14.042
ब्रह्मोवाच॥
brahmovāca॥
[ब्रह्मा (brahmā) - Brahmā; (the creator god); उवाच (uvāca) - said; spoke;]
(Brahmā said;)
Brahmā said.
अहङ्कारात्प्रसूतानि महाभूतानि पञ्च वै। पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम् ॥१४-४२-१॥
ahaṅkārāt prasūtāni mahābhūtāni pañca vai। pṛthivī vāyuḥ ākāśam āpaḥ jyotiś ca pañcamam ॥14-42-1॥
[अहङ्कारात् (ahaṅkārāt) - from ego; प्रसूतानि (prasūtāni) - produced; महाभूतानि (mahābhūtāni) - the great elements; पञ्च (pañca) - five; वै (vai) - indeed; पृथिवी (pṛthivī) - earth; वायुः (vāyuḥ) - air; आकाशम् (ākāśam) - ether; आपः (āpaḥ) - waters; ज्योतिः (jyotiḥ) - light; च (ca) - and; पञ्चमम् (pañcamam) - the fifth;]
(From ego are produced the great elements, five indeed—earth, air, ether, waters, and light as the fifth.)
Indeed, the five great elements—earth, air, ether, water, and light as the fifth—are produced from ego. (14-42-1)
तेषु भूतानि मुह्यन्ते महाभूतेषु पञ्चसु। शब्दस्पर्शनरूपेषु रसगन्धक्रियासु च ॥१४-४२-२॥
teṣu bhūtāni muhyante mahābhūteṣu pañcasu। śabdasparśanarūpeṣu rasagandhakriyāsu ca॥14-42-2॥
[तेषु (teṣu) - in those; भूतानि (bhūtāni) - beings; मूह्यन्ते (muhyante) - are deluded; महाभूतेषु (mahābhūteṣu) - in the great elements; पञ्चसु (pañcasu) - in the five; शब्दस्पर्शनरूपेषु (śabdasparśanarūpeṣu) - in sound, touch, and form; रसगन्धक्रियासु (rasagandhakriyāsu) - in taste, smell, and action; च (ca) - and;]
(In those, beings are deluded, in the great elements, in the five; in sound, touch, and form, in taste, smell, and action, and.)
Beings are deluded among those—within the five great elements; in sound, touch, form, as well as in taste, smell, and actions. (14-42-2)
महाभूतविनाशान्ते प्रलये प्रत्युपस्थिते। सर्वप्राणभृतां धीरा महदुत्पद्यते भयम् ॥१४-४२-३॥
mahābhūta-vināśānte pralaye pratyupasthite। sarva-prāṇa-bhṛtāṃ dhīrā mahad utpadyate bhayam ॥14-42-3॥
[महाभूतविनाशान्ते (mahābhūta-vināśānte) - at the end of the destruction of the great elements; प्रलये (pralaye) - at the dissolution; प्रत्युपस्थिते (pratyupasthite) - when (it is) arrived; सर्वप्राणभृतां (sarva-prāṇa-bhṛtāṃ) - of all living beings; धीरा (dhīrā) - the wise; महद् (mahad) - great; उत्पद्यते (utpadyate) - arises; भयम् (bhayam) - fear;]
(At the end of the destruction of the great elements, at the dissolution, when (it is) arrived, of all living beings, the wise, great fear arises.)
At the end of the destruction of the great elements, when dissolution arrives, among all living beings, even the wise experience great fear. (14-42-3)
यद्यस्माज्जायते भूतं तत्र तत्प्रविलीयते। लीयन्ते प्रतिलोमानि जायन्ते चोत्तरोत्तरम् ॥१४-४२-४॥
yadyasmāj jāyate bhūtaṃ tatra tat pravilīyate | līyante pratilomāni jāyante cottarottaram ||14-42-4||
[यत् (yat) - from which; यस्मात् (yasmāt) - from which; जायते (jāyate) - is born; arises; भूतं (bhūtaṃ) - entity; being; तत्र (tatra) - there; तत् (tat) - that; प्रविलीयते (pravilīyate) - is dissolved; merges; लीयन्ते (līyante) - are dissolved; प्रतिलोमानि (pratilomāni) - the preceding ones; reverse-sequential ones; जायन्ते (jāyante) - are born; arise; च (ca) - and; उत्तरोत्तरम् (uttarottaram) - successively; later and later;]
(From which whatever entity is born, there that is dissolved. The preceding ones are dissolved, and later and later ones are born.)
Whatever entity arises from a particular source, into that very source it dissolves. The prior things merge back, and increasingly subsequent things are born. (14-42-4)
ततः प्रलीने सर्वस्मिन्भूते स्थावरजङ्गमे। स्मृतिमन्तस्तदा धीरा न लीयन्ते कदाचन ॥१४-४२-५॥
tataḥ pralīne sarvasmin bhūte sthāvarajaṅgame। smṛtimantas tadā dhīrā na līyante kadācana ॥14-42-5॥
[ततः (tataḥ) - then; प्रलीने (pralīne) - having dissolved; सर्वस्मिन् (sarvasmin) - in all; भूते (bhūte) - being; स्थावरजङ्गमे (sthāvarajaṅgame) - in the immobile and mobile (entities); स्मृतिमन्तः (smṛtimantaḥ) - possessing recollection; तदा (tadā) - then; धीरा (dhīrā) - the steadfast ones; न (na) - not; लीयन्ते (līyante) - are absorbed; कदाचन (kadācana) - ever;]
(Then, having dissolved in all being, in immobile and mobile, those possessing recollection, then, the steadfast ones, are not absorbed ever.)
Then, when all beings, both immobile and mobile, are dissolved, those who possess memory, the steadfast ones, are never absorbed. (14-42-5)
शब्दः स्पर्शस्तथा रूपं रसो गन्धश्च पञ्चमः। क्रियाकारणयुक्ताः स्युरनित्या मोहसञ्ज्ञिताः ॥१४-४२-६॥
śabdaḥ sparśas tathā rūpaṃ raso gandhaś ca pañcamaḥ। kriyākāraṇayuktāḥ syur anityā mohasaṃjñitāḥ ॥14-42-6॥
[शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; तथा (tathā) - as well as; रूपं (rūpam) - form; रसः (rasaḥ) - taste; गन्धः (gandhaḥ) - smell; च (ca) - and; पञ्चमः (pañcamaḥ) - the fifth; क्रियाकारणयुक्ताः (kriyākāraṇayuktāḥ) - endowed with action and cause; स्युः (syuḥ) - are; अनित्याः (anityāḥ) - impermanent; मोहसञ्ज्ञिताः (mohasaṃjñitāḥ) - designated as delusion;]
(Sound, touch, as well as form, taste, and smell—the fifth—endowed with action and cause, are impermanent, designated as delusion.)
Sound, touch, form, taste, and smell—the fifth—being associated with action and cause, are impermanent and are known as sources of delusion. (14-42-6)
लोभप्रजनसंयुक्ता निर्विशेषा ह्यकिञ्चनाः। मांसशोणितसङ्घाता अन्योन्यस्योपजीविनः ॥१४-४२-७॥
lobhaprajanasaṃyuktā nirviśeṣā hyakiñcanāḥ। māṃsaśoṇitasaṅghātā anyonyasyopajīvinaḥ॥14-42-7॥
[लोभ (lobha) - greed; प्रजन (prajana) - generation; संयुक्ता (saṃyuktā) - connected with; निर्विशेषा (nirviśeṣā) - undifferentiated; हि (hi) - indeed; अकिञ्चनाः (akiñcanāḥ) - having nothing; मांस (māṃsa) - flesh; शोणित (śoṇita) - blood; सङ्घाता (saṅghātā) - masses; अन्योन्यस्य (anyonyasya) - of each other; उपजीविनः (upajīvinaḥ) - subsisting upon;]
(Greed-generation-connected, undifferentiated, indeed having nothing; flesh-blood-masses, subsisting upon each other.)
Connected with the generation of greed, undifferentiated, truly possessing nothing, bodies of flesh and blood, subsist upon one another. (14-42-7)
बहिरात्मान इत्येते दीनाः कृपणवृत्तयः। प्राणापानावुदानश्च समानो व्यान एव च ॥१४-४२-८॥
bahirātmāna ityetete dīnāḥ kṛpaṇavṛttayaḥ। prāṇāpānāvadānaśca samāno vyāna eva ca ॥14-42-8॥
[बहिःआत्मान (bahir-ātmān) - externally-minded selves; इति (iti) - thus; एते (ete) - these; दीनाः (dīnāḥ) - wretched; कृपणवृत्तयः (kṛpaṇavṛttayaḥ) - miserly tendencies; प्राण (prāṇa) - prāṇa (life-breath); अपान (apāna) - apāna (downward-breath); उदान (udāna) - udāna (rising-breath); च (ca) - and; समानः (samānaḥ) - samāna (balancing-breath); व्यानः (vyānaḥ) - vyāna (diffusive-breath); एव (eva) - indeed; च (ca) - and;]
(Externally-minded selves thus these wretched, miserly tendencies. Prāṇa, apāna, udāna and samāna, vyāna indeed and.)
