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महाभारतः       mahābhārataḥ - book-12, chapter-188

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भीष्म उवाच ।
हन्त वक्ष्यामि ते पार्थ ध्यानयोगं चतुर्विधम् ।
यं ज्ञात्वा शाश्वतीं सिद्धिं गच्छन्ति परमर्षयः ॥१॥
1. bhīṣma uvāca ,
hanta vakṣyāmi te pārtha dhyānayogaṁ caturvidham ,
yaṁ jñātvā śāśvatīṁ siddhiṁ gacchanti paramarṣayaḥ.
1. bhīṣma uvāca hanta vakṣyāmi te pārtha dhyānayogam caturvidham
yam jñātvā śāśvatīm siddhim gacchanti paramarṣayaḥ
1. bhīṣma uvāca hanta pārtha,
te caturvidham dhyānayogam vakṣyāmi yam jñātvā paramarṣayaḥ śāśvatīm siddhim gacchanti
1. Bhishma said: "Indeed, O Partha, I will explain to you the fourfold practice of meditative union (dhyānayoga). Having understood which, the great sages attain eternal perfection."
यथा स्वनुष्ठितं ध्यानं तथा कुर्वन्ति योगिनः ।
महर्षयो ज्ञानतृप्ता निर्वाणगतमानसाः ॥२॥
2. yathā svanuṣṭhitaṁ dhyānaṁ tathā kurvanti yoginaḥ ,
maharṣayo jñānatṛptā nirvāṇagatamānasāḥ.
2. yathā svanuṣṭhitam dhyānam tathā kurvanti
yoginaḥ maharṣayaḥ jñānatṛptāḥ nirvāṇagatamānasāḥ
2. yathā dhyānam svanuṣṭhitam (asti),
tathā jñānatṛptāḥ nirvāṇagatamānasāḥ maharṣayaḥ yoginaḥ kurvanti
2. Just as meditation (dhyāna) is properly performed, so too do the yogis and great sages practice, contented by knowledge and with their minds fixed on liberation (nirvāṇa).
नावर्तन्ते पुनः पार्थ मुक्ताः संसारदोषतः ।
जन्मदोषपरिक्षीणाः स्वभावे पर्यवस्थिताः ॥३॥
3. nāvartante punaḥ pārtha muktāḥ saṁsāradoṣataḥ ,
janmadoṣaparikṣīṇāḥ svabhāve paryavasthitāḥ.
3. na āvartante punaḥ pārtha muktāḥ saṃsāradoṣataḥ
janmadoṣaparikṣīṇāḥ svabhāve paryavasthitāḥ
3. pārtha,
muktāḥ janmadoṣaparikṣīṇāḥ svabhāve paryavasthitāḥ (santi) punaḥ saṃsāradoṣataḥ na āvartante
3. O Partha, those liberated individuals do not return again from the faults of worldly existence (saṃsāra). Having exhausted the defects of birth, they are firmly established in their own true nature (svabhāva).
निर्द्वंद्वा नित्यसत्त्वस्था विमुक्ता नित्यमाश्रिताः ।
असङ्गीन्यविवादीनि मनःशान्तिकराणि च ॥४॥
4. nirdvaṁdvā nityasattvasthā vimuktā nityamāśritāḥ ,
asaṅgīnyavivādīni manaḥśāntikarāṇi ca.
4. nirdvandvā nityasattvasthā vimuktā nityam
āśritāḥ asaṅgīni avivādīni manaḥśāntikarāṇi ca
4. nirdvandvā nityasattvasthā vimuktā nityam
āśritāḥ asaṅgīni avivādīni manaḥśāntikarāṇi ca
4. Qualities that are free from dualities, ever-abiding in purity, liberated, and always resorted to [by seekers], are unattached, non-contentious, and bring peace to the mind.
तत्र स्वाध्यायसंश्लिष्टमेकाग्रं धारयेन्मनः ।
पिण्डीकृत्येन्द्रियग्राममासीनः काष्ठवन्मुनिः ॥५॥
5. tatra svādhyāyasaṁśliṣṭamekāgraṁ dhārayenmanaḥ ,
piṇḍīkṛtyendriyagrāmamāsīnaḥ kāṣṭhavanmuniḥ.
5. tatra svādhyāyasaṃśliṣṭam ekāgram dhārayet manaḥ
piṇḍīkṛtya indriyagrāmam āsīnaḥ kāṣṭhavat muniḥ
5. muniḥ kāṣṭhavat āsīnaḥ indriyagrāmam piṇḍīkṛtya
tatra manaḥ svādhyāyasaṃśliṣṭam ekāgram dhārayet
5. There, the sage should hold his mind one-pointed and absorbed in self-study, having gathered the group of senses and seated like a log of wood.
