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महाभारतः       mahābhārataḥ - book-12, chapter-206

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गुरुरुवाच ।
रजसा साध्यते मोहस्तमसा च नरर्षभ ।
क्रोधलोभौ भयं दर्प एतेषां साधनाच्छुचिः ॥१॥
1. gururuvāca ,
rajasā sādhyate mohastamasā ca nararṣabha ,
krodhalobhau bhayaṁ darpa eteṣāṁ sādhanācchuciḥ.
1. rajasa sādhyate mohaḥ tamasā ca nararṣabha
krodhalobhau bhayam darpaḥ eteṣām sādhanāt śuciḥ
1. nararṣabha rajasā ca tamasā mohaḥ sādhyate
krodhalobhau bhayam darpaḥ eteṣām sādhanāt śuciḥ
1. The Guru said: O best among men, delusion is brought about by passion (rajas) and by ignorance (tamas). Anger, greed, fear, and arrogance – by subduing these, one becomes pure.
परमं परमात्मानं देवमक्षयमव्ययम् ।
विष्णुमव्यक्तसंस्थानं विशन्ते देवसत्तमम् ॥२॥
2. paramaṁ paramātmānaṁ devamakṣayamavyayam ,
viṣṇumavyaktasaṁsthānaṁ viśante devasattamam.
2. paramam paramātmānam devam akṣayam avyayam
viṣṇum avyaktasaṃsthānam viśante devasattamam
2. viśante paramam paramātmānam akṣayam avyayam
devam viṣṇum avyaktasaṃsthānam devasattamam
2. They enter the supreme (paramam) Supreme Self (paramātman), the imperishable, immutable Lord (deva) – Vishnu, whose nature is unmanifest (avyaktasaṃsthānam) and who is the best among gods.
तस्य मायाविदग्धाङ्गा ज्ञानभ्रष्टा निराशिषः ।
मानवा ज्ञानसंमोहात्ततः कामं प्रयान्ति वै ॥३॥
3. tasya māyāvidagdhāṅgā jñānabhraṣṭā nirāśiṣaḥ ,
mānavā jñānasaṁmohāttataḥ kāmaṁ prayānti vai.
3. tasya māyāvidagdhāṅgāḥ jñānabhraṣṭāḥ nirāśiṣaḥ
mānavāḥ jñānasaṃmohāt tataḥ kāmam prayānti vai
3. tasya māyāvidagdhāṅgāḥ jñānabhraṣṭāḥ nirāśiṣaḥ
mānavāḥ jñānasaṃmohāt tataḥ kāmam prayānti vai
3. Those human beings whose bodies are scorched by illusion (māyā), who have fallen from true knowledge, and who are without hopes, then certainly fall into desire (kāma) due to the great delusion regarding knowledge.
कामात्क्रोधमवाप्याथ लोभमोहौ च मानवाः ।
मानदर्पादहंकारमहंकारात्ततः क्रियाः ॥४॥
4. kāmātkrodhamavāpyātha lobhamohau ca mānavāḥ ,
mānadarpādahaṁkāramahaṁkārāttataḥ kriyāḥ.
4. kāmāt krodham avāpya atha lobha mohau ca mānavāḥ
māna darpāt ahaṅkāram ahaṅkārāt tataḥ kriyāḥ
4. mānavāḥ kāmāt krodham avāpya atha lobha mohau
ca mānadarpāt ahaṅkāram ahaṅkārāt tataḥ kriyāḥ
4. Human beings, driven by desire, first acquire anger. Following this, they experience greed and delusion. From pride and arrogance, they develop a sense of ego (ahaṅkāra), and from this ego (ahaṅkāra), actions arise.
क्रियाभिः स्नेहसंबन्धः स्नेहाच्छोकमनन्तरम् ।
सुखदुःखसमारम्भाज्जन्माजन्मकृतक्षणाः ॥५॥
5. kriyābhiḥ snehasaṁbandhaḥ snehācchokamanantaram ,
sukhaduḥkhasamārambhājjanmājanmakṛtakṣaṇāḥ.
