Mahābhārata · Adhyāya 12.229

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12.229.1

यदिदं कर्म लोकेऽस्मिञ्शुभं वा यदि वाऽशुभम् ।
पुरुषं योजयत्येव फलयोगेन भारत ॥ १२.२२९.१ ॥

O Bhārata, whatever action in this world is good or evil, it binds a man to it through the connection with its fruit.

12.229.2

कर्ता स्वित्तस्य पुरुष उताहो नेति संशयः ।
एतदिच्छामि तत्त्वेन त्वत्तः श्रोतुं पितामह ॥ १२.२२९.२ ॥

Is the man its doer, or not? This is my doubt. O grandsire, I wish to hear this truly from you.

12.229.3

अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
प्रह्लादस्य च संवादमिन्द्रस्य च युधिष्ठिर ॥ १२.२२९.३ ॥

On this matter too, people relate this ancient tale — the dialogue of Prahlāda and Indra, O Yudhiṣṭhira.

12.229.4

असक्तं धूतपाप्मानं कुले जातं बहुश्रुतम् ।
अस्तब्धमनहंकारं सत्वस्थं संयतेन्द्रियम् ॥ १२.२२९.४ ॥

Unattached, with sins shaken off, born in a good family and widely learned, free from pride and self-conceit, abiding in goodness, with restrained senses.

12.229.5

तुल्यनिन्दास्तुतिं दान्तं शून्यागारसमाकृतिम् ।
चराचराणां भूतानां विदितप्रभवाप्ययम् ॥ १२.२२९.५ ॥

Who regards blame and praise alike, who is self-tamed, whose form is like an empty house, who knows the origin and dissolution of moving and unmoving beings.

12.229.6

अक्रुध्यन्तमहृष्यन्तमप्रियेषु प्रियेषु च ।
काञ्चने वाऽथ लोष्ठे वा उभयोः समदर्शनम् ॥ १२.२२९.६ ॥

Who is not angry at the unpleasant, nor elated at the pleasant, and who sees gold and a clod of earth as the same.

12.229.7

आत्मनि श्रेयसि ज्ञाने धीरं निश्चितनिश्चयम् ।
परावरज्ञं भूतानां सर्वज्ञं सर्वदर्शनम् ॥ १२.२२९.७ ॥

He who is steadfast in the self, in the highest good, and in knowledge, firm in resolve, who knows the higher and the lower of beings, all-knowing and all-seeing.

12.229.8

अव्यक्तात्मनि गोविन्दे वासुदेवे महात्मनि ।
हृदयेन समाविष्टं सर्वभावप्रियंकरम् ॥ १२.२२९.८ ॥

Whose self is unmanifest, absorbed with the heart in Govinda, Vāsudeva, the great-souled one, doing what is dear in every state.

12.229.9

भक्तं भागवतं नित्यं नारायणपरायणम् ।
ध्यायन्तं परमात्मानं हिरण्यकशिपोः सुतम् ॥ १२.२२९.९ ॥

Devoted, a Bhāgavata, always intent on Nārāyaṇa, meditating on the supreme self — the son of Hiraṇyakaśipu.

12.229.10

शक्रः प्रह्लादमासीनमेकान्ते संयतेन्द्रियम् ।
बुभुत्समानस्तत्प्रज्ञामभिगम्येदमब्रवीत् ॥ १२.२२९.१० ॥

Indra, approaching Prahlāda seated alone with senses restrained, desiring to know his wisdom, spoke these words.

12.229.11

यैः कैश्चित्संमतो लोके गुणैः स्यात्पुरुषो नृषु ।
भवत्यनपगान्सर्वांस्तान्गुणाँल्लक्षयामहे ॥ १२.२२९.११ ॥

By whatever qualities a man becomes esteemed among men in the world, we discern all those inseparable qualities.

12.229.12

अथ ते लक्ष्यते बुद्धिः समा बालजनैरिह ।
आत्मानं मन्यमानः सञ्श्रेयः किमिह मन्यसे ॥ १२.२२९.१२ ॥

Now your intellect appears here like that of childish people. Thinking yourself wise, what do you consider the highest good here?

12.229.13

बद्धः पाशैश्च्युतः स्थानाद्द्विषतां वशमागतः ।
श्रिया विहीनः प्रह्लाद शोचितव्ये न शोचसि ॥ १२.२२९.१३ ॥

Bound with cords, fallen from your place, come under the power of enemies, bereft of fortune, O Prahlāda, you do not grieve over what should be grieved over.

