Mahābhārata · Adhyāya 12.291
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12.291.1
अध्यात्मं नाम यदिदं पुरुषस्येह विद्यते ।
यदध्यात्मं यतश्चैव तन्मे ब्रूहि पितामह ॥ १२.२९१.१ ॥
Tell me, grandsire, what this inner self is that exists here in a person, and whence it arises.
12.291.2
सर्वज्ञानं परं बुद्ध्या यन्मां त्वमनुपृच्छसि ।
तद्व्याख्यास्यामि ते तात तस्य व्याख्यामिमां शृणु ॥ १२.२९१.२ ॥
Child, the supreme of all knowledge that can be grasped by the intellect, about which you ask me, I will explain to you; listen to this explanation of it.
12.291.3
पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम् ।
महाभूतानि भूतानां सर्वेषां प्रभवाप्ययौ ॥ १२.२९१.३ ॥
Earth, air, space, water, and fire as the fifth: these are the great elements, the origin and dissolution of all beings.
12.291.4
स तेषां गुणसंघातः शरीरं भरतर्षभ ।
सततं हि प्रलीयन्ते गुणास्ते प्रभवन्ति च ॥ १२.२९१.४ ॥
Bull of the Bharatas, the aggregate of their qualities is the body; their qualities constantly dissolve and arise again.
12.291.5
ततः सृष्टानि भूतानि तानि यान्ति पुनः पुनः ।
महाभूतानि भूतेभ्य ऊर्मयः सागरे यथा ॥ १२.२९१.५ ॥
Then the beings that were created pass away again and again; the great elements arise from beings, as waves do in the ocean.
12.291.6
प्रसारयित्वेहाङ्गानि कूर्मः संहरते यथा ।
तद्वद्भूतानि भूतानामल्पीयांसि स्थवीयसाम् ॥ १२.२९१.६ ॥
As a tortoise extends its limbs here and then withdraws them, so do the smaller elements withdraw into the larger beings.
12.291.7
आकाशात्खलु यो घोषः संघातस्तु महीगुणः ।
वायोः प्राणो रसस्त्वद्भ्यो रूपं तेजस उच्यते ॥ १२.२९१.७ ॥
Indeed, the sound comes from ether, and solidity is the quality of earth. From air comes breath, from water taste, and from fire form, it is said.
12.291.8
इत्येतन्मयमेवैतत्सर्वं स्थावरजङ्गमम् ।
प्रलये च तमभ्येति तस्मादुद्दिश्यते पुनः ॥ १२.२९१.८ ॥
Thus all this, the immobile and the mobile, is made of these alone. At dissolution it returns to them, and therefore they are named again.
12.291.9
महाभूतानि पञ्चैव सर्वभूतेषु भूतकृत् ।
विषयान्कल्पयामास यस्मिन्यदनुपश्यति ॥ १२.२९१.९ ॥
The five great elements alone exist in all beings. The creator of beings arranged the objects of the senses; in whatever one perceives, that becomes its object.
12.291.10
शब्दश्रोत्रे तथा खानि त्रयमाकाशयोनिजम् ।
रसः स्नेहश्च जिह्वा च अपामेते गुणाः स्मृताः ॥ १२.२९१.१० ॥
Sound, hearing, and the sense-cavities — these three arise from ether. Taste, moisture, and the tongue — these are remembered as the qualities of water.
12.291.11
रूपं चक्षुर्विपाकश्च त्रिविधं ज्योतिरूच्यते ।
घ्रेयं घ्राणं शरीरं च एते भूमिगुणाः स्मृताः ॥ १२.२९१.११ ॥
Form, the eye, and digestive heat — this threefold light is said. Smell, the nose, and the body — these are remembered as the qualities of earth.
12.291.12
प्राणः स्पर्शश्च चेष्टा च वायोरेते गुणाः स्मृताः ।
इति सर्वगुणा राजन्व्याख्याताः पाञ्चभौतिकाः ॥ १२.२९१.१२ ॥
Breath, touch, and motion — these are remembered as the qualities of air. Thus, O king, all the qualities made of the five elements have been explained.
