12.189
yudhiṣṭhira uvāca॥
Yudhishthira said.
cāturāśramyam uktaṃ te rājadharmās tathaiva ca। nānāśrayāś ca bahava itihāsāḥ pṛthagvidhāḥ ॥12-189-1॥
The system of four āśramas and the royal duties have been explained to you, as well as many histories of various origins and types.
śrutāstvattah kathāścaiva dharmayuktā mahāmate। saṃdeho'sti tu kaścinme tadbhavānvaktumarhati ॥12-189-2॥
O great-minded one, I have heard from you stories endowed with dharma; however, I have some doubt, which you are worthy to clarify.
jāpakānāṃ phalāvāptiṃ śrotum icchāmi bhārata। kiṃ phalaṃ japatām uktaṃ kva vā tiṣṭhanti jāpakāḥ ॥12-189-3॥
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?
japasya ca vidhiṃ kṛtsnaṃ vaktum arhasi me'nagha। jāpaka iti kiṃ caitat sāṅkhyayogakriyāvidhiḥ ॥12-189-4॥
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?
kiṁ yajñavidhirevaiṣa kimetajjapyamucyate। etanme sarvamācakṣva sarvajño hyasi me mataḥ ॥12-189-5॥
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.
bhīṣma uvāca॥
Bhīṣma said.
atrāpy udāharantīmam itihāsaṃ purātanam। yamasya yat purā vṛttaṃ kālasya brāhmaṇasya ca ॥12-189-6॥
Here too, they narrate this ancient story: what once happened to Yama, Kāla (Time), and the Brāhmaṇa.
saṃnyāsa eva vedānte vartate japanaṃ prati। vedavādābhinirvṛttā śāntir brahmaṇy avasthitau ॥ mārgau tāv apy ubhāv etau saṃśritau na ca saṃśritau ॥12-189-7॥
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.
yathā saṃśrūyate rājan kāraṇaṃ cātra vakṣyate। manaḥ-samādhir atrāpi tathe ndriya-jayaḥ smṛtaḥ ॥12-189-8॥
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.
satyam agniparīcāro viviktānāṃ ca sevanam। dhyānaṃ tapo damaḥ kṣāntir anasūyā mitāśanam ॥12-189-9॥
Truthfulness, tending the sacred fire, associating with the secluded, meditation, austerity, self-control, forbearance, absence of envy, and moderation in eating.
viṣayaprati-saṃhāro mitajalpas-tathā śamaḥ। eṣa pravṛttako dharmo nivṛttakam-atho śṛṇu॥12-189-10॥
Withdrawing from objects, measured speech, and tranquility—these constitute the active path of duty. Now, listen to the path of withdrawal.
yathā nivartate karma japato brahmacāriṇaḥ। etatsarvamaśeṣeṇa yathoktaṃ parivarjayet ॥ trividhāṃ mārgam āsādya vyaktāvyaktamanāśrayam ॥12-189-11॥
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.
kuśoccayaniṣaṇṇaḥ san-kuśahastaḥ kuśaiḥ śikhī| cīraiḥ parivṛtastasmim-madhye channaḥ kuśaistathā ॥12-189-12॥
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.
viṣayebhyo namaskuryād viṣayān na ca bhāvayet। sāmyam utpādya manaso manasy eva mano dadhat॥12-189-13॥
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.
taddhiyā dhyāyati brahma japan vai saṃhitāṃ hitām। saṃnyasyatyatha vā tāṃ vai samādhau paryavasthitaḥ ॥12-189-14॥
With that intellect, one meditates on Brahman, reciting the beneficial Saṃhitā; or, having renounced it, one remains established in concentration.
dhyānam utpādayaty atra saṃhitā-bala-saṃśrayāt। śuddhātmā tapasā dānto nivṛtta-dveṣa-kāmavān ॥12-189-15॥
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.
arāgamōhō nirdvandvō na śōcati na sajjatē। na kartākaraṇīyānāṃ na kāryāṇāmiti sthitiḥ ॥12-189-16॥
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.
na ca ahaṅkāra-yogena manaḥ prasthāpayet kvacit। na ca ātma-grahaṇe yuktaḥ na avamānī na ca akriyaḥ ॥12-189-17॥
One should never let the mind act out of ego; one should not be attached to self-appropriation, nor be insulting, nor inactive.
dhyānakriyāparo yukto dhyānavāndhyānaniścayaḥ। dhyāne samādhimutpādya tadapi tyajati kramāt ॥12-189-18॥
One who is devoted to the practice of meditation, steadfast and resolute in meditation, having attained samādhi through meditation, gradually abandons even that state.
sa vai tasyām avasthāyām sarvatyāgakṛtaḥ sukhī। nirīhas tyajati prāṇān brāhmīṃ saṃśrayate tanum ॥12-189-19॥
He, having renounced everything and being happy and free from desires in that state, gives up his life-breaths and attains the divine body.
atha vā neccate tatra brahmakāyaniṣevaṇam। utkrāmati ca mārgastho naiva kvacana jāyate ॥12-189-20॥
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.
ātmabuddhiṃ samāsthāya śāntībhūto nirāmayaḥ। amṛtaṃ virajaḥśuddhamātmānaṃ pratipadyate ॥12-189-21॥
By resorting to self-knowledge, becoming peaceful and free from affliction, one attains the immortal, passionless, and pure self.
