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महाभारतः       mahābhārataḥ - book-14, chapter-47

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ब्रह्मोवाच ।
संन्यासं तप इत्याहुर्वृद्धा निश्चितदर्शिनः ।
ब्राह्मणा ब्रह्मयोनिस्था ज्ञानं ब्रह्म परं विदुः ॥१॥
1. brahmovāca ,
saṁnyāsaṁ tapa ityāhurvṛddhā niścitadarśinaḥ ,
brāhmaṇā brahmayonisthā jñānaṁ brahma paraṁ viduḥ.
1. brahmā uvāca saṃnyāsam tapaḥ iti āhuḥ vṛddhāḥ niścitadarśinaḥ
brāhmaṇāḥ brahmayonīsthāḥ jñānam brahma param viduḥ
1. brahmā uvāca: niścitadarśinaḥ vṛddhāḥ saṃnyāsam tapaḥ iti āhuḥ.
brahmayonīsthāḥ brāhmaṇāḥ jñānam param brahma viduḥ.
1. Brahmā said: 'The elders, those with unerring vision, call renunciation (saṃnyāsa) a form of austerity (tapas). The brahmins, who are established in the origin of (brahman), recognize that knowledge (jñāna) is the supreme (brahman).'
अविदूरात्परं ब्रह्म वेदविद्याव्यपाश्रयम् ।
निर्द्वंद्वं निर्गुणं नित्यमचिन्त्यं गुह्यमुत्तमम् ॥२॥
2. avidūrātparaṁ brahma vedavidyāvyapāśrayam ,
nirdvaṁdvaṁ nirguṇaṁ nityamacintyaṁ guhyamuttamam.
2. avidūrāt param brahma vedavidyāvyapāśrayam
nirdvandvam nirguṇam nityam acintyam guhyam uttamam
2. param brahma avidūrāt [vartate].
[Tat] vedavidyāvyapāśrayam,
nirdvandvam,
nirguṇam,
nityam,
acintyam,
guhyam,
uttamam [ca asti].
2. The supreme (brahman) is not distant; it is the refuge of Vedic knowledge, free from dualities, without attributes (guṇa), eternal, inconceivable, a profound mystery (guhya), and utterly supreme.
ज्ञानेन तपसा चैव धीराः पश्यन्ति तत्पदम् ।
निर्णिक्ततमसः पूता व्युत्क्रान्तरजसोऽमलाः ॥३॥
3. jñānena tapasā caiva dhīrāḥ paśyanti tatpadam ,
nirṇiktatamasaḥ pūtā vyutkrāntarajaso'malāḥ.
3. jñānena tapasā ca eva dhīrāḥ paśyanti tat padam
nirṇiktatamasaḥ pūtāḥ vyutkrāntarajasaḥ amalāḥ
3. dhīrāḥ jñānena tapasā ca eva tat padam paśyanti.
[Te] nirṇiktatamasaḥ,
pūtāḥ,
vyutkrāntarajasaḥ,
amalāḥ [ca santi].
3. Indeed, the resolute ones perceive that supreme state through knowledge (jñāna) and austerity (tapas). These are the ones whose darkness (tamas) has been cleansed away, who are purified, who have transcended the quality of passion (rajas), and who are free from blemish.
तपसा क्षेममध्वानं गच्छन्ति परमैषिणः ।
संन्यासनिरता नित्यं ये ब्रह्मविदुषो जनाः ॥४॥
4. tapasā kṣemamadhvānaṁ gacchanti paramaiṣiṇaḥ ,
saṁnyāsaniratā nityaṁ ye brahmaviduṣo janāḥ.
4. tapasā kṣemam adhvānam gacchanti parameṣiṇaḥ
saṃnyāsaniratāḥ nityam ye brahmaviduṣaḥ janāḥ
4. Those people who are constantly devoted to renunciation (saṃnyāsa) and who are knowers of brahman, seeking the supreme, attain the path to ultimate well-being through spiritual discipline (tapas).
तपः प्रदीप इत्याहुराचारो धर्मसाधकः ।
ज्ञानं त्वेव परं विद्म संन्यासस्तप उत्तमम् ॥५॥
5. tapaḥ pradīpa ityāhurācāro dharmasādhakaḥ ,
jñānaṁ tveva paraṁ vidma saṁnyāsastapa uttamam.
5. tapaḥ pradīpaḥ iti āhuḥ ācāraḥ dharmasādhakaḥ
jñānam tu eva param vidma saṃnyāsaḥ tapaḥ uttamam
5. They declare that spiritual discipline (tapas) is like a lamp, and good conduct facilitates the establishment of natural law (dharma). But we know knowledge itself to be supreme, and renunciation (saṃnyāsa) is the highest form of spiritual discipline (tapas).
यस्तु वेद निराबाधं ज्ञानं तत्त्वविनिश्चयात् ।
सर्वभूतस्थमात्मानं स सर्वगतिरिष्यते ॥६॥
6. yastu veda nirābādhaṁ jñānaṁ tattvaviniścayāt ,
sarvabhūtasthamātmānaṁ sa sarvagatiriṣyate.
