12.192
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
कालमृत्युयमानां च ब्राह्मणस्य च सत्तम। विवादो व्याहृतः पूर्वं तद्भवान्वक्तुमर्हति ॥१२-१९२-१॥
O best one, the dispute concerning time, death, Yama, and the Brāhmaṇa was spoken before; you are worthy to speak about that.
भीष्म उवाच॥
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। इक्ष्वाकोः सूर्यपुत्रस्य यद्वृत्तं ब्राह्मणस्य च ॥१२-१९२-२॥
Here too, they narrate this ancient story: what happened to the Brāhmaṇa and to Ikṣvāku, the son of the Sun.
कालस्य मृत्योश्च तथा यद्वृत्तं तन्निबोध मे। यथा स तेषां संवादो यस्मिन्स्थानेऽपि चाभवत् ॥१२-१९२-३॥
Hear from me what happened regarding time and death, and how and where that conversation among them took place.
ब्राह्मणो जापकः कश्चिद्धर्मवृत्तो महायशाः। षडङ्गविन्महाप्राज्ञः पैप्पलादिः स कौशिकः ॥१२-१९२-४॥
He was a Brāhmaṇa, a chanter, a man of righteous conduct and great fame, learned in the six limbs of the Veda, very wise, a descendant of Paippalāda, and a descendant of Kuśika.
तस्यापरोक्षं विज्ञानं षडङ्गेषु तथैव च। वेदेषु चैव निष्णातो हिमवत्पादसंश्रयः ॥१२-१९२-५॥
He possesses direct knowledge of the six limbs and is equally well-versed in the Vedas, having taken refuge at the feet of Himavat (the Himalaya).
सोऽन्त्यं ब्राह्मं तपस्तेपे संहितां संयतो जपन्। तस्य वर्षसहस्रं तु नियमेन तथा गतम् ॥१२-१९२-६॥
He practiced the supreme Brahman austerity, self-restrained and reciting the Saṃhitā; for him, a thousand years thus passed in disciplined observance.
स देव्या दर्शितः साक्षात्प्रीतास्मीति तदा किल। जप्यमावर्तयंस्तूष्णीं न च तां किञ्चिदब्रवीत् ॥१२-१९२-७॥
He was directly revealed by the goddess, and thinking 'I am pleased,' at that moment, he silently continued his recitation and did not say anything to her.
तस्यानुकम्पया देवी प्रीता समभवत्तदा। वेदमाता ततस्तस्य तज्जप्यं समपूजयत् ॥१२-१९२-८॥
Out of compassion for him, the goddess was pleased at that time. Then, the mother of the Vedas fully honored his recitation.
समाप्तजप्यस्तूत्थाय शिरसा पादयोस्तथा। पपात देव्या धर्मात्मा वचनं चेदमब्रवीत् ॥१२-१९२-९॥
Having completed the recitation, he rose, placed his head at her feet, and the righteous one fell before the queen and spoke these words.
दिष्ट्या देवि प्रसन्ना त्वं दर्शनं चागता मम। यदि वापि प्रसन्नासि जप्ये मे रमतां मनः ॥१२-१९२-१०॥
O goddess, by good fortune you, being pleased, have come into my sight. If you are indeed pleased, may my mind find delight in recitation.
सावित्र्युवाच॥
Savitri said.
किं प्रार्थयसि विप्रर्षे किं चेष्टं करवाणि ते। प्रब्रूहि जपतां श्रेष्ठ सर्वं तत्ते भविष्यति ॥१२-१९२-११॥
O best of Brāhmaṇas, what do you request? What action shall I perform for you? Please tell me, O best among those who recite. All that you desire will be done for you.
भीष्म उवाच॥
Bhīṣma said.
इत्युक्तः स तदा देव्या विप्रः प्रोवाच धर्मवित्। जप्यं प्रति ममेच्छेयं वर्धत्विति पुनः पुनः ॥१२-१९२-१२॥
Thus addressed by the goddess, the brāhmaṇa who knew dharma then spoke: "As for the recitation, I wish that mine may increase again and again."
मनसश्च समाधिर्मे वर्धेताहरहः शुभे। तत्तथेति ततो देवी मधुरं प्रत्यभाषत ॥१२-१९२-१३॥
May my concentration of mind increase day by day, O auspicious one. Hearing this, the goddess sweetly replied, "So be it."
इदं चैवापरं प्राह देवी तत्प्रियकाम्यया। निरयं नैव यातासि यत्र याता द्विजर्षभाः ॥१२-१९२-१४॥
The goddess, wishing to please, said this and another thing: "You have not gone to hell, where the foremost of brāhmaṇas have gone."
यास्यसि ब्रह्मणः स्थानमनिमित्तमनिन्दितम्। साधये भविता चैतद्यत्त्वयाहमिहार्थिता ॥१२-१९२-१५॥
You will reach the blameless, causeless abode of Brahman. I will fulfill this request you have made of me here.
नियतो जप चैकाग्रो धर्मस्त्वां समुपैष्यति। कालो मृत्युर्यमश्चैव समायास्यन्ति तेऽन्तिकम् ॥ भविता च विवादोऽत्र तव तेषां च धर्मतः ॥१२-१९२-१६॥
With restraint, recitation, and single-minded righteousness will come to you. Time, death, and Yama will also approach you. There will be a dispute here, between you and them, according to righteousness.
