Brahma's Teaching: Sattva, the Knower of the Field, and the Elements

Verse 1 (14.50.1)

हन्त वः सम्प्रवक्ष्यामि यन्मां पृच्छथ सत्तमाः । गुरुणा शिष्यमासाद्य यदुक्तं तन्निबोधत ॥

hanta vaḥ sampravakṣyāmi yanmāṃ pṛcchatha sattamāḥ | guruṇā śiṣyamāsādya yaduktaṃ tannibodhata

Well then, excellent ones, I shall tell you fully what you ask of me. Hear now what a teacher said to a disciple who came to him.

Note on the text: Corrected सम्प्रक्ष्यामि → सम्प्रवक्ष्यामि (misprint in Wikisource; dropped व; the critical edition has saṃpravakṣyāmi and the sense is 'I shall tell'). CE refs (matched by hand; the automatic alignment missed this verse): line 1 = 14,049.001a; line 2 = star passage 14,049.001b*0087_01.

Verse 2 (14.50.2)

समस्तमिह तच्छ्रुत्वा सम्यगेवावधार्यताम् । अहिंसा सर्वभूतानामेतत्कृत्यतमं मतम् ॥

samastamiha tacchrutvā samyagevāvadhāryatām | ahiṃsā sarvabhūtānāmetatkṛtyatamaṃ matam

Having heard all this here, take it in rightly: harmlessness toward all beings is held to be the most necessary duty.

Note on the text: CE refs (matched by hand): line 1 = 14,049.001c; line 2 = 14,049.002a.

Verse 3 (14.50.3)

एतत्पदमनुद्विग्नं वरिष्ठं धर्मलक्षणम् । ज्ञानं निःश्रेय इत्याहुर्वृद्धा निश्चितदर्शिनः । तस्माज्ज्ञानेन शुद्धेन मुच्यते सर्वकिल्बिषैः ॥

etatpadamanudvignaṃ variṣṭhaṃ dharmalakṣaṇam | jñānaṃ niḥśreya ityāhurvṛddhā niścitadarśinaḥ | tasmājjñānena śuddhena mucyate sarvakilbiṣaiḥ

This is the path free of fear, the highest, the very mark of dharma. The elders, who see with certainty, call knowledge the supreme good; therefore, through pure knowledge a person is freed from all sins.

Note on the text: CE refs (matched by hand): line 1 = 14,049.002c; line 2 = 14,049.003a; line 3 = 14,049.003c.

Verse 4 (14.50.4)

हिंसापराश्च ये केचिद्ये च नास्तिकवृत्तयः । लोभमोहसमायुक्तास्ते वै निरयगामिनः ॥

hiṃsāparāśca ye kecidye ca nāstikavṛttayaḥ | lobhamohasamāyuktāste vai nirayagāminaḥ

Those who are devoted to violence, and those whose way of life is that of unbelievers, bound up with greed and delusion, are the ones who go to hell.

Verse 5 (14.50.5)

आशीर्युक्तानि कर्माणि कुर्वते ये त्वतन्द्रिताः । तेऽस्मिन्लोके प्रमोदन्ते जायमानाः पुनः पुनः ॥

āśīryuktāni karmāṇi kurvate ye tvatandritāḥ | te'sminloke pramodante jāyamānāḥ punaḥ punaḥ

Those who tirelessly perform actions joined with desire for reward rejoice in this world, being born again and again.

Verse 6 (14.50.6)

कुर्वते ये तु कर्माणि श्रद्धधाना विपश्चितः । अनाशीर्योगसंयुक्तास्ते धीराः साधुदर्शिनः ॥

kurvate ye tu karmāṇi śraddhadhānā vipaścitaḥ | anāśīryogasaṃyuktāste dhīrāḥ sādhudarśinaḥ

But the wise who perform actions with faith, joined to no desire for reward, are the steadfast ones, who see rightly.

