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महाभारतः       mahābhārataḥ - book-12, chapter-245

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व्यास उवाच ।
शरीराद्विप्रमुक्तं हि सूक्ष्मभूतं शरीरिणम् ।
कर्मभिः परिपश्यन्ति शास्त्रोक्तैः शास्त्रचेतसः ॥१॥
1. vyāsa uvāca ,
śarīrādvipramuktaṁ hi sūkṣmabhūtaṁ śarīriṇam ,
karmabhiḥ paripaśyanti śāstroktaiḥ śāstracetasaḥ.
1. vyāsaḥ uvāca śarīrāt vipramuktam hi sūkṣmabhūtam
śarīriṇam karmabhiḥ paripasyanti śāstroktāiḥ śāstracetasaḥ
1. Vyasa said: Indeed, those whose minds are devoted to the scriptures (śāstra) perceive the subtle body of the embodied being, which is released from the (gross) body, through the actions (karma) as declared in the scriptures.
यथा मरीच्यः सहिताश्चरन्ति गच्छन्ति तिष्ठन्ति च दृश्यमानाः ।
देहैर्विमुक्ता विचरन्ति लोकांस्तथैव सत्त्वान्यतिमानुषाणि ॥२॥
2. yathā marīcyaḥ sahitāścaranti; gacchanti tiṣṭhanti ca dṛśyamānāḥ ,
dehairvimuktā vicaranti lokāṁ;stathaiva sattvānyatimānuṣāṇi.
2. yathā marīcayaḥ sahitāḥ caranti
gacchanti tiṣṭhanti ca dṛśyamānāḥ
dehaiḥ vimuktāḥ vicaranti lokān
tathā eva sattvāni atimānuṣāṇi
2. Just as rays of light move together, appearing to go and remain (in place), so too, superhuman beings (sattva), liberated from their (gross) bodies, wander through the worlds.
प्रतिरूपं यथैवाप्सु तापः सूर्यस्य लक्ष्यते ।
सत्त्ववांस्तु तथा सत्त्वं प्रतिरूपं प्रपश्यति ॥३॥
3. pratirūpaṁ yathaivāpsu tāpaḥ sūryasya lakṣyate ,
sattvavāṁstu tathā sattvaṁ pratirūpaṁ prapaśyati.
3. pratirūpam yathā eva apsu tāpaḥ sūryasya lakṣyate
sattvavān tu tathā sattvam pratirūpam prapaśyati
3. yathā eva sūryasya tāpaḥ apsu pratirūpam lakṣyate,
tu tathā sattvavān sattvam pratirūpam prapaśyati
3. Just as the sun's heat is perceived as a reflection in water, so too does one endowed with clarity (sattva) perceive the true essence (sattva) as a reflection.
तानि सूक्ष्माणि सत्त्वस्था विमुक्तानि शरीरतः ।
स्वेन तत्त्वेन तत्त्वज्ञाः पश्यन्ति नियतेन्द्रियाः ॥४॥
4. tāni sūkṣmāṇi sattvasthā vimuktāni śarīrataḥ ,
svena tattvena tattvajñāḥ paśyanti niyatendriyāḥ.
4. tāni sūkṣmāṇi sattvasthā vimuktāni śarīrataḥ
svena tattvena tattvajñāḥ paśyanti niyatendriyāḥ
4. niyatendriyāḥ tattvajñāḥ svena tattvena śarīrataḥ
vimuktāni sattvasthā tāni sūkṣmāṇi paśyanti
4. Those who know the truth (tattvajñāḥ) and have controlled senses perceive those subtle elements, which reside in their pure being (sattva) and are liberated from the body, by means of their own true essence (tattva).
स्वपतां जाग्रतां चैव सर्वेषामात्मचिन्तितम् ।
प्रधानद्वैधयुक्तानां जहतां कर्मजं रजः ॥५॥
5. svapatāṁ jāgratāṁ caiva sarveṣāmātmacintitam ,
pradhānadvaidhayuktānāṁ jahatāṁ karmajaṁ rajaḥ.