एवमुक्त्वा भगवती जगाम भवनं स्वकम्। ब्राह्मणोऽपि जपन्नास्ते दिव्यं वर्षशतं तदा ॥१२-१९२-१७॥
Having said this, the revered lady went to her own house. The brāhmaṇa, too, remained there reciting mantras for a divine hundred years at that time.
समाप्ते नियमे तस्मिन्नथ विप्रस्य धीमतः। साक्षात्प्रीतस्तदा धर्मो दर्शयामास तं द्विजम् ॥१२-१९२-१८॥
When the observance was completed, then Dharma, being directly pleased, manifested himself to that wise Brāhmaṇa.
धर्म उवाच॥
Dharma said.
द्विजाते पश्य मां धर्ममहं त्वां द्रष्टुमागतः। जप्यस्य च फलं यत्ते सम्प्राप्तं तच्च मे शृणु ॥१२-१९२-१९॥
O Brāhmaṇa, behold me; I am Dharma. I have come to see you. Now, listen to me as I tell you the fruit of the recitation you have attained.
जिता लोकास्त्वया सर्वे ये दिव्या ये च मानुषाः। देवानां निरयान्साधो सर्वानुत्क्रम्य यास्यसि ॥१२-१९२-२०॥
You have conquered all worlds, both those of the gods and of men; O noble one, you will go beyond all the hells of the gods.
प्राणत्यागं कुरु मुने गच्छ लोकान्यथेप्सितान्। त्यक्त्वात्मनः शरीरं च ततो लोकानवाप्स्यसि ॥१२-१९२-२१॥
O sage, relinquish your life-breath and body, and then you will attain the worlds you desire.
ब्राह्मण उवाच॥
The brāhmaṇa said.
कृतं लोकैर्हि मे धर्म गच्छ च त्वं यथासुखम्। बहुदुःखसुखं देहं नोत्सृजेयमहं विभो ॥१२-१९२-२२॥
My duty has indeed been fulfilled by the people; you may go as you wish. I will not abandon this body, which is full of much pain and pleasure, O lord.
धर्म उवाच॥
Dharma said.
अवश्यं भोः शरीरं ते त्यक्तव्यं मुनिपुङ्गव। स्वर्ग आरोह्यतां विप्र किं वा ते रोचतेऽनघ ॥१२-१९२-२३॥
Certainly, O best of sages, your body must be abandoned. O brāhmaṇa, ascend to heaven, or do whatever pleases you, O sinless one.
ब्राह्मण उवाच॥
The brāhmaṇa said.
न रोचये स्वर्गवासं विना देहादहं विभो। गच्छ धर्म न मे श्रद्धा स्वर्गं गन्तुं विनात्मना ॥१२-१९२-२४॥
O Lord, I do not desire residence in heaven by leaving the body. Go, O righteous one; I have no faith in going to heaven without the self.
धर्म उवाच॥
Dharma said.
अलं देहे मनः कृत्वा त्यक्त्वा देहं सुखी भव। गच्छ लोकानरजसो यत्र गत्वा न शोचसि ॥१२-१९२-२५॥
Enough of this attachment to the body; steady your mind, abandon the body, and be happy. Go to the pure worlds, where, once you arrive, you will not grieve.
ब्राह्मण उवाच॥
The brāhmaṇa said.
रमे जपन्महाभाग कृतं लोकैः सनातनैः। सशरीरेण गन्तव्यो मया स्वर्गो न वा विभो ॥१२-१९२-२६॥
O Rame, O highly fortunate one, what has been accomplished by the eternal worlds—whether I must go to heaven with this body or not, O Lord.
धर्म उवाच॥
Dharma said.
यदि त्वं नेच्छसि त्यक्तुं शरीरं पश्य वै द्विज। एष कालस्तथा मृत्युर्यमश्च त्वामुपागताः ॥१२-१९२-२७॥
If you do not wish to give up your body, O Brahmin, behold—time, death, and Yama himself have come for you.
भीष्म उवाच॥
Bhīṣma said:
अथ वैवस्वतः कालो मृत्युश्च त्रितयं विभो। ब्राह्मणं तं महाभागमुपागम्येदमब्रुवन् ॥१२-१९२-२८॥
Then Vaivasvata (Yama), Time, and Death—the three, O lord—approached the greatly fortunate Brāhmaṇa and spoke these words.
तपसोऽस्य सुतप्तस्य तथा सुचरितस्य च। फलप्राप्तिस्तव श्रेष्ठा यमोऽहं त्वामुपब्रुवे ॥१२-१९२-२९॥
O Yama, I declare to you: the best attainment of fruit for your austerity, well-performed and good conduct.
यथावदस्य जप्यस्य फलं प्राप्तस्त्वमुत्तमम्। कालस्ते स्वर्गमारोढुं कालोऽहं त्वामुपागतः ॥१२-१९२-३०॥
You have duly obtained the highest fruit of this recitation; now is the time for you to ascend to heaven, and I, Time, have come for you.
मृत्युं मा विद्धि धर्मज्ञ रूपिणं स्वयमागतम्। कालेन चोदितं विप्र त्वामितो नेतुमद्य वै ॥१२-१९२-३१॥
O knower of dharma, know me as death itself, who has come in person, sent by time, O brāhmaṇa, to take you from here today indeed.
ब्राह्मण उवाच॥
The brāhmaṇa said.
स्वागतं सूर्यपुत्राय कालाय च महात्मने। मृत्यवे चाथ धर्माय किं कार्यं करवाणि वः ॥१२-१९२-३२॥
Welcome to the son of the Sun, to Time, to the great-souled one, to Death, and to Dharma. What do you wish me to do for you?
