श्रीमद्भागवतमहापुराणम् तृतीय: स्कन्ध: षड्विंश: अध्याय: श्रीभगवान् उवाच - The Lord said - अथ ते सम्प्रवक्ष्यामि तत्त्वानां लक्षणं पृथक् ।
यद्विदित्वा विमुच्येत पुरुष: प्राकृतैर्गुणै: ॥१॥
अथ ते सम्प्रवक्ष्यामि now to you (I) will explain
तत्त्वानाम् लक्षणम् पृथक् of the elements characteristics, different यत्-विदित्वा विमुच्येत which by knowing, s freed पुरुष: प्राकृतै:-गुणै: is man, from Prakriti's Gunas Now, I will tell you of the different characteristics of the elements. By knowing which, a man is freed of the Gunas of Prakriti.


ज्ञानं नि:श्रेयसार्थाय पुरुषस्यात्मदर्शनम् ।
यदाहुर्वर्णये तत्ते हृदयग्रन्थि भेदनम् ॥२॥
ज्ञानम् नि:श्रेयस-अर्थाय the knowledge, (for) liberation purpose
पुरुषस्य-आत्म-दर्शनम् of man, self realization यत्-आहु:-वर्णये तत्-ते which is said to be, will explain that to you हृदय-ग्रन्थि भेदनम् heart's knot (egotism) cutter I will explain to you that knowledge of self realization, which is for the purpose of liberation of man and which is the cutter of the heart's knot, egotism.


अनादिरात्मा पुरुषो निर्गुण: प्रकृते: पर: ।
प्रत्यग्धामा स्वयंज्योतिर्विश्वं येन समन्वितम् ॥३॥
अनादि:-आत्मा beginning-less Spirit
पुरुष: निर्गुण: The Person (is) without gunas प्रकृते: पर: of Prakriti beyond प्रत्यक्-धामा in dweller of all स्वयं-ज्योति:- self effulgent विश्वम् येन समन्वितम् the world by whom is pervaded The Person is the beiginningless Spirit, beyond Prakriti and so is without gunas, it is self effulgent and indweller of all and by whom the whole world is pervaded.


स एष प्रकृतिं सूक्ष्मां दैवीं गुणमयीं विभु: ।
यदृच्छयैवोपगतामभ्यपद्यत लीलया ॥४॥
स: एष: प्रकृतिम् सूक्ष्माम् That This, Prakriti unmanifest
दैवीम् गुणमयीम् विभु: divine and consisting of gunas, The Lord यदृच्छया-एव-उपगताम्- by His free will only, (who had) sought अभ्यपद्यत लीलया accepted playfully That, This Lord, by His own free will playfully accepted the unmanifest divine Prakriti consisting of the three gunas, who had saught Him.


गुणैर्विचित्रा: सृजतीं सरूपा: प्रकृतिं प्रजा: ।
विलोक्य मुमुहे सद्य: स इह् ज्ञानगुहया ॥५॥
गुणै:-विचित्रा: सृजतीम् by the gunas, strange creating,
सरूपा: प्रकृतिम् प्रजा: like Himself, the Prakriti, the progeny विलोक्य मुमुहे सद्य: seeing was charmed, instantly स: इह ज्ञान-गुहया He here, by knowledge's obscurity Here, in this world, as He saw Prakriti creating the strange progeny of creation through the three gunas, like Himself, He instantly was charmed because of the knowledge being obscured.


एवं पराभिध्यानेन कर्तृत्वं प्रकृते: पुमान् ।
कर्मसु क्रियमाणेषु गुणैरात्मनि मन्यते ॥६॥
एवम् पर-अभिध्यानेन thus, the Primary, thinking
कर्तृत्वम् प्रकृते: पुमान् the actions of Prakriti, Person कर्मसु क्रियमाणेषु in the deeds which are done गुणै:-आत्मनि मन्यते by the gunas, Himself understands The Primary Person, in the deeds which are done by the gunas of Prakriti, understands Himself as the doer of those actions.


तदस्य संसृतिर्बन्ध: पारतन्त्र्यं च तत्कृतम् ।
भवत्यकर्तुरीशस्य साक्षिणा निर्वृतात्मन: ॥७॥
तत्-अस्य संसृति:-बन्ध: that, his (of the Purush), is birth and death bondage
पारतन्त्र्यम् च and dependence also तत्-कृतम् by that caused भवति-अकर्तु:-ईशस्य becomes, (though) a non-doer, of The Lord, साक्षिणा: निर्वृत-आत्मन: independent witness, blissful in the self It is by that, that the Purusha's bondage of birth and death and his dependence is caused. Even though he is the non-doer, independent witness and The Lord, in himself of blissful nature.


कार्यकारणकर्तृत्वे कारणं प्रकृतिं विदु: ।
भोक्तृत्वे सुखदु:खानां पुरुषं प्रकृते: परम् ॥८॥
कार्य-कारण कर्तृत्वे of body soul, identification
कारणम् प्रकृतिम् विदु: cause is Prakriti, know to be भोक्तृत्वे सुख-दु:खानाम् in experiencing of pleasure and sorrow, पुरुषम् प्रकृते: परम् Purusha, (who is) from Prakriti beyond The cause of the identification of body and soul is known to be Prakriti, and the experiencer of pleasure and sorrow is known to be Purusha, who is beyond Prakriti.


देवहूति: उवाच - Devahooti said - प्रकृते: पुरुषस्यापि लक्षणं पुरुषोत्तम ।
ब्रूहि कारणयोरस्य सदसच्च यदात्मकम् ॥९॥
प्रकृते: पुरुषस्य-अपि of Prakriti, Purusha also
लक्षणम् पुरुषोत्तम ब्रूहि characteristics, O Supreme Person! do say कारणयो:-अस्य the two cause of this (universe) सत्-असत्-च the subtle and gross यत्-आत्मकम् which are the nature O Supreme Person! Also do say the characteristics of Prakriti and Purusha, the two causes of this universe, and their subtle and gross natural forms.


