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महाभारतः       mahābhārataḥ - book-12, chapter-302

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याज्ञवल्क्य उवाच ।
एते प्रधानस्य गुणास्त्रयः पुरुषसत्तम ।
कृत्स्नस्य चैव जगतस्तिष्ठन्त्यनपगाः सदा ॥१॥
1. yājñavalkya uvāca ,
ete pradhānasya guṇāstrayaḥ puruṣasattama ,
kṛtsnasya caiva jagatastiṣṭhantyanapagāḥ sadā.
1. yājñavalkya uvāca ete pradānasya guṇāḥ trayaḥ puruṣasattama
kṛtsnasya ca eva jagataḥ tiṣṭhanti anapagāḥ sadā
1. yājñavalkya uvāca: puruṣasattama,
ete trayaḥ guṇāḥ pradhānasya (santi).
ca eva kṛtsnasya jagataḥ anapagāḥ sadā tiṣṭhanti.
1. Yājñavalkya said: 'O best among men, these three qualities (guṇa) belong to the primary material principle (pradhāna). And indeed, they always remain ever-present and non-departing throughout the entire universe.'
शतधा सहस्रधा चैव तथा शतसहस्रधा ।
कोटिशश्च करोत्येष प्रत्यगात्मानमात्मना ॥२॥
2. śatadhā sahasradhā caiva tathā śatasahasradhā ,
koṭiśaśca karotyeṣa pratyagātmānamātmanā.
2. śatadhā sahasradhā ca eva tathā śatasahasradhā
koṭiśaḥ ca karoti eṣa pratyagātmānam ātmanā
2. ca eva tathā eṣa ātmanā pratyagātmānam śatadhā sahasradhā śatasahasradhā ca koṭiśaḥ karoti.
2. And similarly, this one (the conscious principle) manifests the inner self (pratyagātman) in a hundred, a thousand, a hundred thousand, and indeed, in millions of ways, by means of its own self (ātman).
सात्त्विकस्योत्तमं स्थानं राजसस्येह मध्यमम् ।
तामसस्याधमं स्थानं प्राहुरध्यात्मचिन्तकाः ॥३॥
3. sāttvikasyottamaṁ sthānaṁ rājasasyeha madhyamam ,
tāmasasyādhamaṁ sthānaṁ prāhuradhyātmacintakāḥ.
3. sāttvikasya uttamam sthānam rājasasya iha madhyamam
tāmasasya adhamam sthānam prāhuḥ adhyātmacintakāḥ
3. adhyātmacintakāḥ sāttvikasya uttamam sthānam,
rājasasya iha madhyamam (sthānam),
tāmasasya adhamam sthānam prāhuḥ
3. Spiritual thinkers (adhyātmacintaka) declare the highest abode for those of pure nature (sattva), a middle abode here in this world for those of passionate nature (rajas), and the lowest abode for those of ignorant nature (tamas).
केवलेनेह पुण्येन गतिमूर्ध्वामवाप्नुयात् ।
पुण्यपापेन मानुष्यमधर्मेणाप्यधोगतिम् ॥४॥
4. kevaleneha puṇyena gatimūrdhvāmavāpnuyāt ,
puṇyapāpena mānuṣyamadharmeṇāpyadhogatim.
4. kevalena iha puṇyena gatim ūrdhvām avāpnuyāt
puṇyapāpena mānuṣyam adharmeṇa api adhogatim
4. इह केवलेण पुण्येन ऊर्ध्वाम् गतिम् अव आप्नुयात् पुण्यपापेन मानुष्यम्,
अधर्मेण अपि अधोगतिम् (अवाप्नुयात्)।
4. By righteousness (puṇya) alone, one attains a higher destination (gati) in this world. By a mixture of righteousness (puṇya) and unrighteousness (pāpa), one attains human birth, and by unrighteousness (adharma) alone, one certainly reaches a lower state (gati).
द्वंद्वमेषां त्रयाणां तु संनिपातं च तत्त्वतः ।
सत्त्वस्य रजसश्चैव तमसश्च शृणुष्व मे ॥५॥
5. dvaṁdvameṣāṁ trayāṇāṁ tu saṁnipātaṁ ca tattvataḥ ,
sattvasya rajasaścaiva tamasaśca śṛṇuṣva me.
