The Seven Priests: Senses and Mind

Verse 1 (14.23.1)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । सुभगे सप्तहोतॄणां विधानमिह यादृशम् ॥

atrāpyudāharantīmamitihāsaṃ purātanam | subhage saptahotṝṇāṃ vidhānamiha yādṛśam

On this subject they recall an ancient account, O fortunate one: how the seven priests of the sacrifice are arranged here.

Verse 2 (14.23.2)

घ्राणश्चक्षुश्च जिह्वा च त्वक् श्रोत्रं चैव पञ्चमम् । मनो बुद्धिश्च सप्तैते होतारः पृथगाश्रिताः ॥

ghrāṇaścakṣuśca jihvā ca tvak śrotraṃ caiva pañcamam | mano buddhiśca saptaite hotāraḥ pṛthagāśritāḥ

The nose, the eye, the tongue, the skin, and the ear as the fifth, with the mind and the intellect: these are the seven priests, each resting in its own place.

Verse 3 (14.23.3)

सूक्ष्माकाशे समं प्राप्ते न पश्यन्तीतरेतरम् । एतद्वै सप्तहोतृत्वं स्वभावाद्विद्धि शोभने ॥

sūkṣmākāśe samaṃ prāpte na paśyantītaretaram | etadvai saptahotṛtvaṃ svabhāvādviddhi śobhane

Though they all occupy the subtle space alike, they do not see one another. Know this, O lovely one, to be the sevenfold priesthood, by their very nature.

Verse 4 (14.23.4)

सूक्ष्मे त्वाकाशे सम्प्राप्ते कथं नान्योन्यदर्शिनः । कथं स्वभावाद्भगवन्नेतदाचक्ष्व मे प्रभो ॥

sūkṣme tvākāśe samprāpte kathaṃ nānyonyadarśinaḥ | kathaṃ svabhāvādbhagavannetadācakṣva me prabho

Though they have reached the subtle space, how is it that they do not see one another? And how is this by nature, revered sir? Explain it to me, my lord.

Note on the text: Corrected सूक्ष्मे तु काशे → सूक्ष्मे त्वाकाशे (misprint in Wikisource; "काशे" is not the word required in context; the critical edition's line reads sūkṣme 'vakāśe; smallest fix yielding the evident word आकाशे).

Verse 5 (14.23.5)

गुणज्ञानेषु विज्ञानं गुणज्ञानामभिज्ञता । परस्परं गुणानेते नाभिजानन्ति कर्हिचित् ॥

guṇajñāneṣu vijñānaṃ guṇajñānāmabhijñatā | parasparaṃ guṇānete nābhijānanti karhicit

Discernment lies in knowing qualities, and expertise belongs to those who know them; but these never recognise one another's qualities.

Verse 6 (14.23.6)

जिह्वा चक्षुस्तथा श्रोत्रं त्वङ्मनो बुद्धिरेव च । न गन्धानधिगच्छन्ति घ्राणस्तानधिगच्छति ॥

jihvā cakṣustathā śrotraṃ tvaṅmano buddhireva ca | na gandhānadhigacchanti ghrāṇastānadhigacchati

The tongue, the eye, the ear, the skin, the mind and the intellect do not grasp smells; the nose alone grasps them.

Verse 7 (14.23.7)

घ्राणं चक्षुस्तथा श्रोत्रं त्वङ्मनो बुद्धिरेव च । न रसानधिगच्छन्ति जिह्वा तानधिगच्छति ॥

ghrāṇaṃ cakṣustathā śrotraṃ tvaṅmano buddhireva ca | na rasānadhigacchanti jihvā tānadhigacchati

The nose, the eye, the ear, the skin, the mind and the intellect do not grasp tastes; the tongue alone grasps them.

Note on the text: Corrected क्षोत्रं → श्रोत्रं (misprint in Wikisource; not a Sanskrit word; the critical edition reads śrotram).

