Bhishma Teaches Adhyatma: The Elements, the Senses and the Three Qualities

Verse 1 (12.192.1)

अध्यात्मं नाम यदिदं पुरुषस्येह चिन्त्यते । यदध्यात्मं यथा चैतत्तन्मे ब्रूहि पितामह ॥

adhyātmaṃ nāma yadidaṃ puruṣasyeha cintyate | yadadhyātmaṃ yathā caitattanme brūhi pitāmaha

Grandfather, this thing that people here contemplate as belonging to the person and call 'adhyatma': what is that adhyatma, and in what way is it so? Tell me this.

Verse 2 (12.192.2)

कुतः सृष्टमिदं सर्वं ब्रह्मन्स्थावरजङ्गमम् । प्रलये च कमभ्येति तन्मे वक्तुमिहार्हसि ॥

kutaḥ sṛṣṭamidaṃ sarvaṃ brahmansthāvarajaṅgamam | pralaye ca kamabhyeti tanme vaktumihārhasi

From what has all this, moving and unmoving, been created, O brahmin, and into what does it pass at the dissolution? You ought to tell me this.

Note on the text: Not matched by the alignment. The couplet is the CE star passage 12.187.1d*0502_01-02 (kutaḥ sṛṣṭam idaṃ viśvaṃ jagat sthāvarajaṅgamam / pralaye ca kam abhyeti tan me vaktum ihārhasi), which the CE does not include in its constituted text. Wikisource's सर्वं ब्रह्मन् against the CE's viśvaṃ jagat is a recension variant, kept.

Verse 3 (12.192.3)

अध्यात्ममिति मां पार्थ यदेतदनुपृच्छसि । तद्व्याख्यास्यामि ते तात श्रेयस्करतमं शुभम् ॥

adhyātmamiti māṃ pārtha yadetadanupṛcchasi | tadvyākhyāsyāmi te tāta śreyaskaratamaṃ śubham

What you ask me about, Partha, as 'adhyatma' - I shall explain it to you, dear child: it is the most beneficial and auspicious teaching.

Note on the text: Wikisource's श्रेयस्करतमं शुभम् against the CE's śreyaskarataraṃ sukham is a recension variant, kept.

Verse 4 (12.192.4)

सृष्टिप्रलयसंयुक्तमाचार्यैः परिदर्शितम् । यज्ज्ञात्वा पुरुषो लोके प्रीतिं सौख्यं च विन्दति । फललाभश्च तस्य स्यात्सर्वभूतहितं च तत् ॥

sṛṣṭipralayasaṃyuktamācāryaiḥ paridarśitam | yajjñātvā puruṣo loke prītiṃ saukhyaṃ ca vindati | phalalābhaśca tasya syātsarvabhūtahitaṃ ca tat

Shown by the teachers as bound up with creation and dissolution - knowing which, a person in the world finds delight and happiness, gains the fruit, and that is for the good of all beings.

Note on the text: Corrected लेके → लोके (misprint in Wikisource; CE loke). Removed the square brackets Wikisource prints around line 1 and the stray doubled daṇḍa after it. Not matched by the alignment as a whole: line 1 is the CE star line 12.187.2d*0503_01 (sṛṣṭipralayasaṃyuktam ācāryaiḥ paridarśitam); lines 2-3 are CE 12.187.3a, 3c (Wikisource's तस्य against the CE's sadyaḥ is a variant, kept).

Verse 5 (12.192.5)

आत्मानममलं राजन्नावृत्यैवं व्यवस्थितम् । तस्मिन्प्रकाशते नित्यं तमः सोमो यथैव तत् ॥

ātmānamamalaṃ rājannāvṛtyaivaṃ vyavasthitam | tasminprakāśate nityaṃ tamaḥ somo yathaiva tat

O king, the stainless Self stands thus, enveloped; in it darkness shows forth constantly, as the moon does.

Note on the text: Not matched by the alignment: CE star passage 12.187.3d*0504_01-02 (ātmānam amalaṃ rājann āvṛtyaivaṃ vyavasthitam / tasmin prakāśate nityaṃ tamaḥ somo yathaiva tat), not in the CE's constituted text. Removed a stray backtick opening the passage.

Verse 6 (12.192.6)

तद्विद्वान्नष्टपाप्मैष ब्रह्मभूयाय कल्पते । अण्डावरणभूतानां पर्यन्तं हि यथा तमः ॥

tadvidvānnaṣṭapāpmaiṣa brahmabhūyāya kalpate | aṇḍāvaraṇabhūtānāṃ paryantaṃ hi yathā tamaḥ

Knowing that, one whose sin is destroyed becomes fit for oneness with Brahman; for darkness lies at the outer limit of those things that form the shell of the cosmic egg.

Note on the text: Corrected नष्टयाप्मैष → नष्टपाप्मैष (misprint in Wikisource; CE naṣṭapāpmaiṣa). Removed the stray quote mark and doubled daṇḍa that close the passage. Not matched by the alignment: lines are the CE star passage 12.187.3d*0504_03-04 (tad vidvān naṣṭapāpmaiṣa brahmabhūyāya kalpate / aṇḍāvaraṇabhūtānāṃ paryantaṃ hi yathā tamaḥ).

Verse 7 (12.192.7)

पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम् । महाभूतानि भूतानां सर्वेषां प्रभवाप्ययौ ॥

pṛthivī vāyurākāśamāpo jyotiśca pañcamam | mahābhūtāni bhūtānāṃ sarveṣāṃ prabhavāpyayau

Earth, air, space, water, and fire as the fifth: these great elements are the source and the dissolution of all beings.

Verse 8 (12.192.8)

यतः सृष्टानि तत्रैव तानि यान्ति पुनःपुनः । महाभूतानि भूतेभ्यः सागरस्योर्मयो यथा ॥

yataḥ sṛṣṭāni tatraiva tāni yānti punaḥpunaḥ | mahābhūtāni bhūtebhyaḥ sāgarasyormayo yathā

The great elements go back again and again into that from which they were made, arising out of beings as the waves of the sea do.