12.291.13
सत्त्वं रजस्तमः कालः कर्म बुद्धिश्च भारत ।
मनः षष्ठानि चैतेषु ईश्वरः समकल्पयत् ॥ १२.२९१.१३ ॥
Sattva, rajas, tamas, time, action and intellect, O Bhārata; and the mind as the sixth among these. The Lord arranged them thus.
12.291.14
यदूर्ध्वपादतलयोरवाड्यूर्ध्नश्च पश्यसि ।
एतस्मिन्नेव कृत्स्नेयं वर्तते बुद्धिरन्तरे ॥ १२.२९१.१४ ॥
That which you see in the soles of the feet and the head turned downward and upward — within this very thing this whole intellect exists.
12.291.15
इन्द्रियाणि नरे पञ्च षष्ठं तु मन उच्यते ।
सप्तमीं बुद्धिमेवाहुः क्षेत्रज्ञः पुनरष्टमः ॥ १२.२९१.१५ ॥
In a man there are five senses; the sixth is called the mind; the seventh they call the intellect; and the eighth again is the knower of the field.
12.291.16
इन्द्रियाणि च कर्ता च विचेतव्यानि भागशः ।
तमः सत्वं रजस्तैव तेऽपि भावास्तदाश्रयाः ॥ १२.२९१.१६ ॥
The senses and the agent are to be discerned part by part. Tamas, sattva and rajas — those states too rest upon them.
12.291.17
चक्षुरालोचनायैव संशयं कुरुते मनः ।
बुद्धिरध्यवसानाय साक्षी क्षेत्रज्ञ उच्यते ॥ १२.२९१.१७ ॥
The eye is for seeing alone; the mind produces doubt; the intellect is for resolving; the witness is called the knower of the field.
12.291.18
तमः सत्वं रजश्चेति कालः कर्म च भारत ।
गुणैर्नेनीयते बुद्धिर्बुद्धिरेवेन्द्रियाणि च।
मनः षष्ठानि सर्वाणि बुद्ध्यभावे कुतो गुणाः ॥ १२.२९१.१८ ॥
Tamas, sattva and rajas, time and action too, O Bhārata; intellect is not led by the qualities. Intellect itself is the senses, and the sixth, the mind — all of them. Where would the qualities be, if intellect were absent?
12.291.19
येन पश्यति तच्चक्षुः शृण्वती श्रोत्रमुच्यते ।
जिघ्रती भवति घ्राणं रसती रसना रसान् ॥ १२.२९१.१९ ॥
That by which one sees is the eye; when it hears, it is called the ear. When it smells, it becomes the nose; when it tastes, it is the tongue, of tastes.
12.291.20
स्पर्शनं स्पर्शती स्पर्शान्बुद्धिर्विक्रियतेऽसकृत् ।
यदा प्रार्थयते किंचित्तदा भवति सा मनः ॥ १२.२९१.२० ॥
Touching, it is the sense of touch, of touches. The intellect is modified again and again; when it desires something, then it becomes the mind.
12.291.21
अधिष्ठानानि बुद्ध्या हि पृथगेतानि पञ्चधा ।
इन्द्रियाणीति तान्याहुस्तेषु दुष्टेषु दुष्यति ॥ १२.२९१.२१ ॥
The bases of the intellect are fivefold and separate; these they call the senses, and when they are corrupted, it is corrupted.
12.291.22
पुरुषे तिष्ठती बुद्धिस्त्रिषु भावेषु वर्तते ।
कदाचिल्लभते प्रीतिं कदाचिदपि शोचति ॥ १२.२९१.२२ ॥
The intellect that abides in a person moves among three states; at times it obtains delight, and at times it also grieves.
12.291.23
न सुखेन न दुःखेन कदाचिदपि वर्तते ।
सेयं भावात्मिका भावांस्त्रीनेतान्परिवर्तते ॥ १२.२९१.२३ ॥
It never abides in pleasure nor in pain; this intellect, made of states, revolves through these three states.
