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महाभारतः       mahābhārataḥ - book-14, chapter-22

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ब्राह्मण उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
सुभगे सप्तहोतॄणां विधानमिह यादृशम् ॥१॥
1. brāhmaṇa uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
subhage saptahotṝṇāṁ vidhānamiha yādṛśam.
1. brāhmaṇa uvāca atra api udāharanti imam itihāsam
purātanam subhage saptahotṝṇām vidhānam iha yādṛśam
1. brāhmaṇa uvāca subhage atra api imam purātanam
itihāsam udāharanti iha saptahotṝṇām yādṛśam vidhānam
1. The Brahmin said: In this context, they also relate this ancient narrative, O beautiful one, concerning the nature of the seven offerers (hotṛs) here.
घ्राणं चक्षुश्च जिह्वा च त्वक्श्रोत्रं चैव पञ्चमम् ।
मनो बुद्धिश्च सप्तैते होतारः पृथगाश्रिताः ॥२॥
2. ghrāṇaṁ cakṣuśca jihvā ca tvakśrotraṁ caiva pañcamam ,
mano buddhiśca saptaite hotāraḥ pṛthagāśritāḥ.
2. ghrāṇam cakṣuḥ ca jihvā ca tvak śrotram ca eva pañcamam
| manaḥ buddhiḥ ca sapta ete hotāraḥ pṛthak āśritāḥ
2. ghrāṇam ca cakṣuḥ ca jihvā ca tvak ca śrotram eva pañcamam
manaḥ ca buddhiḥ ca ete sapta hotāraḥ pṛthak āśritāḥ
2. The sense of smell, the eye, the tongue, the skin, and the ear as the fifth; the mind (manas) and the intellect (buddhi) - these seven are the offerers (hotṛs), each independently situated.
सूक्ष्मेऽवकाशे सन्तस्ते न पश्यन्तीतरेतरम् ।
एतान्वै सप्तहोतॄंस्त्वं स्वभावाद्विद्धि शोभने ॥३॥
3. sūkṣme'vakāśe santaste na paśyantītaretaram ,
etānvai saptahotṝṁstvaṁ svabhāvādviddhi śobhane.
3. sūkṣme avakāśe santaḥ te na paśyanti itaretaram |
etān vai saptahotṝn tvam svabhāvāt viddhi śobhane
3. śobhane sūkṣme avakāśe santaḥ te itaretaram na
paśyanti tvam etān saptahotṝn svabhāvāt vai viddhi
3. Existing in a subtle space, they do not perceive each other. Therefore, O beautiful one, know these seven offerers (hotṛs) according to their intrinsic nature (svabhāva).
ब्राह्मण्युवाच ।
सूक्ष्मेऽवकाशे सन्तस्ते कथं नान्योन्यदर्शिनः ।
कथंस्वभावा भगवन्नेतदाचक्ष्व मे विभो ॥४॥
4. brāhmaṇyuvāca ,
sūkṣme'vakāśe santaste kathaṁ nānyonyadarśinaḥ ,
kathaṁsvabhāvā bhagavannetadācakṣva me vibho.
4. brāhmaṇī uvāca | sūkṣme avakāśe santaḥ te katham na
anyonyadarśinaḥ | katham svabhāvāḥ bhagavan etat ācakṣva me vibho
4. brāhmaṇī uvāca sūkṣme avakāśe
santaḥ te katham na anyonyadarśinaḥ
bhagavan vibho etat katham
svabhāvāḥ (santi iti) me ācakṣva
4. The Brahmini said: Existing in a subtle space, how is it that they do not perceive each other? What is their intrinsic nature (svabhāva), O venerable one? Explain this to me, O lord (vibhu).
ब्राह्मण उवाच ।
गुणाज्ञानमविज्ञानं गुणिज्ञानमभिज्ञता ।
परस्परगुणानेते न विजानन्ति कर्हिचित् ॥५॥
5. brāhmaṇa uvāca ,
guṇājñānamavijñānaṁ guṇijñānamabhijñatā ,
parasparaguṇānete na vijānanti karhicit.
