uoisuyajño nanv ayaṁ śete
uoisuyajño nanv ayaṁ śete
mūḍhā yam anuśocatha
yaḥ śrotā yo 'nuvakteha
sa na dṛśyeta karhicit
O fools! The person named Suyajña, for whom you lament, is still lying before you.
He who spoke and heard was not visible at any time.
“This king, defeated in battle, now sleeps. How can we ignore him, and not show affection?” But his body is still here. “Up until now he would hear and respond to our lamentation.” Even before this time, he could not be seen. What you saw before–the body, you can also see now.
|| 7.2.45 ||
na śrotā nānuvaktāyaṁ
mukhyo 'py atra mahān asuḥ
yas tv ihendriyavān ātmā
sa cānyaḥ prāṇa-dehayoḥ
The main life air, mahat-tattva, is also not the hearer or speaker. The ātmā who possesses the senses, who is different from the life air and body, is the hearer and speaker.
“As long as the life air was present, he could hear and speak. When the life air left, he could not do so. Therefore the life air is the hearer and speaker.” That is not so, though the life air is important. Śruti says prāṇo vai mukhyaḥ: the prāṇa is the chief. Even the main life air (mahān),[103] the cause of the activities of all the senses, is not the hearer or speaker because it is unconscious. Who is the hearer and speaker? He who possesses the senses, the jīva, different from the life air, body and senses, because he is conscious, is the hearer and speaker.
|| 7.2.46 ||
bhūtendriya-mano-liṅgān
dehān uccāvacān vibhuḥ
bhajaty utsṛjati hy anyas
tac cāpi svena tejasā
The jīva accepts and gives up gross bodies which also have a subtle body composed of mind and senses. In some cases, he gives up the subtle body by knowledge.
“The King has gone somewhere. What is he doing?” He accepts and gives up gross bodies in which he attains (bhūta) a subtle body (liṅgam) composed of senses and mind, just as he has accepted and given up the present body. However, by the strength of knowledge gained by good fortune (svena tejasā), he sometimes gives up the subtle body as well.
|| 7.2.47 ||
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