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महाभारतः       mahābhārataḥ - book-12, chapter-238

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व्यास उवाच ।
प्रकृतेस्तु विकारा ये क्षेत्रज्ञस्तैः परिश्रितः ।
ते चैनं न प्रजानन्ति स तु जानाति तानपि ॥१॥
1. vyāsa uvāca ,
prakṛtestu vikārā ye kṣetrajñastaiḥ pariśritaḥ ,
te cainaṁ na prajānanti sa tu jānāti tānapi.
1. vyāsaḥ uvāca prakṛteḥ tu vikārāḥ ye kṣetrajñaḥ taiḥ
pariśritaḥ te ca enam na prajānanti saḥ tu jānāti tān api
1. vyāsaḥ uvāca ye prakṛteḥ vikārāḥ tu taiḥ kṣetrajñaḥ
pariśritaḥ ca te enam na prajānanti tu saḥ tān api jānāti
1. Vyāsa said: The knower of the field (kṣetrajña) is enveloped by the modifications of primordial nature (prakṛti). However, these modifications do not know him, but he indeed knows them.
तैश्चैष कुरुते कार्यं मनःषष्ठैरिहेन्द्रियैः ।
सुदान्तैरिव संयन्ता दृढैः परमवाजिभिः ॥२॥
2. taiścaiṣa kurute kāryaṁ manaḥṣaṣṭhairihendriyaiḥ ,
sudāntairiva saṁyantā dṛḍhaiḥ paramavājibhiḥ.
2. taiḥ ca eṣaḥ kurute kāryam manaḥṣaṣṭhaiḥ iha indriyaiḥ
sudāntaiḥ iva saṃyantā dṛḍhaiḥ paramavājibhiḥ
2. ca eṣaḥ iha manaḥṣaṣṭhaiḥ taiḥ indriyaiḥ kāryam
kurute iva saṃyantā sudāntaiḥ dṛḍhaiḥ paramavājibhiḥ
2. And indeed, this knower of the field (kṣetrajña) performs actions here using the senses, with the mind as the sixth, just like a charioteer (saṃyantā) controls well-trained, strong, and excellent horses.
इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यः परमं मनः ।
मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः ॥३॥
3. indriyebhyaḥ parā hyarthā arthebhyaḥ paramaṁ manaḥ ,
manasastu parā buddhirbuddherātmā mahānparaḥ.
3. indriyebhyaḥ parā hi arthāḥ arthebhyaḥ paramam manaḥ
manasaḥ tu parā buddhiḥ buddheḥ ātmā mahān paraḥ
3. hi arthāḥ indriyebhyaḥ parāḥ manaḥ arthebhyaḥ paramam
tu buddhiḥ manasaḥ parā mahān ātmā buddheḥ paraḥ
3. Indeed, the objects of the senses are superior to the senses. The mind is superior to the objects of the senses. However, the intellect (buddhi) is superior to the mind. And the great Self (ātman) is superior to the intellect.
महतः परमव्यक्तमव्यक्तात्परतोऽमृतम् ।
अमृतान्न परं किंचित्सा काष्ठा सा परा गतिः ॥४॥
4. mahataḥ paramavyaktamavyaktātparato'mṛtam ,
amṛtānna paraṁ kiṁcitsā kāṣṭhā sā parā gatiḥ.
4. mahataḥ param avyaktam avyaktāt parataḥ amṛtam
amṛtāt na param kiñcit sā kāṣṭhā sā parā gatiḥ
4. mahataḥ param avyaktam avyaktāt parataḥ amṛtam
amṛtāt na param kiñcit sā kāṣṭhā sā parā gatiḥ
4. Beyond the great (principle) is the unmanifest. Beyond the unmanifest is the immortal (amṛtam). Nothing is superior to the immortal; that is the ultimate limit, that is the supreme goal.
एवं सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते ।
दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया तत्त्वदर्शिभिः ॥५॥
5. evaṁ sarveṣu bhūteṣu gūḍho''tmā na prakāśate ,
dṛśyate tvagryayā buddhyā sūkṣmayā tattvadarśibhiḥ.
5. evam sarveṣu bhūteṣu gūḍhaḥ ātmā na prakāśate
dṛśyate tu agryayā buddhyā sūkṣmayā tattvadarśibhiḥ
5. evam gūḍhaḥ ātmā sarveṣu bhūteṣu na prakāśate tu
tattvadarśibhiḥ sūkṣmayā agryayā buddhyā dṛśyate
5. Thus, the (individual) Self (ātman), hidden within all beings, does not manifest itself. However, it is perceived by those who discern the true nature (tattva), through a subtle and sharp intellect.