12.229.14

प्रज्ञालाभेन दैतेय उताहो धृतिमत्तथा ।
प्रह्लाद स्वस्थरूपोऽसि पश्यन्व्यसनमात्मनः ॥ १२.२२९.१४ ॥

Through the gain of wisdom, O son of Diti, or through steadfastness, O Prahlāda, you remain of composed nature even while seeing your own calamity.

12.229.15

इति संचोदितस्तेन धीरो निश्चितनिश्चयः ।
उवाच श्लक्ष्णया वाचा स्वां प्रज्ञामनुवर्णयन् ॥ १२.२२९.१५ ॥

Thus urged by him, the steady one, firm in resolve, spoke in a gentle voice, describing his own wisdom.

12.229.16

प्रवृत्तिं च निवृत्तिं च भूतानां यो न बुध्यते ।
तस्य स्तम्भो भवेद्बाल्यान्नास्ति स्तंभोऽनुपश्यतः ॥ १२.२२९.१६ ॥

For one who does not understand the activity and cessation of beings, stupefaction arises from childishness; for one who sees, there is no stupefaction.

12.229.17

गहनं सर्वभूतानां ध्येयं नित्यं सनातनम् ।
अनिग्रहमनौपम्यं सर्वाकारं परात्परम् ॥ १२.२२९.१७ ॥

Unfathomable to all beings, to be meditated upon, eternal and everlasting, not to be restrained, incomparable, of all forms, higher than the highest.

12.229.18

सर्वावरणसंभूतं तस्मादेतत्प्रवर्तते ।
तन्मया अपि संपश्य नानालक्षणलक्षिताः ॥ १२.२२९.१८ ॥

Arising from all coverings, therefore this proceeds; behold also those filled with it, marked by various characteristics.

12.229.19

स वै पाति जगत्स्रष्टा विष्णुरित्यभिशब्दितः ।
पुनर्दर्शति संप्राप्ते…सुरेश्चरः ॥ १२.२२९.१९ ॥

He, the creator of the world, protects it, and he is called Viṣṇu. When the time comes he appears again… the lord of the gods.

12.229.20

स्वभावात्संप्रवर्तन्ते निवर्तन्ते तथैव च ।
सर्वे भावास्तथा भावाः पुरुषार्थो न विद्यते ॥ १२.२२९.२० ॥

By nature all states arise and likewise cease; so too all conditions. Human effort does not exist.

12.229.21

पुरुषार्थस्य चाभावे नास्ति कश्चित्स्वकारकः ।
स्वयं च कुर्वतस्तस्य जातु मानो भवेदिह ॥ १२.२२९.२१ ॥

Where there is no human effort, no one is a self-agent. For one who thinks he acts himself, pride may arise here.

12.229.22

यस्तु कर्तारमात्मानं मन्यते साध्वसाधु वा ।
तस्य दोषवती प्रज्ञा अतत्त्वज्ञेति मे मतिः ॥ १२.२२९.२२ ॥

He who thinks himself the doer, whether of good or of evil, his understanding is faulty; in my view he does not know the truth.

12.229.23

यदि स्यात्पुरुषः कर्ता शक्रात्मश्रेयसे ध्रुवम् ।
आरम्भास्तस्य सिद्ध्येयुर्न तु जातु पराभवेत् ॥ १२.२२९.२३ ॥

If a person were the doer, O Śakra, then his undertakings for his own welfare would surely succeed, and they would never fail.

12.229.24

अनिष्टस्य हि निर्वृत्तिरनिवृत्तिः प्रियस्य च ।
लक्ष्यते यतमानानां पुरुषार्थस्ततः कुतः ॥ १२.२२९.२४ ॥

Among those who strive, the undesired is not removed and the desired does not endure; so whence would human effort come?

12.229.25

अनिष्टस्याभिनिर्वृत्तिमिष्टसंवृतिमेव च ।
अप्रयत्नेन पश्यामः केषां चित्तत्स्वभावतः ॥ १२.२२९.२५ ॥

We see that the arising of what is unwanted and the veiling of what is desired happen in some people by their nature alone, without effort.

