Mahābhārata – Anuśīlana.in

nāhaṁ kāmān na saṁrambhān na dveṣān nārtha-kāraṇāt

nāhaṁ kāmān na saṁrambhān na dveṣān nārtha-kāraṇāt |
na hetuvādāl lobhād vā dharmaṁ jahyāṁ kathañcana ||
saṁprīti-bhojyāny annāni āpad-bhojyāni vā punaḥ |
na ca saṁprīyase rājan na cāpy āpad-gatā vayam ||
akasmād dviṣase rājañ janma-prabhṛti pāṇḍavān |
priyānuvartino bhrātṝn sarvaiḥ samuditān guṇaiḥ ||
akasmāc caiva pārthānāṁ dveṣaṇaṁ nopapadyate |
dharme sthitāḥ pāṇḍaveyāḥ kas tān kiṁ vaktum arhati ||
yas tān dveṣṭi sa māṁ dveṣṭi yas tān anu sa mām anu |
aikātmyaṁ māṁ gataṁ viddhi pāṇḍavair dharma-cāribhiḥ ||
kāma-krodhānuvartī hi yo mohād virurutsati |
guṇavantaṁ ca yo dveṣṭi tam āhuḥ puruṣādhamam ||
yaḥ kalyāṇa-guṇāñ jñātīn mohāl lobhād didṛkṣate |
so’jitātmājita-krodho na ciraṁ tiṣṭhati śriyām ||
atha yo guṇa-sampannān hṛdayasyāpriyān api |
priyeṇa kurute vaśyāṁś ciraṁ yaśasi tiṣṭhati ||
sarvam etan na bhoktavyam annaṁ duṣṭābhisaṁhitam |
kṣattur ekasya bhoktavyam iti me dhīyate matiḥ ||
(Mahābhārata: 5.89.24–32)

“Neither out of desire, nor out of anger, nor out of enmity, nor for the sake of wealth (artha), nor because of a dispute, nor out of greed shall I ever forsake dharma. Foods are to be eaten out of affection or to be eaten [when] in distress. Neither are you affectionate, O King, nor are we beset with distress [and thus we will not accept your offering of foods]. O King, without cause, you hate the Pāṇḍavas, your brothers, who, since birth, have been amiable, compliant, and endowed with all virtues. Furthermore, hatred of the Pāṇḍavas without cause is not right. Who can say what against them—the Pāṇḍavas—who are fixed in dharma? One who hates them hates me. One who is with them is with me. Know me to be possessed of oneness of heart with the Pāṇḍavas, who are adherent to dharma. They say one who, acquiescing to desire (kāma) and anger out of delusion, hates and contends with a person endowed with virtue is the lowest of human beings. One of uncontrolled mind and uncontrolled anger who out of delusion and greed wishes to see relatives endowed with auspicious qualities does not remain in prosperity for long. Alternately, one who with kindness captivates even those endowed with virtue who are not dear to one’s heart long remains in eminence. All this food beset with sin is not fit to be eaten. The lone kṣattṛ’s [food] is fit to be eaten—this my judgement determines [to be the right course of action].”

Read on →

aṣṭaitāny avrata-ghnāni āpo mūlaṁ phalaṁ payaḥ

aṣṭaitāny avrata-ghnāni āpo mūlaṁ phalaṁ payaḥ |
havir brāhmaṇa-kāmyā ca guror vacanemauṣadham ||
(Mahābhārata; Udyama-parva; cited in Hari-bhakti-vilāsa: 12.100)

“These eight are non-breakers of a rite (vrata): (1) water, (2) roots, (3) fruits, (4) milk, (5) ghee, (6) that which is a request of a brāhmaṇa [i.e., something one is requested by a brāhmaṇa to take], (7) that which is an instruction of the guru [i.e., something the guru has instructed one to take], and (8) medicine.”