5. dvandvam eṣām trayāṇām tu sannipātam ca tattvataḥ
sattvasya rajasas ca eva tamasas ca śṛṇuṣva me
5. एषां त्रयाणाम् द्वंद्वम्,
च तत्त्वतः संनिपातम् तु,
सत्त्वस्य रजसः च एव तमसः च मे शृणुष्व ।
5. Now, hear from me in essence about the pair-like interaction of these three, and their combination: namely, of purity (sattva), passion (rajas), and ignorance (tamas).
सत्त्वस्य तु रजो दृष्टं रजसश्च तमस्तथा ।
तमसश्च तथा सत्त्वं सत्त्वस्याव्यक्तमेव च ॥६॥
6. sattvasya tu rajo dṛṣṭaṁ rajasaśca tamastathā ,
tamasaśca tathā sattvaṁ sattvasyāvyaktameva ca.
6. sattvasya tu rajaḥ dṛṣṭam rajasas ca tamaḥ tathā
tamasas ca tathā sattvam sattvasya avyaktam eva ca
6. तु सत्त्वस्य रजः दृष्टम्,
रजसः च तथा तमः,
तमसः च तथा सत्त्वम्,
सत्त्वस्य अव्यक्तम् एव च।
6. Indeed, passion (rajas) is seen to arise from purity (sattva), and likewise ignorance (tamas) from passion (rajas). And similarly, purity (sattva) arises from ignorance (tamas), and from purity (sattva), the unmanifest (avyakta) itself.
अव्यक्तसत्त्वसंयुक्तो देवलोकमवाप्नुयात् ।
रजःसत्त्वसमायुक्तो मनुष्येषूपपद्यते ॥७॥
7. avyaktasattvasaṁyukto devalokamavāpnuyāt ,
rajaḥsattvasamāyukto manuṣyeṣūpapadyate.
7. avyaktasattvasaṃyuktaḥ devalokam avāpnuyāt
rajaḥsattvasamāyuktaḥ manuṣyeṣu upapadyate
7. avyaktasattvasaṃyuktaḥ devalokam avāpnuyāt
rajaḥsattvasamāyuktaḥ manuṣyeṣu upapadyate
7. One who is endowed with the unmanifest quality of goodness (sattva) attains the divine realm. One who is endowed with passion (rajas) and goodness (sattva) is born among human beings.
रजस्तमोभ्यां संयुक्तस्तिर्यग्योनिषु जायते ।
रजस्तामससत्त्वैश्च युक्तो मानुष्यमाप्नुयात् ॥८॥
8. rajastamobhyāṁ saṁyuktastiryagyoniṣu jāyate ,
rajastāmasasattvaiśca yukto mānuṣyamāpnuyāt.
8. rajas tamobhyām saṃyuktaḥ tiryagyonīṣu jāyate
rajastāmasasattvaiḥ ca yuktaḥ mānuṣyam āpnuyāt
8. rajas tamobhyām saṃyuktaḥ tiryagyonīṣu jāyate
rajastāmasasattvaiḥ ca yuktaḥ mānuṣyam āpnuyāt
8. When one is united with passion (rajas) and darkness (tamas), they are born in animal species. And when one is endowed with passion (rajas), darkness (tamas), and goodness (sattva), they attain the human state.
पुण्यपापवियुक्तानां स्थानमाहुर्मनीषिणाम् ।
शाश्वतं चाव्ययं चैव अक्षरं चाभयं च यत् ॥९॥
9. puṇyapāpaviyuktānāṁ sthānamāhurmanīṣiṇām ,
śāśvataṁ cāvyayaṁ caiva akṣaraṁ cābhayaṁ ca yat.
9. puṇyapāpaviyuktānām sthānam āhuḥ manīṣiṇām śāśvatam
ca avyayam ca eva akṣaram ca abhayam ca yat
9. manīṣiṇām āhuḥ yat sthānam puṇyapāpaviyuktānām
śāśvatam ca avyayam ca eva akṣaram ca abhayam ca
9. The wise declare that the eternal, imperishable, indestructible, and fearless (abhayam) abode is for those who are free from both merit (puṇya) and demerit (pāpa).
