The Self Is Neither Man Nor Woman

Verse 1 (13.226.1)

देवदेव महादेव श्रुतं मे भगवन्निदम् । आत्मनो जातिसम्बन्धं ब्रूहि स्त्रीपुरुषान्तरम् ॥

devadeva mahādeva śrutaṃ me bhagavannidam | ātmano jātisambandhaṃ brūhi strīpuruṣāntaram

O god of gods, great God, blessed Lord, this I have heard. Now tell me how the self stands in relation to birth, and what distinguishes a woman from a man.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2319-2320 (the first line differs in wording).

Verse 2 (13.226.2)

स्त्रीप्राणाः पुरुषप्राणा एकतः पृथगेव वा । एष मे संशयो देव तं मे छेत्तुं त्वमर्हसि ॥

strīprāṇāḥ puruṣaprāṇā ekataḥ pṛthageva vā | eṣa me saṃśayo deva taṃ me chettuṃ tvamarhasi

Are the life-breaths of a woman and those of a man one and the same, or are they separate? This is my doubt, O God; it is for you to dispel it.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2321-2322.

Verse 3 (13.226.3)

तदहं ते प्रवक्ष्यामि शृणु सर्वं समाहिता । स्त्रीत्वं पुंस्त्वमिति प्राणे स्थितिर्नास्ति शुभेक्षणे ॥

tadahaṃ te pravakṣyāmi śṛṇu sarvaṃ samāhitā | strītvaṃ puṃstvamiti prāṇe sthitirnāsti śubhekṣaṇe

I shall tell you that; listen to all of it with attention. In the life-breath, O fair-eyed one, there is no abiding state of womanhood or manhood.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2323-2324.

Verse 4 (13.226.4)

निर्विकारः सदैवात्मा स्त्रीत्वं पुंस्त्वं न चात्मनि । कर्मप्रकारेण तथा जात्यां जात्यां प्रजायते ॥

nirvikāraḥ sadaivātmā strītvaṃ puṃstvaṃ na cātmani | karmaprakāreṇa tathā jātyāṃ jātyāṃ prajāyate

The self is forever free of change; in the self there is neither womanhood nor manhood. It is born, life after life, according to the course of its action.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2325-2326.

Verse 5 (13.226.5)

कृत्वा कर्म पुमान्स्त्री वा स्त्री पुमानपि जायते । स्त्रीभावं यत्पुमान्कृत्वा कर्मणा प्रमदा भवेत् ॥

kṛtvā karma pumānstrī vā strī pumānapi jāyate | strībhāvaṃ yatpumānkṛtvā karmaṇā pramadā bhavet

Through the deeds he has done, a man is born a woman, and a woman is born a man. A man who has acted in a woman's way becomes, through that deed, a woman.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2332-2333 (the first line differs in wording).

Verse 6 (13.226.6)

भगवन्सर्वलोकेश कर्मात्मा न करोति चेत् । कोऽन्यः कर्मकरो देहे तन्मे त्वं वक्तुमर्हसि ॥

bhagavansarvalokeśa karmātmā na karoti cet | ko'nyaḥ karmakaro dehe tanme tvaṃ vaktumarhasi

O Lord, ruler of all the worlds, if the self does not act, then who else in the body is the doer of action? Please tell me that.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2334-2335.

Verse 7 (13.226.7)

शृणु भामिनि कर्तारमात्मा हि न च कर्मकृत् । प्रकृत्या गुणयुक्तेन क्रियते कर्म नित्यशः ॥

śṛṇu bhāmini kartāramātmā hi na ca karmakṛt | prakṛtyā guṇayuktena kriyate karma nityaśaḥ

Listen, radiant lady, about the doer: the self does not do action. Action is done always by nature, which is joined with the qualities.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2336-2337.