भीष्म उवाच॥
Bhīṣma said.
अर्घ्यं पाद्यं च दत्त्वा स तेभ्यस्तत्र समागमे। अब्रवीत्परमप्रीतः स्वशक्त्या किं करोमि वः ॥१२-१९२-३३॥
After offering arghya and pādya, he, being extremely pleased at their meeting, said to them: "What can I do for you according to my ability?"
तस्मिन्नेवाथ काले तु तीर्थयात्रामुपागतः। इक्ष्वाकुरगमत्तत्र समेता यत्र ते विभो ॥१२-१९२-३४॥
Then, at that very time, Ikṣvāku also went on a pilgrimage to the place where they had assembled, O Lord.
सर्वानेव तु राजर्षिः सम्पूज्याभिप्रणम्य च। कुशलप्रश्नमकरोत्सर्वेषां राजसत्तमः ॥१२-१९२-३५॥
But the royal sage, after duly honoring and bowing to all, asked after the welfare of everyone, O best among kings.
तस्मै सोऽथासनं दत्त्वा पाद्यमर्घ्यं तथैव च। अब्रवीद्ब्राह्मणो वाक्यं कृत्वा कुशलसंविदम् ॥१२-१९२-३६॥
He then offered him a seat, water for washing his feet, and the customary offering; after making words of auspicious inquiry, the Brāhmaṇa spoke.
स्वागतं ते महाराज ब्रूहि यद्यदिहेच्छसि। स्वशक्त्या किं करोमीह तद्भवान्प्रब्रवीतु मे ॥१२-१९२-३७॥
Welcome, O great king! Please tell me whatever you desire here. I will do whatever I can with my own ability—let your honor declare it to me.
राजोवाच॥
The king said.
राजाहं ब्राह्मणश्च त्वं यदि षट्कर्मसंस्थितः। ददामि वसु किञ्चित्ते प्रार्थितं तद्वदस्व मे ॥१२-१९२-३८॥
I am the king, and you are a brāhmaṇa established in the six duties. If you desire something, tell me what you wish, and I will give you the requested wealth.
ब्राह्मण उवाच॥
The brāhmaṇa said.
द्विविधा ब्राह्मणा राजन्धर्मश्च द्विविधः स्मृतः। प्रवृत्तश्च निवृत्तश्च निवृत्तोऽस्मि प्रतिग्रहात् ॥१२-१९२-३९॥
O king, Brāhmaṇas are of two kinds, and duty is also considered of two kinds: one engaged in action and one withdrawn. I am withdrawn from the acceptance of gifts.
तेभ्यः प्रयच्छ दानानि ये प्रवृत्ता नराधिप। अहं न प्रतिगृह्णामि किमिष्टं किं ददानि ते ॥ ब्रूहि त्वं नृपतिश्रेष्ठ तपसा साधयामि किम् ॥१२-१९२-४०॥
O king, give gifts to those who are engaged. I do not accept (anything). What do you desire, what shall I give you? Tell me, O best of kings, what shall I accomplish by austerity?
राजोवाच॥
The king said.
क्षत्रियोऽहं न जानामि देहीति वचनं क्वचित्। प्रयच्छ युद्धमित्येवं वादिनः स्मो द्विजोत्तम ॥१२-१९२-४१॥
O best of the twice-born, we are warriors who never know the statement 'give'; we always say 'grant battle'.
ब्राह्मण उवाच॥
The brāhmaṇa said.
तुष्यसि त्वं स्वधर्मेण तथा तुष्टा वयं नृप। अन्योन्यस्योत्तरं नास्ति यदिष्टं तत्समाचर ॥१२-१९२-४२॥
You are content with your own duty, and so are we, O king. There is no further response between us; do whatever you desire.
राजोवाच॥
The king said.
स्वशक्त्याहं ददानीति त्वया पूर्वं प्रभाषितम्। याचे त्वां दीयतां मह्यं जप्यस्यास्य फलं द्विज ॥१२-१९२-४३॥
You previously said, 'I shall give by my own power.' Now I request you, O Brahmin, please grant me the fruit of this recitation.
ब्राह्मण उवाच॥
The brāhmaṇa said.
युद्धं मम सदा वाणी याचतीति विकत्थसे। न च युद्धं मया सार्धं किमर्थं याचसे पुनः ॥१२-१९२-४४॥
You always boast that your speech asks for battle with me. Yet, why do you ask again for battle with me?
राजोवाच॥
The king said.
वाग्वज्रा ब्राह्मणाः प्रोक्ताः क्षत्रिया बाहुजीविनः। वाग्युद्धं तदिदं तीव्रं मम विप्र त्वया सह ॥१२-१९२-४५॥
Brāhmaṇas are said to have speech as their thunderbolt, while Kṣatriyas live by their arms. This is a fierce battle of words between you and me, O Brāhmaṇa.
ब्राह्मण उवाच॥
The brāhmaṇa said.
सैवाद्यापि प्रतिज्ञा मे स्वशक्त्या किं प्रदीयताम्। ब्रूहि दास्यामि राजेन्द्र विभवे सति माचिरम् ॥१२-१९२-४६॥
"Even today, that promise is mine by my own power. Tell me what should be given; O king, I will give it when prosperity is present. Do not delay."
राजोवाच॥
The king said.
