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महाभारतः       mahābhārataḥ - book-13, chapter-111

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युधिष्ठिर उवाच ।
यद्वरं सर्वतीर्थानां तद्ब्रवीहि पितामह ।
यत्र वै परमं शौचं तन्मे व्याख्यातुमर्हसि ॥१॥
1. yudhiṣṭhira uvāca ,
yadvaraṁ sarvatīrthānāṁ tadbravīhi pitāmaha ,
yatra vai paramaṁ śaucaṁ tanme vyākhyātumarhasi.
1. yudhiṣṭhiraḥ uvāca yat varam sarvatīrthānām tat bravīhi
pitāmaha yatra vai paramam śaucam tat me vyākhyātum arhasi
1. yudhiṣṭhiraḥ uvāca pitāmaha sarvatīrthānām yat varam tat
bravīhi yatra vai paramam śaucam tat me vyākhyātum arhasi
1. Yudhiṣṭhira said: "O Grandsire, please tell me which among all holy places (tīrtha) is the best. You should explain to me where supreme purity is truly found."
भीष्म उवाच ।
सर्वाणि खलु तीर्थानि गुणवन्ति मनीषिणाम् ।
यत्तु तीर्थं च शौचं च तन्मे शृणु समाहितः ॥२॥
2. bhīṣma uvāca ,
sarvāṇi khalu tīrthāni guṇavanti manīṣiṇām ,
yattu tīrthaṁ ca śaucaṁ ca tanme śṛṇu samāhitaḥ.
2. bhīṣmaḥ uvāca sarvāṇi khalu tīrthāni guṇavanti manīṣiṇām
yat tu tīrtham ca śaucam ca tat me śṛṇu samāhitaḥ
2. bhīṣmaḥ uvāca khalu manīṣiṇām sarvāṇi tīrthāni guṇavanti
tu yat tīrtham ca śaucam ca tat me samāhitaḥ śṛṇu
2. Bhīṣma said: "Indeed, for the discerning (manīṣin), all holy places (tīrtha) possess merit. But regarding that which encompasses both a holy place (tīrtha) and purity, listen to me attentively."
अगाधे विमले शुद्धे सत्यतोये धृतिह्रदे ।
स्नातव्यं मानसे तीर्थे सत्त्वमालम्ब्य शाश्वतम् ॥३॥
3. agādhe vimale śuddhe satyatoye dhṛtihrade ,
snātavyaṁ mānase tīrthe sattvamālambya śāśvatam.
3. agādhe vimale śuddhe satyatoye dhṛtihrade
snātavyam mānase tīrthe sattvam ālambya śāśvatam
3. śāśvatam sattvam ālambya agādhe vimale śuddhe
satyatoye dhṛtihrade mānase tīrthe snātavyam
3. One should bathe in the profound, spotless, and pure mental holy place (tīrtha), whose waters are truth and whose depths are fortitude, by taking refuge in the eternal principle of goodness (sattva).
तीर्थशौचमनर्थित्वमार्दवं सत्यमार्जवम् ।
अहिंसा सर्वभूतानामानृशंस्यं दमः शमः ॥४॥
4. tīrthaśaucamanarthitvamārdavaṁ satyamārjavam ,
ahiṁsā sarvabhūtānāmānṛśaṁsyaṁ damaḥ śamaḥ.
4. tīrthaśaucam anarthitvam mārdavam satyam ārjavam
ahiṃsā sarvabhūtānām ānṛśaṃsyam damaḥ śamaḥ
4. tīrthaśaucam anarthitvam mārdavam satyam ārjavam
ahiṃsā sarvabhūtānām ānṛśaṃsyam damaḥ śamaḥ
4. Purity in sacred conduct, disinterest in worldly gain, gentleness, truthfulness, straightforwardness, non-violence towards all beings, compassion, self-restraint (dama), and inner peace (śama).
निर्ममा निरहंकारा निर्द्वंद्वा निष्परिग्रहाः ।
शुचयस्तीर्थभूतास्ते ये भैक्षमुपभुञ्जते ॥५॥
5. nirmamā nirahaṁkārā nirdvaṁdvā niṣparigrahāḥ ,
śucayastīrthabhūtāste ye bhaikṣamupabhuñjate.
