12.185
भृगुरुवाच॥
bhṛguruvāca॥
[भृगुः (bhṛguḥ) - Bhṛgu; (name of a sage); उवाच (uvāca) - said; spoke;]
(Bhṛgu said;)
Bhṛgu said.
वानप्रस्थाः खलु ऋषिधर्ममनुसरन्तः पुण्यानि तीर्थानि नदीप्रस्रवणानि सुविविक्तेष्वरण्येषु मृगमहिषवराहसृमरगजाकीर्णेषु तपस्यन्तोऽनुसञ्चरन्ति। त्यक्तग्राम्यवस्त्राहारोपभोगा वन्यौषधिमूलफलपर्णपरिमितविचित्रनियताहाराः स्थानासनिनो भूमिपाषाणसिकताशर्करावालुकाभस्मशायिनः काशकुशचर्मवल्कलसंवृताङ्गाः केशश्मश्रुनखरोमधारिणो नियतकालोपस्पर्शना अस्कन्नहोमबलिकालानुष्ठायिनः समित्कुशकुसुमोपहारहोमार्जनलब्धविश्रामाः शीतोष्णपवननिष्टप्तविभिन्नसर्वत्वचो विविधनियमयोगचर्याविहितधर्मानुष्ठानहृतमांसशोणितास्त्वगस्थिभूता धृतिपराः सत्त्वयोगाच्छरीराण्युद्वहन्ति ॥१२-१८५-१॥
vānaprasthāḥ khalu ṛṣidharmamanusarantaḥ puṇyāni tīrthāni nadīprasravaṇāni suvivikṭeṣvaraṇyeṣu mṛgamahiṣavarāhasṛmaragajākiṛṇeṣu tapasyanto'nusañcaranti. tyaktagrāmyavastrāhāropabhogā vanyaauṣadhīmūlaphalaparṇaparimitavicittraniyatāhārāḥ sthānāsanino bhūmipāṣāṇasikatāśarkarāvālukābhasmaśāyinaḥ kāśakuśacarmavalkalasaṃvṛtāṅgāḥ keśaśmaśrunakharomadhāriṇo niyatakālōpasparśanā askannahomabalikālānuṣṭhāyinaḥ samitkuśakusumopahārahomārjanalabdhaviśrāmāḥ śītoṣṇapavananiṣṭaptavibhinnasarvatvaco vividhaniyamayogacaryāvihitadharmānuṣṭhānahṛtamāṃsaśoṇitāsthvag-asthibhūtā dhṛtiparāḥ sattvayogāccharīrāṇyudvahanti ॥12-185-1॥
[वानप्रस्थाः (vānaprasthāḥ) - forest-dwellers; खलु (khalu) - indeed; ऋषिधर्मम् (ṛṣidharmam) - the sage's duty; अनुसरन्तः (anusarantaḥ) - following; पुण्यानि (puṇyāni) - holy; तीर्थानि (tīrthāni) - fords; नदीप्रस्रवणानि (nadīprasravaṇāni) - river-springs; सुविविक्तेषु (suvivikṭeṣu) - in very solitary; अरण्येषु (araṇyeṣu) - forests; मृगमहिषवराहसृमरगजाकीर्णेषु (mṛgamahiṣavarāhasṛmaragajākiṛṇeṣu) - filled with deer, buffalo, boar, antelope, elephants; तपस्यन्तः (tapasyantaḥ) - practicing austerities; अनुसञ्चरन्ति (anusañcaranti) - move about; त्यक्त (tyakta) - abandoned; ग्राम्य (grāmya) - worldly; वस्त्र (vastra) - clothes; आहार (āhāra) - food; उपभोगा (upabhogā) - enjoyments; वन्य (vanya) - of the forest; औषधि (auṣadhi) - herbs; मूल (mūla) - roots; फल (phala) - fruits; पर्ण (parṇa) - leaves; परिमित (parimita) - limited; विचित्र (vicitra) - varied; नियत (niyata) - regulated; आहाराः (āhārāḥ) - foods; स्थानासनिनः (sthānāsaninaḥ) - sitting in fixed places; भूमि (bhūmi) - earth; पाषाण (pāṣāṇa) - stone; सिकता (sikatā) - sand; शर्करा (śarkarā) - gravel; वालुका (vālukā) - fine sand; भस्म (bhasma) - ashes; शायिनः (śāyinaḥ) - lying; काश (kāśa) - kāśa grass; कुश (kuśa) - kuśa grass; चर्म (carma) - skin; वल्कल (valkala) - bark; संवृताङ्गाः (saṃvṛtāṅgāḥ) - covered in limbs; केश (keśa) - hair; श्मश्रु (śmaśru) - beard; नख (nakha) - nails; रोम (roma) - body hair; धारिणः (dhāriṇaḥ) - bearing; नियतकाल (niyatakāla) - at fixed times; उपस्पर्शनाः (upasparśanāḥ) - touching; अस्कन्न (askanna) - uninterrupted; होम (homa) - sacrificial fire; बलि (bali) - offering; काल (kāla) - time; अनुष्ठायिनः (anuṣṭhāyinaḥ) - performing; समित्कुशकुसुमोपहार (samitkuśakusumopahāra) - offering of twigs, kuśa grass, flowers; होमार्जन (homārjana) - cleaning for sacrifice; लब्ध (labdha) - obtained; विश्रामाः (viśrāmāḥ) - rest; शीत (śīta) - cold; उष्ण (uṣṇa) - heat; पवन (pavana) - wind; निष्टप्त (niṣṭapta) - scorched; विभिन्न (vibhinna) - split; सर्व (sarva) - all; त्वचः (tvacaḥ) - skin; विविध (vividh) - various; नियम (niyama) - rules; योगचर्या (yogacaryā) - yogic practices; विहित (vihita) - prescribed; धर्म (dharma) - duties; अनुष्ठान (anuṣṭhāna) - performance; हृत (hṛta) - taken away; मांस (māṃsa) - flesh; शोणित (śoṇita) - blood; अस्ति (asthi) - bone; भूताः (bhūtāḥ) - become; धृतिपराः (dhṛtiparāḥ) - steadfast in fortitude; सत्त्वयोगात् (sattvayogāt) - by union with sattva; शरीराणि (śarīrāṇi) - bodies; उद्वहन्ति (udvahanti) - bear;]
(Forest-dwellers indeed, following the sage's duty, move about practicing austerities at holy fords, river-springs, in very solitary forests filled with deer, buffalo, boar, antelope, elephants. Having abandoned worldly clothes, food, enjoyments, they partake of limited, varied, regulated foods of forest herbs, roots, fruits, leaves. Sitting in fixed places, lying on earth, stone, sand, gravel, fine sand, ashes, covered in limbs with kāśa grass, kuśa grass, skin, bark, bearing hair, beard, nails, body hair, touching at fixed times, performing uninterrupted sacrificial fire and offering rites, obtaining rest by offering twigs, kuśa grass, flowers, cleaning for sacrifice. Their entire skin is split, scorched by cold, heat, wind; their flesh and blood taken away by various rules, yogic practices, prescribed duties, performance, they become bone. Steadfast in fortitude, by union with sattva, they bear their bodies.)