श्री भगवान् उवाच - The Lord said - यत्तत्त्रिगुणमव्यक्तं नित्यं सदसदात्मकम् ।
प्रधानं प्रकृतिं प्राहुरविशेषं विशेषवत् ॥१०॥
यत्-तत्-त्रिगुणम्- which that (which is) with three gunas
अव्यक्तम् नित्यम् unmanifest eternal सत्-असत्-आत्मकम् (as) cause and effect exits प्रधानम् प्रकृतिम् प्राहु:- Pradhaan, is Prakriti called अविशेषम् विशेषवत् (though is) undifferentiated, (is) distinct (in its categories) That Pradhaana, which is of three gunas, which is unmanifest, and eternal, and exists as cause and effect, is called Prakriti, which though undifferentiated is the source of distinct categories.


पञ्चभि: पञ्चभिर्ब्रह्म चतुर्भिर्दशभिस्तथा ।
एतच्चतुर्विंशतिकं गणं प्राधानिकं विदु: ॥११॥
पञ्चभि: पञ्चभि:-ब्रह्म by five (gross elements), by five (subtle elements) Brahman!
चतुर्भि:-दशभि:-तथा by four (internal senses), and ten (senses of perception) एतत्-चतुर्विंशतिकम् गणम् these twenty four comprising of, प्राधानिकम् विदु: Pradhaan (Prakriti) is said to be The Pradhaana, Prakriti is said to be comprising of twenty four elements. Five of them are the gross elements, and five are subtle elements, four are the internal senses, ten are the sense of perception and action, O Brahman!


महाभूतानि पञ्चैव भूरापोऽग्निर्मरुन्नभ: ।
तन्मात्राणि च तावन्ति गन्धादीनि मतानि मे ॥१२॥
महा-भूतानि पञ्च-एव the gross elements are five only
भू:-आप:-अग्नि:-मरुत्-नभ: earth, water, fire, air and ether तन्मात्राणि च तावन्ति the subtle elements and (are) that much गन्ध-आदीनि मतानि मे smell etc., (taste, colour, touch and sound), in opinion Mine The gross elements, earth, water, fire, air and ether, are five only. In My opinion, the subtle elements, smell, taste, color, touch, and sound are also that many only.


इन्द्रियाणि दश श्रोत्रं त्वग्दृग्रसननासिका: ।
वाक्करौ चरणौ मेढुं पायुर्दशम उच्यते ॥१३॥
इन्द्रियाणि दश श्रोत्रं त्वक्- senses (of perception & action) are ten, ears, skin,
दृक्-रसन-नासिका: eyes, tongue, and nose वाक्-करौ चरणौ speech, hands, feet, मेढुं पायु:-दशम उच्यते generative organ, and organ of defection, ten are said The ten are said to be, ears, skin, eyes, tongue and nose, as also, speech, hands, feet, organ of generation and organ of defection.


मनो बुद्धिरहङ्कारश्चित्तमित्यन्तरात्मकम् ।
चतुर्धा लक्ष्यते भेदो वृत्त्या लक्षणरूपया ॥१४॥
मन: बुद्धि:-अहङ्कार:-चित्तम्- mind, understanding, ego and reason
इति-अन्तरात्मकम् this of internal sense चतुर्धा लक्ष्यते भेद: are four aspects, the distinction वृत्त्या लक्षण-रूपया is by inclination, characteristics and form The internal senses have four aspects, of mind, understanding, ego and reason. They are distinct by inclination, characteristics and form.


एतावानेव सङ्ख्यातो ब्रह्मण: सगुणस्य ह ।
सन्निवेशो मया प्रोक्तो य: काल: पञ्चविंशक: ॥१५॥
एतावान्-एव सङ्ख्यात: these only in number
ब्रह्मण: सगुणस्य ह of The Brahman manifested indeed सन्निवेश: मया प्रोक्त: are recognized, by me described य: काल: पञ्च-विंशक: that Time is five twenty (twenty five) These are the only manifestations of Brahman recognized in number, which are described by me. Then there is Time, which makes it twenty five.


प्रभावं पौरुषं प्राहु: कालमेके यतो भयम् ।
अहङ्कारविमूढस्य कर्तु: प्रकृतिमीयुष: ॥१६॥
प्रभावम् पौरुषम् प्राहु: potency of the Purusha is said
कालम्-एके यत: भयम् to be the Time by some, from where there is fear अहङ्कार-विमूढस्य by ego deluded कर्तु: प्रकृतिम्-ईयुष: the doer, (with) Prakriti associates By some,Time is said to be the potency of Purusha, God, which causes fear to the doer, as he foolishly, because of ego, associates himself with Prakriti.


प्रकृतेर्गुणसाम्यस्य निर्विशेषस्य मानवि ।
चेष्टा यत: स भगवान् काल इत्युपलक्षित: ॥१७॥
प्रकृते:-गुण-साम्यस्य of Prakriti, of the Gunas being equal
निर्विशेषस्य मानवि unqualified, O Manu's daughter! चेष्टा यत: स: भगवान् activation from where, that Lord काल: इति-उपलक्षित: Time, thus is designated O Manu's daughter! The unqualified Prakriti is the three gunas in equilibrium. The Lord, designated as Time, brings activation into it.


अन्त: पुरुषरूपेण कालरूपेण यो बहि: ।
समन्वेत्येष सत्त्वानां भगवानात्ममायया ॥१८॥
अन्त: पुरुष-रूपेण inside, in Purusha form
काल-रूपेण य: बहि: in Time form, Who outside समन्वेति-एष: सत्त्वानाम् pervades, This, living beings भगवान्-आत्म-मायया Lord, by His own Maayaa (divine energy) This Lord Himself pervades in the form of Purusha, inside the living beings, and in the form of Time, outside them, by His own divine energy Maayaa.


दैवात्क्षुभितधर्मिण्यां स्वस्यां योनौ पर: पुमान् ।
आधत्त वीर्यं सासूत महत्तत्त्वं हिरण्मयम् ॥१९॥
दैवात्-क्षुभित-धर्मिण्याम् by destiny disturbed, of the beings
स्वस्याम् योनौ पर: पुमान् in His own Maayaa (source of beings) The Supreme Person आधत्त वीर्यम् सा-आसूत placed (His) energy, she begot महत्-तत्त्वम् हिरण्मयम् the Mahat-tatva, which is full of light When by the destiny of the beings the equibrium of Prakriti was disturbed, The Supreme Person placed His own energy (Chit, intelligence) in Maayaa, the source of all created beings. Maayaa gave birth to Mahat-tatva, (the principle of cosmic intelligence) which is full of light.