12.291.24
सरितां सागरो भर्ता यथा वेलामिवोर्मिमान् ।
इति भावगता बुद्धिर्भावे मनसि वर्तते ॥ १२.२९१.२४ ॥
As the ocean, lord of rivers, with its waves reaches the shore, so the intellect gone into states dwells in the state, in the mind.
12.291.25
प्रवर्तमानं तु रजस्तद्भावेनानुर्तते ।
प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता ॥ १२.२९१.२५ ॥
But when passion (rajas) arises, joy, delight, bliss, happiness and tranquillity of mind follow in accordance with its state.
12.291.26
कथंचिदुपपद्यन्ते पुरुषे सात्विका गुणाः ।
पिरदाहस्तथा शोकः संतापोऽपूर्तिरक्षमा ॥ १२.२९१.२६ ॥
In some way the sattvic qualities also arise in a person, and so too burning, grief, anguish, dissatisfaction and impatience.
12.291.27
लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुभिः ।
अविद्या रागमोहौ च प्रमादः स्तब्धता भयम् ॥ १२.२९१.२७ ॥
These are the marks of passion (rajas), seen through causes and without causes: ignorance, attachment and delusion, heedlessness, rigidity, and fear.
12.291.28
असमृद्धिस्तथा दैन्यं प्रमोहः स्वप्नतन्द्रिता ।
कथंचिदुपवर्तन्ते विविधास्तामसा गुणाः ॥ १२.२९१.२८ ॥
Lack of prosperity, wretchedness, bewilderment, sleep and drowsiness — in this way the various qualities of darkness (tamas) also arise in some measure.
12.291.29
तत्र यत्प्रीतिसंयुक्तं काये मनसि वा भवेत् ।
वर्तते सात्विको भाव इत्युपेक्षेत तत्तथा ॥ १२.२९१.२९ ॥
Among these, whatever arises in body or mind joined with pleasure is a sattvic state; one should regard it thus, with equanimity.
12.291.30
अथ यद्दुःखसंयुक्तमप्रीतिकरमात्मनः ।
प्रवृत्तं रज इत्येव तदसंरभ्य चिन्तयेत् ॥ १२.२९१.३० ॥
And whatever arises joined with suffering and displeasing to oneself is the active passion (rajas); one should consider it without becoming agitated.
12.291.31
अथ यन्मोहसंयुक्तं काये मनसि वा भवेत् ।
अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत् ॥ १२.२९१.३१ ॥
And whatever is joined with delusion, in the body or in the mind, beyond reasoning and unknowable, one should recognize that as tamas.
12.291.32
इति बुद्धिगतीः सर्वा व्याख्याता यावतीरिह ।
एतद्बुद्ध्वा भवेद्बुद्धः किमन्यद्बुद्धलक्षणम् ॥ १२.२९१.३२ ॥
Having understood all the courses of the intellect explained here, one becomes wise. What other mark of the wise is there?
12.291.33
सत्वक्षेत्रज्ञयोरेतदन्तरं विद्धि सूक्ष्मयोः ।
सृजतेऽत्र गुणानेक एको न सृजते गुणान् ॥ १२.२९१.३३ ॥
Know this difference between sattva and the knower of the field, these two subtle ones: here the one produces the qualities, while the other does not produce the qualities.
12.291.34
पृथग्भूतौ प्रकृत्या तु संप्रयुक्तौ च सर्वदा ।
यथा मत्स्योऽद्भिरन्यः स्यात्संप्रयुक्तो भवेत्तथा ॥ १२.२९१.३४ ॥
By nature the two are separate, yet always joined, just as a fish, though other than the water, is joined with it.
12.291.35
न गुणा विदुरात्मानं स गुणान्वेद सर्वतः ।
परिद्रष्टा गुणानां तु संस्रष्टा मन्यते यथा ॥ १२.२९१.३५ ॥
The qualities do not know the self; he knows the qualities completely. The complete seer of the qualities is regarded as if he were their creator.
