भरद्वाज उवाच त एते धातवः पञ्च ब्रह्मा यानसृजत् पुरा। आवृता यैरिमे लोका महाभूताभिसंज्ञिताः॥ यदासृजत सहस्राणि भूतानां स महामतिः। पञ्चानामेव भूतत्वं कथं समुपपद्यते॥
When the great Brahman has created thousands of creatures why is it that only these five elements which he created first, which permeate the entire universe and which are great creatures.
भृगुरुवाच अमितानां महाशब्दो यान्ति भूतानि सम्भवम्। ततस्तेषां महाभूतशब्दोऽयमुपपद्यते॥
Bhrigu said All things which belong to the Infinite or the Vast are known by the name of Great. Therefore these five clements are called Great creatures.
चेष्टा वायुः खमाकाशमूष्माग्निः सलिलं द्रवः। पृथिवी चात्र संघातः शरीरं पाञ्चभौतिकम्॥
Activity is wind. The sound is space. The heat that lives within it is fire. The liquid juices cc:itained in it are water. The solidified matter, viz., flesh and bones from the Earth. The bodies are thus made of the five elements.
इत्येतैः पञ्चमिर्भूतैर्युक्तं स्थावरजङ्गमम्। श्रोत्रं घ्राणं रसः स्पर्शो दृष्टिश्चेन्द्रियसंज्ञिताः॥
All mobile and immobile objects are formed of these five elements. The five senses also made of the give clements. The car is formed of the properties of space. The nose of earth; the tongue of water; touch of wind; and eyes of tire.
भरद्वाज उवाच पञ्चभिर्यदि भूतैस्तु युक्ताः स्थावरजङ्गमाः। स्थावराणां न दृश्यन्ते शरीरे पञ्च धातवः॥
Bharadwaja said If all mobile and immobile objects be made of these five elements, why is it that in all immobile objects those elements are not seen.
अनूष्मणामचेष्टानां घनानां चैव तत्त्वतः। वृक्षाणां नोपलभ्यन्ते शरीरे पञ्च धातवः॥
Trees do not appear to have possessed any heat. They appear to have no motion. They are again formed of thick particles. The five elements are not seen in them.
न शृण्वन्ति न पश्यन्ति न गन्धरसवेदिनः। न च स्पर्श विजानन्ति ते कथं पाञ्चभौतिकाः॥
Trees do not hear; they do not sec; they cannot smell or taste. They cannot touch. How then can they be regarded as formed of the five elements.
अद्रवत्वादनग्नित्वादभूमित्वादवायुतः। आकाशस्याप्रमेयत्वाद् वृक्षाणां नास्ति भौतिकम्॥
It appears to me that for the absence of any liquid matter in them, of any heat, of any earth, of any wind, and of any empty space, trees cannot be considered as compounds of the five primary elements.
भृगुरुवाच घनानामपि वृक्षाणामाकाशोऽस्ति न संशयः। तेषां पुष्पफलव्यक्तिर्नित्यं समुपपद्यते॥
Bhrigu said Forsooth, though possessed of density, trees have space within them. They always bear flowers and fruits.
उष्मतो म्लायते पण त्वक् फलं पुष्पमेव च। म्लायते शीर्यते चापि स्पर्शस्तेनात्र विद्यते॥
They have heat within them for which leaf, bark, fruit, and flower are seen to fall off. They sicken and dry up. This indicates that they have perception of touch.
वाय्वग्न्यशनिनिर्घोषैः फलं पुष्पं विशीर्यते। श्रोत्रेण गृह्यते शब्दस्तस्माच्छृण्वन्ति पादपाः॥
By sound of wind and fire and thunder, their fruits and flowers fall down. Sound is perceived through the ear. Trees have, therefore, ears and do hear.
वल्ली वेश्यते वृक्षं सर्वतश्चैव गच्छति। न ह्यदृष्टेश्च मार्गोऽस्ति तस्मात् पश्यन्ति पादपाः॥
A creeper entwines a tree all around. A blind thing cannot see its way. Therefore it is evident that trees have vision.
पुण्यापुण्यैस्तथा गन्धैर्दू पैश्च विविधैरपि। अरोगाः पुष्पिता: सन्ति तस्माज्जिघ्रन्ति पादपाः॥
Again trees regain vigour and put forth flowers for good and bad smell, of the sacred incense of all sorts. It is evident that trees have scent.
