The Five Elements, the Senses and the Life of Trees

Verse 1 (12.182.1)

त एते धातवः पञ्च ब्रह्मा यानसृजत्पुरा । आवृता यैरिमे लोका महाभूताभिसंज्ञिताः ॥

ta ete dhātavaḥ pañca brahmā yānasṛjatpurā | āvṛtā yairime lokā mahābhūtābhisaṃjñitāḥ

These are the five elements that Brahma created in the beginning, by which these worlds are enveloped, and which are called the great elements.

Verse 2 (12.182.2)

यदाऽसृजत्सहस्राणि भूतानां स महामतिः । पञ्चानामेव भूतत्वं कथं समुपपद्यते ॥

yadā'sṛjatsahasrāṇi bhūtānāṃ sa mahāmatiḥ | pañcānāmeva bhūtatvaṃ kathaṃ samupapadyate

When that wise one created thousands of beings, how is the title of 'element' justified for the five alone?

Verse 3 (12.182.3)

अमितानां महाशब्दो भूतानां याति संभवम् । ततस्तेषां महाभूतशब्दोऽयमुपपद्यते ॥

amitānāṃ mahāśabdo bhūtānāṃ yāti saṃbhavam | tatasteṣāṃ mahābhūtaśabdo'yamupapadyate

The word 'great' attaches to the origin of beings beyond measure; therefore this name 'great elements' is fitting for them.

Verse 4 (12.182.4)

चेष्टा वायुः खमाकाशमूष्माऽग्निः सलिलं द्रवः । पृथिवी चात्र संघातः शरीरं पाञ्चभौतिकम् ॥

ceṣṭā vāyuḥ khamākāśamūṣmā'gniḥ salilaṃ dravaḥ | pṛthivī cātra saṃghātaḥ śarīraṃ pāñcabhautikam

Motion is wind, the hollow is space, heat is fire, fluid is water, and the solid mass here is earth. Such is the body, made of the five elements.

Verse 5 (12.182.5)

इत्येतैः पञ्चभिर्भूतैर्युक्तं स्थावरजङ्गमम् । श्रोत्रं घ्राणं रसः स्पर्शो दृष्टिश्चेन्द्रियसंज्ञिताः ॥

ityetaiḥ pañcabhirbhūtairyuktaṃ sthāvarajaṅgamam | śrotraṃ ghrāṇaṃ rasaḥ sparśo dṛṣṭiścendriyasaṃjñitāḥ

All that moves and does not move is joined with these five elements. Hearing, smell, taste, touch and sight are called the senses.

Note on the text: Corrected रमः → रसः (misprint in Wikisource; the critical edition reads rasaḥ).

Verse 6 (12.182.6)

पञ्चभिर्यदि भूतैस्तु युक्ताः स्थावरजङ्गमाः । स्थावराणां न दृश्यन्ते शरीरे पञ्च धातवः ॥

pañcabhiryadi bhūtaistu yuktāḥ sthāvarajaṅgamāḥ | sthāvarāṇāṃ na dṛśyante śarīre pañca dhātavaḥ

If moving and unmoving things are joined with the five elements, then the five elements are not seen in the bodies of the unmoving ones.

Note on the text: Corrected यक्ताः → युक्ताः (misprint in Wikisource; the critical edition reads yuktāḥ).

Verse 7 (12.182.7)

अनूष्मणामचेष्टानां घनानां चैव तत्त्वतः । वृक्षा नोपलभ्यन्ते शरीरे पञ्च धातवः ॥

anūṣmaṇāmaceṣṭānāṃ ghanānāṃ caiva tattvataḥ | vṛkṣā nopalabhyante śarīre pañca dhātavaḥ

In trees, which have no heat and no motion and are dense, the five elements are not found in their bodies, in truth.

