The Ascertainment of the Truth (Tattva)

Verse 1 (devibhagavatam.3.7.1)

ब्रह्मोवाच । एवम्प्रभावा सा देवी मया दृष्टाथ विष्णुना । शिवेनापि महाभाग तास्ता देव्यः पृथक्पृथक्

brahmovāca evamprabhāvā sā devī mayā dṛṣṭātha viṣṇunā śivenāpi mahābhāga tāstā devyaḥ pṛthakpṛthak

Brahma said: Thus was that Goddess of such power seen by me, and by Vishnu, and by Shiva too, O greatly fortunate one — those various goddesses, each separately.

Verse 2 (devibhagavatam.3.7.2)

व्यास उवाच । इत्याकर्ण्य पितुर्वाक्यं नारदो मुनिसत्तमः । पप्रच्छ परमप्रीतः प्रजापतिमिदं वचः

vyāsa uvāca ityākarṇya piturvākyaṁ nārado munisattamaḥ papraccha paramaprītaḥ prajāpatimidaṁ vacaḥ

Vyasa said: Having heard his father's words, Narada, the foremost of sages, greatly delighted, asked Prajapati these words.

Verse 3 (devibhagavatam.3.7.3)

नारद उवाच । पुमानाद्योऽविनाशी यो निर्गुणोऽच्युतिरव्ययः । दृष्टश्चैवानुभूतश्च तद्वदस्व पितामह

nārada uvāca pumānādyo'vināśī yo nirguṇo'cyutiravyayaḥ dṛṣṭaścaivānubhūtaśca tadvadasva pitāmaha

Narada said: "That primal, imperishable Purusha, who is without qualities, unfailing, and unchanging — was he seen and experienced by you? Tell me this, O grandfather.

Verse 4 (devibhagavatam.3.7.4)

त्रिगुणा वीक्षिता शक्तिर्निर्गुणा कीदृशी पितः । तस्याः स्वरूपं मे ब्रूहि पुरुषस्य च पद्मज

triguṇā vīkṣitā śaktirnirguṇā kīdṛśī pitaḥ tasyāḥ svarūpaṁ me brūhi puruṣasya ca padmaja

"The Shakti possessed of three gunas was seen by you — but what is she like when without qualities, O father? Tell me her true nature, and that of the Purusha, O lotus-born.

Verse 5 (devibhagavatam.3.7.5)

यदर्थञ्च मया तप्तं श्वेतद्वीपे महातपः । दृष्टाः सिद्धा महात्मानस्तापसा गतमन्यवः

yadarthañca mayā taptaṁ śvetadvīpe mahātapaḥ dṛṣṭāḥ siddhā mahātmānastāpasā gatamanyavaḥ

"For that purpose I performed great austerity on Shvetadvipa, the White Island; I saw perfected great souls there, ascetics free from anger,

Verse 6 (devibhagavatam.3.7.6)

परमात्मा न सम्प्राप्तो मयाऽसौ दृष्टिगोचरः । पुनः पुनस्तपस्तीव्रं कृतं तत्र प्रजापते

paramātmā na samprāpto mayā'sau dṛṣṭigocaraḥ punaḥ punastapastīvraṁ kṛtaṁ tatra prajāpate

"— yet that Supreme Self did not come within the range of my sight. Again and again I performed intense austerity there, O Prajapati.

Verse 7 (devibhagavatam.3.7.7)

भवता सगुणा शक्तिर्दृष्टा तात मनोरमा । निर्गुणा निर्गुणश्चैव कीदृशौ तौ वदस्व मे

bhavatā saguṇā śaktirdṛṣṭā tāta manoramā nirguṇā nirguṇaścaiva kīdṛśau tau vadasva me

"By you, the enchanting Shakti with qualities was seen, O father; but what are the two of them like — she without qualities, and he without qualities? Tell me this."

