The Elements, the Senses and Their Presiding Deities

Verse 1 (14.42.1)

अहङ्कारात्प्रसूतानि महाभूतानि पञ्च वै । पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम् ॥

ahaṅkārātprasūtāni mahābhūtāni pañca vai | pṛthivī vāyurākāśamāpo jyotiśca pañcamam

From the sense of self (ahamkara) are born the five great elements: earth, air, space, water, and fire as the fifth.

Note on the text: Also printed, with small variant readings, as WS 41.9; this is its proper place (CE 14.42.1).

Verse 2 (14.42.2)

तेषु भूतानि मुह्यन्ति महाभूतेषु पञ्चसु । शब्दस्पर्शनरूपेषु रसगन्धक्रियासु च ॥

teṣu bhūtāni muhyanti mahābhūteṣu pañcasu | śabdasparśanarūpeṣu rasagandhakriyāsu ca

Beings are bewildered in these five great elements, in sound, touch and form, in taste, smell and action.

Note on the text: Also printed, with small variant readings, as WS 41.10; this is its proper place (CE 14.42.2). Wikisource's 41.10 reads युज्यन्ते / ते शब्दस्पर्शरूपेषु; here मुह्यन्ति / शब्दस्पर्शनरूपेषु, as in the critical edition.

Verse 3 (14.42.3)

महाभूतविकारान्ते प्रलये प्रत्युपस्थिते । सर्वप्राणभृतां धीरा महदुत्पद्यते भयम् ॥

mahābhūtavikārānte pralaye pratyupasthite | sarvaprāṇabhṛtāṃ dhīrā mahadutpadyate bhayam

At the end of the transformations of the great elements, when dissolution has arrived, a great fear arises for all living beings, O steadfast ones.

Note on the text: Corrected सर्वप्राणभूतां → सर्वप्राणभृतां (misprint in Wikisource; the critical edition and Wikisource's own 41.11 read prāṇabhṛtām). Also printed, with small variant readings, as WS 41.11; this is its proper place (CE 14.42.3). Here महाभूतविकारान्ते, in 41.11 and the critical edition महाभूतविनाशान्ते (recension variant, kept).

Verse 4 (14.42.4)

यद्यस्माज्जायते भूतं तत्र तत्प्रविलीयते । लीयन्ते प्रतिलोमानि जायन्ते चोत्तरोत्तरम् ॥

yadyasmājjāyate bhūtaṃ tatra tatpravilīyate | līyante pratilomāni jāyante cottarottaram

That from which a being is born, into that it is dissolved again. They dissolve in the reverse order and arise again in succession.

Verse 5 (14.42.5)

ततः प्रलीने सर्वस्मिन्भूते स्थावरजङ्गमे । स्मृतिमन्तस्तदा धीरा न लीयन्ते कदाचन ॥

tataḥ pralīne sarvasminbhūte sthāvarajaṅgame | smṛtimantastadā dhīrā na līyante kadācana

Then, when all beings, moving and unmoving, have dissolved, the steadfast who keep their mindfulness are never dissolved.

Verse 6 (14.42.6)

शब्दः स्पर्शस्तथा रूपं रसो गन्धश्च पञ्चमः । क्रियाः करणयुक्ताः स्युरनित्या मोहसंज्ञिताः ॥

śabdaḥ sparśastathā rūpaṃ raso gandhaśca pañcamaḥ | kriyāḥ karaṇayuktāḥ syuranityā mohasaṃjñitāḥ

Sound, touch, form, taste, and smell as the fifth: together with action and its instruments they are impermanent, and are known as delusion.

Verse 7 (14.42.7)

लोभप्रजनसम्भूता निर्विशेषा ह्यकिञ्चनाः । मांसशोणितसङ्घाता अन्योन्यस्योपजीविनः ॥

lobhaprajanasambhūtā nirviśeṣā hyakiñcanāḥ | māṃsaśoṇitasaṅghātā anyonyasyopajīvinaḥ

They are born of greed and procreation, without distinction, owning nothing, mere masses of flesh and blood, living on one another.