Verse 8 (14.23.8)

घ्राणं जिह्वा तथा श्रोत्रं त्वङ्मनो बुद्धिरेव च । न रूपाण्यधिगच्छन्ति चक्षुस्तान्यधिगच्छति ॥

ghrāṇaṃ jihvā tathā śrotraṃ tvaṅmano buddhireva ca | na rūpāṇyadhigacchanti cakṣustānyadhigacchati

The nose, the tongue, the ear, the skin, the mind and the intellect do not grasp forms; the eye alone grasps them.

Verse 9 (14.23.9)

घ्राणं जिह्वा ततश्चक्षुः श्रोत्रं बुद्धिर्मनस्तथा । न स्पर्शानधिगच्छन्ति त्वक्च तानधिगच्छति ॥

ghrāṇaṃ jihvā tataścakṣuḥ śrotraṃ buddhirmanastathā | na sparśānadhigacchanti tvakca tānadhigacchati

The nose, the tongue, the eye, the ear, the intellect and the mind do not grasp touch; the skin alone grasps it.

Verse 10 (14.23.10)

घ्राणं जिह्वा च चक्षुश्च त्वङ्मनो बुद्धिरेव च । न शब्दानधिगच्छन्ति श्रोत्रं तानधिगच्छति ॥

ghrāṇaṃ jihvā ca cakṣuśca tvaṅmano buddhireva ca | na śabdānadhigacchanti śrotraṃ tānadhigacchati

The nose, the tongue, the eye, the skin, the mind and the intellect do not grasp sounds; the ear alone grasps them.

Verse 11 (14.23.11)

घ्राणं जिह्वा च चक्षुश्च त्वक् श्रोत्रं बुद्धिरेव च । सङ्कल्पान्नाधिगच्छन्ति मनस्तानधिगच्छति ॥

ghrāṇaṃ jihvā ca cakṣuśca tvak śrotraṃ buddhireva ca | saṅkalpānnādhigacchanti manastānadhigacchati

The nose, the tongue, the eye, the skin, the ear and the intellect do not grasp resolves; the mind alone grasps them.

Verse 12 (14.23.12)

घ्राणं जिह्वा च चक्षुश्च त्वक् श्रोत्रं मन एव च । न निष्ठामधिगच्छन्ति बुद्धिस्तामधिगच्छति ॥

ghrāṇaṃ jihvā ca cakṣuśca tvak śrotraṃ mana eva ca | na niṣṭhāmadhigacchanti buddhistāmadhigacchati

The nose, the tongue, the eye, the skin, the ear and the mind do not reach a settled conclusion; the intellect alone reaches it.

Verse 13 (14.23.13)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । इन्द्रियाणां च संवादं मनसश्चैव भामिनि ॥

atrāpyudāharantīmamitihāsaṃ purātanam | indriyāṇāṃ ca saṃvādaṃ manasaścaiva bhāmini

On this subject too they recall an ancient account, O lovely woman: the debate between the senses and the mind.

Verse 14 (14.23.14)

नाघ्राति मामृते घ्राणं रसं जिह्वा न वेत्ति च । रूपं चक्षुर्न गृह्णाति त्वक् स्पर्शं नावबुध्यते ॥

nāghrāti māmṛte ghrāṇaṃ rasaṃ jihvā na vetti ca | rūpaṃ cakṣurna gṛhṇāti tvak sparśaṃ nāvabudhyate

Without me the nose does not smell, the tongue does not know taste, the eye does not take in form, and the skin does not feel touch.

Note on the text: Corrected स्पर्सं → स्पर्शं (misprint in Wikisource; not a Sanskrit word; the critical edition reads sparśaṃ).

Verse 15 (14.23.15)

न श्रोत्रं बुध्यते शब्दं मया हीनं कथञ्चन । प्रवरं सर्वभूतानामहमस्मि सनातनम् ॥

na śrotraṃ budhyate śabdaṃ mayā hīnaṃ kathañcana | pravaraṃ sarvabhūtānāmahamasmi sanātanam

Bereft of me, the ear in no way perceives sound. I am the foremost of all beings, the everlasting one.

