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महाभारतः       mahābhārataḥ - book-14, chapter-27

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ब्राह्मण उवाच ।
संकल्पदंशमशकं शोकहर्षहिमातपम् ।
मोहान्धकारतिमिरं लोभव्यालसरीसृपम् ॥१॥
1. brāhmaṇa uvāca ,
saṁkalpadaṁśamaśakaṁ śokaharṣahimātapam ,
mohāndhakāratimiraṁ lobhavyālasarīsṛpam.
1. brāhmaṇaḥ uvāca saṅkalpadaṃśamaśakam śokaharṣahimātapaṃ
mohāndhakāratimiram lobhavyālasarīsṛpam
1. brāhmaṇaḥ uvāca saṅkalpadaṃśamaśakam śokaharṣahimātapaṃ
mohāndhakāratimiram lobhavyālasarīsṛpam
1. The Brahmin said: (I have traversed a path characterized by) mosquitoes that sting with mental resolves, the cold and heat caused by sorrow and joy, the dense darkness of delusion (moha), and crawling reptiles of greed.
विषयैकात्ययाध्वानं कामक्रोधविरोधकम् ।
तदतीत्य महादुर्गं प्रविष्टोऽस्मि महद्वनम् ॥२॥
2. viṣayaikātyayādhvānaṁ kāmakrodhavirodhakam ,
tadatītya mahādurgaṁ praviṣṭo'smi mahadvanam.
2. viṣayaikātyayādhvānaṃ kāmakrodhavirodhakam |
tat atītya mahādurgaṃ praviṣṭaḥ asmi mahadvanam
2. tat mahādurgaṃ viṣayaikātyayādhvānaṃ
kāmakrodhavirodhakam atītya mahat vanam praviṣṭaḥ asmi
2. (This path is also) a journey where sense objects (viṣaya) are the sole passage, and which creates conflict arising from desire (kāma) and anger (krodha). Having crossed over that great fortress (mahādurga), I have entered a vast forest.
ब्राह्मण्युवाच ।
क्व तद्वनं महाप्राज्ञ के वृक्षाः सरितश्च काः ।
गिरयः पर्वताश्चैव कियत्यध्वनि तद्वनम् ॥३॥
3. brāhmaṇyuvāca ,
kva tadvanaṁ mahāprājña ke vṛkṣāḥ saritaśca kāḥ ,
girayaḥ parvatāścaiva kiyatyadhvani tadvanam.
3. brāhmaṇī uvāca | kva tat vanam mahāprājña ke vṛkṣāḥ saritaḥ
ca kāḥ | girayaḥ parvatāḥ ca eva kiyati adhvani tat vanam
3. brāhmaṇī uvāca mahāprājña kva tat vanam ke vṛkṣāḥ ca kāḥ
saritaḥ ca eva girayaḥ parvatāḥ kiyati adhvani tat vanam
3. The Brahmin's wife said: "Where is that forest, O greatly wise one? What trees are there? And what rivers? And what mountains and peaks? At what distance is that forest?"
ब्राह्मण उवाच ।
न तदस्ति पृथग्भावे किंचिदन्यत्ततः समम् ।
न तदस्त्यपृथग्भावे किंचिद्दूरतरं ततः ॥४॥
4. brāhmaṇa uvāca ,
na tadasti pṛthagbhāve kiṁcidanyattataḥ samam ,
na tadastyapṛthagbhāve kiṁciddūrataraṁ tataḥ.
4. brāhmaṇaḥ uvāca | na tat asti pṛthagbhāve kiñcit anyat tataḥ
samam | na tat asti apṛthagbhāve kiñcit dūrataram tataḥ
4. brāhmaṇaḥ uvāca tat pṛthagbhāve na
asti kiñcit anyat samam tataḥ (api
na asti) tat apṛthagbhāve na asti
kiñcit dūrataram tataḥ (api na asti)
4. The Brahmin said: "That (forest) does not exist as a separate entity, nor is anything else equal to it. Nor does it exist as a non-separate entity, nor is anything more distant than it."
