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महाभारतः       mahābhārataḥ - book-12, chapter-196

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मनुरुवाच ।
यदिन्द्रियैस्तूपकृतान्पुरस्तात्प्राप्तान्गुणान्संस्मरते चिराय ।
तेष्विन्द्रियेषूपहतेषु पश्चात्स बुद्धिरूपः परमः स्वभावः ॥१॥
1. manuruvāca ,
yadindriyaistūpakṛtānpurastā;tprāptānguṇānsaṁsmarate cirāya ,
teṣvindriyeṣūpahateṣu paścā;tsa buddhirūpaḥ paramaḥ svabhāvaḥ.
1. manuḥ uvāca yat indriyaiḥ tu upakṛtān
purastāt prāptān guṇān saṃsmarate
cirāya teṣu indriyeṣu upahateṣu paścāt
saḥ buddhi-rūpaḥ paramaḥ svabhāvaḥ
1. manuḥ uvāca yat indriyaiḥ purastāt
prāptān upakṛtān guṇān cirāya saṃsmarate
teṣu indriyeṣu paścāt upahateṣu
saḥ tu buddhi-rūpaḥ paramaḥ svabhāvaḥ
1. Manu said: If one remembers for a long time the qualities (guṇas) that were experienced previously through the senses (indriyas), even after those senses (indriyas) are later impaired or destroyed, that enduring memory is indeed the supreme intrinsic nature (svabhāva) in the form of intellect (buddhi).
यथेन्द्रियार्थान्युगपत्समस्तान्नावेक्षते कृत्स्नमतुल्यकालम् ।
यथाबलं संचरते स विद्वांस्तस्मात्स एकः परमः शरीरी ॥२॥
2. yathendriyārthānyugapatsamastā;nnāvekṣate kṛtsnamatulyakālam ,
yathābalaṁ saṁcarate sa vidvāṁ;stasmātsa ekaḥ paramaḥ śarīrī.
2. yathā indriya-arthān yugapat samastān
na āvekṣate kṛtsnam atulya-kālam
yathā-balam saṃcarate saḥ
vidvān tasmāt saḥ ekaḥ paramaḥ śarīrī
2. yathā (ekaḥ) indriya-arthān yugapat
samastān kṛtsnam atulya-kālam na
āvekṣate saḥ vidvān yathā-balam
saṃcarate tasmāt saḥ ekaḥ paramaḥ śarīrī
2. Just as one does not perceive all objects of the senses (indriyārthas) simultaneously, entirely, and with a uniform temporal consistency, but rather that knower (vidvān) perceives according to his capacity; therefore, he is indeed the one supreme embodied being.
रजस्तमः सत्त्वमथो तृतीयं गच्छत्यसौ ज्ञानगुणान्विरूपान् ।
तथेन्द्रियाण्याविशते शरीरी हुताशनं वायुरिवेन्धनस्थम् ॥३॥
3. rajastamaḥ sattvamatho tṛtīyaṁ; gacchatyasau jñānaguṇānvirūpān ,
tathendriyāṇyāviśate śarīrī; hutāśanaṁ vāyurivendhanastham.
3. rajas tamaḥ sattvam atho tṛtīyam
gachchati asau jñāna-guṇān virūpān
tathā indriyāṇi āviśate śarīrī
hutāśanam vāyuḥ iva indhanastham
3. vāyuḥ indhanastham hutāśanam iva tathā śarīrī indriyāṇi āviśate.
asau rajas tamaḥ atho tṛtīyam sattvam virūpān jñāna-guṇān gachchati.
3. Just as wind (vāyu) enters a fire (hutāśana) situated in fuel, similarly, the embodied being (śarīrī) enters the senses. This embodied being then undergoes the diverse qualities of knowledge (jñāna), namely Rajas, Tamas, and Sattva, the third.
न चक्षुषा पश्यति रूपमात्मनो न पश्यति स्पर्शनमिन्द्रियेन्द्रियम् ।
न श्रोत्रलिङ्गं श्रवणे निदर्शनं तथागतं पश्यति तद्विनश्यति ॥४॥
4. na cakṣuṣā paśyati rūpamātmano; na paśyati sparśanamindriyendriyam ,
na śrotraliṅgaṁ śravaṇe nidarśanaṁ; tathāgataṁ paśyati tadvinaśyati.
