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Mahābhārata • Parva 12 (Śāntiparva) • Adhyāya 212

Śāntiparva Adhyāya 212

शान्तिपर्व • अध्यायः 212

Śāntiparva Adhyāya 212 of the classical Mahābhārata with 53 verses.

Total: 53 Verses • Citations: MBh 12.212.1–53 • 250 Lexicon Terms • Page 2 of 2 (Verses 23 shown)
यत्तु संतापसंयुक्तमप्रीतिकरमात्मनः । प्रवृत्तं रज इत्येव ततस्तदभिचिन्तयेत् ॥
English Translation
Whatever state of consciousness exists united with any feeling of discontent or depression should be considered as the outcome of the quality of Darkness.
अथ यन्मोहसंयुक्तं काये मनसि वा भवेत् । अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत् ॥
English Translation
Whatever state, of the body or the body or the mind, exists with error or carelessness, is the outcome of Ignorance which is incomprehensible and inexplicable.
तद्धि श्रोत्राश्रयं भूतं शब्दः श्रोत्रं समाश्रितः । नोभयं शब्दविज्ञाने विज्ञानस्येतरस्य वा ॥
English Translation
The organ of hearing rests on either; it is either itself (under limitations); Sound has that organ for its refuge. In perceiving sound, one may not immediately acquire a knowledge of the organ of hearing and of ether. But when sound is perceived, the organ of hearing and ether do not long remain unknown.
एवं त्वक्चक्षुषी जिह्वा नासिका चैव पञ्चमी । स्पर्शे रूपे रसे गन्धे तानि चेतो मनश्च तत् ॥
English Translation
The same is the case with the skin, the eyes, the tongue, and the nose forming the fifth. They exist in touch, form, taste, and smell. They form the faculty of perception and they are the mind.
स्वकर्मयुगपद्भावो दशस्वेतेषु तिष्ठति । चित्तमेकादशं विद्धि बुद्धिर्द्वादशमी भवेत् ॥
English Translation
Each doing its own particular function, all the five organs of action and the five others of knowledge exist simultaneously, and upon the union of the ten dwells the mind as the eleventh and upon the mind the understanding as the twelfth.
तेषामयुगपद्भाव उच्छेदो नास्ति तामसः । आस्थितो युगपद्भावे व्यवहारः स लौकिकः ॥
English Translation
It is be said that these twelve do not exist simultaneously, then the consequence would be that there would be death in dreamless sleep. But as there is no death in dreamless sleep, it must be admitted that these twelve exist simultaneously as regards themselves but of past separately from the Soul. The co-existence of those twelve with the Soul that is ordinarily spoken is only a common form of speech with the vulgar for ordinary purposes of the world.
इन्द्रियाण्यवसृज्यापि दृष्ट्वा पूर्वं श्रुतागमम् । चिन्तयन्नानुपर्येति त्रिभिरेवान्वितो गुणैः ॥
English Translation
The dreamer, on account of the appearance sensual impressions, becomes conscious of his senses in their subtile forms, and endued as he already is with the three qualities, he considers his senses as existing with their respective objects and, therefore, acts and moves about with an imaginary body after the manner of his own self while awake.
यत्तमोपहतं चित्तमाशु संचारमध्रुवम् । करोत्युपरमं काले तदाहुस्तामसं सुखम् ॥
English Translation
That dissociation of the Soul from the understanding and the mind with the senses, which speedily disappears, which has no stability, and which the mind causes to arise only when influenced by Ignorance is happiness that partakes as the learned say, of the nature of Ignorance and is experienced in this gross body only.
यद्यदागमसंयुक्तं न कृत्स्नमुपशाम्यति । अथ तत्राप्युपादत्ते तमो व्यक्तमिवानृतम् ॥
English Translation
Over the felicity of Liberation also, the felicity, viz., which is created by the inspired teaching of Vedas and in which no one sees the slightest mark of sorrow,-the same indescribable and truth-concealing darkness seems to spread itself.
एवमेष प्रसंख्यातः स्वकर्मप्रत्ययी गुणः । कथंचिद्वर्तते सम्यक्केषांचिद्वा न वर्तते ॥
English Translation
Like to what occurs in dreamless sleep, in liberation also, subjective and objective existences, which have their origin in one's : acts, are all discarded. In some, that are possessd by Ignorance, these exits, firmly grafted with them. They never approach others who have transcended Avidya and have acquired knowledge.
एवमाहुः समाहारं क्षेत्रमध्यात्मचिन्तकाः । स्थितो मनसि यो भावः स वै क्षेत्रज्ञ उच्यते ॥
English Translation
Those who know thoroughly well the character of Soul and non-Soul, say that this sum total of the senses, etc.,) is body. That existent thing which rests, upon the mind is called Soul.
एवं सति क उच्छेदः शाश्वतो वा कथं भवेत् । स्वभावाद्वर्तमानेषु सर्वभूतेषु हेतुतः ॥
English Translation
When such is the case, and when all creatures, on account of the well-known cause, exist, due to a state of union between Soul and body, which of these two then is destructible and how can that which is said to be eternal, suffer destruction?