Note on the text: Wikisource's यतः … भूतेभ्यः against the CE's tataḥ … bhūteṣu is a recension variant, kept.

Verse 9 (12.192.9)

प्रसार्य च यथाङ्गानि कूर्मः संहरते पुनः । तद्वद्भूतानि भूतात्मा सृष्ट्वा संहरते पुनः ॥

prasārya ca yathāṅgāni kūrmaḥ saṃharate punaḥ | tadvadbhūtāni bhūtātmā sṛṣṭvā saṃharate punaḥ

As a tortoise draws in its limbs again after stretching them out, so the Self of beings, having created beings, withdraws them again.

Verse 10 (12.192.10)

स तेषां गुणसंघातः शरीरे भरतर्षभ । सततं प्रविलीयन्ते गुणास्ते प्रभवन्ति च ॥

sa teṣāṃ guṇasaṃghātaḥ śarīre bharatarṣabha | satataṃ pravilīyante guṇāste prabhavanti ca

This is the mass of their qualities in the body, O best of the Bharatas; the qualities constantly dissolve and arise again.

Note on the text: Not matched by the alignment: CE star passage 12.187.6d*0505_01-02 (sa teṣāṃ guṇasaṃghātaḥ śarīre bharatarṣabha / satataṃ pravilīyante guṇās te prabhavanti ca), not in the CE's constituted text. Removed a stray backtick opening the passage.

Verse 11 (12.192.11)

यद्विना नैव शृणुते न पश्यति न दीप्यते । यदधीनं यतस्तस्मादध्यात्ममिति कथ्यते ॥

yadvinā naiva śṛṇute na paśyati na dīpyate | yadadhīnaṃ yatastasmādadhyātmamiti kathyate

That without which one neither hears, nor sees, nor shines, and on which all this depends - for that reason it is called adhyatma.

Note on the text: Not matched by the alignment: CE star passage 12.187.6d*0505_03-04 (yad vinā naiva śṛṇute na paśyati na dīpyate / yad adhīnaṃ yatas tasmād adhyātmam iti kathyate), not in the CE's constituted text.

Verse 12 (12.192.12)

ज्ञानं तदेकरूपाख्यं नानाप्रज्ञान्वितं तदा । न तेवाचाऽनुरूपं स्याद्यया रासविवर्जितम् ॥

jñānaṃ tadekarūpākhyaṃ nānāprajñānvitaṃ tadā | na tevācā'nurūpaṃ syādyayā rāsavivarjitam

That knowledge, spoken of as one in form, is then joined with many kinds of understanding; it would not be matched by your speech, by which it is left bereft of its savour.

Note on the text: Not matched by the alignment: CE star passage 12.187.6d*0505_05-06 (jñānaṃ tad ekarūpākhyaṃ nānāprajñānvitaṃ tadā / na te vācānurūpaṃ syād yayā[thā] rā[ra]savivarjitam). Wikisource's यया रास° is one of the CE's bracketed variants, kept as printed; the obscure line is translated as it stands.

Verse 13 (12.192.13)

आकाशात्खलु याज्येषु भवन्ति सुमहागुणाः । इति तन्मयमेवैतत्सर्वं स्थावरजङ्गमम् ॥

ākāśātkhalu yājyeṣu bhavanti sumahāguṇāḥ | iti tanmayamevaitatsarvaṃ sthāvarajaṅgamam

From space, in the things fit for offering, great qualities arise; thus all this, moving and unmoving, is made of that.

Note on the text: Not matched by the alignment: CE star passage 12.187.6d*0505_07-08 (ākāśāt khalu yājyeṣu bhavanti sumahāguṇāḥ / iti tanmayam evaitat sarvaṃ sthāvarajaṅgamam), not in the CE's constituted text.

Verse 14 (12.192.14)

प्रलये च तमभ्येति तस्मादुत्सृज्यते पुनः । महाभूतेषु भूतात्मा सृष्ट्वा संहरते पुनः ॥

pralaye ca tamabhyeti tasmādutsṛjyate punaḥ | mahābhūteṣu bhūtātmā sṛṣṭvā saṃharate punaḥ

At the dissolution it goes to that, and from it is sent forth again; the Self of beings, having created in the great elements, withdraws again.

Note on the text: Not matched by the alignment: CE star passage 12.187.6d*0505_09-10 (pralaye ca tam abhyeti tasmād utsṛjyate punaḥ / mahābhūteṣu bhūtātmā sṛṣṭvā saṃharate punaḥ). Removed the stray quote mark and doubled daṇḍa at the end of the passage.

Verse 15 (12.192.15)

महाभूतानि पञ्चैव सर्वभूतेषु भूतकृत् । अकरोत्तेषु वैषम्यं तत्तु जीवो न पश्यति ॥

mahābhūtāni pañcaiva sarvabhūteṣu bhūtakṛt | akarotteṣu vaiṣamyaṃ tattu jīvo na paśyati

The maker of beings made just five great elements in all beings; he made them unequal in them, but the embodied soul does not see that.

Note on the text: Corrected वैषम्य → वैषम्यं (dropped anusvara in Wikisource; the object of अकरोत्, CE vaiṣamyaṃ). Wikisource's जीवो न पश्यति against the CE's jīvo 'nu paśyati is a recension variant, kept.

Verse 16 (12.192.16)

शब्दः श्रोत्रं तथा खानि त्रयमाकाशसंभवम् । वायोः स्पर्शस्तथा चेष्टा त्वक्चैव त्रितयं स्मृतम् ॥

śabdaḥ śrotraṃ tathā khāni trayamākāśasaṃbhavam | vāyoḥ sparśastathā ceṣṭā tvakcaiva tritayaṃ smṛtam

Sound, the ear, and the bodily cavities - these three arise from space. Touch, movement, and the skin - these three are said to belong to air.

Note on the text: Wikisource's lines differ from CE 12.187.8 (…ākāśayonijam / vāyos tvaksparśaceṣṭāś ca vāg ity etac catuṣṭayam): the CE gives air four (adding speech), Wikisource three. Recension variant, kept; the alignment did not reach the similarity threshold.

