12.212
भीष्म उवाच॥
Bhīṣma said.
जनको जनदेवस्तु ज्ञापितः परमर्षिणा। पुनरेवानुपप्रच्छ साम्पराये भवाभवौ ॥१२-२१२-१॥
Janaka, also called Janadeva, having been informed by the supreme sage, again asked about existence and non-existence in the hereafter.
भगवन्यदिदं प्रेत्य सञ्ज्ञा भवति कस्यचित्। एवं सति किमज्ञानं ज्ञानं वा किं करिष्यति ॥१२-२१२-२॥
O Lord, if after death this consciousness arises for anyone, then what use is ignorance or knowledge?
सर्वमुच्छेदनिष्ठं स्यात्पश्य चैतद्द्विजोत्तम। अप्रमत्तः प्रमत्तो वा किं विशेषं करिष्यति ॥१२-२१२-३॥
Everything is ultimately destined for destruction; observe this, O best of Brāhmaṇas. Whether one is careful or careless, what difference does it make?
असंसर्गो हि भूतेषु संसर्गो वा विनाशिषु। कस्मै क्रियेत कल्पेन निश्चयः कोऽत्र तत्त्वतः ॥१२-२१२-४॥
Is there truly any certainty, by rule, for anyone here—whether there is association or non-association among beings, or among the perishable? Who can truly determine this in reality?
तमसा हि प्रतिच्छन्नं विभ्रान्तमिव चातुरम्। पुनः प्रशमयन्वाक्यैः कविः पञ्चशिखोऽब्रवीत् ॥१२-२१२-५॥
The sage Pañcaśikha, seeing cleverness covered by darkness and appearing confused, again soothed with words and spoke.
उच्छेदनिष्ठा नेहास्ति भावनिष्ठा न विद्यते। अयं ह्यपि समाहारः शरीरेन्द्रियचेतसाम् ॥ वर्तते पृथगन्योन्यमप्यपाश्रित्य कर्मसु ॥१२-२१२-६॥
Here, neither the doctrine of annihilation nor that of eternal existence is found. Indeed, this aggregate of body, senses, and minds exists, functioning both separately and interdependently in actions.
धातवः पञ्चशाखोऽयं खं वायुर्ज्योतिरम्बु भूः। ते स्वभावेन तिष्ठन्ति वियुज्यन्ते स्वभावतः ॥१२-२१२-७॥
The elements, which are of five kinds—space, air, fire, water, and earth—exist and separate from each other by their own inherent nature.
आकाशं वायुरूष्मा च स्नेहो यच्चापि पार्थिवम्। एष पञ्चसमाहारः शरीरमिति नैकधा ॥ ज्ञानमूष्मा च वायुश्च त्रिविधः कर्मसङ्ग्रहः ॥१२-२१२-८॥
The body is composed of a fivefold combination: ether, air, heat, moisture, and earth. This is not of a single kind. The collection of actions is threefold: knowledge, heat, and air.
इन्द्रियाणीन्द्रियार्थाश्च स्वभावश्चेतना मनः। प्राणापानौ विकारश्च धातवश्चात्र निःसृताः ॥१२-२१२-९॥
Here, the senses, their objects, innate nature, consciousness, mind, vital breath and apāna, modifications, and elements have arisen.
श्रवणं स्पर्शनं जिह्वा दृष्टिर्नासा तथैव च। इन्द्रियाणीति पञ्चैते चित्तपूर्वङ्गमा गुणाः ॥१२-२१२-१०॥
Hearing, touch, tongue, sight, and nose—these five senses, thus, are qualities preceded by the mind.
तत्र विज्ञानसंयुक्ता त्रिविधा वेदना ध्रुवा। सुखदुःखेति यामाहुरदुःखेत्यसुखेति च ॥१२-२१२-११॥
There, the threefold sensation, always associated with consciousness, is said to be of three kinds: 'pleasure and pain', and also 'not pain' and 'not pleasure'.
शब्दः स्पर्शश्च रूपं च रसो गन्धश्च मूर्त्यथ। एते ह्यामरणात्पञ्च षड्गुणा ज्ञानसिद्धये ॥१२-२१२-१२॥
Sound, touch, form, taste, smell, and form—these five and six qualities, indeed, from deathlessness, are for the accomplishment of knowledge.
तेषु कर्मनिसर्गश्च सर्वतत्त्वार्थनिश्चयः। तमाहुः परमं शुक्रं बुद्धिरित्यव्ययं महत् ॥१२-२१२-१३॥
Among these, the natural tendency towards action and the determination of the meaning of all principles—this is called the supreme, pure, imperishable, and great intellect.
