Śrīmad Bhāgavatam - Canto 3
Sanskrit, word-for-word and original translation of Swami Prabhupāda
(for the purports one will have to consult the books under the copyright of the BBT)
(see
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Chapter 26: Fundamental Principles of Material Nature
3.26.1
śrī-bhagavān uvāca
atha te sampravakṣyāmi
tattvānāḿ lakṣaṇaḿ pṛthak
yad viditvā vimucyeta
puruṣaḥ prākṛtair guṇaiḥ
śrī-bhagavān uvāca — the Personality of Godhead said; atha — now; te — to you; sampravakṣyāmi — I shall describe; tattvānām — of the categories of the Absolute Truth; lakṣaṇam — the distinctive features; pṛthak — one by one; yat — which; viditvā — knowing; vimucyeta — one can be released; puruṣaḥ — any person; prākṛtaiḥ — of the material nature; guṇaiḥ — from the modes.
TRANSLATION
The Personality of Godhead, Kapila, continued: My dear mother, now I shall describe unto you the different categories of the Absolute Truth, knowing which any person can be released from the influence of the modes of material nature.
3.26.2
jñānaḿ niḥśreyasārthāya
puruṣasyātma-darśanam
yad āhur varṇaye tat te
hṛdaya-granthi-bhedanam
jñānam — knowledge; niḥśreyasa-arthāya — for the ultimate perfection; puruṣasya — of a man; ātma-darśanam — self-realization; yat — which; āhuḥ — they said; varṇaye — I shall explain; tat — that; te — to you; hṛdaya — in the heart; granthi — the knots; bhedanam — cuts.
TRANSLATION
Knowledge is the ultimate perfection of self-realization. I shall explain that knowledge unto you by which the knots of attachment to the material world are cut.
3.26.3
anādir ātmā puruṣo
nirguṇaḥ prakṛteḥ paraḥ
pratyag-dhāmā svayaḿ-jyotir
viśvaḿ yena samanvitam
anādiḥ — without a beginning; ātmā — the Supreme Soul; puruṣaḥ — the Personality of Godhead; nirguṇaḥ — transcendental to the material modes of nature; prakṛteḥ paraḥ — beyond this material world; pratyak-dhāmā — perceivable everywhere; svayam-jyotiḥ — self-effulgent; viśvam — the entire creation; yena — by whom; samanvitam — is maintained.
TRANSLATION
The Supreme Personality of Godhead is the Supreme Soul, and He has no beginning. He is transcendental to the material modes of nature and beyond the existence of this material world. He is perceivable everywhere because He is self-effulgent, and by His self-effulgent luster the entire creation is maintained.
3.26.4
sa eṣa prakṛtiḿ sūkṣmāḿ
daivīḿ guṇamayīḿ vibhuḥ
yadṛcchayaivopagatām
abhyapadyata līlayā
saḥ eṣaḥ — that same Supreme Personality of Godhead; prakṛtim — material energy; sūkṣmām — subtle; daivīm — related to Viṣṇu; guṇamayīm — invested with the three modes of material nature; vibhuḥ — the greatest of the great; yadṛcchayā — of His own will; iva — quite; upagatām — obtained; abhyapadyata — He accepted; līlayā — as His pastime.
TRANSLATION
As His pastime, that Supreme Personality of Godhead, the greatest of the great, accepted the subtle material energy, which is invested with three material modes of nature and which is related with Viṣṇu.
3.26.5
guṇair vicitrāḥ sṛjatīḿ
sa-rūpāḥ prakṛtiḿ prajāḥ
vilokya mumuhe sadyaḥ
sa iha jñāna-gūhayā
guṇaiḥ — by the threefold modes; vicitrāḥ — variegated; sṛjatīm — creating; sa-rūpāḥ — with forms; prakṛtim — material nature; prajāḥ — living entities; vilokya — having seen; mumuhe — was illusioned; sadyaḥ — at once; saḥ — the living entity; iha — in this world; jñāna-gūhayā — by the knowledge-covering feature.
TRANSLATION
Divided into varieties by her threefold modes, material nature creates the forms of the living entities, and the living entities, seeing this, are illusioned by the knowledge-covering feature of the illusory energy.
3.26.6
evaḿ parābhidhyānena
kartṛtvaḿ prakṛteḥ pumān
karmasu kriyamāṇeṣu
guṇair ātmani manyate
evam — in this way; para — other; abhidhyānena — by identification; kartṛtvam — the performance of activities; prakṛteḥ — of the material nature; pumān — the living entity; karmasu kriyamāṇeṣu — while the activities are being performed; guṇaiḥ — by the three modes; ātmani — to himself; manyate — he considers.
