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महाभारतः       mahābhārataḥ - book-12, chapter-198

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मनुरुवाच ।
ज्ञानं ज्ञेयाभिनिर्वृत्तं विद्धि ज्ञानगुणं मनः ।
प्रज्ञाकरणसंयुक्तं ततो बुद्धिः प्रवर्तते ॥१॥
1. manuruvāca ,
jñānaṁ jñeyābhinirvṛttaṁ viddhi jñānaguṇaṁ manaḥ ,
prajñākaraṇasaṁyuktaṁ tato buddhiḥ pravartate.
1. manuḥ uvāca | jñānam jñeyābhinirvṛttam viddhi jñānaguṇam
manaḥ | prajñākaraṇasaṃyuktam tataḥ buddhiḥ pravartate
1. manuḥ uvāca jñānam jñeyābhinirvṛttam
manaḥ jñānaguṇam (iti) viddhi
(yadā manaḥ) prajñākaraṇasaṃyuktam
(bhavati) tataḥ buddhiḥ pravartate
1. Manu said: Know that knowledge (jñāna) arises from what is knowable, and the mind (manas) itself possesses the quality of knowledge. When the mind (manas) is endowed with the instrument of discriminative wisdom (prajñā), then the intellect (buddhi) begins to function.
यदा कर्मगुणोपेता बुद्धिर्मनसि वर्तते ।
तदा प्रज्ञायते ब्रह्म ध्यानयोगसमाधिना ॥२॥
2. yadā karmaguṇopetā buddhirmanasi vartate ,
tadā prajñāyate brahma dhyānayogasamādhinā.
2. yadā karmaguṇopetā buddhiḥ manasi vartate |
tadā prajñāyate brahma dhyānayogasāmadhinā
2. yadā karmaguṇopetā buddhiḥ manasi vartate
tadā brahma dhyānayogasāmadhinā prajñāyate
2. When the intellect (buddhi), imbued with the attributes of action (karma), is active within the mind (manas), then the ultimate reality (brahman) is fully realized through deep meditative concentration (dhyāna-yoga-samādhi).
सेयं गुणवती बुद्धिर्गुणेष्वेवाभिवर्तते ।
अवताराभिनिःस्रोतं गिरेः शृङ्गादिवोदकम् ॥३॥
3. seyaṁ guṇavatī buddhirguṇeṣvevābhivartate ,
avatārābhiniḥsrotaṁ gireḥ śṛṅgādivodakam.
3. sā iyam guṇavatī buddhiḥ guṇeṣu eva abhivartate
| avatārābhinisrotam gireḥ śṛṅgāt iva udakam
3. sā iyam guṇavatī buddhiḥ guṇeṣu eva abhivartate
(yathā) gireḥ śṛṅgāt avatārābhinisrotam udakam iva
3. Just as water, streaming forth, flows from a mountain peak, so this intellect (buddhi), endowed with qualities (guṇas), functions only within the realm of the qualities (guṇas).
यदा निर्गुणमाप्नोति ध्यानं मनसि पूर्वजम् ।
तदा प्रज्ञायते ब्रह्म निकष्यं निकषे यथा ॥४॥
4. yadā nirguṇamāpnoti dhyānaṁ manasi pūrvajam ,
tadā prajñāyate brahma nikaṣyaṁ nikaṣe yathā.
4. yadā nirguṇam āpnoti dhyānam manasi pūrvajam
tadā prajñāyate brahma nikaṣyam nikaṣe yathā
4. yadā manasi nirguṇam pūrvajam dhyānam āpnoti
tadā nikaṣe nikaṣyam yathā brahma prajñāyate
4. When the mind attains primordial contemplation (dhyāna) that is free from attributes, then Brahman (brahman) is truly understood, just as a substance to be tested is discerned on a touchstone.
मनस्त्वपहृतं बुद्धिमिन्द्रियार्थनिदर्शनम् ।
न समक्षं गुणावेक्षि निर्गुणस्य निदर्शनम् ॥५॥
5. manastvapahṛtaṁ buddhimindriyārthanidarśanam ,
na samakṣaṁ guṇāvekṣi nirguṇasya nidarśanam.