5. nirmamāḥ nirahaṃkārāḥ nirdvandvāḥ niṣparigrahāḥ
śucayaḥ tīrthabhūtāḥ te ye bhaikṣam upabhuñjate
5. ye bhaikṣam upabhuñjate,
te nirmamāḥ nirahaṃkārāḥ nirdvandvāḥ niṣparigrahāḥ śucayaḥ tīrthabhūtāḥ
5. Those who are free from possessiveness, devoid of ego (ahaṅkāra), beyond dualities, and without attachments (niṣparigraha) - such pure individuals become like sacred places (tīrthabhūta) when they subsist on begged alms.
तत्त्ववित्त्वनहंबुद्धिस्तीर्थं परममुच्यते ।
शौचलक्षणमेतत्ते सर्वत्रैवान्ववेक्षणम् ॥६॥
6. tattvavittvanahaṁbuddhistīrthaṁ paramamucyate ,
śaucalakṣaṇametatte sarvatraivānvavekṣaṇam.
6. tattvavittvam anahaṃbuddhiḥ tīrtham paramam ucyate
śaucalakṣaṇam etat te sarvatra eva anvavekṣaṇam
6. tattvavittvam anahaṃbuddhiḥ ca paramam tīrtham ucyate.
etat te śaucalakṣaṇam eva sarvatra anvavekṣaṇam (asti).
6. Being a knower of reality and possessing an intellect free from ego (ahaṅkāra) is declared to be the supreme source of purity (tīrtha). This characteristic of purity, for you, is indeed constant discernment everywhere.
रजस्तमः सत्त्वमथो येषां निर्धौतमात्मनः ।
शौचाशौचे न ते सक्ताः स्वकार्यपरिमार्गिणः ॥७॥
7. rajastamaḥ sattvamatho yeṣāṁ nirdhautamātmanaḥ ,
śaucāśauce na te saktāḥ svakāryaparimārgiṇaḥ.
7. rajastamaḥ sattvam atho yeṣām nirdhautam ātmanaḥ
śaucāśauce na te saktāḥ svakāryaparimārgiṇaḥ
7. atho yeṣām ātmanaḥ rajastamaḥ sattvam nirdhautam,
te śaucāśauce na saktāḥ (santi),
(yatas te) svakāryaparimārgiṇaḥ (santi).
7. Moreover, those from whose inner being (ātman) "rajas", "tamas", and "sattva" have been thoroughly washed away (nirdhautam), they are not attached to purity or impurity, as they are seekers of their own true essence (sva-kārya).
सर्वत्यागेष्वभिरताः सर्वज्ञाः सर्वदर्शिनः ।
शौचेन वृत्तशौचार्थास्ते तीर्थाः शुचयश्च ते ॥८॥
8. sarvatyāgeṣvabhiratāḥ sarvajñāḥ sarvadarśinaḥ ,
śaucena vṛttaśaucārthāste tīrthāḥ śucayaśca te.
8. sarvatyāgeṣu abhiratāḥ sarvajñāḥ sarvadarśinaḥ
śaucena vṛttaśaucārthāḥ te tīrthāḥ śucayaḥ ca te
8. Those who delight in complete renunciation, who are all-knowing and all-seeing, and whose objective is purity of conduct achieved through purity, they are indeed holy and pure.
नोदकक्लिन्नगात्रस्तु स्नात इत्यभिधीयते ।
स स्नातो यो दमस्नातः सबाह्याभ्यन्तरः शुचिः ॥९॥
9. nodakaklinnagātrastu snāta ityabhidhīyate ,
sa snāto yo damasnātaḥ sabāhyābhyantaraḥ śuciḥ.
9. na udakaklinnagātraḥ tu snātaḥ iti abhidhīyate
saḥ snātaḥ yaḥ damasnātaḥ sabāhyābhyantaraḥ śuciḥ
9. One whose body is merely wet with water is not truly called 'bathed.' He is truly bathed who is cleansed by self-control and is pure both externally and internally.
अतीतेष्वनपेक्षा ये प्राप्तेष्वर्थेषु निर्ममाः ।
शौचमेव परं तेषां येषां नोत्पद्यते स्पृहा ॥१०॥
10. atīteṣvanapekṣā ye prāpteṣvartheṣu nirmamāḥ ,
śaucameva paraṁ teṣāṁ yeṣāṁ notpadyate spṛhā.
10. atīteṣu anapekṣāḥ ye prāpteṣu artheṣu nirmamāḥ
śaucam eva param teṣām yeṣām na utpadyate spṛhā
10. Those who have no longing for the past and are free from attachment to things obtained, for them, the highest purity is that state in which no craving arises.
प्रज्ञानं शौचमेवेह शरीरस्य विशेषतः ।
तथा निष्किंचनत्वं च मनसश्च प्रसन्नता ॥११॥
11. prajñānaṁ śaucameveha śarīrasya viśeṣataḥ ,
tathā niṣkiṁcanatvaṁ ca manasaśca prasannatā.