TRANSLATION
Because of his forgetfulness, the transcendental living entity accepts the influence of material energy as his field of activities, and thus actuated, he wrongly applies the activities to himself.
3.26.7
tad asya saḿsṛtir bandhaḥ
pāra-tantryaḿ ca tat-kṛtam
bhavaty akartur īśasya
sākṣiṇo nirvṛtātmanaḥ
tat — from the misconception; asya — of the conditioned soul; saḿsṛtiḥ — conditioned life; bandhaḥ — bondage; pāra-tantryam — dependence; ca — and; tat-kṛtam — made by that; bhavati — is; akartuḥ — of the nondoer; īśasya — independent; sākṣiṇaḥ — the witness; nirvṛta-ātmanaḥ — joyful by nature.
TRANSLATION
Material consciousness is the cause of one's conditional life, in which conditions are enforced upon the living entity by the material energy. Although the spirit soul does not do anything and is transcendental to such activities, he is thus affected by conditional life.
3.26.8
kārya-kāraṇa-kartṛtve
kāraṇaḿ prakṛtiḿ viduḥ
bhoktṛtve sukha-duḥkhānāḿ
puruṣaḿ prakṛteḥ param
kārya — the body; kāraṇa — the senses; kartṛtve — regarding the demigods; kāraṇam — the cause; prakṛtim — material nature; viduḥ — the learned understand; bhoktṛtve — regarding the perception; sukha — of happiness; duḥkhānām — and of distress; puruṣam — the spirit soul; prakṛteḥ — to material nature; param — transcendental.
TRANSLATION
The cause of the conditioned soul's material body and senses, and the senses' presiding deities, the demigods, is the material nature. This is understood by learned men. The feelings of happiness and distress of the soul, who is transcendental by nature, are caused by the spirit soul himself.
3.26.9
devahūtir uvāca
prakṛteḥ puruṣasyāpi
lakṣaṇaḿ puruṣottama
brūhi kāraṇayor asya
sad-asac ca yad-ātmakam
devahūtiḥ uvāca — Devahūti said; prakṛteḥ — of His energies; puruṣasya — of the Supreme Person; api — also; lakṣaṇam — characteristics; puruṣa-uttama — O Supreme Personality of Godhead; brūhi — kindly explain; kāraṇayoḥ — causes; asya — of this creation; sat-asat — manifest and unmanifest; ca — and; yat-ātmakam — consisting of which.
TRANSLATION
Devahūti said: O Supreme Personality of Godhead, kindly explain the characteristics of the Supreme Person and His energies, for both of these are the causes of this manifest and unmanifest creation.
3.26.10
śrī-bhagavān uvāca
yat tat tri-guṇam avyaktaḿ
nityaḿ sad-asad-ātmakam
pradhānaḿ prakṛtiḿ prāhur
aviśeṣaḿ viśeṣavat
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; yat — now further; tat — that; tri-guṇam — combination of the three modes; avyaktam — unmanifested; nityam — eternal; sat-asat-ātmakam — consisting of cause and effect; pradhānam — the pradhāna; prakṛtim — prakṛti; prāhuḥ — they call; aviśeṣam — undifferentiated; viśeṣa-vat — possessing differentiation.
TRANSLATION
The Supreme Personality of Godhead said: The unmanifested eternal combination of the three modes is the cause of the manifest state and is called pradhāna. It is called prakṛti when in the manifested stage of existence.
3.26.11
pañcabhiḥ pañcabhir brahma
caturbhir daśabhis tathā
etac catur-viḿśatikaḿ
gaṇaḿ prādhānikaḿ viduḥ
pañcabhiḥ — with the five (gross elements); pañcabhiḥ — the five (subtle elements); brahma — Brahman; caturbhiḥ — the four (internal senses); daśabhiḥ — the ten (five senses for gathering knowledge and five organs of action); tathā — in that way; etat — this; catuḥ-viḿśatikam — consisting of twenty-four elements; gaṇam — aggregate; prādhānikam — comprising the pradhāna; viduḥ — they know.
TRANSLATION
The aggregate elements, namely the five gross elements, the five subtle elements, the four internal senses, the five senses for gathering knowledge and the five outward organs of action, are known as the pradhāna.
3.26.12
mahā-bhūtāni pañcaiva
bhūr āpo 'gnir marun nabhaḥ
tan-mātrāṇi ca tāvanti
gandhādīni matāni me
mahā-bhūtāni — the gross elements; pañca — five; eva — exactly; bhūḥ — earth; āpaḥ — water; agniḥ — fire; marut — air; nabhaḥ — ether; tat-mātrāṇi — the subtle elements; ca — also; tāvanti — so many; gandha-ādīni — smell and so on (taste, color, touch and sound); matāni — considered; me — by Me.