Forest-dwellers, indeed, following the duties of sages, wander practicing austerities at holy fords and river-springs, in solitary forests filled with deer, buffalo, boar, antelope, and elephants. Having renounced worldly clothes, food, and enjoyments, they subsist on limited and regulated foods of forest herbs, roots, fruits, and leaves. They sit in fixed places, lie on earth, stone, sand, gravel, fine sand, or ashes, their bodies covered with kāśa grass, kuśa grass, skin, or bark, bearing hair, beard, nails, and body hair. At fixed times they perform ritual touchings, uninterrupted sacrificial fires and offerings, and rest after offering twigs, kuśa grass, and flowers, and cleaning for sacrifice. Their skin, scorched and split by cold, heat, and wind, is worn away by various rules, yogic practices, and prescribed duties, so that their flesh and blood are gone and only bone remains. Steadfast in fortitude, by union with sattva, they bear their bodies.
यस्त्वेतां नियतश्चर्यां ब्रह्मर्षिविहितां चरेत्। स दहेदग्निवद्दोषाञ्जयेल्लोकांश्च दुर्जयान् ॥१२-१८५-२॥
yastvetāṃ niyataścaryāṃ brahmarṣivihitāṃ caret। sa dahedagnivaddoṣāñjayellokāṃśca durjayān ॥12-185-2॥
[यः (yaḥ) - who; तु (tu) - but; एताम् (etām) - this; नियत-चर्याम् (niyata-caryām) - regulated-conduct; ब्रह्मर्षि-विहिताम् (brahmarṣi-vihitām) - established-by-brahmarṣis; चरेत् (caret) - should-practice; सः (saḥ) - he; दहेत् (dahet) - should-burn; अग्निवत् (agnivat) - like-fire; दोषान् (doṣān) - faults; जयेत् (jayet) - should-conquer; लोकान् (lokān) - worlds; च (ca) - and; दुर्जयान् (durjayān) - difficult-to-conquer;]
(Who but this regulated conduct established by the brahmarṣis should practice, he should burn faults like fire, and should conquer worlds difficult to conquer.)
But whoever practices this regulated conduct established by the brahmarṣis, he burns away faults like fire and conquers even those worlds that are difficult to conquer.
परिव्राजकानां पुनराचारस्तद्यथा। विमुच्याग्निधनकलत्रपरिबर्हसङ्गानात्मनः स्नेहपाशानवधूय परिव्रजन्ति समलोष्टाश्मकाञ्चनास्त्रिवर्गप्रवृत्तेष्वारम्भेष्वसक्तबुद्धयोऽरिमित्रोदासीनेषु तुल्यवृत्तयः स्थावरजरायुजाण्डजस्वेदजोद्भिज्जानां भूतानां वाङ्मनःकर्मभिरनभिद्रोहिणोऽनिकेताः पर्वतपुलिनवृक्षमूलदेवतायतनान्यनुचरन्तो वासार्थमुपेयुर्नगरं ग्रामं वा नगरे पञ्चरात्रिका ग्रामैकरात्रिकाः। प्रविश्य च प्राणधारणमात्रार्थं द्विजातीनां भवनान्यसङ्कीर्णकर्मणामुपतिष्ठेयुः पात्रपतितायाचितभैक्षाः कामक्रोधदर्पमोहलोभकार्पण्यदम्भपरिवादाभिमानहिंसानिवृत्ता इति ॥१२-१८५-३॥
parivrājakānāṃ punarācārastadyathā। vimucyāgnidhanakalatraparibarhasaṅgānātmanaḥ snehapāśānavadhūya parivrajanti samaloṣṭāśmakāñcanāstrivargapravṛtteṣvārambheṣvasaktabuddhayo'rimitrodāsīneṣu tulyavṛttayaḥ sthāvarajarāyujāṇḍajasvedajodbhijjānāṃ bhūtānāṃ vāṅmanaḥkarmabhir anabhidrohiṇo'niketāḥ parvatapulinavṛkṣamūladevatāyatanānyanucaranto vāsārtham upeyur nagaraṃ grāmaṃ vā nagare pañcarātrikā grāmaikarātrikāḥ। praviśya ca prāṇadhāraṇamātrārthaṃ dvijātīnāṃ bhavanānyasaṅkīrṇakarmaṇām upatiṣṭheyuḥ pātrapatitāyācitabhaiṣkāḥ kāmakrodhadarpamohalobhakārpaṇyadambhaparivādābhimānahinsānivṛttā iti॥12-185-3॥
[परिव्राजकानाम् (parivrājakānām) - of wandering ascetics; पुनः (punaḥ) - again; आचारः (ācāraḥ) - conduct; तद्यथा (tadyathā) - as follows; विमुच्य (vimucya) - having abandoned; अग्नि (agni) - fire; धन (dhana) - wealth; कलत्र (kalatra) - wife; परिबर्ह (paribarha) - household goods; सङ्गान् (saṅgān) - attachments; आत्मनः (ātmanaḥ) - of oneself; स्नेहपाशान् (snehapāśān) - bonds of affection; अवधूय (avadhūya) - having cast off; परिव्रजन्ति (parivrajanti) - they wander; सम (sama) - equal; लोष्ट (loṣṭa) - clod; अश्म (aśma) - stone; काञ्चन (kāñcana) - gold; त्रिवर्ग (trivarga) - three aims of life; प्रवृत्तेषु (pravṛtteṣu) - in undertakings; आरम्भेषु (ārambheṣu) - in beginnings; असक्तबुद्धयः (asaktabuddhayaḥ) - with unattached minds; अरिमित्रोदासीनेषु (arimitrodāsīneṣu) - towards enemy, friend, and neutral; तुल्यवृत्तयः (tulyavṛttayaḥ) - equal in conduct; स्थावर (sthāvara) - immobile; जरायुज (jarāyuj) - born from womb; अण्डज (aṇḍaja) - born from egg; स्वेदज (svedaja) - born from sweat; उद्भिज्ज (udbhijja) - sprouting; भूतानाम् (bhūtānām) - of beings; वाङ्मनःकर्मभिः (vāṅmanaḥkarmabhiḥ) - by