Mahābhārata · Adhyāya 12.182
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12.182.1
त एते धातवः पञ्च ब्रह्मा यानसृजत्पुरा ।
आवृता यैरिमे लोका महाभूताभिसंज्ञिताः ॥ १२.१८२.१ ॥
These are the five elements which Brahmā created in the past, by which these worlds are enveloped, and which are known as the great elements.
12.182.2
यदाऽसृजत्सहस्राणि भूतानां स महामतिः ।
पञ्चानामेव भूतत्वं कथं समुपपद्यते ॥ १२.१८२.२ ॥
When that greatly wise one created thousands of beings, how does the state of being elements arise for just the five?
12.182.3
अमितानां महाशब्दो भूतानां याति संभवम् ।
ततस्तेषां महाभूतशब्दोऽयमुपपद्यते ॥ १२.१८२.३ ॥
The great name of the immeasurable beings arises from their origin; therefore the name 'great elements' is fitting for them.
12.182.4
चेष्टा वायुः खमाकाशमूष्माऽग्निः सलिलं द्रवः ।
पृथिवी चात्र संघातः शरीरं पाञ्चभौतिकम् ॥ १२.१८२.४ ॥
Motion is air, space is ether, heat is fire, water is fluidity, and earth is here the aggregate; this body is made of the five elements.
12.182.5
इत्येतैः पञ्चभिर्भूतैर्युक्तं स्थावरजङ्गमम् ।
श्रोत्रं घ्राणं रमः स्पर्शो दृष्टिश्चेन्द्रियसंज्ञिताः ॥ १२.१८२.५ ॥
Thus the immobile and mobile beings are joined with these five elements; hearing, smell, taste, touch and sight are called the senses.
12.182.6
पञ्चभिर्यदि भूतैस्तु यक्ताः स्थावरजङ्गमाः ।
स्थावराणां न दृश्यन्ते शरीरे पञ्च धातवः ॥ १२.१८२.६ ॥
If the immobile and mobile beings are joined with the five elements, then in the bodies of the immobile the five constituents are not seen.
12.182.7
अनूष्मणामचेष्टानां घनानां चैव तत्त्वतः ।
वृक्षा नोपलभ्यन्ते शरीरे पञ्च धातवः ॥ १२.१८२.७ ॥
In the body of trees, which are without heat and motion and are dense, in truth the five constituents are not found.
12.182.8
न शृणुन्ते न पश्यन्ति न गन्धरसवेदिनः ।
न चस्पर्शं विजानन्ति ते कथं पाञ्चभौतिकाः ॥ १२.१८२.८ ॥
They neither hear nor see, nor know smell and taste, nor perceive touch: how then are they made of the five elements?
12.182.9
अद्रवत्वादनग्नित्वादभूतित्वादवायुतः ।
आकाशस्याप्रमेयत्वाद्वृक्षाणां नास्ति भौतिकम् ॥ १२.१८२.९ ॥
For lack of fluidity, lack of fire, lack of growth, lack of air, and because space is immeasurable, trees have no elemental nature.
12.182.10
घनानामपि वृक्षाणामाकाशोऽस्ति न संशयः ।
तेषां पुष्पफलव्यक्तिर्नित्यं समुपपद्यते ॥ १२.१८२.१० ॥
In the dense trees too there is space (ākāśa), without doubt; the manifestation of their flowers and fruits constantly comes about.
12.182.11
ऊष्मतो म्लायते वर्णं त्वक्फलं पुष्पमेव च ।
म्लायते शीर्यते चापि स्पर्शस्तेनात्र विद्यते ॥ १२.१८२.११ ॥
From heat their color, bark, fruit and flowers wither, and they also break apart; therefore touch is present in them.
12.182.12
वाय्वग्न्यशनिनिष्पेषैः फलं पुष्पं विशीर्यते ।
श्रोत्रेण गृह्यते शब्दस्तस्माच्छृण्वन्ति पादपाः ॥ १२.१८२.१२ ॥
By the crushing of wind, fire and thunderbolt, fruit and flower are shattered away; sound is taken in by hearing; therefore trees hear.
12.182.13
वल्ली वेष्टयते वृक्षं सर्वतश्चैव गच्छति ।
न ह्यदृष्टेश्च मार्गोऽस्ति तस्मात्पश्यन्ति पादपाः ॥ १२.१८२.१३ ॥
A creeper wraps around a tree and spreads on every side. For the unseen there is no path; therefore trees see.
12.182.14
पुण्यापुण्यैस्तथा गन्धैर्धूपैश्च विविधैरपि ।
अरोगाः पुष्पिताः सन्ति तस्माज्जिघ्रन्ति पादपाः ॥ १२.१८२.१४ ॥
By pleasant and unpleasant scents and by various incenses too, they stay free from disease and flower; therefore trees smell.
12.182.15
पादैः सलिलपानाच्च व्याधीनां चापि दर्शनात् ।
व्याधिप्रतिक्रियत्वाच्च विद्यते रसनं द्रुमे ॥ १२.१८२.१५ ॥
Because it drinks water through its roots, because diseases are seen in it, and because it responds to disease, the tree has the sense of taste.
