12.211
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
केन वृत्तेन वृत्तज्ञो जनको मिथिलाधिपः। जगाम मोक्षं धर्मज्ञो भोगानुत्सृज्य मानुषान् ॥१२-२११-१॥
kena vṛttena vṛttajño janako mithilādhipaḥ। jagāma mokṣaṃ dharmajño bhogān utsṛjya mānuṣān ॥12-211-1॥
[केन (kena) - by which; वृत्तेन (vṛttena) - conduct; वृत्तज्ञः (vṛttajñaḥ) - knower of conduct; जनकः (janakaḥ) - Janaka; मिथिलाधिपः (mithilādhipaḥ) - lord of Mithilā; जगाम (jagāma) - went; मोक्षं (mokṣam) - liberation; धर्मज्ञः (dharmajñaḥ) - knower of dharma; भोगान् (bhogān) - enjoyments; उत्सृज्य (utsṛjya) - having abandoned; मानुषान् (mānuṣān) - human;]
(By which conduct did Janaka, the knower of conduct and lord of Mithilā, having abandoned human enjoyments, go to liberation, being a knower of dharma?)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Bhīṣma said;)
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। येन वृत्तेन वृत्तज्ञः स जगाम महत्सुखम् ॥१२-२११-२॥
atrāpy udāharantīmam itihāsaṃ purātanam। yena vṛttena vṛttajñaḥ sa jagāma mahatsukham ॥12-211-2॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; येन (yena) - by which; वृत्तेन (vṛttena) - by conduct; वृत्तज्ञः (vṛttajñaḥ) - knower of conduct; सः (saḥ) - he; जगाम (jagāma) - went; महत् (mahat) - great; सुखम् (sukham) - happiness;]
(Here also they cite this ancient history. By which conduct, the knower of conduct, he went to great happiness.)
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॥
janako janadevastu mithilāyāṃ janādhipaḥ। aurdhvadehikadharmāṇām āsīdyukto vicintane ॥12-211-3॥
[जनकः (janakaḥ) - Janaka; (proper noun, king's name); जनदेवः (janadevaḥ) - lord of people; तु (tu) - but; मिथिलायाम् (mithilāyām) - in Mithilā; (city name); जनाधिपः (janādhipaḥ) - ruler of people; और्ध्वदेहिकधर्माणाम् (aurdhvadehikadharmāṇām) - of post-cremation rites; आसीत् (āsīt) - was; युक्तः (yuktaḥ) - engaged; विचिन्तने (vicintane) - in contemplation;]
(Janaka, the lord of people, but in Mithilā, the ruler of people, was engaged in contemplation of the post-cremation rites.)
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॥
tasya sma śatam-ācāryā vasanti satataṃ gṛhe। darśayantaḥ pṛthag-dharmān nānā-pāṣaṇḍa-vādinaḥ ॥12-211-4॥
[तस्य (tasya) - of him; स्म (sma) - indeed; शतम् (śatam) - a hundred; आचार्याः (ācāryāḥ) - teachers; वसन्ति (vasanti) - dwell; सततम् (satatam) - always; गृहे (gṛhe) - in the house; दर्शयन्तः (darśayantaḥ) - showing; पृथक् (pṛthak) - separate; धर्मान् (dharmān) - duties; नाना (nānā) - various; पाषण्डवादिनः (pāṣaṇḍa-vādinaḥ) - heretical teachers;]
(Of him indeed a hundred teachers dwell always in the house, showing separate duties, various heretical teachers.)
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॥
sa teṣāṃ pretyabhāve ca pretyajātau viniścaye। āgamasthaḥ sa bhūyiṣṭham ātmatattve na tuṣyati ॥12-211-5॥
[स (sa) - he; तेषां (teṣām) - of them; प्रेत्यभावे (pretyabhāve) - in the state after death; च (ca) - and; प्रेत्यजातौ (pretyajātau) - in the birth after death; विनिश्चये (viniścaye) - in the ascertainment; आगमस्थः (āgamasthaḥ) - established in scripture; स (sa) - he; भूयिष्ठम् (bhūyiṣṭham) - mostly; आत्मतत्त्वे (ātmatattve) - in the principle of self; न (na) - not; तुष्यति (tuṣyati) - is satisfied;]
(He, of them, in the state after death and in the birth after death, in the ascertainment, established in scripture, he, mostly, in the principle of self, is not satisfied.)
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॥
tatra pañcaśikho nāma kāpileyo mahāmuniḥ। paridhāvan mahīṃ kṛtsnāṃ jagāma mithilām api ॥12-211-6॥
[तत्र (tatra) - there; पञ्चशिखः (pañcaśikhaḥ) - Pañcaśikha; नाम (nāma) - by name; कापिलेयः (kāpileyaḥ) - descendant of Kapila; महामुनिः (mahāmuniḥ) - great sage; परिधावन् (paridhāvan) - running around; महीं (mahīm) - earth; कृत्स्नाम् (kṛtsnām) - entire; जगाम (jagāma) - went; मिथिलाम् (mithilām) - to Mithilā; अपि (api) - also;]
(There, Pañcaśikha by name, a descendant of Kapila, a great sage, running around the entire earth, went also to Mithilā.)