12.229.26

प्रतिरूपतराः केचिद्दृस्यन्ते बुद्धिमत्तराः ।
विरूपेभ्योऽल्पबुद्धिभ्यो लिप्समाना धनागमं ॥ १२.२२९.२६ ॥

Some are seen to be more fitting and wiser, while the unfit and dull-witted seek the gaining of wealth.

12.229.27

स्वभावप्रेरिताः सर्वे निविशन्ते गुणा यदा ।
शुभाशुभास्तदा तत्र तस्य किं मानकारणम् ॥ १२.२२९.२७ ॥

When all the qualities, good and bad, impelled by nature, enter into a man, what then is the cause of his honour?

12.229.28

स्वभावादेव तत्सर्वमिति मे निश्चिता मतिः ।
आत्मप्रतिष्ठा प्रज्ञा वा मम नास्ति ततोऽन्यथा ॥ १२.२२९.२८ ॥

That all comes from nature alone is my settled view; I have no wisdom grounded in the self, and so I hold otherwise.

12.229.29

कर्मजं त्विह मन्यन्ते पलयोगं शुभाशुभम् ।
कर्मणां विषयं कृत्स्नमहं वक्ष्यामि तच्छृणु ॥ १२.२२९.२९ ॥

Here people consider the joining of good and bad fruits to be born of action. I shall tell you the whole domain of actions; hear it.

12.229.30

यथा वेदयते कश्चिदोदनं पायसं ह्यदन् ।
एवं सर्वाणि कर्माणि स्वभावस्यैव लक्षणम् ॥ १२.२२९.३० ॥

Just as someone, while eating boiled rice or milk-porridge, tastes its flavour, so all actions are the very mark of nature.

12.229.31

विकारानेव यो वेद न वेद प्रकृतिं पराम् ।
तस्य स्तंभोऽभवेद्बाल्यान्नास्ति स्तंभोऽनुपश्यतः ॥ १२.२२९.३१ ॥

He who knows only the modifications and not the supreme nature, in him pride arises from childishness; for the one who sees, there is no pride.

12.229.32

स्वभावभाविनो भावान्सर्वानेवेह निश्चये ।
बुद्ध्यमानस्य दर्पो वा मानो वा किं करिष्यति ॥ १२.२२९.३२ ॥

Here, indeed, all states arising from one's own nature are ascertained; what can pride or self-esteem do to one who understands this?

12.229.33

वेद धर्मविधिं कृत्स्नं भूतानां चाप्यनित्यताम् ।
तस्माच्छक्र न शोचारि सर्वं ह्येवेदमन्तवत् ॥ १२.२२९.३३ ॥

I know the whole ordinance of dharma and the impermanence of beings; therefore, O Śakra, do not grieve, for all this is indeed subject to end.

12.229.34

निर्ममो निरहंकारो निरीहो मुक्तबन्धनः ।
स्वस्थो व्यपेतः पश्यामि भूतानां प्रभवाप्ययौ ॥ १२.२२९.३४ ॥

Free from mine-ness, free from egoism, free from desire, released from bonds, self-established and detached, I see the origin and dissolution of beings.

12.229.35

कृतप्रज्ञस्य दान्तस्य वितृष्णाय निराशिषः ।
नायासो विद्यते शक्र पश्यतो योगवित्तया ॥ १२.२२९.३५ ॥

O Śakra, for one whose wisdom is perfected, who is self-controlled, free from thirst and free from hopes, there is no weariness when he sees through the knowledge of yoga.

12.229.36

प्रकृतौ च विकारे च न मे प्रीतिर्न च द्विषे ।
द्वेष्टारं च न पश्यामि यो ममाद्य विरुध्यति ॥ १२.२२९.३६ ॥

In nature and in modification I feel neither delight nor aversion, and I do not see an enemy in anyone who opposes me today.

12.229.37

नोर्ध्वं नावाङ्वतिर्यक्च न क्वचिच्छक्र कामये ।
न हि ज्ञेये न विज्ञाने नाज्ञाने विद्यतेऽन्तरम् ॥ १२.२२९.३७ ॥

O Śakra, I desire nothing, neither above, nor below, nor sideways, nor anywhere. Indeed, between the knowable, true knowledge, and ignorance there is no difference.

12.229.38

येनैषा लभ्यते प्रज्ञा येन शान्तिरवाप्यते ।
प्रब्रूहि तमुपायं मे सम्यक्प्रह्लाद पृच्छते ॥ १२.२२९.३८ ॥

Tell me rightly, O Prahlāda, the means by which this wisdom is obtained and by which peace is attained, I who ask you.

