12.215
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.
यदिदं कर्म लोकेऽस्मिञ्शुभं वा यदि वाशुभम्। पुरुषं योजयत्येव फलयोगेन भारत ॥१२-२१५-१॥
yad idaṃ karma loke'smiñ śubhaṃ vā yadi vā aśubham | puruṣaṃ yojayati eva phalayogena bhārata ॥12-215-1॥
[यत् (yat) - which; इदं (idaṃ) - this; कर्म (karma) - action; लोके (loke) - in the world; अस्मिन् (asmin) - in this; शुभं (śubham) - auspicious; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; अशुभम् (aśubham) - inauspicious; पुरुषम् (puruṣam) - a person; योजयति (yojayati) - joins; एव (eva) - indeed; फलयोगेन (phalayogena) - by the connection with the result; भारत (bhārata) - O Bhārata;]
(Which this action in the world, whether auspicious or if inauspicious, a person indeed joins by the connection with the result, O Bhārata.)
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॥
kartā svittasya puruṣa utāho neti saṃśayaḥ। etadicchāmi tattvena tvattaḥ śrotuṃ pitāmaha ॥12-215-2॥
[कर्ता (kartā) - doer; agent; स्वित्तस्य (svittasya) - of the self; of the soul; पुरुष (puruṣa) - person; man; spirit; उताहो (utāho) - or else; or; नेति (neti) - not thus; not so; संशयः (saṃśayaḥ) - doubt; uncertainty; एतत् (etat) - this; इच्छामि (icchāmi) - I wish; I desire; तत्त्वेन (tattvena) - truly; in reality; in essence; त्वत्तः (tvattaḥ) - from you; श्रोतुम् (śrotum) - to hear; to learn; पितामह (pitāmaha) - O grandsire; O grandfather;]
(Doer of the self is the person or not thus is the doubt. This I wish truly from you to hear, O grandsire.)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of the speaker); उवाच (uvāca) - said; (he spoke);]
(Bhīṣma said;)
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। प्रह्रादस्य च संवादमिन्द्रस्य च युधिष्ठिर ॥१२-२१५-३॥
atrāpy udāharantīmam itihāsaṃ purātanam। prahrādasya ca saṃvādam indrasya ca yudhiṣṭhira ॥12-215-3॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासं (itihāsaṃ) - history; पुरातनम् (purātanam) - ancient; प्रह्रादस्य (prahrādasya) - of Prahlāda; च (ca) - and; संवादम् (saṃvādam) - dialogue; इन्द्रस्य (indrasya) - of Indra; च (ca) - and; युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira;]
(Here also they cite this ancient history, the dialogue of Prahlāda and of Indra, O Yudhiṣṭhira.)
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॥
asaktaṃ dhūtapāpmānaṃ kule jātaṃ bahuśrutam। astambhamanahaṅkāraṃ sattvasthaṃ samaye ratam ॥12-215-4॥
[असक्तम् (asaktam) - not-attached; धूतपाप्मानम् (dhūtapāpmānam) - one whose sins are cleansed; कुले (kule) - in a family; जातम् (jātam) - born; बहुश्रुतम् (bahuśrutam) - much-heard; अस्तम्भम् (astambham) - without pride; अनहङ्कारम् (anahaṅkāram) - without ego; सत्त्वस्थम् (sattvastham) - established in purity; समये (samaye) - in time; रतम् (ratam) - engaged;]
(Not-attached, whose sins are cleansed, born in a family, much-heard, without pride, without ego, established in purity, engaged in time.)
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॥
tulyanindāstutiṃ dāntaṃ śūnyāgāraniveśanam| carācarāṇāṃ bhūtānāṃ viditaprabhavāpyayam ॥12-215-5॥
[तुल्य (tulya) - equal; निन्दा (nindā) - blame; स्तुतिं (stutim) - praise; दान्तं (dāntam) - controlled; शून्य (śūnya) - empty; आगार (āgāra) - house; निवेशनम् (niveśanam) - dwelling; चर (cara) - moving; अचर (acara) - non-moving; णाम् (ṇām) - of; भूतानाम् (bhūtānām) - of beings; विदित (vidita) - known; प्रभव (prabhava) - origin; अप्ययम् (apyayam) - dissolution;]
(Equal in blame and praise, controlled, dwelling in an empty house, of the moving and non-moving beings, known origin and dissolution.)