Verse 8 (13.226.8)

शरीरं प्राणिनां लोके यथा पित्तकफानिलैः । व्याप्तमेभिस्त्रिभिर्दोषैस्तथा व्याप्तं त्रिभिर्गुणैः ॥

śarīraṃ prāṇināṃ loke yathā pittakaphānilaiḥ | vyāptamebhistribhirdoṣaistathā vyāptaṃ tribhirguṇaiḥ

As the body of living beings in the world is pervaded by the three humours, bile, phlegm and wind, so it is pervaded by the three qualities.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2338-2339.

Verse 9 (13.226.9)

सत्वं रजस्तमश्चैव गुणास्त्वेते शरीरिणः । प्रकाशात्मकमेतेषां सत्वं सततमिष्यते ॥

satvaṃ rajastamaścaiva guṇāstvete śarīriṇaḥ | prakāśātmakameteṣāṃ satvaṃ satatamiṣyate

Sattva, rajas and tamas: these are the qualities of the embodied. Of these, sattva is ever held to be of the nature of light.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2340-2341.

Verse 10 (13.226.10)

रजो दुःखात्मकं तत्र तमो मोहात्मकं स्मृतम् । त्रिभिरेतैर्गुणैर्युक्तं लोके कर्म प्रवर्तते ॥

rajo duḥkhātmakaṃ tatra tamo mohātmakaṃ smṛtam | tribhiretairguṇairyuktaṃ loke karma pravartate

Rajas is of the nature of pain, and tamas is declared to be of the nature of delusion. Joined with these three qualities, action goes on in the world.

Note on the text: Corrected दुःखत्मकं → दुःखात्मकं (misprint in Wikisource; dropped long ā; the critical edition has duḥkhātmakaṃ). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2342-2343.

Verse 11 (13.226.11)

सत्यं प्राणिदया शौचं श्रेयः प्रीतिः क्षमा दमः । एवमादि तथाऽन्यच्च कर्म सात्विकमुच्यते ॥

satyaṃ prāṇidayā śaucaṃ śreyaḥ prītiḥ kṣamā damaḥ | evamādi tathā'nyacca karma sātvikamucyate

Truth, compassion for living beings, purity, what is good, affection, forbearance and self-control, and whatever else is of this kind, is called sattvic action.

Note on the text: Corrected तथाऽन्यश्च → तथाऽन्यच्च (misprint in Wikisource; wrong sandhi form; the critical edition has tathānyac ca). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2344-2345.

Verse 12 (13.226.12)

दाक्ष्यं कर्मपरत्वं च लोभो मोहो विधिं प्रति । कलत्रसङ्गो माधुर्यं नित्यमैश्वर्यलुब्धता । रजसश्चोद्भवं चैतत्कर्म नानाविधं सदा ॥

dākṣyaṃ karmaparatvaṃ ca lobho moho vidhiṃ prati | kalatrasaṅgo mādhuryaṃ nityamaiśvaryalubdhatā | rajasaścodbhavaṃ caitatkarma nānāvidhaṃ sadā

Skill, devotion to action, greed, delusion about rules, attachment to a wife, sweetness, a constant craving for lordship: this action of many kinds, always, arises from rajas.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2346-2348 (a three-line verse).

Verse 13 (13.226.13)

अनृतं चैव पारुष्यं धृतिर्विद्वेषिता भृशम् । हिंसाऽसत्यं च नास्तिक्यं निद्रालस्यभयानि च । तमसश्चोद्भवं चैतत्कर्म पापयुतं तथा ॥

anṛtaṃ caiva pāruṣyaṃ dhṛtirvidveṣitā bhṛśam | hiṃsā'satyaṃ ca nāstikyaṃ nidrālasyabhayāni ca | tamasaścodbhavaṃ caitatkarma pāpayutaṃ tathā

Falsehood and harshness, an intense and settled hostility, violence and untruthfulness, disbelief, sleep, sloth and fear: this action, tainted with sin, arises from tamas.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2349-2351 (a three-line verse; the wording differs in places).