Those who are externally-minded are thus, these are wretched and possessed of miserly tendencies. (They are) prāṇa, apāna, udāna, as well as samāna and indeed vyāna. (14-42-8)
अन्तरात्मेति चाप्येते नियताः पञ्च वायवः। वाङ्मनोबुद्धिरित्येभिः सार्धमष्टात्मकं जगत् ॥१४-४२-९॥
antarātmā iti ca api ete niyatāḥ pañca vāyuvaḥ। vāṅ-manas-buddhiḥ iti ebhiḥ sārdham aṣṭātmakam jagat ॥14-42-9॥
[अन्तरात्मा (antarātmā) - inner self; spirit; इति (iti) - thus; so called; च (ca) - and; अपि (api) - also; एते (ete) - these; नियताः (niyatāḥ) - fixed; determined; पञ्च (pañca) - five; वायवः (vāyuvaḥ) - vital airs; life-breaths; वाक् (vāṅ) - speech; मनस् (manas) - mind; बुद्धिः (buddhiḥ) - intellect; understanding; इति (iti) - thus; एभिः (ebhiḥ) - with these; सार्धम् (sārdham) - together with; अष्टात्मकम् (aṣṭātmakam) - of eightfold nature; जगत् (jagat) - world; universe;]
(Inner self, thus, and also these fixed five vital airs, speech, mind, intellect, thus, with these together, eightfold-natured world.)
The inner self, so called, and also these five fixed vital airs along with speech, mind, and intellect—together, the universe is of eightfold nature. (14-42-9)
त्वग्घ्राणश्रोत्रचक्षूंषि रसनं वाक्च संयता। विशुद्धं च मनो यस्य बुद्धिश्चाव्यभिचारिणी ॥१४-४२-१०॥
tvag-ghrāṇa-śrotra-cakṣūṃṣi rasanaṃ vāk ca saṃyatā। viśuddhaṃ ca mano yasya buddhiś ca avyabhicāriṇī ॥14-42-10॥
[त्वक् (tvak) - skin; घ्राण (ghrāṇa) - nose; श्रोत्र (śrotra) - ear; चक्षूंषि (cakṣūṃṣi) - eyes; रसनं (rasanam) - tongue; वाक् (vāk) - speech; च (ca) - and; संयता (saṃyatā) - restrained; विशुद्धं (viśuddham) - purified; च (ca) - and; मनो (mano) - mind; यस्स्य (yasya) - whose; बुद्धिः (buddhiḥ) - intellect; च (ca) - and; अव्यभिचारिणी (avyabhicāriṇī) - not deviating;]
(Skin, nose, ear, eyes, tongue, and speech restrained; and whose mind purified and intellect not deviating;)
He whose skin, nose, ears, eyes, tongue, and speech are controlled, and whose mind is pure and intellect unwavering; (14-42-10)
अष्टौ यस्याग्नयो ह्येते न दहन्ते मनः सदा। स तद्ब्रह्म शुभं याति यस्माद्भूयो न विद्यते ॥१४-४२-११॥
aṣṭau yasyāgnayo hyete na dahante manaḥ sadā। sa tadbrahma śubhaṃ yāti yasmādbhūyo na vidyate ॥14-42-11॥
[अष्टौ (aṣṭau) - eight; यस्य (yasya) - whose; अग्नयः (agnayaḥ) - fires; हि (hi) - indeed; एते (ete) - these; न (na) - not; दहन्ते (dahante) - burn; मनः (manaḥ) - mind; सदा (sadā) - always; सः (saḥ) - he; तत् (tat) - that; ब्रह्म (brahma) - brahman; शुभं (śubham) - auspicious; याति (yāti) - goes; यस्मात् (yasmāt) - from which; भूयः (bhūyaḥ) - again; न (na) - not; विद्यते (vidyate) - exists;]
(Eight whose fires indeed these do not burn mind always. He that brahman auspicious attains from which again not exists.)
He whose mind is not burned by these eight fires at all times, he attains that auspicious Brahman, from which there is no return. (14-42-11)
एकादश च यान्याहुरिन्द्रियाणि विशेषतः। अहङ्कारप्रसूतानि तानि वक्ष्याम्यहं द्विजाः ॥१४-४२-१२॥
ekādaśa ca yāni āhuḥ indriyāṇi viśeṣataḥ। ahaṅkāra-prasūtāni tāni vakṣyāmi ahaṃ dvijāḥ॥14-42-12॥
[एकादश (ekādaśa) - eleven; च (ca) - and; यानि (yāni) - which; आहुः (āhuḥ) - they say; इन्द्रियाणि (indriyāṇi) - senses; विशेषतः (viśeṣataḥ) - especially; अहङ्कारप्रसूतानि (ahaṅkāra-prasūtāni) - produced from ego; तानि (tāni) - those; वक्ष्यामि (vakṣyāmi) - I will explain; अहम् (aham) - I; द्विजाः (dvijāḥ) - O twice-born;]
(Eleven and which they say senses especially produced from ego those I will explain I O twice-born.)
O twice-born, I will explain those eleven senses, which are especially said to be produced from ego. (14-42-12)
श्रोत्रं त्वक्चक्षुषी जिह्वा नासिका चैव पञ्चमी। पादौ पायुरुपस्थं च हस्तौ वाग्दशमी भवेत् ॥१४-४२-१३॥
śrotraṃ tvakcakṣuṣī jihvā nāsikā caiva pañcamī। pādau pāyurupasthaṃ ca hastau vāgdaśamī bhavet ॥14-42-13॥
[श्रोत्रं (śrotram) - ear; त्वक् (tvak) - skin; चक्षुषी (cakṣuṣī) - eyes; जिह्वा (jihvā) - tongue; नासिका (nāsikā) - nose; च (ca) - and; एव (eva) - indeed; पञ्चमी (pañcamī) - fifth (case); पादौ (pādau) - feet (dual); पायु (pāyu) - anus; उपस्थं (upastham) - genitals; च (ca) - and; हस्तौ (hastau) - hands (dual); वाक् (vāk) - speech; दशमी (daśamī) - tenth (case); भवेत् (bhavet) - may be;]
(Ear, skin, eyes, tongue, nose and indeed the fifth; feet, anus, genitals and hands and speech the tenth may be.)
The ear, skin, eyes, tongue, and nose are five; the feet, anus, genitals, hands, and speech make ten. (14-42-13)
इन्द्रियग्राम इत्येष मन एकादशं भवेत्। एतं ग्रामं जयेत्पूर्वं ततो ब्रह्म प्रकाशते ॥१४-४२-१४॥
indriyagrāma ityeṣa mana ekādaśaṃ bhavet। etaṃ grāmaṃ jayet pūrvaṃ tato brahma prakāśate ॥14-42-14॥
[इन्द्रियग्राम (indriyagrāma) - the group of senses; इति (iti) - thus; एष (eṣa) - this; मन (mana) - mind; एकादशं (ekādaśaṃ) - eleventh; भवेत् (bhavet) - is; एतं (etaṃ) - this; ग्रामं (grāmaṃ) - group; जयेत् (jayet) - should conquer; पूर्वं (pūrvaṃ) - first; ततः (tataḥ) - then; ब्रह्म (brahma) - Brahman; प्रकाशते (prakāśate) - shines forth;]
(The group of senses thus—this (is) the mind, eleventh (it) is. This group should conquer first; then Brahman shines forth.)
This group of senses, thus—this is the eleventh, the mind. One should first conquer this group; then Brahman becomes manifest. (14-42-14)
बुद्धीन्द्रियाणि पञ्चाहुः पञ्च कर्मेन्द्रियाणि च। श्रोत्रादीन्यपि पञ्चाहुर्बुद्धियुक्तानि तत्त्वतः ॥१४-४२-१५॥
buddhīndriyāṇi pañcāhuḥ pañca karmendriyāṇi ca। śrotrādīnyapi pañcāhurbuddhiyuktāni tattvataḥ ॥14-42-15॥
[बुद्धीन्द्रियाणि (buddhīndriyāṇi) - sense organs of cognition; पञ्च (pañca) - five; आहुः (āhuḥ) - they say; पञ्च (pañca) - five; कर्मेन्द्रियाणि (karmendriyāṇi) - organs of action; च (ca) - and; श्रोत्रादीनि (śrotrādīni) - hearing, etc.; अपि (api) - also; पञ्च (pañca) - five; आहुः (āhuḥ) - they say; बुद्धियुक्तानि (buddhiyuktāni) - associated with intellect; तत्त्वतः (tattvataḥ) - actually;]
(They say the cognitive senses are five, and also the five organs of action; they also say that hearing and others, five in number, are indeed connected with intellect, in truth.)
There are said to be five cognitive sense organs and five organs of action; hearing and the others, five in number, are also said to be truly united with intellect. (14-42-15)
अविशेषाणि चान्यानि कर्मयुक्तानि तानि तु। उभयत्र मनो ज्ञेयं बुद्धिर्द्वादशमी भवेत् ॥१४-४२-१६॥
aviśeṣāṇi cānyāni karmayuktāni tāni tu। ubhayatra mano jñeyaṁ buddhirdvādaśamī bhavet ॥14-42-16॥
[अविशेषाणि (aviśeṣāṇi) - not particular; undistinguished; च (ca) - and; अन्यानि (anyāni) - other (things); कर्मयुक्तानि (karmayuktāni) - joined with action; connected to action; तानि (tāni) - those; तु (tu) - but; उभयत्र (ubhayatra) - in both places; मनो (mano) - mind; ज्ञेयम् (jñeyam) - should be known; बुद्धिः (buddhiḥ) - intellect; द्वादशमी (dvādaśamī) - twelfth; भवेत् (bhavet) - should be; would be;]
(Not particular and other things joined with action, those but; in both places mind should be known, intellect twelfth should be.)