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॥
sarvasaṃnyāsadharmāṇāṃ tattvajñānaviniścaye। suparyavasitārthaśca nirdvandvo naṣṭasaṃśayaḥ ॥12-211-7॥
[सर्व (sarva) - all; संन्यास (saṃnyāsa) - renunciation; धर्माणां (dharmāṇām) - of the duties; तत्त्व (tattva) - of the true nature; ज्ञान (jñāna) - of knowledge; विनिश्चये (viniścaye) - in the ascertainment; सुपर्यवसित (suparyavasita) - well-determined; अर्थः (arthaḥ) - purpose; च (ca) - and; निर्द्वंद्वः (nirdvandvaḥ) - free from dualities; नष्ट (naṣṭa) - destroyed; संशयः (saṃśayaḥ) - doubt;]
(In the ascertainment of the true knowledge of all the duties of renunciation, with the purpose well-determined, and being free from dualities, doubt destroyed.)
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॥
ṛṣīṇām āhur ekaṃ yaṃ kāmād avasitaṃ nṛṣu। śāśvataṃ sukham atyantam anvicchans sudurlabham ॥12-211-8॥
[ऋषीणाम् (ṛṣīṇām) - of the sages; आहुः (āhuḥ) - they say; एकम् (ekam) - one; यम् (yam) - which; कामात् (kāmāt) - from desire; अवसितम् (avasitam) - settled; subdued; नृषु (nṛṣu) - among men; शाश्वतम् (śāśvatam) - eternal; सुखम् (sukham) - happiness; अत्यन्तम् (atyantam) - supreme; utmost; अन्विच्छन् (anvicchan) - seeking; सः (saḥ) - he; सुदुर्लभम् (sudurlabham) - very difficult to obtain;]
(Of the sages, they say, the one which, from desire, settled among men, eternal happiness, supreme, seeking, he, very difficult to obtain.)
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॥
yamāhuḥ kapilaṃ sāṅkhyāḥ paramarṣiṃ prajāpatim। sa manye tena rūpeṇa vismāpayati hi svayam ॥12-211-9॥
[यम् (yam) - whom; आहुः (āhuḥ) - they call; कपिलम् (kapilam) - Kapila; साङ्ख्याः (sāṅkhyāḥ) - the Sāṅkhyas; परमर्षिम् (paramarṣim) - supreme sage; प्रजापतिम् (prajāpatim) - lord of creatures; सः (saḥ) - he; मन्ये (manye) - I think; तेन (tena) - by that; रूपेण (rūpeṇa) - form; विस्मापयति (vismāpayati) - astonishes; हि (hi) - indeed; स्वयम् (svayam) - himself;]
(Whom the Sāṅkhyas call Kapila, the supreme sage, the lord of creatures; he, I think, by that form, indeed, astonishes himself.)
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॥
āsureḥ prathamaṃ śiṣyaṃ yamāhuścirajīvinam। pañcasrotasi yaḥ satramāste varṣasahasrikam ॥12-211-10॥
[आसुरेः (āsureḥ) - of Asura; (from Asura) प्रथमं (prathamaṃ) - first; (the first) शिष्यं (śiṣyam) - disciple; (student) यम् (yam) - whom; आहुः (āhuḥ) - they call; (they say) चिरजीविनम् (cirajīvinam) - long-lived; (one who lives long) पञ्चस्रोतसि (pañcasrotasi) - in the five-streamed (river); यः (yaḥ) - who; सत्रम् (satram) - sacrificial session; आस्ते (āste) - remains; (sits, stays) वर्षसहस्रिकम् (varṣasahasrikam) - lasting a thousand years; (of a thousand years);]
(Of Asura, the first disciple whom they call long-lived, in the five-streamed (river), who remains at the sacrificial session lasting a thousand years.)
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॥
taṃ samāsīnamāgamya maṇḍalaṃ kāpilaṃ mahat। puruṣāvasthamavyaktaṃ paramārthaṃ nibodhayat ॥12-211-11॥
[तं (taṃ) - him; समासीनम् (samāsīnam) - seated; आगम्य (āgamya) - having approached; मण्डलं (maṇḍalam) - circle; कापिलम् (kāpilaṃ) - relating to Kapila; महत् (mahat) - great; पुरुषावस्थम् (puruṣāvastham) - in the state of puruṣa; अव्यक्तम् (avyaktam) - unmanifest; परमार्थम् (paramārtham) - supreme reality; निबोधयत् (nibodhayat) - was instructing;]
(Having approached him seated, the great Kapila circle, (he) was instructing the unmanifest, the supreme reality in the state of puruṣa.)
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॥
iṣṭisatreṇa saṃsiddho bhūyaś ca tapasā muniḥ। kṣetrakṣetrajñayor vyaktiṃ bubudhe devadarśanaḥ ॥12-211-12॥
[इष्टिसत्रेण (iṣṭisatreṇa) - by the sacrificial session; संसिद्धः (saṃsiddhaḥ) - perfected; भूयः (bhūyaḥ) - again; च (ca) - and; तपसा (tapasā) - by austerity; मुनिः (muniḥ) - the sage; क्षेत्रक्षेत्रज्ञयोः (kṣetrakṣetrajñayoḥ) - of the field and the knower of the field; व्यक्तिं (vyaktiṃ) - manifestation; बुबुधे (bubudhe) - understood; देवदर्शनः (devadarśanaḥ) - Devadarshana;]
(By the sacrificial session perfected, again and by austerity, the sage, of the field and the knower of the field manifestation, understood, Devadarshana.)