इमं गुणसमाहारमात्मभावेन पश्यतः। असम्यग्दर्शनैर्दुःखमनन्तं नोपशाम्यति ॥१२-२१२-१४॥
When one sees this aggregate of qualities as the self, due to improper perceptions, endless suffering does not cease.
अनात्मेति च यद्दृष्टं तेनाहं न ममेत्यपि। वर्तते किमधिष्ठाना प्रसक्ता दुःखसन्ततिः ॥१२-२१२-१५॥
And whatever is perceived as 'not-self', when one regards it as 'I am not, nor is it mine', then what foundation remains for the continued chain of suffering to persist?
तत्र सम्यङ्मनो नाम त्यागशास्त्रमनुत्तमम्। शृणु यत्तव मोक्षाय भाष्यमाणं भविष्यति ॥१२-२१२-१६॥
There, the unsurpassed treatise on renunciation called 'Proper Mind'—listen, for what is being explained will be for your liberation.
त्याग एव हि सर्वेषामुक्तानामपि कर्मणाम्। नित्यं मिथ्याविनीतानां क्लेशो दुःखावहो मतः ॥१२-२१२-१७॥
Renunciation alone, even of all prescribed actions, is always considered to bring affliction and sorrow to those who act wrongly.
द्रव्यत्यागे तु कर्माणि भोगत्यागे व्रतान्यपि। सुखत्यागे तपोयोगः सर्वत्यागे समापना ॥१२-२१२-१८॥
When wealth is renounced, actions remain; when enjoyment is renounced, vows remain; when pleasure is renounced, austerity remains; when everything is renounced, there is completion.
तस्य मार्गोऽयमद्वैधः सर्वत्यागस्य दर्शितः। विप्रहाणाय दुःखस्य दुर्गतिर्ह्यन्यथा भवेत् ॥१२-२१२-१९॥
This non-dual path of complete renunciation has been shown for him. Otherwise, for the abandonment of suffering, there would indeed be an evil state.
पञ्च ज्ञानेन्द्रियाण्युक्त्वा मनःषष्ठानि चेतसि। मनःषष्ठानि वक्ष्यामि पञ्च कर्मेन्द्रियाणि तु ॥१२-२१२-२०॥
Having described the five sense organs and the mind as the sixth among them, I will now explain the mind as the sixth and the five organs of action.
हस्तौ कर्मेन्द्रियं ज्ञेयमथ पादौ गतीन्द्रियम्। प्रजनानन्दयोः शेफो विसर्गे पायुरिन्द्रियम् ॥१२-२१२-२१॥
The two hands are known as the organ of action; the two feet as the organ of movement. The phallus is the organ of generation and pleasure; the anus is the organ of excretion.
वाक्तु शब्दविशेषार्थं गतिं पञ्चान्वितां विदुः। एवमेकादशैतानि बुद्ध्या त्ववसृजेन्मनः ॥१२-२१२-२२॥
For the purpose of speech, the wise recognized the course endowed with five elements for the specific meaning of words. In this way, by intellect, one should indeed release these eleven courses of the mind.
कर्णौ शब्दश्च चित्तं च त्रयः श्रवणसङ्ग्रहे। तथा स्पर्शे तथा रूपे तथैव रसगन्धयोः ॥१२-२१२-२३॥
The ears, sound, and mind—these three constitute the faculty of hearing; similarly, the same applies to touch, form, and likewise to taste and smell.
एवं पञ्चत्रिका ह्येते गुणास्तदुपलब्धये। येन यस्त्रिविधो भावः पर्यायात्समुपस्थितः ॥१२-२१२-२४॥
Thus, these fivefold qualities exist for the attainment of that. By which, whichever threefold state arises in succession.
सात्त्विको राजसश्चैव तामसश्चैव ते त्रयः। त्रिविधा वेदना येषु प्रसूता सर्वसाधना ॥१२-२१२-२५॥
There are three types: sattvika, rajasika, and tamasika. In these three, all means of sensation arise.
प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता। अकुतश्चित्कुतश्चिद्वा चित्ततः सात्त्विको गुणः ॥१२-२१२-२६॥
Great joy, affection, bliss, happiness, and a completely calmed mind—whether arising from nowhere or somewhere, from the mind—are qualities of sattva.
अतुष्टिः परितापश्च शोको लोभस्तथाक्षमा। लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुतः ॥१२-२१२-२७॥
Discontent, distress, sorrow, greed, and impatience—these are the signs of rajas; they are observed with or without cause.