यत्तद्वर्षशतं पूर्णं जप्यं वै जपता त्वया। फलं प्राप्तं तत्प्रयच्छ मम दित्सुर्भवान्यदि ॥१२-१९२-४७॥
If you, wishing to give, have obtained the fruit of that complete recitation for a hundred years, then give that to me.
ब्राह्मण उवाच॥
The brāhmaṇa said.
परमं गृह्यतां तस्य फलं यज्जपितं मया। अर्धं त्वमविचारेण फलं तस्य समाप्नुहि ॥१२-१९२-४८॥
Let the supreme fruit of what I have recited be accepted. Without any deliberation, you receive half the fruit of that.
अथ वा सर्वमेवेह जप्यकं मामकं फलम्। राजन्प्राप्नुहि कामं त्वं यदि सर्वमिहेच्छसि ॥१२-१९२-४९॥
Or, if you wish for everything here, O king, then attain all the fruit of my recitation as your desire.
राजोवाच॥
The king said.
कृतं सर्वेण भद्रं ते जप्यं यद्याचितं मया। स्वस्ति तेऽस्तु गमिष्यामि किं च तस्य फलं वद ॥१२-१९२-५०॥
All that was to be done has been accomplished by everyone; the auspicious recitation you requested from me is complete. May well-being be yours; I shall depart now. Tell me, what is the result of that (recitation)?
ब्राह्मण उवाच॥
The brāhmaṇa said.
फलप्राप्तिं न जानामि दत्तं यज्जपितं मया। अयं धर्मश्च कालश्च यमो मृत्युश्च साक्षिणः ॥१२-१९२-५१॥
I do not know the attainment of fruit for what I have given or recited. These—righteousness, time, Yama, and Death—are witnesses.
राजोवाच॥
The king said.
अज्ञातमस्य धर्मस्य फलं मे किं करिष्यति। प्राप्नोतु तत्फलं विप्रो नाहमिच्छे ससंशयम् ॥१२-१९२-५२॥
What use is the fruit of this unknown dharma to me? Let the Brāhmaṇa receive that fruit; I do not wish for it, being doubtful.
ब्राह्मण उवाच॥
The brāhmaṇa said.
नाददेऽपरवक्तव्यं दत्तं वाचा फलं मया। वाक्यं प्रमाणं राजर्षे ममापि तव चैव हि ॥१२-१९२-५३॥
O royal sage, I have not given any other statement; what has been spoken by me is the result. The statement is authoritative, both for me and for you indeed.
नाभिसन्धिर्मया जप्ये कृतपूर्वः कथञ्चन। जप्यस्य राजशार्दूल कथं ज्ञास्याम्यहं फलम् ॥१२-१९२-५४॥
O tiger among kings, I have never before performed recitation with any intention. How shall I know the fruit of recitation?
ददस्वेति त्वया चोक्तं ददामीति तथा मया। न वाचं दूषयिष्यामि सत्यं रक्ष स्थिरो भव ॥१२-१९२-५५॥
You said, "Give," and I replied, "I give"; I will not defile my word. Protect the truth and remain steadfast.
अथैवं वदतो मेऽद्य वचनं न करिष्यसि। महानधर्मो भविता तव राजन्मृषाकृतः ॥१२-१९२-५६॥
If today you do not act according to my word as I speak, O king, then a great unrighteousness, a false deed, will be yours.
न युक्तं तु मृषा वाणी त्वया वक्तुमरिंदम। तथा मयाप्यभ्यधिकं मृषा वक्तुं न शक्यते ॥१२-१९२-५७॥
O subduer of enemies, it is not proper for you to speak false words; likewise, it is not possible for me to speak excessively false words.
संश्रुतं च मया पूर्वं ददानीत्यविचारितम्। तद्गृह्णीष्वाविचारेण यदि सत्ये स्थितो भवान् ॥१२-१९२-५८॥
I had previously promised without consideration, saying 'I give.' If you are truly established in truth, then accept that without hesitation.
इहागम्य हि मां राजञ्जाप्यं फलमयाचिथाः। तन्मन्निसृष्टं गृह्णीष्व भव सत्ये स्थिरोऽपि च ॥१२-१९२-५९॥
O king, having come here to me, you have indeed asked for the fruit of the recitation. Therefore, accept what I have given; and remain steadfast in truth.
नायं लोकोऽस्ति न परो न च पूर्वान्स तारयेत्। कुत एवावरान्राजन्मृषावादपरायणः ॥१२-१९२-६०॥
O king, one who is devoted to falsehood does not attain this world, nor the next, nor can he save his ancestors; how then could he possibly save the lesser ones?
न यज्ञाध्ययने दानं नियमास्तारयन्ति हि। तथा सत्यं परे लोके यथा वै पुरुषर्षभ ॥१२-१९२-६१॥
O best of men, in the other world, it is not sacrifice, study, gift, or observances that lead one across, but truth alone.
तपांसि यानि चीर्णानि चरिष्यसि च यत्तपः। समाः शतैः सहस्रैश्च तत्सत्यान्न विशिष्यते ॥१२-१९२-६२॥
No austerity, whether performed or to be performed, even for hundreds or thousands of years, surpasses truth.
सत्यमेकाक्षरं ब्रह्म सत्यमेकाक्षरं तपः। सत्यमेकाक्षरो यज्ञः सत्यमेकाक्षरं श्रुतम् ॥१२-१९२-६३॥
Truth, represented by the single syllable, is Brahman; truth, the single syllable, is austerity; truth, the single syllable, is sacrifice; truth, the single syllable, is the Veda.
