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महाभारतः       mahābhārataḥ - book-12, chapter-301

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याज्ञवल्क्य उवाच ।
पादावध्यात्ममित्याहुर्ब्राह्मणास्तत्त्वदर्शिनः ।
गन्तव्यमधिभूतं च विष्णुस्तत्राधिदैवतम् ॥१॥
1. yājñavalkya uvāca ,
pādāvadhyātmamityāhurbrāhmaṇāstattvadarśinaḥ ,
gantavyamadhibhūtaṁ ca viṣṇustatrādhidaivatam.
1. yājñavalkyaḥ uvāca pādau adhyātmam iti āhuḥ brāhmaṇāḥ
tattvadarśinaḥ gantavyam adhibhūtam ca viṣṇuḥ tatra adhidaivatam
1. yājñavalkyaḥ uvāca tattvadarśinaḥ brāhmaṇāḥ pādau adhyātmam
iti āhuḥ gantavyam adhibhūtam ca tatra viṣṇuḥ adhidaivatam
1. Yājñavalkya said: "Those Brahmins (brāhmaṇa) who are seers of truth declare that the two feet (of the cosmic being) represent the aspect concerning the Self (adhyātma). The goal to be reached (gantavya) is the aspect concerning beings (adhibhūta), and there, Vishnu is the presiding deity (adhidaiva)."
पायुरध्यात्ममित्याहुर्यथातत्त्वार्थदर्शिनः ।
विसर्गमधिभूतं च मित्रस्तत्राधिदैवतम् ॥२॥
2. pāyuradhyātmamityāhuryathātattvārthadarśinaḥ ,
visargamadhibhūtaṁ ca mitrastatrādhidaivatam.
2. pāyuḥ adhyātmam iti āhuḥ yathā tattvārthadarśinaḥ
visargam adhibhūtam ca mitraḥ tatra adhidaivatam
2. yathā tattvārthadarśinaḥ pāyuḥ adhyātmam iti āhuḥ
visargam ca adhibhūtam tatra mitraḥ adhidaivatam
2. Those who perceive the true meaning (tattva) declare that the excretory organ (pāyu) is the spiritual aspect (adhyātman). Excretion (visarga) is the material aspect (adhibhūta), and Mitra is the presiding deity (adhidaivata) in that context.
उपस्थोऽध्यात्ममित्याहुर्यथायोगनिदर्शनम् ।
अधिभूतं तथानन्दो दैवतं च प्रजापतिः ॥३॥
3. upastho'dhyātmamityāhuryathāyoganidarśanam ,
adhibhūtaṁ tathānando daivataṁ ca prajāpatiḥ.
3. upasthaḥ adhyātmam iti āhuḥ yathā yoganidarśanam
adhibhūtam tathā ānandaḥ daivatam ca prajāpatiḥ
3. yathā yoganidarśanam upasthaḥ adhyātmam iti āhuḥ
tathā ānandaḥ adhibhūtam ca prajāpatiḥ daivatam
3. Those who explain connections (yoga) declare that the generative organ (upastha) is the spiritual aspect (adhyātman). Similarly, joy (ānanda) is the material aspect (adhibhūta), and Prajāpati is the presiding deity (adhidaivata).
हस्तावध्यात्ममित्याहुर्यथासांख्यनिदर्शनम् ।
कर्तव्यमधिभूतं तु इन्द्रस्तत्राधिदैवतम् ॥४॥
4. hastāvadhyātmamityāhuryathāsāṁkhyanidarśanam ,
kartavyamadhibhūtaṁ tu indrastatrādhidaivatam.
4. hastau adhyātmam iti āhuḥ yathā sāṅkhyanidarśanam
kartavyam adhibhūtam tu indraḥ tatra adhidaivatam
4. yathā sāṅkhyanidarśanam hastau adhyātmam iti āhuḥ
tu kartavyam adhibhūtam tatra indraḥ adhidaivatam
4. According to the explanation of Sāṅkhya philosophy (sāṅkhyanidarśanam), they declare the hands (hastau) to be the spiritual aspect (adhyātman). Action or duty (kartavya) is the material aspect (adhibhūta), and Indra is the presiding deity (adhidaivata) in that context.