TRANSLATION
There are five gross elements, namely earth, water, fire, air and ether. There are also five subtle elements: smell, taste, color, touch and sound.
33.26.13
indriyāṇi daśa śrotraḿ
tvag dṛg rasana-nāsikāḥ
vāk karau caraṇau meḍhraḿ
pāyur daśama ucyate
indriyāṇi — the senses; daśa — ten; śrotram — the sense of hearing; tvak — the sense of touch; dṛk — the sense of sight; rasana — the sense of taste; nāsikāḥ — the sense of smell; vāk — the organ of speech; karau — two hands; caraṇau — the organs for traveling (legs); meḍhram — the generative organ; pāyuḥ — the evacuating organ; daśamaḥ — the tenth; ucyate — is called.
TRANSLATION
The senses for acquiring knowledge and the organs for action number ten, namely the auditory sense, the sense of taste, the tactile sense, the sense of sight, the sense of smell, the active organ for speaking, the active organs for working, and those for traveling, generating and evacuating.
3.26.14
mano buddhir ahańkāraś
cittam ity antar-ātmakam
caturdhā lakṣyate bhedo
vṛttyā lakṣaṇa-rūpayā
manaḥ — the mind; buddhiḥ — intelligence; ahańkāraḥ — ego; cittam — consciousness; iti — thus; antaḥ-ātmakam — the internal, subtle senses; catuḥ-dhā — having four aspects; lakṣyate — is observed; bhedaḥ — the distinction; vṛttyā — by their functions; lakṣaṇa-rūpayā — representing different characteristics.
TRANSLATION
The internal, subtle senses are experienced as having four aspects, in the shape of mind, intelligence, ego and contaminated consciousness. Distinctions between them can be made only by different functions, since they represent different characteristics.
3.26.15
etāvān eva sańkhyāto
brahmaṇaḥ sa-guṇasya ha
sanniveśo mayā prokto
yaḥ kālaḥ pañca-viḿśakaḥ
etāvān — so much; eva — just; sańkhyātaḥ — enumerated; brahmaṇaḥ — of Brahman; sa-guṇasya — with material qualities; ha — indeed; sanniveśaḥ — arrangement; mayā — by Me; proktaḥ — spoken; yaḥ — which; kālaḥ — time; pañca-viḿśakaḥ — the twenty-fifth.
TRANSLATION
All these are considered the qualified Brahman. The mixing element, which is known as time, is counted as the twenty-fifth element.
3.26.16
prabhāvaḿ pauruṣaḿ prāhuḥ
kālam eke yato bhayam
ahańkāra-vimūḍhasya
kartuḥ prakṛtim īyuṣaḥ
prabhāvam — the influence; pauruṣam — of the Supreme Personality of Godhead; prāhuḥ — they have said; kālam — the time factor; eke — some; yataḥ — from which; bhayam — fear; ahańkāra-vimūḍhasya — deluded by false ego; kartuḥ — of the individual soul; prakṛtim — material nature; īyuṣaḥ — having contacted.
TRANSLATION
The influence of the Supreme Personality of Godhead is felt in the time factor, which causes fear of death due to the false ego of the deluded soul who has contacted material nature.
3.26.17
prakṛter guṇa-sāmyasya
nirviśeṣasya mānavi
ceṣṭā yataḥ sa bhagavān
kāla ity upalakṣitaḥ
prakṛteḥ — of material nature; guṇa-sāmyasya — without interaction of the three modes; nirviśeṣasya — without specific qualities; mānavi — O daughter of Manu; ceṣṭā — movement; yataḥ — from whom; saḥ — He; bhagavān — the Supreme Personality of Godhead; kālaḥ — time; iti — thus; upalakṣitaḥ — is designated.
TRANSLATION
My dear mother, O daughter of Svāyambhuva Manu, the time factor, as I have explained, is the Supreme Personality of Godhead, from whom the creation begins as a result of the agitation of the neutral, unmanifested nature.
3.26.18
antaḥ puruṣa-rūpeṇa
kāla-rūpeṇa yo bahiḥ
samanvety eṣa sattvānāḿ
bhagavān ātma-māyayā
antaḥ — within; puruṣa-rūpeṇa — in the form of Supersoul; kāla-rūpeṇa — in the form of time; yaḥ — He who; bahiḥ — without; samanveti — exists; eṣaḥ — He; sattvānām — of all living entities; bhagavān — the Supreme Personality of Godhead; ātma-māyayā — by His potencies.
TRANSLATION
By exhibiting His potencies, the Supreme Personality of Godhead adjusts all these different elements, keeping Himself within as the Supersoul and without as time.
