Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

महाभारतः       mahābhārataḥ - book-12, chapter-303

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
याज्ञवल्क्य उवाच ।
न शक्यो निर्गुणस्तात गुणीकर्तुं विशां पते ।
गुणवांश्चाप्यगुणवान्यथातत्त्वं निबोध मे ॥१॥
1. yājñavalkya uvāca ,
na śakyo nirguṇastāta guṇīkartuṁ viśāṁ pate ,
guṇavāṁścāpyaguṇavānyathātattvaṁ nibodha me.
1. yājñavalkyaḥ uvāca | na śakyaḥ nirguṇaḥ tāta guṇīkartum
viśām pate | guṇavān ca api aguṇavān yathātattvam nibodha me
1. yājñavalkyaḥ uvāca tāta viśām pate,
nirguṇaḥ guṇīkartum na śakyaḥ ca guṇavān api aguṇavān na (śakyaḥ) yathātattvam me nibodha
1. Yājñavalkya said: O dear one, O lord of men, it is not possible to endow someone who is devoid of qualities with qualities. And similarly, one who possesses qualities cannot become devoid of them. Understand this truth from me as it truly is.
गुणैर्हि गुणवानेव निर्गुणश्चागुणस्तथा ।
प्राहुरेवं महात्मानो मुनयस्तत्त्वदर्शिनः ॥२॥
2. guṇairhi guṇavāneva nirguṇaścāguṇastathā ,
prāhurevaṁ mahātmāno munayastattvadarśinaḥ.
2. guṇaiḥ hi guṇavān eva nirguṇaḥ ca aguṇaḥ tathā
| prāhuḥ evam mahātmānaḥ munayaḥ tattvadarśinaḥ
2. hi guṇaiḥ guṇavān eva (bhavati) ca tathā nirguṇaḥ aguṇaḥ
(eva bhavati) evam mahātmānaḥ tattvadarśinaḥ munayaḥ prāhuḥ
2. Indeed, one who possesses qualities is intrinsically characterized by them, and similarly, one who is devoid of qualities is intrinsically without them. Thus declare the great-souled sages, who are seers of truth.
गुणस्वभावस्त्वव्यक्तो गुणानेवाभिवर्तते ।
उपयुङ्क्ते च तानेव स चैवाज्ञः स्वभावतः ॥३॥
3. guṇasvabhāvastvavyakto guṇānevābhivartate ,
upayuṅkte ca tāneva sa caivājñaḥ svabhāvataḥ.
3. guṇasvabhāvaḥ tu avyaktaḥ guṇān eva abhivartate |
upayunṅkte ca tān eva saḥ ca eva ajñaḥ svabhāvataḥ
3. tu guṇasvabhāvaḥ avyaktaḥ guṇān eva abhivartate ca tān
eva upayunṅkte ca saḥ eva svabhāvataḥ ajñaḥ (bhavati)
3. But the unmanifest, whose natural law (dharma) is to possess qualities, indeed functions through these qualities and utilizes only them. And by its very nature, it (the unmanifest) is ignorant.
अव्यक्तस्तु न जानीते पुरुषो ज्ञः स्वभावतः ।
न मत्तः परमस्तीति नित्यमेवाभिमन्यते ॥४॥
4. avyaktastu na jānīte puruṣo jñaḥ svabhāvataḥ ,
na mattaḥ paramastīti nityamevābhimanyate.
4. avyaktaḥ tu na jānīte puruṣaḥ jñaḥ svabhāvataḥ |
na mattaḥ param asti iti nityam eva abhimanyate
4. tu avyaktaḥ na jānīte puruṣaḥ svabhāvataḥ jñaḥ (bhavati)
(saḥ) nityam eva "mattaḥ param na asti" iti abhimanyate
4. But the unmanifest does not know. The conscious being (puruṣa), by its very nature, is the knower. Yet, he (the individual puruṣa) constantly believes, 'There is nothing higher than me.'
अनेन कारणेनैतदव्यक्तं स्यादचेतनम् ।
नित्यत्वादक्षरत्वाच्च क्षराणां तत्त्वतोऽन्यथा ॥५॥
5. anena kāraṇenaitadavyaktaṁ syādacetanam ,
nityatvādakṣaratvācca kṣarāṇāṁ tattvato'nyathā.
5. anena kāraṇena etat avyaktam syāt acetanam
nityatvāt akṣaratvāt ca kṣarāṇām tattvataḥ anyathā
5. etat avyaktam acetanam syāt anena kāraṇena
nityatvāt akṣaratvāt ca kṣarāṇām tattvataḥ anyathā
5. For this reason, this unmanifest (avyakta) principle would be insentient, due to its eternality and imperishability, making it fundamentally different from the perishable entities.
