12.215
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
यदिदं कर्म लोकेऽस्मिञ्शुभं वा यदि वाशुभम्। पुरुषं योजयत्येव फलयोगेन भारत ॥१२-२१५-१॥
O Bhārata, whatever action in this world, whether auspicious or inauspicious, a person is certainly bound to it by the connection with its result.
कर्ता स्वित्तस्य पुरुष उताहो नेति संशयः। एतदिच्छामि तत्त्वेन त्वत्तः श्रोतुं पितामह ॥१२-२१५-२॥
O grandsire, I am in doubt whether the person is the doer of the self or not. I wish to hear the truth of this from you.
भीष्म उवाच॥
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। प्रह्रादस्य च संवादमिन्द्रस्य च युधिष्ठिर ॥१२-२१५-३॥
Here too, O Yudhiṣṭhira, an ancient story is told—the conversation between Prahlāda and Indra.
असक्तं धूतपाप्मानं कुले जातं बहुश्रुतम्। अस्तम्भमनहङ्कारं सत्त्वस्थं समये रतम् ॥१२-२१५-४॥
One who is unattached, whose sins have been cleansed, born in a noble family, learned, free from pride and ego, established in purity, and engaged in appropriate times.
तुल्यनिन्दास्तुतिं दान्तं शून्यागारनिवेशनम्। चराचराणां भूतानां विदितप्रभवाप्ययम् ॥१२-२१५-५॥
He is equal in blame and praise, self-controlled, residing in an empty house, and knows the origin and dissolution of all moving and non-moving beings.
अक्रुध्यन्तमहृष्यन्तमप्रियेषु प्रियेषु च। काञ्चने वाथ लोष्टे वा उभयोः समदर्शनम् ॥१२-२१५-६॥
One who neither becomes angry nor rejoices among the unpleasant or the pleasant, who sees gold and a clod of earth with equal vision, is truly impartial.
आत्मनिःश्रेयसज्ञाने धीरं निश्चितनिश्चयम्। परावरज्ञं भूतानां सर्वज्ञं समदर्शनम् ॥१२-२१५-७॥
One who is steadfast in the knowledge of the supreme good in the self, with determined resolve, who knows the higher and lower, who knows all beings, who is all-knowing and sees with equal vision.
शक्रः प्रह्रादमासीनमेकान्ते संयतेन्द्रियम्। बुभुत्समानस्तत्प्रज्ञामभिगम्येदमब्रवीत् ॥१२-२१५-८॥
Indra approached Prahlāda, who was sitting alone with his senses controlled, wishing to learn his wisdom, and spoke these words:
यैः कैश्चित्संमतो लोके गुणैः स्यात्पुरुषो नृषु। भवत्यनपगान्सर्वांस्तान्गुणाँल्लक्षयामहे ॥१२-२१५-९॥
We observe all those qualities by which a person is approved among men in the world as never lost.
अथ ते लक्ष्यते बुद्धिः समा बालजनैरिह। आत्मानं मन्यमानः सञ्श्रेयः किमिह मन्यसे ॥१२-२१५-१०॥
Now, your intellect is regarded as equal to that of childish people here. Thinking yourself superior, what do you consider here?
बद्धः पाशैश्च्युतः स्थानाद्द्विषतां वशमागतः। श्रिया विहीनः प्रह्राद शोचितव्ये न शोचसि ॥१२-२१५-११॥
O Prahlāda, though I am bound by fetters, fallen from my position, under the control of enemies, deprived of prosperity, and worthy of lamentation, you do not grieve.
प्रज्ञालाभात्तु दैतेय उताहो धृतिमत्तया। प्रह्राद स्वस्थरूपोऽसि पश्यन्व्यसनमात्मनः ॥१२-२१५-१२॥
But, O Daiteya, is it due to attainment of wisdom or by firmness? Prahlada, you remain composed even while perceiving your own misfortune.
इति सञ्चोदितस्तेन धीरो निश्चितनिश्चयः। उवाच श्लक्ष्णया वाचा स्वां प्रज्ञामनुवर्णयन् ॥१२-२१५-१३॥
Thus, being urged by him, the steadfast one, firmly resolved, spoke gently, expressing his own wisdom.
