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महाभारतः       mahābhārataḥ - book-12, chapter-299

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याज्ञवल्क्य उवाच ।
अव्यक्तस्य नरश्रेष्ठ कालसंख्यां निबोध मे ।
पञ्च कल्पसहस्राणि द्विगुणान्यहरुच्यते ॥१॥
1. yājñavalkya uvāca ,
avyaktasya naraśreṣṭha kālasaṁkhyāṁ nibodha me ,
pañca kalpasahasrāṇi dviguṇānyaharucyate.
1. yājñavalkyaḥ uvāca avyaktasya naraśreṣṭha kālasaṃkhyām
nibodha me pañca kalpasahasrāṇi dviguṇāni ahaḥ ucyate
1. yājñavalkyaḥ uvāca naraśreṣṭha avyaktasya kālasaṃkhyām
me nibodha pañca kalpasahasrāṇi dviguṇāni ahaḥ ucyate
1. Yājñavalkya said: "O best among men, learn from me the calculation of time for the unmanifest (being). A day is declared to be twice five thousand kalpas."
रात्रिरेतावती चास्य प्रतिबुद्धो नराधिप ।
सृजत्योषधिमेवाग्रे जीवनं सर्वदेहिनाम् ॥२॥
2. rātriretāvatī cāsya pratibuddho narādhipa ,
sṛjatyoṣadhimevāgre jīvanaṁ sarvadehinām.
2. rātriḥ etāvatī ca asya pratibuddhaḥ narādhipa
sṛjati oṣadhim eva agre jīvanam sarvadehinām
2. narādhipa asya rātriḥ etāvatī ca pratibuddhaḥ
agre oṣadhim eva sarvadehinām jīvanam sṛjati
2. "O ruler of men, his night is of the same duration. Having awakened, he first creates plants, indeed the sustenance for all embodied beings."
ततो ब्रह्माणमसृजद्धैरण्याण्डसमुद्भवम् ।
सा मूर्तिः सर्वभूतानामित्येवमनुशुश्रुम ॥३॥
3. tato brahmāṇamasṛjaddhairaṇyāṇḍasamudbhavam ,
sā mūrtiḥ sarvabhūtānāmityevamanuśuśruma.
3. tataḥ brahmāṇam asṛjat hairanyāṇḍasamudbhavam
sā mūrtiḥ sarvabhūtānām iti evam anuśuśruma
3. tataḥ hairanyāṇḍasamudbhavam brahmāṇam asṛjat
sā sarvabhūtānām mūrtiḥ iti evam anuśuśruma
3. "Then he created Brahmā, who originated from the golden egg. That is indeed the very form of all beings; thus have we heard."
संवत्सरमुषित्वाण्डे निष्क्रम्य च महामुनिः ।
संदधेऽर्धं महीं कृत्स्नां दिवमर्धं प्रजापतिः ॥४॥
4. saṁvatsaramuṣitvāṇḍe niṣkramya ca mahāmuniḥ ,
saṁdadhe'rdhaṁ mahīṁ kṛtsnāṁ divamardhaṁ prajāpatiḥ.
4. saṃvatsaram uṣitvā aṇḍe niṣkramya ca mahāmuniḥ
saṃdadhe ardham mahīm kṛtsnām divam ardham prajāpatiḥ
4. ca mahāmuniḥ prajāpatiḥ aṇḍe saṃvatsaram uṣitvā ca
niṣkramya ardham kṛtsnām mahīm ardham divam saṃdadhe
4. "Having dwelt within the egg for a year and then emerged, the great sage, the Lord of Creatures, arranged half of it to be the entire earth and the other half to be the sky."
द्यावापृथिव्योरित्येष राजन्वेदेषु पठ्यते ।
तयोः शकलयोर्मध्यमाकाशमकरोत्प्रभुः ॥५॥
5. dyāvāpṛthivyorityeṣa rājanvedeṣu paṭhyate ,
tayoḥ śakalayormadhyamākāśamakarotprabhuḥ.
5. dyāvāpṛthivyoḥ iti eṣaḥ rājan vedeṣu paṭhyate
tayoḥ śakalayoḥ madhyam ākāśam akarot prabhuḥ
5. rājan eṣaḥ iti dyāvāpṛthivyoḥ vedeṣu paṭhyate
prabhuḥ tayoḥ śakalayoḥ madhyam ākāśam akarot
5. O King, this term 'heaven and earth' (dyāvāpṛthivī) is recited in the Vedas. The Lord created the ethereal space (ākāśa) between these two cosmic halves.
