12.187
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
adhyātmaṃ nāma yad idaṃ puruṣasya iha cintyate। yad adhyātmaṃ yataḥ ca etat tat me brūhi pitāmaha ॥12-187-1॥
O grandsire, tell me what is called adhyātma, that which here is considered as pertaining to the person, and from which this arises.
bhīṣma uvāca॥
Bhīṣma said.
adhyātmam iti māṃ pārtha yad etad anupṛcchasi। tad vyākhyāsyāmi te tāta śreyaskarataraṃ sukham ॥12-187-2॥
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.
yaj jñātvā puruṣo loke prītiṃ saukhyaṃ ca vindati। phalalābhaś ca sadyaḥ syāt sarvabhūtahitaṃ ca tat ॥12-187-3॥
By knowing this, a person in the world attains delight and happiness; immediate fruit is obtained, and that is the welfare of all beings.
pṛthivī vāyur ākāśam āpo jyotiś ca pañcamam। mahābhūtāni bhūtānāṃ sarveṣāṃ prabhavāpyayau॥12-187-4॥
Earth, air, space, water, and light as the fifth—these great elements are the origin and dissolution of all beings.
tataḥ sṛṣṭāni tatraiva tāni yānti punaḥ punaḥ। mahābhūtāni bhūteṣu sāgarasyormayo yathā ॥12-187-5॥
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.
prasārya ca yathāṅgāni kūrmaḥ saṃharate punaḥ। tadvadbhūtāni bhūtātmā sṛṣṭvā saṃharate punaḥ ॥12-187-6॥
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.
mahābhūtāni pañcaiva sarvabhūteṣu bhūtakṛt। akarotteṣu vaiṣamyaṃ tattu jīvo'nu paśyati ॥12-187-7॥
The creator made the five great elements equally in all beings; however, it is the individual soul who later perceives differences among them.
śabdaḥ śrotraṃ tathā khāni trayam ākāśayonijam। vāyoḥ tvak-sparśa-ceṣṭāḥ ca vāg iti etat catuṣṭayam॥12-187-8॥
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.
rūpaṃ cakṣus tathā paktis trividhaṃ teja ucyate। rasaḥ kledaś ca jihvā ca trayo jalaguṇāḥ smṛtāḥ ॥12-187-9॥
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.
ghreyaṃ ghrāṇaṃ śarīraṃ ca te tu bhūmiguṇāstrayaḥ। mahābhūtāni pañcaiva ṣaṣṭhaṃ tu mana ucyate॥12-187-10॥
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.
indriyāṇi manaścaiva vijñānānyasya bhārata। saptamī buddhirityāhuḥ kṣetrajñaḥ punaraṣṭamaḥ ॥12-187-11॥
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.
cakṣurālokanāyaiva saṃśayaṃ kurute manaḥ। buddhiradhyavasāyāya kṣetrajñaḥ sākṣivatssthitaḥ ॥12-187-12॥
The eye is for seeing, the mind generates doubt, the intellect is for determination, and the knower of the field remains as a witness.
ūrdhvaṃ pādatalābhyāṃ yadarvāgūrdhvaṃ ca paśyati। etena sarvamevedaṃ viddhyabhivyāptamantaram ॥12-187-13॥
From the soles of the feet upwards, that which perceives both downwards and upwards—by this, know that this entire interior is indeed pervaded.
puruṣe cendriyāṇīha veditavyāni kṛtsnaśaḥ। tamo rajaśca sattvaṃ ca viddhi bhāvāṃstadāśrayān ॥12-187-14॥
In a person, the senses here are to be understood in their entirety. Know that darkness, activity, and purity are states dependent on that.
etāṃ buddhvā naro buddhyā bhūtānām āgatiṃ gatim। samavekṣya śanaiś caiva labhate śamam uttamam ॥12-187-15॥
When a man, using his intellect, understands this and observes the coming and going of beings, he gradually attains the highest peace.
guṇānnenīyate buddhirbuddhirevendriyāṇyapi। manaḥṣaṣṭhāni sarvāṇi buddhyabhāve kuto guṇāḥ ॥12-187-16॥
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?
iti tanmayamevaitatsarvaṃ sthāvarajaṅgamam। pralīyate codbhavati tasmānnirdiśyate tathā ॥12-187-17॥
Thus, all this—both the immobile and the mobile—is indeed composed of that; it dissolves and arises from that, and is thus indicated.
yena paśyati tac cakṣuḥ śṛṇoti śrotram ucyate। jighrati ghrāṇam ity āhū rasaṃ jānāti jihvayā ॥12-187-18॥
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.
tvacā spṛśati ca sparśānbuddhirvikriyate'sakṛt। yena saṅkalpayatyarthaṃ kiñcidbhavati tanmanaḥ ॥12-187-19॥
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.
