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महाभारतः       mahābhārataḥ - book-3, chapter-202

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मार्कण्डेय उवाच ।
एवमुक्तः स विप्रस्तु धर्मव्याधेन भारत ।
कथामकथयद्भूयो मनसः प्रीतिवर्धनीम् ॥१॥
1. mārkaṇḍeya uvāca ,
evamuktaḥ sa viprastu dharmavyādhena bhārata ,
kathāmakathayadbhūyo manasaḥ prītivardhanīm.
1. mārkaṇḍeyaḥ uvāca evam uktaḥ sa vipraḥ tu dharmavyādhena
bhārata kathām akathayat bhūyaḥ manasaḥ prītivardhanīm
1. Mārkaṇḍeya said: 'O Bhārata, when that brahmin was thus addressed by the Dharma-Vyādha, he then narrated another story that enhanced the mind's delight.'
ब्राह्मण ।
महाभूतानि यान्याहुः पञ्च धर्मविदां वर ।
एकैकस्य गुणान्सम्यक्पञ्चानामपि मे वद ॥२॥
2. brāhmaṇa ,
mahābhūtāni yānyāhuḥ pañca dharmavidāṁ vara ,
ekaikasya guṇānsamyakpañcānāmapi me vada.
2. brāhmaṇa mahābhūtāni yāni āhuḥ pañca dharmavidām
vara ekaikasya guṇān samyak pañcānām api me vada
2. O Brahmin, O best among those who understand natural law (dharma), please explain to me clearly the qualities of each of these five great elements (mahābhūta) that are spoken of.
व्याध उवाच ।
भूमिरापस्तथा ज्योतिर्वायुराकाशमेव च ।
गुणोत्तराणि सर्वाणि तेषां वक्ष्यामि ते गुणान् ॥३॥
3. vyādha uvāca ,
bhūmirāpastathā jyotirvāyurākāśameva ca ,
guṇottarāṇi sarvāṇi teṣāṁ vakṣyāmi te guṇān.
3. vyādhaḥ uvāca bhūmiḥ āpaḥ tathā jyotiḥ vāyuḥ ākāśam
eva ca guṇottarāṇi sarvāṇi teṣām vakṣyāmi te guṇān
3. The hunter said: 'Earth, water, light, air, and space - all of these possess qualities that are increasingly superior. I will now explain their specific qualities to you.'
भूमिः पञ्चगुणा ब्रह्मन्नुदकं च चतुर्गुणम् ।
गुणास्त्रयस्तेजसि च त्रयश्चाकाशवातयोः ॥४॥
4. bhūmiḥ pañcaguṇā brahmannudakaṁ ca caturguṇam ,
guṇāstrayastejasi ca trayaścākāśavātayoḥ.
4. bhūmiḥ pañcaguṇā brahman udakam ca caturguṇam
guṇāḥ trayaḥ tejasi ca trayaḥ ca ākāśavātayoḥ
4. O brahmin, earth possesses five qualities, and water has four. There are three qualities in light (tejas), and likewise three in both space and air.
शब्दः स्पर्शश्च रूपं च रसो गन्धश्च पञ्चमः ।
एते गुणाः पञ्च भूमेः सर्वेभ्यो गुणवत्तराः ॥५॥
5. śabdaḥ sparśaśca rūpaṁ ca raso gandhaśca pañcamaḥ ,
ete guṇāḥ pañca bhūmeḥ sarvebhyo guṇavattarāḥ.
5. śabdaḥ sparśaḥ ca rūpam ca rasaḥ gandhaḥ ca pañcamaḥ
ete guṇāḥ pañca bhūmeḥ sarvebhyaḥ guṇavattarāḥ
5. Sound, touch, form, taste, and smell as the fifth (sense quality) - these five are the qualities of earth. They are considered superior to the qualities found in all other elements.
शब्दः स्पर्शश्च रूपं च रसश्चापि द्विजोत्तम ।
अपामेते गुणा ब्रह्मन्कीर्तितास्तव सुव्रत ॥६॥
6. śabdaḥ sparśaśca rūpaṁ ca rasaścāpi dvijottama ,
apāmete guṇā brahmankīrtitāstava suvrata.
6. śabdaḥ sparśaḥ ca rūpam ca rasaḥ ca api dvijottama
apām ete guṇāḥ brahman kīrtitāḥ tava suvrata
6. O best among the twice-born (dvijottama), sound, touch, form, and taste are also present. These, O brahmin of excellent vows (suvrata), are declared to be the qualities of water.
शब्दः स्पर्शश्च रूपं च तेजसोऽथ गुणास्त्रयः ।
शब्दः स्पर्शश्च वायौ तु शब्द आकाश एव च ॥७॥
7. śabdaḥ sparśaśca rūpaṁ ca tejaso'tha guṇāstrayaḥ ,
śabdaḥ sparśaśca vāyau tu śabda ākāśa eva ca.