वागध्यात्ममिति प्राहुर्यथाश्रुतिनिदर्शनम् ।
वक्तव्यमधिभूतं तु वह्निस्तत्राधिदैवतम् ॥५॥
5. vāgadhyātmamiti prāhuryathāśrutinidarśanam ,
vaktavyamadhibhūtaṁ tu vahnistatrādhidaivatam.
5. vāk adhyātmam iti prāhuḥ yathā śrutinidarśanam
vaktavyam adhibhūtam tu vahniḥ tatra adhidaivatam
5. yathā śrutinidarśanam vāk adhyātmam iti prāhuḥ tu
vaktavyam adhibhūtam tatra vahniḥ adhidaivatam
5. According to the explanation of the Vedic revelation (śrutinidarśanam), they declare that speech (vāk) is the spiritual aspect (adhyātman). What is to be spoken (vaktavya) is the material aspect (adhibhūta), and Agni (vahni) is the presiding deity (adhidaivata) in that context.
चक्षुरध्यात्ममित्याहुर्यथाश्रुतिनिदर्शनम् ।
रूपमत्राधिभूतं तु सूर्यस्तत्राधिदैवतम् ॥६॥
6. cakṣuradhyātmamityāhuryathāśrutinidarśanam ,
rūpamatrādhibhūtaṁ tu sūryastatrādhidaivatam.
6. cakṣuḥ adhyātmam iti āhuḥ yathā śruti nidarśanam
rūpam atra adhibhūtam tu sūryaḥ tatra adhidaivatam
6. cakṣuḥ adhyātmam iti āhuḥ yathā śruti nidarśanam
rūpam atra adhibhūtam tu sūryaḥ tatra adhidaivatam
6. They declare the eye to be the individual faculty (adhyātman), as demonstrated by scriptural teachings. Form, in this context, is the objective element (adhibhūtam), while the Sun is its presiding deity (adhidaivatam).
श्रोत्रमध्यात्ममित्याहुर्यथाश्रुतिनिदर्शनम् ।
शब्दस्तत्राधिभूतं तु दिशस्तत्राधिदैवतम् ॥७॥
7. śrotramadhyātmamityāhuryathāśrutinidarśanam ,
śabdastatrādhibhūtaṁ tu diśastatrādhidaivatam.
7. śrotram adhyātmam iti āhuḥ yathā śruti nidarśanam
śabdaḥ tatra adhibhūtam tu diśaḥ tatra adhidaivatam
7. śrotram adhyātmam iti āhuḥ yathā śruti nidarśanam
śabdaḥ tatra adhibhūtam tu diśaḥ tatra adhidaivatam
7. They declare the ear to be the individual faculty (adhyātman), as demonstrated by scriptural teachings. Sound, in this context, is the objective element (adhibhūtam), while the directions are its presiding deities (adhidaivatam).
जिह्वामध्यात्ममित्याहुर्यथातत्त्वनिदर्शनम् ।
रस एवाधिभूतं तु आपस्तत्राधिदैवतम् ॥८॥
8. jihvāmadhyātmamityāhuryathātattvanidarśanam ,
rasa evādhibhūtaṁ tu āpastatrādhidaivatam.
8. jihvām adhyātmam iti āhuḥ yathā tattva nidarśanam
rasaḥ eva adhibhūtam tu āpaḥ tatra adhidaivatam
8. jihvām adhyātmam iti āhuḥ yathā tattva nidarśanam
rasaḥ eva adhibhūtam tu āpaḥ tatra adhidaivatam
8. They declare the tongue to be the individual faculty (adhyātman), as demonstrated by the illustration of truth. Taste, indeed, is the objective element (adhibhūtam), while the Waters are its presiding deities (adhidaivatam).
घ्राणमध्यात्ममित्याहुर्यथाश्रुतिनिदर्शनम् ।
गन्ध एवाधिभूतं तु पृथिवी चाधिदैवतम् ॥९॥
9. ghrāṇamadhyātmamityāhuryathāśrutinidarśanam ,
gandha evādhibhūtaṁ tu pṛthivī cādhidaivatam.