5. brāhmaṇaḥ uvāca | guṇā-ajñānam avijñānam guṇi-jñānam
abhijñatā | paraspara-guṇān ete na vijānanti karhicit
5. brāhmaṇaḥ uvāca guṇā-ajñānam avijñānam guṇi-jñānam
abhijñatā ete paraspara-guṇān karhicit na vijānanti
5. The Brahmin said: Not knowing attributes is a lack of understanding; knowing the possessor of attributes is true insight. These attributes and their possessors, however, never truly understand each other.
जिह्वा चक्षुस्तथा श्रोत्रं त्वङ्मनो बुद्धिरेव च ।
न गन्धानधिगच्छन्ति घ्राणस्तानधिगच्छति ॥६॥
6. jihvā cakṣustathā śrotraṁ tvaṅmano buddhireva ca ,
na gandhānadhigacchanti ghrāṇastānadhigacchati.
6. jihvā cakṣuḥ tathā śrotram tvak manaḥ buddhiḥ eva ca
| na gandhān adhigacchanti ghrāṇam tān adhigacchati
6. jihvā cakṣuḥ tathā śrotram tvak manaḥ buddhiḥ eva ca
gandhān na adhigacchanti ghrāṇam tān adhigacchati
6. The tongue, eye, ear, skin, mind, and intellect - these do not perceive smells. Only the nose perceives them.
घ्राणं चक्षुस्तथा श्रोत्रं त्वङ्मनो बुद्धिरेव च ।
न रसानधिगच्छन्ति जिह्वा तानधिगच्छति ॥७॥
7. ghrāṇaṁ cakṣustathā śrotraṁ tvaṅmano buddhireva ca ,
na rasānadhigacchanti jihvā tānadhigacchati.
7. ghrāṇam cakṣuḥ tathā śrotram tvak manaḥ buddhiḥ eva
ca | na rasān adhigacchanti jihvā tān adhigacchati
7. ghrāṇam cakṣuḥ tathā śrotram tvak manaḥ buddhiḥ eva
ca rasān na adhigacchanti jihvā tān adhigacchati
7. The nose, eye, ear, skin, mind, and intellect - these do not perceive tastes. Only the tongue perceives them.
घ्राणं जिह्वा तथा श्रोत्रं त्वङ्मनो बुद्धिरेव च ।
न रूपाण्यधिगच्छन्ति चक्षुस्तान्यधिगच्छति ॥८॥
8. ghrāṇaṁ jihvā tathā śrotraṁ tvaṅmano buddhireva ca ,
na rūpāṇyadhigacchanti cakṣustānyadhigacchati.
8. ghrāṇam jihvā tathā śrotram tvak manaḥ buddhiḥ eva ca
| na rūpāṇi adhigacchanti cakṣuḥ tāni adhigacchati
8. ghrāṇam jihvā tathā śrotram tvak manaḥ buddhiḥ eva
ca rūpāṇi na adhigacchanti cakṣuḥ tāni adhigacchati
8. The nose, tongue, ear, skin, mind, and intellect - these do not perceive forms. Only the eye perceives them.
घ्राणं जिह्वा च चक्षुश्च श्रोत्रं बुद्धिर्मनस्तथा ।
न स्पर्शानधिगच्छन्ति त्वक्च तानधिगच्छति ॥९॥
9. ghrāṇaṁ jihvā ca cakṣuśca śrotraṁ buddhirmanastathā ,
na sparśānadhigacchanti tvakca tānadhigacchati.
9. ghrāṇam jihvā ca cakṣuḥ ca śrotram buddhiḥ manaḥ tathā
| na sparśān adhigacchanti tvak ca tān adhigacchati
9. ghrāṇam jihvā ca cakṣuḥ ca śrotram buddhiḥ manaḥ tathā
sparśān na adhigacchanti tvak ca tān adhigacchati
9. The nose, tongue, eye, ear, intellect, and mind do not perceive tactile sensations. The skin, however, perceives them.
घ्राणं जिह्वा च चक्षुश्च त्वङ्मनो बुद्धिरेव च ।
न शब्दानधिगच्छन्ति श्रोत्रं तानधिगच्छति ॥१०॥
10. ghrāṇaṁ jihvā ca cakṣuśca tvaṅmano buddhireva ca ,
na śabdānadhigacchanti śrotraṁ tānadhigacchati.
