12.187
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
अध्यात्मं नाम यदिदं पुरुषस्येह चिन्त्यते। यदध्यात्मं यतश्चैतत्तन्मे ब्रूहि पितामह ॥१२-१८७-१॥
O grandsire, tell me what is called adhyātma, that which here is considered as pertaining to the person, and from which this arises.
भीष्म उवाच॥
Bhīṣma said.
अध्यात्ममिति मां पार्थ यदेतदनुपृच्छसि। तद्व्याख्यास्यामि ते तात श्रेयस्करतरं सुखम् ॥१२-१८७-२॥
O Arjuna, you ask me about what is called 'adhyātma' (pertaining to the self); I shall explain that to you, dear one, which brings greater happiness and benefit.
यज्ज्ञात्वा पुरुषो लोके प्रीतिं सौख्यं च विन्दति। फललाभश्च सद्यः स्यात्सर्वभूतहितं च तत् ॥१२-१८७-३॥
By knowing this, a person in the world attains delight and happiness; immediate fruit is obtained, and that is the welfare of all beings.
पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम्। महाभूतानि भूतानां सर्वेषां प्रभवाप्ययौ ॥१२-१८७-४॥
Earth, air, space, water, and light as the fifth—these great elements are the origin and dissolution of all beings.
ततः सृष्टानि तत्रैव तानि यान्ति पुनः पुनः। महाभूतानि भूतेषु सागरस्योर्मयो यथा ॥१२-१८७-५॥
Then, just as the waves of the ocean return again and again into the ocean, so too do the created things return again and again into those very elements.
प्रसार्य च यथाङ्गानि कूर्मः संहरते पुनः। तद्वद्भूतानि भूतात्मा सृष्ट्वा संहरते पुनः ॥१२-१८७-६॥
Just as a tortoise, after stretching out its limbs, draws them in again, so too does the soul of beings, after creating the creatures, withdraw them again.
महाभूतानि पञ्चैव सर्वभूतेषु भूतकृत्। अकरोत्तेषु वैषम्यं तत्तु जीवोऽनु पश्यति ॥१२-१८७-७॥
The creator made the five great elements equally in all beings; however, it is the individual soul who later perceives differences among them.
शब्दः श्रोत्रं तथा खानि त्रयमाकाशयोनिजम्। वायोस्त्वक्स्पर्शचेष्टाश्च वागित्येतच्चतुष्टयम् ॥१२-१८७-८॥
Sound, the ear, and likewise the three apertures born from space; for air, the skin, touch, motions, and speech—thus, this is the group of four.
रूपं चक्षुस्तथा पक्तिस्त्रिविधं तेज उच्यते। रसः क्लेदश्च जिह्वा च त्रयो जलगुणाः स्मृताः ॥१२-१८७-९॥
Form, the eye, and digestion are said to be the threefold nature of fire. Taste, moisture, and the tongue are considered the three qualities of water.
घ्रेयं घ्राणं शरीरं च ते तु भूमिगुणास्त्रयः। महाभूतानि पञ्चैव षष्ठं तु मन उच्यते ॥१२-१८७-१०॥
The object of smell, the nose, and the body are your three qualities of earth; the five great elements, and the sixth is said to be the mind. 12-187-10.
इन्द्रियाणि मनश्चैव विज्ञानान्यस्य भारत। सप्तमी बुद्धिरित्याहुः क्षेत्रज्ञः पुनरष्टमः ॥१२-१८७-११॥
O Bhārata, the senses, the mind, and the various knowledges are enumerated; the seventh is called intellect, and the eighth, again, is the knower of the field.
चक्षुरालोकनायैव संशयं कुरुते मनः। बुद्धिरध्यवसायाय क्षेत्रज्ञः साक्षिवत्स्थितः ॥१२-१८७-१२॥
The eye is for seeing, the mind generates doubt, the intellect is for determination, and the knower of the field remains as a witness.
