Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

महाभारतः       mahābhārataḥ - book-12, chapter-239

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
शुक उवाच ।
अध्यात्मं विस्तरेणेह पुनरेव वदस्व मे ।
यदध्यात्मं यथा चेदं भगवन्नृषिसत्तम ॥१॥
1. śuka uvāca ,
adhyātmaṁ vistareṇeha punareva vadasva me ,
yadadhyātmaṁ yathā cedaṁ bhagavannṛṣisattama.
1. śukaḥ uvāca adhyātmam vistareṇa iha punaḥ eva vadasva
me yat adhyātmam yathā ca idam bhagavan ṛṣisattama
1. śukaḥ uvāca bhagavan ṛṣisattama,
iha punaḥ eva me adhyātmam vistareṇa vadasva,
yat ca idam adhyātmam yathā (asti)
1. Śuka said: "O venerable and best of sages, please explain to me again, in detail, what this spiritual knowledge (adhyātma) is and how it functions."
व्यास उवाच ।
अध्यात्मं यदिदं तात पुरुषस्येह विद्यते ।
तत्तेऽहं संप्रवक्ष्यामि तस्य व्याख्यामिमां शृणु ॥२॥
2. vyāsa uvāca ,
adhyātmaṁ yadidaṁ tāta puruṣasyeha vidyate ,
tatte'haṁ saṁpravakṣyāmi tasya vyākhyāmimāṁ śṛṇu.
2. vyāsaḥ uvāca adhyātmam yat idam tāta puruṣasya iha vidyate
tat te aham saṃpravakṣyāmi tasya vyākhyām imām śṛṇu
2. vyāsaḥ uvāca tāta,
yat idam adhyātmam puruṣasya iha vidyate,
tat aham te saṃpravakṣyāmi.
tasya imām vyākhyām śṛṇu
2. Vyāsa said: "O dear one, I will fully explain to you that spiritual knowledge (adhyātma) which exists here for the individual (puruṣa). Now, listen to this explanation of it."
भूमिरापस्तथा ज्योतिर्वायुराकाशमेव च ।
महाभूतानि भूतानां सागरस्योर्मयो यथा ॥३॥
3. bhūmirāpastathā jyotirvāyurākāśameva ca ,
mahābhūtāni bhūtānāṁ sāgarasyormayo yathā.
3. bhūmiḥ āpaḥ tathā jyotiḥ vāyuḥ ākāśam eva ca
mahābhūtāni bhūtānām sāgarasya ūrmayaḥ yathā
3. yathā sāgarasya ūrmayaḥ (santi),
tathā bhūmiḥ āpaḥ jyotiḥ vāyuḥ ākāśam eva ca bhūtānām mahābhūtāni (santi)
3. Just as waves are part of the ocean, so too are earth, water, fire (light), air, and space the great elements that constitute all beings.
प्रसार्येह यथाङ्गानि कूर्मः संहरते पुनः ।
तद्वन्महान्ति भूतानि यवीयःसु विकुर्वते ॥४॥
4. prasāryeha yathāṅgāni kūrmaḥ saṁharate punaḥ ,
tadvanmahānti bhūtāni yavīyaḥsu vikurvate.
4. prasārya iha yathā aṅgāni kūrmaḥ saṃharate
punaḥ tadvat mahānti bhūtāni yavīyaḥsu vikurvate
4. yathā kūrmaḥ aṅgāni iha prasārya punaḥ saṃharate,
tadvat mahānti bhūtāni yavīyaḥsu vikurvate
4. Just as a tortoise withdraws its extended limbs, similarly the great elements (mahābhūtas) differentiate themselves into smaller entities.
इति तन्मयमेवेदं सर्वं स्थावरजङ्गमम् ।
सर्गे च प्रलये चैव तस्मान्निर्दिश्यते तथा ॥५॥
5. iti tanmayamevedaṁ sarvaṁ sthāvarajaṅgamam ,
sarge ca pralaye caiva tasmānnirdiśyate tathā.
5. iti tanmayam eva idam sarvam sthāvarajaṅgamam
sarge ca pralaye ca eva tasmāt nirdiśyate tathā
5. iti idam sarvam sthāvarajaṅgamam eva tanmayam.
ca sarge ca pralaye eva,
tasmāt tathā nirdiśyate.
5. Thus, this entire universe, comprising both stationary and mobile entities, is indeed made of that (same substance or principle). Therefore, it is designated as such (pervading all stages) both during creation and during dissolution.