विश्वमात्मगतं व्यञ्जन् कूटस्थो जगदङ्कुर: ।
स्वतेजसापिबत्तीव्रमात्मप्रस्वापनं तम: ॥२०॥
विश्वम्-आत्मगतम् the universe, in itself lying (in subtle form)
व्यञ्जन् कूटस्थ: revealing, undistracted (Mahat-tatva) जगत्-अङ्कुर: the universe as shoot (of a tree) स्व-तेजसा-अपिबत्-तीव्रम्- by its lustre, drank quickly आत्म-प्रस्वापनम् तम: itself engulfing darkness The Mahat-tatva, undistracted, revealed the universe which was lying in a subtle form inside itself, revealed it as the shoot of a tree, and quickly drank off the darkness which was engulfing it.


यत्तत्सत्त्वगुणं स्वच्छं शान्तं भगवत: पदम् ।
यदाहुर्वासुदेवाख्यं चित्तं तन्महदात्मकम् ॥२१॥
यत्-तत्-सत्त्व-गुणम् which that of Sattva Guna
स्वच्छम् शान्तम् pure and peaceful भगवत: पदम् Lord's abode यत्-आहु:-वासुदेव- which is called Vaasudeva आख्यम् चित्तम् is named Chitta तत्-महत्-आत्मकम् that is Mahat-tatva in nature That which is of pure Satva Guna, is the peaceful abode of The Lord, named as Vaasudeva, is also called the Chitta, that is the nature of the Mahat-tatva.


स्वच्छत्वमविकारित्वं शान्तत्वमिति चेतस: ।
वृत्तिभिर्लक्षणं प्रोक्तं यथापां प्रकृति: परा ॥२२॥
स्वच्छत्वम्-अविकारित्वम् purity, unruffled,
शान्तत्वम्-इति चेतस: ripple-less, thus of Chitta वृत्तिभि:-लक्षणम् प्रोक्तम् by nature characteristics are said यथा-अपाम् प्रकृति: परा like water in natural state Just like water, the Chitta's characteristics are purity, unruffled, and ripple-less. These are said to be its natural state.


महत्तत्त्वाद्विकुर्वाणाद्भगवद्वीर्यसम्भवात् ।
क्रियाशक्तिरहङ्कारस्त्रिविध: समपद्यत ॥२३॥
महत्तत्त्वात्-विकुर्वाणात्- from Mahat tatva's transformation
भगवत्-वीर्य-सम्भवात् by Lord's (Chitta's) energy, evolved क्रिया-शक्ति:-अहङ्कार:- active power, of Ahankaara (ego) त्रिविध: समपद्यत (which) of three types, evolved By The Lord's chitta energy, the Mahat tatva was transformed and the active power of Ahankaara, ego, evolved. Which is of three types.


वैकारिकस्तैजसश्च तामसश्च यतो भव: ।
मनसश्चेन्द्रियाणां च भूतानां महतामपि ॥२४॥
वैकारिक:-तैजस:-च Saatvic and Raajasika,
तामस:-च यत: भव: and Tamasic from where happened मनस:-च-इन्द्रियाणाम् of mind, and senses, च भूतानाम् महताम्-अपि and of the (gross) elements, gross also From where the three happenned, Saatvic, Raajasic and Taamasic. From which came the mind, the senses, and the five gross elements.


सहस्रशिरसं साक्षाद्यमनन्तं प्रचक्षते ।
सङ्कर्षणाख्यं पुरुषं भूतेन्द्रियमनोमयम् ॥२५॥
सहस्र-शिरसम् साक्षात्-यम्- of a thousand heads, directly whom
अनन्तम् प्रचक्षते Ananta is called, सङ्कर्षण-आख्यम् पुरुषम् is Sankarshana named Person भूत-इन्द्रिय-मनोमयम् (which) comprises of the elements, senses and mind The thousand headed (Ahankaara) known as Ananta, is the same Person named as Sankarshana, which comes from the five elements, the senses and the mind.


कर्तृत्वं करणत्वं च कार्यत्वं चेति लक्षणम् ।
शान्तघोरविमूढत्वमिति वा स्यादहंकृते: ॥२६॥
कर्तृत्वम् करणत्वम् the doer, the instrument
च कार्यत्वम् and an effect च-इति लक्षणम् and these are characteristics शान्त-घोर-विमूढत्वम्- serene, active, dull इति वा स्यात्-अहंकृते: thus, or will be of Ahankaara The three qualities of Ahankaara, by the effect of Satva, Rajas and Tamas will be of the nature of doer, instrument and the effect. It will also be of serene, active or dull nature.


वैकारिकाद्विकुर्वाणान्मनस्तत्त्वमजायत ।
यत्सङ्कल्पविकल्पाभ्यां वर्तते कामसम्भव: ॥२७॥
वैकारिकात्-विकुर्वाणात्- from Saatvic transformed
मन:-तत्त्वम्-अजायत mind element was born यत्-सङ्कल्प-विकल्पाभ्याम् which by thoughts and reflections वर्तते काम-सम्भव: becomes desire generating From the transformation of Saatvic Ahankaara the mind element was born. By its thoughts and reflections it generates desire.


यद्विदुर्ह्यनिरुद्धाख्यं हृषीकाणामधीश्वरम् ।
शारदेन्दीवरश्यामं संराध्यं योगिभि: शनै: ॥२८॥
यत्-विदु:-हि- (that) which is known indeed
अनिरुद्ध-आख्यम् Aniruddha named हृषीकाणाम्- of the Indriyas (senses) अधीश्वरम् the supreme Ruler शारद-इन्दीवर- autumn's blue lotus श्यामम् संराध्यम् swarthy, won over योगिभि: शनै: by the yogis, slowly That which is known by the name of Aniruddha, the supereme Ruler of the Indriyas, senses, is swarthy like the blue lotus of autumn. This Aniruddha is worshipped by the yogis and is slowly won over by them.