12.182.16
वक्रेणोत्पलनालेन यथोर्ध्वं जलमाददेत् ।
तथा पवनसंयुक्तः पादैः पिबति पादपः ॥ १२.१८२.१६ ॥
As one draws water upward through a bent lotus stalk, so the tree, joined with the wind, drinks through its roots.
12.182.17
सुखदुःखयोश्च ग्रहणाच्छिन्नस्य च विरोहणात् ।
जीवं पश्यामि वृक्षाणामचैतन्यं न विद्यते ॥ १२.१८२.१७ ॥
Because they perceive pleasure and pain, and because the cut part grows again, I see life in trees; there is no insentience in them.
12.182.18
तेन तज्जलमादत्तं जरयत्यग्निमारुतौ ।
आहारपरिणामाच्च स्नेहो वृद्धिश्च जायते ॥ १२.१८२.१८ ॥
That water, taken in by it, is digested by fire and wind; and from the transformation of food, sap and growth arise.
12.182.19
जङ्गमानां च सर्वेषां शरीरे पञ्च धातवः ।
प्रत्येकशः प्रभिद्यन्ते यैः शरीरं विचेष्टते ॥ १२.१८२.१९ ॥
In the body of all moving beings there are five elements, each distinguished separately, by which the body acts.
12.182.20
त्वक्च मांसं तथाऽस्थीनि मज्जा स्नायुश्च पञ्चमम् ।
इत्येतदिह संघातं शरीरे पृथिवीमयम् ॥ १२.१८२.२० ॥
Skin, flesh, bones, marrow, and fifth, sinews: this aggregate in the body is made of earth.
12.182.21
तेजो ह्यग्निस्तथा क्रोधश्चक्षुरूष्मा तथैव च ।
अग्निर्जरयते यच्च पञ्चाग्नेयाः शरीरिणः ॥ १२.१८२.२१ ॥
Brightness, fire, anger, the eye and warmth, likewise the fire that digests: these are the five fire-born elements of embodied beings.
12.182.22
श्रोत्रं घ्राणं तथाऽऽस्यं च हृदयं कोष्ठमेव च ।
आकाशात्प्राणिनामेते शरीरे पञ्च धातवः ॥ १२.१८२.२२ ॥
Hearing, smell, the mouth, the heart and the abdominal cavity: these five elements in the bodies of living beings come from ether.
12.182.23
श्लेष्मा पित्तमथ स्वेदो वसा शोणितमेव च ।
इत्यापः पञ्चधा देहे भवन्ति प्राणिनां सदा ॥ १२.१८२.२३ ॥
Phlegm, bile, sweat, fat and blood: thus water is always present in the bodies of living beings in five forms.
12.182.24
प्राणात्प्राणयते प्राणी व्यानाद्व्यायच्छते तथा ।
गच्छत्यपाने वाक्चैव समानने समः स्थितः ॥ १२.१८२.२४ ॥
By prāṇa the living being breathes; by vyāna it stretches and draws in its limbs; in apāna speech goes forth, and in samāna it stands even and balanced.
12.182.25
उदानादुच्छ्वसिति च प्रतिभेदाच्च भाषते ।
इत्येते वायवः पञ्च चेष्टयन्तीह देहिनम् ॥ १२.१८२.२५ ॥
By udāna he breathes upward, and by pratibheda he speaks. Thus these five winds set the embodied being in motion here.
12.182.26
भूमेर्गन्धगुणान्वेत्ति रसं चाद्भ्यः शरीरवान् ।
ज्योतेः पश्यति रूपाणि स्पर्शं वेत्ति च वायुतः।
शब्दं शृणोति च तदैवाकाशात्तु शरीरवान् ॥ १२.१८२.२६ ॥
The embodied one knows the quality of smell from earth, and taste from water. From fire he sees forms, and from air he knows touch. And from space alone he hears sound, as one embodied.
12.182.27
गन्धः स्पर्शो रसो रूपं शब्दश्चात्र गुणाः स्मृताः ।
तस्य गन्धस्य वक्ष्यामि विस्तराभिहितान्गुणान् ॥ १२.१८२.२७ ॥
Smell, touch, taste, form, and sound are declared here as the qualities. Of that smell I shall speak the qualities, fully explained.
12.182.28
इष्टश्चानिष्टगन्धश्च मधुरः कटुरेव च ।
निर्हारी संहतः स्निग्धो रूक्षो विशद एव च।
एवं नवविधो ज्ञेयः पार्थिवो गन्धविस्तरः ॥ १२.१८२.२८ ॥
Agreeable and disagreeable smell, sweet and pungent too, diffusing, compact, oily, dry, and clear as well — thus the range of earthly smell should be known as ninefold.
12.182.29
ज्योतिः पश्यति चक्षुर्भ्यां स्पर्शं वेत्ति च वायुना ।
शब्दः स्पर्शश्च रूपं च रसश्चापि गुणाः स्मृताः ॥ १२.१८२.२९ ॥
He sees light with the eyes, and knows touch by means of air. Sound, touch, form, and taste are also declared to be qualities.
