Santi Parwa 243

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Mahabharata 12.243

Santi Parwa 243

  1 [वयास]
      गन्धान रसान नानुरुन्ध्यात सुखं वा; नालंकारांश चाप्नुयात तस्य तस्य
      मानं च कीर्तिं च यशश च नेच्छेत; स वै परचारः पश्यतॊ बराह्मणस्य
  2 सर्वान वेदान अधीयीत शुश्रूसुर बरह्मचर्यवान
      ऋचॊ यजूंसि सामानि न तेन न स बराह्मणः
  3 जञातिवत सर्वभूतानां सर्ववित सर्ववेदवित
      नाकामॊ मरियते जातु न तेन न च बराह्मणः
  4 इष्टीश च विविधाः पराप्य करतूंश चैवाप्तदक्षिणान
      नैव पराप्नॊति बराह्मण्यम अभिध्यानात कथं चन
  5 यदा चायं न बिभेति यदा चास्मान न बिभ्यति
      यदा नेच्छति न दवेष्टि बरह्म संपद्यते तदा
  6 यदा न कुरुते भावं सर्वभूतेषु पापकम
      कर्मणा मनसा वाचा बरह्म संपद्यते तदा
  7 कामबन्धनम एवैकं नान्यद अस्तीह बन्धनम
      कामबन्धन मुक्तॊ हि बरह्मभूयाय कल्पते
  8 कामतॊ मुच्यमानस तु धूम्राभ्राद इव चन्द्रमः
      विरजाः कामम आकाङ्क्षन धीरॊ धैर्येण वर्तते
  9 आपूर्यमाणम अचलप्रतिष्ठं; समुद्रम आपः परविशन्ति यद्वत
      स कामकान्तॊ न तु कामकामः; स वै लॊकात सवर्गम उपैति देही
  10 वेदस्यॊपनिषत सत्यं सत्यस्यॊपनिषद दमः
     दमस्यॊपनिषद दानं दानस्यॊपनिषत तपः
 11 तपसॊपनिषत तयागस तयागस्यॊपनिषत सुखम
     सुखस्यॊपनिषत सवर्गः सवर्गस्यॊपनिषच छमः
 12 कलेदनं शॊकमनसॊः संतापं तृष्णया सह
     सत्त्वम इच्छसि संतॊषाच छान्ति लक्षणम उत्तमम
 13 विशॊकॊ निर्ममः शान्तः परसन्नात्मात्मवित्तमः
     सॊ भिर लक्षणवान एतैः समग्रः पुनर एष्यति
 14 सॊ भिः सत्त्वगुणॊपेतैः पराज्ञैर अधिकमन्त्रिभिः
     ये विदुः परेत्य चात्मानम इहस्थांस तांस तथा विदुः
 15 अकृत्रिमम असंहार्यं पराकृतं निरुपस्कृतम
     अध्यात्मं सुकृतप्रज्ञः सुखम अव्ययम अश्नुते
 16 निष्प्रचारं मनः कृत्वा परतिष्ठाप्य च सर्वतः
     याम अयं लभते तुष्टिं सा न शक्यम अतॊ ऽनयथा
 17 येन तृप्यत्य अभुञ्जानॊ येन तुष्यत्य अवित्तवान
     येनास्नेहॊ बलं धत्ते यस तं वेद स वेदवित
 18 संगॊप्य हय आत्मनॊ दवाराण्य अपिधाय विचिन्तयन
     यॊ हय आस्ते बराह्मणः शिष्टः स आत्मरतिर उच्यते
 19 समाहितं परे तत्त्वे कषीणकामम अवस्थितम
     सर्वतः सुखम अन्वेति वपुश चान्द्रमसं यथा
 20 सविशेषाणि भूतानि गुणांश चाभजतॊ मुनेः
     सुखेनापॊह्यते दुःखं भास्करेण तमॊ यथा
 21 तम अतिक्रान्त कर्माणम अतिक्रान्त गुणक्षयम
     बराह्मणं विषयाश्लिष्टं जरामृत्यू न विन्दतः
 22 स यदा सर्वतॊ मुक्तः समः पर्यवतिष्ठते
     इन्द्रियाणीन्द्रियार्थांश च शरीरस्थॊ ऽतिवर्तते
 23 कारणं परमं पराप्य अतिक्रान्तस्य कार्यताम
     पुनरावर्तनं नास्ति संप्राप्तस्य परात परम