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॥
yattadekākṣaraṃ brahma nānārūpaṃ pradṛśyate। āsurirmaṇḍale tasmin pratipede tadavyayam ॥12-211-13॥
[यत् (yat) - which; तत् (tat) - that; एकाक्षरम् (ekākṣaram) - one-syllabled; ब्रह्म (brahma) - Brahman; नानारूपम् (nānārūpam) - of many forms; प्रदृश्यते (pradṛśyate) - is seen; आसुरिः (āsuriḥ) - Āsuri (the sage); मण्डले (maṇḍale) - in the circle; तस्मिन् (tasmin) - in that; प्रतिपेदे (pratipede) - attained; तत् (tat) - that; अव्ययम् (avyayam) - imperishable;]
(Which that one-syllabled Brahman of many forms is seen; Āsuri in the circle in that attained that imperishable.)
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॥
tasya pañcaśikhaḥ śiṣyo mānuṣyā payasā bhṛtaḥ। brāhmaṇī kapilā nāma kācid āsīt kuṭumbinī ॥12-211-14॥
[तस्य (tasya) - of him; पञ्चशिखः (pañcaśikhaḥ) - Pañcaśikha (proper name); शिष्यः (śiṣyaḥ) - disciple; मानुष्या (mānuṣyā) - by a human woman; पयसा (payasā) - with milk; भृतः (bhṛtaḥ) - nourished; ब्राह्मणी (brāhmaṇī) - a Brāhmaṇa woman; कपिला (kapilā) - Kapilā (proper name); नाम (nāma) - named; काचित् (kācit) - a certain; आसीत् (āsīt) - was; कुटुम्बिनी (kuṭumbinī) - householder woman;]
(Of him, Pañcaśikha, the disciple, was nourished by a human woman with milk. A Brāhmaṇa woman named Kapilā, a certain householder woman, was.)
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॥
tasyāḥ putratvam āgamya striyāḥ sa pibati stanau। tataḥ sa kāpileyatvaṃ lebhe buddhiṃ ca naiṣṭhikīm ॥12-211-15॥
[तस्याः (tasyāḥ) - of her; पुत्रत्वम् (putratvam) - son-hood; आगम्य (āgamya) - having attained; स्त्रियाः (striyāḥ) - of the woman; सः (saḥ) - he; पिबति (pibati) - drinks; स्तनौ (stanau) - the two breasts; ततः (tataḥ) - then; सः (saḥ) - he; कापिलेयत्वम् (kāpileyatvam) - state of being a descendant of Kapila; लेभे (lebhe) - obtained; बुद्धिम् (buddhim) - intellect; च (ca) - and; नैष्ठिकीम् (naiṣṭhikīm) - firm (resolute);]
(Of her, having attained son-hood, of the woman, he drinks the two breasts. Then he obtained the state of being a descendant of Kapila and firm intellect.)
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॥
etan me bhagavān āha kāpileyāya sambhavam। tasya tat kāpileyatvaṃ sarvavittvam anuttamam ॥12-211-16॥
[एतत् (etat) - this; मे (me) - to me; भगवान् (bhagavān) - the venerable; आह (āha) - said; कापिलेयाय (kāpileyāya) - to Kāpileya; सम्भवम् (sambhavam) - origin; तस्य (tasya) - his; तत् (tat) - that; कापिलेयत्वम् (kāpileyatvam) - the state of being Kāpileya; सर्ववित्त्वम् (sarvavittvam) - omniscience; अनुत्तमम् (anuttamam) - unsurpassed;]
(This the venerable said to me, the origin to Kāpileya. His that Kāpileya-ness (state of being Kāpileya), omniscience unsurpassed.)
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॥
sāmānyaṃ kapilo jñātvā dharmajñānāmanuttamam। upetya śatamācāryānmohayāmāsa hetubhiḥ ॥12-211-17॥
[सामान्यं (sāmānyam) - common; general; ordinary; कपिलः (kapilaḥ) - Kapila; (the sage Kapila;) ज्ञात्वा (jñātvā) - having known; having understood; धर्मज्ञानाम् (dharmajñānām) - of the knowledge of dharma; of righteousness-knowledge; अनुत्तमम् (anuttamam) - unsurpassed; highest; उपेत्य (upetya) - having approached; having come near; शतम् (śatam) - hundred; आचार्यान् (ācāryān) - teachers; preceptors; मोहयामास (mohayāmāsa) - caused to be deluded; bewildered; हेतुभिः (hetubhiḥ) - by means; with reasons; with arguments;]
(Having known the unsurpassed knowledge of dharma as common, Kapila, having approached a hundred teachers, caused them to be deluded by means of arguments.)
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॥
janakastvabhisaṁraktaḥ kāpileyānudarśanāt। utsṛjya śatamācāryānpṛṣṭhato'nu jagāma tam ॥12-211-18॥
[जनकः (janakaḥ) - Janaka; (proper noun, name of a king); तु (tu) - but; however; अभिसंरक्तः (abhisaṁraktaḥ) - deeply attached; कापिलेयान् (kāpileyān) - the Kapileyas; (followers of Kapila) उदरशनात् (udarśanāt) - from the sight; from seeing; उत्सृज्य (utsṛjya) - having abandoned; having left; शतम् (śatam) - hundred; आचार्यान् (ācāryān) - teachers; preceptors; पृष्ठतः (pṛṣṭhataḥ) - from behind; अनुजगाम (anu jagāma) - followed; went after; तम् (tam) - him;]
(Janaka, however, deeply attached from the sight of the Kapileyas, having abandoned a hundred teachers, from behind followed him.)
