Bhisma Parwa 26

Mahabharata 6.26

 

Bhisma Parwa 26

 

Bhagawad Gita 4

 

  1 शरीभगवान उवाच
     इमं विवस्वते यॊगं परॊक्तवान अहम अव्ययम
     विवस्वान मनवे पराह मनुर इक्ष्वाकवे ऽबरवीत
 2 एवं परम्पराप्राप्तम इमं राजर्षयॊ विदुः
     स कालेनेह महता यॊगॊ नष्टः परंतप
 3 स एवायं मया ते ऽदय यॊगः परॊक्तः पुरातनः
     भक्तॊ ऽसि मे सखा चेति रहस्यं हय एतद उत्तमम
 4 अर्जुन उवाच
     अपरं भवतॊ जन्म परं जन्म विवस्वतः
     कथम एतद विजानीयां तवम आदौ परॊक्तवान इति
 5 शरीभगवान उवाच
     बहूनि मे वयतीतानि जन्मानि तव चार्जुन
     तान्य अहं वेद सर्वाणि न तवं वेत्थ परंतप
 6 अजॊ ऽपि सन्न अव्ययात्मा भूतानाम ईश्वरॊ ऽपि सन
     परकृतिं सवाम अधिष्ठाय संभवाम्य आत्ममायया
 7 यदा यदा हि धर्मस्य गलानिर भवति भारत
     अभ्युत्थानम अधर्मस्य तदात्मानं सृजाम्य अहम
 8 परित्राणाय साधूनां विनाशाय च दुष्कृताम
     धर्मसंस्थापनार्थाय संभवामि युगे युगे
 9 जन्म कर्म च मे दिव्यम एवं यॊ वेत्ति तत्त्वतः
     तयक्त्वा देहं पुनर्जन्म नैति माम एति सॊ ऽरजुन
 10 वीतरागभयक्रॊधा मन्मया माम उपाश्रिताः
    बहवॊ जञानतपसा पूता मद्भावम आगताः
 11 ये यथा मां परपद्यन्ते तांस तथैव भजाम्य अहम
    मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः
 12 काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः
    कषिप्रं हि मानुषे लॊके सिद्धिर भवति कर्मजा
 13 चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः
    तस्य कर्तारम अपि मां विद्ध्य अकर्तारम अव्ययम
 14 न मां कर्माणि लिम्पन्ति न मे कर्मफले सपृहा
    इति मां यॊ ऽभिजानाति कर्मभिर न स बध्यते
 15 एवं जञात्वा कृतं कर्म पूर्वैर अपि मुमुक्षुभिः
    कुरु कर्मैव तस्मात तवं पूर्वैः पूर्वतरं कृतम
 16 किं कर्म किमकर्मेति कवयॊ ऽपय अत्र मॊहिताः
    तत ते कर्म परवक्ष्यामि यज जञात्वा मॊक्ष्यसे ऽशुभात
 17 कर्मणॊ हय अपि बॊद्धव्यं बॊद्धव्यं च विकर्मणः
    अकर्मणश च बॊद्धव्यं गहना कर्मणॊ गतिः
 18 कर्मण्य अकर्म यः पश्येद अकर्मणि च कर्म यः
    स बुद्धिमान मनुष्येषु स युक्तः कृत्स्नकर्मकृत
 19 यस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः
    जञानाग्निदग्धकर्माणं तम आहुः पण्डितं बुधाः
 20 तयक्त्वा कर्मफलासङ्गं नित्यतृप्तॊ निराश्रयः
    कर्मण्य अभिप्रवृत्तॊ ऽपि नैव किं चित करॊति सः
