महाभारतम् — १४.१९

ब्राह्मण उवाच ।

यः स्यादेकायने लीनस्तूष्णीं किंचिदचिन्तयन् ।
पूर्वं पूर्वं परित्यज्य स निरारम्भको भवेत् ॥

M N Dutt Brahman said He who becomes immerged in the one receptacle (of all things), freeing himself from cven the thought of his own identity with all things, indeed, ccasing to things of even his own existencc-gradually renouncing one after another, will succeed in crossing his bonds.

१४.१९.२

सर्वमित्रः सर्वसहः समरक्तो जितेन्द्रियः ।
व्यपेतभयमन्युश्च कामहा मुच्यते नरः ॥

M N Dutt That man who is the friend of all, who endures all, who is attached to tranquillity, who has conquered all his senses, who is shorn of fear and anger, and who is of controlled soul, succeeds in liberating himself.

१४.१९.३

आत्मवत्सर्वभूतेषु यश्चरेन्नियतः शुचिः ।
अमानी निरभीमानः सर्वतो मुक्त एव सः ॥

M N Dutt He who treats all creatures as his ownself, who is restrained, pure, free froin vanity, and shorn of egoism, is considered as liberated from everything

१४.१९.४

जीवितं मरणं चोभे सुखदुःखे तथैव च ।
लाभालाभे प्रियद्वेष्ये यः समः स च मुच्यते ॥

M N Dutt He also is libcrated who considers in the same light life and death, pleasure and pain, gain and loss, agreeable and disagrecable.

१४.१९.५

न कस्यचित्स्पृहयते नावजानाति किंचन ।
निर्द्वंद्वो वीतरागात्मा सर्वतो मुक्त एव सः ॥

M N Dutt He is in every way liberated who does not covet others' properties, who never disregards any body, who is above all pairs of opposites, and whose soul is shorn of attachments.

१४.१९.६

अनमित्रोऽथ निर्बन्धुरनपत्यश्च यः क्वचित् ।
त्यक्तधर्मार्थकामश्च निराकाङ्क्षी स मुच्यते ॥

M N Dutt He is liberated who has no enemy, no। kinsman, and no child, who has cast off religion, riches and pleasure, and who is freed from desire or cupidity.

१४.१९.७

नैव धर्मी न चाधर्मी पूर्वोपचितहा च यः ।
धातुक्षयप्रशान्तात्मा निर्द्वंद्वः स विमुच्यते ॥

M N Dutt He becomes liberated who acquires neither merit nor demerit, who casts off the merits and demerits accumulated in pristine births, who wastes the elements of his body for attaining to a tranquillised soul, and who gets over all pairs of opposites.

१४.१९.८

अकर्मा चाविकाङ्क्षश्च पश्यञ्जगदशाश्वतम् ।
अस्वस्थमवशं नित्यं जन्मसंसारमोहितम् ॥

१४.१९.९

वैराग्यबुद्धिः सततं तापदोषव्यपेक्षकः ।
आत्मबन्धविनिर्मोक्षं स करोत्यचिरादिव ॥

M N Dutt He who abstains from all deeds, who is free from desire or cupidity, who considers the universe as un-enduring or as like an Ashvatha tree, ever gifted with birth, death, and ! decrepitude, whose understanding is fixed on renunciation, and whose eyes are always directed towards his own faults, soon succeeds in freeing himself from the fetters that bind him.

१४.१९.१०

अगन्धरसमस्पर्शमशब्दमपरिग्रहम् ।
अरूपमनभिज्ञेयं दृष्ट्वात्मानं विमुच्यते ॥

M N Dutt He who sees his soul void of smell, of taste and touch, of sound, of belongings, of vision, and unknowable, becomes liberated.

१४.१९.११

पञ्चभूतगुणैर्हीनममूर्तिमदलेपकम् ।
अगुणं गुणभोक्तारं यः पश्यति स मुच्यते ॥

M N Dutt He who sces his soul shorn of the attributes of the five elements, to be without form and cause, to be really destitute of attributes though enjoying them, becomes liberated.