adhiṣṭhānāni buddher hi pṛthagarthāni pañcadhā। pañcendriyāṇi yāny āhus tāny adṛśyo'dhitiṣṭhati ॥12-187-20॥
The bases of intellect are said to be fivefold, each with its own object. The unseen (self) presides over those five senses.
puruṣādhiṣṭhitā buddhis triṣu bhāveṣu vartate। kadācillabhate prītiṃ kadācid anuśocati ॥12-187-21॥
The intellect, governed by the puruṣa, operates in three states; sometimes it experiences joy, sometimes it grieves.
na sukhena na duḥkhena kadācid api vartate। evaṃ narāṇāṃ manasi triṣu bhāveṣv avasthitā ॥12-187-22॥
It is never affected by happiness or sorrow at any time. Thus, in the minds of men, it remains established in the three states.
seyaṃ bhāvātmikā bhāvāṃstrīnetānnātivartate। saritāṃ sāgaro bhartā mahāvelāmivormimān ॥12-187-23॥
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.
atibhāvagatā buddhir bhāve manasi vartate। pravartamānaṃ hi rajas tadbhāvam anuvartate ॥12-187-24॥
When the intellect transcends, it abides in the state within the mind; then, the active quality of rajas indeed follows that state.
indriyāṇi hi sarvāṇi pradarśayati sā sadā। prītiḥ sattvaṃ rajaḥ śokastamo mohaśca te trayaḥ ॥12-187-25॥
She always reveals all the senses. Delight, purity, passion, sorrow, darkness, and delusion—these are the three (qualities).
ye ye ca bhāvā loke'smin sarveṣveteṣu te triṣu। iti buddhigatiḥ sarvā vyākhyātā tava bhārata ॥12-187-26॥
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.
indriyāṇi ca sarvāṇi vijetavyāni dhīmatā। sattvaṃ rajastamaścaiva prāṇināṃ saṃśritāḥ sadā ॥12-187-27॥
A wise person must conquer all the senses. Sattva, rajas, and tamas always reside in living beings.
trividhā vedanā caiva sarvasattveṣu dṛśyate। sāttvikī rājasī caiva tāmasī ceti bhārata ॥12-187-28॥
O Bhārata, three kinds of sensations are observed in all beings: those of sattva (purity), rajas (activity), and tamas (darkness).
sukhasparśaḥ sattvaguṇo duḥkhasparśo rajoguṇaḥ। tamoguṇena saṃyuktau bhavato'vyāvahārikau ॥12-187-29॥
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.
tatra yatprītisaṃyuktaṃ kāye manasi vā bhavet। vartate sāttviko bhāva ityavekṣeta tattadā ॥12-187-30॥
There, whatever is accompanied by delight in the body or mind, one should recognize that as a sattvic state at that time.
atha yad duḥkhasaṃyuktam atuṣṭikaram ātmanaḥ। pravṛttaṃ raja ity eva tan na saṃrabhya cintayet ॥12-187-31॥
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.
atha yan-moha-saṃyuktam-avyaktam-iva yad-bhavet। apratarkyam-avijñeyaṃ tamas-tad-upadhārayet ॥12-187-32॥
Now, whatever is joined with delusion, appears unmanifest, is inconceivable and unknowable, that should be understood as darkness.
praharṣaḥ prītirānandaḥ sukhaṃ saṃśāntacittatā। kathaṃcid abhivartanta ity ete sāttvikā guṇāḥ ॥12-187-33॥
Great joy, affection, bliss, happiness, and a completely tranquil mind arise in some way—these are the qualities of sattva.
atuṣṭiḥ paritāpaś ca śoko lobhas tathākṣamā। liṅgāni rajasas tāni dṛśyante hetvahetubhiḥ ॥12-187-34॥
Discontent, distress, sorrow, greed, and impatience—these are the signs of rajas, and they are observed due to various causes and conditions.
abhimānas tathā mohaḥ pramādaḥ svapna-tandritā। kathañcid abhivartante vividhās tāmasā guṇāḥ ॥12-187-35॥
Pride, delusion, negligence, sleep, and drowsiness—these various qualities of tamas (darkness) arise in different ways.
dūragaṃ bahudhāgāmi prārthanāsaṃśayātmakam। manaḥ suniyataṃ yasya sa sukhī pretya ceha ca ॥12-187-36॥
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.
sattvakṣetrajñayoretadantaraṃ paśya sūkṣmayoḥ। sṛjate tu guṇāneka eko na sṛjate guṇān ॥12-187-37॥
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.
maśakodumbarau cāpi samprayuktau yathā sadā। anyonyamanyaū ca yathā samprayogastathā tayoḥ ॥12-187-38॥
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.
pṛthagbhūtau prakṛtyā tau samprayuktau ca sarvadā। yathā matsyo jalaṃ caiva samprayuktau tathaiva tau ॥12-187-39॥
By their very nature, those two, though distinct, are always united; just as fish and water are always together, so too are those two.
na guṇā vidurātmānaṃ sa guṇānvetti sarvaśaḥ। paridraṣṭā guṇānāṃ ca saṃsraṣṭā manyate sadā॥12-187-40॥
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.
indriyaistu pradīpārthaṃ kurute buddhisaptamaiḥ। nirviceṣṭairajānadbhiḥ paramātmā pradīpavat ॥12-187-41॥
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.
sṛjate hi guṇān sattvaṃ kṣetrajñaḥ paripaśyati. samprayogas tayor eṣa sattvakṣetrajñayor dhruvaḥ ॥12-187-42॥
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.