पादैः सलिलपानाच्च व्याधीनां चापि दर्शनात्। व्याधिप्रतिक्रियत्वाच्च विद्यते रसनं दुमे॥
They draw water by their roots. They catch all sorts of diseases. Those diseases again are cured by various operations. From this it is clear that trees have perception of taste.
वक्त्रेणोत्पलनालेन यथोर्ध्वं जलमाददेत्। तथा पवनसंयुक्तः पादैः पिबति पादपः॥
As one can draw water through the hole of a lotus-stalk, trees also, with the help of wind, drink through their roots.
सुखदुःखयोश्च ग्रहणाच्छिन्नस्य च विरोहणात्। जीवं पश्यामि वृक्षाणामचैतन्यं न विद्यते॥
They are subject to pleasure and pain, and grow when cut or lopped off. These facts clearly prove that trees have life. They are not manimate.
तेन तज्जलमादत्तं जरयत्यग्निमारुतौ। आहारपरिणामाच्च स्नेहो वृद्धिश्च जायते॥
Fire and wind cause the water thus drawn up to be digested. The tree grows and becomes humid proportionate to the quantity of the water taken up.
जङ्गमानां च सर्वेषां शरीरे पञ्च धातवः। प्रत्येकशः प्रभिद्यन्ते यैः शरीरं विचेष्टते॥
In the bodies of all mobile things the five elements reside. The proportions are different in each. Mobile objects can move for these five elements.
त्वद् च मांसं तथास्थीनि मज्जा स्नायुश्च पञ्चमम्। इत्येतदिह संघातं शरीरे पृथिवीमयम्॥
Skin, fresh, bones, marrow, and arteries and veins, that exist together in the body are formed of earth.
तेजो ह्यग्निस्तथा क्रोधश्चक्षुरूष्मा तथैव च। अग्निर्जस्यते यश्च पञ्चाग्नेयाः शरीरिणः॥
Energy, anger, eyes, internal heat, and the heat which digests the good taken, these five, form the fire that exists in all embodied creatures.
श्रोत्रं घ्राणं तथाऽऽस्यं च हृदयं कोष्ठमेव च। आकाशात् प्राणिनामेते शरीरे पञ्च धातवः॥
The cars, nostrils, mouth, heart, and Stomach, these five, form the element of space that exists in the bodies of living creatures.
श्लेष्मा पित्तमथ स्वेदो वसा शोणितमेव च। इत्यापः पञ्चधा देहे भवन्ति प्राणिनां सदा॥
Phlegm, bile, sweat, fat, blood are the five kinds of water that exist in inobile bodies.
प्राणात् प्रणीयते प्राणी व्यानाद् व्यायच्छतेतथा। गच्छत्यपानोऽधश्चैव समानो हृद्यवस्थितः॥
Through the vital breath called Prana, a living creature is capable of moving about. Through that called Vyana they act. That called Apana goes downward. That called Samana lives within the heart.
उदानादुच्छ्वसिति च प्रतिभेदाच्च भाषते। इत्येते वायवः पञ्च चेश्यन्तीह देहिनम्॥
Through that called Udana one passes exertion and is enabled to speak by virtue of its going through (the lungs, the throat, and the mouth). These are the five sorts of vital airs that cause an embodied creature to live and Imove.
भूमेर्गन्धगुणान् वेत्ति रसं चाभ्यः शरीरवान्। ज्योतिषा चक्षुषा रूपं स्पर्श वेत्ति च वाहिना॥
Through the earth-element an embodied creature perceives the properties of scent. From the water-element he perceives taste. From the fire-element as represented by the eyes, he perceives forms, and from the wind-element he perceives touch.
गन्धः स्पृशो रसो रूपं शब्दश्चात्र गुणाः स्मृताः। तस्य गन्धस्य वक्ष्यामि विस्तराभिहितान् गुणान्॥
Scent, touch, taste, vision and sound, are considered as the common properties of all mobile and immobile objects. I shall first describe the several sorts of scent.
इष्टश्चानिष्टगन्धश्च मधुरः कटुरेव च। निर्हारी संहतः स्निग्धो रूक्षो विशद एव च॥
They are pleasant, unpleasant, sweet, pungent, far-reaching, varied, dry, indifferent.
एवं नवविधो ज्ञेयः पार्थिवे गन्धविस्तरः। ज्योतिः पश्यति चक्षुर्त्या स्पर्श वेत्ति च वायुना॥
Scent which is formed of the earth element, consists of these nine sorts. Light is seen by the eyes, and touch through the wind-clement.
