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महाभारतः       mahābhārataḥ - book-12, chapter-241

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व्यास उवाच ।
सृजते तु गुणान्सत्त्वं क्षेत्रज्ञस्त्वनुतिष्ठति ।
गुणान्विक्रियतः सर्वानुदासीनवदीश्वरः ॥१॥
1. vyāsa uvāca ,
sṛjate tu guṇānsattvaṁ kṣetrajñastvanutiṣṭhati ,
guṇānvikriyataḥ sarvānudāsīnavadīśvaraḥ.
1. vyāsa uvāca sṛjate tu guṇān sattvam kṣetrajñaḥ tu
anutiṣṭhati guṇān vikriyataḥ sarvān udāsīnavat īśvaraḥ
1. vyāsa uvāca sattvam guṇān sṛjate tu kṣetrajñaḥ tu guṇān
anutiṣṭhati īśvaraḥ sarvān vikriyataḥ guṇān udāsīnavat
1. Vyāsa said: The individual soul (kṣetrajña) certainly acts in accordance with the qualities (guṇas) which material nature (sattva) creates. Yet, the Lord (īśvara) remains like an indifferent observer of all these transforming qualities.
स्वभावयुक्तं तत्सर्वं यदिमान्सृजते गुणान् ।
ऊर्णनाभिर्यथा सूत्रं सृजते तन्तुवद्गुणान् ॥२॥
2. svabhāvayuktaṁ tatsarvaṁ yadimānsṛjate guṇān ,
ūrṇanābhiryathā sūtraṁ sṛjate tantuvadguṇān.
2. svabhāvayuktam tat sarvam yat imān sṛjate guṇān
| ūrṇanābhiḥ yathā sūtram sṛjate tantuvat guṇān
2. yat imān guṇān sṛjate,
tat sarvam svabhāvayuktam yathā ūrṇanābhiḥ sūtram sṛjate,
[tathā tat] tantuvat guṇān sṛjate
2. All that which gives rise to these qualities (guṇas) is endowed with its own intrinsic nature (svabhāva). Just as a spider (ūrṇanābhi) weaves its thread (sūtra), so too does it create qualities (guṇas) like fibers.
प्रध्वस्ता न निवर्तन्ते प्रवृत्तिर्नोपलभ्यते ।
एवमेके व्यवस्यन्ति निवृत्तिरिति चापरे ॥३॥
3. pradhvastā na nivartante pravṛttirnopalabhyate ,
evameke vyavasyanti nivṛttiriti cāpare.
3. pradhvastāḥ na nivartante pravṛttiḥ na upalabhyate
| evam eke vyavasyanti nivṛttiḥ iti ca apare
3. pradhvastāḥ na nivartante,
pravṛttiḥ na upalabhyate evam eke vyavasyanti,
ca apare nivṛttiḥ iti [vyavasyanti]
3. Some declare: "Once destroyed, they (the qualities/manifestations) do not return, and their activity (pravṛtti) is no longer perceived." Others, however, assert that this state is (true) cessation (nivṛtti).
उभयं संप्रधार्यैतदध्यवस्येद्यथामति ।
अनेनैव विधानेन भवेद्गर्भशयो महान् ॥४॥
4. ubhayaṁ saṁpradhāryaitadadhyavasyedyathāmati ,
anenaiva vidhānena bhavedgarbhaśayo mahān.
4. ubhayam sampradhārya etat adhyavasyet yathāmati
| anena eva vidhānena bhavet garbhaśayaḥ mahān
4. etat ubhayam sampradhārya,
yathāmati [janāḥ] adhyavasyet anena eva vidhānena mahān garbhaśayaḥ bhavet
4. Having thoroughly considered both these (views), one should determine (the truth) according to one's own understanding. Indeed, by this very process, the great cosmic origin (garbhaśaya) would manifest.
अनादिनिधनं नित्यमासाद्य विचरेन्नरः ।
अक्रुध्यन्नप्रहृष्यंश्च नित्यं विगतमत्सरः ॥५॥
5. anādinidhanaṁ nityamāsādya vicarennaraḥ ,
akrudhyannaprahṛṣyaṁśca nityaṁ vigatamatsaraḥ.