3.26.19
daivāt kṣubhita-dharmiṇyāḿ
svasyāḿ yonau paraḥ pumān
ādhatta vīryaḿ sāsūta
mahat-tattvaḿ hiraṇmayam
daivāt — by the destiny of the conditioned souls; kṣubhita — agitated; dharmiṇyām — whose equilibrium of the modes; svasyām — His own; yonau — in the womb (material nature); paraḥ pumān — the Supreme Personality of Godhead; ādhatta — impregnated; vīryam — semen (His internal potency); sā — she (material nature); asūta — delivered; mahat-tattvam — the sum total of cosmic intelligence; hiraṇmayam — known as Hiraṇmaya.
TRANSLATION
After the Supreme Personality of Godhead impregnates material nature with His internal potency, material nature delivers the sum total of the cosmic intelligence, which is known as Hiraṇmaya. This takes place in material nature when she is agitated by the destinations of the conditioned souls.
3.26.20
viśvam ātma-gataḿ vyañjan
kūṭa-stho jagad-ańkuraḥ
sva-tejasāpibat tīvram
ātma-prasvāpanaḿ tamaḥ
viśvam — the universe; ātma-gatam — contained within itself; vyañjan — manifesting; kūṭa-sthaḥ — unchangeable; jagat-ańkuraḥ — the root of all cosmic manifestations; sva-tejasā — by its own effulgence; apibat — swallowed; tīvram — dense; ātma-prasvāpanam — which had covered the mahat-tattva; tamaḥ — darkness.
TRANSLATION
Thus, after manifesting variegatedness, the effulgent mahat-tattva, which contains all the universes within itself, which is the root of all cosmic manifestations and which is not destroyed at the time of annihilation, swallows the darkness that covered the effulgence at the time of dissolution.
3.26.21
yat tat sattva-guṇaḿ svacchaḿ
śāntaḿ bhagavataḥ padam
yad āhur vāsudevākhyaḿ
cittaḿ tan mahad-ātmakam
yat — which; tat — that; sattva-guṇam — the mode of goodness; svaccham — clear; śāntam — sober; bhagavataḥ — of the Personality of Godhead; padam — the status of understanding; yat — which; āhuḥ — is called; vāsudeva-ākhyam — by the name vāsudeva; cittam — consciousness; tat — that; mahat-ātmakam — manifest in the mahat-tattva.
TRANSLATION
The mode of goodness, which is the clear, sober status of understanding the Personality of Godhead and which is generally called vāsudeva, or consciousness, becomes manifest in the mahat-tattva.
3.26.22
svacchatvam avikāritvaḿ
śāntatvam iti cetasaḥ
vṛttibhir lakṣaṇaḿ proktaḿ
yathāpāḿ prakṛtiḥ parā
svacchatvam — clarity; avikāritvam — freedom from all distraction; śāntatvam — serenity; iti — thus; cetasaḥ — of consciousness; vṛttibhiḥ — by characteristics; lakṣaṇam — traits; proktam — called; yathā — as; apām — of water; prakṛtiḥ — natural state; parā — pure.
TRANSLATION
After the manifestation of the mahat-tattva, these features appear simultaneously. As water in its natural state, before coming in contact with earth, is clear, sweet and unruffled, so the characteristic traits of pure consciousness are complete serenity, clarity, and freedom from distraction.
3.26.23-24
mahat-tattvād vikurvāṇād
bhagavad-vīrya-sambhavāt
kriyā-śaktir ahańkāras
tri-vidhaḥ samapadyata
vaikārikas taijasaś ca
tāmasaś ca yato bhavaḥ
manasaś cendriyāṇāḿ ca
bhūtānāḿ mahatām api
mahat-tattvāt — from the mahat-tattva; vikurvāṇāt — undergoing a change; bhagavat-vīrya-sambhavāt — evolved from the Lord's own energy; kriyā-śaktiḥ — endowed with active power; ahańkāraḥ — the material ego; tri-vidhaḥ — of the three kinds; samapadyata — sprang up;
vaikārikaḥ — material ego in transformed goodness; taijasaḥ — material ego in passion; ca — and; tāmasaḥ — material ego in ignorance; ca — also; yataḥ — from which; bhavaḥ — the origin; manasaḥ — of the mind; ca — and; indriyāṇām — of the senses for perception and action; ca — and; bhūtānām mahatām — of the five gross elements; api — also.
TRANSLATION
The material ego springs up from the mahat-tattva, which evolved from the Lord's own energy. The material ego is endowed predominantly with active power of three kinds — good, passionate and ignorant. It is from these three types of material ego that the mind, the senses of perception, the organs of action, and the gross elements evolve.