 21 निराशीर यतचित्तात्मा तयक्तसर्वपरिग्रहः
    शारीरं केवलं कर्म कुर्वन नाप्नॊति किल्बिषम
 22 यदृच्छालाभसंतुष्टॊ दवन्द्वातीतॊ विमत्सरः
    समः सिद्धाव असिद्धौ च कृत्वापि न निबध्यते
 23 गतसङ्गस्य मुक्तस्य जञानावस्थितचेतसः
    यज्ञायाचरतः कर्म समग्रं परविलीयते
 24 बरह्मार्पणं बरह्म हविर बरह्माग्नौ बरह्मणा हुतम
    बरह्मैव तेन गन्तव्यं बरह्मकर्मसमाधिना
 25 दैवम एवापरे यज्ञं यॊगिनः पर्युपासते
    बरह्माग्नाव अपरे यज्ञं यज्ञेनैवॊपजुह्वति
 26 शरॊत्रादीनीन्द्रियाण्य अन्ये संयमाग्निषु जुह्वति
    शब्दादीन विषयान अन्य इन्द्रियाग्निषु जुह्वति
 27 सर्वाणीन्द्रियकर्माणि पराणकर्माणि चापरे
    आत्मसंयमयॊगाग्नौ जुह्वति जञानदीपिते
 28 दरव्ययज्ञास तपॊयज्ञा यॊगयज्ञास तथापरे
    सवाध्यायज्ञानयज्ञाश च यतयः संशितव्रताः
 29 अपाने जुह्वति पराणं पराणे ऽपानं तथापरे
    पराणापानगती रुद्ध्वा पराणायामपरायणाः
 30 अपरे नियताहाराः पराणान पराणेषु जुह्वति
    सर्वे ऽपय एते यज्ञविदॊ यज्ञक्षपितकल्मषाः
 31 यज्ञशिष्टामृतभुजॊ यान्ति बरह्म सनातनम
    नायं लॊकॊ ऽसत्य अयज्ञस्य कुतॊ ऽनयः कुरुसत्तम
 32 एवं बहुविधा यज्ञा वितता बरह्मणॊ मुखे
    कर्मजान विद्धि तान सर्वान एवं जञात्वा विमॊक्ष्यसे
 33 शरेयान दरव्यमयाद यज्ञाज जञानयज्ञः परंतप
    सर्वं कर्माखिलं पार्थ जञाने परिसमाप्यते
 34 तद विद्धि परणिपातेन परिप्रश्नेन सेवया
    उपदेक्ष्यन्ति ते जञानं जञानिनस तत्त्वदर्शिनः
 35 यज जञात्वा न पुनर मॊहम एवं यास्यसि पाण्डव
    येन भूतान्य अशेषेण दरक्ष्यस्य आत्मन्य अथॊ मयि
 36 अपि चेद असि पापेभ्यः सर्वेभ्यः पापकृत्तमः
    सर्वं जञानप्लवेनैव वृजिनं संतरिष्यसि
 37 यथैधांसि समिद्धॊ ऽगनिर भस्मसात कुरुते ऽरजुन
    जञानाग्निः सर्वकर्माणि भस्मसात कुरुते तथा
 38 न हि जञानेन सदृशं पवित्रम इह विद्यते
    तत सवयं यॊगसंसिद्धः कालेनात्मनि विन्दति
 39 शरद्धावाँल लभते जञानं तत्परः संयतेन्द्रियः
    जञानं लब्ध्वा परां शान्तिम अचिरेणाधिगच्छति
 40 अज्ञश चाश्रद्दधानश च संशयात्मा विनश्यति
    नायं लॊकॊ ऽसति न परॊ न सुखं संशयात्मनः
 41 यॊगसंन्यस्तकर्माणं जञानसंछिन्नसंशयम
    आत्मवन्तं न कर्माणि निबध्नन्ति धनंजय
 42 तस्माद अज्ञानसंभूतं हृत्स्थं जञानासिनात्मनः
    छित्त्वैनं संशयं यॊगम आतिष्ठॊत्तिष्ठ भारत

