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महाभारतः       mahābhārataḥ - book-12, chapter-339

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ब्रह्मोवाच ।
शृणु पुत्र यथा ह्येष पुरुषः शाश्वतोऽव्ययः ।
अक्षयश्चाप्रमेयश्च सर्वगश्च निरुच्यते ॥१॥
1. brahmovāca ,
śṛṇu putra yathā hyeṣa puruṣaḥ śāśvato'vyayaḥ ,
akṣayaścāprameyaśca sarvagaśca nirucyate.
1. brahmā uvāca śṛṇu putra yathā hi eṣaḥ puruṣaḥ śāśvataḥ
avyayaḥ akṣayaḥ ca aprameyaḥ ca sarvagaḥ ca nirucyate
1. putra śṛṇu yathā hi eṣaḥ puruṣaḥ śāśvataḥ avyayaḥ
akṣayaḥ ca aprameyaḥ ca sarvagaḥ ca nirucyate
1. Brahmā said: "Listen, son, how this supreme cosmic person (puruṣa) is indeed described as eternal, unchangeable, imperishable, immeasurable, and all-pervading."
न स शक्यस्त्वया द्रष्टुं मयान्यैर्वापि सत्तम ।
सगुणो निर्गुणो विश्वो ज्ञानदृश्यो ह्यसौ स्मृतः ॥२॥
2. na sa śakyastvayā draṣṭuṁ mayānyairvāpi sattama ,
saguṇo nirguṇo viśvo jñānadṛśyo hyasau smṛtaḥ.
2. na saḥ śakyaḥ tvayā draṣṭum mayā anyaiḥ vā api sattama
saguṇaḥ nirguṇaḥ viśvaḥ jñānadṛśyaḥ hi asau smṛtaḥ
2. sattama saḥ tvayā mayā anyaiḥ vā api draṣṭum na śakyaḥ
asau saguṇaḥ nirguṇaḥ viśvaḥ hi jñānadṛśyaḥ smṛtaḥ
2. O best of beings, he cannot be seen by you, nor by me, nor by others. He is remembered as possessing attributes, as being without attributes, and as the universe itself; indeed, he is to be perceived through wisdom (jñāna).
अशरीरः शरीरेषु सर्वेषु निवसत्यसौ ।
वसन्नपि शरीरेषु न स लिप्यति कर्मभिः ॥३॥
3. aśarīraḥ śarīreṣu sarveṣu nivasatyasau ,
vasannapi śarīreṣu na sa lipyati karmabhiḥ.
3. aśarīraḥ śarīreṣu sarveṣu nivasati asau
vasan api śarīreṣu na saḥ lipyati karmabhiḥ
3. asau aśarīraḥ sarveṣu śarīreṣu nivasati
śarīreṣu vasan api saḥ karmabhiḥ na lipyati
3. Though bodiless, he dwells in all bodies. Even while dwelling in bodies, he is not tainted by actions (karma).
ममान्तरात्मा तव च ये चान्ये देहसंज्ञिताः ।
सर्वेषां साक्षिभूतोऽसौ न ग्राह्यः केनचित्क्वचित् ॥४॥
4. mamāntarātmā tava ca ye cānye dehasaṁjñitāḥ ,
sarveṣāṁ sākṣibhūto'sau na grāhyaḥ kenacitkvacit.
4. mama antarātman tava ca ye ca anye dehasaṃjñitāḥ
sarveṣām sākṣibhūtaḥ asau na grāhyaḥ kenacit kvacit
4. asau mama tava ca antarātman ye ca anye dehasaṃjñitāḥ
sarveṣām sākṣibhūtaḥ kenacit kvacit na grāhyaḥ
4. He is the inner self (antarātman) of both you and me, and of all other embodied beings. He is the witness of all, and cannot be apprehended by anyone, anywhere.