6. yaḥ tu veda nirābādham jñānam tattvaviniścayāt
sarvabhūtastham ātmānam saḥ sarvagatiḥ iṣyate
6. But he who, through the firm ascertainment of reality, knows the self (ātman) to be unobstructed knowledge abiding in all beings, he is regarded as one who comprehends all paths.
यो विद्वान्सहवासं च विवासं चैव पश्यति ।
तथैवैकत्वनानात्वे स दुःखात्परिमुच्यते ॥७॥
7. yo vidvānsahavāsaṁ ca vivāsaṁ caiva paśyati ,
tathaivaikatvanānātve sa duḥkhātparimucyate.
7. yaḥ vidvān sahavāsam ca vivāsam ca eva paśyati
tathā eva ekatvanānātve saḥ duḥkhāt parimucyate
7. He who, being a discerning person, perceives both association and dissociation, and similarly unity and diversity, he becomes completely liberated from sorrow.
यो न कामयते किंचिन्न किंचिदवमन्यते ।
इहलोकस्थ एवैष ब्रह्मभूयाय कल्पते ॥८॥
8. yo na kāmayate kiṁcinna kiṁcidavamanyate ,
ihalokastha evaiṣa brahmabhūyāya kalpate.
8. yaḥ na kāmayate kiñcit na kiñcit avamanyate
iha-lokasthaḥ eva eṣaḥ brahma-bhūyāya kalpate
8. yaḥ kiñcit na kāmayate na kiñcit avamanyate
eṣaḥ iha-lokasthaḥ eva brahma-bhūyāya kalpate
8. The one who desires nothing and despises nothing, such a person, even while living in this world, becomes qualified for achieving the state of (brahman).
प्रधानगुणतत्त्वज्ञः सर्वभूतविधानवित् ।
निर्ममो निरहंकारो मुच्यते नात्र संशयः ॥९॥
9. pradhānaguṇatattvajñaḥ sarvabhūtavidhānavit ,
nirmamo nirahaṁkāro mucyate nātra saṁśayaḥ.
9. pradhāna-guṇa-tattva-jñaḥ sarva-bhūta-vidhāna-vit
nirmamaḥ nirahaṅkāraḥ mucyate na atra saṃśayaḥ
9. pradhāna-guṇa-tattva-jñaḥ sarva-bhūta-vidhāna-vit
nirmamaḥ nirahaṅkāraḥ mucyate atra saṃśayaḥ na
9. The one who understands the fundamental principles of nature (prakṛti) and its constituents (guṇas), who knows the laws governing all beings, who is free from possessiveness and ego (ahaṅkāra), is certainly liberated. There is no doubt about this.
निर्द्वंद्वो निर्नमस्कारो निःस्वधाकार एव च ।
निर्गुणं नित्यमद्वंद्वं प्रशमेनैव गच्छति ॥१०॥
10. nirdvaṁdvo nirnamaskāro niḥsvadhākāra eva ca ,
nirguṇaṁ nityamadvaṁdvaṁ praśamenaiva gacchati.
10. nirdvandvaḥ nirnamaskāraḥ niḥsvadhākāraḥ eva ca
nirguṇam nityam advandvam praśamena eva gacchati
10. yaḥ nirdvandvaḥ nirnamaskāraḥ niḥsvadhākāraḥ ca eva
saḥ nirguṇam nityam advandvam praśamena eva gacchati
10. One who is free from dualities, free from ritualistic salutations, and free from ancestral offerings, attains the attributeless, eternal, and non-dual state solely through profound tranquility.
हित्वा गुणमयं सर्वं कर्म जन्तुः शुभाशुभम् ।
उभे सत्यानृते हित्वा मुच्यते नात्र संशयः ॥११॥
11. hitvā guṇamayaṁ sarvaṁ karma jantuḥ śubhāśubham ,
ubhe satyānṛte hitvā mucyate nātra saṁśayaḥ.
11. hitvā guṇa-mayam sarvam karma jantuḥ śubhāśubham
ubhe satyānṛte hitvā mucyate na atra saṃśayaḥ
11. jantuḥ guṇa-mayam sarvam śubhāśubham karma hitvā
ubhe satyānṛte hitvā mucyate atra saṃśayaḥ na
11. A living being, having abandoned all actions (karma), both auspicious and inauspicious, which are rooted in the constituents of nature (guṇas), and having given up both truth and untruth, is liberated. There is no doubt about this.
अव्यक्तबीजप्रभवो बुद्धिस्कन्धमयो महान् ।
महाहंकारविटप इन्द्रियान्तरकोटरः ॥१२॥
12. avyaktabījaprabhavo buddhiskandhamayo mahān ,
mahāhaṁkāraviṭapa indriyāntarakoṭaraḥ.
