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महाभारतः       mahābhārataḥ - book-12, chapter-189

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युधिष्ठिर उवाच ।
चातुराश्रम्यमुक्तं ते राजधर्मास्तथैव च ।
नानाश्रयाश्च बहव इतिहासाः पृथग्विधाः ॥१॥
1. yudhiṣṭhira uvāca ,
cāturāśramyamuktaṁ te rājadharmāstathaiva ca ,
nānāśrayāśca bahava itihāsāḥ pṛthagvidhāḥ.
1. yudhiṣṭhiraḥ uvāca cāturāśramyam uktam te rājadharmāḥ
tathā eva ca nānāśrayāḥ ca bahavaḥ itihāsāḥ pṛthakvidhāḥ
1. yudhiṣṭhiraḥ uvāca: te cāturāśramyam uktam,
tathā eva ca rājadharmāḥ,
ca bahavaḥ nānāśrayāḥ pṛthakvidhāḥ itihāsāḥ
1. Yudhishthira said: "You have explained the system of the four stages of life (āśrama), as well as the duties of kings (dharma). Also, many diverse historical narratives (itihāsa) have been recounted."
श्रुतास्त्वत्तः कथाश्चैव धर्मयुक्ता महामते ।
संदेहोऽस्ति तु कश्चिन्मे तद्भवान्वक्तुमर्हति ॥२॥
2. śrutāstvattaḥ kathāścaiva dharmayuktā mahāmate ,
saṁdeho'sti tu kaścinme tadbhavānvaktumarhati.
2. śrutāḥ tvattaḥ kathāḥ ca eva dharma-yuktāḥ mahā-mate
saṃdehaḥ asti tu kaścid me tat bhavān vaktum arhati
2. mahā-mate tvattaḥ dharma-yuktāḥ kathāḥ ca eva śrutāḥ
tu me kaścid saṃdehaḥ asti tat bhavān vaktum arhati
2. O great-minded one (mahāmate), stories imbued with natural law (dharma) have been heard from you. However, I have some doubt; therefore, you ought to explain that.
जापकानां फलावाप्तिं श्रोतुमिच्छामि भारत ।
किं फलं जपतामुक्तं क्व वा तिष्ठन्ति जापकाः ॥३॥
3. jāpakānāṁ phalāvāptiṁ śrotumicchāmi bhārata ,
kiṁ phalaṁ japatāmuktaṁ kva vā tiṣṭhanti jāpakāḥ.
3. jāpakānām phala-avāptim śrotum icchāmi bhārata |
kim phalam japatām uktam kva vā tiṣṭhanti jāpakāḥ
3. bhārata jāpakānām phala-avāptim śrotum icchāmi
japatām kim phalam uktam vā jāpakāḥ kva tiṣṭhanti
3. O Bhārata, I wish to hear about the attainment of results by those who recite (mantras) (jāpakāḥ). What result is declared for reciters, and where do the reciters dwell?
जपस्य च विधिं कृत्स्नं वक्तुमर्हसि मेऽनघ ।
जापका इति किं चैतत्सांख्ययोगक्रियाविधिः ॥४॥
4. japasya ca vidhiṁ kṛtsnaṁ vaktumarhasi me'nagha ,
jāpakā iti kiṁ caitatsāṁkhyayogakriyāvidhiḥ.
4. japasya ca vidhim kṛtsnam vaktum arhasi me anagha
| jāpakāḥ iti kim ca etat sāṅkhya-yoga-kriyā-vidhiḥ
4. anagha me japasya kṛtsnam vidhim vaktum ca arhasi
jāpakāḥ iti kim ca etat sāṅkhya-yoga-kriyā-vidhiḥ
4. O sinless one (anagha), you ought to explain to me the entire ritual (vidhi) of recitation (japa). What does 'reciters' (jāpakāḥ) mean? Is this a ritual (vidhi) related to Sāṅkhya and Yoga practices (kriyā)?
किं यज्ञविधिरेवैष किमेतज्जप्यमुच्यते ।
एतन्मे सर्वमाचक्ष्व सर्वज्ञो ह्यसि मे मतः ॥५॥
5. kiṁ yajñavidhirevaiṣa kimetajjapyamucyate ,
etanme sarvamācakṣva sarvajño hyasi me mataḥ.
5. kim yajñavidhiḥ eva eṣaḥ kim etat japyam ucyate
etat me sarvam ācakṣva sarvajñaḥ hi asi me mataḥ
5. eṣaḥ kim yajñavidhiḥ eva etat kim japyam ucyate
me etat sarvam ācakṣva hi me sarvajñaḥ asi mataḥ
5. Is this just a procedure for a Vedic ritual (yajña), or is this called japa (recitation)? Explain all this to me, for I consider you to be omniscient.