महाभूतानि पञ्चैव सर्वभूतेषु भूतकृत् ।
अकरोत्तात वैषम्यं यस्मिन्यदनुपश्यति ॥६॥
6. mahābhūtāni pañcaiva sarvabhūteṣu bhūtakṛt ,
akarottāta vaiṣamyaṁ yasminyadanupaśyati.
6. mahābhūtāni pañca eva sarvabhūteṣu bhūtakṛt
akarot tāta vaiṣamyam yasmin yat anupaśyati
6. tāta,
bhūtakṛt pañca eva mahābhūtāni sarvabhūteṣu akarot.
yasmin yat anupaśyati [tat] vaiṣamyam [akarot].
6. O dear one (tāta), the Creator of beings (bhūtakṛt) indeed made just five great elements (mahābhūtas) present in all beings. He introduced an inequality (vaiṣamyam) among them, corresponding to whatever one perceives in each.
शुक उवाच ।
अकरोद्यच्छरीरेषु कथं तदुपलक्षयेत् ।
इन्द्रियाणि गुणाः केचित्कथं तानुपलक्षयेत् ॥७॥
7. śuka uvāca ,
akarodyaccharīreṣu kathaṁ tadupalakṣayet ,
indriyāṇi guṇāḥ kecitkathaṁ tānupalakṣayet.
7. śuka uvāca akarot yat śarīreṣu katham tat upalakṣayet
indriyāṇi guṇāḥ kecit katham tān upalakṣayet
7. śuka uvāca.
yat [saḥ] śarīreṣu akarot,
tat katham upalakṣayet? kecit indriyāṇi,
guṇāḥ,
tān katham upalakṣayet?
7. Śuka said: 'How is one to discern what (the Creator) made in various bodies? And how is one to perceive those certain senses and (material) qualities (guṇas)?'
व्यास उवाच ।
एतत्ते वर्तयिष्यामि यथावदिह दर्शनम् ।
शृणु तत्त्वमिहैकाग्रो यथातत्त्वं यथा च तत् ॥८॥
8. vyāsa uvāca ,
etatte vartayiṣyāmi yathāvadiha darśanam ,
śṛṇu tattvamihaikāgro yathātattvaṁ yathā ca tat.
8. vyāsaḥ uvāca etat te vartayiṣyāmi yathāvat iha darśanam
śṛṇu tattvam iha ekāgraḥ yathā-tattvam yathā ca tat
8. vyāsaḥ uvāca etat darśanam te iha yathāvat vartayiṣyāmi
śṛṇu ekāgraḥ iha tattvam yathā-tattvam ca yathā tat
8. Vyasa said: "I will explain this philosophical view (darśana) to you here, precisely as it is. Listen with concentrated attention (ekāgra) to its true nature (tattva) here, just as it truly is."
शब्दः श्रोत्रं तथा खानि त्रयमाकाशसंभवम् ।
प्राणश्चेष्टा तथा स्पर्श एते वायुगुणास्त्रयः ॥९॥
9. śabdaḥ śrotraṁ tathā khāni trayamākāśasaṁbhavam ,
prāṇaśceṣṭā tathā sparśa ete vāyuguṇāstrayaḥ.
9. śabdaḥ śrotram tathā khāni trayam ākāśa-saṃbhavam
prāṇaḥ ceṣṭā tathā sparśaḥ ete vāyu-guṇāḥ trayaḥ
9. śabdaḥ śrotram tathā khāni trayam ākāśa-saṃbhavam
prāṇaḥ ceṣṭā tathā sparśaḥ ete trayaḥ vāyu-guṇāḥ
9. Sound, the ear, and the cavities – these three arise from space (ākāśa). Life-breath (prāṇa), activity, and touch – these three are the qualities of air.
रूपं चक्षुर्विपाकश्च त्रिधा ज्योतिर्विधीयते ।
रसोऽथ रसनं स्नेहो गुणास्त्वेते त्रयोऽम्भसाम् ॥१०॥
10. rūpaṁ cakṣurvipākaśca tridhā jyotirvidhīyate ,
raso'tha rasanaṁ sneho guṇāstvete trayo'mbhasām.
10. rūpam cakṣuḥ vipākaḥ ca tridhā jyotiḥ vidhīyate rasaḥ
atha rasanam snehaḥ guṇāḥ tu ete trayaḥ ambhasām
10. rūpam cakṣuḥ vipākaḥ ca jyotiḥ tridhā vidhīyate atha
rasaḥ rasanam snehaḥ tu ete trayaḥ ambhasām guṇāḥ
10. Form, the eye, and maturation – light is manifested in these three ways. Taste, the tongue, and fluidity – these three are the qualities of water.