Verse 7 (14.50.7)

अतः परं प्रवक्ष्यामि सत्वक्षेत्रज्ञयोर्यथा । संयोगो विप्रयोगश्च तन्निबोधत सत्तमाः ॥

ataḥ paraṃ pravakṣyāmi satvakṣetrajñayoryathā | saṃyogo viprayogaśca tannibodhata sattamāḥ

Next I shall explain how sattva and the Knower of the Field are joined and parted; hear that, excellent ones.

Verse 8 (14.50.8)

विषयो विषयित्वं च सम्बन्धोऽयमिहोच्यते । विषयी पुरुषो नित्यं सत्वं च विषयः स्मृतः ॥

viṣayo viṣayitvaṃ ca sambandho'yamihocyate | viṣayī puruṣo nityaṃ satvaṃ ca viṣayaḥ smṛtaḥ

The relation spoken of here is that of object and subject: the Person is forever the subject, and sattva is remembered as the object.

Verse 9 (14.50.9)

व्याख्यातं पूर्वकल्पेन मशकोदुम्बरं यथा । भुज्यमानं न जानीते नित्यं सत्वमचेतनम् । यस्त्वेवं तं विजानीते यो भुङ्क्ते यश्च भुज्यते ॥

vyākhyātaṃ pūrvakalpena maśakodumbaraṃ yathā | bhujyamānaṃ na jānīte nityaṃ satvamacetanam | yastvevaṃ taṃ vijānīte yo bhuṅkte yaśca bhujyate

It has been explained before by the likeness of the gnat and the fig: sattva, being enjoyed, does not know it, for it is forever without awareness. But the one who understands this knows both who enjoys and what is enjoyed.

Note on the text: Corrected पूर्वकल्पेनि → पूर्वकल्पेन (misprint in Wikisource; stray ि; the critical edition has pūrvakalpena).

Verse 10 (14.50.10)

अनित्यं द्वन्द्वसंयुक्तं सत्वमाहुर्मनीषिणः । निर्द्वन्द्वो निष्कलो नित्यः क्षेत्रज्ञो निर्गुणात्मकः ॥

anityaṃ dvandvasaṃyuktaṃ satvamāhurmanīṣiṇaḥ | nirdvandvo niṣkalo nityaḥ kṣetrajño nirguṇātmakaḥ

The wise call sattva impermanent and bound up with pairs of opposites; the Knower of the Field is free of opposites, without parts, eternal, and without qualities.

Verse 11 (14.50.11)

समः संज्ञानुगश्चैव स सर्वत्र व्यवस्थितः । न सज्जते सदा सत्वमापः पुष्करपर्णवत् ॥

samaḥ saṃjñānugaścaiva sa sarvatra vyavasthitaḥ | na sajjate sadā satvamāpaḥ puṣkaraparṇavat

He is the same in all, follows awareness, and is established everywhere; sattva never clings to him, as water does not cling to a lotus leaf.

Note on the text: Matched by hand to CE 14,049.011a/c; the wording differs (recension variant, Wikisource reading kept).

Verse 12 (14.50.12)

सर्वैरपि गुणैर्विद्वान्व्यतिषक्तो न लिप्यते । जलबिन्दुर्यथा लोलः पद्मिनीपत्रसंस्थितः ॥

sarvairapi guṇairvidvānvyatiṣakto na lipyate | jalabinduryathā lolaḥ padminīpatrasaṃsthitaḥ

The learned one, though joined with all the qualities, is not stained by them, like a trembling drop of water resting on a lotus leaf.

Note on the text: Matched by hand to CE 14,049.012a and 012c.

Verse 13 (14.50.13)

एवमेवाप्यसंयुक्तः पुरुषः स्यान्न संशयः । द्रव्यमात्रमभूत्सत्वं पुरुषस्येति निश्चयः ॥

evamevāpyasaṃyuktaḥ puruṣaḥ syānna saṃśayaḥ | dravyamātramabhūtsatvaṃ puruṣasyeti niścayaḥ

In just the same way the Person remains unattached, without doubt. It is settled that sattva is only the material at the Person's disposal.

Note on the text: CE refs (matched by hand): line 1 = 14,049.012e; line 2 = 14,049.013a.