4. na chakṣuṣā paśyati rūpam ātmanaḥ
na paśyati sparśanam indriyendriyam
na śrotraliṅgam śravaṇe nidarśanam
tathāgatam paśyati tat vinaśyati
4. chakṣuṣā ātmanaḥ rūpam na paśyati.
indriyendriyam sparśanam na paśyati.
śravaṇe śrotraliṅgam nidarśanam na (asti).
yaḥ tathāgatam paśyati,
tat (darśanam) vinaśyati.
4. One does not perceive the form of the Self (ātman) with the eye. The inner sense does not perceive touch (as an object of sight). The characteristic of hearing (śrotraliṅga) is not directly manifested within the act of hearing (śravaṇa) itself. Whatever perceives the 'thus-come' (tathāgata) – that perception perishes.
श्रोत्रादीनि न पश्यन्ति स्वं स्वमात्मानमात्मना ।
सर्वज्ञः सर्वदर्शी च क्षेत्रज्ञस्तानि पश्यति ॥५॥
5. śrotrādīni na paśyanti svaṁ svamātmānamātmanā ,
sarvajñaḥ sarvadarśī ca kṣetrajñastāni paśyati.
5. śrotrādīni na paśyanti svam svam ātmānam ātmanā
sarvajñaḥ sarvadarśī cha kṣetrajñaḥ tāni paśyati
5. śrotrādīni svam svam ātmānam ātmanā na paśyanti.
cha sarvajñaḥ sarvadarśī kṣetrajñaḥ tāni paśyati.
5. The ears and other senses do not perceive their own selves by means of themselves. But the all-knowing and all-seeing Knower of the Field (kṣetrajña) perceives them (the senses).
यथा हिमवतः पार्श्वं पृष्ठं चन्द्रमसो यथा ।
न दृष्टपूर्वं मनुजैर्न च तन्नास्ति तावता ॥६॥
6. yathā himavataḥ pārśvaṁ pṛṣṭhaṁ candramaso yathā ,
na dṛṣṭapūrvaṁ manujairna ca tannāsti tāvatā.
6. yathā himavataḥ pārśvam pṛṣṭham chandramasaḥ yathā
na dṛṣṭapūrvam manujaiḥ na cha tat na asti tāvatā
6. yathā himavataḥ pārśvam (asti) yathā chandramasaḥ pṛṣṭham (asti),
(te) manujaiḥ dṛṣṭapūrvam na.
cha tāvatā tat na asti.
6. Just as the side of the Himalayas and the far side of the moon have not been seen before by men, yet they do not cease to exist simply because of that.
तद्वद्भूतेषु भूतात्मा सूक्ष्मो ज्ञानात्मवानसौ ।
अदृष्टपूर्वश्चक्षुर्भ्यां न चासौ नास्ति तावता ॥७॥
7. tadvadbhūteṣu bhūtātmā sūkṣmo jñānātmavānasau ,
adṛṣṭapūrvaścakṣurbhyāṁ na cāsau nāsti tāvatā.
7. tadvat bhūteṣu bhūtātmā sūkṣmaḥ jñānātmavān asau
adṛṣṭapūrvaḥ cakṣurbhyām na ca asau na asti tāvatā
7. asau bhūteṣu bhūtātmā jñānātmavān sūkṣmaḥ tadvat
adṛṣṭapūrvaḥ cakṣurbhyām na ca asau tāvatā na asti
7. Similarly, the subtle soul (ātman) of beings, which is endowed with knowledge, resides within all beings. Though it has never been seen by the eyes, it does not cease to exist for that reason alone.
पश्यन्नपि यथा लक्ष्म जगत्सोमे न विन्दति ।
एवमस्ति न वेत्येतन्न च तन्न परायणम् ॥८॥
8. paśyannapi yathā lakṣma jagatsome na vindati ,
evamasti na vetyetanna ca tanna parāyaṇam.
8. paśyan api yathā lakṣma jagat some na vindati
evam asti na vā iti etat na ca tat na parāyaṇam
8. yathā jagat some lakṣma paśyan api na vindati,
evam etat (asti na vā iti) na ca tat na parāyaṇam
8. Just as a person, even while seeing the moon, does not perceive its distinct marks, similarly, whether this (reality) exists or does not exist (in a perceptible form), this is not the ultimate refuge (parāyaṇa); nor is that (debate) the ultimate refuge.
रूपवन्तमरूपत्वादुदयास्तमये बुधाः ।
धिया समनुपश्यन्ति तद्गताः सवितुर्गतिम् ॥९॥
9. rūpavantamarūpatvādudayāstamaye budhāḥ ,
dhiyā samanupaśyanti tadgatāḥ saviturgatim.
