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Mahābhārata • Parva 12 (Śāntiparva) • Adhyāya 267

Śāntiparva Adhyāya 267

शान्तिपर्व • अध्यायः 267

Śāntiparva Adhyāya 267 of the classical Mahābhārata with 39 verses.

Total: 39 Verses • Citations: MBh 12.267.1–39 • 250 Lexicon Terms
अत्रैवोदाहरन्तीममितिहासं पुरातनम् । नारदस्य च संवादं देवलस्यासितस्य च ॥
English Translation
Regarding it is cited the old discourse between Kapila and the cow. Listen to it, O Yudhishthira.
आसीनं देवलं वृद्धं बुद्ध्वा बुद्धिमतां वरः । नारदः परिपप्रच्छ भूतानां प्रभवाप्ययम् ॥
English Translation
Once on a time Narada, seeing that foremost of intelligent men, viz., Devala of venerable years, seated at his ease, asked him about the origin and the destruction of all creatures.
कुतः सृष्टमिदं विश्वं ब्रह्मन्स्थावरजङ्गमम् । प्रलये च कमभ्येति तद्भवान्प्रब्रवीतु मे ॥
English Translation
Narada said Whence, O Brahmana, has this universe, consisting of mobile and iminobile objects, been created? When, again, the all-embracing destruction sets in, into whom does it merge! Let your learned self describe this to me.
येभ्यः सृजति भूतानि कालो भावप्रचोदितः । महाभूतानि पञ्चेति तान्याहुर्भूतचिन्तकाः ॥
English Translation
are Those from which the Supreme Self, when the time comes, actuated by the desire of existence in various forms, creates all creatures, and said by persons conversant with objects to be the five essential principles.
तेभ्यः सृजति भूतानि काल आत्मप्रचोदितः । एतेभ्यो यः परं ब्रूयादसद्ब्रूयादसंशयम् ॥
English Translation
Time, moved by the Understanding, created other objects from them. He who says that there is anything else save these, says the untruth.
विद्धि नारद पञ्चैताञ्शाश्वतानचलान्ध्रुवान् । महतस्तेजसो राशीन्कालषष्ठान्स्वभावतः ॥
English Translation
Know, O Narada, that these five are eternal, indestructible, and without beginning and without end. With Kala as their sixth, these five essential ingredients naturally possessed of great power.
आपश्चैवान्तरिक्षं च पृथिवी वायुपावकौ । असिद्धिः परमेतेभ्यो भूतेभ्यो मुक्तसंशयम् ॥
English Translation
Water, Ether, Earth, Air, and Fire,—these are those five principal elements. Forsooth, there is nothing higher or superior to these.
नोपपत्त्या न वा युक्त्या त्वसद्ब्रूयादसंशयम् । वेत्थ तानभिनिर्वृत्तान्षडेते यस्य राशयः ॥
English Translation
The existence of nothing else can is inferred by any one agreeably to the conclusions of the Shrutis or arguments drawn from reason. If any one does hold the existence of anything else, then his assertion would, in sooth, be useless. Know that these six form all others. That of which are all these is called non-existent.
पञ्चैव तानि कालश्च भावाभावौ च केवलौ । अष्टौ भूतानि भूतानां शाश्वतानि भवाप्ययौ ॥
English Translation
These five, and Kala (or Jiva), the effects of past acts, and Ignorance,-these eight eternal essences are the causes of the birth and destruction of creatures.
अभावाद्भावितेष्वेव तेभ्यश्च प्रभवन्त्यपि । विनष्टोऽपि च तान्येव जन्तुर्भवति पञ्चधा ॥
English Translation
When creatures are destroyed it is into these that they merge; and when they are born, it is again from them that they do so. Indeed, after destruction, a creature resolves itself into those five elements.
तस्य भूमिमयो देहः श्रोत्रमाकाशसंभवम् । सूर्यश्चक्षुरसुर्वायुरद्भ्यस्तु खलु शोणितम् ॥
English Translation
His body is made of earth; his ear is made of ether; his eye has light for it cause, his life is of air, and his blood is of water.
चक्षुषी नासिकाकर्णौ त्वग्जिह्वेति च पञ्चमी । इन्द्रियाणीन्द्रियार्थानां ज्ञानानि कवयो विदुः ॥
English Translation
The two eyes, the nose, the two ears, the skin, and the tongue, are the senses. These, the learned hold, exist for perception of their various objects.
दर्शनं श्रवणं घ्राणं स्पर्शनं रसनं तथा । उपपत्त्या गुणान्विद्धि पञ्च पञ्चसु पञ्चधा ॥
English Translation
Seeing, hearing, smelling, touching and tasting are the actions of the senses. The five senses, are connected with five objects in five ways. Know, by the inference of reason, their similitude of attributes.