Verse 17 (12.192.17)

रूपं चक्षुस्तथा पाकस्त्रिविधं तेज उच्यते । रसः क्लेदश्च जिह्वा च त्रयो जलगुणाः स्मृताः ॥

rūpaṃ cakṣustathā pākastrividhaṃ teja ucyate | rasaḥ kledaśca jihvā ca trayo jalaguṇāḥ smṛtāḥ

Form, the eye, and digestion - this threefold group is called fire. Taste, moisture, and the tongue - these three are said to be the qualities of water.

Verse 18 (12.192.18)

घ्रेयं घ्राणं शरीरं च एते भूमिगुणास्त्रयः । महाभूतानि पञ्चैव षष्ठं च मन उच्यते ॥

ghreyaṃ ghrāṇaṃ śarīraṃ ca ete bhūmiguṇāstrayaḥ | mahābhūtāni pañcaiva ṣaṣṭhaṃ ca mana ucyate

The thing smelled, the nose, and the body - these are the three qualities of earth. The great elements are just five; the mind is called the sixth.

Verse 19 (12.192.19)

इन्द्रियाणि मनश्चैव विज्ञानान्यस्य भारत । सप्तमी बुद्धिरित्याहुः क्षेत्रज्ञः पुनरष्टमः ॥

indriyāṇi manaścaiva vijñānānyasya bhārata | saptamī buddhirityāhuḥ kṣetrajñaḥ punaraṣṭamaḥ

The senses and the mind are its means of cognition, O Bharata; they call the intellect the seventh, and the knower of the field the eighth.

Verse 20 (12.192.20)

चक्षुरालोचनायैव संशयं कुरुते मनः । बुद्धिरध्यवसानाय क्षेत्रज्ञः साक्षिवत्स्थितः ॥

cakṣurālocanāyaiva saṃśayaṃ kurute manaḥ | buddhiradhyavasānāya kṣetrajñaḥ sākṣivatsthitaḥ

The eye is for seeing; the mind produces doubt; the intellect is for deciding; and the knower of the field stands as a witness.

Verse 21 (12.192.21)

चिच्छक्त्याधिष्ठिता बुद्धिश्चेतनेत्यभिविश्रुता । चेतनानन्तरो जीवस्तदा वेत्ति च लक्ष्यते ॥

cicchaktyādhiṣṭhitā buddhiścetanetyabhiviśrutā | cetanānantaro jīvastadā vetti ca lakṣyate

The intellect, governed by the power of consciousness, is known as awareness; next after awareness comes the living soul, and then it is perceived to know.

Note on the text: Not matched by the alignment: CE star passage 12.187.12d*0506_01-02 (cicchaktyādhiṣṭhitā buddhiś cetanety abhiviśrutā / cetanānantaro jīvas tad āvetti ca lakṣyate; Wikisource's तदा वेत्ति for tad āvetti kept), not in the CE's constituted text. Removed a stray backtick opening the passage.

Verse 22 (12.192.22)

नोत्सृजन्विसृजंश्चैव शरीरं दृश्यते तमः । तस्मिंश्चेतोपलब्धिः स्यात्तमो वा सारयन्त्युत ॥

notsṛjanvisṛjaṃścaiva śarīraṃ dṛśyate tamaḥ | tasmiṃścetopalabdhiḥ syāttamo vā sārayantyuta

Neither when it gives up the body nor when it lets it go is it seen; darkness is seen. In that darkness there may be perception of consciousness, or else they dispel the darkness.

Note on the text: Not matched by the alignment: CE star passage 12.187.12d*0506_03-04 (notsṛjan visṛjaṃś caiva śarīraṃ dṛśyate yadā / tasmiṃś cetopalabdhiḥ syāt tamo vācchādayaty uta). Wikisource's दृश्यते तमः and तमो वा सारयन्त्युत differ from the CE's wording; recension variants, kept.

Verse 23 (12.192.23)

ऊर्ध्वं पादतलाभ्यां यदर्वाक्चोर्ध्वं च पश्यति । एतेन सर्वमेवेदं बिद्ध्यभिव्याप्तमन्तरम् ॥

ūrdhvaṃ pādatalābhyāṃ yadarvākcordhvaṃ ca paśyati | etena sarvamevedaṃ biddhyabhivyāptamantaram

Know that all the interior, upward from the soles of the feet and below and above, as far as one sees, is pervaded by this.

Verse 24 (12.192.24)

पुरुषैरिन्द्रियाणीह विजेतव्यानि कृत्स्नशः । तमो रजश्च सत्वं च तेऽपि भावास्तदाश्रिताः ॥

puruṣairindriyāṇīha vijetavyāni kṛtsnaśaḥ | tamo rajaśca satvaṃ ca te'pi bhāvāstadāśritāḥ

Men must wholly conquer the senses; and darkness, passion and goodness - those states too rest on them.

Note on the text: Wikisource's lines (पुरुषैरिन्द्रियाणीह विजेतव्यानि कृत्स्नशः / … तेऽपि भावास्तदाश्रिताः) differ from the CE's puruṣe cendriyāṇīha veditavyāni kṛtsnaśaḥ / … viddhi bhāvāṃs tadāśrayān; recension variant, kept (alignment similarity 0.79).

Verse 25 (12.192.25)

एतां बुद्ध्वा नरो बुद्ध्या भूतानामागतिं गतिम् । समवेक्ष्य शनैश्चैव लभते शममुत्तमम् ॥

etāṃ buddhvā naro buddhyā bhūtānāmāgatiṃ gatim | samavekṣya śanaiścaiva labhate śamamuttamam

A man who has understood this with his intellect - the coming and going of beings - and who reflects on it slowly, attains the highest peace.

Verse 26 (12.192.26)

गुणैर्नेनीयते बुद्धिर्बुद्धिरेवेन्द्रियाण्यपि । मनःषष्ठानि सर्वाणि बुद्ध्यभावे कुतो गुणाः ॥

guṇairnenīyate buddhirbuddhirevendriyāṇyapi | manaḥṣaṣṭhāni sarvāṇi buddhyabhāve kuto guṇāḥ

The intellect is led by the qualities, and the senses too are led by the intellect; all the senses, with the mind as the sixth, depend on it - when there is no intellect, where are the qualities?

