Mahabharata 12.301: ekādhikatriśatatamo'dhyāyaḥ

12.301.1

yājñavalkya uvāca |
pādāvadhyātmamityāhurbrāhmaṇāstattvadarśinaḥ |
gantavyamadhibhūtaṃ ca viṣṇustatrādhidaivatam || 1 ||

'Yajnavalkya said, Brahmanas conversant with the topics of enquiry speak of the two feet as Adhyatma, the act of walking as Adhibhuta, and Vishnu as Adhidaivatam (of those two limbs). The lower duct (anal canal) is Adhyatma; its function of throwing out the excreta is Adhibhuta, and Mitra (Surya) is the Adhidaivata (of that organ). The organ of generation is called Adhyatma. Its agreeable function is called Adhibhuta, and Prajapati is its Adhidaivata. The hands are Adhyatma; their function as represented by acts is Adhibhuta; and Indra is the Adhidaivata of those limbs. The organs of speech are Adhyatma; the words uttered by them are Adhibhuta; and Agni is their Adhidaivata. The eye is Adhyatma; vision or form is its Adhibhuta; and Surya is the Adhidaivata of that organ. The ear is Adhyatma; sound is Adhibhuta; and the points of the horizon are its Adhidaivata. The tongue is Adhyatma, taste is its Adhibhuta; and Water is its Adhidaivata. The sense of scent is Adhyatma; odour is its Adhibhuta; and Earth is its Adhidaivata. The skin is Adhyatma; touch is its Adhibhuta; and Wind is its Adhidaivata. Mind has been called Adhyatma; that with which the Mind is employed is Adhibhuta; and Chandramas is its Adhidaivata. Consciousness is Adhyatma; conviction in one's identity with Prakriti is its Adhibhuta; and Mahat or Buddhi is its Adhidaivata. Buddhi is Adhyatma; that which is to be understood is its Adhibhuta; and Kshetrajna is its Adhidaivata.

12.301.2

pāyuradhyātmamityāhuryathātattvārthadarśinaḥ |
visargamadhibhūtaṃ ca mitrastatrādhidaivatam || 2 ||

12.301.3

upastho'dhyātmamityāhuryathāyoganidarśanam |
adhibhūtaṃ tathānando daivataṃ ca prajāpatiḥ || 3 ||

12.301.4

hastāvadhyātmamityāhuryathāsāṃkhyanidarśanam |
kartavyamadhibhūtaṃ tu indrastatrādhidaivatam || 4 ||

12.301.5

vāgadhyātmamiti prāhuryathāśrutinidarśanam |
vaktavyamadhibhūtaṃ tu vahnistatrādhidaivatam || 5 ||

12.301.6

cakṣuradhyātmamityāhuryathāśrutinidarśanam |
rūpamatrādhibhūtaṃ tu sūryastatrādhidaivatam || 6 ||

12.301.7

śrotramadhyātmamityāhuryathāśrutinidarśanam |
śabdastatrādhibhūtaṃ tu diśastatrādhidaivatam || 7 ||

12.301.8

jihvāmadhyātmamityāhuryathātattvanidarśanam |
rasa evādhibhūtaṃ tu āpastatrādhidaivatam || 8 ||

12.301.9

ghrāṇamadhyātmamityāhuryathāśrutinidarśanam |
gandha evādhibhūtaṃ tu pṛthivī cādhidaivatam || 9 ||

12.301.10

tvagadhyātmamiti prāhustattvabuddhiviśāradāḥ |
sparśa evādhibhūtaṃ tu pavanaścādhidaivatam || 10 ||

12.301.11

mano'dhyātmamiti prāhuryathāśrutinidarśanam |
mantavyamadhibhūtaṃ tu candramāścādhidaivatam || 11 ||

12.301.12

ahaṃkārikamadhyātmamāhustattvanidarśanam |
abhimāno'dhibhūtaṃ tu bhavastatrādhidaivatam || 12 ||

12.301.13

buddhiradhyātmamityāhuryathāvedanidarśanam |
boddhavyamadhibhūtaṃ tu kṣetrajño'trādhidaivatam || 13 ||

12.301.14

eṣā te vyaktato rājanvibhūtiranuvarṇitā |
ādau madhye tathā cānte yathātattvena tattvavit || 14 ||