5. manas tu apahṛtam buddhim indriyārthanidarśanam
na samakṣam guṇāvekṣi nirguṇasya nidarśanam
5. tu manas apahṛtam buddhim indriyārthanidarśanam
guṇāvekṣi nirguṇasya samakṣam nidarśanam na
5. Indeed, the mind is distracted. The intellect, which presents sensory objects and observes their qualities, is not a direct manifestation or indicator of the attributeless (nirguṇa).
सर्वाण्येतानि संवार्य द्वाराणि मनसि स्थितः ।
मनस्येकाग्रतां कृत्वा तत्परं प्रतिपद्यते ॥६॥
6. sarvāṇyetāni saṁvārya dvārāṇi manasi sthitaḥ ,
manasyekāgratāṁ kṛtvā tatparaṁ pratipadyate.
6. sarvāṇi etāni saṃvārya dvārāṇi manasi sthitaḥ
manasi ekāgratām kṛtvā tat param pratipadyate
6. sthitaḥ (saḥ) etāni sarvāṇi dvārāṇi saṃvārya manasi
manasi ekāgratām kṛtvā tat param pratipadyate
6. Having restrained all these doors (the senses), one who is situated in the mind, by cultivating one-pointedness (ekāgratā) in the mind, attains that supreme (tat param) reality.
यथा महान्ति भूतानि निवर्तन्ते गुणक्षये ।
तथेन्द्रियाण्युपादाय बुद्धिर्मनसि वर्तते ॥७॥
7. yathā mahānti bhūtāni nivartante guṇakṣaye ,
tathendriyāṇyupādāya buddhirmanasi vartate.
7. yathā mahānti bhūtāni nivartante guṇakṣaye
tathā indriyāṇi upādāya buddhiḥ manasi vartate
7. yathā guṇakṣaye mahānti bhūtāni nivartante
tathā buddhiḥ indriyāṇi upādāya manasi vartate
7. Just as the great elements (bhūtāni) dissolve at the waning of the qualities (guṇa), so also the intellect, having withdrawn the senses, operates within the mind.
यदा मनसि सा बुद्धिर्वर्ततेऽन्तरचारिणी ।
व्यवसायगुणोपेता तदा संपद्यते मनः ॥८॥
8. yadā manasi sā buddhirvartate'ntaracāriṇī ,
vyavasāyaguṇopetā tadā saṁpadyate manaḥ.
8. yadā manasi sā buddhiḥ vartate antaracāriṇī
vyavasāyaguṇopetā tadā saṃpadyate manaḥ
8. yadā sā buddhiḥ antaracāriṇī manasi vartate
vyavasāyaguṇopetā tadā manaḥ saṃpadyate
8. When that intellect (buddhi), dwelling within the mind, becomes endowed with the quality of resolute determination, then the mind itself attains its true nature.
गुणवद्भिर्गुणोपेतं यदा ध्यानगुणं मनः ।
तदा सर्वगुणान्हित्वा निर्गुणं प्रतिपद्यते ॥९॥
9. guṇavadbhirguṇopetaṁ yadā dhyānaguṇaṁ manaḥ ,
tadā sarvaguṇānhitvā nirguṇaṁ pratipadyate.
9. guṇavadbhiḥ guṇopetam yadā dhyānaguṇam manaḥ
tadā sarvaguṇān hitvā nirguṇam pratipadyate
9. yadā manaḥ dhyānaguṇam guṇopetam guṇavadbhiḥ
(bhavati) tadā sarvaguṇān hitvā nirguṇam pratipadyate
9. When the mind (manaḥ), characterized by the quality of meditation (dhyāna), becomes endowed with virtues by means of (cultivating) good qualities, then, abandoning all qualities, it attains the attributeless (nirguṇa) state.