Verse 8 (14.42.8)

बहिरात्मान इत्येते दीनाः कृपणजीविनः । प्राणापानावुदानश्च समानो व्यान एव च ॥

bahirātmāna ityete dīnāḥ kṛpaṇajīvinaḥ | prāṇāpānāvudānaśca samāno vyāna eva ca

These are called outer selves, wretched, of pitiable ways of life. Prana, apana, udana, samana and vyana—

Verse 9 (14.42.9)

अन्तरात्मनि चाप्येते नियताः पञ्च वायवः । वाङ्मनोबुद्धिरित्येभिः सार्धमष्टात्मकं जगत् ॥

antarātmani cāpyete niyatāḥ pañca vāyavaḥ | vāṅmanobuddhirityebhiḥ sārdhamaṣṭātmakaṃ jagat

these five winds are held in check within the inner self; together with speech, mind and intellect they make the world eightfold.

Verse 10 (14.42.10)

त्वग्घ्राणश्रोत्रचक्षूंषि रसना वाक्च संयताः । विशुद्धं च मनो यस्य बुद्धिश्चाव्यभिचारिणी ॥

tvagghrāṇaśrotracakṣūṃṣi rasanā vākca saṃyatāḥ | viśuddhaṃ ca mano yasya buddhiścāvyabhicāriṇī

One whose skin, nose, ear, eyes, tongue and speech are restrained, whose mind is pure and whose intellect is unswerving—

Verse 11 (14.42.11)

अष्टौ यस्याग्नयो ह्येते दहन्तेऽहङ्क्रियाः सदा । स तद्ब्रह्म शुभं याति तस्माद्भूयो न विद्यते ॥

aṣṭau yasyāgnayo hyete dahante'haṅkriyāḥ sadā | sa tadbrahma śubhaṃ yāti tasmādbhūyo na vidyate

for him these eight fires always burn up the acts of egoism. He reaches that auspicious Brahman, beyond which there is nothing further.

Verse 12 (14.42.12)

एकादश च यान्याहुरिन्द्रियाणि विशेषतः । अहङ्कारात्प्रसूतानि तानि वक्ष्यामि नामतः ॥

ekādaśa ca yānyāhurindriyāṇi viśeṣataḥ | ahaṅkārātprasūtāni tāni vakṣyāmi nāmataḥ

Now the eleven organs that are specially spoken of, those born of the sense of self: these I shall tell by name.

Verse 13 (14.42.13)

श्रोत्रं त्वक् चक्षुषी जिह्वा नासिका चैव पञ्चमी । पादौ पायुरुपस्थश्च हस्तौ वाग्दशमी भवेत् ॥

śrotraṃ tvak cakṣuṣī jihvā nāsikā caiva pañcamī | pādau pāyurupasthaśca hastau vāgdaśamī bhavet

Ear, skin, the two eyes, tongue, and nose as the fifth; the two feet, the organ of excretion, the organ of generation, the two hands, and speech as the tenth.

Verse 14 (14.42.14)

इन्द्रियग्राम इत्येष मन एकादशं भवेत् । एतं ग्रामं जयेत्पूर्वं ततो ब्रह्म प्रकाशते ॥

indriyagrāma ityeṣa mana ekādaśaṃ bhavet | etaṃ grāmaṃ jayetpūrvaṃ tato brahma prakāśate

This is the village of the senses; the mind would be the eleventh. One should conquer this village first; then Brahman shines forth.

Verse 15 (14.42.15)

बुद्धीन्द्रियाणि पञ्चाहुः पञ्च कर्मेन्द्रियाणि च । श्रोत्रादीन्यपि पञ्चाहुर्बुद्धियुक्तानि तत्त्वतः ॥

buddhīndriyāṇi pañcāhuḥ pañca karmendriyāṇi ca | śrotrādīnyapi pañcāhurbuddhiyuktāni tattvataḥ

Five are called the senses of knowledge and five the organs of action. The ear and the rest, five in number, are said in truth to be joined with the intellect.

Verse 16 (14.42.16)

अविशेषाणि चान्यानि कर्मयुक्तानि यानि तु । उभयत्र मनो ज्ञेयं बुद्धिस्तु द्वादशी भवेत् ॥

aviśeṣāṇi cānyāni karmayuktāni yāni tu | ubhayatra mano jñeyaṃ buddhistu dvādaśī bhavet

The others, which are joined with action, are without specific character. In both, the mind is to be known, and the intellect would be the twelfth.

Verse 17 (14.42.17)

इत्युक्तानीन्द्रियाण्येतान्येकादश यथाक्रमम् । मन्यन्ते कृतमित्येवं विदित्वा तानि पण्डिताः ॥

ityuktānīndriyāṇyetānyekādaśa yathākramam | manyante kṛtamityevaṃ viditvā tāni paṇḍitāḥ

Thus I have told these eleven senses in their order. The learned, knowing them, regard their task as done.