Verse 8 (12.182.8)

न शृण्वन्ति न पश्यन्ति न गन्धरसवेदिनः । न च स्पर्शं विजानन्ति ते कथं पाञ्चभौतिकाः ॥

na śṛṇvanti na paśyanti na gandharasavedinaḥ | na ca sparśaṃ vijānanti te kathaṃ pāñcabhautikāḥ

They do not hear, they do not see, they do not perceive smell or taste, and they do not know touch. How then can they be made of the five elements?

Note on the text: Corrected न शृणुन्ते → न शृण्वन्ति (misprint in Wikisource; शृणुन्ते is not a valid form here; the critical edition reads na śṛṇvanti). Corrected न चस्पर्शं → न च स्पर्शं (misprint in Wikisource; the words were run together; the critical edition reads na ca sparśaṃ).

Verse 9 (12.182.9)

अद्रवत्वादनग्नित्वादभौमत्वादवायुतः । आकाशस्याप्रमेयत्वाद्वृक्षाणां नास्ति भौतिकम् ॥

adravatvādanagnitvādabhaumatvādavāyutaḥ | ākāśasyāprameyatvādvṛkṣāṇāṃ nāsti bhautikam

Because they lack fluidity, fire, earth and wind, and because space cannot be perceived in them, there is nothing made of elements in trees.

Note on the text: Corrected अभूतित्वाद् → अभौमत्वाद् (misprint in Wikisource; अभूतित्व does not suit the sense; the critical edition reads abhaumatvād, "because of non-earthiness").

Verse 10 (12.182.10)

घनानामपि वृक्षाणामाकाशोऽस्ति न संशयः । तेषां पुष्पफलव्यक्तिर्नित्यं समुपपद्यते ॥

ghanānāmapi vṛkṣāṇāmākāśo'sti na saṃśayaḥ | teṣāṃ puṣpaphalavyaktirnityaṃ samupapadyate

Even in dense trees there is space, without doubt; hence the showing of flower and fruit in them is always possible.

Verse 11 (12.182.11)

ऊष्मतो म्लायते वर्णं त्वक्फलं पुष्पमेव च । म्लायते शीर्यते चापि स्पर्शस्तेनात्र विद्यते ॥

ūṣmato mlāyate varṇaṃ tvakphalaṃ puṣpameva ca | mlāyate śīryate cāpi sparśastenātra vidyate

From heat their colour, bark, fruit and flower wither; they wither and fall away. So touch exists in them.

Verse 12 (12.182.12)

वाय्वग्न्यशनिनिष्पेषैः फलं पुष्पं विशीर्यते । श्रोत्रेण गृह्यते शब्दस्तस्माच्छृण्वन्ति पादपाः ॥

vāyvagnyaśaniniṣpeṣaiḥ phalaṃ puṣpaṃ viśīryate | śrotreṇa gṛhyate śabdastasmācchṛṇvanti pādapāḥ

Fruit and flower are shattered by wind, fire and thunderbolts, and sound is taken in by the ear; therefore trees hear.

Verse 13 (12.182.13)

वल्ली वेष्टयते वृक्षं सर्वतश्चैव गच्छति । न ह्यदृष्टेश्च मार्गोऽस्ति तस्मात्पश्यन्ति पादपाः ॥

vallī veṣṭayate vṛkṣaṃ sarvataścaiva gacchati | na hyadṛṣṭeśca mārgo'sti tasmātpaśyanti pādapāḥ

A creeper winds round a tree and goes everywhere; and no path exists for one who cannot see; therefore trees see.

Verse 14 (12.182.14)

पुण्यापुण्यैस्तथा गन्धैर्धूपैश्च विविधैरपि । अरोगाः पुष्पिताः सन्ति तस्माज्जिघ्रन्ति पादपाः ॥

puṇyāpuṇyaistathā gandhairdhūpaiśca vividhairapi | arogāḥ puṣpitāḥ santi tasmājjighranti pādapāḥ

With good and bad scents and with various kinds of incense they become free of disease and blossom; therefore trees smell.