speech, mind, and actions; अनभिद्रोहिणः (anabhidrohiṇaḥ) - not harming; अनिकेताः (aniketāḥ) - homeless; पर्वत (parvata) - mountain; पुलिन (pulina) - sandbank; वृक्षमूल (vṛkṣamūla) - tree roots; देवतायतनानि (devatāyatanāni) - shrines of deities; अनुचरन्तः (anucarantaḥ) - wandering; वासार्थम् (vāsārtham) - for the sake of dwelling; उपेयुः (upeyuḥ) - they may approach; नगरम् (nagaraṃ) - city; ग्रामम् (grāmam) - village; वा (vā) - or; नगरे (nagare) - in the city; पञ्चरात्रिकाः (pañcarātrikāḥ) - staying five nights; ग्रामैक (grāmaika) - one village; रात्रिकाः (rātrikāḥ) - one night; प्रविश्य (praviśya) - having entered; च (ca) - and; प्राणधारणमात्रार्थम् (prāṇadhāraṇamātrārtham) - only for sustaining life; द्विजातीनाम् (dvijātīnām) - of the twice-born; भवनानि (bhavanāni) - houses; असङ्कीर्णकर्मणाम् (asaṅkīrṇakarmaṇām) - of those not engaged in mixed actions; उपतिष्ठेयुः (upatiṣṭheyuḥ) - they may approach; पात्रपतित (pātrapatita) - fallen into the vessel; याचित (yācita) - begged; भैक्षाः (bhaiṣkāḥ) - alms; काम (kāma) - desire; क्रोध (krodha) - anger; दर्प (darpa) - pride; मोह (moha) - delusion; लोभ (lobha) - greed; कार्पण्य (kārpaṇya) - miserliness; दम्भ (dambha) - hypocrisy; परिवाद (parivāda) - slander; अभिमान (abhimāna) - arrogance; हिंसा (hiṃsā) - violence; निवृत्ताः (nivṛttāḥ) - turned away; इति (iti) - thus;]
(The conduct of wandering ascetics is as follows: Having abandoned fire, wealth, wife, household goods, and attachments, having cast off the bonds of affection from oneself, they wander, being equal towards clod, stone, and gold, with unattached minds in undertakings related to the three aims of life, equal in conduct towards enemy, friend, and neutral. Not harming beings born from womb, egg, sweat, or sprouting, by speech, mind, or actions, homeless, wandering among mountains, sandbanks, tree roots, and shrines of deities, for the sake of dwelling they may approach a city or village, staying five nights in a city or one night in a village. Having entered, only for sustaining life, they may approach the houses of the twice-born who are not engaged in mixed actions, accepting alms that have fallen into the vessel or have been begged, having turned away from desire, anger, pride, delusion, greed, miserliness, hypocrisy, slander, arrogance, and violence. Thus.)
The conduct of wandering ascetics is as follows: They abandon fire, wealth, wife, household goods, and all attachments, casting off the bonds of affection. They wander, remaining equal towards clod, stone, and gold, with unattached minds in all undertakings, and behave equally towards enemy, friend, and neutral. They do not harm any beings—whether born from womb, egg, sweat, or sprouting—by speech, mind, or actions. Homeless, they wander among mountains, sandbanks, tree roots, and shrines of deities, and for the sake of shelter, may approach a city or village, staying five nights in a city or one night in a village. Entering only to sustain life, they approach the houses of the twice-born who are not engaged in mixed actions, accepting alms that have fallen into the vessel or have been begged, having renounced desire, anger, pride, delusion, greed, miserliness, hypocrisy, slander, arrogance, and violence. Thus.
भवति चात्र श्लोकः अभयं सर्वभूतेभ्यो दत्त्वा चरति यो मुनिः। न तस्य सर्वभूतेभ्यो भयमुत्पद्यते क्वचित् ॥१२-१८५-४॥
bhavati cātra ślokaḥ abhayaṃ sarvabhūtebhyo dattvā carati yo muniḥ। na tasya sarvabhūtebhyo bhayam utpadyate kvacit ॥12-185-4॥
[भवति (bhavati) - becomes; arises; च (ca) - and; अत्र (atra) - here; श्लोकः (ślokaḥ) - verse; अभयम् (abhayam) - fearlessness; सर्वभूतेभ्यः (sarvabhūtebhyaḥ) - to all beings; दत्त्वा (dattvā) - having given; चरति (carati) - moves; lives; यः (yaḥ) - who; मुनिः (muniḥ) - sage; न (na) - not; तस्य (tasya) - to him; सर्वभूतेभ्यः (sarvabhūtebhyaḥ) - from all beings; भयम् (bhayam) - fear; उत्पद्यते (utpadyate) - arises; क्वचित् (kvacit) - anywhere;]
(Here is a verse: Having given fearlessness to all beings, the sage who moves about—fear does not arise to him from all beings anywhere.)
Here is a verse: The sage who grants fearlessness to all beings moves about; from all beings, no fear arises to him anywhere.