Verse 18 (14.42.18)

त्रीणि स्थानानि भूतानां चतुर्थं नोपपद्यते । स्थलमापस्तथाकाशं जन्म चापि चतुर्विधम् ॥

trīṇi sthānāni bhūtānāṃ caturthaṃ nopapadyate | sthalamāpastathākāśaṃ janma cāpi caturvidham

Beings have three stations; a fourth is not found: land, water and sky. And birth is fourfold.

Note on the text: Removed the backtick and quote marks around the first line. Corrected तथाऽ।?काशं → तथाकाशं (misprint in Wikisource; broken sandhi, the critical edition reads tathākāśaṃ). First line = CE 14.42.18a, second line = CE 14.42.18c.

Verse 19 (14.42.19)

अण्डजोद्भिज्जसंस्वेदजरायुजमथापि च । चतुर्धा जन्म इत्येतद्भूतग्रामस्य लक्ष्यते ॥

aṇḍajodbhijjasaṃsvedajarāyujamathāpi ca | caturdhā janma ityetadbhūtagrāmasya lakṣyate

Born from eggs, born from sprouts, born from sweat, and born from the womb: this is how the fourfold birth of the host of beings is marked.

Verse 20 (14.42.20)

अपराण्यथ भूतानि खेचराणि तथैव च । अण्डजानि विजानीयात्सर्वांश्चैव सरीसृपान् ॥

aparāṇyatha bhūtāni khecarāṇi tathaiva ca | aṇḍajāni vijānīyātsarvāṃścaiva sarīsṛpān

Know that other beings, those that move in the sky, are egg-born, and likewise all creeping creatures.

Verse 21 (14.42.21)

स्वेदजाः कृमयः प्रोक्ता जन्तवश्च यथाक्रमम् । जन्मद्वितीयमित्येतज्जघन्यतरमुच्यते ॥

svedajāḥ kṛmayaḥ proktā jantavaśca yathākramam | janmadvitīyamityetajjaghanyataramucyate

Worms are called sweat-born, and living things of that kind in due order. This second kind of birth is said to be the lower.

Verse 22 (14.42.22)

भित्त्वा तु पृथिवीं यानि जायन्ते कालपर्ययात् । उद्भिज्जानि च तान्याहुर्भूतानि द्विजसत्तमाः ॥

bhittvā tu pṛthivīṃ yāni jāyante kālaparyayāt | udbhijjāni ca tānyāhurbhūtāni dvijasattamāḥ

Those that are born by breaking through the earth in the course of time are called sprout-born beings, O best of the twice-born.

Verse 23 (14.42.23)

द्विपादबहुपादानि तिर्यग्गतिमतीनि च । जरायुजानि भूतानि विकृतान्यपि सत्तमाः ॥

dvipādabahupādāni tiryaggatimatīni ca | jarāyujāni bhūtāni vikṛtānyapi sattamāḥ

Beings with two feet or many feet, and those whose course is sideways, are the womb-born, even the misshapen ones, O best of men.

Verse 24 (14.42.24)

द्विविधा खलु विज्ञेया ब्रह्मयोनिः सनातना । तपः कर्म च यत्पुण्यमित्येष विदुषां नयः ॥

dvividhā khalu vijñeyā brahmayoniḥ sanātanā | tapaḥ karma ca yatpuṇyamityeṣa viduṣāṃ nayaḥ

The eternal source of Brahman is to be known here as twofold: austerity, and action that is meritorious. This is the view of the wise.

Verse 25 (14.42.25)

विविधं कर्म विज्ञेयमिज्या दानं च तन्मखे । वेदस्याध्ययनं पुण्यमिति वृद्धानुशासनम् ॥

vividhaṃ karma vijñeyamijyā dānaṃ ca tanmakhe | vedasyādhyayanaṃ puṇyamiti vṛddhānuśāsanam

Action is to be understood as of various kinds: worship and giving at the sacrifice; and the study of the Veda is meritorious. So runs the instruction of the elders.

Verse 26 (14.42.26)

एतद्यो वेत्ति विधिवत्स मुक्तः स्याद्द्विजर्षभाः । विमुक्तः सर्वपापेभ्य इति चैव निबोधत ॥

etadyo vetti vidhivatsa muktaḥ syāddvijarṣabhāḥ | vimuktaḥ sarvapāpebhya iti caiva nibodhata

He who knows this duly, O best of the twice-born, would be liberated. Hear this too: he is freed from all sins.