तस्माद्ध्रस्वतरं नास्ति न ततोऽस्ति बृहत्तरम् ।
नास्ति तस्माद्दुःखतरं नास्त्यन्यत्तत्समं सुखम् ॥५॥
5. tasmāddhrasvataraṁ nāsti na tato'sti bṛhattaram ,
nāsti tasmādduḥkhataraṁ nāstyanyattatsamaṁ sukham.
5. tasmāt hrasvataram na asti na tataḥ asti bṛhattaram na
asti tasmāt duḥkhataram na asti anyat tatsamam sukham
5. tasmāt hrasvataram na asti tataḥ bṛhattaram na asti
tasmāt duḥkhataram na asti anyat tatsamam sukham na asti
5. There is nothing shorter than it, nor anything greater than it. There is nothing more sorrowful than it, nor any other happiness equal to it.
न तत्प्रविश्य शोचन्ति न प्रहृष्यन्ति च द्विजाः ।
न च बिभ्यति केषांचित्तेभ्यो बिभ्यति के च न ॥६॥
6. na tatpraviśya śocanti na prahṛṣyanti ca dvijāḥ ,
na ca bibhyati keṣāṁcittebhyo bibhyati ke ca na.
6. na tat praviśya śocanti na prahṛṣyanti ca dvijāḥ
na ca bibhyati keṣāṃcit tebhyaḥ bibhyati ke ca na
6. dvijāḥ tat praviśya na śocanti ca na prahṛṣyanti
ca keṣāṃcit na bibhyati ca ke tebhyaḥ na bibhyati
6. Having entered that (state or realm), the twice-born (dvijas) neither grieve nor rejoice. They do not fear anyone, nor do some others fear them.
तस्मिन्वने सप्त महाद्रुमाश्च फलानि सप्तातिथयश्च सप्त ।
सप्ताश्रमाः सप्त समाधयश्च दीक्षाश्च सप्तैतदरण्यरूपम् ॥७॥
7. tasminvane sapta mahādrumāśca; phalāni saptātithayaśca sapta ,
saptāśramāḥ sapta samādhayaśca; dīkṣāśca saptaitadaraṇyarūpam.
7. tasmin vane sapta mahādrumāḥ ca
phalāni sapta atithayaḥ ca sapta
sapta āśramāḥ sapta samādhayaḥ
ca dīkṣāḥ ca sapta etat araṇyarūpam
7. tasmin vane sapta mahādrumāḥ ca
sapta phalāni ca sapta atithayaḥ
sapta āśramāḥ ca sapta samādhayaḥ
ca sapta dīkṣāḥ ca etat araṇyarūpam
7. In that forest, there are seven great trees, seven fruits, and seven guests. There are seven stages of life (āśramas), seven states of meditative absorption (samādhis), and seven initiations; this is the true nature of that forest.
पञ्चवर्णानि दिव्यानि पुष्पाणि च फलानि च ।
सृजन्तः पादपास्तत्र व्याप्य तिष्ठन्ति तद्वनम् ॥८॥
8. pañcavarṇāni divyāni puṣpāṇi ca phalāni ca ,
sṛjantaḥ pādapāstatra vyāpya tiṣṭhanti tadvanam.
8. pañcavarnāni divyāni puṣpāṇi ca phalāni ca
sṛjantaḥ pādapāḥ tatra vyāpya tiṣṭhanti tat vanam
8. tatra pādapāḥ pañcavarnāni divyāni puṣpāṇi ca
phalāni ca sṛjantaḥ tat vanam vyāpya tiṣṭhanti
8. There, trees stand, pervading that forest, producing divine, five-colored flowers and fruits.
सुवर्णानि द्विवर्णानि पुष्पाणि च फलानि च ।
सृजन्तः पादपास्तत्र व्याप्य तिष्ठन्ति तद्वनम् ॥९॥
9. suvarṇāni dvivarṇāni puṣpāṇi ca phalāni ca ,
sṛjantaḥ pādapāstatra vyāpya tiṣṭhanti tadvanam.