सत्यं वेदेषु जागर्ति फलं सत्ये परं स्मृतम्। सत्याद्धर्मो दमश्चैव सर्वं सत्ये प्रतिष्ठितम् ॥१२-१९२-६४॥
Truth is awakened in the Vedas; the highest fruit is remembered in truth. From truth arise righteousness and self-restraint; everything is established in truth.
सत्यं वेदास्तथाङ्गानि सत्यं यज्ञस्तथा विधिः। व्रतचर्यास्तथा सत्यमोङ्कारः सत्यमेव च ॥१२-१९२-६५॥
Truth is the foundation of the Vedas and their limbs; truth is the basis of sacrifice and its procedure; the observance of vows, the syllable Om, and indeed everything rests on truth.
प्राणिनां जननं सत्यं सत्यं सन्ततिरेव च। सत्येन वायुरभ्येति सत्येन तपते रविः ॥१२-१९२-६६॥
The birth of living beings is founded on truth, and so is their continuation. By truth, the wind moves and the sun shines.
सत्येन चाग्निर्दहति स्वर्गः सत्ये प्रतिष्ठितः। सत्यं यज्ञस्तपो वेदाः स्तोभा मन्त्राः सरस्वती ॥१२-१९२-६७॥
It is by truth that fire burns, and heaven is established upon truth. Truth is the foundation of sacrifice, austerity, the Vedas, chants, mantras, and Sarasvati.
तुलामारोपितो धर्मः सत्यं चैवेति नः श्रुतम्। समां कक्षां धारयतो यतः सत्यं ततोऽधिकम् ॥१२-१९२-६८॥
We have heard that when righteousness is placed on the balance with truth, for one who holds them equally, truth is greater.
यतो धर्मस्ततः सत्यं सर्वं सत्येन वर्धते। किमर्थमनृतं कर्म कर्तुं राजंस्त्वमिच्छसि ॥१२-१९२-६९॥
Where there is righteousness, there is truth; everything prospers through truth. O king, why do you wish to undertake an act of falsehood?
सत्ये कुरु स्थिरं भावं मा राजन्ननृतं कृथाः। कस्मात्त्वमनृतं वाक्यं देहीति कुरुषेऽशुभम् ॥१२-१९२-७०॥
Establish steadfastness in truth; do not, O king, commit falsehood. Why do you urge me to utter false words and thus commit evil?
यदि जप्यफलं दत्तं मया नेषिष्यसे नृप। स्वधर्मेभ्यः परिभ्रष्टो लोकाननुचरिष्यसि ॥१२-१९२-७१॥
If you do not accept the fruit of recitation given by me, O king, having fallen away from your own duties, you will wander through the worlds.
संश्रुत्य यो न दित्सेत याचित्वा यश्च नेच्छति। उभावानृतिकावेतौ न मृषा कर्तुमर्हसि ॥१२-१९२-७२॥
One who, after promising, does not give, and one who, after begging, does not wish to receive—both are untruthful; you should not act falsely.
राजोवाच॥
The king said.
योद्धव्यं रक्षितव्यं च क्षत्रधर्मः किल द्विज। दातारः क्षत्रियाः प्रोक्ता गृह्णीयां भवतः कथम् ॥१२-१९२-७३॥
O twice-born, it is indeed the duty of a kṣatriya to fight and to protect. Kṣatriyas are said to be givers. How can I accept (something) from you?
ब्राह्मण उवाच॥
The brāhmaṇa said.
न छन्दयामि ते राजन्नापि ते गृहमाव्रजम्। इहागम्य तु याचित्वा न गृह्णीषे पुनः कथम् ॥१२-१९२-७४॥
O king, I do not please you, nor do I come to your house. Having come here and begged, why do you not accept again?
धर्म उवाच॥
Dharma said.
अविवादोऽस्तु युवयोर्वित्तं मां धर्ममागतम्। द्विजो दानफलैर्युक्तो राजा सत्यफलेन च ॥१२-१९२-७५॥
May there be no dispute between you two; let wealth come to me through righteousness. The brāhmaṇa is endowed with the fruits of charity, and the king with the fruit of truth.
स्वर्ग उवाच॥
Heaven spoke.
स्वर्गं मां विद्धि राजेन्द्र रूपिणं स्वयमागतम्। अविवादोऽस्तु युवयोरुभौ तुल्यफलौ युवाम् ॥१२-१९२-७६॥
O king, know that I myself, in this form, am heaven come to you. Let there be no dispute between you two; both of you shall receive equal reward.
राजोवाच॥
The king said.
कृतं स्वर्गेण मे कार्यं गच्छ स्वर्ग यथासुखम्। विप्रो यदीच्छते दातुं प्रतीच्छतु च मे धनम् ॥१२-१९२-७७॥
My duty to heaven is accomplished; go to heaven and enjoy happiness as you wish. If the brāhmaṇa wishes to give, let him also accept my wealth.
ब्राह्मण उवाच॥
The brāhmaṇa said.
बाल्ये यदि स्यादज्ञानान्मया हस्तः प्रसारितः। निवृत्तिलक्षणं धर्ममुपासे संहितां जपन् ॥१२-१९२-७८॥
If, in my childhood, out of ignorance I extended my hand, now I worship the dharma characterized by renunciation, reciting the Saṃhitā.