भीष्म उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
यमस्य यत्पुरा वृत्तं कालस्य ब्राह्मणस्य च ॥६॥
6. bhīṣma uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
yamasya yatpurā vṛttaṁ kālasya brāhmaṇasya ca.
6. bhīṣmaḥ uvāca atra api udāharanti imam itihāsam
purātanam yamasya yat purā vṛttam kālasya brāhmaṇasya ca
6. bhīṣmaḥ uvāca atra api imam purātanam itihāsam udāharanti
yat purā yamasya kālasya brāhmaṇasya ca vṛttam
6. Bhishma said: "Here, they also recount this ancient legend, which formerly occurred concerning Yama, Time, and a Brahmin."
संन्यास एव वेदान्ते वर्तते जपनं प्रति ।
वेदवादाभिनिर्वृत्ता शान्तिर्ब्रह्मण्यवस्थितौ ।
मार्गौ तावप्युभावेतौ संश्रितौ न च संश्रितौ ॥७॥
7. saṁnyāsa eva vedānte vartate japanaṁ prati ,
vedavādābhinirvṛttā śāntirbrahmaṇyavasthitau ,
mārgau tāvapyubhāvetau saṁśritau na ca saṁśritau.
7. saṃnyāsaḥ eva vedānte vartate japanam
prati vedavādābhinirvṛttā śāntiḥ
brahmaṇi avasthitau mārgau tau api
ubhau etau saṃśritau na ca saṃśritau
7. vedānte japanam prati saṃnyāsaḥ eva
vartate vedavādābhinirvṛttā śāntiḥ
brahmaṇi avasthitau tau ubhau etau
mārgau api saṃśritau ca na saṃśritau
7. Renunciation (sannyāsa) is what prevails in Vedānta concerning chanting. Peace (śānti), brought about by the declarations of the Vedas, is established in the state of being fixed on Brahman (brahman). These two paths are both taken up and, at the same time, not taken up.
यथा संश्रूयते राजन्कारणं चात्र वक्ष्यते ।
मनःसमाधिरत्रापि तथेन्द्रियजयः स्मृतः ॥८॥
8. yathā saṁśrūyate rājankāraṇaṁ cātra vakṣyate ,
manaḥsamādhiratrāpi tathendriyajayaḥ smṛtaḥ.
8. yathā saṃśrūyate rājan kāraṇam ca atra vakṣyate
manaḥsamādhiḥ atra api tathā indriyajayaḥ smṛtaḥ
8. rājan yathā saṃśrūyate atra kāraṇam ca vakṣyate
atra api manaḥsamādhiḥ tathā indriyajayaḥ smṛtaḥ
8. O King, just as it is traditionally heard, the reason for this will also be explained here. Mental concentration (dhyāna) and control over the senses are considered important in this regard.
सत्यमग्निपरीचारो विविक्तानां च सेवनम् ।
ध्यानं तपो दमः क्षान्तिरनसूया मिताशनम् ॥९॥
9. satyamagniparīcāro viviktānāṁ ca sevanam ,
dhyānaṁ tapo damaḥ kṣāntiranasūyā mitāśanam.
9. satyam agniparicāraḥ viviktānām ca sevanam
dhyānam tapaḥ damaḥ kṣāntiḥ anasūyā mitāśanam
9. satyam agniparicāraḥ viviktānām ca sevanam
dhyānam tapaḥ damaḥ kṣāntiḥ anasūyā mitāśanam
9. Truthfulness, service to the sacred fire (agniparicāra), dwelling in solitary places, meditation (dhyāna), austerity (tapas), self-control, patience, absence of envy, and moderate eating (mitāśanam).
विषयप्रतिसंहारो मितजल्पस्तथा शमः ।
एष प्रवृत्तको धर्मो निवृत्तकमथो शृणु ॥१०॥
10. viṣayapratisaṁhāro mitajalpastathā śamaḥ ,
eṣa pravṛttako dharmo nivṛttakamatho śṛṇu.
10. viṣayapratiṣaṃhāraḥ mitajalpaḥ tathā śamaḥ
eṣaḥ pravṛttakaḥ dharmaḥ nivṛttakam atho śṛṇu
10. eṣaḥ viṣayapratiṣaṃhāraḥ mitajalpaḥ tathā
śamaḥ pravṛttakaḥ dharmaḥ atho nivṛttakam śṛṇu
10. Withdrawal from sense objects, restrained speech, and mental tranquility - this is the natural law (dharma) associated with active engagement. Now, furthermore, listen to that associated with withdrawal.
यथा निवर्तते कर्म जपतो ब्रह्मचारिणः ।
एतत्सर्वमशेषेण यथोक्तं परिवर्जयेत् ।
त्रिविधं मार्गमासाद्य व्यक्ताव्यक्तमनाश्रयम् ॥११॥
11. yathā nivartate karma japato brahmacāriṇaḥ ,
etatsarvamaśeṣeṇa yathoktaṁ parivarjayet ,
trividhaṁ mārgamāsādya vyaktāvyaktamanāśrayam.