विश्वमूर्धा विश्वभुजो विश्वपादाक्षिनासिकः ।
एकश्चरति क्षेत्रेषु स्वैरचारी यथासुखम् ॥५॥
5. viśvamūrdhā viśvabhujo viśvapādākṣināsikaḥ ,
ekaścarati kṣetreṣu svairacārī yathāsukham.
5. viśvamūrdhā viśvabhujah viśvapādākṣināsikaḥ
ekaḥ carati kṣetreṣu svairacārī yathāsukham
5. ekaḥ viśvamūrdhā viśvabhujah viśvapādākṣināsikaḥ
svairacārī yathāsukham kṣetreṣu carati
5. He whose head is the universe, whose arms are the universe, and whose feet, eyes, and nose are the universe, that one (puruṣa) moves freely in the various fields (bodies) according to his pleasure.
क्षेत्राणि हि शरीराणि बीजानि च शुभाशुभे ।
तानि वेत्ति स योगात्मा ततः क्षेत्रज्ञ उच्यते ॥६॥
6. kṣetrāṇi hi śarīrāṇi bījāni ca śubhāśubhe ,
tāni vetti sa yogātmā tataḥ kṣetrajña ucyate.
6. kṣetrāṇi hi śarīrāṇi bījāni ca śubhāśubhe tāni
vetti saḥ yogātmā tataḥ kṣetrajñaḥ ucyate
6. hi kṣetrāṇi śarīrāṇi ca bījāni śubhāśubhe saḥ
yogātmā tāni vetti tataḥ kṣetrajñaḥ ucyate
6. The fields are indeed bodies, and the 'seeds' refer to both auspicious and inauspicious actions (karma). That one, whose very essence is (yoga) (yogātmā), knows all these. Therefore, he is called the knower of the field (kṣetrajña).
नागतिर्न गतिस्तस्य ज्ञेया भूतेन केनचित् ।
सांख्येन विधिना चैव योगेन च यथाक्रमम् ॥७॥
7. nāgatirna gatistasya jñeyā bhūtena kenacit ,
sāṁkhyena vidhinā caiva yogena ca yathākramam.
7. na āgatiḥ na gatiḥ tasya jñeyā bhūtena kenacit
sāṅkhyena vidhinā ca eva yogena ca yathākramam
7. tasyā āgatiḥ na jñeyā na gatiḥ kenacit bhūtena
ca sāṅkhyena vidhinā eva ca yogena yathākramam
7. Neither his arrival (āgati) nor his departure (gati) is knowable by any creature (bhūta). He is, however, to be known through the path of (sāṅkhya) and also through (yoga), in their proper sequence.
चिन्तयामि गतिं चास्य न गतिं वेद्मि चोत्तमाम् ।
यथाज्ञानं तु वक्ष्यामि पुरुषं तं सनातनम् ॥८॥
8. cintayāmi gatiṁ cāsya na gatiṁ vedmi cottamām ,
yathājñānaṁ tu vakṣyāmi puruṣaṁ taṁ sanātanam.
8. cintayāmi gatim ca asya na gatim vedmi ca uttamām
yathājñānam tu vakṣyāmi puruṣam tam sanātanam
8. aham asya gatim cintayāmi ca uttamām gatim na
vedmi tu yathājñānam tam sanātanam puruṣam vakṣyāmi
8. I ponder his movement and his state (gati), but I do not know his supreme state. However, to the best of my understanding (yathājñāna), I will speak about that eternal cosmic person (puruṣa).
तस्यैकत्वं महत्त्वं हि स चैकः पुरुषः स्मृतः ।
महापुरुषशब्दं स बिभर्त्येकः सनातनः ॥९॥
9. tasyaikatvaṁ mahattvaṁ hi sa caikaḥ puruṣaḥ smṛtaḥ ,
mahāpuruṣaśabdaṁ sa bibhartyekaḥ sanātanaḥ.
