14.022
ब्राह्मण उवाच॥
The Brāhmaṇa said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। सुभगे सप्तहोतॄणां विधानमिह यादृशम् ॥१४-२२-१॥
Here also, O fortunate one, they recite this ancient story regarding the kind of rite of the seven priests here. (14-22-1)
घ्राणं चक्षुश्च जिह्वा च त्वक्ष्रोत्रं चैव पञ्चमम्। मनो बुद्धिश्च सप्तैते होतारः पृथगाश्रिताः ॥१४-२२-२॥
The nose, eye, tongue, skin, and ear as the fifth, along with mind and intellect—these seven are offerers, each established separately. (14-22-2)
सूक्ष्मेऽवकाशे सन्तस्ते न पश्यन्तीतरेतरम्। एतान्वै सप्तहोतॄंस्त्वं स्वभावाद्विद्धि शोभने ॥१४-२२-३॥
In subtle space, even though present, they do not see one another. Know these, indeed, as the seven priests by nature, O beautiful one. (14-22-3)
ब्राह्मण्युवाच॥
The brāhmaṇa said;
सूक्ष्मेऽवकाशे सन्तस्ते कथं नान्योन्यदर्शिनः। कथंस्वभावा भगवन्नेतदाचक्ष्व मे विभो ॥१४-२२-४॥
O mighty one, O revered one, tell me: in a subtle space, though they exist there, how is it that they do not see each other? What is their nature? Please explain this to me. (14-22-4)
ब्राह्मण उवाच॥
The Brāhmaṇa said.
गुणाज्ञानमविज्ञानं गुणिज्ञानमभिज्ञता। परस्परगुणानेते न विजानन्ति कर्हिचित् ॥१४-२२-५॥
Ignorance of qualities is unintelligence, and knowing the virtuous is recognition; such people never recognize each other's qualities. (14-22-5)
जिह्वा चक्षुस्तथा श्रोत्रं त्वङ्मनो बुद्धिरेव च। न गन्धानधिगच्छन्ति घ्राणस्तानधिगच्छति ॥१४-२२-६॥
The tongue, eye, ear, skin, mind, and intellect do not perceive scents; only the nose perceives them. (14-22-6)
घ्राणं चक्षुस्तथा श्रोत्रं त्वङ्मनो बुद्धिरेव च। न रसानधिगच्छन्ति जिह्वा तानधिगच्छति ॥१४-२२-७॥
The nose, eye, likewise ear, skin, mind, and intellect — none of these attain the tastes; only the tongue attains them. (14-22-7)
घ्राणं जिह्वा तथा श्रोत्रं त्वङ्मनो बुद्धिरेव च। न रूपाण्यधिगच्छन्ति चक्षुस्तान्यधिगच्छति ॥१४-२२-८॥
The nose, tongue, likewise the ear, skin, mind, and indeed the intellect, do not perceive forms; only the eye perceives those forms. (14-22-8)
घ्राणं जिह्वा च चक्षुश्च श्रोत्रं बुद्धिर्मनस्तथा। न स्पर्शानधिगच्छन्ति त्वक्च तानधिगच्छति ॥१४-२२-९॥
The nose, tongue, eyes, ears, intellect, and mind do not perceive tangible objects, but the skin does perceive them. (14-22-9)
घ्राणं जिह्वा च चक्षुश्च त्वङ्मनो बुद्धिरेव च। न शब्दानधिगच्छन्ति श्रोत्रं तानधिगच्छति ॥१४-२२-१०॥
The nose, tongue, eye, skin, mind, and even intellect do not reach sounds; it is the ear that reaches them. (14-22-10)
घ्राणं जिह्वा च चक्षुश्च त्वक्ष्रोत्रं बुद्धिरेव च। संशयान्नाधिगच्छन्ति मनस्तानधिगच्छति ॥१४-२२-११॥
The nose, tongue, eye, skin and ear, and also intellect, do not attain (objects) due to doubts; the mind alone attains them. (14-22-11)
घ्राणं जिह्वा च चक्षुश्च त्वक्ष्रोत्रं मन एव च। न निष्ठामधिगच्छन्ति बुद्धिस्तामधिगच्छति ॥१४-२२-१२॥
The nose, tongue, eye, skin, ear, and mind indeed do not attain the ultimate state; the intellect attains that.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। इन्द्रियाणां च संवादं मनसश्चैव भामिनि ॥१४-२२-१३॥
Here too they relate this ancient story and the conversation between the senses and the mind, O lovely lady. (14-22-13)
मन उवाच॥
The mind said.