Verse 8 (devibhagavatam.3.7.8)

व्यास उवाच । इति पृष्ठः पिता तेन नारदेन प्रजापतिः । उवाच वचनं तथ्यं स्मितपूर्वं पितामहः

vyāsa uvāca iti pṛṣṭhaḥ pitā tena nāradena prajāpatiḥ uvāca vacanaṁ tathyaṁ smitapūrvaṁ pitāmahaḥ

Vyasa said: Thus questioned by Narada, the father, Prajapati, the grandfather, smiling first, spoke true words.

Verse 9 (devibhagavatam.3.7.9)

ब्रह्मोवाच । निर्गुणस्य मुने रूपं न भवेद्दृष्टिगोचरम् । दृश्यञ्च नश्वरं यस्मादरूपं दृश्यते कथम्

brahmovāca nirguṇasya mune rūpaṁ na bhaveddṛṣṭigocaram dṛśyañca naśvaraṁ yasmādarūpaṁ dṛśyate katham

Brahma said: "O sage, the form of what is without qualities cannot come within the range of sight; and since what is visible is perishable, how can the formless be seen?

Verse 10 (devibhagavatam.3.7.10)

निर्गुणा दुर्गमा शक्तिर्निर्गुणश्च तथा पुमान् । ज्ञानगम्यौ मुनीनां तु भावनीयौ तथा पुनः

nirguṇā durgamā śaktirnirguṇaśca tathā pumān jñānagamyau munīnāṁ tu bhāvanīyau tathā punaḥ

"The Shakti without qualities is hard to attain, and likewise the Purusha without qualities; both are to be reached by sages only through knowledge, and are to be contemplated in that way.

Verse 11 (devibhagavatam.3.7.11)

अनादिनिधनौ विद्धि सदा प्रकृतिपूरुषौ । विश्वासेनाभिगम्यौ तौ नाविश्वासेन कर्हिचित्

anādinidhanau viddhi sadā prakṛtipūruṣau viśvāsenābhigamyau tau nāviśvāsena karhicit

"Know that Prakriti and Purusha are ever without beginning or end; the two are to be approached through faith, never at all through faithlessness.

Verse 12 (devibhagavatam.3.7.12)

चैतन्यं सर्वभूतेषु यत्तद्विद्धि परात्मकम् । तेजः सर्वत्रगं नित्यं नानाभावेषु नारद

caitanyaṁ sarvabhūteṣu yattadviddhi parātmakam tejaḥ sarvatragaṁ nityaṁ nānābhāveṣu nārada

"That consciousness which exists in all beings — know that to be of the nature of the Supreme Self, an eternal splendour pervading everywhere, O Narada, amid the manifold states of existence.

Verse 13 (devibhagavatam.3.7.13)

तञ्च ताञ्च महाभाग व्यापकौ विद्धि सर्वगौ । ताभ्यां विहीनं संसारे न किञ्चिद्वस्तु विद्यते

tañca tāñca mahābhāga vyāpakau viddhi sarvagau tābhyāṁ vihīnaṁ saṁsāre na kiñcidvastu vidyate

"Know that him and her, O greatly fortunate one, are both all-pervading, present everywhere; there exists, in this world, no object whatsoever devoid of them both.

Verse 14 (devibhagavatam.3.7.14)

तौ विचिन्त्यौ सदा देहे मिश्रीभूतौ सदाव्ययौ । एकरूपौ चिदात्मानौ निगुणौ निर्मलावुभौ

tau vicintyau sadā dehe miśrībhūtau sadāvyayau ekarūpau cidātmānau niguṇau nirmalāvubhau

"They are ever to be contemplated within the body, mingled together, both undecaying, of one form, both of the nature of pure consciousness, without qualities, both stainless.