12. avyaktabījaprabhavaḥ buddhiskandhamayaḥ
mahān mahāhaṃkāraviṭapaḥ indriyāntarakoṭaraḥ
12. mahān avyaktabījaprabhavaḥ buddhiskandhamayaḥ
mahāhaṃkāraviṭapaḥ indriyāntarakoṭaraḥ
12. This great (tree) originates from the unmanifest (avyakta) as its seed, has the intellect (buddhi) as its trunk, the great ego (ahaṃkāra) as its branches, and the senses as its inner hollows.
महाभूतविशाखश्च विशेषप्रतिशाखवान् ।
सदापर्णः सदापुष्पः शुभाशुभफलोदयः ।
आजीवः सर्वभूतानां ब्रह्मवृक्षः सनातनः ॥१३॥
13. mahābhūtaviśākhaśca viśeṣapratiśākhavān ,
sadāparṇaḥ sadāpuṣpaḥ śubhāśubhaphalodayaḥ ,
ājīvaḥ sarvabhūtānāṁ brahmavṛkṣaḥ sanātanaḥ.
13. mahābhūtaviśākhaḥ ca viśeṣapratiśākhavān
sadāparṇaḥ sadāpuṣpaḥ
śubhāśubhaphallodayaḥ ājīvaḥ
sarvabhūtānām brahmavṛkṣaḥ sanātanaḥ
13. mahābhūtaviśākhaḥ ca viśeṣapratiśākhavān
sadāparṇaḥ sadāpuṣpaḥ
śubhāśubhaphallodayaḥ sarvabhūtānām
ājīvaḥ brahmavṛkṣaḥ sanātanaḥ
13. And it has the great elements as its main branches, with subtle objects as its sub-branches. Always verdant with leaves and flowers, it produces both auspicious and inauspicious fruits. This eternal Brahma-tree is the sustenance of all beings.
एतच्छित्त्वा च भित्त्वा च ज्ञानेन परमासिना ।
हित्वा चामरतां प्राप्य जह्याद्वै मृत्युजन्मनी ।
निर्ममो निरहंकारो मुच्यते नात्र संशयः ॥१४॥
14. etacchittvā ca bhittvā ca jñānena paramāsinā ,
hitvā cāmaratāṁ prāpya jahyādvai mṛtyujanmanī ,
nirmamo nirahaṁkāro mucyate nātra saṁśayaḥ.
14. etat chittvā ca bhittvā ca jñānena
paramāsinā hitvā ca amaratām prāpya
jahyāt vai mṛtyujanmanī nirmamaḥ
nirahaṃkāraḥ mucyate na atra saṃśayaḥ
14. paramāsinā jñānena etat chittvā ca
bhittvā ca hitvā ca amaratām prāpya
mṛtyujanmanī vai jahyāt nirmamaḥ
nirahaṃkāraḥ mucyate na atra saṃśayaḥ
14. Having cut and pierced this (tree) with the supreme sword of knowledge (jñāna), and having abandoned (attachment to it), one should attain immortality and indeed relinquish birth and death. Free from possessiveness and ego (ahaṃkāra), one is liberated; there is no doubt about this.
द्वावेतौ पक्षिणौ नित्यौ सखायौ चाप्यचेतनौ ।
एताभ्यां तु परो यस्य चेतनावानिति स्मृतः ॥१५॥
15. dvāvetau pakṣiṇau nityau sakhāyau cāpyacetanau ,
etābhyāṁ tu paro yasya cetanāvāniti smṛtaḥ.
15. dvau etau pakṣiṇau nityau sakhāyau ca api acetanau
etābhyām tu paraḥ yasya cetanāvān iti smṛtaḥ
15. dvau etau nityau sakhāyau pakṣiṇau ca api acetanau
tu yasya cetanāvān paraḥ etābhyām iti smṛtaḥ
15. These two, the intellect (buddhi) and ego (ahaṃkāra), are eternal friends, and they are also unconscious. But beyond these two, the supreme consciousness (puruṣa) is indeed remembered.
अचेतनः सत्त्वसंघातयुक्तः सत्त्वात्परं चेतयतेऽन्तरात्मा ।
स क्षेत्रज्ञः सत्त्वसंघातबुद्धिर्गुणातिगो मुच्यते मृत्युपाशात् ॥१६॥
16. acetanaḥ sattvasaṁghātayuktaḥ; sattvātparaṁ cetayate'ntarātmā ,
sa kṣetrajñaḥ sattvasaṁghātabuddhi;rguṇātigo mucyate mṛtyupāśāt.
16. acetanaḥ sattvasaṃghātayuktaḥ
sattvāt param cetayate antarātman
saḥ kṣetrajñaḥ sattvasaṃghātabuddhiḥ
guṇātigaḥ mucyate mṛtyupāśāt
16. antarātman acetanaḥ sattvasaṃghātayuktaḥ
sattvāt param cetayate
saḥ kṣetrajñaḥ sattvasaṃghātabuddhiḥ
guṇātigaḥ mṛtyupāśāt mucyate
16. The inner self (antarātman), though united with an unconscious aggregate of elements, nevertheless perceives that which is beyond these elements. That knower of the field (kṣetrajña), whose intellect is linked to the aggregate of elements, transcends the qualities (guṇa) and is liberated from the snare of death.