शब्दं न विन्देच्छ्रोत्रेण स्पर्शं त्वचा न वेदयेत् ।
रूपं न चक्षुषा विद्याज्जिह्वया न रसांस्तथा ॥६॥
6. śabdaṁ na vindecchrotreṇa sparśaṁ tvacā na vedayet ,
rūpaṁ na cakṣuṣā vidyājjihvayā na rasāṁstathā.
6. śabdam na vindet śrotreṇa sparśam tvacā na vedayet
rūpam na cakṣuṣā vidyāt jihvayā na rasān tathā
6. śrotreṇa śabdam na vindet tvacā sparśam na vedayet
cakṣuṣā rūpam na vidyāt jihvayā rasān na tathā
6. One should not perceive sound with the ear, nor experience touch with the skin. Similarly, one should not perceive forms with the eye, nor tastes with the tongue.
घ्रेयाण्यपि च सर्वाणि जह्याद्ध्यानेन योगवित् ।
पञ्चवर्गप्रमाथीनि नेच्छेच्चैतानि वीर्यवान् ॥७॥
7. ghreyāṇyapi ca sarvāṇi jahyāddhyānena yogavit ,
pañcavargapramāthīni neccheccaitāni vīryavān.
7. ghreyāṇi api ca sarvāṇi jahyāt dhyānena yogavit
pañcavargapramāthīni na icchet ca etāni vīryavān
7. yogavit dhyānena ghreyāṇi api ca sarvāṇi jahyāt
ca vīryavān etāni pañcavargapramāthīni na icchet
7. The knower of yoga (yoga) should also abandon all things to be smelled through meditation (dhyāna). Furthermore, the powerful one should not desire these (sense objects) which agitate the group of five senses.
ततो मनसि संसज्य पञ्चवर्गं विचक्षणः ।
समादध्यान्मनो भ्रान्तमिन्द्रियैः सह पञ्चभिः ॥८॥
8. tato manasi saṁsajya pañcavargaṁ vicakṣaṇaḥ ,
samādadhyānmano bhrāntamindriyaiḥ saha pañcabhiḥ.
8. tataḥ manasi saṃsajya pañcavargam vicakṣaṇaḥ
samādadhyāt manaḥ bhrāntam indriyaiḥ saha pañcabhiḥ
8. vicakṣaṇaḥ tataḥ manasi pañcavargam saṃsajya
indriyaiḥ pañcabhiḥ saha bhrāntam manaḥ samādadhyāt
8. Thereafter, a discerning person, having fixed the fivefold group (of sense objects) in the mind, should steady the agitated mind along with the five senses.
विसंचारि निरालम्बं पञ्चद्वारं चलाचलम् ।
पूर्वे ध्यानपथे धीरः समादध्यान्मनोऽन्तरम् ॥९॥
9. visaṁcāri nirālambaṁ pañcadvāraṁ calācalam ,
pūrve dhyānapathe dhīraḥ samādadhyānmano'ntaram.
9. visaṃcāri nirālambam pañcadvāram calācalam pūrve
dhyānapathe dhīraḥ samādadhyāt manaḥ antaram
9. dhīraḥ pūrve dhyānapathe visaṃcāri nirālambam
pañcadvāram calācalam antaram manaḥ samādadhyāt
9. A steady person should compose the inner mind - which is prone to wandering, without support, having five doors (senses), and constantly restless - upon the previously described path of meditation (dhyāna).
इन्द्रियाणि मनश्चैव यदा पिण्डीकरोत्ययम् ।
एष ध्यानपथः पूर्वो मया समनुवर्णितः ॥१०॥
10. indriyāṇi manaścaiva yadā piṇḍīkarotyayam ,
eṣa dhyānapathaḥ pūrvo mayā samanuvarṇitaḥ.
10. indriyāṇi manaḥ ca eva yadā piṇḍīkaroti ayam
eṣaḥ dhyānapathaḥ pūrvaḥ mayā samanuvarṇitaḥ
10. yadā ayam indriyāṇi manaḥ ca eva piṇḍīkaroti,
eṣaḥ pūrvaḥ dhyānapathaḥ mayā samanuvarṇitaḥ
10. When a person unifies the senses and the mind, this is indeed the primary path of meditation (dhyāna) that I have fully described.
तस्य तत्पूर्वसंरुद्धं मनःषष्ठमनन्तरम् ।
स्फुरिष्यति समुद्भ्रान्तं विद्युदम्बुधरे यथा ॥११॥
11. tasya tatpūrvasaṁruddhaṁ manaḥṣaṣṭhamanantaram ,
sphuriṣyati samudbhrāntaṁ vidyudambudhare yathā.
