03.201
मार्कण्डेय उवाच॥
mārkaṇḍeya uvāca॥
[मार्कण्डेय (mārkaṇḍeya) - Markandeya; (proper noun); उवाच (uvāca) - said;]
(Markandeya said;)
Markandeya said.
एवमुक्तस्तु विप्रेण धर्मव्याधो युधिष्ठिर। प्रत्युवाच यथा विप्रं तच्छृणुष्व नराधिप ॥०३-२०१-१॥
evam-uktas-tu vipreṇa dharma-vyādho yudhiṣṭhira। pratyuvāca yathā vipraṃ tac-chṛṇuṣva narādhipa ॥03-201-1॥
[एवम् (evam) - thus; उक्तः (uktaḥ) - having been addressed; तु (tu) - but; विप्रेण (vipreṇa) - by the brāhmaṇa; धर्मव्याधः (dharma-vyādhaḥ) - the righteous hunter; युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; प्रत्युवाच (pratyuvāca) - replied; यथा (yathā) - as; विप्रम् (vipram) - the brāhmaṇa; तत् (tat) - that; शृणुष्व (śṛṇuṣva) - you hear; नराधिप (narādhipa) - O king;]
(Thus having been addressed by the brāhmaṇa, the righteous hunter, Yudhiṣṭhira, replied as to the brāhmaṇa; that you hear, O king.)
Thus, when addressed by the brāhmaṇa, the righteous hunter Yudhiṣṭhira replied as follows to the brāhmaṇa; listen to that, O king. (03-201-1)
व्याध उवाच॥
vyādha uvāca॥
[व्याध (vyādha) - the hunter; (subject); उवाच (uvāca) - said;]
(The hunter said.)
The hunter said.
विज्ञानार्थं मनुष्याणां मनः पूर्वं प्रवर्तते। तत्प्राप्य कामं भजते क्रोधं च द्विजसत्तम ॥०३-२०१-२॥
vijñānārthaṃ manuṣyāṇāṃ manaḥ pūrvaṃ pravartate. tatprāpya kāmaṃ bhajate krodhaṃ ca dvijasattama ॥03-201-2॥
[विज्ञानार्थं (vijñānārtham) - for the sake of knowledge; मनुष्याणां (manuṣyāṇām) - of men; मनः (manaḥ) - mind; पूर्वं (pūrvam) - first; प्रवर्तते (pravartate) - acts; तत्प्राप्य (tatprāpya) - having attained that; कामं (kāmam) - desire; भजते (bhajate) - enjoys; क्रोधं (krodham) - anger; च (ca) - and; द्विजसत्तम (dvijasattama) - O best of twice-born;]
(For the sake of knowledge, the mind of men first acts. Having attained that, it enjoys desire and anger, O best of twice-born.)
For the sake of knowledge, the mind of men first acts. After attaining it, it engages in desire and anger, O best of the twice-born. (03-201-2)
ततस्तदर्थं यतते कर्म चारभते महत्। इष्टानां रूपगन्धानामभ्यासं च निषेवते ॥०३-२०१-३॥
tatas tadarthaṃ yatate karma cārabhate mahat। iṣṭānāṃ rūpagandhānām abhyāsaṃ ca niṣevaste ॥03-201-3॥
[ततः (tataḥ) - thereafter; तदर्थम् (tadartham) - for that purpose; यतते (yatate) - exerts oneself; कर्म (karma) - action; च (ca) - and; आरभते (ārabhate) - undertakes; महत् (mahat) - great; इष्टानाम् (iṣṭānām) - of desired; रूपगन्धानाम् (rūpagandhānām) - of forms and odors; अभ्यासम् (abhyāsam) - repetition; च (ca) - and; निषेवते (niṣevaste) - practices;]
(Thereafter for that purpose exerts oneself, action and undertakes great; of desired forms and odors, repetition and practices.)
