03.202
मार्कण्डेय उवाच॥
mārkaṇḍeya uvāca॥
[मार्कण्डेय (mārkaṇḍeya) - Mārkaṇḍeya; (the sage's name); उवाच (uvāca) - said;]
(Mārkaṇḍeya said;)
Mārkaṇḍeya said;
एवमुक्तः स विप्रस्तु धर्मव्याधेन भारत। कथामकथयद्भूयो मनसः प्रीतिवर्धनीम् ॥०३-२०२-१॥
evam-uktaḥ sa vipras tu dharma-vyādhenabhārata। kathām akathayat bhūyaḥ manasaḥ prīti-vardhanīm ॥03-202-1॥
[एवमुक्तः (evam-uktaḥ) - thus addressed; स (sa) - he; विप्रः (vipraḥ) - the brāhmaṇa; तु (tu) - but; धर्मव्याधेन (dharma-vyādhena) - by Dharma-vyādha; भारत (bhārata) - O Bhārata; कथाम् (kathām) - a story; अकथयत् (akathayat) - he narrated; भूयः (bhūyaḥ) - again; मनसः (manasaḥ) - of the mind; प्रीतिवर्धनीम् (prīti-vardhanīm) - increasing delight;]
(Thus addressed, he, the brāhmaṇa, but by Dharma-vyādha, O Bhārata, a story he narrated again, increasing the delight of the mind.)
O Bhārata, thus addressed by Dharma-vyādha, the brāhmaṇa again narrated a story that increased the delight of the mind. (03-202-1)
ब्राह्मण॥
brāhmaṇa॥
[ब्राह्मण (brāhmaṇa) - Brahmin;]
(Brahmin.)
Brahmin.
महाभूतानि यान्याहुः पञ्च धर्मविदां वर। एकैकस्य गुणान्सम्यक्पञ्चानामपि मे वद ॥०३-२०२-२॥
mahābhūtāni yāny āhuḥ pañca dharmavidāṃ vara। ekaikasya guṇān samyak pañcānām api me vada ॥03-202-2॥
[महाभूतानि (mahābhūtāni) - great elements; यानि (yāni) - which; आहुः (āhuḥ) - (they) say; पञ्च (pañca) - five; धर्मविदां (dharmavidām) - of the knowers of dharma; वर (vara) - O best; एकैकस्य (ekaikasya) - of each and every one; गुणान् (guṇān) - qualities; सम्यक् (samyak) - properly; पञ्चानाम् (pañcānām) - of the five; अपि (api) - also; मे (me) - to me; वद (vada) - tell;]
(Great elements which they say (are) five, O best of knowers of dharma, of each and every one the qualities properly, of the five also, to me tell.)
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॥
vyādha uvāca॥
[व्याध (vyādha) - hunter; उवाच (uvāca) - said;]
(Hunter said;)
The hunter said;
भूमिरापस्तथा ज्योतिर्वायुराकाशमेव च। गुणोत्तराणि सर्वाणि तेषां वक्ष्यामि ते गुणान् ॥०३-२०२-३॥
bhūmir āpas tathā jyotir vāyur ākāśam eva ca। guṇottarāṇi sarvāṇi teṣāṃ vakṣyāmi te guṇān ॥03-202-3॥
[भूमि (bhūmi) - earth; अपः (āpas) - waters; तथा (tathā) - as well as; ज्योतिः (jyotis) - light; वायुः (vāyuḥ) - air; आकाशम् (ākāśam) - ether; एव (eva) - indeed; च (ca) - and; गुणोत्तराणि (guṇottarāṇi) - successive superior qualities; सर्वाणि (sarvāṇi) - all; तेषाम् (teṣām) - of these; वक्ष्यामि (vakṣyāmi) - I shall declare; ते (te) - to you; गुणान् (guṇān) - the qualities;]
(Earth, waters, as well as light, air, ether, indeed and; all successive superior qualities of these I shall declare to you the qualities.)