But other actions that are not particular, those, joined with karma; in both cases, the mind should be recognized as (the principle), the intellect is the twelfth. (14-42-16)
इत्युक्तानीन्द्रियाणीमान्येकादश मया क्रमात्। मन्यन्ते कृतमित्येव विदित्वैतानि पण्डिताः ॥१४-४२-१७॥
ity uktāni indriyāṇi imāni ekādaśa mayā kramāt। manyante kṛtam ity eva viditvā etāni paṇḍitāḥ॥14-42-17॥
[इति (iti) - thus; उक्तानि (uktāni) - spoken; इन्द्रियाणि (indriyāṇi) - senses; इमानि (imāni) - these; एकादश (ekādaśa) - eleven; मया (mayā) - by me; क्रमात् (kramāt) - in order; मन्यन्ते (manyante) - they think; कृतम् (kṛtam) - done; इति (iti) - thus; एव (eva) - indeed; विदित्वा (viditvā) - having understood; एतानि (etāni) - these; पण्डिताः (paṇḍitāḥ) - the wise;]
(Thus spoken senses these eleven by me in order; they think 'it is done' thus indeed, having understood these, the wise.)
Having thus enumerated these eleven senses in order, the wise, having understood these, think, 'It has indeed been explained.' (14-42-17)
त्रीणि स्थानानि भूतानां चतुर्थं नोपपद्यते। स्थलमापस्तथाकाशं जन्म चापि चतुर्विधम् ॥१४-४२-१८॥
trīṇi sthānāni bhūtānāṃ caturthaṃ nopapadyate। sthalam āpas tathā ākāśaṃ janma cāpi caturvidham ॥14-42-18॥
[त्रीणि (trīṇi) - three; स्थानानि (sthānāni) - places; भूतानां (bhūtānāṃ) - of beings; चतुर्थं (caturtham) - the fourth; न (na) - not; उपपद्यते (upapadyate) - is found; स्थलम् (sthalam) - earth; आपः (āpaḥ) - waters; तथा (tathā) - and; आकाशं (ākāśam) - space; जन्म (janma) - birth; च (ca) - and; अपि (api) - also; चतुर्विधम् (caturvidham) - fourfold; ॥१४-४२-१८॥ (॥14-42-18॥) -;]
(Three places of beings, a fourth is not found. Earth, waters and likewise space; birth also is fourfold.)
Beings have three places; there is no fourth. The earth, waters, and space; and birth is also of four kinds. (14-42-18)
अण्डजोद्भिज्जसंस्वेदजरायुजमथापि च। चतुर्धा जन्म इत्येतद्भूतग्रामस्य लक्ष्यते ॥१४-४२-१९॥
aṇḍajodbhijjasaṁsvedajarāyujamathāpi ca। caturdhā janma ityetadbhūtagrāmasya lakṣyate ॥14-42-19॥
[अण्डज (aṇḍaja) - born from eggs; उद्भिज्ज (udbhijja) - sprouting (born from sprouting, i.e., plants); संस्वेद (saṁsveda) - born from sweat; जरायुज (jarāyuja) - born from placenta; अथ (atha) - then; अपि (api) - also; च (ca) - and; चतुर्धा (caturdhā) - fourfold; जन्म (janma) - birth; इति (iti) - thus; एतत् (etat) - this; भूतग्रामस्य (bhūtagrāmasya) - of the multitude of beings; लक्ष्यते (lakṣyate) - is observed;]
(Born from eggs, sprouting, born from sweat, born from placenta, then also and—fourfold birth—thus this of the multitude of beings is observed.)
Birth is seen to be of four kinds in the multitude of beings: egg-born, sprouting (plant-born), born from sweat, and born from placenta. (14-42-19)
अचराण्यपि भूतानि खेचराणि तथैव च। अण्डजानि विजानीयात्सर्वांश्चैव सरीसृपान् ॥१४-४२-२०॥
acarāṇy api bhūtāni khecarāṇi tathaiva ca| aṇḍajāni vijānīyāt sarvāṁś caiva sarīsṛpān ॥14-42-20॥
[अचराणि (acarāṇi) - not-moving; अपि (api) - also; भूतानि (bhūtāni) - beings; खेचराणि (khecarāṇi) - sky-dwellers; तथैव (tathaiva) - in the same way; च (ca) - and; अण्डजानि (aṇḍajāni) - egg-born; विजानीयात् (vijānīyāt) - one should know; सर्वान् (sarvān) - all; च (ca) - and; एव (eva) - indeed; सरीसृपान् (sarīsṛpān) - reptiles;]
(Not-moving also beings, sky-dwellers in the same way and; egg-born one should know, all and indeed reptiles.)
One should know that not-moving beings, sky-dwellers likewise, and all reptiles are egg-born. (14-42-20)
संस्वेदाः कृमयः प्रोक्ता जन्तवश्च तथाविधाः। जन्म द्वितीयमित्येतज्जघन्यतरमुच्यते ॥१४-४२-२१॥
saṁsvedāḥ kṛmayaḥ proktā jantavaś ca tathāvidhāḥ। janma dvitīyam ity etaj jaghanyataram ucyate ॥14-42-21॥
[संस्वेदाः (saṁsvedāḥ) - born of perspiration; कृमयः (kṛmayaḥ) - worms; प्रोक्ता (proktā) - are said; जन्तवः (jantavaḥ) - creatures; च (ca) - and; तथाविधाः (tathāvidhāḥ) - of that kind; जन्म (janma) - birth; द्वितीयम् (dvitīyam) - second; इति (iti) - thus; एतत् (etat) - this; जघन्यतरम् (jaghanyataram) - most inferior; उच्यते (ucyate) - is called;]
(Those born of perspiration, worms, and creatures of that kind are said. This is called the second birth, most inferior thus.)
Beings such as worms, born from perspiration and similar types, are said to be of the second, most inferior birth. (14-42-21)
भित्त्वा तु पृथिवीं यानि जायन्ते कालपर्ययात्। उद्भिज्जानीति तान्याहुर्भूतानि द्विजसत्तमाः ॥१४-४२-२२॥
bhittvā tu pṛthivīṃ yāni jāyante kālaparyayāt। udbhijjānīti tānyāhurbhūtāni dvijasattamāḥ॥14-42-22॥
[भित्त्वा (bhittvā) - having split; तु (tu) - but; पृथिवीं (pṛthivīṃ) - the earth (accusative); यानि (yāni) - which (those things which); जायन्ते (jāyante) - are born; कालपर्ययात् (kālaparyayāt) - on the lapse of time; उद्भिज्जानि (udbhijjāni) - 'udbhijjas' (entities that break out); इति (iti) - thus; तानि (tāni) - those; आहुः (āhuḥ) - call (they say); भूतानि (bhūtāni) - creatures; द्विजसत्तमाः (dvijasattamāḥ) - O best of twice-born;]
(But which creatures, having split the earth, are born after the lapse of time—those, thus, are called 'udbhijjas', O best of twice-born.)
O best of twice-born, those creatures which are born, having split the earth after the passage of time, are called 'udbhijjas' (entities breaking forth).
द्विपादबहुपादानि तिर्यग्गतिमतीनि च। जरायुजानि भूतानि वित्त तान्यपि सत्तमाः ॥१४-४२-२३॥
dvipāda-bahupādāni tiryag-gatim-atīni ca। jarāyujāni bhūtāni vitta tāni api sattamāḥ॥14-42-23॥
[द्विपादबहुपादानि (dvipādabahupādāni) - two-footed and many-footed beings; तिर्यग्गतिमतीनि (tiryag-gatim-atīni) - those possessing horizontal movement; च (ca) - and; जरायुजानि (jarāyujāni) - born from a womb; भूतानि (bhūtāni) - creatures; वित्त (vitta) - know; तानि (tāni) - those; अपि (api) - also; सत्तमाः (sattamāḥ) - O best of beings;]
(Two-footed and many-footed, those possessing horizontal movement, and those born from a womb creatures, know those also, O best of beings.)
Two-footed creatures, many-footed ones, those moving horizontally, and womb-born beings—know that all these as well, O best of beings. (14-42-23)
द्विविधापीह विज्ञेया ब्रह्मयोनिः सनातना। तपः कर्म च यत्पुण्यमित्येष विदुषां नयः ॥१४-४२-२४॥
dvividhā-pīha vijñeyā brahma-yoniḥ sanātanā. tapaḥ karma ca yat puṇyam ity eṣa viduṣāṃ nayaḥ ॥14-42-24॥
[द्विविधा (dvividhā) - twofold; अपि (api) - also; इह (iha) - here; विज्ञेया (vijñeyā) - to be known; ब्रह्मयोनिः (brahma-yoniḥ) - the source (yoniḥ) of Brahman (brahma); सनातना (sanātanā) - eternal; तपः (tapaḥ) - austerity; कर्म (karma) - action; च (ca) - and; यत् (yat) - which; पुण्यम् (puṇyam) - meritorious; इति (iti) - thus; एषः (eṣaḥ) - this; विदुषाम् (viduṣām) - of the wise; नयः (nayaḥ) - conduct;]
(Here also, the source of Brahman, eternal, is to be known as twofold; austerity and action, and that which is meritorious—thus, this is the conduct of the wise.)
Here, the wise know the eternal origin of Brahman as twofold: austerity and meritorious action. This is their way. (14-42-24)
द्विविधं कर्म विज्ञेयमिज्या दानं च यन्मखे। जातस्याध्ययनं पुण्यमिति वृद्धानुशासनम् ॥१४-४२-२५॥
dvividhaṁ karma vijñeyam ijyā dānaṁ ca yan makhe. jātasya adhyayanaṁ puṇyam iti vṛddhānuśāsanam ॥14-42-25॥
[द्विविधं (dvividhaṁ) - twofold; कर्म (karma) - action; विज्ञेयम् (vijñeyam) - should be understood; इज्या (ijyā) - sacrifice; दानं (dānaṁ) - gift; च (ca) - and; यत् (yat) - that which; मखे (makhe) - in the sacrifice; जातस्य (jātasya) - for one who is born; अध्ययनं (adhyayanaṁ) - study; पुण्यम् (puṇyam) - meritorious; इति (iti) - thus; वृद्धानुशासनम् (vṛddhānuśāsanam) - the instruction of the elders;]
(Twofold action should be understood—sacrifice and gift—and that which is in the sacrifice; for one who is born, study is meritorious—thus (is) the instruction of the elders.)