7. śabdaḥ sparśaḥ ca rūpam ca tejasaḥ atha guṇāḥ trayaḥ
| śabdaḥ sparśaḥ ca vāyau tu śabdaḥ ākāśaḥ eva ca
7. Sound, touch, and sight are the three qualities of fire (tejas). Sound and touch belong to air (vāyu), while sound alone belongs to ether (ākāśa).
एते पञ्चदश ब्रह्मन्गुणा भूतेषु पञ्चसु ।
वर्तन्ते सर्वभूतेषु येषु लोकाः प्रतिष्ठिताः ।
अन्योन्यं नातिवर्तन्ते संपच्च भवति द्विज ॥८॥
8. ete pañcadaśa brahmanguṇā bhūteṣu pañcasu ,
vartante sarvabhūteṣu yeṣu lokāḥ pratiṣṭhitāḥ ,
anyonyaṁ nātivartante saṁpacca bhavati dvija.
8. ete pañcadaśa brahman guṇāḥ bhūteṣu
pañcasu | vartante sarvabhūteṣu yeṣu
lokāḥ pratiṣṭhitāḥ | anyonyam na
ativartante sampat ca bhavati dvija
8. O Brahmin (brahman), these fifteen qualities exist in the five elements. In these (elements), all worlds are established. They do not transgress each other, and thus there is harmony, O twice-born (dvija).
यदा तु विषमीभावमाचरन्ति चराचराः ।
तदा देही देहमन्यं व्यतिरोहति कालतः ॥९॥
9. yadā tu viṣamībhāvamācaranti carācarāḥ ,
tadā dehī dehamanyaṁ vyatirohati kālataḥ.
9. yadā tu viṣamībhāvam ācaranti carācarāḥ |
tadā dehī deham anyam vyatirohati kālataḥ
9. But when all moving and unmoving beings (carācara) fall into disequilibrium, then the embodied soul (dehī) enters another body due to the influence of time.
आनुपूर्व्या विनश्यन्ति जायन्ते चानुपूर्वशः ।
तत्र तत्र हि दृश्यन्ते धातवः पाञ्चभौतिकाः ।
यैरावृतमिदं सर्वं जगत्स्थावरजङ्गमम् ॥१०॥
10. ānupūrvyā vinaśyanti jāyante cānupūrvaśaḥ ,
tatra tatra hi dṛśyante dhātavaḥ pāñcabhautikāḥ ,
yairāvṛtamidaṁ sarvaṁ jagatsthāvarajaṅgamam.
10. ānupūrvyā vinaśyanti jāyante ca
ānupūrvaśaḥ | tatra tatra hi dṛśyante
dhātavaḥ pāñcabhautikāḥ | yaiḥ āvṛtam
idam sarvam jagat sthāvarajaṅgamam
10. They perish in due order and are born in due order. Indeed, everywhere the elemental constituents (dhātu), originating from the five elements, are seen. By these (constituents), this entire universe (jagat), both stationary and moving (sthāvara-jaṅgama), is enveloped.
इन्द्रियैः सृज्यते यद्यत्तत्तद्व्यक्तमिति स्मृतम् ।
अव्यक्तमिति विज्ञेयं लिङ्गग्राह्यमतीन्द्रियम् ॥११॥
11. indriyaiḥ sṛjyate yadyattattadvyaktamiti smṛtam ,
avyaktamiti vijñeyaṁ liṅgagrāhyamatīndriyam.
11. indriyaiḥ sṛjyate yat yat tat tat vyaktam iti smṛtam
avyaktam iti vijñeyam liṅgagrāhyam atīndriyam
11. Whatever is perceived by the senses (indriya) is considered manifest. That which is beyond the senses (indriya) and perceivable only through subtle indications should be known as unmanifest.
यथास्वं ग्राहकान्येषां शब्दादीनामिमानि तु ।
इन्द्रियाणि यदा देही धारयन्निह तप्यते ॥१२॥
12. yathāsvaṁ grāhakānyeṣāṁ śabdādīnāmimāni tu ,
indriyāṇi yadā dehī dhārayanniha tapyate.
12. yathāsvam grāhakāni eṣām śabdādīnām imāni
tu indriyāṇi yadā dehī dhārayan iha tapyate
12. These senses (indriya), according to their nature, are indeed the apprehenders of sound and other sense objects. When the embodied being (dehī), clinging to them in this world, suffers.
