Bhisma Parwa 25

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Mahabharata 6.25

Bhisma Parwa 25

Bhagawad Gita 3

  1 अर्जुन उवाच
      जयायसी चेत कर्मणस ते मता बुद्धिर जनार्दन
      तत किं कर्मणि घॊरे मां नियॊजयसि केशव
  2 वयामिश्रेणैव वाक्येन बुद्धिं मॊहयसीव मे
      तद एकं वद निश्चित्य येन शरेयॊ ऽहम आप्नुयाम
  3 शरीभगवान उवाच
      लॊके ऽसमिन दविविधा निष्ठा पुरा परॊक्ता मयानघ
      जञानयॊगेन सांख्यानां कर्मयॊगेन यॊगिनाम
  4 न कर्मणाम अनारम्भान नैष्कर्म्यं पुरुषॊ ऽशनुते
      न च संन्यसनाद एव सिद्धिं समधिगच्छति
  5 न हि कश चित कषणम अपि जातु तिष्ठत्य अकर्मकृत
      कार्यते हय अवशः कर्म सर्वः परकृतिजैर गुणैः
  6 कर्मेन्द्रियाणि संयम्य य आस्ते मनसा समरन
      इन्द्रियार्थान विमूढात्मा मिथ्याचारः स उच्यते
  7 यस तव इन्द्रियाणि मनसा नियम्यारभते ऽरजुन
      कर्मेन्द्रियैः कर्मयॊगम असक्तः स विशिष्यते
  8 नियतं कुरु कर्म तवं कर्म जयायॊ हय अकर्मणः
      शरीरयात्रापि च ते न परसिध्येद अकर्मणः
  9 यज्ञार्थात कर्मणॊ ऽनयत्र लॊकॊ ऽयं कर्मबन्धनः
      तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर
  10 सहयज्ञाः परजाः सृष्ट्वा पुरॊवाच परजापतिः
     अनेन परसविष्यध्वम एष वॊ ऽसत्व इष्टकामधुक
 11 देवान भावयतानेन ते देवा भावयन्तु वः
     परस्परं भावयन्तः शरेयः परम अवाप्स्यथ
 12 इष्टान भॊगान हि वॊ देवा दास्यन्ते यज्ञभाविताः
     तैर दत्तान अप्रदायैभ्यॊ यॊ भुङ्क्ते सतेन एव सः
 13 यज्ञशिष्टाशिनः सन्तॊ मुच्यन्ते सर्वकिल्बिषैः
     भुञ्जते ते तव अघं पापा ये पचन्त्य आत्मकारणात
 14 अन्नाद भवन्ति भूतानि पर्जन्याद अन्नसंभवः
     यज्ञाद भवति पर्जन्यॊ यज्ञः कर्मसमुद्भवः
 15 कर्म बरह्मॊद्भवं विद्धि बरह्माक्षरसमुद्भवम
     तस्मात सर्वगतं बरह्म नित्यं यज्ञे परतिष्ठितम
 16 एवं परवर्तितं चक्रं नानुवर्तयतीह यः
     अघायुर इन्द्रियारामॊ मॊघं पार्थ स जीवति
 17 यस तव आत्मरतिर एव सयाद आत्मतृप्तश च मानवः
     आत्मन्य एव च संतुष्टस तस्य कार्यं न विद्यते
 18 नैव तस्य कृतेनार्थॊ नाकृतेनेह कश चन
     न चास्य सर्वभूतेषु कश चिद अर्थव्यपाश्रयः
 19 तस्माद असक्तः सततं कार्यं कर्म समाचर
     असक्तॊ हय आचरन कर्म परम आप्नॊति पूरुषः
 20 कर्मणैव हि संसिद्धिम आस्थिता जनकादयः
     लॊकसंग्रहम एवापि संपश्यन कर्तुम अर्हसि
 21 यद यद आचरति शरेष्ठस तत तद एवेतरॊ जनः
     स यत परमाणं कुरुते लॊकस तद अनुवर्तते
