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महाभारतः       mahābhārataḥ - book-12, chapter-240

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व्यास उवाच ।
मनः प्रसृजते भावं बुद्धिरध्यवसायिनी ।
हृदयं प्रियाप्रिये वेद त्रिविधा कर्मचोदना ॥१॥
1. vyāsa uvāca ,
manaḥ prasṛjate bhāvaṁ buddhiradhyavasāyinī ,
hṛdayaṁ priyāpriye veda trividhā karmacodanā.
1. vyāsaḥ uvāca manaḥ prasṛjate bhāvam buddhiḥ adhyavasāyinī
hṛdayam priyāpriye veda trividhā karmacodanā
1. vyāsaḥ uvāca manaḥ bhāvam prasṛjate buddhiḥ adhyavasāyinī
hṛdayam priyāpriye veda eṣā trividhā karmacodanā
1. Vyasa said: The mind generates thoughts and intentions, the intellect (buddhi) is endowed with determination, and the heart knows what is pleasant and unpleasant. This constitutes the threefold impulse for action (karma-codanā).
इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यः परमं मनः ।
मनसस्तु परा बुद्धिर्बुद्धेरात्मा परो मतः ॥२॥
2. indriyebhyaḥ parā hyarthā arthebhyaḥ paramaṁ manaḥ ,
manasastu parā buddhirbuddherātmā paro mataḥ.
2. indriyebhyaḥ parā hi arthāḥ arthebhyaḥ paramam manaḥ
manasaḥ tu parā buddhiḥ buddheḥ ātmā paraḥ mataḥ
2. hi arthāḥ indriyebhyaḥ parāḥ manaḥ arthebhyaḥ paramam
tu buddhiḥ manasaḥ parā buddheḥ ātmā paraḥ mataḥ
2. Indeed, the objects of the senses are superior to the senses; the mind is superior to the objects of the senses; but the intellect (buddhi) is superior to the mind; and the Self (ātman) is considered superior to the intellect.
बुद्धिरात्मा मनुष्यस्य बुद्धिरेवात्मनोऽऽत्मिका ।
यदा विकुरुते भावं तदा भवति सा मनः ॥३॥
3. buddhirātmā manuṣyasya buddhirevātmano''tmikā ,
yadā vikurute bhāvaṁ tadā bhavati sā manaḥ.
3. buddhiḥ ātmā manuṣyasya buddhiḥ eva ātmanaḥ
ātmikā yadā vikurute bhāvam tadā bhavati sā manaḥ
3. manuṣyasya buddhiḥ ātmā buddhiḥ eva ātmanaḥ
ātmikā yadā sā bhāvam vikurute tadā manaḥ bhavati
3. The intellect (buddhi) is the very essence (ātman) of a human being. Indeed, the intellect (buddhi) is the intrinsic nature of the self (ātman). When it transforms its state, then it becomes the mind.
इन्द्रियाणां पृथग्भावाद्बुद्धिर्विक्रियते ह्यणु ।
शृण्वती भवति श्रोत्रं स्पृशती स्पर्श उच्यते ॥४॥
4. indriyāṇāṁ pṛthagbhāvādbuddhirvikriyate hyaṇu ,
śṛṇvatī bhavati śrotraṁ spṛśatī sparśa ucyate.
4. indriyāṇām pṛthak bhāvāt buddhiḥ vikriyate hi aṇu
śṛṇvatī bhavati śrotram spṛśatī sparśaḥ ucyate
4. indriyāṇām pṛthak bhāvāt buddhiḥ hi aṇu vikriyate
śṛṇvatī bhavati śrotram spṛśatī sparśaḥ ucyate
4. Because of the distinct functions of the sense organs, the intellect (buddhi) indeed transforms subtly. When it is hearing, it becomes the ear (sense of hearing); when it is touching, it is called the sense of touch.
पश्यन्ती भवते दृष्टी रसती रसनं भवेत् ।
जिघ्रती भवति घ्राणं बुद्धिर्विक्रियते पृथक् ॥५॥
5. paśyantī bhavate dṛṣṭī rasatī rasanaṁ bhavet ,
jighratī bhavati ghrāṇaṁ buddhirvikriyate pṛthak.
