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Book 12 – Chapter 203
BORI CE: 12-203-001 युधिष्ठिर उवाच |
MN DUTT: 08-037-001 युधिष्ठिर उवाच योगं मे परमं तात मोक्षस्य वद भारत |
M. N. Dutt: Yudhishthira said Tell me, O sire, that high Yoga by which, O Bharata, I may obtain liberation. O foremost of speakers, I wish to know everything about that Yoga truly. |
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BORI CE: 12-203-002 भीष्म उवाच |
MN DUTT: 08-037-002 भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम् |
M. N. Dutt: Bhishma said 'Regarding it is cited the old narrative of the discourse between a preceptor and disciple on the subject of liberation. |
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Corresponding verse not found in BORI CE |
MN DUTT: 08-037-003 कश्चिद् ब्राह्मणमासीनमाचार्यमृषिसत्तमम् |
M. N. Dutt: There was a twice-born preceptor who was the foremost of Rishis. He looked like a mass of effulgence. Endued with a high soul, he was firm in truth and a complete master of his senses. |
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BORI CE: 12-203-003 कश्चिद्ब्राह्मणमासीनमाचार्यमृषिसत्तमम् BORI CE: 12-203-004 उपासनात्प्रसन्नोऽसि यदि वै भगवन्मम |
MN DUTT: 08-037-003 कश्चिद् ब्राह्मणमासीनमाचार्यमृषिसत्तमम् MN DUTT: 08-037-004 शिष्यः परममेधावी श्रेयोऽर्थी सुसमाहितः |
M. N. Dutt: There was a twice-born preceptor who was the foremost of Rishis. He looked like a mass of effulgence. Endued with a high soul, he was firm in truth and a complete master of his senses. Once upon a time, a highly intelligent and attentive disciple, desirous of obtaining what was for his highest good touched the preceptor's feet, and standing with joined palms before him, said,-If O illustrious one, you have been pleased with the adoration I have offered you, you should solve a great doubt of mine. |
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BORI CE: 12-203-005 कुतश्चाहं कुतश्च त्वं तत्सम्यग्ब्रूहि यत्परम् |
MN DUTT: 08-037-005 कुतश्चाहं कुतश्च त्वं तत् सम्यग्ब्रूहि यत्परम् |
M. N. Dutt: Whence am I am and whence are you? Tell me this fully. Tell me also what is the final cause. Why also, O best of twice-born ones, when the material and destruction take place in such dissimilar ways? You should, O you of great learning, also explain the object of the saying in the Vedas, the meaning of the injunctions of the Smritis and of those injunctions which apply to all classes of men. |
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BORI CE: 12-203-006 वेदेषु चापि यद्वाक्यं लौकिकं व्यापकं च यत् |
Corresponding verse not found in M. N. Dutt's version. |
Corresponding verse not found in M. N. Dutt's version. |
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BORI CE: 12-203-007 गुरुरुवाच |
MN DUTT: 08-037-006 गुरुरुवाच शृणु शिष्य महाप्राज्ञ ब्रह्मगुह्यमिदं परम् |
M. N. Dutt: Listen, O disciple, O you of great wisdom. This what you have asked me is not described even in the very Vedas and is the highest subject for thought or discourse. It is called Adhyatma and is the most precious of all branches of learning and of all sacred institutes. |
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BORI CE: 12-203-008 वासुदेवः सर्वमिदं विश्वस्य ब्रह्मणो मुखम् |
MN DUTT: 08-037-007 वासुदेवः परमिदं विश्वस्य ब्रह्मणो मुखम् |
M. N. Dutt: Vasudeva is the Supreme (cause) of the universe. He is the origin of the Vedas (viz., Om). He is Truth, Knowledge, Sacrifice, Renunciation, self-control, and Righteousness. |
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BORI CE: 12-203-009 पुरुषं सनातनं विष्णुं यत्तद्वेदविदो विदुः |