कृत्वाग्निहोत्रं स्वशरीरसंस्थं; शारीरमग्निं स्वमुखे जुहोति। यो भैक्षचर्योपगतैर्हविर्भि; श्चिताग्निनां स व्यतियाति लोकान् ॥१२-१८५-५॥
kṛtvāgnihotraṃ svaśarīrasaṃsthaṃ; śārīramagniṃ svamukhe juhoti. yo bhaikṣacaryopagatairhavirbhiḥ; citāgnināṃ sa vyatiyāti lokān ॥12-185-5॥
[कृत्वा (kṛtvā) - having performed; (from kṛ, to do, with absolutive suffix -tvā); अग्निहोत्रं (agnihotram) - Agnihotra (sacrificial fire); स्वशरीरसंस्थं (svaśarīrasaṃstham) - situated in one's own body; (sva: own; śarīra: body; saṃstha: abiding in); शारीरम् (śārīram) - bodily; (relating to the body); अग्निं (agniṃ) - fire; (accusative singular of agni); स्वमुखे (svamukhe) - in one's own mouth; (sva: own; mukhe: in mouth); जुहोति (juhoti) - offers; (from hu, to offer/perform oblation); यः (yaḥ) - who; (relative pronoun); भैक्षचर्योपगतैः (bhaikṣacaryopagataiḥ) - obtained by the practice of begging; (bhaikṣa: alms; car ya: practice; upagata: obtained; instrumental plural); हविर्भिः (havirbhiḥ) - with offerings; (havis: oblation; instrumental plural); चिताग्निनां (citāgninām) - of the funeral fires; (citā: funeral pyre; agni: fire; genitive plural); सः (saḥ) - he; (demonstrative pronoun); व्यतियाति (vyatiyāti) - passes beyond; (from vi-ati-yā, to go beyond); लोकान् (lokān) - worlds; (accusative plural of loka);]
(Having performed Agnihotra situated in one's own body, he offers the bodily fire in his own mouth. He who, with offerings obtained by the practice of begging, passes beyond the worlds of the funeral fires.)
Having performed the Agnihotra within his own body, offering the bodily fire in his own mouth, he who uses offerings gained through alms surpasses the worlds of the funeral pyres.
मोक्षाश्रमं यः कुरुते यथोक्तं; शुचिः सुसङ्कल्पितबुद्धियुक्तः। अनिन्धनं ज्योतिरिव प्रशान्तं; स ब्रह्मलोकं श्रयते द्विजातिः ॥१२-१८५-६॥
mokṣāśramaṃ yaḥ kurute yathoktaṃ; śuciḥ susaṅkalpitabuddhiyuktaḥ. anindhanaṃ jyotiriva praśāntaṃ; sa brahmalokaṃ śrayate dvijātiḥ ॥12-185-6॥
[मोक्षाश्रमं (mokṣāśramam) - abode of liberation; यः (yaḥ) - who; कुरुते (kurute) - does; यथोक्तं (yathoktam) - as stated; शुचिः (śuciḥ) - pure; सुसङ्कल्पितबुद्धियुक्तः (susaṅkalpitabuddhiyuktaḥ) - endowed with well-determined intellect; अनिन्धनं (anindhanam) - without fuel; ज्योतिरिव (jyotiriva) - like a flame; प्रशान्तं (praśāntam) - completely tranquil; स (sa) - he; ब्रह्मलोकं (brahmalokam) - the world of Brahman; श्रयते (śrayate) - attains; द्विजातिः (dvijātiḥ) - the twice-born;]
(Who does the abode of liberation as stated, pure, endowed with well-determined intellect, without fuel like a flame, completely tranquil, he, the twice-born, attains the world of Brahman.)
He who establishes the abode of liberation as instructed, who is pure and endowed with a well-determined intellect, tranquil like a flame without fuel, that twice-born attains the world of Brahman.
भरद्वाज उवाच॥
bharadvāja uvāca॥
[भरद्वाज (bharadvāja) - Bharadvāja; (name of a sage); उवाच (uvāca) - said; spoke;]
(Bharadvāja said;)
Bharadvāja said.
अस्माल्लोकात्परो लोकः श्रूयते नोपलभ्यते। तमहं ज्ञातुमिच्छामि तद्भवान्वक्तुमर्हति ॥१२-१८५-७॥
asmāllokāt paro lokaḥ śrūyate nopalabhyate। tam ahaṃ jñātum icchāmi tad bhavān vaktum arhati ॥12-185-7॥
[अस्मात् (asmāt) - from this; (ablative singular of idam) लोकात् (lokāt) - world; (ablative singular of loka) परः (paraḥ) - higher; other; beyond; लोकः (lokaḥ) - world; श्रूयते (śrūyate) - is heard; is said; न (na) - not; उपलभ्यते (upalabhyate) - is obtained; is perceived; तम् (tam) - that; (accusative singular of tad) अहम् (aham) - I; ज्ञातुम् (jñātum) - to know; इच्छामि (icchāmi) - I wish; तत् (tad) - that; भवान् (bhavān) - you; (respectful) वक्तुम् (vaktum) - to speak; to tell; अर्हति (arhati) - is worthy; ought; should;]
(From this world, a higher world is heard (of), not obtained. That I wish to know; that you ought to tell.)
It is said that there is a world higher than this one, but it cannot be perceived. I wish to know about that; you should tell me about it.
भृगुरुवाच॥
bhṛguruvāca॥
[भृगु (bhṛgu) - Bhṛgu (name of a sage); उवाच (uvāca) - said;]
(Bhṛgu said;)
Bhṛgu said.
उत्तरे हिमवत्पार्श्वे पुण्ये सर्वगुणान्विते। पुण्यः क्षेम्यश्च काम्यश्च स वरो लोक उच्यते ॥१२-१८५-८॥
uttare himavatpārśve puṇye sarvaguṇānvite। puṇyaḥ kṣemyaś ca kāmyaś ca sa varo loka ucyate॥12-185-8॥
[उत्तरे (uttare) - in the north; हिमवत् (himavat) - Himalaya; पार्श्वे (pārśve) - on the side; पुण्ये (puṇye) - holy; सर्वगुण (sarvaguṇa) - all virtues; अन्विते (anvite) - endowed with; पुण्यः (puṇyaḥ) - holy; क्षेम्यः (kṣemyaḥ) - secure; च (ca) - and; काम्यः (kāmyaḥ) - desirable; च (ca) - and; सः (saḥ) - that; वरः (varaḥ) - excellent; लोकः (lokaḥ) - region; उच्यते (ucyate) - is called;]
(In the north, on the side of the Himalaya, in the holy place endowed with all virtues, the holy, secure, and desirable, that excellent region is called.)