अन्तरात्मनि संलीय मनःषष्ठानि मेधया ।
इन्द्रियाणीन्द्रियार्थांश्च बहु चिन्त्यमचिन्तयन् ॥६॥
6. antarātmani saṁlīya manaḥṣaṣṭhāni medhayā ,
indriyāṇīndriyārthāṁśca bahu cintyamacintayan.
6. antarātmani saṃlīya manaḥṣaṣṭhāni medhayā
indriyāṇi indriyārthān ca bahu cintyam acintayan
6. medhayā manaḥṣaṣṭhāni indriyāṇi ca indriyārthān
antarātmani saṃlīya bahu cintyam acintayan
6. Through intelligence, having dissolved the senses (indriyāṇi) – with the mind as the sixth – and the objects of the senses into the inner Self (ātman), one should not contemplate on the many things that are typically to be thought about.
ध्यानोपरमणं कृत्वा विद्यासंपादितं मनः ।
अनीश्वरः प्रशान्तात्मा ततोऽर्छत्यमृतं पदम् ॥७॥
7. dhyānoparamaṇaṁ kṛtvā vidyāsaṁpāditaṁ manaḥ ,
anīśvaraḥ praśāntātmā tato'rchatyamṛtaṁ padam.
7. dhyānoparamaṇam kṛtvā vidyāsaṃpāditam manaḥ
anīśvaraḥ praśāntātmā tataḥ arcati amṛtam padam
7. vidyāsaṃpāditam manaḥ dhyānoparamaṇam kṛtvā
anīśvaraḥ praśāntātmā tataḥ amṛtam padam arcati
7. Having achieved the cessation of meditation (dhyāna), and possessing a mind perfected by (true) knowledge (vidyā), such a person, free from external control (anīśvaraḥ) and having a perfectly tranquil Self (ātman), then attains the immortal (amṛtam) state.
इन्द्रियाणां तु सर्वेषां वश्यात्मा चलितस्मृतिः ।
आत्मनः संप्रदानेन मर्त्यो मृत्युमुपाश्नुते ॥८॥
8. indriyāṇāṁ tu sarveṣāṁ vaśyātmā calitasmṛtiḥ ,
ātmanaḥ saṁpradānena martyo mṛtyumupāśnute.
8. indriyāṇām tu sarveṣām vaśya-ātmā calita-smṛtiḥ
ātmanaḥ sampradānena martyaḥ mṛtyum upāśnute
8. martyaḥ tu sarveṣām indriyāṇām vaśya-ātmā
calita-smṛtiḥ ātmanaḥ sampradānena mṛtyum upāśnute
8. Indeed, a mortal whose self (ātman) is enslaved by all the senses and whose discernment is disturbed, attains death by surrendering his own essence (ātman).
हित्वा तु सर्वसंकल्पान्सत्त्वे चित्तं निवेशयेत् ।
सत्त्वे चित्तं समावेश्य ततः कालंजरो भवेत् ॥९॥
9. hitvā tu sarvasaṁkalpānsattve cittaṁ niveśayet ,
sattve cittaṁ samāveśya tataḥ kālaṁjaro bhavet.
9. hitvā tu sarva-saṅkalpān sattve cittam niveśayet
sattve cittam samāveśya tataḥ kālañjaraḥ bhavet
9. tu sarva-saṅkalpān hitvā cittam sattve niveśayet
cittam sattve samāveśya tataḥ kālañjaraḥ bhavet
9. Indeed, having given up all resolutions and desires (saṃkalpa), one should focus the mind (citta) on the quality of purity (sattva). By thoroughly fixing the mind (citta) in purity (sattva), one then transcends time.
चित्तप्रसादेन यतिर्जहाति हि शुभाशुभम् ।
प्रसन्नात्मात्मनि स्थित्वा सुखमानन्त्यमश्नुते ॥१०॥
10. cittaprasādena yatirjahāti hi śubhāśubham ,
prasannātmātmani sthitvā sukhamānantyamaśnute.
10. citta-prasādena yatiḥ jahāti hi śubhāśubham
prasanna-ātmā ātmani sthitvā sukham ānantyam aśnute
10. yatiḥ hi citta-prasādena śubhāśubham jahāti
prasanna-ātmā ātmani sthitvā ānantyam sukham aśnute
10. Indeed, through the clarity of mind (citta), an ascetic (yati) gives up both good and evil. With a tranquil self (ātman), abiding in his true nature (ātman), he experiences boundless happiness.
लक्षणं तु प्रसादस्य यथा तृप्तः सुखं स्वपेत् ।
निवाते वा यथा दीपो दीप्यमानो न कम्पते ॥११॥
11. lakṣaṇaṁ tu prasādasya yathā tṛptaḥ sukhaṁ svapet ,
nivāte vā yathā dīpo dīpyamāno na kampate.