11. prajñānam śaucam eva iha śarīrasya viśeṣataḥ
tathā niṣkiñcanatvam ca manasaḥ ca prasannatā
11. Here, wisdom (prajñāna), purity (śauca) - particularly of the body - and also non-possessiveness (niṣkiñcanatva) and serenity of mind (prasannatā) are essential qualities.
वृत्तशौचं मनःशौचं तीर्थशौचं परं हितम् ।
ज्ञानोत्पन्नं च यच्छौचं तच्छौचं परमं मतम् ॥१२॥
12. vṛttaśaucaṁ manaḥśaucaṁ tīrthaśaucaṁ paraṁ hitam ,
jñānotpannaṁ ca yacchaucaṁ tacchaucaṁ paramaṁ matam.
12. vṛttaśaucam manaḥśaucam tīrthaśaucam param hitam
jñānotpannam ca yat śaucam tat śaucam paramam matam
12. vṛttaśaucam manaḥśaucam tīrthaśaucam param hitam ca
yat jñānotpannam śaucam tat śaucam paramam matam
12. Purity of conduct, purity of mind, and purity attained through sacred places (tīrtha) are of supreme benefit. However, the purity arising from true knowledge is considered the ultimate purity.
मनसाथ प्रदीपेन ब्रह्मज्ञानबलेन च ।
स्नाता ये मानसे तीर्थे तज्ज्ञाः क्षेत्रज्ञदर्शिनः ॥१३॥
13. manasātha pradīpena brahmajñānabalena ca ,
snātā ye mānase tīrthe tajjñāḥ kṣetrajñadarśinaḥ.
13. manasā atha pradīpena brahma-jñāna-balena ca snātāḥ
ye mānase tīrthe tat-jñāḥ kṣetrajña-darśinaḥ
13. ye manasā atha pradīpena ca brahma-jñāna-balena
mānase tīrthe snātāḥ te tat-jñāḥ kṣetrajña-darśinaḥ
13. Those who have bathed in the sacred mental bathing-place (tīrtha) by means of the mind as a lamp and by the power of the knowledge of the Absolute (brahman), they are the true knowers, the seers of the knower of the field (kṣetrajña).
समारोपितशौचस्तु नित्यं भावसमन्वितः ।
केवलं गुणसंपन्नः शुचिरेव नरः सदा ॥१४॥
14. samāropitaśaucastu nityaṁ bhāvasamanvitaḥ ,
kevalaṁ guṇasaṁpannaḥ śucireva naraḥ sadā.
14. samāropitaśaucaḥ tu nityam bhāvasamanvitaḥ
kevalam guṇasampannaḥ śuciḥ eva naraḥ sadā
14. tu yaḥ samāropitaśaucaḥ nityam bhāvasamanvitaḥ
kevalam guṇasampannaḥ saḥ naraḥ sadā śuciḥ eva
14. Indeed, a person who has established purity within himself, who is always endowed with the right disposition, and who is solely possessed of virtues, is truly pure forever.
शरीरस्थानि तीर्थानि प्रोक्तान्येतानि भारत ।
पृथिव्यां यानि तीर्थानि पुण्यानि शृणु तान्यपि ॥१५॥
15. śarīrasthāni tīrthāni proktānyetāni bhārata ,
pṛthivyāṁ yāni tīrthāni puṇyāni śṛṇu tānyapi.
15. śarīrasthāni tīrthāni proktāni etāni bhārata
pṛthivyām yāni tīrthāni puṇyāni śṛṇu tāni api
15. bhārata etāni śarīrasthāni tīrthāni proktāni;
pṛthivyām yāni puṇyāni tīrthāni tāni api śṛṇu
15. O Bhārata, these sacred places (tīrtha) located within the body have been declared. Now, listen also to those meritorious sacred places (tīrtha) which are found on earth.
यथा शरीरस्योद्देशाः शुचयः परिनिर्मिताः ।
तथा पृथिव्या भागाश्च पुण्यानि सलिलानि च ॥१६॥
16. yathā śarīrasyoddeśāḥ śucayaḥ parinirmitāḥ ,
tathā pṛthivyā bhāgāśca puṇyāni salilāni ca.