यदाज्ञानेन कुर्वीत गुणसर्गं पुनः पुनः ।
यदात्मानं न जानीते तदाव्यक्तमिहोच्यते ॥६॥
6. yadājñānena kurvīta guṇasargaṁ punaḥ punaḥ ,
yadātmānaṁ na jānīte tadāvyaktamihocyate.
6. yadā ajñānena kurvīta guṇasargam punaḥ punaḥ
yadā ātmānam na jānīte tadā avyaktam iha ucyate
6. yadā ajñānena punaḥ punaḥ guṇasargam kurvīta
yadā ātmānam na jānīte tadā iha avyaktam ucyate
6. When one repeatedly causes the emanation of the material constituents (guṇasarga) due to ignorance (ajñāna), and when one does not know the true self (ātman), then here, that is called the unmanifest (avyakta).
कर्तृत्वाच्चापि तत्त्वानां तत्त्वधर्मी तथोच्यते ।
कर्तृत्वाच्चैव योनीनां योनिधर्मा तथोच्यते ॥७॥
7. kartṛtvāccāpi tattvānāṁ tattvadharmī tathocyate ,
kartṛtvāccaiva yonīnāṁ yonidharmā tathocyate.
7. kartṛtvāt ca api tattvānām tattvadharmī tathā ucyate
kartṛtvāt ca eva yonīnām yonidharmā tathā ucyate
7. kartṛtvāt ca api tattvānām tathā tattvadharmī ucyate
kartṛtvāt ca eva yonīnām tathā yonidharmā ucyate
7. And because it is the agent of the various principles (tattva), it is likewise called "tattva-dharmī" (possessing the intrinsic nature of principles). Similarly, because it is the agent of the various origins (yoni), it is likewise called "yoni-dharmā" (possessing the intrinsic nature of origins).
कर्तृत्वात्प्रकृतीनां तु तथा प्रकृतिधर्मिता ।
कर्तृत्वाच्चापि बीजानां बीजधर्मी तथोच्यते ॥८॥
8. kartṛtvātprakṛtīnāṁ tu tathā prakṛtidharmitā ,
kartṛtvāccāpi bījānāṁ bījadharmī tathocyate.
8. kartṛtvāt prakṛtīnām tu tathā prakṛtidharmitā
kartṛtvāt ca api bījānām bījadharmī tathā ucyate
8. tu kartṛtvāt prakṛtīnām tathā prakṛtidharmitā
kartṛtvāt ca api bījānām tathā bījadharmī ucyate
8. Indeed, due to its agency over fundamental substances (prakṛti), similarly, the state of having the intrinsic nature of prakṛti (prakṛtidharmitā) is described. And also, due to its agency over the seeds, it is similarly called "bīja-dharmī" (possessing the intrinsic nature of seeds).
गुणानां प्रसवत्वाच्च तथा प्रसवधर्मवान् ।
कर्तृत्वात्प्रलयानां च तथा प्रलयधर्मिता ॥९॥
9. guṇānāṁ prasavatvācca tathā prasavadharmavān ,
kartṛtvātpralayānāṁ ca tathā pralayadharmitā.
9. guṇānām prasavatvāt ca tathā prasavadharmavān
kartṛtvāt pralayānām ca tathā pralayadharmitā
9. guṇānām prasavatvāt ca tathā prasavadharmavān
pralayānām kartṛtvāt ca tathā pralayadharmitā
9. Due to being the source of the *guṇas*, it possesses the characteristic of evolution; and because it is the agent of dissolutions, it similarly possesses the characteristic of dissolution.
बीजत्वात्प्रकृतित्वाच्च प्रलयत्वात्तथैव च ।
उपेक्षकत्वादन्यत्वादभिमानाच्च केवलम् ॥१०॥
10. bījatvātprakṛtitvācca pralayatvāttathaiva ca ,
upekṣakatvādanyatvādabhimānācca kevalam.
10. bījatvāt prakṛtitvāt ca pralayatvāt tathaiva
ca upekṣakatvāt anyatvāt abhimānāt ca kevalam
10. bījatvāt prakṛtitvāt ca pralayatvāt tathaiva
ca upekṣakatvāt anyatvāt abhimānāt ca kevalam
10. Because of being the seed, the primordial nature (prakṛti), and similarly the dissolution; and because of being an indifferent spectator, being distinct, and due to ego (abhimāna); it is [considered] purely isolated (kevalam).
