12.189
युधिष्ठिर उवाच॥
Yudhishthira said.
चातुराश्रम्यमुक्तं ते राजधर्मास्तथैव च। नानाश्रयाश्च बहव इतिहासाः पृथग्विधाः ॥१२-१८९-१॥
The system of four āśramas and the royal duties have been explained to you, as well as many histories of various origins and types.
श्रुतास्त्वत्तः कथाश्चैव धर्मयुक्ता महामते। संदेहोऽस्ति तु कश्चिन्मे तद्भवान्वक्तुमर्हति ॥१२-१८९-२॥
O great-minded one, I have heard from you stories endowed with dharma; however, I have some doubt, which you are worthy to clarify.
जापकानां फलावाप्तिं श्रोतुमिच्छामि भारत। किं फलं जपतामुक्तं क्व वा तिष्ठन्ति जापकाः ॥१२-१८९-३॥
O Bhārata, I wish to hear about the attainment of the fruit of the chanters. What fruit is said for those who recite, and where do the chanters reside?
जपस्य च विधिं कृत्स्नं वक्तुमर्हसि मेऽनघ। जापका इति किं चैतत्साङ्ख्ययोगक्रियाविधिः ॥१२-१८९-४॥
O sinless one, you are worthy to tell me the entire procedure of recitation. What is this 'reciters', and what is this procedure of sāṅkhya and yoga practices?
किं यज्ञविधिरेवैष किमेतज्जप्यमुच्यते। एतन्मे सर्वमाचक्ष्व सर्वज्ञो ह्यसि मे मतः ॥१२-१८९-५॥
What is this? Is this truly the sacrificial rite, or is it called something to be muttered? Please tell me all of this, for I consider you to be omniscient.
भीष्म उवाच॥
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। यमस्य यत्पुरा वृत्तं कालस्य ब्राह्मणस्य च ॥१२-१८९-६॥
Here too, they narrate this ancient story: what once happened to Yama, Kāla (Time), and the Brāhmaṇa.
संन्यास एव वेदान्ते वर्तते जपनं प्रति। वेदवादाभिनिर्वृत्ता शान्तिर्ब्रह्मण्यवस्थितौ ॥ मार्गौ तावप्युभावेतौ संश्रितौ न च संश्रितौ ॥१२-१८९-७॥
Renunciation is indeed found in Vedānta with regard to recitation. Peace that arises from Vedic disputation abides in the state of Brahman. These two paths, both, are resorted to and not resorted to.
यथा संश्रूयते राजन्कारणं चात्र वक्ष्यते। मनःसमाधिरत्रापि तथेन्द्रियजयः स्मृतः ॥१२-१८९-८॥
O king, as it is heard, the reason is explained here; here too, mental concentration and similarly, control of the senses are regarded as important.
सत्यमग्निपरीचारो विविक्तानां च सेवनम्। ध्यानं तपो दमः क्षान्तिरनसूया मिताशनम् ॥१२-१८९-९॥
Truthfulness, tending the sacred fire, associating with the secluded, meditation, austerity, self-control, forbearance, absence of envy, and moderation in eating.
विषयप्रतिसंहारो मितजल्पस्तथा शमः। एष प्रवृत्तको धर्मो निवृत्तकमथो शृणु ॥१२-१८९-१०॥
Withdrawing from objects, measured speech, and tranquility—these constitute the active path of duty. Now, listen to the path of withdrawal.
यथा निवर्तते कर्म जपतो ब्रह्मचारिणः। एतत्सर्वमशेषेण यथोक्तं परिवर्जयेत् ॥ त्रिविधं मार्गमासाद्य व्यक्ताव्यक्तमनाश्रयम् ॥१२-१८९-११॥
Just as action ceases for the celibate who recites, so all this should be completely avoided as stated. Having attained the threefold path, which is not supported by the manifest or the unmanifest.
कुशोच्चयनिषण्णः सन्कुशहस्तः कुशैः शिखी। चीरैः परिवृतस्तस्मिन्मध्ये छन्नः कुशैस्तथा ॥१२-१८९-१२॥
He was seated on a heap of kuśa grass, holding kuśa grass in his hand, with a tuft, wrapped in bark garments, and in the midst, he was likewise covered with kuśa grass.
विषयेभ्यो नमस्कुर्याद्विषयान्न च भावयेत्। साम्यमुत्पाद्य मनसो मनस्येव मनो दधत् ॥१२-१८९-१३॥
One should show respect to sense-objects but not dwell upon them. After establishing equanimity in the mind, one should keep the mind absorbed within itself.
तद्धिया ध्यायति ब्रह्म जपन्वै संहितां हिताम्। संन्यस्यत्यथ वा तां वै समाधौ पर्यवस्थितः ॥१२-१८९-१४॥
With that intellect, one meditates on Brahman, reciting the beneficial Saṃhitā; or, having renounced it, one remains established in concentration.
ध्यानमुत्पादयत्यत्र संहिताबलसंश्रयात्। शुद्धात्मा तपसा दान्तो निवृत्तद्वेषकामवान् ॥१२-१८९-१५॥
Here, meditation arises through reliance on the power of the Saṃhitā. The one who is pure in self, disciplined by austerity, self-controlled, and free from hatred and desire.
अरागमोहो निर्द्वंद्वो न शोचति न सज्जते। न कर्ताकरणीयानां न कार्याणामिति स्थितिः ॥१२-१८९-१६॥
The state is described as being without attachment or delusion, free from dualities, neither grieving nor becoming attached, not concerned with things to be done or caused to be done, nor with actions—this is the established state.
न चाहङ्कारयोगेन मनः प्रस्थापयेत्क्वचित्। न चात्मग्रहणे युक्तो नावमानी न चाक्रियः ॥१२-१८९-१७॥
One should never let the mind act out of ego; one should not be attached to self-appropriation, nor be insulting, nor inactive.
ध्यानक्रियापरो युक्तो ध्यानवान्ध्याननिश्चयः। ध्याने समाधिमुत्पाद्य तदपि त्यजति क्रमात् ॥१२-१८९-१८॥
One who is devoted to the practice of meditation, steadfast and resolute in meditation, having attained samādhi through meditation, gradually abandons even that state.
स वै तस्यामवस्थायां सर्वत्यागकृतः सुखी। निरीहस्त्यजति प्राणान्ब्राह्मीं संश्रयते तनुम् ॥१२-१८९-१९॥
He, having renounced everything and being happy and free from desires in that state, gives up his life-breaths and attains the divine body.
अथ वा नेच्छते तत्र ब्रह्मकायनिषेवणम्। उत्क्रामति च मार्गस्थो नैव क्वचन जायते ॥१२-१८९-२०॥
Or, if he does not desire the practice of union with Brahman there, he departs, and one who is on the path is not born anywhere.
आत्मबुद्धिं समास्थाय शान्तीभूतो निरामयः। अमृतं विरजःशुद्धमात्मानं प्रतिपद्यते ॥१२-१८९-२१॥
By resorting to self-knowledge, becoming peaceful and free from affliction, one attains the immortal, passionless, and pure self.
