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महाभारतः       mahābhārataḥ - book-12, chapter-204

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गुरुरुवाच ।
चतुर्विधानि भूतानि स्थावराणि चराणि च ।
अव्यक्तप्रभवान्याहुरव्यक्तनिधनानि च ।
अव्यक्तनिधनं विद्यादव्यक्तात्मात्मकं मनः ॥१॥
1. gururuvāca ,
caturvidhāni bhūtāni sthāvarāṇi carāṇi ca ,
avyaktaprabhavānyāhuravyaktanidhanāni ca ,
avyaktanidhanaṁ vidyādavyaktātmātmakaṁ manaḥ.
1. guruḥ uvāca caturvidhāni bhūtāni
sthāvarāṇi carāṇi ca avyaktaprabhavāṇi
āhuḥ avyaktanidhanāni ca avyaktanidhanam
vidyāt avyaktātmātmakam manaḥ
1. guruḥ uvāca bhūtāni caturvidhāni
sthāvarāṇi carāṇi ca avyaktaprabhavāṇi
avyaktanidhanāni ca āhuḥ manaḥ
avyaktātmātmakam avyaktanidhanam vidyāt
1. The Guru said: Living beings are of four types: stationary and moving. They are said to originate from the unmanifest (avyakta) and dissolve into the unmanifest. One should know the mind (manas) to be of the nature of the unmanifest self (avyaktātman) and ultimately dissolving into the unmanifest.
यथाश्वत्थकणीकायामन्तर्भूतो महाद्रुमः ।
निष्पन्नो दृश्यते व्यक्तमव्यक्तात्संभवस्तथा ॥२॥
2. yathāśvatthakaṇīkāyāmantarbhūto mahādrumaḥ ,
niṣpanno dṛśyate vyaktamavyaktātsaṁbhavastathā.
2. yathā aśvatthakaṇīkāyām antarbhūtaḥ mahādrumaḥ
niṣpannaḥ dṛśyate vyaktam avyaktāt saṃbhavaḥ tathā
2. yathā aśvatthakaṇīkāyām antarbhūtaḥ mahādrumaḥ
niṣpannaḥ vyaktam dṛśyate tathā saṃbhavaḥ avyaktāt
2. Just as a great tree (mahādruma), contained within a tiny seed of a fig tree (aśvattha), becomes visibly manifest when grown, so too is the origin of things from the unmanifest (avyakta).
अभिद्रवत्ययस्कान्तमयो निश्चेतनावुभौ ।
स्वभावहेतुजा भावा यद्वदन्यदपीदृशम् ॥३॥
3. abhidravatyayaskāntamayo niścetanāvubhau ,
svabhāvahetujā bhāvā yadvadanyadapīdṛśam.
3. abhidravati ayaskāntam ayaḥ niścetau ubhau
svabhāvahetujāḥ bhāvāḥ yadvat anyat api īdṛśam
3. ayaḥ ayaskāntam abhidravati ubhau niścetau
bhāvāḥ svabhāvahetujāḥ yadvat anyat api īdṛśam
3. Iron (ayas) rushes towards a magnet (ayaskānta), though both are unconscious. Phenomena (bhāvāḥ) like these arise due to their inherent nature (svabhāva-hetu), just as other similar occurrences do.
तद्वदव्यक्तजा भावाः कर्तुः कारणलक्षणाः ।
अचेतनाश्चेतयितुः कारणादभिसंहिताः ॥४॥
4. tadvadavyaktajā bhāvāḥ kartuḥ kāraṇalakṣaṇāḥ ,
acetanāścetayituḥ kāraṇādabhisaṁhitāḥ.
4. tadvat avyaktajāḥ bhāvāḥ kartuḥ kāraṇalakṣaṇāḥ
acetanāḥ cetayituḥ kāraṇāt abhisaṃhitāḥ
4. tadvat avyaktajāḥ bhāvāḥ kartuḥ kāraṇalakṣaṇāḥ
acetanāḥ cetayituḥ kāraṇāt abhisaṃhitāḥ
4. Similarly, phenomena (bhāvāḥ) originating from the unmanifest (avyakta) are characterized by the causes of the agent (kartṛ). Being insentient, they are directed (abhisaṃhitāḥ) by the cause of the conscious being (cetayitṛ).