Verse 15 (devibhagavatam.3.7.15)

या शक्तिः परमात्माऽसौ सा योऽसौ सा परमा मता । अन्तरं नैतयोः कोऽपि सूक्ष्मं वेद च नारद

yā śaktiḥ paramātmā'sau sā yo'sau sā paramā matā antaraṁ naitayoḥ ko'pi sūkṣmaṁ veda ca nārada

"That Shakti is verily the Supreme Self, and that Supreme Self is verily she who is held to be supreme; no one at all, O Narada, knows any subtle distinction between them.

Verse 16 (devibhagavatam.3.7.16)

अधीत्य सर्वशास्त्राणि वेदान्साङ्गांश्च नारद । न जानाति तयोः सूक्ष्ममन्तरं विरतिं विना

adhītya sarvaśāstrāṇi vedānsāṅgāṁśca nārada na jānāti tayoḥ sūkṣmamantaraṁ viratiṁ vinā

"Even having studied all the scriptures, the Vedas together with their auxiliary limbs, O Narada, one does not know the subtle distinction between the two of them without dispassion.

Verse 17 (devibhagavatam.3.7.17)

अहङ्कारकृतं सर्वं विश्वं स्थावरजङ्गमम् । कथं तद्रहितं पुत्र भवेत्कल्पशतैरपि

ahaṅkārakṛtaṁ sarvaṁ viśvaṁ sthāvarajaṅgamam kathaṁ tadrahitaṁ putra bhavetkalpaśatairapi

"This entire universe, moving and unmoving, is made by Ahamkara, the ego-principle; how, my son, could it ever be free of that, even after a hundred kalpas?

Verse 18 (devibhagavatam.3.7.18)

निर्गुणं सगुणः पुत्र कथं पश्यति चक्षुषा । सगुणं च महाबुद्धे चेतसा संविचारय

nirguṇaṁ saguṇaḥ putra kathaṁ paśyati cakṣuṣā saguṇaṁ ca mahābuddhe cetasā saṁvicāraya

"How, my son, can one who is himself endowed with qualities see with the eye that which is without qualities? Consider well with your mind, O great-minded one, the difference between that which has qualities and that which does not.

Verse 19 (devibhagavatam.3.7.19)

पित्तेनाच्छादिता जिह्वा चक्षुश्च मुनिसत्तम । कटु पित्तं विजानाति रसं रूपं न तत्तथा

pittenācchāditā jihvā cakṣuśca munisattama kaṭu pittaṁ vijānāti rasaṁ rūpaṁ na tattathā

"The tongue and the eye, O foremost of sages, when covered over by bile in jaundice, perceive only bitterness in everything — they perceive the bile's own taste, not the true form of the thing.

Verse 20 (devibhagavatam.3.7.20)

गुणैः समावृतं चेतः कथं जानाति निर्गुणम् । अहङ्कारोद्भवं तच्च तद्विहीनं कथं भवेत्

guṇaiḥ samāvṛtaṁ cetaḥ kathaṁ jānāti nirguṇam ahaṅkārodbhavaṁ tacca tadvihīnaṁ kathaṁ bhavet

"How can a mind entirely covered over by the three qualities know that which is without qualities? For that mind is itself born of Ahamkara — how then could it become free of it?

Verse 21 (devibhagavatam.3.7.21)

यावन्न गुणविच्छेदस्तावत्तद्दर्शनं कुतः । तं पश्यति तदा चित्ते यदाऽहङ्कारवर्जितः

yāvanna guṇavicchedastāvattaddarśanaṁ kutaḥ taṁ paśyati tadā citte yadā'haṅkāravarjitaḥ

"As long as there is no severance from the qualities, how can there be any vision of that Supreme? One sees it in the heart only when one has become free of Ahamkara."