ऊर्ध्वं पादतलाभ्यां यदर्वागूर्ध्वं च पश्यति। एतेन सर्वमेवेदं विद्ध्यभिव्याप्तमन्तरम् ॥१२-१८७-१३॥
From the soles of the feet upwards, that which perceives both downwards and upwards—by this, know that this entire interior is indeed pervaded.
पुरुषे चेन्द्रियाणीह वेदितव्यानि कृत्स्नशः। तमो रजश्च सत्त्वं च विद्धि भावांस्तदाश्रयान् ॥१२-१८७-१४॥
In a person, the senses here are to be understood in their entirety. Know that darkness, activity, and purity are states dependent on that.
एतां बुद्ध्वा नरो बुद्ध्या भूतानामागतिं गतिम्। समवेक्ष्य शनैश्चैव लभते शममुत्तमम् ॥१२-१८७-१५॥
When a man, using his intellect, understands this and observes the coming and going of beings, he gradually attains the highest peace.
गुणान्नेनीयते बुद्धिर्बुद्धिरेवेन्द्रियाण्यपि। मनःषष्ठानि सर्वाणि बुद्ध्यभावे कुतो गुणाः ॥१२-१८७-१६॥
Qualities are governed by intellect; it is intellect that directs the senses, including the mind as the sixth; all of them depend on intellect—without intellect, how can there be any qualities?
इति तन्मयमेवैतत्सर्वं स्थावरजङ्गमम्। प्रलीयते चोद्भवति तस्मान्निर्दिश्यते तथा ॥१२-१८७-१७॥
Thus, all this—both the immobile and the mobile—is indeed composed of that; it dissolves and arises from that, and is thus indicated.
येन पश्यति तच्चक्षुः शृणोति श्रोत्रमुच्यते। जिघ्रति घ्राणमित्याहू रसं जानाति जिह्वया ॥१२-१८७-१८॥
That by which one sees is called the eye; that by which one hears is called the ear; that by which one smells is called the nose, so they say; and that by which one knows taste is the tongue.
त्वचा स्पृशति च स्पर्शान्बुद्धिर्विक्रियतेऽसकृत्। येन सङ्कल्पयत्यर्थं किञ्चिद्भवति तन्मनः ॥१२-१८७-१९॥
The mind is that by which, when the skin touches objects and the intellect is repeatedly modified, one imagines and brings about something as an object.
अधिष्ठानानि बुद्धेर्हि पृथगर्थानि पञ्चधा। पञ्चेन्द्रियाणि यान्याहुस्तान्यदृश्योऽधितिष्ठति ॥१२-१८७-२०॥
The bases of intellect are said to be fivefold, each with its own object. The unseen (self) presides over those five senses.
पुरुषाधिष्ठिता बुद्धिस्त्रिषु भावेषु वर्तते। कदाचिल्लभते प्रीतिं कदाचिदनुशोचति ॥१२-१८७-२१॥
The intellect, governed by the puruṣa, operates in three states; sometimes it experiences joy, sometimes it grieves.
न सुखेन न दुःखेन कदाचिदपि वर्तते। एवं नराणां मनसि त्रिषु भावेष्ववस्थिता ॥१२-१८७-२२॥
It is never affected by happiness or sorrow at any time. Thus, in the minds of men, it remains established in the three states.
सेयं भावात्मिका भावांस्त्रीनेतान्नातिवर्तते। सरितां सागरो भर्ता महावेलामिवोर्मिमान् ॥१२-१८७-२३॥
She, being of emotional nature, does not go beyond the emotions led by woman, just as the ocean, which supports the rivers, does not cross its great boundary, being full of waves.
अतिभावगता बुद्धिर्भावे मनसि वर्तते। प्रवर्तमानं हि रजस्तद्भावमनुवर्तते ॥१२-१८७-२४॥
When the intellect transcends, it abides in the state within the mind; then, the active quality of rajas indeed follows that state.