Thereafter, for that purpose, he exerts himself, undertakes great actions, and engages repeatedly in practices concerning desired forms and scents. (3-201-3)
ततो रागः प्रभवति द्वेषश्च तदनन्तरम्। ततो लोभः प्रभवति मोहश्च तदनन्तरम् ॥०३-२०१-४॥
tato rāgaḥ prabhavati dveṣaś ca tadanantaram। tato lobhaḥ prabhavati mohaś ca tadanantaram॥03-201-4॥
[ततः (tataḥ) - from that; रागः (rāgaḥ) - attachment; प्रभवति (prabhavati) - arises; द्वेषः (dveṣaḥ) - aversion; च (ca) - and; तदनन्तरम् (tadanantaram) - immediately after that; ततः (tataḥ) - from that; लोभः (lobhaḥ) - greed; प्रभवति (prabhavati) - arises; मोहः (mohaḥ) - delusion; च (ca) - and; तदनन्तरम् (tadanantaram) - immediately after that;]
(From that attachment arises, aversion and immediately after that. From that greed arises, delusion and immediately after that. (03-201-4))
From that arises attachment, and immediately after, aversion. From that arises greed, and immediately after, delusion. (03-201-4)
तस्य लोभाभिभूतस्य रागद्वेषहतस्य च। न धर्मे जायते बुद्धिर्व्याजाद्धर्मं करोति च ॥०३-२०१-५॥
tasya lobhābhibhūtasya rāga-dveṣa-hatasya ca। na dharme jāyate buddhir vyājād dharmaṃ karoti ca ॥03-201-5॥
[तस्य (tasya) - of him; लोभाभिभूतस्य (lobhābhibhūtasya) - overcome by greed; रागद्वेषहतस्य (rāga-dveṣa-hatasya) - stricken by attachment and aversion; च (ca) - and; न (na) - not; धर्मे (dharme) - in dharma; जायते (jāyate) - arises; बुद्धिः (buddhiḥ) - understanding; व्याजात् (vyājāt) - from deception; धर्मम् (dharmaṃ) - dharma; करोति (karoti) - he does; च (ca) - and;]
(Of him overcome by greed, stricken by attachment and aversion and, not in dharma arises understanding; from deception, dharma he does and.)
For one who is overcome by greed, who is stricken by attachment and aversion, understanding about dharma does not arise; and he practices dharma deceitfully. (03-201-5)
व्याजेन चरते धर्ममर्थं व्याजेन रोचते। व्याजेन सिध्यमानेषु धनेषु द्विजसत्तम ॥ तत्रैव रमते बुद्धिस्ततः पापं चिकीर्षति ॥०३-२०१-६॥
vyājena carate dharmam arthaṃ vyājena rocate। vyājena siddhyamāneṣu dhaneṣu dvijasattama॥ tatraiva ramate buddhiḥ tataḥ pāpaṃ cikīrṣati॥03-201-6॥
[व्याजेन (vyājena) - by deceit; by pretext; चरते (carate) - acts; behaves; धर्मम् (dharmam) - righteousness; अर्थम् (artham) - wealth; व्याजेन (vyājena) - by deceit; रोचते (rocate) - takes pleasure; likes; व्याजेन (vyājena) - by deceit; सिध्यमानेषु (siddhyamāneṣu) - when being acquired; when being attained; धनेषु (dhaneṣu) - in riches; in wealth; द्विजसत्तम (dvijasattama) - O best of twice-born; तत्रैव (tatraiva) - right there; in that; रमते (ramate) - is delighted; abides; बुद्धिः (buddhiḥ) - the mind; understanding; ततः (tataḥ) - after that; from that; पापम् (pāpam) - evil; sin; चिकीर्षति (cikīrṣati) - desires to do; wishes to commit;]
(By deceit behaves (with) righteousness, (and) wealth by deceit takes pleasure. By deceit, when wealth is being attained, O best of twice-born, right there the mind delights; from that desires to commit evil.)