Verse 27 (12.192.27)

इति तन्मयमेवैतत्सर्वं स्थावरजङ्गमम् । प्रलीयते चोद्भवति तस्मान्निर्दिश्यते तथा ॥

iti tanmayamevaitatsarvaṃ sthāvarajaṅgamam | pralīyate codbhavati tasmānnirdiśyate tathā

Thus all this, moving and unmoving, is made of that; it dissolves and it arises, and therefore it is so described.

Verse 28 (12.192.28)

येन पश्यति तच्चक्षुः शृणोति श्रोत्रमुच्यते । जिघ्रति घ्राणमित्याहू रसं जानाति जिह्वया ॥

yena paśyati taccakṣuḥ śṛṇoti śrotramucyate | jighrati ghrāṇamityāhū rasaṃ jānāti jihvayā

That by which one sees is called the eye; that by which one hears, the ear; that by which one smells, they call the nose; and with the tongue one knows taste.

Verse 29 (12.192.29)

त्वचा स्पर्शयते स्पर्शं बुद्धिर्विक्रियतेऽसकृत् । येन संकल्पयत्यर्थं किंचिद्भवति तन्मनः ॥

tvacā sparśayate sparśaṃ buddhirvikriyate'sakṛt | yena saṃkalpayatyarthaṃ kiṃcidbhavati tanmanaḥ

By the skin one is made to touch touch; the intellect changes again and again; that by which one forms an intention about any object is the mind.

Note on the text: Wikisource's त्वचा स्पर्शयते स्पर्शं against the CE's tvacā spṛśati ca sparśān is a recension variant, kept.

Verse 30 (12.192.30)

अधिष्ठानानि बुद्धेर्हि पृथगर्थानि पञ्चधा । पञ्चेन्द्रियाणि यान्याहुस्तान्यदृश्योऽधितिष्ठति ॥

adhiṣṭhānāni buddherhi pṛthagarthāni pañcadhā | pañcendriyāṇi yānyāhustānyadṛśyo'dhitiṣṭhati

The seats of the intellect are fivefold, each with its own object; the five that are called the senses - over them the unseen one presides.

Verse 31 (12.192.31)

पुरुषाधिष्ठिता बुद्धिस्त्रिषु भावेषु वर्तते । कदाचिल्लभते प्रीतिं कदाचिदनुशोचति ॥

puruṣādhiṣṭhitā buddhistriṣu bhāveṣu vartate | kadācillabhate prītiṃ kadācidanuśocati

The intellect, presided over by the person, acts in three states: at times it gains pleasure, at times it grieves.

Verse 32 (12.192.32)

न सुखेन न दुःखेन कदाचिदपि वर्तते । एवं नराणां मनसि त्रिषु भावेष्ववस्थिता ॥

na sukhena na duḥkhena kadācidapi vartate | evaṃ narāṇāṃ manasi triṣu bhāveṣvavasthitā

At times it acts in neither pleasure nor pain; so in the minds of men it abides in three states.

Verse 33 (12.192.33)

सेयं भावात्मिका भावांस्त्रीनेतानतिवर्तते । सरितां सागरो भर्ता महावेलामिवोर्मिमान् ॥

seyaṃ bhāvātmikā bhāvāṃstrīnetānativartate | saritāṃ sāgaro bhartā mahāvelāmivormimān

This intellect, whose nature consists of states, goes beyond these three states, as the ocean, lord of the rivers, with its waves goes beyond its great shore.

Note on the text: Wikisource reads अतिवर्तते (goes beyond); the CE has nātivartate (does not go beyond). Wikisource's reading is good Sanskrit and is kept and translated as printed.

Verse 34 (12.192.34)

अविभागगता बुद्धिर्भावे मनसि वर्तते । प्रवर्तमानं तु रजस्तद्भावमनुवर्तते ॥

avibhāgagatā buddhirbhāve manasi vartate | pravartamānaṃ tu rajastadbhāvamanuvartate

The intellect, in an undivided state, acts in the state of the mind; and passion, as it sets things moving, follows that state.

Note on the text: Wikisource's अविभागगता against the CE's atibhāvagatā is a recension variant, kept.

Verse 35 (12.192.35)

इन्द्रियाणि हि सर्वाणि प्रवर्तयति सा तदा । ततः सत्वं तमो भावः प्रीतियोगात्प्रवर्तते ॥

indriyāṇi hi sarvāṇi pravartayati sā tadā | tataḥ satvaṃ tamo bhāvaḥ prītiyogātpravartate

Then it sets all the senses in motion; from that, goodness and the state of darkness come into play through connection with pleasure.

Note on the text: Corrected प्रातियोगात् → प्रीतियोगात् (misprint in Wikisource; CE prītiyogāt). Line 1 = CE 12.187.25a (Wikisource: प्रवर्तयति सा तदा; CE: pradarśayati sā sadā); line 2 is the CE star line 12.187.26b*0508_01 (sattvaṃ buddhis tamobhāvaḥ prītiyogāt pravartate; Wikisource has ततः सत्वं तमो भावः).

Verse 36 (12.192.36)

प्रीतिः सत्वं रजः शोकस्तमो मोहस्तु ते त्रयः । येये च भावा लोकेऽस्मिन्सर्वेष्वेतेषु वै त्रिषु ॥

prītiḥ satvaṃ rajaḥ śokastamo mohastu te trayaḥ | yeye ca bhāvā loke'sminsarveṣveteṣu vai triṣu

Pleasure is goodness, grief is passion, and delusion is darkness - these are the three; and whatever states there are in this world, they are all within these three.

Note on the text: Line 1 = CE 12.187.25c, line 2 = CE 12.187.26a (Wikisource re-divides the CE's couplets).