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॥
akrudhyan tam ahṛṣyantam apriyeṣu priyeṣu ca। kāñcane vā atha loṣṭe vā ubhayoḥ samadarśanam ॥12-215-6॥
[अक्रुध्यन्तम् (akrudhyan tam) - not becoming angry; अहृष्यन्तम् (ahṛṣyantam) - not rejoicing; अप्रियेषु (apriyeṣu) - in unpleasant (things/persons); प्रियेषु (priyeṣu) - in pleasant (things/persons); च (ca) - and; काञ्चने (kāñcane) - in gold; वा (vā) - or; अथ (atha) - or; लोष्टे (loṣṭe) - in a clod (of earth); वा (vā) - or; उभयोः (ubhayoḥ) - in both; समदर्शनम् (samadarśanam) - equal vision;]
(Not becoming angry, not rejoicing, in unpleasant and in pleasant (things/persons); in gold or in a clod (of earth), or in both, equal vision.)
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॥
ātmaniḥśreyasajñāne dhīraṃ niścitaniścayam। parāvarajñaṃ bhūtānāṃ sarvajñaṃ samadarśanam ॥12-215-7॥
[आत्मनि (ātmani) - in the self; निःश्रेयस (niḥśreyasa) - supreme good; ज्ञाने (jñāne) - in knowledge; धीरम् (dhīram) - steadfast; निश्चित (niścita) - determined; निश्चयम् (niścayam) - resolve; पर (para) - higher; अवर (avara) - lower; ज्ञम् (jñam) - knower; भूतानाम् (bhūtānām) - of beings; सर्वज्ञम् (sarvajñam) - all-knowing; समदर्शनम् (samadarśanam) - equal vision;]
(In the self, in the knowledge of the supreme good, steadfast, determined resolve, knower of higher and lower, of beings, all-knowing, of equal vision.)
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॥
śakraḥ prahrādam āsīnam ekānte saṃyatendriyam। bubhutsamānas tatprajñām abhigamya idam abravīt ॥12-215-8॥
[शक्रः (śakraḥ) - Indra; (the king of gods); प्रह्रादम् (prahrādam) - Prahlāda; (a proper name); आसीनम् (āsīnam) - sitting; एकान्ते (ekānte) - in solitude; संयत-इन्द्रियम् (saṃyata-indriyam) - with controlled senses; बुभुत्समानः (bubhutsamānaḥ) - desiring to know; तत्-प्रज्ञाम् (tat-prajñām) - his wisdom; अभिगम्य (abhigamya) - having approached; इदम् (idam) - this; अब्रवीत् (abravīt) - said;]
(Indra, having approached Prahlāda, who was sitting in solitude with controlled senses, desiring to know his wisdom, said this:)
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॥
yaiḥ kaiścit saṁmato loke guṇaiḥ syāt puruṣo nṛṣu। bhavaty anapagān sarvān tān guṇān lakṣayāmahe ॥12-215-9॥
[यैः (yaiḥ) - by which; (instrumental plural of yaḥ) कैश्चित् (kaiścit) - by certain; (instrumental plural of kaścit) संमतः (saṁmataḥ) - approved; accepted; लोके (loke) - in the world; गुणैः (guṇaiḥ) - by qualities; (instrumental plural of guṇa) स्यात् (syāt) - might be; (optative of as, to be) पुरुषः (puruṣaḥ) - a person; नृषु (nṛṣu) - among men; (locative plural of nṛ) भवति (bhavati) - becomes; अनपगान् (anapagān) - not lost; not absent; (accusative plural of anapaga) सर्वान् (sarvān) - all; (accusative plural of sarva) तान् (tān) - those; (accusative plural of tad) गुणान् (guṇān) - qualities; (accusative plural of guṇa) लक्षयामहे (lakṣayāmahe) - we observe; we notice; (1st person plural, middle voice, present indicative of lakṣ);]
(By which certain qualities a person might be approved in the world among men, we observe all those qualities as not lost.)