तेजसात्तु विकुर्वाणाद् बुद्धितत्त्वमभूत्सति ।
द्रव्यस्फुरणविज्ञानमिन्द्रियाणामनुग्रह: ॥२९॥
तेजसात्-तु विकुर्वाणात् from Raajasika, indeed, transformation
बुद्धि-तत्त्वम्-अभूत्-सति Buddhi (understanding) element became, O Lady! द्रव्य-स्फुरण-विज्ञानम्- of objects' nature, knowledge इन्द्रियाणाम्-अनुग्रह: of the senses by its help By the transformation of the Raajasic ego, the element of Buddhi, understanding, came into being. O Lady! By its help the senses percieve the nature and have the knowledge of the objects.


संशयोऽथ विपर्यासो निश्चय: स्मृतिरेव च ।
स्वाप इत्युच्यते बुद्धेर्लक्षणं वृत्तित: पृथक् ॥३०॥
संशय:-अथ विपर्यास: doubt, then, misapprehension,
निश्चय: स्मृति:-एव च correct apprehension, memory also and स्वाप: इति-उच्यते sleep these are called बुद्धे:-लक्षणम् of Buddhi, the characteristics वृत्तित: पृथक् by function various The characteristics of Buddhi, understanding, are doubt, misapprehension, correct apprehension, memory and also sleep. These are determined by the different functions of Buddhi.


तैजसानीन्द्रियाण्येव क्रियाज्ञानविभागश: ।
प्राणस्य हि क्रिया शक्तिर्बुद्धेर्विज्ञानशक्तिता ॥३१॥
तैजसानि-इन्द्रियाणि-एव of Raajasika senses only
क्रिया-ज्ञान-विभागश: (are) organs of action, senses of perception by division प्राणस्य हि क्रिया शक्ति:- of Praana indeed is action power बुद्धे:-विज्ञान-शक्तिता of understanding, perception powered Of the Raajasic division only, the senses are of action and perception. The senses of action are powered by Praana, and the senses of perception are powered by understanding, Buddhi.


तामसाच्च विकुर्वाणाद्भगवद्वीर्यचोदितात् ।
शब्दमात्रमभूत्तस्मान्नभ: श्रोत्रं तु शब्दगम् ॥३२॥
तामसात्-च विकुर्वाणात्- from Taamasic and transformation
भगवत्-वीर्य-चोदितात् by The Lord's power (Chitta Shakti), impelled शब्द-मात्रम्-अभूत्-तस्मात्- sound Tanmaatras, sprang, from which नभ: श्रोत्रम् तु शब्दगम् ether auditory sense indeed, sound catching From the transformation of the Taamasic ego, and impelled by The Lord's Chitta Shakti, the tanmaatra of sound sprang up. From that came the ether and the sound catching auditory sense.


अर्थाश्रयत्वं शब्दस्य द्रष्टुर्लिङ्गत्वमेव च ।
तन्मात्रत्वं च नभसो लक्षणं कवयो विदु: ॥३३॥
अर्थ-आश्रयत्वम् शब्दस्य of an idea conveying of the sound
द्रष्टु:-लिङ्गत्वम्-एव च speaker (invisible), indicator also and तन्मात्रत्वम् च नभस: being a subtle form, of the ether, लक्षणम् कवय: विदु: are the definition by the knowers given The knowers of the Truth have given the definition of ether in a subtle form as sound, as that which conveys an idea, and indicates also the presence of the speaker, though not visibily present.


भूतानां छिद्रदातृत्वं बहिरन्तरमेव च ।
प्राणेन्द्रियात्मधिष्ण्यत्वं नभसो वृत्तिलक्षणम् ॥३४॥
भूतानाम् छिद्र-दातृत्वम् of the living beings space provider
बहि:-अन्तरम्-एव च (the idea of) outside and inside प्राण-इन्द्रिय-आत्म- of Praana (vital air)and Indriyas (senses), of the mind धिष्ण्यत्वम् the support नभस: वृत्ति-लक्षणम् of the ether are characteristic features The characteristic features of the ether are - providing space to the living beings, giving the idea of inside and outside, being the support of the Praanas, the vital airs, the Indriyas, the sense, and of the mind.


नभस: शब्दतन्मात्रात्कालगत्या विकुर्वत: ।
स्पर्शोऽभवत्ततो वायुस्त्वक् स्पर्शस्य च संग्रह: ॥३५॥
नभस: शब्द-तन्मात्रात्- from ether, the sound Tanmaatras (the subtle sense)
काल-गत्या विकुर्वत: as Time passed, transformed स्पर्श:-अभवत्-तत:- वायु:- touch appeared from that air त्वक् स्पर्शस्य च संग्रह: the tactile (skin) sense of touch, and indicator As Time passed, the subtle sense of Tanmaatra ether, transformed and there appeared the subtle sense of air, and the tectile sense, skin, the indicator of touch.


मृदुत्वं कठिनत्वं च शैत्यमुष्णत्वमेव च ।
एतत्स्पर्शस्य स्पर्शत्वं तन्मात्रत्वं नभस्वत: ॥३६॥
मृदुत्वम् कठिनत्वम् च softness hardness and
शैत्यम्-उष्णत्वम्-एव च cold and also heat एतत्-स्पर्शस्य स्पर्शत्वम् these of touch, are of touch (the sense) तन्मात्रत्वम् नभस्वत: subtle sense, of the air (born of ether) Born of ether, the air's subtle sense is the sense of touch which characterizes the sense of softness, hardness, cold and also heat.


चालनं व्यूहनं प्राप्तिर्नेतृत्वं द्रव्यशब्दयो: ।
सर्वेन्द्रियाणामात्मत्वं वायो: कर्माभिलक्षणम् ॥३७॥
चालनम् व्यूहनम् प्राप्ति:- moving, swaying, gathering,
नेतृत्वम् द्रव्य-शब्दयो: having access to all senses, of particles and sound (carrier) सर्व-इन्द्रियाणाम्-आत्मत्वम् of all senses the strength giver वायो: कर्म-अभिलक्षणम् of air the activities (are) the characteristics The characteristic activities of air are - moving of branches etc, gathering of twigs etc., having access everywhere, and to all senses, the carrier of particles and sound and the strength giver to the senses.