Verse 14 (13.226.14)

तस्माद्गुणमयः सर्वः कार्यारम्भः शुभाशुभः । तस्मादात्मानमव्यग्रं विद्ध्यकर्तारमव्ययम् ॥

tasmādguṇamayaḥ sarvaḥ kāryārambhaḥ śubhāśubhaḥ | tasmādātmānamavyagraṃ viddhyakartāramavyayam

Therefore every undertaking, good or bad, is made of the qualities. Therefore know the self to be undisturbed, a non-doer, imperishable.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2352-2353.

Verse 15 (13.226.15)

सात्विकाः पुण्यलोकेषु राजसा मानुषे पदे । तिर्यग्योनौ च नरके तिष्ठेयुस्तामसा नराः ॥

sātvikāḥ puṇyalokeṣu rājasā mānuṣe pade | tiryagyonau ca narake tiṣṭheyustāmasā narāḥ

The sattvic dwell in the worlds of merit, the rajasic in the human state, and the tamasic among men would remain in animal wombs and in hell.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2354-2355.

Verse 16 (13.226.16)

किमर्थमात्मा भिन्नेऽस्मिन्देहे शस्त्रेण वा हते । स्वयं प्रयास्यति तदा तन्मे शंसितुमर्हसि ॥

kimarthamātmā bhinne'smindehe śastreṇa vā hate | svayaṃ prayāsyati tadā tanme śaṃsitumarhasi

Why does the self, when this body is broken, or struck down by a weapon, go away of itself then? You ought to tell me.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2356-2357 (the wording differs).

Verse 17 (13.226.17)

तदहं ते प्रवक्ष्यामि शृणु कल्याणि कारणम् । एतन्निर्णायकैश्चापि मुह्यन्ते सूक्ष्मबुद्धिभिः ॥

tadahaṃ te pravakṣyāmi śṛṇu kalyāṇi kāraṇam | etannirṇāyakaiścāpi muhyante sūkṣmabuddhibhiḥ

I shall tell you that; hear the reason, O auspicious one. Even those who try to settle this question, with their subtle minds, are bewildered by it.

Note on the text: Corrected प्रक्ष्यामि → प्रवक्ष्यामि (misprint in Wikisource; dropped व; the critical edition has pravakṣyāmi). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2358-2359.

Verse 18 (13.226.18)

कर्मक्षये तु सम्प्राप्ते प्राणिनां जन्मधारिणाम् । उपद्रवो भवेद्देहे येन केनापि हेतुना ॥

karmakṣaye tu samprāpte prāṇināṃ janmadhāriṇām | upadravo bhaveddehe yena kenāpi hetunā

When the action of embodied beings who bear birth is exhausted, some affliction arises in the body, from whatever cause.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2360-2361.

Verse 19 (13.226.19)

तन्निमित्तं शरीरी तु शरीरं प्राप्य संक्षयम् । अपयाति परित्यज्य ततः कर्मवशेन सः ॥

tannimittaṃ śarīrī tu śarīraṃ prāpya saṃkṣayam | apayāti parityajya tataḥ karmavaśena saḥ

Because of that, the embodied one, seeing the body come to ruin, leaves it and departs, then under the sway of action.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2362-2363.

Verse 20 (13.226.20)

देहक्षयेपि नैवात्मा वेदनाभिर्न चाल्यते । तिष्ठेत्कर्मफलं यावद्व्रजेत्कर्मक्षये पुनः ॥

dehakṣayepi naivātmā vedanābhirna cālyate | tiṣṭhetkarmaphalaṃ yāvadvrajetkarmakṣaye punaḥ

Even when the body is destroyed, the self is not shaken by its pains. It stays as long as the fruit of action lasts, and when that action is exhausted it goes forth again.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2364-2365.

Verse 21 (13.226.21)

आदिप्रभृति लोकेऽस्मिन्नेवमात्मगतिः स्मृता । एतत्ते कथितं देवि किं भूयः श्रोतुमिच्छसि ॥

ādiprabhṛti loke'sminnevamātmagatiḥ smṛtā | etatte kathitaṃ devi kiṃ bhūyaḥ śrotumicchasi

From the beginning of the world, such is remembered to be the course of the self. This has been told to you, goddess; what more do you wish to hear?

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2366-2367 (the wording differs slightly).