Verse 15 (12.182.15)

पादैः सलिलपानाच्च व्याधीनां चापि दर्शनात् । व्याधिप्रतिक्रियत्वाच्च विद्यते रसनं द्रुमे ॥

pādaiḥ salilapānācca vyādhīnāṃ cāpi darśanāt | vyādhipratikriyatvācca vidyate rasanaṃ drume

They drink water through their feet, diseases are seen in them, and cures for the diseases are effective; so a sense of taste exists in a tree.

Verse 16 (12.182.16)

वक्रेणोत्पलनालेन यथोर्ध्वं जलमाददेत् । तथा पवनसंयुक्तः पादैः पिबति पादपः ॥

vakreṇotpalanālena yathordhvaṃ jalamādadet | tathā pavanasaṃyuktaḥ pādaiḥ pibati pādapaḥ

Just as one draws water upward through a curved lotus stalk, so a tree, joined with the wind, drinks through its feet.

Verse 17 (12.182.17)

सुखदुःखयोश्च ग्रहणाच्छिन्नस्य च विरोहणात् । जीवं पश्यामि वृक्षाणामचैतन्यं न विद्यते ॥

sukhaduḥkhayośca grahaṇācchinnasya ca virohaṇāt | jīvaṃ paśyāmi vṛkṣāṇāmacaitanyaṃ na vidyate

Because they take in pleasure and pain and because they regrow when cut, I see life in trees; they are not without consciousness.

Verse 18 (12.182.18)

तेन तज्जलमादत्तं जरयत्यग्निमारुतौ । आहारपरिणामाच्च स्नेहो वृद्धिश्च जायते ॥

tena tajjalamādattaṃ jarayatyagnimārutau | āhārapariṇāmācca sneho vṛddhiśca jāyate

The water so taken in is digested by fire and wind, and from the transformation of the food, oiliness and growth arise.

Verse 19 (12.182.19)

जङ्गमानां च सर्वेषां शरीरे पञ्च धातवः । प्रत्येकशः प्रभिद्यन्ते यैः शरीरं विचेष्टते ॥

jaṅgamānāṃ ca sarveṣāṃ śarīre pañca dhātavaḥ | pratyekaśaḥ prabhidyante yaiḥ śarīraṃ viceṣṭate

In the bodies of all moving beings there are five elements, each divided in its own way, by which the body is made to act.

Verse 20 (12.182.20)

त्वक्च मांसं तथाऽस्थीनि मज्जा स्नायुश्च पञ्चमम् । इत्येतदिह संघातं शरीरे पृथिवीमयम् ॥

tvakca māṃsaṃ tathā'sthīni majjā snāyuśca pañcamam | ityetadiha saṃghātaṃ śarīre pṛthivīmayam

Skin, flesh, bones, marrow, and sinew as the fifth: this is the mass of earth in the body.

Verse 21 (12.182.21)

तेजो ह्यग्निस्तथा क्रोधश्चक्षुरूष्मा तथैव च । अग्निर्जरयते यच्च पञ्चाग्नेयाः शरीरिणः ॥

tejo hyagnistathā krodhaścakṣurūṣmā tathaiva ca | agnirjarayate yacca pañcāgneyāḥ śarīriṇaḥ

Radiance, fire, anger, the eye, and heat as well, and the fire that digests: thus embodied beings have five fiery parts.

Verse 22 (12.182.22)

श्रोत्रं घ्राणं तथाऽऽस्यं च हृदयं कोष्ठमेव च । आकाशात्प्राणिनामेते शरीरे पञ्च धातवः ॥

śrotraṃ ghrāṇaṃ tathā''syaṃ ca hṛdayaṃ koṣṭhameva ca | ākāśātprāṇināmete śarīre pañca dhātavaḥ

Ear, nose, mouth, heart and abdomen: these are the five elements of space in the bodies of living beings.