5. anādinidhanam nityam āsādya vicaret naraḥ
akrudhyan aprahṛṣyan ca nityam vigatamatsaraḥ
5. naraḥ anādinidhanam nityam āsādya nityam
akrudhyan aprahṛṣyan ca vigatamatsaraḥ vicaret
5. A person should act, having attained that which is eternal, without beginning or end, always remaining free from anger, not excessively joyful, and devoid of envy.
इत्येवं हृदयग्रन्थिं बुद्धिचिन्तामयं दृढम् ।
अतीत्य सुखमासीत अशोचंश्छिन्नसंशयः ॥६॥
6. ityevaṁ hṛdayagranthiṁ buddhicintāmayaṁ dṛḍham ,
atītya sukhamāsīta aśocaṁśchinnasaṁśayaḥ.
6. iti evam hṛdayagranthim buddhicintāmayam dṛḍham
atītya sukham āsīta aśocan chinnasaṃśayaḥ
6. iti evam buddhicintāmayam dṛḍham hṛdayagranthim
atītya aśocan chinnasaṃśayaḥ sukham āsīta
6. Thus, having transcended the firm knot of the heart, which is composed of intellect and thought, one should sit happily, free from sorrow, with all doubts dispelled.
तप्येयुः प्रच्युताः पृथ्व्या यथा पूर्णां नदीं नराः ।
अवगाढा ह्यविद्वांसो विद्धि लोकमिमं तथा ॥७॥
7. tapyeyuḥ pracyutāḥ pṛthvyā yathā pūrṇāṁ nadīṁ narāḥ ,
avagāḍhā hyavidvāṁso viddhi lokamimaṁ tathā.
7. tapyeyuḥ pracyutāḥ pṛthvyā yathā pūrṇām nadīm narāḥ
avagāḍhāḥ hi avidvāṃsaḥ viddhi lokam imam tathā
7. yathā narāḥ pṛthvyā pracyutāḥ pūrṇām nadīm avagāḍhāḥ tapyeyuḥ,
hi tathā avidvāṃsaḥ imam lokam viddhi
7. Just as men, having fallen from the earth, would suffer immersed in a full river, so know this world [to be for] the ignorant when they are steeped in it.
न तु ताम्यति वै विद्वान्स्थले चरति तत्त्ववित् ।
एवं यो विन्दतेऽऽत्मानं केवलं ज्ञानमात्मनः ॥८॥
8. na tu tāmyati vai vidvānsthale carati tattvavit ,
evaṁ yo vindate''tmānaṁ kevalaṁ jñānamātmanaḥ.
8. na tu tāmyati vai vidvān sthale carati tattvavit
evam yaḥ vindate ātmānam kevalam jñānam ātmanaḥ
8. tu vai vidvān tattvavit sthale carati,
na tāmyati.
evam yaḥ ātmanaḥ kevalam jñānam ātmānam vindate
8. But indeed, the wise person (vidvān) who knows the truth (tattvavit) does not languish [like those immersed in the river of saṃsāra], rather, they move on firm ground. Similarly, he who realizes the pure knowledge (jñānam) of the Self (ātman) [thus realizes the Self (ātman)].
एवं बुद्ध्वा नरः सर्वां भूतानामागतिं गतिम् ।
समवेक्ष्य शनैः सम्यग्लभते शममुत्तमम् ॥९॥
9. evaṁ buddhvā naraḥ sarvāṁ bhūtānāmāgatiṁ gatim ,
samavekṣya śanaiḥ samyaglabhate śamamuttamam.
9. evam buddhvā naraḥ sarvām bhūtānām āgatim gatim
samavekṣya śanaiḥ samyak labhate śamam uttamam
9. naraḥ evam buddhvā bhūtānām sarvām āgatim gatim
śanaiḥ samyak samavekṣya uttamam śamam labhate
9. Having thus understood the entire cycle of origin and dissolution of beings (bhūta), and having gradually and thoroughly examined it, a person attains supreme tranquility (śama).
एतद्वै जन्मसामर्थ्यं ब्राह्मणस्य विशेषतः ।
आत्मज्ञानं शमश्चैव पर्याप्तं तत्परायणम् ॥१०॥
10. etadvai janmasāmarthyaṁ brāhmaṇasya viśeṣataḥ ,
ātmajñānaṁ śamaścaiva paryāptaṁ tatparāyaṇam.