Using deceit, one conducts oneself with righteousness and finds pleasure in wealth through deceit. When wealth is acquired by such means, O best of twice-born, the mind becomes attached to it and then desires to commit sin. (03-201-6)
सुहृद्भिर्वार्यमाणश्च पण्डितैश्च द्विजोत्तम। उत्तरं श्रुतिसम्बद्धं ब्रवीति श्रुतियोजितम् ॥०३-२०१-७॥
suhṛdbhir vāryamāṇaś ca paṇḍitaiś ca dvijottama। uttaraṃ śrutisambaddhaṃ bravīti śrutiyojitam ॥03-201-7॥
[सुहृद्भिः (suhṛdbhiḥ) - by friends; वार्यमाणः (vāryamāṇaḥ) - being restrained; च (ca) - and; पण्डितैः (paṇḍitaiḥ) - by learned men; च (ca) - and; द्विजोत्तम (dvijottama) - O best of twice-born; उत्तरम् (uttaram) - answer; श्रुतिसम्बद्धम् (śrutisambaddham) - connected with śruti; ब्रवीति (bravīti) - speaks; श्रुतियोजितम् (śrutiyojitam) - joined with śruti;]
(O best of twice-born, being restrained by friends and by learned men, he speaks an answer connected with śruti, joined with śruti.)
O best of the twice-born, being restrained by friends and learned men, he gives an answer closely associated with the scriptures, in accordance with the śruti. (03-201-7)
अधर्मस्त्रिविधस्तस्य वर्धते रागदोषतः। पापं चिन्तयते चापि ब्रवीति च करोति च ॥०३-२०१-८॥
adharmas trividhas tasya vardhate rāgadoṣataḥ. pāpaṁ cintayate cāpi bravīti ca karoti ca ॥03-201-8॥
[अधर्मः (adharmaḥ) (adharmaḥ) - unrighteousness; त्रिविधः (trividhaḥ) (trividhaḥ) - threefold; तस्य (tasya) (tasya) - of him; वर्धते (vardhate) (vardhate) - increases; रागदोषतः (rāgadoṣataḥ) (rāgadoṣataḥ) - due to the fault of attachment; पापं (pāpam) (pāpam) - sin; चिन्तयते (cintayate) (cintayate) - he thinks; च (ca) (ca) - and; अपि (api) (api) - also; ब्रवीति (bravīti) (bravīti) - he speaks; च (ca) (ca) - and; करोति (karoti) (karoti) - he does; च (ca) (ca) - and;]
(Unrighteousness, threefold, of him increases due to the fault of attachment. Sin he thinks, also he speaks, and he does and.)
Unrighteousness in three forms increases in him because of the fault of attachment. He thinks of sin, also speaks it, and acts upon it. (03-201-8)
तस्याधर्मप्रवृत्तस्य गुणा नश्यन्ति साधवः। एकशीलाश्च मित्रत्वं भजन्ते पापकर्मिणः ॥०३-२०१-९॥
tasyādharmapravṛttasya guṇā naśyanti sādhavaḥ। ekaśīlāś ca mitratvaṃ bhajante pāpakarmiṇaḥ ॥03-201-9॥
[तस्य (tasya) - of him; अधर्मप्रवृत्तस्य (adharmapravṛttasya) - of one engaged in unrighteousness; गुणा (guṇā) - good qualities; नश्यन्ति (naśyanti) - are destroyed; साधवः (sādhavaḥ) - the virtuous; एकशीलाः (ekaśīlāḥ) - of single conduct; च (ca) - and; मित्रत्वं (mitratvaṃ) - friendship; भजन्ते (bhajante) - form; पापकर्मिणः (pāpakarmiṇaḥ) - the evil-doers;]
(Of him, of one engaged in unrighteousness, the good qualities are destroyed; the virtuous, of single conduct, and friendship form the evil-doers.)
