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1

2
Ādi (225)
Sabhā (72) Moksha Dharma Parva यास उवाच
3 Ā
Āranyaka (299) V
Vyasa said,
id
4 Virāta (67) Vyasa & Shuka discuss vyāsa uvāca
5 Udyoga Parva (197) consciousness,
i
6 Bhīshma (117)
7 Drona (173) mind and senses.
8 Karna (69)
9 Shālya (64) Shānti Parva
10 Sauptika (18) Chapters 240-242
11 Strī Parva (27)
12 Shā ti - 353 chapters
Shānti h t
13 Anushāsana (154)
14 Ashvamedhika (96)
15 Āshramavāsika (47)
16 Mausala (9)
( )
17 Mahāprasthānika (3) Swami Tadatmananda
18 Svargārohana (5) Arsha Bodha Center

मन सृजते भाव इयेय परा था


Mi d generates
Mind t emotions.
ti Obj t are beyond
Objects b d the
th senses.
manaḥ prasṛjate bhāvaṁ indriyebhyaḥ parā hy arthā

बुरयवसायनी | अथेय परम मन |


I t ll t generates
Intellect t understanding.
d t di Mi d is
Mind i beyond
b d the
th objects.
bj t
buddhir adhyavasāyinī arthebhyaḥ paramaṁ manaḥ

दय याये वेद मनसत परा बुर्


Ego generates likes and dislikes. Intellect is beyond the mind.
hṛdayaṁ priyāpriye veda manasas tu parā buddhir

िवधा कमचाेदना || बुेराा पराे मत ||


Understand these three to impel action. Atma is beyond the intellect.
trividhā karma-codanā (240.1) buddher ātmā paro mataḥ (240.2)
बुराा मनुयय इयाणा पृथभावाद्
I t ll t is
Intellect i the
th self
lf off a person. D tto various
Due i objects
bj t perceived
i d by
b the
th senses,
buddhir ātmā manuṣyasya indriyāṇāṁ pṛthag-bhāvād

बुरे वानाेऽऽका | बुवयते णु |


I t ll t is
Intellect i the
th self
lf off oneself.
lf th iintellect
the t ll t changes
h accordingly.
di l
buddhir evātmano 'tmikā buddhir vikriyate hy aṇu

यदा वकुते भाव वती भवित ाे


When it generates emotions, When hearing, it becomes sound.
yadā vikurute bhāvaṁ śṛṇvatī bhavati śrotraṁ

तदा भवित सा मन || पृशती पश उयते ||


then it becomes mind. When touching, it becomes touch.
tadā bhavati sā manaḥ (240.3) spṛśatī sparśa ucyate (240.4)

पयती भवते ी कदाचभते ीित


Wh seeing,
When i it becomes
b sight.
i ht S
Sometimes,
ti it (intellect)
(i t ll t) obtains
bt i pleasure.
l
paśyantī bhavate dṛṣṭī kadācil labhate prītiṁ

रसती रसन भवेत् | कदाचदप शाेचते |


Wh tasting
When t ti it becomes
b taste.
t t S
Sometimes
ti it suffers
ff pain.
i
rasatī rasanaṁ bhavet kadācid api śocate

जती भवित ाण न सखन


े न दुखेन
When smelling, it becomes smell. Neither pleasure or pain
jighratī bhavati ghrāṇaṁ na sukhena na duḥkhena

बुवयते पृथक् || कदाचदह युयते ||


The intellect is transformed in each case. it has at other times.
buddhir vikriyate pṛthak (240.5) kadācid iha yujyate (240.7)
ये चैव भावा वतते दपाथ नर कुयाद्
All off these
th states
t t take
t k place
l F the
For th sake
k off understanding,
d t di a person should
h ld make
k
ye caiva bhāvā vartante pradīpārthaṁ naraḥ kuryād

सव एवेव ते िषु | इयैबु समै |


i the
in th three
th (intellect,
(i t ll t mind,
i d and
d ego).
) th senses, intellect
the i t ll t and
d mind
i d
sarva eṣveva te triṣu indriyair buddhi-sattamaiḥ

अवथा सवतते िनरयथायाेगम्


They undergo change accordingly unwavering and detached,
anvarthāḥ sampravartante niścaradbhir yathā-yogam

रथनेममरा इव || उदासीनैयछया ||
like the spokes of a wheel. as much as possible.
ratha-nemim arā iva (240.11) udāsīnair yadṛcchayā (240.12)

सवमाा सवित सृजते त गुणानेक


At
Atma produces
d the
th mind
i d O (mind)
One ( i d) creates
t gunas,
sattvam ātmā prasavati sṛjate tu guṇān eka

गुणावाप कदाचन | एकाे न सृजते गुणान् |


which
hi h is
i off three
th gunas. th other
the th one (atma)
( t ) does
d nott create
t gunas.
guṇān vāpi kadācana eko na sṛjate guṇān

न गुणा वदुराान पृथभूताै कृया ताै


The gunas cannot know atma, By nature, these two different
ff things (mind
( & atma))
na guṇā vidur ātmānaṁ pṛthag-bhūtau prakṛtyā tau

