ब्राह्मण उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। सुभगे सप्तहोतॄणां विधानमिह यादृशम्॥
The Brahmana said Regarding it is cited the ancient story, O blessed one, of what the institution is of the seven sacrificing priests.
घ्राणश्चक्षुश्च जिह्वा च त्वक् श्रोत्रं चैव पञ्चमम्। मनो बुद्धिश्च सप्तैते होतारः पृथगाश्रिताः॥
The nose, the eye, the tongue, the skin, and the ear numbering the fifth, the mind, and the understanding, these are the seven sacrificing priests standing distinctly from one another.
सूक्ष्मेऽवकाशे तिष्ठन्तो न पश्यन्तीतरेतरम्। एतान् वै सप्तहोतूंस्त्व स्वभावाद् विद्धि शोभने॥
Living in subtle space, they do not perceive one another. Do you, O beautiful one, know these sacrificing priests that are scven by their nature.
ब्राह्मण्युवाच सूक्ष्मेऽवकाशे सन्तस्ते कथं नान्योन्यदर्शिनः। कथंस्वभावा भगवन्नेतदाचक्ष्व मे प्रभो॥
The Brahmana's wife said How is it that living in subtle space, these do not perceive one another? What are their (respective) natures, O holy one? Do you tell me this,Olord.
ब्राह्मण उवाच गुणाज्ञानमविज्ञानं गुणज्ञानमभिज्ञता। परस्परं गुणानेते नाभिजानन्ति कर्हिचित्॥
Not knowing the qualities is ignorance; while knowledge of the qualities is knowledge. These seven never succeed in apprehending or knowing the qualitics of one another.
जिह्वा चक्षुस्तथा श्रोत्रं वाङ्मनो बुद्धिरेव च। न गन्धानधिगच्छन्ति घ्राणस्तानधिगच्छति॥
The tongue, the eye, the ear too, the skin, the mind, and the understanding, do not succeed in apprehending smells. It is the nose alone which apprehends them.
ध्राणं चक्षुस्तथा श्रोत्रं वाङ्मनो बुद्धिरेव च। न रसानधिगच्छन्ति जिह्वा तानधिगच्छति॥
The nose, the eye, the ear too, the skin, the mind, and the understanding, never succeed in apprehending tastes. The tonguc alone apprehends them. never
घ्राण जिह्वा तथा श्रोत्रं वाङ्मनो बुद्धिरेव च। न रूपाण्यधिगच्छन्ति चक्षुस्तान्यधिगच्छति॥
The nose, the tongue. the ear also, the skin, the mind and the understanding, never succeed in apprehending colours. It is the eye alone which apprchends them.
घ्राण जिह्वा ततश्चक्षुः श्रोत्रं बुद्धिर्मनस्तथा। न स्पर्शानधिगच्छन्ति त्वक् च तानधिगच्छति॥
The nose, the tongue, the eye too, the ear, the understanding, and the mind, succeed in apprehending sensations of touch. It is the skin alone that apprehends them.
घ्राण जिह्वा च चक्षुश्च वाङ्मनो बुद्धिरेव च। न शब्दानधिगच्छन्ति श्रोत्रं तानधिगच्छति॥
The nose, the tongue, the eye, the skin, the mind, and the understanding, never succeed in apprehending sounds. It is the ear alone which apprehends them.
घ्राण जिह्वा च चक्षुश्च त्वक् श्रोत्रं बुद्धिरेव च। संशयं नाधिगच्छन्ति मनस्नमधिगच्छति॥
The nose, the tongue, the cye, the skin, the car, and the understanding, never succeed in apprchending doubt. It is the mind which apprehends it.
घ्राण जिह्वा च चक्षुश्च त्वक् श्रोत्रं मन एव च। न निष्ठामधिगच्छन्ति बुद्धिस्तामधिगच्छति॥
The nose, the tongue, the eye, the skin, the ear, and the mind, succeed in apprehending determination. It is the understanding alone which apprehends it.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। इन्द्रियाणां च संवादं मनसश्चैव भामिनि॥
Regarding it is cited, O beautiful lady, this ancient discourse between the senses and the mind. never
मन उवाच नाघ्राति मामृते घ्राणं रसं जिह्वा न वेत्ति च। रूपं चक्षुर्न गृह्णाति त्वक् स्पर्श नावबुध्यते॥ न श्रोत्रं बुध्यते शब्दं मया हीनं कथंचन। प्रवरं सर्वभूतानामहमस्मि सनातनम्॥
The Mind said The nose does not smell without me. (Without me) the tongue does not apprchend taste. the eye does not perceive colour, the skin does not feel touchi, the car does not apprehend sound, when deprived of me. I am the eternal and foremost one among all the elements.