Action is of two kinds—sacrifice and gift—performed in the sacrifice; for one who is born, study is meritorious—such is the instruction of the elders. (14-42-25)
एतद्यो वेद विधिवत्स मुक्तः स्याद्द्विजर्षभाः। विमुक्तः सर्वपापेभ्य इति चैव निबोधत ॥१४-४२-२६॥
etad yo veda vidhivat sa muktaḥ syād dvijarṣabhāḥ। vimuktaḥ sarva-pāpebhya iti caiva nibodhata ॥14-42-26॥
[एतत् (etad) - this; यः (yaḥ) - who; वेद (veda) - knows; विधिवत् (vidhivat) - according to rule; सः (saḥ) - he; मुक्तः (muktaḥ) - liberated; स्यात् (syāt) - would be; द्विजर्षभाः (dvijarṣabhāḥ) - O best of the twice-born; विमुक्तः (vimuktaḥ) - freed; सर्वपापेभ्यः (sarva-pāpebhyaḥ) - from all sins; इति (iti) - thus; च (ca) - and; एव (eva) - indeed; निबोधत (nibodhata) - know;]
(This who knows according to rule, he would be liberated, O best of the twice-born; freed from all sins thus and indeed know.)
O best of the twice-born, he who knows this according to rule would be liberated; know that he is indeed freed from all sins. (14-42-26)
आकाशं प्रथमं भूतं श्रोत्रमध्यात्ममुच्यते। अधिभूतं तथा शब्दो दिशस्तत्राधिदैवतम् ॥१४-४२-२७॥
ākāśaṃ prathamaṃ bhūtaṃ śrotram adhyātmam ucyate. adhibhūtaṃ tathā śabdaḥ diśaḥ tatra adhidaivatam ॥14-42-27॥
[आकाशं (ākāśam) - ether; प्रथमं (prathamam) - first; भूतं (bhūtam) - element; श्रोत्रम् (śrotram) - ear; अध्यात्मम् (adhyātmam) - pertaining to the self; उच्यते (ucyate) - is said; अधिभूतं (adhibhūtam) - pertaining to the element; तथा (tathā) - likewise; शब्दः (śabdaḥ) - sound; दिशः (diśaḥ) - directions; तत्र (tatra) - there; अधिदैवतम् (adhidaivatam) - presiding deity;]
(Ether first element, ear pertaining to the self is said. Pertaining to the element likewise sound, directions there the presiding deity.)
Ether is said to be the first element; the ear is its aspect related to the self. The external counterpart is sound, and the directions are the presiding deity there. (14-42-27)
द्वितीयं मारुतो भूतं त्वगध्यात्मं च विश्रुतम्। स्प्रष्टव्यमधिभूतं च विद्युत्तत्राधिदैवतम् ॥१४-४२-२८॥
dvitīyaṃ māruto bhūtaṃ tvagadhyātmaṃ ca viśrutam। spraṣṭavyam adhibhūtaṃ ca vidyut tatra adhidaivatam॥14-42-28॥
[द्वितीयं (dvitīyam) - second; मारुतः (mārutaḥ) - wind; भूतं (bhūtam) - element; त्वक् (tvak) - skin; अध्यात्मं (adhyātmam) - pertaining to the self; च (ca) - and; विश्रुतम् (viśrutam) - well-known; स्प्रष्टव्यम् (spraṣṭavyam) - what is to be touched; अधिभूतं (adhibhūtam) - pertaining to the element; च (ca) - and; विद्युत् (vidyut) - lightning; तत्र (tatra) - there; अधिदैवतम् (adhidaivatam) - presiding deity;]
(Second (element) is wind-element, skin-pertaining to the self (is) well-known, what is to be touched is pertaining to the element, and lightning there (is) presiding deity.)
The second element is wind; the skin as related to the self is well-known, what can be touched pertains to the element, and lightning is its presiding deity. (14-42-28)
तृतीयं ज्योतिरित्याहुश्चक्षुरध्यात्ममुच्यते। अधिभूतं ततो रूपं सूर्यस्तत्राधिदैवतम् ॥१४-४२-२९॥
tṛtīyaṃ jyotir ity āhuś cakṣur adhyātmam ucyate। adhibhūtaṃ tato rūpaṃ sūryas tatra adhidaivatam ॥14-42-29॥
[तृतीयम् (tṛtīyam) - third; ज्योतिः (jyotis) - light; इति (iti) - thus; आहुः (āhuḥ) - they say; चक्षुः (cakṣuḥ) - eye; अध्यात्मम् (adhyātmam) - relating to the self; उच्यते (ucyate) - is said; अधिभूतम् (adhibhūtam) - pertaining to beings; ततः (tataḥ) - from that; रूपम् (rūpam) - form; सूर्यः (sūryaḥ) - sun; तत्र (tatra) - there; अधिदैवतम् (adhidaivatam) - presiding deity;]
(Third light thus they say; the eye is said relating to the self. Pertaining to beings, from that, the form; the sun there, presiding deity (is).)
They say the third light is thus: The eye is called the self-related (instrument). Of the physical, its form is (the object), and the Sun is the presiding deity there. (14-42-29)
चतुर्थमापो विज्ञेयं जिह्वा चाध्यात्ममिष्यते। अधिभूतं रसश्चात्र सोमस्तत्राधिदैवतम् ॥१४-४२-३०॥
caturtham āpo vijñeyaṃ jihvā cādhyātmam iṣyate। adhibhūtaṃ rasaś cātra somas tatrādhidaivatam ॥14-42-30॥
[चतुर्थम् (caturtham) - fourth; (the) fourth; आपः (āpaḥ) - waters; water; विज्ञेयम् (vijñeyam) - should be understood; to be known; जिह्वा (jihvā) - tongue; च (ca) - and; अध्यात्मम् (adhyātmam) - with respect to the self; pertaining to the individual/self; इष्यते (iṣyate) - is considered; is regarded; अधिभूतम् (adhibhūtam) - at the level of elements; with respect to elements; रसः (rasaḥ) - taste; essence; च (ca) - and; अत्र (atra) - here; सोमः (somaḥ) - Soma (the lunar deity); तत्र (tatra) - there; अधिदैवतम् (adhidaivatam) - presiding deity; at the level of deities;]
(The fourth (element) is water, should be understood; the tongue, too, is considered pertaining to the self. With respect to the elements, taste is here; Soma is there the presiding deity.)
The fourth element is water; the tongue is regarded as corresponding to the individual self. Taste is its aspect among the elements, and Soma is its presiding deity. (14-42-30)
पृथिवी पञ्चमं भूतं घ्राणश्चाध्यात्ममिष्यते। अधिभूतं तथा गन्धो वायुस्तत्राधिदैवतम् ॥१४-४२-३१॥
pṛthivī pañcamaṃ bhūtaṃ ghrāṇaś cādhyātmamiṣyate. adhibhūtaṃ tathā gandho vāyus tatrādhidaivatam ॥14-42-31॥
[पृथिवी (pṛthivī) - earth; पञ्चमं (pañcamaṃ) - fifth; भूतं (bhūtaṃ) - element; घ्राणः (ghrāṇaḥ) - nose; च (ca) - and; अध्यात्मम् (adhyātmam) - pertaining to self (sense organ); इष्यते (iṣyate) - is considered; अधिभूतं (adhibhūtaṃ) - pertaining to element; तथा (tathā) - likewise; गन्धः (gandhaḥ) - smell; वायुः (vāyuḥ) - air; तत्र (tatra) - there; अधिदैवतम् (adhidaivatam) - presiding deity;]
(Earth, fifth element, nose and self (sense organ), is considered. Element likewise smell, air there presiding deity.)
Earth is the fifth element; the nose is considered the sense organ (adhyātmic). Likewise, the smell is related to the element (adhibhūtic), and air is the presiding deity there. (14-42-31)
एष पञ्चसु भूतेषु चतुष्टयविधिः स्मृतः। अतः परं प्रवक्ष्यामि सर्वं त्रिविधमिन्द्रियम् ॥१४-४२-३२॥
eṣa pañcasu bhūteṣu catuṣṭaya-vidhiḥ smṛtaḥ। ataḥ paraṃ pravakṣyāmi sarvaṃ trividham indriyam ॥14-42-32॥
[एष (eṣa) - this; पञ्चसु (pañcasu) - in five; भूतेषु (bhūteṣu) - among elements; चतुष्टयविधिः (catuṣṭaya-vidhiḥ) - of fourfold type; स्मृतः (smṛtaḥ) - is considered; अतः (ataḥ) - therefore; परं (paraṃ) - further; प्रवक्ष्यामि (pravakṣyāmi) - I shall declare; सर्वं (sarvaṃ) - all; त्रिविधम् (trividham) - of three kinds; इन्द्रियम् (indriyam) - sense (faculty);]
(This in the five elements is of fourfold type, is considered. Therefore, further I shall declare all sense (faculty) of three kinds.)