Note on the text: Corrected सर्वबूतानाम् → सर्वभूतानाम् (misprint in Wikisource; not a Sanskrit word; the critical edition reads sarvabhūtānām).

Verse 16 (14.23.16)

अगाराणीव शून्यानि शान्तार्चिष इवाग्नयः । इन्द्रियाणि न भासन्ते मया हीनानि नित्यशः ॥

agārāṇīva śūnyāni śāntārciṣa ivāgnayaḥ | indriyāṇi na bhāsante mayā hīnāni nityaśaḥ

Without me the senses never shine, like empty houses, or like fires whose flames have died down.

Verse 17 (14.23.17)

काष्ठानीवार्द्रशुष्काणि यतमानैरपीन्द्रियैः । गुणार्थान्नाधिगच्छन्ति मामृते सर्वजन्तवः ॥

kāṣṭhānīvārdraśuṣkāṇi yatamānairapīndriyaiḥ | guṇārthānnādhigacchanti māmṛte sarvajantavaḥ

Like logs, wet or dry, creatures even with their senses straining do not reach the objects of the qualities without me.

Verse 18 (14.23.18)

एवमेतद्भवेत्सत्यं यथैतन्मन्यते भवान् । ऋतेऽस्मानस्मदर्थांस्त्वं भोगान्भुङ्क्ते भवान्यदि ॥

evametadbhavetsatyaṃ yathaitanmanyate bhavān | ṛte'smānasmadarthāṃstvaṃ bhogānbhuṅkte bhavānyadi

What you say might be true, as you suppose, if you enjoy pleasures without us and apart from our objects.

Note on the text: The speaker heading इन्द्रियाण्यूचुः slipped into the text; removed from the verse and made the speaker (the Senses). The critical edition prints the same heading at 14.22.18.

Verse 19 (14.23.19)

यद्यस्मासु प्रलीनेषु तर्पणं प्राणधारणम् । भोगान्भुङ्क्ते भवान्सत्यं यथैतन्मन्यते तथा ॥

yadyasmāsu pralīneṣu tarpaṇaṃ prāṇadhāraṇam | bhogānbhuṅkte bhavānsatyaṃ yathaitanmanyate tathā

If, while we are withdrawn, you enjoy pleasures that nourish and sustain life, then it is true, as you think.

Note on the text: Corrected तप्रणं → तर्पणं (misprint in Wikisource; not a Sanskrit word; the critical edition reads tarpaṇaṃ).

Verse 20 (14.23.20)

अथवाऽस्मासु लीनेषु तिष्ठत्सु विषयेषु च । यदि सङ्कल्पमात्रेण भुङ्क्ते भोगान्यथार्थवत् ॥

athavā'smāsu līneṣu tiṣṭhatsu viṣayeṣu ca | yadi saṅkalpamātreṇa bhuṅkte bhogānyathārthavat

Or if, while we are withdrawn and the objects remain, you enjoy pleasures as fully as real ones by mere resolve,

Verse 21 (14.23.21)

अथ चेन्मन्यसे सिद्धिमस्मदर्थेषु नित्यदा । घ्राणेन रूपमादत्स्व रसमादत्स्व चक्षुषा ॥

atha cenmanyase siddhimasmadartheṣu nityadā | ghrāṇena rūpamādatsva rasamādatsva cakṣuṣā

or if you think you always succeed in what concerns us, then take in form with the nose, and take in taste with the eye.

Verse 22 (14.23.22)

श्रोत्रेण गन्धानादत्स्व स्पर्शानादत्स्व जिह्वया । त्वचा च शब्दमादत्स्व बुद्ध्या स्पर्शमथापि च ॥

śrotreṇa gandhānādatsva sparśānādatsva jihvayā | tvacā ca śabdamādatsva buddhyā sparśamathāpi ca

Take in smells with the ear, take in touch with the tongue, take in sound with the skin, and take in touch with the intellect as well.