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॥
atha te lakṣyate buddhiḥ samā bālajanair iha। ātmānaṃ manyamānaḥ sañśreyaḥ kim iha manyase ॥12-215-10॥
[अथ (atha) - now; then; ते (te) - your; to you; लक्ष्यते (lakṣyate) - is perceived; is seen; बुद्धिः (buddhiḥ) - intellect; understanding; समा (samā) - equal; alike; बालजनैः (bālajanaiḥ) - by childish people; by immature persons; इह (iha) - here; in this context; आत्मानं (ātmānaṃ) - oneself; the self; मन्यमानः (manyamānaḥ) - considering; thinking; सञ्श्रेयः (sañśreyaḥ) - with excellence; with superiority; किम् (kim) - what; why; इह (iha) - here; in this context; मन्यसे (manyase) - do you think; do you consider;]
(Now your intellect is perceived as equal by childish people here. Considering yourself with excellence, what do you think here?)
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॥
baddhaḥ pāśaiś cyutaḥ sthānād dviṣatāṃ vaśam āgataḥ। śriyā vihīnaḥ prahrāda śocitavye na śocasi॥12-215-11॥
[बद्धः (baddhaḥ) - bound; पाशैः (pāśaiḥ) - by fetters; च्युतः (cyutaḥ) - fallen; स्थानात् (sthānāt) - from position; द्विषताम् (dviṣatām) - of enemies; वशम् (vaśam) - control; आगतः (āgataḥ) - come; श्रिया (śriyā) - by prosperity; विहीनः (vihīnaḥ) - deprived; प्रह्राद (prahrāda) - Prahlāda; शोचितव्ये (śocitavye) - to be lamented; न (na) - not; शोचसि (śocasi) - you grieve;]
(Bound by fetters, fallen from position, come under the control of enemies, deprived of prosperity, O Prahlāda, (I am) to be lamented, yet you do not grieve.)
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॥
prajñālābhāttu daiteya utāho dhṛtimattayā। prahrāda svastharūpo'si paśyanvyasanamātmanaḥ ॥12-215-12॥
[प्रज्ञालाभात् (prajñālābhāt) - from attainment of wisdom; तु (tu) - but; दैतेय (daiteya) - O son of Diti; उत (uta) - or; आहो (āho) - or; धृतिमत्तया (dhṛtimattayā) - by firmness; प्रह्राद (prahrāda) - Prahlada; स्वस्थरूपः (svastharūpaḥ) - of composed nature; असि (asi) - you are; पश्यन् (paśyan) - seeing; व्यसनम् (vyasanam) - misfortune; आत्मनः (ātmanaḥ) - of yourself;]
(But, O son of Diti, is it from attainment of wisdom or by firmness? Prahlada, you are of composed nature, seeing the misfortune of yourself.)
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॥
iti sañcoditastena dhīro niścitaniścayaḥ। uvāca ślakṣṇayā vācā svāṃ prajñāmanuvarṇayan ॥12-215-13॥
[इति (iti) - thus; सञ्चोदितः (sañcoditaḥ) - urged; तेन (tena) - by him; धीरो (dhīraḥ) - the steadfast one; निश्चितनिश्चयः (niścitaniścayaḥ) - of firm resolve; उवाच (uvāca) - spoke; श्लक्ष्णया (ślakṣṇayā) - with gentle; वाचा (vācā) - speech; स्वां (svām) - his own; प्रज्ञाम् (prajñām) - wisdom; अनुवर्णयन् (anuvarṇayan) - describing;]
(Thus, urged by him, the steadfast one of firm resolve spoke with gentle speech, describing his own wisdom.)