एतस्यापि च संख्यानं वेदवेदाङ्गपारगैः ।
दश कल्पसहस्राणि पादोनान्यहरुच्यते ।
रात्रिमेतावतीं चास्य प्राहुरध्यात्मचिन्तकाः ॥६॥
6. etasyāpi ca saṁkhyānaṁ vedavedāṅgapāragaiḥ ,
daśa kalpasahasrāṇi pādonānyaharucyate ,
rātrimetāvatīṁ cāsya prāhuradhyātmacintakāḥ.
6. etasya api ca saṃkhyānam
vedavedāṅgapāragaiḥ daśa kalpasahasrāṇi
pādonāni ahaḥ ucyate rātrim etāvatīm
ca asya prāhuḥ adhyātmacintakāḥ
6. ca etasya api saṃkhyānam
vedavedāṅgapāragaiḥ ahaḥ daśa kalpasahasrāṇi
pādonāni ucyate ca adhyātmacintakāḥ
asya etāvatīm rātrim prāhuḥ
6. Moreover, its duration (saṃkhyānam) is declared by those proficient in the Vedas and Vedangas (vedavedāṅgapāraga) to be ten thousand Kalpas, less a quarter, as a 'day'. Spiritual thinkers (adhyātmacintaka) also state its night to be of the same duration.
सृजत्यहंकारमृषिर्भूतं दिव्यात्मकं तथा ।
चतुरश्चापरान्पुत्रान्देहात्पूर्वं महानृषिः ।
ते वै पितृभ्यः पितरः श्रूयन्ते राजसत्तम ॥७॥
7. sṛjatyahaṁkāramṛṣirbhūtaṁ divyātmakaṁ tathā ,
caturaścāparānputrāndehātpūrvaṁ mahānṛṣiḥ ,
te vai pitṛbhyaḥ pitaraḥ śrūyante rājasattama.
7. sṛjati ahaṅkāram ṛṣiḥ bhūtam divyātmakam
tathā caturaḥ ca aparān putrān
dehāt pūrvam mahānṛṣiḥ te vai
pitṛbhyaḥ pitaraḥ śrūyante rājasattama
7. rājasattama mahānṛṣiḥ dehāt pūrvam
ahaṅkāram divyātmakam bhūtam
tathā caturaḥ aparān putrān sṛjati
te vai pitṛbhyaḥ pitaraḥ śrūyante
7. O best of kings (rājasattama), the great sage (mahānṛṣi) creates ego (ahaṅkāra) and the divine element (bhūta). And even before his own body, he creates four other sons. Indeed, these are renowned as the fathers of the (earlier) fathers.
देवाः पितॄणां च सुता देवैर्लोकाः समावृताः ।
चराचरा नरश्रेष्ठ इत्येवमनुशुश्रुम ॥८॥
8. devāḥ pitṝṇāṁ ca sutā devairlokāḥ samāvṛtāḥ ,
carācarā naraśreṣṭha ityevamanuśuśruma.
8. devāḥ pitṝṇām ca sutāḥ devaiḥ lokāḥ samāvṛtāḥ
carācarāḥ naraśreṣṭha iti evam anuśuśruma
8. naraśreṣṭha devāḥ pitṝṇām sutāḥ ca lokāḥ
carācarāḥ devaiḥ samāvṛtāḥ iti evam anuśuśruma
8. O best of men (naraśreṣṭha), the gods (deva) are the children of the ancestors (pitṛ). And these worlds, along with all mobile and immobile beings (carācara), are encompassed by the gods. Thus have we heard.
परमेष्ठी त्वहंकारोऽसृजद्भूतानि पञ्चधा ।
पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम् ॥९॥
9. parameṣṭhī tvahaṁkāro'sṛjadbhūtāni pañcadhā ,
pṛthivī vāyurākāśamāpo jyotiśca pañcamam.
9. parameṣṭhī tu ahaṅkāraḥ asṛjat bhūtāni pañcadhā
pṛthivī vāyuḥ ākāśam āpaḥ jyotiḥ ca pañcamam
9. parameṣṭhī tu ahaṅkāraḥ pañcadhā bhūtāni asṛjat
pṛthivī vāyuḥ ākāśam āpaḥ ca pañcamam jyotiḥ
9. The supreme self-identification (ahaṅkāra) created the five elements in five ways: earth, air, space, water, and fire as the fifth.