अव्यक्तस्येह विज्ञाने नास्ति तुल्यं निदर्शनम् ।
यत्र नास्ति पदन्यासः कस्तं विषयमाप्नुयात् ॥१०॥
10. avyaktasyeha vijñāne nāsti tulyaṁ nidarśanam ,
yatra nāsti padanyāsaḥ kastaṁ viṣayamāpnuyāt.
10. avyaktasya iha vijñāne na asti tulyam nidarśanam
yatra na asti padanyāsaḥ kaḥ tam viṣayam āpnuyāt
10. iha avyaktasya vijñāne tulyam nidarśanam na asti
yatra padanyāsaḥ na asti kaḥ tam viṣayam āpnuyāt
10. Here, in the understanding of the unmanifest (avyakta), there is no comparable example. Where there are no footprints, who can reach that realm?
तपसा चानुमानेन गुणैर्जात्या श्रुतेन च ।
निनीषेत्तत्परं ब्रह्म विशुद्धेनान्तरात्मना ॥११॥
11. tapasā cānumānena guṇairjātyā śrutena ca ,
ninīṣettatparaṁ brahma viśuddhenāntarātmanā.
11. tapasā ca anumānena guṇaiḥ jātyā śrutena ca
ninīṣeta tat param brahma viśuddhena antarātmanā
11. viśuddhena antarātmanā tapasā ca anumānena guṇaiḥ
jātyā ca śrutena tat param brahma ninīṣeta
11. With a purified inner self (antarātman), one should seek to attain that supreme Brahman by means of asceticism (tapas), inference, (good) qualities, noble birth, and scriptural knowledge.
गुणहीनो हि तं मार्गं बहिः समनुवर्तते ।
गुणाभावात्प्रकृत्या च निस्तर्क्यं ज्ञेयसंमितम् ॥१२॥
12. guṇahīno hi taṁ mārgaṁ bahiḥ samanuvartate ,
guṇābhāvātprakṛtyā ca nistarkyaṁ jñeyasaṁmitam.
12. guṇahīnaḥ hi tam mārgam bahiḥ samanuvaratate |
guṇābhāvāt prakṛtyā ca nistarkyam jñeyasaṃmitam
12. hi guṇahīnaḥ tam mārgam bahiḥ samanuvaratate
guṇābhāvāt ca prakṛtyā nistarkyam jñeyasaṃmitam
12. Indeed, one who is devoid of qualities (guṇas) externally adheres to that path. Due to the absence of such qualities, and by its intrinsic nature (prakṛti), it is beyond logical reasoning, yet it is commensurate with what is truly knowable.
नैर्गुण्याद्ब्रह्म चाप्नोति सगुणत्वान्निवर्तते ।
गुणप्रसारिणी बुद्धिर्हुताशन इवेन्धने ॥१३॥
13. nairguṇyādbrahma cāpnoti saguṇatvānnivartate ,
guṇaprasāriṇī buddhirhutāśana ivendhane.
13. nairguṇyāt brahma ca āpnoti saguṇatvāt nivartate
| guṇaprasāriṇī buddhiḥ hutāśanaḥ iva indhane
13. nairguṇyāt brahma ca āpnoti saguṇatvāt nivartate
buddhiḥ guṇaprasāriṇī iva hutāśanaḥ indhane
13. One attains Brahman (brahman) by transcending the qualities (guṇas), and one returns (to mundane existence) by being associated with qualities. The intellect (buddhi) expands the qualities (guṇas), just as fire (hutāśana) spreads through fuel.
यथा पञ्च विमुक्तानि इन्द्रियाणि स्वकर्मभिः ।
तथा तत्परमं ब्रह्म विमुक्तं प्रकृतेः परम् ॥१४॥
14. yathā pañca vimuktāni indriyāṇi svakarmabhiḥ ,
tathā tatparamaṁ brahma vimuktaṁ prakṛteḥ param.
14. yathā pañca vimuktāni indriyāṇi svakarmabhiḥ |
tathā tat paramam brahma vimuktam prakṛteḥ param
14. yathā pañca indriyāṇi svakarmabhiḥ vimuktāni
tathā tat paramam brahma prakṛteḥ param vimuktam
14. Just as the five senses are liberated from their own actions (karma), so too is that supreme Brahman (brahman) liberated and beyond nature (prakṛti).