निवृत्तं मां चिरं राजन्विप्रं लोभयसे कथम्। स्वेन कार्यं करिष्यामि त्वत्तो नेच्छे फलं नृप ॥ तपःस्वाध्यायशीलोऽहं निवृत्तश्च प्रतिग्रहात् ॥१२-१९२-७९॥
O king, for a long time I have ceased; why do you tempt me, a Brāhmaṇa? I will perform my duty by my own means; I do not desire any reward from you, O king. I am devoted to austerity and study, and have withdrawn from accepting gifts.
राजोवाच॥
The king said.
यदि विप्र निसृष्टं ते जप्यस्य फलमुत्तमम्। आवयोर्यत्फलं किञ्चित्सहितं नौ तदस्त्विह ॥१२-१९२-८०॥
If, O Brāhmaṇa, the excellent fruit of the recitation given by you, whatever fruit there is for us two, let that be shared by us here.
द्विजाः प्रतिग्रहे युक्ता दातारो राजवंशजाः। यदि धर्मः श्रुतो विप्र सहैव फलमस्तु नौ ॥१२-१९२-८१॥
The twice-born are engaged in receiving gifts, and the givers are of royal lineage. If righteousness has truly been heard, O Brāhmaṇa, then may the fruit of it be for both of us together.
मा वा भूत्सहभोज्यं नौ मदीयं फलमाप्नुहि। प्रतीच्छ मत्कृतं धर्मं यदि ते मय्यनुग्रहः ॥१२-१९२-८२॥
Do not let my fruit, which is to be eaten together by us, be obtained by you. Accept the righteous act done by me, if you have any favor towards me.
भीष्म उवाच॥
Bhīṣma said.
ततो विकृतचेष्टौ द्वौ पुरुषौ समुपस्थितौ। गृहीत्वान्योन्यमावेष्ट्य कुचेलावूचतुर्वचः ॥१२-१९२-८३॥
Then, two men with distorted movements and dirty garments approached, seized and embraced each other, and spoke words.
न मे धारयसीत्येको धारयामीति चापरः। इहास्ति नौ विवादोऽयमयं राजानुशासकः ॥१२-१९२-८४॥
One says, 'You do not hold it for me,' and the other says, 'I do hold it.' Here is a dispute between us; this king is the arbitrator.
सत्यं ब्रवीम्यहमिदं न मे धारयते भवान्। अनृतं वदसीह त्वमृणं ते धारयाम्यहम् ॥१२-१९२-८५॥
I am telling the truth: this is not mine, you are holding it. You are speaking falsehood here; I am holding your debt.
तावुभौ भृशसन्तप्तौ राजानमिदमूचतुः। परीक्ष्यतां यथा स्याव नावामिह विगर्हितौ ॥१२-१९२-८६॥
The two, both deeply distressed, said to the king: "Let it be investigated so that neither of us is found at fault here."
विरूप उवाच॥
Virūpa said:
धारयामि नरव्याघ्र विकृतस्येह गोः फलम्। ददतश्च न गृह्णाति विकृतो मे महीपते ॥१२-१९२-८७॥
O tiger among men, I bear here the fruit of the deformed cow; and the deformed one does not accept the gift from the giver, O king.
विकृत उवाच॥
The changed one said.
न मे धारयते किञ्चिद्विरूपोऽयं नराधिप। मिथ्या ब्रवीत्ययं हि त्वा मिथ्याभासं नराधिप ॥१२-१९२-८८॥
O king, this deformed one does not hold anything of mine. This one indeed speaks falsely to you, O king, with a false appearance.
राजोवाच॥
The king said.
विरूप किं धारयते भवानस्य वदस्व मे। श्रुत्वा तथा करिष्यामीत्येवं मे धीयते मतिः ॥१२-१९२-८९॥
O deformed one, what do you bear of this? Tell me. Having heard, I shall act accordingly—this is my resolve.
विरूप उवाच॥
Virūpa said:
शृणुष्वावहितो राजन्यथैतद्धारयाम्यहम्। विकृतस्यास्य राजर्षे निखिलेन नरर्षभ ॥१२-१९२-९०॥
O king, listen attentively as I explain this. O royal sage, I will fully clarify this altered matter, O best of men.
अनेन धर्मप्राप्त्यर्थं शुभा दत्ता पुरानघ। धेनुर्विप्राय राजर्षे तपःस्वाध्यायशीलिने ॥१२-१९२-९१॥
O royal sage, formerly, for the attainment of dharma, this auspicious cow was given to the brāhmaṇa who was devoted to austerity and study of the Veda, O sinless one.
तस्याश्चायं मया राजन्फलमभ्येत्य याचितः। विकृतेन च मे दत्तं विशूद्धेनान्तरात्मना ॥१२-१९२-९२॥
O king, this fruit of hers was sought by me; it was given by me with a changed mind and a purified inner self.
ततो मे सुकृतं कर्म कृतमात्मविशुद्धये। गावौ हि कपिले क्रीत्वा वत्सले बहुदोहने ॥१२-१९२-९३॥
Then I performed a good deed for my own purification: I bought two affectionate, brown cows that yielded much milk.
ते चोञ्छवृत्तये राजन्मया समपवर्जिते। यथाविधि यथाश्रद्धं तदस्याहं पुनः प्रभो ॥१२-१९२-९४॥
O king, those means of gleaning livelihood have been completely abandoned by me. According to the prescribed rules and as per faith, I shall again do that for this, O lord.