Verse 14 (14.50.14)

यथा द्रव्यं च कर्ता च संयोगोऽप्यनयोस्तथा । यथा प्रदीपमादाय कश्चित्तमसि गच्छति । तथा सत्त्वप्रदीपेन गच्छन्ति परमर्षयः ॥

yathā dravyaṃ ca kartā ca saṃyogo'pyanayostathā | yathā pradīpamādāya kaścittamasi gacchati | tathā sattvapradīpena gacchanti paramarṣayaḥ

As the material and the doer are, so too is their union to be understood. Just as a man takes up a lamp and walks in the dark, so the great seers go by the lamp of sattva.

Note on the text: CE refs (matched by hand): line 1 = 14,049.013c; line 2 = 14,049.014a; line 3 = 14,049.014c.

Verse 15 (14.50.15)

यावद्द्रव्यं गुणस्तावत्प्रदीपः सम्प्रकाशते । क्षीणे द्रव्ये गुणे ज्योतिरन्तर्धानाय गच्छति ॥

yāvaddravyaṃ guṇastāvatpradīpaḥ samprakāśate | kṣīṇe dravye guṇe jyotirantardhānāya gacchati

As long as there is material and its quality, the lamp shines; when the material and its quality are spent, the light goes into disappearance.

Verse 16 (14.50.16)

व्यक्तः सत्वगुणस्त्वेवं पुरुषो द्रव्यमुच्यते । एतद्विप्रा विजानीत हन्त भूयो ब्रवीमि वः ॥

vyaktaḥ satvaguṇastvevaṃ puruṣo dravyamucyate | etadviprā vijānīta hanta bhūyo bravīmi vaḥ

Thus the quality of sattva is the manifest one, and the Person is called the substance. Understand this, brahmins; listen, I shall tell you more.

Verse 17 (14.50.17)

सहस्रेणापि दुर्मेधा न बुद्धिमधिगच्छति । चतुर्थेनाप्यथांशेन बुद्धिमान्सुखमेधते ॥

sahasreṇāpi durmedhā na buddhimadhigacchati | caturthenāpyathāṃśena buddhimānsukhamedhate

A dull-witted man does not reach understanding even by a thousand parts, but the wise man prospers in happiness even by a fourth part.

Verse 18 (14.50.18)

एवं धर्मस्य विज्ञेयं संसाधनमुपायतः । उपायज्ञो हि मेधावी सुखमत्यन्तमश्नुते ॥

evaṃ dharmasya vijñeyaṃ saṃsādhanamupāyataḥ | upāyajño hi medhāvī sukhamatyantamaśnute

So too the means of accomplishing dharma is to be understood through the right method; the intelligent one who knows the method attains boundless happiness.

Verse 19 (14.50.19)

यथाऽध्वानमपाथेयः प्रपन्नो मनुजः क्वचित् । क्लेशेन याति महता विनश्यत्यन्तराऽपि च ॥

yathā'dhvānamapātheyaḥ prapanno manujaḥ kvacit | kleśena yāti mahatā vinaśyatyantarā'pi ca

Just as a man who sets out on a road without provisions goes with great hardship, or perishes somewhere along the way,

Verse 20 (14.50.20)

तथा कर्मसु विज्ञेयं फलं भवति वा न वा । पुरुषस्यात्मनिःश्रेयः शुभाशुभनिदर्शनम् ॥

tathā karmasu vijñeyaṃ phalaṃ bhavati vā na vā | puruṣasyātmaniḥśreyaḥ śubhāśubhanidarśanam

so too it is to be understood of actions that the fruit may come or may not; the final good of a person's self is shown by signs of the auspicious and the inauspicious.