इन्द्रियाणि हि सर्वाणि प्रदर्शयति सा सदा। प्रीतिः सत्त्वं रजः शोकस्तमो मोहश्च ते त्रयः ॥१२-१८७-२५॥
She always reveals all the senses. Delight, purity, passion, sorrow, darkness, and delusion—these are the three (qualities).
ये ये च भावा लोकेऽस्मिन्सर्वेष्वेतेषु ते त्रिषु। इति बुद्धिगतिः सर्वा व्याख्याता तव भारत ॥१२-१८७-२६॥
O Bhārata, all the states that exist in this world, in all these three (categories), have thus been explained to you as the courses of intellect.
इन्द्रियाणि च सर्वाणि विजेतव्यानि धीमता। सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा ॥१२-१८७-२७॥
A wise person must conquer all the senses. Sattva, rajas, and tamas always reside in living beings.
त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते। सात्त्विकी राजसी चैव तामसी चेति भारत ॥१२-१८७-२८॥
O Bhārata, three kinds of sensations are observed in all beings: those of sattva (purity), rajas (activity), and tamas (darkness).
सुखस्पर्शः सत्त्वगुणो दुःखस्पर्शो रजोगुणः। तमोगुणेन संयुक्तौ भवतोऽव्यावहारिकौ ॥१२-१८७-२९॥
Contact with happiness is due to sattva; contact with sorrow is due to rajas. When both are joined by tamas, you both become unfit for practical dealings.
तत्र यत्प्रीतिसंयुक्तं काये मनसि वा भवेत्। वर्तते सात्त्विको भाव इत्यवेक्षेत तत्तदा ॥१२-१८७-३०॥
There, whatever is accompanied by delight in the body or mind, one should recognize that as a sattvic state at that time.
अथ यद्दुःखसंयुक्तमतुष्टिकरमात्मनः। प्रवृत्तं रज इत्येव तन्नसंरभ्य चिन्तयेत् ॥१२-१८७-३१॥
Now, whatever is associated with suffering and causes dissatisfaction to oneself, and is prompted by rajas—one should consider it as such, but not dwell on it with agitation.
अथ यन्मोहसंयुक्तमव्यक्तमिव यद्भवेत्। अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत् ॥१२-१८७-३२॥
Now, whatever is joined with delusion, appears unmanifest, is inconceivable and unknowable, that should be understood as darkness.
प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता। कथञ्चिदभिवर्तन्त इत्येते सात्त्विका गुणाः ॥१२-१८७-३३॥
Great joy, affection, bliss, happiness, and a completely tranquil mind arise in some way—these are the qualities of sattva.
अतुष्टिः परितापश्च शोको लोभस्तथाक्षमा। लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुभिः ॥१२-१८७-३४॥
Discontent, distress, sorrow, greed, and impatience—these are the signs of rajas, and they are observed due to various causes and conditions.
अभिमानस्तथा मोहः प्रमादः स्वप्नतन्द्रिता। कथञ्चिदभिवर्तन्ते विविधास्तामसा गुणाः ॥१२-१८७-३५॥
Pride, delusion, negligence, sleep, and drowsiness—these various qualities of tamas (darkness) arise in different ways.
दूरगं बहुधागामि प्रार्थनासंशयात्मकम्। मनः सुनियतं यस्य स सुखी प्रेत्य चेह च ॥१२-१८७-३६॥
The mind, which is far-reaching, approaches in many ways, and is characterized by desire and doubt; he whose mind is well-controlled is happy both in this world and after death.
सत्त्वक्षेत्रज्ञयोरेतदन्तरं पश्य सूक्ष्मयोः। सृजते तु गुणानेक एको न सृजते गुणान् ॥१२-१८७-३७॥
Observe the distinction between sattva and the knower of the field, both being subtle. One produces many qualities, but the other does not produce qualities.
