Mahābhārata · Adhyāya 14.47
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14.47.1
संन्यासं तप इत्याहुर्वृद्धा निश्चितवादिनः ।
ब्राह्मणा ब्रह्मयोनिस्था ज्ञानं ब्रह्म परं विदुः ॥ १४.४७.१ ॥
The elders who speak with certainty call renunciation austerity; the brāhmaṇas established in the source of brahman know knowledge itself as the supreme brahman.
14.47.2
अतिदूरात्मकं ब्रह्म वेदविद्याव्यपाश्रयम् ।
निर्द्वन्द्वं निर्गुणं नित्यमचिन्त्यगुणमुत्तमम् ॥ १४.४७.२ ॥
Brahman is of the nature of the farthest distance, rests upon the knowledge of the Vedas, is free from pairs of opposites, without qualities, eternal, possessed of inconceivable qualities, and supreme.
14.47.3
ज्ञानेन तपसा चैव धीराः पश्यन्ति तत्परम् ।
निर्णिक्तमनसः पूता व्युत्क्रान्तरजसोऽमलाः ॥ १४.४७.३ ॥
Through knowledge and austerity alone the steadfast see that supreme, those whose minds are purified, pure, beyond passion, and stainless.
14.47.4
तपसा क्षेममध्वानं गच्छन्ति परमेश्वरम् ।
संन्यासनिरता नित्यं ये च ब्रह्मविदो जनाः ॥ १४.४७.४ ॥
By austerity they reach the supreme Lord by the safe path—those who are always devoted to renunciation, and the people who know brahman.
14.47.5
तपः प्रदीप इत्याहुराचारो धर्मसाधकः ।
ज्ञानं वै परमं विद्यात्संन्यासं तप उत्तमम् ॥ १४.४७.५ ॥
They call austerity a lamp, and right conduct the accomplisher of dharma; one should know knowledge as supreme, and renunciation as the highest austerity.
14.47.6
यस्तु वेद निराबाधं ज्ञानं तत्त्वविनिश्चयात् ।
सर्वभूतस्थमात्मानं स सर्वविदिहोच्यते ॥ १४.४७.६ ॥
But he who knows unobstructed knowledge through certainty about the truth, and knows the self abiding in all beings—he is called all-knowing here.
14.47.7
यो विद्वान्सहवासं च विवासं चैव पश्यति ।
तथैवेकत्वनानात्वे स दुःखात्प्रतिमुच्यते ॥ १४.४७.७ ॥
The wise man who sees togetherness and separation, and likewise oneness and manifoldness, is released from suffering.
14.47.8
यो न कामयते किञ्चिन्न किञ्चिदवमन्यते ।
इह लोकस्थ एवैष ब्रह्मभूयाय कल्पते ॥ १४.४७.८ ॥
He who desires nothing and despises nothing, abiding in this world, is fit to become Brahman.
14.47.9
प्रधानगुणतत्त्वज्ञः सर्व भूतविधानवित् ।
निर्ममो निरहङ्कारो मुच्यते नात्र संशयः ॥ १४.४७.९ ॥
He who knows the primal principle, its qualities and the essence, who understands the ordering of all beings, free from 'mine' and from egoism, is released; of this there is no doubt.
14.47.10
निर्द्वन्द्वो निर्नमस्कारो निःस्वधाकार एव च ।
निर्गुणं नित्यमद्वन्द्वं प्रशमेनैव गच्छति ॥ १४.४७.१० ॥
He who is free from pairs of opposites, free from salutation and from the svadhā offering, attains through tranquillity alone the quality-less, eternal, non-dual state.
14.47.11
हित्वा गुणमयं सर्वं कर्म जन्तुः शुभाशुभम् ।
उभे सत्यानृते हित्वा मुच्यते नात्र संशयः ॥ १४.४७.११ ॥
Having abandoned all actions made of qualities, both auspicious and inauspicious, and having abandoned both truth and falsehood, the living being is released; of this there is no doubt.
14.47.12
अव्यक्तबीजप्रभवो बुद्धिस्कन्धमयो महान् ।
महाहङ्कारविटप इन्द्रियान्तरकोटरः ॥ १४.४७.१२ ॥
Sprung from the unmanifest seed, made of intellect as its trunk, the great one, with great egoism as its branches and the inner hollows of the senses.
14.47.13
महाभूतविशाखश्च विशेषप्रतिशाखवान् ।
सदापत्रः सदापुष्पः शुभाशुभफलोदयः ॥ १४.४७.१३ ॥
With the great elements as its branches and particular sub-branches, always with leaves and always with flowers, it brings forth the rise of good and bad fruits.
14.47.14
आजीव्यः सर्वभूतानां ब्रह्मवृक्षः सनातनः ।
एनं छित्त्वा च भित्त्वा च तत्त्वज्ञानासिना बुधः ॥ १४.४७.१४ ॥
This tree of Brahman, the livelihood of all beings, is eternal. The wise one, cutting and splitting it with the sword of knowledge of truth,
14.47.15
हित्वा सङ्गमयान्पाशान्मृत्युजन्मजरोदयान् ।
निर्ममो निरहङ्कारो मुच्यते नात्र संशयः ॥ १४.४७.१५ ॥
Having abandoned the snares of attachment that give rise to death, birth and old age, free from 'mine' and free from egoism, one is liberated — there is no doubt here.
14.47.16
द्वाविमौ पक्षिणौ नित्यौ संक्षेपौ चाप्यचेतनौ ।
एताभ्यां तु परो योन्यश्चेतनावान्स उच्यते ॥ १४.४७.१६ ॥
These two birds are eternal, summary forms, and also unconscious. Beyond these two is the higher source, endowed with consciousness; that is what is called.
14.47.17
अचेतनः सत्वसङ्ख्याविमुक्तः ।
सत्त्वात्परं चेतयतेऽन्तरात्मा।
स क्षेत्रवित्सर्वसङ्ख्यातबुद्धि-
र्गुणातिगो मुच्यते सर्वपापैः ॥ १४.४७.१७ ॥
That which is unconscious, free from the enumeration of sattva; beyond sattva, the inner self becomes conscious — he is the knower of the field. Whose intellect has enumerated all, who transcends the qualities, is liberated from all sins.