This is considered to be of fourfold type among the five elements. Therefore, I shall now explain all the senses, which are of three kinds. (14-42-32)
पादावध्यात्ममित्याहुर्ब्राह्मणास्तत्त्वदर्शिनः। अधिभूतं तु गन्तव्यं विष्णुस्तत्राधिदैवतम् ॥१४-४२-३३॥
pādāv adhyātmam ity āhur brāhmaṇās tattva-darśinaḥ। adhibhūtaṃ tu gantavyaṃ viṣṇus tatra adhidaivatam ॥14-42-33॥
[पादौ (pādau) - feet; अध्यात्मम् (adhyātmam) - pertaining to the self; इति (iti) - thus; आहुः (āhuḥ) - they say; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; तत्त्वदर्शिनः (tattva-darśinaḥ) - knowers of truth; अधिभूतम् (adhibhūtam) - pertaining to elements; तु (tu) - but; गन्तव्यम् (gantavyam) - to be considered; विष्णुः (viṣṇuḥ) - Viṣṇu; तत्र (tatra) - there; अधिदैवतम् (adhidaivatam) - the presiding deity;]
(Feet pertaining to the self thus they say Brāhmaṇas knowers of truth. As for pertaining to the elements but to be considered Viṣṇu there the presiding deity.)
The Brāhmaṇas who know truth say that the feet pertain to the self. But as for what pertains to the elements, Viṣṇu is to be considered there as the presiding deity. (14-42-33)
अवाग्गतिरपानश्च पायुरध्यात्ममिष्यते। अधिभूतं विसर्गश्च मित्रस्तत्राधिदैवतम् ॥१४-४२-३४॥
avāggatir apānaś ca pāyur adhyātmam iṣyate। adhibhūtaṃ visargaś ca mitras tatrādhidaivatam ॥14-42-34॥
[अवाग्गतिः (avāggatiḥ) - downward movement; अपानः (apānaḥ) - apāna (one of the vital airs); च (ca) - and; पायुः (pāyuḥ) - the anus; अध्यात्मम् (adhyātmam) - with respect to the self; इष्यते (iṣyate) - is considered; अधिभूतम् (adhibhūtam) - with reference to elements; विसर्गः (visargaḥ) - discharge (excretion); च (ca) - and; मित्रः (mitraḥ) - Mitra (deity); तत्र (tatra) - there; अधिदैवतम् (adhidaivatam) - with respect to deities;]
(Downward movement, apāna, and the anus are considered concerning the self; with reference to elements, the discharge, and there Mitra is the presiding deity.)
The downward movement, apāna, and the anus are considered aspects of the self; in relation to the elements, excretion, and there Mitra is the presiding deity. (14-42-34)
प्रजनः सर्वभूतानामुपस्थोऽध्यात्ममुच्यते। अधिभूतं तथा शुक्रं दैवतं च प्रजापतिः ॥१४-४२-३५॥
prajanaḥ sarvabhūtānām upastho'dhyātmam ucyate. adhibhūtaṃ tathā śukraṃ daivataṃ ca prajāpatiḥ ॥14-42-35॥
[प्रजनः (prajanaḥ) - procreation; सर्वभूतानाम् (sarvabhūtānām) - of all beings; उपस्थः (upasthaḥ) - the generative organ; अध्यात्मम् (adhyātmam) - as pertaining to the self; उच्यते (ucyate) - is called; अधिभूतं (adhibhūtam) - as pertaining to elements (physical); तथा (tathā) - likewise; शुक्रम् (śukram) - seed; दैवतं (daivatam) - as pertaining to the deities; च (ca) - and; प्रजापतिः (prajāpatiḥ) - Prajāpati (Lord of progeny);]
(Procreation of all beings—the generative organ—is called as belonging to the self; likewise, the seed (is) as pertaining to elements, and Prajāpati as pertaining to the deities.)
Procreation for all beings, the generative organ, is called 'adhyātma'; the seed is called 'adhibhūta'; and Prajāpati is 'daivata'. (14-42-35)
हस्तावध्यात्ममित्याहुरध्यात्मविदुषो जनाः। अधिभूतं तु कर्माणि शक्रस्तत्राधिदैवतम् ॥१४-४२-३६॥
hastāvadhyātmam ity āhur adhyātmaviduṣo janāḥ। adhibhūtaṃ tu karmāṇi śakrastatrādhidaivatam ॥14-42-36॥
[हस्तावध्यात्मम् (hastāvadhyātmam) - the Atman (self) residing in the hand; (or, Atman as manifest in the hand); इति (iti) - thus; आहुः (āhuḥ) - they say; अध्यात्मविदुषः (adhyātmaviduṣaḥ) - those knowledgeable in the inner self; जनाः (janāḥ) - people; अधिभूतम् (adhibhūtam) - the physical (sphere); तु (tu) - but; कर्माणि (karmāṇi) - actions; शक्रः (śakraḥ) - Śakra (Indra); तत्र (tatra) - there; अधिदैवतम् (adhidaivatam) - the presiding deity;]
(The Atman in the hand thus they say, those knowledgeable in the inner self, people. But the physical sphere is actions; Śakra there (is) the presiding deity.)
Those knowledgeable about the inner self say, "The Atman in the hand." But with respect to the physical sphere, the actions are (considered), and in that regard, Śakra (Indra) is the presiding deity. (14-42-36)
वैश्वदेवी मनःपूर्वा वागध्यात्ममिहोच्यते। वक्तव्यमधिभूतं च वह्निस्तत्राधिदैवतम् ॥१४-४२-३७॥
vaiśvadevī manaḥ-pūrvā vāg adhy-ātmam iha ucyate। vaktavyam adhibhūtam ca vahniḥ tatra adhidaivatam ॥14-42-37॥
[वैश्वदेवी (vaiśvadevī) - pertaining to Viśve-devas; goddess of the all-gods; मनःपूर्वा (manaḥ-pūrvā) - preceded by mind; having mind as foremost; वाक् (vāk) - speech; अध्यात्मम् (adhy-ātmam) - pertaining to the self; इह (iha) - here; उच्यते (ucyate) - is said; वक्तव्यम् (vaktavyam) - what is to be spoken; speech-act; अधिभूतं (adhibhūtam) - pertaining to external beings; relating to elements; च (ca) - and; वह्निः (vahniḥ) - fire; तत्र (tatra) - there; अधिदैवतम् (adhidaivatam) - presiding deity;]
(Vaiśvadevī, preceded by mind, speech pertaining to the self here is said; what is to be spoken, pertaining to external beings and fire there is the presiding deity.)
The speech associated with the Vaiśvadevī, which is preceded by mind, is said here to be related to the self (adhyātma); what is spoken is related to external elements (adhibhūta), and there the presiding deity is fire. (14-42-37)
अध्यात्मं मन इत्याहुः पञ्चभूतानुचारकम्। अधिभूतं च मन्तव्यं चन्द्रमाश्चाधिदैवतम् ॥१४-४२-३८॥
adhyātmaṁ mana ity āhuḥ pañcabhūtā-nucārakam| adhibhūtaṁ ca mantavyaṁ candramāś cādhidaivatam ॥14-42-38॥
[अध्यात्मम् (adhyātmam) - relating to the self; spirit; internal; मनः (manaḥ) - mind; इति (iti) - thus; so; आहुः (āhuḥ) - they say; पञ्चभूत-अनुचारकम् (pañcabhūta-anucārakam) - that which follows (accompanies) the five elements; अधिभूतम् (adhibhūtam) - relating to the elements; physical or material; च (ca) - and; मन्तव्यम् (mantavyam) - should be considered; चन्द्रमाः (candramāḥ) - moon; च (ca) - and; अधिदैवतम् (adhidaivatam) - pertaining to the deities; presiding deity;]
(The mind is thus called adhyātma, which follows the five elements; and adhibhūta should be considered, and the moon (is) the adhidaivata.)
They say the mind is called 'adhyātma', as it follows the five elements; the material aspect should be regarded as 'adhibhūta', and the moon as the 'adhidaivata'. (14-42-38)
अध्यात्मं बुद्धिरित्याहुः षडिन्द्रियविचारिणी। अधिभूतं तु विज्ञेयं ब्रह्मा तत्राधिदैवतम् ॥१४-४२-३९॥
adhyātmaṃ buddhir ity āhuḥ ṣaḍ-indriya-vicāriṇī। adhibhūtaṃ tu vijñeyaṃ brahmā tatra-adhidaivatam ॥14-42-39॥
[अध्यात्मम् (adhyātmaṃ) - concerning the self; spirit; essence; spiritual principle; बुद्धिः (buddhiḥ) - intellect; discernment; understanding; इति (iti) - thus; so; in this way; आहुः (āhuḥ) - they say; it is said; षट्-इन्द्रिय-विचारिणी (ṣaḍ-indriya-vicāriṇī) - discerning the six senses; the examiner of the six faculties; अधिभूतम् (adhibhūtaṃ) - relating to the elements; concerning created beings; physical (realm); तु (tu) - but; however; विज्ञेयम् (vijñeyam) - to be known; that which should be understood; ब्रह्मा (brahmā) - Brahmā; the Creator; तत्र (tatra) - there; in that; अधिदैवतम् (adhidaivatam) - the presiding deity; overlord of the gods;]
(Concerning the self, intellect, thus they say, discerning the six senses. However, that which is to be known regarding beings, Brahmā is the presiding deity there. (14-42-39))
They say that intellect, which examines the six senses, is called 'adhyātma', or concern with the self. But with regard to the physical realm, what is to be known is that Brahmā is its presiding deity. (14-42-39)
यथावदध्यात्मविधिरेष वः कीर्तितो मया। ज्ञानमस्य हि धर्मज्ञाः प्राप्तं बुद्धिमतामिह ॥१४-४२-४०॥
yathāvad adhyātma-vidhir eṣa vaḥ kīrtito mayā। jñānam asya hi dharma-jñāḥ prāptam buddhimatām iha ॥14-42-40॥
[यथावद् (yathāvad) - as it is appropriate; in due manner; अध्यात्मविधि: (adhyātma-vidhiḥ) - procedure relating to the self; method concerning the spirit; एष: (eṣaḥ) - this; व: (vaḥ) - for you (plural); कीर्तित: (kīrtitaḥ) - has been proclaimed; declared; मया (mayā) - by me; ज्ञानम् (jñānam) - knowledge; अस्य (asya) - of this; हि (hi) - indeed; धर्मज्ञा: (dharma-jñāḥ) - knowers of dharma; प्राप्तम् (prāptam) - has been attained; बुद्धिमताम् (buddhimatām) - of the wise; इह (iha) - here;]
(As appropriate, this procedure concerning the self has been proclaimed for you by me. Knowledge of this indeed, O knowers of dharma, has been attained by the wise here.)