अगाराणीव शून्यानि शान्तार्चिष इवाग्नयः। इन्द्रियाणि न भासन्ते मया होनानि नित्यशः॥
It always occurs that without inyself, the senses never shine, like habitations cmpty of inmates or fires whose flames have been quenched.
काष्ठानीवाशुष्काणि यतमानैरपीन्द्रियैः। गुणार्थान् नाधिगच्छन्ति मामृते सर्वजन्तवः॥
Without me, all creatures cannot apprehend qualities and objects, with even the senses exerting themselves, as fuel that is wet and dry cannot catch fire.
एवमेतद् भवेत् सत्यं यथैतन्मन्यते भवान्। ऋतेऽस्मानस्मादर्थोस्त्वं भोगान् भुङ्क्ते भवान् यदि।।
Hearing these words, the Senses said, This what you think would be true, if, you could enjoy pleasures without either ourselves or our objccts.
यद्यस्मासु प्रलीनेषु तर्पणं प्राणधारणम्। भोगान् भुडक्ते भवान् सत्यं यथैतन्मन्यते तथा॥ अथवास्मासु लीनेषु तिष्ठत्सु विषयेषु च। यदि संकल्पमात्रेण भुङ्क्ते भोगान् यथार्थवत्॥
If, when we are no more, there be gratification and support of life, and a continuation of your enjoyments, then what you think would be true; or, if, when we are absorbed and objects are existing, you can't have your enjoyments by your desire alone, as truly as you have them with our help.
अथ चेन्मन्यसे सिद्धिमस्मदर्थेषु नित्यदा। घ्राणेन रूपमादत्स्व रसमादत्स्व चक्षुषा॥
If, again, you consider your power over our objects to be always complete, do you then seize colour by the nose, and taste by the eye.
श्रोत्रेण गधनादत्स्व स्पर्शानादत्स्व जिह्वया। त्वचा च शब्दमादत्स्व बुद्ध्या स्पर्शमथापि च॥
Do you also take smells by the car, and sensations of touch by the tongue. Do you also take sounds by the skin, and like wise touch by the understanding.
बलवन्तो ह्यनियमा नियमा दुर्बलीयसाम्। भोगानपूर्वानादत्स्व नोच्छिष्टं भोक्तुमर्हति॥
The powerful do not acknowledge the control of any rules. Rulcs cxist only for the weak. Do you seize enjoyments unenjoyed before; you should not enjoy what has been tasted before (by others).
यथा हि शिष्यः शास्तारं श्रुत्यर्थमभिधावति। ततः श्रुतमुपादाय श्रुत्यर्थमुपतिष्ठति॥ विषयानेवमस्माभिर्दर्शितानभिमन्यसे) अनागनानतीतांश्च स्वप्ने जागरणे तथा॥
As a disciple goes to a preceptor for the sake of the Shrutis, and then, having acquired the Shrutis, lives on their meaning, so do you regard as yours those objects which are shown by us, past or future, in sleep or in wakefulness.
वैमनस्यं गतानां च जन्तूनामल्पचेतसाम्। अस्मदर्थे कृते कार्ये दृश्यते प्राणधारणम्॥
Of creatures, again, who have lillle intelligence, when their mind becomes distracted and checrless, life is seen to be upheld upon our objects discharging their functions.
बहूनपि हि संकल्पान् मत्वा स्वजानुपास्य च। बुभुक्षया पीड्यमानो विषयानेव धावति॥
It is seen also that a creature, after having made many purposes and indulged in dreams, when afflicted by the desire to enjoy, runs to objects of sense alone.
अगारमद्वारमिव प्रविश्य संकल्पभोगान् विषये निबद्धान्। प्राणक्षये शान्तिमुपैति नित्यं दारुक्षयेऽग्निलितो यथैव॥
One entering upon enjoyments depending on purposes alone and unconnected with actual objects of sense, always meets with death upon the exhaustion of the vital airs, like an enkindled fore upon the exhaustion of fuel.
कामं तु नः स्वेषु गुणेषु सङ्गः कामं च नान्योन्यगुणोपलब्धिः। अस्मान् विना नास्ति तवोपलब्धि स्तावदृते त्वां न भजेत् प्रहर्षः॥
True it is that we have connections with our respectivc attributes; true it is, we have no knowledge of one anther's attributes. But without us you can have no perception. Without us no happiness can come to you. objects of sense, always meets with death upon the exhaustion of the vital airs, like an enkindled fore upon the exhaustion of fuel.