एवं प्रकृतितः सर्वे प्रभवन्ति शरीरिणः ।
निवर्तन्ते निवृत्तौ च सर्गं नैवोपयान्ति च ॥१५॥
15. evaṁ prakṛtitaḥ sarve prabhavanti śarīriṇaḥ ,
nivartante nivṛttau ca sargaṁ naivopayānti ca.
15. evam prakṛtitaḥ sarve prabhavanti śarīriṇaḥ |
nivartante nivṛttau ca sargam na eva upayānti ca
15. evam sarve śarīriṇaḥ prakṛtitaḥ prabhavanti ca
nivṛttau nivartante ca sargam na eva upayānti
15. Thus, all embodied beings (śarīriṇaḥ) arise from nature (prakṛti). And upon cessation (or liberation/nivṛtti), they certainly do not return to the cycle of creation (sarga).
पुरुषः प्रकृतिर्बुद्धिर्विशेषाश्चेन्द्रियाणि च ।
अहंकारोऽभिमानश्च संभूतो भूतसंज्ञकः ॥१६॥
16. puruṣaḥ prakṛtirbuddhirviśeṣāścendriyāṇi ca ,
ahaṁkāro'bhimānaśca saṁbhūto bhūtasaṁjñakaḥ.
16. puruṣaḥ prakṛtiḥ buddhiḥ viśeṣāḥ ca indriyāṇi ca
ahaṅkāraḥ abhimānaḥ ca saṃbhūtaḥ bhūtasaṃjñakaḥ
16. puruṣaḥ prakṛtiḥ buddhiḥ viśeṣāḥ ca indriyāṇi ca
ahaṅkāraḥ abhimānaḥ ca saṃbhūtaḥ bhūtasaṃjñakaḥ
16. The cosmic person (puruṣa), nature (prakṛti), intellect, specific objects, and the senses, as well as ego (ahaṅkāra) and self-identification - these are produced and designated as the elements (bhūta).
एकस्याद्या प्रवृत्तिस्तु प्रधानात्संप्रवर्तते ।
द्वितीया मिथुनव्यक्तिमविशेषान्नियच्छति ॥१७॥
17. ekasyādyā pravṛttistu pradhānātsaṁpravartate ,
dvitīyā mithunavyaktimaviśeṣānniyacchati.
17. ekasyāḥ ādyā pravṛttiḥ tu pradānāt saṃpravartate
dvitīyā mithunavyaktim aviśeṣāt niyacchati
17. ekasyāḥ ādyā pravṛttiḥ tu pradānāt saṃpravartate
dvitīyā mithunavyaktim aviśeṣāt niyacchati
17. The primal evolution (pravṛtti) of the One (Prakṛti) indeed proceeds fully from the Pradhāna. The second (evolutionary stage) determines the manifestation of pairs from the undifferentiated (elements).
धर्मादुत्कृष्यते श्रेयस्तथाश्रेयोऽप्यधर्मतः ।
रागवान्प्रकृतिं ह्येति विरक्तो ज्ञानवान्भवेत् ॥१८॥
18. dharmādutkṛṣyate śreyastathāśreyo'pyadharmataḥ ,
rāgavānprakṛtiṁ hyeti virakto jñānavānbhavet.
18. dharmāt utkṛṣyate śreyas tathā aśreyas api adharmataḥ
rāgavān prakṛtim hi eti viraktaḥ jñānavān bhavet
18. dharmāt śreyas utkṛṣyate tathā adharmataḥ api aśreyas
rāgavān hi prakṛtim eti viraktaḥ jñānavān bhavet
18. From "dharma" (natural law), what is preferable (śreyas) is exalted; similarly, what is not preferable (aśreyas) (arises) also from "adharma". Indeed, one who is attached goes to (or is bound by) nature (prakṛti); one who is detached becomes endowed with knowledge.