11. tasya tat pūrvasaṃruddham manaḥṣaṣṭham anantaram
sphuriṣyati samudbhrāntam vidyut ambudhare yathā
11. tasya pūrvasaṃruddham manaḥṣaṣṭham tat manaḥ anantaram samudbhrāntam sphuriṣyati,
yathā ambudhare vidyut
11. Thereafter, his mind - which includes the senses as the sixth (faculty) and was previously restrained - will flash forth, greatly agitated, just as lightning (vidyut) in a cloud.
जलबिन्दुर्यथा लोलः पर्णस्थः सर्वतश्चलः ।
एवमेवास्य तच्चित्तं भवति ध्यानवर्त्मनि ॥१२॥
12. jalabinduryathā lolaḥ parṇasthaḥ sarvataścalaḥ ,
evamevāsya taccittaṁ bhavati dhyānavartmani.
12. jala-binduḥ yathā lolaḥ parṇasthaḥ sarvataḥ calaḥ
evam eva asya tat cittam bhavati dhyāna-vartmani
12. yathā jala-binduḥ parṇasthaḥ lolaḥ sarvataḥ calaḥ
evam eva asya tat cittam dhyāna-vartmani bhavati
12. Just as a restless water-drop on a leaf moves in every direction, so too does his mind (citta) become unsteady on the path of meditation (dhyāna).
समाहितं क्षणं किंचिद्ध्यानवर्त्मनि तिष्ठति ।
पुनर्वायुपथं भ्रान्तं मनो भवति वायुवत् ॥१३॥
13. samāhitaṁ kṣaṇaṁ kiṁciddhyānavartmani tiṣṭhati ,
punarvāyupathaṁ bhrāntaṁ mano bhavati vāyuvat.
13. samāhitam kṣaṇam kiñcit dhyāna-vartmani tiṣṭhati
punar vāyu-patham bhrāntam manaḥ bhavati vāyuvat
13. samāhitam manaḥ kiñcit kṣaṇam dhyāna-vartmani tiṣṭhati
punar bhrāntam manaḥ vāyu-patham vāyuvat bhavati
13. The concentrated mind (manas) remains somewhat on the path of meditation (dhyāna) for a moment; then again, wandering like the wind, it becomes like the wind itself.
अनिर्वेदो गतक्लेशो गततन्द्रीरमत्सरः ।
समादध्यात्पुनश्चेतो ध्यानेन ध्यानयोगवित् ॥१४॥
14. anirvedo gatakleśo gatatandrīramatsaraḥ ,
samādadhyātpunaśceto dhyānena dhyānayogavit.
14. anirvedaḥ gata-kleśaḥ gata-tandrīḥ amatsaraḥ
samādadhyāt punaḥ cetaḥ dhyānena dhyāna-yoga-vit
14. anirvedaḥ gata-kleśaḥ gata-tandrīḥ amatsaraḥ
dhyāna-yoga-vit punaḥ dhyānena cetaḥ samādadhyāt
14. Free from despondency, having overcome afflictions, lethargy, and envy, the one who understands the practice of meditation (dhyāna-yoga) should again focus their mind (cetas) through meditation (dhyāna).
विचारश्च वितर्कश्च विवेकश्चोपजायते ।
मुनेः समादधानस्य प्रथमं ध्यानमादितः ॥१५॥
15. vicāraśca vitarkaśca vivekaścopajāyate ,
muneḥ samādadhānasya prathamaṁ dhyānamāditaḥ.
15. vicāraḥ ca vitarkaḥ ca vivekaḥ ca upajāyate
muneḥ samādadhanasya prathamam dhyānam āditaḥ
15. āditaḥ prathamam dhyānam samādadhanasya muneḥ
vicāraḥ ca vitarkaḥ ca vivekaḥ ca upajāyate
15. For the sage (muni) who is concentrating from the very beginning of their first meditation (dhyāna), reflection (vicāra), reasoning (vitarka), and discrimination (viveka) arise.
मनसा क्लिश्यमानस्तु समाधानं च कारयेत् ।
न निर्वेदं मुनिर्गच्छेत्कुर्यादेवात्मनो हितम् ॥१६॥
16. manasā kliśyamānastu samādhānaṁ ca kārayet ,
na nirvedaṁ munirgacchetkuryādevātmano hitam.
16. manasā kliśyamānaḥ tu samādhānam ca kārayet na
nirvedam muniḥ gacchet kuryāt eva ātmanaḥ hitam
16. manasā kliśyamānaḥ tu samādhānam ca kārayet muniḥ
nirvedam na gacchet ātmanaḥ hitam eva kuryāt
16. One who is troubled in mind should strive for composure. A sage should not succumb to despair; rather, he should certainly pursue what is beneficial for his own self (ātman).
पांसुभस्मकरीषाणां यथा वै राशयश्चिताः ।
सहसा वारिणा सिक्ता न यान्ति परिभावनाम् ॥१७॥
17. pāṁsubhasmakarīṣāṇāṁ yathā vai rāśayaścitāḥ ,
sahasā vāriṇā siktā na yānti paribhāvanām.