9. rūpavantam arūpatvāt udayāstamay-e budhāḥ
dhiyā samanupaśyanti tadgatāḥ savituḥ gatim
9. budhāḥ arūpatvāt dhiyā tadgatāḥ udayāstamay-e
rūpavantam savituḥ gatim samanupaśyanti
9. Wise individuals (budhāḥ), by virtue of the ultimate formless nature (arūpatvāt) of reality, perceive the sun, which appears to possess form (rūpavantam), and its movement (gati) at rising and setting. They discern this fully through their intellect (dhī), having become absorbed in that understanding.
तथा बुद्धिप्रदीपेन दूरस्थं सुविपश्चितः ।
प्रत्यासन्नं निनीषन्ति ज्ञेयं ज्ञानाभिसंहितम् ॥१०॥
10. tathā buddhipradīpena dūrasthaṁ suvipaścitaḥ ,
pratyāsannaṁ ninīṣanti jñeyaṁ jñānābhisaṁhitam.
10. tathā buddhipradīpena dūrastham suvipaścitaḥ
pratyāsannam ninīṣanti jñeyam jñānābhisaṃhitam
10. tathā suvipaścitaḥ buddhipradīpena jñānābhisaṃhitam
dūrastham jñeyam pratyāsannam ninīṣanti
10. Similarly, highly learned individuals (suvipaścitaḥ), with the lamp of their intellect, desire to bring near that which is distant - the ultimate knowable (jñeyam) - which is permeated by knowledge (jñāna).
न हि खल्वनुपायेन कश्चिदर्थोऽभिसिध्यति ।
सूत्रजालैर्यथा मत्स्यान्बध्नन्ति जलजीविनः ॥११॥
11. na hi khalvanupāyena kaścidartho'bhisidhyati ,
sūtrajālairyathā matsyānbadhnanti jalajīvinaḥ.
11. na hi khalu anupāyena kaścit arthaḥ abhisidhyati
| sūtrajālaiḥ yathā matsyān badhnanti jalajīvinaḥ
11. na hi khalu anupāyena kaścit arthaḥ abhisidhyati
yathā jalajīvinaḥ sūtrajālaiḥ matsyān badhnanti
11. Indeed, no objective is ever accomplished without the appropriate means. This is just as those who live by water (fishermen) catch fish using nets.
मृगैर्मृगाणां ग्रहणं पक्षिणां पक्षिभिर्यथा ।
गजानां च गजैरेवं ज्ञेयं ज्ञानेन गृह्यते ॥१२॥
12. mṛgairmṛgāṇāṁ grahaṇaṁ pakṣiṇāṁ pakṣibhiryathā ,
gajānāṁ ca gajairevaṁ jñeyaṁ jñānena gṛhyate.
12. mṛgaiḥ mṛgāṇām grahaṇam pakṣiṇām pakṣibhiḥ yathā
| gajānām ca gajaiḥ evam jñeyam jñānena gṛhyate
12. yathā mṛgāṇām grahaṇam mṛgaiḥ pakṣiṇām pakṣibhiḥ ca gajānām gajaiḥ [bhavati],
evam jñeyam jñānena gṛhyate
12. Just as deer are caught by deer, and birds by birds, and similarly elephants are caught by elephants; in the same way, what is to be known (jñeya) is apprehended by knowledge (jñāna).
अहिरेव ह्यहेः पादान्पश्यतीति निदर्शनम् ।
तद्वन्मूर्तिषु मूर्तिष्ठं ज्ञेयं ज्ञानेन पश्यति ॥१३॥
13. ahireva hyaheḥ pādānpaśyatīti nidarśanam ,
tadvanmūrtiṣu mūrtiṣṭhaṁ jñeyaṁ jñānena paśyati.
13. ahiḥ eva hi aheḥ pādān paśyati iti nidarśanam |
tadvat mūrtiṣu mūrtiṣṭham jñeyam jñānena paśyati
13. ahiḥ eva hi aheḥ pādān paśyati iti nidarśanam tadvat
[jñānena] jñānena mūrtiṣu mūrtiṣṭham jñeyam paśyati
13. "Indeed, only a snake sees the feet (hidden aspects) of another snake" - this is an apt illustration. Similarly, through knowledge (jñāna), one perceives the knowable (jñeya) that exists within various forms (mūrti).
