Shloka 230
अग्निनाम-प्रादुर्भावः प्रायश्चित्त-विधानं च
Agni’s Epithets, Manifestations, and Expiation Procedures
पाँच ज्ञानेन्द्रियों तथा मन और बुद्धिके जो व्यक्त और अव्यक्त विषय हैं, जो बुद्धिरूपी गुहामें छिपे रहते हैं, उन्हें सम्मिलित करनेसे चौबीस तत्त्व होते हैं। इन तत्त्वोंका समुदाय ही व्यक्त और अव्यक्तरूप गुण है। (यह सब-का-सब ब्रह्मस्वरूप है।) ब्राह्मण! इस प्रकार ये सब बातें मैंने तुम्हें बतायी हैं, अब और क्या सुनना चाहते हो? ।। इति श्रीमहाभारते वनपर्वणि मार्कण्डेयसमास्यापर्वणि ब्राह्मणमाहात्म्ये दशाधिकद्वधिशततमो<ध्याय:
vyādha uvāca | pañca jñānendriyāṇi tathā manaḥ buddhiś ca yeṣāṃ vyakta-avyakta-viṣayāḥ, ye buddhi-rūpāyāṃ guhāyāṃ nihitāḥ santi, teṣāṃ samuccayāt caturviṃśati-tattvāni bhavanti | eṣāṃ tattvānāṃ samūha eva vyakta-avyakta-rūpo guṇaḥ | (etat sarvaṃ brahma-svarūpam eva) | brāhmaṇa, evaṃ sarvam etat tvayi mayā ākhyātam; idānīṃ kiṃ bhūyaḥ śrotum icchasi? ||
The Hunter said: “When the five senses of knowledge, together with the mind and the intellect, are gathered along with their objects—both manifest and unmanifest—hidden within the cave-like depth of the intellect, they amount to the twenty-four principles. This whole collection of principles is the ‘quality’ (guṇa) that appears as both manifest and unmanifest. Indeed, all of this is of the nature of Brahman. O Brahmin, I have explained all this to you; what more do you wish to hear now?”
व्याध उवाच
Educational Q&A
The verse teaches a Sāṅkhya-like analysis: the five cognitive senses, mind, and intellect with their manifest and unmanifest objects are integrated into a framework of twenty-four fundamental principles (tattvas). Yet the speaker emphasizes a higher synthesis: this entire field of categories is ultimately Brahman in essence.
The hunter (vyādha), acting as a spiritual instructor, concludes a philosophical explanation to a Brahmin listener. He summarizes the doctrine of the twenty-four principles and then asks what further instruction the Brahmin seeks.