Verse 27 (14.42.27)

अतः परं प्रवक्ष्यामि सर्वं विविधमिन्द्रियम् ॥

ataḥ paraṃ pravakṣyāmi sarvaṃ vividhamindriyam

Next I shall explain the senses in all their variety.

Note on the text: A single line printed in backticks, with a doubled danda; backtick and quote marks removed and the line closed with ॥. It is the critical edition's star passage 14,042.017d*0078_01 (ataḥ paraṃ pravakṣyāmi sarvaṃ vividham indriyam), which the critical edition places after 14.42.17; Wikisource prints it here, before the account of the senses and their presiding deities.

Verse 28 (14.42.28)

आकाशं प्रथमं भूतं श्रोत्रमध्यात्ममुच्यते । अधिभूतं तथा शब्दो दिशश्चात्राधिदैवतम् ॥

ākāśaṃ prathamaṃ bhūtaṃ śrotramadhyātmamucyate | adhibhūtaṃ tathā śabdo diśaścātrādhidaivatam

Space is the first element; the ear is called its inner faculty (adhyatma); sound is its outer object (adhibhuta); and the directions are its presiding deity (adhidaivata).

Verse 29 (14.42.29)

द्वितीयं मारुतं भूतं त्वगध्यात्मं च विश्रुतम् । स्प्रष्टव्यमधिभूतं तु विद्युत्तत्राधिदैवतम् ॥

dvitīyaṃ mārutaṃ bhūtaṃ tvagadhyātmaṃ ca viśrutam | spraṣṭavyamadhibhūtaṃ tu vidyuttatrādhidaivatam

Wind is the second element; the skin is renowned as its inner faculty; the touchable is its outer object; and lightning is its presiding deity.

Verse 30 (14.42.30)

तृतीयं ज्योतिरित्याहुश्चक्षुरध्यात्ममिष्यते । अधिभूतं ततो रूपं सूर्यस्तत्राधिदैवतम् ॥

tṛtīyaṃ jyotirityāhuścakṣuradhyātmamiṣyate | adhibhūtaṃ tato rūpaṃ sūryastatrādhidaivatam

Light is called the third; the eye is said to be its inner faculty; form is its outer object; and the sun is its presiding deity.

Verse 31 (14.42.31)

चतुर्थमापो विज्ञेयं जिह्वा चाध्यात्ममिष्यते । अधिभूतं रसश्चात्र सोमस्तत्राधिदैवतम् ॥

caturthamāpo vijñeyaṃ jihvā cādhyātmamiṣyate | adhibhūtaṃ rasaścātra somastatrādhidaivatam

Water is to be known as the fourth; the tongue is held to be its inner faculty; taste is its outer object; and Soma is its presiding deity.

Verse 32 (14.42.32)

पृथिवी पञ्चमं भूतं घ्राणश्चाध्यात्ममुच्यते । अधिभूतं तथा गन्धो वायुस्तत्राधिदैवतम् ॥

pṛthivī pañcamaṃ bhūtaṃ ghrāṇaścādhyātmamucyate | adhibhūtaṃ tathā gandho vāyustatrādhidaivatam

Earth is the fifth element; the nose is called its inner faculty; smell is its outer object; and the wind is its presiding deity.

Note on the text: Corrected तत्रादिदैवतम् → तत्राधिदैवतम् (misprint in Wikisource; the formula tatrādhidaivatam recurs in every verse of this series and in the critical edition).

Verse 33 (14.42.33)

एषु पञ्चसु भूतेषु चतुष्टयविधिः स्मृतः । अतः परं प्रवक्ष्यामि सर्वं त्रिविधमिन्द्रियम् ॥

eṣu pañcasu bhūteṣu catuṣṭayavidhiḥ smṛtaḥ | ataḥ paraṃ pravakṣyāmi sarvaṃ trividhamindriyam

Thus the fourfold scheme is laid down for the five elements. Next I shall explain the senses in their threefold arrangement.

Verse 34 (14.42.34)

पादावध्यात्ममित्याहुर्ब्राह्मणास्तत्वदर्शिनः । अधिभूतं तु गन्तव्यं विष्णुस्तत्राधिदैवतम् ॥

pādāvadhyātmamityāhurbrāhmaṇāstatvadarśinaḥ | adhibhūtaṃ tu gantavyaṃ viṣṇustatrādhidaivatam

The feet are the inner faculty, say the Brahmins who see the truth; what is to be gone to is the outer object; and Vishnu is the presiding deity there.