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॥
pravṛttiṃ ca nivṛttiṃ ca bhūtānāṃ yo na budhyate। tasya stambho bhavedbālyānnāsti stambho'nupaśyataḥ ॥12-215-14॥
[प्रवृत्तिं (pravṛttiṃ) - activity; initiation; च (ca) - and; निवृत्तिं (nivṛttiṃ) - cessation; withdrawal; च (ca) - and; भूतानां (bhūtānāṃ) - of beings; यः (yaḥ) - who; न (na) - not; बुध्यते (budhyate) - knows; understands; तस्य (tasya) - of him; स्तम्भः (stambhaḥ) - obstacle; rigidity; भवेत् (bhavet) - would be; बाल्यात् (bālyāt) - from childishness; नास्ति (nāsti) - is not; स्तम्भः (stambhaḥ) - obstacle; rigidity; अनुपश्यतः (anupaśyataḥ) - of one who perceives;]
(Activity and cessation of beings, who does not understand, for him obstacle would be from childishness; there is no obstacle for one who perceives.)
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॥
svabhāvātsampravartante nivartante tathaiva ca। sarve bhāvāstathābhāvāḥ puruṣārtho na vidyate ॥12-215-15॥
[स्वभावात् (svabhāvāt) - from inherent nature; सम्प्रवर्तन्ते (sampravartante) - arise together; निवर्तन्ते (nivartante) - cease; तथैव (tathaiva) - just so; च (ca) - and; सर्वे (sarve) - all; भावाः (bhāvāḥ) - states; तथाभावाः (tathābhāvāḥ) - such non-existences; पुरुषार्थः (puruṣārthaḥ) - purpose of the person; न (na) - not; विद्यते (vidyate) - exists;]
(From inherent nature all arise together, cease just so and; all states and such non-existences; purpose of the person not exists.)
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॥
puruṣārthasya cābhāve nāsti kaścit svakārakaḥ। svayaṃ tu kurvatas tasya jātu māno bhaved iha ॥12-215-16॥
[पुरुषार्थस्य (puruṣārthasya) - of the effort of a person; च (ca) - and; अभावे (abhāve) - in the absence; नास्ति (nāsti) - there is not; कश्चित् (kaścit) - any; स्वकारकः (svakārakaḥ) - own agent; स्वयं (svayam) - oneself; तु (tu) - but; कुर्वतः (kurvataḥ) - of the one acting; तस्य (tasya) - of him; जातु (jātu) - ever; मानः (mānaḥ) - respect; भवेत् (bhavet) - may be; इह (iha) - here;]
(Of the effort of a person and in the absence, there is not any own agent. Oneself but of the one acting, of him, ever respect may be here.)
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॥
yastu kartāram ātmānaṃ manyate sādhvasādhunoḥ। tasya doṣavatī prajñā svamūrtyajñeti me matiḥ॥12-215-17॥
[यः (yaḥ) - who; तु (tu) - but; कर्तारम् (kartāram) - the doer; आत्मानम् (ātmānam) - the self; मन्यते (manyate) - thinks; साधु-असाधुनोः (sādhu-asādhunoḥ) - of the good and the bad; तस्य (tasya) - his; दोषवती (doṣavatī) - possessed of fault; प्रज्ञा (prajñā) - understanding; स्व-मूर्ति-अज्ञे (sva-mūrti-ajñe) - ignorant of one's own nature; इति (iti) - thus; मे (me) - my; मतिः (matiḥ) - opinion;]
(But who thinks the self to be the doer of good and bad, his understanding is possessed of fault, ignorant of one's own nature—thus is my opinion.)
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॥
yadi syāt puruṣaḥ kartā śakrātmaśreyase dhruvam। ārambhās tasya sidhyeran na ca jātu parābhavet ॥12-215-18॥
[यदि (yadi) - if; स्यात् (syāt) - would be; पुरुषः (puruṣaḥ) - man; कर्ता (kartā) - doer; शक्रात्मश्रेयसे (śakrātmaśreyase) - for the welfare of Indra's soul; ध्रुवम् (dhruvam) - certainly; आरम्भाः (ārambhāḥ) - undertakings; तस्य (tasya) - his; सिध्येरन् (sidhyeran) - would succeed; न (na) - not; च (ca) - and; जातु (jātu) - ever; पराभवेत् (parābhavet) - would be defeated;]
(If a man were certainly a doer for the welfare of Indra's soul, his undertakings would succeed and he would never be defeated.)