5. kriyābhiḥ snehasambandhaḥ snehāt śokam anantaram
sukha duḥkha samārambhāt janmājanma kṛtakṣaṇāḥ
5. kriyābhiḥ snehasambandhaḥ snehāt anantaram śokam
sukhaduḥkhasamārambhāt janmājanma kṛtakṣaṇāḥ
5. Through actions (karma), bonds of attachment are formed. From this attachment, sorrow immediately follows. From the commencement of joy and suffering, the cycle of repeated births (saṃsāra) and its created moments arise.
जन्मतो गर्भवासं तु शुक्रशोणितसंभवम् ।
पुरीषमूत्रविक्लेदशोणितप्रभवाविलम् ॥६॥
6. janmato garbhavāsaṁ tu śukraśoṇitasaṁbhavam ,
purīṣamūtravikledaśoṇitaprabhavāvilam.
6. janmataḥ garbhavāsam tu śukra śoṇita sambhavam
purīṣa mūtra vikleda śoṇita prabhava āvilam
6. janmataḥ tu garbhavāsam śukraśoṇitasambhavam
purīṣamūtravikledaśoṇitaprabhavāvilam
6. From birth, one experiences residence in the womb, which originates from semen and blood. This (womb dwelling) is impure, arising from feces, urine, bodily fluids, and blood.
तृष्णाभिभूतस्तैर्बद्धस्तानेवाभिपरिप्लवन् ।
संसारतन्त्रवाहिन्यस्तत्र बुध्येत योषितः ॥७॥
7. tṛṣṇābhibhūtastairbaddhastānevābhipariplavan ,
saṁsāratantravāhinyastatra budhyeta yoṣitaḥ.
7. tṛṣṇā abhibhūtaḥ taiḥ baddhaḥ tān eva abhipariplavan
saṃsāra tantra vāhinyaḥ tatra budhyeta yoṣitaḥ
7. tṛṣṇābhibhūtaḥ taiḥ baddhaḥ tān eva abhipariplavan
tatra saṃsāratantravāhinyaḥ yoṣitaḥ budhyeta
7. Overwhelmed by craving (tṛṣṇā) and bound by them (desire, anger, etc.), one revolves only around them. One should understand that women are the currents that carry one through the intricate mechanism of transmigratory existence (saṃsāra).
प्रकृत्या क्षेत्रभूतास्ता नराः क्षेत्रज्ञलक्षणाः ।
तस्मादेता विशेषेण नरोऽतीयुर्विपश्चितः ॥८॥
8. prakṛtyā kṣetrabhūtāstā narāḥ kṣetrajñalakṣaṇāḥ ,
tasmādetā viśeṣeṇa naro'tīyurvipaścitaḥ.
8. prakṛtyā kṣetrabhūtāḥ tāḥ narāḥ kṣetrajñalakṣaṇāḥ
tasmāt etāḥ viśeṣeṇa naraḥ atīyuḥ vipaścitaḥ
8. narāḥ kṣetrajñalakṣaṇāḥ tāḥ prakṛtyā kṣetrabhūtāḥ
tasmāt naraḥ vipaścitaḥ etāḥ viśeṣeṇa atīyuḥ
8. Humans (nara) are characterized by the knower of the field (kṣetrajña). These (bodies) are, by their intrinsic nature (prakṛti), the field itself. Therefore, a wise person should especially transcend these (material forms).
कृत्या ह्येता घोररूपा मोहयन्त्यविचक्षणान् ।
रजस्यन्तर्हिता मूर्तिरिन्द्रियाणां सनातनी ॥९॥
9. kṛtyā hyetā ghorarūpā mohayantyavicakṣaṇān ,
rajasyantarhitā mūrtirindriyāṇāṁ sanātanī.