5. svapatām jāgratām ca eva sarveṣām ātmacintitam
pradhānadvaidhayuktānām jahatām karmajam rajaḥ
5. svapatām jāgratām ca eva sarveṣām,
pradhānadvaidhayuktānām,
karmajam rajaḥ jahatām,
ātmacintitam
5. The contemplation of the self (ātman) of all, whether sleeping or waking; of those engaged in the duality of primordial nature (pradhāna); and of those who abandon the impurity (rajas) born of action (karma).
यथाहनि तथा रात्रौ यथा रात्रौ तथाहनि ।
वशे तिष्ठति सत्त्वात्मा सततं योगयोगिनाम् ॥६॥
6. yathāhani tathā rātrau yathā rātrau tathāhani ,
vaśe tiṣṭhati sattvātmā satataṁ yogayoginām.
6. yathā ahani tathā rātrau yathā rātrau tathā
ahani vaśe tiṣṭhati sattvātmā satatam yogayoginām
6. yathā ahani tathā rātrau,
yathā rātrau tathā ahani,
yogayoginām sattvātmā satatam vaśe tiṣṭhati
6. Just as by day, so by night; and just as by night, so by day, the self, which is pure (sattva), remains constantly under the control of those who are practitioners of yoga (yoga).
तेषां नित्यं सदानित्यो भूतात्मा सततं गुणैः ।
सप्तभिस्त्वन्वितः सूक्ष्मैश्चरिष्णुरजरामरः ॥७॥
7. teṣāṁ nityaṁ sadānityo bhūtātmā satataṁ guṇaiḥ ,
saptabhistvanvitaḥ sūkṣmaiścariṣṇurajarāmaraḥ.
7. teṣām nityam sadā anityaḥ bhūtātmā satataṃ guṇaiḥ
saptabhiḥ tu anvitaḥ sūkṣmaiḥ cariṣṇuḥ ajarāmaraḥ
7. teṣām bhūtātmā nityam sadā anityaḥ api san saptabhiḥ
sūkṣmaiḥ guṇaiḥ satataṃ anvitaḥ cariṣṇuḥ ajarāmaraḥ asti
7. Among these beings, the individual soul (ātman), though perpetually impermanent (in its manifested forms), is always endowed with seven subtle qualities. It is ever-moving, ageless, and immortal.
मनोबुद्धिपराभूतः स्वदेहपरदेहवित् ।
स्वप्नेष्वपि भवत्येष विज्ञाता सुखदुःखयोः ॥८॥
8. manobuddhiparābhūtaḥ svadehaparadehavit ,
svapneṣvapi bhavatyeṣa vijñātā sukhaduḥkhayoḥ.
8. manobuddhiparābhūtaḥ svadehaparadehavit svapneṣu
api bhavati eṣaḥ vijñātā sukhaduḥkhayoḥ
8. eṣaḥ manobuddhiparābhūtaḥ svadehaparadehavit
ca svapneṣu api sukhaduḥkhayoḥ vijñātā bhavati
8. Overwhelmed by the mind and intellect, and knowing its own body and the bodies of others, this soul (ātman) becomes, even in dreams, the knower of pleasure and pain.
तत्रापि लभते दुःखं तत्रापि लभते सुखम् ।
क्रोधलोभौ तु तत्रापि कृत्वा व्यसनमर्छति ॥९॥
9. tatrāpi labhate duḥkhaṁ tatrāpi labhate sukham ,
krodhalobhau tu tatrāpi kṛtvā vyasanamarchati.
9. tatra api labhate duḥkham tatra api labhate sukham
krodhalobhau tu tatra api kṛtvā vyasanam ṛcchati
9. saḥ tatra api duḥkham labhate tatra api sukham labhate
tu tatra api krodhalobhau kṛtvā vyasanam ṛcchati
9. Even there (in dreams), he experiences pain, and even there he experiences pleasure. But even there, by indulging in anger and greed, he falls into distress.
प्रीणितश्चापि भवति महतोऽर्थानवाप्य च ।
करोति पुण्यं तत्रापि जाग्रन्निव च पश्यति ॥१०॥
10. prīṇitaścāpi bhavati mahato'rthānavāpya ca ,
karoti puṇyaṁ tatrāpi jāgranniva ca paśyati.