9. tasya ekatvam mahatvam hi saḥ ca ekaḥ puruṣaḥ
smṛtaḥ mahāpuruṣaśabdam saḥ bibharti ekaḥ sanātanaḥ
9. tasya ekatvam mahatvam hi saḥ ca ekaḥ puruṣaḥ
smṛtaḥ saḥ ekaḥ sanātanaḥ mahāpuruṣaśabdam bibharti
9. Indeed, his oneness is his greatness, and he is remembered as the one supreme cosmic person (puruṣa). He alone, the eternal one, bears the appellation 'Mahapurusha' (the Great Person).
एको हुताशो बहुधा समिध्यते एकः सूर्यस्तपसां योनिरेका ।
एको वायुर्बहुधा वाति लोके महोदधिश्चाम्भसां योनिरेकः ।
पुरुषश्चैको निर्गुणो विश्वरूपस्तं निर्गुणं पुरुषं चाविशन्ति ॥१०॥
10. eko hutāśo bahudhā samidhyate; ekaḥ sūryastapasāṁ yonirekā ,
eko vāyurbahudhā vāti loke; mahodadhiścāmbhasāṁ yonirekaḥ ,
puruṣaścaiko nirguṇo viśvarūpa;staṁ nirguṇaṁ puruṣaṁ cāviśanti.
10. ekaḥ hutāśaḥ bahudhā samidhyate ekaḥ sūryaḥ tapasām
yoniḥ ekā ekaḥ vāyuḥ bahudhā vāti loke mahodadhiḥ
ca ambhasām yoniḥ ekaḥ puruṣaḥ ca ekaḥ
nirguṇaḥ viśvarūpaḥ tam nirguṇam puruṣam ca āviśanti
10. ekaḥ hutāśaḥ bahudhā samidhyate ekaḥ sūryaḥ tapasām
ekā yoniḥ ekaḥ vāyuḥ bahudhā vāti loke mahodadhiḥ
ca ambhasām ekaḥ yoniḥ ekaḥ puruṣaḥ ca ekaḥ
nirguṇaḥ viśvarūpaḥ tam nirguṇam puruṣam ca āviśanti
10. Just as one fire is kindled in many ways, one sun is the sole source of radiance, one wind blows in many ways in the world, and the great ocean is the single source of waters, so too is there one supreme cosmic person (puruṣa) who is without qualities (guṇa) and possesses a universal form. Beings enter into that supreme cosmic person (puruṣa) who is devoid of qualities.
हित्वा गुणमयं सर्वं कर्म हित्वा शुभाशुभम् ।
उभे सत्यानृते त्यक्त्वा एवं भवति निर्गुणः ॥११॥
11. hitvā guṇamayaṁ sarvaṁ karma hitvā śubhāśubham ,
ubhe satyānṛte tyaktvā evaṁ bhavati nirguṇaḥ.
11. hitvā guṇamayam sarvam karma hitvā śubhāśubham
ubhe satyānṛte tyaktvā evam bhavati nirguṇaḥ
11. guṇamayam sarvam karma hitvā śubhāśubham hitvā
ubhe satyānṛte tyaktvā evam nirguṇaḥ bhavati
11. Having given up all actions characterized by the qualities (guṇa), having abandoned both the auspicious and the inauspicious, and having relinquished both truth and untruth, one thus becomes free from qualities (nirguṇa).
अचिन्त्यं चापि तं ज्ञात्वा भावसूक्ष्मं चतुष्टयम् ।
विचरेद्यो यतिर्यत्तः स गच्छेत्पुरुषं प्रभुम् ॥१२॥
12. acintyaṁ cāpi taṁ jñātvā bhāvasūkṣmaṁ catuṣṭayam ,
vicaredyo yatiryattaḥ sa gacchetpuruṣaṁ prabhum.
