03.202
मार्कण्डेय उवाच॥
Mārkaṇḍeya said;
एवमुक्तः स विप्रस्तु धर्मव्याधेन भारत। कथामकथयद्भूयो मनसः प्रीतिवर्धनीम् ॥०३-२०२-१॥
O Bhārata, thus addressed by Dharma-vyādha, the brāhmaṇa again narrated a story that increased the delight of the mind. (03-202-1)
ब्राह्मण॥
Brahmin.
महाभूतानि यान्याहुः पञ्च धर्मविदां वर। एकैकस्य गुणान्सम्यक्पञ्चानामपि मे वद ॥०३-२०२-२॥
O best among those who know dharma, tell me properly the qualities of each of the five great elements which are spoken of. (03-202-2)
व्याध उवाच॥
The hunter said;
भूमिरापस्तथा ज्योतिर्वायुराकाशमेव च। गुणोत्तराणि सर्वाणि तेषां वक्ष्यामि ते गुणान् ॥०३-२०२-३॥
I shall now declare to you the successive (and increasing) qualities of earth, waters, light, air, and ether—all of them. (03-202-3)
भूमिः पञ्चगुणा ब्रह्मन्नुदकं च चतुर्गुणम्। गुणास्त्रयस्तेजसि च त्रयश्चाकाशवातयोः ॥०३-२०२-४॥
O brāhmaṇa, earth has five qualities; water has four; fire has three qualities, and ether and wind each have three qualities. (03-202-4)
शब्दः स्पर्शश्च रूपं च रसो गन्धश्च पञ्चमः। एते गुणाः पञ्च भूमेः सर्वेभ्यो गुणवत्तराः ॥०३-२०२-५॥
Sound, touch, form, taste, and smell—the fifth—these five qualities of the element (earth) are superior in qualities to all the rest. (03-202-5)
शब्दः स्पर्शश्च रूपं च रसश्चापि द्विजोत्तम। अपामेते गुणा ब्रह्मन्कीर्तितास्तव सुव्रत ॥०३-२०२-६॥
O best of twice-born, sound, touch, form, and taste—these are the qualities of water, O brāhmaṇa, as mentioned by you, O well-vowed one. (03-202-6)
शब्दः स्पर्शश्च रूपं च तेजसोऽथ गुणास्त्रयः। शब्दः स्पर्शश्च वायौ तु शब्द आकाश एव च ॥०३-२०२-७॥
Sound, touch, and form are the three qualities of fire; in air, there are sound and touch; in space, there is only sound. (03-202-7)
एते पञ्चदश ब्रह्मन्गुणा भूतेषु पञ्चसु। वर्तन्ते सर्वभूतेषु येषु लोकाः प्रतिष्ठिताः ॥ अन्योन्यं नातिवर्तन्ते सम्पच्च भवति द्विज ॥०३-२०२-८॥
O Brāhmaṇa, these fifteen qualities exist in the five elements and are present in all beings wherein the worlds are established. They do not go beyond each other; combination thus arises, O twice-born. (03-202-8)
यदा तु विषमीभावमाचरन्ति चराचराः। तदा देही देहमन्यं व्यतिरोहति कालतः ॥०३-२०२-९॥
But when moving and unmoving beings engage in discordant states, then the embodied soul passes on to another body in due course of time. (03-202-9)
आनुपूर्व्या विनश्यन्ति जायन्ते चानुपूर्वशः। तत्र तत्र हि दृश्यन्ते धातवः पाञ्चभौतिकाः ॥ यैरावृतमिदं सर्वं जगत्स्थावरजङ्गमम् ॥०३-२०२-१०॥
Things perish and are born one after another in orderly succession. Indeed, in various places the elements made of the five great elements are seen, by which this entire world of both the stationary and the moving is enveloped. (03-202-10)
इन्द्रियैः सृज्यते यद्यत्तत्तद्व्यक्तमिति स्मृतम्। अव्यक्तमिति विज्ञेयं लिङ्गग्राह्यमतीन्द्रियम् ॥०३-२०२-११॥
Whatever is produced by the senses, that is called manifest. That which is called unmanifest should be understood as knowable through inference, beyond the reach of the senses. (03-202-11)
यथास्वं ग्राहकान्येषां शब्दादीनामिमानि तु। इन्द्रियाणि यदा देही धारयन्निह तप्यते ॥०३-२०२-१२॥
When the embodied being, holding here the senses—these which are the respective instruments for perceiving sound and the like—is tormented, (he suffers). (03-202-12)
लोके विततमात्मानं लोकं चात्मनि पश्यति। परावरज्ञः सक्तः सन्सर्वभूतानि पश्यति ॥०३-२०२-१३॥