वायोश्च स्पर्शतन्मात्राद्रूपं दैवेरितादभूत् ।
समुत्थितं ततस्तेजश्चक्षू रूपोपलम्भनम् ॥३८॥
वायो:-च स्पर्श-तन्मात्रात्- from air and of touch of the subtle element
रूपम् दैव-ईरितात्-अभूत् colour, by destiny impelled came समुत्थितम् तत:-तेज:- sprang up from that fire चक्षू रूप-उपलम्भनम् (and) sight, the colour perceiver From the subtle element of touch air came, from which impelled by the destiny of the beings, color sprang up, from which came fire and then sight, which is the color perciever.


द्रव्याकृतित्वं गुणता व्यक्तिसंस्थात्वमेव च ।
तेजस्त्वं तेजस: साध्वि रूपमात्रस्य वृत्तय: ॥३९॥
द्रव्य-आकृतित्वम् गुणता of the materials form, quality
व्यक्ति-संस्थात्वम्-एव च of the same substance and space also तेजस्त्वम् तेजस: the nature of fire, is of fire साध्वि रूप-मात्रस्य वृत्तय: O Pious lady! the colour principle characteristic O Pious Lady! Having the same form as that of the material, the same quality, the same substance and the same space, and having the nature of fire, it is the characteristic of color, the constitute of fire.


द्योतनं पचनं पानमदनं हिममर्दनम् ।
तेजसो वृत्तयस्त्वेता: शोषणं क्षुत्तृडेव च ॥४०॥
द्योतनम् पचनम् पानम्- to enlighten, cook, drink,
अदनम् हिम-मर्दनम् to digest (food), cold killer तेजस: वृत्तय:-तु-एता: of fire the characteristics, indeed these शोषणम् क्षुत्-तृड-एव च and drying, hunger and thirst These, and the other charecteristics of fire are - to give light, to cook, to drink, to digest food, to kill cold, to dry moisture etc., and to kindle hunger and thirst.


रूपमात्राद्विकुर्वाणात्तेजसो दैवचोदितात् ।
रसमात्रमभूत्तस्मादम्भो जिह्वा रसग्रह: ॥४१॥
रूप-मात्रात्-विकुर्वाणात्- from the colour principle transformed
तेजस: दैव-चोदितात् fire, by the destiny impelled रस-मात्रम्-अभूत्-तस्मात्- the taste principle proceeded, from that अम्भ: जिह्वा रस-ग्रह: water, sense of taste (the tongue) taste perceiver From the color principle transformed fire, impelled by destiny, the principle of taste proceeded, from that water and the sense of taste, the tongue, which is the perciever of taste.


कषायो मधुरस्तिक्त: कट्वम्ल इति नैकधा ।
भौतिकानां विकारेण रस एको विभिद्यते ॥४२॥
कषाय: मधुर:-तिक्त: astringent, sweet, bitter,
कटु-अम्ल इति न-एकधा pungent, sour, this not of one kind भौतिकानाम् विकारेण by material contacts रस: एक: विभिद्यते taste one (only) gets divided Though taste is only one, that is sweet, by the contact of diferent materials it gets divided into many kinds - astringent, sweet, bitter, pungent, sour salty etc.


क्लेदनं पिण्डनं तृप्ति: प्राणनाप्यायनोन्दनम् ।
तापापनोदो भूयस्त्वमम्भसो वृत्तयस्त्विमा: ॥४३॥
क्लेदनम् पिण्डनम् तृप्ति: to wet (substances), to bring together (mould), to satisfy,
प्राणन-अप्यायन-उन्दनम् to sustain life, to quench thirst, to soften things ताप-अपनोद: भूयस्त्वम्- heat dispeller, being in ever supply अम्भस: वृत्तय:-तु-इमा: of water the characteristics are indeed these The characteristics of water are these - to wet substances, to bring togather substances into a mould, to satisfy, to sustain life, to quench thirst, to soften things, to dispell heat, and being always in supply, as in a well or river etc.


रसमात्राद्विकुर्वाणादम्भसो दैवचोदितात् ।
गन्धमात्रमभूत्तस्मात्पृथ्वी घ्राणस्तु गन्धग: ॥४४॥
रस-मात्रात्-विकुर्वाणात्- from the taste principle transformed
अम्भस: दैव-चोदितात् from water, by destiny impelled गन्ध-मात्रम्-अभूत्-तस्मात्- smell principle came from that पृथ्वी घ्राणस्तु गन्धग: earth, and the olfactory sense, of odour perceiver From the principle of taste transformed into water, when that was impelled by destiny, there came the principle of smell and from that earth and the olfactory sense which is the perciever of odour.


करम्भपूतिसौरभ्यशान्तोग्राम्लादिभि: पृथक् ।
द्रव्यावयववैषम्याद्गन्ध एको विभिद्यते ॥४५॥
करम्भ-पूति-सौरभ्य-शान्त- mixed, offensive, fragrant, mild,
उग्र-अम्ल-आदिभि: पृथक् strong, acidic, and others different द्रव्य-अवयव-वैषम्यात्- by the substances proportions and distinction गन्ध: एक: विभिद्यते smell only is divided Though smell is one, it is distinctly divided because of the different proportions of substances, as - mixed, offensive, fragrant, mild, strong, acidic and others.


भावनं ब्रह्मण: स्थानं धारणं सद्विशेषणम् ।
सर्वसत्त्वगुणोद्भेद: पृथिवीवृत्तिलक्षणम् ॥४६॥
भावनम् ब्रह्मण: स्थानम् to give shape to Brahman's concept (images)
धारणम् सत्-विशेषणम् to be the support of itself, of the things distinguisher सर्व-सत्त्व गुण-उद्भेद: of all beings, qualities (sex etc.,) to distinguish पृथिवी वृत्ति-लक्षणम् of the earth (are) the characteristic features The characteristic features of earth are - to give form to the concept of Brahman, that is to make images etc., to be the support of itself and water, the distinguisher of all things and also the distinguisher of all beings, their sex etc.