एतस्यापि निशामाहुस्तृतीयमिह कुर्वतः ।
पञ्च कल्पसहस्राणि तावदेवाहरुच्यते ॥१०॥
10. etasyāpi niśāmāhustṛtīyamiha kurvataḥ ,
pañca kalpasahasrāṇi tāvadevāharucyate.
10. etasyā api niśām āhuḥ tṛtīyam iha kurvataḥ
pañca kalpasahasrāṇi tāvat eva ahaḥ ucyate
10. iha kurvataḥ etasyā api niśām tṛtīyam pañca
kalpasahasrāṇi āhuḥ tāvat eva ahaḥ ucyate
10. They declare the night of this (creator), while active here, to be the third (period), lasting five thousand cosmic epochs (kalpas). Exactly that much is also stated to be the day.
शब्दः स्पर्शश्च रूपं च रसो गन्धश्च पञ्चमः ।
एते विशेषा राजेन्द्र महाभूतेषु पञ्चसु ।
यैराविष्टानि भूतानि अहन्यहनि पार्थिव ॥११॥
11. śabdaḥ sparśaśca rūpaṁ ca raso gandhaśca pañcamaḥ ,
ete viśeṣā rājendra mahābhūteṣu pañcasu ,
yairāviṣṭāni bhūtāni ahanyahani pārthiva.
11. śabdaḥ sparśaḥ ca rūpam ca rasaḥ
gandhaḥ ca pañcamaḥ ete viśeṣā
rājendra mahābhūteṣu pañcasu yaiḥ
āviṣṭāni bhūtāni ahanyahani pārthiva
11. rājendra pārthiva śabdaḥ ca sparśaḥ ca
rūpam ca rasaḥ ca gandhaḥ ca pañcamaḥ
ete pañcasu mahābhūteṣu viśeṣā (santi)
yaiḥ bhūtāni ahanyahani āviṣṭāni (bhavanti)
11. Sound, touch, form, taste, and smell as the fifth – these are the specific qualities, O King of kings, in the five great elements. By these, O ruler, the elements are pervaded day by day.
अन्योन्यं स्पृहयन्त्येते अन्योन्यस्य हिते रताः ।
अन्योन्यमभिमन्यन्ते अन्योन्यस्पर्धिनस्तथा ॥१२॥
12. anyonyaṁ spṛhayantyete anyonyasya hite ratāḥ ,
anyonyamabhimanyante anyonyaspardhinastathā.
12. anyonyaṃ spṛhayanti ete anyonyasya hite ratāḥ
anyonyam abhimanyante anyonyaspardhinaḥ tathā
12. ete anyonyaṃ spṛhayanti anyonyasya hite ratāḥ (santi)
anyonyam abhimanyante tathā ca anyonyaspardhinaḥ (santi)
12. These (elements/qualities) desire each other and are devoted to each other's well-being. They consider each other (as important), and likewise, they are competitive with each other.
ते वध्यमाना अन्योन्यं गुणैर्हारिभिरव्ययाः ।
इहैव परिवर्तन्ते तिर्यग्योनिप्रवेशिनः ॥१३॥
13. te vadhyamānā anyonyaṁ guṇairhāribhiravyayāḥ ,
ihaiva parivartante tiryagyonipraveśinaḥ.
13. te vadhyamānāḥ anyonyam guṇaiḥ hāribhiḥ avyayāḥ
| iha eva parivartante tiryagyonipraveśinaḥ
13. avyayāḥ te hāribhiḥ guṇaiḥ anyonyam vadhyamānāḥ
iha eva tiryagyonipraveśinaḥ parivartante
13. Even though they are imperishable, they are mutually entangled by captivating qualities and thus transmigrate right here in this world, entering into various animal species.
त्रीणि कल्पसहस्राणि एतेषामहरुच्यते ।
रात्रिरेतावती चैव मनसश्च नराधिप ॥१४॥
14. trīṇi kalpasahasrāṇi eteṣāmaharucyate ,
rātriretāvatī caiva manasaśca narādhipa.