Verse 21 (14.50.21)

यथा च दीर्घमध्वानं पद्म्यामेव प्रपद्यते । अदृष्टपूर्वं सहसा तत्त्वदर्शनवर्जितः ॥

yathā ca dīrghamadhvānaṃ padmyāmeva prapadyate | adṛṣṭapūrvaṃ sahasā tattvadarśanavarjitaḥ

And just as one, lacking sight of the truth, sets out suddenly on foot along a long road never seen before,

Verse 22 (14.50.22)

तमेव च यथाऽध्वानं रथेनेहाशुगामिना । गच्छत्यश्वप्रयुक्तेन तथा बुद्धिमतां गतिः ॥

tameva ca yathā'dhvānaṃ rathenehāśugāminā | gacchatyaśvaprayuktena tathā buddhimatāṃ gatiḥ

and the same road is travelled in a swift chariot drawn by horses, so is the course of the wise.

Verse 23 (14.50.23)

ऊर्ध्वं पर्वतमारुह्य नान्ववेक्षेत भूतलम् । रथेन रथिनं पश्येत्क्लिश्यमानमचेतनम् ॥

ūrdhvaṃ parvatamāruhya nānvavekṣeta bhūtalam | rathena rathinaṃ paśyetkliśyamānamacetanam

Having climbed a high mountain, a man does not look at the ground below; from there he would see the one who has a chariot, toiling and unaware.

Verse 24 (14.50.24)

यावद्रथपथस्तावद्रथेन स तु गच्छति । क्षीणे रथपदे विद्वान्रथमुत्सृज्य गच्छति ॥

yāvadrathapathastāvadrathena sa tu gacchati | kṣīṇe rathapade vidvānrathamutsṛjya gacchati

As far as the chariot road runs, so far he goes by chariot; when the chariot track ends, the wise man leaves the chariot and goes on.

Verse 25 (14.50.25)

एवं गच्छति मेधावी तत्त्वयोगविधानवित् । परिज्ञाय गुणज्ञश्च उत्तरादुत्तरोत्तरम् ॥

evaṃ gacchati medhāvī tattvayogavidhānavit | parijñāya guṇajñaśca uttarāduttarottaram

So goes the intelligent man who knows the method of the discipline of truth, understanding the qualities, from one higher stage to the next.

Verse 26 (14.50.26)

यथाऽर्णवं महाघोरमप्लवः सम्प्रगाहते । बाहुभ्यामेव सम्मोहाद्वधं वाञ्छत्यसंशयम् ॥

yathā'rṇavaṃ mahāghoramaplavaḥ sampragāhate | bāhubhyāmeva sammohādvadhaṃ vāñchatyasaṃśayam

Just as a man with no boat plunges into a terrible great ocean with only his arms, and in his delusion surely seeks his own destruction,

Verse 27 (14.50.27)

नावा चापि यथा प्राज्ञो विभागज्ञः स्वरित्रया । अश्रान्तः सलिलं गहाच्छीघ्रं संतरते ह्रदम् ॥

nāvā cāpi yathā prājño vibhāgajñaḥ svaritrayā | aśrāntaḥ salilaṃ gahācchīghraṃ saṃtarate hradam

and just as a wise man who knows the divisions of the waters, with a boat well furnished with oars, unwearied, swiftly crosses the deep waters of the lake,

Note on the text: Corrected गहाच्छीध्रं → गहाच्छीघ्रं (misprint in Wikisource; ध for घ).

Verse 28 (14.50.28)

तीर्णो गच्छेत्परं पारं नावमुत्सृज्य निर्ममः । व्याख्यातं पूर्वकल्पेन यथा रथपदातिनोः ॥

tīrṇo gacchetparaṃ pāraṃ nāvamutsṛjya nirmamaḥ | vyākhyātaṃ pūrvakalpena yathā rathapadātinoḥ

so, having crossed, he goes to the farther shore, giving up the boat without any sense of ownership. This has been explained before in the case of the rider in the chariot and the man on foot.

Verse 29 (14.50.29)

स्नेहात्सम्मोहमापन्नो नावि दाशो यथा तथा । ममत्वेनाभिभूतः संस्तत्रैव परिवर्तते ॥

snehātsammohamāpanno nāvi dāśo yathā tathā | mamatvenābhibhūtaḥ saṃstatraiva parivartate

Like a boatman on his boat, bewildered by attachment, one overcome by the sense of "mine" keeps turning round in that very spot.