12. acintyam ca api tam jñātvā bhāvasūkṣmam catuṣṭayam
vicaret yaḥ yatiḥ yattaḥ saḥ gacchet puruṣam prabhum
12. yaḥ yattaḥ yatiḥ tam acintyam ca api bhāvasūkṣmam
catuṣṭayam jñātvā vicaret saḥ prabhum puruṣam gacchet
12. Whoever is a diligent ascetic (yati), having realized that supreme being (puruṣa) to be inconceivable, of subtle essence, and manifest in a fourfold manner, that ascetic attains the supreme cosmic person (puruṣa), the Lord.
एवं हि परमात्मानं केचिदिच्छन्ति पण्डिताः ।
एकात्मानं तथात्मानमपरेऽध्यात्मचिन्तकाः ॥१३॥
13. evaṁ hi paramātmānaṁ kecidicchanti paṇḍitāḥ ,
ekātmānaṁ tathātmānamapare'dhyātmacintakāḥ.
13. evam hi paramātmānam kecit icchanti paṇḍitāḥ
ekātmānam tathā ātmānam apare adhyātmacintakāḥ
13. hi kecit paṇḍitāḥ evam paramātmānam icchanti
tathā apare adhyātmacintakāḥ ekātmānam ātmānam
13. Indeed, some scholars (paṇḍitāḥ) consider the Supreme Self (paramātman) to be thus. Likewise, other spiritual thinkers (adhyātmacintakāḥ) consider the individual self (ātman) to be a singular self (ekātman).
तत्र यः परमात्मा हि स नित्यं निर्गुणः स्मृतः ।
स हि नारायणो ज्ञेयः सर्वात्मा पुरुषो हि सः ।
न लिप्यते फलैश्चापि पद्मपत्रमिवाम्भसा ॥१४॥
14. tatra yaḥ paramātmā hi sa nityaṁ nirguṇaḥ smṛtaḥ ,
sa hi nārāyaṇo jñeyaḥ sarvātmā puruṣo hi saḥ ,
na lipyate phalaiścāpi padmapatramivāmbhasā.
14. tatra yaḥ paramātmā hi saḥ nityam
nirguṇaḥ smṛtaḥ saḥ hi nārāyaṇaḥ jñeyaḥ
sarvātmā puruṣaḥ hi saḥ na lipyate
phalaiḥ ca api padmapatram iva ambhasā
14. tatra hi yaḥ paramātmā saḥ nityam
nirguṇaḥ smṛtaḥ hi saḥ nārāyaṇaḥ jñeyaḥ
saḥ hi sarvātmā puruṣaḥ ca api
ambhasā padmapatram iva phalaiḥ na lipyate
14. Indeed, that Supreme Self (paramātman) is eternally declared to be without qualities (nirguṇa). He is to be known as Nārāyaṇa, for He is the supreme cosmic person (puruṣa) and the self of all (sarvātmā). He is not stained by the fruits (of actions), just as a lotus leaf is not touched by water.
कर्मात्मा त्वपरो योऽसौ मोक्षबन्धैः स युज्यते ।
ससप्तदशकेनापि राशिना युज्यते हि सः ।
एवं बहुविधः प्रोक्तः पुरुषस्ते यथाक्रमम् ॥१५॥
15. karmātmā tvaparo yo'sau mokṣabandhaiḥ sa yujyate ,
sasaptadaśakenāpi rāśinā yujyate hi saḥ ,
evaṁ bahuvidhaḥ proktaḥ puruṣaste yathākramam.
15. karmātmā tu aparaḥ yaḥ asau mokṣabandhaiḥ
saḥ yujyate | saḥ saptadaśakena
api rāśinā yujyate hi saḥ | evam
bahuvidhaḥ proktaḥ puruṣaḥ te yathākramam
15. tu yaḥ asau aparaḥ karmātmā saḥ
mokṣabandhaiḥ yujyate hi saḥ api
saptadaśakena rāśinā yujyate evam bahuvidhaḥ
puruṣaḥ te yathākramam proktaḥ
15. But that other one, the self engaged in action (karmātman), is subject to both liberation (mokṣa) and bondage. Indeed, he is also associated with the aggregate of seventeen (elements). Thus, this (puruṣa) has been described to you in various forms, in proper sequence.