10. etat vai janmasāmarthyam brāhmaṇasya viśeṣataḥ
ātmajñānam śamaḥ ca eva paryāptam tatparāyaṇam
10. etat vai brāhmaṇasya viśeṣataḥ janmasāmarthyam
ātmajñānam ca śamaḥ eva tatparāyaṇam paryāptam
10. This, indeed, is the essence of a worthy birth, especially for a Brahmin (brāhmaṇa): self-knowledge (ātma-jñāna) and tranquility (śama) are sufficient for one who is intent on that (goal).
एतद्बुद्ध्वा भवेद्बुद्धः किमन्यद्बुद्धलक्षणम् ।
विज्ञायैतद्विमुच्यन्ते कृतकृत्या मनीषिणः ॥११॥
11. etadbuddhvā bhavedbuddhaḥ kimanyadbuddhalakṣaṇam ,
vijñāyaitadvimucyante kṛtakṛtyā manīṣiṇaḥ.
11. etat buddhvā bhavet buddhaḥ kim anyat buddhalakṣaṇam
vijñāya etat vimucyante kṛtakṛtyāḥ manīṣiṇaḥ
11. etat buddhvā buddhaḥ bhavet kim anyat buddhalakṣaṇam
manīṣiṇaḥ kṛtakṛtyāḥ etat vijñāya vimucyante
11. Having understood this, one becomes enlightened (buddha); what other characteristic of an enlightened one (buddha) could there be? Having thoroughly understood this, the wise and those who have accomplished their task achieve liberation (mokṣa).
न भवति विदुषां महद्भयं यदविदुषां सुमहद्भयं भवेत् ।
न हि गतिरधिकास्ति कस्यचिद्भवति हि या विदुषः सनातनी ॥१२॥
12. na bhavati viduṣāṁ mahadbhayaṁ; yadaviduṣāṁ sumahadbhayaṁ bhavet ,
na hi gatiradhikāsti kasyaci;dbhavati hi yā viduṣaḥ sanātanī.
12. na bhavati viduṣām mahat bhayam
yat aviduṣām sumahat bhayam bhavet
na hi gatiḥ adhikā asti kasyacit
bhavati hi yā viduṣaḥ sanātanī
12. viduṣām mahat bhayam na bhavati
yat aviduṣām sumahat bhayam bhavet
hi kasyacit adhikā gatiḥ na
asti hi yā viduṣaḥ sanātanī bhavati
12. Great fear does not exist for the wise, whereas very great fear exists for the ignorant. Indeed, there is no superior state (gati) for anyone other than that eternal (sanātanī) state which belongs to the wise.
लोकमातुरमसूयते जनस्तत्तदेव च निरीक्ष्य शोचते ।
तत्र पश्य कुशलानशोचतो ये विदुस्तदुभयं कृताकृतम् ॥१३॥
13. lokamāturamasūyate jana;stattadeva ca nirīkṣya śocate ,
tatra paśya kuśalānaśocato; ye vidustadubhayaṁ kṛtākṛtam.
13. lokam āturam asūyate janaḥ tat tat eva ca nirīkṣya śocate
tatra paśya kuśalān aśocataḥ ye viduḥ tat ubhayam kṛtākṛtam
13. janaḥ āturam lokam asūyate ca tat tat eva nirīkṣya śocate
tatra ye kuśalān aśocataḥ tat ubhayam kṛtākṛtam viduḥ paśya
13. People blame the afflicted world and, observing just those very things, they lament. However, behold those wise individuals who do not grieve, for they understand both what is done and what is not done.
यत्करोत्यनभिसंधिपूर्वकं तच्च निर्णुदति यत्पुरा कृतम् ।
न प्रियं तदुभयं न चाप्रियं तस्य तज्जनयतीह कुर्वतः ॥१४॥
14. yatkarotyanabhisaṁdhipūrvakaṁ; tacca nirṇudati yatpurā kṛtam ,
na priyaṁ tadubhayaṁ na cāpriyaṁ; tasya tajjanayatīha kurvataḥ.
14. yat karoti anabhisaṃdhipūrvakam
tat ca nirṇudati yat purā kṛtam
na priyam tat ubhayam na ca apriyam
tasya tat janayati iha kurvataḥ
14. yat anabhisaṃdhipūrvakam karoti,
tat ca purā kṛtam yat nirṇudati tasya kurvataḥ tat ubhayam na priyam na ca apriyam janayati iha
14. Whatever one performs without attachment to results (karma), that action also removes past actions (karma). For such a person acting in this world, that (unattached action) produces neither pleasant nor unpleasant consequences.