5. paśyantī bhavate dṛṣṭiḥ rasatī rasanam bhavet
jighratī bhavati ghrāṇam buddhiḥ vikriyate pṛthak
5. paśyantī bhavate dṛṣṭiḥ rasatī rasanam bhavet
jighratī bhavati ghrāṇam buddhiḥ pṛthak vikriyate
5. When it is seeing, it becomes the sense of sight; when it is tasting, it becomes the sense of taste. When it is smelling, it becomes the sense of smell. In this way, the intellect (buddhi) transforms distinctly for each function.
इन्द्रियाणीति तान्याहुस्तेष्वदृश्याधितिष्ठति ।
तिष्ठती पुरुषे बुद्धिस्त्रिषु भावेषु वर्तते ॥६॥
6. indriyāṇīti tānyāhusteṣvadṛśyādhitiṣṭhati ,
tiṣṭhatī puruṣe buddhistriṣu bhāveṣu vartate.
6. indriyāṇi iti tāni āhuḥ teṣu adṛśyā adhitiṣṭhati
tiṣṭhatī puruṣe buddhiḥ triṣu bhāveṣu vartate
6. tāni indriyāṇi iti āhuḥ adṛśyā teṣu adhitiṣṭhati
puruṣe tiṣṭhatī buddhiḥ triṣu bhāveṣu vartate
6. These (functions) are called the sense organs (indriya). The unseen (intellect) resides within them. The intellect (buddhi), existing in the individual (puruṣa), operates in three states.
कदाचिल्लभते प्रीतिं कदाचिदपि शोचते ।
न सुखेन न दुःखेन कदाचिदिह युज्यते ॥७॥
7. kadācillabhate prītiṁ kadācidapi śocate ,
na sukhena na duḥkhena kadācidiha yujyate.
7. kadācit labhate prītim kadācit api śocate
na sukhena na duḥkhena kadācit iha yujyate
7. kadācit prītim labhate kadācit api śocate
iha kadācit na sukhena na duḥkhena yujyate
7. Sometimes one finds joy, and sometimes one grieves. Here, one is never associated with either happiness or sorrow.
सेयं भावात्मिका भावांस्त्रीनेतानतिवर्तते ।
सरितां सागरो भर्ता महावेलामिवोर्मिमान् ॥८॥
8. seyaṁ bhāvātmikā bhāvāṁstrīnetānativartate ,
saritāṁ sāgaro bhartā mahāvelāmivormimān.
8. sā iyam bhāvātmikā bhāvān trīn etān ativartate
saritām sāgaraḥ bhartā mahāvelām iva ūrmimān
8. sā iyam bhāvātmikā etān trīn bhāvān ativartate
sāgaraḥ saritām bhartā ūrmimān iva mahāvelām
8. That very entity, whose intrinsic nature (bhāva) is being, transcends these three states. It is like the wavy ocean, the lord of rivers, which overcomes a great shore.
यदा प्रार्थयते किंचित्तदा भवति सा मनः ।
अधिष्ठानानि वै बुद्ध्या पृथगेतानि संस्मरेत् ।
इन्द्रियाण्येव मेध्यानि विजेतव्यानि कृत्स्नशः ॥९॥
9. yadā prārthayate kiṁcittadā bhavati sā manaḥ ,
adhiṣṭhānāni vai buddhyā pṛthagetāni saṁsmaret ,
indriyāṇyeva medhyāni vijetavyāni kṛtsnaśaḥ.
9. yadā prārthayate kiṃcit tadā bhavati
sā manaḥ adhiṣṭhānāni vai buddhyā
pṛthak etāni saṃsmaret indriyāṇi
eva medhyāni vijetavyāni kṛtsnaśaḥ
9. yadā sā kiṃcit prārthayate tadā
manaḥ bhavati vai buddhyā etāni
adhiṣṭhānāni pṛthak saṃsmaret indriyāṇi
eva medhyāni kṛtsnaśaḥ vijetavyāni
9. When she desires something, then she becomes the mind (manas). One should indeed remember these bases separately through the intellect (buddhi). The sense organs (indriyas) themselves are pure and must be completely conquered.