Verse 30 (14.50.30)

नावं न शक्यमारुह्य स्थले विपरिवर्तितुम् । तथैव रथमारुह्य नाप्सु चर्या विधीयते ॥

nāvaṃ na śakyamāruhya sthale viparivartitum | tathaiva rathamāruhya nāpsu caryā vidhīyate

One cannot board a boat and travel about on dry land; in the same way, having boarded a chariot, it is not right to drive it through water.

Verse 31 (14.50.31)

एवं कर्म कृतं वित्त विषयस्थं पृथक्पृथक् । यथा कर्म कृतं लोके तथा तदुपपद्यते ॥

evaṃ karma kṛtaṃ vitta viṣayasthaṃ pṛthakpṛthak | yathā karma kṛtaṃ loke tathā tadupapadyate

Know that actions done are likewise each set in its own sphere; as an action is done in the world, so it bears its result.

Verse 32 (14.50.32)

यन्नैव गन्धि नो रस्यं न रूपस्पर्शशब्दवत् । मन्यते न मनो बुद्ध्या तत्प्रधानं प्रचक्षते ॥

yannaiva gandhi no rasyaṃ na rūpasparśaśabdavat | manyate na mano buddhyā tatpradhānaṃ pracakṣate

That which has no smell, no taste, and none of form, touch or sound, and which the mind cannot grasp with the intellect: this they call the Primal Source (Pradhana).

Note on the text: Corrected रूपस्पर्सशब्दवत् → रूपस्पर्शशब्दवत् (misprint in Wikisource; स for श; the critical edition has rūpasparśaśabdavat).

Verse 33 (14.50.33)

तत्र प्रधानमव्यक्तमव्यक्तस्य गुणो महान् । महतः प्रधानभूतस्य गुणोऽहङ्कार एव च ॥

tatra pradhānamavyaktamavyaktasya guṇo mahān | mahataḥ pradhānabhūtasya guṇo'haṅkāra eva ca

Within it the Primal Source is the Unmanifest; the quality of the Unmanifest is the Great Principle; and the quality of the Great Principle, become the Primal Source, is egoism.

Note on the text: Corrected महप्रधानभूतस्य → महतः प्रधानभूतस्य (misprint in Wikisource; महप्रधान- is not a word; the critical edition has mahataḥ pradhānabhūtasya).

Verse 34 (14.50.34)

अहङ्कारात्तु सम्भूतो महाभूतकृतो गुणः । पृथक्त्वेन हि भूतानां विषया वै गुणाः स्मृताः ॥

ahaṅkārāttu sambhūto mahābhūtakṛto guṇaḥ | pṛthaktvena hi bhūtānāṃ viṣayā vai guṇāḥ smṛtāḥ

From egoism arises the quality made up of the great elements; and the objects of the elements, taken separately, are remembered as their qualities.

Note on the text: Corrected गुणाःस्मृताः → गुणाः स्मृताः (misprint in Wikisource; missing space).

Verse 35 (14.50.35)

बीजधर्मं यथाऽव्यक्तं तथैव प्रसवात्मकम् । बीजधर्मा महानात्मा प्रसवश्चेति नः श्रुतम् ॥

bījadharmaṃ yathā'vyaktaṃ tathaiva prasavātmakam | bījadharmā mahānātmā prasavaśceti naḥ śrutam

As the Unmanifest has the nature of a seed, so it has the nature of bringing forth; we have heard that the Great Self has the nature of a seed and of bringing forth.

Verse 36 (14.50.36)

बीजधर्मात्साहङ्कारात्प्रसवश्च पुनःपुनः । बीजप्रसवधर्माणि महाभूतानि पञ्च वै ॥

bījadharmātsāhaṅkārātprasavaśca punaḥpunaḥ | bījaprasavadharmāṇi mahābhūtāni pañca vai

From egoism, which has the nature of a seed, there is bringing forth again and again; the five great elements have the nature of seed and of bringing forth.