  1 [vyāsa]
      gandhān rasān nānurundhyāt sukhaṃ vā; nālaṃkārāṃś cāpnuyāt tasya tasya
      mānaṃ ca kīrtiṃ ca yaśaś ca necchet; sa vai pracāraḥ paśyato brāhmaṇasya
  2 sarvān vedān adhīyīta śuśrūsur brahmacaryavān
      ṛco yajūṃsi sāmāni na tena na sa brāhmaṇaḥ
  3 jñātivat sarvabhūtānāṃ sarvavit sarvavedavit
      nākāmo mriyate jātu na tena na ca brāhmaṇaḥ
  4 iṣṭīś ca vividhāḥ prāpya kratūṃś caivāptadakṣiṇān
      naiva prāpnoti brāhmaṇyam abhidhyānāt kathaṃ cana
  5 yadā cāyaṃ na bibheti yadā cāsmān na bibhyati
      yadā necchati na dveṣṭi brahma saṃpadyate tadā
  6 yadā na kurute bhāvaṃ sarvabhūteṣu pāpakam
      karmaṇā manasā vācā brahma saṃpadyate tadā
  7 kāmabandhanam evaikaṃ nānyad astīha bandhanam
      kāmabandhana mukto hi brahmabhūyāya kalpate
  8 kāmato mucyamānas tu dhūmrābhrād iva candramaḥ
      virajāḥ kāmam ākāṅkṣan dhīro dhairyeṇa vartate
  9 āpūryamāṇam acalapratiṣṭhaṃ; samudram āpaḥ praviśanti yadvat
      sa kāmakānto na tu kāmakāmaḥ; sa vai lokāt svargam upaiti dehī
  10 vedasyopaniṣat satyaṃ satyasyopaniṣad damaḥ
     damasyopaniṣad dānaṃ dānasyopaniṣat tapaḥ
 11 tapasopaniṣat tyāgas tyāgasyopaniṣat sukham
     sukhasyopaniṣat svargaḥ svargasyopaniṣac chamaḥ
 12 kledanaṃ śokamanasoḥ saṃtāpaṃ tṛṣṇayā saha
     sattvam icchasi saṃtoṣāc chānti lakṣaṇam uttamam
 13 viśoko nirmamaḥ śāntaḥ prasannātmātmavittamaḥ
     so bhir lakṣaṇavān etaiḥ samagraḥ punar eṣyati
 14 so bhiḥ sattvaguṇopetaiḥ prājñair adhikamantribhiḥ
     ye viduḥ pretya cātmānam ihasthāṃs tāṃs tathā viduḥ
 15 akṛtrimam asaṃhāryaṃ prākṛtaṃ nirupaskṛtam
     adhyātmaṃ sukṛtaprajñaḥ sukham avyayam aśnute
 16 niṣpracāraṃ manaḥ kṛtvā pratiṣṭhāpya ca sarvataḥ
     yām ayaṃ labhate tuṣṭiṃ sā na śakyam ato 'nyathā
 17 yena tṛpyaty abhuñjāno yena tuṣyaty avittavān
     yenāsneho balaṃ dhatte yas taṃ veda sa vedavit
 18 saṃgopya hy ātmano dvārāṇy apidhāya vicintayan
     yo hy āste brāhmaṇaḥ śiṣṭaḥ sa ātmaratir ucyate
 19 samāhitaṃ pare tattve kṣīṇakāmam avasthitam
     sarvataḥ sukham anveti vapuś cāndramasaṃ yathā
 20 saviśeṣāṇi bhūtāni guṇāṃś cābhajato muneḥ
     sukhenāpohyate duḥkhaṃ bhāskareṇa tamo yathā
 21 tam atikrānta karmāṇam atikrānta guṇakṣayam
     brāhmaṇaṃ viṣayāśliṣṭaṃ jarāmṛtyū na vindataḥ
 22 sa yadā sarvato muktaḥ samaḥ paryavatiṣṭhate
     indriyāṇīndriyārthāṃś ca śarīrastho 'tivartate
 23 kāraṇaṃ paramaṃ prāpya atikrāntasya kāryatām
     punarāvartanaṃ nāsti saṃprāptasya parāt param