Verse 22 (devibhagavatam.3.7.22)

नारद उवाच । स्वरूपं देवदेवेश त्रयाणामेव विस्तरात् । गुणानां यत्स्वरूपोऽस्ति ह्यहङ्कारस्त्रिरूपकः

nārada uvāca svarūpaṁ devadeveśa trayāṇāmeva vistarāt guṇānāṁ yatsvarūpo'sti hyahaṅkārastrirūpakaḥ

Narada said: "O lord of the lords of gods, tell me in detail the true nature of the three qualities, and of that Ahamkara which is itself threefold in form,

Verse 23 (devibhagavatam.3.7.23)

सात्त्विको राजसश्चैव तामसश्च तथापरः । विभेदेन स्वरूपाणि वदस्व पुरुषोत्तम

sāttviko rājasaścaiva tāmasaśca tathāparaḥ vibhedena svarūpāṇi vadasva puruṣottama

"— sattvic, rajasic, and likewise tamasic. Tell me their respective true natures, O best of persons.

Verse 24 (devibhagavatam.3.7.24)

यज्ज्ञात्वा विप्रमुच्येऽहं ज्ञानं तद्वद मे प्रभो । गुणानां लक्षणान्येव विततानि विभागशः

yajjñātvā vipramucye'haṁ jñānaṁ tadvada me prabho guṇānāṁ lakṣaṇānyeva vitatāni vibhāgaśaḥ

"Tell me that knowledge, knowing which I shall be liberated, O lord — the characteristics of the qualities, set forth fully, division by division."

Verse 25 (devibhagavatam.3.7.25)

ब्रह्मोवाच । त्रयाणां शक्तयस्तिस्त्रस्तद्ब्रवीमि तवानघ । ज्ञानशक्तिः क्रियाशक्तिरर्थशक्तिस्तथापरा

brahmovāca trayāṇāṁ śaktayastistrastadbravīmi tavānagha jñānaśaktiḥ kriyāśaktirarthaśaktistathāparā

Brahma said: "There are three powers of these three qualities; I shall tell you of them, O sinless one — the power of knowledge, the power of action, and thirdly, the power of substance.

Verse 26 (devibhagavatam.3.7.26)

सात्त्विकस्य ज्ञानशक्ती राजसस्य क्रियात्मिका । द्रव्यशक्तिस्तामसस्य तिस्रश्च कथितास्तव

sāttvikasya jñānaśaktī rājasasya kriyātmikā dravyaśaktistāmasasya tisraśca kathitāstava

"The power of knowledge belongs to sattva, the power of action to rajas, and the power of substance to tamas — these three have been told to you.

Verse 27 (devibhagavatam.3.7.27)

तेषां कार्याणि वक्ष्यामि शृणु नारद तत्त्वतः । तामस्या द्रव्यशक्तेश्च शब्दस्पर्शसमुद्भवः

teṣāṁ kāryāṇi vakṣyāmi śṛṇu nārada tattvataḥ tāmasyā dravyaśakteśca śabdasparśasamudbhavaḥ

"I shall now tell you their effects — listen, O Narada, truly. From the tamasic power of substance arise sound and touch,

Verse 28 (devibhagavatam.3.7.28)

रूपं रसश्च गन्धश्च तन्मात्राणि प्रचक्षते । शब्दैकगुणमाकाशं वायुः स्पर्शगुणस्तथा

rūpaṁ rasaśca gandhaśca tanmātrāṇi pracakṣate śabdaikaguṇamākāśaṁ vāyuḥ sparśaguṇastathā

"— and form, taste, and smell; these are called the subtle essences. Ether has sound as its sole quality; wind likewise has touch as its quality;

Verse 29 (devibhagavatam.3.7.29)

सुरूपैकगुणोऽग्निश्च जलं रसगुणात्मकम् । पृथ्वी गन्धगुणा ज्ञेया सूक्ष्माण्येतानि नारद

surūpaikaguṇo'gniśca jalaṁ rasaguṇātmakam pṛthvī gandhaguṇā jñeyā sūkṣmāṇyetāni nārada

"— fire has beautiful form as its sole quality; water is of the nature of the quality of taste; earth is to be known as having the quality of smell. These, O Narada, are the subtle elements.