नभोगुणविशेषोऽर्थो यस्य तच्छ्रोत्रमुच्यते ।
वायोर्गुणविशेषोऽर्थो यस्य तत्स्पर्शनं विदु: ॥४७॥
नभ:-गुण-विशेष:- ether's characteristic distinct
अर्थ: यस्य the perception whose तत्-श्रोत्रम्-उच्यते that is (sound) hearing वायो:-गुण-विशेष: of air the characteristic distinct अर्थ: यस्य the perception whose तत्-स्पर्शन विदु: that is (tactile sense) touch is known The distinct characteristic of ether, the perception of which is sound is called hearing. The distinctive characteristic of air, the perception of which is the tectile sense is touch, know as.


तेजोगुणविशेषोऽर्थो यस्य तच्चक्षुरुच्यते ।
अम्भोगुणवेशेषोऽर्थो यस्य तद्रसनं विदु: ।
भूमेर्गुणविशेषोऽर्थो यस्य स घ्राण उच्यते ॥४८॥
तेज:-गुण- of fire the quality
विशेष:-अर्थ: यस्य and distinctive feature whose तत्-चक्षु:-उच्यते that is colour (sight) called अम्भ:-गुण- water's quality वेशेष:-अर्थ: यस्य and distinctive feature whose तत्-रसनम् विदु: that taste is known भूमे:-गुण- of the earth the quality विशेष:-अर्थ: यस्य and characteristic feature whose स घ्राण: उच्यते that is smell called Also, the distinctive quality of fire is color which is called sight. The distinctive quality of water is the sense of taste and so it is the perception of taste. The distinctive quality of earth is the olfactory sense and is called the smell.


परस्य दृश्यते धर्मो ह्यपरस्मिन् समन्वयात् ।
अतो विशेषो भावानां भूमावेवोपलक्ष्यते ॥४९॥
परस्य दृश्यते धर्म: of the cause is seen the nature
हि-अपरस्मिन् indeed in the effect समन्वयात् because of mutual pervading अत: विशेष: भावानाम् so the peculiarities of all elements भूमौ-एव-उपलक्ष्यते in earth only are to be seen Because the cause is present in the effect, by mutual pervading, their nature is seen in all the elements and indeed the pecularities of all the elements are to be seen only in earth.


एतान्यसंहृत्य यदा महदादीनि सप्त वै ।
कालकर्मगुणोपेतो जगदादिरुपाशिवशत् ॥५०॥
एतानि-असंहृत्य यदा these disunited, when
महत्-आदीनि सप्त वै Mahat etc., seven indeed काल-कर्म-गुण-उपेत: with Time, destiny and the Gunas जगत्-आदि:-उपाशिवशत् the world's Primary (creator), entered When the seven, Mahat-tatva, ego and the five gross elements were disunited, and stood by themselves, the Creator of the universe, The Lord enetered them, taking along with Him Time, destiny of the beings and the Gunas.


ततस्तेनानुविद्धेभ्यो युक्तेभ्योऽण्डमचेतनम् ।
उत्थितं पुरुषो यस्मादुदतिष्ठदसौ विराट् ॥५१॥
तत:-तेन-अनुविद्धेभ्य: then from that, by being activated
युक्तेभ्य:-अण्डम्-अचेतनम् combined (by presence of The Lord), the egg unintelligent उत्थितम् पुरुष: यस्मात्- arose, The Being, from which उदतिष्ठत्-असौ विराट् appeared this Cosmic From these seven, when activated by the presence of The Lord, arose the unintelligent egg, from where this huge Cosmic Being appeared.


एतदण्डं विशेषाख्यं क्रमवृद्धैर्दशोत्तरै: ।
तोयादिभि: परिवृतं प्रधानेनावृतैर्बहि: ।
यत्र लोकवितानोऽयं रूपं भगवतो हरे: ॥५२॥
एतत्-अण्डम् विशेष-आख्यम् this egg, Vishesha called
क्रम-वृद्धै:-दश-उत्तरै: consecutively increasing, by ten folds तोय-आदिभि: परिवृतम् by water etc., is covered प्रधानेन-आवृतै:-बहि: by Pradhaan covered outside यत्र लोक-वितान:- where the cosmic extension अयम् रूपम् भगवतो हरे: this is the form Lord Hari This egg is called 'Vishesha'. It is covered by the five elements water, etc., by ten folds and then on the outside it is covered by Pradhaana, Prakriti. This whole extention of the cosmos is the form of The Lord Shree Hari.


हिरण्मयाण्डकोशादुत्थाय सलिलेशयात् ।
तमाविश्य महादेवो बहुधा निर्विभेद खम् ॥५३॥
हिरण्मयात्-अण्डकोशात्- from the golden egg-shell
उत्थाय सलिले-शयात् getting up, on the waters lying तम्-आविश्य महादेव: that entering, The Lord बहुधा निर्विभेद खम् in many ways pierced the insides The Lord, lying on the waters, getting up, entered the golden egg shell and entered it, and pierced its insides in many ways.


निरभिद्यतास्य प्रथमं मुखं वाणी ततोऽभवत् ।
वाण्या वह्निरथो नासे प्राणोतो घ्राण एतयो: ॥५४॥
निरभिद्यत-अस्य प्रथमम् मुखम् piercing its, first mouth
वाणी तत:-अभवत् speech from that came वाण्या वह्नि:-अथ: नासे from speech fire, then two nostrils प्राण:-अत: घ्राण एतयो: Praana, (the vital air) then, smell from these two Piercing it, first came the mouth, from it the speech, from speech fire, then the two nostrils, and the Praana, the vital air, from these two came smell.


घ्राणाद्वायुरभिद्येतामक्षिणी चक्षुरेतयो: ।
तस्मात्सूर्यो व्यभिद्येतां कर्णौ श्रोत्रं ततो दिश: ॥५५॥
घ्राणात्-वायु:- from smell, air
अभिद्येताम्-अक्षिणी piercing through these, sight चक्षु:-एतयो: the eyes from these two तस्मात्-सूर्य: from that the Sun व्यभिद्य-एताम् piercing these two कर्णौ श्रोत्रम् the ears, olfactory sense तत: दिश: from that the quarters From smell came air. From these two piercing through, came the sight, the eyes and then the Sun. Then piercing these two, came the two ears and the olfactory sense, from that the quarters.