प्रवृत्तिं च निवृत्तिं च भूतानां यो न बुध्यते। तस्य स्तम्भो भवेद्बाल्यान्नास्ति स्तम्भोऽनुपश्यतः ॥१२-२१५-१४॥
He who does not understand the activity and cessation of beings, for him, due to childishness, there is an obstacle; there is no obstacle for one who perceives.
स्वभावात्सम्प्रवर्तन्ते निवर्तन्ते तथैव च। सर्वे भावास्तथाभावाः पुरुषार्थो न विद्यते ॥१२-२१५-१५॥
All things arise and cease according to their inherent nature; all states and their absences occur thus; there is no personal purpose or agency.
पुरुषार्थस्य चाभावे नास्ति कश्चित्स्वकारकः। स्वयं तु कुर्वतस्तस्य जातु मानो भवेदिह ॥१२-२१५-१६॥
When there is no personal effort, there is no agent of one's own; but for one who acts by himself, respect may arise here.
यस्तु कर्तारमात्मानं मन्यते साध्वसाधुनोः। तस्य दोषवती प्रज्ञा स्वमूर्त्यज्ञेति मे मतिः ॥१२-२१५-१७॥
But my opinion is that whoever thinks the self to be the doer of good and bad actions, his understanding is faulty and ignorant of his own true nature.
यदि स्यात्पुरुषः कर्ता शक्रात्मश्रेयसे ध्रुवम्। आरम्भास्तस्य सिध्येरन्न च जातु पराभवेत् ॥१२-२१५-१८॥
If a person were truly an agent for the welfare of Indra's soul, all his undertakings would surely succeed and he would never be defeated.
अनिष्टस्य हि निर्वृत्तिरनिवृत्तिः प्रियस्य च। लक्ष्यते यतमानानां पुरुषार्थस्ततः कुतः ॥१२-२१५-१९॥
Indeed, the cessation of the undesirable and the non-cessation of the desirable are observed among those who strive; so, from that, what is the purpose of human effort?
अनिष्टस्याभिनिर्वृत्तिमिष्टसंवृत्तिमेव च। अप्रयत्नेन पश्यामः केषाञ्चित्तत्स्वभावतः ॥१२-२१५-२०॥
We see that in some people, the manifestation of misfortune and the occurrence of fortune happen naturally, without any effort.
प्रतिरूपधराः केचिद्दृश्यन्ते बुद्धिसत्तमाः। विरूपेभ्योऽल्पबुद्धिभ्यो लिप्समाना धनागमम् ॥१२-२१५-२१॥
Some of the most intelligent people, assuming false appearances, are seen seeking to acquire wealth from the deformed and those of little intelligence.
स्वभावप्रेरिताः सर्वे निविशन्ते गुणा यदा। शुभाशुभास्तदा तत्र तस्य किं मानकारणम् ॥१२-२१५-२२॥
When all qualities, driven by their own nature, manifest in a person—whether auspicious or inauspicious—what reason is there for his pride?
स्वभावादेव तत्सर्वमिति मे निश्चिता मतिः। आत्मप्रतिष्ठिता प्रज्ञा मम नास्ति ततोऽन्यथा ॥१२-२१५-२३॥
My conviction is firmly ascertained that all this is by inherent nature. Therefore, I do not have any wisdom established in self otherwise.
कर्मजं त्विह मन्येऽहं फलयोगं शुभाशुभम्। कर्मणां विषयं कृत्स्नमहं वक्ष्यामि तच्छृणु ॥१२-२१५-२४॥
But here, I consider the connection with the results—both auspicious and inauspicious—as born of action. I shall declare to you the entire subject of actions; listen to that.
यथा वेदयते कश्चिदोदनं वायसो वदन्। एवं सर्वाणि कर्माणि स्वभावस्यैव लक्षणम् ॥१२-२१५-२५॥
Just as one infers the presence of rice when a crow caws, so too all actions are simply the manifestation of one's inherent nature.