12.229.39

आर्जवेनाप्रमादेन प्रसादेनात्मवत्तया ।
गुरुशुश्रूषया शक्र पुरुषो लभते महत् ॥ १२.२२९.३९ ॥

By uprightness, vigilance, serenity, self-mastery and service to the teacher, O Śakra, a man obtains the great (goal).

12.229.40

स्वभावाल्लभते प्रज्ञां शान्तिमेति स्वभावतः ।
स्वभावादेव तत्सर्वं यत्किंचिदनुपश्यति ॥ १२.२२९.४० ॥

From his nature a man obtains wisdom, and by his nature he attains peace. By nature alone he sees all that he sees.

12.229.41

नैवान्तरं विजानाति श्रुत्वा गुरुमुखात्ततः ।
वाक्यं वाक्यार्थविज्ञानमालोक्य मनसा यतिः ॥ १२.२२९.४१ ॥

Having heard the words from the teacher's mouth, the ascetic, having considered the statement and the understanding of its meaning with his mind, then comes to know the difference.

12.229.42

विवेकप्रत्ययापन्नमात्मानमनुपश्यति ।
विरज्यति ततो भीत्या परमेश्वरमृच्छति ॥ १२.२२९.४२ ॥

Endowed with discriminative knowledge, he perceives the self; then, dispassionate from fear, he attains the Supreme Lord.

12.229.43

त्रातारं सर्वदुःखानां तत्सुखान्वेषणं ततः ।
करोति सद्भिः संसर्गमलं सन्तः सुखाय वै ॥ १२.२२९.४३ ॥

Seeking that happiness, which saves from all sorrows, he then keeps the company of the good; the good indeed exist for happiness.

12.229.44

सतां सकाशादाज्ञाय मार्गं लक्षणवत्तया ।
सर्वसङ्गविनिर्मुक्तः परमात्मानमृच्छति ॥ १२.२२९.४४ ॥

Learning the path, with its defining marks, from the presence of the good, freed from all attachments, he attains the supreme self.

12.229.45

विषयेच्छाकृतो धर्मं सरजस्को भयावहः ।
धर्महानिमवाप्नोति क्रमात्तेन नरः पुनः ॥ १२.२२९.४५ ॥

Dharma born of desire for sense-objects, tinged with passion, bringing fear—by it a man gradually again meets with a loss of dharma.

12.229.46

भक्तिहीनो भवत्येव परमात्मनि चाच्युत ।
वाचके वाऽपि च स्थानं न हन्त्येव विमोचितः ॥ १२.२२९.४६ ॥

He becomes truly devoid of devotion to the supreme self and to the unfalling one; he has no place even in the teacher. Released, he indeed does not strike.

12.229.47

सार्क्ष्ये चास्य रतिर्नित्यं संसारे च रतिर्भवेत् ।
तस्य नित्यमविज्ञानादात्माचैव न सिद्ध्यति ॥ १२.२२९.४७ ॥

His delight is always in the sārkṣya and also in worldly existence; through constant ignorance his self is never perfected.

12.229.48

उन्मत्तवृत्तिर्भवति क्रमादेवं प्रवर्तते ।
आशौचं वर्धते नित्यं न शाम्यति कथंचन ॥ १२.२२९.४८ ॥

Gradually he becomes of a maddened disposition and proceeds thus; impurity constantly grows, and it is never pacified by any means.

12.229.49

विषये चान्वितस्यास्य मोक्षवाञ्छा न जायते ।
हेत्वाभासेषु संलीनः स्तौति वैषयिकान्गुणान् ॥ १२.२२९.४९ ॥

In one attached to sense-objects, the desire for liberation does not arise; absorbed in false reasons, he praises the qualities that belong to sense-objects.

12.229.50

न शास्त्राणि शृणोत्येव मानदर्पसमन्वितः ।
स्वतःसिद्धं न भोगस्तं स्वतः सिद्धं न वेत्ति च।
चिद्रूपधारणं चैव परसृष्टिमथाव्ययम् ॥ १२.२२९.५० ॥

Filled with pride and arrogance, he does not even listen to the scriptures. He does not know what is self-established and what enjoyment is not self-established; nor does he know the holding of the form of consciousness, or the imperishable creation of another.