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॥
aniṣṭasya hi nirvṛttir anivṛttiḥ priyasya ca। lakṣyate yatamānānāṃ puruṣārthas tataḥ kutaḥ॥12-215-19॥
[अनिष्टस्य (aniṣṭasya) - of the undesirable; हि (hi) - indeed; निर्वृत्तिः (nirvṛttiḥ) - cessation; अनिवृत्तिः (anivṛttiḥ) - non-cessation; प्रियस्य (priyasya) - of the desirable; च (ca) - and; लक्ष्यते (lakṣyate) - is observed; यतमानानां (yatamānānāṃ) - of those striving; पुरुषार्थः (puruṣārthaḥ) - purpose of man; ततः (tataḥ) - from that; कुतः (kutaḥ) - whence;]
(Of the undesirable indeed cessation, non-cessation of the desirable and is observed among those striving; from that, whence is the purpose of man?)
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॥
aniṣṭasyābhinirvṛttimiṣṭasaṃvṛttimeva ca। aprayatnena paśyāmaḥ keṣāñcittatsvabhāvataḥ ॥12-215-20॥
[अनिष्टस्य (aniṣṭasya) - of misfortune; अभिनिर्वृत्तिम् (abhinirvṛttim) - manifestation; इष्ट (iṣṭa) - of fortune; संवृत्तिम् (saṃvṛttim) - occurrence; एव (eva) - indeed; च (ca) - and; अप्रयत्नेन (aprayatnena) - without effort; पश्यामः (paśyāmaḥ) - we see; केषाञ्चित् (keṣāñcit) - in some (people); तत् (tat) - that; स्वभावतः (svabhāvataḥ) - by nature;]
(Of misfortune the manifestation, of fortune the occurrence indeed and, without effort we see in some (people) that by nature.)
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॥
pratirūpadharāḥ keciddṛśyante buddhisattamāḥ। virūpebhyo'lpabuddhibhyo lipsamānā dhanāgamam ॥12-215-21॥
[प्रतिरूपधराः (pratirūpadharāḥ) - those assuming false appearances; केचित् (kecit) - some; दृश्यन्ते (dṛśyante) - are seen; बुद्धिसत्तमाः (buddhisattamāḥ) - the most intelligent ones; विरूपेभ्यः (virūpebhyaḥ) - from the deformed ones; अल्पबुद्धिभ्यः (alpabuddhibhyaḥ) - from those of little intelligence; लिप्समाना (lipsamānā) - desiring to obtain; धनागमम् (dhanāgamam) - the acquisition of wealth;]
(Those assuming false appearances, some of the most intelligent ones are seen, desiring to obtain the acquisition of wealth from the deformed and those of little intelligence.)
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॥
svabhāvapreritāḥ sarve niviśante guṇā yadā। śubhāśubhāstadā tatra tasya kiṃ mānakāraṇam ॥12-215-22॥
[स्वभाव (svabhāva) - own nature; प्रेरिताः (preritāḥ) - impelled; inspired; सर्वे (sarve) - all; निविशन्ते (niviśante) - enter; settle; गुणाः (guṇāḥ) - qualities; यदा (yadā) - when; शुभ (śubha) - auspicious; अशुभाः (aśubhāḥ) - inauspicious; तदा (tadā) - then; तत्र (tatra) - there; तस्य (tasya) - of him; his; किं (kiṃ) - what; मान (māna) - pride; measure; कारणम् (kāraṇam) - cause; reason;]
(When all qualities, impelled by their own nature, enter (a person), when auspicious and inauspicious (qualities) are there, then what is the cause of his pride?)
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॥
svabhāvādeva tatsarvamiti me niścitā matiḥ। ātmapratiṣṭhitā prajñā mama nāsti tato'nyathā ॥12-215-23॥
[स्वभावात् (svabhāvāt) - from inherent nature; एव (eva) - indeed; तत् (tat) - that; सर्वम् (sarvam) - all; इति (iti) - thus; मे (me) - my; निश्चिता (niścitā) - ascertained; मतिः (matiḥ) - conviction; आत्मप्रतिष्ठिता (ātmapratiṣṭhitā) - established in self; प्रज्ञा (prajñā) - wisdom; मम (mama) - my; नास्ति (nāsti) - does not exist; ततः (tataḥ) - therefore; अन्यथा (anyathā) - otherwise;]
(From inherent nature indeed, that all thus my ascertained conviction. Wisdom established in self my does not exist therefore otherwise.)