 1 śrībhagavān uvāca
     imaṃ vivasvate yogaṃ proktavān aham avyayam
     vivasvān manave prāha manur ikṣvākave 'bravīt
 2 evaṃ paramparāprāptam imaṃ rājarṣayo viduḥ
     sa kāleneha mahatā yogo naṣṭaḥ paraṃtapa
 3 sa evāyaṃ mayā te 'dya yogaḥ proktaḥ purātanaḥ
     bhakto 'si me sakhā ceti rahasyaṃ hy etad uttamam
 4 arjuna uvāca
     aparaṃ bhavato janma paraṃ janma vivasvataḥ
     katham etad vijānīyāṃ tvam ādau proktavān iti
 5 śrībhagavān uvāca
     bahūni me vyatītāni janmāni tava cārjuna
     tāny ahaṃ veda sarvāṇi na tvaṃ vettha paraṃtapa
 6 ajo 'pi sann avyayātmā bhūtānām īśvaro 'pi san
     prakṛtiṃ svām adhiṣṭhāya saṃbhavāmy ātmamāyayā
 7 yadā yadā hi dharmasya glānir bhavati bhārata
     abhyutthānam adharmasya tadātmānaṃ sṛjāmy aham
 8 paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām
     dharmasaṃsthāpanārthāya saṃbhavāmi yuge yuge
 9 janma karma ca me divyam evaṃ yo vetti tattvataḥ
     tyaktvā dehaṃ punarjanma naiti mām eti so 'rjuna
 10 vītarāgabhayakrodhā manmayā mām upāśritāḥ
    bahavo jñānatapasā pūtā madbhāvam āgatāḥ
 11 ye yathā māṃ prapadyante tāṃs tathaiva bhajāmy aham
    mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ
 12 kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ
    kṣipraṃ hi mānuṣe loke siddhir bhavati karmajā
 13 cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ
    tasya kartāram api māṃ viddhy akartāram avyayam
 14 na māṃ karmāṇi limpanti na me karmaphale spṛhā
    iti māṃ yo 'bhijānāti karmabhir na sa badhyate
 15 evaṃ jñātvā kṛtaṃ karma pūrvair api mumukṣubhiḥ
    kuru karmaiva tasmāt tvaṃ pūrvaiḥ pūrvataraṃ kṛtam
 16 kiṃ karma kimakarmeti kavayo 'py atra mohitāḥ
    tat te karma pravakṣyāmi yaj jñātvā mokṣyase 'śubhāt
 17 karmaṇo hy api boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ
    akarmaṇaś ca boddhavyaṃ gahanā karmaṇo gatiḥ
 18 karmaṇy akarma yaḥ paśyed akarmaṇi ca karma yaḥ
    sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt
 19 yasya sarve samārambhāḥ kāmasaṃkalpavarjitāḥ
    jñānāgnidagdhakarmāṇaṃ tam āhuḥ paṇḍitaṃ budhāḥ
 20 tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśrayaḥ
    karmaṇy abhipravṛtto 'pi naiva kiṃ cit karoti saḥ
 21 nirāśīr yatacittātmā tyaktasarvaparigrahaḥ