Verse 37 (12.192.37)

इति बुद्धिगतिः सर्वा व्याख्याता तव भारत । इन्द्रियाणि च सर्वाणि विजेतव्यानि धीमता ॥

iti buddhigatiḥ sarvā vyākhyātā tava bhārata | indriyāṇi ca sarvāṇi vijetavyāni dhīmatā

Thus the whole course of the intellect has been explained to you, O Bharata; and a wise man must conquer all the senses.

Note on the text: Line 1 = CE 12.187.26c, line 2 = CE 12.187.27a (Wikisource re-divides the CE's couplets).

Verse 38 (12.192.38)

सत्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा । त्रिविधा वेदना चैव सर्वसत्वेषु दृश्यते ॥

satvaṃ rajastamaścaiva prāṇināṃ saṃśritāḥ sadā | trividhā vedanā caiva sarvasatveṣu dṛśyate

Goodness, passion and darkness always reside in living beings; and feeling, of three kinds, is seen in all creatures.

Note on the text: Line 1 = CE 12.187.27c, line 2 = CE 12.187.28a (Wikisource re-divides the CE's couplets).

Verse 39 (12.192.39)

सात्विकी राजसी चैव तामसी चेति भारत । सुखस्पर्शः सत्त्वगुणो दुःखस्पर्शो रजोगुणः । तमोगुणेन संयुक्तौ भवतो व्यावहारिकौ ॥

sātvikī rājasī caiva tāmasī ceti bhārata | sukhasparśaḥ sattvaguṇo duḥkhasparśo rajoguṇaḥ | tamoguṇena saṃyuktau bhavato vyāvahārikau

It is sattvic, rajasic and tamasic, O Bharata. The quality of goodness is the touch of pleasure, the quality of passion is the touch of pain; and joined with the quality of darkness, the two become matters of ordinary worldly dealing.

Note on the text: Three-line verse as on the page (labelled 12-192-39a/b/c): line 1 = CE 12.187.28c, line 2 = 29a, line 3 = 29c. Wikisource's व्यावहारिकौ against the CE's 'vyāvahārikau (with avagraha) is kept as printed.

Verse 40 (12.192.40)

तत्र यत्प्रीतिसंयुक्तं काये मनसि वा भवेत् । वर्तते सात्विको भाव इत्युपेक्षेत तत्तथा ॥

tatra yatprītisaṃyuktaṃ kāye manasi vā bhavet | vartate sātviko bhāva ityupekṣeta tattathā

Of these, whatever is joined with pleasure, in the body or in the mind, is the state of goodness; one should regard it accordingly, with equanimity.

Note on the text: Wikisource's इत्युपेक्षेत तत्तथा against the CE's ity avekṣeta tat tadā is a recension variant, kept.

Verse 41 (12.192.41)

अथ यद्दुःखसंयुक्तमप्रीतिकरमात्मनः । प्रवृत्तं रज इत्येव तन्न संरभ्य चिन्तयेत् ॥

atha yadduḥkhasaṃyuktamaprītikaramātmanaḥ | pravṛttaṃ raja ityeva tanna saṃrabhya cintayet

And whatever is joined with pain and brings displeasure to oneself, that is activity, that is passion; one should not dwell on it with agitation.

Note on the text: Wikisource's अप्रीतिकरमात्मनः against the CE's atuṣṭikaram ātmanaḥ is a recension variant, kept.

Verse 42 (12.192.42)

अथ यन्मोहसंयुक्तमव्यक्तविषयं भवेत् । अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत् ॥

atha yanmohasaṃyuktamavyaktaviṣayaṃ bhavet | apratarkyamavijñeyaṃ tamastadupadhārayet

And whatever is joined with delusion, whose object is unmanifest, beyond reasoning and beyond knowing, one should recognise as darkness.

Verse 43 (12.192.43)

प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता । कथंचिदभिवर्तन्त इत्येते सात्विका गुणाः ॥

praharṣaḥ prītirānandaḥ sukhaṃ saṃśāntacittatā | kathaṃcidabhivartanta ityete sātvikā guṇāḥ

Elation, joy, delight, happiness, and a calm mind - whenever these somehow appear, they are the qualities of goodness.

Note on the text: Corrected गुणा → गुणाः (dropped visarga in Wikisource; CE guṇāḥ).

Verse 44 (12.192.44)

अतुष्टिः परितापश्च शोको लोभस्तथाऽक्षमा । लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुभिः ॥

atuṣṭiḥ paritāpaśca śoko lobhastathā'kṣamā | liṅgāni rajasastāni dṛśyante hetvahetubhiḥ

Discontent, distress, grief, greed and impatience - these are the marks of passion, seen with or without a cause.

Verse 45 (12.192.45)

अभिमानस्तथा मोहः प्रमादः स्वप्नतन्द्रिता । कथंचिदभिवर्तन्ते विविधास्तामसा गुणाः ॥

abhimānastathā mohaḥ pramādaḥ svapnatandritā | kathaṃcidabhivartante vividhāstāmasā guṇāḥ

Conceit, delusion, negligence, sleep and drowsiness - whenever these somehow appear, they are the various qualities of darkness.

Verse 46 (12.192.46)

दूरगं बहुधागामि प्रार्थनासंशयात्मकम् । मनः सुनियतं यस्य स सुखी प्रेत्य चेह च ॥

dūragaṃ bahudhāgāmi prārthanāsaṃśayātmakam | manaḥ suniyataṃ yasya sa sukhī pretya ceha ca

The mind that goes far, wanders in many ways and is made of wishes and doubts - he whose mind is well restrained is happy here and hereafter.

Verse 47 (12.192.47)

सत्वक्षेत्रज्ञयोरेतदन्तरं पश्य सूक्ष्मयोः । सृजते तु गुणानेक एको न सृजते गुणान् ॥

satvakṣetrajñayoretadantaraṃ paśya sūkṣmayoḥ | sṛjate tu guṇāneka eko na sṛjate guṇān

Look at this difference between the mind and the knower of the field, both subtle: the one creates the qualities, the other does not.

Note on the text: The page's footnote cites क्षेत्रक्षेत्रज्ञयोरेतत् as a variant for line 1; the main text is kept.