MN DUTT: 08-037-008 पुरुषं सनातनं विष्णुं यं तं वेदविदो विदुः |
M. N. Dutt: Persons well-read in Vedas know Him as pervading, all Eternal, Omnipresent, the Creator and the Destroyer, the Unmanifest, Brahma, Immutable. |
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Corresponding verse not found in BORI CE |
MN DUTT: 08-037-009 तदिदं ब्रह्म वार्ष्णेयमितिहासं शृणुष्व मे |
M. N. Dutt: Hear now from me the story of Him who was born in the Vrishni family. A Brahmana should hear the greatness of that God of gods, called Vishnu of immeasurable energy, from the lips of Brahmanas. A Kshatriya should hear it from persons of that order. One who is a Vaishya, should hear it from Vaishyas, and a high-souled Shudra should hear it from Sudras. |
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BORI CE: 12-203-010 ब्राह्मणो ब्राह्मणैः श्राव्यो राजन्यः क्षत्रियैस्तथा |
MN DUTT: 08-037-009 तदिदं ब्रह्म वार्ष्णेयमितिहासं शृणुष्व मे MN DUTT: 08-037-010 अर्हस्त्वमसि कल्याणं वार्ष्णेयं शृणु यत्परम् |
M. N. Dutt: Hear now from me the story of Him who was born in the Vrishni family. A Brahmana should hear the greatness of that God of gods, called Vishnu of immeasurable energy, from the lips of Brahmanas. A Kshatriya should hear it from persons of that order. One who is a Vaishya, should hear it from Vaishyas, and a high-souled Shudra should hear it from Sudras. You deserve to hear it. Listen now to the sacred accounts of Krishna, that theme which is foremost of all themes. Vasudeva is the Wheel of Time, without beginning and without end. Existence and Non-existence are the qualities by which His real nature is known. |
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BORI CE: 12-203-011 कालचक्रमनाद्यन्तं भावाभावस्वलक्षणम् |
Corresponding verse not found in M. N. Dutt's version. |
Corresponding verse not found in M. N. Dutt's version. |
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BORI CE: 12-203-012 यत्तदक्षरमव्यक्तममृतं ब्रह्म शाश्वतम् |
MN DUTT: 08-037-011 त्रैलोक्यं सर्वभूतेशे चक्रवत्परिवर्तते |
M. N. Dutt: The universe rolls like a wheel, depending upon that Lord of all beings. O best of men, Keshava, that foremost of all beings is said to be Indestructible, unmanifest, Immortal Brahma, and Immutable. |
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BORI CE: 12-203-013 पितॄन्देवानृषींश्चैव तथा वै यक्षदानवान् |
MN DUTT: 08-037-012 पितृन देवानृषीश्चैव तथा वै यक्षराक्षसान् |
M. N. Dutt: The highest of the high, and without change or destruction himself, he created the departed manes, the gods, the Rishis, the Yakshas, the Rakshasas, the Nagas, the Asuras, and mankind. |
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BORI CE: 12-203-014 तथैव वेदशास्त्राणि लोकधर्मांश्च शाश्वतान् |
MN DUTT: 08-037-013 तथैव वेदशास्त्राणि लोकधर्माश्च शाश्वतान् |
M. N. Dutt: He also created the Vedas and the eternal duties and customs of men. Having reduced everything into nothing, he once more, in the beginning of a (new) cycle, creates Prakriti. |
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BORI CE: 12-203-015 यथर्तुष्वृतुलिङ्गानि नानारूपाणि पर्यये |
MN DUTT: 08-037-014 यथाव॒तुलिङ्गानि नानारूपाणि पर्यये |
M. N. Dutt: As the various phenomena of the several seasons set in one after another according to the season that comes, so creatures come into being at the commencement of every cycle. |
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BORI CE: 12-203-016 अथ यद्यद्यदा भावि कालयोगाद्युगादिषु |
MN DUTT: 08-037-015 अथ यद्यद् यदा भाति कालयोगाद् युगादिषु |