Verse 23 (12.182.23)

श्लेष्मा पित्तमथ स्वेदो वसा शोणितमेव च । इत्यापः पञ्चधा देहे भवन्ति प्राणिनां सदा ॥

śleṣmā pittamatha svedo vasā śoṇitameva ca | ityāpaḥ pañcadhā dehe bhavanti prāṇināṃ sadā

Phlegm, bile, sweat, fat and blood: thus water takes five forms in the body of living beings always.

Verse 24 (12.182.24)

प्राणात्प्राणयते प्राणी व्यानाद्व्यायच्छते तथा । गच्छत्यपाने वाक्चैव समानने समः स्थितः ॥

prāṇātprāṇayate prāṇī vyānādvyāyacchate tathā | gacchatyapāne vākcaiva samānane samaḥ sthitaḥ

Through prana the creature breathes; through vyana he exerts himself; in apana it goes, and speech as well; in samana it stands even.

Verse 25 (12.182.25)

उदानादुच्छ्वसिति च प्रतिभेदाच्च भाषते । इत्येते वायवः पञ्च चेष्टयन्तीह देहिनम् ॥

udānāducchvasiti ca pratibhedācca bhāṣate | ityete vāyavaḥ pañca ceṣṭayantīha dehinam

Through udana he draws breath, and through the divisions of it he speaks. Thus these five winds set the embodied creature in motion here.

Verse 26 (12.182.26)

भूमेर्गन्धगुणान्वेत्ति रसं चाद्भ्यः शरीरवान् । ज्योतेः पश्यति रूपाणि स्पर्शं वेत्ति च वायुतः । शब्दं शृणोति च तदैवाकाशात्तु शरीरवान् ॥

bhūmergandhaguṇānvetti rasaṃ cādbhyaḥ śarīravān | jyoteḥ paśyati rūpāṇi sparśaṃ vetti ca vāyutaḥ | śabdaṃ śṛṇoti ca tadaivākāśāttu śarīravān

Through earth the embodied being knows the qualities of smell, and through water taste; through light he sees forms, and through wind he knows touch; and through space, at the same time, the embodied being hears sound.

Note on the text: Removed the stray backtick before line 3 (wiki mark; it is never closed). Three-line verse, as on the page (labelled 26a/b/c): line 1 = CE 12.177.26a; line 2 = CE 12.177.26c (ज्योतेः for jyotiḥ is a variant); line 3 is the CE star line 12.177.26d*0487_01 (śabdaṃ śṛṇoti ca tathā ākāśāt tu śarīravān; Wikisource तदैव for tathā).

Verse 27 (12.182.27)

गन्धः स्पर्शो रसो रूपं शब्दश्चात्र गुणाः स्मृताः । तस्य गन्धस्य वक्ष्यामि विस्तराभिहितान्गुणान् ॥

gandhaḥ sparśo raso rūpaṃ śabdaścātra guṇāḥ smṛtāḥ | tasya gandhasya vakṣyāmi vistarābhihitānguṇān

Smell, touch, taste, form and sound are the qualities spoken of here. I shall tell you the qualities of smell, as set out in detail.

Note on the text: The alignment found no match. Line 1 is the CE star line 12.177.26d*0486_01 (gandhaḥ sparśo raso rūpaṃ śabdaś cātra guṇāḥ smṛtāḥ); line 2 = CE 12.177.27a.

Verse 28 (12.182.28)

इष्टश्चानिष्टगन्धश्च मधुरः कटुरेव च । निर्हारी संहतः स्निग्धो रूक्षो विशद एव च । एवं नवविधो ज्ञेयः पार्थिवो गन्धविस्तरः ॥

iṣṭaścāniṣṭagandhaśca madhuraḥ kaṭureva ca | nirhārī saṃhataḥ snigdho rūkṣo viśada eva ca | evaṃ navavidho jñeyaḥ pārthivo gandhavistaraḥ

Pleasant and unpleasant smell, sweet and sharp, spreading and compact, soft and dry, and clear: thus the range of earthly smell should be known as ninefold.

Note on the text: The alignment found no match. Line 1 = CE 12.177.27c; lines 2-3 = CE 12.177.28a, 28c.