१४.१९.१२

विहाय सर्वसंकल्पान्बुद्ध्या शारीरमानसान् ।
शनैर्निर्वाणमाप्नोति निरिन्धन इवानलः ॥

M N Dutt Abandoning, with the help of the understanding, all purposes relating to body and mind, one gradually attains to cessation of separate existence, like a fire unfed with fuel.

१४.१९.१३

विमुक्तः सर्वसंस्कारैस्ततो ब्रह्म सनातनम् ।
परमाप्नोति संशान्तमचलं दिव्यमक्षरम् ॥

M N Dutt Having become freed from all impressions, one then attains to Brahma which is Eternal and supreme, and tranquil, and stable, and enduring and indestructible.

१४.१९.१४

अतः परं प्रवक्ष्यामि योगशास्त्रमनुत्तमम् ।
यज्ज्ञात्वा सिद्धमात्मानं लोके पश्यन्ति योगिनः ॥

M N Dutt After this I shall describe the science of Yoga than which there is nothing superior, and how Yogins, by concentration, sce the perfect soul.

१४.१९.१५

तस्योपदेशं पश्यामि यथावत्तन्निबोध मे ।
यैर्द्वारैश्चारयन्नित्यं पश्यत्यात्मानमात्मनि ॥

M N Dutt I shall communicate the instructions about it duly. Do you learn from me those doors by which directing the soul within the body one sees that which is without beginning and end.

१४.१९.१६

इन्द्रियाणि तु संहृत्य मन आत्मनि धारयेत् ।
तीव्रं तप्त्वा तपः पूर्वं ततो योक्तुमुपक्रमेत् ॥

M N Dutt Withdrawing the senses from their objects, one should fix the mind upon the soul; having previously practised the severest austerities, one should practise that concentration of mind which leads to Liberation.

१४.१९.१७

तपस्वी त्यक्तसंकल्पो दम्भाहंकारवर्जितः ।
मनीषी मनसा विप्रः पश्यत्यात्मानमात्मनि ॥

M N Dutt Observant of penances and always practising concentration of mind, the learned Brahmana, gifted with intelligence, should observe the precepts of the Science of Yoga, seeing the soul in the body.

१४.१९.१८

स चेच्छक्नोत्ययं साधुर्योक्तुमात्मानमात्मनि ।
तत एकान्तशीलः स पश्यत्यात्मानमात्मनि ॥

M N Dutt If the good man succeeds in concentrating the mind on the soul, he then, used to exclusive meditation, secs the Supreme Soul in his own soul.

१४.१९.१९

संयतः सततं युक्त आत्मवान्विजितेन्द्रियः ।
तथायमात्मनात्मानं साधु युक्तः प्रपश्यति ॥

M N Dutt Self-controlled and always concentrated, and with all his senses completely conquered, the man of purified soul, on account of such complete concentration of mind, succeeds in seeing the soul by soul.

१४.१९.२०

यथा हि पुरुषः स्वप्ने दृष्ट्वा पश्यत्यसाविति ।
तथारूपमिवात्मानं साधु युक्तः प्रपश्यति ॥

M N Dutt As a person seeing some unseen individual in a dream recognises him, saying. This is he, when he sees him after waking, similar.y the good man having seen the Supreme Soul in the deep contemplation of Samadhi recognises it upon waking from Samadhi.

१४.१९.२१

इषीकां वा यथा मुञ्जात्कश्चिन्निर्हृत्य दर्शयेत् ।
योगी निष्कृष्टमात्मानं तथा संपश्यते तनौ ॥

M N Dutt As one sees the fibrous pith after extracting it from a blade of the Saccharum Munja, so the Yogin sees the Soul, extracting it from the body.

१४.१९.२२

मुञ्जं शरीरं तस्याहुरिषीकामात्मनि श्रिताम् ।
एतन्निदर्शनं प्रोक्तं योगविद्भिरनुत्तमम् ॥

M N Dutt The body has been called the Saccharum Munja and the filbrons pith is called the Soul. This is the excellent illustration given by persons knowing Yoga.

