Mahābhārata · Adhyāya 12.215
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12.215.1
रजसा साध्यते मोहस्तमश्च भरतर्षभ ।
क्रोधलोभौ भयं दर्प एतेषां सादनाच्छुचिः ॥ १२.२१५.१ ॥
O bull of the Bharatas, delusion is brought about by passion, and also by darkness. Purity comes from subduing anger, greed, fear and pride.
12.215.2
परमं परमात्मानं देवमक्षयमव्ययम् ।
विष्णुमव्यक्तसंस्थानं विदुस्तं देवसत्तमम् ॥ १२.२१५.२ ॥
They know that supreme, supreme self, imperishable and unchanging god, Viṣṇu of unmanifest form, to be the best of gods.
12.215.3
तस्य मायापिनद्धाङ्गा ज्ञान भ्रष्टा निराशिषः ।
मानवा ज्ञानसंमोहात्ततः कामं प्रयान्ति वै ॥ १२.२१५.३ ॥
Men whose limbs are bound by his illusion, fallen from knowledge and free of hope, then go indeed toward desire through the confusion of knowledge.
12.215.4
कामात्क्रोधमवाप्याथ लोभमोहौ च मानवाः ।
मानदर्पावहंकारमहंकारात्ततः क्रियाः ॥ १२.२१५.४ ॥
From desire men obtain anger, then greed and delusion; honour, pride and egoism. From egoism then arise actions.
12.215.5
क्रियाभिः स्नेहसंबन्धः स्नेहाच्छोकमनन्तरम् ।
अथ दुःखसमारम्भा जराजन्मकृतक्षणाः ॥ १२.२१५.५ ॥
Through actions arises the bond of affection; from affection, afterward, grief. Then begin the sufferings, whose occasions are made by old age and birth.
12.215.6
जन्मतो गर्भवासं तु शुक्रशोणितसंभवम् ।
पुरीषमूत्रविक्लेदं शोणितप्रभवाविलम् ॥ १२.२१५.६ ॥
From birth comes dwelling in the womb, arising from semen and blood, moist with excrement and urine, turbid, originating from blood.
12.215.7
तृष्णाभिभूतस्तैर्वद्धस्तानेवाभिपरिप्लवन् ।
तथा नरकगर्तस्थस्तृष्णारज्जुभिराचितः।
पुण्यपापप्रणुन्नाङ्गो जायते स यथा कृमिः ॥ १२.२१५.७ ॥
Overcome by craving, bound by those very bonds, he wanders about; lying in the pit of hell, bound fast with ropes of craving, his limbs driven by merit and demerit, he is born like a worm.
12.215.8
मशकैर्मत्कुणैर्दष्टस्तथा चित्रवधार्दितः ।
नानाव्याधिभिराकीर्णः कथंचिद्यौवनं गतः ॥ १२.२१५.८ ॥
Bitten by mosquitoes and bedbugs, tormented by manifold torments, beset by various diseases, he somehow reaches youth.
12.215.9
कूर्मोत्सृजति भूयश्च रज्जुः स्वस्वमुखेप्सया ।
योषितं नरकं गृह्य जन्मकर्मवशानुगः ॥ १२.२१५.९ ॥
The tortoise lets go again, and the rope too, each desiring its own mouth. Seizing a woman as hell, he follows, subject to the power of birth and deeds.
12.215.10
पुरक्षेत्रनिमित्तं यद्दुःखं वक्तुं न शक्यते ।
कस्तत्र निन्दकश्चैव नरके पच्यते भृशम् ॥ १२.२१५.१० ॥
The suffering caused by city and fields cannot be told; there, even the slanderer is cooked greatly in hell.
12.215.11
वार्धक्यमनुलङ्घेत तत्र कर्मारभेत्पुनः ।
भगवान्संस्तुतः पश्चात्किं प्रवक्ष्यामि ते भृशम् ॥ १२.२१५.११ ॥
One should overcome old age, and there begin action again. Having praised the Blessed One, what more greatly shall I tell you?
12.215.12
संसारतन्त्रवाहिन्यस्तत्र बुद्ध्येत योषितः ।
प्रकृत्याः क्षेत्रभूतास्ता नराः क्षेत्रज्ञलक्षणाः।
तस्मादेवाविशेषेण नरोऽतीयाद्विशेषतः ॥ १२.२१५.१२ ॥
There one should understand that women are the bearers of the web of saṃsāra; they are nature, being the field, and men are characterized as the knower of the field. Therefore a man should go beyond them without distinction, and especially so.
12.215.13
कृत्या ह्येता घोररूपा मोहयन्त्यविचक्षणान् ।
रजस्यन्तर्हिता मूर्तिरिन्द्रियाणां सनातनी ॥ १२.२१५.१३ ॥
Indeed these terrible-formed Kṛtyās bewilder the unwise; the eternal form of the senses, hidden in passion, is this.