यत्तत्कृत्स्नं लोकतन्त्रस्य धाम वेद्यं परं बोधनीयं सबोद्धृ ।
मन्ता मन्तव्यं प्राशिता प्राशितव्यं घ्राता घ्रेयं स्पर्शिता स्पर्शनीयम् ॥१६॥
16. yattatkṛtsnaṁ lokatantrasya dhāma; vedyaṁ paraṁ bodhanīyaṁ saboddhṛ ,
mantā mantavyaṁ prāśitā prāśitavyaṁ; ghrātā ghreyaṁ sparśitā sparśanīyam.
16. yat tat kṛtsnam lokatantrasya dhāma
vedyam param bodhanīyam saboddhṛ
mantā mantavyam prāśitā prāśitavyam
ghrātā ghreyam sparśitā sparśanīyam
16. yat tat kṛtsnam lokatantrasya dhāma
param vedyam bodhanīyam saboddhṛ
mantā mantavyam prāśitā prāśitavyam
ghrātā ghreyam sparśitā sparśanīyam
16. That which is the entire abode of the world-system is to be known, supreme, and to be comprehended; it is the perfect comprehender, the thinker and the thought, the enjoyer and the enjoyed, the smeller and the smelt, the toucher and the touched.
द्रष्टा द्रष्टव्यं श्राविता श्रावणीयं ज्ञाता ज्ञेयं सगुणं निर्गुणं च ।
यद्वै प्रोक्तं गुणसाम्यं प्रधानं नित्यं चैतच्छाश्वतं चाव्ययं च ॥१७॥
17. draṣṭā draṣṭavyaṁ śrāvitā śrāvaṇīyaṁ; jñātā jñeyaṁ saguṇaṁ nirguṇaṁ ca ,
yadvai proktaṁ guṇasāmyaṁ pradhānaṁ; nityaṁ caitacchāśvataṁ cāvyayaṁ ca.
17. draṣṭā draṣṭavyaṃ śrāvitā śrāvaṇīyaṃ
jñātā jñeyaṃ saguṇaṃ nirguṇaṃ ca yat
vai proktaṃ guṇasāmyaṃ pradhānaṃ
nityaṃ ca etat śāśvataṃ ca avyayaṃ ca
17. draṣṭā draṣṭavyam śrāvitā śrāvaṇīyam
jñātā jñeyam saguṇam nirguṇam ca yat
vai guṇasāmyam pradhānam proktam ca
etat nityam ca śāśvatam ca avyayam ca
17. The perceiver and the perceived, the hearer and that which is to be heard, the knower and that which is to be known, that which is with qualities and that which is without qualities; indeed, that which is declared as the equilibrium of the qualities is primordial nature (prakṛti). And this (primordial nature) is eternal, everlasting, and imperishable.
यद्वै सूते धातुराद्यं निधानं तद्वै विप्राः प्रवदन्तेऽनिरुद्धम् ।
यद्वै लोके वैदिकं कर्म साधु आशीर्युक्तं तद्धि तस्योपभोज्यम् ॥१८॥
18. yadvai sūte dhāturādyaṁ nidhānaṁ; tadvai viprāḥ pravadante'niruddham ,
yadvai loke vaidikaṁ karma sādhu; āśīryuktaṁ taddhi tasyopabhojyam.
18. yat vai sūte dhātuḥ ādyaṃ nidhānaṃ
tat vai viprāḥ pravadante aniruddham
yat vai loke vaidikaṃ karma sādhu
āśīryuktaṃ tat hi tasya upabhojyam
18. yat vai ādyaṃ nidhānaṃ dhātuḥ sūte
tat vai viprāḥ aniruddham pravadante
yat vai loke sādhu āśīryuktaṃ
vaidikaṃ karma tat hi tasya upabhojyam
18. Indeed, that which is the primal origin and gives birth (to all), that, the wise (viprāḥ) declare to be Aniruddha. And whatever proper Vedic action (karma) in the world is accompanied by blessings, that indeed is for his enjoyment.
