Are we alone after all? – Mahabharata Shanti Parva
28 Sep 2018
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What should we learn from this Shlok?
Isn’t this true? We meet, we walk together for a while, and finally, we go on our separate paths. Hasn’t that been true for everyone that you met in your entire life? Even the best of best friends from childhood, who at the time felt inseparable, somehow feel strangers now. That’s the gist of this Shlok from Mahabharata Shanti Parva.
This world is like a big ocean and you are like a wooden log. The trail of the path you’ve taken is always unique. At times, you may feel like you have someone with you who is part of your journey, be it your wife, husband or siblings. The truth is no one ever lasts. And that’s what the learning from this Shlok is. You can download the sanskrit version of Chapter 12 of Mahabharata on Sanskritdocuments.org
Source: Mahabharata Shanti Parva 12.28.36
यथा काष्ठं च काष्ठं च समेयातां महोदधौ।
समेत्य च व्यतीयातां तद्वत् भूतः समागमः॥
Transliteration:
yathā kāṣṭhaṃ ca kāṣṭhaṃ ca sameyātāṃ mahodadhau।
sametya ca vyatīyātāṃ tadvat bhūtaḥ samāgamaḥ॥
Hindi Translation:
जिस प्रकार लकड़ी के दो लठ्ठ समुद्र में तैरते हुए एक साथ हो जाते हैं तथा कालांतर में अलग हो जाते हैं।
उसी प्रकार प्राणी संसार सागर में मिलते हैं और बिछड़ जाते हैं।
English Translation:
As two logs of wood floating on the great ocean, come together and are again (when the time comes) separated, even so, creatures come together and are again (when the time comes) separated.
यथा काष्ठं च काष्ठं च समेयातां महोदधौ।
समेत्य च व्यतीयातां तद्वत् भूतः समागमः॥
Transliteration:
yathā kāṣṭhaṃ ca kāṣṭhaṃ ca sameyātāṃ mahodadhau।
sametya ca vyatīyātāṃ tadvat bhūtaḥ samāgamaḥ॥
Hindi Translation:
जिस प्रकार लकड़ी के दो लठ्ठ समुद्र में तैरते हुए एक साथ हो जाते हैं तथा कालांतर में अलग हो जाते हैं।
उसी प्रकार प्राणी संसार सागर में मिलते हैं और बिछड़ जाते हैं।
English Translation:
As two logs of wood floating on the great ocean, come together and are again (when the time comes) separated, even so, creatures come together and are again (when the time comes) separated.
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The realised person is aware that being karanam (and not karyam) one is ekam, sara, nityam and satyam. One is not subject to sajitiya bheda, vijatiya bheda or swagata bheda. One is ajati, ananta and sarvavyapti; one is anidam chaitanya. One has transcended jivatma bhava, brahmatva bhava and sarvatma bhava. There is no “other”.