गुणावेद स सवदा || सयुाै च सवदा ||


but atma always knows the gunas. are always united.
guṇān veda sa sarvadā (240.18) samprayuktau ca sarvadā (240.20)
इषीका वा यथा मुे सृजते त गुणासव
Lik the
Like th pith
ith inside
i id munja
j grass Th mind
The i d creates
t gunas,
iṣīkā vā yathā muñje sṛjate tu guṇān sattvaṁ

पृथ सह चैव च | ेवनुितित |


can be
b withdrawn,
ithd b t the
but th conscious
i knower
k remains
i unchanged.
h d
pṛthak ca saha caiva ca kṣetrajñas tv anutiṣṭhati

तथैव सहतावेताव् गुणावयत सवान्


in the same way, these two (mind
( & atma)) For all the changing gunas,
tathaiva sahitāv etāv guṇān vikriyataḥ sarvān

अयाेयितताै || उदासीनवदर ||
should be separated from each other. consciousness is like a detached master.
anyonyasmin pratiṣṭhitau (240.22) udāsīnavad īśvaraḥ (241.1)

शक उवाच यामापराे धमाे


Sh k said,
Shuka id Th supreme dharma
The dh b
beyond
d which
hi h
śuka uvāca yasmād dharmāt paro dharmo

वते नेह कन |


nothing
thi else
l exists,
i t
vidyate neha kaścana

याे वश धमेयस्


the most excellent off all dharmas --
yo viśiṣṭaś ca dharmebhyas

त भवावीत मे ||
tell me that, O Vyasa.
taṁ bhavān prabravītu me (242.1)
यास उवाच इयाण माथीिन
V
Vyasa said,
id Th senses are constantly
The t tl churning.
h i
vyāsa uvāca indriyāṇi pramāthīni

बुा सयय यत |


F
Forcefully
f ll controlling
t lli them
th with
ith the
th intellect,
i t ll t
buddhyā saṁyamya yatnataḥ

सवताे िनपितणूिन
withdrawing them from
f everything
sarvato niṣpatiṣṇūni

पता बालािनवाजान् ||
like a father (controls) his children ...
pitā bālān ivātmajān (242.3)

मनसेयाणा च तािन सवाण सधाय


... making
ki the
th mind
i d and
d senses C ll ti all
Collecting ll off them
th --
manasaś cendriyāṇāṁ ca tāni sarvāṇi sandhāya

ैकाय परम तप | मनषािन मेधया |


one-pointed,
i t d which
hi h is
i the
th greatest
t t austerity,
t it th five
the fi senses & mind
i d -- by
b means off the
th intellect,
i t ll t
hy aikāgryaṁ paramaṁ tapaḥ manaḥ-ṣaṣṭhāni medhayā

ताय सवधमेय अातृ इवासीत


that is the best off all dharmas. one remains content in oneself,
f
taj-jyāyaḥ sarva-dharmebhyaḥ ātma-tṛpta ivāsīta

स धम पर उयते || ब चयमचतयन् ||


That dharma is called supreme. not worrying much about anything.
sa dharmaḥ para ucyate (242.4) bahu cintyam acintayan (242.5)
गाेचरे याे िनवृािन सवताेतस घाेरा
Wh (the
When (th senses & mind)
i d) are withdrawn
ithd from
f their
th i objects
bj t A ffearful
f l torrent,
t t flowing
fl i everywhere,
h
gocarebhyo nivṛttāni sarvataḥ srotasaṁ ghorāṁ

यदा थायत वेमिन | नद लाेकवाहनीम् |


and
d fixed
fi d within
ithi oneself,
lf i the
is th river
i off worldly
ldl life.
lif
yadā sthāsyanti veśmani nadīṁ loka-pravāhinīm

तदा वमानाान पेयाहवती


then, by yourself,
f you will discover atma The five
f senses are its crocodiles.
tadā tvam ātmanātmānaṁ pañcendriya-grāhavatīṁ

पर यस शातम् || मनसपराेधसम् ||


which is supreme, eternal. Mind and ideas are its banks.
paraṁ drakṣyasi śāśvatam (242.6) manaḥ-saṅkalpa-rodhasam (242.12)

अयभवा शीा या तरत कृता


It source is
Its i invisible.
i i ibl It flows
fl quickly.
i kl Th who
They h cross it are wise,
i
avyakta-prabhavāṁ śīghrāṁ yāṁ taranti kṛta-prajñā

दुतरामकृताभ | धृितमताे मनीषण |


It cannott be
b crossed
d by
b the
th unprepared.
d d di t d people.
dedicated l
dustarām akṛtātmabhiḥ dhṛtimanto manīṣiṇaḥ

तरव नद बुा ता तीण सवताेम


ु ाे
With your intellect, cross that river C
Crossing it, they are completely free,
f
pratarasva nadīṁ buddhyā tāṁ tīrṇaḥ sarvato-mukto

कामाहसमाकुलाम् || वपूताावच ||
filled with crocodiles of desire. freed from sin, enlightened, pure.
kāma-grāha-samākulām (242.14) vipūtātmātmavic chuciḥ (242.16)