3.26.25
sahasra-śirasaḿ sākṣād
yam anantaḿ pracakṣate
sańkarṣaṇākhyaḿ puruṣaḿ
bhūtendriya-manomayam
sahasra-śirasam — with a thousand heads; sākṣāt — directly; yam — whom; anantam — Ananta; pracakṣate — they all; sańkarṣaṇa-ākhyam — Sańkarṣaṇa by name; puruṣam — the Supreme Personality of Godhead; bhūta — the gross elements; indriya — the senses; manaḥ-mayam — consisting of the mind.
TRANSLATION
The threefold ahańkāra, the source of the gross elements, the senses and the mind, is identical with them because it is their cause. It is known by the name of Sańkarṣaṇa, who is directly Lord Ananta with a thousand heads.
3.26.26
kartṛtvaḿ karaṇatvaḿ ca
kāryatvaḿ ceti lakṣaṇam
śānta-ghora-vimūḍhatvam
iti vā syād ahańkṛteḥ
kartṛtvam — being the doer; karaṇatvam — being the instrument; ca — and; kāryatvam — being the effect; ca — also; iti — thus; lakṣaṇam — characteristic; śānta — serene; ghora — active; vimūḍhatvam — being dull; iti — thus; vā — or; syāt — may be; ahańkṛteḥ — of the false ego.
TRANSLATION
This false ego is characterized as the doer, as an instrument and as an effect. It is further characterized as serene, active or dull according to how it is influenced by the modes of goodness, passion and ignorance.
3.26.27
vaikārikād vikurvāṇān
manas-tattvam ajāyata
yat-sańkalpa-vikalpābhyāḿ
vartate kāma-sambhavaḥ
vaikārikāt — from the false ego of goodness; vikurvāṇāt — undergoing transformation; manaḥ — the mind; tattvam — principle; ajāyata — evolved; yat — whose; sańkalpa — thoughts; vikalpābhyām — and by reflections; vartate — happens; kāma-sambhavaḥ — the rise of desire.
TRANSLATION
From the false ego of goodness, another transformation takes place. From this evolves the mind, whose thoughts and reflections give rise to desire.
3.26.28
yad vidur hy aniruddhākhyaḿ
hṛṣīkāṇām adhīśvaram
śāradendīvara-śyāmaḿ
saḿrādhyaḿ yogibhiḥ śanaiḥ
yat — which mind; viduḥ — is known; hi — indeed; aniruddha-ākhyam — by the name Aniruddha; hṛṣīkāṇām — of the senses; adhīśvaram — the supreme ruler; śārada — autumnal; indīvara — like a blue lotus; śyāmam — bluish; saḿrādhyam — who is found; yogibhiḥ — by the yogīs; śanaiḥ — gradually.
TRANSLATION
The mind of the living entity is known by the name of Lord Aniruddha, the supreme ruler of the senses. He possesses a bluish-black form resembling a lotus flower growing in the autumn. He is found slowly by the yogīs.
3.26.29
taijasāt tu vikurvāṇād
buddhi-tattvam abhūt sati
dravya-sphuraṇa-vijñānam
indriyāṇām anugrahaḥ
taijasāt — from the false ego in passion; tu — then; vikurvāṇāt — undergoing transformation; buddhi — intelligence; tattvam — principle; abhūt — took birth; sati — O virtuous lady; dravya — objects; sphuraṇa — coming into view; vijñānam — ascertaining; indriyāṇām — to the senses; anugrahaḥ — giving assistance.
TRANSLATION
By transformation of the false ego in passion, intelligence takes birth, O virtuous lady. The functions of intelligence are to help in ascertaining the nature of objects when they come into view, and to help the senses.
3.26.30
saḿśayo 'tha viparyāso
niścayaḥ smṛtir eva ca
svāpa ity ucyate buddher
lakṣaṇaḿ vṛttitaḥ pṛthak
saḿśayaḥ — doubt; atha — then; viparyāsaḥ — misapprehension; niścayaḥ — correct apprehension; smṛtiḥ — memory; eva — also; ca — and; svāpaḥ — sleep; iti — thus; ucyate — are said; buddheḥ — of intelligence; lakṣaṇam — characteristics; vṛttitaḥ — by their functions; pṛthak — different.
TRANSLATION
Doubt, misapprehension, correct apprehension, memory and sleep, as determined by their different functions, are said to be the distinct characteristics of intelligence.
3.26.31
taijasānīndriyāṇy eva
kriyā-jñāna-vibhāgaśaḥ
prāṇasya hi kriyā-śaktir
buddher vijñāna-śaktitā
taijasāni — produced from egoism in the mode of passion; indriyāṇi — the senses; eva — certainly; kriyā — action; jñāna — knowledge; vibhāgaśaḥ — according to; prāṇasya — of the vital energy; hi — indeed; kriyā-śaktiḥ — the senses of action; buddheḥ — of the intelligence; vijñāna-śaktitā — the senses for acquiring knowledge.