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॥
bhūmiḥ pañcaguṇā brahmanudakaṃ ca caturguṇam। guṇāstrayastejasi ca trayaścākāśavātayoḥ॥03-202-4॥
[भूमिः (bhūmiḥ) - earth; पञ्चगुणा (pañcaguṇā) - having five qualities; ब्रह्मन् (brahman) - O brāhmaṇa; उदकं (udakam) - water; च (ca) - and; चतुर्गुणम् (caturguṇam) - having four qualities; गुणाः (guṇāḥ) - qualities; त्रयः (trayaḥ) - three; तेजसि (tejas(i)) - in fire; च (ca) - and; त्रयः (trayaḥ) - three; च (ca) - and; आकाशवातयोः (ākāśa-vātayoḥ) - in ether and wind;]
(Earth, having five qualities, O brāhmaṇa; water, and having four qualities. Three qualities in fire and three also in ether and wind.)
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॥
śabdaḥ sparśaś ca rūpaṃ ca raso gandhaś ca pañcamaḥ। ete guṇāḥ pañca bhūmeḥ sarvebhyo guṇavattarāḥ॥03-202-5॥
[शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; च (ca) - and; रूपं (rūpam) - form; च (ca) - and; रसो (rasaḥ) - taste; गन्धः (gandhaḥ) - smell; च (ca) - and; पञ्चमः (pañcamaḥ) - fifth; एते (ete) - these; गुणाः (guṇāḥ) - qualities; पञ्च (pañca) - five; भूमेः (bhūmeḥ) - of the element/earth; सर्वेभ्यः (sarvebhyaḥ) - from all; गुणवत्तराः (guṇavattarāḥ) - more endowed with qualities;]
(Sound, touch and form and taste, smell and fifth; these qualities, five, of the element, from all, are more endowed with qualities.)
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॥
śabdaḥ sparśaś ca rūpaṃ ca rasaś cāpi dvijottama। apām ete guṇā brahman kīrtitās tava suvrata ॥03-202-6॥
[शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; च (ca) - and; रूपं (rūpaṃ) - form; च (ca) - and; रसः (rasaḥ) - taste; च (ca) - and; अपि (api) - also; द्विजोत्तम (dvijottama) - O best of twice-born (brāhmaṇa); अपाम् (apām) - of waters; एते (ete) - these; गुणाः (guṇāḥ) - qualities; ब्रह्मन् (brahman) - O brāhmaṇa; कीर्तिताः (kīrtitāḥ) - mentioned; तव (tava) - by you; सुव्रत (suvrata) - O well-vowed one;]
(Sound, touch and form and taste also, O best of twice-born; of the waters these qualities, O brāhmaṇa, are mentioned by you, O well-vowed one.)
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॥
śabdaḥ sparśaś ca rūpaṃ ca tejaso ’tha guṇās trayaḥ। śabdaḥ sparśaś ca vāyau tu śabda ākāśa eva ca ॥03-202-7॥
[शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; च (ca) - and; रूपं (rūpam) - form; च (ca) - and; तेजसः (tejasaḥ) - of fire (tejas); अथ (atha) - and then; गुणाः (guṇāḥ) - qualities; त्रयः (trayaḥ) - three; शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; च (ca) - and; वायौ (vāyau) - in air; तु (tu) - but; शब्द (śabda) - sound; आकाश (ākāśa) - in space; एव (eva) - only; च (ca) - and;]
(Sound, touch, and form are the three qualities of fire, and sound and touch in air; but only sound in space, and.)
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॥
ete pañcadaśa brahman-guṇā bhūteṣu pañcasu। vartante sarva-bhūteṣu yeṣu lokāḥ pratiṣṭhitāḥ ॥ anyonyaṃ nātivartante sampacca bhavati dvija ॥03-202-8॥
[एते (ete) (ete) - these; पञ्चदश (pañcadaśa) (pañcadaśa) - fifteen; ब्रह्मन् (brahman) (brahman) - O Brāhmaṇa; गुणाः (guṇāḥ) (guṇāḥ) - qualities; भूतेषु (bhūteṣu) (bhūteṣu) - in the elements; पञ्चसु (pañcasu) (pañcasu) - in the five; वर्तन्ते (vartante) (vartante) - exist; सर्वभूतेषु (sarvabhūteṣu) (sarva-bhūteṣu) - in all beings; येषु (yeṣu) (yeṣu) - in which; लोकाः (lokāḥ) (lokāḥ) - worlds; प्रतिष्ठिताः (pratiṣṭhitāḥ) (pratiṣṭhitāḥ) - are established; अन्योन्यं (anyonyaṃ) (anyonyaṃ) - each other; न (na) (na) - not; अतिवर्तन्ते (ativartante) (ativartante) - transcend; सम्पच्च (sampacca) (sampacca) - combination; भवति (bhavati) (bhavati) - happens; द्विज (dvija) (dvija) - O twice-born;]
(These fifteen qualities, O Brāhmaṇa, exist in the five elements; in all beings, in which the worlds are established. They do not transcend each other; O twice-born, a combination takes place.)