 22 न मे पार्थास्ति कर्तव्यं तरिषु लॊकेषु किं चन
     नानवाप्तम अवाप्तव्यं वर्त एव च कर्मणि
 23 यदि हय अहं न वर्तेयं जातु कर्मण्य अतन्द्रितः
     मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः
 24 उत्सीदेयुर इमे लॊका न कुर्यां कर्म चेद अहम
     संकरस्य च कर्ता सयाम उपहन्याम इमाः परजाः
 25 सक्ताः कर्मण्य अविद्वांसॊ यथा कुर्वन्ति भारत
     कुर्याद विद्वांस तथासक्तश चिकीर्षुर लॊकसंग्रहम
 26 न बुद्धिभेदं जनयेद अज्ञानां कर्मसङ्गिनाम
     जॊषयेत सर्वकर्माणि विद्वान युक्तः समाचरन
 27 परकृतेः करियमाणानि गुणैः कर्माणि सर्वशः
     अहंकारविमूढात्मा कर्ताहम इति मन्यते
 28 तत्त्ववित तु महाबाहॊ गुणकर्मविभागयॊः
     गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते
 29 परकृतेर गुणसंमूढाः सज्जन्ते गुणकर्मसु
     तान अकृत्स्नविदॊ मन्दान कृत्स्नविन न विचालयेत
 30 मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा
     निराशीर निर्ममॊ भूत्वा युध्यस्व विगतज्वरः
 31 ये मे मतम इदं नित्यम अनुतिष्ठन्ति मानवाः
     शरद्धावन्तॊ ऽनसूयन्तॊ मुच्यन्ते ते ऽपि कर्मभिः
 32 ये तव एतद अभ्यसूयन्तॊ नानुतिष्ठन्ति मे मतम
     सर्वज्ञानविमूढांस तान विद्धि नष्टान अचेतसः
 33 सदृशं चेष्टते सवस्याः परकृतेर जञानवान अपि
     परकृतिं यान्ति भूतानि निग्रहः किं करिष्यति
 34 इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ वयवस्थितौ
     तयॊर न वशम आगच्छेत तौ हय अस्य परिपन्थिनौ
 35 शरेयान सवधर्मॊ विगुणः परधर्मात सवनुष्ठितात
     सवधर्मे निधनं शरेयः परधर्मॊ भयावहः
 36 अर्जुन उवाच
     अथ केन परयुक्तॊ ऽयं पापं चरति पूरुषः
     अनिच्छन्न अपि वार्ष्णेय बलाद इव नियॊजितः
 37 शरीभगवान उवाच
     काम एष करॊध एष रजॊगुणसमुद्भवः
     महाशनॊ महापाप्मा विद्ध्य एनम इह वैरिणम
 38 धूमेनाव्रियते वह्निर यथादर्शॊ मलेन च
     यथॊल्बेनावृतॊ गर्भस तथा तेनेदम आवृतम
 39 आवृतं जञानम एतेन जञानिनॊ नित्यवैरिणा
     कामरूपेण कौन्तेय दुष्पूरेणानलेन च
 40 इन्द्रियाणि मनॊ बुद्धिर अस्याधिष्ठानम उच्यते
     एतैर विमॊहयत्य एष जञानम आवृत्य देहिनम
 41 तस्मात तवम इन्द्रियाण्य आदौ नियम्य भरतर्षभ
     पाप्मानं परजहि हय एनं जञानविज्ञाननाशनम
 42 इन्द्रियाणि पराण्य आहुर इन्द्रियेभ्यः परं मनः
     मनसस तु परा बुद्धिर यॊ बुद्धेः परतस तु सः
 43 एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानम आत्मना
     जहि शत्रुं महाबाहॊ कामरूपं दुरासदम