इहाद्य वै गृहीत्वा तत्प्रयच्छे द्विगुणं फलम्। एकस्याः पुरुषव्याघ्र कः शुद्धः कोऽत्र दोषवान् ॥१२-१९२-९५॥
Here today, having taken that, I give double the reward. O tiger among men, of these two, who is pure and who here is at fault?"
एवं विवदमानौ स्वस्त्वामिहाभ्यागतौ नृप। कुरु धर्ममधर्मं वा विनये नौ समाधय ॥१२-१९२-९६॥
Thus, disputing, we two have come here to you, O king. Please resolve for us, in accordance with righteousness or unrighteousness, by your discipline.
यदि नेच्छति मे दानं यथा दत्तमनेन वै। भवानत्र स्थिरो भूत्वा मार्गे स्थापयतु प्रभुः ॥१२-१९२-९७॥
If he does not wish to accept my gift as it has been given by him, then you, O lord, stand firm here and place it on the path.
राजोवाच॥
The king said.
दीयमानं न गृह्णासि ऋणं कस्मात्त्वमद्य वै। यथैव तेऽभ्यनुज्ञातं तथा गृह्णीष्व माचिरम् ॥१२-१९२-९८॥
Why do you not accept the debt being given to you today? Just as it has been permitted to you, so accept it without delay.
विकृत उवाच॥
The changed one said.
दीयतामित्यनेनोक्तं ददानीति तथा मया। नायं मे धारयत्यत्र गम्यतां यत्र वाञ्छति ॥१२-१९२-९९॥
He said, 'Let it be given,' and I also said, 'I will give.' This does not remain with me here; let him go wherever he wishes.
राजोवाच॥
The king said.
ददतोऽस्य न गृह्णासि विषमं प्रतिभाति मे। दण्ड्यो हि त्वं मम मतो नास्त्यत्र खलु संशयः ॥१२-१९२-१००॥
You do not accept what is given by him; this seems unfair to me. In my opinion, you are punishable; there is indeed no doubt about this.
विकृत उवाच॥
Vikrita said.
मयास्य दत्तं राजर्षे गृह्णीयां तत्कथं पुनः। काममत्रापराधो मे दण्ड्यमाज्ञापय प्रभो ॥१२-१९२-१०१॥
O royal sage, that which was given by me—how can I accept it again? If there is any offense here on my part, O lord, command the punishment.
विरूप उवाच॥
Virūpa said.
दीयमानं यदि मया नेषिष्यसि कथञ्चन। नियंस्यति त्वा नृपतिरयं धर्मानुशासकः ॥१२-१९२-१०२॥
If you do not accept what I am offering in any way, this king, who enforces righteousness, will restrain you.
विकृत उवाच॥
The changed one said.
स्वं मया याचितेनेह दत्तं कथमिहाद्य तत्। गृह्णीयां गच्छतु भवानभ्यनुज्ञां ददानि ते ॥१२-१९२-१०३॥
How can I take today, here, that which I have given here to the one who requested? Let it go, you may proceed; I give you permission.
ब्राह्मण उवाच॥
The brāhmaṇa said.
श्रुतमेतत्त्वया राजन्ननयोः कथितं द्वयोः। प्रतिज्ञातं मया यत्ते तद्गृहाणाविचारितम् ॥१२-१९२-१०४॥
O king, you have heard this account concerning these two. Whatever I promised you, accept that without hesitation.
राजोवाच॥
The king said.
प्रस्तुतं सुमहत्कार्यमावयोर्गह्वरं यथा। जापकस्य दृढीकारः कथमेतद्भविष्यति ॥१२-१९२-१०५॥
A very great and difficult task has been presented to us; how will the firm establishment of the reciter happen in this case?
यदि तावन्न गृह्णामि ब्राह्मणेनापवर्जितम्। कथं न लिप्येयमहं दोषेण महताद्य वै ॥१२-१९२-१०६॥
If I do not accept what has been rejected by a brāhmaṇa, how could I be tainted by a great fault today?
भीष्म उवाच॥
Bhīṣma said.
तौ चोवाच स राजर्षिः कृतकार्यौ गमिष्यथः। नेदानीं मामिहासाद्य राजधर्मो भवेन्मृषा ॥१२-१९२-१०७॥
The royal sage said to those two: "You have accomplished your task, you may go. Now, having come to me here, my royal duty would not be in vain."
स्वधर्मः परिपाल्यश्च राज्ञामेष विनिश्चयः। विप्रधर्मश्च सुगुरुर्मामनात्मानमाविशत् ॥१२-१९२-१०८॥
One's own duty must be protected; this is the resolve of kings. The duty of Brāhmaṇas and the great teacher entered me, not my own self.
ब्राह्मण उवाच॥
The brāhmaṇa said.
गृहाण धारयेऽहं ते याचितं ते श्रुतं मया। न चेद्ग्रहीष्यसे राजञ्शपिष्ये त्वां न संशयः ॥१२-१९२-१०९॥
Accept what I have requested and what you have heard from me; if you do not accept it, O king, I will certainly curse you—there is no doubt about it.
राजोवाच॥
The king said.
धिग्राजधर्मं यस्यायं कार्यस्येह विनिश्चयः। इत्यर्थं मे ग्रहीतव्यं कथं तुल्यं भवेदिति ॥१२-१९२-११०॥
Condemnation upon the king's duty, if this is the decision regarding the matter here. Therefore, I should understand the meaning: how could it be considered equal?