9. ghrāṇam adhyātmam iti āhuḥ yathā śruti nidarśanam
gandhaḥ eva adhibhūtam tu pṛthivī ca adhidaivatam
9. ghrāṇam adhyātmam iti āhuḥ yathā śruti nidarśanam
gandhaḥ eva adhibhūtam tu pṛthivī ca adhidaivatam
9. They declare the nose to be the individual faculty (adhyātman), as demonstrated by scriptural teachings. Smell, indeed, is the objective element (adhibhūtam), and the Earth is its presiding deity (adhidaivatam).
त्वगध्यात्ममिति प्राहुस्तत्त्वबुद्धिविशारदाः ।
स्पर्श एवाधिभूतं तु पवनश्चाधिदैवतम् ॥१०॥
10. tvagadhyātmamiti prāhustattvabuddhiviśāradāḥ ,
sparśa evādhibhūtaṁ tu pavanaścādhidaivatam.
10. tvak adhyātmam iti prāhuḥ tattvabuddhivisāradāḥ
sparśaḥ eva adhibhūtam tu pavanaḥ ca adhidaivatam
10. tattvabuddhivisāradāḥ tvak adhyātmam iti prāhuḥ
tu sparśaḥ eva adhibhūtam ca pavanaḥ adhidaivatam
10. Experts in the knowledge of reality declare that skin is the subjective principle (adhyātma). Touch is indeed the objective principle (adhibhūta), and wind is the presiding deity (adhidaivatam).
मनोऽध्यात्ममिति प्राहुर्यथाश्रुतिनिदर्शनम् ।
मन्तव्यमधिभूतं तु चन्द्रमाश्चाधिदैवतम् ॥११॥
11. mano'dhyātmamiti prāhuryathāśrutinidarśanam ,
mantavyamadhibhūtaṁ tu candramāścādhidaivatam.
11. manaḥ adhyātmam iti prāhuḥ yathāśrutinidarśanam
mantavyam adhibhūtam tu candramāḥ ca adhidaivatam
11. yathāśrutinidarśanam prāhuḥ manaḥ adhyātmam iti
tu mantavyam adhibhūtam ca candramāḥ adhidaivatam
11. As demonstrated by scriptural examples, they declare the mind to be the subjective principle (adhyātma). The object of thought is the objective principle (adhibhūta), and the moon is the presiding deity (adhidaivatam).
अहंकारिकमध्यात्ममाहुस्तत्त्वनिदर्शनम् ।
अभिमानोऽधिभूतं तु भवस्तत्राधिदैवतम् ॥१२॥
12. ahaṁkārikamadhyātmamāhustattvanidarśanam ,
abhimāno'dhibhūtaṁ tu bhavastatrādhidaivatam.
12. ahaṅkārikam adhyātmam āhuḥ tattvanidarśanam
abhimānaḥ adhibhūtam tu bhavaḥ tatra adhidaivatam
12. tattvanidarśanam āhuḥ ahaṅkārikam adhyātmam tu
abhimānaḥ adhibhūtam tatra bhavaḥ adhidaivatam
12. As an illustration of reality, they declare the egoic (ahaṅkārika) principle to be the subjective principle (adhyātma). Self-identification is the objective principle (adhibhūta), and Bhava (Śiva) is the presiding deity (adhidaivatam) associated with it.
बुद्धिरध्यात्ममित्याहुर्यथावेदनिदर्शनम् ।
बोद्धव्यमधिभूतं तु क्षेत्रज्ञोऽत्राधिदैवतम् ॥१३॥
13. buddhiradhyātmamityāhuryathāvedanidarśanam ,
boddhavyamadhibhūtaṁ tu kṣetrajño'trādhidaivatam.
13. buddhiḥ adhyātmam iti āhuḥ yathāvedanidarśanam
boddhavyam adhibhūtam tu kṣetrajñaḥ atra adhidaivatam
13. yathāvedanidarśanam āhuḥ buddhiḥ adhyātmam iti tu
boddhavyam adhibhūtam atra kṣetrajñaḥ adhidaivatam
13. As demonstrated by Vedic examples, they declare the intellect (buddhi) to be the subjective principle (adhyātma). That which is to be understood is the objective principle (adhibhūta), and the knower of the field (kṣetrajña) is the presiding deity (adhidaivatam) in this context.
एषा ते व्यक्ततो राजन्विभूतिरनुवर्णिता ।
आदौ मध्ये तथा चान्ते यथातत्त्वेन तत्त्ववित् ॥१४॥
14. eṣā te vyaktato rājanvibhūtiranuvarṇitā ,
ādau madhye tathā cānte yathātattvena tattvavit.