  1 arjuna uvāca
      jyāyasī cet karmaṇas te matā buddhir janārdana
      tat kiṃ karmaṇi ghore māṃ niyojayasi keśava
  2 vyāmiśreṇaiva vākyena buddhiṃ mohayasīva me
      tad ekaṃ vada niścitya yena śreyo 'ham āpnuyām
  3 śrībhagavān uvāca
      loke 'smin dvividhā niṣṭhā purā proktā mayānagha
      jñānayogena sāṃkhyānāṃ karmayogena yoginām
  4 na karmaṇām anārambhān naiṣkarmyaṃ puruṣo 'śnute
      na ca saṃnyasanād eva siddhiṃ samadhigacchati
  5 na hi kaś cit kṣaṇam api jātu tiṣṭhaty akarmakṛt
      kāryate hy avaśaḥ karma sarvaḥ prakṛtijair guṇaiḥ
  6 karmendriyāṇi saṃyamya ya āste manasā smaran
      indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate
  7 yas tv indriyāṇi manasā niyamyārabhate 'rjuna
      karmendriyaiḥ karmayogam asaktaḥ sa viśiṣyate
  8 niyataṃ kuru karma tvaṃ karma jyāyo hy akarmaṇaḥ
      śarīrayātrāpi ca te na prasidhyed akarmaṇaḥ
  9 yajñārthāt karmaṇo 'nyatra loko 'yaṃ karmabandhanaḥ
      tadarthaṃ karma kaunteya muktasaṅgaḥ samācara
  10 sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ
     anena prasaviṣyadhvam eṣa vo 'stv iṣṭakāmadhuk
 11 devān bhāvayatānena te devā bhāvayantu vaḥ
     parasparaṃ bhāvayantaḥ śreyaḥ param avāpsyatha
 12 iṣṭān bhogān hi vo devā dāsyante yajñabhāvitāḥ
     tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ
 13 yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ
     bhuñjate te tv aghaṃ pāpā ye pacanty ātmakāraṇāt
 14 annād bhavanti bhūtāni parjanyād annasaṃbhavaḥ
     yajñād bhavati parjanyo yajñaḥ karmasamudbhavaḥ
 15 karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam
     tasmāt sarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam
 16 evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ
     aghāyur indriyārāmo moghaṃ pārtha sa jīvati
 17 yas tv ātmaratir eva syād ātmatṛptaś ca mānavaḥ
     ātmany eva ca saṃtuṣṭas tasya kāryaṃ na vidyate
 18 naiva tasya kṛtenārtho nākṛteneha kaś cana
     na cāsya sarvabhūteṣu kaś cid arthavyapāśrayaḥ
 19 tasmād asaktaḥ satataṃ kāryaṃ karma samācara
     asakto hy ācaran karma param āpnoti pūruṣaḥ
 20 karmaṇaiva hi saṃsiddhim āsthitā janakādayaḥ
     lokasaṃgraham evāpi saṃpaśyan kartum arhasi
 21 yad yad ācarati śreṣṭhas tat tad evetaro janaḥ
     sa yat pramāṇaṃ kurute lokas tad anuvartate
 22 na me pārthāsti kartavyaṃ triṣu lokeṣu kiṃ cana
     nānavāptam avāptavyaṃ varta eva ca karmaṇi
 23 yadi hy ahaṃ na varteyaṃ jātu karmaṇy atandritaḥ
     mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ
 24 utsīdeyur ime lokā na kuryāṃ karma ced aham
     saṃkarasya ca kartā syām upahanyām imāḥ prajāḥ
 25 saktāḥ karmaṇy avidvāṃso yathā kurvanti bhārata
     kuryād vidvāṃs tathāsaktaś cikīrṣur lokasaṃgraham
 26 na buddhibhedaṃ janayed ajñānāṃ karmasaṅginām
     joṣayet sarvakarmāṇi vidvān yuktaḥ samācaran
 27 prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ
     ahaṃkāravimūḍhātmā kartāham iti manyate
 28 tattvavit tu mahābāho guṇakarmavibhāgayoḥ
     guṇā guṇeṣu vartanta iti matvā na sajjate
 29 prakṛter guṇasaṃmūḍhāḥ sajjante guṇakarmasu
     tān akṛtsnavido mandān kṛtsnavin na vicālayet
 30 mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā
     nirāśīr nirmamo bhūtvā yudhyasva vigatajvaraḥ
 31 ye me matam idaṃ nityam anutiṣṭhanti mānavāḥ
     śraddhāvanto 'nasūyanto mucyante te 'pi karmabhiḥ
 32 ye tv etad abhyasūyanto nānutiṣṭhanti me matam
     sarvajñānavimūḍhāṃs tān viddhi naṣṭān acetasaḥ
 33 sadṛśaṃ ceṣṭate svasyāḥ prakṛter jñānavān api
     prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati
 34 indriyasyendriyasyārthe rāgadveṣau vyavasthitau
     tayor na vaśam āgacchet tau hy asya paripanthinau
 35 śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt
     svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ
 36 arjuna uvāca
     atha kena prayukto 'yaṃ pāpaṃ carati pūruṣaḥ
     anicchann api vārṣṇeya balād iva niyojitaḥ
 37 śrībhagavān uvāca
     kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ
     mahāśano mahāpāpmā viddhy enam iha vairiṇam
 38 dhūmenāvriyate vahnir yathādarśo malena ca
     yatholbenāvṛto garbhas tathā tenedam āvṛtam
 39 āvṛtaṃ jñānam etena jñānino nityavairiṇā
     kāmarūpeṇa kaunteya duṣpūreṇānalena ca
 40 indriyāṇi mano buddhir asyādhiṣṭhānam ucyate
     etair vimohayaty eṣa jñānam āvṛtya dehinam
 41 tasmāt tvam indriyāṇy ādau niyamya bharatarṣabha
     pāpmānaṃ prajahi hy enaṃ jñānavijñānanāśanam
 42 indriyāṇi parāṇy āhur indriyebhyaḥ paraṃ manaḥ
     manasas tu parā buddhir yo buddheḥ paratas tu saḥ
 43 evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānam ātmanā
     jahi śatruṃ mahābāho kāmarūpaṃ durāsadam