मन्यन्ते यतयः शुद्धा अध्यात्मविगतज्वराः ।
अनित्यं नित्यमव्यक्तमेवमेतद्धि शुश्रुम ॥११॥
11. manyante yatayaḥ śuddhā adhyātmavigatajvarāḥ ,
anityaṁ nityamavyaktamevametaddhi śuśruma.
11. manyante yatayaḥ śuddhāḥ adhyātmavigatajvarāḥ
anityam nityam avyaktam evam etat hi śuśruma
11. śuddhāḥ adhyātmavigatajvarāḥ yatayaḥ etat
anityam nityam avyaktam evam manyante hi śuśruma
11. The pure ascetics (yati), whose spiritual distress has departed, perceive [this reality as consisting of] the impermanent, the eternal, and the unmanifest. Indeed, this is what we have heard.
अव्यक्तैकत्वमित्याहुर्नानात्वं पुरुषस्तथा ।
सर्वभूतदयावन्तः केवलं ज्ञानमास्थिताः ॥१२॥
12. avyaktaikatvamityāhurnānātvaṁ puruṣastathā ,
sarvabhūtadayāvantaḥ kevalaṁ jñānamāsthitāḥ.
12. avyaktaikatvam iti āhuḥ nānātvam puruṣaḥ tathā
sarvabhūtadayāvantaḥ kevalam jñānam āsthitāḥ
12. avyaktaikatvam iti āhuḥ tathā puruṣaḥ nānātvam
sarvabhūtadayāvantaḥ kevalam jñānam āsthitāḥ
12. They declare the unmanifest (avyakta) to be one, and similarly, the cosmic person (puruṣa) to be manifold. [These are the wise] who are compassionate towards all beings and are established solely in knowledge.
अन्यः स पुरुषोऽव्यक्तस्त्वध्रुवो ध्रुवसंज्ञकः ।
यथा मुञ्ज इषीकायास्तथैवैतद्धि जायते ॥१३॥
13. anyaḥ sa puruṣo'vyaktastvadhruvo dhruvasaṁjñakaḥ ,
yathā muñja iṣīkāyāstathaivaitaddhi jāyate.
13. anyaḥ sa puruṣaḥ avyaktaḥ tu adhruvaḥ dhruvasaṃjñakaḥ
yathā muñjaḥ iṣīkāyāḥ tathā eva etat hi jāyate
13. saḥ puruṣaḥ anyaḥ avyaktaḥ tu adhruvaḥ dhruvasaṃjñakaḥ
yathā muñjaḥ iṣīkāyāḥ tathā eva etat hi jāyate
13. That unmanifest supreme cosmic person (puruṣa) is distinct; though associated with the impermanent, it is designated as eternal. Just as the muñja fiber is extracted from its stalk, so too does this (distinction of puruṣa) truly manifest.
अन्यं च मशकं विद्यादन्यच्चोदुम्बरं तथा ।
न चोदुम्बरसंयोगैर्मशकस्तत्र लिप्यते ॥१४॥
14. anyaṁ ca maśakaṁ vidyādanyaccodumbaraṁ tathā ,
na codumbarasaṁyogairmaśakastatra lipyate.
14. anyam ca maśakam vidyāt anyat ca udumbaram tathā
na ca udumbarasaṃyogaiḥ maśakaḥ tatra lipyate
14. maśakam anyam ca vidyāt tathā ca udumbaram anyat
ca maśakaḥ tatra udumbarasaṃyogaiḥ na lipyate
14. One should understand the mosquito to be distinct, and likewise the fig tree to be distinct. And the mosquito is not affected there by its contact with the fig tree.
अन्य एव तथा मत्स्यस्तथान्यदुदकं स्मृतम् ।
न चोदकस्य स्पर्शेन मत्स्यो लिप्यति सर्वशः ॥१५॥
15. anya eva tathā matsyastathānyadudakaṁ smṛtam ,
na codakasya sparśena matsyo lipyati sarvaśaḥ.
15. anyaḥ eva tathā matsyaḥ tathā anyat udakam smṛtam
na ca udakasya sparśena matsyaḥ lipyati sarvaśaḥ
15. tathā matsyaḥ anyaḥ eva smṛtam tathā udakam anyat
ca matsyaḥ udakasya sparśena sarvaśaḥ na lipyati
15. Similarly, the fish is indeed distinct, and so too is water considered distinct. And the fish is not at all affected by the contact of water.
अन्यो ह्यग्निरुखाप्यन्या नित्यमेवमवैहि भोः ।
न चोपलिप्यते सोऽग्निरुखासंस्पर्शनेन वै ॥१६॥
16. anyo hyagnirukhāpyanyā nityamevamavaihi bhoḥ ,
na copalipyate so'gnirukhāsaṁsparśanena vai.