Read on →

viprād dvi-ṣaḍ-‌guṇa-yutād aravinda-nābha-

viprād dvi-ṣaḍ-‌guṇa-yutād aravinda-nābha-
pādāravinda-vimukhāt śvapacaṁ variṣṭham |
manye tad-arpita-mano-vacanehitārtha-
prāṇaṁ punāti sa kulaṁ na tu bhūri-mānaḥ ||
(Śrīmad Bhāgavatam: 7.9.10; cited in Hari-bhakti-vilāsa: 10.192; Bhakti Sandarbha: 100; Caitanya-caritāmṛta: 2.20.59)

“[Prahlāda Mahārāja:] I consider a dog-cooker whose mind, words, actions, wealth, and life are dedicated to him [viz., Śrī Bhagavān] superior to a brāhmaṇa possessed of [all] twelve [brahminical] qualities who is averse to the lotus feet of he of lotus navel. He [i.e., a dog-cooker who is a bhakta of Śrī Bhagavān] purifies his family, whereas one of great pride does not.”

Read on →

ākṛṣyamāṇe vasane draupadyā cintitā hariḥ

ākṛṣyamāṇe vasane draupadyā cintitā hariḥ |
govinda dvārakā-vāsin kṛṣṇa gopī-jana-priya ||
kauravaiḥ paribhūtāṁ māṁ kiṁ na jānāsi keśava |
he nātha he ramānātha vrajanāthārti-nāśana |
kauravārṇava-magnāṁ mām uddharasva janārdana ||
kṛṣṇa kṛṣṇa mahāyogin viśvātman viśva-bhāvana |
prapannāṁ pāhi govinda kuru-madhye’vasīdatīm ||
ity anusmṛtya kṛṣṇaṁ sā hariṁ tribhuvaneśvaram |
prārudad duḥkhitā rājan mukham ācchādya bhāminī ||
yājñasenyā vacaḥ śrutvā kṛṣṇo gahvarito’bhavat |
tyaktvā śayyāsanaṁ padbhyāṁ kṛpāluḥ kṛpayābhyagāt ||
kṛṣṇaṁ ca viṣṇuṁ ca hariṁ naraṁ ca
trāṇāya vikrośati yājñasenī |
tatas tu dharmo’ntarito mahātmā
samāvṛṇod vai vividhaiḥ suvastraiḥ ||
ākṛṣyamāṇe vasane draupadyās tu viśāṁpate |
tad-rūpaṁ aparaṁ vastraṁ prādurāsīd anekaśāḥ ||
nānā-rāga-virāgāṇi vasanān yatha vai prabho |
prādurbhavanti śataśo dharmasya paripālanāt ||
tato halahalā-śabdas tatrāsīd ghora-nihsvanaḥ |
tad-adbhutatamaṁ loke vīkṣya sarve mahībhṛtaḥ |
śaśaṁsur draupadīṁ tatra kutsanto dhṛtarāṣṭrajam ||
(Mahābhārata: 2.68.41–49)

“Hari was thought of by Draupadī as her cloth was being pulled [off of her body by Duḥśāsana on the order of Duryodhana], ‘O Govinda! O Resident of Dvārakā! O Kṛṣṇa! O Beloved of the gopīs! Do you not know I am being humiliated by the Kauravas. O Keśava! O Lord! O Lord of Lakṣmī! O Lord of Vraja! O Destroyer of distress! Save I who am drowning in the ocean of the Kauravas! O Janārdana! O Kṛṣṇa! O Kṛṣṇa! O Supreme Yogī! O Soul of the world! O Origin of the world! Please protect I who have taken shelter [in you] and am coming undone in the midst of the Kurus, O Govinda!’ In this way constantly remembering Kṛṣṇa, Hari, the Lord of the three worlds, this beautiful woman, distressed, cried aloud, covering her face, O king. Hearing the words of Yājñasenī [i.e., Draupadī], Kṛṣṇa became absorbed. Leaving his couch and seat, the Compassion One compassionately came [there] on foot. Yājñasenī cried out to Kṛṣṇa, to Viṣṇu, to Hari, to Nara, for deliverance. Then, concealed [from view], Dharma, the Supreme Self, indeed completely covered [her] with various excellent clothes. As Draupadī’s cloth was being pulled, O king, another similar cloth appeared many times. As clothes of various colors and tones appeared by the hundreds on account of [Draupadī’s] apt observance of dharma, so the sound of applause—an awe-inspiring reverberation—[also] arose there. Seeing this paramount wonder in the world [i.e., seeing that Draupadī was miraculously protected from being disrobed], all the kings there praised Draupadī and reproached the son of Dhṛtarāṣṭra [i.e., Duryodhana].”