Verse 37 (14.50.37)

बीजधर्मिण इत्याहुः प्रसवं च प्रकुर्वते । विशेषाः पञ्चभूतानां तेषां वित्त विशेषणम् ॥

bījadharmiṇa ityāhuḥ prasavaṃ ca prakurvate | viśeṣāḥ pañcabhūtānāṃ teṣāṃ vitta viśeṣaṇam

They are called seed-natured and they bring forth; know the particular forms of the five elements, their distinguishing marks.

Verse 38 (14.50.38)

तत्रैकगुणमाकाशं द्विगुणो वायुरुच्यते । त्रिगुणं ज्योतिरित्याहुरापश्चापि चतुर्गुणाः ॥

tatraikaguṇamākāśaṃ dviguṇo vāyurucyate | triguṇaṃ jyotirityāhurāpaścāpi caturguṇāḥ

Of these, space has one quality, air is said to have two, fire, they say, has three, and water has four.

Verse 39 (14.50.39)

पृथ्वी पञ्चगुणा ज्ञेया चरस्थावरसङ्कुला । सर्वभूतकरी देवी शुभाशुभनिदर्शिनी ॥

pṛthvī pañcaguṇā jñeyā carasthāvarasaṅkulā | sarvabhūtakarī devī śubhāśubhanidarśinī

Earth is to be known as having five qualities, thronged with moving and unmoving beings, the goddess who makes all creatures and shows forth the good and the bad.

Verse 40 (14.50.40)

शब्दः स्पर्शस्तथा रूपं रसो गन्धश्च पञ्चमः । एते पञ्चगुणा भूमेर्विज्ञेया द्विजसत्तमाः ॥

śabdaḥ sparśastathā rūpaṃ raso gandhaśca pañcamaḥ | ete pañcaguṇā bhūmervijñeyā dvijasattamāḥ

Sound, touch, form, taste, and fifth, smell: these five are to be known as the qualities of earth, O best of the twice-born.

Verse 41 (14.50.41)

पार्थिवश्च सदा गन्धो गन्धश्च बहुधा स्मृतः । तस्य गन्धस्य वक्ष्यामि विस्तरेण बहून्गुणान् ॥

pārthivaśca sadā gandho gandhaśca bahudhā smṛtaḥ | tasya gandhasya vakṣyāmi vistareṇa bahūnguṇān

The quality of earth is always smell, and smell is remembered as of many kinds. I shall describe its many varieties in detail.

Verse 42 (14.50.42)

इष्टश्चानिष्टगन्धश्च मधुरोऽम्लः कटुस्तथा । निर्हारी संहतः स्निग्धो रूक्षो विशद एव च ॥

iṣṭaścāniṣṭagandhaśca madhuro'mlaḥ kaṭustathā | nirhārī saṃhataḥ snigdho rūkṣo viśada eva ca

Pleasant and unpleasant smell; sweet, sour, and sharp; spreading, compact, oily, dry, and clear.

Note on the text: Matched by hand to CE 14,049.042a and 042c.

Verse 43 (14.50.43)

एवं दशविधो ज्ञेयः पार्थिवो गन्ध इत्युत । शब्दः स्पर्शस्तथा रूपं द्रवश्चापां गुणाः स्मृताः ॥

evaṃ daśavidho jñeyaḥ pārthivo gandha ityuta | śabdaḥ sparśastathā rūpaṃ dravaścāpāṃ guṇāḥ smṛtāḥ

Thus the smell of earth is to be known as of ten kinds. Sound, touch, form, and fluidity are remembered as the qualities of water.

Note on the text: CE refs (matched by hand): line 1 = 14,049.042e; line 2 = 14,049.043a.

Verse 44 (14.50.44)

रसज्ञानं तु वक्ष्यामि रसस्तु बहुधा स्मृतः । मधुरोऽम्लः कटुस्तिक्तः कषायो लवणस्तथा ॥

rasajñānaṃ tu vakṣyāmi rasastu bahudhā smṛtaḥ | madhuro'mlaḥ kaṭustiktaḥ kaṣāyo lavaṇastathā

I shall now tell of the knowledge of taste; taste is remembered as of many kinds: sweet, sour, pungent, bitter, astringent, and salty.