Verse 35 (14.42.35)

अवाग्गतिरपानश्च पायुरध्यात्ममिष्यते । अधिभूतं विसर्गश्च मित्रस्तत्राधिदैवतम् ॥

avāggatirapānaśca pāyuradhyātmamiṣyate | adhibhūtaṃ visargaśca mitrastatrādhidaivatam

The downward-going apana breath and the organ of excretion are held to be the inner faculty; excretion is the outer object; and Mitra is the presiding deity there.

Verse 36 (14.42.36)

प्रजनः सर्वभूतानामुपस्थोऽध्यात्ममुच्यते । अधिभूतं तथा शुक्रं दैवतं च प्रजापतिः ॥

prajanaḥ sarvabhūtānāmupastho'dhyātmamucyate | adhibhūtaṃ tathā śukraṃ daivataṃ ca prajāpatiḥ

Procreation, the generative organ of all beings, is called the inner faculty; semen is the outer object; and the deity is Prajapati.

Verse 37 (14.42.37)

हस्तावध्यात्ममित्याहुरध्यात्मविदुषो जनाः । अधिभूतं च कर्माणि शक्रस्तत्राधिदैवतम् ॥

hastāvadhyātmamityāhuradhyātmaviduṣo janāḥ | adhibhūtaṃ ca karmāṇi śakrastatrādhidaivatam

The hands are the inner faculty, say the people who know the Self; works are the outer object; and Shakra is the presiding deity there.

Note on the text: Corrected आहुरद्यात्मविदुषो → आहुरध्यात्मविदुषो (misprint in Wikisource; द for ध, the critical edition reads adhyātmaviduṣo).

Verse 38 (14.42.38)

वैश्वदेवी मनःपूर्वा वागध्यात्ममिहोच्यते । वक्तव्यमधिभूतं च वह्निस्तत्राधिदैवतम् ॥

vaiśvadevī manaḥpūrvā vāgadhyātmamihocyate | vaktavyamadhibhūtaṃ ca vahnistatrādhidaivatam

Speech, the Vaishvadevi, preceded by mind, is here called the inner faculty; what is to be spoken is the outer object; and fire is the presiding deity there.

Verse 39 (14.42.39)

अध्यात्मं मन इत्याहुः पञ्चभूतात्मचारकम् । अधिभूतं च सङ्कल्पश्चन्द्रमाश्चाधिदैवतम् ॥

adhyātmaṃ mana ityāhuḥ pañcabhūtātmacārakam | adhibhūtaṃ ca saṅkalpaścandramāścādhidaivatam

The mind, they say, is the inner faculty that moves among the five elements; will is the outer object; and the moon is the presiding deity.

Verse 40 (14.42.40)

अहङ्कारस्तथाऽध्यात्मं सर्वसंसारकारणम् । अभिमानोऽधिभूतं च रुद्रस्तत्राधिदैवतम् ॥

ahaṅkārastathā'dhyātmaṃ sarvasaṃsārakāraṇam | abhimāno'dhibhūtaṃ ca rudrastatrādhidaivatam

The sense of self is likewise an inner faculty, the cause of all worldly existence; self-conceit is the outer object, and Rudra is the presiding deity there.

Note on the text: Not in the printed critical-edition text at this point; the two lines correspond to the critical edition's star passage 14,042.038d*0080_01-02 (ahaṃkāras tathādhyātmaṃ sarvasaṃsārakārakam / abhimāno 'dhibhūtaṃ ca rudras tatrādhidaivatam), which follows 14.42.38. Wikisource's phrase सर्वसंसारकारणम् differs slightly from the star's sarvasaṃsārakārakam (recension variant, kept).

Verse 41 (14.42.41)

अध्यात्मं बुद्धिरित्याहुः षडिन्द्रियविचारिणी । अधिभूतं तु विज्ञेयमहत्तत्राधिदैवतम् ॥

adhyātmaṃ buddhirityāhuḥ ṣaḍindriyavicāriṇī | adhibhūtaṃ tu vijñeyamahattatrādhidaivatam

The intellect, they say, is the inner faculty, ranging over the six senses; what is to be known is the outer object; and the Great Principle (Mahat) is the presiding deity there.

Note on the text: Corrected विज्ञेयमहस्तत्राधिदैवतम् → विज्ञेयमहत्तत्राधिदैवतम् (misprint in Wikisource; स् for त्: ahas, 'day', is no deity here, and the parallel lines name the presiding deity; read विज्ञेयं महत् तत्राधिदैवतम्, 'the Great (Mahat) is the presiding deity there'). The critical edition names Brahma in this place (brahmā tatrādhidaivatam); flagged for review.