१४.१९.२३

यदा हि युक्तमात्मानं सम्यक्पश्यति देहभृत् ।
तदास्य नेशते कश्चित्त्रैलोक्यस्यापि यः प्रभुः ॥

M N Dutt When the bearer of a body adequately sees the Soul in Yoga, he then has no one to master him, for he then becomes the lord of three worlds.

१४.१९.२४

अन्योन्याश्चैव तनवो यथेष्टं प्रतिपद्यते ।
विनिवृत्य जरामृत्यू न हृष्यति न शोचति ॥

M N Dutt He succeeds in assuming various bodies according as as he wishes. Turning away decrepitude and death, he neither grieves nor exalis.

१४.१९.२५

देवानामपि देवत्वं युक्तः कारयते वशी ।
ब्रह्म चाव्ययमाप्नोति हित्वा देहमशाश्वतम् ॥

M N Dutt The self controlled man, concentrated in Yoga, can create (for himself) the godship of the very gods. Renouncing his transient body he attains to immutable Brahma.

१४.१९.२६

विनश्यत्स्वपि लोकेषु न भयं तस्य जायते ।
क्लिश्यमानेषु भूतेषु न स क्लिश्यति केनचित् ॥

M N Dutt He does not fear even at on seçing all creatures falling victims to destruction. When all creatures are afflicted, he can never be afflicted by any one.

१४.१९.२७

दुःखशोकमयैर्घोरैः सङ्गस्नेहसमुद्भवैः ।
न विचाल्येत युक्तात्मा निःस्पृहः शान्तमानसः ॥

M N Dutt Devoid of desire and gifted with a tranquil mind, the person in Yoga is never affected by pain and sorrow and fear and the dreadful effects of attachment and affection.

१४.१९.२८

नैनं शस्त्राणि विध्यन्ते न मृत्युश्चास्य विद्यते ।
नातः सुखतरं किंचिल्लोके क्वचन विद्यते ॥

M N Dutt Weapons never pierce him; death does not exist for him. Nowhere in the world can be seen any one who is happier than he.

१४.१९.२९

सम्यग्युक्त्वा यदात्मानमात्मन्येव प्रपश्यति ।
तदैव न स्पृहयते साक्षादपि शतक्रतोः ॥

M N Dutt When one, after adequate devotion to Yoga, sees the Soul in his ownself, he then ceases to have any regard for even him of a hundred sacrifices (India).

१४.१९.३०

निर्वेदस्तु न गन्तव्यो युञ्जानेन कथंचन ।
योगमेकान्तशीलस्तु यथा युञ्जीत तच्छृणु ॥

१४.१९.३१

दृष्टपूर्वां दिशं चिन्त्य यस्मिन्संनिवसेत्पुरे ।
पुरस्याभ्यन्तरे तस्य मनश्चार्यं न बाह्यतः ॥

१४.१९.३२

पुरस्याभ्यन्तरे तिष्ठन्यस्मिन्नावसथे वसेत् ।
तस्मिन्नावसथे धार्यं सबाह्याभ्यन्तरं मनः ॥

१४.१९.३३

प्रचिन्त्यावसथं कृत्स्नं यस्मिन्कायेऽवतिष्ठते ।
तस्मिन्काये मनश्चार्यं न कथंचन बाह्यतः ॥

१४.१९.३४

संनियम्येन्द्रियग्रामं निर्घोषे निर्जने वने ।
कायमभ्यन्तरं कृत्स्नमेकाग्रः परिचिन्तयेत् ॥

१४.१९.३५

दन्तांस्तालु च जिह्वां च गलं ग्रीवां तथैव च ।
हृदयं चिन्तयेच्चापि तथा हृदयबन्धनम् ॥

१४.१९.३६

इत्युक्तः स मया शिष्यो मेधावी मधुसूदन ।
पप्रच्छ पुनरेवेमं मोक्षधर्मं सुदुर्वचम् ॥

M N Dutt Thus addressed by me, that intelligent disciple, O destroyer of Madhu, once more asked me about this religion of Liberation that is so difficult to explain.