Verse 48 (12.192.48)

मशकोदुम्बरौ वाऽपि संप्रयुक्तौ यथा सदा । अन्योन्यमेतौ स्यातां च संप्रयोगस्तथा तयोः ॥

maśakodumbarau vā'pi saṃprayuktau yathā sadā | anyonyametau syātāṃ ca saṃprayogastathā tayoḥ

Like a gnat and a fig, always joined together yet distinct from each other, such is the union of those two.

Note on the text: Wikisource's अन्योन्यमेतौ स्यातां च against the CE's anyonyam anyau ca is a recension variant, kept.

Verse 49 (12.192.49)

पृथग्भूतौ प्रकृत्या तौ संप्रयुक्तौ च सर्वदा । यथा मत्स्यो जलं चैव संप्रयुक्तौ तथैव तौ ॥

pṛthagbhūtau prakṛtyā tau saṃprayuktau ca sarvadā | yathā matsyo jalaṃ caiva saṃprayuktau tathaiva tau

By nature the two are separate, yet they are always joined, as a fish and water are joined; so are those two.

Verse 50 (12.192.50)

न गुणा विदुरात्मानं स गुणान्वेति सर्वशः । परिद्रष्टा गुणानां स संसृष्टान्मन्यते तथा ॥

na guṇā vidurātmānaṃ sa guṇānveti sarvaśaḥ | paridraṣṭā guṇānāṃ sa saṃsṛṣṭānmanyate tathā

The qualities do not know the Self; the Self knows the qualities in every way. It is the observer of the qualities, yet it thinks of them as mingled with itself.

Note on the text: Wikisource's संसृष्टान्मन्यते तथा against the CE's saṃsraṣṭā manyate sadā is a recension variant, kept.

Verse 51 (12.192.51)

इन्द्रियैस्तु प्रदीपार्थं कुरुते बुद्धिसप्तमैः । निर्विचेष्टैरजानद्भिः परमात्मा प्रदीपवत् ॥

indriyaistu pradīpārthaṃ kurute buddhisaptamaiḥ | nirviceṣṭairajānadbhiḥ paramātmā pradīpavat

With the senses, the intellect being the seventh, it makes a lamp for illumination, though they are inert and unknowing; the Supreme Self is like a lamp.

Verse 52 (12.192.52)

सृजते हि गुणान्सत्वं क्षेत्रज्ञः परिपश्यति । संप्रयोगस्तयोरेष सत्वक्षेत्रज्ञयोर्ध्रुवः ॥

sṛjate hi guṇānsatvaṃ kṣetrajñaḥ paripaśyati | saṃprayogastayoreṣa satvakṣetrajñayordhruvaḥ

The mind creates the qualities; the knower of the field looks on. This union of the mind and the knower of the field is fixed.

Verse 53 (12.192.53)

आश्रयो नास्ति सत्वस्य क्षेत्रज्ञस्य च कश्चन । सत्वं मनः संसृजते न गुणान्वै कदाचन ॥

āśrayo nāsti satvasya kṣetrajñasya ca kaścana | satvaṃ manaḥ saṃsṛjate na guṇānvai kadācana

Neither the mind nor the knower of the field has any support at all. The mind combines, but it never creates the qualities.

Verse 54 (12.192.54)

रश्मीस्तेषां स मनसा यदा सम्यङ्नियच्छति । तदा प्रकाशतेऽस्यात्मा घटे दीपो ज्वलन्निव ॥

raśmīsteṣāṃ sa manasā yadā samyaṅniyacchati | tadā prakāśate'syātmā ghaṭe dīpo jvalanniva

When he rightly holds their reins in check with the mind, then his Self shines forth, like a lamp burning inside a pot.

Note on the text: Corrected सम्यङ्गियच्छति → सम्यङ्नियच्छति (misprint in Wikisource; गि for नि; CE samyaṅ niyacchati).

Verse 55 (12.192.55)

त्यक्त्वा यः प्राकृतं कर्म नित्यमात्मरतिर्मुनिः । सर्वभूतात्मभूस्तस्मात्स गच्छेदुत्तमां गतिम् ॥

tyaktvā yaḥ prākṛtaṃ karma nityamātmaratirmuniḥ | sarvabhūtātmabhūstasmātsa gaccheduttamāṃ gatim

The sage who has given up natural action and always delights in the Self, becoming the Self of all beings, would reach the highest goal.

Verse 56 (12.192.56)

यथा वारिचरः पक्षी सलिलेन न लिप्यते । एवमेव कृतप्रज्ञो भूतेषु परिवर्तते ॥

yathā vāricaraḥ pakṣī salilena na lipyate | evameva kṛtaprajño bhūteṣu parivartate

As a water-bird is not wetted by water, so one of accomplished wisdom moves among beings.

Verse 57 (12.192.57)

एवं स्वभावमेवैतत्स्वबुद्ध्या विहरेन्नरः । अशोचन्नप्रहृष्यंश्च चरेद्विगतमत्सरः ॥

evaṃ svabhāvamevaitatsvabuddhyā viharennaraḥ | aśocannaprahṛṣyaṃśca caredvigatamatsaraḥ

Such is its nature; a man should move through the world with his own understanding, neither grieving nor rejoicing, free from envy.

Verse 58 (12.192.58)

स्वभावसिद्ध्या युक्तस्तु स नित्यं सृजते गुणान् । ऊर्णनाभिर्यथा सूत्रं विज्ञेयास्तन्तुवद्गुणाः ॥

svabhāvasiddhyā yuktastu sa nityaṃ sṛjate guṇān | ūrṇanābhiryathā sūtraṃ vijñeyāstantuvadguṇāḥ

One who is yoked to the perfection of his own nature ever creates the qualities, as a spider its thread; the qualities are to be understood as like threads.

Note on the text: Corrected सृजत → सृजते (misprint in Wikisource; dropped ending; CE sṛjate). Wikisource's स्वभावसिद्ध्या युक्तस्तु against the CE's svabhāvasiddhyā saṃsiddhān is a recension variant, kept.