10. ghrāṇam jihvā ca cakṣuḥ ca tvak manaḥ buddhiḥ eva ca
| na śabdān adhigacchanti śrotram tān adhigacchati
10. ghrāṇam jihvā ca cakṣuḥ ca tvak manaḥ buddhiḥ eva
ca śabdān na adhigacchanti śrotram tān adhigacchati
10. The nose, tongue, eye, skin, mind, and intellect do not perceive sounds. The ear, however, perceives them.
घ्राणं जिह्वा च चक्षुश्च त्वक्श्रोत्रं बुद्धिरेव च ।
संशयान्नाधिगच्छन्ति मनस्तानधिगच्छति ॥११॥
11. ghrāṇaṁ jihvā ca cakṣuśca tvakśrotraṁ buddhireva ca ,
saṁśayānnādhigacchanti manastānadhigacchati.
11. ghrāṇam jihvā ca cakṣuḥ ca tvak śrotram buddhiḥ eva
ca | saṃśayān na adhigacchanti manaḥ tān adhigacchati
11. ghrāṇam jihvā ca cakṣuḥ ca tvak śrotram buddhiḥ eva
ca saṃśayān na adhigacchanti manaḥ tān adhigacchati
11. The nose, tongue, eye, skin, ear, and intellect do not perceive doubts. The mind, however, perceives them.
घ्राणं जिह्वा च चक्षुश्च त्वक्श्रोत्रं मन एव च ।
न निष्ठामधिगच्छन्ति बुद्धिस्तामधिगच्छति ॥१२॥
12. ghrāṇaṁ jihvā ca cakṣuśca tvakśrotraṁ mana eva ca ,
na niṣṭhāmadhigacchanti buddhistāmadhigacchati.
12. ghrāṇam jihvā ca cakṣuḥ ca tvak śrotram manaḥ eva ca
| na niṣṭhām adhigacchanti buddhiḥ tām adhigacchati
12. ghrāṇam jihvā ca cakṣuḥ ca tvak śrotram manaḥ eva ca
niṣṭhām na adhigacchanti buddhiḥ tām adhigacchati
12. The nose, tongue, eye, skin, ear, and mind do not perceive ultimate conclusions or resolute conviction. The intellect, however, perceives it.
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
इन्द्रियाणां च संवादं मनसश्चैव भामिनि ॥१३॥
13. atrāpyudāharantīmamitihāsaṁ purātanam ,
indriyāṇāṁ ca saṁvādaṁ manasaścaiva bhāmini.
13. atra api udāharanti imam itihāsam purātanam
indriyāṇām ca saṃvādam manasaḥ ca eva bhāmini
13. bhāmini atra api imam purātanam itihāsam
indriyāṇām manasaḥ ca eva saṃvādam udāharanti
13. O radiant one, here they also narrate this ancient story, a dialogue between the senses (indriya) and the mind (manas).
मन उवाच ।
न घ्राति मामृते घ्राणं रसं जिह्वा न बुध्यते ।
रूपं चक्षुर्न गृह्णाति त्वक्स्पर्शं नावबुध्यते ॥१४॥
14. mana uvāca ,
na ghrāti māmṛte ghrāṇaṁ rasaṁ jihvā na budhyate ,
rūpaṁ cakṣurna gṛhṇāti tvaksparśaṁ nāvabudhyate.
14. manas uvāca na ghrāti mām ṛte ghrāṇam rasam jihvā na
budhyate rūpam cakṣuḥ na gṛhṇāti tvak sparśam na avabudhyate
14. manas uvāca mām ṛte ghrāṇam na ghrāti jihvā rasam na
budhyate cakṣuḥ rūpam na gṛhṇāti tvak sparśam na avabudhyate
14. The mind (manas) spoke: 'Without me, the nose (ghrāṇa) does not smell, the tongue (jihvā) does not perceive taste, the eye (cakṣus) does not grasp form, and the skin (tvak) does not comprehend touch.'
न श्रोत्रं बुध्यते शब्दं मया हीनं कथंचन ।
प्रवरं सर्वभूतानामहमस्मि सनातनम् ॥१५॥
15. na śrotraṁ budhyate śabdaṁ mayā hīnaṁ kathaṁcana ,
pravaraṁ sarvabhūtānāmahamasmi sanātanam.