I have thus properly explained to you this procedure regarding the self; indeed, O knowers of dharma, knowledge of this has been attained here by the wise. (14-42-40)
इन्द्रियाणीन्द्रियार्थाश्च महाभूतानि पञ्च च। सर्वाण्येतानि सन्धाय मनसा सम्प्रधारयेत् ॥१४-४२-४१॥
indriyāṇīndriyārthāś ca mahābhūtāni pañca ca। sarvāṇy etāni sandhāya manasā sampradhārayet ॥14-42-41॥
[इन्द्रियानि (indriyāni) - the senses; इन्द्रियार्थाः (indriyārthāḥ) - the objects of the senses; च (ca) - and; महाभूतानि (mahābhūtāni) - the great elements; पञ्च (pañca) - five; च (ca) - and; सर्वाणि (sarvāṇi) - all; एतानि (etāni) - these; सन्धाय (sandhāya) - having united; मनसा (manasā) - by the mind; सम्प्रधारयेत् (sampradhārayet) - one should contemplate;]
(The senses, the objects of the senses, and the five great elements—and all these, having united, by the mind one should contemplate.)
One should contemplate all these—the senses, the sense objects, and the five great elements—having united them with the mind. (14-42-41)
क्षीणे मनसि सर्वस्मिन्न जन्मसुखमिष्यते। ज्ञानसम्पन्नसत्त्वानां तत्सुखं विदुषां मतम् ॥१४-४२-४२॥
kṣīṇe manasi sarvasmin janma-sukham iṣyate। jñāna-sampanna-sattvānāṃ tat-sukhaṃ viduṣāṃ matam ॥14-42-42॥
[क्षीणे (kṣīṇe) - when diminished; मनसि (manasi) - in the mind; सर्वस्मिन्न् (sarvasmin) - in all; जन्मसुखम् (janma-sukham) - pleasure of birth; इष्यते (iṣyate) - is regarded; ज्ञानसम्पन्नसत्त्वानाम् (jñāna-sampanna-sattvānām) - of those whose being is endowed with knowledge; तत्-सुखम् (tat-sukham) - that happiness; विदुषाम् (viduṣām) - of the wise; मतम् (matam) - is considered; ॥१४-४२-४२॥ ((14-42-42)) - ;]
(When in the diminished mind in all, the pleasure of birth is regarded. Of those whose being is endowed with knowledge, that happiness is considered by the wise.)
When the mind is diminished in all, pleasure arising from birth is considered happiness. For those whose nature is endowed with knowledge, that is held to be happiness by the wise. (14-42-42)
अतः परं प्रवक्ष्यामि सूक्ष्मभावकरीं शिवाम्। निवृत्तिं सर्वभूतेषु मृदुना दारुणेन वा ॥१४-४२-४३॥
ataḥ paraṃ pravakṣyāmi sūkṣmabhāvakariṃ śivām। nivṛttiṃ sarvabhūteṣu mṛdunā dāruṇena vā ॥14-42-43॥
[अतः (ataḥ) - from this; thus; परम् (param) - further; thereafter; प्रवक्ष्यामि (pravakṣyāmi) - I shall explain; सूक्ष्मभावकरीं (sūkṣmabhāvakārīṃ) - subtle-inclination-causing; शिवाम् (śivām) - auspicious; निवृत्तिं (nivṛttiṃ) - cessation; withdrawal; सर्वभूतेषु (sarvabhūteṣu) - in all beings; मृदुना (mṛdunā) - by the gentle; दारुणेन (dāruṇena) - by the harsh; वा (vā) - or;]
(From this, further, I shall explain the subtle-inclination-causing auspicious cessation in all beings, by the gentle or by the harsh.)
Therefore, I will now explain the auspicious cessation that produces subtle realization in all beings, whether by gentle or harsh means. (14-42-43)
गुणागुणमनासङ्गमेकचर्यमनन्तरम्। एतद्ब्राह्मणतो वृत्तमाहुरेकपदं सुखम् ॥१४-४२-४४॥
guṇāguṇamanāsaṅgamekacaryamanantaram। etadbrāhmaṇato vṛttamāhurekapadaṃ sukham ॥14-42-44॥
[गुण-अगुण-मनः-सङ्गम् (guṇa-aguṇa-manaḥ-saṅgam) - union of the mind with qualities and non-qualities; एक-चर्यम् (eka-caryam) - solitary conduct; अनन्तरम् (anantaram) - immediately after; एतत् (etat) - this; ब्राह्मणतः (brāhmaṇataḥ) - from a Brahmin; वृत्तम् (vṛttam) - conduct; आहुः (āhuḥ) - they declare; एक-पदं (eka-padam) - one word; सुखम् (sukham) - happiness;]
(Union of the mind with qualities and non-qualities, solitary conduct, immediately after—this conduct from a Brahmin they declare (to be) happiness in one word.)
They declare that the conduct of a Brahmin—union of the mind with qualities and non-qualities, solitary living, and immediacy—is happiness, all summed up in a single word. (14-42-44)
विद्वान्कूर्म इवाङ्गानि कामान्संहृत्य सर्वशः। विरजाः सर्वतो मुक्तो यो नरः स सुखी सदा ॥१४-४२-४५॥
vidvānkūrma ivāṅgāni kāmān saṃhṛtya sarvaśaḥ। virajāḥ sarvato mukto yo naraḥ sa sukhī sadā ॥14-42-45॥
[विद्वान् (vidvān) - knower; wise person; कूर्मः (kūrmaḥ) - tortoise; इव (iva) - like; as; अङ्गानि (aṅgāni) - limbs; कामान् (kāmān) - desires; संहृत्य (saṃhṛtya) - having withdrawn; सर्वशः (sarvaśaḥ) - altogether; in every way; विरजाः (virajāḥ) - free from passion; सर्वतः (sarvataḥ) - from all sides; completely; मुक्तः (muktaḥ) - released; liberated; यः (yaḥ) - who; नरः (naraḥ) - man; person; सः (saḥ) - he; सुखी (sukhī) - happy; one who is happy; सदा (sadā) - always;]
(The wise person, like a tortoise (withdraws) limbs, having withdrawn desires altogether, free from passion, released from all sides, who (is) that man, he (is) happy always.)
He who, just like a tortoise withdraws its limbs and altogether withdraws all desires, is free from passion and liberated from every side; that person is ever happy. (14-42-45)
कामानात्मनि संयम्य क्षीणतृष्णः समाहितः। सर्वभूतसुहृन्मैत्रो ब्रह्मभूयं स गच्छति ॥१४-४२-४६॥
kāmān ātmani saṁyamya kṣīṇatṛṣṇaḥ samāhitaḥ। sarvabhūtasuhṛnmaitro brahmabhūyaṁ sa gacchati ॥14-42-46॥
[कामान् (kāmān) - desires; आत्मनि (ātmani) - in the self; संयम्य (saṁyamya) - having restrained; क्षीणतृष्णः (kṣīṇatṛṣṇaḥ) - one whose thirst (craving) is exhausted; समाहितः (samāhitaḥ) - one who is concentrated; सर्वभूतसुहृत् (sarvabhūtasuhṛt) - friend of all beings; मैत्रः (maitraḥ) - affectionate; ब्रह्मभूयम् (brahmabhūyam) - the state of Brahman; स (sa) - he; гच्छति (gacchati) - goes;]
(Desires in the self having restrained, one whose craving is exhausted, one who is concentrated, friend of all beings, affectionate, the state of Brahman he goes.)
He who has restrained desires in the self, whose craving is exhausted, who is concentrated, affectionate and a friend to all beings—he attains the state of Brahman. (14-42-46)
इन्द्रियाणां निरोधेन सर्वेषां विषयैषिणाम्। मुनेर्जनपदत्यागादध्यात्माग्निः समिध्यते ॥१४-४२-४७॥
indriyāṇāṃ nirodhena sarveṣāṃ viṣayeṣiṇām। muner janapadattyāgād adhyātmāgniḥ samidhyate ॥14-42-47॥
[इन्द्रियाणां (indriyāṇām) - of the senses; निरोधेन (nirodhena) - by restraint; सर्वेषां (sarveṣām) - of all; विषयैषिणाम् (viṣayeṣiṇām) - desiring objects; मुनेः (muneḥ) - of the sage; जनपदत्यागात् (janapadattyāgāt) - from abandonment of society; अध्यात्माग्निः (adhyātmāgniḥ) - the fire of the self; समिध्यते (samidhyate) - is kindled;]
(By restraint of the senses of all those who desire objects, from the sage's abandonment of society, the fire of the self is kindled.)