Of one engaged in unrighteous acts, his good qualities are destroyed; the virtuous, devoted to a single path, form friendships with those who do evil. (03-201-9)
स तेनासुखमाप्नोति परत्र च विहन्यते। पापात्मा भवति ह्येवं धर्मलाभं तु मे शृणु ॥०३-२०१-१०॥
sa tenāsukham āpnoti paratra ca vihanyate। pāpātmā bhavati hy evaṃ dharmalābhaṃ tu me śṛṇu॥03-201-10॥
[स (sa) - he; तेन (tena) - through that; असुखम् (asukham) - unhappiness; आप्नोति (āpnoti) - obtains; परत्र (paratra) - in the hereafter; च (ca) - and; विहन्यते (vihanyate) - is destroyed; पापात्मा (pāpātmā) - wicked-souled; भवति (bhavati) - becomes; हि (hi) - indeed; एवम् (evam) - thus; धर्मलाभम् (dharmalābham) - gain of righteousness; तु (tu) - but; मे (me) - to me; शृणु (śṛṇu) - hear;]
(He through that obtains unhappiness, in the hereafter also is destroyed; wicked-souled he becomes indeed thus, gain of righteousness but to me hear.)
By that, he obtains unhappiness and is ruined in the next world; thus, he becomes a wicked-souled one. But now listen to me about the gain of righteousness. (03-201-10)
यस्त्वेतान्प्रज्ञया दोषान्पूर्वमेवानुपश्यति। कुशलः सुखदुःखेषु साधूंश्चाप्युपसेवते ॥ तस्य साधुसमारम्भाद्बुद्धिर्धर्मेषु जायते ॥०३-२०१-११॥
yastvetān prajñayā doṣān pūrvam evānupaśyati। kuśalaḥ sukhaduḥkheṣu sādhūṃś cāpy upasevate॥ tasya sādhu-samārambhād buddhir dharmeṣu jāyate॥03-201-11॥
[यः (yaḥ) - who; तु (tu) - but; एतान् (etān) - these; प्रज्ञया (prajñayā) - by wisdom; दोषान् (doṣān) - faults; पूर्वम् (pūrvam) - before; एव (eva) - indeed; अनुपश्यति (anupaśyati) - sees; कुशलः (kuśalaḥ) - skilled; सुखदुःखेषु (sukhaduḥkheṣu) - in happiness and sorrow; साधून् (sādhūn) - the virtuous; च (ca) - and; अपि (api) - also; उपसेवते (upasevate) - serves; तस्य (tasya) - his; साधु-समारम्भात् (sādhu-samārambhāt) - from virtuous undertaking; बुद्धिः (buddhiḥ) - intellect; धर्मेषु (dharmeṣu) - in righteous matters; जायते (jāyate) - arises;]
(Who, but these faults by wisdom before indeed sees, skilled in happiness and sorrow, the virtuous also serves; his from virtuous undertaking, intellect in righteous matters arises.)
But he who, by wisdom, perceives these faults beforehand, is skilled in both happiness and sorrow, and also serves the virtuous; from his virtuous undertakings, intellect concerning righteousness arises. (03-201-11)
ब्राह्मण उवाच॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; उवाच (uvāca) - said;]
(The Brāhmaṇa said;)
The Brāhmaṇa said.
ब्रवीषि सूनृतं धर्मं यस्य वक्ता न विद्यते। दिव्यप्रभावः सुमहानृषिरेव मतोऽसि मे ॥०३-२०१-१२॥
bravīṣi sūnṛtaṃ dharmaṃ yasya vaktā na vidyate. divyaprabhāvaḥ sumahān ṛṣir eva mato'si me ॥03-201-12॥
[ब्रवीषि (bravīṣi) - you speak; सूनृतं (sūnṛtam) - good/truthful speech; धर्मं (dharmaṃ) - dharma; यस्य (yasya) - whose; वक्ता (vaktā) - speaker; न (na) - not; विद्यते (vidyate) - exists; दिव्यप्रभावः (divyaprabhāvaḥ) - of divine power; सुमहान् (sumahān) - very great; ऋषिः (ṛṣiḥ) - sage; एव (eva) - indeed; मतः (mataḥ) - regarded; असि (asi) - you are; मे (me) - by me;]
(You speak truthful speech, dharma, whose speaker does not exist. Of divine power, indeed a very great sage you are regarded by me.)