सर्वाण्येवानुपूर्व्येण यद्यन्नानुविधीयते ।
अविभागगता बुद्धिर्भावे मनसि वर्तते ।
प्रवर्तमानं तु रजः सत्त्वमप्यनुवर्तते ॥१०॥
10. sarvāṇyevānupūrvyeṇa yadyannānuvidhīyate ,
avibhāgagatā buddhirbhāve manasi vartate ,
pravartamānaṁ tu rajaḥ sattvamapyanuvartate.
10. sarvāṇi eva anupūrvyeṇa yat yat na
anuvidhīyate avibhāgagātā buddhiḥ
bhāve manasi vartate pravartamānam
tu rajaḥ sattvam api anuvartate
10. yadā sarvāṇi eva anupūrvyeṇa yat yat na anuvidhīyate,
tadā avibhāgagātā buddhiḥ bhāve manasi vartate tu pravartamānam rajaḥ api sattvam anuvartate
10. When all things are not pursued sequentially, then the intellect (buddhi), having attained a state of non-division, abides in the principle of being (bhāva) and in the mind (manas). Furthermore, the active *rajas* also conforms to *sattva*.
ये चैव भावा वर्तन्ते सर्व एष्वेव ते त्रिषु ।
अन्वर्थाः संप्रवर्तन्ते रथनेमिमरा इव ॥११॥
11. ye caiva bhāvā vartante sarva eṣveva te triṣu ,
anvarthāḥ saṁpravartante rathanemimarā iva.
11. ye ca eva bhāvāḥ vartante sarve eṣu eva te triṣu
anvarthāḥ saṃpravartante rathanemimarāḥ iva
11. ye ca eva bhāvāḥ vartante te sarve eṣu triṣu
eva rathanemimarāḥ iva anvarthāḥ saṃpravartante
11. And whatever states of being (bhāva) exist, all of them indeed operate within these three (qualities), manifesting in an appropriate manner, just like spokes within a chariot wheel's rim.
प्रदीपार्थं नरः कुर्यादिन्द्रियैर्बुद्धिसत्तमैः ।
निश्चरद्भिर्यथायोगमुदासीनैर्यदृच्छया ॥१२॥
12. pradīpārthaṁ naraḥ kuryādindriyairbuddhisattamaiḥ ,
niścaradbhiryathāyogamudāsīnairyadṛcchayā.
12. pradīpārtham naraḥ kuryāt indriyaiḥ buddhisattamaiḥ
niścaradbhiḥ yathāyogam udāsīnaiḥ yadṛcchayā
12. naraḥ pradīpārtham indriyaiḥ buddhisattamaiḥ
niścaradbhiḥ yathāyogam udāsīnaiḥ yadṛcchayā kuryāt
12. A person should make efforts for the purpose of enlightenment (pradīpa), using their senses - which are outstanding in intellect (buddhi), operating appropriately, remaining indifferent (udāsīna), and spontaneously.
एवंस्वभावमेवेदमिति विद्वान्न मुह्यति ।
अशोचन्नप्रहृष्यंश्च नित्यं विगतमत्सरः ॥१३॥
13. evaṁsvabhāvamevedamiti vidvānna muhyati ,
aśocannaprahṛṣyaṁśca nityaṁ vigatamatsaraḥ.
13. evam svabhāvam eva idam iti vidvān na muhyati
aśocan aprahṛṣyan ca nityam vigatamatsaraḥ
13. vidvān idam evam svabhāvam eva iti na muhyati
aśocan aprahṛṣyan ca nityam vigatamatsaraḥ
13. A wise person, knowing 'this (reality) is indeed of such a nature,' is not deluded. Such a person is always without sorrow, without excessive joy, and free from envy.
न ह्यात्मा शक्यते द्रष्टुमिन्द्रियैः कामगोचरैः ।
प्रवर्तमानैरनये दुर्धरैरकृतात्मभिः ॥१४॥
14. na hyātmā śakyate draṣṭumindriyaiḥ kāmagocaraiḥ ,
pravartamānairanaye durdharairakṛtātmabhiḥ.