मशकोदुम्बरौ चापि सम्प्रयुक्तौ यथा सदा। अन्योन्यमन्यौ च यथा सम्प्रयोगस्तथा तयोः ॥१२-१८७-३८॥
Just as the mosquito and the fig trees are always joined together, so too is the union between those two (referring to the pair), just like each other.
पृथग्भूतौ प्रकृत्या तौ सम्प्रयुक्तौ च सर्वदा। यथा मत्स्यो जलं चैव सम्प्रयुक्तौ तथैव तौ ॥१२-१८७-३९॥
By their very nature, those two, though distinct, are always united; just as fish and water are always together, so too are those two.
न गुणा विदुरात्मानं स गुणान्वेत्ति सर्वशः। परिद्रष्टा गुणानां च संस्रष्टा मन्यते सदा ॥१२-१८७-४०॥
Qualities do not know the self; it is he who knows all the qualities. The one who observes and mingles with the qualities always considers thus.
इन्द्रियैस्तु प्रदीपार्थं कुरुते बुद्धिसप्तमैः। निर्विचेष्टैरजानद्भिः परमात्मा प्रदीपवत् ॥१२-१८७-४१॥
But the supreme self, through the senses and the seven intellects, acts for the purpose of illumination, yet itself remains like a lamp—unmoving and unknowing.
सृजते हि गुणान्सत्त्वं क्षेत्रज्ञः परिपश्यति। सम्प्रयोगस्तयोरेष सत्त्वक्षेत्रज्ञयोर्ध्रुवः ॥१२-१८७-४२॥
Sattva indeed creates the qualities; the knower of the field perceives them. The union of these two, sattva and the knower of the field, is constant.
आश्रयो नास्ति सत्त्वस्य क्षेत्रज्ञस्य च कश्चन। सत्त्वं मनः संसृजति न गुणान्वै कदाचन ॥१२-१८७-४३॥
There is no support for sattva or for the knower of the field whatsoever. Sattva creates the mind, but never the qualities, at any time.
रश्मींस्तेषां स मनसा यदा सम्यङ्नियच्छति। तदा प्रकाशतेऽस्यात्मा घटे दीपो ज्वलन्निव ॥१२-१८७-४४॥
When one properly restrains the rays (of the senses) with the mind, then the self shines forth, like a burning lamp inside a pot.
त्यक्त्वा यः प्राकृतं कर्म नित्यमात्मरतिर्मुनिः। सर्वभूतात्मभूतः स्यात्स गच्छेत्परमां गतिम् ॥१२-१८७-४५॥
He who, having renounced natural actions, is ever a sage delighting in the Self and has become the Self of all beings—he attains the supreme goal.
यथा वारिचरः पक्षी लिप्यमानो न लिप्यते। एवमेव कृतप्रज्ञो भूतेषु परिवर्तते ॥१२-१८७-४६॥
Just as a water-dwelling bird is not tainted though it comes into contact with water, so too, a wise person moves among beings without being affected by them.
एवंस्वभावमेवैतत्स्वबुद्ध्या विहरेन्नरः। अशोचन्नप्रहृष्यंश्च चरेद्विगतमत्सरः ॥१२-१८७-४७॥
Thus, a man should live according to his own nature and intellect; he should act without grief, without elation, and free from envy.
स्वभावसिद्ध्या संसिद्धान्स नित्यं सृजते गुणान्। ऊर्णनाभिर्यथा स्रष्टा विज्ञेयास्तन्तुवद्गुणाः ॥१२-१८७-४८॥
By the power of its own nature, it always produces perfected qualities, just as a spider, the creator, produces threads; thus, qualities should be understood to arise like threads from the creator.
प्रध्वस्ता न निवर्तन्ते निवृत्तिर्नोपलभ्यते। प्रत्यक्षेण परोक्षं तदनुमानेन सिध्यति ॥१२-१८७-४९॥
That which is destroyed does not return, and cessation cannot be attained. The unseen is established by inference based on direct perception.