नोत्सहन्ते यथा वेत्तुमिन्द्रियैरिन्द्रियाण्यपि ।
तथैवेह परा बुद्धिः परं बुद्ध्या न पश्यति ॥१४॥
14. notsahante yathā vettumindriyairindriyāṇyapi ,
tathaiveha parā buddhiḥ paraṁ buddhyā na paśyati.
14. na utsahante yathā vettum indriyaiḥ indriyāṇi api |
tathā eva iha parā buddhiḥ param buddhyā na paśyati
14. yathā indriyaiḥ api indriyāṇi vettum na utsahante,
tathaiva iha parā buddhiḥ buddhyā param na paśyati
14. Just as even the senses (indriya) are unable to perceive other senses (indriya) by means of their own functions, so too in this world, the higher intellect (buddhi) cannot perceive the Supreme (param) by means of the intellect itself.
यथा चन्द्रो ह्यमावास्यामलिङ्गत्वान्न दृश्यते ।
न च नाशोऽस्य भवति तथा विद्धि शरीरिणम् ॥१५॥
15. yathā candro hyamāvāsyāmaliṅgatvānna dṛśyate ,
na ca nāśo'sya bhavati tathā viddhi śarīriṇam.
15. yathā candraḥ hi amāvāsyām aliṅgatvāt na dṛśyate
na ca nāśaḥ asya bhavati tathā viddhi śarīriṇam
15. yathā candraḥ hi amāvāsyām aliṅgatvāt na dṛśyate,
ca asya nāśaḥ na bhavati,
tathā śarīriṇam viddhi.
15. Just as the moon is indeed not seen on the new moon day due to its non-manifestation, and its destruction does not occur, similarly, understand the embodied being (śarīrin).
क्षीणकोशो ह्यमावास्यां चन्द्रमा न प्रकाशते ।
तद्वन्मूर्तिवियुक्तः सञ्शरीरी नोपलभ्यते ॥१६॥
16. kṣīṇakośo hyamāvāsyāṁ candramā na prakāśate ,
tadvanmūrtiviyuktaḥ sañśarīrī nopalabhyate.
16. kṣīṇakośaḥ hi amāvāsyām candramā na prakāśate
tadvat mūrtiviyuktaḥ san śarīrī na upalabhyate
16. hi amāvāsyām kṣīṇakośaḥ candramā na prakāśate.
tadvat mūrtiviyuktaḥ san śarīrī na upalabhyate.
16. Indeed, on the new moon day, the moon, with its light (kośa) diminished, does not shine forth. Similarly, an embodied being (śarīrin), when separated from a physical form (mūrti), is not perceived.
यथा कोशान्तरं प्राप्य चन्द्रमा भ्राजते पुनः ।
तद्वल्लिङ्गान्तरं प्राप्य शरीरी भ्राजते पुनः ॥१७॥
17. yathā kośāntaraṁ prāpya candramā bhrājate punaḥ ,
tadvalliṅgāntaraṁ prāpya śarīrī bhrājate punaḥ.
17. yathā कोशान्तरम् प्राप्य चन्द्रमा भ्राजते पुनः
तद्वत् लिङ्गान्तरम् प्राप्य शरीरी भ्राजते पुनः
17. yathā candramā kośāntaram prāpya punaḥ bhrājate,
tadvat śarīrī liṅgāntaram prāpya punaḥ bhrājate.
17. Just as the moon, having attained another luminous orb (kośa), shines brightly again, similarly, the embodied being (śarīrin), having attained another subtle body (liṅga), shines brightly again.
जन्मवृद्धिक्षयश्चास्य प्रत्यक्षेणोपलभ्यते ।
सा तु चन्द्रमसो व्यक्तिर्न तु तस्य शरीरिणः ॥१८॥
18. janmavṛddhikṣayaścāsya pratyakṣeṇopalabhyate ,
sā tu candramaso vyaktirna tu tasya śarīriṇaḥ.
18. janmavṛddhikṣayaḥ ca asya प्रत्यक्षेण उपलभ्यते
sā tu candramasaḥ व्यक्तिः na tu tasya शरीरिणः
18. ca asya janmavṛddhikṣayaḥ pratyakṣeṇa upalabhyate.
tu sā candramasaḥ vyaktiḥ,
na tu tasya śarīriṇaḥ.
18. And its (the moon's) birth, growth, and decay are perceived through direct observation (pratyakṣeṇa). But that is merely the manifestation (vyakti) of the moon, and certainly not of that embodied being (śarīrin).