Note on the text: CE refs (matched by hand): line 1 = 14,049.043c; line 2 = 14,049.044a.

Verse 45 (14.50.45)

एवं षड्विधविस्तारो रसो वारिमयः स्मृतः । शब्दः स्पर्शस्तथा रूपं त्रिगुणं ज्योतिरुच्यते ॥

evaṃ ṣaḍvidhavistāro raso vārimayaḥ smṛtaḥ | śabdaḥ sparśastathā rūpaṃ triguṇaṃ jyotirucyate

Thus taste, which belongs to water, has six varieties. Sound, touch, and form: fire is said to have three qualities.

Note on the text: CE refs (matched by hand): line 1 = 14,049.044c; line 2 = 14,049.045a.

Verse 46 (14.50.46)

ज्योतिषश्च गुणो रूपं रूपं च बहुधा स्मृतम् । शुक्लं कृष्णं तथा रक्तं नीलं पीतारुणं तथा ॥

jyotiṣaśca guṇo rūpaṃ rūpaṃ ca bahudhā smṛtam | śuklaṃ kṛṣṇaṃ tathā raktaṃ nīlaṃ pītāruṇaṃ tathā

The quality of fire is form, and form is remembered as of many kinds: white, black, red, blue, and yellowish-red;

Note on the text: CE refs (matched by hand): line 1 = 14,049.045c; line 2 = 14,049.046a.

Verse 47 (14.50.47)

ह्रस्वं दीर्घं कृशं स्थूलं चतुरश्राणुवृत्तकम् । एवं द्वादशविस्तारं तेजसो रूपमुच्यते ॥

hrasvaṃ dīrghaṃ kṛśaṃ sthūlaṃ caturaśrāṇuvṛttakam | evaṃ dvādaśavistāraṃ tejaso rūpamucyate

short, long, slender, thick, square, minute, and round. Thus the form of fire is said to have twelve varieties.

Note on the text: CE refs (matched by hand): line 1 = 14,049.046c; line 2 = 14,049.047a.

Verse 48 (14.50.48)

विज्ञेयं ब्राह्मणैर्वृद्धैर्धर्मज्ञैः सत्यवादिभिः । शब्दस्पर्शौ च विज्ञेयौ द्विगुणो वायुरुच्यते ॥

vijñeyaṃ brāhmaṇairvṛddhairdharmajñaiḥ satyavādibhiḥ | śabdasparśau ca vijñeyau dviguṇo vāyurucyate

This is to be known by aged brahmins who know dharma and speak the truth. Sound and touch are to be known as well; air is said to have two qualities.

Note on the text: CE refs (matched by hand): line 1 = 14,049.047c; line 2 = 14,049.048a.

Verse 49 (14.50.49)

वायोश्चापि गुणः स्पर्शः स्पर्शश्च बहुधा स्मृतः । उष्णः शीतः सुखो दुःखः स्निग्धो विशद एव च ॥

vāyoścāpi guṇaḥ sparśaḥ sparśaśca bahudhā smṛtaḥ | uṣṇaḥ śītaḥ sukho duḥkhaḥ snigdho viśada eva ca

Touch too is a quality of air, and touch is remembered as of many kinds: hot, cold, pleasant, painful, oily, and clear;

Note on the text: Corrected स्पर्सश्च → स्पर्शश्च (misprint in Wikisource; स for श). CE refs (matched by hand): line 1 = 14,049.048c; line 2 = 14,049.049a.

Verse 50 (14.50.50)

कठिनश्चिक्वणः श्लक्ष्णः पिच्छिलो दारुणो मृदुः । एवं द्वादशविस्तारो वायव्यो गुण उच्यते ॥

kaṭhinaścikvaṇaḥ ślakṣṇaḥ picchilo dāruṇo mṛduḥ | evaṃ dvādaśavistāro vāyavyo guṇa ucyate

hard, slick, fine, sticky, rough, and soft. Thus the quality of air is said to be twelvefold.