16. yathā śarīrasya uddeśāḥ śucayaḥ parinirmitāḥ
tathā pṛthivyā bhāgāḥ ca puṇyāni salilāni ca
16. yathā śarīrasya uddeśāḥ śucayaḥ parinirmitāḥ
tathā pṛthivyā bhāgāḥ ca salilāni ca puṇyāni
16. Just as certain parts of the body are intrinsically pure, similarly, there are parts of the earth and its waters that are sacred.
प्रार्थनाच्चैव तीर्थस्य स्नानाच्च पितृतर्पणात् ।
धुनन्ति पापं तीर्थेषु पूता यान्ति दिवं सुखम् ॥१७॥
17. prārthanāccaiva tīrthasya snānācca pitṛtarpaṇāt ,
dhunanti pāpaṁ tīrtheṣu pūtā yānti divaṁ sukham.
17. prārthanāt ca eva tīrthasya snānāt ca pitṛtarpaṇāt
dhunanti pāpam tīrtheṣu pūtāḥ yānti divam sukham
17. tīrthasya prārthanāt ca eva snānāt ca pitṛtarpaṇāt
tīrtheṣu pāpam dhunanti pūtāḥ divam sukham yānti
17. Through prayer at a sacred ford (tīrtha), by bathing, and by performing ancestral rites (pitṛtarpaṇa), people cleanse themselves of misdeeds in these holy places. Purified, they attain heaven blissfully.
परिग्रहाच्च साधूनां पृथिव्याश्चैव तेजसा ।
अतीव पुण्यास्ते भागाः सलिलस्य च तेजसा ॥१८॥
18. parigrahācca sādhūnāṁ pṛthivyāścaiva tejasā ,
atīva puṇyāste bhāgāḥ salilasya ca tejasā.
18. parigrahāt ca sādhūnām pṛthivyāḥ ca eva tejasā
atīva puṇyāḥ te bhāgāḥ salilasya ca tejasā
18. sādhūnām parigrahāt ca pṛthivyāḥ ca eva tejasā
te bhāgāḥ atīva puṇyāḥ salilasya ca tejasā
18. And through the company of virtuous persons (sādhu), as well as by the intrinsic radiance (tejas) of the earth, those places become exceptionally sacred. This is also true for the radiance (tejas) of water.
मनसश्च पृथिव्याश्च पुण्यतीर्थास्तथापरे ।
उभयोरेव यः स्नातः स सिद्धिं शीघ्रमाप्नुयात् ॥१९॥
19. manasaśca pṛthivyāśca puṇyatīrthāstathāpare ,
ubhayoreva yaḥ snātaḥ sa siddhiṁ śīghramāpnuyāt.
19. manasaḥ ca pṛthivyāḥ ca puṇyatīrthāḥ tathā apare
ubhayoḥ eva yaḥ snātaḥ saḥ siddhim śīghram āpnuyāt
19. manasaḥ ca pṛthivyāḥ ca tathā apare puṇyatīrthāḥ
ubhayoḥ eva yaḥ snātaḥ saḥ siddhim śīghram āpnuyāt
19. There are also other sacred places (tīrtha) related to the mind and to the earth. Indeed, whoever bathes in both of these attains spiritual accomplishment (siddhi) quickly.
यथा बलं क्रियाहीनं क्रिया वा बलवर्जिता ।
नेह साधयते कार्यं समायुक्तस्तु सिध्यति ॥२०॥
20. yathā balaṁ kriyāhīnaṁ kriyā vā balavarjitā ,
neha sādhayate kāryaṁ samāyuktastu sidhyati.
20. yathā balam kriyāhīnam kriyā vā balavarjitā na
iha sādhayate kāryam samāyuktaḥ tu sidhyati
20. yathā kriyāhīnam balam vā balavarjitā kriyā
iha kāryam na sādhayate tu samāyuktaḥ sidhyati
20. Just as strength without action, or action without strength, does not achieve its purpose here (in this world), but when both are combined, success is attained.
एवं शरीरशौचेन तीर्थशौचेन चान्वितः ।
ततः सिद्धिमवाप्नोति द्विविधं शौचमुत्तमम् ॥२१॥
21. evaṁ śarīraśaucena tīrthaśaucena cānvitaḥ ,
tataḥ siddhimavāpnoti dvividhaṁ śaucamuttamam.
21. evam śarīraśaucena tīrthaśaucena ca anvitaḥ
tataḥ siddhim avāpnoti dvividham śaucam uttamam
21. evam śarīraśaucena ca tīrthaśaucena anvitaḥ
tataḥ siddhim avāpnoti dvividham śaucam uttamam
21. Thus, one who is endowed with bodily purity and also the purity associated with sacred places/practices attains accomplishment. This twofold purity is considered supreme.