Verse 59 (12.192.59)

प्रध्वस्ता न निवर्तन्ते निवृत्तिर्नोपलभ्यते । प्रत्यक्षेण परोक्षं तदनुमानेन सिध्यति ॥

pradhvastā na nivartante nivṛttirnopalabhyate | pratyakṣeṇa parokṣaṃ tadanumānena sidhyati

Once destroyed, they do not return; no return is observed. What is unseen is established by inference from what is seen.

Note on the text: Corrected निवर्न्तते → निवर्तन्ते (broken conjunct in Wikisource; CE nivartante).

Verse 60 (12.192.60)

एवमेकेऽध्यवस्यन्ति निवृत्तिरिति चापरे । उभयं संप्रधार्यैतद्व्यवस्येत यथामति ॥

evameke'dhyavasyanti nivṛttiriti cāpare | ubhayaṃ saṃpradhāryaitadvyavasyeta yathāmati

Some decide in this way, others say it is cessation; weighing both, one should decide as seems right to him.

Verse 61 (12.192.61)

इतीमं हृदयग्रन्थिं बुद्धिभेदमयं दृढम् । विमुच्य सुखमासीत न शोचेच्छिन्नसंशयः ॥

itīmaṃ hṛdayagranthiṃ buddhibhedamayaṃ dṛḍham | vimucya sukhamāsīta na śocecchinnasaṃśayaḥ

Having freed himself of this firm knot of the heart, made of the divisions of the intellect, he should sit happily, not grieving, his doubts cut.

Note on the text: Corrected ग्रत्थिं → ग्रन्थिं (misprint in Wikisource; CE granthiṃ). The page's footnote cites बुद्धिमोहमयं as a variant for बुद्धिभेदमयं; the main text is kept.

Verse 62 (12.192.62)

मलिनाः प्राप्नुयुः शुद्धिं यथा पूर्णां नदीं नराः । अवगाह्य सुविद्वांसो विद्धि ज्ञानमिदं तथा ॥

malināḥ prāpnuyuḥ śuddhiṃ yathā pūrṇāṃ nadīṃ narāḥ | avagāhya suvidvāṃso viddhi jñānamidaṃ tathā

As unclean men attain purity by plunging into a full river, know that this knowledge is likewise so for the wise.

Verse 63 (12.192.63)

महानद्या हि पारज्ञस्तप्यते न तदन्यथा । न तु तप्यति तत्त्वज्ञः फले ज्ञाते तरत्युत ॥

mahānadyā hi pārajñastapyate na tadanyathā | na tu tapyati tattvajñaḥ phale jñāte taratyuta

One who knows the far shore of a great river feels no distress - it is not otherwise; the knower of truth is not distressed, for, the fruit being known, he crosses over.

Note on the text: Line 1 = CE 12.187.53a (Wikisource: पारज्ञस्तप्यते न तदन्यथा; CE: pārajñas tapyate na taran yathā; the page's footnote cites variants); line 2 is the CE star line 12.187.53b*0509_01 (na tu tapyati tattvajñaḥ phale jñāte taraty uta). The obscure first line is translated as printed.

Verse 64 (12.192.64)

एवं ये विदुराध्यात्मं केवलं ज्ञानमुत्तमम् ॥

evaṃ ye vidurādhyātmaṃ kevalaṃ jñānamuttamam

So also those who know adhyatma, the supreme and absolute knowledge -

Note on the text: A single line, labelled 12-192-64a on the page; it is CE 12.187.53c (evaṃ ye vidur adhyātmaṃ kaivalyaṃ jñānam uttamam; Wikisource has केवलं for kaivalyaṃ), the last line of the CE verse of which the previous Wikisource verse is the first two lines. The CE has no further line to restore; kept as a one-line verse, as on the page.

Verse 65 (12.192.65)

एतां बुद्ध्वा नरः सर्वां भूतानामागतिं गतिम् । अवेक्ष्य च शनैर्बुद्ध्या लभते शममुत्तमम् ॥

etāṃ buddhvā naraḥ sarvāṃ bhūtānāmāgatiṃ gatim | avekṣya ca śanairbuddhyā labhate śamamuttamam

A man who has understood all this, the coming and going of beings, and who considers it slowly with his intellect, attains the highest peace.

Note on the text: Corrected बुद्धा → बुद्ध्वा (misprint in Wikisource; broken conjunct; CE buddhvā). Wikisource's लभते शममुत्तमम् against the CE's labhate śaṃ paraṃ tataḥ is a recension variant, kept.

Verse 66 (12.192.66)

त्रिवर्गो यस्य विदितः प्रेक्ष्य तं स विमुच्यते । अन्वीक्ष्य मनसा युक्तस्तत्त्वदर्शी निरुत्सुकः ॥

trivargo yasya viditaḥ prekṣya taṃ sa vimucyate | anvīkṣya manasā yuktastattvadarśī nirutsukaḥ

One who has understood the three aims of life, and looks upon them, is freed; examining them with a composed mind, he sees the truth and is without eagerness.

Note on the text: Wikisource's प्रेक्ष्य तं स विमुच्यते against the CE's prāgjyotiḥ sa vimucyate is a recension variant, kept.

Verse 67 (12.192.67)

न चात्मा शक्यते द्रष्टुमिन्द्रियेषु विभागशः । तत्रतत्र विसृष्टेषु दुर्वार्येष्वकृतात्मभिः ॥

na cātmā śakyate draṣṭumindriyeṣu vibhāgaśaḥ | tatratatra visṛṣṭeṣu durvāryeṣvakṛtātmabhiḥ

The Self cannot be seen divided among the senses, when they are let loose here and there, hard to restrain for those whose selves are unmastered.

Note on the text: Wikisource's दुर्वार्येष्वकृतात्मभिः against the CE's durjayeṣv akṛtātmabhiḥ is a recension variant, kept.

Verse 68 (12.192.68)

एतद्बुद्ध्वा भवेद्बुद्धः किमन्यद्बुद्धिलक्षणम् । प्रतिगृह्य च निह्नोति ह्यन्यथा च प्रदृश्यते ॥

etadbuddhvā bhavedbuddhaḥ kimanyadbuddhilakṣaṇam | pratigṛhya ca nihnoti hyanyathā ca pradṛśyate

By understanding this one would be enlightened - what other mark of enlightenment is there? He takes in and then denies; he is seen otherwise.