15. na śrotram budhyate śabdam mayā hīnam katham
cana pravaram sarvabhūtānām aham asmi sanātanam
15. mayā hīnam śrotram śabdam katham cana na budhyate
aham sarvabhūtānām pravaram sanātanam asmi
15. The ear (śrotra) does not perceive sound in any way without me. I am the foremost and eternal among all beings (sarvabhūta).
अगाराणीव शून्यानि शान्तार्चिष इवाग्नयः ।
इन्द्रियाणि न भासन्ते मया हीनानि नित्यशः ॥१६॥
16. agārāṇīva śūnyāni śāntārciṣa ivāgnayaḥ ,
indriyāṇi na bhāsante mayā hīnāni nityaśaḥ.
16. agārāṇi iva śūnyāni śāntārciṣaḥ iva agnayaḥ
indriyāṇi na bhāsante mayā hīnāni nityaśaḥ
16. mayā hīnāni indriyāṇi śūnyāni agārāṇi iva,
śāntārciṣaḥ agnayaḥ iva,
nityaśaḥ na bhāsante
16. Without me, the senses (indriya) do not shine, always remaining like empty houses or like fires with extinguished flames.
काष्ठानीवार्द्रशुष्काणि यतमानैरपीन्द्रियैः ।
गुणार्थान्नाधिगच्छन्ति मामृते सर्वजन्तवः ॥१७॥
17. kāṣṭhānīvārdraśuṣkāṇi yatamānairapīndriyaiḥ ,
guṇārthānnādhigacchanti māmṛte sarvajantavaḥ.
17. kāṣṭhāni iva ārdraguṣkāṇi yatamānaiḥ api indriyaiḥ
guṇārthān na adhigacchanti mām ṛte sarvajantavaḥ
17. sarvajantavaḥ mām ṛte yatamānaiḥ api indriyaiḥ
ārdraguṣkāṇi kāṣṭhāni iva guṇārthān na adhigacchanti
17. Just as wet and dry pieces of wood cannot perceive objects, so too all beings, even while striving with their senses, do not grasp the objects of the senses without Me.
इन्द्रियाण्यूचुः ।
एवमेतद्भवेत्सत्यं यथैतन्मन्यते भवान् ।
ऋतेऽस्मानस्मदर्थांस्तु भोगान्भुङ्क्ते भवान्यदि ॥१८॥
18. indriyāṇyūcuḥ ,
evametadbhavetsatyaṁ yathaitanmanyate bhavān ,
ṛte'smānasmadarthāṁstu bhogānbhuṅkte bhavānyadi.
18. indriyāṇi ūcuḥ evam etat bhavet satyam yathā etat manyate
bhavān ṛte asmān asmadarthān tu bhogān bhuṅkte bhavān yadi
18. indriyāṇi ūcuḥ bhavān yathā etat manyate,
evam etat satyam bhavet,
yadi bhavān asmān ṛte asmadarthān tu bhogān bhuṅkte
18. The senses said: "This would indeed be true, just as You believe, if You were to enjoy objects of gratification intended for us, without us."
यद्यस्मासु प्रलीनेषु तर्पणं प्राणधारणम् ।
भोगान्भुङ्क्षे रसान्भुङ्क्षे यथैतन्मन्यते तथा ॥१९॥
19. yadyasmāsu pralīneṣu tarpaṇaṁ prāṇadhāraṇam ,
bhogānbhuṅkṣe rasānbhuṅkṣe yathaitanmanyate tathā.
19. yadi asmāsu pralīneṣu tarpaṇam prāṇadhāraṇam bhogān
bhuṅkṣe rasān bhuṅkṣe yathā etat manyate tathā
19. yadi asmāsu pralīneṣu (satsu) [tvam] tarpaṇam prāṇadhāraṇam bhogān rasān ca bhuṅkṣe,
tathā [ca] yathā etat manyate [tvam]
19. If, when we (the senses) are absorbed and inactive, You can sustain life by enjoying nourishment, and experience gratifications and tastes, then it is just as You believe.
अथ वास्मासु लीनेषु तिष्ठत्सु विषयेषु च ।
यदि संकल्पमात्रेण भुङ्क्ते भोगान्यथार्थवत् ॥२०॥
20. atha vāsmāsu līneṣu tiṣṭhatsu viṣayeṣu ca ,
yadi saṁkalpamātreṇa bhuṅkte bhogānyathārthavat.