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॥
karmajaṃ tv iha manye'ham phalayogaṃ śubhāśubham। karmaṇāṃ viṣayaṃ kṛtsnam ahaṃ vakṣyāmi tac chṛṇu ॥12-215-24॥
[कर्मजम् (karmajam) - born of action; तु (tu) - but; इह (iha) - here; मन्ये (manye) - I think; अहम् (aham) - I; फलयोगम् (phalayogam) - connection with result; शुभाशुभम् (śubhāśubham) - auspicious and inauspicious; कर्मणाम् (karmaṇām) - of actions; विषयम् (viṣayam) - subject; कृत्स्नम् (kṛtsnam) - entire; अहम् (aham) - I; वक्ष्यामि (vakṣyāmi) - shall declare; तत् (tat) - that; शृणु (śṛṇu) - listen;]
(Born of action but here I think I connection with result auspicious and inauspicious of actions subject entire I shall declare that listen.)
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॥
yathā vedayate kaścid odanaṃ vāyaso vadan। evaṃ sarvāṇi karmāṇi svabhāvasyaiva lakṣaṇam ॥12-215-25॥
[यथा (yathā) - just as; वेदयते (vedayate) - perceives; कश्चित् (kaścit) - someone; ओदनम् (odanaṃ) - rice; वायसः (vāyasaḥ) - crow; वदन् (vadan) - speaking; एवम् (evam) - so; सर्वाणि (sarvāṇi) - all; कर्माणि (karmāṇi) - actions; स्वभावस्य (svabhāvasya) - of nature; एव (eva) - indeed; लक्षणम् (lakṣaṇam) - characteristic;]
(Just as someone perceives rice by the crow speaking, so all actions are indeed the characteristic of nature.)
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॥
vikārān eva yo veda na veda prakṛtiṃ parām। tasya stambho bhaved bālyān nāsti stambho'nupaśyataḥ ॥12-215-26॥
[विकारान् (vikārān) - modifications; एव (eva) - indeed; यः (yaḥ) - who; वेद (veda) - knows; न (na) - not; वेद (veda) - knows; प्रकृतिं (prakṛtim) - the primal nature; पराम् (parām) - supreme; तस्य (tasya) - for him; स्तम्भः (stambhaḥ) - steadfastness; भवेत् (bhavet) - would be; बाल्यात् (bālyāt) - from childishness; नास्ति (nāsti) - does not exist; स्तम्भः (stambhaḥ) - steadfastness; अनुपश्यतः (anupaśyataḥ) - for one who perceives;]
(He who knows only the modifications indeed, but does not know the supreme primal nature, for him steadfastness would arise from childishness; steadfastness does not exist for one who perceives.)
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॥
svabhāvabhāvino bhāvānsarvāneveha niścaye। budhyamānasya darpo vā māno vā kiṃ kariṣyati ॥12-215-27॥
[स्वभाव (svabhāva) - own-nature; भाविनः (bhāvinaḥ) - those who are becoming; भावान् (bhāvān) - states; सर्वान् (sarvān) - all; एव (eva) - indeed; इह (iha) - here; निश्चये (niścaye) - in certainty; बुध्यमानस्य (budhyamānasya) - of one who is awakened; दर्पः (darpaḥ) - pride; वा (vā) - or; मानः (mānaḥ) - arrogance; वा (vā) - or; किम् (kim) - what; करिष्यति (kariṣyati) - will do;]
(Own-nature those who are becoming states all indeed here in certainty; of one who is awakened pride or arrogance or what will do?)