M. N. Dutt: Corresponding with those creatures who came into being, rules and duties are paid for regulating the world's course. |
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BORI CE: 12-203-017 युगान्तेऽन्तर्हितान्वेदान्सेतिहासान्महर्षयः |
MN DUTT: 08-037-016 युगान्तेऽन्तर्हितान् वेदान् सेतिहासान् महर्षयः |
M. N. Dutt: At the end of every cycle the Vedas and all other scriptures disappear. Through the favour of the Self-create, the great Rishis, by mcans of their penances, first re-acquire the lost Vedas and the scriptures. |
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BORI CE: 12-203-018 वेदविद्वेद भगवान्वेदाङ्गानि बृहस्पतिः |
MN DUTT: 08-037-017 वेदविद् वेद भगवान् वेदाङ्गानि बृहस्पतिः |
M. N. Dutt: The Self-create (Brahman) first acquired the Vedas. Their branches called the Angas were first acquired by Brihaspati. Bhrigu's son (Shukra) first acquired the science of ethics which is so beneficial for the universe. |
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BORI CE: 12-203-019 गान्धर्वं नारदो वेदं भरद्वाजो धनुर्ग्रहम् |
MN DUTT: 08-037-018 गान्धर्वं नारदो वेद भरद्वाजो धनुर्ग्रहम् |
M. N. Dutt: Narada acquired the science of music; Bharadvaja that of arms; Gargya, the history of the celestial Rishis; the dark son of Atri that of medicine. |
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BORI CE: 12-203-020 न्यायतन्त्राण्यनेकानि तैस्तैरुक्तानि वादिभिः |
MN DUTT: 08-037-019 न्यायतन्त्राण्यनेकानि तैस्तैरुक्तानि वादिभिः |
M. N. Dutt: are Various other Rishis whose names connected therewith, promulgated various other sciences such as Philosophy, Logic, etc. Let that Brahma which those Rishis have described by arguments drawn from reason, by means of the Vedas, and by inferences drawn from the direct evidence of the senses, be worshipped. |
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BORI CE: 12-203-021 अनाद्यं यत्परं ब्रह्म न देवा नर्षयो विदुः |
MN DUTT: 08-037-020 अनाद्यं तत्परं ब्रह्म न देवा नर्षयो विदुः |
M. N. Dutt: Neither the gods nor the Rishis were able to grasp Brahma who is without beginning and who is the highest of the high. Only the divine creator of all things, viz., the powerful Narayana, had known of Brahma. |
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BORI CE: 12-203-022 नारायणादृषिगणास्तथा मुख्याः सुरासुराः |
MN DUTT: 08-037-021 नारायणादृषिगणास्तथा मुख्याः सुरासुराः |
M. N. Dutt: From Narayana, the Rishis the foremost of the deities, the Asuras, and the royal sages of old, acquired the knowledge of that highest panacea for the cure of sorrow. |
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BORI CE: 12-203-023 पुरुषाधिष्ठितं भावं प्रकृतिः सूयते सदा |
MN DUTT: 08-037-022 पुरुषाधिष्ठितान् भावान् प्रकृतिः सूयते यदा |
M. N. Dutt: When Prakriti creates through the action of Purusha, the universe with all its potencies begins to spring from it. |
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BORI CE: 12-203-024 दीपादन्ये यथा दीपाः प्रवर्तन्ते सहस्रशः |
MN DUTT: 08-037-023 दीपादन्ये यथा दीपाः प्रवर्तन्ते सहस्रशः |
M. N. Dutt: From one lighted lamp thousands of other lamps are capable of being lighted. Similarly, Prakriti produces thousands of existent things. On account of its infinity, primordial matter is never exhausted, |
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BORI CE: 12-203-025 अव्यक्तकर्मजा बुद्धिरहंकारं प्रसूयते |
MN DUTT: 08-037-024 अव्यक्तकर्मजा बुद्धिरहंकारं प्रसूयते |
M. N. Dutt: From the Unmanifest flows the Understanding determined by acts. The Understanding creates Consciousness. From Consciousness proceeds Space. From Space proceeds Wind. |