When all the senses that desire objects are restrained, and the sage abandons society, the fire of the self is kindled. (14-42-47)
यथाग्निरिन्धनैरिद्धो महाज्योतिः प्रकाशते। तथेन्द्रियनिरोधेन महानात्मा प्रकाशते ॥१४-४२-४८॥
yathāgnir indhanair iddho mahājyotiḥ prakāśate. tathendriya-nirodhena mahān ātmā prakāśate ॥14-42-48॥
[यथा (yathā) - just as; अग्निः (agniḥ) - fire; इन्धनैः (indhanaiḥ) - by fuels; इद्धः (iddhaḥ) - inflamed; महाज्योतिः (mahājyotiḥ) - great light; प्रकाशते (prakāśate) - shines forth; तथा (tathā) - so; इन्द्रियनिरोधेन (indriya-nirodhena) - by restraint of the senses; महानात्मा (mahān ātmā) - the great self; प्रकाशते (prakāśate) - shines forth;]
(Just as fire, inflamed by fuels, great light shines forth; so by restraint of the senses, the great self shines forth.)
Just as fire, when kindled by fuels, shines with great light, so also the great self shines forth when the senses are restrained. (14-42-48)
यदा पश्यति भूतानि प्रसन्नात्मात्मनो हृदि। स्वयंयोनिस्तदा सूक्ष्मात्सूक्ष्ममाप्नोत्यनुत्तमम् ॥१४-४२-४९॥
yadā paśyati bhūtāni prasannātmātmanaḥ hṛdi। svayaṃyoniḥ tadā sūkṣmāt sūkṣmam āpnoti anuttamam ॥14-42-49॥
[यदा (yadā) - when; पश्यति (paśyati) - sees; भूतानि (bhūtāni) - beings; प्रसन्नात्मा (prasannātmā) - one of serene mind; आत्मनः (ātmanaḥ) - of his own self; हृदि (hṛdi) - in the heart; स्वयंयोनिः (svayaṃyoniḥ) - the self-born; तदा (tadā) - then; सूक्ष्मात् (sūkṣmāt) - from the subtle; सूक्ष्मम् (sūkṣmam) - the subtle (highest subtlety); आप्नोति (āpnoti) - attains; अनुत्तमम् (anuttamam) - the unsurpassed;]
(When one of serene mind, the self-born, sees beings in his own heart, then from the subtle he attains the highest subtlety, the unsurpassed.)
When the self-born, with a serene mind, perceives all beings within his own heart, then he attains the supreme subtlety, the unsurpassed. (14-42-49)
अग्नी रूपं पयः स्रोतो वायुः स्पर्शनमेव च। मही पङ्कधरं घोरमाकाशं श्रवणं तथा ॥१४-४२-५०॥
agnī rūpaṃ payaḥ sroto vāyuḥ sparśanam eva ca। mahī paṅkadharaṃ ghoram ākāśaṃ śravaṇaṃ tathā॥14-42-50॥
[अग्नी (agnī) - fire; रूपं (rūpaṃ) - form; पयः (payaḥ) - water; स्रोतः (sroto) - stream; वायुः (vāyuḥ) - wind; स्पर्शनम् (sparśanam) - touch; एव (eva) - indeed; च (ca) - and; मही (mahī) - earth; पङ्कधरं (paṅkadharaṃ) - mud-bearing; घोरम् (ghoram) - terrible; आकाशं (ākāśaṃ) - ether; श्रवणं (śravaṇaṃ) - hearing; तथा (tathā) - likewise;]
(Fire is form, water is stream, wind is touch indeed and; earth is mud-bearing, terrible, ether is hearing likewise.)
Fire is associated with form; water with streams; wind with touch; earth with bearing mud, the terrible; and ether likewise with hearing. (14-42-50)
रागशोकसमाविष्टं पञ्चस्रोतःसमावृतम्। पञ्चभूतसमायुक्तं नवद्वारं द्विदैवतम् ॥१४-४२-५१॥
rāgaśokasamāviṣṭaṃ pañcasrotaḥsamāvṛtam। pañcabhūtasamāyuktaṃ navadvāraṃ dvidaivatam ॥14-42-51॥
[रागशोकसमाविष्टं (rāgaśokasamāviṣṭam) - pervaded by passion and sorrow; पञ्चस्रोतःसमावृतम् (pañcasrotaḥsamāvṛtam) - enveloped by five streams; पञ्चभूतसमायुक्तं (pañcabhūtasamāyuktam) - joined with the five elements; नवद्वारं (navadvāram) - having nine doors; द्विदैवतम् (dvidaivatam) - connected with two divinities;]
(Pervaded by passion and sorrow, enveloped by five streams, joined with the five elements, having nine doors, connected with two divinities.)
One that is pervaded by passion and sorrow, covered by five streams, united with the five elements, possessing nine doors, and governed by two divinities. (14-42-51)
रजस्वलमथादृश्यं त्रिगुणं च त्रिधातुकम्। संसर्गाभिरतं मूढं शरीरमिति धारणा ॥१४-४२-५२॥
rajasvalam athādṛśyaṃ triguṇaṃ ca tridhātukam। saṃsargābhirataṃ mūḍhaṃ śarīram iti dhāraṇā ॥14-42-52॥
[रजस्वलम् (rajasvalam) - possessed of rajas; (i.e., imbued with the quality of rajas); अथ (atha) - then; further; अदृश्यम् (adṛśyam) - not perceivable; invisible; त्रिगुणम् (triguṇam) - pertaining to three qualities; (sattva, rajas, tamas); च (ca) - and; त्रिधातुकम् (tridhātukam) - composed of three elements; (vāyu, pitta, kapha); संसर्गाभिरतम् (saṃsargābhiratam) - attached to association; (enjoying contact); मूढम् (mūḍham) - deluded; confused; शरीरम् (śarīram) - body; इति (iti) - thus; धारणा (dhāraṇā) - concept; understanding;]
(Possessed of rajas then not perceivable, possessing three qualities and consisting of three elements, attached to association, deluded, body thus — concept.)
The concept is that the body, imbued with rajas, is further imperceptible, is constituted of three qualities and three elements, is attached to association and is deluded. (14-42-52)
दुश्चरं जीवलोकेऽस्मिन्सत्त्वं प्रति समाश्रितम्। एतदेव हि लोकेऽस्मिन्कालचक्रं प्रवर्तते ॥१४-४२-५३॥
duścaraṃ jīvaloke'smin sattvaṃ prati samāśritam। etadeva hi loke'smin kālacakraṃ pravartate ॥14-42-53॥
[दुश्चरम् (duścaram) - difficult to practice; difficult to accomplish; जीवलोके (jīvaloke) - in the world of beings; अस्मिन् (asmin) - in this; here; सत्त्वम् (sattvam) - state of being; essence; प्रति (prati) - towards; with respect to; समाश्रितम् (samāśritam) - taken refuge in; resorted to; एतदेव (etadeva) - this alone; this only; हि (hi) - indeed; surely; लोके (loke) - in the world; अस्मिन् (asmin) - in this; here; कालचक्रम् (kālacakram) - the wheel of time; प्रवर्तते (pravartate) - revolves; turns; is set in motion;]
(Difficult to practice in the world of beings in this, the state of being is resorted to; this alone indeed in this world the wheel of time revolves.)
In this world of living beings, it is difficult to attain the essential state; yet, it is this alone that causes the wheel of time to revolve in this world. (14-42-53)
एतन्महार्णवं घोरमगाधं मोहसञ्ज्ञितम्। विसृजेत्सङ्क्षिपेच्चैव बोधयेत्सामरं जगत् ॥१४-४२-५४॥
etan-mahārṇavaṃ ghoram-agādhaṃ moha-saṃjñitam। visṛjet-saṅkṣipec-caiva bodhayet-sāmaraṃ jagat ॥14-42-54॥
[एतत् (etat) (etat) - this; महा-अर्णवम् (mahā-arṇavam) (mahārṇavam) - great ocean; घोरम् (ghoram) (ghoram) - terrible; अगाधम् (agādham) (agādham) - bottomless; मोह-सञ्ज्ञितम् (moha-saṃjñitam) (moha-saṃjñitam) - designated as delusion; विसृजेत् (visṛjet) (visṛjet) - one should abandon; सङ्क्षिपेत् (saṅkṣipet) (saṅkṣipet) - one should contract; च (ca) (ca) - and; एव (eva) (eva) - indeed; बोदयेत् (bodhayet) (bodhayet) - one should enlighten; सामरम् (sāmaram) (sāmaraṃ) - together with the immortals; जगत् (jagat) (jagat) - world; ॥१४-४२-५४॥ (14-42-54) - ;]
(This great ocean, terrible, bottomless, designated as delusion; one should abandon, one should contract indeed, one should enlighten the world together with the immortals.)
This great and terrible ocean, boundless and called delusion—one should abandon it, contract it, and indeed enlighten the entire world, including the immortals. (14-42-54)
कामक्रोधौ भयं मोहमभिद्रोहमथानृतम्। इन्द्रियाणां निरोधेन स तांस्त्यजति दुस्त्यजान् ॥१४-४२-५५॥
kāmakrodhau bhayaṃ mohamabhidrohamathānṛtam। indriyāṇāṃ nirodhena sa tāṃstyajati dustyajān ॥14-42-55॥
[कामक्रोधौ (kāmakrodhau) - desire and anger; भयम् (bhayam) - fear; मोहम् (moham) - delusion; अभिद्रोहम् (abhidroham) - hostility; अथ (atha) - and; अनृतम् (anṛtam) - falsehood; इन्द्रियाणां (indriyāṇāṃ) - of the senses; निरोधेन (nirodhena) - by restraint; स (sa) - he; तान् (tān) - those; त्यजति (tyajati) - abandons; दुस्त्यजान् (dustyajān) - difficult-to-abandon;]
(Desire and anger, fear, delusion, hostility, and falsehood; by restraint of the senses, he abandons those difficult-to-abandon (faults).)