Verse 42 (14.42.42)

यथावदध्यात्मविधिरेष वः कीर्तितो मया । ज्ञानमस्य हि धर्मज्ञाः प्राप्तं ज्ञानवतामिह ॥

yathāvadadhyātmavidhireṣa vaḥ kīrtito mayā | jñānamasya hi dharmajñāḥ prāptaṃ jñānavatāmiha

Thus the method concerning the inner faculties has been declared to you by me. Knowledge of it, O knowers of dharma, is gained here by those who have understanding.

Verse 43 (14.42.43)

इन्द्रियाणीन्द्रियार्थाश्च महाभूतानि पञ्च च । सर्वाण्येतानि संधाय मनसा सम्प्रधारयेत् ॥

indriyāṇīndriyārthāśca mahābhūtāni pañca ca | sarvāṇyetāni saṃdhāya manasā sampradhārayet

The senses, the objects of the senses, and the five great elements: one should gather all these together and weigh them with the mind.

Verse 44 (14.42.44)

क्षीणे मनसि सर्वस्मिन्न जन्मसुखमिष्यते । ज्ञानसम्पन्नसत्त्वानां तत्सुखं विदुषां मतम् ॥

kṣīṇe manasi sarvasminna janmasukhamiṣyate | jñānasampannasattvānāṃ tatsukhaṃ viduṣāṃ matam

When the whole mind has been exhausted, no pleasure of birth is wished for. That is the happiness the wise hold to belong to those whose being is full of knowledge.

Verse 45 (14.42.45)

अतः परं प्रवक्ष्यामि सूक्ष्मभावकरीं शिवाम् । निवृत्तिं सर्वभूतेषु मृदुना दारुणेन वा ॥

ataḥ paraṃ pravakṣyāmi sūkṣmabhāvakarīṃ śivām | nivṛttiṃ sarvabhūteṣu mṛdunā dāruṇena vā

Next I shall speak of the auspicious practice that produces subtle states: withdrawal from all beings, whether by gentle means or by harsh.

Verse 46 (14.42.46)

गुणागुणमनासङ्गमेकचर्यमनन्तरम् । एतद्ब्राह्मणजं वृत्तमाहुरेकपदं सुखम् ॥

guṇāguṇamanāsaṅgamekacaryamanantaram | etadbrāhmaṇajaṃ vṛttamāhurekapadaṃ sukham

Without attachment to qualities or to their absence, a solitary way of life, unbroken: this, they say, is the conduct that belongs to the Brahmin, a happiness in a single step.

Verse 47 (14.42.47)

विद्वान्कूर्म इवाङ्गानि कामान्संहृत्य सर्वशः । विरजाः सर्वतो मुक्तो यो नरः स सुखी सदा ॥

vidvānkūrma ivāṅgāni kāmānsaṃhṛtya sarvaśaḥ | virajāḥ sarvato mukto yo naraḥ sa sukhī sadā

The wise man who, like a tortoise drawing in its limbs, withdraws all desires from every side, free of dust and free on every side, is always happy.

Verse 48 (14.42.48)

कामानात्मनि संयम्य क्षीणतृष्णः समाहितः । सर्वभूतसुहृन्मैत्रो ब्रह्मभूयाय कल्पते ॥

kāmānātmani saṃyamya kṣīṇatṛṣṇaḥ samāhitaḥ | sarvabhūtasuhṛnmaitro brahmabhūyāya kalpate

Restraining desires within the self, with thirst exhausted and mind collected, a friend and well-wisher of all beings, he becomes fit for union with Brahman.

Verse 49 (14.42.49)

इन्द्रियाणां निरोधेन सर्वेषां विषयैषिणाम् । मुनेर्जनपदत्यागादध्यात्माग्निः समिध्यते ॥

indriyāṇāṃ nirodhena sarveṣāṃ viṣayaiṣiṇām | munerjanapadatyāgādadhyātmāgniḥ samidhyate

By restraining all the senses that seek objects, and by the sage's leaving the haunts of men, the fire of the Self is kindled.

Verse 50 (14.42.50)

यथाऽग्निरिन्धनैरिद्धो महाज्योतिः प्रकाशते । तथेन्द्रियनिरोधेन महानात्मा प्रकाशते ॥

yathā'gnirindhanairiddho mahājyotiḥ prakāśate | tathendriyanirodhena mahānātmā prakāśate

As a fire fed with fuel blazes with great light, so by restraint of the senses the Great Self shines forth.