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॥
yadā tu viṣamībhāvam ācaranti carācarāḥ। tadā dehī deham anyaṃ vyatirohati kālataḥ॥03-202-9॥
[यदा (yadā) - when; तु (tu) - but; विषमीभावम् (viṣamībhāvam) - discordant state; आचरन्ति (ācaranti) - practice; चराचराः (carācarāḥ) - moving and unmoving beings; तदा (tadā) - then; देही (dehī) - embodied (soul); देहम् (deham) - body; अन्यम् (anyam) - another; व्यतिरोहति (vyatirohati) - passes over; कालतः (kālataḥ) - by time;]
(When but discordant state practice moving and unmoving beings, then the embodied (soul) passes over to another body by time.)
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॥
ānupūrvyā vinaśyanti jāyante cānupūrvaśaḥ. tatra tatra hi dṛśyante dhātavaḥ pāñcabhautikāḥ ॥ yairāvṛtamidaṃ sarvaṃ jagatsthāvarajaṅgamam ॥03-202-10॥
[आनुपूर्व्या (ānupūrvyā) - in succession; orderly sequence; विनश्यन्ति (vinaśyanti) - are destroyed; perish; जायन्ते (jāyante) - are born; come into being; च (ca) - and; आनुपूर्वशः (ānupūrvaśaḥ) - in succession; in order; तत्र तत्र (tatra tatra) - here and there; in various places; हि (hi) - indeed; surely; दृश्यन्ते (dṛśyante) - are seen; धातवः (dhātavaḥ) - elements; constituents; पाञ्चभौतिकाः (pāñcabhautikāḥ) - originating from the five great elements; यैः (yaiḥ) - by which; आवृतम् (āvṛtam) - enveloped; covered; इदं (idaṃ) - this; सर्वं (sarvaṃ) - all; entire; जगत् (jagat) - world; universe; स्थावरजङ्गमम् (sthāvarajaṅgamam) - stationary and moving (beings);]
(In succession, (things) perish, (others) are born and (again) in succession. Here and there indeed are seen elements originating from the five great (elements), by which this entire world of stationary and moving (beings) is enveloped.)
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॥
indriyaiḥ sṛjyate yad yat tat tad vyaktam iti smṛtam। avyaktam iti vijñeyaṃ liṅga-grāhyam atīndriyam ॥03-202-11॥
[इन्द्रियैः (indriyaiḥ) - by the senses; सृज्यते (sṛjyate) - is produced; यद्यत् (yad yat) - whatever; तत्तत् (tat tat) - that (same); व्यक्तम् (vyaktam) - manifest; इति (iti) - thus; स्मृतम् (smṛtam) - is considered; अव्यक्तम् (avyaktam) - unmanifest; इति (iti) - thus; विज्ञेयं (vijñeyam) - should be understood; लिङ्गग्राह्यम् (liṅga-grāhyam) - apprehended by inference; अतीन्द्रियम् (atīndriyam) - beyond the senses;]
(By the senses, whatever is produced, that is manifest, thus is considered. That which is unmanifest should be understood as apprehended by inference, beyond the senses.)
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॥
yathāsvaṁ grāhakān yeṣāṁ śabdādīnām imāni tu। indriyāṇi yadā dehī dhārayan iha tapyate ॥03-202-12॥
[यथास्वम् (yathāsvaṁ) - as is proper to each; ग्राहकानि (grāhakāni) - instruments of apprehension; एषाम् (eṣām) - of these; शब्दादीनाम् (śabdādīnām) - of sound and the rest; इमानि (imāni) - these; तु (tu) - but; इन्द्रियाणि (indriyāṇi) - senses; यदा (yadā) - when; देही (dehī) - the embodied (one); धारयन् (dhārayan) - holding; इह (iha) - here; तप्यते (tapyate) - is tormented;]
(As is proper to each, instruments of apprehension of these sound and the rest, these but senses, when the embodied (one) holding here is tormented.)
