Mahābhārata · Adhyāya 13.243

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13.243.1

देवदेव नमस्तेऽस्तु कालसूदन शङ्कर ।
लोकेषु विविधा धर्मास्त्वत्प्रसादान्मया श्रुताः ॥ १३.२४३.१ ॥

O god of gods, destroyer of Time, Śaṅkara, homage be to you. By your grace I have heard the many dharmas in the worlds.

13.243.2

विशिष्टं सर्वधर्मेभ्यः शाश्वतं ध्रुवमव्ययम् ।
श्रुतुमिच्छाम्यहं सर्वमत्र मुह्यति मे मनः ॥ १३.२४३.२ ॥

I wish to hear that which is superior to all dharmas, eternal, steadfast and imperishable; in this matter my mind is bewildered.

13.243.3

केचिन्मोक्षं प्रशंसन्ति केचिद्यज्ञफलं द्विजाः ।
वानप्रस्थं पुनः केचिद्गार्हस्थ्यं केचिदाश्रमम् ॥ १३.२४३.३ ॥

Some praise liberation, and some brahmins praise the fruit of sacrifice. Again, some praise the forest-dweller stage, some the householder life, and some the stage of life.

13.243.4

राजधर्माश्रयं केचित्केचित्स्वाध्यायमेव च ।
ब्रह्मचर्याश्रमं केचित्केचिद्वाक्संयमाश्रयम् ॥ १३.२४३.४ ॥

Some praise resting on the duties of kingship, some on study of the Veda, and some on the stage of celibate studentship. Some praise resting on restraint of speech.

13.243.5

मातरं पितरं केचित्सेवमाना दिवं गताः ।
अहिंसया परः स्वर्गे सत्येन च महीयते ॥ १३.२४३.५ ॥

Some, serving mother and father, went to heaven. By non-violence the supreme one is honored in heaven, and by truth as well.

13.243.6

आहवेऽभिमुखाः केचिन्निहतास्त्रिदिवं गताः ।
केचिदुञ्छवृत्ते सिद्धाः स्वर्गमार्गं समाश्रिताः ॥ १३.२४३.६ ॥

Some, facing forward in battle, were slain and went to heaven; some, perfected through a life of gleaning, have taken refuge in the path to heaven.

13.243.7

आर्जवेनापरे युक्ता महतां पूजते रताः ।
ऋजवो नाकपृष्ठे तु शुद्धात्मानः प्रतिष्ठिताः ॥ १३.२४३.७ ॥

Some, joined to uprightness and delighted in honouring the great, and the upright, pure-souled ones, are established on the back of heaven.

13.243.8

एवं बहुविधैर्लोके धर्मद्वारैः सुसंवृतैः ।
ममापि मतिराविद्धा मेघलेखेव वायुना ॥ १३.२४३.८ ॥

In the world, the many gateways of dharma are thus well closed; yet my mind is stirred like a line of clouds by the wind.

13.243.9

एतस्मिन्संशयस्थाने संशयच्छेदकारि यत् ।
वचनं ब्रूहि देवेश निश्चयज्ञानसंज्ञितम् ॥ १३.२४३.९ ॥

In this place of doubt, speak, O lord of gods, the word that cuts doubt, the one named knowledge of certainty.

13.243.10

एवं पृष्टः स्वया देव्या महादेवः पिनाकधृक् ।
प्रोवाच मधुरं वाक्यं सूक्ष्ममध्यात्मसंश्रितम् ॥ १३.२४३.१० ॥

Thus asked by his own goddess, Mahādeva, bearer of the Pināka bow, spoke sweet words, subtle and resting on the inner self.

13.243.11

न्यायतस्त्वं महाभागे श्रोतुकामाऽसि निश्चयम् ।
एतदेव विशिष्टं ते यत्त्वं पृच्छसि मां प्रिये ॥ १३.२४३.११ ॥

Rightly, O greatly fortunate one, you wish to hear the certainty; this is your distinction, beloved, that you ask me.

13.243.12

सर्वत्र विहितो धर्मः स्वर्गलोकफलाश्रितः ।
बहुद्वारस्य धर्मस्य नेहास्ति विफलाः क्रियाः ॥ १३.२४३.१२ ॥

Dharma, prescribed everywhere, rests on the fruit of the heavenly world; in dharma of many gateways, no action here is fruitless.

13.243.13

यस्मिन्यस्मिंश्च विषये योयो याति विनिश्चयम् ।
तं तमेवाभिजानाति नान्यं धर्मं शुचिस्मिते ॥ १३.२४३.१३ ॥

O you of pure smile, in whatever matter a person arrives at conviction, he recognizes that alone, and no other dharma.

13.243.14

शृणु देवि समासेन मोक्षद्वारसमनुत्तमम् ।
एतद्धि सर्वधर्माणां विशिष्टं शुभमव्ययम् ॥ १३.२४३.१४ ॥

Listen, goddess, in brief: this is the most supreme gate of liberation. This alone is the most excellent of all dharmas, auspicious and imperishable.

13.243.15

नास्ति मोक्षात्परं देवि मोक्ष एव परा गतिः ।
सुखमात्यन्तिकं श्रेष्ठमनिवृत्तं च तद्विदुः ॥ १३.२४३.१५ ॥

Goddess, there is nothing higher than liberation; liberation alone is the supreme goal. They call it absolute, the best, the unreturning happiness.

