमुदानं प्रचक्षते। तस्मात्तपो व्यवस्यन्ति तद्भवं ब्रह्मवादिनः ॥१४-२०-१७॥
prāṇān āyamyate yena tam udānaṃ pracakṣate. tasmāt tapo vyavasyanti tad-bhavaṃ brahmavādinaḥ ॥14-20-17॥
[प्राणान् (prāṇān) - the vital breaths; आयम्यते (āyamyate) - is restrained; येन (yena) - by which; तम् (tam) - that; उदानम् (udānam) - udāna (the upward-moving vital air); प्रचक्षते (pracakṣate) - they call; तस्मात् (tasmāt) - therefore; तपः (tapaḥ) - austerity; व्यवस्यन्ति (vyavasyanti) - determine; तद्भवम् (tad-bhavam) - arising from that; ब्रह्मवादिनः (brahmavādinaḥ) - the speakers of Brahman;]
(By which the vital breaths are restrained, that they call udāna; therefore austerity, arising from that, the speakers of Brahman determine.)
That by which the vital breaths are restrained is called udāna; therefore, the speakers of Brahman determine that austerity arises from it. (14-20-17)
तेषामन्योन्यभक्षाणां सर्वेषां देहचारिणाम्। अग्निर्वैश्वानरो मध्ये सप्तधा विहितोऽन्तरा ॥१४-२०-१८॥
teṣām anyonya-bhakṣāṇāṃ sarveṣāṃ deha-cāriṇām। agniḥ vaiśvānaraḥ madhye sapta-dhā vihitaḥ antarā॥14-20-18॥
[तेषाम् (teṣām) - of them; अन्योन्यभक्षाणाम् (anyonya-bhakṣāṇām) - of those eating each other; सर्वेषाम् (sarveṣām) - of all; देहचारिणाम् (deha-cāriṇām) - moving in bodies; अग्निः (agniḥ) - fire; वैश्वानरः (vaiśvānaraḥ) - Vaiśvānara (the digestive fire); मध्ये (madhye) - in the midst; सप्तधा (sapta-dhā) - in seven forms; विहितः (vihitaḥ) - established; अन्तरा (antarā) - within;]
(Of them eating each other, of all moving in bodies, fire Vaiśvānara in the midst in seven forms is established within.)
Within all beings who move in bodies and eat one another, the Vaiśvānara fire is established in the midst in seven forms. (14-20-18)
घ्राणं जिह्वा च चक्षुश्च त्वक्च श्रोत्रं च पञ्चमम्। मनो बुद्धिश्च सप्तैता जिह्वा वैश्वानरार्चिषः ॥१४-२०-१९॥
ghrāṇaṃ jihvā ca cakṣuśca tvak ca śrotraṃ ca pañcamam. mano buddhiśca sapta itā jihvā vaiśvānarārciṣaḥ ॥14-20-19॥
[घ्राणं (ghrāṇam) - nose; जिह्वा (jihvā) - tongue; च (ca) - and; चक्षुः (cakṣuḥ) - eye; च (ca) - and; त्वक् (tvak) - skin; च (ca) - and; श्रोत्रं (śrotram) - ear; च (ca) - and; पञ्चमम् (pañcamam) - the fifth; मनो (mano) - mind; बुद्धिः (buddhiḥ) - intellect; च (ca) - and; सप्त (sapta) - seven; एता (etā) - these; जिह्वा (jihvā) - tongues; वैश्वानरार्चिषः (vaiśvānarārciṣaḥ) - of the flames of Vaiśvānara;]
(Nose, tongue and eye and skin and ear and the fifth; mind, intellect and seven these tongues of the flames of Vaiśvānara.)
Nose, tongue, eye, skin, ear as the fifth, mind, and intellect—these seven are the tongues of the flames of Vaiśvānara. (14-20-19)
घ्रेयं पेयं च दृश्यं च स्पृश्यं श्रव्यं तथैव च। मन्तव्यमथ बोद्धव्यं ताः सप्त समिधो मम ॥१४-२०-२०॥
ghreyaṁ peyaṁ ca dṛśyaṁ ca spṛśyaṁ śravyaṁ tathaiva ca | mantavyam atha boddhavyam tāḥ sapta samidho mama ॥14-20-20॥
[घ्रेयं (ghreyaṁ) - to be smelled; smellable; पेयं (peyaṁ) - to be drunk; drinkable; च (ca) - and; दृश्यं (dṛśyaṁ) - to be seen; visible; च (ca) - and; स्पृश्यं (spṛśyaṁ) - to be touched; touchable; श्रव्यं (śravyaṁ) - to be heard; audible; तथैव (tathaiva) - likewise; च (ca) - and; मन्तव्यम् (mantavyam) - to be thought about; to be considered; अथ (atha) - and; then; बोद्धव्यम् (boddhavyam) - to be understood; to be known; ताः (tāḥ) - those (feminine plural); सप्त (sapta) - seven; समिधः (samidhaḥ) - offerings; fuels; मम (mama) - my;]
(To be smelled, to be drunk, and to be seen, and to be touched, to be heard likewise and to be thought about, and then to be understood—those seven (are) my offerings.)