अविवेकस्तथा मोहः प्रमादः स्वप्नतन्द्रिता। कथञ्चिदपि वर्तन्ते विविधास्तामसा गुणाः ॥१२-२१२-२८॥
Non-discrimination, delusion, negligence, sleep, and drowsiness are various qualities born of tamas that exist in different ways.
तत्र यत्प्रीतिसंयुक्तं काये मनसि वा भवेत्। वर्तते सात्त्विको भाव इत्यपेक्षेत तत्तथा ॥१२-२१२-२९॥
Wherever there is a state joined with delight in the body or mind, that is to be considered a sattvic state; thus, it should be regarded as such.
यत्तु सन्तापसंयुक्तमप्रीतिकरमात्मनः। प्रवृत्तं रज इत्येव ततस्तदभिचिन्तयेत् ॥१२-२१२-३०॥
But whatever action is undertaken that is joined with affliction and causes displeasure to oneself, that should be understood as arising from passion; thus, one should reflect upon it.
अथ यन्मोहसंयुक्तं काये मनसि वा भवेत्। अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत् ॥१२-२१२-३१॥
Now, whatever is associated with delusion, whether in the body or in the mind, which cannot be reasoned or known, that is to be understood as darkness.
तद्धि श्रोत्राश्रयं भूतं शब्दः श्रोत्रं समाश्रितः। नोभयं शब्दविज्ञाने विज्ञानस्येतरस्य वा ॥१२-२१२-३२॥
That which has the ear as its support is called sound, and the ear is that which resorts to it. In the cognition of sound, neither both (sound and ear) nor the cognition of the other (object) is present.
एवं त्वक्चक्षुषी जिह्वा नासिका चैव पञ्चमी। स्पर्शे रूपे रसे गन्धे तानि चेतो मनश्च तत् ॥१२-२१२-३३॥
Thus, the skin, eyes, tongue, nose, and the fifth (ear), in relation to touch, form, taste, and smell—these are the senses, and the mind is that (which perceives them).
स्वकर्मयुगपद्भावो दशस्वेतेषु तिष्ठति। चित्तमेकादशं विद्धि बुद्धिर्द्वादशमी भवेत् ॥१२-२१२-३४॥
The state of one's own actions exists simultaneously in these ten; know the mind as the eleventh, and the intellect is considered the twelfth.
तेषामयुगपद्भावे उच्छेदो नास्ति तामसः। आस्थितो युगपद्भावे व्यवहारः स लौकिकः ॥१२-२१२-३५॥
For them, when simultaneity is absent, the destruction of darkness does not occur; when simultaneity is present, that transaction is considered worldly.
इन्द्रियाण्यवसृज्यापि दृष्ट्वा पूर्वं श्रुतागमम्। चिन्तयन्नानुपर्येति त्रिभिरेवान्वितो गुणैः ॥१२-२१२-३६॥
Even after abandoning the senses, having seen the earlier scriptural tradition, and contemplating, he repeatedly pursues it, being endowed with the three qualities.
यत्तमोपहतं चित्तमाशु सञ्चारमध्रुवम्। करोत्युपरमं काले तदाहुस्तामसं सुखम् ॥१२-२१२-३७॥
That happiness which arises when the mind, overpowered by darkness, quickly becomes unstable and ceases to function, is called tāmasic happiness.
यद्यदागमसंयुक्तं न कृत्स्नमुपशाम्यति। अथ तत्राप्युपादत्ते तमो व्यक्तमिवानृतम् ॥१२-२१२-३८॥
Whatever is associated with tradition does not completely cease; then, even there, it takes on darkness, appearing as if it were untruth.
एवमेष प्रसङ्ख्यातः स्वकर्मप्रत्ययी गुणः। कथञ्चिद्वर्तते सम्यक्केषाञ्चिद्वा न वर्तते ॥१२-२१२-३९॥
Thus, this quality, distinctly recognized as arising from one's own actions, sometimes exists properly for some, or does not exist at all for others.
एवमाहुः समाहारं क्षेत्रमध्यात्मचिन्तकाः। स्थितो मनसि यो भावः स वै क्षेत्रज्ञ उच्यते ॥१२-२१२-४०॥
Thus, those who contemplate on the self say that the collection is the field. The state that is established in the mind is indeed called the knower of the field.
एवं सति क उच्छेदः शाश्वतो वा कथं भवेत्। स्वभावाद्वर्तमानेषु सर्वभूतेषु हेतुतः ॥१२-२१२-४१॥
Given this, how could there be either destruction or eternality? In all existing beings, everything arises from inherent nature and causality.
यथार्णवगता नद्यो व्यक्तीर्जहति नाम च। न च स्वतां नियच्छन्ति तादृशः सत्त्वसङ्क्षयः ॥१२-२१२-४२॥
Just as rivers, upon entering the ocean, abandon their distinct forms and names but do not lose their own essence, so is the dissolution of beings.