एष पाणिरपूर्वं भो निक्षेपार्थं प्रसारितः। यन्मे धारयसे विप्र तदिदानीं प्रदीयताम् ॥१२-१९२-१११॥
This hand is extended, O Brāhmaṇa, for the purpose of depositing something unprecedented. Whatever you are holding for me, please give it to me now.
ब्राह्मण उवाच॥
The brāhmaṇa said.
संहितां जपता यावान्मया कश्चिद्गुणः कृतः। तत्सर्वं प्रतिगृह्णीष्व यदि किञ्चिदिहास्ति मे ॥१२-१९२-११२॥
Whatever merit I have gained by reciting the Saṁhitā, if there is anything here for me, please accept all of it.
राजोवाच॥
The king said.
जलमेतन्निपतितं मम पाणौ द्विजोत्तम। सममस्तु सहैवास्तु प्रतिगृह्णातु वै भवान् ॥१२-१९२-११३॥
O best of the twice-born, this water has fallen on my hand; let it be accepted equally and together; may you indeed accept it, sir.
विरूप उवाच॥
Virūpa said:
कामक्रोधौ विद्धि नौ त्वमावाभ्यां कारितो भवान्। समेति च यदुक्तं ते समा लोकास्तवास्य च ॥१२-१९२-११४॥
Know that desire and anger are us; you have been made to act by us, O sir. And as you have said, equal worlds will be yours and his as well.
नायं धारयते किञ्चिज्जिज्ञासा त्वत्कृते कृता। कालो धर्मस्तथा मृत्युः कामक्रोधौ तथा युवाम् ॥१२-१९२-११५॥
This person has no curiosity made for your sake. Time, Dharma, Death, Desire, Anger, and you two are also involved.
सर्वमन्योन्यनिकषे निघृष्टं पश्यतस्तव। गच्छ लोकाञ्जितान्स्वेन कर्मणा यत्र वाञ्छसि ॥१२-१९२-११६॥
All has been mutually tested as you see, O yours; go to the worlds conquered by your own deeds, wherever you wish.
भीष्म उवाच॥
Bhīṣma said.
जापकानां फलावाप्तिर्मया ते सम्प्रकीर्तिता। गतिः स्थानं च लोकाश्च जापकेन यथा जिताः ॥१२-१९२-११७॥
I have fully described to you the fruits attained by the chanters. I have also explained the path, the place, and the worlds conquered by the chanter.
प्रयाति संहिताध्यायी ब्रह्माणं परमेष्ठिनम्। अथ वाग्निं समायाति सूर्यमाविशतेऽपि वा ॥१२-१९२-११८॥
The reciter of the Saṃhitā attains Brahman, the Supreme Lord. Then, he either approaches Agni or enters the Sun.
स तैजसेन भावेन यदि तत्राश्नुते रतिम्। गुणांस्तेषां समादत्ते रागेण प्रतिमोहितः ॥१२-१९२-११९॥
If, by a passionate nature, he finds pleasure there, he adopts their qualities, being completely deluded by attachment.
एवं सोमे तथा वायौ भूम्याकाशशरीरगः। सरागस्तत्र वसति गुणांस्तेषां समाचरन् ॥१२-१९२-१२०॥
In this way, in Soma and likewise in Vāyu, the one whose body is composed of earth and space, with attachment, resides there, practicing their qualities.
अथ तत्र विरागी स गच्छति त्वथ संशयम्। परमव्ययमिच्छन्स तमेवाविशते पुनः ॥१२-१९२-१२१॥
Then, there, the dispassionate person proceeds, but again falls into doubt. Desiring the supreme imperishable, he enters into it once more.
अमृताच्चामृतं प्राप्तः शीतीभूतो निरात्मवान्। ब्रह्मभूतः स निर्द्वंद्वः सुखी शान्तो निरामयः ॥१२-१९२-१२२॥
Having attained immortality from the immortal, becoming cool and devoid of self, he who has become Brahman is free from dualities, happy, peaceful, and free from affliction.
ब्रह्मस्थानमनावर्तमेकमक्षरसञ्ज्ञकम्। अदुःखमजरं शान्तं स्थानं तत्प्रतिपद्यते ॥१२-१९२-१२३॥
That abode of Brahman, which is non-returning, one, called 'imperishable', free from suffering, ageless, and peaceful, is attained.
चतुर्भिर्लक्षणैर्हीनं तथा षड्भिः सषोडशैः। पुरुषं समतिक्रम्य आकाशं प्रतिपद्यते ॥१२-१९२-१२४॥
When one is devoid of four characteristics, or with six or sixteen, having transcended the person, one attains the ether (space or ultimate reality).
अथ वेच्छति रागात्मा सर्वं तदधितिष्ठति। यच्च प्रार्थयते तच्च मनसा प्रतिपद्यते ॥१२-१९२-१२५॥
Then, the passionate person desires and thus controls everything. Whatever he wishes for, he attains with his mind.
अथ वा वीक्षते लोकान्सर्वान्निरयसंस्थितान्। निःस्पृहः सर्वतो मुक्तस्तत्रैव रमते सुखी ॥१२-१९२-१२६॥
Or, he sees all the worlds situated in hell; being free from desire and liberated from all sides, he delights right there and is happy.
एवमेषा महाराज जापकस्य गतिर्यथा। एतत्ते सर्वमाख्यातं किं भूयः श्रोतुमिच्छसि ॥१२-१९२-१२७॥
O great king, thus is the path of the reciter. All this has been explained to you. Do you wish to hear anything further?