To be smelled, drunk, seen, touched, heard, considered and understood—these seven are my offerings. (14-20-20)
घ्राता भक्षयिता द्रष्टा स्प्रष्टा श्रोता च पञ्चमः। मन्ता बोद्धा च सप्तैते भवन्ति परमर्त्विजः ॥१४-२०-२१॥
ghrātā bhakṣayitā draṣṭā spraṣṭā śrotā ca pañcamaḥ। mantā boddhā ca saptaite bhavanti paramartvijaḥ॥14-20-21॥
[घ्राता (ghrātā) - smeller; भक्षयिता (bhakṣayitā) - eater; द्रष्टा (draṣṭā) - seer; स्प्रष्टा (spraṣṭā) - toucher; श्रोता (śrotā) - hearer; च (ca) - and; पञ्चमः (pañcamaḥ) - the fifth; मन्ता (mantā) - thinker; बोद्धा (boddhā) - knower; च (ca) - and; सप्त (sapta) - seven; एते (ete) - these; भवन्ति (bhavanti) - are; परमर्त्विजः (paramartvijaḥ) - highest priests;]
(Smeller, eater, seer, toucher, hearer and the fifth; thinker, knower and seven these are the highest priests.)
The smeller, eater, seer, toucher, and hearer—these five, along with thinker and knower—these seven are the supreme priests. (14-20-21)
घ्रेये पेये च दृश्ये च स्पृश्ये श्रव्ये तथैव च। हवींष्यग्निषु होतारः सप्तधा सप्त सप्तसु ॥ सम्यक्प्रक्षिप्य विद्वांसो जनयन्ति स्वयोनिषु ॥१४-२०-२२॥
ghreye peye ca dṛśye ca spṛśye śravye tathaiva ca। havīṁṣyagniṣu hotāraḥ saptadhā sapta saptasu॥ samyakprakṣipya vidvāṁso janayanti svayoniṣu॥14-20-22॥
[घ्रेये (ghreye) - in what is to be smelled; पेयें (peye) - in what is to be drunk; च (ca) - and; दृश्ये (dṛśye) - in what is to be seen; च (ca) - and; स्पृश्ये (spṛśye) - in what is to be touched; श्रव्ये (śravye) - in what is to be heard; तथैव (tathaiva) - likewise; च (ca) - and; हवींषि (havīṁṣi) - oblations; अग्निषु (agniṣu) - in the fires; होतारः (hotāraḥ) - sacrificers; सप्तधा (saptadhā) - in seven ways; सप्त (sapta) - seven; सप्तसु (saptasu) - in the seven; सम्यक् (samyak) - properly; प्रक्षिप्य (prakṣipya) - having cast; विद्वांसः (vidvāṁsaḥ) - the wise ones; जनयन्ति (janayanti) - generate; स्वयोनिषु (svayoniṣu) - in their own sources;]
(In what is to be smelled, in what is to be drunk, and in what is to be seen, and in what is to be touched, in what is to be heard likewise and; the sacrificers in fires with the oblations, in seven ways, seven in the seven; having properly cast, the wise ones generate in their own sources.)
In objects of smell, taste, sight, touch, and sound, and likewise, the sacrificers, placing the offerings into the fires in seven ways—seven in each of the seven—having properly cast them, the wise ones produce (the results) in their own proper sources. (14-20-22)
पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम्। मनो बुद्धिश्च सप्तैते योनिरित्येव शब्दिताः ॥१४-२०-२३॥
pṛthivī vāyur ākāśam āpo jyotiś ca pañcamam। mano buddhiś ca saptaite yonir ity eva śabditāḥ॥14-20-23॥
[पृथिवी (pṛthivī) - earth; वायुः (vāyuḥ) - air; आकाशम् (ākāśam) - space; आपः (āpaḥ) - waters; ज्योतिः (jyotiḥ) - light; च (ca) - and; पञ्चमम् (pañcamam) - fifth; मन्: (manas) - mind; बुद्धिः (buddhiḥ) - intellect; च (ca) - and; सप्त (sapta) - seven; एते (ete) - these; योनि: (yoniḥ) - source; इति (iti) - thus; एव (eva) - indeed; शब्दिताः (śabditāḥ) - are named;]
(Earth, air, space, waters, and light as the fifth; mind and intellect and these seven indeed source thus are named.)