    śārīraṃ kevalaṃ karma kurvan nāpnoti kilbiṣam
 22 yadṛcchālābhasaṃtuṣṭo dvandvātīto vimatsaraḥ
    samaḥ siddhāv asiddhau ca kṛtvāpi na nibadhyate
 23 gatasaṅgasya muktasya jñānāvasthitacetasaḥ
    yajñāyācarataḥ karma samagraṃ pravilīyate
 24 brahmārpaṇaṃ brahma havir brahmāgnau brahmaṇā hutam
    brahmaiva tena gantavyaṃ brahmakarmasamādhinā
 25 daivam evāpare yajñaṃ yoginaḥ paryupāsate
    brahmāgnāv apare yajñaṃ yajñenaivopajuhvati
 26 śrotrādīnīndriyāṇy anye saṃyamāgniṣu juhvati
    śabdādīn viṣayān anya indriyāgniṣu juhvati
 27 sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare
    ātmasaṃyamayogāgnau juhvati jñānadīpite
 28 dravyayajñās tapoyajñā yogayajñās tathāpare
    svādhyāyajñānayajñāś ca yatayaḥ saṃśitavratāḥ
 29 apāne juhvati prāṇaṃ prāṇe 'pānaṃ tathāpare
    prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ
 30 apare niyatāhārāḥ prāṇān prāṇeṣu juhvati
    sarve 'py ete yajñavido yajñakṣapitakalmaṣāḥ
 31 yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam
    nāyaṃ loko 'sty ayajñasya kuto 'nyaḥ kurusattama
 32 evaṃ bahuvidhā yajñā vitatā brahmaṇo mukhe
    karmajān viddhi tān sarvān evaṃ jñātvā vimokṣyase
 33 śreyān dravyamayād yajñāj jñānayajñaḥ paraṃtapa
    sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate
 34 tad viddhi praṇipātena paripraśnena sevayā
    upadekṣyanti te jñānaṃ jñāninas tattvadarśinaḥ
 35 yaj jñātvā na punar moham evaṃ yāsyasi pāṇḍava
    yena bhūtāny aśeṣeṇa drakṣyasy ātmany atho mayi
 36 api ced asi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ
    sarvaṃ jñānaplavenaiva vṛjinaṃ saṃtariṣyasi
 37 yathaidhāṃsi samiddho 'gnir bhasmasāt kurute 'rjuna
    jñānāgniḥ sarvakarmāṇi bhasmasāt kurute tathā
 38 na hi jñānena sadṛśaṃ pavitram iha vidyate
    tat svayaṃ yogasaṃsiddhaḥ kālenātmani vindati
 39 śraddhāvāṁl labhate jñānaṃ tatparaḥ saṃyatendriyaḥ
    jñānaṃ labdhvā parāṃ śāntim acireṇādhigacchati
 40 ajñaś cāśraddadhānaś ca saṃśayātmā vinaśyati
    nāyaṃ loko 'sti na paro na sukhaṃ saṃśayātmanaḥ
 41 yogasaṃnyastakarmāṇaṃ jñānasaṃchinnasaṃśayam
    ātmavantaṃ na karmāṇi nibadhnanti dhanaṃjaya
 42 tasmād ajñānasaṃbhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ
    chittvainaṃ saṃśayaṃ yogam ātiṣṭhottiṣṭha bhārata