20. atha vā asmāsu līneṣu tiṣṭhatsu viṣayeṣu ca yadi
saṅkalpamātreṇa bhuṅkte bhogān yathā arthavat
20. atha vā yadi asmāsu līneṣu viṣayeṣu
ca tiṣṭhatsu [tvam] saṅkalpamātreṇa
bhogān arthavat yathā
bhuṅkte [tathā te वचनं सत्यं भवति]
20. Or else, if, when we (the senses) are withdrawn but the sense objects remain present, You could still truly enjoy objects of gratification merely by an act of will, then Your assertion would be correct.
अथ चेन्मन्यसे सिद्धिमस्मदर्थेषु नित्यदा ।
घ्राणेन रूपमादत्स्व रसमादत्स्व चक्षुषा ॥२१॥
21. atha cenmanyase siddhimasmadartheṣu nityadā ,
ghrāṇena rūpamādatsva rasamādatsva cakṣuṣā.
21. atha cet manyase siddhim asmadartheṣu nityadā
ghrāṇena rūpam ādattasva rasam ādattasva cakṣuṣā
21. atha cet nityadā manyase siddhim asmadartheṣu
ghrāṇena rūpam ādattasva cakṣuṣā rasam ādattasva
21. Now, if you always assume success in our endeavors, then apprehend form with the nose, and apprehend taste with the eye.
श्रोत्रेण गन्धमादत्स्व निष्ठामादत्स्व जिह्वया ।
त्वचा च शब्दमादत्स्व बुद्ध्या स्पर्शमथापि च ॥२२॥
22. śrotreṇa gandhamādatsva niṣṭhāmādatsva jihvayā ,
tvacā ca śabdamādatsva buddhyā sparśamathāpi ca.
22. śrotreṇa gandham ādattasva niṣṭhām ādattasva jihvayā
tvacā ca śabdam ādattasva buddhyā sparśam atha api ca
22. śrotreṇa gandham ādattasva jihvayā niṣṭhām ādattasva
ca tvacā śabdam ādattasva ca buddhyā atha api sparśam
22. Apprehend smell with the ear, and apprehend resolution with the tongue. And with the skin, apprehend sound; and furthermore, apprehend touch with the intellect.
बलवन्तो ह्यनियमा नियमा दुर्बलीयसाम् ।
भोगानपूर्वानादत्स्व नोच्छिष्टं भोक्तुमर्हसि ॥२३॥
23. balavanto hyaniyamā niyamā durbalīyasām ,
bhogānapūrvānādatsva nocchiṣṭaṁ bhoktumarhasi.
23. balavantaḥ hi aniyamāḥ niyamāḥ durbalīyasām bhogān
apūrvān ādattasva na ucchiṣṭam bhoktum arhasi
23. hi balavantaḥ aniyamāḥ niyamāḥ durbalīyasām apūrvān
bhogān ādattasva ucchiṣṭam bhoktum na arhasi
23. Indeed, there are no restrictions for the strong; restrictions are for the weaker ones. Therefore, acquire fresh enjoyments; you should not partake of leftovers.
यथा हि शिष्यः शास्तारं श्रुत्यर्थमभिधावति ।
ततः श्रुतमुपादाय श्रुतार्थमुपतिष्ठति ॥२४॥
24. yathā hi śiṣyaḥ śāstāraṁ śrutyarthamabhidhāvati ,
tataḥ śrutamupādāya śrutārthamupatiṣṭhati.
24. yathā hi śiṣyaḥ śāstāram śrutyartham abhidhāvati
tataḥ śrutam upādāya śrutārtham upatiṣṭhati
24. yathā hi śiṣyaḥ śāstāram śrutyartham abhidhāvati
tataḥ śrutam upādāya śrutārtham upatiṣṭhati
24. Indeed, just as a student approaches the teacher for the meaning of the teaching, so too, having taken up what was heard, he then comprehends the intended meaning.
विषयानेवमस्माभिर्दर्शितानभिमन्यसे ।
अनागतानतीतांश्च स्वप्ने जागरणे तथा ॥२५॥
25. viṣayānevamasmābhirdarśitānabhimanyase ,
anāgatānatītāṁśca svapne jāgaraṇe tathā.