एवमेके व्यवस्यन्ति निवृत्तिरिति चापरे। उभयं सम्प्रधार्यैतदध्यवस्येद्यथामति ॥१२-१८७-५०॥
Thus, some conclude that cessation is the way, while others hold a different view. Considering both sides, one should decide this according to one's own understanding.
इतीमं हृदयग्रन्थिं बुद्धिभेदमयं दृढम्। विमुच्य सुखमासीत न शोचेच्छिन्नसंशयः ॥१२-१८७-५१॥
Thus, having untied this firm heart-knot made of intellectual division, one should remain happy, not grieve, with all doubts removed.
मलिनाः प्राप्नुयुः शुद्धिं यथा पूर्णां नदीं नराः। अवगाह्य सुविद्वंसो विद्धि ज्ञानमिदं तथा ॥१२-१८७-५२॥
Just as men become pure by bathing in a full river, O truly wise, know that this knowledge likewise purifies the impure.
महानदीं हि पारज्ञस्तप्यते न तरन्यथा। एवं ये विदुरध्यात्मं कैवल्यं ज्ञानमुत्तमम् ॥१२-१८७-५३॥
Just as one who does not know how to cross a great river is tormented and cannot cross, so too, those who know self-knowledge, liberation, and supreme knowledge attain the goal.
एतां बुद्ध्वा नरः सर्वां भूतानामागतिं गतिम्। अवेक्ष्य च शनैर्बुद्ध्या लभते शं परं ततः ॥१२-१८७-५४॥
When a man understands this entire process of the coming and going of beings, and, observing it gradually with wisdom, he thereafter attains the highest peace.
त्रिवर्गो यस्य विदितः प्राग्ज्योतिः स विमुच्यते। अन्विष्य मनसा युक्तस्तत्त्वदर्शी निरुत्सुकः ॥१२-१८७-५५॥
He who knows the three aims of life, who is the original light, is liberated; having investigated with a focused mind, being a knower of reality and free from anxiety.
न चात्मा शक्यते द्रष्टुमिन्द्रियेषु विभागशः। तत्र तत्र विसृष्टेषु दुर्जयेष्वकृतात्मभिः ॥१२-१८७-५६॥
The self cannot be perceived in the senses separately; it is not found here and there among the scattered and unconquerable by those whose self is untrained.
एतद्बुद्ध्वा भवेद्बुद्धः किमन्यद्बुद्धलक्षणम्। विज्ञाय तद्धि मन्यन्ते कृतकृत्या मनीषिणः ॥१२-१८७-५७॥
By understanding this, one becomes enlightened; what other sign of enlightenment is there? The wise, having accomplished their purpose, indeed consider it so.
न भवति विदुषां ततो भयं; यदविदुषां सुमहद्भयं भवेत्। न हि गतिरधिकास्ति कस्य चि; त्सति हि गुणे प्रवदन्त्यतुल्यताम् ॥१२-१८७-५८॥
Therefore, there is no fear for the learned; but for the unlearned, there is great fear. Indeed, no one has greater progress; when virtue is present, they declare incomparability.
यत्करोत्यनभिसन्धिपूर्वकं; तच्च निर्णुदति यत्पुरा कृतम्। नाप्रियं तदुभयं कुतः प्रियं; तस्य तज्जनयतीह कुर्वतः ॥१२-१८७-५९॥
An action performed without expectation destroys the results of previous actions. For such a person, neither unpleasant nor pleasant results arise; for the doer, neither is produced here.
लोक आतुरजनान्विराविण; स्तत्तदेव बहु पश्य शोचतः। तत्र पश्य कुशलानशोचतो; ये विदुस्तदुभयं पदं सदा ॥१२-१८७-६०॥
In the world, many afflicted people are seen crying and grieving; but there, see the wise who do not grieve—those who always know both states.
