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Mahābhārata • Parva 12 (Śāntiparva) • Adhyāya 308

Śāntiparva Adhyāya 308

शान्तिपर्व • अध्यायः 308

Śāntiparva Adhyāya 308 of the classical Mahābhārata with 192 verses.

Total: 192 Verses • Citations: MBh 12.308.1–192 • 250 Lexicon Terms • Page 4 of 7 (Verses 30 shown)
कामात्क्रोधाद्भयाल्लोभाद्दैन्यादानार्यकात्तथा । ह्रीतोऽनुक्रोशतो मानान्न वक्ष्यामि कथंचन ॥
English Translation
I shall not tell you anything, actuated by desire or anger or fear or cupidity or abjectness or deceipt or shame or mercy or pride.
वक्ता श्रोता च वाक्यं च यदा त्वविकलं नृप । सममेति विवक्षायां तदा सोऽर्थः प्रकाशते ॥
English Translation
When the speaker, the hearer, and the words said, perfectly agree with one another in course of a speech, then does the sense or meaning come out very clearly.
वक्तव्ये तु यदा वक्ता श्रोतारमवमन्यते । स्वार्थमाह परार्थं वा तदा वाक्यं न रोहति ॥
English Translation
When about what is to be said, the speaker does not care for the understanding of the hearer by uttering words whose meaning is understood by himself, then, however good those words may be, they cannot be comprehended by the hearer.
अथ यः स्वार्थमुत्सृज्य परार्थं प्राह मानवः । विशङ्का जायते तस्मिन्वाक्यं तदपि दोषवत् ॥
English Translation
That speaker, again, who, without caring for his own meaning, uses words that are of excellent sound and sense, creates only erroneous impressions in the mind of the hearer. Such words in such matters are certainly faulty.
यस्तु वक्ता द्वयोरर्थमविरुद्धं प्रभाषते । श्रोतुश्चैवात्मनश्चैव स वक्ता नेतरो नृप ॥
English Translation
That speaker, however, who uses words that are, while expressing his own meaning, intelligible to the hearer as well, is a true speaker. No other man deserves the name.
तदर्थवदिदं वाक्यमुपेतं वाक्यसंपदा । अविक्षिप्तमना राजन्नेकाग्रः श्रोतुमर्हसि ॥
English Translation
You should, therefore, O king, hear with rapt attention these words of mine, fraught with meaning and endued with wealth of sound.
कासि कस्य कुतो वेति त्वयाहमभिचोदिता । तत्रोत्तरमिदं वाक्यं राजन्नेकमनाः शृणु ॥
English Translation
You have asked me who I am, whose I am, whence I am coming, etc. Listen now to me, O king, with full mind, as I answer these questions of yours.
यथा जतु च काष्ठं च पांसवश्चोदबिन्दुभिः । सुश्लिष्टानि तथा राजन्प्राणिनामिह संभवः ॥
English Translation
As lac and wood, as grains of dust and drops of water, exist mixed up when brought together, so are the existence of all creatures.
शब्दः स्पर्शो रसो रूपं गन्धः पञ्चेन्द्रियाणि च । पृथगात्मा दशात्मानः संश्लिष्टा जतुकाष्ठवत् ॥
English Translation
Sound, touch, taste, form, and scent, these, and the senses, though different in their essences, exist yet in a state of unison like lac and wood.
न चैषां चोदना काचिदस्तीत्येष विनिश्चयः । एकैकस्येह विज्ञानं नास्त्यात्मनि तथा परे ॥
English Translation
It is again well known that nobody asks any of these, saying, who are you? Each of them also has no knowledge either of itself or of the others.
न वेद चक्षुश्चक्षुष्ट्वं श्रोत्रं नात्मनि वर्तते । तथैव व्यभिचारेण न वर्तन्ते परस्परम् । संश्लिष्टा नाभिजायन्ते यथाप इह पांसवः ॥
English Translation
The eye cannot see itself. The ear cannot hear itself. The eye, again, cannot satisfy the functions of any of the other senses, or can any of the senses satisfy the functions of any sense except its own.
बाह्यानन्यानपेक्षन्ते गुणांस्तानपि मे शृणु । रूपं चक्षुः प्रकाशश्च दर्शने हेतवस्त्रयः । यथैवात्र तथान्येषु ज्ञानज्ञेयेषु हेतवः ॥
English Translation
The eye, form, and light, form the three requisites of the action called Seeing. The same holds good about the action of the other senses and the ideas which is their result.
ज्ञानज्ञेयान्तरे तस्मिन्मनो नामापरो गुणः । विचारयति येनायं निश्चये साध्वसाधुनी ॥
English Translation
Then, again, between the functions of the senses and the ideas which are their result, the mind is an entity quite separate from the senses and is considered to have an action of its own. With its aid one distinguishes what is existent from what is non-existent for arriving at certainty.
द्वादशस्त्वपरस्तत्र बुद्धिर्नाम गुणः स्मृतः । येन संशयपूर्वेषु बोद्धव्येषु व्यवस्यति ॥
English Translation
With the five senses of knowledge and five senses of action, the mind makes a total of eleven. The twelfth is the Understanding. When doubt originates about what is to be known, the Understanding comes forward and sets at rest all doubts,