Verse 29 (12.182.29)

ज्योतिः पश्यति चक्षुर्भ्यां स्पर्शं वेत्ति च वायुना । शब्दः स्पर्शश्च रूपं च रसश्चापि गुणाः स्मृताः ॥

jyotiḥ paśyati cakṣurbhyāṃ sparśaṃ vetti ca vāyunā | śabdaḥ sparśaśca rūpaṃ ca rasaścāpi guṇāḥ smṛtāḥ

He sees by the light, through the two eyes, and knows touch through the wind. Sound, touch, form and taste as well are held to be its qualities.

Note on the text: The alignment found no match. Line 1 = CE 12.177.26c (jyotiḥ paśyati cakṣurbhyāṃ sparśaṃ vetti ca vāyunā), repeated here after the intervening verses; line 2 = CE 12.177.29a (CE: rasaś cāpāṃ guṇāḥ smṛtāḥ, Wikisource रसश्चापि).

Verse 30 (12.182.30)

रसज्ञानं तु वक्ष्यामि तन्मे निगदतः शृणु । रसो बहुविधः प्रोक्तः सूरिभिः प्रथितात्मभिः ॥

rasajñānaṃ tu vakṣyāmi tanme nigadataḥ śṛṇu | raso bahuvidhaḥ proktaḥ sūribhiḥ prathitātmabhiḥ

Now I shall tell you the knowledge of taste; listen as I recount it. Taste is said to be of many kinds by the learned, whose minds are renowned.

Note on the text: The alignment found no match. Line 1 = CE 12.177.29c; line 2 = CE 12.177.30a.

Verse 31 (12.182.31)

मधुरो लवणस्तिक्तः कषायोऽम्लः कटुस्तथा । एवं षड्विधविस्तारो रसो वारिमयः स्मृतः ॥

madhuro lavaṇastiktaḥ kaṣāyo'mlaḥ kaṭustathā | evaṃ ṣaḍvidhavistāro raso vārimayaḥ smṛtaḥ

Sweet, salt, bitter, astringent, sour and pungent: thus the range of taste, which is made of water, is sixfold.

Note on the text: Corrected षङ्किधविस्तारो → षड्विधविस्तारो (misprint in Wikisource; the critical edition reads ṣaḍvidhavistāro). The alignment found no match. Line 1 = CE 12.177.30c; line 2 = CE 12.177.30e (CE: eṣa ṣaḍvidhavistāro raso vārimayaḥ smṛtaḥ; Wikisource एवं for eṣa).

Verse 32 (12.182.32)

शब्दः स्पर्शश्च रूपं च त्रिगुणं ज्योतिरुच्यते । ज्योतिः पश्यति रूपाणि रूपं च बहुधा स्मृतम् । ह्रस्वो दीर्घस्तथा स्थूलश्चतुरस्रोऽणुवृत्तवान् ॥

śabdaḥ sparśaśca rūpaṃ ca triguṇaṃ jyotirucyate | jyotiḥ paśyati rūpāṇi rūpaṃ ca bahudhā smṛtam | hrasvo dīrghastathā sthūlaścaturasro'ṇuvṛttavān

Fire is said to have three qualities: sound, touch and form. Fire sees forms, and form is held to be of many kinds: short, long, and thick, square, fine and round.

Note on the text: The alignment found no match. Lines 1-2 = CE 12.177.31a, 31c; line 3 = CE 12.177.32a.

Verse 33 (12.182.33)

शुक्लः कृष्णस्तथा रक्तः पीतो नीलारुणस्तथा । कठिनश्चिक्कणः श्लक्ष्णः पिच्छिलो मृदुदारुणः । एवं द्वादशविस्तारो ज्योतीरूपगुणः स्मृतः ॥

śuklaḥ kṛṣṇastathā raktaḥ pīto nīlāruṇastathā | kaṭhinaścikkaṇaḥ ślakṣṇaḥ picchilo mṛdudāruṇaḥ | evaṃ dvādaśavistāro jyotīrūpaguṇaḥ smṛtaḥ

White, black, red, yellow, blue and reddish; hard, smooth, fine, slippery, soft and rough: thus the range of the qualities of the form of fire is twelvefold.