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॥
tasmai paramakalpāya praṇatāya ca dharmataḥ। abravīt paramaṃ mokṣaṃ yat tat sāṅkhyaṃ vidhīyate ॥12-211-19॥
[तस्मै (tasmai) - to him; परमकल्पाय (paramakalpāya) - to the supreme adept; प्रणताय (praṇatāya) - to the one who is bowed; च (ca) - and; धर्मतः (dharmataḥ) - according to dharma; अब्रवीत् (abravīt) - he spoke; परमं (paramam) - supreme; मोक्षं (mokṣam) - liberation; यत् (yat) - which; तत् (tat) - that; साङ्ख्यम् (sāṅkhyam) - Sāṅkhya (philosophy); विधीयते (vidhīyate) - is taught;]
(To him, the supreme adept, who is bowed and according to dharma, he spoke the supreme liberation, which that Sāṅkhya is taught.)
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॥
jātinirvedam uktvā hi karmanairvedam abravīt। karmanairvedam uktvā ca sarvanirvedam abravīt ॥12-211-20॥
[जाति (jāti) - birth; निर्वेदम् (nirvedam) - dispassion; उक्त्वा (uktvā) - having spoken; हि (hi) - indeed; कर्म (karma) - action; निर्वेदम् (nirvedam) - dispassion; अब्रवीत् (abravīt) - he said; कर्म (karma) - action; निर्वेदम् (nirvedam) - dispassion; उक्त्वा (uktvā) - having spoken; च (ca) - and; सर्व (sarva) - all; निर्वेदम् (nirvedam) - dispassion; अब्रवीत् (abravīt) - he said;]
(Having spoken of dispassion towards birth, indeed, he spoke of dispassion towards action. Having spoken of dispassion towards action, and, he spoke of dispassion towards all.)
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॥
yadarthaṃ karmasaṃsargaḥ karmaṇāṃ ca phalodayaḥ। tadanāśvāsikaṃ moghaṃ vināśi calamadhruvam ॥12-211-21॥
[यदर्थं (yad-artham) - for which purpose; कर्मसंसर्गः (karma-saṃsargaḥ) - association with actions; कर्मणां (karmaṇām) - of actions; च (ca) - and; फलोदयः (phala-udayaḥ) - arising of results; तत् (tat) - that; अनाश्वासिकं (anāśvāsikam) - not dependable; मोघं (mogham) - futile; विनाशि (vināśi) - perishable; चलम् (calam) - unstable; अध्रुवम् (adhruvam) - not permanent;]
(For which purpose there is association with actions and the arising of results of actions, that is not dependable, futile, perishable, unstable, not permanent.)
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॥
dṛśyamāne vināśe ca pratyakṣe lokasākṣike। āgamāt param astīti bruvann api parājitaḥ ॥12-211-22॥
[दृश्यमाने (dṛśyamāne) - being seen; विनाशे (vināśe) - in destruction; च (ca) - and; प्रत्यक्षे (pratyakṣe) - in direct perception; लोकसाक्षिके (lokasākṣike) - witnessed by the world; आगमात् (āgamāt) - from scripture; परम् (param) - supreme; अस्ति (asti) - exists; इति (iti) - thus; ब्रुवन् (bruvan) - saying; अपि (api) - even; पराजितः (parājitaḥ) - defeated;]
(Being seen in destruction and in direct perception, witnessed by the world, even one who says 'the supreme exists from scripture' is defeated.)
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॥
anātmā hy ātmano mṛtyuḥ kleśo mṛtyur jarāmayaḥ। ātmānaṃ manyate mohāt tadasamyak paraṃ matam ॥12-211-23॥
[अनात्मा (anātmā) - not-self; हि (hi) - indeed; आत्मनः (ātmanaḥ) - of the self; मृत्युः (mṛtyuḥ) - death; क्लेशः (kleśaḥ) - affliction; मृत्युः (mṛtyuḥ) - death; जरामयः (jarāmayaḥ) - old-age-disease; आत्मानम् (ātmānam) - the self; मन्यते (manyate) - considers; मोहात् (mohāt) - out of delusion; तत् (tat) - that; असम्यक् (asamyak) - not proper; परम् (param) - supreme; मतम् (matam) - view;]
(Not-self indeed is death of the self, affliction, death, old-age-disease. The self, he considers out of delusion; that is not the proper supreme view.)
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॥
atha cedevamapyasti yalloke nopapadyate। ajaro'yamamṛtyuśca rājāsau manyate tathā ॥12-211-24॥
[अथ (atha) - now; then; चेत् (cet) - if; एवम् (evam) - thus; in this way; अपि (api) - also; even; अस्ति (asti) - is; exists; यत् (yat) - which; that; लोके (loke) - in the world; न (na) - not; उपपद्यते (upapadyate) - is possible; is appropriate; अजरः (ajaraḥ) - ageless; undecaying; अयम् (ayam) - this; अमृत्युः (amṛtyuḥ) - immortal; without death; च (ca) - and; राजा (rājā) - king; असौ (asau) - that; he; मन्यते (manyate) - thinks; considers; तथा (tathā) - thus; in that way;]
(Now, if even thus it is, which in the world is not possible, ageless is this one and immortal, and that king thinks thus.)
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॥
asti nāstīti cāpy etat tasmin na sati lakṣaṇe। kim adhiṣṭhāya tad brūyāl lokayātrā-viniścayam ॥12-211-25॥
[अस्ति (asti) - is; exists; नास्ति (nāsti) - is not; does not exist; इति (iti) - thus; so; च (ca) - and; अपि (api) - also; even; एतत् (etat) - this; तस्मिन् (tasmin) - in that; न (na) - not; सति (sati) - being; existing; लक्षणे (lakṣaṇe) - in the characteristic; in the mark; किम् (kim) - what; अधिष्ठाय (adhiṣṭhāya) - having established; having based upon; तत् (tat) - that; ब्रूयात् (brūyāt) - might say; would declare; लोकयात्रा (lokayātrā) - worldly conduct; course of the world; विनिश्चयम् (viniścayam) - certainty; determination;]
('Is' and 'is not'—thus also is this; when that characteristic does not exist, upon what would one establish and declare the certainty of worldly conduct?)