Read on →

tatra saṁsāra-cakrasya mokṣo jñānena dṛśyate

tatra saṁsāra-cakrasya mokṣo jñānena dṛśyate |
ādhyātma-tattva-vijñānaṁ jñānam ity abhidhīyate ||
(Mahābhārata: 13.243.22)

“In that regard, mokṣa is observed [to occur] through knowledge of the wheel of saṁsāra. Refined knowledge of the nature of the higher self is known as ‘knowledge’ (jñānam).”

Read on →

nivṛttiḥ paramo dharmo nivṛttiḥ paramaṁ sukham

nivṛttiḥ paramo dharmo nivṛttiḥ paramaṁ sukham |
manasā vinivṛttānāṁ dharmasya nicayo mahān ||
manaḥ-pūrvāgamā dharmā adharmāś ca na saṁśayaḥ |
manasā badhyate cāpi mucyate cāpi mānavaḥ ||
nigṛhīte bhavet svargo visṛṣṭe narako dhruvaḥ |
(Mahābhārata: 13.213.41–43)

“Desistance (nivṛtti) is the ultimate dharma. Desistance is the ultimate happiness. Those have amply desisted by mind have a vast accumulation of dharma. Dharma and adharma are of prior appearance in the mind [i.e., dharma and adharma first arise in the mind and then manifest in the form of action]. There is no doubt [of this]. A human being is bound and also liberated by means of the mind. When [the mind is] controlled, Svarga shall manifest, and when released [i.e., left uncontrolled], Naraka is certain.”

Read on →

yasmin yasmiṁs tu viṣaye yo yo yāti viniścayam

yasmin yasmiṁs tu viṣaye yo yo yāti viniścayam |
sa tam evābhijānāti nānyaṁ bharata-sattama ||
yathā yathā ca paryeti loka-tantram asāravat |
tathā tathā virāgo’tra jāyate nātra saṁśayaḥ ||
evaṁ vyavasite loke bahu-doṣe yudhiṣṭhira |
ātma-mokṣa-nimittaṁ vai yateta matimān naraḥ ||
(Mahābhārata: 12.175.3–5)

“Whatever firm resolve one acquires in regard to whatever object—that alone one understands [to be truly beneficial], and not anything else, O best of the Bharatas. As far as one maturely recognizes [i.e., deliberates upon and thereby understands] the intrinsic nature of the world to be essenceless, so far detachment towards it arises. Of this there is no doubt. When the world is thus determined to be possessed of numerous defects, O Yudhiṣṭhra, an intelligent person shall certainly endeavor for the sake of liberation of the self.”

Read on →

lobha-moha-samāpannaṁ na daivaṁ trāyate naram

lobha-moha-samāpannaṁ na daivaṁ trāyate naram ||
yathāgniḥ pavanoddhūtaḥ sūkṣmo’pi bhavate mahān |
tathā karma-samāyuktaṁ daivaṁ sādhu vivardhate ||
yathā taila-kṣayād dīpaḥ pramlānim upagacchati |
tathā karma-kṣayād daivaṁ pramlānim upagacchati ||
(Mahābhārata: 13.6.42–44)

“Destiny does not save a person afflicted with greed and delusion. As even a small fire stoked by the wind becomes large, so destiny supported by karma greatly increases. As a lamp becomes extinguished as a result of the diminution of oil, so destiny becomes extinguished as a result of the diminution of karma.”