9. kṛtyāḥ hi etāḥ ghorarūpāḥ mohayanti avicakṣaṇān
rajasi antarhitā mūrtiḥ indriyāṇām sanātanī
9. etāḥ kṛtyāḥ hi ghorarūpāḥ avicakṣaṇān mohayanti
indriyāṇām sanātanī mūrtiḥ rajasi antarhitā
9. Indeed, these deceptive, dreadful forces delude the undiscerning. The eternal (sanātanī) form (mūrti) of the senses (indriya) is hidden within the quality of passion (rajas).
तस्मात्तर्षात्मकाद्रागाद्बीजाज्जायन्ति जन्तवः ।
स्वदेहजानस्वसंज्ञान्यद्वदङ्गात्कृमींस्त्यजेत् ।
स्वसंज्ञानस्वजांस्तद्वत्सुतसंज्ञान्कृमींस्त्यजेत् ॥१०॥
10. tasmāttarṣātmakādrāgādbījājjāyanti jantavaḥ ,
svadehajānasvasaṁjñānyadvadaṅgātkṛmīṁstyajet ,
svasaṁjñānasvajāṁstadvatsutasaṁjñānkṛmīṁstyajet.
10. tasmāt tarṣātmakāt rāgāt bījāt jāyanti
jantavaḥ yadvat aṅgāt svadehajān
asvasaṃjñān kṛmīn tyajet tadvat
svasaṃjñān svajān sutasaṃjñān kṛmīn tyajet
10. tasmāt jantavaḥ tarṣātmakāt rāgāt
bījāt jāyanti yadvat aṅgāt svadehajān
asvasaṃjñān kṛmīn tyajet tadvat
svasaṃjñān svajān sutasaṃjñān kṛmīn tyajet
10. Therefore, living beings (jantavaḥ) are born from the seed of attachment (rāga), which is characterized by craving. Just as one should abandon worms born from one's own body, even those not recognized as one's own, similarly one should abandon those (attachments/offspring) that are recognized as one's own, born from oneself, and considered as children—treating them as mere worms (causing suffering).
शुक्रतो रसतश्चैव स्नेहाज्जायन्ति जन्तवः ।
स्वभावात्कर्मयोगाद्वा तानुपेक्षेत बुद्धिमान् ॥११॥
11. śukrato rasataścaiva snehājjāyanti jantavaḥ ,
svabhāvātkarmayogādvā tānupekṣeta buddhimān.
11. śukrataḥ rasataḥ ca eva snehāt jāyanti jantavaḥ
svabhāvāt karmayogāt vā tān upekṣeta buddhimān
11. jantavaḥ śukrataḥ rasataḥ ca eva snehāt jāyanti
buddhimān tān svabhāvāt vā karmayogāt upekṣeta
11. Living beings (jantavaḥ) are indeed born from vital fluid, from vital essence, and from bodily fat. A wise person (buddhimān) should disregard those (beings), whether they originate from natural disposition (svabhāva) or from the law of deeds (karma).
रजस्तमसि पर्यस्तं सत्त्वं तमसि संस्थितम् ।
ज्ञानाधिष्ठानमज्ञानं बुद्ध्यहंकारलक्षणम् ॥१२॥
12. rajastamasi paryastaṁ sattvaṁ tamasi saṁsthitam ,
jñānādhiṣṭhānamajñānaṁ buddhyahaṁkāralakṣaṇam.
12. rajaḥ tamasi paryastam sattvam tamasi saṃsthitam
jñānādhiṣṭhānam ajñānam buddhyahaṅkāralakṣaṇam
12. rajaḥ tamasi paryastam sattvam tamasi saṃsthitam
ajñānam jñānādhiṣṭhānam buddhyahaṅkāralakṣaṇam
12. Passion (rajas) is overwhelmed by inertia (tamas), and goodness (sattva) is contained within inertia (tamas). This ignorance, which serves as the foundation for knowledge, is characterized by the intellect (buddhi) and ego (ahaṅkāra).