न भूः खं द्यौर्न भूतानि नर्षयो न सुरासुराः ।
नान्यदासीदृते जीवमासेदुर्न तु संहितम् ॥५॥
5. na bhūḥ khaṁ dyaurna bhūtāni narṣayo na surāsurāḥ ,
nānyadāsīdṛte jīvamāsedurna tu saṁhitam.
5. na bhūḥ kham dyauḥ na bhūtāni na ṛṣayaḥ na surāsurāḥ
na anyat āsīt ṛte jīvam āsedus na tu saṃhitam
5. bhūḥ na kham na dyauḥ na bhūtāni na ṛṣayaḥ na surāsurāḥ
na jīvam ṛte anyat na āsīt āsedus na tu saṃhitam
5. Neither the earth, nor the sky, nor heaven, nor the elements (bhūtāni), nor sages, nor gods and demons existed. Nothing else was present except for the individual soul (jīva). These [entities] did not come into being, nor were they unified.
सर्वनीत्या सर्वगतं मनोहेतु सलक्षणम् ।
अज्ञानकर्म निर्दिष्टमेतत्कारणलक्षणम् ॥६॥
6. sarvanītyā sarvagataṁ manohetu salakṣaṇam ,
ajñānakarma nirdiṣṭametatkāraṇalakṣaṇam.
6. sarvanītyā sarvagatam manaḥhetu salakṣaṇam
ajñānakarma nirdiṣṭam etatkāraṇalakṣaṇam
6. sarvanītyā sarvagatam salakṣaṇam manaḥhetu
ajñānakarma nirdiṣṭam etatkāraṇalakṣaṇam
6. That which is all-pervading in every respect and possesses specific characteristics, being the cause of the mind – this is designated as ignorance (ajñāna) and action (karma). Such are the characteristics of this cause.
तत्कारणैर्हि संयुक्तं कार्यसंग्रहकारकम् ।
येनैतद्वर्तते चक्रमनादिनिधनं महत् ॥७॥
7. tatkāraṇairhi saṁyuktaṁ kāryasaṁgrahakārakam ,
yenaitadvartate cakramanādinidhanaṁ mahat.
7. tat kāraṇaiḥ hi saṃyuktam kāryasaṅgrahakārakam
yena etat vartate cakram anādi nidhanam mahat
7. tat kāraṇaiḥ hi saṃyuktam kāryasaṅgrahakārakam
yena etat mahat anādi nidhanam cakram vartate
7. Indeed, being connected with those [primordial] causes, it brings about the totality of effects. It is by this that the great, beginningless, and endless cycle (cakra) continues to revolve.
अव्यक्तनाभं व्यक्तारं विकारपरिमण्डलम् ।
क्षेत्रज्ञाधिष्ठितं चक्रं स्निग्धाक्षं वर्तते ध्रुवम् ॥८॥
8. avyaktanābhaṁ vyaktāraṁ vikāraparimaṇḍalam ,
kṣetrajñādhiṣṭhitaṁ cakraṁ snigdhākṣaṁ vartate dhruvam.
8. avyaktanābham vyaktāram vikāraparimaṇḍalam kṣetrajña
adhiṣṭhitam cakram snigdha akṣam vartate dhruvam
8. avyaktanābham vyaktāram vikāraparimaṇḍalam kṣetrajña
adhiṣṭhitam snigdha akṣam cakram dhruvam vartate
8. This wheel (cakra), which has the unmanifest (avyakta) as its hub, the manifest (vyakta) as its spokes, and transformations (vikāra) as its rim, is presided over by the knower of the field (kṣetrajña). With a smooth axle, it revolves constantly.