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॥
loke vitatam-ātmānaṁ lokaṁ cātmany apaśyati। parāvara-jñaḥ saktaḥ san sarva-bhūtāni paśyati॥03-202-13॥
[लोके (loke) - in the world; विततम् (vitatam) - pervading; spread out; आत्मानम् (ātmānam) - self; लोकम् (lokam) - the world; च (ca) - and; आत्मनि (ātmani) - in the self; पश्यति (paśyati) - sees; परावरज्ञः (parāvara-jñaḥ) - the knower of higher and lower; सक्तः (saktaḥ) - attached; engaged; सन् (san) - being; सर्वभूतानि (sarva-bhūtāni) - all beings; पश्यति (paśyati) - sees;]
(In the world, (he) sees the self pervading; and the world (he) sees in the self. The knower of higher and lower, being engaged, sees all beings.)
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॥
paśyataḥ sarvabhūtāni sarvāvasthāsu sarvadā। brahmabhūtasya saṃyogo nāśubhenopapadyate ॥03-202-14॥
[पश्यतः (paśyataḥ) - of one who sees; सर्वभूतानि (sarvabhūtāni) - all beings; सर्वावस्थासु (sarvāvasthāsu) - in all conditions; सर्वदा (sarvadā) - always; ब्रह्मभूतस्य (brahmabhūtasya) - of one who has become Brahman; संयोगः (saṃyogaḥ) - association; न (na) - not; अशुभेन (aśubhena) - with inauspicious (thing/action); उपपद्यते (upapadyate) - occurs;]
(Of one who sees all beings in all conditions always, the association of one who has become Brahman does not occur with inauspicious (thing).)
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॥
jñāna-mūlātmakam kleśam ati-vṛttasya moha-jam। loko buddhi-prakāśena jñeya-mārgeṇa dṛśyate ॥03-202-15॥
[ज्ञानमूलात्मकं (jñānamūlātmakam) - of the nature whose root is knowledge; क्लेशम् (kleśam) - affliction; अतिवृत्तस्य (ativṛttasya) - of one who has surpassed; मोहजम् (mohajam) - arising from delusion; लोको (loko) - the world; बुद्धिप्रकाशेन (buddhiprakāśena) - by the illumination of intellect; ज्ञेयमार्गेण (jñeyamārgeṇa) - by the path of what is to be known; दृश्यते (dṛśyate) - is seen;]
(The affliction, arising from delusion, of one who has surpassed, whose nature is rooted in knowledge; the world is seen by the illumination of intellect, by the path of what is to be known.)
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॥
anādi-nidhanaṁ jantum ātma-yoniṁ sadā-vyayam। anaupamyam amūrtaṁ ca bhagavān āha buddhimān ॥ tapo-mūlam idaṁ sarvaṁ yan māṁ viprā anupṛcchasi ॥03-202-16॥
[अनादिनिधनम् (anādi-nidhanam) - without beginning and end; जन्तुम् (jantum) - being; आत्मयोनिम् (ātma-yonim) - self-originated; सदा (sadā) - always; अव्ययम् (avyayam) - imperishable; अनौपम्यम् (anaupamyam) - incomparable; अमूर्तम् (amūrtam) - formless; च (ca) - and; भगवान् (bhagavān) - the illustrious one; आह (āha) - said; बुद्धिमान् (buddhimān) - wise; तपःमूलम् (tapaḥ-mūlam) - rooted in penance; इदम् (idam) - this; सर्वम् (sarvam) - all; यत् (yat) - which; माम् (mām) - me; विप्राः (viprāḥ) - Brāhmaṇas; अनुपृच्छसि (anupṛcchasi) - you ask;]
(Without beginning and end, being, self-originated, always imperishable, incomparable, formless, and the illustrious one said—the wise—this all, rooted in penance, which me, O Brāhmaṇas, you ask.)
