03.202
mārkaṇḍeya uvāca॥
Mārkaṇḍeya said;
evam-uktaḥ sa vipras tu dharma-vyādhenabhārata। kathām akathayat bhūyaḥ manasaḥ prīti-vardhanīm ॥03-202-1॥
O Bhārata, thus addressed by Dharma-vyādha, the brāhmaṇa again narrated a story that increased the delight of the mind. (03-202-1)
brāhmaṇa॥
Brahmin.
mahābhūtāni yāny āhuḥ pañca dharmavidāṃ vara। ekaikasya guṇān samyak pañcānām api me vada ॥03-202-2॥
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)
vyādha uvāca॥
The hunter said;
bhūmir āpas tathā jyotir vāyur ākāśam eva ca। guṇottarāṇi sarvāṇi teṣāṃ vakṣyāmi te guṇān ॥03-202-3॥
I shall now declare to you the successive (and increasing) qualities of earth, waters, light, air, and ether—all of them. (03-202-3)
bhūmiḥ pañcaguṇā brahmanudakaṃ ca caturguṇam। guṇāstrayastejasi ca trayaścākāśavātayoḥ॥03-202-4॥
O brāhmaṇa, earth has five qualities; water has four; fire has three qualities, and ether and wind each have three qualities. (03-202-4)
śabdaḥ sparśaś ca rūpaṃ ca raso gandhaś ca pañcamaḥ। ete guṇāḥ pañca bhūmeḥ sarvebhyo guṇavattarāḥ॥03-202-5॥
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)
śabdaḥ sparśaś ca rūpaṃ ca rasaś cāpi dvijottama। apām ete guṇā brahman kīrtitās tava suvrata ॥03-202-6॥
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)
śabdaḥ sparśaś ca rūpaṃ ca tejaso ’tha guṇās trayaḥ। śabdaḥ sparśaś ca vāyau tu śabda ākāśa eva ca ॥03-202-7॥
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)
ete pañcadaśa brahman-guṇā bhūteṣu pañcasu। vartante sarva-bhūteṣu yeṣu lokāḥ pratiṣṭhitāḥ ॥ anyonyaṃ nātivartante sampacca bhavati dvija ॥03-202-8॥
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)
yadā tu viṣamībhāvam ācaranti carācarāḥ। tadā dehī deham anyaṃ vyatirohati kālataḥ॥03-202-9॥
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)
ānupūrvyā vinaśyanti jāyante cānupūrvaśaḥ. tatra tatra hi dṛśyante dhātavaḥ pāñcabhautikāḥ ॥ yairāvṛtamidaṃ sarvaṃ jagatsthāvarajaṅgamam ॥03-202-10॥
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)
indriyaiḥ sṛjyate yad yat tat tad vyaktam iti smṛtam। avyaktam iti vijñeyaṃ liṅga-grāhyam atīndriyam ॥03-202-11॥
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)
yathāsvaṁ grāhakān yeṣāṁ śabdādīnām imāni tu। indriyāṇi yadā dehī dhārayan iha tapyate ॥03-202-12॥
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)
loke vitatam-ātmānaṁ lokaṁ cātmany apaśyati। parāvara-jñaḥ saktaḥ san sarva-bhūtāni paśyati॥03-202-13॥
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)
paśyataḥ sarvabhūtāni sarvāvasthāsu sarvadā। brahmabhūtasya saṃyogo nāśubhenopapadyate ॥03-202-14॥
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)
jñāna-mūlātmakam kleśam ati-vṛttasya moha-jam। loko buddhi-prakāśena jñeya-mārgeṇa dṛśyate ॥03-202-15॥
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)
anādi-nidhanaṁ jantum ātma-yoniṁ sadā-vyayam। anaupamyam amūrtaṁ ca bhagavān āha buddhimān ॥ tapo-mūlam idaṁ sarvaṁ yan māṁ viprā anupṛcchasi ॥03-202-16॥
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)
indriyāṇy eva tat sarvaṃ yat svarganarakāv ubhau। nigṛhīta-visṛṣṭāni svargāya narakāya ca ॥03-202-17॥
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)
eṣa yogavidhih kṛtsno yāvadindriyadhāraṇam। etanmūlaṃ hi tapasaḥ kṛtsnasya narakasya ca ॥03-202-18॥
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)
indriyāṇāṃ prasaṅgena doṣam ṛcchaty asaṃśayam. saṃniyamya tu tān eva tataḥ siddhim avāpnute ॥03-202-19॥
One undoubtedly attains fault by attachment to the senses. But by thoroughly restraining them, one achieves perfection. (03-202-19)
ṣaṇṇām ātmani nityānām aiśvaryaṃ yo'dhigacchati. na sa pāpaiḥ kuto'narthair yujyate vijitendriyaḥ ॥03-202-20॥
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)
rathaḥ śarīraṃ puruṣasya dṛṣṭa; mātmā niyantendriyāṇy āhur aśvān. tair apramattaḥ kuśalī sadaśvaiḥ dāntaiḥ sukhaṃ yāti rathīva dhīraḥ ॥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)
ṣaṇṇām ātmani nityānām indriyāṇām pramāthinām। yo dhīraḥ dhārayet raśmīn saḥ syāt paramasārathiḥ॥03-202-22॥
Whoever, being self-controlled, holds the reins of the six ever-turbulent senses within oneself, that person is the supreme charioteer. (03-202-22)
indriyāṇāṃ prasṛṣṭānāṃ hayānām iva vartmasu। dhṛtiṃ kurvīta sārathye dhṛtyā tāni jayed dhruvam ॥03-202-23॥
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)
indriyāṇāṃ hi caratāṃ yan mano'nuvidhīyate। tadasya harate buddhiṃ nāvaṃ vāyurivāmbhasi ॥03-202-24॥
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)
yeṣu vipratipadyante ṣaṭsu mohāt phalāgame | teṣv adhyavasitādhyāyī vindate dhyānajaṃ phalam ॥03-202-25॥
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)