Verse 30 (devibhagavatam.3.7.30)

दशैतानि मिलित्वा तु द्रव्यशक्तियुतानि वै । तामसाहङ्कारजः स्यात्सर्गस्तदनुवृत्तिकः

daśaitāni militvā tu dravyaśaktiyutāni vai tāmasāhaṅkārajaḥ syātsargastadanuvṛttikaḥ

"These ten, joined together, endowed with the power of substance — this is the creation born of tamasic Ahamkara, following in due sequence.

Verse 31 (devibhagavatam.3.7.31)

राजस्याश्च क्रियाशक्तेरुत्पन्नानि शृणुष्व मे । श्रोत्रं त्वग्रसना चक्षुर्घ्राणं चैव च पञ्चमम्

rājasyāśca kriyāśakterutpannāni śṛṇuṣva me śrotraṁ tvagrasanā cakṣurghrāṇaṁ caiva ca pañcamam

"Now hear from me what arises from the rajasic power of action: the ear, skin, tongue, eye, and the fifth, the nose —

Verse 32 (devibhagavatam.3.7.32)

ज्ञानेन्द्रियाणि चैतानि तथा कर्मेन्द्रियाणि च । वाक्पाणिपादपायुश्च गुह्यान्तानि च पञ्च वै

jñānendriyāṇi caitāni tathā karmendriyāṇi ca vākpāṇipādapāyuśca guhyāntāni ca pañca vai

"— these are the organs of knowledge; and likewise the organs of action: speech, the hands, the feet, the anus, and lastly the genitals — five in all,

Verse 33 (devibhagavatam.3.7.33)

प्राणोऽपानश्च व्यानश्च समानोदानवायवः । पञ्चदश मिलित्वैव राजसः सर्ग उच्यते

prāṇo'pānaśca vyānaśca samānodānavāyavaḥ pañcadaśa militvaiva rājasaḥ sarga ucyate

"— and Prana, Apana, Vyana, Samana, and Udana, the five vital breaths. All fifteen together are called the rajasic creation.

Verse 34 (devibhagavatam.3.7.34)

साधनानि किलैतानि क्रियाशक्तिमयानि च । उपादानं किलैतेषां चिदनुवृत्तिरुच्यते

sādhanāni kilaitāni kriyāśaktimayāni ca upādānaṁ kilaiteṣāṁ cidanuvṛttirucyate

"These are indeed the instruments, consisting of the power of action; and the material cause of these is said to be the following-along of consciousness.

Verse 35 (devibhagavatam.3.7.35)

ज्ञानशक्तिसमायुक्ताः सात्त्विकाच्च समुद्भवाः । दिशो वायुश्च सूर्यश्च वरुणश्चाश्विनावपि

jñānaśaktisamāyuktāḥ sāttvikācca samudbhavāḥ diśo vāyuśca sūryaśca varuṇaścāśvināvapi

"Joined with the power of knowledge, and arising from sattva, are: the directions, and Vayu, and Surya, and Varuna, and the two Ashvins as well,

Verse 36 (devibhagavatam.3.7.36)

ज्ञानेन्द्रियाणां पञ्चानां पञ्चाधिष्ठातृदेवताः । चन्द्रो ब्रह्मा तथा रुद्रः क्षेत्रज्ञश्च चतुर्थकः

jñānendriyāṇāṁ pañcānāṁ pañcādhiṣṭhātṛdevatāḥ candro brahmā tathā rudraḥ kṣetrajñaśca caturthakaḥ

"— the five presiding deities of the five organs of knowledge; the moon, Brahma, and likewise Rudra, and the Kshetrajna, the knower of the field, as the fourth —

Verse 37 (devibhagavatam.3.7.37)

इत्यन्तःकरणाख्यस्य बुद्।ह्ध्यादेश्चाधिदैवतम् । चत्वार्येव तथा प्रोक्ताः किलाधिष्ठातृदेवताः

ityantaḥkaraṇākhyasya bud|hdhyādeścādhidaivatam catvāryeva tathā proktāḥ kilādhiṣṭhātṛdevatāḥ

"— thus are declared the presiding deities of what is called the internal organ, beginning with Buddhi; these four presiding deities are truly declared thus.