निर्बिभेद विराजस्त्वग्रोमश्मश्र्वादयस्तत: ।
तत ओषधयश्चासन् शिश्नं निर्बिभिदे तत: ॥५६॥
निर्बिभेद विराज:- appeared in the Cosmic Being
त्वक्-रोम-श्मश्रु-आदय:-तत: skin, hair, moustache (beard) etc., from that तत: ओषधय:-च-आसन् then herbs (presiding ditties) and were शिश्नम् निर्बिभिदे तत: genitals pierced forth then Then on the Cosmic Being, there appeared skin, hair, moustache and beard etc., and the presiding dieties, as the herbs also were there. Then the genitals pierced forth.


रेतस्तस्मादाप आसन्निरभिद्यत वै गुदम् ।
गुदादपानोऽपानाच्च मृत्युर्लोकभयङ्कर: ॥५७॥
रेत:-तस्मात्-आप: आसन्- semen from that, water came (the presiding deity)
निरभिद्यत वै गुदम् came out then anus गुदात्-अपान:- from anus the faulty of defection अपानात्-च from defection and मृत्यु:-लोक-भयङ्कर: the death (deity) to the world fearful From the genital came forth seman and then the presiding diety water. Then came out the anus, from anus the faculty of defection, from defection, came the terror of the world, death.


हस्तौ च निरभिद्येतां बलं ताभ्यां तत: स्वराट ।
पादौ च निरभिद्येतां गतिस्ताभ्यां ततो हरि: ॥५८॥
हस्तौ च निरभिद्येताम् two hands and sprouted
बलम् ताभ्याम् energy from them तत: स्वराट from that Indra (the presiding deity) पादौ च निरभिद्येताम् pair of feet and sprouted गति:-ताभ्याम् locomotion from them तत: हरि: from that, Shree Hari (Vishnu) deity of power of (locomotion) Then, sprouted on the Cosmic Being a pair of hands and with them the power to hold and from them, the presiding diety Indra. Then sprouted a pair of feet, and with that appeared Vishnu, the diety of the power of locomotion.


नाड्योऽस्य निरभिद्यन्त ताभ्यो लोहितमाभृतम् ।
नद्यस्तत: समभवन्नुदरं निरभिद्यत ॥५९॥
नाड्य:-अस्य निरभिद्यन्त blood vessels His, came out
ताभ्य: लोहितम्-आभृतम् from them, blood came into being नद्य:-तत: समभवन्- rivers from that became उदरम् निरभिद्यत abdomen appeared On Him came out the blood vessels, and from them came into being the blood, and then became the rivers. Then appeared the abdomen.


क्षुत्पिपासे तत: स्यातां समुद्रस्त्वेतयोरभूत् ।
अथास्य हृदयं भिन्नं हृदयान्मन उत्थितम् ॥६०॥
क्षुत्-पिपासे तत: स्याताम् hunger thirst from that, the two became
समुद्र:-तु-एतयो:-अभूत् ocean indeed by these two became अथ-अस्य हृदयम् भिन्नम् then His heart appeared हृदयात्-मन: उत्थितम् from heart the mind came up From the abdomen, hunger and thirst, the two became, and from these two the ocean indeed came to be. Then on Him appeared the heart and from the heart the mind came up.


मनसश्चन्द्रमा जातो बुद्धिर्बुद्धेर्गिरां पति: ।
अहङ्कारस्ततो रुद्रश्चित्तं चैत्यस्ततोऽभवत् ॥६१॥
मनस:-चन्द्रमा जात: from mind moon (the presiding deity) was born
बुद्धि:-बुद्धे:- understanding, from understanding गिराम् पति: the Lord of speech (Brahmaa) अहङ्कार:-तत: ego, then रुद्र:-चित्तम् Rudra (the deity presiding over ego), the Chitta, (reason) चैत्य:-तत:-अभवत् Chaittya (controller of reason, presiding deity) then came From mind, its presiding diety the moon was born. From moon came the faculty of understanding and from understanding came the presiding diety, the Lord of speech, Brahmaa. And from that came the ego and then the presiding diety Rudra came, and then Chitta, reason, and thence the presiding diety Chaittya, or the Kshetragya, which controls the reason.


एते ह्यभ्युत्थिता देवा नैवास्योत्थापनेऽशकन् ।
पुनराविविशु: खानि तम् उत्थापयितुम् क्रमात् ॥६२॥
एते हि-अभ्युत्थिता: देवा: these though active deities
न-एव-अस्य- could not also His उत्थापने-अशकन् in waking up unable पुन:-आविविशु: खानि again entered the body तम् उत्थापयितुम् क्रमात् that (of the Cosmic Being) to awaken (Him) one by one These dieties, though active, were unable to awaken the Cosmic Being and so they entered His body again, to arouse Him one by one.


वह्निर्वाचा मुखं भेजे नोदतिष्ठत्तदा विराट् ।
घ्राणेन नासिके वायुर्नोदतिष्ठत्तदा विराट् ॥६३॥
वह्नि:-वाचा मुखम् भेजे fire, with speech, the mouth entered
न-उदतिष्ठत्-तदा विराट् did not awaken then, The Cosmic Being घ्राणेन नासिके वायु:- with smell in the nostrils the wind, (entered) न-उदतिष्ठत्-तदा विराट् did not awake then The Cosmic Being In the mouth the fire entered along with speech, but the Cosmic Being did not wake up. The wind entered the nostrils along with smell, the Cosmic Being did not wake up even then.


अक्षिणी चक्षुषाऽऽदित्यो नोदतिष्ठत्तदा विराट्।
श्रोत्रेण कर्णौ च दिशो नोदतिष्ठत्तदा विराट् ॥६४॥
अक्षिणी चक्षुषा-आदित्य: in the eyes, with sight the sun (entered)
न-उदतिष्ठत्-तदा विराट् did not wake up then the Cosmic Being श्रोत्रेण कर्णौ च दिश: with auditory sense in the ears, the quarters न-उदतिष्ठत्-तदा विराट् did not wake up then the Cosmic Being With the sense of sight the sun entered the ears, the Cosmic Being did not wake up then. The quarters, with the auditory sense entered the ears, but the Cosmic being did not wake up even then.