Earth, air, space, water, and the fifth is light; mind and intellect—these seven are indeed termed the source. (14-20-23)
हविर्भूता गुणाः सर्वे प्रविशन्त्यग्निजं मुखम्। अन्तर्वासमुषित्वा च जायन्ते स्वासु योनिषु ॥ तत्रैव च निरुध्यन्ते प्रलये भूतभावने ॥१४-२०-२४॥
havirbhūtā guṇāḥ sarve praviśantyagnijaṃ mukham। antarvāsamuṣitvā ca jāyante svāsu yoniṣu॥ tatraiva ca nirudhyante pralaye bhūtabhāvane॥14-20-24॥
[हविर्भूता (havirbhūtā) - having become oblations; गुणाः (guṇāḥ) - qualities; सर्वे (sarve) - all; प्रविशन्ति (praviśanti) - enter; अग्निजं (agnijaṃ) - arising from fire; मुखम् (mukham) - mouth; अन्तर्वासम् (antarvāsam) - inner abode; उषित्वा (uṣitvā) - having stayed; च (ca) - and; जायन्ते (jāyante) - are born; स्वासु (svāsu) - in their own; योनिषु (yoniṣu) - birthplaces (wombs); तत्रैव (tatraiva) - in that very (place); च (ca) - and; निरुध्यन्ते (nirudhyante) - are restrained; प्रलये (pralaye) - at dissolution; भूतभावने (bhūtabhāvane) - in the origin of beings;]
(Having become oblations, all qualities enter the mouth arising from fire. Having stayed in the inner abode, and, are born in their own wombs. In that very (place) and, they are restrained at dissolution in the origin of beings. (14-20-24))
All the qualities, having become oblations, enter the mouth born of fire. After residing for a while in the inner abode, they are born again in their own wombs. There itself, at the dissolution, in the origin of beings, they are restrained. (14-20-24)
ततः सञ्जायते गन्धस्ततः सञ्जायते रसः। ततः सञ्जायते रूपं ततः स्पर्शोऽभिजायते ॥१४-२०-२५॥
tataḥ sañjāyate gandhas tataḥ sañjāyate rasaḥ। tataḥ sañjāyate rūpaṃ tataḥ sparśo'bhijāyate ॥14-20-25॥
[ततः (tataḥ) - from that; from then; सञ्जायते (sañjāyate) - is produced; arises; गन्धः (gandhaḥ) - smell; ततः (tataḥ) - from that; from then; सञ्जायते (sañjāyate) - is produced; arises; रसः (rasaḥ) - taste; ततः (tataḥ) - from that; from then; सञ्जायते (sañjāyate) - is produced; arises; रूपं (rūpaṃ) - form; ततः (tataḥ) - from that; from then; स्पर्शः (sparśaḥ) - touch; अभिजायते (abhijāyate) - comes into being; is born;]
(From that is produced smell; from that is produced taste; from that is produced form; from that touch is born.)
From that, smell is produced; from that, taste is produced; from that, form is produced; from that, touch is born. (14-20-25)
ततः सञ्जायते शब्दः संशयस्तत्र जायते। ततः सञ्जायते निष्ठा जन्मैतत्सप्तधा विदुः ॥१४-२०-२६॥
tataḥ sañjāyate śabdaḥ saṁśayas tatra jāyate। tataḥ sañjāyate niṣṭhā janmaitatsaptaḍhā viduḥ ॥14-20-26॥
[ततः (tataḥ) - from that; सञ्जायते (sañjāyate) - arises; शब्दः (śabdaḥ) - sound; संशयः (saṁśayaḥ) - doubt; तत्र (tatra) - there; जायते (jāyate) - arises; ततः (tataḥ) - from that; सञ्जायते (sañjāyate) - arises; निष्ठा (niṣṭhā) - resoluteness; जन्म (janma) - birth; एतत् (etat) - this; सप्तधा (saptaḍhā) - in seven ways; विदुः (viduḥ) - they know;]
(From that arises sound, doubt there arises. From that arises resoluteness, birth—this they know in seven ways.)
From that, sound arises; doubt arises there. From that, steadfastness and birth arise—this is known as sevenfold. (14-20-26)
अनेनैव प्रकारेण प्रगृहीतं पुरातनैः। पूर्णाहुतिभिरापूर्णास्तेऽभिपूर्यन्ति तेजसा ॥१४-२०-२७॥
anenaiva prakāreṇa pragṛhītaṃ purātanaiḥ । pūrṇāhutibhir āpūrṇās te'bhipūryanti tejasā ॥14-20-27॥
[अनेनैव (anenaiva) - by this very; प्रकारेण (prakāreṇa) - in manner; प्रगृहीतं (pragṛhītam) - accepted; पुरातनैः (purātanaiḥ) - by the ancients; पूर्णाहुतिभिः (pūrṇāhutibhiḥ) - by full offerings; अपूर्णाः (apūrṇāḥ) - unfilled; ते (te) - they; अभिपूर्यन्ति (abhipūryanti) - are thoroughly filled; तेजसा (tejasā) - by brilliance;]
(By this very manner, accepted by the ancients, the unfilled are thoroughly filled by full offerings with brilliance.)
In this very manner, as was accepted by the ancients, the unfulfilled are thoroughly filled through complete offerings and brilliance. (14-20-27)