Arjuna said,--'If devotion, O Janardana, is regarded by thee as superior to work, why then, O Kesava, dost thou engage me in such dreadful work? By equivocal words thou seemest to confound my understanding. Therefore, tell (me) one thing definitely by which I may attain to what is good.'

"The Holy One said,--'It hath already been said by me, O sinless one, that here are, in this world, two kinds of devotion; that of the Sankhyas through knowledge and that of the yogi's through work. A man doth not acquire freedom from work from (only) the non-performance of work. Nor doth he acquire final emancipation from only renunciation (of work). No one can abide even for a moment without doing work. That man of deluded soul who, curbing the organs of sense, live mentally cherishing the objects of sense, is said to be a dissembler. He however, O Arjuna, who restraining (his) senses by his mind, engage in devotion (in the form) of work with the organs of work, and is free from attachment, is distinguished (above all). (Therefore), do thou always apply yourself to work, for action is better than inaction. Even the support of thy body cannot be accomplished without work. This world is fettered by all work other than that which is (performed) for Sacrifice. (Therefore), O son of Kunti, perform work for the sake of that, freed from attachment. In olden times, the Lord of Creation, creating men and sacrifice together, said,--flourish by means of this (Sacrifice). Let this (Sacrifice) be to you (all) the dispenser of all objects cherished by you. Rear the gods with this, and let the gods (in return) rear you. Thus fulfilling the mutual interest you will obtain that which is beneficial (to you). Propitiated with sacrifices the gods will bestow on you the pleasures you desire. He who enjoyment (himself) without giving them what they have given, is assuredly a thief. The good who eat the remnant of sacrifices are freed from all sins. Those unrighteous ones incur sin who dress food for their own sake.--From food are all creatures; and sacrifice is the outcome of work. Know that work proceeds from the Vedas; Vedas have proceeded from Him who hath no decay. Therefore, the all-pervading Supreme Being is installed in sacrifice. He who conformant not to this wheel that is thus revolving, that man of sinful life delighting (the indulgence of) his senses, live in vain, O Partha. The man, however, that is attached to self only, that is contented with self, and that is pleased in his self,--hath no work (to do). He hath no concern whatever with action nor with any omission here. Nor, amongst all creatures, is there any upon whom his interest dependent. Therefore, always do work that should be done, without attachment. The man who performed work without attachment, attainment to the Supreme. By work alone, Janaka and others, attained the accomplishment of their objects. Having regard also to the observance by men of their duties, it behove thee to work. Whatever a great man doth, is also done by vulgar people. Ordinary men follow the ideal set by them (the great). There is nothing whatever for me, O Partha, to do in the three worlds, (since I have) nothing for me which hath not been acquired; still I engage in action. 6 Because if at any time I do not, without sloth, engage in action, men would follow my path, O Partha, on all sides. The worlds would perish if I did not perform work, and I should cause inter-mixture of castes and ruin these people. As the ignorant work, O Bharata, having attachment to the performer, so should a wise man work without being attached, desiring to make men observant of their duties. A wise man should not cause confusion of understanding amongst ignorant persons, who have attachment to work itself; (on the other hand) he should (himself) acting with devotion engage them to all (kinds of) work. All works are, in every way, done by the qualities of nature. He, whose mind is deluded by egoism, however, regards himself as the actor. But he, O mighty-armed one, who knows the distinction (of self) from qualities and work, is not attached to work, considering that it is his senses alone (and not his self) that engage in their objects. Those who are deluded by the qualities of nature, become attached to the works done by the qualities. A person of perfect knowledge should not bewilder those men of imperfect knowledge. Devoting all work to me, with (thy) mind directed to self, engage in battle, without desire, without affection and with thy (heart's) weakness dispelled. Those men who always follow this opinion of mine with faith and without cavil attain to final emancipation even by work. But they who cavil at and do not follow this opinion of mine, know, that, bereft of all knowledge and without discrimination, they are ruined. Even a wise man acts according to his own nature. All living beings follow (their own) nature. What then would restraint avail? The senses have, as regards the objects of the senses, either affection or aversion fixed. One should not submit to these, for they are obstacles in one's way. One's own duty, even if imperfectly performed, is better than being done by other even if well performed. Death in (performance of) one's own duty is preferable. (The adoption of) the duty of another carries fear (with it).

"Arjuna said, 'Impelled by whom, O son of the Vrishni race, doth a man commit sin, even though unwilling and as if constrained by force'?

"The Holy One said,--'It is desire, it is wrath, born of the attribute of passion; it is all devouring, it is very sinful. Know this to be the foe in this world. As fire is enveloped by smoke, a mirror by dust, the foetus by the womb, so is this enveloped by desire. Knowledge, O son of Kunti, is enveloped by this constant foe of the wise in the form of desire which is insatiable and like a fire. The senses, the mind and the understanding are said to be its abode. With these it delude the embodied self, enveloping (his) knowledge. Therefore, restraining (thy) senses first, O bull of Bharata's race, cast off this wicked thing, for it destroyer knowledge derived from instruction and meditation. It hath been said that the senses are superior (to the body which is inert). Superior to the senses is the mind. Superior to the mind is the knowledge. But which is superior to knowledge is He. Thus knowing that which is superior to knowledge and restraining (thy) self by self, slay, O mighty-armed one, the enemy in the shape of desire which is difficult to conquer.

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