Verse 23 (14.23.23)

बलवन्तो ह्यनियमा नियमा दुर्बलीयसाम् । भोगानपूर्वानादत्स्व नोच्छिष्टं भोक्तुमर्हति ॥

balavanto hyaniyamā niyamā durbalīyasām | bhogānapūrvānādatsva nocchiṣṭaṃ bhoktumarhati

The strong are bound by no rules; rules are for the weak. Take pleasures never taken before; it is not fitting to enjoy what is left over.

Verse 24 (14.23.24)

यथा हि शिष्यः शास्तारं श्रुत्यर्थमभिधावति । ततः श्रुतमुपादाय श्रुतार्थमुपतिष्ठति ॥

yathā hi śiṣyaḥ śāstāraṃ śrutyarthamabhidhāvati | tataḥ śrutamupādāya śrutārthamupatiṣṭhati

As a pupil runs to his teacher for the meaning of what is taught, and then, having taken up what he has heard, applies himself to its meaning,

Verse 25 (14.23.25)

विषयानेवमस्माभिर्दर्शितानभिमन्यसे । अनुभूतानतीतांश्च स्वप्ने जागरणे तथा ॥

viṣayānevamasmābhirdarśitānabhimanyase | anubhūtānatītāṃśca svapne jāgaraṇe tathā

so you regard the objects that we have shown you as your own, whether experienced or past, in dream and in waking.

Verse 26 (14.23.26)

वैमनस्यं गतानां च जन्तूनामल्पचेतसाम् । अस्मदर्थे कृते दृश्यते प्राणधारणम् ॥

vaimanasyaṃ gatānāṃ ca jantūnāmalpacetasām | asmadarthe kṛte dṛśyate prāṇadhāraṇam

And when creatures of little understanding fall into despondency, the sustaining of life is seen to come only once what concerns us has been done.

Verse 27 (14.23.27)

बहूनपि हि सङ्कल्पान्मत्वा स्वप्नानुपास्य च । बुभुक्षया पीड्यमानो विषयानेव धावति ॥

bahūnapi hi saṅkalpānmatvā svapnānupāsya ca | bubhukṣayā pīḍyamāno viṣayāneva dhāvati

Having imagined many resolves and attended on dreams, one, tormented by hunger, runs after the objects themselves.

Note on the text: Corrected विषयानेन → विषयानेव (misprint in Wikisource; not a valid form in context; the critical edition reads viṣayān eva dhāvasi).

Verse 28 (14.23.28)

अगारमद्वारमिव प्रविश्य । सङ्कल्पभोगान्विषयानविन्दन् । प्राणक्षये शान्तिमुपैति नित्यं । दारुक्षयेऽग्निर्ज्वलितो यथैव ॥

agāramadvāramiva praviśya | saṅkalpabhogānviṣayānavindan | prāṇakṣaye śāntimupaiti nityaṃ | dārukṣaye'gnirjvalito yathaiva

Entering as though into a house without a door, and finding only objects enjoyed in imagination, at the ending of the life-breath he reaches perpetual peace, as a fire that has blazed up goes out when its fuel is spent.

Verse 29 (14.23.29)

कामं तु नष्टेषु गुणेषु सङ्गः । कामं च नान्योन्यगुणोपलब्धिः । अस्मान्विना नास्ति तपोपलब्धि- । स्तामप्यृते त्वां न भजेत्प्रहर्षः ॥

kāmaṃ tu naṣṭeṣu guṇeṣu saṅgaḥ | kāmaṃ ca nānyonyaguṇopalabdhiḥ | asmānvinā nāsti tapopalabdhi- | stāmapyṛte tvāṃ na bhajetpraharṣaḥ

Granted, there may be attachment even when the qualities are lost; granted, too, that none perceives another's qualities. But without us there is no attainment of austerity, and even that, without you, would bring no joy.