स्निग्धत्वात्तिलवत्सर्वं चक्रेऽस्मिन्पीड्यते जगत् ।
तिलपीडैरिवाक्रम्य भोगैरज्ञानसंभवैः ॥९॥
9. snigdhatvāttilavatsarvaṁ cakre'sminpīḍyate jagat ,
tilapīḍairivākramya bhogairajñānasaṁbhavaiḥ.
9. snigdhatvāt tilavat sarvam cakre asmin pīḍyate jagat
tilapīḍaiḥ iva ākramya bhogaiḥ ajñānasaṃbhavaiḥ
9. jagat asmin cakre snigdhatvāt tilavat pīḍyate
ajñānasaṃbhavaiḥ bhogaiḥ tilapīḍaiḥ iva ākramya
9. Due to its inherent attachment, this entire world is tormented in this cycle, just like a sesame seed (is pressed). It is overwhelmed by sensory experiences (bhogaiḥ) arising from ignorance (ajñāna), as if by those who extract oil from sesame seeds.
कर्म तत्कुरुते तर्षादहंकारपरिग्रहम् ।
कार्यकारणसंयोगे स हेतुरुपपादितः ॥१०॥
10. karma tatkurute tarṣādahaṁkāraparigraham ,
kāryakāraṇasaṁyoge sa heturupapāditaḥ.
10. karma tat kurute tarṣāt ahaṅkāraparigraham
kāryakāraṇasaṃyoge saḥ hetuḥ upapāditaḥ
10. tat karma tarṣāt ahaṅkāraparigraham kurute
saḥ kāryakāraṇasaṃyoge hetuḥ upapāditaḥ
10. That action (karma), stemming from craving, brings about the identification with the ego (ahaṅkāra). This (action) is indeed established as the cause in the conjunction of effect and cause.
नात्येति कारणं कार्यं न कार्यं कारणं तथा ।
कार्याणां तूपकरणे कालो भवति हेतुमान् ॥११॥
11. nātyeti kāraṇaṁ kāryaṁ na kāryaṁ kāraṇaṁ tathā ,
kāryāṇāṁ tūpakaraṇe kālo bhavati hetumān.
11. na atyeti kāraṇam kāryam na kāryam kāraṇam tathā
kāryāṇām tu upakaraṇe kālaḥ bhavati hetumān
11. kāraṇam kāryam na atyeti,
tathā kāryam kāraṇam na (atyeti) tu kāryāṇām upakaraṇe kālaḥ hetumān bhavati
11. The cause does not surpass the effect, nor does the effect, similarly, surpass the cause. However, in the manifestation of effects, time (kāla) becomes the determining factor.
हेतुयुक्ताः प्रकृतयो विकाराश्च परस्परम् ।
अन्योन्यमभिवर्तन्ते पुरुषाधिष्ठिताः सदा ॥१२॥
12. hetuyuktāḥ prakṛtayo vikārāśca parasparam ,
anyonyamabhivartante puruṣādhiṣṭhitāḥ sadā.
12. hetuyuktāḥ prakṛtayaḥ vikārāḥ ca parasparam
anyonyam abhivartante puruṣādhiṣṭitāḥ sadā
12. hetuyuktāḥ prakṛtayaḥ ca vikārāḥ sadā
puruṣādhiṣṭitāḥ parasparam anyonyam abhivartante
12. The primary natures (prakṛti) and their evolutes (vikārāḥ), driven by their causes, always mutually interact with each other, being presided over by the cosmic person (puruṣa).
सरजस्तामसैर्भावैश्च्युतो हेतुबलान्वितः ।
क्षेत्रज्ञमेवानुयाति पांसुर्वातेरितो यथा ।
न च तैः स्पृश्यते भावो न ते तेन महात्मना ॥१३॥
13. sarajastāmasairbhāvaiścyuto hetubalānvitaḥ ,
kṣetrajñamevānuyāti pāṁsurvāterito yathā ,
na ca taiḥ spṛśyate bhāvo na te tena mahātmanā.