TRANSLATION
Egoism in the mode of passion produces two kinds of senses — the senses for acquiring knowledge and the senses of action. The senses of action depend on the vital energy, and the senses for acquiring knowledge depend on intelligence.
3.26.32
tāmasāc ca vikurvāṇād
bhagavad-vīrya-coditāt
śabda-mātram abhūt tasmān
nabhaḥ śrotraḿ tu śabdagam
tāmasāt — from egoism in ignorance; ca — and; vikurvāṇāt — undergoing transformation; bhagavat-vīrya — by the energy of the Supreme Personality of Godhead; coditāt — impelled; śabda-mātram — the subtle element sound; abhūt — was manifested; tasmāt — from that; nabhaḥ — ether; śrotram — the sense of hearing; tu — then; śabda-gam — which catches sound.
TRANSLATION
When egoism in ignorance is agitated by the sex energy of the Supreme Personality of Godhead, the subtle element sound is manifested, and from sound come the ethereal sky and the sense of hearing.
3.26.33
arthāśrayatvaḿ śabdasya
draṣṭur lińgatvam eva ca
tan-mātratvaḿ ca nabhaso
lakṣaṇaḿ kavayo viduḥ
artha-āśrayatvam — that which conveys the meaning of an object; śabdasya — of sound; draṣṭuḥ — of the speaker; lińgatvam — that which indicates the presence; eva — also; ca — and; tat-mātratvam — the subtle element; ca — and; nabhasaḥ — of ether; lakṣaṇam — definition; kavayaḥ — learned persons; viduḥ — know.
TRANSLATION
Persons who are learned and who have true knowledge define sound as that which conveys the idea of an object, indicates the presence of a speaker screened from our view and constitutes the subtle form of ether.
3.26.34
bhūtānāḿ chidra-dātṛtvaḿ
bahir antaram eva ca
prāṇendriyātma-dhiṣṇyatvaḿ
nabhaso vṛtti-lakṣaṇam
bhūtānām — of all living entities; chidra-dātṛtvam — the accommodation of room; bahiḥ — external; antaram — internal; eva — also; ca — and; prāṇa — of the vital air; indriya — the senses; ātma — and the mind; dhiṣṇyatvam — being the field of activities; nabhasaḥ — of the ethereal element; vṛtti — activities; lakṣaṇam — characteristics.
TRANSLATION
The activities and characteristics of the ethereal element can be observed as accommodation for the room for the external and internal existences of all living entities, namely the field of activities of the vital air, the senses and the mind.
3.26.35
nabhasaḥ śabda-tanmātrāt
kāla-gatyā vikurvataḥ
sparśo 'bhavat tato vāyus
tvak sparśasya ca sańgrahaḥ
nabhasaḥ — from ether; śabda-tanmātrāt — which evolves from the subtle element sound; kāla-gatyā — under the impulse of time; vikurvataḥ — undergoing transformation; sparśaḥ — the subtle element touch; abhavat — evolved; tataḥ — thence; vāyuḥ — air; tvak — the sense of touch; sparśasya — of touch; ca — and; sańgrahaḥ — perception.
TRANSLATION
From ethereal existence, which evolves from sound, the next transformation takes place under the impulse of time, and thus the subtle element touch and thence the air and sense of touch become prominent.
3.26.36
mṛdutvaḿ kaṭhinatvaḿ ca
śaityam uṣṇatvam eva ca
etat sparśasya sparśatvaḿ
tan-mātratvaḿ nabhasvataḥ
mṛdutvam — softness; kaṭhinatvam — hardness; ca — and; śaityam — cold; uṣṇatvam — heat; eva — also; ca — and; etat — this; sparśasya — of the subtle element touch; sparśatvam — the distinguishing attributes; tat-mātratvam — the subtle form; nabhasvataḥ — of air.
TRANSLATION
Softness and hardness and cold and heat are the distinguishing attributes of touch, which is characterized as the subtle form of air.
3.26.37
cālanaḿ vyūhanaḿ prāptir
netṛtvaḿ dravya-śabdayoḥ
sarvendriyāṇām ātmatvaḿ
vāyoḥ karmābhilakṣaṇam
cālanam — moving; vyūhanam — mixing; prāptiḥ — allowing approach; netṛtvam — carrying; dravya-śabdayoḥ — particles of substances and sound; sarva-indriyāṇām — of all the senses; ātmatvam — providing for the proper functioning; vāyoḥ — of air; karma — by actions; abhilakṣaṇam — the distinct characteristics.