अथ द्वादशके तस्मिन्सत्त्वं नामापरो गुणः । महासत्त्वोऽल्पसत्त्वो वा जन्तुर्येनानुमीयते ॥
English Translation
After the twelfth, Sattva is another principle numbering the thirteenth. With its aid creatures are distinguished as possess more of it or less of it in their constitutions,
क्षेत्रज्ञ इति चाप्यन्यो गुणस्तत्र चतुर्दशः । ममायमिति येनायं मन्यते न च मन्यते ॥
English Translation
After this, Consciousness (of self is an other principle.) It helps one to apprehend self as distinguished from what is not self.
अथ पञ्चदशो राजन्गुणस्तत्रापरः स्मृतः । पृथक्कलासमूहस्य सामग्र्यं तदिहोच्यते ॥
English Translation
Desire is the fifteenth principle, O king, the whole universe. The sixteenth principle is Avidya or nescience. To it are attached the seventeenth and the eighteenth principles called Nature and Manifestation.
गुणस्त्वेवापरस्तत्र संघात इति षोडशः । आकृतिर्व्यक्तिरित्येतौ गुणौ यस्मिन्समाश्रितौ ॥
English Translation
Desire is the fifteenth principle, O king, the whole universe. The sixteenth principle is Avidya or nescience. To it are attached the seventeenth and the eighteenth principles called Nature and Manifestation.
सुखदुःखे जरामृत्यू लाभालाभौ प्रियाप्रिये । इति चैकोनविंशोऽयं द्वंद्वयोग इति स्मृतः ॥
English Translation
Happiness and sorrow, decrepitude and death, gain and loss, the agreeable and the disagreeable,-these form the nineteenth principle and are called pairs of opposites.
ऊर्ध्वमेकोनविंशत्याः कालो नामापरो गुणः । इतीमं विद्धि विंशत्या भूतानां प्रभवाप्ययम् ॥
English Translation
Beyond the nineteenth principle is another, viz., Time, called the twentieth. Know that the births and deaths of all creatures are owing to the action of this twentieth principle.
विंशकश्चैष संघातो महाभूतानि पञ्च च । सदसद्भावयोगौ च गुणावन्यौ प्रकाशकौ ॥
इत्येवं विंशतिश्चैव गुणाः सप्त च ये स्मृताः । विधिः शुक्रं बलं चेति त्रय एते गुणाः परे ॥
एकविंशश्च दश च कलाः संख्यानतः स्मृताः । समग्रा यत्र वर्तन्ते तच्छरीरमिति स्मृतम् ॥
अव्यक्तं प्रकृतिं त्वासां कलानां कश्चिदिच्छति । व्यक्तं चासां तथैवान्यः स्थूलदर्शी प्रपश्यति ॥
English Translation
Whether the Unmanifest or the Manifest be their cause, or whether the two be considered as their cause, or, fourthly, whether the four together be the cause, they that are conversant with spiritual science behold Nature as the cause of all creatures.
अव्यक्तं यदि वा व्यक्तं द्वयीमथ चतुष्टयीम् । प्रकृतिं सर्वभूतानां पश्यन्त्यध्यात्मचिन्तकाः ॥
English Translation
Whether the Unmanifest or the Manifest be their cause, or whether the two be considered as their cause, or, fourthly, whether the four together be the cause, they that are conversant with spiritual science behold Nature as the cause of all creatures.
सेयं प्रकृतिरव्यक्ता कलाभिर्व्यक्ततां गता । अहं च त्वं च राजेन्द्र ये चाप्यन्ये शरीरिणः ॥
English Translation
That Nature which is Unmanifest, becomes manifest in the form of these principles. Myself, yourself, O king, and all others that are gifted with body, are the result of that Nature.
बिन्दुन्यासादयोऽवस्थाः शुक्रशोणितसंभवाः । यासामेव निपातेन कललं नाम जायते ॥
English Translation
Embryonic conditions are due to the mixture of the vital seed and blood. On account of insemination the result which first appears is called by the name of 'Kalala.
कललादर्बुदोत्पत्तिः पेशी चाप्यर्बुदोद्भवा । पेश्यास्त्वङ्गाभिनिर्वृत्तिर्नखरोमाणि चाङ्गतः ॥
English Translation
From 'Kalala' originates bubble. From 'Budbuda' originates what is called 'Peshi.' From 'Peshi' that stage originates in which the various limbs are seen. From this last stage appear nails and hair.
संपूर्णे नवमे मासे जन्तोर्जातस्य मैथिल । जायते नामरूपत्वं स्त्री पुमान्वेति लिङ्गतः ॥
English Translation
When the ninth months is gone, O king of Mithila, the creature takes its birth so that, its sex being known, it is called a boy or girl.
जातमात्रं तु तद्रूपं दृष्ट्वा ताम्रनखाङ्गुलि । कौमाररूपमापन्नं रूपतो नोपलभ्यते ॥
English Translation
When the creature comes out of the womb, the form it presents is such that its nails and fingers seem to be of the colour of burnished copper. The next stage is called infancy, when the forin that was seen at the time of birth becomes metamorphosed.
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