Verse 38 (devibhagavatam.3.7.38)

मनसा सह चैतानि नूनं पञ्चदशैव तु । सात्त्विकस्य तु सर्गोऽयं सात्त्विकाख्यः प्रकीर्तितः

manasā saha caitāni nūnaṁ pañcadaśaiva tu sāttvikasya tu sargo'yaṁ sāttvikākhyaḥ prakīrtitaḥ

"Together with the mind, these are truly fifteen in number; this creation belonging to sattva is celebrated as the sattvic creation.

Verse 39 (devibhagavatam.3.7.39)

स्थूलसूक्ष्मादिभेदेन द्वे रूपे परमात्मनः । ज्ञानरूपं निराकारं निदानं तत्प्रचक्षते

sthūlasūkṣmādibhedena dve rūpe paramātmanaḥ jñānarūpaṁ nirākāraṁ nidānaṁ tatpracakṣate

"By the distinction of gross and subtle and the like, there are two forms of the Supreme Self; the formless form, of the nature of knowledge, is called its primary cause.

Verse 40 (devibhagavatam.3.7.40)

साधकस्य तु ध्यानादौ स्थूलरूपं प्रचक्षते । शरीरं सूक्ष्ममेवेदं पुरुषस्य प्रकीर्तितम्

sādhakasya tu dhyānādau sthūlarūpaṁ pracakṣate śarīraṁ sūkṣmamevedaṁ puruṣasya prakīrtitam

"For the practitioner's meditation and the like, the gross form is also taught; this universe is declared to be the very subtle body of the Purusha,

Verse 41 (devibhagavatam.3.7.41)

मम चैव शरीरं वै सूत्रमित्यभिधीयते । स्थूलं शरीरं वक्ष्यामि ब्रह्मणः परमात्मनः

mama caiva śarīraṁ vai sūtramityabhidhīyate sthūlaṁ śarīraṁ vakṣyāmi brahmaṇaḥ paramātmanaḥ

"— and it is called, indeed, my own body too, termed the 'Sutra.' I shall now describe the gross body of Brahman, the Supreme Self.

Verse 42 (devibhagavatam.3.7.42)

शृणु नारद यत्नेन यच्छ्रुत्वा विप्रमुच्यते । तन्मात्राणि पुरोक्तानि भूतसूक्ष्माणि यानि वै

śṛṇu nārada yatnena yacchrutvā vipramucyate tanmātrāṇi puroktāni bhūtasūkṣmāṇi yāni vai

"Listen carefully, O Narada, hearing which one becomes liberated. The subtle essences already mentioned, which are the subtle forms of the gross elements —

Verse 43 (devibhagavatam.3.7.43)

पञ्चीकृत्य तु तान्येव पञ्चभूतसमुद्भवः । पञ्चीकरणभेदोऽयं शृणु संवदतः किल

pañcīkṛtya tu tānyeva pañcabhūtasamudbhavaḥ pañcīkaraṇabhedo'yaṁ śṛṇu saṁvadataḥ kila

"— these very ones, through the process of 'quintuplication,' give rise to the five gross elements. Listen to this distinction of quintuplication as I truly explain it.

Verse 44 (devibhagavatam.3.7.44)

प्रथमं रसतन्मात्रामुपादाय मनस्यपि । कल्पयेच्च तथा तद्वै यथा भवति चोदकम्

prathamaṁ rasatanmātrāmupādāya manasyapi kalpayecca tathā tadvai yathā bhavati codakam

"First, taking up the subtle essence of taste in the mind, one should conceive it in such a way that it becomes water.