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॥
indriyāṇy eva tat sarvaṃ yat svarganarakāv ubhau। nigṛhīta-visṛṣṭāni svargāya narakāya ca ॥03-202-17॥
[इन्द्रियाणि (indriyāṇi) - the senses; एव (eva) - indeed; तत् (tat) - that; सर्वम् (sarvam) - all; यत् (yat) - which; स्वर्गनरकौ (svarganarakau) - heaven and hell (dual); उभौ (ubhau) - both; निगृहीतविसृष्टानि (nigṛhīta-visṛṣṭāni) - restrained and unrestrained; स्वर्गाय (svargāya) - for heaven; नरकाय (narakāya) - for hell; च (ca) - and;]
(The senses indeed are all that which both heaven and hell, restrained and unrestrained, are for heaven and for hell and.)
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॥
eṣa yogavidhih kṛtsno yāvadindriyadhāraṇam। etanmūlaṃ hi tapasaḥ kṛtsnasya narakasya ca ॥03-202-18॥
[एष (eṣa) - this; योगविधिः (yogavidhiḥ) - yoga-practice; कृत्स्नः (kṛtsnaḥ) - entire; यावत् (yāvat) - as far as; इन्द्रियधारणम् (indriyadhāraṇam) - control of the senses; एतन्मूलम् (etanmūlam) - this (is) the root; हि (hi) - indeed; तपसः (tapasaḥ) - of austerity; कृत्स्नस्य (kṛtsnasya) - of all; नरकस्य (narakasya) - of hell; च (ca) - and;]
(This entire yoga practice [extends] as far as control of the senses. This indeed (is) the root of all austerity and of hell.)
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॥
indriyāṇāṃ prasaṅgena doṣam ṛcchaty asaṃśayam. saṃniyamya tu tān eva tataḥ siddhim avāpnute ॥03-202-19॥
[इन्द्रियाणां (indriyāṇām) - of the senses; प्रसङ्गेन (prasaṅgena) - by attachment; by clinging; दोषम् (doṣam) - fault; defect; ऋच्छति (ṛcchati) - attains; reaches; असंशयम् (asaṃśayam) - undoubtedly; without doubt; संनियम्य (saṃniyamya) - having thoroughly restrained; तु (tu) - but; तान् (tān) - them; एव (eva) - indeed; ततः (tataḥ) - thereafter; from that; सिद्धिम् (siddhim) - perfection; attainment; अवाप्नुते (avāpnute) - obtains; achieves;]
(Of the senses, by attachment, one attains fault without doubt. But having thoroughly restrained them indeed, thereafter, one obtains perfection.)
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॥
ṣaṇṇām ātmani nityānām aiśvaryaṃ yo'dhigacchati. na sa pāpaiḥ kuto'narthair yujyate vijitendriyaḥ ॥03-202-20॥
[षण्णाम् (ṣaṇṇām) - of six; आत्मनि (ātmani) - in self; नित्यानाम् (nityānām) - eternal; ऐश्वर्यम् (aiśvaryam) - sovereignty; यः (yaḥ) - he who; अधिगच्छति (adhigacchati) - attains; न (na) - not; सः (sa) - he; पापैः (pāpaiḥ) - by sins; कुतः (kutaḥ) - how; अनर्थैः (anarthaiḥ) - by calamities; युज्यते (yujyate) - is afflicted; विजितेन्द्रियः (vijitendriyaḥ) - one who has conquered the senses;]
(He who attains sovereignty over the six eternal (qualities) in the self, that self-controlled one is not afflicted by sins or how (by) calamities.)