रूपं गन्धो रसः स्पर्शः शब्दश्चैवाथ तद्गुणाः । इन्द्रियैरुपलभ्यन्ते पञ्चधा पञ्च पञ्चभिः ॥
English Translation
Form, scent, taste, touch, and sound, are the five properties that are perceived by the five senses in five different ways.
रूपं गन्धं रसं स्पर्शं शब्दं चैतांस्तु तद्गुणान् । इन्द्रियाणि न बुध्यन्ते क्षेत्रज्ञस्तैस्तु बुध्यते ॥
English Translation
These five properties, viz., form scent, taste, touch, and sound, are not really perceived by the senses, but it is the Soul that apprehends them through the senses.
चित्तमिन्द्रियसंघातात्परं तस्मात्परं मनः । मनसस्तु परा बुद्धिः क्षेत्रज्ञो बुद्धितः परः ॥
English Translation
That which is called Faculty is superior to all the Superior to Mind is Understanding, and superior to Understanding is Soul. senses.
पूर्वं चेतयते जन्तुरिन्द्रियैर्विषयान्पृथक् । विचार्य मनसा पश्चादथ बुद्ध्या व्यवस्यति । इन्द्रियैरुपलब्धार्थान्सर्वान्यस्त्वध्यवस्यति ॥
English Translation
At first a living creature perceives various objects through the senses. With Mind he reflects over them, and then with the help of Understanding, he arrives at certainty of knowledge. Endued with Understanding, one arrives at certainty of conclusions regarding objects perceived through the senses.
चित्तमिन्द्रियसंघातं मनो बुद्धिं तथाष्टमीम् । अष्टौ ज्ञानेन्द्रियाण्याहुरेतान्यध्यात्मचिन्तकाः ॥
English Translation
The five senses, Faculty, Mind, and Understanding,-these are regarded as organs of knowledge by those conversant with the spiritual science.
पाणिपादं च पायुश्च मेहनं पञ्चमं मुखम् । इति संशब्द्यमानानि शृणु कर्मेन्द्रियाण्यपि ॥
English Translation
The hands, the feet, the anus, the inembrum virile, the mouth, form the five organs of actions.
जल्पनाभ्यवहारार्थं मुखमिन्द्रियमुच्यते । गमनेन्द्रियं तथा पादौ कर्मणः करणे करौ ॥
English Translation
The mouth is spoken of as an organ of action because it contains the instrument of speech, and that of eating. The feet are organs of locomotion and the hands for doing various sorts of work.
पायूपस्थौ विसर्गार्थमिन्द्रिये तुल्यकर्मणी । विसर्गे च पुरीषस्य विसर्गे चाभिकामिके ॥
English Translation
The anus and the membrum virile are two organs which exist for evacuation. The first is for evacuation of stools, the second for that of urine as also of the semen when one feels the influence of desire.
बलं षष्ठं षडेतानि वाचा सम्यग्यथागमम् । ज्ञानचेष्टेन्द्रियगुणाः सर्वे संशब्दिता मया ॥
English Translation
Besides these, there is a sixth organ of action. It is called muscle. These then are the names of the six organs of action according to the book written on the subject. I have now described to you the names of all the organs of knowledge and of action, and all the attributes of the five elements.
इन्द्रियाणां स्वकर्मभ्यः श्रमादुपरमो यदा । भवतीन्द्रियसंन्यासादथ स्वपिति वै नरः ॥
English Translation
When on account of the organs being fatigued, they cease to discharge their respective functions, the owner of those organs, their action being suspended is said to sleep.
इन्द्रियाणां व्युपरमे मनोऽनुपरतं यदि । सेवते विषयानेव तद्विद्यात्स्वप्नदर्शनम् ॥
English Translation
If when the action of these organs is stopped, the action of the mind, does not cease, but on the other hand the mind continues to act, that state of Consciousness is called Dream.
सात्त्विकाश्चैव ये भावास्तथा राजसतामसाः । कर्मयुक्तान्प्रशंसन्ति सात्त्विकानितरांस्तथा ॥
English Translation
During wakefulness there are three states of the mind viz., that connected with Goodness, that with Darkness, and that with Ignorance. In dream also the mind is connected with the same three states. Those very states, when they appear is dreams, connected with pleasurable actions, are spoken highly of.
आनन्दः कर्मणां सिद्धिः प्रतिपत्तिः परा गतिः । सात्त्विकस्य निमित्तानि भावान्संश्रयते स्मृतिः ॥
English Translation
Happiness, success, knowledge, and absence of attachment are the marks of the quality of Goodness. Whatever states are experienced by living creatures, as shown in acts, during their hours of wakefulness, reappear in memory during their hours of sleep when they dream. The passage of our ideas as they exist during wakefulness into those of dreams, and that of ideas as they exist in dreams into those of wakefulness, become directly perceptible in that state of consciousness which is called dreamless sleep. That is eternal, and that is desirable.