13. sarajastāmasaiḥ bhāvaiḥ cyutaḥ
hetubalānvitaḥ kṣetrajñam eva anuyāti
pāṃsuḥ vāteritaḥ yathā na ca taiḥ
spṛśyate bhāvaḥ na te tena mahātmanā
13. (saḥ) sarajastāmasaiḥ bhāvaiḥ cyutaḥ hetubalānvitaḥ,
yathā vāteritaḥ pāṃsuḥ (asti),
kṣetrajñam eva anuyāti ca bhāvaḥ taiḥ na spṛśyate ca te tena mahātmanā na (spṛśyante)
13. One who has deviated due to qualities (bhāvas) imbued with passion (rajas) and inertia (tamas), and is propelled by the force of their causes (karma), follows only the knower of the field (kṣetrajña), just as dust is carried by the wind. Yet, the pure essence (bhāva) is not touched by these qualities, nor are these qualities able to affect that great self (ātman).
सरजस्कोऽरजस्कश्च स वै वायुर्यथा भवेत् ।
तथैतदन्तरं विद्यात्क्षेत्रक्षेत्रज्ञयोर्बुधः ।
अभ्यासात्स तथा युक्तो न गच्छेत्प्रकृतिं पुनः ॥१४॥
14. sarajasko'rajaskaśca sa vai vāyuryathā bhavet ,
tathaitadantaraṁ vidyātkṣetrakṣetrajñayorbudhaḥ ,
abhyāsātsa tathā yukto na gacchetprakṛtiṁ punaḥ.
14. sarajaskaḥ arajaskaḥ ca sa vai vāyuḥ
yathā bhavet tathā etat antaram vidyāt
kṣetra-kṣetrajñayoḥ budhaḥ abhyāsāt sa
tathā yuktaḥ na gacchet prakṛtim punaḥ
14. yathā sa vai vāyuḥ sarajaskaḥ ca arajaskaḥ bhavet,
tathā budhaḥ kṣetra-kṣetrajñayoḥ etat antaram vidyāt saḥ abhyāsāt tathā yuktaḥ punaḥ prakṛtim na gacchet
14. Just as the wind (vāyu) can be both laden with dust (sarajaska) and free of dust (arajaska), so too should a wise person (budha) discern this distinction between the field (kṣetra) and the knower of the field (kṣetrajña). Through consistent practice (abhyāsa), such a disciplined one (yukta) does not return to material nature (prakṛti) again.
संदेहमेतमुत्पन्नमच्छिनद्भगवानृषिः ।
तथा वार्तां समीक्षेत कृतलक्षणसंमिताम् ॥१५॥
15. saṁdehametamutpannamacchinadbhagavānṛṣiḥ ,
tathā vārtāṁ samīkṣeta kṛtalakṣaṇasaṁmitām.
15. saṃdeham etam utpannam acchinat bhagavān ṛṣiḥ
tathā vārtām samīkṣeta kṛtalakṣaṇa-saṃmitām
15. bhagavān ṛṣiḥ etam utpannam saṃdeham acchinat
tathā kṛtalakṣaṇa-saṃmitām vārtām samīkṣeta
15. The venerable sage (ṛṣi) resolved this doubt that had arisen. Similarly, one should examine any discourse or information (vārtā) that is substantiated by established characteristics.
बीजान्यग्न्युपदग्धानि न रोहन्ति यथा पुनः ।
ज्ञानदग्धैस्तथा क्लेशैर्नात्मा संबध्यते पुनः ॥१६॥
16. bījānyagnyupadagdhāni na rohanti yathā punaḥ ,
jñānadagdhaistathā kleśairnātmā saṁbadhyate punaḥ.
16. bījāni agni-upadagdhāni na rohanti yathā punaḥ
jñāna-dagdhaiḥ tathā kleśaiḥ na ātmā saṃbadhyate punaḥ
16. yathā agni-upadagdhāni bījāni punaḥ na rohanti,
tathā jñāna-dagdhaiḥ kleśaiḥ ātmā punaḥ na saṃbadhyate
16. Just as seeds scorched by fire do not sprout again, similarly, the self (ātman) is not bound again by the afflictions (kleśas) that have been consumed by knowledge (jñāna).