āśrayo nāsti sattvasya kṣetrajñasya ca kaścana। sattvaṃ manaḥ saṃsṛjati na guṇān vai kadācana॥12-187-43॥
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.
raśmīṃs teṣāṃ sa manasā yadā samyaṅ-niyacchati। tadā prakāśate'syātmā ghaṭe dīpo jvalann iva ॥12-187-44॥
When one properly restrains the rays (of the senses) with the mind, then the self shines forth, like a burning lamp inside a pot.
tyaktvā yaḥ prākṛtaṃ karma nityam-ātmaratir muniḥ। sarvabhūtātmabhūtaḥ syāt sa gacchet paramāṃ gatim ॥12-187-45॥
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.
yathā vāricaraḥ pakṣī lipyamāno na lipyate। evameva kṛtaprajño bhūteṣu parivartate ॥12-187-46॥
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.
evaṃsvabhāvamevaitatsvabuddhyā viharennaraḥ। aśocannaprahṛṣyaṃśca caredvigatamatsaraḥ ॥12-187-47॥
Thus, a man should live according to his own nature and intellect; he should act without grief, without elation, and free from envy.
svabhāvasiddhyā saṃsiddhāns nityaṃ sṛjate guṇān। ūrṇanābhiryathā sraṣṭā vijñeyāstantuvadguṇāḥ ॥12-187-48॥
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.
pradhvastā na nivartante nivṛttir nopalabhyate। pratyakṣeṇa parokṣaṃ tad anumānena sidhyati ॥12-187-49॥
That which is destroyed does not return, and cessation cannot be attained. The unseen is established by inference based on direct perception.
evam eke vyavasyanti nivṛttir iti ca apare। ubhayaṃ sampradhāryaitad adhyavasyed yathāmati ॥12-187-50॥
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.
itīmaṃ hṛdayagranthiṃ buddhibhedamayaṃ dṛḍham। vimucya sukhamāsīta na śocecchinnasaṃśayaḥ ॥12-187-51॥
Thus, having untied this firm heart-knot made of intellectual division, one should remain happy, not grieve, with all doubts removed.
malināḥ prāpnuyuḥ śuddhiṃ yathā pūrṇāṃ nadīṃ narāḥ। avagāhya suvidvaṃso viddhi jñānam idaṃ tathā ॥12-187-52॥
Just as men become pure by bathing in a full river, O truly wise, know that this knowledge likewise purifies the impure.
mahānadīṃ hi pārajñastapyate na taranyathā। evaṃ ye viduradhyātmaṃ kaivalyaṃ jñānamuttamam ॥12-187-53॥
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.
etāṃ buddhvā naraḥ sarvāṃ bhūtānām-āgatiṃ gatim। avekṣya ca śanair-buddhyā labhate śaṃ paraṃ tataḥ ॥12-187-54॥
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.
trivargo yasya viditaḥ prāgjyotiḥ sa vimucyate। anviṣya manasā yuktastattvadarśī nirutsukaḥ ॥12-187-55॥
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.
na cātmā śakyate draṣṭum indriyeṣu vibhāgaśaḥ। tatra tatra visṛṣṭeṣu durjayeṣv akṛtātmabhiḥ ॥12-187-56॥
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.
etadbuddhvā bhavedbuddhaḥ kimanyadbuddhalakṣaṇam। vijñāya taddhi manyante kṛtakṛtyā manīṣiṇaḥ ॥12-187-57॥
By understanding this, one becomes enlightened; what other sign of enlightenment is there? The wise, having accomplished their purpose, indeed consider it so.
na bhavati viduṣāṃ tato bhayaṃ; yad aviduṣāṃ sumahad bhayaṃ bhavet. na hi gatir adhikāsti kasya cit; sati hi guṇe pravadanti atulyatām ॥12-187-58॥
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.
yat karoty anabhisandhi-pūrvakaṃ; tac ca nirṇudati yat purā kṛtam। na apriyaṃ tad ubhayaṃ kutaḥ priyaṃ; tasya tat janayati iha kurvataḥ ॥12-187-59॥
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.
loka āturajanānviraāviṇa; stattadeva bahu paśya śocataḥ. tatra paśya kuśalānaśocato; ye vidustadubhayaṃ padaṃ sadā ॥12-187-60॥
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.
