Mahabharata, Book 12, Section CCLIIशान्तिपर्व

Kisari Mohan Ganguli’s English prose (1883–96), beside the Sanskrit of adhyāya 12.252.

252Sanskrit adhyāya 12.252 · Sanskrit source · English source

Sanskrit

व्यास उवाच।
प्रकृतेस्तु विकारा ये क्षेत्रज्ञस्तैरधिष्ठितः।
न चैनं ते प्रजानन्ति स तु जानाति तानपि।।
तैश्चैवं कुरुते कार्यं मनःषष्ठैरिहेन्द्रियैः।
सुदान्तैरिव संयन्ता दृढैः परमवाजिभिः।।
इन्द्रियेभ्यः परे ह्यर्था अर्थेभ्यः परमं मनः।
मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः।।
महतः परमव्यक्तमव्यक्तात्पुरुषः परः।
पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः।।
एवं सर्वेषु भूतेषु गूढोत्मा न प्रकाशते।
दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः।।
अन्तरात्मनि संलीय मनः षष्ठानि मेधया।
इन्द्रियाणीन्द्रियार्थांश्च बहुचिन्त्यमचिन्तयन्।।
ध्यानोपरमणं कृत्वा विद्यासंपादितं मनः।
अनिश्चरः प्रशान्तात्मा ततोर्च्छत्यमृतं पदम्।।
इन्द्रियाणां तु सर्वेषां पश्यात्मा चलितस्मृतिः।
आत्मनः संप्रदानेन मर्त्यो मृत्युमुपाश्नुते।।
हित्वा तु सर्वसंकल्पान्सत्वे चित्तं निवेशयेत्।
सत्वे चित्तं समावेश्य ततः कालंजरो भवेत्।।
चित्तप्रसादेन यतिर्जहातीह शुभाशुभम्।
प्रसन्नात्मात्मनि स्थित्वा सुखमत्यन्तमश्नुते।।
लक्षणं तु प्रसादस्य यथा तृप्तः सुखं स्वपेत्।
निवाते वा यथा दीपो दीप्यमानो न कम्पते।।
एवं पूर्वापरे रात्रौ युञ्जन्नात्मानमात्मनि।
लघ्वाहारो विशुद्धात्मा पश्यत्यात्मानमात्मनि।।
रहस्यं सर्ववेदानामनैतिह्यमनागतम्।
आत्मप्रत्ययिकं शास्त्रमिदं पुत्रानुशासनम्।।
धर्माख्यानेषु सर्वेषु चित्राख्यानेषु यद्वसु।
दृश्यते ऋक्सहस्राणि निर्मथ्यामृतमुद्धृतम्।।
नवनीतं यथा दध्नः काष्ठादग्निर्यथैव च।
तथैव विदुषां ज्ञानं पुत्रहेतोः समुद्धृतम्।।
स्नातकानामिदं शास्त्रं वाच्यं पुत्रानुशासनम्।
तदितं नाप्रशान्ताय नादान्तायातपस्विने।।
नावेदविदुषे वाच्यं तथा नानुगताय च।
नासूयकायानृजवे न चानिर्दिष्टकारिणे।।
न तर्कशास्त्रदग्धाय तथैव पिशुनाय च।
श्लाघिने श्लाघनीयाय प्रशान्ताय तपस्विने।।
इदं प्रियाय पुत्राय शिष्यायानुगताय च।
रहस्यधर्मं वक्तव्यं नान्यस्मै तु कथंचन।।
यद्यप्यस्य महीं दद्याद्रत्नपूर्णामिमां नरः।
इदमेव ततः श्रेय इति मन्येत तत्त्ववित्।।
अतो गुह्यतरार्थं तदध्यात्ममतिमानुषम्।
यत्तन्महर्षिभिर्जुष्टं वेदान्तेषु च गीयते।।
तत्तेऽहं संप्रवक्ष्यामि यन्मां त्वं परिपृच्छसि।।
यच्च ते मनसि वर्तते परं
यत्र चास्ति तव संशयः क्वचित्।
श्रूयतामयमहं तवाग्रतः
पुत्र किं हि कथयामि ते पुनः।।
।। इति श्रीमन्महाभारते शान्तिपर्वणि मोक्षधर्मपर्वणि
द्विपञ्चाशदधिकद्विशततमोऽध्यायः।। 252।।

English Ganguli

"'"Vyasa said, 'Unto a disciple that wishes to enquire after Emancipation after having transcended all pairs of opposites and accomplished the concerns of both profit and religion, an accomplished preceptor should first recount all that has been said in the foregoing section, which is elaborate, on the topic of Adhyatma.[1081] Space, wind, light, water and earth counted as the fifth, and bhava and abhava and time, exist in all living creatures having the five for their constituent ingredients.[1082] Space is unoccupied interval. The organs of hearing consist of space. One conversant with the science of entities endued with form should know that space has sound for its attribute. The feet (that assist at locomotion) have wind for their essence. The vital breaths are made of wind. The sense of touch (skin) has wind for its essence, and touch is the attribute of wind. Heat, the digestive fire in the stomach, light that discovers all things, the warmth that is in the body, and eye counted as the fifth, are all of light which has form of diverse colours for its attribute. Liquefied discharges, solubility, and all kinds of liquid matter are of water. Blood, marrow, and all else (in the body) that is cool, should be known to have water for their essence. The tongue is the sense of taste, and taste is regarded as the attribute of water. All solid substances are of earth, as also bones, teeth, nails, beard, the bristles on the body, hair, nerves, sinews, and skin. The nose is called the sense of scent. The object of that sense, viz., scent, should be known as the attribute of earth. Each subsequent element possesses the attribute or attributes of the preceding one besides its own. [1083] In all living creatures again are the (three) supplementary entities (viz., avidya, kama, and karma).[1084] The Rishis thus declared the five elements and the effects and attributes flowing from or belonging to them. The mind forms the ninth in the calculation, and the understanding is regarded as the tenth. The Soul, which is infinite, is called the eleventh. It is regarded as this all and as the highest. The mind has doubt for its essence. The understanding discriminates and causes certainty. The Soul (which, as already said, is infinite), becomes known as Jiva invested with body (or jivatman) through consequences derived from acts.[1085] That man who looketh upon the entire assemblage of living creatures to be unstained, though endued with all these entities having time for their essence, has never to recur to acts affected by error.'"'"[1086]