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॥
rathaḥ śarīraṃ puruṣasya dṛṣṭa; mātmā niyantendriyāṇy āhur aśvān. tair apramattaḥ kuśalī sadaśvaiḥ dāntaiḥ sukhaṃ yāti rathīva dhīraḥ ॥03-202-21॥
[रथः (rathaḥ) - chariot; शरीरं (śarīram) - body; पुरुषस्य (puruṣasya) - of the person; दृष्ट; (dṛṣṭa;) - is regarded; मात्मा (mātmā) - mind; नियन्ता (niyantā) - the charioteer; इन्द्रियाणि (indriyāṇi) - the senses; आहुः (āhuḥ) - they say; अश्वान्। (aśvān.) - horses; तैः (taiḥ) - with these; अप्रमत्तः (apramattaḥ) - not careless; कुशली (kuśalī) - skillful; सदश्वैः (sadaśvaiḥ) - with good horses; दान्तैः (dāntaiḥ) - with controlled; सुखं (sukham) - happily; याति (yāti) - goes; रथीव (rathīva) - like a charioteer; धीः (dhīraḥ) - wise one;]
(Chariot body of the person is regarded; mind the charioteer, the senses they say are horses. With these, not careless, skillful, with good horses, controlled, happily goes like a charioteer, wise one (03-202-21))
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॥
ṣaṇṇām ātmani nityānām indriyāṇām pramāthinām। yo dhīraḥ dhārayet raśmīn saḥ syāt paramasārathiḥ॥03-202-22॥
[षण्णाम् (ṣaṇṇām) - of the six; आत्मनि (ātmani) - in oneself; नित्यानाम् (nityānām) - constantly; इन्द्रियाणाम् (indriyāṇām) - of the senses; प्रमाथिनाम् (pramāthinām) - turbulent; यः (yaḥ) - who; धीःरः (dhīraḥ) - self-controlled; धारयेत् (dhārayet) - should hold; रश्मीन् (raśmīn) - reins; सः (saḥ) - he; स्यात् (syāt) - would be; परम-सारथिः (parama-sārathiḥ) - supreme charioteer;]
(Of the six, in oneself, of the ever-turbulent senses, who self-controlled should hold the reins, he would be the supreme charioteer.)
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॥
indriyāṇāṃ prasṛṣṭānāṃ hayānām iva vartmasu। dhṛtiṃ kurvīta sārathye dhṛtyā tāni jayed dhruvam ॥03-202-23॥
[इन्द्रियाणां (indriyāṇām) - of the senses; प्रसृष्टानां (prasṛṣṭānām) - unrestrained; हयानाम् (hayānām) - of horses; इव (iva) - like; वर्त्मसु (vartmasu) - on the paths; धृतिम् (dhṛtim) - steadfastness; कुर्वीत (kurvīta) - should establish; सारथ्ये (sārathye) - in charioteering; धृत्या (dhṛtyā) - by firmness; तानि (tāni) - them; जयेत् (jayed) - should conquer; ध्रुवम् (dhruvam) - certainly;]
(Of the senses unrestrained, like of horses on the paths, steadfastness should be established in charioteering; by firmness, them one should certainly conquer.)
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॥
indriyāṇāṃ hi caratāṃ yan mano'nuvidhīyate। tadasya harate buddhiṃ nāvaṃ vāyurivāmbhasi ॥03-202-24॥
[इन्द्रियाणां (indriyāṇām) - of the senses; हि (hi) - indeed; चरतां (caratām) - moving; यत् (yat) - which; मनः (manaḥ) - mind; अनुविधीयते (anuvidhīyate) - follows; तत् (tat) - that; अस्य (asya) - his; हरते (harate) - carries away; बुद्धिं (buddhiṃ) - intellect; नावम् (nāvam) - boat; वायुः (vāyuḥ) - wind; इव (iva) - like; अम्भसि (ambhasi) - on the water;]
(Of the senses indeed moving which mind follows, that his intellect carries away, like the wind (carries away) a boat on the water.)
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॥
yeṣu vipratipadyante ṣaṭsu mohāt phalāgame | teṣv adhyavasitādhyāyī vindate dhyānajaṃ phalam ॥03-202-25॥
[येषु (yeṣu) - in which; विप्रतिपद्यन्ते (vipratipadyante) - they behave contradictorily; they go astray; षट्सु (ṣaṭsu) - in six (things); मोहात् (mohāt) - out of delusion; फलागमे (phalāgame) - in the acquisition of results; तेषु (teṣu) - in those; अध्यवसिताध्यायी (adhyavasitādhyāyī) - one who is resolved and engaged in study; विन्दते (vindate) - attains; ध्यानजम् (dhyānajam) - born of meditation; फलम् (phalam) - fruit;]
(In which they behave contradictorily in six (matters) out of delusion in acquisition of results, in those, one who is resolved and engaged in study attains fruit born of meditation.)
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)