9. suvarṇāni dvivarṇāni puṣpāṇi ca phalāni ca
sṛjantaḥ pādapāḥ tatra vyāpya tiṣṭhanti tat vanam
9. tatra pādapāḥ tat vanam vyāpya suvarṇāni dvivarṇāni
puṣpāṇi ca phalāni ca sṛjantaḥ tiṣṭhanti
9. There, trees stand covering that forest, producing golden and two-colored flowers and fruits.
चतुर्वर्णानि दिव्यानि पुष्पाणि च फलानि च ।
सृजन्तः पादपास्तत्र व्याप्य तिष्ठन्ति तद्वनम् ॥१०॥
10. caturvarṇāni divyāni puṣpāṇi ca phalāni ca ,
sṛjantaḥ pādapāstatra vyāpya tiṣṭhanti tadvanam.
10. caturvarṇāni divyāni puṣpāṇi ca phalāni ca
sṛjantaḥ pādapāḥ tatra vyāpya tiṣṭhanti tat vanam
10. tatra pādapāḥ tat vanam vyāpya divyāni caturvarṇāni
puṣpāṇi ca phalāni ca sṛjantaḥ tiṣṭhanti
10. There, trees stand covering that forest, producing divine and four-colored flowers and fruits.
शंकराणि त्रिवर्णानि पुष्पाणि च फलानि च ।
सृजन्तः पादपास्तत्र व्याप्य तिष्ठन्ति तद्वनम् ॥११॥
11. śaṁkarāṇi trivarṇāni puṣpāṇi ca phalāni ca ,
sṛjantaḥ pādapāstatra vyāpya tiṣṭhanti tadvanam.
11. śaṅkarāṇi trivarṇāni puṣpāṇi ca phalāni ca
sṛjantaḥ pādapāḥ tatra vyāpya tiṣṭhanti tat vanam
11. tatra pādapāḥ tat vanam vyāpya śaṅkarāṇi trivarṇāni
puṣpāṇi ca phalāni ca sṛjantaḥ tiṣṭhanti
11. There, trees stand covering that forest, producing auspicious and three-colored flowers and fruits.
सुरभीण्येकवर्णानि पुष्पाणि च फलानि च ।
सृजन्तः पादपास्तत्र व्याप्य तिष्ठन्ति तद्वनम् ॥१२॥
12. surabhīṇyekavarṇāni puṣpāṇi ca phalāni ca ,
sṛjantaḥ pādapāstatra vyāpya tiṣṭhanti tadvanam.
12. surabhīṇi ekavarṇāni puṣpāṇi ca phalāni ca
sṛjantaḥ pādapāḥ tatra vyāpya tiṣṭhanti tat vanam
12. tatra pādapāḥ tat vanam vyāpya surabhīṇi ekavarṇāni
puṣpāṇi ca phalāni ca sṛjantaḥ tiṣṭhanti
12. There, trees stand covering that forest, producing fragrant and single-colored flowers and fruits.
बहून्यव्यक्तवर्णानि पुष्पाणि च फलानि च ।
विसृजन्तौ महावृक्षौ तद्वनं व्याप्य तिष्ठतः ॥१३॥
13. bahūnyavyaktavarṇāni puṣpāṇi ca phalāni ca ,
visṛjantau mahāvṛkṣau tadvanaṁ vyāpya tiṣṭhataḥ.
13. bahūni avyakta-varṇāni puṣpāṇi ca phalāni ca
visṛjantau mahā-vṛkṣau tat vanam vyāpya tiṣṭhataḥ
13. mahā-vṛkṣau avyakta-varṇāni bahūni puṣpāṇi ca
phalāni ca visṛjantau tat vanam vyāpya tiṣṭhataḥ
13. Two mighty trees, producing numerous flowers and fruits of indistinct colors, stand there, having spread throughout that forest.
