12.211
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
केन वृत्तेन वृत्तज्ञो जनको मिथिलाधिपः। जगाम मोक्षं धर्मज्ञो भोगानुत्सृज्य मानुषान् ॥१२-२११-१॥
By what conduct did Janaka, the king of Mithilā and knower of conduct, attain liberation, having abandoned human enjoyments, as a knower of dharma?
भीष्म उवाच॥
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। येन वृत्तेन वृत्तज्ञः स जगाम महत्सुखम् ॥१२-२११-२॥
Here too, they recount this ancient story: by following that conduct, the one who understood proper conduct attained great happiness.
जनको जनदेवस्तु मिथिलायां जनाधिपः। और्ध्वदेहिकधर्माणामासीद्युक्तो विचिन्तने ॥१२-२११-३॥
Janaka, the king of Mithilā, was deeply engaged in contemplating the duties related to post-cremation rites.
तस्य स्म शतमाचार्या वसन्ति सततं गृहे। दर्शयन्तः पृथग्धर्मान्नानापाषण्डवादिनः ॥१२-२११-४॥
In his house, indeed, a hundred teachers always reside, each displaying different duties and various heretical doctrines.
स तेषां प्रेत्यभावे च प्रेत्यजातौ विनिश्चये। आगमस्थः स भूयिष्ठमात्मतत्त्वे न तुष्यति ॥१२-२११-५॥
He, being established in scripture, is not mostly satisfied with the ascertainment of the principle of self regarding their state and birth after death.
तत्र पञ्चशिखो नाम कापिलेयो महामुनिः। परिधावन्महीं कृत्स्नां जगाम मिथिलामपि ॥१२-२११-६॥
There, the great sage named Pañcaśikha, a descendant of Kapila, after traversing the whole earth, also went to Mithilā.
सर्वसंन्यासधर्माणां तत्त्वज्ञानविनिश्चये। सुपर्यवसितार्थश्च निर्द्वंद्वो नष्टसंशयः ॥१२-२११-७॥
When one has fully ascertained the true knowledge of all the duties of renunciation, with a well-settled purpose, free from dualities, and all doubts dispelled.
ऋषीणामाहुरेकं यं कामादवसितं नृषु। शाश्वतं सुखमत्यन्तमन्विच्छन्स सुदुर्लभम् ॥१२-२११-८॥
They say that the one who, having subdued desire among men, seeks the supreme eternal happiness, is very difficult to find.
यमाहुः कपिलं साङ्ख्याः परमर्षिं प्रजापतिम्। स मन्ये तेन रूपेण विस्मापयति हि स्वयम् ॥१२-२११-९॥
The one whom the Sāṅkhyas call Kapila, the supreme sage and lord of creatures—he, I believe, in that very form, truly astonishes even himself.
आसुरेः प्रथमं शिष्यं यमाहुश्चिरजीविनम्। पञ्चस्रोतसि यः सत्रमास्ते वर्षसहस्रिकम् ॥१२-२११-१०॥
They say that the first disciple of Asura, called the long-lived one, remains in the five-streamed river performing a sacrificial session for a thousand years.
तं समासीनमागम्य मण्डलं कापिलं महत्। पुरुषावस्थमव्यक्तं परमार्थं निबोधयत् ॥१२-२११-११॥
Having approached him as he was seated in the great Kapila circle, (he) instructed about the unmanifest, the supreme reality in the state of puruṣa.
इष्टिसत्रेण संसिद्धो भूयश्च तपसा मुनिः। क्षेत्रक्षेत्रज्ञयोर्व्यक्तिं बुबुधे देवदर्शनः ॥१२-२११-१२॥
Devadarshana, the sage, having perfected himself by sacrificial sessions and again by austerity, understood the manifestation of the field and the knower of the field.
यत्तदेकाक्षरं ब्रह्म नानारूपं प्रदृश्यते। आसुरिर्मण्डले तस्मिन्प्रतिपेदे तदव्ययम् ॥१२-२११-१३॥
That one-syllabled Brahman, which appears in many forms, was realized as the imperishable by Āsuri in that circle.