घ्रेयं घ्राणं शरीरं च भूमेरेते गुणास्त्रयः ।
एतावानिन्द्रियग्रामो व्याख्यातः पाञ्चभौतिकः ॥११॥
11. ghreyaṁ ghrāṇaṁ śarīraṁ ca bhūmerete guṇāstrayaḥ ,
etāvānindriyagrāmo vyākhyātaḥ pāñcabhautikaḥ.
11. ghreyam ghrāṇam śarīram ca bhūmeḥ ete guṇāḥ trayaḥ
etāvān indriya-grāmaḥ vyākhyātaḥ pāñca-bhautikaḥ
11. ghreyam ghrāṇam śarīram ca ete trayaḥ bhūmeḥ guṇāḥ
etāvān indriya-grāmaḥ pāñca-bhautikaḥ vyākhyātaḥ
11. That which is smellable, the nose, and the body – these three are the qualities of earth. This much is the group of senses, explained as consisting of the five (great) elements.
वायोः स्पर्शो रसोऽद्भ्यश्च ज्योतिषो रूपमुच्यते ।
आकाशप्रभवः शब्दो गन्धो भूमिगुणः स्मृतः ॥१२॥
12. vāyoḥ sparśo raso'dbhyaśca jyotiṣo rūpamucyate ,
ākāśaprabhavaḥ śabdo gandho bhūmiguṇaḥ smṛtaḥ.
12. vāyoḥ sparśaḥ rasaḥ adbhyaḥ ca jyotiṣaḥ rūpam ucyate
ākāśaprabhavaḥ śabdaḥ gandhaḥ bhūmiguṇaḥ smṛtaḥ
12. vāyoḥ sparśaḥ adbhyaḥ rasaḥ ca jyotiṣaḥ rūpam ucyate
ākāśaprabhavaḥ śabdaḥ bhūmiguṇaḥ gandhaḥ smṛtaḥ
12. Touch is from air; taste (rasa) is from water; and form (rūpa) is declared to be that of light (or fire). Sound (śabda) originates from space (ākāśa), while smell (gandha) is remembered as a quality of earth.
मनो बुद्धिश्च भावश्च त्रय एतेऽऽत्मयोनिजाः ।
न गुणानतिवर्तन्ते गुणेभ्यः परमा मताः ॥१३॥
13. mano buddhiśca bhāvaśca traya ete''tmayonijāḥ ,
na guṇānativartante guṇebhyaḥ paramā matāḥ.
13. manaḥ buddhiḥ ca bhāvaḥ ca trayaḥ ete ātmayonijāḥ
na guṇān ativartante guṇebhyaḥ paramāḥ matāḥ
13. manaḥ buddhiḥ ca bhāvaḥ ca ete trayaḥ ātmayonijāḥ
na guṇān ativartante guṇebhyaḥ paramāḥ matāḥ
13. Mind (manas), intellect (buddhi), and the ego-sense (bhāva) – these three originate from the Self (ātman). They do not transcend the constituents (guṇas), yet they are considered supreme in relation to the guṇas.
इन्द्रियाणि नरे पञ्च षष्ठं तु मन उच्यते ।
सप्तमीं बुद्धिमेवाहुः क्षेत्रज्ञं पुनरष्टमम् ॥१४॥
14. indriyāṇi nare pañca ṣaṣṭhaṁ tu mana ucyate ,
saptamīṁ buddhimevāhuḥ kṣetrajñaṁ punaraṣṭamam.
14. indriyāṇi nare pañca ṣaṣṭham tu manaḥ ucyate
saptamīm buddhim eva āhuḥ kṣetrajñam punaḥ aṣṭamam
14. nare pañca indriyāṇi ṣaṣṭham manaḥ tu ucyate
saptamīm buddhim eva āhuḥ punaḥ aṣṭamam kṣetrajñam
14. In a human being, there are five senses; the mind (manas), however, is declared to be the sixth. They indeed call the intellect (buddhi) the seventh, and furthermore, the knower of the field (kṣetrajña) the eighth.
चक्षुरालोचनायैव संशयं कुरुते मनः ।
बुद्धिरध्यवसानाय साक्षी क्षेत्रज्ञ उच्यते ॥१५॥
15. cakṣurālocanāyaiva saṁśayaṁ kurute manaḥ ,
buddhiradhyavasānāya sākṣī kṣetrajña ucyate.
15. cakṣuḥ ālocanāya eva saṃśayam kurute manaḥ
buddhiḥ adhyavasānāya sākṣī kṣetrajñaḥ ucyate
15. cakṣuḥ ālocanāya eva manaḥ saṃśayam kurute
buddhiḥ adhyavasānāya kṣetrajñaḥ sākṣī ucyate
15. The eye (cakṣus) is for mere perception. The mind (manas) creates doubt. The intellect (buddhi) is for determination. The knower of the field (kṣetrajña) is called the witness.