On the northern side of the Himalayas, in the sacred and virtuous land, that region which is holy, secure, and desirable is called the excellent world.
तत्र ह्यपापकर्माणः शुचयोऽत्यन्तनिर्मलाः। लोभमोहपरित्यक्ता मानवा निरुपद्रवाः ॥१२-१८५-९॥
tatra hy-apāpakarmāṇaḥ śucayo’tyantanirmalāḥ। lobhamohaparityaktā mānavā nirupadravāḥ॥12-185-9॥
[तत्र (tatra) - there; हि (hi) - indeed; अपापकर्माणः (apāpakarmāṇaḥ) - not-evil-acting; शुचयः (śucayaḥ) - pure; अत्यन्तनिर्मलाः (atyantanirmalāḥ) - utterly spotless; लोभमोहपरित्यक्ताः (lobhamohaparityaktāḥ) - greed-delusion-abandoned; मानवाः (mānavāḥ) - humans; निरुपद्रवाः (nirupadravāḥ) - free from disturbance;]
(There indeed, those whose actions are not evil, pure, utterly spotless, humans who have abandoned greed and delusion, are free from disturbance.)
There, indeed, the humans whose actions are not evil, who are pure and utterly spotless, having abandoned greed and delusion, are free from disturbance.
स स्वर्गसदृशो देशस्तत्र ह्युक्ताः शुभा गुणाः। काले मृत्युः प्रभवति स्पृशन्ति व्याधयो न च ॥१२-१८५-१०॥
sa svargasadṛśo deśas tatra hyuktāḥ śubhā guṇāḥ। kāle mṛtyuḥ prabhavati spṛśanti vyādhayo na ca॥12-185-10॥
[स (sa) - he; स्वर्गसदृशः (svargasadṛśaḥ) - like heaven; देशः (deśaḥ) - region; तत्र (tatra) - there; हि (hi) - indeed; उक्ताः (uktāḥ) - are said; शुभाः (śubhāḥ) - auspicious; गुणाः (guṇāḥ) - qualities; काले (kāle) - in time; मृत्युः (mṛtyuḥ) - death; प्रभवति (prabhavati) - arises; स्पृशन्ति (spṛśanti) - touch; व्याधयः (vyādhayaḥ) - diseases; न (na) - not; च (ca) - and;]
(He (that) region like heaven there indeed are said auspicious qualities. In time death arises, diseases do not touch and.)
That region is like heaven; there, indeed, auspicious qualities are said to exist. In due time, death occurs, but diseases do not touch (the people) there.
न लोभः परदारेषु स्वदारनिरतो जनः। न चान्योन्यवधस्तत्र द्रव्येषु न च विस्मयः ॥ परोक्षधर्मो नैवास्ति संदेहो नापि जायते ॥१२-१८५-११॥
na lobhaḥ paradāreṣu svadāranirato janaḥ। na cānyonyavadhastatra dravyeṣu na ca vismayaḥ ॥ parokṣadharmo naivāsti saṃdeho nāpi jāyate ॥12-185-11॥
[न (na) - not; लोभः (lobhaḥ) - greed; परदारेषु (paradāreṣu) - in others' wives; स्वदारनिरतः (svadāranirataḥ) - engaged with one's own wife; जनः (janaḥ) - person; न (na) - not; च (ca) - and; अन्योन्यवधः (anyonyavadhaḥ) - mutual killing; तत्र (tatra) - there; द्रव्येषु (dravyeṣu) - in possessions; न (na) - not; च (ca) - and; विस्मयः (vismayaḥ) - astonishment; परोक्षधर्मः (parokṣadharmaḥ) - hidden virtue; न (na) - not; एव (eva) - indeed; अस्ति (asti) - exists; संदेहः (saṃdehaḥ) - doubt; न (na) - not; अपि (api) - even; जायते (jāyate) - arises;]
(Not greed in others' wives, a person engaged with his own wife; not mutual killing there, in possessions not even astonishment. Hidden virtue does not exist, doubt does not even arise.)
There is no greed for others' wives, people are devoted to their own spouses; there is no mutual killing, nor is there amazement regarding possessions. There is no hidden virtue, and no doubt ever arises.
कृतस्य तु फलं तत्र प्रत्यक्षमुपलभ्यते। शय्यायानासनोपेताः प्रासादभवनाश्रयाः ॥ सर्वकामैर्वृताः केचिद्धेमाभरणभूषिताः ॥१२-१८५-१२॥
kṛtasya tu phalaṃ tatra pratyakṣamupalabhyate। śayyāyānāsanopetāḥ prāsādabhavanāśrayāḥ ॥ sarvakāmairvṛtāḥ keciddhemābharaṇabhūṣitāḥ ॥12-185-12॥
[कृतस्य (kṛtasya) - of what is done; तु (tu) - but; फलं (phalaṃ) - fruit; तत्र (tatra) - there; प्रत्यक्षम् (pratyakṣam) - directly; उपलभ्यते (upalabhyate) - is obtained; शय्या (śayyā) - bed; यान (yāna) - vehicle; आसन (āsana) - seat; उपेताः (upetāḥ) - endowed with; प्रासाद (prāsāda) - palace; भवन (bhavana) - mansion; आश्रयाः (āśrayāḥ) - residing in; सर्वकामैः (sarvakāmaiḥ) - with all desires; वृताः (vṛtāḥ) - surrounded; केचित् (kecit) - some; धेम (dhema) - gold; आभरण (ābharaṇa) - ornament; भूषिताः (bhūṣitāḥ) - adorned;]
(But the fruit of what is done is directly obtained there. Endowed with beds, vehicles, and seats, residing in palaces and mansions, some are surrounded by all desires, adorned with golden ornaments.)
