Mahābhārata · Adhyāya 14.36
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14.36.1
ब्रह्म यत्परमं ज्ञेयं तन्मे व्याख्यातुमर्हसि ।
भतो हि प्रसादेन सूक्ष्मे मे रमते मतिः ॥ १४.३६.१ ॥
Explain to me that supreme Brahman which is to be known; by your grace my subtle mind delights in it.
14.36.2
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
संवादं मोक्षसंयुक्तं शिष्यस्य गुरुणा सह ॥ १४.३६.२ ॥
On this matter, people also recount this ancient account: a dialogue of a disciple with his teacher, connected with liberation.
14.36.3
कश्चिद्ब्राह्मणमासीनमाचार्यं संशितव्रतम् ।
शिष्यः पप्रच्छ मेधावी किंस्विच्छ्रेयः परंतप ॥ १४.३६.३ ॥
A certain wise disciple, seated before a brahmin teacher of firm vows, asked: 'O scorcher of foes, what is the highest good?'
14.36.4
भगवन्तं प्रपन्नोऽहं निःश्रेयसपराणः ।
याचे त्वां शिरसा विप्र यद्ब्रूयां ब्रूहि तन्मम ॥ १४.३६.४ ॥
'Venerable one, I have taken refuge in you, intent upon the highest good. O brahmin, bowing my head I beg of you: tell me what I should be told.'
14.36.5
तमेवंवादिनं पार्थ शिष्यं गुरुरुवाच ह ।
कथयस्व प्रवक्ष्यामि यत्र ते संशयो द्विज ॥ १४.३६.५ ॥
O son of Pṛthā, to that disciple who spoke thus the teacher said: 'Speak; where your doubt lies, O twice-born, I will explain it.'
14.36.6
इत्युक्तः स कुरुश्रेष्ठ गुरुणा गुरुवत्सलः ।
प्राञ्जलिः परिपप्रच्छ यत्तच्छृणु महामते ॥ १४.३६.६ ॥
Thus addressed by his teacher, that disciple devoted to his teacher, with folded hands, asked in full. Listen, O best of the Kurus, O great-minded one.
14.36.7
कुतश्चाहं कुतश्च त्वं तत्सत्यं ब्रूहि यत्परम् ।
कुतो जातानि भूतानि स्थावराणि चराणि च ॥ १४.३६.७ ॥
Whence am I, and whence are you? Tell that supreme truth. Whence were the beings born, the immovable and the movable?
14.36.8
केन जीवन्ति भूतानि तेषामायुश्च किं परम् ।
किं सत्यं किं तपो विप्र के गुणाः सद्भिरीरिताः ॥ १४.३६.८ ॥
By what do beings live? What is their supreme lifespan? What is truth, what is austerity, O brahmin? What qualities have been declared by the good?
14.36.9
के पन्थानः शिवाश्च स्युः किं सुखं कि च दुष्कृतम् ।
एतान्मे भगवन्प्रश्नान्याथातथ्येन सुव्रत ॥ १४.३६.९ ॥
Which paths are auspicious? What is happiness, and what is evil deed? O venerable one, O one of good vows, answer these questions for me truly.
14.36.10
वक्तुमर्हसि विप्रर्षे यथावदिह तत्त्वतः ।
त्वदन्यः कश्च न प्रश्नानेतान्वक्तुमिहार्हति ॥ १४.३६.१० ॥
O brahmin sage, you alone are fit to answer these questions here truly and as they are. Other than you, no one here is fit to speak these questions.
14.36.11
ब्रूहि धर्मविदां श्रेष्ठ परं कौतूहलं मम ।
मोक्षधर्मार्थकुशलो भवाँल्लोकषु गीयते ॥ १४.३६.११ ॥
O best of those who know dharma, tell me my great curiosity. You, skilled in the dharma of liberation and its meaning, are praised among the worlds.
14.36.12
सर्वसंशयसंच्छेत्ता त्वदन्यो न च विद्यते ।
संसारभीरवश्चैव मोक्षकामास्तथा वयम् ॥ १४.३६.१२ ॥
Other than you, there is no remover of all doubts. We are fearful of the cycle of worldly existence and desirous of liberation.
14.36.13
तस्मै सम्प्रतिपन्नाय यथावत्परिपृच्छते ।
शिष्याय गुणयुक्ताय शान्ताय गुरुवर्तिने ॥ १४.३६.१३ ॥
To him—the disciple who has come forward, asks questions duly, is endowed with virtues, is calm, and obedient to the teacher.