11. lakṣaṇam tu prasādasya yathā tṛptaḥ sukham svapet
nivāte vā yathā dīpaḥ dīpyamānaḥ na kampate
11. tu prasādasya lakṣaṇam yathā tṛptaḥ sukham svapet
vā yathā nivāte dīpyamānaḥ dīpaḥ na kampate
11. Indeed, the characteristic (lakṣaṇa) of mental clarity (prasāda) is this: just as a contented person sleeps peacefully, or just as a lamp burning in a windless place does not flicker.
एवं पूर्वापरे रात्रे युञ्जन्नात्मानमात्मना ।
सत्त्वाहारविशुद्धात्मा पश्यत्यात्मानमात्मनि ॥१२॥
12. evaṁ pūrvāpare rātre yuñjannātmānamātmanā ,
sattvāhāraviśuddhātmā paśyatyātmānamātmani.
12. evam pūrvāpare rātre yuñjan ātmānam ātmanā
sattvāhāra-viśuddhātmā paśyati ātmānam ātmani
12. evam pūrvāpare rātre sattvāhāra-viśuddhātmā
ātmanā ātmānam yuñjan ātmani ātmānam paśyati
12. Thus, in the first and latter parts of the night, a person whose self (ātman) is purified by a sattvic diet, unifying his self (ātman) through the self (ātman), perceives the self (ātman) within the self (ātman).
रहस्यं सर्ववेदानामनैतिह्यमनागमम् ।
आत्मप्रत्ययिकं शास्त्रमिदं पुत्रानुशासनम् ॥१३॥
13. rahasyaṁ sarvavedānāmanaitihyamanāgamam ,
ātmapratyayikaṁ śāstramidaṁ putrānuśāsanam.
13. rahasyam sarvavedānām anaitihyam anāgamam
ātma-pratyayikam śāstram idam putrānusāśanam
13. idam putrānusāśanam śāstram sarvavedānām
rahasyam anaitihyam anāgamam ātma-pratyayikam
13. This instruction for sons is a scripture that is the secret of all Vedas, not based on tradition, not based on revealed texts, but relying on one's own conviction about the self (ātman).
धर्माख्यानेषु सर्वेषु सत्याख्यानेषु यद्वसु ।
दशेदमृक्सहस्राणि निर्मथ्यामृतमुद्धृतम् ॥१४॥
14. dharmākhyāneṣu sarveṣu satyākhyāneṣu yadvasu ,
daśedamṛksahasrāṇi nirmathyāmṛtamuddhṛtam.
14. dharmākhyāneṣu sarveṣu satyākhyāneṣu yat vasu
daśa idam ṛk sahasrāṇi nirmathya amṛtam uddhṛtam
14. sarveṣu dharmākhyāneṣu satyākhyāneṣu yat vasu (tat)
idam daśa ṛk sahasrāṇi nirmathya amṛtam uddhṛtam
14. The essence which exists in all narratives of natural law (dharma) and all narratives of truth - this (essence) has been extracted as nectar after thoroughly churning ten thousand Rigvedic hymns.
नवनीतं यथा दध्नः काष्ठादग्निर्यथैव च ।
तथैव विदुषां ज्ञानं पुत्रहेतोः समुद्धृतम् ।
स्नातकानामिदं शास्त्रं वाच्यं पुत्रानुशासनम् ॥१५॥
15. navanītaṁ yathā dadhnaḥ kāṣṭhādagniryathaiva ca ,
tathaiva viduṣāṁ jñānaṁ putrahetoḥ samuddhṛtam ,
snātakānāmidaṁ śāstraṁ vācyaṁ putrānuśāsanam.
15. navanītam yathā dadhnaḥ kāṣṭhāt agniḥ
yathā eva ca tathā eva viduṣām jñānam
putrahetoḥ samuddhṛtam snātakānām
idam śāstram vācyam putrānusāśanam
15. yathā navanītam dadhnaḥ (samuddhṛtam),
yathā eva ca agniḥ kāṣṭhāt (samuddhṛtaḥ),
tathā eva viduṣām jñānam putrahetoḥ samuddhṛtam.
idam putrānusāśanam śāstram snātakānām vācyam.
15. Just as butter is extracted from curds, and fire from wood, so too, the knowledge of the wise has been extracted for the sake of sons. This scripture, an instruction for sons, should be taught to graduates (from Vedic study).
तदिदं नाप्रशान्ताय नादान्तायातपस्विने ।
नावेदविदुषे वाच्यं तथा नानुगताय च ॥१६॥
16. tadidaṁ nāpraśāntāya nādāntāyātapasvine ,
nāvedaviduṣe vācyaṁ tathā nānugatāya ca.