त्वचं रोमभिरोषध्यो नोदतिष्ठत्तदा विराट् ।
रेतसा शिश्नमापस्तु नोदतिष्ठत्तदा विराट् ॥६५॥
त्वचम् रोमभि:-ओषध्य: in the skin, with the hair, the herbs (entered)
न-उदतिष्ठत्-तदा विराट् did not wake up then The Cosmic Being रेतसा शिश्नम्-आप:-तु with procreating faculty the genitals, water indeed (entered) न-उदतिष्ठत्-तदा विराट् did not wake up then The Cosmic Being The herbs along with the hair entered the skin, but the Cosmic Being did not wake up. The waters, along with the faculty of procreation entered the genitals, yet, the Cosmic Being was not awakened.


गुदं मृत्युरपानेन नोदतिष्ठत्तदा विराट् ।
हस्ताविन्द्रो बलेनैव नोदतिष्ठत्तदा विराट् ॥६६॥
गुदम् मृत्यु:-अपानेन the anus, death with the faculty of defection
न-उदतिष्ठत्-त्तदा विराट् did not wake up The Cosmic Being हस्तौ-इन्द्र: बलेन-एव in the hands, Indra (entered) along with power also न-उदतिष्ठत्-तदा विराट् did not wake up The Cosmic Being Death, along with the faculty of defection entered the anus of the Cosmic Being, yet, the Cosmic Being was not awakened. Indra, entered the hands along with the power of grasping, yet the Cosmic Being did not wake up.


विष्णुर्गत्यैव चरणौ नोदतिष्ठत्तदा विराट् ।
नाडीर्नद्यो लोहितेन नोदतिष्ठत्तदा विराट् ॥६७॥
विष्णु:-गत्या-एव चरणौ Vishnu, with locomotion also the feet
न-उदतिष्ठत्-तदा विराट् did not wake up then The Cosmic Being नाडी:-नद्य: लोहितेन in the blood vessels the rivers, with blood न-उदतिष्ठत्-तदा विराट् did not wake up then The Cosmic Being Along with the faculty of locomotion, Vishnu entered His feet, but the Cosmic Being was not awakened. The rivers, along with the blood entered the blood vessels, yet, the Cosmic Being did not wake up.


क्षुत्तृड्भ्यामुदरं सिन्धुर्नोदतिष्ठत्तदा विराट् ।
हृदयं मनसा चन्द्रो नोदतिष्ठत्तदा विराट् ॥६८॥
क्षुत्-तृड्भ्याम्-उदरम् सिन्धु:- with hunger and thirst, in the abdomen (entered) the ocean
न-उदतिष्ठत्-तदा विराट् did not wake up The Cosmic Being हृदयम् मनसा चन्द्र: the heart with mind the moon (entered) न-उदतिष्ठत्-तदा विराट् did not wake up The Cosmic Being The Cosmic Being did not wake up even when the ocean entered the abdomen along with hunger and thirst, nor did He wake up even when the moon entered the heart along with the mind.


बुद्ध्या ब्रह्मापि हृदयं नोदतिष्ठत्तदा विराट् ।
रुद्रोऽभिमत्या हृदयं नोदतिष्ठत्तदा विराट् ॥६९॥
बुद्ध्या ब्रह्मा-अपि हृदयम् with reason (Buddhi) Brahmaa also (entered) the heart
न-उदतिष्ठत्-तदा विराट् did not wake up then The Cosmic Being रुद्र:-अभिमत्या हृदयम् Rudra, with ego (entered) the heart न-उदतिष्ठत्-तदा विराट् did not wake up then The Cosmic Being Brahmaa entered the heart along with reason, but The Cosmic Being was not aroused, Rudra entered the heart, along with ego, yet the Cosmic Being was not aroused.


चित्तेन हृदयं चेत्य: क्षेत्रज्ञ: प्राविशद्यदा ।
विराट् तदैव पुरुष: सलिलादुदतिष्ठत ॥७०॥
चित्तेन हृदयम् चेत्य: with reason, in heart Chaittya, controller of reason,
क्षेत्रज्ञ: प्राविशत्-यदा Kshetragya, entered when विराट् तदा-एव पुरुष: the Cosmic, then only Being सलिलात्-उदतिष्ठत from the waters arose As Chaitya or the Kshetragya, the controller of the reason, entered the heart along with reason, just then the Cosmic Being arose from the causal waters.


यथा प्रसुप्तं पुरुषं प्राणेन्द्रियमनोधिय: ।
प्रभवन्ति विना येन नोत्थापयितुमोजसा ॥७१॥
यथा प्रसुप्तम् पुरुषम् just as the sleeping Purusha
प्राण-इन्द्रिय-मन:-धिय: by Praana, (vital air), the senses, mind and understanding प्रभवन्ति विना येन were able, without which न-उत्थापयितुम्-ओजसा not to awaken by (their) power Just as, the Praana, or the vital air, the sense, mind and understanding, whithout which, were not able to awaken the Purusha by their own power…


तमस्मिन् प्रत्यगात्मानं धिया योगप्रवृत्तया ।
भक्त्या विरक्त्या ज्ञानेन विविच्यात्मनि चिन्तयेत् ॥७२॥
तम्-अस्मिन् Him (the inner controller) in this (body)
प्रत्यक्-आत्मानम् different from self धिया योग-प्रवृत्तया by wisdom, yogic discipline, भक्त्या विरक्त्या devotion, dispassion, ज्ञानेन विविच्य- by concentration contemplating आत्मनि चिन्तयेत् in self understand Therefore, though different from this body, understand the presence of that inner controller in self by wisdom, yogic discipline, devotion, dispassion, concentration and contemplation.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धे कापिलेये तत्त्वसमाम्नाये ड्विंशोऽध्याय: समाप्त: ॥२६॥ Thus ends the twenty-sixth discourse, forming part of the teaching of Lord Kapila on the nature of fundamental principles, in Book Three of the great and glorious Bhaagavata-Puraana.