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महाभारतः       mahābhārataḥ - book-12, chapter-243

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व्यास उवाच ।
गन्धान्रसान्नानुरुन्ध्यात्सुखं वा नालंकारांश्चाप्नुयात्तस्य तस्य ।
मानं च कीर्तिं च यशश्च नेच्छेत्स वै प्रचारः पश्यतो ब्राह्मणस्य ॥१॥
1. vyāsa uvāca ,
gandhānrasānnānurundhyātsukhaṁ vā; nālaṁkārāṁścāpnuyāttasya tasya ,
mānaṁ ca kīrtiṁ ca yaśaśca necche;tsa vai pracāraḥ paśyato brāhmaṇasya.
1. vyāsa uvāca gandhān rasān na anurundhyāt
sukham vā na alaṅkārān ca āpnuyāt tasya
tasya mānam ca kīrtim ca yaśaḥ ca na
icchet sa vai pracāraḥ paśyataḥ brāhmaṇasya
1. vyāsa uvāca (saḥ) gandhān rasān sukham vā
na anurundhyāt; ca alaṅkārān tasya tasya na
āpnuyāt ca mānam ca kīrtim ca yaśaḥ na
icchet saḥ vai paśyataḥ brāhmaṇasya pracāraḥ
1. Vyasa said: One should not indulge in smells, tastes, or comfort, nor should one seek ornaments and other such worldly possessions. One should not desire honor, fame, or glory. That, indeed, is the conduct of a discerning Brahmin.
सर्वान्वेदानधीयीत शुश्रूषुर्ब्रह्मचर्यवान् ।
ऋचो यजूंषि सामानि न तेन न स ब्राह्मणः ॥२॥
2. sarvānvedānadhīyīta śuśrūṣurbrahmacaryavān ,
ṛco yajūṁṣi sāmāni na tena na sa brāhmaṇaḥ.
2. sarvān vedān adhīyīta śuśrūṣuḥ brahmacaryavān
ṛcaḥ yajūṃṣi sāmāni na tena na sa brāhmaṇaḥ
2. śuśrūṣuḥ brahmacaryavān sarvān vedān ṛcaḥ
yajūṃṣi sāmāni adhīyīta tena sa brāhmaṇaḥ na na
2. A student who is obedient and observes the student's vow (brahmacarya) may study all the Vedas—the Ṛc, Yajus, and Sāman—yet he does not become a Brāhmaṇa by that (alone).
ज्ञातिवत्सर्वभूतानां सर्ववित्सर्ववेदवित् ।
नाकामो म्रियते जातु न तेन न च ब्राह्मणः ॥३॥
3. jñātivatsarvabhūtānāṁ sarvavitsarvavedavit ,
nākāmo mriyate jātu na tena na ca brāhmaṇaḥ.
3. jñātivat sarvabhūtānām sarvavit sarvavedavit
na akāmaḥ mriyate jātu na tena na ca brāhmaṇaḥ
3. sarvabhūtānām jñātivat sarvavit sarvavedavit
akāmaḥ jātu na mriyate tena ca na brāhmaṇaḥ
3. One who is like a kinsman to all beings, knows all (sarvavit), and knows all the Vedas (sarvavedavit), and never dies unwillingly, is not a Brāhmaṇa merely by these qualities.
इष्टीश्च विविधाः प्राप्य क्रतूंश्चैवाप्तदक्षिणान् ।
नैव प्राप्नोति ब्राह्मण्यमभिध्यानात्कथंचन ॥४॥
4. iṣṭīśca vividhāḥ prāpya kratūṁścaivāptadakṣiṇān ,
naiva prāpnoti brāhmaṇyamabhidhyānātkathaṁcana.
4. iṣṭīḥ ca vividhāḥ prāpya kratūn ca eva āptadakṣiṇān
na eva prāpnoti brāhmaṇyam abhidhyānāt kathaṃcana
4. vividhāḥ iṣṭīḥ ca āptadakṣiṇān kratūn ca eva prāpya
kathaṃcana abhidhyānāt brāhmaṇyam na eva prāpnoti
4. Even after performing various sacrifices and rituals (kratu) with complete sacrificial fees (dakṣiṇā), one does not attain the state of a Brāhmaṇa through mere desire or contemplation (dhyāna) in any way.