देवाः सर्वे मुनयः साधु दान्तास्तं प्राग्यज्ञैर्यज्ञभागं यजन्ते ।
अहं ब्रह्मा आद्य ईशः प्रजानां तस्माज्जातस्त्वं च मत्तः प्रसूतः ।
मत्तो जगज्जङ्गमं स्थावरं च सर्वे वेदाः सरहस्या हि पुत्र ॥१९॥
19. devāḥ sarve munayaḥ sādhu dāntā;staṁ prāgyajñairyajñabhāgaṁ yajante ,
ahaṁ brahmā ādya īśaḥ prajānāṁ; tasmājjātastvaṁ ca mattaḥ prasūtaḥ ,
matto jagajjaṅgamaṁ sthāvaraṁ ca; sarve vedāḥ sarahasyā hi putra.
19. devāḥ sarve munayaḥ sādhu dāntāḥ tam prāk yajñaiḥ
yajñabhāgaṃ yajante aham brahmā ādyaḥ īśaḥ prajānām
tasmāt jātaḥ tvam ca mattaḥ prasūtaḥ mattaḥ jagat
jaṅgamam sthāvaram ca sarve vedāḥ sarahasyāḥ hi putra
19. sarve devāḥ sādhu dāntāḥ munayaḥ tam prāk yajñaiḥ
yajñabhāgam yajante aham prajānām ādyaḥ īśaḥ brahmā
putra tvam tasmāt jātaḥ ca mattaḥ prasūtaḥ mattaḥ
jagat jaṅgamam sthāvaram ca hi sarve sarahasyāḥ vedāḥ
19. All gods and virtuous, self-controlled sages (muni) formerly worshiped him (the Supreme Being) with Vedic rituals (yajña), offering him a share of the Vedic ritual (yajña). I am Brahmā, the primal lord of creatures. You were born from me, and from me (you were) brought forth. From me comes the entire world, both moving and stationary, and indeed, all the Vedas with their profound secrets, O son.
चतुर्विभक्तः पुरुषः स क्रीडति यथेच्छति ।
एवं स एव भगवाञ्ज्ञानेन प्रतिबोधितः ॥२०॥
20. caturvibhaktaḥ puruṣaḥ sa krīḍati yathecchati ,
evaṁ sa eva bhagavāñjñānena pratibodhitaḥ.
20. caturvibhaktaḥ puruṣaḥ saḥ krīḍati yathā icchati
evam saḥ eva bhagavān jñānena pratibodhitaḥ
20. caturvibhaktaḥ saḥ puruṣaḥ yathā icchati krīḍati
evam saḥ eva bhagavān jñānena pratibodhitaḥ
20. The cosmic person (puruṣa), divided into four, plays as he wishes. Thus, that very venerable Lord (Bhagavān) is awakened by knowledge.
एतत्ते कथितं पुत्र यथावदनुपृच्छतः ।
सांख्यज्ञाने तथा योगे यथावदनुवर्णितम् ॥२१॥
21. etatte kathitaṁ putra yathāvadanupṛcchataḥ ,
sāṁkhyajñāne tathā yoge yathāvadanuvarṇitam.
21. etat te kathitam putra yathāvat anupṛcchataḥ
sāṃkhyajñāne tathā yoge yathāvat anuvarṇitam
21. putra,
te etat kathitam yathāvat anupṛcchataḥ sāṃkhyajñāne tathā yoge yathāvat anuvarṇitam.
21. O son, this has been explained to you correctly as you inquired. It has been described appropriately in both Sāṃkhya knowledge and (yoga).