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BORI CE: 12-203-026 वायोस्तेजस्ततश्चापस्त्वद्भ्यो हि वसुधोद्गता |
MN DUTT: 08-037-025 वायोस्तेजस्ततश्चाप अद्भ्योऽथ वसुधोद्गता |
M. N. Dutt: From the Wind proceeds Heat. From Heat proceeds Water, and from Water is produced the Earth. These Eight form primordial Prakriti. The universe rests on them. |
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BORI CE: 12-203-027 ज्ञानेन्द्रियाण्यतः पञ्च पञ्च कर्मेन्द्रियाण्यपि |
MN DUTT: 08-037-026 ज्ञानेन्द्रियाण्यतः पञ्च पञ्च कर्मेन्द्रियाण्यपि |
M. N. Dutt: From those Eight have originated the five organs of knowledge, the five organs of action, the five objects of the (first five) organs, and the one, viz., the Mind, forining the sixteenth, which is the outcome of their modification. |
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BORI CE: 12-203-028 श्रोत्रं त्वक्चक्षुषी जिह्वा घ्राणं पञ्चेन्द्रियाण्यपि |
MN DUTT: 08-037-027 श्रोत्रं त्वक्चक्षुषी जिह्वा घ्राणं ज्ञानेन्द्रियाण्यथ |
M. N. Dutt: The car, the skin, the two eyes, the tongue, and the nose are the five organs of knowledge. The two feet, the anus, the organ of generation, the two arms, and speech, are the five organs of action. |
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BORI CE: 12-203-029 शब्दः स्पर्शोऽथ रूपं च रसो गन्धस्तथैव च |
MN DUTT: 08-037-028 शब्दः स्पर्शश्च रूपं च रसो गन्धस्तथैव च |
M. N. Dutt: Sound, touch, form, taste, and smell are the five objects of the senses, covering all things. The Mind lives upon all the senses and their objects. |
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BORI CE: 12-203-030 रसज्ञाने तु जिह्वेयं व्याहृते वाक्तथैव च |
MN DUTT: 08-037-029 रसज्ञाने तु जिह्वयं व्याहते वाक् तथोच्यते |
M. N. Dutt: In the perception of taste, the Mind becomes the tongue, and in speech Mind become words. Covered with the different senses, Mind becomes all the objects. |
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BORI CE: 12-203-031 विद्यात्तु षोडशैतानि दैवतानि विभागशः |
MN DUTT: 08-037-030 विद्यात् तु षोडशैतानि दैवतानि विभागशः |
M. N. Dutt: These sixteen, existing in their respective forms, should be known as god. These adore Him who creates all knowledge and lives within the body. |
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BORI CE: 12-203-032 तद्वत्सोमगुणा जिह्वा गन्धस्तु पृथिवीगुणः |
MN DUTT: 08-037-031 तद्वत् सोमगुणा जिह्वा गन्धस्तु पृथिवीगुणः |
M. N. Dutt: Taste in the attribute of water; scent is the attribute of space; vision is the attribute of fire or light; and touch is the attribute of the wind. This is the case with all creatures at all times. |
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BORI CE: 12-203-033 मनः सत्त्वगुणं प्राहुः सत्त्वमव्यक्तजं तथा |
MN DUTT: 08-037-032 मनः सत्त्वगुणं प्राहुः सत्त्वमव्यक्तजं तथा |
M. N. Dutt: The Mind, is the attribute of existence. Existence springs from the Prakriti which exists in That which is the Soul of all existent beings. |
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BORI CE: 12-203-034 एते भावा जगत्सर्वं वहन्ति सचराचरम् |
MN DUTT: 08-037-033 एते भावा जगत् सर्वं वहन्ति सचराचरम् |
M. N. Dutt: These existence's, resting upon the supreme Divinity that is above Prakriti and that is inactive, uphold the entire universe of the mobile and immobile objects. |
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BORI CE: 12-203-035 नवद्वारं पुरं पुण्यमेतैर्भावैः समन्वितम् |
MN DUTT: 08-037-034 नवद्वारं पुरं पुण्यमेतैर्भावैः समन्वितम् |
M. N. Dutt: This sacred building of nine doors (body) is endued with all these existences. That which is high above them, viz., the Soul, lives within it, pervading it all over. Therefore it is called Purusha. |