एवं सति कुतः सञ्ज्ञा प्रेत्यभावे पुनर्भवेत्। प्रतिसंमिश्रिते जीवे गृह्यमाणे च मध्यतः ॥१२-२१२-४३॥
Thus, under these circumstances, how could a designation arise again after death? When the living being is thoroughly mixed and grasped from the midst.
इमां तु यो वेद विमोक्षबुद्धि; मात्मानमन्विच्छति चाप्रमत्तः। न लिप्यते कर्मफलैरनिष्टैः; पत्रं बिसस्येव जलेन सिक्तम् ॥१२-२१२-४४॥
But whoever knows this intellect of liberation, seeks his own self, and remains vigilant, is not affected by undesirable results of actions, just as a lotus leaf is not tainted by water.
दृढैश्च पाशैर्बहुभिर्विमुक्तः; प्रजानिमित्तैरपि दैवतैश्च। यदा ह्यसौ सुखदुःखे जहाति; मुक्तस्तदाग्र्यां गतिमेत्यलिङ्गः ॥ श्रुतिप्रमाणागममङ्गलैश्च; शेते जरामृत्युभयादतीतः ॥१२-२१२-४५॥
When one is freed from many strong bonds, both those arising from beings and from divine powers, and when he abandons pleasure and pain, then, liberated, he attains the supreme state, without any distinguishing mark. Supported by the auspiciousness of scriptural authority and tradition, he rests, having gone beyond the fear of old age and death.
क्षीणे च पुण्ये विगते च पापे; ततोनिमित्ते च फले विनष्टे। अलेपमाकाशमलिङ्गमेव; मास्थाय पश्यन्ति महद्ध्यसक्ताः ॥१२-२१२-४६॥
When merit is exhausted and sin has departed, and when the fruit (of actions) that arises without cause is destroyed, those who are unattached, like the unstained and formless sky, perceive the Supreme by not resorting to anything, being absorbed in great meditation.
यथोर्णनाभिः परिवर्तमान; स्तन्तुक्षये तिष्ठति पात्यमानः। तथा विमुक्तः प्रजहाति दुःखं; विध्वंसते लोष्ट इवाद्रिमर्च्छन् ॥१२-२१२-४७॥
Just as a spider, when its thread is exhausted, remains falling, so too, the liberated one abandons suffering, which is destroyed like a clod of earth striking a mountain.
यथा रुरुः शृङ्गमथो पुराणं; हित्वा त्वचं वाप्युरगो यथावत्। विहाय गच्छत्यनवेक्षमाण; स्तथा विमुक्तो विजहाति दुःखम् ॥१२-२१२-४८॥
Just as a deer leaves behind its old horn, or a serpent sheds its skin and moves on without looking back, so too does the liberated person abandon suffering and move forward.
द्रुमं यथा वाप्युदके पतन्त; मुत्सृज्य पक्षी प्रपतत्यसक्तः। तथा ह्यसौ सुखदुःखे विहाय; मुक्तः परार्ध्यां गतिमेत्यलिङ्गः ॥१२-२१२-४९॥
Just as a bird, having abandoned a tree or water, flies away unattached when they fall, so too, one who has left behind pleasure and pain, being liberated, attains the supreme, unmanifest state.
अपि च भवति मैथिलेन गीतं; नगरमुपाहितमग्निनाभिवीक्ष्य। न खलु मम तुषोऽपि दह्यतेऽत्र; स्वयमिदमाह किल स्म भूमिपालः ॥१२-२१२-५०॥
Indeed, it is said that the king himself said this: "Even when the city was set on fire by fire, not even my chaff here was burned," as spoken by the Maithila (Janaka).
इदममृतपदं विदेहराजः; स्वयमिह पञ्चशिखेन भाष्यमाणः। निखिलमभिसमीक्ष्य निश्चितार्थं; परमसुखी विजहार वीतशोकः ॥१२-२१२-५१॥
King Janaka of Videha, having listened here himself to the explanation of the immortal state by Pañcaśikha, after thoroughly examining and ascertaining its meaning, moved about supremely happy and free from sorrow.
इमं हि यः पठति विमोक्षनिश्चयं; न हीयते सततमवेक्षते तथा। उपद्रवान्नानुभवत्यदुःखितः; प्रमुच्यते कपिलमिवैत्य मैथिलः ॥१२-२१२-५२॥
Whoever recites this teaching on the certainty of liberation does not fall, always remains vigilant, does not experience troubles, and, being free from sorrow, is liberated like Kapila, O man of Mithila.