तद्बीजं देहिनामाहुस्तद्बीजं जीवसंज्ञितम् ।
कर्मणा कालयुक्तेन संसारपरिवर्तकम् ॥१३॥
13. tadbījaṁ dehināmāhustadbījaṁ jīvasaṁjñitam ,
karmaṇā kālayuktena saṁsāraparivartakam.
13. tat bījam dehinām āhuḥ tat bījam jīvasaṃjñitam
karmaṇā kālayuktena saṃsāraparivartakam
13. dehinām tat bījam āhuḥ tat bījam jīvasaṃjñitam
kālayuktena karmaṇā saṃsāraparivartakam
13. That is called the seed of embodied beings; that seed is referred to as the individual soul (jīva). It is the cause of the cycle of transmigration (saṃsāra), propelled by action (karma) combined with time.
रमत्ययं यथा स्वप्ने मनसा देहवानिव ।
कर्मगर्भैर्गुणैर्देही गर्भे तदुपपद्यते ॥१४॥
14. ramatyayaṁ yathā svapne manasā dehavāniva ,
karmagarbhairguṇairdehī garbhe tadupapadyate.
14. ramati ayam yathā svapne manasā dehavān iva
karmagarbhāiḥ guṇāiḥ dehī garbhe tat upapadyate
14. yathā ayam svapne manasā dehavān iva ramati
dehī karmagarbhāiḥ guṇāiḥ tat garbhe upapadyate
14. Just as this [individual soul] experiences enjoyment in a dream, appearing as if it possesses a body, acting through the mind, so too the embodied being (dehin), by means of the natural qualities (guṇas) that hold action (karma) within them, enters a womb [for rebirth] on account of that [karma and guṇas].
कर्मणा बीजभूतेन चोद्यते यद्यदिन्द्रियम् ।
जायते तदहंकाराद्रागयुक्तेन चेतसा ॥१५॥
15. karmaṇā bījabhūtena codyate yadyadindriyam ,
jāyate tadahaṁkārādrāgayuktena cetasā.
15. karmaṇā bījabhūtena codyate yat yat indriyam
jāyate tat ahaṅkārāt rāgayuktena cetasā
15. bījabhūtena karmaṇā yat yat indriyam codyate
tat ahaṅkārāt rāgayuktena cetasā jāyate
15. Whatever sense organ is impelled by action (karma) that has become a seed, that [sense organ] originates from the ego (ahaṅkāra), through the mind (cetas) imbued with attachment.
शब्दरागाच्छ्रोत्रमस्य जायते भावितात्मनः ।
रूपरागात्तथा चक्षुर्घ्राणं गन्धचिकीर्षया ॥१६॥
16. śabdarāgācchrotramasya jāyate bhāvitātmanaḥ ,
rūparāgāttathā cakṣurghrāṇaṁ gandhacikīrṣayā.
16. śabdarāgāt śrotram asya jāyate bhāvitātmanaḥ
rūparāgāt tathā cakṣuḥ ghrāṇam gandhacikīrṣayā
16. bhāvitātmanaḥ asya śabdarāgāt śrotram jāyate tathā
rūparāgāt cakṣuḥ gandhacikīrṣayā ghrāṇam (jāyate)
16. For one whose self (ātman) is being cultivated, the ear arises from attachment to sound. Similarly, the eye arises from attachment to form, and the nose with the desire for smell.
स्पर्शनेभ्यस्तथा वायुः प्राणापानव्यपाश्रयः ।
व्यानोदानौ समानश्च पञ्चधा देहयापना ॥१७॥
17. sparśanebhyastathā vāyuḥ prāṇāpānavyapāśrayaḥ ,
vyānodānau samānaśca pañcadhā dehayāpanā.
17. sparśanebhyaḥ tathā vāyuḥ prāṇāpānavyapāśrayaḥ
vyānodānau samānaḥ ca pañcadhā dehayāpanā
17. tathā sparśanebhyaḥ vāyuḥ
prāṇāpānavyapāśrayaḥ (jāyate) vyānodānau
samānaḥ ca (bhavanti) (ime)
pañcadhā dehayāpanā (bhavanti)
17. Similarly, from the senses of touch, the vital breath (prāṇa) arises, which is dependent on prāṇa and apāna. Vyāna, Udāna, and Samāna are also (included), thereby constituting the fivefold functions for the maintenance of the body.
