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Shloka 11

Adhyāya 42 — Mahābhūta–Indriya–Adhyātma-Vyavasthā

Brahmā’s Instruction on Elements and Faculties

अष्टौ यस्याग्नयो होते न दहने मन: सदा । स तद्‌ ब्रह्म शुभं याति तस्माद्‌ भूयो न विद्यते

aṣṭau yasyāgnayo hote na dahane manaḥ sadā | sa tad brahma śubhaṃ yāti tasmād bhūyo na vidyate ||

Wika ni Vāyu: “Yaong ang walong panloob na ‘apoy’ ay hindi laging nanununog sa isip—sapagkat napipigil ang mga pandama, nalinis ang isip, at nananatiling matatag ang talino sa iisang pasya—ang taong iyon ay nakakamit ang mapalad na Brahman, na wala nang hihigit pa.”

अष्टौeight (as a set; here: eight fires)
अष्टौ:
Karta
TypeAdjective
Rootअष्टन्
FormMasculine, Nominative, Dual
यस्यof whom/whose
यस्य:
Adhikarana
TypePronoun
Rootयद्
FormMasculine/Neuter, Genitive, Singular
अग्नयःfires
अग्नयः:
Karta
TypeNoun
Rootअग्नि
FormMasculine, Nominative, Plural
होतेsacrifices/offers (as oblation)
होते:
TypeVerb
Rootहु
FormPresent, Third, Singular, Atmanepada
not
:
TypeIndeclinable
Root
दहनेin burning/when burning; in the act of burning
दहने:
Adhikarana
TypeNoun
Rootदहन
FormMasculine/Neuter, Locative, Singular
मनःmind
मनः:
Karta
TypeNoun
Rootमनस्
FormNeuter, Nominative, Singular
सदाalways
सदा:
TypeIndeclinable
Rootसदा
सःhe
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
तत्that
तत्:
Karma
TypePronoun
Rootतद्
FormNeuter, Accusative, Singular
ब्रह्मBrahman (the Absolute)
ब्रह्म:
Karma
TypeNoun
Rootब्रह्मन्
FormNeuter, Accusative, Singular
शुभम्auspicious, blissful
शुभम्:
TypeAdjective
Rootशुभ
FormNeuter, Accusative, Singular
यातिgoes to, attains
याति:
TypeVerb
Rootया
FormPresent, Third, Singular, Parasmaipada
तस्मात्from that; beyond that
तस्मात्:
Apadana
TypePronoun
Rootतद्
FormMasculine/Neuter, Ablative, Singular
भूयःagain; further; more
भूयः:
TypeIndeclinable
Rootभूयस्
not
:
TypeIndeclinable
Root
विद्यतेexists; is found
विद्यते:
TypeVerb
Rootविद्
FormPresent, Third, Singular, Atmanepada

वायुदेव उवाच

V
Vāyudeva
B
Brahman
E
eight fires (aṣṭau agnayaḥ)

Educational Q&A

Mastery over the senses and steadiness of mind and intellect prevent the inner ‘fires’ of sensory craving from burning the mind; such inner discipline culminates in attaining the highest good—Brahman—beyond which nothing surpasses.

Vāyudeva is instructing the listener in a spiritual-ethical teaching: he describes the ideal disciplined person whose senses and mind are not inflamed by impulses, and he states the फल (result)—attainment of auspicious Brahman.