In the world, he sees the self as pervading all; and he sees the world within the self. The one who knows the higher and lower, being engaged, sees all beings. (03-202-13)
पश्यतः सर्वभूतानि सर्वावस्थासु सर्वदा। ब्रह्मभूतस्य संयोगो नाशुभेनोपपद्यते ॥०३-२०२-१४॥
For one who always sees all beings in every condition, the association of one who has become Brahman is never joined with anything inauspicious. (03-202-14)
ज्ञानमूलात्मकं क्लेशमतिवृत्तस्य मोहजम्। लोको बुद्धिप्रकाशेन ज्ञेयमार्गेण दृश्यते ॥०३-२०२-१५॥
The world, whose affliction born of delusion has been surpassed and is rooted in knowledge, is perceived by the illumination of intellect and by the path of true understanding. (03-202-15)
अनादिनिधनं जन्तुमात्मयोनिं सदाव्ययम्। अनौपम्यममूर्तं च भगवानाह बुद्धिमान् ॥ तपोमूलमिदं सर्वं यन्मां विप्रानुपृच्छसि ॥०३-२०२-१६॥
The wise, illustrious one said: "I am the being without beginning or end, self-originated, ever imperishable, incomparable and formless. All this, which you ask me about, O Brāhmaṇas, has penance as its root." (03-202-16)
इन्द्रियाण्येव तत्सर्वं यत्स्वर्गनरकावुभौ। निगृहीतविसृष्टानि स्वर्गाय नरकाय च ॥०३-२०२-१७॥
Indeed, the senses are everything; both heaven and hell depend on them—when restrained, they lead to heaven, and when unrestrained, to hell. (03-202-17)
एष योगविधिः कृत्स्नो यावदिन्द्रियधारणम्। एतन्मूलं हि तपसः कृत्स्नस्य नरकस्य च ॥०३-२०२-१८॥
This complete practice of yoga extends up to the control of the senses. This is truly the root of all ascetic discipline as well as of hell. (03-202-18)
इन्द्रियाणां प्रसङ्गेन दोषमृच्छत्यसंशयम्। संनियम्य तु तान्येव ततः सिद्धिमवाप्नुते ॥०३-२०२-१९॥
One undoubtedly attains fault by attachment to the senses. But by thoroughly restraining them, one achieves perfection. (03-202-19)
षण्णामात्मनि नित्यानामैश्वर्यं योऽधिगच्छति। न स पापैः कुतोऽनर्थैर्युज्यते विजितेन्द्रियः ॥०३-२०२-२०॥
He who attains mastery over the six eternal qualities within himself, such a self-controlled person is never afflicted by sins or any calamities. (3-202-20)
रथः शरीरं पुरुषस्य दृष्ट; मात्मा नियन्तेन्द्रियाण्याहुरश्वान्। तैरप्रमत्तः कुशली सदश्वै; र्दान्तैः सुखं याति रथीव धीरः ॥०३-२०२-२१॥
The body is said to be the chariot of the person; the mind is the charioteer, and the senses are called horses. With these, a wise person—careful and skillful, possessing good and controlled horses—travels happily, just as a charioteer does. (03-202-21)
षण्णामात्मनि नित्यानामिन्द्रियाणां प्रमाथिनाम्। यो धीरो धारयेद्रश्मीन्स स्यात्परमसारथिः ॥०३-२०२-२२॥
Whoever, being self-controlled, holds the reins of the six ever-turbulent senses within oneself, that person is the supreme charioteer. (03-202-22)
इन्द्रियाणां प्रसृष्टानां हयानामिव वर्त्मसु। धृतिं कुर्वीत सारथ्ये धृत्या तानि जयेद्ध्रुवम् ॥०३-२०२-२३॥
Just as, on the paths, one should restrain unbridled horses by firmness in charioteering, so too should one establish steadiness over the unrestrained senses and thus certainly conquer them. (03-202-23)
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरते बुद्धिं नावं वायुरिवाम्भसि ॥०३-२०२-२४॥
Indeed, the mind which follows the roaming senses carries away his intellect, just as the wind carries away a boat on the water. (03-202-24)
येषु विप्रतिपद्यन्ते षट्सु मोहात्फलागमे। तेष्वध्यवसिताध्यायी विन्दते ध्यानजं फलम् ॥०३-२०२-२५॥
Though people go astray out of delusion in six areas while seeking results, one who is firmly resolved and devoted to study obtains the fruit born of meditation. (03-202-25)