14. eṣā te vyaktataḥ rājan vibhūtiḥ anuvarṇitā ādau
madhye tathā ca ante yathātattvena tattvavit
14. rājan te eṣā vyaktataḥ vibhūtiḥ ādau madhye
tathā ca ante yathātattvena tattvavit anuvarṇitā
14. O King, this manifested glory of yours has been clearly described, truly (yathātattvena), in the beginning, in the middle, and at the end, by one who knows the truth.
प्रकृतिर्गुणान्विकुरुते स्वच्छन्देनात्मकाम्यया ।
क्रीडार्थं तु महाराज शतशोऽथ सहस्रशः ॥१५॥
15. prakṛtirguṇānvikurute svacchandenātmakāmyayā ,
krīḍārthaṁ tu mahārāja śataśo'tha sahasraśaḥ.
15. prakṛtiḥ guṇān vikurute svacchandena ātmakāmyayā
krīḍārtham tu mahārāja śataśaḥ atha sahasraśaḥ
15. mahārāja tu prakṛtiḥ svacchandena ātmakāmyayā
krīḍārtham guṇān śataśaḥ atha sahasraśaḥ vikurute
15. But, O great king, nature (prakṛti) transforms the constituents (guṇas) by its own free will and desire, for the purpose of play, by hundreds and by thousands.
यथा दीपसहस्राणि दीपान्मर्त्याः प्रकुर्वते ।
प्रकृतिस्तथा विकुरुते पुरुषस्य गुणान्बहून् ॥१६॥
16. yathā dīpasahasrāṇi dīpānmartyāḥ prakurvate ,
prakṛtistathā vikurute puruṣasya guṇānbahūn.
16. yathā dīpasahasrāṇi dīpāt martyāḥ prakurvate
prakṛtiḥ tathā vikurute puruṣasya guṇān bahūn
16. yathā martyāḥ dīpāt dīpasahasrāṇi prakurvate
tathā prakṛtiḥ puruṣasya bahūn guṇān vikurute
16. Just as mortals create thousands of lamps from a single lamp, similarly, nature (prakṛti) transforms the many constituents (guṇas) of the supreme cosmic person (puruṣa).
सत्त्वमानन्द उद्रेकः प्रीतिः प्राकाश्यमेव च ।
सुखं शुद्धित्वमारोग्यं संतोषः श्रद्दधानता ॥१७॥
17. sattvamānanda udrekaḥ prītiḥ prākāśyameva ca ,
sukhaṁ śuddhitvamārogyaṁ saṁtoṣaḥ śraddadhānatā.
17. sattvam ānandaḥ udrekaḥ prītiḥ prākāśyam eva ca
sukham śuddhitvam ārogyam saṃtoṣaḥ śraddadhānatā
17. sattvam ānandaḥ udrekaḥ prītiḥ ca eva prākāśyam
sukham śuddhitvam ārogyam saṃtoṣaḥ śraddadhānatā
17. Sattva (sattva) is characterized by joy, abundance, pleasure, and indeed, clarity. Also, happiness, purity, health, contentment, and faith (śraddhā).
अकार्पण्यमसंरम्भः क्षमा धृतिरहिंसता ।
समता सत्यमानृण्यं मार्दवं ह्रीरचापलम् ॥१८॥
18. akārpaṇyamasaṁrambhaḥ kṣamā dhṛtirahiṁsatā ,
samatā satyamānṛṇyaṁ mārdavaṁ hrīracāpalam.
18. akārpaṇyam asaṃrambhaḥ kṣamā dhṛtiḥ ahiṃsatā
samatā satyam ānṛṇyam mārdavam hrīḥ acāpalam
18. akārpaṇyam asaṃrambhaḥ kṣamā dhṛtiḥ ahiṃsatā
samatā satyam ānṛṇyam mārdavam hrīḥ acāpalam
18. Non-miserliness, tranquility, patience, steadfastness, non-violence (ahiṃsā), impartiality, truthfulness, freedom from debt, gentleness, modesty, and non-fickleness.