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BORI CE: 12-203-036 अजरः सोऽमरश्चैव व्यक्ताव्यक्तोपदेशवान् |
MN DUTT: 08-037-035 अजर: सोऽमरश्चैव व्यक्ताव्यक्तोपदेशवान् |
M. N. Dutt: The Soul is not subject to decay and death. It has knowledge of what is manifest and what is unmanifest. It is again all-pervading, endued with qualities, subtile, and the refuge of all existence and qualities. |
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BORI CE: 12-203-037 यथा दीपः प्रकाशात्मा ह्रस्वो वा यदि वा महान् |
MN DUTT: 08-037-036 यथा दीपः प्रकाशात्मा ह्रस्वो वा यदि वा महान् |
M. N. Dutt: As a lamp shows all objects great or small, similarly the Soul dwells in all creatures as the principle of knowledge. |
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BORI CE: 12-203-038 सोऽत्र वेदयते वेद्यं स शृणोति स पश्यति |
MN DUTT: 08-037-037 श्रोत्रं वेदयते वेद्यं स शृणोति स पश्यति |
M. N. Dutt: Making the car to hear what it hears, it is the Soul that hears. Likewise, making the works, it is the Soul that sees. This body supplies the means by which the Soul derives knowledge. The bodily organs are not the doers, but it is the Soul that is doer, of all acts. |
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BORI CE: 12-203-039 अग्निर्दारुगतो यद्वद्भिन्ने दारौ न दृश्यते |
MN DUTT: 08-037-038 अग्निर्दारुगतो यद्वद् भिन्ने दारौ न दृश्यते |
M. N. Dutt: There is fire in wood, but it is never seen by cutting upon a piece of wood. Similarly, the Soul lives within the body, but it can never be seen by cutting the body. |
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Corresponding verse not found in BORI CE |
MN DUTT: 08-037-039 अग्निर्यथा झुपायेन मथित्वा दारु दृश्यते |
M. N. Dutt: The fire which exists in wood may be seen by proper means, viz., rubbing the wood. Similarly, the Soul which lives within the body may be seen by employing proper means, viz., Yoga. |
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BORI CE: 12-203-040 नदीष्वापो यथा युक्ता यथा सूर्ये मरीचयः |
MN DUTT: 08-037-040 नदीष्वापो यथा युक्ता यथा सूर्ये मरीचयः |
M. N. Dutt: Water must exits in rivers. Rays of light are always attached to the sun. Similarly, thc Soul has a body. This connection is not stopped because of the constant succession of bodies that Soul has to pass through. |
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BORI CE: 12-203-041 स्वप्नयोगे यथैवात्मा पञ्चेन्द्रियसमागतः |
MN DUTT: 08-037-041 स्वप्नयोगे यथैवात्मा पञ्चेन्द्रियसमायुतः |
M. N. Dutt: In a dream, the Soul, endued with the five senses, leaves the body and moves over wide areas. Similarly, when death takes place, the Soul passes out of one body for entering another. |
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BORI CE: 12-203-042 कर्मणा व्याप्यते पूर्वं कर्मणा चोपपद्यते |
MN DUTT: 08-037-042 कर्मणा बाध्यते रूपं कर्मणा चोपलभ्यते |
M. N. Dutt: The Soul is fettered by its pristine acts. Fettered by acts done by it in one state. Indeed, it is led from one into another body by its owni acts which are of very powerful consequences. |
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BORI CE: 12-203-043 स तु देहाद्यथा देहं त्यक्त्वान्यं प्रतिपद्यते |
MN DUTT: 08-037-043 स तु देहाद् यथा देहं त्यक्त्वान्यं प्रतिपद्यते |
M. N. Dutt: I will not describe how the owner of a human body, casting off his body, enters another, and then again into another, and how, indeed, the whole range of beings is the result of their respective acts. |
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