I have thus truly expounded to thee, O king, with its details taken individually, the puissance of the Supreme (in manifesting Himself in different forms) in the beginning, the middle, and the end, O thou that art fully conversant with the nature of the original topics or principles. Prakriti, cheerfully and of her own accord, as if for sport, O monarch, produces, by undergoing modifications herself, thousands and thousands of combinations of her original transformations called Gunahs. As men can light thousands of lamps from but a single lamp, after the same manner Prakriti, by modification, multiplies into thousands of existent objects the (three) attributes (of Sattwa and Rajas and Tamas) of Purusha. Patience, joy, prosperity, satisfaction, brightness of all faculties, happiness, purity, health, contentment, faith, liberality, compassion, forgiveness, firmness, benevolence, equanimity, truth, acquittance of obligations, mildness, modesty, calmness, external purity, simplicity, observance of obligatory practices, dispassionateness, fearlessness of heart, disregard for the appearance or otherwise of good and evil as also for past acts,--appropriation of objects only when obtained by gift, the absence of cupidity, regard for the interests of others, compassion for all creatures,--these have been said to be the qualities that attach to the attribute of Sattwa.

12.301.15

prakṛtirguṇānvikurute svacchandenātmakāmyayā |
krīḍārthaṃ tu mahārāja śataśo'tha sahasraśaḥ || 15 ||

12.301.16

yathā dīpasahasrāṇi dīpānmartyāḥ prakurvate |
prakṛtistathā vikurute puruṣasya guṇānbahūn || 16 ||

12.301.17

sattvamānanda udrekaḥ prītiḥ prākāśyameva ca |
sukhaṃ śuddhitvamārogyaṃ saṃtoṣaḥ śraddadhānatā || 17 ||

12.301.18

akārpaṇyamasaṃrambhaḥ kṣamā dhṛtirahiṃsatā |
samatā satyamānṛṇyaṃ mārdavaṃ hrīracāpalam || 18 ||

12.301.19

śaucamārjavamācāramalaulyaṃ hṛdyasaṃbhramaḥ |
iṣṭāniṣṭaviyogānāṃ kṛtānāmavikatthanam || 19 ||

12.301.20

dānena cānugrahaṇamaspṛhārthe parārthatā |
sarvabhūtadayā caiva sattvasyaite guṇāḥ smṛtāḥ || 20 ||

12.301.21

rajoguṇānāṃ saṃghāto rūpamaiśvaryavigrahe |
atyāśitvamakāruṇyaṃ sukhaduḥkhopasevanam || 21 ||

The tale of qualities attaching to the attribute of Rajas consists of pride of personal beauty, assertion of lordship, war, disclination to give, absence of compassion, enjoyment and enduring of happiness and misery, pleasure in speaking ill of others, indulgence in quarrels and disputes of every kind, arrogance, discourtesy, anxiety, indulgence in hostilities, sorrow, appropriation of what belongs to others, shamelessness, crookedness, disunions, roughness, lust, wrath, pride, assertion of superiority, malice, and calumny. These are said to spring from the attributes of Rajas. I shall now tell thee of that assemblage of qualities which springs from Tamas. They are stupefaction of judgment, obscuration of every faculty, darkness and blind darkness. By darkness is implied death, and by blind darkness is meant wrath. Besides these, the other indications of Tamas are greediness in respect of all kinds of food, ceaseless appetite for both food and drink, taking pleasure in scents and robes and sports and beds and seats and sleep during the day and calumny and all kinds of acts proceeding from heedlessness, taking pleasure, from ignorance (of purer sources of joy) in dancing and instrumental and vocal music, and aversion for every kind of religion. These, indeed, are the indications of Tamas--'"

12.301.22

parāpavādeṣu ratirvivādānāṃ ca sevanam |
ahaṃkārastvasatkāraścintā vairopasevanam || 22 ||

12.301.23

paritāpo'paharaṇaṃ hrīnāśo'nārjavaṃ tathā |
bhedaḥ paruṣatā caiva kāmakrodhau madastathā |
darpo dveṣo'tivādaśca ete proktā rajoguṇāḥ || 23 ||

12.301.24

tāmasānāṃ tu saṃghātaṃ pravakṣyāmyupadhāryatām |
moho'prakāśastāmisramandhatāmisrasaṃjñitam || 24 ||

12.301.25

maraṇaṃ cāndhatāmisraṃ tāmisraṃ krodha ucyate |
tamaso lakṣaṇānīha bhakṣāṇāmabhirocanam || 25 ||

12.301.26

bhojanānāmaparyāptistathā peyeṣvatṛptatā |
gandhavāso vihāreṣu śayaneṣvāsaneṣu ca || 26 ||

12.301.27

divāsvapne vivāde ca pramādeṣu ca vai ratiḥ |
nṛtyavāditragītānāmajñānācchraddadhānatā |
dveṣo dharmaviśeṣāṇāmete vai tāmasā guṇāḥ || 27 ||