लोके विततमात्मानं लोकं चात्मनि पश्यति ।
परावरज्ञः सक्तः सन्सर्वभूतानि पश्यति ॥१३॥
13. loke vitatamātmānaṁ lokaṁ cātmani paśyati ,
parāvarajñaḥ saktaḥ sansarvabhūtāni paśyati.
13. loke vitatam ātmānam lokam ca ātmani paśyati
parāvarajñaḥ saktaḥ san sarvabhūtāni paśyati
13. He sees the pervasive self (ātman) throughout the world, and the world within the self (ātman). Such a person, discerning the higher and lower realities, being absorbed, perceives all beings.
पश्यतः सर्वभूतानि सर्वावस्थासु सर्वदा ।
ब्रह्मभूतस्य संयोगो नाशुभेनोपपद्यते ॥१४॥
14. paśyataḥ sarvabhūtāni sarvāvasthāsu sarvadā ,
brahmabhūtasya saṁyogo nāśubhenopapadyate.
14. paśyataḥ sarvabhūtāni sarvāvasthāsu sarvadā
brahmabhūtasya saṃyogaḥ na aśubhena upapadyate
14. For one who always perceives all beings in all states, there is no possibility of any inauspicious (aśubha) connection for one who has become one with brahman.
ज्ञानमूलात्मकं क्लेशमतिवृत्तस्य मोहजम् ।
लोको बुद्धिप्रकाशेन ज्ञेयमार्गेण दृश्यते ॥१५॥
15. jñānamūlātmakaṁ kleśamativṛttasya mohajam ,
loko buddhiprakāśena jñeyamārgeṇa dṛśyate.
15. jñānamūlātmakaṃ kleśam ativṛttasya mohajam
lokaḥ buddhiprakāśena jñeyamārgeṇa dṛśyate
15. For one who has overcome the affliction (kleśa) born of delusion (moha), and whose true nature is fundamentally rooted in knowledge (jñāna), the world is perceived through the light of intelligence and by the path of what is to be known.
अनादिनिधनं जन्तुमात्मयोनिं सदाव्ययम् ।
अनौपम्यममूर्तं च भगवानाह बुद्धिमान् ।
तपोमूलमिदं सर्वं यन्मां विप्रानुपृच्छसि ॥१६॥
16. anādinidhanaṁ jantumātmayoniṁ sadāvyayam ,
anaupamyamamūrtaṁ ca bhagavānāha buddhimān ,
tapomūlamidaṁ sarvaṁ yanmāṁ viprānupṛcchasi.
16. anādinidhanam jantum ātmayoniṃ
sadāvyayam anaupamyam amūrtaṃ ca
bhagavān āha buddhimān tapomūlam idam
sarvam yat mām vipra anupṛcchasi
16. The wise Lord (Bhagavan) spoke of the living being (jantu) as one that is without beginning or end, having the self (ātman) as its origin, always imperishable, incomparable, and formless. Then he said, 'All this which you, O Brahmin, ask me, is fundamentally rooted in asceticism (tapas).'
इन्द्रियाण्येव तत्सर्वं यत्स्वर्गनरकावुभौ ।
निगृहीतविसृष्टानि स्वर्गाय नरकाय च ॥१७॥
17. indriyāṇyeva tatsarvaṁ yatsvarganarakāvubhau ,
nigṛhītavisṛṣṭāni svargāya narakāya ca.
17. indriyāṇi eva tat sarvam yat svarga-narakau
ubhau nigṛhīta-visṛṣṭāni svargāya narakāya ca
17. The senses (indriya) themselves are all that constitutes both heaven and hell. When they are controlled, they lead to heaven; and when they are released, they lead to hell.
एष योगविधिः कृत्स्नो यावदिन्द्रियधारणम् ।
एतन्मूलं हि तपसः कृत्स्नस्य नरकस्य च ॥१८॥
18. eṣa yogavidhiḥ kṛtsno yāvadindriyadhāraṇam ,
etanmūlaṁ hi tapasaḥ kṛtsnasya narakasya ca.
18. eṣaḥ yogavidhiḥ kṛtsnaḥ yāvat indriyadhāraṇam
etat mūlam hi tapasaḥ kṛtsnasya narakasya ca
18. This entire method of yoga (yoga) is essentially the control of the senses (indriyadhāraṇam). Indeed, this (principle of sense control) is the root of all asceticism (tapas) and also the root of all hell (naraka).
इन्द्रियाणां प्रसङ्गेन दोषमृच्छत्यसंशयम् ।
संनियम्य तु तान्येव ततः सिद्धिमवाप्नुते ॥१९॥
19. indriyāṇāṁ prasaṅgena doṣamṛcchatyasaṁśayam ,
saṁniyamya tu tānyeva tataḥ siddhimavāpnute.