14.36.14
छायाभूताय दान्ताय यतते ब्रह्माचारिणे ।
तान्प्रश्नानब्रवीत्पार्थ मेधावी स धृतव्रतः।
गुरुः कुरुकुलश्रेष्ठ सम्यक्सर्वानरिंदम ॥ १४.३६.१४ ॥
To the disciple who follows like a shadow, self-controlled and striving in the life of a celibate student, the wise teacher, firm in his vows, answered all those questions fully. O Pārtha, best of the Kuru line, subduer of foes.
14.36.15
ब्रह्मणोक्तमिदं धर्ममृषिप्रवरसेवितम् ।
वेदविद्यासमावाप्तं तत्त्वभूतार्थभावनम् ॥ १४.३६.१५ ॥
This dharma, declared by Brahmā, followed by the best of sages, attained through Vedic knowledge, is the contemplation of the true meaning of reality.
14.36.16
ज्ञानं त्वेव परं विद्यः संन्यासं तप उत्तमम् ।
यस्तु वेद निराबाधं ज्ञानतत्त्वं विनिश्चयात्।
सर्वबूतस्थमात्मानं स सर्वगतिरिष्यते ॥ १४.३६.१६ ॥
Know that knowledge alone is supreme, and renunciation the highest austerity. He who truly knows, without obstruction and with certainty, the essence of knowledge, and recognizes the self abiding in all beings, is considered the goal of all.
14.36.17
ये विद्वान्सहसंवासं विवासं चैव पश्यति ।
तथैवैकत्वनानात्वे स दुःखात्परिमुच्यते ॥ १४.३६.१७ ॥
The learned man who sees both togetherness and separation, and likewise unity and multiplicity, is wholly freed from sorrow.
14.36.18
यो न कामयते किञ्चिन्न किञ्चिदभिमन्यते ।
इह लोकस्थ एवैष ब्रह्मभूयाय कल्पते ॥ १४.३६.१८ ॥
He who desires nothing and regards nothing as his own, abiding in this very world, becomes fit to attain the state of Brahman.
14.36.19
प्रधानगुणतत्त्वज्ञः सर्वभूतविधानवित् ।
निर्ममो निरहङ्कारो मुच्यते नात्र संशयः ॥ १४.३६.१९ ॥
He who knows the truth of the principal qualities, understands the ordinance of all beings, and is free from 'mine' and from egoism, is liberated; of this there is no doubt.
14.36.20
अव्यक्तबीजप्रभवो बुद्धिस्कन्धमयो महान् ।
महाहङ्कारविटप इन्द्रियाङ्कुरकोटरः ॥ १४.३६.२० ॥
The great one, arisen from the unmanifest seed, consisting of the trunk of intellect, has the great ego for its branches and the senses for its sprouts and hollows.
14.36.21
महाभूतविशेषश्च विशेषप्रतिशाखवान् ।
सदापर्णः सदापुष्पः शुभाशुभफलोदयः ॥ १४.३६.२१ ॥
The particular distinctions of the great elements are its sub-branches; it is always leafy and always flowering, and it yields the fruits of good and evil.
14.36.22
आजीवः सर्वभूतानां ब्रह्मबीजः सनातनः ।
एतज्ज्ञात्वा च तत्त्वानि ज्ञानेन परमासिना।
छित्त्वा चामरतां प्राप्य जहाति मृत्युजन्मनी ॥ १४.३६.२२ ॥
This is the livelihood of all beings, the seed of Brahman, eternal. Having known these principles, and having cut with the supreme sword of knowledge, having attained immortality, he abandons birth and death.
14.36.23
भूतभव्यभविष्यादिधर्मकामार्थनिश्चयम् ।
सिद्धसङ्घपरिज्ञातं पुराकल्पं सनातनम् ॥ १४.३६.२३ ॥
The settled determination of what has been, what is, and what will be, and of dharma, desire and wealth, known to the assembly of perfected ones: the eternal (knowledge) of the ancient kalpa.
14.36.24
प्रवक्ष्येऽहं महाप्राज्ञ पदमुत्तममद्य ते ।
बुद्ध्वा यदिहं संसिद्धा भवन्तीह मनीषिणः ॥ १४.३६.२४ ॥
O greatly wise one, now I shall declare to you that supreme state, knowing which the wise become perfected here.
14.36.25
उपगम्यर्षयः पूर्वं जिज्ञासन्तः परस्परम् ।
प्रजापतिभरद्वाजौ गौतमो भार्गवस्तथा ॥ १४.३६.२५ ॥
Long ago the sages approached one another, desiring to know one another: Prajāpati, Bharadvāja, Gautama, and likewise Bhārgava.