14. na hi ātmā śakyate draṣṭum indriyaiḥ kāmagocaraiḥ
pravartamānaiḥ anaye durdharaiḥ akṛtātmabhiḥ
14. hi ātmā na śakyate draṣṭum indriyaiḥ kāmagocaraiḥ
anaye pravartamānaiḥ durdharaiḥ akṛtātmabhiḥ
14. Certainly, the self (ātman) cannot be seen by senses that are directed towards desires (kāma), operating improperly, difficult to control, and belonging to those who have not disciplined their self (ātman).
तेषां तु मनसा रश्मीन्यदा सम्यङ्नियच्छति ।
तदा प्रकाशते ह्यात्मा घटे दीप इव ज्वलन् ।
सर्वेषामेव भूतानां तमस्यपगते यथा ॥१५॥
15. teṣāṁ tu manasā raśmīnyadā samyaṅniyacchati ,
tadā prakāśate hyātmā ghaṭe dīpa iva jvalan ,
sarveṣāmeva bhūtānāṁ tamasyapagate yathā.
15. teṣām tu manasā raśmīn yadā samyak
niyacchati tadā prakāśate hi ātmā
ghaṭe dīpaḥ iva jvalan sarveṣām
eva bhūtānām tamasi apagate yathā
15. yadā tu manasā teṣām raśmīn samyak niyacchati,
tadā hi ātmā prakāśate,
ghaṭe jvalan dīpaḥ iva,
yathā eva sarveṣām bhūtānām tamasi apagate
15. When one properly restrains the sense-faculties (raśmi) of these with the mind, then indeed the self (ātman) shines forth, like a lamp burning in a pot, just as darkness dissipates for all beings.
यथा वारिचरः पक्षी न लिप्यति जले चरन् ।
एवमेव कृतप्रज्ञो न दोषैर्विषयांश्चरन् ।
असज्जमानः सर्वेषु न कथंचन लिप्यते ॥१६॥
16. yathā vāricaraḥ pakṣī na lipyati jale caran ,
evameva kṛtaprajño na doṣairviṣayāṁścaran ,
asajjamānaḥ sarveṣu na kathaṁcana lipyate.
16. yathā vāricaraḥ pakṣī na lipyati
jale caran evam eva kṛtaprajñaḥ
na doṣaiḥ viṣayān caran asajjamānaḥ
sarveṣu na kathañcana lipyate
16. yathā vāricaraḥ pakṣī jale caran na lipyati,
evam eva kṛtaprajñaḥ viṣayān caran doṣaiḥ na lipyate.
asajjamānaḥ sarveṣu na kathañcana lipyate
16. Just as a water-bird (vāricara) moving in water is not stained, even so, a person of perfected wisdom (kṛtaprajña), moving among sense-objects (viṣaya), is not stained by their flaws. Not becoming attached to anything, he is in no way stained.
त्यक्त्वा पूर्वकृतं कर्म रतिर्यस्य सदात्मनि ।
सर्वभूतात्मभूतस्य गुणमार्गेष्वसज्जतः ॥१७॥
17. tyaktvā pūrvakṛtaṁ karma ratiryasya sadātmani ,
sarvabhūtātmabhūtasya guṇamārgeṣvasajjataḥ.
17. tyaktvā pūrvakṛtam karma ratiḥ yasya sadā ātmani
sarvabhūtātmabhūtasya guṇamārgeṣu asajjataḥ
17. yasya pūrvakṛtam karma tyaktvā ratiḥ sadā ātmani,
sarvabhūtātmabhūtasya guṇamārgeṣu asajjataḥ
17. (This verse describes one) who, having abandoned previously performed actions (karma), always finds delight (rati) in the self (ātman), and who, having become the self (ātman) of all beings, remains unattached to the paths of the qualities (guṇa).
सत्त्वमात्मा प्रसवति गुणान्वापि कदा च न ।
न गुणा विदुरात्मानं गुणान्वेद स सर्वदा ॥१८॥
18. sattvamātmā prasavati guṇānvāpi kadā ca na ,
na guṇā vidurātmānaṁ guṇānveda sa sarvadā.