But there, the results of actions are directly experienced. Some, endowed with beds, vehicles, and seats, residing in palaces and mansions, are surrounded by every pleasure and adorned with golden ornaments.
प्राणधारणमात्रं तु केषाञ्चिदुपपद्यते। श्रमेण महता केचित्कुर्वन्ति प्राणधारणम् ॥१२-१८५-१३॥
prāṇadhāraṇamātraṃ tu keṣāñcidupapadyate। śrameṇa mahatā kecitkurvanti prāṇadhāraṇam ॥12-185-13॥
[प्राणधारणमात्रं (prāṇadhāraṇamātram) - only the act of sustaining life; तु (tu) - but; केषाञ्चित् (keṣāñcit) - for some; उपपद्यते (upapadyate) - is possible; श्रमेण (śrameṇa) - by effort; महता (mahatā) - great; केचित् (kecit) - some; कुर्वन्ति (kurvanti) - perform; प्राणधारणम् (prāṇadhāraṇam) - sustaining life;]
(But only the act of sustaining life is possible for some. By great effort, some perform the sustaining of life.)
For some, merely sustaining life is possible; some, by great effort, manage to sustain their lives.
इह धर्मपराः केचित्केचिन्नैकृतिका नराः। सुखिता दुःखिताः केचिन्निर्धना धनिनोऽपरे ॥१२-१८५-१४॥
iha dharmaparāḥ kecit kecin naikṛtikā narāḥ। sukhitā duḥkhitāḥ kecin nirdhanā dhanino'pare ॥12-185-14॥
[इह (iha) - here; धर्मपराः (dharmaparāḥ) - devoted to dharma; केचित् (kecit) - some; केचित् (kecit) - some; न (na) - not; एकृतिका (ekṛtikā) - deceitful; नराः (narāḥ) - men; सुखिताः (sukhitāḥ) - happy; दुःखिताः (duḥkhitāḥ) - unhappy; केचित् (kecit) - some; निर्धनाः (nirdhanāḥ) - poor; धनिनः (dhaninaḥ) - wealthy; अपरे (apare) - others;]
(Here, some men are devoted to dharma, some are not deceitful; some are happy, some are unhappy; some are poor, others are wealthy.)
Here, some men are devoted to dharma, some are honest; some are happy, some are unhappy; some are poor, others are wealthy.
इह श्रमो भयं मोहः क्षुधा तीव्रा च जायते। लोभश्चार्थकृतो नॄणां येन मुह्यन्ति पण्डिताः ॥१२-१८५-१५॥
iha śramo bhayaṃ mohaḥ kṣudhā tīvrā ca jāyate। lobhaś cārthakṛto nṝṇāṃ yena muhyanti paṇḍitāḥ ॥12-185-15॥
[इह (iha) - here; श्रमः (śramaḥ) - fatigue; भयम् (bhayam) - fear; मोहः (mohaḥ) - delusion; क्षुधा (kṣudhā) - hunger; तीव्रा (tīvrā) - intense; च (ca) - and; जायते (jāyate) - arises; लोभः (lobhaḥ) - greed; च (ca) - and; अर्थकृतः (arthakṛtaḥ) - caused by wealth; नॄणाम् (nṝṇām) - of men; येन (yena) - by which; मुह्यन्ति (muhyanti) - are deluded; पण्डिताः (paṇḍitāḥ) - the wise;]
(Here, fatigue, fear, delusion, hunger (which is) intense, and arises; greed also, caused by wealth, of men, by which even the wise are deluded.)
Here, fatigue, fear, delusion, and intense hunger arise; and greed caused by wealth, by which even the wise are deluded.
इह चिन्ता बहुविधा धर्माधर्मस्य कर्मणः। यस्तद्वेदोभयं प्राज्ञः पाप्मना न स लिप्यते ॥१२-१८५-१६॥
iha cintā bahuvidhā dharmādharmasya karmaṇaḥ। yastadvedobhayaṃ prājñaḥ pāpmanā na sa lipyate॥12-185-16॥
[इह (iha) - here; चिन्ता (cintā) - thought; concern; बहुविधा (bahuvidhā) - of many kinds; धर्माधर्मस्य (dharmādharmasya) - of dharma and adharma; कर्मणः (karmaṇaḥ) - of action; यः (yaḥ) - who; तत् (tat) - that; वेद (veda) - knows; उभयं (ubhayaṃ) - both; प्राज्ञः (prājñaḥ) - wise person; पाप्मना (pāpmana) - by sin; न (na) - not; सः (saḥ) - he; लिप्यते (lipyate) - is tainted;]
(Here, thought of many kinds arises regarding the action of dharma and adharma. He who knows both that, the wise person, is not tainted by sin.)
Here, there are many kinds of concerns about actions that are righteous and unrighteous. The wise person who knows both is not tainted by sin.
सोपधं निकृतिः स्तेयं परिवादोऽभ्यसूयता। परोपघातो हिंसा च पैशुन्यमनृतं तथा ॥१२-१८५-१७॥
sopadhaṃ nikṛtiḥ steyaṃ parivādo'bhyasūyatā| paropaghāto hiṃsā ca paiśunyamanṛtaṃ tathā ॥12-185-17॥
[सोपधम् (sopadham) - with deceit; निकृतिः (nikṛtiḥ) - fraud; स्तेयम् (steyam) - theft; परिवादः (parivādaḥ) - slander; अभ्यसूयता (abhyasūyatā) - envy; परोपघातः (paropaghātaḥ) - injury to others; हिंसा (hiṃsā) - violence; च (ca) - and; पैशुन्यम् (paiśunyam) - malicious gossip; अनृतम् (anṛtam) - falsehood; तथा (tathā) - also;]
(With deceit, fraud, theft, slander, envy, injury to others, violence and malicious gossip, falsehood also.)
Deceit, fraud, theft, slander, envy, harming others, violence, malicious gossip, and falsehood are also included.