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॥
pratyakṣaṃ hy etayor mūlaṃ kṛtāntaitihyayor api। pratyakṣo hy āgamo'bhinnaḥ kṛtānto vā na kiñcana॥12-211-26॥
[प्रत्यक्षम् (pratyakṣam) - direct perception; हि (hi) - indeed; एतयोः (etayoḥ) - of these two; मूलम् (mūlam) - root; कृतान्त (kṛtānta) - conclusion; इतिह्ययोः (itihyayor) - of tradition and hearsay; अपि (api) - also; प्रत्यक्षः (pratyakṣaḥ) - direct perception; हि (hi) - indeed; आगमः (āgamaḥ) - scriptural authority; अभिन्नः (abhinnaḥ) - not different; कृतान्तः (kṛtāntaḥ) - conclusion; वा (vā) - or; न (na) - not; किञ्चन (kiñcana) - anything;]
(Direct perception indeed is the root of these two, of conclusion and tradition also. Direct perception indeed is not different from scriptural authority, or conclusion is not anything.)
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॥
yatra tatrānumāne'sti kṛtaṃ bhāvayate'pi vā। anyo jīvaḥ śarīrasya nāstikānāṃ mate smṛtaḥ ॥12-211-27॥
[यत्र (yatra) - where; तत्र (tatra) - there; अनुमाने (anumāne) - in inference; अस्ति (asti) - is; कृतं (kṛtam) - done; भावयते (bhāvayate) - considers; अपि (api) - also; वा (vā) - or; अन्यः (anyaḥ) - another; जीवः (jīvaḥ) - soul; शरीरस्य (śarīrasya) - of the body; नास्तिकानाम् (nāstikānām) - of the atheists; मते (mate) - in the opinion; स्मृतः (smṛtaḥ) - is considered;]
(Where there is inference, what is done is also considered, or otherwise. Another soul of the body is considered, in the opinion of the atheists.)
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॥
reto vaṭakaṇīkāyāṃ ghṛtapākādhivāsanam। jātismṛtirayaskāntaḥ sūryakānto'mbubhakṣaṇam ॥12-211-28॥
[रेतः (retaḥ) - semen; वटकणीकायाम् (vaṭakaṇīkāyām) - in the ball of a pellet; घृतपाक (ghṛtapāka) - cooked with ghee; अधिवासनम् (adhivāsanam) - soaking; जातिस्मृति (jātismṛti) - remembrance of previous birth; अयस्कान्तः (ayaskāntaḥ) - magnet; सूर्यकान्तः (sūryakāntaḥ) - sunstone; अम्बु (ambu) - water; भक्षणम् (bhakṣaṇam) - eating;]
(Semen soaked in a pellet ball cooked with ghee. Remembrance of previous birth, magnet, sunstone, eating water.)
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॥
pretya bhūtātyayaś caiva devatābhyupayācanam। mṛte karma-nivṛttiś ca pramāṇam iti niścayaḥ ॥12-211-29॥
[प्रेत्य (pretya) - having died; भूतात्ययः (bhūtātyayaḥ) - the passing away of a being; च (ca) - and; एव (eva) - indeed; देवताभ्युपयाचनम् (devatābhyupayācanam) - supplication to the deities; मृते (mṛte) - for the dead; कर्मनिवृत्तिः (karma-nivṛttiḥ) - cessation of ritual acts; च (ca) - and; प्रमाणम् (pramāṇam) - the authority; इति (iti) - thus; निश्चयः (niścayaḥ) - the conclusion;]
(Having died, the passing away of a being, and indeed supplication to the deities; for the dead, cessation of ritual acts, and the authority—thus is the conclusion.)
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॥
na tvete hetavaḥ santi ye kecin mūrtisaṃsthitāḥ। amartyasya hi martyena sāmānyaṃ nopapadyate ॥12-211-30॥
[न (na) - not; त्वेते (tvete) - but these; हेतवः (hetavaḥ) - causes; सन्ति (santi) - are; ये (ye) - which; केचित् (kecit) - some; मूर्ति (mūrti) - form; संस्थिताः (saṃsthitāḥ) - established; अमर्त्यस्य (amartyasya) - of the immortal; हि (hi) - indeed; मर्त्येन (martyena) - with the mortal; सामान्यं (sāmānyaṃ) - commonality; न (na) - not; उपपद्यते (upapadyate) - is possible;]
(Not but these causes are which some established in form. Of the immortal indeed with the mortal commonality not is possible.)
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॥
avidyā-karma-ceṣṭānāṃ kecid āhuḥ punarbhavam। kāraṇaṃ lobha-mohau tu doṣāṇāṃ ca niṣevaṇam ॥12-211-31॥
[अविद्या (avidyā) - ignorance; कर्म (karma) - action; चेष्टानां (ceṣṭānāṃ) - of activities; केचित् (kecit) - some; आहुः (āhuḥ) - say; पुनर्भवम् (punarbhavam) - rebirth; कारणम् (kāraṇam) - cause; लोभ (lobha) - greed; मोहौ (mohau) - and delusion; तु (tu) - but; दोषाणां (doṣāṇāṃ) - of faults; च (ca) - and; निषेवणम् (niṣevaṇam) - indulgence;]
(Some say ignorance, action, and activities are the cause of rebirth; but greed and delusion, and indulgence in faults, are the cause.)