25. viṣayān evam asmābhiḥ darśitān abhimanyase
anāgatān atītān ca svapne jāgaraṇe tathā
25. asmābhiḥ evam darśitān viṣayān anāgatān ca
atītān svapne tathā jāgaraṇe abhimanyase
25. You acknowledge these objects of experience, as we have thus presented them, just as you do with past and future objects of experience, whether in a dream or in the waking state.
वैमनस्यं गतानां च जन्तूनामल्पचेतसाम् ।
अस्मदर्थे कृते कार्ये दृश्यते प्राणधारणम् ॥२६॥
26. vaimanasyaṁ gatānāṁ ca jantūnāmalpacetasām ,
asmadarthe kṛte kārye dṛśyate prāṇadhāraṇam.
26. vaimanasyaṃ gatānām ca jantūnām alpacetasām
asmadarthe kṛte kārye dṛśyate prāṇadhāraṇam
26. jantūnām vaimanasyaṃ gatānām ca alpacetasām
asmadarthe kṛte kārye prāṇadhāraṇam dṛśyate
26. And for beings, even those dejected and of small intellect, the very maintenance of life (prāṇa) is observed through actions performed for our benefit.
बहूनपि हि संकल्पान्मत्वा स्वप्नानुपास्य च ।
बुभुक्षया पीड्यमानो विषयानेव धावसि ॥२७॥
27. bahūnapi hi saṁkalpānmatvā svapnānupāsya ca ,
bubhukṣayā pīḍyamāno viṣayāneva dhāvasi.
27. bahūn api hi saṅkalpān matvā svapnān upāsya
ca bubhukṣayā pīḍyamānaḥ viṣayān eva dhāvasi
27. hi bahūn api saṅkalpān matvā ca svapnān upāsya
bubhukṣayā pīḍyamānaḥ viṣayān eva dhāvasi
27. Indeed, having considered many resolutions and having resorted to dreams, being tormented by hunger, you run only to sense-objects.
अगारमद्वारमिव प्रविश्य संकल्पभोगो विषयानविन्दन् ।
प्राणक्षये शान्तिमुपैति नित्यं दारुक्षयेऽग्निर्ज्वलितो यथैव ॥२८॥
28. agāramadvāramiva praviśya; saṁkalpabhogo viṣayānavindan ,
prāṇakṣaye śāntimupaiti nityaṁ; dārukṣaye'gnirjvalito yathaiva.
28. agāram advāram iva praviśya
saṅkalpabhogaḥ viṣayān avindan
prāṇakṣaye śāntim upaiti nityam
dārukṣaye agniḥ jvalitaḥ yathā eva
28. saṅkalpabhogaḥ agāram advāram
iva praviśya viṣayān avindan nityam
prāṇakṣaye śāntim upaiti
yathā eva dārukṣaye jvalitaḥ agniḥ
28. One whose enjoyment is (derived solely from) mental resolutions, having entered (existence) as if into a house without a door, and not finding (actual) sense-objects, attains cessation (śānti) permanently upon the exhaustion of life (prāṇa), just as a burning fire (is extinguished) upon the depletion of its wood (fuel).
कामं तु नः स्वेषु गुणेषु सङ्गः कामं च नान्योन्यगुणोपलब्धिः ।
अस्मानृते नास्ति तवोपलब्धिस्त्वामप्यृतेऽस्मान्न भजेत हर्षः ॥२९॥
29. kāmaṁ tu naḥ sveṣu guṇeṣu saṅgaḥ; kāmaṁ ca nānyonyaguṇopalabdhiḥ ,
asmānṛte nāsti tavopalabdhi;stvāmapyṛte'smānna bhajeta harṣaḥ.
29. kāmam tu naḥ sveṣu guṇeṣu saṅgaḥ
kāmam ca na anyonyaguṇopalabdhiḥ
asmān ṛte na asti tava upalabdhiḥ tvām
api ṛte asmān na bhajeta harṣaḥ
29. naḥ sveṣu guṇeṣu saṅgaḥ kāmam tu ca
anyonyaguṇopalabdhiḥ na kāmam
asmān ṛte tava upalabdhiḥ na asti tvām
api ṛte asmān harṣaḥ na bhajeta
29. Indeed, we are attached to our own intrinsic qualities (guṇa), and there is no mutual perception of qualities. Without us, there is no perception of you, and without you, joy would not come to us.