18. sattvam ātmā prasavati guṇān vā api kadā ca na
na guṇāḥ viduḥ ātmānam guṇān veda saḥ sarvadā
18. ātmā sattvam prasavati,
guṇān vā api kadā ca na.
guṇāḥ ātmānam na viduḥ.
saḥ sarvadā guṇān veda
18. The self (ātman) gives rise to goodness (sattva), but never to the [other] qualities (guṇa). The qualities (guṇa) do not know the self (ātman), but the self (ātman) always knows the qualities (guṇa).
परिद्रष्टा गुणानां स स्रष्टा चैव यथातथम् ।
सत्त्वक्षेत्रज्ञयोरेतदन्तरं विद्धि सूक्ष्मयोः ॥१९॥
19. paridraṣṭā guṇānāṁ sa sraṣṭā caiva yathātatham ,
sattvakṣetrajñayoretadantaraṁ viddhi sūkṣmayoḥ.
19. paridraṣṭā guṇānām saḥ sraṣṭā ca eva yathātatham
| sattvakṣetrajñayoḥ etat antaram viddhi sūkṣmayoḥ
19. saḥ guṇānām paridraṣṭā ca eva yathātatham sraṣṭā
sūkṣmayoḥ sattvakṣetrajñayoḥ etat antaram viddhi
19. He (the knower of the field, kṣetrajña) is the observer of the qualities (guṇa-s) and indeed, truly, the orchestrator (of their manifestations). Understand this subtle difference between the material principle (sattva) and the knower of the field (kṣetrajña), both of which are subtle.
सृजते तु गुणानेक एको न सृजते गुणान् ।
पृथग्भूतौ प्रकृत्या तौ संप्रयुक्तौ च सर्वदा ॥२०॥
20. sṛjate tu guṇāneka eko na sṛjate guṇān ,
pṛthagbhūtau prakṛtyā tau saṁprayuktau ca sarvadā.
20. sṛjate tu guṇānekam ekaḥ na sṛjate guṇān |
pṛthagbhūtau prakṛtyā tau saṃprayuktau ca sarvadā
20. ekaḥ tu guṇānekam sṛjate ekaḥ guṇān na sṛjate
pṛthagbhūtau prakṛtyā tau ca sarvadā saṃprayuktau
20. One (the material principle, prakṛti) indeed creates the multitude of qualities (guṇa-s), while the other (the knower of the field, kṣetrajña) does not create qualities. Though fundamentally distinct by their intrinsic nature (prakṛti), those two (sattva and kṣetrajña) are always united.
यथा मत्स्योऽद्भिरन्यः सन्संप्रयुक्तौ तथैव तौ ।
मशकोदुम्बरौ चापि संप्रयुक्तौ यथा सह ॥२१॥
21. yathā matsyo'dbhiranyaḥ sansaṁprayuktau tathaiva tau ,
maśakodumbarau cāpi saṁprayuktau yathā saha.
21. yathā matsyaḥ adbhiḥ anyaḥ san saṃprayuktau tathā eva
tau | maśakaudumbarau ca api saṃprayuktau yathā saha
21. yathā matsyaḥ adbhiḥ anyaḥ san saṃprayuktau,
tathā eva tau ca api yathā maśakaudumbarau saha saṃprayuktau
21. Just as a fish, though distinct from the waters, is connected, so too are those two (sattva and kṣetrajña). Similarly, just as a gnat and an udumbara fig tree are connected together.
इषीका वा यथा मुञ्जे पृथक्च सह चैव च ।
तथैव सहितावेतावन्योन्यस्मिन्प्रतिष्ठितौ ॥२२॥
22. iṣīkā vā yathā muñje pṛthakca saha caiva ca ,
tathaiva sahitāvetāvanyonyasminpratiṣṭhitau.
22. īṣīkā vā yathā muñje pṛthak ca saha ca eva ca |
tathā eva sahitau etau anyonyasmin pratiṣṭhitau
22. vā yathā īṣīkā muñje pṛthak ca saha ca eva ca,
tathā eva etau sahitau anyonyasmin pratiṣṭhitau
22. Or just as a reed stalk (īṣīkā) is both separate from the muñja grass and yet connected with it, so too these two (sattva and kṣetrajña), though united, are established in each other.