एतानासेवते यस्तु तपस्तस्य प्रहीयते। यस्त्वेतान्नाचरेद्विद्वांस्तपस्तस्याभिवर्धते ॥१२-१८५-१८॥
etānāsevate yastu tapastasya prahīyate। yastvetānnā caredvidvāṃstapastasya abhivardhate ॥12-185-18॥
[एतान् (etān) - these; (accusative plural masculine) असेवते (asevate) - does not practice; (from sev, to serve/practice, with 'a' as negation) यः (yaḥ) - who; (relative pronoun) तु (tu) - but; (particle of contrast) तपः (tapaḥ) - austerity; (penance, ascetic practice) तस्य (tasya) - of him; (genitive singular masculine) प्रहीयते (prahīyate) - diminishes; (from pra-hā, to decrease) यः (yaḥ) - who; (relative pronoun) तु (tu) - but; (particle of contrast) एतान् (etān) - these; (accusative plural masculine) न (na) - not; (negation) आचरेत् (ācaret) - should practice; (from ā-car, to practice) विद्वान् (vidvān) - wise; (learned person) तपः (tapaḥ) - austerity; (penance, ascetic practice) तस्य (tasya) - of him; (genitive singular masculine) अभिवर्धते (abhivardhate) - increases; (from abhi-vṛdh, to grow/increase);]
(But for him who does not practice these, his austerity diminishes. But for the wise who should practice these, his austerity increases.)
He who does not practice these, his austerity diminishes; but the wise man who practices these, his austerity increases.
कर्मभूमिरियं लोक इह कृत्वा शुभाशुभम्। शुभैः शुभमवाप्नोति कृत्वाशुभमतोऽन्यथा ॥१२-१८५-१९॥
karmabhūmir iyaṃ loka iha kṛtvā śubhāśubham। śubhaiḥ śubham avāpnoti kṛtvā aśubham ataḥ anyathā ॥12-185-19॥
[कर्मभूमिः (karmabhūmiḥ) - field of action; इयम् (iyam) - this; लोकः (lokaḥ) - world; इह (iha) - here; कृत्वा (kṛtvā) - having done; शुभाशुभम् (śubhāśubham) - good and evil; शुभैः (śubhaiḥ) - by good (acts); शुभम् (śubham) - good (result); अवाप्नोति (avāpnoti) - attains; कृत्वा (kṛtvā) - having done; अशुभम् (aśubham) - evil (act); अतः (ataḥ) - therefore; अन्यथा (anyathā) - otherwise;]
(This world is the field of action; here, having done good and evil, by good (acts) one attains good (result); having done evil (act), therefore, otherwise.)
This world is a field of action; here, by performing good or evil deeds, one attains good results through good actions, and otherwise by performing evil actions.
इह प्रजापतिः पूर्वं देवाः सर्षिगणास्तथा। इष्ट्वेष्टतपसः पूता ब्रह्मलोकमुपाश्रिताः ॥१२-१८५-२०॥
iha prajāpatiḥ pūrvaṃ devāḥ saṛṣigaṇās tathā। iṣṭveṣṭatapasaḥ pūtā brahmalokam upāśritāḥ ॥12-185-20॥
[इह (iha) - here; प्रजापतिः (prajāpatiḥ) - Prajāpati; पूर्वं (pūrvaṃ) - formerly; देवाः (devāḥ) - gods; सर्षिगणाः (saṛṣigaṇāḥ) - with groups of ṛṣis; तथा (tathā) - also; इष्ट्वा (iṣṭvā) - having sacrificed; इष्टतपसः (iṣṭatapasaḥ) - of sacrifice and austerity; पूता (pūtā) - purified; ब्रह्मलोकम् (brahmalokam) - Brahma-world; उपाश्रिताः (upāśritāḥ) - having resorted to;]
(Here Prajāpati, formerly, the gods with groups of ṛṣis also, having sacrificed, purified by sacrifice and austerity, having resorted to the Brahma-world.)
Here, in earlier times, Prajāpati, the gods, and the groups of ṛṣis, having performed sacrifices and austerities, became purified and attained the world of Brahma.
उत्तरः पृथिवीभागः सर्वपुण्यतमः शुभः। इहत्यास्तत्र जायन्ते ये वै पुण्यकृतो जनाः ॥१२-१८५-२१॥
uttaraḥ pṛthivībhāgaḥ sarvapuṇyatamaḥ śubhaḥ। ihatyāstatra jāyante ye vai puṇyakṛto janāḥ ॥12-185-21॥
[उत्तरः (uttaraḥ) - northern; पृथिवीभागः (pṛthivībhāgaḥ) - earth-region; सर्वपुण्यतमः (sarvapuṇyatamaḥ) - most virtuous of all; शुभः (śubhaḥ) - auspicious; इह (iha) - here; त्यास्तत्र (tyāstatra) - they there; जायन्ते (jāyante) - are born; ये (ye) - who; वै (vai) - indeed; पुण्यकृतः (puṇyakṛtaḥ) - performers of merit; जनाः (janāḥ) - people;]
(The northern earth-region (is) the most virtuous and auspicious; here, there are born those people who indeed are performers of merit.)
The northern part of the earth is the most virtuous and auspicious; here, those people are born who have indeed performed meritorious deeds.
असत्कर्माणि कुर्वन्तस्तिर्यग्योनिषु चापरे। क्षीणायुषस्तथैवान्ये नश्यन्ति पृथिवीतले ॥१२-१८५-२२॥
asatkarmāṇi kurvantastiryagyoniṣu cāpare। kṣīṇāyuṣastathaivānye naśyanti pṛthivītale ॥12-185-22॥
[असत्कर्माणि (asatkarmāṇi) - unrighteous actions; कुर्वन्तः (kurvantaḥ) - performing; तिर्यग्योनिषु (tiryag-yoniṣu) - in animal wombs; च (ca) - and; अपरे (apare) - others; क्षीणायुषः (kṣīṇāyuṣaḥ) - whose lifespan is diminished; तथा (tathā) - likewise; एव (eva) - indeed; अन्ये (anye) - others; नश्यन्ति (naśyanti) - perish; पृथिवीतले (pṛthivī-tale) - on the surface of the earth;]
(Performing unrighteous actions, others are born in animal wombs; others whose lifespan is diminished likewise indeed perish on the surface of the earth.)
Those who perform unrighteous deeds are born in animal wombs; others, whose lifespan is diminished, likewise perish on the surface of the earth.