Verse 45 (devibhagavatam.3.7.45)

शिष्टानां चैव भूतानामंशान्कृत्वा पृथक्पृथक् । उदके मिश्रयेच्चांशान्कृते रसमये ततः

śiṣṭānāṁ caiva bhūtānāmaṁśānkṛtvā pṛthakpṛthak udake miśrayeccāṁśānkṛte rasamaye tataḥ

"Then, having divided the remaining elements each into separate portions, one should mix those portions into the water, once it has been made of the nature of taste.

Verse 46 (devibhagavatam.3.7.46)

तदा भूतविभागे च चैतन्ये च प्रकाशिते । चैतन्यस्य प्रवेशात्तु तदाऽहमिति संशयः

tadā bhūtavibhāge ca caitanye ca prakāśite caitanyasya praveśāttu tadā'hamiti saṁśayaḥ

"Then, once the division of the elements is complete and consciousness is manifest within it, through the entry of consciousness, the notion 'I am this' then arises.

Verse 47 (devibhagavatam.3.7.47)

प्रतीयमाने तेनैव विशेषेणाभिमानतः । आदिनारायणो देवो भगवानिति चोच्यते

pratīyamāne tenaiva viśeṣeṇābhimānataḥ ādinārāyaṇo devo bhagavāniti cocyate

"When this is experienced through that very sense of I-ness with a particular distinction, it is then called the god Adi-Narayana, the Blessed One.

Verse 48 (devibhagavatam.3.7.48)

घनीभूतेऽथ भूतानां विभागे स्पष्टतां गते । वृद्धिं प्राप्य गुणैश्चेत्थमेकैकगुणवृद्धितः

ghanībhūte'tha bhūtānāṁ vibhāge spaṣṭatāṁ gate vṛddhiṁ prāpya guṇaiścetthamekaikaguṇavṛddhitaḥ

"Then, once this mixture has become condensed, and the division of the elements has become distinct, having attained increase through its qualities — thus, by the increase of each single quality,

Verse 49 (devibhagavatam.3.7.49)

आकाशस्य गुणश्चैकः शब्द एव न चापरः । शब्दस्पर्शौ च वायोश्च द्वौ गुणौ परिकीर्तितौ

ākāśasya guṇaścaikaḥ śabda eva na cāparaḥ śabdasparśau ca vāyośca dvau guṇau parikīrtitau

"— the sole quality of ether is sound alone, and no other; sound and touch are declared to be the two qualities of wind;

Verse 50 (devibhagavatam.3.7.50)

अग्नेः शब्दश्च स्पर्शश्च रूपमेते त्रयो गुणाः । शब्दस्पर्शरूपरसाश्चत्वारो वै जलस्य च

agneḥ śabdaśca sparśaśca rūpamete trayo guṇāḥ śabdasparśarūparasāścatvāro vai jalasya ca

"— sound, touch, and form: these three are the qualities of fire; sound, touch, form, and taste: these four are the qualities of water;

Verse 51 (devibhagavatam.3.7.51)

स्पर्शशब्दरसा रूपं गन्धश्च पृथिवीगुणाः । एवं मिलितयोगैश्च ब्रह्माण्डोत्पत्तिरुच्यते

sparśaśabdarasā rūpaṁ gandhaśca pṛthivīguṇāḥ evaṁ militayogaiśca brahmāṇḍotpattirucyate

"— touch, sound, taste, form, and smell: these are the qualities of earth. Thus, through their combined union, the origin of the cosmic egg is said to occur.

Verse 52 (devibhagavatam.3.7.52)

सर्वे जीवा मिलित्वैव ब्रह्माण्डांशसमुद्भवाः । चतुरशीतिलक्षाश्च प्रोक्ता वै जीवजातयः

sarve jīvā militvaiva brahmāṇḍāṁśasamudbhavāḥ caturaśītilakṣāśca proktā vai jīvajātayaḥ

"All living beings, arising together as portions of the cosmic egg, are declared, indeed, to number eighty-four hundred thousand species of life."