शौचमार्जवमाचारमलौल्यं हृद्यसंभ्रमः ।
इष्टानिष्टवियोगानां कृतानामविकत्थनम् ॥१९॥
19. śaucamārjavamācāramalaulyaṁ hṛdyasaṁbhramaḥ ,
iṣṭāniṣṭaviyogānāṁ kṛtānāmavikatthanam.
19. śaucam ārjavam ācāram alaulyam hṛdi asaṃbhramaḥ
iṣṭāniṣṭaviyogānām kṛtānām avikatthanam
19. śaucam ārjavam ācāram alaulyam hṛdi asaṃbhramaḥ
kṛtānām iṣṭāniṣṭaviyogānām avikatthanam
19. Purity, straightforwardness, good conduct, non-covetousness, mental calmness (asaṃbhrama) in the heart, and not boasting about one's actions (karma), even regarding separations from desired or undesired things.
दानेन चानुग्रहणमस्पृहार्थे परार्थता ।
सर्वभूतदया चैव सत्त्वस्यैते गुणाः स्मृताः ॥२०॥
20. dānena cānugrahaṇamaspṛhārthe parārthatā ,
sarvabhūtadayā caiva sattvasyaite guṇāḥ smṛtāḥ.
20. dānena ca anugrahaṇam aspṛhārthe parārthatā
sarvabhūtadayā ca eva sattvasya ete guṇāḥ smṛtāḥ
20. dānena ca aspṛhārthe anugrahaṇam parārthatā
sarvabhūtadayā ca eva ete sattvasya guṇāḥ smṛtāḥ
20. And showing grace (anugrahaṇa) through giving (dāna) without desire for reward, altruism, and indeed compassion for all beings—these are considered the qualities (guṇa) of the nature of goodness (sattva).
रजोगुणानां संघातो रूपमैश्वर्यविग्रहे ।
अत्याशित्वमकारुण्यं सुखदुःखोपसेवनम् ॥२१॥
21. rajoguṇānāṁ saṁghāto rūpamaiśvaryavigrahe ,
atyāśitvamakāruṇyaṁ sukhaduḥkhopasevanam.
21. rajoguṇānām saṃghātaḥ rūpam aiśvaryavigrahe
atyāśitvam akāruṇyam sukhaduḥkhopasevanam
21. rajoguṇānām saṃghātaḥ rūpam aiśvaryavigrahe
atyāśitvam akāruṇyam sukhaduḥkhopasevanam
21. The aggregate (saṃghāta) of the qualities of passion (rajas) takes the form of the struggle for power (aiśvaryavigraha), excessive desire, mercilessness, and the pursuit of pleasure and pain.
परापवादेषु रतिर्विवादानां च सेवनम् ।
अहंकारस्त्वसत्कारश्चिन्ता वैरोपसेवनम् ॥२२॥
22. parāpavādeṣu ratirvivādānāṁ ca sevanam ,
ahaṁkārastvasatkāraścintā vairopasevanam.
22. parāpavādeṣu ratiḥ vivādānām ca sevanam
ahaṅkāraḥ tu asatkāraḥ cintā vairopasevanam
22. parāpavādeṣu ratiḥ ca vivādānām sevanam
ahaṅkāraḥ tu asatkāraḥ cintā vairopasevanam
22. Delight in slandering others, indulgence in disputes, egoism (ahaṅkāra), disrespect, anxiety, and the cultivation of enmity.
परितापोऽपहरणं ह्रीनाशोऽनार्जवं तथा ।
भेदः परुषता चैव कामक्रोधौ मदस्तथा ।
दर्पो द्वेषोऽतिवादश्च एते प्रोक्ता रजोगुणाः ॥२३॥
23. paritāpo'paharaṇaṁ hrīnāśo'nārjavaṁ tathā ,
bhedaḥ paruṣatā caiva kāmakrodhau madastathā ,
darpo dveṣo'tivādaśca ete proktā rajoguṇāḥ.
23. paritāpaḥ apaharaṇam hrīnāśaḥ anārjavam
tathā bhedaḥ paruṣatā ca eva
kāmakrodhau madaḥ tathā darpaḥ dveṣaḥ
ativādaḥ ca ete proktāḥ rajoguṇāḥ
23. paritāpaḥ apaharaṇam hrīnāśaḥ anārjavam
tathā bhedaḥ paruṣatā ca eva
kāmakrodhau madaḥ tathā darpaḥ dveṣaḥ
ativādaḥ ca ete rajoguṇāḥ proktāḥ
23. Torment, theft, shamelessness, dishonesty, also discord, harshness, and indeed desire and anger, arrogance. Furthermore, pride, hatred, and excessive speech – these are declared to be the qualities of activity (rajo-guṇa).