16. tat idam na apraśāntāya na adāntāya atapasvine
na avedaviduṣe vācyam tathā na anugatāya ca
16. idam tat na apraśāntāya na adāntāya atapasvine
na avedaviduṣe tathā na anugatāya ca vācyam
16. This (teaching) should not be imparted to one who is not tranquil, nor to one who lacks self-control, nor to one who does not practice austerity (tapas), nor to one who is ignorant of the Vedas, and similarly, not to one who is disobedient.
नासूयकायानृजवे न चानिर्दिष्टकारिणे ।
न तर्कशास्त्रदग्धाय तथैव पिशुनाय च ॥१७॥
17. nāsūyakāyānṛjave na cānirdiṣṭakāriṇe ,
na tarkaśāstradagdhāya tathaiva piśunāya ca.
17. na asūyakāya anṛjave na ca anirdiṣṭakāriṇe
na tarkaśāstradagdhāya tathā eva piśunāya ca
17. na asūyakāya anṛjave ca na anirdiṣṭakāriṇe na
tarkaśāstradagdhāya tathā eva piśunāya ca (vācyam)
17. Similarly, it should not be told to the envious, nor to the dishonest, nor to one who acts without specific instructions, nor to one whose mind is scorched by (excessive study of) dialectics and logic (tarkaśāstra), and indeed, not to a slanderer.
श्लाघते श्लाघनीयाय प्रशान्ताय तपस्विने ।
इदं प्रियाय पुत्राय शिष्यायानुगताय च ।
रहस्यधर्मं वक्तव्यं नान्यस्मै तु कथंचन ॥१८॥
18. ślāghate ślāghanīyāya praśāntāya tapasvine ,
idaṁ priyāya putrāya śiṣyāyānugatāya ca ,
rahasyadharmaṁ vaktavyaṁ nānyasmai tu kathaṁcana.
18. ślāghate ślāghanīyāya praśāntāya
tapasvine idam priyāya putrāya
śiṣyāya anugatāya ca rahasyadharmam
vaktavyam na anyasmai tu kathaṃcana
18. idam rahasyadharmam ślāghate ślāghanīyāya
praśāntāya tapasvine priyāya
putrāya anugatāya śiṣyāya ca vaktavyam
tu na anyasmai kathaṃcana (vaktavyam)
18. This secret teaching (rahasyadharma) should be imparted to one who is devout, to the praiseworthy, to the tranquil, and to one who practices austerity (tapasvin). It should also be given to a dear son and to a devoted student. However, it should never be told to anyone else by any means.
यद्यप्यस्य महीं दद्याद्रत्नपूर्णामिमां नरः ।
इदमेव ततः श्रेय इति मन्येत तत्त्ववित् ॥१९॥
19. yadyapyasya mahīṁ dadyādratnapūrṇāmimāṁ naraḥ ,
idameva tataḥ śreya iti manyeta tattvavit.
19. yadi api asya mahīm dadyāt ratnapūrṇām imām
naraḥ idam eva tataḥ śreyaḥ iti manyeta tattvavit
19. yadi naraḥ asya imām ratnapūrṇām mahīm api dadyāt,
tattvavit tataḥ idam eva śreyaḥ iti manyeta
19. Even if a person were to offer this entire earth, filled with jewels, to such a (worthy) individual, a knower of the truth (tattvavit) would still consider this (teaching) alone to be superior to that (material gift).
अतो गुह्यतरार्थं तदध्यात्ममतिमानुषम् ।
यत्तन्महर्षिभिर्दृष्टं वेदान्तेषु च गीयते ।
तत्तेऽहं संप्रवक्ष्यामि यन्मां त्वं परिपृच्छसि ॥२०॥
20. ato guhyatarārthaṁ tadadhyātmamatimānuṣam ,
yattanmaharṣibhirdṛṣṭaṁ vedānteṣu ca gīyate ,
tatte'haṁ saṁpravakṣyāmi yanmāṁ tvaṁ paripṛcchasi.
20. ataḥ guhyatara-artham tat adhyātmam
atimānuṣam yat tat maharṣibhiḥ dṛṣṭam
vedānteṣu ca gīyate tat te aham
saṃpravakṣyāmi yat mām tvam paripṛcchasi
20. yat tvam mām paripṛcchasi,
ataḥ guhyatara-artham atimānuṣam tat adhyātmam,
yat tat maharṣibhiḥ dṛṣṭam ca vedānteṣu gīyate,
tat aham te saṃpravakṣyāmi
20. Therefore, I will now fully explain to you that spiritual knowledge (adhyātma) which you are asking me about. It holds a more profound, superhuman meaning, and has been realized by great sages and proclaimed in the Vedantas.