"Vyasa said, 'One should not show any affection for scents and tastes and other kinds of enjoyment. Nor should one accept ornaments and other articles contributing to the enjoyment of the senses of scent and taste. One should not covet honour and achievements and fame. Even this is the behaviour of a Brahmana possessed of vision. He that hath studied all the Vedas, having waited dutifully on his preceptor and observed the vow of Brahmacharya, he that knows all the Richs, Yajuses, and Samans, is not a regenerate person. One that behaves towards all creatures as if one is their kinsman, and one that is acquainted with Brahma, is said to be conversant with all the Vedas. One that is divested of desire (being contented with knowledge of the Soul), never dies. It is by such a behaviour and such a frame of mind that one becomes a truly regenerate person. Having performed only various kinds of religious rites and diverse sacrifices completed with gift of Dakshina, one does not acquire the status of a Brahmana if he is devoid of compassion and hath not given up desire. When one ceases to fear all creatures and when all creatures cease to fear one, when one never desires for anything nor cherishes aversion for anything, then he is said to attain to the status of Brahma. When one abstains from injuring all creatures in thought, speech, and act, then he is said to acquire the status of Brahma. There is only one kind of bondage in this world, viz., the bondage of desire, and no other. One that is freed from the bondage of desire attains to the status of Brahma. Freed from desire like the Moon emerged from murky clouds, the man of wisdom, purged of all stains, lives in patient expectation of his time. That person into whose mind all sorts of desire enter like diverse streams falling into the ocean without being able to enhance its limits by their discharge, succeeds in obtaining tranquillity, but not he who cherishes desire for all earthly objects. Such a person becomes happy in consequence of the fruition of all his wishes, and not he who cherishes desire for earthly objects. The latter, even if he attains to heaven, has to fall away from it. The Vedas have truth for their recondite object. Truth hath the subjugation of the senses for its recondite object. The subjugation of the senses hath charity for its recondite object. Charity hath penance for its recondite object. Penance hath renunciation for its recondite object. Renunciation hath happiness for its recondite object. Happiness hath heaven for its recondite object. Heaven hath tranquillity for its recondite object. 6 For the sake of contentment thou shouldst wish to obtain a serene understanding which is a precious possession, being indicative of Emancipation, and which, scorching grief and all purposes or doubts together with thirst, destroys them completely in the end. One possessed of those six attributes, viz., contentment, grieflessness, freedom from attachment, peacefulness, cheerfulness, and freedom from envy, is sure to become full or complete. They that, transcending all consciousness of body, know the Soul which resides within the body and which is understood by only persons of wisdom with the aid of the six entities (already mentioned, viz., the Vedas and truth, etc.) when endowed with only the attribute of Sattwa, and with the aid also of the other three (viz., instruction, meditation and Yoga), succeed in attaining to Emancipation. The man of wisdom, by understanding the Soul which presides within the body, which is divested of the attributes of birth and death, which exists in its own nature, which being uninvested with attributes requires no act of purification, and which is identical with Brahma, enjoys beatitude that knows no termination. The gratification that the man of wisdom obtains by restraining his mind from wandering in all directions and fixing it wholly on the Soul is such that its like cannot be attained by one through any other means. He is said to be truly conversant with the Vedas who is conversant with that which gratifies one whose stomach is empty, which pleases one who is indigent, and which invigorates one whose limbs are dry. Suspending his senses that have been duly restrained from unworthy indulgence, he who lives engaged in Yoga meditation, is said to be a Brahmana. Such a person is said to be distinguished above others. Such a person is said to derive his joys from the Soul. With reference to one who lives after having weakened desire and devoting himself to the highest topic of existence, it should be said that his happiness is continuously enhanced like the lunar disc (in the lighted fortnight). Like the Sun dispelling darkness, felicity dispels the sorrows of that Yogin who transcends both the gross and the subtile elements, as also Mahat and the Unmanifest. Decrepitude and death cannot assail that Brahmana who has got beyond the sphere of acts, who has transcended the destruction of the Gunas themselves, and who is no longer attached to worldly objects. Indeed, when the Yogin, freed from everything, lives in a state transcending both attachment and aversion, he is said to transcend even in this life his senses and all their objects. That Yogin, who having transcended Prakriti attains to the Highest Cause, becomes freed from the obligation of a return to the world in consequence of his having attained to that which is the highest.'"

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