यथार्णवगता नद्यो व्यक्तीर्जहति नाम च । न च स्वतां नियच्छन्ति तादृशः सत्त्वसंक्षयः ॥
English Translation
As small rivers falling into larger ones lose their forms and names, and the larger ones falling into the ocean lose their forms and names too, similarly called Liberation.
एवं सति कुतः संज्ञा प्रेत्यभावे पुनर्भवेत् । प्रतिसंमिश्रिते जीवे गृह्यमाणे च मध्यतः ॥
English Translation
Likewise, the individual Soul which is characterised by qualities, is received into the Universal Soul, and when all its attributes disappear, how can it be differently mentioned?
इमां तु यो वेद विमोक्षबुद्धि;मात्मानमन्विच्छति चाप्रमत्तः । न लिप्यते कर्मफलैरनिष्टैः; पत्रं बिसस्येव जलेन सिक्तम् ॥
English Translation
One who is conversant with that understanding which brings on Liberation and who carefully seeks to know the soul, is never sullied by the evil fruits of his acts water is never soaked by it.
दृढैश्च पाशैर्बहुभिर्विमुक्तः; प्रजानिमित्तैरपि दैवतैश्च । यदा ह्यसौ सुखदुःखे जहाति; मुक्तस्तदाग्र्यां गतिमेत्यलिङ्गः । श्रुतिप्रमाणागममङ्गलैश्च; शेते जरामृत्युभयादतीतः ॥
English Translation
When one becomes freed from the very many strong fetters, occasioned by affection for children and wives and love for sacrifices and other rites, when one renounces both joy and sorrow and transcends all attachments, one then attains to the highest end and entering into the Universal Soul becomes immersed in it.
क्षीणे च पुण्ये विगते च पापे; ततोनिमित्ते च फले विनष्टे । अलेपमाकाशमलिङ्गमेव;मास्थाय पश्यन्ति महद्ध्यसक्ताः ॥
English Translation
When one has understood the injunction of the Shrutis that lead to correct conclusion (about Brahma) and has practised those auspicious virtues which the same and other Scriptures teach, one may lie down at ease, disregarding the fears of decrepitude and death. When both merits and demerits disappear, and the fruits, in the form of joy and sorrow, originating therefrom, and destroyed, men, unattached to everything, seek refuge at first with personal Brahma, and then behold impersonal Brahma in their understandings.
यथोर्णनाभिः परिवर्तमान;स्तन्तुक्षये तिष्ठति पात्यमानः । तथा विमुक्तः प्रजहाति दुःखं; विध्वंसते लोष्ट इवाद्रिमर्च्छन् ॥
English Translation
In course of its downwards descent under the influence of ignorance individual soul lives (within its cell formed by acts) like a silkworm living within its cell made of threads woven by itself. Like the freed silk-worm again that quits its cell, individual soul also abandons its house forined by its acts. The final result, is that its sorrows are then dissipated like a clump of carth falling violently upon a rocky mass.
यथा रुरुः शृङ्गमथो पुराणं; हित्वा त्वचं वाप्युरगो यथावत् । विहाय गच्छत्यनवेक्षमाण;स्तथा विमुक्तो विजहाति दुःखम् ॥
English Translation
As the Ruru deer casting off its hold horns or the snake casting off slough passes on without arresting any notice, similarly a person who is unattached renounces all his sorrows.
द्रुमं यथा वाप्युदके पतन्त;मुत्सृज्य पक्षी प्रपतत्यसक्तः । तथा ह्यसौ सुखदुःखे विहाय; मुक्तः परार्ध्यां गतिमेत्यलिङ्गः ॥
English Translation
As a bird leaves a tree that is about to fall down upon a water and sits on a (new) resting place, similarly similarly the person freed from attachinents renounces both joy and sorrow and dissociated even from his subtile and subtler forms attains to that end which is full of the highest prosperty.
अपि च भवति मैथिलेन गीतं; नगरमुपाहितमग्निनाभिवीक्ष्य । न खलु मम तुषोऽपि दह्यतेऽत्र; स्वयमिदमाह किल स्म भूमिपालः ॥
English Translation
Seeing his city burning in a fire, their own ancestor Janaka, the king of Mithila himself proclaimed-'In this fire nothing of mine is burning.'
इदममृतपदं विदेहराजः; स्वयमिह पञ्चशिखेन भाष्यमाणः । निखिलमभिसमीक्ष्य निश्चितार्थं; परमसुखी विजहार वीतशोकः ॥
English Translation
Having heard these words capable of giving imınortality and uttered by Panchashikha, and arriving at the truth after carefully reflecting upon everything that the latter had said King Janadeva cast off his sorrows and lived on in the enjoyment of great happiness.
इमं हि यः पठति विमोक्षनिश्चयं; न हीयते सततमवेक्षते तथा । उपद्रवान्नानुभवत्यदुःखितः; प्रमुच्यते कपिलमिवैत्य मैथिलः ॥
English Translation
He who reads this discourse, O king, that deals with emancipation and who always reflects upon it, is never pained by any misfortune, and freed from sorrow, attains to liberation like Janadeva the king of Mithila after his meeting with Panchashikha.' He who reads this discourse, O king, that deals with emancipation and who always reflects upon it, is never pained by any misfortune, and freed from sorrow, attains to liberation like Janadeva the king of Mithila after his meeting with Panchashikha.'
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