तस्य पञ्चशिखः शिष्यो मानुष्या पयसा भृतः। ब्राह्मणी कपिला नाम काचिदासीत्कुटुम्बिनी ॥१२-२११-१४॥
Pañcaśikha, his disciple, was nourished with milk by a human woman. There was a Brāhmaṇa woman named Kapilā, who was a householder.
तस्याः पुत्रत्वमागम्य स्त्रियाः स पिबति स्तनौ। ततः स कापिलेयत्वं लेभे बुद्धिं च नैष्ठिकीम् ॥१२-२११-१५॥
Having become her son, he drank at the woman's breasts. Thereafter, he attained the status of a Kapileya and acquired steadfast wisdom.
एतन्मे भगवानाह कापिलेयाय सम्भवम्। तस्य तत्कापिलेयत्वं सर्ववित्त्वमनुत्तमम् ॥१२-२११-१६॥
The venerable one told me this origin for Kāpileya. His state of being Kāpileya is that of unsurpassed omniscience.
सामान्यं कपिलो ज्ञात्वा धर्मज्ञानामनुत्तमम्। उपेत्य शतमाचार्यान्मोहयामास हेतुभिः ॥१२-२११-१७॥
Kapila, recognizing the highest knowledge of dharma as ordinary, approached a hundred teachers and bewildered them with arguments.
जनकस्त्वभिसंरक्तः कापिलेयानुदर्शनात्। उत्सृज्य शतमाचार्यान्पृष्ठतोऽनुजगाम तम् ॥१२-२११-१८॥
However, Janaka, being deeply drawn by seeing the Kapileyas, left behind a hundred teachers and followed him.
तस्मै परमकल्पाय प्रणताय च धर्मतः। अब्रवीत्परमं मोक्षं यत्तत्साङ्ख्यं विधीयते ॥१२-२११-१९॥
To him, the supreme adept who had bowed in accordance with dharma, he spoke of the supreme liberation, which is taught as Sāṅkhya philosophy.
जातिनिर्वेदमुक्त्वा हि कर्मनिर्वेदमब्रवीत्। कर्मनिर्वेदमुक्त्वा च सर्वनिर्वेदमब्रवीत् ॥१२-२११-२०॥
He first spoke of dispassion towards birth, then indeed spoke of dispassion towards action. Having spoken of dispassion towards action, he then spoke of dispassion towards everything.
यदर्थं कर्मसंसर्गः कर्मणां च फलोदयः। तदनाश्वासिकं मोघं विनाशि चलमध्रुवम् ॥१२-२११-२१॥
That for which actions are performed and their results arise is unreliable, futile, perishable, unstable, and impermanent.
दृश्यमाने विनाशे च प्रत्यक्षे लोकसाक्षिके। आगमात्परमस्तीति ब्रुवन्नपि पराजितः ॥१२-२११-२२॥
When destruction is directly seen and witnessed by the world, even one who asserts, based on scripture, that the supreme exists, is defeated.
अनात्मा ह्यात्मनो मृत्युः क्लेशो मृत्युर्जरामयः। आत्मानं मन्यते मोहात्तदसम्यक्परं मतम् ॥१२-२११-२३॥
To regard the not-self as the self is truly the death, affliction, and decay of the self. Out of delusion, one considers the not-self as the self; this is not the correct supreme view.
अथ चेदेवमप्यस्ति यल्लोके नोपपद्यते। अजरोऽयममृत्युश्च राजासौ मन्यते तथा ॥१२-२११-२४॥
Now, if it is so, which is not possible in the world, this one is ageless and immortal, and that king thinks so.
अस्ति नास्तीति चाप्येतत्तस्मिन्नसति लक्षणे। किमधिष्ठाय तद्ब्रूयाल्लोकयात्राविनिश्चयम् ॥१२-२११-२५॥
This notion of 'is' and 'is not'—if that characteristic does not exist, then upon what basis could one declare the certainty of how the world operates?