शब्दः स्पर्शश्च रूपं च रसञ्चापि गुणा: स्मृताः। रसज्ञानं तु वक्ष्यामि तन्मे निगदतः शृण॥
Sound, touch, vision and taste are the properties of water. I shall describe fully that now the perception of taste. Listen to me.
रसो बहुविधः प्रोक्त ऋषिभिः प्रथितात्मभिः। मधुरो लवणास्तिक्तः कषायोऽम्लः कटुस्तथा॥
Great Rishis have mentioned various sorts of taste. They are sweet, saltish, bitter, astringent, sour, and pungent.
एष पड्विधविस्तारो रसो वारिमयः स्मृतः। शब्दः स्पर्शश्च रूपं च त्रिगुणं ज्योतिरुच्यते॥
These are the six sorts of taste belonging to the water-element. The light is the combind result of sound, touch and forin
ज्योतिः पश्यति रूपाणि रूपं च बहुधा स्मृतम्। ह्रस्वो दीर्घस्तथा स्थूलश्चतुरस्रोऽनृवृत्तवान्॥ शुक्ल: कृष्णस्तथा रक्तः पीतो नीलारुणस्तथा। कठिनश्चिक्कणः श्लक्ष्ण: पिच्छिलो मृदुदारुणः॥
Through light one perceives forins. Form is of various kinds, Short, tall, thick square, round, white, black, red, blue, yellow, reddish, hard, bright, smooth, oily, soft and terrible.
एवं पोडशविस्तारो ज्योतीरूपगुणः स्मृतः। शब्दस्पर्शी च विज्ञेयौ द्विगुणो वायुरित्युत॥ वायव्यस्तु गुणः स्पर्श: स्पर्शश्च बहुधा स्मृतः। उष्णः शीत: सुखो दुःखः स्निग्धो विशद एव च॥
These are the sixteen sorts of forin which forms the property of light or vision. The property of the wind element is touch. Touch is of various sorts; warm, cold, agreeable and disagrecable, indifferent, burning, mild, soft, light and heavy.
तथा खरो मृदु रूक्षो लघुर्गुरुतरोऽपि च। एवं द्वादशधा स्पर्शो वायव्यो गुण उच्यते॥
Both sound and touch form the two properties of the wind-element. These are the eleven properties which belong to the wind.
तत्रैकगुणमाकाशं शब्द इत्येव तत्स्मृतम्। तस्य शब्दस्य वक्ष्यामि विस्तरं विविधात्मकम्॥
Space has only one property, namely sound. I shall now describe to you the different sorts of sound.
षड्ज ऋषभगान्धारौ मध्यमो धैवतस्तथा। पञ्चमश्चापि विज्ञेयस्तथा चापि निषादवान्॥
They are the seven original notes called Shadaja, Rishabha, Gandhara, Maddhyaina, Dhaivata, Panchama, and Nishada.
एष सप्तविधः प्रोक्तो गुण आकाशसम्भवः। ऐश्वर्येण तु सर्वत्र स्थितोऽपि पटहादिषु॥
These are the seven sorts of the property which belongs to space. Sound pervades like the Supreme Being the entire space though attached especially to drums drums and other instruments.
मृदङ्गभेरीशङ्खानां स्तनयित्नो रथस्य च। यः कश्चिच्छ्रयते शब्दः प्राणिनोऽप्राणिनोऽपि वा। एतेषामेव सर्वेषां विषये सम्प्रकीर्तितः॥
Whatever sound is heard from small and large drums and conch-shells, and cloucis, and cars, and animate and inanimates creatures, are all contained in these seven sorts of sound already mentioned.
एवं बहुविधाकारः शब्द आकाशसम्भवः। आकाशजं शब्दमाहुरेभिर्वायुगुणैः सह॥ अव्याहतैश्चेतयते न वेत्ति विषमस्थितैः। आप्याय्यन्ते च ते नित्यं धातवस्तैस्तु धातुभिः॥
Thus sound, which is the property of space, is of various sorts. The learned have described sound to be born of space. When created by the various kinds of touch, which is the property of the wind, it may be heard. It cannot, however, be heard, when the different kinds of touch are not used. Mixed with their counter parts in the body, the elements increase and grow.
आपोऽग्निर्मारुतश्चैव नित्यं जाग्रति देहिषु। मूलमेते शरीरस्य व्याप्य प्राणानिह स्थिताः॥
Water, fire, wind, always live in the bodies of living creatures. They form the roots of the body. Pervading the five vital airs they live in the body.