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॥
avidyāṃ kṣetram āhur hi karma bījaṃ tathā kṛtam। tṛṣṇāsañjananaṃ sneha eṣa teṣāṃ punarbhavaḥ ॥12-211-32॥
[अविद्यां (avidyām) - ignorance; क्षेत्रम् (kṣetram) - field; आहुः (āhuḥ) - they say; हि (hi) - indeed; कर्म (karma) - action; बीजम् (bījam) - seed; तथा (tathā) - likewise; कृतम् (kṛtam) - done; तृष्णा (tṛṣṇā) - craving; सञ्जननम् (sañjananam) - originating; स्नेहः (snehaḥ) - attachment; एष (eṣa) - this; तेषाम् (teṣām) - of them; पुनर्भवः (punarbhavaḥ) - rebirth;]
(Ignorance is indeed called the field; action, likewise, is the seed; craving is the originating attachment; this is their rebirth.)
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॥
tasmin vyūḍhe ca dagdhe ca citte maraṇadharmiṇi। anyo'nyāj jāyate dehas tam āhuḥ sattvasaṅkṣayam ॥12-211-33॥
[तस्मिन् (tasmin) - in that; व्यूढे (vyūḍhe) - departed; च (ca) - and; दग्धे (dagdhe) - burnt; च (ca) - and; चित्ते (citte) - mind; मरणधर्मिणि (maraṇadharmiṇi) - subject to death; अन्यः (anyaḥ) - another; अन्याज् (anyāt) - from another; जायते (jāyate) - is born; देहः (dehaḥ) - body; तम् (tam) - that; आहुः (āhuḥ) - they say; सत्त्वसङ्क्षयम् (sattvasaṅkṣayam) - dissolution of being;]
(In that departed and burnt mind, subject to death, another body is born from another; they call that the dissolution of being.)
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॥
yadā sa rūpataś cānyo jātitaḥ śrutito'rthataḥ। katham asmin sa ity eva sambandhaḥ syād asaṃhitaḥ ॥12-211-34॥
[यदा (yadā) - when; सः (saḥ) - he; रूपतः (rūpataḥ) - by form; च (ca) - and; अन्यः (anyaḥ) - different; जातितः (jātitaḥ) - by type; श्रुतितः (śrutitaḥ) - by hearing; अर्थतः (arthataḥ) - by meaning; कथम् (katham) - how; अस्मिन् (asmin) - in this; सः (saḥ) - he; इति (iti) - thus; एव (eva) - only; सम्बन्धः (sambandhaḥ) - connection; स्यात् (syāt) - would be; असंहितः (asaṃhitaḥ) - not connected;]
(When he is different by form, and by type, by hearing, by meaning, how in this would there be the connection "he" only? The connection would be not connected.)
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॥
evaṃ sati ca kā prītirdānavidyātapobalaiḥ। yadanyācaritaṃ karma sarvamanyaḥ prapadyate ॥12-211-35॥
[एवं (evaṃ) - thus; सति (sati) - being; च (ca) - and; का (kā) - what; प्रीतिः (prītiḥ) - affection; दान (dāna) - gift; विद्या (vidyā) - knowledge; तपः (tapaḥ) - austerity; बलैः (balaiḥ) - by strengths; यत् (yat) - which; अन्य (anya) - another; आचरितं (ācaritaṃ) - performed; कर्म (karma) - action; सर्वम् (sarvam) - all; अन्यः (anyaḥ) - another; प्रपद्यते (prapadyate) - attains;]
(Thus, being so, what affection (is there) for gifts, knowledge, austerity, (and) strengths? Whatever action is performed by another, all another attains.)
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॥
yadā hy ayam ihaiva anyaiḥ prākṛtaiḥ duḥkhitaḥ bhavet। sukhitaiḥ duḥkhitaiḥ vā api dṛśyaḥ api asya viniṛṇayaḥ ॥12-211-36॥
[यदा (yadā) - when; हि (hi) - indeed; अयम् (ayam) - this (person); इह (iha) - here; एव (eva) - only; अन्यैः (anyaiḥ) - by others; प्राकृतैः (prākṛtaiḥ) - by ordinary (people); दुःखितः (duḥkhitaḥ) - afflicted with sorrow; भवेत् (bhavet) - may become; सुखितैः (sukhitaiḥ) - by the happy; दुःखितैः (duḥkhitaiḥ) - by the sorrowful; वा (vā) - or; अपि (api) - even; दृश्यः (dṛśyaḥ) - visible; अपि (api) - also; अस्य (asya) - of him; विनिर्णयः (viniṛṇayaḥ) - decision; १२-२११-३६ (12-211-36) - 12-211-36;]
(When indeed this (person) here only by others, by ordinary (people), may become afflicted with sorrow; by the happy, by the sorrowful, or even visible, also of him, decision. 12-211-36.)
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॥
tathā hi musalair hanyuḥ śarīraṃ tat punar bhavet। pṛthag-jñānaṃ yad anyac ca yena etat na upalabhyate ॥12-211-37॥
[तथा (tathā) - in that way; हि (hi) - indeed; मुसलैः (musalaiḥ) - with pestles; हन्युः (hanyuḥ) - they might strike; शरीरं (śarīram) - body; तत् (tat) - that; पुनः (punar) - again; भवेत् (bhavet) - might become; पृथक् (pṛthak) - separate; ज्ञानं (jñānam) - knowledge; यत् (yat) - which; अन्यत् (anyat) - other; च (ca) - and; येन (yena) - by which; एतत् (etat) - this; न (na) - not; उपलभ्यते (upalabhyate) - is perceived;]
(In that way indeed, with pestles they might strike the body; that might become again. Separate knowledge and what other, by which this is not perceived.)