14. trīṇi kalpasahasrāṇi eteṣām ahaḥ ucyate |
rātriḥ etāvatī ca eva manasaḥ ca narādhipa
14. narādhipa eteṣām trīṇi kalpasahasrāṇi ahaḥ
ucyate rātriḥ ca etāvatī eva ca manasaḥ (api)
14. O King of men, for these (beings), a day is said to be three thousand cosmic ages (kalpas), and their night is of the same duration. This also holds true for the mind (manas).
मनश्चरति राजेन्द्र चरितं सर्वमिन्द्रियैः ।
न चेन्द्रियाणि पश्यन्ति मन एवात्र पश्यति ॥१५॥
15. manaścarati rājendra caritaṁ sarvamindriyaiḥ ,
na cendriyāṇi paśyanti mana evātra paśyati.
15. manaḥ carati rājendra caritam sarvam indriyaiḥ |
na ca indriyāṇi paśyanti manaḥ eva atra paśyati
15. rājendra manaḥ indriyaiḥ sarvam caritam carati
ca indriyāṇi na paśyanti atra manaḥ eva paśyati
15. O best of kings, the mind (manas) functions in all that is carried out by the senses. The senses themselves do not see; it is the mind (manas) alone that perceives here.
चक्षुः पश्यति रूपाणि मनसा तु न चक्षुषा ।
मनसि व्याकुले चक्षुः पश्यन्नपि न पश्यति ।
तथेन्द्रियाणि सर्वाणि पश्यन्तीत्यभिचक्षते ॥१६॥
16. cakṣuḥ paśyati rūpāṇi manasā tu na cakṣuṣā ,
manasi vyākule cakṣuḥ paśyannapi na paśyati ,
tathendriyāṇi sarvāṇi paśyantītyabhicakṣate.
16. cakṣuḥ paśyati rūpāṇi manasā tu na
cakṣuṣā | manasi vyākule cakṣuḥ
paśyan api na paśyati | tathā indriyāṇi
sarvāṇi paśyanti iti abhicakṣate
16. cakṣuḥ manasā rūpāṇi paśyati tu cakṣuṣā
na (paśyati) manasi vyākule (sati)
cakṣuḥ paśyan api na paśyati tathā sarvāṇi
indriyāṇi paśyanti iti abhicakṣate
16. The eye perceives forms, but it does so through the mind (manas), not independently by the eye itself. When the mind (manas) is distracted, the eye, even when looking, does not truly see. Likewise, it is declared that all the senses function in this way.
मनस्युपरते राजन्निन्द्रियोपरमो भवेत् ।
न चेन्द्रियव्युपरमे मनस्युपरमो भवेत् ।
एवं मनःप्रधानानि इन्द्रियाणि विभावयेत् ॥१७॥
17. manasyuparate rājannindriyoparamo bhavet ,
na cendriyavyuparame manasyuparamo bhavet ,
evaṁ manaḥpradhānāni indriyāṇi vibhāvayet.
17. manasi uparate rājan indriya uparamaḥ
bhavet na ca indriya vyuparame
manasi uparamaḥ bhavet evam
manaḥ-pradhānāni indriyāṇi vibhāvayet
17. rājan manasi uparate indriya uparamaḥ
bhavet ca indriya vyuparame
manasi uparamaḥ na bhavet evam
indriyāṇi manaḥ-pradhānāni vibhāvayet
17. O king, when the mind ceases its activity, there is a cessation of the senses. However, the cessation of the senses does not necessarily lead to the cessation of the mind. Thus, one should understand that the senses are primarily controlled by the mind.
इन्द्रियाणां हि सर्वेषामीश्वरं मन उच्यते ।
एतद्विशन्ति भूतानि सर्वाणीह महायशाः ॥१८॥
18. indriyāṇāṁ hi sarveṣāmīśvaraṁ mana ucyate ,
etadviśanti bhūtāni sarvāṇīha mahāyaśāḥ.
18. indriyāṇām hi sarveṣām īśvaram manaḥ ucyate
etat viśanti bhūtāni sarvāṇi iha mahāyaśaḥ
18. mahāyaśaḥ hi sarveṣām indriyāṇām manaḥ īśvaram
ucyate iha sarvāṇi bhūtāni etat viśanti
18. Indeed, the mind is declared to be the master of all the senses. O greatly glorious one, all living beings (bhūta) enter into this (mind) here.