Note on the text: Corrected एतद्बुद्धा → एतद्बुद्ध्वा (misprint in Wikisource; broken conjunct; CE buddhvā). Line 1 = CE 12.187.57a; line 2 is the CE star line 12.187.57b*0510_01 (pratigṛhya ca nihnoti hy anyathā ca pradṛśyate).

Verse 69 (12.192.69)

न सर्पति च यं प्राहुः सर्वत्र प्रतिहन्यते । धूमेन चाप्रसन्नोऽग्निर्यथाऽर्कं न प्रवर्तयेत् ॥

na sarpati ca yaṃ prāhuḥ sarvatra pratihanyate | dhūmena cāprasanno'gniryathā'rkaṃ na pravartayet

And of one of whom they say 'it does not move', it is obstructed everywhere; just as a fire dimmed by smoke would not set the sun in motion.

Note on the text: Not matched by the alignment: CE star passage 12.187.57b*0510_02-03 (na sarpati ca yaṃ prāhuḥ sarvatra pratihanyate / dhūmena cāprasanno 'gnir yathārkaṃ na pravartayet), not in the CE's constituted text.

Verse 70 (12.192.70)

धिष्ण्याधिपे प्रसन्ने तु स्थितिमेतां निरीक्षते । अतिदूराच्च सूक्ष्मत्वात्प्रस्थानं न प्रकाशते ॥

dhiṣṇyādhipe prasanne tu sthitimetāṃ nirīkṣate | atidūrācca sūkṣmatvātprasthānaṃ na prakāśate

When the lord of the seat is clear, he looks upon this state; because it is too distant and subtle, its departure is not manifest.

Note on the text: Corrected अतिक्षूराच्च → अतिदूराच्च (misprint in Wikisource; क्षू for दू, 'too cruel' makes no sense with सूक्ष्मत्वात्; CE atidūrāc ca). Not matched by the alignment: CE star passage 12.187.57b*0510_04-05 (dhiṣṇyādhipe prasanne tu sthitim etāṃ nirīkṣate / atidūrāc ca sūkṣmatvāt prasthānaṃ na prakāśate), not in the CE's constituted text.

Verse 71 (12.192.71)

प्रपद्य तच्छ्रुताह्वानि चिन्मयं स्वीकृतं विना । विज्ञाय तद्धि मन्यन्ते कृतकृत्या मनीषिणः ॥

prapadya tacchrutāhvāni cinmayaṃ svīkṛtaṃ vinā | vijñāya taddhi manyante kṛtakṛtyā manīṣiṇaḥ

Having taken refuge in the names heard in scripture, in what consists of consciousness, with nothing else accepted, and having realised that, the wise regard their task as done.

Note on the text: Corrected ह्नानि → ह्वानि (misprint in Wikisource; CE āhvāni). Line 1 is the CE star line 12.187.57b*0510_06 (prapadya tac chrutāhvāni cinmayaṃ svīkṛtaṃ vinā); line 2 = CE 12.187.57c.

Verse 72 (12.192.72)

न भवति विदुषां ततो भयं । यदविदुषां सुमहद्भयं भवेत् । न हि गतिरधिकास्ति कस्यचि । त्सति हि गुणे प्रवदन्त्यतुल्यताम् ॥

na bhavati viduṣāṃ tato bhayaṃ | yadaviduṣāṃ sumahadbhayaṃ bhavet | na hi gatiradhikāsti kasyaci | tsati hi guṇe pravadantyatulyatām

For the knowing there is no fear from that which is a very great fear for the unknowing. For no one is there a higher goal; when the quality is present, they proclaim incomparability.

Note on the text: Four lines, as on the page (labelled 12-192-72a-d); the page breaks line 3 mid-word (कस्यचि / त्सति), kept as printed.

Verse 73 (12.192.73)

यः करोत्यनभिसन्धिपूर्वकं । तच्च निर्णुदति यत्पुरा कृतम् । नाप्रियं तदुभयं कुतः प्रियं । तस्य तज्जनयतीह सर्वतः ॥

yaḥ karotyanabhisandhipūrvakaṃ | tacca nirṇudati yatpurā kṛtam | nāpriyaṃ tadubhayaṃ kutaḥ priyaṃ | tasya tajjanayatīha sarvataḥ

One who acts without prior intention also washes away what was done earlier. Neither of the two is disagreeable to him; and from where could anything agreeable come? Yet in this world it brings him that on every side.

Note on the text: Four lines, as on the page. Wikisource's last line (तस्य तज्जनयतीह सर्वतः) agrees with the CE star line 12.187.59d*0511_02 (tasya taj janayatīha sarvataḥ) rather than with CE 59c (tasya taj janayatīha kurvataḥ); recension variant, kept. The last sentence is elliptical in the Sanskrit and is translated as it stands.

Verse 74 (12.192.74)

लोक आतुरजनान्विराविणः । तत्तदेव बहु पश्य शोचतः । तत्र पश्य कुशलानशोचतो । ये विदुस्तदुभयं पदं सताम् ॥

loka āturajanānvirāviṇaḥ | tattadeva bahu paśya śocataḥ | tatra paśya kuśalānaśocato | ye vidustadubhayaṃ padaṃ satām

Look at the many afflicted people in the world, crying out and grieving over this and that. Among them look at the wise who do not grieve - those who know that pair as the abode of the good.

Note on the text: Restored from the critical edition (12.187.60): Wikisource prints only the last line of this verse (ये विदुस्तदुभयं पदं सताम्, labelled 12-192-74f on the page, i.e. a last line only). The first three lines (loka āturajanān virāviṇas / tat tad eva bahu paśya śocataḥ / tatra paśya kuśalān aśocato) are restored in Devanagari with the critical edition's words unchanged; line 4 is Wikisource's own (सताम्; CE: ye vidus tad ubhayaṃ padaṃ sadā). The page has no following text.