एको ह्यग्निः सुमना ब्राह्मणोऽत्र पञ्चेन्द्रियाणि समिधश्चात्र सन्ति ।
तेभ्यो मोक्षाः सप्त भवन्ति दीक्षा गुणाः फलान्यतिथयः फलाशाः ॥१४॥
14. eko hyagniḥ sumanā brāhmaṇo'tra; pañcendriyāṇi samidhaścātra santi ,
tebhyo mokṣāḥ sapta bhavanti dīkṣā; guṇāḥ phalānyatithayaḥ phalāśāḥ.
14. ekaḥ hi agniḥ sumanāḥ brāhmaṇaḥ atra
pañca-indriyāṇi samidhaḥ ca atra
santi tebhyaḥ mokṣāḥ sapta bhavanti
dīkṣāḥ guṇāḥ phalāni atithayaḥ phala-āśāḥ
14. hi atra ekaḥ agniḥ sumanāḥ brāhmaṇaḥ (asti).
atra ca pañca-indriyāṇi samidhaḥ santi.
tebhyaḥ sapta mokṣāḥ bhavanti.
dīkṣāḥ guṇāḥ phalāni atithayaḥ phala-āśāḥ (ca bhavanti).
14. Indeed, here the single fire is a pure-minded person (brāhmaṇa), and the five sense organs are the sacrificial fuels. From these, seven liberations (mokṣa) arise. Also present are initiations (dīkṣā), the intrinsic qualities (guṇa), results, guests, and the desires for results.
आतिथ्यं प्रतिगृह्णन्ति तत्र सप्त महर्षयः ।
अर्चितेषु प्रलीनेषु तेष्वन्यद्रोचते वनम् ॥१५॥
15. ātithyaṁ pratigṛhṇanti tatra sapta maharṣayaḥ ,
arciteṣu pralīneṣu teṣvanyadrocate vanam.
15. ātithyam pratigṛhṇanti tatra sapta mahā-ṛṣayaḥ
arciteṣu pralīneṣu teṣu anyat rocate vanam
15. tatra sapta mahā-ṛṣayaḥ ātithyam pratigṛhṇanti.
teṣu arciteṣu pralīneṣu (satsu),
anyat vanam rocate.
15. There, the seven great sages accept hospitality. When they are honored and then absorbed (into the divine), another forest becomes pleasing.
प्रतिज्ञावृक्षमफलं शान्तिच्छायासमन्वितम् ।
ज्ञानाश्रयं तृप्तितोयमन्तःक्षेत्रज्ञभास्करम् ॥१६॥
16. pratijñāvṛkṣamaphalaṁ śānticchāyāsamanvitam ,
jñānāśrayaṁ tṛptitoyamantaḥkṣetrajñabhāskaram.
16. pratijñā-vṛkṣa-aphalam śānti-cchāyā-samanvitam
jñāna-āśrayam tṛpti-toyam-antaḥ-kṣetrajña-bhāskaram
16. (idam vanam) pratijñā-vṛkṣa-aphalam (asti).
(idam) śānti-cchāyā-samanvitam (asti).
(idam) jñāna-āśrayam (asti).
(idam) tṛpti-toyam-antaḥ-kṣetrajña-bhāskaram (ca asti).
16. (It is) a forest like a tree of vows that yields no fruit, endowed with the shade of peace, a refuge of knowledge, having the water of contentment, and the inner knower (kṣetrajña) as its sun.
येऽधिगच्छन्ति तत्सन्तस्तेषां नास्ति भयं पुनः ।
ऊर्ध्वं चावाक्च तिर्यक्च तस्य नान्तोऽधिगम्यते ॥१७॥
17. ye'dhigacchanti tatsantasteṣāṁ nāsti bhayaṁ punaḥ ,
ūrdhvaṁ cāvākca tiryakca tasya nānto'dhigamyate.