17. pāṃsu bhasma karīṣāṇām yathā vai rāśayaḥ citāḥ
sahasā vāriṇā siktāḥ na yānti paribhāvanām
17. yathā vai pāṃsu bhasma karīṣāṇām citāḥ rāśayaḥ
sahasā vāriṇā siktāḥ paribhāvanām na yānti
17. Just as piles of dust, ash, and dung, when suddenly sprinkled with water, do not immediately achieve full saturation or thorough absorption.
किंचित्स्निग्धं यथा च स्याच्छुष्कचूर्णमभावितम् ।
क्रमशस्तु शनैर्गच्छेत्सर्वं तत्परिभावनम् ॥१८॥
18. kiṁcitsnigdhaṁ yathā ca syācchuṣkacūrṇamabhāvitam ,
kramaśastu śanairgacchetsarvaṁ tatparibhāvanam.
18. kiñcit snigdham yathā ca syāt śuṣkacūrṇam abhāvitam
kramaśaḥ tu śanaiḥ gacchet sarvam tat paribhāvanam
18. yathā ca kiñcit snigdham abhāvitam śuṣkacūrṇam syāt
tu kramaśaḥ śanaiḥ tat sarvam paribhāvanam gacchet
18. Just as a dry powder, unmoistened, becomes somewhat moist, similarly, gradually and slowly, all of it will achieve thorough absorption.
एवमेवेन्द्रियग्रामं शनैः संपरिभावयेत् ।
संहरेत्क्रमशश्चैव स सम्यक्प्रशमिष्यति ॥१९॥
19. evamevendriyagrāmaṁ śanaiḥ saṁparibhāvayet ,
saṁharetkramaśaścaiva sa samyakpraśamiṣyati.
19. evam eva indriyagrāmam śanaiḥ saṃparibhāvayet
saṃharet kramaśaḥ ca eva saḥ samyak praśamiṣyati
19. evam eva indriyagrāmam śanaiḥ saṃparibhāvayet
kramaśaḥ ca eva saḥ samyak praśamiṣyati
19. In precisely this manner, one should gradually train the entire group of senses (indriya). One should withdraw them progressively, and then that (mind) will become perfectly tranquil.
स्वयमेव मनश्चैव पञ्चवर्गश्च भारत ।
पूर्वं ध्यानपथं प्राप्य नित्ययोगेन शाम्यति ॥२०॥
20. svayameva manaścaiva pañcavargaśca bhārata ,
pūrvaṁ dhyānapathaṁ prāpya nityayogena śāmyati.
20. svayam eva manaḥ ca eva pañcavargaḥ ca bhārata
pūrvam dhyānapatham prāpya nityayogena śāmyati
20. bhārata svayam eva manaḥ ca eva pañcavargaḥ ca
pūrvam dhyānapatham prāpya nityayogena śāmyati
20. O Bhārata, the mind itself, along with the five sense faculties (or their objects), having first reached the path of deep meditation (dhyāna), becomes tranquil through constant spiritual discipline (yoga).
न तत्पुरुषकारेण न च दैवेन केनचित् ।
सुखमेष्यति तत्तस्य यदेवं संयतात्मनः ॥२१॥
21. na tatpuruṣakāreṇa na ca daivena kenacit ,
sukhameṣyati tattasya yadevaṁ saṁyatātmanaḥ.
21. na tat puruṣakāreṇa na ca daivena kenacit
sukham eṣyati tat tasya yat evam saṃyatātmanaḥ
21. evam saṃyatātmanaḥ tat sukham yat tasya,
tat puruṣakāreṇa na ca kenacit daivena na eṣyati
21. Such happiness that belongs to the self-controlled (saṃyatātman) cannot be obtained through human effort or any divine intervention (fate).
सुखेन तेन संयुक्तो रंस्यते ध्यानकर्मणि ।
गच्छन्ति योगिनो ह्येवं निर्वाणं तन्निरामयम् ॥२२॥
22. sukhena tena saṁyukto raṁsyate dhyānakarmaṇi ,
gacchanti yogino hyevaṁ nirvāṇaṁ tannirāmayam.
22. sukhena tena saṃyuktaḥ raṃsyate dhyānakarmaṇi
gacchanti yoginaḥ hi evam nirvāṇam tat nirāmayam
22. tena sukhena saṃyuktaḥ (saḥ) dhyānakarmaṇi raṃsyate
hi evam yoginaḥ tat nirāmayam nirvāṇam gacchanti
22. United with such ease, one will delight in the practice of meditation (dhyāna). Indeed, yogis (yogin) thus attain that faultless liberation (nirvāṇa).