11. yathā nivartate karma japataḥ
brahmacāriṇaḥ etat sarvam aśeṣeṇa
yathoktam parivarjayet trividham
mārgam āsādya vyaktāvyaktam anāśrayam
11. japataḥ brahmacāriṇaḥ karma yathā
nivartate etat yathoktam sarvam
aśeṣeṇa parivarjayet trividham
vyaktāvyaktam anāśrayam mārgam āsādya
11. One should completely abandon all that has been stated (as active engagement), just as the action (karma) of a spiritual student (brahmacārin) engaged in chanting (japa) ceases, having attained the threefold path - which is both manifest and unmanifest, and entirely independent.
कुशोच्चयनिषण्णः सन्कुशहस्तः कुशैः शिखी ।
चीरैः परिवृतस्तस्मिन्मध्ये छन्नः कुशैस्तथा ॥१२॥
12. kuśoccayaniṣaṇṇaḥ sankuśahastaḥ kuśaiḥ śikhī ,
cīraiḥ parivṛtastasminmadhye channaḥ kuśaistathā.
12. kuśoccayaniṣaṇṇaḥ san kuśahastaḥ kuśaiḥ śikhī
cīraiḥ parivṛtaḥ tasmin madhye channaḥ kuśaiḥ tathā
12. san kuśoccayaniṣaṇṇaḥ kuśahastaḥ śikhī cīraiḥ
parivṛtaḥ kuśaiḥ tathā tasmin madhye channaḥ kuśaiḥ
12. Being seated on a pile of kusha grass, holding kusha grass in hand, and possessing a topknot, he is covered with bark garments; and in that very spot, he is further concealed by kusha grasses.
विषयेभ्यो नमस्कुर्याद्विषयान्न च भावयेत् ।
साम्यमुत्पाद्य मनसो मनस्येव मनो दधत् ॥१३॥
13. viṣayebhyo namaskuryādviṣayānna ca bhāvayet ,
sāmyamutpādya manaso manasyeva mano dadhat.
13. viṣayebhyaḥ namaskuryāt viṣayān na ca bhāvayet
sāmyam utpādya manasaḥ manasi eva manaḥ dadhat
13. viṣayebhyaḥ namaskuryāt ca viṣayān na bhāvayet
manasaḥ sāmyam utpādya manasi eva manaḥ dadhat
13. One should pay respect to the sense objects, yet not contemplate them. Having generated equanimity of the mind, one should place the mind itself within the mind, holding it there.
तद्धिया ध्यायति ब्रह्म जपन्वै संहितां हिताम् ।
संन्यस्यत्यथ वा तां वै समाधौ पर्यवस्थितः ॥१४॥
14. taddhiyā dhyāyati brahma japanvai saṁhitāṁ hitām ,
saṁnyasyatyatha vā tāṁ vai samādhau paryavasthitaḥ.
14. tat-dhiyā dhyāyati brahma japan vai saṃhitām hitām
saṃnyasyati atha vā tām vai samādhau paryavasthitaḥ
14. tat-dhiyā brahma dhyāyati japan vai hitām saṃhitām
atha vā tām vai samādhau paryavasthitaḥ saṃnyasyati
14. With an intellect focused on that (Brahman), he meditates on Brahman (brahman), chanting the beneficial sacred text (saṃhitā). Alternatively, he renounces that very text, being firmly established in deep meditative absorption (samādhi).
ध्यानमुत्पादयत्यत्र संहिताबलसंश्रयात् ।
शुद्धात्मा तपसा दान्तो निवृत्तद्वेषकामवान् ॥१५॥
15. dhyānamutpādayatyatra saṁhitābalasaṁśrayāt ,
śuddhātmā tapasā dānto nivṛttadveṣakāmavān.
15. dhyānam utpādayati atra saṃhitā-bala-saṃśrayāt
śuddha-ātmā tapasā dāntaḥ nivṛtta-dveṣa-kāmavān
15. atra saṃhitā-bala-saṃśrayāt dhyānam utpādayati
śuddha-ātmā tapasā dāntaḥ nivṛtta-dveṣa-kāmavān
15. Here, he generates profound meditation (dhyāna) by relying on the power of the sacred text (saṃhitā). He is pure in his inner being (ātman), self-controlled through ascetic practices (tapas), and free from hatred and desires.
अरागमोहो निर्द्वंद्वो न शोचति न सज्जते ।
न कर्ताकरणीयानां न कार्याणामिति स्थितिः ॥१६॥
16. arāgamoho nirdvaṁdvo na śocati na sajjate ,
na kartākaraṇīyānāṁ na kāryāṇāmiti sthitiḥ.