अन्योन्यभक्षणे सक्ता लोभमोहसमन्विताः। इहैव परिवर्तन्ते न ते यान्त्युत्तरां दिशम् ॥१२-१८५-२३॥
anyonyabhakṣaṇe saktā lobhamohasamanvitāḥ। ihaiva parivartante na te yāntyuttarāṃ diśam ॥12-185-23॥
[अन्योन्य (anyonya) - one another; भक्षणे (bhakṣaṇe) - in eating; (bhakṣaṇa = eating; locative singular) सक्ता (saktāḥ) - attached; (plural, masculine/feminine nominative) लोभ (lobha) - greed; मोह (moha) - delusion; समन्विताः (samanvitāḥ) - endowed with; (plural, masculine/feminine nominative) इह (iha) - here; एव (eva) - indeed; परिवर्तन्ते (parivartante) - they revolve; (3rd person plural, present middle) न (na) - not; ते (te) - they; यान्ति (yānti) - go; उत्तरां (uttarāṃ) - higher; (accusative singular feminine) दिशम् (diśam) - direction; (accusative singular feminine);]
(Attached to eating one another, endowed with greed and delusion, here indeed they revolve; they do not go to the higher direction.)
Those who are attached to eating one another, filled with greed and delusion, keep revolving here itself; they do not attain the higher realms.
ये गुरूनुपसेवन्ते नियता ब्रह्मचारिणः। पन्थानं सर्वलोकानां ते जानन्ति मनीषिणः ॥१२-१८५-२४॥
ye gurūnupasevante niyatā brahmacāriṇaḥ। panthānaṃ sarvalokānāṃ te jānanti manīṣiṇaḥ ॥12-185-24॥
[ये (ye) - who; गुरून् (gurūn) - teachers; उपसेवन्ते (upasevante) - attend upon; नियता (niyatāḥ) - self-restrained; ब्रह्मचारिणः (brahmacāriṇaḥ) - celibates; पन्थानम् (panthānam) - the path; सर्वलोकानाम् (sarvalokānām) - of all worlds; ते (te) - they; जानन्ति (jānanti) - know; मनीषिणः (manīṣiṇaḥ) - wise ones;]
(Who attend upon teachers, self-restrained celibates, the path of all worlds they know, the wise ones.)
The wise, self-restrained celibates who serve their teachers know the path to all worlds.
इत्युक्तोऽयं मया धर्मः सङ्क्षेपाद्ब्रह्मनिर्मितः। धर्माधर्मौ हि लोकस्य यो वै वेत्ति स बुद्धिमान् ॥१२-१८५-२५॥
ityukto'yaṃ mayā dharmaḥ saṅkṣepādbrahmanirmitaḥ। dharmādharmau hi lokasya yo vai vetti sa buddhimān ॥12-185-25॥
[इति (iti) - thus; उक्तः (uktaḥ) - said; अयम् (ayam) - this; मया (mayā) - by me; धर्मः (dharmaḥ) - dharma; सङ्क्षेपात् (saṅkṣepāt) - in brief; ब्रह्मनिर्मितः (brahma-nirmitaḥ) - created by Brahma; धर्म-अधर्मौ (dharma-adharmau) - dharma and adharma; हि (hi) - indeed; लोकस्य (lokasya) - of the world; यः (yaḥ) - who; वै (vai) - truly; वेत्ति (vetti) - knows; सः (saḥ) - he; बुद्धिमान् (buddhimān) - wise;]
(Thus said this dharma by me in brief, created by Brahma. Dharma and adharma indeed of the world, who truly knows, he is wise.)
Thus, this dharma, created by Brahma, has been stated by me in brief. He who truly knows dharma and adharma of the world is wise.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of the speaker); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Bhīṣma said;)
Bhīṣma said.
इत्युक्तो भृगुणा राजन्भरद्वाजः प्रतापवान्। भृगुं परमधर्मात्मा विस्मितः प्रत्यपूजयत् ॥१२-१८५-२६॥
ityukto bhṛguṇā rājanbharadvājaḥ pratāpavān। bhṛguṃ paramadharmātmā vismitaḥ pratyapūjayat ॥12-185-26॥
[इति (iti) - thus; उक्तः (uktaḥ) - addressed; भृगुणा (bhṛguṇā) - by Bhṛgu; राजन् (rājan) - O king; भरद्वाजः (bharadvājaḥ) - Bharadvāja; प्रतापवान् (pratāpavān) - powerful; भृगुं (bhṛguṃ) - Bhṛgu; परमधर्मात्मा (paramadharmātmā) - of supreme righteous soul; विस्मितः (vismitaḥ) - astonished; प्रत्यपूजयत् (pratyapūjayat) - honored in return;]
(Thus addressed by Bhṛgu, O king, the powerful Bharadvāja, the supremely righteous soul, astonished, honored Bhṛgu in return.)
O king, when Bhṛgu spoke thus, the powerful and supremely righteous Bharadvāja, astonished, honored Bhṛgu in return.
एष ते प्रभवो राजञ्जगतः सम्प्रकीर्तितः। निखिलेन महाप्राज्ञ किं भूयः श्रोतुमिच्छसि ॥१२-१८५-२७॥
eṣa te prabhavo rājan jagataḥ samprakīrtitaḥ। nikhilena mahāprājña kiṃ bhūyaḥ śrotum icchasi ॥12-185-27॥
[एष (eṣa) - this; ते (te) - to you; प्रभवः (prabhavaḥ) - origin; राजन् (rājan) - O king; जगतः (jagataḥ) - of the world; सम्प्रकीर्तितः (samprakīrtitaḥ) - has been completely declared; निखिलेन (nikhilena) - in entirety; महाप्राज्ञ (mahāprājña) - O greatly wise one; किं (kiṃ) - what; भूयः (bhūyaḥ) - further; श्रोतुम् (śrotum) - to hear; इच्छसि (icchasi) - do you desire;]
(This to you the origin, O king, of the world has been completely declared. In entirety, O greatly wise one, what further do you desire to hear?)
O king, the origin of the world has now been fully declared to you. O greatly wise one, is there anything else you wish to hear?