प्रत्यक्षं ह्येतयोर्मूलं कृतान्तैतिह्ययोरपि। प्रत्यक्षो ह्यागमोऽभिन्नः कृतान्तो वा न किञ्चन ॥१२-२११-२६॥
Direct perception is indeed the root of both conclusion and tradition. Direct perception is not different from scriptural authority, or conclusion is nothing at all.
यत्र तत्रानुमानेऽस्ति कृतं भावयतेऽपि वा। अन्यो जीवः शरीरस्य नास्तिकानां मते स्मृतः ॥१२-२११-२७॥
Wherever inference is applied, whatever is done is also considered, or otherwise. According to the opinion of the atheists, another soul of the body is recognized.
रेतो वटकणीकायां घृतपाकाधिवासनम्। जातिस्मृतिरयस्कान्तः सूर्यकान्तोऽम्बुभक्षणम् ॥१२-२११-२८॥
Semen is soaked in a pellet ball cooked with ghee. Remembrance of previous birth, magnet, sunstone, and eating water are mentioned.
प्रेत्य भूतात्ययश्चैव देवताभ्युपयाचनम्। मृते कर्मनिवृत्तिश्च प्रमाणमिति निश्चयः ॥१२-२११-२९॥
The conclusion is that after death, the passing away of a being, supplication to the deities, and cessation of ritual acts for the dead are considered authoritative.
न त्वेते हेतवः सन्ति ये केचिन्मूर्तिसंस्थिताः। अमर्त्यस्य हि मर्त्येन सामान्यं नोपपद्यते ॥१२-२११-३०॥
But these are not the causes which are established in form. Indeed, there can be no commonality between the immortal and the mortal.
अविद्याकर्मचेष्टानां केचिदाहुः पुनर्भवम्। कारणं लोभमोहौ तु दोषाणां च निषेवणम् ॥१२-२११-३१॥
Some say that ignorance, actions, and activities are the cause of rebirth; but greed, delusion, and indulgence in faults are also causes.
अविद्यां क्षेत्रमाहुर्हि कर्म बीजं तथा कृतम्। तृष्णासञ्जननं स्नेह एष तेषां पुनर्भवः ॥१२-२११-३२॥
They say ignorance is the field, action is the seed, and craving is the attachment that causes their rebirth.
तस्मिन्व्यूढे च दग्धे च चित्ते मरणधर्मिणि। अन्योऽन्याज्जायते देहस्तमाहुः सत्त्वसङ्क्षयम् ॥१२-२११-३३॥
When that mind, which is subject to death, departs and is burnt, another body is born from another; this is called the dissolution of being.
यदा स रूपतश्चान्यो जातितः श्रुतितोऽर्थतः। कथमस्मिन्स इत्येव सम्बन्धः स्यादसंहितः ॥१२-२११-३४॥
When he is different in form, type, sound, and meaning, how could the connection "he" exist here? Such a connection would be unconnected.
एवं सति च का प्रीतिर्दानविद्यातपोबलैः। यदन्याचरितं कर्म सर्वमन्यः प्रपद्यते ॥१२-२११-३५॥
In such a situation, what affection can there be for gifts, knowledge, austerity, or strength? Whatever actions are performed by another, another attains all of them.
यदा ह्ययमिहैवान्यैः प्राकृतैर्दुःखितो भवेत्। सुखितैर्दुःखितैर्वापि दृश्योऽप्यस्य विनिर्णयः ॥१२-२११-३६॥
When this person here is seen by others, whether by ordinary people, by the happy or the sorrowful, it is difficult to determine his true state. 12-211-36.
तथा हि मुसलैर्हन्युः शरीरं तत्पुनर्भवेत्। पृथग्ज्ञानं यदन्यच्च येनैतन्नोपलभ्यते ॥१२-२११-३७॥
Thus, even if the body is struck with pestles, it may be restored again; but the distinct knowledge and whatever else by which this is not perceived, cannot be attained.
