14.022
The Brāhmaṇa said.
Here also, O fortunate one, they recite this ancient story regarding the kind of rite of the seven priests here. (14-22-1)
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)
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)
The brāhmaṇa said;
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)
The Brāhmaṇa said.
Ignorance of qualities is unintelligence, and knowing the virtuous is recognition; such people never recognize each other's qualities. (14-22-5)
The tongue, eye, ear, skin, mind, and intellect do not perceive scents; only the nose perceives them. (14-22-6)
The nose, eye, likewise ear, skin, mind, and intellect — none of these attain the tastes; only the tongue attains them. (14-22-7)
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)
The nose, tongue, eyes, ears, intellect, and mind do not perceive tangible objects, but the skin does perceive them. (14-22-9)
The nose, tongue, eye, skin, mind, and even intellect do not reach sounds; it is the ear that reaches them. (14-22-10)
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)
The nose, tongue, eye, skin, ear, and mind indeed do not attain the ultimate state; the intellect attains that.
Here too they relate this ancient story and the conversation between the senses and the mind, O lovely lady. (14-22-13)
The mind said.
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)
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)
Just as empty houses or fires with extinguished flames, the senses perpetually deprived by me do not manifest their activity. (14-22-16)
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)
The senses said.
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)
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)
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)
Now then, if you always consider accomplishment for our purposes, perceive form with the nose, and taste with the eye. (14-22-21)
Receive smell with the ear, firmness with the tongue. Receive sound with the skin and touch with the intellect as well. (14-22-22)
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)
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)
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).
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)
Having conceived many desires, having pursued dreams, and being tormented by hunger, you run only after objects. (14-22-27)
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)
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)