यदा चायं न बिभेति यदा चास्मान्न बिभ्यति ।
यदा नेच्छति न द्वेष्टि ब्रह्म संपद्यते तदा ॥५॥
5. yadā cāyaṁ na bibheti yadā cāsmānna bibhyati ,
yadā necchati na dveṣṭi brahma saṁpadyate tadā.
5. yadā ca ayam na bibheti yadā ca asmāt na bibhyati
yadā na icchati na dveṣṭi brahma saṃpadyate tadā
5. yadā ayam ca na bibheti yadā ca asmāt na bibhyati
yadā na icchati na dveṣṭi tadā brahma saṃpadyate
5. And when a person himself does not fear, and when others do not fear him, when he neither desires (icchati) nor hates (dveṣṭi), then he attains brahman.
यदा न कुरुते भावं सर्वभूतेषु पापकम् ।
कर्मणा मनसा वाचा ब्रह्म संपद्यते तदा ॥६॥
6. yadā na kurute bhāvaṁ sarvabhūteṣu pāpakam ,
karmaṇā manasā vācā brahma saṁpadyate tadā.
6. yadā na kurute bhāvam sarvabhūteṣu pāpakam
karmaṇā manasā vācā brahma sampadyate tadā
6. yadā karmaṇā manasā vācā sarvabhūteṣu pāpakam
bhāvam na kurute tadā brahma sampadyate
6. When one does not harbor a sinful intention towards any living being, through action (karma), mind, or speech, then one attains Brahman (brahman).
कामबन्धनमेवैकं नान्यदस्तीह बन्धनम् ।
कामबन्धनमुक्तो हि ब्रह्मभूयाय कल्पते ॥७॥
7. kāmabandhanamevaikaṁ nānyadastīha bandhanam ,
kāmabandhanamukto hi brahmabhūyāya kalpate.
7. kāmabandhanam eva ekam na anyat asti iha bandhanam
kāmabandhanamuktaḥ hi brahmabhūyāya kalpate
7. iha ekam kāmabandhanam eva bandhanam asti,
anyat na hi kāmabandhanamuktaḥ brahmabhūyāya kalpate
7. The bond of desire (kāma) is indeed the only one; there is no other bond here. Indeed, one who is freed from the bond of desire (kāma) becomes fit for attaining the state of Brahman (brahman).
कामतो मुच्यमानस्तु धूम्राभ्रादिव चन्द्रमाः ।
विरजाः कालमाकाङ्क्षन्धीरो धैर्येण वर्तते ॥८॥
8. kāmato mucyamānastu dhūmrābhrādiva candramāḥ ,
virajāḥ kālamākāṅkṣandhīro dhairyeṇa vartate.
8. kāmataḥ mucyamānaḥ tu dhūmrābhrāt iva candramāḥ
virajāḥ kālam ākaṅkṣan dhīraḥ dhairyeṇa vartate
8. tu kāmataḥ mucyamānaḥ dhūmrābhrāt iva candramāḥ virajāḥ,
kālam ākaṅkṣan dhīraḥ dhairyeṇa vartate
8. But one who is freed from desire (kāma), like the moon emerging from smoky clouds, becomes stainless. Patiently awaiting the opportune time, the steadfast one acts with firm resolve.
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् ।
स कामकान्तो न तु कामकामः स वै लोकात्स्वर्गमुपैति देही ॥९॥
9. āpūryamāṇamacalapratiṣṭhaṁ; samudramāpaḥ praviśanti yadvat ,
sa kāmakānto na tu kāmakāmaḥ; sa vai lokātsvargamupaiti dehī.