You speak noble and truthful dharma, whose speaker is not known. In my eyes, you are indeed a very great sage endowed with divine power. (03-201-12)
व्याध उवाच॥
vyādha uvāca॥
[व्याध (vyādha) - the hunter; उवाच (uvāca) - said;]
(The hunter said.)
The hunter said.
ब्राह्मणा वै महाभागाः पितरोऽग्रभुजः सदा। तेषां सर्वात्मना कार्यं प्रियं लोके मनीषिणा ॥०३-२०१-१३॥
brāhmaṇā vai mahābhāgāḥ pitaro'grabhujaḥ sadā। teṣāṃ sarvātmanā kāryaṃ priyaṃ loke manīṣiṇā ॥03-201-13॥
[ब्राह्मणा (brāhmaṇāḥ) - Brāhmaṇas; वै (vai) - indeed; महाभागाः (mahābhāgāḥ) - greatly fortunate (ones); पितरः (pitarah) - fathers; अग्रभुजः (agrabhujaḥ) - first-enjoyers; सदा (sadā) - always; तेषां (teṣām) - of them; सर्वात्मना (sarvātmanā) - with one's whole being; कार्यं (kāryam) - should be done; प्रियं (priyam) - pleasing; लोके (loke) - in the world; मनीषिणा (manīṣiṇā) - by the wise;]
(Brāhmaṇas indeed greatly fortunate, fathers, first-enjoyers always; of them with one's whole being should be done pleasing in the world by the wise.)
Brāhmaṇas are indeed greatly fortunate, fathers, and always the first to receive offerings; in the world, the wise should do what is pleasing to them with all their being. (03-201-13)
यत्तेषां च प्रियं तत्ते वक्ष्यामि द्विजसत्तम। नमस्कृत्वा ब्राह्मणेभ्यो ब्राह्मीं विद्यां निबोध मे ॥०३-२०१-१४॥
yatteṣāṃ ca priyaṃ tatte vakṣyāmi dvijasattama। namaskṛtvā brāhmaṇebhyo brāhmīṃ vidyāṃ nibodha me ॥03-201-14॥
[यत् (yat) - which; तेषाम् (teṣām) - of them; च (ca) - and; प्रियम् (priyam) - dear; तत् (tat) - that; ते (te) - to you; वक्ष्यामि (vakṣyāmi) - I shall tell; द्विजसत्तम (dvijasattama) - O best of twice-born; नमस्कृत्वा (namaskṛtvā) - having bowed; ब्राह्मणेभ्यः (brāhmaṇebhyaḥ) - to the Brāhmaṇas; ब्राहीम् (brāhmīm) - divine (Brāhmī); विद्याम् (vidyām) - knowledge; निबोध (nibodha) - learn; मे (me) - from me;]
(Which of them and dear, that to you I shall tell, O best of twice-born. Having bowed to the Brāhmaṇas, divine knowledge, learn from me.)