उत्पत्तिवृद्धिव्ययतो यथा स इति गृह्यते ।
चन्द्र एव त्वमावास्यां तथा भवति मूर्तिमान् ॥१९॥
19. utpattivṛddhivyayato yathā sa iti gṛhyate ,
candra eva tvamāvāsyāṁ tathā bhavati mūrtimān.
19. utpattivṛddhivyayataḥ yathā saḥ iti gṛhyate
candraḥ eva tvam amāvāsyām tathā bhavati mūrtimān
19. yathā saḥ utpattivṛddhivyayataḥ iti gṛhyate,
tathā tvam amāvāsyām mūrtimān bhavati candraḥ eva
19. Just as the moon is understood through its origination, growth, and disappearance, similarly, you (the ātman) become embodied (mūrtimān) on the new moon day.
नाभिसर्पद्विमुञ्चद्वा शशिनं दृश्यते तमः ।
विसृजंश्चोपसर्पंश्च तद्वत्पश्य शरीरिणम् ॥२०॥
20. nābhisarpadvimuñcadvā śaśinaṁ dṛśyate tamaḥ ,
visṛjaṁścopasarpaṁśca tadvatpaśya śarīriṇam.
20. na abhisarpat vimuñcat vā śaśinam dṛśyate tamaḥ
visṛjan ca upasarpam ca tadvat paśya śarīriṇam
20. tamaḥ śaśinam abhisarpat vā vimuñcat na dṛśyate
tadvat śarīriṇam visṛjan ca upasarpam ca paśya
20. Darkness (Rāhu) is not truly seen approaching or releasing the moon. Similarly, behold the embodied soul (śarīrin) as continually abandoning (a body) and approaching (a new one).
यथा चन्द्रार्कसंयुक्तं तमस्तदुपलभ्यते ।
तद्वच्छरीरसंयुक्तः शरीरीत्युपलभ्यते ॥२१॥
21. yathā candrārkasaṁyuktaṁ tamastadupalabhyate ,
tadvaccharīrasaṁyuktaḥ śarīrītyupalabhyate.
21. yathā candraarkasaṃyuktam tamaḥ tat upalabhyate
tadvat śarīrasaṃyuktaḥ śarīrī iti upalabhyate
21. yathā candraarkasaṃyuktam tamaḥ tat upalabhyate,
tadvat śarīrasaṃyuktaḥ śarīrī iti upalabhyate
21. Just as darkness (Rāhu) is perceived when it is conjoined with the moon and sun, similarly, the embodied soul (śarīrin) is perceived when conjoined with the body.
यथा चन्द्रार्कनिर्मुक्तः स राहुर्नोपलभ्यते ।
तद्वच्छरीरनिर्मुक्तः शरीरी नोपलभ्यते ॥२२॥
22. yathā candrārkanirmuktaḥ sa rāhurnopalabhyate ,
tadvaccharīranirmuktaḥ śarīrī nopalabhyate.
22. yathā candraarkanirmuktaḥ saḥ rāhuḥ na upalabhyate
tadvat śarīranirmuktaḥ śarīrī na upalabhyate
22. yathā candraarkanirmuktaḥ saḥ rāhuḥ na upalabhyate,
tadvat śarīranirmuktaḥ śarīrī na upalabhyate
22. Just as Rāhu is not perceived when it is free from the moon and sun, similarly, the embodied soul (śarīrin) is not perceived when free from the body.
यथा चन्द्रो ह्यमावास्यां नक्षत्रैर्युज्यते गतः ।
तद्वच्छरीरनिर्मुक्तः फलैर्युज्यति कर्मणः ॥२३॥
23. yathā candro hyamāvāsyāṁ nakṣatrairyujyate gataḥ ,
tadvaccharīranirmuktaḥ phalairyujyati karmaṇaḥ.
23. yathā candraḥ hi amāvāsyām nakṣatraiḥ yujyate gataḥ
tadvat śarīranirmuktaḥ phalaiḥ yujyati karmaṇaḥ
23. yathā candraḥ hi amāvāsyām gataḥ nakṣatraiḥ yujyate
tadvat śarīranirmuktaḥ karmaṇaḥ phalaiḥ yujyati
23. Just as the moon, having reached the new moon day, is indeed conjoined with the constellations, similarly, a being freed from the body becomes conjoined with the fruits of their actions (karma).