१४.१९.३७

भुक्तं भुक्तं कथमिदमन्नं कोष्ठे विपच्यते ।
कथं रसत्वं व्रजति शोणितं जायते कथम् ।
तथा मांसं च मेदश्च स्नाय्वस्थीनि च पोषति ॥

M N Dutt How does this food that is eaten from time to time become digested in the stomach? How does it become changed into juice? How, again, into blood.

१४.१९.३८

कथमेतानि सर्वाणि शरीराणि शरीरिणाम् ।
वर्धन्ते वर्धमानस्य वर्धते च कथं बलम् ।
निरोजसां निष्क्रमणं मलानां च पृथक्पृथक् ॥

M N Dutt How does the strength grow of the growing man? How takes place the escape of all such elements as are not nutritive, and of all impurities separately?

१४.१९.३९

कुतो वायं प्रश्वसिति उच्छ्वसित्यपि वा पुनः ।
कं च देशमधिष्ठाय तिष्ठत्यात्मायमात्मनि ॥

M N Dutt How does this one inhale and again, exhale? Staying upon what particular part does the Soul live in the body?

१४.१९.४०

जीवः कायं वहति चेच्चेष्टयानः कलेवरम् ।
किंवर्णं कीदृशं चैव निवेशयति वै मनः ।
याथातथ्येन भगवन्वक्तुमर्हसि मेऽनघ ॥

M N Dutt How does the Individual Soul, exerting himself, bear the body? Of what colour and of what kind is the body n which he lives again?

१४.१९.४१

इति संपरिपृष्टोऽहं तेन विप्रेण माधव ।
प्रत्यब्रुवं महाबाहो यथाश्रुतमरिंदम ॥

१४.१९.४२

यथा स्वकोष्ठे प्रक्षिप्य कोष्ठं भाण्डमना भवेत् ।
तथा स्वकाये प्रक्षिप्य मनो द्वारैरनिश्चलैः ।
आत्मानं तत्र मार्गेत प्रमादं परिवर्जयेत् ॥

M N Dutt I replied to him. O you of mighty arms, as I myself had heard, O chastiser of all enemies! As onc, placi.:g some precious object in his store-room, should keep his mind on it, so placing the mind within one's own body, one should then, controlling all the senses, seek after the Soul, avoiding all carclessness.

१४.१९.४३

एवं सततमुद्युक्तः प्रीतात्मा नचिरादिव ।
आसादयति तद्ब्रह्म यद्दृष्ट्वा स्यात्प्रधानवित् ॥

M N Dutt One should, becoming always assiduous in this way and pleased with his own self, within a very short time, attain to that Brahman by seeing which one would become conversant with Pradhana.

१४.१९.४४

न त्वसौ चक्षुषा ग्राह्यो न च सर्वैरपीन्द्रियैः ।
मनसैव प्रदीपेन महानात्मनि दृश्यते ॥

M N Dutt He is not capable of being apprehended by the eye; nor even by all the senses. It is only with the lamp of the mind that the great Soul can be seell.

१४.१९.४५

सर्वतःपाणिपादं तं सर्वतोक्षिशिरोमुखम् ।
जीवो निष्क्रान्तमात्मानं शरीरात्संप्रपश्यति ॥

१४.१९.४६

स तदुत्सृज्य देहं स्वं धारयन्ब्रह्म केवलम् ।
आत्मानमालोकयति मनसा प्रहसन्निव ॥

१४.१९.४७

इदं सर्वरहस्यं ते मयोक्तं द्विजसत्तम ।
आपृच्छे साधयिष्यामि गच्छ शिष्य यथासुखम् ॥

M N Dutt O foremost of twice both oncs, all this mystery has now been declared by me. I ask your permission, for I shall leave this place. Do you (also) go wherever you like.

१४.१९.४८

इत्युक्तः स तदा कृष्ण मया शिष्यो महातपाः ।
अगच्छत यथाकामं ब्राह्मणश्छिन्नसंशयः ॥

M N Dutt Thus, addressed by me, O Krishna, on that occasion that disciple of mine, gifted with austere penances, that Brahmana of rigid vows, went away according to this pleasure.

वासुदेव उवाच ।

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