17. ye adhigacchanti tat santaḥ teṣām na asti bhayam punaḥ
ūrdhvam ca avāk ca tiryak ca tasya na antaḥ adhigamyate
17. ye santaḥ tat adhigacchanti teṣām punaḥ bhayam na asti
tasya antaḥ ūrdhvam ca avāk ca tiryak ca na adhigamyate
17. Those truly devoted people who attain that ultimate reality (brahman) have no fear thereafter. Its end is not perceived, neither upwards, nor downwards, nor sideways.
सप्त स्त्रियस्तत्र वसन्ति सद्यो अवाङ्मुखा भानुमत्यो जनित्र्यः ।
ऊर्ध्वं रसानां ददते प्रजाभ्यः सर्वान्यथा सर्वमनित्यतां च ॥१८॥
18. sapta striyastatra vasanti sadyo; avāṅmukhā bhānumatyo janitryaḥ ,
ūrdhvaṁ rasānāṁ dadate prajābhyaḥ; sarvānyathā sarvamanityatāṁ ca.
18. sapta striyaḥ tatra vasanti sadyaḥ
avāṅmukhāḥ bhānumatyaḥ janitryaḥ
ūrdhvam rasānām dadate prajābhyaḥ
sarvān yathā sarvam anityatām ca
18. sapta bhānumatyaḥ avāṅmukhāḥ
janitryaḥ striyaḥ tatra sadyaḥ vasanti
ūrdhvam rasānām prajābhyaḥ sarvān
yathā sarvam anityatām ca dadate
18. Seven radiant, downward-facing mothers (or producing principles) reside there. They immediately offer the upward essences to all creatures, bestowing all things, and indeed all impermanence.
तत्रैव प्रतितिष्ठन्ति पुनस्तत्रोदयन्ति च ।
सप्त सप्तर्षयः सिद्धा वसिष्ठप्रमुखाः सह ॥१९॥
19. tatraiva pratitiṣṭhanti punastatrodayanti ca ,
sapta saptarṣayaḥ siddhā vasiṣṭhapramukhāḥ saha.
19. tatra eva pratitiṣṭhanti punaḥ tatra udayanti ca
sapta saptarṣayaḥ siddhāḥ vasiṣṭhapramukhāḥ saha
19. sapta siddhāḥ vasiṣṭhapramukhāḥ saptarṣayaḥ saha
tatra eva pratitiṣṭhanti punaḥ tatra ca udayanti
19. The seven perfected sages (saptaṛṣi), led by Vasiṣṭha, together abide there and again emerge there (in cycles).
यशो वर्चो भगश्चैव विजयः सिद्धितेजसी ।
एवमेवानुवर्तन्ते सप्त ज्योतींषि भास्करम् ॥२०॥
20. yaśo varco bhagaścaiva vijayaḥ siddhitejasī ,
evamevānuvartante sapta jyotīṁṣi bhāskaram.
20. yaśaḥ varcaḥ bhagaḥ ca eva vijayaḥ siddhitejasī
evam eva anuvartante sapta jyotīṃṣi bhāskaram
20. yaśaḥ varcaḥ bhagaḥ ca eva vijayaḥ siddhitejasī
evam eva sapta jyotīṃṣi bhāskaram anuvartante
20. Glory, brilliance, fortune, and indeed victory, success, and splendor – in this very manner, the seven luminaries follow the sun (Bhāskara).
गिरयः पर्वताश्चैव सन्ति तत्र समासतः ।
नद्यश्च सरितो वारि वहन्त्यो ब्रह्मसंभवम् ॥२१॥
21. girayaḥ parvatāścaiva santi tatra samāsataḥ ,
nadyaśca sarito vāri vahantyo brahmasaṁbhavam.