रजस्तमश्च सत्त्वं च त्रय एते स्वयोनिजाः ।
समाः सर्वेषु भूतेषु तद्गुणेषूपलक्षयेत् ॥१६॥
16. rajastamaśca sattvaṁ ca traya ete svayonijāḥ ,
samāḥ sarveṣu bhūteṣu tadguṇeṣūpalakṣayet.
16. rajas tamaḥ ca sattvam ca trayaḥ ete svayonijāḥ
samāḥ sarveṣu bhūteṣu tat-guṇeṣu upalakṣayet
16. rajas tamaḥ ca sattvam ca ete trayaḥ svayonijāḥ sarveṣu bhūteṣu samāḥ (santi); (vijñātā) tat-guṇeṣu upalakṣayet.
16. Rajas, Tamas, and Sattva - these three, born from their own origins, are present equally in all beings. One should perceive them through their respective qualities.
यथा कूर्म इहाङ्गानि प्रसार्य विनियच्छति ।
एवमेवेन्द्रियग्रामं बुद्धिः सृष्ट्वा नियच्छति ॥१७॥
17. yathā kūrma ihāṅgāni prasārya viniyacchati ,
evamevendriyagrāmaṁ buddhiḥ sṛṣṭvā niyacchati.
17. yathā kūrmaḥ iha aṅgāni prasārya viniyacchati
evam eva indriya-grāmam buddhiḥ sṛṣṭvā niyacchati
17. yathā kūrmaḥ iha aṅgāni prasārya viniyacchati,
evam eva buddhiḥ indriya-grāmam sṛṣṭvā niyacchati.
17. Just as a tortoise here retracts its limbs after extending them, so too the intellect (buddhi) creates the group of senses and then restrains them.
यदूर्ध्वं पादतलयोरवाङ्मूर्ध्नश्च पश्यति ।
एतस्मिन्नेव कृत्ये वै वर्तते बुद्धिरुत्तमा ॥१८॥
18. yadūrdhvaṁ pādatalayoravāṅmūrdhnaśca paśyati ,
etasminneva kṛtye vai vartate buddhiruttamā.
18. yat ūrdhvam pāda-talayoḥ avāk mūrdhnaḥ ca paśyati
etasmin eva kṛtye vai vartate buddhiḥ uttamā
18. yat pāda-talayoḥ ūrdhvam,
mūrdhnaḥ ca avāk paśyati,
etasmin eva kṛtye vai uttamā buddhiḥ vartate.
18. The excellent intellect (buddhi) is truly engaged in this very task: it perceives what is above the soles of the feet and below the head.
गुणान्नेनीयते बुद्धिर्बुद्धिरेवेन्द्रियाण्यपि ।
मनःषष्ठानि सर्वाणि बुद्ध्यभावे कुतो गुणाः ॥१९॥
19. guṇānnenīyate buddhirbuddhirevendriyāṇyapi ,
manaḥṣaṣṭhāni sarvāṇi buddhyabhāve kuto guṇāḥ.
19. guṇān nī-nīyate buddhiḥ buddhiḥ eva indriyāṇi api
manaḥ-ṣaṣṭhāni sarvāṇi buddhi-abhāve kutaḥ guṇāḥ
19. buddhiḥ guṇān nī-nīyate; buddhiḥ eva indriyāṇi api (nī-nīyate).
(hi) manaḥ-ṣaṣṭhāni sarvāṇi (guṇāḥ bhavanti).
buddhi-abhāve kutaḥ guṇāḥ (syuḥ)?
19. The intellect (buddhi) repeatedly draws the qualities (guṇas), and indeed, the intellect also draws the senses. If there is an absence of intellect (buddhi), from where would all these qualities, with the mind as the sixth, arise?
तत्र यत्प्रीतिसंयुक्तं किंचिदात्मनि लक्षयेत् ।
प्रशान्तमिव संशुद्धं सत्त्वं तदुपधारयेत् ॥२०॥
20. tatra yatprītisaṁyuktaṁ kiṁcidātmani lakṣayet ,
praśāntamiva saṁśuddhaṁ sattvaṁ tadupadhārayet.
20. tatra yat prīti-saṃyuktam kiṃcit ātmani lakṣayet
praśāntam iva saṃśuddham sattvam tat upadhārayet
20. tatra yat kiṃcit prīti-saṃyuktam praśāntam iva
saṃśuddham ātmani lakṣayet tat sattvam upadhārayet
20. Whatever one perceives within oneself (ātman) that is imbued with joy, appearing tranquil and thoroughly pure, one should understand that to be the quality of goodness (sattva).