ज्ञानिनां संभवं श्रेष्ठं स्थानमव्रणमच्युतम् ।
अतीन्द्रियमबीजं च जन्ममृत्युतमोनुदम् ॥१०॥
10. jñānināṁ saṁbhavaṁ śreṣṭhaṁ sthānamavraṇamacyutam ,
atīndriyamabījaṁ ca janmamṛtyutamonudam.
10. jñāninām saṃbhavam śreṣṭham sthānam avraṇam
acyutam atīndriyam abījam ca janmamṛtyutamōnudam
10. jñāninām sthānam saṃbhavam śreṣṭham avraṇam
acyutam atīndriyam abījam ca janmamṛtyutamōnudam
10. This supreme and excellent (saṃbhavam), unblemished, unfailing (acyutam), beyond the senses (atīndriyam), causeless, and dispelling the darkness of birth and death, is the abode (sthānam) of the wise (jñāninām).
अव्यक्तस्थं परं यत्तत्पृष्टस्तेऽहं नराधिप ।
स एष प्रकृतिष्ठो हि तस्थुरित्यभिधीयते ॥११॥
11. avyaktasthaṁ paraṁ yattatpṛṣṭaste'haṁ narādhipa ,
sa eṣa prakṛtiṣṭho hi tasthurityabhidhīyate.
11. avyaktastham param yat tat pṛṣṭaḥ te aham narādhipa
saḥ eṣaḥ prakṛtiṣṭhaḥ hi tasthuḥ iti abhidhīyate
11. narādhipa yat avyaktastham param tat te pṛṣṭaḥ aham
saḥ eṣaḥ hi prakṛtiṣṭhaḥ iti tasthuḥ abhidhīyate
11. O ruler of men, regarding that supreme (entity) which is located in the unmanifest, about which you questioned me: this very entity, indeed dwelling within nature (prakṛti), is referred to as 'the unmoving' or 'that which stands firm'.
अचेतनश्चैष मतः प्रकृतिस्थश्च पार्थिव ।
एतेनाधिष्ठितश्चैव सृजते संहरत्यपि ॥१२॥
12. acetanaścaiṣa mataḥ prakṛtisthaśca pārthiva ,
etenādhiṣṭhitaścaiva sṛjate saṁharatyapi.
12. acetanaḥ ca eṣaḥ mataḥ prakṛtiṣṭhaḥ ca pārthiva
etena adhiṣṭhitaḥ ca eva sṛjate saṃharati api
12. pārthiva eṣaḥ ca acetanaḥ ca prakṛtiṣṭhaḥ mataḥ
ca eva etena adhiṣṭhitaḥ sṛjate api saṃharati
12. O ruler of men, this (material world or nature itself) is considered insentient and is situated within nature (prakṛti). Yet, when presided over by that (conscious) entity, it (nature) creates and also dissolves (the universe).
जनक उवाच ।
अनादिनिधनावेतावुभावेव महामुने ।
अमूर्तिमन्तावचलावप्रकम्प्यौ च निर्व्रणौ ॥१३॥
13. janaka uvāca ,
anādinidhanāvetāvubhāveva mahāmune ,
amūrtimantāvacalāvaprakampyau ca nirvraṇau.
13. janaka uvāca anādinidhanau etau ubhau eva mahāmune
amūrtimantau acalau aprakampyau ca nirvraṇau
13. janaka uvāca mahāmune etau ubhau eva anādinidhanau
amūrtimantau acalau aprakampyau ca nirvraṇau
13. Janaka said: 'O great sage, these two, both of them, are indeed beginningless and endless, formless, immutable, unshakable, and without any blemish.'
अग्राह्यावृषिशार्दूल कथमेको ह्यचेतनः ।
चेतनावांस्तथा चैकः क्षेत्रज्ञ इति भाषितः ॥१४॥
14. agrāhyāvṛṣiśārdūla kathameko hyacetanaḥ ,
cetanāvāṁstathā caikaḥ kṣetrajña iti bhāṣitaḥ.