14.36.26
वसिष्ठः कश्यपश्चैव विश्वामित्रोऽत्रिरेव च ।
मार्गान्सर्वान्परिक्रम्य परिश्रान्तः स्वकर्मभिः ॥ १४.३६.२६ ॥
Vasiṣṭha, Kaśyapa, Viśvāmitra, and Atri as well — having traversed all the paths, wearied by their own deeds.
14.36.27
ऋषिमाङ्गिरसं वृद्धं पुरस्कृत्य तु ते द्विजाः ।
ददृशुर्ब्रह्मभवने ब्रह्माणं वीतकल्मषम् ॥ १४.३६.२७ ॥
Placing the aged sage Āṅgirasa in front, those twice-born ones saw Brahmā, free from stain, in Brahmā's abode.
14.36.28
तं प्रणम्य महात्मानं सुखासीनं महर्षयः ।
पप्रच्छुर्विनयोपेता नैःश्रेयसमिदं परम् ॥ १४.३६.२८ ॥
Bowing to that great-souled one seated at ease, the great sages, endowed with humility, asked him about this supreme highest good.
14.36.29
कथं कर्म कृतं साधु कथं मुच्येत किल्बिषात् ।
के नो मार्गाः शिवाश्च स्युः किं सत्यं किं च दुष्कृतं ॥ १४.३६.२९ ॥
How should action be done rightly, and how is one freed from sin? Which paths would be auspicious for us? What is truth, and what is wrongdoing?
14.36.30
कौ चोभौ कर्मणां मार्गौ प्राप्नुयुर्दक्षिणोत्तरौ ।
निरयं चापवर्गं च भूतानां प्रभवाप्ययौ ॥ १४.३६.३० ॥
Which are the two paths of action, called southern and northern, that lead beings to hell and to liberation, and what are the origin and dissolution of beings?
14.36.31
इत्युक्तः स मुनिश्रेष्ठैर्यदाह प्रपितामहः ।
तत्तेऽहं सम्प्रवक्ष्यामि शृणु शिष्य यथागमम् ॥ १४.३६.३१ ॥
Thus addressed by the best of sages, I will tell you what the great-grandfather said, according to the tradition; listen, disciple.
14.36.32
सत्याद्भूतानि जातानि स्थावराणि चराणि च ।
तपसा तानि जीवन्ति जीवितं तद्धि सुव्रतम्।
स्वां योनिं पुनरागम्य वर्तते स्वेन कर्मणा ॥ १४.३६.३२ ॥
From truth all beings were born, the immobile and the mobile. By austerity they live, and that life is a good vow. Returning again to their own womb, they continue by their own action.
14.36.33
सत्यं हि गुणसंयुक्तं नियतं पञ्चलक्षणम् ॥ १४.३६.३३ ॥
Truth, indeed, is endowed with qualities, fixed, and has five characteristics.
14.36.34
ब्रह्म सत्यं तपः सत्यं सत्यं चैव प्रजापतिः ।
सत्याद्भूतानि जातानि सत्यं भूतमयं जगत् ॥ १४.३६.३४ ॥
Brahman is truth, austerity is truth, and truth itself is Prajāpati. From truth beings were born; truth is the world made of beings.
14.36.35
तस्मात्सत्याश्रया विप्रा नित्यं योगपरायणाः ।
अतीक्रोधसंतापा नियता धर्मसेतवः ॥ १४.३६.३५ ॥
Therefore the brahmins who rest on truth, always devoted to yoga, free from wrath and distress, and disciplined, are the bridges of dharma.
14.36.36
अन्योन्यनियतान्वैद्यान्धर्मसेतुप्रवर्तकान् ।
तानहं सम्प्रवक्ष्यामि शाश्वताँल्लोकभावनान् ॥ १४.३६.३६ ॥
Of those eternal learned ones, mutually bound, who promote the bridges of dharma and sustain the worlds, I will tell you.
14.36.37
चातुर्विद्यं तथा वर्णांश्चातुराश्रमिकान्पृथक् ।
धर्ममेकं चतुष्पादं नित्यमाहुर्मनीषिणः ॥ १४.३६.३७ ॥
The fourfold knowledge, the four social classes and the four stages of life are distinct, yet the wise declare dharma to be one, four-footed and eternal.
14.36.38
पन्थानं वः प्रवक्ष्यामि शिवं क्षेमकरं द्विजाः ।
नियतं ब्रह्मभावाय यातं पूर्वं मनीषिभिः ॥ १४.३६.३८ ॥
O twice-born ones, I will declare to you the auspicious, well-being-bringing path, surely travelled by the wise of old, leading to the state of Brahman.