Read on →

aprākṛte tu paroḍha-ramaṇī-ratir eva sarvottamatayā bhūyasī

aprākṛte tu paroḍha-ramaṇī-ratir eva sarvottamatayā bhūyasī śrūyate, na tasyā anaucitya-pravartitattvam alaukikatva-siddher bhūṣaṇam eva na tu dūṣaṇam iti nyāyāt, tarkāgocaratvāc ca, tathā ca ‘alaukikāś ca ye bhāvā na tāṁs tarkeṇa yojayet’ iti ca | vraja-vadhūnāṁ kṛṣṇaikatāna-mānasatvena sva-pati-niṣṭhatvābhāvāt teṣāṁ ca māyā-kalita-tac-chāyānuśīlanena tad-aṅga-saṅgamāt, pratyuta kevalānurāga-mātropādhitayā ceto-rañjakatāyāḥ śuddhatvam eva |
(Alaṅkāra-kaustubha: 5.13)

“In the case of the supramundane [i.e., supramundane rasa], however, love (rati) for a woman married to another is heard to be greater [than love for a wife] on account of [its] being the most excellent of all [types of love]. It’s not being prompted by impropriety is (1) because of the principle that its accomplishment on the basis of otherworldliness is verily an ornament and not rather a fault, (2) because of [its] being beyond the scope of argument (tarka), and (3) because [it is said in Mahābhārata], ‘Do not assess otherworldly states of being [e.g., such otherworldly love] with argumentation;’ on the contrary the veritable purity of that delighter of the heart [i.e., of that supramundane love (rait) which Kṛṣṇa has for a woman married to another] on account of [its] having an adjunct only of pure loving desire (anurāga) is (1) because of the ladies of Vraja’s absence of having attachment to their own husbands by virtue of [their] being of one-pointed mind upon Kṛṣṇa and (2) because of their [i.e., the gopīs’] contact with their [i.e., those husbands’] bodies [having occurred only] by means of lying with a shadow form of themselves fabricated by māyā.”

Read on →

naiṣa jñānavatā śakyas tapasā naiva cejyayā

naiṣa jñānavatā śakyas tapasā naiva cejyayā |
saṁprāptum indriyāṇāṁ tu saṁyamenaiva śakyate ||
bāhye cābhyantare caiva karmaṇi manasi sthitaḥ |
nirmalī-kurute buddhyā so’mutrānantyam aśnute ||
yathā hiraṇyakartā vai rūpyam agnau viśodhayet |
bahuśo’tiprayatnena mahatātma-kṛtena ha ||
tadvaj jāti-śatair jīvaḥ śudhyate’nena karmaṇā |
yatnena mahatā caivāpy eka-jātau viśudhyate ||
līlayālpaṁ yathā gātrāt pramṛjyād ātmano rajaḥ |
bahu-yatnena mahatā doṣa-nirharanaṁ tathā ||
(Mahābhārata: Śānti-parva, 280.9–14)

“He [i.e., Śrī Bhagavān] is attainable neither by possessing knowledge (jñāna), nor by austerity (tapas), nor by sacrifice. He is able to be attained in full, rather, only by control of the senses. Remaining steadfast in the mind in the midst of external and internal acts [i.e., perseveringly engaging in external acts that are means of purifying the mind, such as sacrifices and austerities, and internal acts that are means of purifying the mind, such as non-attachment and meditation], one purifies [the mind] by means of the intellect (buddhi) and in the hereafter tastes the Infinite [i.e., attains mokṣa and experiences Śrī Bhagavān]. As a goldsmith should highly purify wrought gold with persevering effort performed repeatedly indeed by he himself, so a jīva is purified by these acts over the course of hundreds of births, and someone may indeed be highly purified in one birth as a result of great effort. As one should sportively wipe a small amount of dust away from the body [before it creates a difficult to remove stain], so the complete removal of faults [from the mind] should be accomplished with great persevering effort [lest those faults become even more deeply ingrained in the psyche].”

Read on →