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॥
ṛtuḥ saṃvatsarastithyaḥ śītoṣṇe ca priyāpriye। yathātītāni paśyanti tādṛśaḥ sattvasaṅkṣayaḥ ॥12-211-38॥
[ऋतुः (ṛtuḥ) - season; संवत्सरः (saṃvatsaraḥ) - year; तिथ्यः (tithyaḥ) - lunar days; शीतोष्णे (śītoṣṇe) - cold and heat; च (ca) - and; प्रियाप्रिये (priyāpriye) - pleasant and unpleasant; यथा (yathā) - just as; अतीतानि (atītāni) - past (things); पश्यन्ति (paśyanti) - see; तादृशः (tādṛśaḥ) - such (a one); सत्त्वसङ्क्षयः (sattvasaṅkṣayaḥ) - one whose vitality is diminished;]
(Season, year, lunar days, cold and heat, and pleasant and unpleasant—just as (one) sees (these as) past, such is one whose vitality is diminished.)
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॥
jarayā hi parītasya mṛtyunā vā vināśinā। durbalaṃ durbalaṃ pūrvaṃ gṛhasyeva vinaśyati ॥12-211-39॥
[जरया (jarayā) - by old age; हि (hi) - indeed; परीतस्य (parītasya) - of one afflicted; मृत्युना (mṛtyunā) - by death; वा (vā) - or; विनाशिना (vināśinā) - by the destroyer; दुर्बलं (durbalaṃ) - the weak; दुर्बलं (durbalaṃ) - the weak; पूर्वं (pūrvaṃ) - first; गृहस्येव (gṛhasyeva) - like of a house; विनश्यति (vinaśyati) - perishes;]
(By old age indeed of one afflicted, by death or by the destroyer, the weak, the weak, first, like of a house, perishes.)
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॥
indriyāṇi mano vāyuḥ śoṇitaṃ māṃsamasthi ca। ānupūrvya vinaśyanti svaṃ dhātumupayānti ca ॥12-211-40॥
[इन्द्रियाणि (indriyāṇi) - senses; मनो (mano) - mind; वायुः (vāyuḥ) - vital air; शोणितं (śoṇitam) - blood; मांस (māṃsa) - flesh; अस्थि (asthi) - bone; च (ca) - and; आनुपूर्व्या (ānupūrvya) - in succession; विनश्यन्ति (vinaśyanti) - perish; स्वं (svam) - their own; धातुम् (dhātum) - element; उपयान्ति (upayānti) - attain; च (ca) - and;]
(Senses mind vital air blood flesh bone and in succession perish their own element attain and.)
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॥
lokayātrāvidhānaṃ ca dānadharmaphalāgamaḥ। yadarthaṃ vedaśabdāśca vyavahārāśca laukikāḥ ॥12-211-41॥
[लोकयात्रा (lokayātrā) - worldly conduct; विधानं (vidhānaṃ) - regulation; च (ca) - and; दान (dāna) - gift; धर्म (dharma) - righteousness; फल (phala) - fruit; आगमः (āgamaḥ) - attainment; यदर्थं (yadarthaṃ) - for which purpose; वेदशब्दाः (vedaśabdāḥ) - words of the Veda; च (ca) - and; व्यवहाराः (vyavahārāḥ) - practices; च (ca) - and; लौकिकाः (laukikāḥ) - worldly;]
(Worldly conduct regulation and the attainment of the fruit of gift and righteousness; for which purpose the words of the Veda and worldly practices exist.)
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॥
iti samyaṅmanasyete bahavaḥ santi hetavaḥ। etadastīdamastīti na kiñcit pratipadyate ॥12-211-42॥
[इति (iti) - thus; सम्यक् (samyak) - properly; मनसि (manasi) - in the mind; एते (ete) - these; बहवः (bahavaḥ) - many; सन्ति (santi) - are; हेतवः (hetavaḥ) - causes; एतत् (etat) - this; अस्ति (asti) - is; इदम् (idam) - this; अस्ति (asti) - is; इति (iti) - thus; न (na) - not; किञ्चित् (kiñcit) - anything; प्रतिपद्यते (pratipadyate) - is apprehended;]
(Thus, in the mind, there are many causes; "this is, this is"—thus, nothing is apprehended.)
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॥
teṣāṃ vimṛśatām evaṃ tat tat samabhidhāvatām। kvacin niviśate buddhis tatra jīryati vṛkṣavat ॥12-211-43॥
[तेषाम् (teṣām) - of them; विमृशताम् (vimṛśatām) - of those reflecting; एवम् (evam) - thus; तत्तत् (tat tat) - this and that; समभिधावताम् (samabhidhāvatām) - of those running towards together; क्वचित् (kvacit) - somewhere; निविशते (niviśate) - enters; बुद्धिः (buddhiḥ) - intellect; तत्र (tatra) - there; जीर्यति (jīryati) - decays; वृक्षवत् (vṛkṣavat) - like a tree;]
(Of them, of those reflecting thus, running towards this and that together, somewhere the intellect enters there, it decays like a tree.)