TRANSLATION
The action of the air is exhibited in movements, mixing, allowing approach to the objects of sound and other sense perceptions, and providing for the proper functioning of all other senses.
3.26.38
vāyoś ca sparśa-tanmātrād
rūpaḿ daiveritād abhūt
samutthitaḿ tatas tejaś
cakṣū rūpopalambhanam
vāyoḥ — from air; ca — and; sparśa-tanmātrāt — which evolves from the subtle element touch; rūpam — form; daiva-īritāt — according to destiny; abhūt — evolved; samutthitam — arose; tataḥ — from that; tejaḥ — fire; cakṣuḥ — sense of sight; rūpa — color and form; upalambhanam — perceiving.
TRANSLATION
By interactions of the air and the sensations of touch, one receives different forms according to destiny. By evolution of such forms, there is fire, and the eye sees different forms in color.
3.26.39
dravyākṛtitvaḿ guṇatā
vyakti-saḿsthātvam eva ca
tejastvaḿ tejasaḥ sādhvi
rūpa-mātrasya vṛttayaḥ
dravya — of an object; ākṛtitvam — dimension; guṇatā — quality; vyakti-saḿsthātvam — individuality; eva — also; ca — and; tejastvam — effulgence; tejasaḥ — of fire; sādhvi — O virtuous lady; rūpa-mātrasya — of the subtle element form; vṛttayaḥ — the characteristics.
TRANSLATION
My dear mother, the characteristics of form are understood by dimension, quality and individuality. The form of fire is appreciated by its effulgence.
3.26.40
dyotanaḿ pacanaḿ pānam
adanaḿ hima-mardanam
tejaso vṛttayas tv etāḥ
śoṣaṇaḿ kṣut tṛḍ eva ca
dyotanam — illumination; pacanam — cooking, digesting; pānam — drinking; adanam — eating; hima-mardanam — destroying cold; tejasaḥ — of fire; vṛttayaḥ — functions; tu — indeed; etāḥ — these; śoṣaṇam — evaporating; kṣut — hunger; tṛṭ — thirst; eva — also; ca — and.
TRANSLATION
Fire is appreciated by its light and by its ability to cook, to digest, to destroy cold, to evaporate, and to give rise to hunger, thirst, eating and drinking.
3.26.41
rūpa-mātrād vikurvāṇāt
tejaso daiva-coditāt
rasa-mātram abhūt tasmād
ambho jihvā rasa-grahaḥ
rūpa-mātrāt — which evolves from the subtle element form; vikurvāṇāt — undergoing transformation; tejasaḥ — from fire; daiva-coditāt — under a superior arrangement; rasa-mātram — the subtle element taste; abhūt — became manifested; tasmāt — from that; ambhaḥ — water; jihvā — the sense of taste; rasa-grahaḥ — which perceives taste.
TRANSLATION
By the interaction of fire and the visual sensation, the subtle element taste evolves under a superior arrangement. From taste, water is produced, and the tongue, which perceives taste, is also manifested.
3.26.42
kaṣāyo madhuras tiktaḥ
kaṭv amla iti naikadhā
bhautikānāḿ vikāreṇa
rasa eko vibhidyate
kaṣāyaḥ — astringent; madhuraḥ — sweet; tiktaḥ — bitter; kaṭu — pungent; amlaḥ — sour; iti — thus; na-ekadhā — manifoldly; bhautikānām — of other substances; vikāreṇa — by transformation; rasaḥ — the subtle element taste; ekaḥ — originally one; vibhidyate — is divided.
TRANSLATION
Although originally one, taste becomes manifold as astringent, sweet, bitter, pungent, sour and salty due to contact with other substances.
3.26.43
kledanaḿ piṇḍanaḿ tṛptiḥ
prāṇanāpyāyanondanam
tāpāpanodo bhūyastvam
ambhaso vṛttayas tv imāḥ
kledanam — moistening; piṇḍanam — coagulating; tṛptiḥ — causing satisfaction; prāṇana — maintaining life; āpyāyana — refreshing; undanam — softening; tāpa — heat; apanodaḥ — driving away; bhūyastvam — being in abundance; ambhasaḥ — of water; vṛttayaḥ — the characteristic functions; tu — in fact; imāḥ — these.
TRANSLATION
The characteristics of water are exhibited by its moistening other substances, coagulating various mixtures, causing satisfaction, maintaining life, softening things, driving away heat, incessantly supplying itself to reservoirs of water, and refreshing by slaking thirst.