9. āpūryamāṇam acalapratiṣṭham
samudram āpaḥ praviśanti yadvat |
saḥ kāmākāntaḥ na tu kāmakāmaḥ
saḥ vai lokāt svargam upaiti dehī
9. yadvat āpūryamāṇam acalapratiṣṭham samudram āpaḥ praviśanti saḥ dehī kāmākāntaḥ tu na kāmakāmaḥ,
saḥ vai lokāt svargam upaiti
9. Just as waters enter a sea that is being continually filled yet remains unmoving and steadily established, similarly, that embodied being for whom desires (kāma) naturally come but who is not one who craves desires — such a one indeed attains heaven from this world.
वेदस्योपनिषत्सत्यं सत्यस्योपनिषद्दमः ।
दमस्योपनिषद्दानं दानस्योपनिषत्तपः ॥१०॥
10. vedasyopaniṣatsatyaṁ satyasyopaniṣaddamaḥ ,
damasyopaniṣaddānaṁ dānasyopaniṣattapaḥ.
10. vedasya upaniṣat satyam satyasya upaniṣat damaḥ
damasya upaniṣat dānam dānasya upaniṣat tapaḥ
10. vedasya upaniṣat satyam satyasya upaniṣat damaḥ
damasya upaniṣat dānam dānasya upaniṣat tapaḥ
10. The essence (upaniṣad) of the Veda is truth. The essence (upaniṣad) of truth is self-control. The essence (upaniṣad) of self-control is charity (dāna). The essence (upaniṣad) of charity is austerity (tapas).
तपसोपनिषत्त्यागस्त्यागस्योपनिषत्सुखम् ।
सुखस्योपनिषत्स्वर्गः स्वर्गस्योपनिषच्छमः ॥११॥
11. tapasopaniṣattyāgastyāgasyopaniṣatsukham ,
sukhasyopaniṣatsvargaḥ svargasyopaniṣacchamaḥ.
11. tapasaḥ upaniṣat tyāgaḥ tyāgasya upaniṣat sukham
sukhasya upaniṣat svargaḥ svargasya upaniṣat śamaḥ
11. tapasaḥ upaniṣat tyāgaḥ tyāgasya upaniṣat sukham
sukhasya upaniṣat svargaḥ svargasya upaniṣat śamaḥ
11. The essence (upaniṣad) of austerity (tapas) is renunciation. The essence (upaniṣad) of renunciation is happiness. The essence (upaniṣad) of happiness is heaven. The essence (upaniṣad) of heaven is tranquility.
क्लेदनं शोकमनसोः संतापं तृष्णया सह ।
सत्त्वमिच्छसि संतोषाच्छान्तिलक्षणमुत्तमम् ॥१२॥
12. kledanaṁ śokamanasoḥ saṁtāpaṁ tṛṣṇayā saha ,
sattvamicchasi saṁtoṣācchāntilakṣaṇamuttamam.
12. kledanam śokamanasoḥ saṃtāpam tṛṣṇayā saha
sattvam icchasi saṃtoṣāt śāntilakṣaṇam uttamam
12. kledanam śokamanasoḥ saṃtāpam tṛṣṇayā saha
sattvam icchasi saṃtoṣāt śāntilakṣaṇam uttamam
12. Even amidst the mind's vulnerability (lit. moistening) due to sorrow and distress accompanied by craving, you desire purity (sattva), which is the supreme characteristic of peace and arises from contentment.
विशोको निर्ममः शान्तः प्रसन्नात्मात्मवित्तमः ।
षड्भिर्लक्षणवानेतैः समग्रः पुनरेष्यति ॥१३॥
13. viśoko nirmamaḥ śāntaḥ prasannātmātmavittamaḥ ,
ṣaḍbhirlakṣaṇavānetaiḥ samagraḥ punareṣyati.
13. viśokaḥ nirmamaḥ śāntaḥ prasannātmā ātmavittamaḥ
ṣaḍbhiḥ lakṣaṇavān etaiḥ samagraḥ punaḥ eṣyati
13. viśokaḥ nirmamaḥ śāntaḥ prasannātmā ātmavittamaḥ
ṣaḍbhiḥ lakṣaṇavān etaiḥ samagraḥ punaḥ eṣyati
13. Sorrowless, without possessiveness, peaceful, with a serene self (ātman), and the best knower of the self (ātman) — endowed with these six characteristics, he will return complete.