Note on the text: CE refs (matched by hand): line 1 = 14,049.049c; line 2 = 14,049.050a.

Verse 51 (14.50.51)

विधिवद्ब्राह्मणैः सिद्धैर्मन्त्रज्ञैस्तत्त्वदार्शिभिः ॥

vidhivadbrāhmaṇaiḥ siddhairmantrajñaistattvadārśibhiḥ

So it has been taught, in due order, by brahmins who are perfected ones, knowers of mantras, and seers of the truth.

Note on the text: A single line in Wikisource (kept as printed); it is the second line of CE 14,049.050 (050c).

Verse 52 (14.50.52)

तत्रैकगुणमाकाशं शब्द इत्येव च स्मृतः । तस्य शब्दस्य वक्ष्यामि विस्तरेण बहून्गुणान् ॥

tatraikaguṇamākāśaṃ śabda ityeva ca smṛtaḥ | tasya śabdasya vakṣyāmi vistareṇa bahūnguṇān

Of these, space has a single quality, which is remembered as sound. I shall describe the many varieties of that sound in detail.

Note on the text: Corrected शब्दस्यि → शब्दस्य (misprint in Wikisource; stray ि; the critical edition has śabdasya). CE refs (matched by hand): 14,049.051a and 051c.

Verse 53 (14.50.53)

षड्जर्षभः सगान्धारो मध्यमः पञ्चमस्तथा । अतः परं तु विज्ञेयो निषादो धैवतस्तथा । इष्टश्चानिष्टशब्दश्च संहतः प्रतिभानवान् ॥

ṣaḍjarṣabhaḥ sagāndhāro madhyamaḥ pañcamastathā | ataḥ paraṃ tu vijñeyo niṣādo dhaivatastathā | iṣṭaścāniṣṭaśabdaśca saṃhataḥ pratibhānavān

Shadja, Rishabha, Gandhara, Madhyama and Panchama, and after these Nishada and Dhaivata; sound may be pleasant or unpleasant, compact, and expressive.

Note on the text: CE refs (matched by hand): lines 1-2 = 14,049.052a and 052c; line 3 = 14,049.053a (recension variant).

Verse 54 (14.50.54)

एवं बहुविधो ज्ञेयः शब्द आकाशसम्भवः । आकाशमुत्तमं भूतमहङ्कारस्ततः परः ॥

evaṃ bahuvidho jñeyaḥ śabda ākāśasambhavaḥ | ākāśamuttamaṃ bhūtamahaṅkārastataḥ paraḥ

Thus sound, born of space, is to be known as of many kinds. Space is the foremost element; beyond it lies egoism.

Note on the text: CE refs (matched by hand): line 1 = 14,049.053c; line 2 = 14,049.054a.

Verse 55 (14.50.55)

अहङ्कारात्परा बुद्धिर्बुद्धेरात्मा ततः परः । तस्मात्तु परमव्यक्तमव्यक्तात्पुरुषः परः ॥

ahaṅkārātparā buddhirbuddherātmā tataḥ paraḥ | tasmāttu paramavyaktamavyaktātpuruṣaḥ paraḥ

Beyond egoism is the intellect; beyond the intellect, the Self; beyond that, the Unmanifest; and beyond the Unmanifest, the Person.

Note on the text: CE refs (matched by hand): line 1 = 14,049.054c; line 2 = 14,049.055a.

Verse 56 (14.50.56)

परावरज्ञो भूतानां विधिज्ञः सर्वकर्मणाम् । सर्वभूतात्मभूतात्मा यं प्राप्यानन्त्यमश्नुते ॥

parāvarajño bhūtānāṃ vidhijñaḥ sarvakarmaṇām | sarvabhūtātmabhūtātmā yaṃ prāpyānantyamaśnute

He knows the higher and lower of all beings and the rule of every action; he is the Self that is the self of all beings, and by reaching him one attains the Endless.

Note on the text: CE refs (matched by hand): line 1 = 14,049.055c; line 2 = star passage 14,049.055d*0090_01 (variant wording).