Note on the text: Corrected प्रकाशतदे → प्रकाशते (misprint in Wikisource; stray syllable, the critical edition reads prakāśate).

Verse 51 (14.42.51)

यदा पश्यति भूतानि प्रसन्नात्माऽत्मनो हृदि । स्वयंज्योतिस्तदासूक्ष्मात्सूक्ष्मं प्राप्नोत्यनुत्तमम् ॥

yadā paśyati bhūtāni prasannātmā'tmano hṛdi | svayaṃjyotistadāsūkṣmātsūkṣmaṃ prāpnotyanuttamam

When, with a serene self, one sees beings in the heart of his own self, then, self-luminous, he attains the subtlest of the subtle, the unsurpassed.

Verse 52 (14.42.52)

अग्नी रूपं रसं स्रोतो वायुः स्पर्शनमेव च । मही गन्धधरा घ्राणमाकाशः श्रवणं तथा । दृश्यमादित्यमेवाहुरध्यात्मविदुषो जनाः ॥

agnī rūpaṃ rasaṃ sroto vāyuḥ sparśanameva ca | mahī gandhadharā ghrāṇamākāśaḥ śravaṇaṃ tathā | dṛśyamādityamevāhuradhyātmaviduṣo janāḥ

Fire is form, the stream is taste, wind is touch; the earth, bearer of smell, is the nose, and space is hearing. What is to be seen, say those who know the Self, is the sun alone.

Note on the text: Removed the backtick and quote marks around the third line and the stray doubled danda. Lines 1 and 2 = CE 14.42.50a and 50c; line 3 = CE star passage 14,042.050d*0082_01 (dṛśyam ādityam evāhur adhyātmaviduṣo janāḥ). Wikisource's wording differs from the critical edition (e.g. रसं स्रोतः for payaḥ sroto, गन्धधरा for paṅkadharaṃ ghoram); recension variants, kept.

Verse 53 (14.42.53)

रोगशोकसमाविष्टं पञ्चस्रोतःसमावृतम् । पञ्चभूतसमायुक्तं नवद्वारं द्विदैवतम् ॥

rogaśokasamāviṣṭaṃ pañcasrotaḥsamāvṛtam | pañcabhūtasamāyuktaṃ navadvāraṃ dvidaivatam

Afflicted by disease and grief, enveloped by five streams, joined with the five elements, with nine gates and two deities,

Verse 54 (14.42.54)

रजस्वलमथादृश्यं त्रिगुणं सप्तधातुकम् । संसर्गाभिरतं मूढं शरीरमिति धारणा ॥

rajasvalamathādṛśyaṃ triguṇaṃ saptadhātukam | saṃsargābhirataṃ mūḍhaṃ śarīramiti dhāraṇā

full of rajas, unseen, of three qualities, of seven constituents, delighting in attachments, deluded: such is the idea of the body.

Verse 55 (14.42.55)

दुश्चरं जीवलोकेऽस्मिन्सत्वं प्रति समाश्रितम् । एतदेव हि लोकेऽस्मिन्कालचक्रं प्रवर्तते ॥

duścaraṃ jīvaloke'sminsatvaṃ prati samāśritam | etadeva hi loke'sminkālacakraṃ pravartate

It is hard to move through this world of the living, resting upon sattva. Just so does the wheel of time turn in this world.

Verse 56 (14.42.56)

एतन्महार्णवं घोरमगाधं मोहसंज्ञितम् । विसृजन्संक्षिपेच्चैव मोहयन्स्वापयञ्जगत् ॥

etanmahārṇavaṃ ghoramagādhaṃ mohasaṃjñitam | visṛjansaṃkṣipeccaiva mohayansvāpayañjagat

This is the terrible great ocean, unfathomable, called delusion, which sends forth and draws back, bewildering and lulling the world to sleep.

Note on the text: Corrected मोहसंझितम् → मोहसंज्ञितम् (misprint in Wikisource; झ for ज्ञ, the critical edition reads mohasaṃjñitam).

Verse 57 (14.42.57)

कामं क्रोधं भयं लोभमभिद्रोहमथानृतम् । इन्द्रियाणां निरोधेन स तांस्त्यजति दुस्त्यजान् ॥

kāmaṃ krodhaṃ bhayaṃ lobhamabhidrohamathānṛtam | indriyāṇāṃ nirodhena sa tāṃstyajati dustyajān

Desire, anger, fear, greed, malice and falsehood: by restraining the senses he abandons these hard-to-abandon things.