12.215.14
तस्मात्तर्षात्मकाद्रागाद्बीजाज्जायन्ति जन्तवः ।
स्वदेहजानस्वसंज्ञान्यद्वदङ्गात्कृमींस्त्यजेत्।
स्वसंज्ञानस्वकांस्तद्वत्सुतसंज्ञान्कृमींस्त्यजेत् ॥ १२.२१५.१४ ॥
Therefore living beings are born from the seed of attachment, which consists of craving. As one casts off from a limb the worms born of one's own body, not regarded as one's own, so likewise one should cast off the worms regarded as one's own kin, those called sons.
12.215.15
शुक्रतो रसतश्चैव देहाज्जायन्ति जन्तवः ।
स्वभावात्कर्मयोगाद्वा तानुपेक्षेत बुद्धिमान् ॥ १२.२१५.१५ ॥
Living beings are born from semen, from essence, and from the body itself. The wise one should disregard them, whether they arise from nature or from the bond of action.
12.215.16
रजस्तमसि पर्यस्तं सत्वं च रजसि स्थितम् ।
ज्ञानाधिष्ठानमज्ञानं बुद्ध्यंहंकारलक्षणम् ॥ १२.२१५.१६ ॥
Sattva, overlaid by rajas and tamas and established in rajas, is the seat of knowledge; ignorance is characterized by intellect and ego.
12.215.17
तद्बीजं देहिनामाद्दुस्तद्बीजं जीवसंज्ञितम् ।
कर्मणा कालयुक्तेन संसारपरिवर्तनम् ॥ १२.२१५.१७ ॥
That is the seed of embodied beings, and that seed is called the living soul. Joined with action and time, it brings about the revolving of transmigration.
12.215.18
रमत्ययं यथा स्वप्ने मनसा देहवानिव ।
कर्मगर्भैर्गुणैर्देही गर्भे तदुपलभ्यते ॥ १२.२१५.१८ ॥
As in a dream this one delights with the mind, as if embodied, so the embodied being, pregnant with action through the qualities, is perceived in the womb in that same way.
12.215.19
कर्मणा बीजभूतेन चोद्यते यद्यदिन्द्रियम् ।
जायते तदहंकाराद्रागयुक्तेन चेतसा ॥ १२.२१५.१९ ॥
Impelled by action, which is like a seed, whichever sense arises; it springs from egoity and from a mind joined with attachment.
12.215.20
शब्दरागाच्छ्रोत्रमस्य जायते भावितात्मनः ।
रूपरागात्तथा चक्षुर्घ्राणं गन्धजिघृक्षया ॥ १२.२१५.२० ॥
From attachment to sound the ear arises in such a self-cultivated man; likewise from attachment to form the eye, and from the desire to grasp smell the nose.
12.215.21
संस्पर्शेभ्यस्तथा वायुः प्राणापानव्यपाश्रयः ।
व्यानोदानौ समानश्च पञ्चधा देहयापनम् ॥ १२.२१५.२१ ॥
From touches likewise arises air, resting on prāṇa and apāna; with vyāna, udāna and samāna, the body is sustained in five ways.
12.215.22
संजातैर्जायते गात्रैः कर्मजैर्ब्रह्मणा वृतः ।
दुःखाद्यन्तैर्दुःखमध्यैर्नरः शारीरमानसैः ॥ १२.२१५.२२ ॥
With limbs born of action and enveloped by Brahmā, man is born—suffering at beginning and end, suffering in the middle, bodily and mental.
12.215.23
दुःखं विद्यादुपादानादभिमानाच्च वर्धते ।
त्यागात्तेभ्यो निरोधः स्यान्निरोधज्ञो विमुच्यते ॥ १२.२१५.२३ ॥
Suffering should be known to arise from clinging, and it grows through self-conceit; by abandoning these comes cessation, and the knower of cessation is liberated.
12.215.24
इन्द्रियाणां रजस्येव प्रलयप्रभवावुभौ ।
परीक्ष्य संचरेद्विद्वान्यथावच्छास्त्रचक्षुषा ॥ १२.२१५.२४ ॥
Having seen both the origin and the dissolution of the senses as if in dust, the wise man should examine them rightly with the eye of scripture and so conduct himself.
12.215.25
ज्ञानेन्द्रियाणीन्द्रियार्थान्नोपसर्पन्त्यतर्षुलम् ।
ज्ञानैश्च करणैर्देही न देहं पुननर्हति ॥ १२.२१५.२५ ॥
The faculties of knowledge do not approach the objects of the senses in one free from thirst. The embodied one, endowed with knowledge and instruments, no longer deserves to take on a body again.