13.243.16

नात्र देवि जरा मृत्युः शोको वा दुःखमेव वा ।
अनुत्तममचिन्त्यं च तद्देवि परमं सुखम् ॥ १३.२४३.१६ ॥

Goddess, here there is no old age, no death, no sorrow, nor any suffering. That is the unsurpassed, inconceivable, supreme happiness.

13.243.17

ज्ञानानामुत्तमं ज्ञानं मोक्षज्ञानं विदुर्बुधाः ।
ऋषिभिर्देवसङ्घैश्च प्रोच्यते परमं पदम् ॥ १३.२४३.१७ ॥

Of all knowledges, the wise know that the knowledge of liberation is the highest. By the sages and the hosts of gods this is declared to be the supreme state.

13.243.18

नित्यमक्षरमक्षोभ्यमजेयं शाश्वतं शिवम् ।
विशन्ति तत्पदं प्राज्ञाः स्पृहणीयं सुरोत्तमैः ॥ १३.२४३.१८ ॥

Eternal, imperishable, unshakable, invincible, everlasting, auspicious — into that state the wise enter, the state the best of gods desire.

13.243.19

दुःखादिश्च दुरन्तश्च संसारोयं प्रकीर्तितः ।
शोकव्याधिजरादोषैर्मरणेन च संयुतः ॥ १३.२४३.१९ ॥

This saṃsāra begins in suffering and is declared to have no end; it is bound up with the faults of grief, sickness and old age, and with death.

13.243.20

यथा ज्योतिर्गणा व्योम्नि विवर्तन्ते पुनःपुनः ।
तस्य मोक्षस्य मार्गोऽयं श्रुयतां शुभलक्षणे ॥ १३.२४३.२० ॥

Just as the host of luminaries wheels again and again in the sky, so is this the path to liberation. Listen, O you of auspicious marks.

13.243.21

ब्रह्मादिस्थावरान्तश्च संसारो यः प्रकीर्तितः ।
संसारे प्राणिनः सर्वे निवर्तन्ते यथा पुनः ॥ १३.२४३.२१ ॥

In this saṃsāra, declared to extend from Brahmā down to immovable things, all living beings turn back again and again.

13.243.22

तत्र संसारचक्रस्य मोक्षो ज्ञानेन दृश्यते ।
अध्यात्मतत्वविज्ञानं ज्ञानमित्यभिधीयते ॥ १३.२४३.२२ ॥

In that wheel of saṃsāra, liberation is seen through knowledge; the understanding of the truth of the inner self is what is called knowledge.

13.243.23

ज्ञानस्य ग्रहणोपायमाचारं ज्ञानिनस्तथा ।
यथावत्सम्प्रवक्ष्यामि तत्त्वमेकमनाः शृणु ॥ १३.२४३.२३ ॥

I will explain fully the means of attaining knowledge and the conduct of those who know. Listen to the truth with a single mind.

13.243.24

ब्राह्मणः क्षत्रियो वाऽपि भूत्वा पूर्वं गृहे स्थितः ।
आनृण्यं सर्वतः प्राप्य ततस्तान्संत्यजेद्गृहान् ॥ १३.२४३.२४ ॥

A brahmin or a kṣatriya who has first lived in the household should, having become free of all debts, then abandon those households.

13.243.25

ततः संत्यज्य गार्हस्थ्यं निश्चितो वनमाश्रयेत् ॥ १३.२४३.२५ ॥

Then, having abandoned the householder's life, resolved, one should betake oneself to the forest.

13.243.26

वने गुरुं समाज्ञाय दीक्षितो विधिपूर्वकम् ।
दीक्षां प्राप्य यथान्यायं स्ववृत्तं परिपालयेत् ॥ १३.२४३.२६ ॥

In the forest, having duly recognized a teacher and been initiated according to rule, having received initiation properly, one should maintain one's own conduct.

13.243.27

गृह्णीयादप्युपाध्यायान्मोक्षज्ञानमनिन्दितः ।
द्विविधं च पुनर्मोक्षं साङ्ख्ययोगमिति स्मृतिः ॥ १३.२४३.२७ ॥

Blameless, one should also receive the knowledge of liberation from a teacher; liberation is remembered as twofold, the path of Sāṅkhya and of Yoga.

13.243.28

पञ्चविंशतिविज्ञानं साङ्ख्यमित्यभिधीयते ।
ऐश्वर्यं देवसारूप्यं योगशास्त्रस्य निर्णयः।
तयोरन्यतरं ज्ञानं शृणुयाच्छिष्यतां गतः ॥ १३.२४३.२८ ॥

The knowledge of the twenty-five principles is called Sāṅkhya; sovereignty and likeness to the gods is the conclusion of the science of Yoga. Having become a disciple, one should hear the knowledge of either of these two.

13.243.29

नाकालो नाप्यकाषायी नाप्यसंवत्सरोषितः ।
नासाङ्ख्ययोगो नाश्राद्धं गुरुणा स्नेहपूर्वकम्।
समः शीतोष्णहर्षादीन्विषहेत स वै मुनिः ॥ १३.२४३.२९ ॥

Not at an improper time, nor without ochre robes, nor without having dwelt a year, nor without Sāṅkhya and Yoga, nor without the śrāddha rite performed by the teacher out of affection; even-minded, he should endure cold and heat, joy and the like — he is indeed a sage.