14.022
brāhmaṇa uvāca॥
The Brāhmaṇa said.
atrāpyudāharantīmam-itihāsaṃ purātanam। subhage sapta-hotṝṇāṃ vidhānam-iha yādṛśam ॥14-22-1॥
Here also, O fortunate one, they recite this ancient story regarding the kind of rite of the seven priests here. (14-22-1)
ghrāṇaṁ cakṣuś ca jihvā ca tvak-śrotraṁ caiva pañcamam। mano buddhiś ca saptaite hotāraḥ pṛthag-āśritāḥ ॥14-22-2॥
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)
sūkṣme'vakāśe santas te na paśyantītarētaram। etān vai sapta hotṝṁs tvaṁ svabhāvād viddhi śobhane ॥14-22-3॥
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)
brāhmaṇy uvāca॥
The brāhmaṇa said;
sūkṣme'vakāśe santas te kathaṁ nānyonyadarśinaḥ। kathaṁ svabhāvā bhagavan netad ācakṣva me vibho ॥14-22-4॥
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)
brāhmaṇa uvāca॥
The Brāhmaṇa said.
guṇājñānam avijñānaṃ guṇijñānam abhijñatā | parasparaguṇān ete na vijānanti karhicit ॥14-22-5॥
Ignorance of qualities is unintelligence, and knowing the virtuous is recognition; such people never recognize each other's qualities. (14-22-5)
jihvā cakṣus tathā śrotraṃ tvaṅ-mano buddhir eva ca। na gandhān adhigacchanti ghrāṇaḥ tān adhigacchati ॥14-22-6॥
The tongue, eye, ear, skin, mind, and intellect do not perceive scents; only the nose perceives them. (14-22-6)
ghrāṇaṃ cakṣus tathā śrotraṃ tvaṅ-mano buddhir eva ca। na rasān adhigacchanti jihvā tān adhigacchati॥14-22-7॥
The nose, eye, likewise ear, skin, mind, and intellect — none of these attain the tastes; only the tongue attains them. (14-22-7)
ghrāṇaṃ jihvā tathā śrotraṃ tvaṅmano buddhireva ca। na rūpāṇyadhigacchanti cakṣustānyadhigacchati ॥14-22-8॥
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)
ghrāṇaṃ jihvā ca cakṣuś ca śrotraṃ buddhir manas tathā। na sparśān adhigacchanti tvak ca tān adhigacchati॥14-22-9॥
The nose, tongue, eyes, ears, intellect, and mind do not perceive tangible objects, but the skin does perceive them. (14-22-9)
ghrāṇaṃ jihvā ca cakṣuśca tvaṅmano buddhireva ca। na śabdānadhigacchanti śrotraṃ tānadhigacchati॥14-22-10॥
The nose, tongue, eye, skin, mind, and even intellect do not reach sounds; it is the ear that reaches them. (14-22-10)
ghrāṇaṃ jihvā ca cakṣuś ca tvak-śrotraṃ buddhir eva ca। saṃśayān nādhigacchanti manas tān adhigacchati ॥14-22-11॥
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)
ghrāṇaṃ jihvā ca cakṣuśca tvak-śrotraṃ mana eva ca। na niṣṭhām adhigacchanti buddhis tām adhigacchati॥14-22-12॥
The nose, tongue, eye, skin, ear, and mind indeed do not attain the ultimate state; the intellect attains that.
atrāpy udāharantīm am itihāsaṃ purātanam। indriyāṇāṃ ca saṃvādaṃ manasaś caiva bhāmini ॥14-22-13॥
Here too they relate this ancient story and the conversation between the senses and the mind, O lovely lady. (14-22-13)
mana uvāca॥
The mind said.
na ghrāti māmṛte ghrāṇaṃ rasaṃ jihvā na budhyate। rūpaṃ cakṣur na gṛhṇāti tvak sparśaṃ nāvabudhyate॥14-22-14॥
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)
na śrotraṃ budhyate śabdaṃ mayā hīnaṃ kathañcana। pravaraṃ sarvabhūtānāmahamasmi sanātanam ॥14-22-15॥
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)
agārāṇīva śūnyāni śāntārciṣa ivāgnayaḥ। indriyāṇi na bhāsante mayā hīnāni nityaśaḥ॥14-22-16॥
Just as empty houses or fires with extinguished flames, the senses perpetually deprived by me do not manifest their activity. (14-22-16)
kāṣṭhānīva ārdra-śuṣkāṇi yatamānaiḥ api indriyaiḥ | guṇa-arthān na adhigacchanti mām ṛte sarva-jantavaḥ ॥14-22-17॥
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)
indriyāṇy ūcuḥ॥
The senses said.
evam etad bhavet satyaṃ yathaitan manyate bhavān। ṛte'smān asmad-arthāṃs tu bhogān bhuṅkte bhavān yadi ॥14-22-18॥
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)
yadyasmāsu pralīneṣu tarpaṇaṃ prāṇadhāraṇam। bhogānbhuṅkṣe rasānbhuṅkṣe yathaitanmanyate tathā ॥14-22-19॥
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)
atha vāsmāsu līneṣu tiṣṭhatsu viṣayeṣu ca। yadi saṅkalpamātreṇa bhuṅkte bhogānyathārthavat ॥14-22-20॥
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)
atha cen manyase siddhim asmad-artheṣu nityadā। ghrāṇena rūpam ādatsva rasam ādatsva cakṣuṣā॥14-22-21॥
Now then, if you always consider accomplishment for our purposes, perceive form with the nose, and taste with the eye. (14-22-21)
śrotreṇa gandhamādatsva niṣṭhām ādatsva jihvayā. tvacā ca śabdam ādatsva buddhyā sparśam athāpi ca ॥14-22-22॥
Receive smell with the ear, firmness with the tongue. Receive sound with the skin and touch with the intellect as well. (14-22-22)
balavanto hyaniyamā niyamā durbalīyasām। bhogānapūrvānādatsva nocchiṣṭaṃ bhoktumarhasi ॥14-22-23॥
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)
yathā hi śiṣyaḥ śāstāraṃ śruty-artham abhidhāvati। tataḥ śrutam upādāya śrutārtham upatiṣṭhati॥14-22-24॥
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)
viṣayānevamasmābhirdarśitānabhimanyase। anāgatānatītāṃśca svapne jāgaraṇe tathā ॥14-22-25॥
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).
vaimanasyaṃ gatānāṃ ca jantūnām alpa-cetasām। asmad-arthe kṛte kārye dṛśyate prāṇa-dhāraṇam॥14-22-26॥
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)
bahūn api hi saṅkalpān matvā svapnān upāsya ca. bubhukṣayā pīḍyamānaḥ viṣayān eva dhāvasi ॥14-22-27॥
Having conceived many desires, having pursued dreams, and being tormented by hunger, you run only after objects. (14-22-27)
agāramadvāramiva praviśya; saṅkalpabhogo viṣayānavindan। prāṇakṣaye śāntimupaiti nityaṃ; dārukṣaye'gnirjvalito yathaiva ॥14-22-28॥
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)
kāmaṃ tu naḥ sveṣu guṇeṣu saṅgaḥ; kāmaṃ ca nānyonya-guṇopalabdhiḥ. asmānṛte nāsti tavopalabdhi; tvām apy ṛte 'smān na bhajeta harṣaḥ ॥14-22-29॥
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)