Note on the text: Corrected सतस्त्यजति → स तांस्त्यजति (misprint in Wikisource; सतः gives no sense with दुस्त्यजान्; the critical edition reads sa tāṃs tyajati). The first line has कामं क्रोधं where the critical edition has kāmakrodhau (recension variant, kept).

Verse 58 (14.42.58)

यस्यैते निर्जिता लोके त्रिगुणाः पञ्चधातवः । व्योम्नि तस्य परं स्थानमानन्तमथ लक्ष्यते ॥

yasyaite nirjitā loke triguṇāḥ pañcadhātavaḥ | vyomni tasya paraṃ sthānamānantamatha lakṣyate

He who has conquered in this world the three qualities and the five elements: for him the supreme station, the infinite, is seen in the sky.

Verse 59 (14.42.59)

पञ्चेन्द्रियमहाकूलां मनःस्रोतोभयावहाम् । नदीं मोहह्रदां तीर्त्वा कामक्रोधावुभौ जयेत् ॥

pañcendriyamahākūlāṃ manaḥsrotobhayāvahām | nadīṃ mohahradāṃ tīrtvā kāmakrodhāvubhau jayet

Having crossed the river whose great banks are the five senses, whose current is the mind, which brings fear, and whose pools are delusion, one should conquer both desire and anger.

Note on the text: Wikisource's wording is a recension variant of the critical edition: line 1 resembles CE star 14,042.057b*0083_01 (pañcendriyamahākūlāṃ manovegamahodakām) and the printed 57a; line 2 resembles CE 14.42.57c (nadīṃ durgahradāṃ tīrṇaḥ kāmakrodhāv ubhau jayet), with मोहह्रदाम् for durgahradām.

Verse 60 (14.42.60)

स सर्वदोषनिर्मुक्तस्ततः पश्यति तत्परम् । मनो मनसि सन्धाय पश्यन्नात्मानमात्मनि ॥

sa sarvadoṣanirmuktastataḥ paśyati tatparam | mano manasi sandhāya paśyannātmānamātmani

Freed from all faults, he then sees that which is supreme, placing mind in mind and seeing the Self in the Self.

Verse 61 (14.42.61)

सर्ववित्सर्वभूतेषु द्रक्ष्यत्यात्मानमात्मनि । एकधा बहुधा चैव विकुर्वाणस्ततस्ततः ॥

sarvavitsarvabhūteṣu drakṣyatyātmānamātmani | ekadhā bahudhā caiva vikurvāṇastatastataḥ

The all-knowing one will see the Self within the Self in all beings, taking forms as one and as many, here and there.

Verse 62 (14.42.62)

ध्रुवं पश्यति रूपाणि दीपाद्दीपशतं यथा । स वै विष्णुश्च मित्रश्च वरुणोऽग्निः प्रजापतिः ॥

dhruvaṃ paśyati rūpāṇi dīpāddīpaśataṃ yathā | sa vai viṣṇuśca mitraśca varuṇo'gniḥ prajāpatiḥ

He surely beholds the forms, as one lamp gives rise to a hundred lamps. He is Vishnu, Mitra, Varuna, Agni and Prajapati.

Verse 63 (14.42.63)

स हि धाता विधाता च स प्रभुः सर्वतोमुखः । हृदयं सर्वभूतानां महानात्मा प्रकाशते ॥

sa hi dhātā vidhātā ca sa prabhuḥ sarvatomukhaḥ | hṛdayaṃ sarvabhūtānāṃ mahānātmā prakāśate

He is the Placer and the Establisher, the Lord who faces every direction; as the Great Self he shines in the heart of all beings.

Verse 64 (14.42.64)

तं विप्रसङ्घाश्च सुरासुराश्च । यक्षाः पिशाचाः पितरो वयांसि । रक्षोगणा भूतगणाश्च सर्वे । महर्षयश्चैव सदा स्तुवन्ति ॥

taṃ viprasaṅghāśca surāsurāśca | yakṣāḥ piśācāḥ pitaro vayāṃsi | rakṣogaṇā bhūtagaṇāśca sarve | maharṣayaścaiva sadā stuvanti

Assemblies of Brahmins, gods and demons, yakshas, pishachas, ancestors and birds, hosts of rakshasas and hosts of spirits, and the great sages all praise him always.