ऋतुः संवत्सरस्तिथ्यः शीतोष्णे च प्रियाप्रिये। यथातीतानि पश्यन्ति तादृशः सत्त्वसङ्क्षयः ॥१२-२११-३८॥
Seasons, years, lunar days, cold and heat, and experiences of pleasure and pain—all these are seen as having passed by one whose vitality is diminished.
जरया हि परीतस्य मृत्युना वा विनाशिना। दुर्बलं दुर्बलं पूर्वं गृहस्येव विनश्यति ॥१२-२११-३९॥
Just as in a house, the weakest part perishes first, so too, in one afflicted by old age, death, or destruction, the weakest succumbs first.
इन्द्रियाणि मनो वायुः शोणितं मांसमस्थि च। आनुपूर्व्या विनश्यन्ति स्वं धातुमुपयान्ति च ॥१२-२११-४०॥
The senses, mind, vital air, blood, flesh, and bone, all perish in succession and return to their own elements.
लोकयात्राविधानं च दानधर्मफलागमः। यदर्थं वेदशब्दाश्च व्यवहाराश्च लौकिकाः ॥१२-२११-४१॥
The regulation of worldly conduct and the attainment of the results of charity and righteousness—these are the purposes for which the words of the Veda and worldly practices exist.
इति सम्यङ्मनस्येते बहवः सन्ति हेतवः। एतदस्तीदमस्तीति न किञ्चित्प्रतिपद्यते ॥१२-२११-४२॥
Thus, there are many causes in the mind; but nothing is truly apprehended as "this exists, this exists."
तेषां विमृशतामेवं तत्तत्समभिधावताम्। क्वचिन्निविशते बुद्धिस्तत्र जीर्यति वृक्षवत् ॥१२-२११-४३॥
Among those who reflect in this way and rush after various things, sometimes the intellect settles somewhere, and there it withers like a tree.
एवमर्थैरनर्थैश्च दुःखिताः सर्वजन्तवः। आगमैरपकृष्यन्ते हस्तिपैर्हस्तिनो यथा ॥१२-२११-४४॥
In this way, all beings, afflicted by both fortune and misfortune, are led by external influences, just as elephants are driven by their mahouts.
अर्थांस्तथात्यन्तसुखावहांश्च; लिप्सन्त एते बहवो विशुल्काः। महत्तरं दुःखमभिप्रपन्ना; हित्वामिषं मृत्युवशं प्रयान्ति ॥१२-२११-४५॥
Many beings, desiring objects that bring extreme happiness and are available without price, attain greater suffering; having abandoned the bait, they proceed to the power of death.
विनाशिनो ह्यध्रुवजीवितस्य; किं बन्धुभिर्मित्रपरिग्रहैश्च। विहाय यो गच्छति सर्वमेव; क्षणेन गत्वा न निवर्तते च ॥१२-२११-४६॥
For one whose life is impermanent and perishable, what use are relatives, friends, and possessions? Whoever departs, leaving all behind, goes in a moment and does not return.
भूव्योमतोयानलवायवो हि; सदा शरीरं परिपालयन्ति। इतीदमालक्ष्य कुतो रतिर्भवे; द्विनाशिनो ह्यस्य न शर्म विद्यते ॥१२-२११-४७॥
Earth, space, ether, water, fire, and air always sustain the body. Seeing this, how can there be pleasure in existence? For this body, which perishes twice, there is truly no happiness.
इदमनुपधि वाक्यमच्छलं; परमनिरामयमात्मसाक्षिकम्। नरपतिरभिवीक्ष्य विस्मितः; पुनरनुयोक्तुमिदं प्रचक्रमे ॥१२-२११-४८॥
The king, astonished after observing this unconditional and unwavering statement, which was supreme, free from affliction, and self-evident, began once more to question.