19. indriyāṇām prasaṅgena doṣam ṛcchati asaṃśayam
saṃniyamya tu tāni eva tataḥ siddhim avāpnute
19. A person certainly incurs fault or harm through excessive indulgence in the senses. But by fully restraining those very senses, one thereafter attains perfection or success.
षण्णामात्मनि नित्यानामैश्वर्यं योऽधिगच्छति ।
न स पापैः कुतोऽनर्थैर्युज्यते विजितेन्द्रियः ॥२०॥
20. ṣaṇṇāmātmani nityānāmaiśvaryaṁ yo'dhigacchati ,
na sa pāpaiḥ kuto'narthairyujyate vijitendriyaḥ.
20. ṣaṇṇām ātmani nityānām aiśvaryam yaḥ adhigacchati
na saḥ pāpaiḥ kutaḥ anarthaiḥ yujyate vijitendriyaḥ
20. The six senses are constantly present in the individual self (ātman) and are inherent. Whoever attains mastery over these six, that person, having conquered their senses, is not afflicted by evils; how then could they be afflicted by misfortunes?
रथः शरीरं पुरुषस्य दृष्टमात्मा नियन्तेन्द्रियाण्याहुरश्वान् ।
तैरप्रमत्तः कुशली सदश्वैर्दान्तैः सुखं याति रथीव धीरः ॥२१॥
21. rathaḥ śarīraṁ puruṣasya dṛṣṭa;mātmā niyantendriyāṇyāhuraśvān ,
tairapramattaḥ kuśalī sadaśvai;rdāntaiḥ sukhaṁ yāti rathīva dhīraḥ.
21. rathaḥ śarīram puruṣasya dṛṣṭam
ātmā niyantā indriyāṇi āhuḥ aśvān
taiḥ apramattaḥ kuśalī sadaśvaiḥ
dāntaiḥ sukham yāti rathī iva dhīraḥ
21. The body (śarīra) is considered the chariot of the cosmic person (puruṣa). They say the self (ātman) is the charioteer and the senses are the horses. Like a wise charioteer with well-trained, good horses, a vigilant and skillful person travels comfortably by means of these (senses).
षण्णामात्मनि नित्यानामिन्द्रियाणां प्रमाथिनाम् ।
यो धीरो धारयेद्रश्मीन्स स्यात्परमसारथिः ॥२२॥
22. ṣaṇṇāmātmani nityānāmindriyāṇāṁ pramāthinām ,
yo dhīro dhārayedraśmīnsa syātparamasārathiḥ.
22. ṣaṇṇām ātmani nityānām indriyāṇām pramāthinām yaḥ
dhīraḥ dhārayet raśmīn saḥ syāt paramasārathiḥ
22. The six senses are constantly present in the individual self (ātman) and are inherently turbulent. Whoever, being wise, can hold their reins, that person would truly be the supreme charioteer.
इन्द्रियाणां प्रसृष्टानां हयानामिव वर्त्मसु ।
धृतिं कुर्वीत सारथ्ये धृत्या तानि जयेद्ध्रुवम् ॥२३॥
23. indriyāṇāṁ prasṛṣṭānāṁ hayānāmiva vartmasu ,
dhṛtiṁ kurvīta sārathye dhṛtyā tāni jayeddhruvam.
23. indriyāṇām prasṛṣṭānām hayānām iva vartmasu
dhṛtim kurvīta sārathye dhṛtyā tāni jayet dhruvam
23. Just as one controls horses that have been let loose on their paths, one should establish firm control (dhṛti) over the senses as if acting as a charioteer. Through such steadfastness, one will surely conquer them.
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरते बुद्धिं नावं वायुरिवाम्भसि ॥२४॥
24. indriyāṇāṁ hi caratāṁ yanmano'nuvidhīyate ,
tadasya harate buddhiṁ nāvaṁ vāyurivāmbhasi.
24. indriyāṇām hi caratām yat manaḥ anuvidhīyate
tat asya harate buddhim nāvam vāyuḥ iva ambhasi
24. Indeed, when the mind constantly follows the wandering senses, that mind carries away a person's intellect just as the wind carries away a boat on the water.
येषु विप्रतिपद्यन्ते षट्सु मोहात्फलागमे ।
तेष्वध्यवसिताध्यायी विन्दते ध्यानजं फलम् ॥२५॥
25. yeṣu vipratipadyante ṣaṭsu mohātphalāgame ,
teṣvadhyavasitādhyāyī vindate dhyānajaṁ phalam.
25. yeṣu vipratipadyante ṣaṭsu mohāt phalāgame teṣu
adhyavasitādhyāyī vindate dhyānajam phalam
25. Those who, out of delusion, become confused regarding the consequences of the six (principles/teachings), a person who studies them with unwavering determination (adhyavasita) obtains the fruit born of meditation (dhyāna).