10. prīṇitaḥ ca api bhavati mahataḥ arthān avāpya ca
karoti puṇyam tatra api jāgrat iva ca paśyati
10. ca mahataḥ arthān avāpya saḥ prīṇitaḥ api bhavati
ca tatra api puṇyam karoti jāgrat iva ca paśyati
10. And having obtained great things, he also becomes pleased. Even in that state (dreams), he performs meritorious deeds, and perceives as if he were awake.
तमेवमतितेजोंशं भूतात्मानं हृदि स्थितम् ।
तमोरजोभ्यामाविष्टा नानुपश्यन्ति मूर्तिषु ॥११॥
11. tamevamatitejoṁśaṁ bhūtātmānaṁ hṛdi sthitam ,
tamorajobhyāmāviṣṭā nānupaśyanti mūrtiṣu.
11. tam eva ati-tejas-aṃśam bhūta-ātmanam hṛdi sthitam
tamaḥ-rajobhyām āviṣṭāḥ na anupaśyanti mūrtiṣu
11. tamaḥ-rajobhyām āviṣṭāḥ hṛdi sthitam ati-tejas-aṃśam
bhūta-ātmanam tam eva mūrtiṣu na anupaśyanti
11. People overcome by darkness (tamas) and passion (rajas) do not perceive Him - that Self (ātman) of all beings, a portion of immense splendor, who resides in the heart - even in the diverse forms (mūrti) they embody.
शास्त्रयोगपरा भूत्वा स्वमात्मानं परीप्सवः ।
अनुच्छ्वासान्यमूर्तीनि यानि वज्रोपमान्यपि ॥१२॥
12. śāstrayogaparā bhūtvā svamātmānaṁ parīpsavaḥ ,
anucchvāsānyamūrtīni yāni vajropamānyapi.
12. śāstra-yoga-parāḥ bhūtvā svam ātmānam parīpsavaḥ
yāni anucchvāsāni a-mūrtīni vajra-upamāni api
12. śāstra-yoga-parāḥ bhūtvā svam ātmānam parīpsavaḥ
yāni anucchvāsāni a-mūrtīni api vajra-upamāni
12. Having become dedicated to scriptural (śāstra) study and the practice of yoga (yoga), those who seek to attain their own Self (ātman) [strive for states] which are breathless, formless, and even as firm as a diamond (vajra).
पृथग्भूतेषु सृष्टेषु चतुर्ष्वाश्रमकर्मसु ।
समाधौ योगमेवैतच्छाण्डिल्यः शममब्रवीत् ॥१३॥
13. pṛthagbhūteṣu sṛṣṭeṣu caturṣvāśramakarmasu ,
samādhau yogamevaitacchāṇḍilyaḥ śamamabravīt.
13. pṛthak-bhūteṣu sṛṣṭeṣu caturṣu āśrama-karmasu
samādhau yogam eva etat śāṇḍilyaḥ śamam abravīt
13. śāṇḍilyaḥ pṛthak-bhūteṣu sṛṣṭeṣu caturṣu
āśrama-karmasu samādhau etat yogam eva śamam abravīt
13. Even amidst the distinct created beings and the various duties (karma) of the four stages of life (āśrama), Śāṇḍilya declared that this very yoga (yoga) attained in spiritual absorption (samādhi) is peace.
विदित्वा सप्त सूक्ष्माणि षडङ्गं च महेश्वरम् ।
प्रधानविनियोगस्थः परं ब्रह्माधिगच्छति ॥१४॥
14. viditvā sapta sūkṣmāṇi ṣaḍaṅgaṁ ca maheśvaram ,
pradhānaviniyogasthaḥ paraṁ brahmādhigacchati.
14. viditvā sapta sūkṣmāṇi ṣaṭ-aṅgam ca mahā-īśvaram
pradhāna-viniyoga-sthaḥ param brahma adhigacchati
14. sapta sūkṣmāṇi ṣaṭ-aṅgam ca mahā-īśvaram viditvā
pradhāna-viniyoga-sthaḥ param brahma adhigacchati
14. One who, having understood the seven subtle principles, and also the six-limbed system and the Great Lord (Maheśvara), and who is established in the proper application of primordial nature (prakṛti), attains the Supreme Brahman (brahman).