Note on the text: The alignment found no match. Line 1 = CE 12.177.32c (CE: nīlaḥ pīto 'ruṇas tathā, in another order); line 2 = CE 12.177.34a (kaṭhinaś cikkaṇaḥ ślakṣṇaḥ picchalo mṛdudāruṇaḥ), which the CE places among the qualities of wind and Wikisource places here; line 3 = CE 12.177.32e.

Verse 34 (12.182.34)

शब्दस्पर्शौ च विज्ञेयौ द्विगुणो वायुरित्युत । वायव्यस्तु गुणः स्पर्शः स्पर्शश्च बहुधा स्मृतः ॥

śabdasparśau ca vijñeyau dviguṇo vāyurityuta | vāyavyastu guṇaḥ sparśaḥ sparśaśca bahudhā smṛtaḥ

Sound and touch are to be known as the two qualities of wind. Touch is the quality of wind, and touch is held to be of many kinds.

Verse 35 (12.182.35)

उष्णः शीतः सुखो दुःखः स्निग्धो विशद एव च । तथा खरो मृदू रूक्षो लघुर्गुरुतरोऽपि च । एवं द्वादशधा स्पर्शो वायव्यो गुण उच्यते ॥

uṣṇaḥ śītaḥ sukho duḥkhaḥ snigdho viśada eva ca | tathā kharo mṛdū rūkṣo laghurgurutaro'pi ca | evaṃ dvādaśadhā sparśo vāyavyo guṇa ucyate

Hot, cold, pleasant, painful, smooth and clear; rough, soft, dry, light and heavier: thus touch, the quality of wind, is said to be twelvefold.

Note on the text: Corrected व्याव्यो → वायव्यो (misprint in Wikisource; the critical edition reads vāyavyo). The alignment found no match. Line 1 = CE 12.177.34c; line 2 is the CE star line 12.177.34d*0488_01 (tathā kharo mṛduḥ ślakṣṇo laghur gurutaro 'pi ca; Wikisource reads मृदू रूक्षो and lacks ślakṣṇa, so the verse names eleven qualities against the twelve it states); line 3 = CE 12.177.34e.

Verse 36 (12.182.36)

तत्रैकगुणमाकाशं शब्द इत्येव तत्स्मृतम् । तस्य शब्दस्य वक्ष्यामि विस्तरं विविधात्मकम् ॥

tatraikaguṇamākāśaṃ śabda ityeva tatsmṛtam | tasya śabdasya vakṣyāmi vistaraṃ vividhātmakam

Space has a single quality, sound, so it is said. I shall tell you the manifold range of that sound.

Verse 37 (12.182.37)

षड्‌ज ऋषभगान्धारौ मध्यमो धैवतस्तथा । पञ्चमश्चापि विज्ञेयस्तथा चापि निषादवान् ॥

ṣaḍja ṛṣabhagāndhārau madhyamo dhaivatastathā | pañcamaścāpi vijñeyastathā cāpi niṣādavān

Shadja, rishabha and gandhara, madhyama and dhaivata, pancama too, and nishada as well are to be known.

Verse 38 (12.182.38)

एष सप्तविधः प्रोक्तः शब्द आकाशसंभवः । त्रैस्वर्येण तु सर्वत्र स्थितोऽपि पटहादिषु ॥

eṣa saptavidhaḥ proktaḥ śabda ākāśasaṃbhavaḥ | traisvaryeṇa tu sarvatra sthito'pi paṭahādiṣu

This is sound of seven kinds, said to be born of space, present everywhere in its threefold pitch, even in drums and the like.

Note on the text: Corrected त्र्यैस्वर्येण → त्रैस्वर्येण (misprint in Wikisource; the critical edition reads traisvaryeṇa).

