Mahabharata · Book 14 · Ashvamedhika Parva
Mahabharata, Book 14, Section XXVIआश्वमेधिकपर्व
Kisari Mohan Ganguli’s English prose (1883–96), beside the Sanskrit of adhyāya 14.26.
Sanskrit
ब्राह्मण उवाच।
अत्राप्युदाहरन्तीममितिहासं पुरातनम्।
चातुर्होत्रविधानस्य विधानमिह यादृशम्।। 1
तस्य सर्वस्य विधिवद्विधानमुपदेक्ष्यते।
शृणु मे गदतो भद्रे रहस्यमिदमुद्भुतम्।। 2
करणं कर्म कर्ता च मोक्ष इत्येव भामिनि।
चत्वार एते होतारो यैरिदं जगदावृतम्।। 3
होतॄणां साधनं चैव शृणु सर्वमशेषतः।
घ्राणं जिह्वा च चक्षुश्च त्वक्च श्रोत्रं च पञ्चमम्।
मनो बुद्धिश्च सप्तैते ज्ञेयाः कारणहेतवः।। 4
गन्धो रसश्च रूपं च शब्दः स्पर्शश्च पञ्चमः।
मन्तव्यमवबोद्धव्यं सप्तैते कर्महेतवः।। 5
घ्राता भक्षयिता द्रष्टा स्प्रष्टा श्रोता च पञ्चमः।
मन्ता बोद्धा च सप्तैते विज्ञेयाः कर्तृहेतवः।। 6
स्वगुणान्भक्षयन्त्येते गुणवन्तः शुभाशुभान्।
असन्तो निर्गुणाश्चैते सप्तैते मोक्षहेतवः।। 7
विदुषां बुध्यमानानां स्वंस्वं स्थानं यथाविधि।
गुणास्ते देवता भूत्वा सततं भुञ्जते हविः।। 8
`अदन्हवींषि चान्नानि ममत्वेन विहन्यते।'
आत्मार्थे पाचयन्नन्नं ममत्वेनोपहन्यते।। 9
अभक्ष्यभक्षणं चैव मद्यपानं च हन्ति तम्।
स चान्नं हन्ति तं चान्नं स हत्वा हन्यते पुनः।। 10
हन्ता ह्यन्नमिदं विद्वान्पुनर्जनयतीश्वरः।
न चान्नाज्जायते तस्मिन्सूक्ष्मो नाम व्यतिक्रमः।। 11
मनसा मन्यते यच्च यच्च वाचा निगद्यते।
श्रोत्रेण श्रूयते यच्च चक्षुषा यच्च दृश्यते।। 12
स्पर्शेन स्पृश्यते यच्च घ्राणेन घ्रायते च यत्।
मनस्येतानि संयम्य हवींष्येतानि सर्वशः।। 13
गुणवत्पावको मह्यं दीप्यतेऽन्तःशरीरगः।
योगयज्ञः प्रवृत्तो मे ज्ञानं ब्रह्ममयो हविः। 14
प्राणस्तोत्रोऽपानशस्त्रः सर्वत्यागसुदक्षिणः।।
कर्ताऽनुमन्ता ब्रह्मात्मा होताऽध्वर्युः कृतस्तुतिः
ऋतं प्रशास्ता तच्छस्त्रमपवर्गोऽस्य दक्षिणा।। 15
ऋचश्चाप्यत्र शंसन्ति नारायणविदो जनाः।
नारायणाय देवाययदविन्दन्पशून्पुरा।। 16
तत्र सामानि गायन्ति तत्र चाहुर्निदर्शनम्।
देवं नारायणं भीरु सर्वात्मानं निबोध तम्।। 17
।। इति श्रीमन्महाभारते आश्वमेधिकपर्वणि अनुगीतापर्वणि षडिंशोऽध्यायः।। 26 ।।
11 अद्यमन्नमदन्नह्नि पुनरिति क.पाठः।।
14 दीप्यते हव्यवाहन इति क.ट.थ.पाठः।।
वर्गः:महाभारतम्/आश्वमेधिकपर्व
English Ganguli
"'"The Brahmana said, 'There is one Ruler. There is no second beside him. He that is Ruler resides in the heart. I shall speak now of him. Impelled by Him, I move as directed, like water along an inclined plane. There is one Preceptor. There is no second beside him. He resides in the heart, and of him I shall now speak. Be instructed by that preceptor; they who are always endued with feelings of animosity are like snakes. There is one kinsman. There is no second beside him. He resides in the heart of him I shall now speak. Instructed by him, kinsmen become possessed of kinsmen, and the seven Rishis, O son of Pritha, shine in the firmament. There is one dispeller. There is no second beside him. He resides in the heart. Of him I shall now speak. Having lived with that instructor under the proper mode of living, Sakra attained to the sovereignty of all the worlds.[73] There is one enemy. There is no second beside him. He resides in the heart. Of him I shall now speak. Instructed by that preceptor all snakes in the world are always endued with feelings of animosity. In this connection is cited the ancient story of the instruction of the snakes, the deities, and the Rishis by the Lord of all creatures. The deities and the Rishis, the snakes, and the Asuras, seated around the Lord of all creatures, asked him, saying,—"Let that which is highly beneficial for us be declared." Unto them that enquired about what is highly beneficial, the holy one uttered only the word Om, which is Brahman in one syllable. Hearing this, they ran away in various directions. Amongst them that thus ran in all directions from desire of self-instruction, the disposition first arose in snakes of biting. Of the Asuras, the disposition, born of their nature for ostentations, pride arose. The deities betook themselves to gifts, and the great Rishis to self-restraint. Having repaired to one teacher, and having been instructed (refined) by one word, the snakes, the deities, the Rishis, and the Danavas, all betook themselves to diverse different dispositions. It is that one who hears himself when speaking, and apprehends it duly. Once, again, is that heard from him when he speaks. There is no second preceptor.[74] It is in obedience to his counsels that action afterwards flows. The instructor, the apprehender, the hearer, and the enemy, are pleased within the heart. By acting sinfully in the world it is he that becomes a person of sinful deeds. By acting auspiciously in the world, it is he who becomes a person of auspicious deeds. It is he who becomes a person of unrestrained conduct by becoming addicted to the pleasures of sense, impelled by desire. It is he who becomes a Brahmacharin by always devoting himself to the subjugation of his senses. It is he, again, that casts off vows and actions and takes refuge on Brahman alone. By moving in the world, identifying himself the while with Brahman, he becomes a Brahmacharin. Brahman is his fuel; Brahman is his fire; Brahman is his origin; Brahman is his water; Brahman is his preceptor: he is rapt in Brahman. Brahmacharyya is even so subtle, as understood by the wise. Having understood it, they betook themselves to it, instructed by the Kshetrajna!'"'"[75]