21. girayaḥ parvatāḥ ca eva santi tatra samāsataḥ
nadyaḥ ca saritaḥ vāri vahantyaḥ brahmasaṃbhavam
21. girayaḥ ca eva parvatāḥ tatra samāsataḥ santi
nadyaḥ ca saritaḥ brahmasaṃbhavam vāri vahantyaḥ
21. Mountains and hills are indeed found there in abundance. Rivers and streams carry water that originates from the Absolute (brahman).
नदीनां संगमस्तत्र वैतानः समुपह्वरे ।
स्वात्मतृप्ता यतो यान्ति साक्षाद्दान्ताः पितामहम् ॥२२॥
22. nadīnāṁ saṁgamastatra vaitānaḥ samupahvare ,
svātmatṛptā yato yānti sākṣāddāntāḥ pitāmaham.
22. nadīnām saṅgamaḥ tatra vaitānaḥ samupahvare
svātmatṛptāḥ yataḥ yānti sākṣāt dāntāḥ pitāmaham
22. tatra nadīnām saṅgamaḥ samupahvare vaitānaḥ
yataḥ svātmatṛptāḥ dāntāḥ sākṣāt pitāmaham yānti
22. There, at a confluence of rivers, in a nearby spot suitable for Vedic ritual (yajña), those who are content in their true self (ātman) and are self-controlled directly proceed to the Grandfather (Brahmā).
कृशाशाः सुव्रताशाश्च तपसा दग्धकिल्बिषाः ।
आत्मन्यात्मानमावेश्य ब्रह्माणं समुपासते ॥२३॥
23. kṛśāśāḥ suvratāśāśca tapasā dagdhakilbiṣāḥ ,
ātmanyātmānamāveśya brahmāṇaṁ samupāsate.
23. kṛśāśāḥ suvratāśāḥ ca tapasā dagdhakilbiṣāḥ
ātmani ātmānam āveśya brahmāṇam samupāsate
23. kṛśāśāḥ ca suvratāśāḥ tapasā dagdhakilbiṣāḥ
ātmani ātmānam āveśya brahmāṇam samupāsate
23. Those whose worldly desires are meager, whose hopes are fixed on righteous observances, and whose impurities are consumed by spiritual discipline (tapas), they merge the individual self (ātman) into the supreme Self (ātman) and worship the Absolute (brahman).
ऋचमप्यत्र शंसन्ति विद्यारण्यविदो जनाः ।
तदरण्यमभिप्रेत्य यथाधीरमजायत ॥२४॥
24. ṛcamapyatra śaṁsanti vidyāraṇyavido janāḥ ,
tadaraṇyamabhipretya yathādhīramajāyata.
24. ṛcam api atra śaṃsanti vidyāraṇyavidaḥ janāḥ
tat araṇyam abhipretya yathādhīram ajāyata
24. atra vidyāraṇyavidaḥ janāḥ api ṛcam śaṃsanti
tat araṇyam abhipretya yathādhīram ajāyata
24. Knowledgeable individuals (vidyāraṇyavidaḥ) here also chant the Ṛgveda verse. With reference to that forest (araṇya), it came into being in accordance with their wisdom.
एतदेतादृशं दिव्यमरण्यं ब्राह्मणा विदुः ।
विदित्वा चान्वतिष्ठन्त क्षेत्रज्ञेनानुदर्शितम् ॥२५॥
25. etadetādṛśaṁ divyamaraṇyaṁ brāhmaṇā viduḥ ,
viditvā cānvatiṣṭhanta kṣetrajñenānudarśitam.
25. etat etādṛśam divyam araṇyam brāhmaṇāḥ viduḥ |
viditvā ca anvatiṣṭhanta kṣetrajñena anudarśitam
25. Brahmins understand this kind of divine experience (araṇya), and having understood it, they remained established in it, as demonstrated by the knower of the field (kṣetrajña).