14.36.39
गदन्तस्तु ममाद्येह पन्थानं दुर्विदं परैः ।
निबोधत महाभागा निखिलेन परं पदम् ॥ १४.३६.३९ ॥
Now hear from me, here, the path hard for others to understand, O greatly fortunate ones, and comprehend fully the supreme state.
14.36.40
ब्रह्मचर्यमिहैवाहुराश्रमं प्रथमं पदम् ।
गार्हस्थ्यं तु द्वितीयं स्याद्वानप्रस्थमतः परम्।
ततः परं तु विज्ञेयमध्यात्मं परमं पदम् ॥ १४.३६.४० ॥
Here, they say, the life of chastity as a student is the first stage and the first step; the householder's life is the second; then the forest-dweller's life; and after that the inner self, the supreme state, is to be known.
14.36.41
ज्योतिराकाशमादित्यो वायुरिन्द्रः प्रजापतिः ।
नोपैति यावदध्यात्मं तावदेतान्न पश्यति ॥ १४.३६.४१ ॥
Light, space, the sun, wind, Indra and Prajāpati—so long as one has not drawn near the inner self, one does not see these.
14.36.42
तस्योपायं प्रवक्ष्यामि पुरस्तात्तं निबोधत ।
फलमूलानिलभुजां मुनीनां वसतां वने ॥ १४.३६.४२ ॥
I will declare the means to it; first understand it: the way of the sages who dwell in the forest, feeding on fruits, roots and air.
14.36.43
वानप्रस्थं द्विजातीनां त्रयाणामुपदिश्यते ।
सर्वेषामेव वर्णानां गृहस्थोऽयं विशिष्यते ॥ १४.३६.४३ ॥
For the twice-born, the forest-dweller stage is taught among the three; yet among all the social classes this householder stage is held to be the most excellent.
14.36.44
श्रद्धालक्षणमित्येकं धर्मं धीराः प्रचक्षते ।
नैष्ठिकोऽथ यतिर्वाऽपि विरक्तो ब्रह्मदर्शनः ॥ १४.३६.४४ ॥
The steadfast call this one duty characterized by faith; the lifelong celibate, the ascetic, or the detached one who beholds Brahman is its form.
14.36.45
इत्येवं देवयाना वः पन्थानः परिकीर्तिताः ।
सद्भिरध्यासिता धीरैः कर्मभिर्धर्मसेतवः ॥ १४.३६.४५ ॥
Thus the paths of the gods have been declared to you; followed by the good and the steadfast through their deeds, they are the bridges of dharma.
14.36.46
एतेषां पृथगध्यास्ते यो धर्मं संशितव्रतः ।
कालात्पश्यति भूतानां सदैव प्रभवाप्ययौ ॥ १४.३६.४६ ॥
He who, firm in his vows, practices each of these separately, always sees through time the origin and dissolution of beings.
14.36.47
अतस्तत्त्वानि वक्ष्यामि याथातथ्येन हेतुना ।
विषयस्थानि सर्वाणि वर्तमानानि भागशः ॥ १४.३६.४७ ॥
Therefore I will tell you the categories of reality, truly and with their reasons; all of them abide in the objects of the senses, present in parts.
14.36.48
महानात्मा तथाऽव्यक्तमहंकारस्तथैव च ।
इन्द्रियाणि दशैकं च महाभूतानि पञ्च च ॥ १४.३६.४८ ॥
The great self, likewise the unmanifest, and ego-sense; likewise the ten senses and the one (mind), and the five great elements.
14.36.49
विशेषाः पञ्चभूतानामित्येषा वैदिकी श्रुतिः ।
चतुर्विंशतिरेषा वस्तत्वानां परिकीर्तिता ॥ १४.३६.४९ ॥
The distinctive qualities of the five great elements—this is the Vedic teaching. These are declared to be the twenty-four categories of reality.
14.36.50
तत्वानामथ यो वेद सर्वेषां प्रभवाप्ययौ ।
स धीरः सर्वभूतेषु न मोऽहमधिगच्छति ॥ १४.३६.५० ॥
He who knows the origin and dissolution of the categories and of all things—he is steadfast, and delusion does not come upon him among all beings.
14.36.51
तत्त्वानि यो वेदयते यथातथं ।
गुणांश्च सर्वानखिलाश्च देवताः।
विधूतपाप्मा प्रविमुच्य बन्धनं ।
स सर्वलोकानमलान्समश्नुते ॥ १४.३६.५१ ॥
He who makes known the categories, all the qualities, and all the deities as they truly are, having shaken off sin and fully released the bond, attains all the stainless worlds.