O best of twice-born, I shall tell you that which is dear to them. Having bowed to the Brāhmaṇas, learn the divine knowledge from me. (03-201-14)
इदं विश्वं जगत्सर्वमजय्यं चापि सर्वशः। महाभूतात्मकं ब्रह्मन्नातः परतरं भवेत् ॥०३-२०१-१५॥
idaṃ viśvaṃ jagat sarvam ajayyaṃ cāpi sarvaśaḥ। mahābhūtātmakaṃ brahman nātaḥ parataraṃ bhavet ॥03-201-15॥
[इदं (idaṃ) - this; विश्वं (viśvam) - all; universe; जगत् (jagat) - world; सर्वम् (sarvam) - entire; अजय्यं (ajayyam) - invincible; च (ca) - and; अपि (api) - also; सर्वशः (sarvaśaḥ) - in every way; महाभूतात्मकं (mahābhūtātmakaṃ) - consisting of great elements; ब्रह्मन् (brahman) - O Brahman; न (na) - not; अतः (ataḥ) - than this; परतरं (parataraṃ) - higher; भवेत् (bhavet) - there could be;]
(This all universe, world, entire, invincible and also in every way, consisting of great elements, O Brahman, not than this higher there could be.)
O Brahman, this whole universe, this entire world, which is invincible in every way and comprised of the great elements—there is nothing higher than this. (03-201-15)
महाभूतानि खं वायुरग्निरापस्तथा च भूः। शब्दः स्पर्शश्च रूपं च रसो गन्धश्च तद्गुणाः ॥०३-२०१-१६॥
mahābhūtāni khaṃ vāyuragnirāpastathā ca bhūḥ। śabdaḥ sparśaśca rūpaṃ ca raso gandhaśca tadguṇāḥ॥03-201-16॥
[महाभूतानि (mahābhūtāni) - great elements; खं (khaṃ) - space; वायुः (vāyuḥ) - air; अग्निः (agniḥ) - fire; आपः (āpaḥ) - waters; तथा (tathā) - likewise; च (ca) - and; भूः (bhūḥ) - earth; शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; च (ca) - and; रूपं (rūpaṃ) - form; च (ca) - and; रसः (rasaḥ) - taste; गन्धः (gandhaḥ) - smell; च (ca) - and; तत्-गुणाः (tat-guṇāḥ) - their qualities;]
(great elements: space, air, fire, waters, likewise and earth; sound, touch and form and taste, smell, and their qualities.)
The great elements are space, air, fire, water, and earth; and their qualities are sound, touch, form, taste, and smell. (03-201-16)
तेषामपि गुणाः सर्वे गुणवृत्तिः परस्परम्। पूर्वपूर्वगुणाः सर्वे क्रमशो गुणिषु त्रिषु ॥०३-२०१-१७॥
teṣām api guṇāḥ sarve guṇavṛttiḥ parasparam। pūrva-pūrvaguṇāḥ sarve kramaśo guṇiṣu triṣu ॥03-201-17॥
[तेषाम् अपि (teṣām api) - of them also; गुणाः (guṇāḥ) - the qualities; सर्वे (sarve) - all; गुणवृत्तिः (guṇavṛttiḥ) - function of qualities; परस्परम् (parasparam) - mutually; पूर्वपूर्वगुणाः (pūrva-pūrvaguṇāḥ) - the former and former qualities; सर्वे (sarve) - all; क्रमशः (kramaśaḥ) - successively; गुणिषु (guṇiṣu) - in the subjects having qualities; त्रिषु (triṣu) - in the three;]
(Of them also qualities all, function of qualities mutually. Former and former qualities all, successively in the subjects having qualities, in the three.)
Of those also, all qualities act mutually as qualities. All former qualities pass successively into the three subjects possessing qualities. (3-201-17)
षष्ठस्तु चेतना नाम मन इत्यभिधीयते। सप्तमी तु भवेद्बुद्धिरहङ्कारस्ततः परम् ॥०३-२०१-१८॥
ṣaṣṭhas tu cetanā nāma mana ity abhidhīyate। saptamī tu bhaved buddhir ahaṅkāras tataḥ param ॥03-201-18॥
[षष्ठः (ṣaṣṭhaḥ) - the sixth; तु (tu) - but; चेतना (cetanā) - consciousness; नाम (nāma) - by name; मन (mana) - mind; इति (iti) - thus; अभिधीयते (abhidhīyate) - is called; सप्तमी (saptamī) - the seventh; तु (tu) - but; भवेत् (bhavet) - would be; बुद्धि (buddhi) - intellect; अहङ्कारः (ahaṅkāraḥ) - ego; ततः (tataḥ) - after that; परम् (param) - higher;]
(The sixth but consciousness by name is called mind thus. The seventh but would be intellect, ego after that higher.)