12.182.30
रसज्ञानं तु वक्ष्यामि तन्मे निगदतः शृणु ।
रसो बहुविधः प्रोक्तः सूरिभिः प्रथितात्मभिः ॥ १२.१८२.३० ॥
Now I will speak of the knowledge of taste; hear it from me. The wise, renowned sages have declared that taste is of many kinds.
12.182.31
मधुरो लवणस्तिक्तः कषायोऽम्लः कटुस्तथा ।
एवं षङ्किधविस्तारो रसो वारिमयः स्मृतः ॥ १२.१८२.३१ ॥
Sweet, salty, bitter, astringent, sour, and pungent—thus taste, extended in six kinds, is held to be made of water.
12.182.32
शब्दः स्पर्शश्च रूपं च त्रिगुणं ज्योतिरुच्यते ।
ज्योतिः पश्यति रूपाणि रूपं च बहुधा स्मृतम्।
ह्रस्वो दीर्घस्तथा स्थूलश्चतुरस्रोऽणुवृत्तवान् ॥ १२.१८२.३२ ॥
Sound, touch, and form—light is said to have these three qualities. Light sees forms, and form is remembered as manifold: short, long, thick, four-cornered, and round.
12.182.33
शुक्लः कृष्णस्तथा रक्तः पीतो नीलारुणस्तथा ।
कठिनश्चिक्कणः श्लक्ष्णः पिच्छिलो मृदुदारुणः।
एवं द्वादशविस्तारो ज्योतीरूपगुणः स्मृतः ॥ १२.१८२.३३ ॥
White, black, red, yellow, blue, and reddish-dawn hue; hard, smooth, polished, slippery, soft, and harsh—thus the quality of luminous form, extended in twelve kinds, is remembered.
12.182.34
शब्दस्पर्शौ च विज्ञेयौ द्विगुणो वायुरित्युत ।
वायव्यस्तु गुणः स्पर्शः स्पर्शश्च बहुधा स्मृतः ॥ १२.१८२.३४ ॥
Sound and touch are to be known; air is said to have two qualities. The quality of air is touch, and touch is remembered as manifold.
12.182.35
उष्णः शीतः सुखो दुःखः स्निग्धो विशद एव च ।
तथा खरो मृदू रूक्षो लघुर्गुरुतरोऽपि च।
एवं द्वादशधा स्पर्शो व्याव्यो गुण उच्यते ॥ १२.१८२.३५ ॥
Hot, cold, pleasant, painful, smooth, rough, harsh, soft, dry, light, and heavy—thus touch is said to be a pervasive quality in twelve ways.
12.182.36
तत्रैकगुणमाकाशं शब्द इत्येव तत्स्मृतम् ।
तस्य शब्दस्य वक्ष्यामि विस्तरं विविधात्मकम् ॥ १२.१८२.३६ ॥
There, space is said to have one quality alone: sound. I shall now declare the many-fold extent of that sound.
12.182.37
षड्ज ऋषभगान्धारौ मध्यमो धैवतस्तथा ।
पञ्चमश्चापि विज्ञेयस्तथा चापि निषादवान् ॥ १२.१८२.३७ ॥
Ṣaḍja, ṛṣabha, gāndhāra, madhyama, dhaivata and pañcama are to be known, and likewise the note with niṣāda.
12.182.38
एष सप्तविधः प्रोक्तः शब्द आकाशसंभवः ।
त्र्यैस्वर्येण तु सर्वत्र स्थितोऽपि पटहादिषु ॥ १२.१८२.३८ ॥
This sound, arising from space, is declared to be sevenfold; through its three registers it abides everywhere, even in drums and the like.
12.182.39
मृदङ्गभेरीशङ्खानां स्तनयित्नो रथस्य च ।
यः कश्चिच्छ्रूयते शब्दः प्राणिनो प्राणिनोऽपि वा।
एतेषामेव सर्वेषां विषये संप्रकीर्तितः ॥ १२.१८२.३९ ॥
Whatever sound is heard of the mṛdaṅga drum, the bherī, the conch, of thunder, of a chariot, or of living beings—these are all fully declared as belonging to this sphere.
12.182.40
एवं बहुविधाकारः शब्द आकाशसंभवः ।
आकाशजं शब्दमाहुरेभिर्वायुगुणैः सह ॥ १२.१८२.४० ॥
Thus sound, of many forms, arises from space; and sound born of space they speak of together with these qualities of air.
12.182.41
अव्याहतैश्चेतयने न वेत्ति विषमस्थितैः ।
आप्याय्यन्ते च ते नित्यं धातवस्तैस्तु धातुभिः ॥ १२.१८२.४१ ॥
Though it abides unobstructed in consciousness, it does not know—by those that stand in disordered states; and those bodily elements are ever nourished by those same elements.
12.182.42
आपोऽग्निर्मारुतश्चैव नित्यं जाग्रति देहिषु ।
मूलमेते शरीरस्य व्याप्य प्राणानिह स्थिता ॥ १२.१८२.४२ ॥
Water, fire and wind alone are ever awake in embodied beings; these are the root of this body, abiding here and pervading the breaths of life.