जन्तुष्वेकतमेष्वेवं भावा ये विधिमास्थिताः । भावयोरीप्सितं नित्यं प्रत्यक्षगमनं द्वयोः ॥
English Translation
Happiness, success, knowledge, and absence of attachment are the marks of the quality of Goodness. Whatever states are experienced by living creatures, as shown in acts, during their hours of wakefulness, reappear in memory during their hours of sleep when they dream. The passage of our ideas as they exist during wakefulness into those of dreams, and that of ideas as they exist in dreams into those of wakefulness, become directly perceptible in that state of consciousness which is called dreamless sleep. That is eternal, and that is desirable.
इन्द्रियाणि च भावाश्च गुणाः सप्तदश स्मृताः । तेषामष्टादशो देही यः शरीरे स शाश्वतः ॥
English Translation
There are five organs of knowledge, and five of action; with muscular power, mind, understanding, and faculty, and with also the three qualities of goodness, darkness and ignorance, the number, it has been said, comes up to seventeen. The eighteenth in the calculation is he who owns the body. Indeed, he who lives in this body is eternal.
अथ वा सशरीरास्ते गुणाः सर्वे शरीरिणाम् । संश्रितास्तद्वियोगे हि सशरीरा न सन्ति ते ॥
English Translation
All those seventeen (with Avidya or nesciene as eighteenth) living in the body, exist attached to him who owns the body. When the owner disappear from the body, those eighteen cease to live together in the body.
अथ वा संनिपातोऽयं शरीरं पाञ्चभौतिकम् । एकश्च दश चाष्टौ च गुणाः सह शरीरिणाम् । ऊष्मणा सह विंशो वा संघातः पाञ्चभौतिकः ॥
English Translation
Or, this body made up the five principal elements only a combination. The eighteen attributes, with him that owns the body, and counting stomachic heat numbering twentieth, form that which is known as the Combination of the Five.
महान्संधारयत्येतच्छरीरं वायुना सह । तस्यास्य भावयुक्तस्य निमित्तं देहभेदने ॥
यथैवोत्पद्यते किंचित्पञ्चत्वं गच्छते तथा । पुण्यपापविनाशान्ते पुण्यपापसमीरितम् । देहं विशति कालेन ततोऽयं कर्मसंभवम् ॥
English Translation
Whatever creature is born is resolved once more into the five principal elements upon the exhaustion of his merits and demerits; and moved again by the merits and demerits acquired in that life enters into another body resulting from his deeds.
हित्वा हित्वा ह्ययं प्रैति देहाद्देहं कृताश्रयः । कालसंचोदितः क्षेत्री विशीर्णाद्वा गृहाद्गृहम् ॥
English Translation
His habitation always resulting from nescience, desire, and acts, he migrates from body to body, leaving off one after another repeatedly, urged on by Time, like a person leaving house after in succession.
तत्र नैवानुतप्यन्ते प्राज्ञा निश्चितनिश्चयाः । कृपणास्त्वनुतप्यन्ते जनाः संबन्धिमानिनः ॥
English Translation
The wise, wise, gifted with certainty of knowledge, do not yield to grief upon seeing this. Only the foolish, erroneously supposing relationships indulge in grief on seeing such changes of habitation.
न ह्ययं कस्यचित्कश्चिन्नास्य कश्चन विद्यते । भवत्येको ह्ययं नित्यं शरीरे सुखदुःखभाक् ॥
English Translation
This individual soul is no one's relation; there is none again that may be said to belong to him. He is always alone, and he is himself the creator of his own body and his own happiness and misery.
नैव संजायते जन्तुर्न च जातु विपद्यते । याति देहमयं भुक्त्वा कदाचित्परमां गतिम् ॥
English Translation
This individual is never born, nor does he ever die. Freed from the fetters of body, he succeeds sometimes in acquiring the highest end.
पुण्यपापमयं देहं क्षपयन्कर्मसंचयात् । क्षीणदेहः पुनर्देही ब्रह्मत्वमुपगच्छति ॥
English Translation
Deprived of body, because freed through the dissipation of acts from bodies that are the outcome of merits and demerits, individual at last attains to Brahma.
पुण्यपापक्षयार्थं च सांख्यं ज्ञानं विधीयते । तत्क्षये ह्यस्य पश्यन्ति ब्रह्मभावे परां गतिम् ॥
English Translation
For the dissipation of both merits and demerits, Knowledge has been described as the cause in the Sankhya school. Upon the dissipation of merit and demerit, when individual soul attains to the status of Brahma, the learned behold the attainment of individual soul to the highest end.
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