षड्भिः सत्त्वगुणोपेतैः प्राज्ञैरधिकमन्त्रिभिः ।
ये विदुः प्रेत्य चात्मानमिहस्थांस्तांस्तथा विदुः ॥१४॥
14. ṣaḍbhiḥ sattvaguṇopetaiḥ prājñairadhikamantribhiḥ ,
ye viduḥ pretya cātmānamihasthāṁstāṁstathā viduḥ.
14. ṣaḍbhiḥ sattvaguṇopetaiḥ prājñaiḥ adhikamantribhiḥ
ye viduḥ pretya ca ātmānam ihasthān tān tathā viduḥ
14. ye ihasthān ātmānam ca pretya viduḥ tān ṣaḍbhiḥ
sattvaguṇopetaiḥ prājñaiḥ adhikamantribhiḥ tathā viduḥ
14. Those six chief counselors, who are wise and endowed with the quality of goodness (sattva-guṇa), recognize those who understand the Self (ātman), both while abiding in this world and after death, as truly wise.
अकृत्रिममसंहार्यं प्राकृतं निरुपस्कृतम् ।
अध्यात्मं सुकृतप्रज्ञः सुखमव्ययमश्नुते ॥१५॥
15. akṛtrimamasaṁhāryaṁ prākṛtaṁ nirupaskṛtam ,
adhyātmaṁ sukṛtaprajñaḥ sukhamavyayamaśnute.
15. akṛtrimam asaṃhāryam prākṛtam nirupaskṛtam
adhyātmam sukṛtaprajñaḥ sukham avyayam aśnute
15. sukṛtaprajñaḥ akṛtrimam asaṃhāryam prākṛtam
nirupaskṛtam adhyātmam avyayam sukham aśnute
15. A person with virtuous wisdom (prajñā) experiences the imperishable happiness that is the true spiritual reality (adhyātma), which is unartificial, indestructible, natural, and unadorned.
निष्प्रचारं मनः कृत्वा प्रतिष्ठाप्य च सर्वतः ।
यामयं लभते तुष्टिं सा न शक्यमतोऽन्यथा ॥१६॥
16. niṣpracāraṁ manaḥ kṛtvā pratiṣṭhāpya ca sarvataḥ ,
yāmayaṁ labhate tuṣṭiṁ sā na śakyamato'nyathā.
16. niṣpracāram manaḥ kṛtvā pratiṣṭhāpya ca sarvataḥ
yām ayam labhate tuṣṭim sā na śakyam ataḥ anyathā
16. manaḥ niṣpracāram kṛtvā ca sarvataḥ pratiṣṭhāpya
ayam yām tuṣṭim labhate sā ataḥ anyathā na śakyam
16. Having made the mind (manas) free from activity and firmly established it completely, the contentment (tuṣṭi) that one obtains cannot be achieved in any other way.
येन तृप्यत्यभुञ्जानो येन तुष्यत्यवित्तवान् ।
येनास्नेहो बलं धत्ते यस्तं वेद स वेदवित् ॥१७॥
17. yena tṛpyatyabhuñjāno yena tuṣyatyavittavān ,
yenāsneho balaṁ dhatte yastaṁ veda sa vedavit.
17. yena tṛpyati abhuñjānaḥ yena tuṣyati avittavān
yena asnehaḥ balam dhatte yaḥ tam veda saḥ vedavit
17. abhuñjānaḥ yena tṛpyati avittavān yena tuṣyati asnehaḥ yena balam dhatte,
yaḥ tam veda,
saḥ vedavit
17. By which (inner source), one not eating is satisfied; by which, one without wealth is contented; by which, one without affection (sneha) holds strength. The one who knows that (source) is a true knower of knowledge.
संगोप्य ह्यात्मनो द्वाराण्यपिधाय विचिन्तयन् ।
यो ह्यास्ते ब्राह्मणः शिष्टः स आत्मरतिरुच्यते ॥१८॥
18. saṁgopya hyātmano dvārāṇyapidhāya vicintayan ,
yo hyāste brāhmaṇaḥ śiṣṭaḥ sa ātmaratirucyate.