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॥
evam-arthair-anarthaiś-ca duḥkhitāḥ sarva-jantavaḥ। āgamair-apakṛṣyante hastipair-hastino yathā ॥12-211-44॥
[एवम् (evam) - thus; अर्थैः (arthaiḥ) - by means; अनर्थैः (anarthaiḥ) - by calamities; च (ca) - and; दुःखिताः (duḥkhitāḥ) - afflicted; सर्व (sarva) - all; जन्तवः (jantavaḥ) - creatures; आगमैः (āgamaiḥ) - by influences; अपकृष्यन्ते (apakṛṣyante) - are dragged away; हस्तिपैः (hastipaiḥ) - by elephant-drivers; हस्तिनः (hastinaḥ) - elephants; यथा (yathā) - just as;]
(Thus by means and by calamities, all creatures afflicted are dragged away by influences, just as elephants by elephant-drivers.)
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॥
arthāṃs tathā atyanta-sukhāvahāṃś ca; lipsanta ete bahavo viśulkāḥ। mahattaraṃ duḥkham abhiprapannā; hitvāmiṣaṃ mṛtyuvaśaṃ prayānti ॥12-211-45॥
[अर्थान् (arthān) - objects; (of desire; wealth;) तथा (tathā) - thus; in this way; अत्यन्तसुखावहान् (atyanta-sukhāvahān) - bringing extreme happiness; च (ca) - and; लिप्सन्त (lipsanta) - desire; seek; एते (ete) - these; बहवः (bahavaḥ) - many; विशुल्काः (viśulkāḥ) - without price; gratuitous; महत्तरम् (mahattaram) - greater; larger; दुःखम् (duḥkham) - suffering; pain; अभिप्रपन्नाः (abhiprapannāḥ) - attained; reached; हित्वा (hitvā) - having abandoned; अमिषम् (amiṣam) - meat; bait; मृत्युवशम् (mṛtyuvaśam) - power of death; प्रयान्ति (prayānti) - go; proceed;]
(Objects thus bringing extreme happiness and, these many desire without price; greater suffering attained, having abandoned bait, to the power of death they go.)
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॥
vināśino hy adhruvajīvitasya; kiṃ bandhubhir mitraparigrahaiś ca. vihāya yo gacchati sarvam eva; kṣaṇena gatvā na nivartate ca ॥12-211-46॥
[विनाशिनः (vināśinaḥ) - of the perishable; हि (hi) - indeed; अध्रुव-जीवितस्य (adhruva-jīvitasya) - of impermanent life; किम् (kim) - what; बन्धुभिः (bandhubhiḥ) - with relatives; मित्र-परिग्रहैः (mitra-parigrahaiḥ) - with friends and possessions; च (ca) - and; विहाय (vihāya) - having abandoned; यः (yaḥ) - who; गच्छति (gacchati) - goes; सर्वम् (sarvam) - all; एव (eva) - indeed; क्षणेन (kṣaṇena) - in a moment; गत्वा (gatvā) - having gone; न (na) - not; निवर्तते (nivartate) - returns; च (ca) - and;]
(Of the perishable, indeed, of impermanent life; what (is to be done) with relatives, friends, and possessions? Having abandoned all, whoever goes, in a moment, having gone, does not return.)
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॥
bhūvyomato yānalavāyavo hi; sadā śarīraṃ paripālayanti. itīdam ālakṣya kuto ratir bhave; dvināśino hy asya na śarma vidyate ॥12-211-47॥
[भू (bhū) - earth; व्य (vya) - space; ओम (oma) - ether; तो (to) - and; या (yā) - water; अनल (anala) - fire; वायवः (vāyavaḥ) - airs; हि (hi) - indeed; सदा (sadā) - always; शरीरम् (śarīram) - body; परिपालयन्ति (paripālayanti) - protect; इति (iti) - thus; इदम् (idam) - this; आलक्ष्य (ālakṣya) - having observed; कुतः (kutaḥ) - from where; रतिः (ratiḥ) - pleasure; भवे (bhave) - in existence; द्वि (dvi) - two; नाशिनः (nāśinaḥ) - perishable; हि (hi) - indeed; अस्य (asya) - of this; न (na) - not; शर्म (śarma) - happiness; विद्यते (vidyate) - exists;]
(Earth, space, ether, and water, fire, airs indeed always protect the body. Thus, having observed this, from where is pleasure in existence? Of this two-perishable (body), indeed, no happiness exists.)
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॥
idam-anupadhi vākyam-acchalam; param-anirāmayaṃ ātma-sākṣikam। narapatiḥ abhivīkṣya vismitaḥ; punar-anuyoktum idaṃ pracakrame ॥12-211-48॥
[इदम् (idam) - this; अनुपधि (anupadhi) - without condition; वाक्यम् (vākyam) - statement; अच्छलं (acchalam) - unwavering; परम् (param) - supreme; अनिरामयम् (anirāmayaṃ) - free from affliction; आत्मसाक्षिकम् (ātma-sākṣikam) - self-evident; नरपतिः (narapatiḥ) - the king; अभिवीक्ष्य (abhivīkṣya) - having observed; विस्मितः (vismitaḥ) - astonished; पुनः (punaḥ) - again; अनुयोक्तुम् (anuyoktum) - to question; इदम् (idam) - this; प्रचक्रमे (pracakrame) - began;]
(This unconditional, unwavering statement, supreme, free from affliction, self-evident. The king, having observed, astonished, again to question this, began.)
The king, astonished after observing this unconditional and unwavering statement, which was supreme, free from affliction, and self-evident, began once more to question.