3.26.44
rasa-mātrād vikurvāṇād
ambhaso daiva-coditāt
gandha-mātram abhūt tasmāt
pṛthvī ghrāṇas tu gandhagaḥ
rasa-mātrāt — which evolves from the subtle element taste; vikurvāṇāt — undergoing transformation; ambhasaḥ — from water; daiva-coditāt — by a superior arrangement; gandha-mātram — the subtle element odor; abhūt — became manifest; tasmāt — from that; pṛthvī — earth; ghrāṇaḥ — the olfactory sense; tu — in fact; gandha-gaḥ — which perceives aromas.
TRANSLATION
Due to the interaction of water with the taste perception, the subtle element odor evolves under superior arrangement. Thence the earth and the olfactory sense, by which we can variously experience the aroma of the earth, become manifest.
3.26.45
karambha-pūti-saurabhya-
śāntogrāmlādibhiḥ pṛthak
dravyāvayava-vaiṣamyād
gandha eko vibhidyate
karambha — mixed; pūti — offensive; saurabhya — fragrant; śānta — mild; ugra — strong, pungent; amla — acid; ādibhiḥ — and so on; pṛthak — separately; dravya — of substance; avayava — of portions; vaiṣamyāt — according to diversity; gandhaḥ — odor; ekaḥ — one; vibhidyate — is divided.
TRANSLATION
Odor, although one, becomes many — as mixed, offensive, fragrant, mild, strong, acidic and so on — according to the proportions of associated substances.
3.26.46
bhāvanaḿ brahmaṇaḥ sthānaḿ
dhāraṇaḿ sad-viśeṣaṇam
sarva-sattva-guṇodbhedaḥ
pṛthivī-vṛtti-lakṣaṇam
bhāvanam — modeling forms; brahmaṇaḥ — of the Supreme Brahman; sthānam — constructing places of residence; dhāraṇam — containing substances; sat-viśeṣaṇam — distinguishing the open space; sarva — all; sattva — of existence; guṇa — qualities; udbhedaḥ — the place for manifestation; pṛthivī — of earth; vṛtti — of the functions; lakṣaṇam — the characteristics.
TRANSLATION
The characteristics of the functions of earth can be perceived by modeling forms of the Supreme Brahman, by constructing places of residence, by preparing pots to contain water, etc. In other words, the earth is the place of sustenance for all elements.
3.26.47
nabho-guṇa-viśeṣo 'rtho
yasya tac chrotram ucyate
vāyor guṇa-viśeṣo 'rtho
yasya tat sparśanaḿ viduḥ
nabhaḥ-guṇa-viśeṣaḥ — the distinctive characteristic of sky (sound); arthaḥ — object of perception; yasya — whose; tat — that; śrotram — the auditory sense; ucyate — is called; vāyoḥ guṇa-viśeṣaḥ — the distinctive characteristic of air (touch); arthaḥ — object of perception; yasya — whose; tat — that; sparśanam — the tactile sense; viduḥ — they know.
TRANSLATION
The sense whose object of perception is sound is called the auditory sense, and that whose object of perception is touch is called the tactile sense.
3.26.48
tejo-guṇa-viśeṣo 'rtho
yasya tac cakṣur ucyate
ambho-guṇa-viśeṣo 'rtho
yasya tad rasanaḿ viduḥ
bhūmer guṇa-viśeṣo 'rtho
yasya sa ghrāṇa ucyate
tejaḥ-guṇa-viśeṣaḥ — the distinctive characteristic of fire (form); arthaḥ — object of perception; yasya — whose; tat — that; cakṣuḥ — the sense of sight; ucyate — is called; ambhaḥ-guṇa-viśeṣaḥ — the distinctive characteristic of water (taste); arthaḥ — object of perception; yasya — whose; tat — that; rasanam — the sense of taste; viduḥ — they know; bhūmeḥ guṇa-viśeṣaḥ — the distinctive characteristic of earth (odor); arthaḥ — object of perception; yasya — whose; saḥ — that; ghrāṇaḥ — the sense of smell; ucyate — is called.
TRANSLATION
The sense whose object of perception is form, the distinctive characteristic of fire, is the sense of sight. The sense whose object of perception is taste, the distinctive characteristic of water, is known as the sense of taste. Finally, the sense whose object of perception is odor, the distinctive characteristic of earth, is called the sense of smell.
3.26.49
parasya dṛśyate dharmo
hy aparasmin samanvayāt
ato viśeṣo bhāvānāḿ
bhūmāv evopalakṣyate
parasya — of the cause; dṛśyate — is observed; dharmaḥ — the characteristics; hi — indeed; aparasmin — in the effect; samanvayāt — in order; ataḥ — hence; viśeṣaḥ — the distinctive characteristic; bhāvānām — of all the elements; bhūmau — in earth; eva — alone; upalakṣyate — is observed.
TRANSLATION