The sixth is called consciousness, known as mind. The seventh is intellect, above which is ego. (03-201-18)
इन्द्रियाणि च पञ्चैव रजः सत्त्वं तमस्तथा। इत्येष सप्तदशको राशिरव्यक्तसञ्ज्ञकः ॥०३-२०१-१९॥
indriyāṇi ca pañcaiva rajaḥ sattvaṁ tamas tathā। ityeṣa saptadaśako rāśir avyaktasañjñakaḥ ॥03-201-19॥
[इन्द्रियाणि (indriyāṇi) - senses; च (ca) - and; पञ्चैव (pañcaiva) - five indeed; रजः (rajaḥ) - passion; सत्त्वं (sattvaṁ) - purity; तमः (tamas) - darkness; तथा (tathā) - likewise; इति (iti) - thus; एषः (eṣaḥ) - this; सप्तदशकः (saptadaśakaḥ) - seventeenfold; राशिः (rāśiḥ) - aggregate; अव्यक्तसञ्ज्ञकः (avyaktasañjñakaḥ) - known as 'unmanifest';]
(senses and five indeed passion purity darkness likewise thus this seventeenfold aggregate known as 'unmanifest')
The senses and the five (elements), as well as passion, purity, and darkness—thus, this seventeenfold aggregate is known as the 'unmanifest'. (03-201-19)
सर्वैरिहेन्द्रियार्थैस्तु व्यक्ताव्यक्तैः सुसंवृतः। चतुर्विंशक इत्येष व्यक्ताव्यक्तमयो गुणः ॥ एतत्ते सर्वमाख्यातं किं भूयो श्रोतुमिच्छसि ॥०३-२०१-२०॥
sarvair iha indriyārthais tu vyakta-avyaktaiḥ su-saṃvṛtaḥ। caturviṃśaka ity eṣa vyakta-avyakta-mayo guṇaḥ॥ etat te sarvam ākhyātaṃ kiṃ bhūyo śrotum icchasi॥03-201-20॥
[सर्वैः (sarvaiḥ) - by all; इह (iha) - here; इन्द्रियार्थैः (indriyārthaiḥ) - by the objects of the senses; तु (tu) - but; व्यक्ताव्यक्तैः (vyakta-avyaktaiḥ) - by the manifest and unmanifest; सुसंवृतः (su-saṃvṛtaḥ) - well enveloped; चतुर्विंशक (caturviṃśaka) - consisting of twenty-four; इति (iti) - thus; एष (eṣa) - this; व्यक्ताव्यक्तमयः (vyakta-avyakta-mayaḥ) - composed of manifest and unmanifest; गुणः (guṇaḥ) - principle; एतत् (etat) - this; ते (te) - to you; सर्वम् (sarvam) - all; आख्यातम् (ākhyātam) - has been explained; किम् (kim) - what; भूयः (bhūyaḥ) - further; श्रोतुम् (śrotum) - to hear; इच्छसि (icchasi) - do you wish;]
(But here, by all the sense objects, by the manifest and unmanifest, well enveloped; consisting of twenty-four, thus, this principle composed of manifest and unmanifest. This all has been explained to you; what further do you wish to hear?)
Here, all is well enveloped by the sense objects, manifest and unmanifest. This principle, called the twenty-fourth, is composed of the manifest and unmanifest. All this has been told to you; what more do you wish to hear? (03-201-20)