16. anyaḥ hi agniḥ ukhā api anyā nityam evam avaihi bhoḥ
na ca upalipyate saḥ agniḥ ukhāsaṃsparśanena vai
16. hi agniḥ anyaḥ api ukhā anyā bhoḥ evam nityam avaihi
ca saḥ agniḥ ukhāsaṃsparśanena vai na upalipyate
16. Indeed, fire is distinct, and the pot is also distinct; understand this always, O (learner). And that fire is verily not affected by the contact of the pot.
पुष्करं त्वन्यदेवात्र तथान्यदुदकं स्मृतम् ।
न चोदकस्य स्पर्शेन लिप्यते तत्र पुष्करम् ॥१७॥
17. puṣkaraṁ tvanyadevātra tathānyadudakaṁ smṛtam ,
na codakasya sparśena lipyate tatra puṣkaram.
17. puṣkaram tu anyat eva atra tathā anyat udakam smṛtam
| na ca udakasya sparśena lipyate tatra puṣkaram
17. atra puṣkaram tu anyat eva tathā udakam anyat smṛtam
ca udakasya sparśena tatra puṣkaram na lipyate
17. Here, the lotus (puṣkara) is indeed something distinct, and similarly, water is considered distinct. However, the lotus (puṣkara) itself is not stained by the touch of that water.
एतेषां सह संवासं विवासं चैव नित्यशः ।
यथा तथैनं पश्यन्ति न नित्यं प्राकृता जनाः ॥१८॥
18. eteṣāṁ saha saṁvāsaṁ vivāsaṁ caiva nityaśaḥ ,
yathā tathainaṁ paśyanti na nityaṁ prākṛtā janāḥ.
18. eteṣām saha saṃvāsam vivāsam ca eva nityaśaḥ |
yathā tathā enam paśyanti na nityam prākṛtāḥ janāḥ
18. prākṛtāḥ janāḥ eteṣām saha saṃvāsam vivāsam ca
eva nityaśaḥ yathā tathā enam na nityam paśyanti
18. Ordinary people do not always truly understand the continuous co-existence and separation of these [elements], as it actually is.
ये त्वन्यथैव पश्यन्ति न सम्यक्तेषु दर्शनम् ।
ते व्यक्तं निरयं घोरं प्रविशन्ति पुनः पुनः ॥१९॥
19. ye tvanyathaiva paśyanti na samyakteṣu darśanam ,
te vyaktaṁ nirayaṁ ghoraṁ praviśanti punaḥ punaḥ.
19. ye tu anyathā eva paśyanti na samyak teṣu darśanam
| te vyaktam nirayam ghoram praviśanti punaḥ punaḥ
19. ye tu anyathā eva paśyanti,
teṣu darśanam na samyak te vyaktam ghoram nirayam punaḥ punaḥ praviśanti
19. But for those who perceive [it] otherwise, their understanding is not correct. Such people clearly and repeatedly enter a terrible hell.
सांख्यदर्शनमेतत्ते परिसंख्यातमुत्तमम् ।
एवं हि परिसंख्याय सांख्याः केवलतां गताः ॥२०॥
20. sāṁkhyadarśanametatte parisaṁkhyātamuttamam ,
evaṁ hi parisaṁkhyāya sāṁkhyāḥ kevalatāṁ gatāḥ.
20. sāṅkhyadarśanam etat te parisaṃkhyātam uttamam
| evam hi parisaṃkhyāya sāṅkhyāḥ kevalatām gatāḥ
20. etat uttamam sāṅkhyadarśanam te parisaṃkhyātam
hi evam parisaṃkhyāya sāṅkhyāḥ kevalatām gatāḥ
20. This supreme Sāṃkhya philosophy has been fully explained to you. Indeed, having thoroughly comprehended [it] in this manner, the followers of Sāṃkhya have attained absolute liberation (kevalatā).
ये त्वन्ये तत्त्वकुशलास्तेषामेतन्निदर्शनम् ।
अतः परं प्रवक्ष्यामि योगानामपि दर्शनम् ॥२१॥
21. ye tvanye tattvakuśalāsteṣāmetannidarśanam ,
ataḥ paraṁ pravakṣyāmi yogānāmapi darśanam.
21. ye tu anye tattvakuśalāḥ teṣām etat nidarśanam
ataḥ param pravakṣyāmi yogānām api darśanam
21. ye tu anye tattvakuśalāḥ teṣām etat nidarśanam (asti).
ataḥ param yogānām api darśanam pravakṣyāmi.
21. But for those others who are skilled in the true principles, this is an illustration. Beyond this, I will also explain the philosophical system (darśana) of spiritual disciplines (yoga).