The Holy One said,--'This imperishable (system of) devotion I declared to Vivaswat: Vivaswat declared it to Manu; and Manu communicated it to Ikshaku. Descending thus from generation, the Royal sages came to know it. But, O chastiser of foes, by (lapse of a) long time that devotion became lost to the world. Even the same (system of) devotion hath today been declared by me to thee, for thou art my devotee and friend, (and) this is a great mystery.'

"Arjuna said,--'Thy birth is posterior; Vivaswat's birth is prior. How shall I understand then that thou hadst first declared (it)?'

"The Holy One said,--'Many births of mine have passed away, O Arjuna, as also of thine. These all I know, but thou dost not, O chastiser of foes. Though (I am) unborn and of essence that knoweth no deterioration, though (I am) the lord of all creatures, still, relying on my own (material) nature I take birth by my own (powers) of illusion. Whenever, O Bharata, loss of piety and the rise of impiety occurreth, on those occasions do I create myself. For the protection of the righteous and for the destruction of the evil doers, for the sake of establishing Piety, I am born age after age. He who truly know my divine birth and work to be such, casting off (his body) is not born again; (on the other hand) he come to me, O Arjuna. Many who have been freed from attachment, fear, wrath, who were full of me, and who relied on me, have, cleansed by knowledge and asceticism, attained to my essence. In whatsoever manner men come to me, in the selfsame manner do I accept them. It is my way, O Partha, that men follow on all sides. Those in this world who are desirous of the success of action worship the gods, for in this world of men success resulting from action is soon attained. The quadruple division of castes was created by me according to the distinction of qualities and duties. Though I am the author thereof, (yet) know me to be not their author and undecaying. Actions do not touch me. I have no longing for the fruits of actions. He that knoweth me thus is not impeded by actions. Knowing this, even men of old who were desirous of emancipation performed work. Therefore, do thou also perform work as was done by ancients of the remote past. What is action and what is inaction,--even the learned are perplexed at this. Therefore, I will tell thee about action (so that) knowing it thou mayst be freed from evil. One should have knowledge of action, and one should have knowledge of forbidden actions: one should also know of inaction. The course of action is incomprehensible. He, who sees inaction in action and action in inaction, is wise among men; he is possessed of devotion; and he is a doer of all actions. The learned call him wise whose efforts are all free from desire (of fruit) and (consequent) will, and whose actions have all been consumed by the fire of knowledge. Whoever, resigning all attachment to the fruit of action, is ever contented and is dependent on none, doth nought, indeed, although engaged in action. He who, without desire, with mind and the senses under control, and casting off all concerns, performeth action only for the preservation of the body, incurreth no sin. He who is contented with what is earned without exertion, who hath risen superior to the pairs of opposites, who is without jealousy, who is equable in success and failure, is not fettered (by action) even though he works. All his actions perish who acts for the sake of sacrifice, who is without affections, who is free (from attachments), and whose mind is fixed upon knowledge. Brahma is the vessel (with which the libation is poured); Brahma is the libation (that is offered); Brahma is the fire on which by Brahma is poured (the libation); Brahma is the goal to which he proceed by fixing his mind on Brahma itself which is the action. Some devotees perform sacrifice to the gods. Others, by means of sacrifice, offer up sacrifices to the fire of Brahma. Others offer up (as sacrificial libation) the senses of which hearing is the first to the fire of restraint. Others (again) offer up (as libations) the objects of sense of which sound is the first to the fire of the senses. Others (again) offer up all the functions of the senses and the functions of the vital winds to the fire of devotion by self-restraint kindled by knowledge. Others again perform the sacrifice of wealth, the sacrifice of ascetic austerities, the sacrifice of meditation, the sacrifice of (Vedic) study, the sacrifice of knowledge, and others are ascetics of rigid vows. Some offer up the upward vital wind (Prana) to the downward vital wind (apana); and others, the downward vital wind to the upward vital wind; some, arresting the course of (both) the upward and the downward vital winds, are devoted to the restraint of the vital winds. Others of restricted rations, offer the vital winds to the vital winds. Even all these who are conversant with sacrifice, whose sins have been consumed by sacrifice, and who eat the remnants of sacrifice which are amrita, attain to the eternal Brahma. (Even) this world is not for him who doth not perform sacrifice. Whence then the other, O best of Kuru's race? Thus diverse are the sacrifices occurring in the Vedas. Know that all of them result from action, and knowing this thou wilt be emancipated. The sacrifice of knowledge, O chastiser of foes, is superior to every sacrifice involving (the attainment of) fruits of action, for all action, O Partha, is wholly comprehended in knowledge. Learn that (Knowledge) by prostration, enquiry, and service. They who are possessed of knowledge and can see the truth, will teach thee that knowledge, knowing which, O son of Pandu, thou wilt not again come by such delusion, and by which thou wilt see the endless creatures (of the universe) in thyself (first) and then in me. Even if thou be the greatest sinner among all that are sinful, thou shalt yet cross over all transgressions by the raft of knowledge. As a blazing fire, O Arjuna, reduce fuel to ashes, so doth the fire of knowledge reduce all actions to ashes. For there is nothing here that is so cleansing as knowledge. One who hath attained to success by devotion finds it without effort within his own self in time. He obtainment knowledge, who hath faith and is intent on it and who hath his senses under control; obtaining knowledge one findeth the highest tranquillity in no length of time. One who hath no knowledge and no faith, and whose minds is full of doubt, is lost. Neither this world, nor the next, nor happiness, is for him whose mind is full of doubt. Actions do not fetter him, O Dhananjaya, who hath cast off action by devotion, whose doubts have been dispelled by knowledge, and who is self-restrained. Therefore, destroying, by the sword of knowledge, this doubt of thine that is born of ignorance and that dwelleth in thy mind, betake to devotion, (and) arise, O son of Bharata.'