तामसानां तु संघातं प्रवक्ष्याम्युपधार्यताम् ।
मोहोऽप्रकाशस्तामिस्रमन्धतामिस्रसंज्ञितम् ॥२४॥
24. tāmasānāṁ tu saṁghātaṁ pravakṣyāmyupadhāryatām ,
moho'prakāśastāmisramandhatāmisrasaṁjñitam.
24. tāmasānām tu saṃghātam pravakṣyāmi upadhāryatām
mohaḥ aprakāśaḥ tāmisram andhatāmisrasaṃjñitam
24. tu tāmasānām saṃghātam pravakṣyāmi upadhāryatām
mohaḥ aprakāśaḥ tāmisram andhatāmisrasaṃjñitam
24. Now, I will declare the aggregate (saṃghāta) of the qualities of inertia (tāmasas), so let it be understood. Delusion, non-illumination, and a state of darkness (tāmisra) known as "blind darkness" (andhatāmisra).
मरणं चान्धतामिस्रं तामिस्रं क्रोध उच्यते ।
तमसो लक्षणानीह भक्षाणामभिरोचनम् ॥२५॥
25. maraṇaṁ cāndhatāmisraṁ tāmisraṁ krodha ucyate ,
tamaso lakṣaṇānīha bhakṣāṇāmabhirocanam.
25. maraṇam ca andhatāmisram tāmisram krodhaḥ ucyate
tamasaḥ lakṣaṇāni iha bhakṣāṇām abhirocanam
25. maraṇam ca andhatāmisram krodhaḥ tāmisram ucyate
iha tamasaḥ lakṣaṇāni bhakṣāṇām abhirocanam
25. Death is called "blind darkness" (andhatāmisra), and anger is called "darkness" (tāmisra). Here, the characteristics of inertia (tamas) also include a strong liking for certain foods.
भोजनानामपर्याप्तिस्तथा पेयेष्वतृप्तता ।
गन्धवासो विहारेषु शयनेष्वासनेषु च ॥२६॥
26. bhojanānāmaparyāptistathā peyeṣvatṛptatā ,
gandhavāso vihāreṣu śayaneṣvāsaneṣu ca.
26. bhojanānām aparyāptiḥ tathā peyeṣu atṛptatā
gandhavāsaḥ vihāreṣu śayaneṣu āsaneṣu ca
26. bhojanānām aparyāptiḥ tathā peyeṣu atṛptatā (ca)
gandhavāsaḥ vihāreṣu śayaneṣu āsaneṣu ca (dṛśyate)
26. A constant feeling of insufficiency regarding food and dissatisfaction with drinks; (a similar feeling with) perfumes, garments, recreations, beds, and seats.
दिवास्वप्ने विवादे च प्रमादेषु च वै रतिः ।
नृत्यवादित्रगीतानामज्ञानाच्छ्रद्दधानता ।
द्वेषो धर्मविशेषाणामेते वै तामसा गुणाः ॥२७॥
27. divāsvapne vivāde ca pramādeṣu ca vai ratiḥ ,
nṛtyavāditragītānāmajñānācchraddadhānatā ,
dveṣo dharmaviśeṣāṇāmete vai tāmasā guṇāḥ.
27. divāsvapne vivāde ca pramādeṣu ca
vai ratiḥ nṛtyavāditragītānām
ajñānāt śraddadhānatā dveṣaḥ
dharmaviśeṣāṇām ete vai tāmasā guṇāḥ
27. divāsvapne vivāde ca pramādeṣu ca vai ratiḥ,
nṛtyavāditragītānām ajñānāt śraddadhānatā,
dharmaviśeṣāṇām dveṣaḥ,
ete vai tāmasā guṇāḥ (bhavanti)
27. Fondness for sleeping during the day, for disputes, and for negligence; a gullibility stemming from ignorance (ajñāna) regarding dance, music, and song; and an aversion to particular (natural) laws (dharma) – these, indeed, are the qualities of tamas.