संजातैर्जायते गात्रैः कर्मजैर्ब्रह्मणा वृतः ।
दुःखाद्यन्तैर्दुःखमध्यैर्नरः शारीरमानसैः ॥१८॥
18. saṁjātairjāyate gātraiḥ karmajairbrahmaṇā vṛtaḥ ,
duḥkhādyantairduḥkhamadhyairnaraḥ śārīramānasaiḥ.
18. saṃjātaiḥ jāyate gātraiḥ karmajaiḥ brahmaṇā vṛtaḥ
duḥkhādyantaiḥ duḥkhamadhyaiḥ naraḥ śārīramānasaiḥ
18. naraḥ brahmaṇā vṛtaḥ karmajaiḥ saṃjātaiḥ gātraiḥ (sahitaḥ)
duḥkhādyantaiḥ duḥkhamadhyaiḥ śārīramānasaiḥ (ca) jāyate
18. A human being (naraḥ) is born with limbs that arise from past actions (karma), enveloped by the creator (Brahmā). (He is also born) with bodily and mental (conditions/sufferings) whose beginning, middle, and end are suffering.
दुःखं विद्यादुपादानादभिमानाच्च वर्धते ।
त्यागात्तेभ्यो निरोधः स्यान्निरोधज्ञो विमुच्यते ॥१९॥
19. duḥkhaṁ vidyādupādānādabhimānācca vardhate ,
tyāgāttebhyo nirodhaḥ syānnirodhajño vimucyate.
19. duḥkham vidyāt upādānāt abhimānāt ca vardhate
tyāgāt tebhyaḥ nirodhaḥ syāt nirodhajñaḥ vimucyate
19. (janaḥ) vidyāt yat duḥkham upādānāt abhimānāt ca vardhate.
tebhyaḥ tyāgāt nirodhaḥ syāt.
nirodhajñaḥ vimucyate.
19. One should understand that suffering (duḥkha) increases due to grasping and egoism. From abandoning these, cessation (of suffering) would result. One who knows this cessation is liberated (mokṣa).
इन्द्रियाणां रजस्येव प्रभवप्रलयावुभौ ।
परीक्ष्य संचरेद्विद्वान्यथावच्छास्त्रचक्षुषा ॥२०॥
20. indriyāṇāṁ rajasyeva prabhavapralayāvubhau ,
parīkṣya saṁcaredvidvānyathāvacchāstracakṣuṣā.
20. indriyāṇām rajasi eva prabhava-pralayau ubhau
parīkṣya saṃcared vidvān yathāvat śāstra-cakṣuṣā
20. vidvān śāstra-cakṣuṣā indriyāṇām rajasi eva ubhau
prabhava-pralayau parīkṣya yathāvat saṃcared
20. A wise person, having thoroughly examined both the origin and dissolution of the senses as they manifest in the quality of passion (rajas), should conduct themselves properly with the guidance of the scriptures.
ज्ञानेन्द्रियाणीन्द्रियार्थान्नोपसर्पन्त्यतर्षुलम् ।
ज्ञातैश्च कारणैर्देही न देहं पुनरर्हति ॥२१॥
21. jñānendriyāṇīndriyārthānnopasarpantyatarṣulam ,
jñātaiśca kāraṇairdehī na dehaṁ punararhati.
21. jñāna-indriyāṇi indriya-arthān na upasarpanti atarṣulam
jñātaiḥ ca kāraṇaiḥ dehī na deham punaḥ arhati
21. jñāna-indriyāṇi indriya-arthān na atarṣulam upasarpanti
ca jñātaiḥ kāraṇaiḥ dehī na punaḥ deham arhati
21. The organs of knowledge do not approach sense objects without craving; but through known causes, the embodied being does not again obtain a body.