Verse 39 (12.182.39)

मृदङ्गभेरीशङ्खानां स्तनयित्नो रथस्य च । यः कश्चिच्छ्रूयते शब्दः प्राणिनोऽप्राणिनोऽपि वा । एतेषामेव सर्वेषां विषये संप्रकीर्तितः ॥

mṛdaṅgabherīśaṅkhānāṃ stanayitno rathasya ca | yaḥ kaścicchrūyate śabdaḥ prāṇino'prāṇino'pi vā | eteṣāmeva sarveṣāṃ viṣaye saṃprakīrtitaḥ

Of the sound of drums, kettledrums and conches, of thunder and of the chariot, whatever sound is heard, of living or of non-living things, is declared to fall within the range of these.

Note on the text: Removed the opening square bracket printed before the passage (wiki mark; the passage runs through verse 40, where the bracket closes). Corrected प्राणिनो प्राणिनोऽपि → प्राणिनोऽप्राणिनोऽपि (misprint in Wikisource; a dropped अ; the critical edition reads prāṇino 'prāṇino 'pi). Three lines, as on the page (labelled 39a/b/c): the CE star passage 12.177.37d*0490_01-03 (mṛdaṅgabherīśaṅkhānāṃ stanayitno rathasya ca / yaḥ kaś cic chrūyate śabdaḥ prāṇino 'prāṇino 'pi vā / eteṣām eva sarveṣāṃ viṣaye saṃprakīrtitaḥ); not in the CE's constituted text, so the alignment found no match.

Verse 40 (12.182.40)

एवं बहुविधाकारः शब्द आकाशसंभवः । आकाशजं शब्दमाहुरेभिर्वायुगुणैः सह ॥

evaṃ bahuvidhākāraḥ śabda ākāśasaṃbhavaḥ | ākāśajaṃ śabdamāhurebhirvāyuguṇaiḥ saha

Thus sound, born of space, has many forms. Sound is said to arise from space together with these qualities of the wind.

Note on the text: Removed the closing square bracket and doubled daṇḍa (।।]) that close the bracketed passage opened in the previous verse. The alignment found no match. Line 1 is the CE star line 12.177.37d*0490_04 (evaṃ bahuvidhākāraḥ śabda ākāśasaṃbhavaḥ); line 2 = CE 12.177.38a.

Verse 41 (12.182.41)

अव्याहतैश्चेतयते न वेत्ति विषमस्थितैः । आप्याय्यन्ते च ते नित्यं धातवस्तैस्तु धातुभिः ॥

avyāhataiścetayate na vetti viṣamasthitaiḥ | āpyāyyante ca te nityaṃ dhātavastaistu dhātubhiḥ

One perceives through them when they are unobstructed, and does not perceive when they are disturbed. And those elements are ever nourished by those same elements.

Note on the text: Corrected चेतयने → चेतयते (misprint in Wikisource; the critical edition reads cetayate). The alignment found no match. Line 1 = CE 12.177.38c (विषमस्थितैः for CE viṣamāgataiḥ is a variant); line 2 = CE 12.177.39a.

Verse 42 (12.182.42)

आपोऽग्निर्मारुतश्चैव नित्यं जाग्रति देहिषु । मूलमेते शरीरस्य व्याप्य प्राणानिह स्थिताः ॥

āpo'gnirmārutaścaiva nityaṃ jāgrati dehiṣu | mūlamete śarīrasya vyāpya prāṇāniha sthitāḥ

Water, fire and wind are always awake in embodied beings. They are the root of the body, having pervaded the vital breaths and abiding here.

Note on the text: Corrected स्थिता ॥ → स्थिताः ॥ (misprint in Wikisource; visarga dropped; the critical edition star line reads sthitāḥ). The alignment found no match. Line 1 = CE 12.177.39c; line 2 is the CE star line 12.177.39d*0491_01 (mūlam ete śarīrasya vyāpya prāṇān iha sthitāḥ).