12.291.36
आश्रयो नास्ति सत्वस्य गुणसर्गेण चेतना ।
सत्वमस्य सृजन्त्यन्ये गुणान्वेद कदाचन ॥ १२.२९१.३६ ॥
Sattva has no support; consciousness arises through the creation of the qualities. Others create sattva, and it never knows the qualities.
12.291.37
सृजते हि गुणान्सत्वं क्षेत्रज्ञः परिपश्यति ।
संप्रयोगस्तयोरेष सत्वक्षेत्रज्ञयोर्ध्रुवः ॥ १२.२९१.३७ ॥
The knower of the field creates the qualities and sattva, and perceives them. This union of sattva and the knower of the field is fixed.
12.291.38
इन्द्रियैस्तु प्रदीपार्थं क्रियते बुद्धिरन्तरा ।
निश्चक्षुर्भिरजानद्भिरिन्द्रियाणि प्रदीपवत् ॥ १२.२९१.३८ ॥
By means of the senses, the intellect is shaped in between, as for the sake of a lamp. For those without eyes, who do not know, the senses are like a lamp.
12.291.39
एवं स्वभावमेवैतत्तद्बुद्ध्वा विहरन्नरः ।
अशोचन्नप्रहृष्यंश्च स वै विगतमत्सरः ॥ १२.२९१.३९ ॥
Knowing thus that this is indeed its nature, a man lives on, neither grieving nor rejoicing, free from envy.
12.291.40
स्वभावसिद्धमेवैतद्यदिमान्सृजते गुणान् ।
ऊर्णनाभिर्यथा सूत्रं विज्ञेयास्तन्तुवद्गुणाः ॥ १२.२९१.४० ॥
That it produces these qualities is established by its nature. As a spider produces a thread, the qualities should be known as threads.
12.291.41
प्रध्वस्ता न निवर्तन्ते प्रवृत्तिर्नोपलभ्यते ।
एवमेके व्यवस्यन्ति निवृत्तिरिति चापरे ॥ १२.२९१.४१ ॥
Those that have been destroyed do not return, and activity is not perceived. Thus some determine it, while others hold it to be cessation.
12.291.42
इतीदं हृदयग्रन्थिं बुद्धिचिन्तामयं दृढम् ।
विमुच्य सुखमासीत विशोकश्छिन्नसंशयः ॥ १२.२९१.४२ ॥
Thus, having untied this firm knot of the heart, made of intellect and anxious thought, let one sit in happiness, free from grief, with doubts cut away.
12.291.43
ताम्येयुः प्रच्युताः पृथ्वीं मोहपूर्णां नदीं नराः ।
यथा गाधमविद्वांसो बुद्धियोगमयं तथा ॥ १२.२९१.४३ ॥
As men who have fallen into a river full of delusion, not knowing its depth, grow exhausted, so too are those who lack the yoga of intellect.
12.291.44
नैव ताम्यन्ति विद्वांसः प्लवन्तः पारमम्भसः ।
अध्यात्मविदुषो धीरा ज्ञानं तु परमं प्लवः ॥ १२.२९१.४४ ॥
The wise do not grow weary as they swim across the water to the far shore; for the steadfast who know the self, knowledge is the supreme raft.
12.291.45
न भवति विदुषां महद्भयं ।
यदविदुषां सुमहद्भयं भवेत्।
न हि गतिरधिकाऽस्ति कस्यचि ।
त्सकृदुपदर्शयतीह तुल्यताम् ॥ १२.२९१.४५ ॥
The wise have no great fear, whereas the unwise have a very great fear. No one's course is greater than this; here it shows equality once.
12.291.46
यत्करोति बहुदोषमेकत ।
स्तच्च दूषयति यत्पुरा कृतम्।
नाप्रियं तदुभयं करोत्यसौ ।
यच्च दूषयति यत्करोति च ॥ १२.२९१.४६ ॥
He who does a deed with many faults at once, and he who spoils what was done before, both do what is unpleasant: the one who spoils it, and the one who does it.