18. saṅgopya hi ātmanaḥ dvārāṇi apidhāya vicintayan
yaḥ hi āste brāhmaṇaḥ śiṣṭaḥ saḥ ātmaratiḥ ucyate
18. Indeed, the disciplined (śiṣṭaḥ) Brahmin who, having carefully guarded the doors of his self (ātman) and having closed them, remains meditating, is called one whose delight is in the self (ātmarati).
समाहितं परे तत्त्वे क्षीणकाममवस्थितम् ।
सर्वतः सुखमन्वेति वपुश्चान्द्रमसं यथा ॥१९॥
19. samāhitaṁ pare tattve kṣīṇakāmamavasthitam ,
sarvataḥ sukhamanveti vapuścāndramasaṁ yathā.
19. samāhitam pare tattve kṣīṇakāmam avasthitam
sarvataḥ sukham anveti vapuḥ cāndramasam yathā
19. Happiness from all sides follows one who is concentrated on the supreme reality (tattva), whose desires are diminished, and who is well-established, just as the moon's refreshing light and beauty naturally accompany its form (cāndramasaṃ vapuḥ).
सविशेषाणि भूतानि गुणांश्चाभजतो मुनेः ।
सुखेनापोह्यते दुःखं भास्करेण तमो यथा ॥२०॥
20. saviśeṣāṇi bhūtāni guṇāṁścābhajato muneḥ ,
sukhenāpohyate duḥkhaṁ bhāskareṇa tamo yathā.
20. saviśeṣāṇi bhūtāni guṇān ca abhajataḥ muneḥ
sukhena apohyate duḥkham bhāskareṇa tamaḥ yathā
20. For the sage (muni) who does not engage with beings possessing specific distinctions and with the cosmic qualities (guṇa), suffering is easily removed, just as darkness is dispelled by the sun.
तमतिक्रान्तकर्माणमतिक्रान्तगुणक्षयम् ।
ब्राह्मणं विषयाश्लिष्टं जरामृत्यू न विन्दतः ॥२१॥
21. tamatikrāntakarmāṇamatikrāntaguṇakṣayam ,
brāhmaṇaṁ viṣayāśliṣṭaṁ jarāmṛtyū na vindataḥ.
21. tam atikrāntakarmāṇam atikrāntaguṇakṣayam
brāhmaṇam viṣayāśliṣṭam jarāmṛtyū na vindataḥ
21. Old age and death do not find that Brahmin who has transcended (his) past actions (karma), overcome the decay of the cosmic qualities (guṇa), and who, though engaged with sense objects, remains unattached.
स यदा सर्वतो मुक्तः समः पर्यवतिष्ठते ।
इन्द्रियाणीन्द्रियार्थांश्च शरीरस्थोऽतिवर्तते ॥२२॥
22. sa yadā sarvato muktaḥ samaḥ paryavatiṣṭhate ,
indriyāṇīndriyārthāṁśca śarīrastho'tivartate.
22. sa yadā sarvataḥ muktaḥ samaḥ paryavatiṣṭhate
indriyāṇi indriyārthān ca śarīrasthaḥ ativartate
22. yadā sa sarvataḥ muktaḥ samaḥ paryavatiṣṭhate
śarīrasthaḥ indriyāṇi ca indriyārthān ativartate
22. When he is completely liberated and remains balanced, abiding in the body, he transcends the senses and their objects.
कारणं परमं प्राप्य अतिक्रान्तस्य कार्यताम् ।
पुनरावर्तनं नास्ति संप्राप्तस्य परात्परम् ॥२३॥
23. kāraṇaṁ paramaṁ prāpya atikrāntasya kāryatām ,
punarāvartanaṁ nāsti saṁprāptasya parātparam.
23. kāraṇam paramam prāpya atikrāntasya kāryatām
punarāvartanam na asti samprāptasya parāt param
23. paramam kāraṇam prāpya kāryatām atikrāntasya
samprāptasya parāt param punarāvartanam na asti
23. Having achieved the supreme cause, and having transcended the nature of being an effect, there is no return (punarāvartanam) for one who has attained that which is higher than the highest.