यत्तु संतापसंयुक्तं काये मनसि वा भवेत् ।
रजः प्रवर्तकं तत्स्यात्सततं हारि देहिनाम् ॥२१॥
21. yattu saṁtāpasaṁyuktaṁ kāye manasi vā bhavet ,
rajaḥ pravartakaṁ tatsyātsatataṁ hāri dehinām.
21. yat tu saṃtāpa-saṃyuktam kāye manasi vā bhavet
rajaḥ pravartakam tat syāt satatam hāri dehinām
21. yat tu saṃtāpa-saṃyuktam kāye vā manasi bhavet
tat pravartakam satatam dehinām hāri rajaḥ syāt
21. But whatever is connected with distress, whether it manifests in the body or in the mind, know that to be the quality of passion (rajas), which constantly incites activity and is captivating for embodied beings.
यत्तु संमोहसंयुक्तमव्यक्तविषयं भवेत् ।
अप्रतर्क्यमविज्ञेयं तमस्तदुपधार्यताम् ॥२२॥
22. yattu saṁmohasaṁyuktamavyaktaviṣayaṁ bhavet ,
apratarkyamavijñeyaṁ tamastadupadhāryatām.
22. yat tu saṃmoha-saṃyuktam avyakta-viṣayam bhavet
apratarkyam avijñeyam tamaḥ tat upadhāryatām
22. yat tu saṃmoha-saṃyuktam avyakta-viṣayam
apratarkyam avijñeyam bhavet tat tamaḥ upadhāryatām
22. Whatever, however, is characterized by delusion, relates to the unmanifest, is inconceivable, and unknowable - that should be recognized as the quality of darkness (tamas).
प्रहर्षः प्रीतिरानन्दः साम्यं स्वस्थात्मचित्तता ।
अकस्माद्यदि वा कस्माद्वर्तते सात्त्विको गुणः ॥२३॥
23. praharṣaḥ prītirānandaḥ sāmyaṁ svasthātmacittatā ,
akasmādyadi vā kasmādvartate sāttviko guṇaḥ.
23. praharṣaḥ prītiḥ ānandaḥ sāmyam svastha-ātma-cittatā
akasmāt yadi vā kasmāt vartate sāttvikaḥ guṇaḥ
23. praharṣaḥ prītiḥ ānandaḥ sāmyam svastha-ātma-cittatā yadi
akasmāt vā kasmāt vartate (tat) sāttvikaḥ guṇaḥ (bhavati)
23. Exultation, joy, bliss, equanimity, and the stability of one's inner self (ātman) and mind - if these manifest either spontaneously or for some reason, they indicate the quality of goodness (sattva).
अभिमानो मृषावादो लोभो मोहस्तथाक्षमा ।
लिङ्गानि रजसस्तानि वर्तन्ते हेत्वहेतुतः ॥२४॥
24. abhimāno mṛṣāvādo lobho mohastathākṣamā ,
liṅgāni rajasastāni vartante hetvahetutaḥ.
24. abhimānaḥ mṛṣāvādaḥ lobhaḥ mohaḥ tathā akṣamā
liṅgāni rajasaḥ tāni vartante hetvahetutaḥ
24. tāni liṅgāni rajasaḥ abhimānaḥ mṛṣāvādaḥ lobhaḥ
mohaḥ tathā akṣamā hetvahetutaḥ vartante
24. Pride, deceitful speech, greed, delusion (moha), and intolerance - these are the characteristics of the quality of passion (rajas), and they manifest with or without specific cause.
तथा मोहः प्रमादश्च तन्द्री निद्राप्रबोधिता ।
कथंचिदभिवर्तन्ते विज्ञेयास्तामसा गुणाः ॥२५॥
25. tathā mohaḥ pramādaśca tandrī nidrāprabodhitā ,
kathaṁcidabhivartante vijñeyāstāmasā guṇāḥ.
25. tathā mohaḥ pramādaḥ ca tandrī nidrāprabodhitā
kathaṃcit abhivartante vijñeyāḥ tāmasāḥ guṇāḥ
25. tathā mohaḥ pramādaḥ ca tandrī nidrāprabodhitā
tāmasāḥ guṇāḥ vijñeyāḥ kathaṃcit abhivartante
25. Similarly, delusion (moha), heedlessness, lethargy, and intense sleep - these are to be understood as the qualities of dullness (tamas), and they manifest in various ways.