14. agrāhyau ṛṣiśārdūla katham ekaḥ hi acetanaḥ
cetanāvān tathā ca ekaḥ kṣetrajñaḥ iti bhāṣitaḥ
14. ṛṣiśārdūla katham agrāhyau hi ekaḥ acetanaḥ
tathā ca ekaḥ cetanāvān kṣetrajñaḥ iti bhāṣitaḥ
14. O tiger among sages, if both (Puruṣa and Prakṛti) are imperceptible, how can one of them be insentient and the other be spoken of as the conscious knower of the field (kṣetrajña)?
त्वं हि विप्रेन्द्र कार्त्स्न्येन मोक्षधर्ममुपाससे ।
साकल्यं मोक्षधर्मस्य श्रोतुमिच्छामि तत्त्वतः ॥१५॥
15. tvaṁ hi viprendra kārtsnyena mokṣadharmamupāsase ,
sākalyaṁ mokṣadharmasya śrotumicchāmi tattvataḥ.
15. tvam hi vipra-indra kārtsnyena mokṣa-dharmam upāsase
sākalyam mokṣa-dharmasya śrotum icchāmi tattvataḥ
15. vipra-indra tvam hi kārtsnyena mokṣa-dharmam upāsase
(aham) tattvataḥ mokṣa-dharmasya sākalyam śrotum icchāmi
15. Indeed, O chief among Brahmins, you completely dedicate yourself to the principles of liberation (mokṣa-dharma). I wish to hear the entirety of these principles of liberation (mokṣa-dharma) in their true essence.
अस्तित्वं केवलत्वं च विनाभावं तथैव च ।
तथैवोत्क्रमणस्थानं देहिनोऽपि वियुज्यतः ॥१६॥
16. astitvaṁ kevalatvaṁ ca vinābhāvaṁ tathaiva ca ,
tathaivotkramaṇasthānaṁ dehino'pi viyujyataḥ.
16. astitvam kevalatvam ca vinā-bhāvam tathā eva ca
tathā eva utkramaṇa-sthānam dehinaḥ api viyujyataḥ
16. (aham icchāmi śrotum) astitvam kevalatvam ca vinā-bhāvam ca
tathā eva dehinaḥ api viyujyataḥ tathā eva utkramaṇa-sthānam
16. Likewise, [I wish to hear about] existence, singularity, and the state of separation, and similarly, the destination of departure for the embodied being (dehin) when it becomes disjoined.
कालेन यद्धि प्राप्नोति स्थानं तद्ब्रूहि मे द्विज ।
सांख्यज्ञानं च तत्त्वेन पृथग्योगं तथैव च ॥१७॥
17. kālena yaddhi prāpnoti sthānaṁ tadbrūhi me dvija ,
sāṁkhyajñānaṁ ca tattvena pṛthagyogaṁ tathaiva ca.
17. kālena yat hi prāpnoti sthānam tat brūhi me dvija
sāṅkhya-jñānam ca tattvena pṛthak yogam tathā eva ca
17. dvija,
me kālena yat hi sthānam prāpnoti tat brūhi.
(brūhi) sāṅkhya-jñānam ca tattvena tathā eva ca pṛthak yogam
17. O Brahmin (dvija), please tell me the state that [the soul] indeed attains in time. And also, describe Sāṅkhya knowledge (sāṅkhya-jñāna) in its essence, and similarly, Yoga (yoga) distinctly.
अरिष्टानि च तत्त्वेन वक्तुमर्हसि सत्तम ।
विदितं सर्वमेतत्ते पाणावामलकं यथा ॥१८॥
18. ariṣṭāni ca tattvena vaktumarhasi sattama ,
viditaṁ sarvametatte pāṇāvāmalakaṁ yathā.
18. ariṣṭāni ca tattvena vaktum arhasi sat-tama
viditam sarvam etat te pāṇau āmalakam yathā
18. sat-tama,
ca tattvena ariṣṭāni vaktum arhasi.
etat sarvam te pāṇau āmalakam yathā viditam (asti)
18. And you, O most excellent one, ought to describe the portents in their true essence. All this is known to you just as an āmalaka fruit in one's hand.