विकारानेव यो वेद न वेद प्रकृतिं पराम्। तस्य स्तम्भो भवेद्बाल्यान्नास्ति स्तम्भोऽनुपश्यतः ॥१२-२१५-२६॥
He who knows only the modifications and not the supreme primal nature, his steadfastness is born of childishness; for one who truly perceives, there is no such steadfastness.
स्वभावभाविनो भावान्सर्वानेवेह निश्चये। बुध्यमानस्य दर्पो वा मानो वा किं करिष्यति ॥१२-२१५-२७॥
What can pride or arrogance do to one who, in certainty, knows all states as arising from their own nature?
वेद धर्मविधिं कृत्स्नं भूतानां चाप्यनित्यताम्। तस्माच्छक्र न शोचामि सर्वं ह्येवेदमन्तवत् ॥१२-२१५-२८॥
I know the complete ordinance of dharma and the impermanence of all beings; therefore, O Śakra, I do not grieve, for all this is indeed perishable.
निर्ममो निरहङ्कारो निरीहो मुक्तबन्धनः। स्वस्थोऽव्यपेतः पश्यामि भूतानां प्रभवाप्ययौ ॥१२-२१५-२९॥
Free from possessiveness, ego, and desire, released from bondage, established in oneself and undisturbed, I perceive the arising and passing away of beings.
कृतप्रज्ञस्य दान्तस्य वितृष्णस्य निराशिषः। नायासो विद्यते शक्र पश्यतो लोकविद्यया ॥१२-२१५-३०॥
O Śakra, a person whose wisdom is accomplished, who is self-restrained, free from desire, and without expectation, does not experience fatigue when perceiving the world through knowledge.
प्रकृतौ च विकारे च न मे प्रीतिर्न च द्विषे। द्वेष्टारं न च पश्यामि यो ममाद्य ममायते ॥१२-२१५-३१॥
I have neither affection for the original nor the transformed state, nor do I bear enmity towards the enemy; I do not see any hater who today acts as mine.
नोर्ध्वं नावाङ्न तिर्यक्च न क्वचिच्छक्र कामये। न विज्ञाने न विज्ञेये नाज्ञाने शर्म विद्यते ॥१२-२१५-३२॥
O Śakra, I do not desire anything upward, downward, or across, nor anywhere. Happiness does not exist in knowledge, in the knowable, or in ignorance.
शक्र उवाच॥
Indra said.
येनैषा लभ्यते प्रज्ञा येन शान्तिरवाप्यते। प्रब्रूहि तमुपायं मे सम्यक्प्रह्राद पृच्छते ॥१२-२१५-३३॥
Prahlāda asks: "Please tell me properly the means by which this wisdom is obtained and by which peace is attained."
प्रह्राद उवाच॥
Prahāda said.
आर्जवेनाप्रमादेन प्रसादेनात्मवत्तया। वृद्धशुश्रूषया शक्र पुरुषो लभते महत् ॥१२-२१५-३४॥
O Śakra, a person attains greatness through straightforwardness, vigilance, clarity, self-possession, and service to elders.
स्वभावाल्लभते प्रज्ञां शान्तिमेति स्वभावतः। स्वभावादेव तत्सर्वं यत्किञ्चिदनुपश्यसि ॥१२-२१५-३५॥
One attains wisdom and peace by their own nature. Truly, everything you perceive arises from your own nature.
भीष्म उवाच॥
Bhīṣma said.
इत्युक्तो दैत्यपतिना शक्रो विस्मयमागमत्। प्रीतिमांश्च तदा राजंस्तद्वाक्यं प्रत्यपूजयत् ॥१२-२१५-३६॥
O king, when Śakra was thus addressed by the lord of the Daityas, he became astonished and, filled with delight, honored those words.
स तदाभ्यर्च्य दैत्येन्द्रं त्रैलोक्यपतिरीश्वरः। असुरेन्द्रमुपामन्त्र्य जगाम स्वं निवेशनम् ॥१२-२१५-३७॥
He then worshipped the lord of the Daityas, the ruler of the three worlds, and after taking leave of the lord of the Asuras, went to his own residence.