He abandons desire and anger, fear, delusion, hostility, and falsehood—those difficult-to-abandon faults—by restraining the senses. (14-42-55)
यस्यैते निर्जिता लोके त्रिगुणाः पञ्च धातवः। व्योम्नि तस्य परं स्थानमनन्तमथ लक्ष्यते ॥१४-४२-५६॥
yasyai te nirjitā loke triguṇāḥ pañca dhātavaḥ । vyomni tasya paraṃ sthānam anantam atha lakṣyate ॥14-42-56॥
[यस्य (yasya) - of whom; एते (ete) - these; निर्जिता (nirjitā) - conquered; लोके (loke) - in the world; त्रिगुणाः (triguṇāḥ) - three qualities; पञ्च (pañca) - five; धातवः (dhātavaḥ) - elements; व्योम्नि (vyomni) - in the ether; तस्य (tasya) - of him; परम् (param) - supreme; स्थानम् (sthānam) - place; अनन्तम् (anantam) - endless; अथ (atha) - then; लक्ष्यते (lakṣyate) - is perceived;]
(Of whom these are conquered in the world—the three qualities, five elements. In the ether, of him, the supreme place, endless, then, is perceived.)
He for whom, in this world, these three qualities and five elements are conquered—the supreme, endless place of that one is then perceived in the ether. (14-42-56)
कामकूलामपारान्तां मनःस्रोतोभयावहाम्। नदीं दुर्गह्रदां तीर्णः कामक्रोधावुभौ जयेत् ॥१४-४२-५७॥
kāmakūlām apārāntāṃ manaḥ-srotobhaya-āvahām। nadīṃ durgra-hradāṃ tīrṇaḥ kāmakrodhau ubhau jayet॥14-42-57॥
[कामकूलाम् (kāmakūlām) - whose origin is desire; अपारान्ताम् (apārāntām) - whose end is boundless; मनःस्रोतः-उभय-आवहाम् (manaḥ-srotaḥ-ubhaya-āvahām) - carried by the stream of mind, bringing both (desire and anger); नदीम् (nadīm) - river; दुर्ग-ह्रदाम् (durga-hradām) - with perilous whirlpools; तीर्णः (tīrṇaḥ) - having crossed; काम-क्रोधौ (kāma-krodhau) - desire and anger; उभौ (ubhau) - both; जयेत् (jayet) - should conquer;]
(One having crossed the river whose origin is desire, whose end is boundless, carried by the stream of mind, bringing both (desire and anger), and with perilous whirlpools, should conquer both desire and anger.)
Having crossed the river whose source is desire, whose end is infinite, whose swift current is the mind carrying both desire and anger and which has perilous whirlpools, one should conquer both desire and anger. (14-42-57)
स सर्वदोषनिर्मुक्तस्ततः पश्यति यत्परम्। मनो मनसि सन्धाय पश्यत्यात्मानमात्मनि ॥१४-४२-५८॥
sa sarvadoṣanirmuktastataḥ paśyati yatparam। mano manasi sandhāya paśyatyātmānamātmani ॥14-42-58॥
[स (sa) - he; सर्वदोषनिर्मुक्तः (sarvadoṣanirmuktaḥ) - free from all faults; ततः (tataḥ) - then; पश्यति (paśyati) - sees; यत् (yat) - which; परम् (param) - supreme; मनो (mano) - mind; मनसि (manasi) - in the mind; सन्धाय (sandhāya) - having fixed; पश्यति (paśyati) - sees; आत्मानम् (ātmānam) - the self; आत्मनि (ātmani) - in the Self;]
(He, free from all faults, then sees that which is supreme. Mind in mind having fixed, sees the self in the Self.)
He who is free from all faults then perceives that which is supreme. By fixing the mind within the mind, he sees the Self in the Self. (14-42-58)
सर्ववित्सर्वभूतेषु वीक्षत्यात्मानमात्मनि। एकधा बहुधा चैव विकुर्वाणस्ततस्ततः ॥१४-४२-५९॥
sarvavit sarvabhūteṣu vīkṣaty ātmānam ātmani. ekadhā bahudhā caiva vikurvāṇas tatastataḥ ॥14-42-59॥
[सर्ववित् (sarvavit) - the knower of all; सर्वभूतेषु (sarvabhūteṣu) - among all beings; वीक्षति (vīkṣati) - sees; आत्मानम् (ātmānam) - the self; आत्मनि (ātmani) - in the self; एकधा (ekadhā) - in one form; बहुधा (bahudhā) - in many forms; च (ca) - and; एव (eva) - indeed; विकुर्वाणः (vikurvāṇaḥ) - having manifested; ततः (tataḥ) - here and there; ततः (tataḥ) - here and there;]
(The knower of all among all beings sees the self in the self, having manifested as one and indeed as many, here and there.)
The all-knower, present in all beings, perceives the Self within the self, manifesting as one and as many, here and there. (14-42-59)
ध्रुवं पश्यति रूपाणि दीपाद्दीपशतं यथा। स वै विष्णुश्च मित्रश्च वरुणोऽग्निः प्रजापतिः ॥१४-४२-६०॥
dhruvaṃ paśyati rūpāṇi dīpāddīpaśataṃ yathā। sa vai viṣṇuśca mitraśca varuṇo'gnīḥ prajāpatiḥ ॥14-42-60॥
[ध्रुवं (dhruvam) - certainly; definitely; पश्यति (paśyati) - sees; रूपाणि (rūpāṇi) - forms; दीपात् (dīpāt) - from a lamp; दीपशतम् (dīpaśatam) - a hundred lamps; यथा (yathā) - just as; स (sa) - he; वै (vai) - indeed; विष्णुः (viṣṇuḥ) - Viṣṇu; च (ca) - and; मित्रः (mitraḥ) - Mitra; च (ca) - and; वरुणः (varuṇaḥ) - Varuṇa; अग्निः (agniḥ) - Agni; प्रजापतिः (prajāpatiḥ) - Prajāpati;]
(Certainly sees forms from a lamp, (just as) a hundred lamps, just as. He indeed is Viṣṇu and Mitra and Varuṇa, Agni, Prajāpati.)
Just as one certainly sees many forms by the light of a single lamp, so too, he indeed is Viṣṇu, Mitra, Varuṇa, Agni, and Prajāpati. (14-42-60)
स हि धाता विधाता च स प्रभुः सर्वतोमुखः। हृदयं सर्वभूतानां महानात्मा प्रकाशते ॥१४-४२-६१॥
sa hi dhātā vidhātā ca sa prabhuḥ sarvatomukhaḥ। hṛdayaṁ sarvabhūtānāṁ mahānātmā prakāśate ॥14-42-61॥
[स (sa) (sa) - he; हि (hi) (hi) - indeed; धाता (dhātā) (dhātā) - creator; विधाता (vidhātā) (vidhātā) - ordainer; च (ca) (ca) - and; स (sa) (sa) - he; प्रभुः (prabhuḥ) (prabhuḥ) - lord; सर्वतोमुखः (sarvatomukhaḥ) (sarvatomukhaḥ) - facing all directions; हृदयं (hṛdayam) (hṛdayam) - the heart; सर्वभूतानां (sarvabhūtānām) (sarvabhūtānām) - of all beings; महानात्मा (mahānātmā) (mahānātmā) - the great Self; प्रकाशते (prakāśate) (prakāśate) - shines;]
(He indeed the creator and ordainer, he the lord, facing all directions; in the heart of all beings, the great Self shines.)
He is indeed the creator and ordainer, the lord facing all directions; the great Self shines in the hearts of all beings. (14-42-61)
तं विप्रसङ्घाश्च सुरासुराश्च; यक्षाः पिशाचाः पितरो वयांसि। रक्षोगणा भूतगणाश्च सर्वे; महर्षयश्चैव सदा स्तुवन्ति ॥१४-४२-६२॥
taṃ viprasaṅghāś ca surāsurāś ca; yakṣāḥ piśācāḥ pitaro vayāṃsi. rakṣogaṇā bhūtagaṇāś ca sarve; maharṣayaś caiva sadā stuvanti ॥14-42-62॥
[तं (taṃ) - him; विप्रसङ्घाः (viprasaṅghāḥ) - assemblies of brāhmaṇas; च (ca) - and; सुरासुराः (surāsurāḥ) - devas and asuras; च (ca) - and; यक्षाः (yakṣāḥ) - yakṣas; पिशाचाः (piśācāḥ) - piśācas; पितरः (pitaro) - ancestors; वयांसि (vayāṃsi) - birds; रक्षोगणाः (rakṣogaṇāḥ) - hosts of rākṣasas; भूतगणाः (bhūtagaṇāḥ) - hosts of spirits; च (ca) - and; सर्वे (sarve) - all; महर्षयः (maharṣayaḥ) - great sages; च (ca) - and; एव (eva) - indeed; सदा (sadā) - always; स्तुवन्ति (stuvanti) - praise;]
(Him assemblies of brāhmaṇas and devas and asuras and yakṣas, piśācas, ancestors, birds, hosts of rākṣasas, hosts of spirits and all, great sages indeed always praise.)
Assemblies of brāhmaṇas, gods and asuras, yakṣas, piśācas, ancestors, birds, hosts of rākṣasas, all hosts of spirits, and great sages indeed always praise him. (14-42-62)