न घ्राति मामृते घ्राणं रसं जिह्वा न बुध्यते। रूपं चक्षुर्न गृह्णाति त्वक्स्पर्शं नावबुध्यते ॥१४-२२-१४॥
When I am absent, the nose does not perceive scent, the tongue does not recognize taste, the eye does not grasp form, and the skin does not perceive touch. (14-22-14)
न श्रोत्रं बुध्यते शब्दं मया हीनं कथञ्चन। प्रवरं सर्वभूतानामहमस्मि सनातनम् ॥१४-२२-१५॥
By me, a sound without an ear is not perceived in any way. I am the foremost and eternal among all beings. (14-22-15)
अगाराणीव शून्यानि शान्तार्चिष इवाग्नयः। इन्द्रियाणि न भासन्ते मया हीनानि नित्यशः ॥१४-२२-१६॥
Just as empty houses or fires with extinguished flames, the senses perpetually deprived by me do not manifest their activity. (14-22-16)
काष्ठानीवार्द्रशुष्काणि यतमानैरपीन्द्रियैः। गुणार्थान्नाधिगच्छन्ति मामृते सर्वजन्तवः ॥१४-२२-१७॥
Just as wet and dry pieces of wood cannot achieve their purpose merely through the striving of the senses without me, in the same way, all beings are unable to reach me. (14-22-17)
इन्द्रियाण्यूचुः॥
The senses said.
एवमेतद्भवेत्सत्यं यथैतन्मन्यते भवान्। ऋतेऽस्मानस्मदर्थांस्तु भोगान्भुङ्क्ते भवान्यदि ॥१४-२२-१८॥
Thus, it may be as you say—true as you consider; but if you alone enjoy the enjoyments meant for us, excluding us, (so be it). (14-22-18)
यद्यस्मासु प्रलीनेषु तर्पणं प्राणधारणम्। भोगान्भुङ्क्षे रसान्भुङ्क्षे यथैतन्मन्यते तथा ॥१४-२२-१९॥
If, when we have merged, I enjoy satisfaction, sustain the life-breath, and partake in enjoyments and tastes, just as he thinks, then so it is. (14-22-19)
अथ वास्मासु लीनेषु तिष्ठत्सु विषयेषु च। यदि सङ्कल्पमात्रेण भुङ्क्ते भोगान्यथार्थवत् ॥१४-२२-२०॥
Now, if even while absorbed in or abiding among sense-objects, one enjoys the pleasures merely by intention as if truly experiencing them. (14-22-20)
अथ चेन्मन्यसे सिद्धिमस्मदर्थेषु नित्यदा। घ्राणेन रूपमादत्स्व रसमादत्स्व चक्षुषा ॥१४-२२-२१॥
Now then, if you always consider accomplishment for our purposes, perceive form with the nose, and taste with the eye. (14-22-21)
श्रोत्रेण गन्धमादत्स्व निष्ठामादत्स्व जिह्वया। त्वचा च शब्दमादत्स्व बुद्ध्या स्पर्शमथापि च ॥१४-२२-२२॥
Receive smell with the ear, firmness with the tongue. Receive sound with the skin and touch with the intellect as well. (14-22-22)
बलवन्तो ह्यनियमा नियमा दुर्बलीयसाम्। भोगानपूर्वानादत्स्व नोच्छिष्टं भोक्तुमर्हसि ॥१४-२२-२३॥
The unrestrained are truly more powerful than the restrained who are weaker. Enjoy pleasures never experienced before; you should not partake of leftovers. (14-22-23)
यथा हि शिष्यः शास्तारं श्रुत्यर्थमभिधावति। ततः श्रुतमुपादाय श्रुतार्थमुपतिष्ठति ॥१४-२२-२४॥
Just as the student approaches the teacher to understand the meaning to be heard, and having received what is heard, then abides by its meaning. (14-22-24)
विषयानेवमस्माभिर्दर्शितानभिमन्यसे। अनागतानतीतांश्च स्वप्ने जागरणे तथा ॥१४-२२-२५॥
Thus, you believe that the objects shown by us are those not yet come and those past, both in dream and in waking (14-22-25).
वैमनस्यं गतानां च जन्तूनामल्पचेतसाम्। अस्मदर्थे कृते कार्ये दृश्यते प्राणधारणम् ॥१४-२२-२६॥
Even the enmity of departed and of beings of little intelligence is set aside for our sake when the task is accomplished; preservation of life is seen (as the aim). (14-22-26)
बहूनपि हि सङ्कल्पान्मत्वा स्वप्नानुपास्य च। बुभुक्षया पीड्यमानो विषयानेव धावसि ॥१४-२२-२७॥
Having conceived many desires, having pursued dreams, and being tormented by hunger, you run only after objects. (14-22-27)
अगारमद्वारमिव प्रविश्य; सङ्कल्पभोगो विषयानविन्दन्। प्राणक्षये शान्तिमुपैति नित्यं; दारुक्षयेऽग्निर्ज्वलितो यथैव ॥१४-२२-२८॥
Just as a kindled fire ceases when its fuel is exhausted, so too, after entering (life) like a house without a door, and not finding enjoyment in sense-objects born of imagination, one always attains peace when the life-breath has ended. (14-22-28)
कामं तु नः स्वेषु गुणेषु सङ्गः; कामं च नान्योन्यगुणोपलब्धिः। अस्मानृते नास्ति तवोपलब्धि; स्त्वामप्यृतेऽस्मान्न भजेत हर्षः ॥१४-२२-२९॥
Indeed, our attachment is only to our own qualities; and there is really no perception of each other's qualities. Except through us, there is no perception of you; and even you, without us, delight would not come to you. (14-22-29)