16. arāga-mohaḥ nirdvandvaḥ na śocati na sajjate
na kartā akaraṇīyānām na kāryāṇām iti sthitiḥ
16. arāga-mohaḥ nirdvandvaḥ na śocati na sajjate
na akaraṇīyānām kartā na kāryāṇām iti sthitiḥ
16. Such a person is free from attachment and delusion, liberated from the pairs of opposites. He neither grieves nor clings to anything. He is not the agent of actions that should not be done, nor even of those that should be done. This is his established state.
न चाहंकारयोगेन मनः प्रस्थापयेत्क्वचित् ।
न चात्मग्रहणे युक्तो नावमानी न चाक्रियः ॥१७॥
17. na cāhaṁkārayogena manaḥ prasthāpayetkvacit ,
na cātmagrahaṇe yukto nāvamānī na cākriyaḥ.
17. na ca ahaṅkāra-yogena manaḥ prasthāpayet kvacit na
ca ātma-grahaṇe yuktaḥ na avamānī na ca akriyaḥ
17. na ca ahaṅkāra-yogena manaḥ kvacit prasthāpayet na
ca ātma-grahaṇe yuktaḥ na avamānī na ca akriyaḥ
17. Nor should one allow the mind to be propelled anywhere by the influence of ego (ahaṅkāra). Such a person is neither engrossed in identifying with the self (ātman), nor conceited, nor inactive.
ध्यानक्रियापरो युक्तो ध्यानवान्ध्याननिश्चयः ।
ध्याने समाधिमुत्पाद्य तदपि त्यजति क्रमात् ॥१८॥
18. dhyānakriyāparo yukto dhyānavāndhyānaniścayaḥ ,
dhyāne samādhimutpādya tadapi tyajati kramāt.
18. dhyānakriyāparaḥ yuktaḥ dhyānavān dhyānaniścayaḥ
dhyāne samādhim utpādya tat api tyajati kramāt
18. dhyānakriyāparaḥ yuktaḥ dhyānavān dhyānaniścayaḥ
dhyāne samādhim utpādya tat api tyajati kramāt
18. Engaged in the activity of meditation (dhyāna), disciplined, endowed with meditation, and resolute in meditation – such a person, having achieved perfect concentration (samādhi) through meditation, gradually abandons even that.
स वै तस्यामवस्थायां सर्वत्यागकृतः सुखी ।
निरीहस्त्यजति प्राणान्ब्राह्मीं संश्रयते तनुम् ॥१९॥
19. sa vai tasyāmavasthāyāṁ sarvatyāgakṛtaḥ sukhī ,
nirīhastyajati prāṇānbrāhmīṁ saṁśrayate tanum.
19. saḥ vai tasyām avasthāyām sarvatyāgakṛtaḥ sukhī
nirīhaḥ tyajati prāṇān brāhmīm saṃśrayate tanum
19. saḥ vai tasyām avasthāyām sarvatyāgakṛtaḥ sukhī
nirīhaḥ tyajati prāṇān brāhmīm saṃśrayate tanum
19. Indeed, in that state, having achieved complete renunciation of everything, he becomes happy. Free from desires, he gives up his vital breaths and takes shelter in a divine (brāhmī) body.
अथ वा नेच्छते तत्र ब्रह्मकायनिषेवणम् ।
उत्क्रामति च मार्गस्थो नैव क्वचन जायते ॥२०॥
20. atha vā necchate tatra brahmakāyaniṣevaṇam ,
utkrāmati ca mārgastho naiva kvacana jāyate.
20. atha vā na icchate tatra brahmakāyaniṣevaṇam
utkrāmati ca mārgasthaḥ na eva kvacana jāyate
20. atha vā na icchate tatra brahmakāyaniṣevaṇam
utkrāmati ca mārgasthaḥ na eva kvacana jāyate
20. Alternatively, if he does not desire the attainment of a divine (brahman) body there, then, established on the path, he transcends and is never born anywhere.
आत्मबुद्धिं समास्थाय शान्तीभूतो निरामयः ।
अमृतं विरजःशुद्धमात्मानं प्रतिपद्यते ॥२१॥
21. ātmabuddhiṁ samāsthāya śāntībhūto nirāmayaḥ ,
amṛtaṁ virajaḥśuddhamātmānaṁ pratipadyate.
21. ātmabuddhim samāsthāya śāntībhūtaḥ nirāmayaḥ
amṛtam virajaśuddham ātmānam pratipadyate
21. ātmabuddhim samāsthāya śāntībhūtaḥ nirāmayaḥ
amṛtam virajaśuddham ātmānam pratipadyate
21. Having firmly established himself in the understanding of the self (ātman), he becomes peaceful and free from affliction. He attains the immortal, stainless, and pure self (ātman).