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॥
veda dharmavidhiṃ kṛtsnaṃ bhūtānāṃ cāpyanityatām। tasmācchakra na śocāmi sarvaṃ hyevedamantavat ॥12-215-28॥
[वेद (veda) - I know; धर्मविधिम् (dharmavidhiṃ) - the ordinance of dharma; कृत्स्नम् (kṛtsnam) - entire; भूतानाम् (bhūtānām) - of beings; च (ca) - and; अपि (api) - also; अनित्यताम् (anityatām) - impermanence; तस्मात् (tasmāt) - therefore; शक्र (śakra) - O Śakra; न (na) - not; शोचामि (śocāmi) - I grieve; सर्वम् (sarvam) - all; हि (hi) - indeed; एव (eva) - certainly; एतत् (etat) - this; अन्तवत् (antavat) - having an end;]
(I know the entire ordinance of dharma and also the impermanence of beings; therefore, O Śakra, I do not grieve, for indeed all this certainly has an end.)
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॥
nirmamo nirahaṅkāro nirīho muktabandhanaḥ। svastho'vyapetaḥ paśyāmi bhūtānāṃ prabhavāpyayau ॥12-215-29॥
[निर्ममः (nirmamaḥ) - without mine-ness; निरहङ्कारः (nirahaṅkāraḥ) - without ego; निरीहः (nirīhaḥ) - without desire; मुक्तबन्धनः (muktabandhanaḥ) - freed from bondage; स्वस्थः (svasthaḥ) - self-abiding; अव्यपेतः (avyapetaḥ) - not separated; पश्यामि (paśyāmi) - I see; भूतानाम् (bhūtānām) - of beings; प्रभवाप्ययौ (prabhavāpyayau) - origin and dissolution;]
(Without mine-ness, without ego, without desire, freed from bondage, self-abiding, not separated, I see the origin and dissolution of beings.)
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॥
kṛtaprajñasya dāntasya vitṛṣṇasya nirāśiṣaḥ। nāyāso vidyate śakra paśyato lokavidyayā ॥12-215-30॥
[कृतप्रज्ञस्य (kṛtaprajñasya) - of one whose wisdom is accomplished; दान्तस्य (dāntasya) - of one who is self-restrained; वितृष्णस्य (vitṛṣṇasya) - of one who is free from desire; निराशिषः (nirāśiṣaḥ) - of one who is without expectation; न (na) - not; आयासः (āyāsaḥ) - fatigue; विद्यते (vidyate) - exists; शक्र (śakra) - O Śakra; पश्यतः (paśyataḥ) - for one who sees; लोकविद्यया (lokavidyayā) - by worldly knowledge;]
(O Śakra, for one whose wisdom is accomplished, who is self-restrained, free from desire, and without expectation, there is no fatigue for one who sees by worldly knowledge.)
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॥
prakṛtau ca vikāre ca na me prītir na ca dviṣe। dveṣṭāraṃ na ca paśyāmi yo mamādya mamāyate ॥12-215-31॥
[प्रकृतौ (prakṛtau) - in the original nature; च (ca) - and; विकारे (vikāre) - in the transformation; च (ca) - and; न (na) - not; मे (me) - to me; प्रीतिः (prītiḥ) - affection; न (na) - not; च (ca) - and; द्विषे (dviṣe) - towards the enemy; द्वेष्टारम् (dveṣṭāram) - the hater; न (na) - not; च (ca) - and; पश्यामि (paśyāmi) - I see; यः (yaḥ) - who; मम (mama) - my; आद्य (ādya) - today; ममायते (mamāyate) - behaves as mine;]
(In the original nature and in the transformation, there is not to me affection, nor towards the enemy; the hater I do not see, who today behaves as mine.)
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॥
nordhvaṃ nāvāṅna tiryakca na kvacicchakra kāmaye। na vijñāne na vijñeye nājñāne śarma vidyate ॥12-215-32॥
[न (na) - not; ऊर्ध्वम् (ūrdhvam) - upward; न (na) - not; अवाङ् (avāṅ) - downward; न (na) - not; तिर्यक् (tiryak) - across; च (ca) - and; न (na) - not; क्वचित् (kvacit) - anywhere; शक्र (śakra) - O Śakra; कामये (kāmaye) - I desire; न (na) - not; विज्ञाने (vijñāne) - in knowledge; न (na) - not; विज्ञेये (vijñeye) - in the knowable; न (na) - not; अज्ञाने (ajñāne) - in ignorance; शर्म (śarma) - happiness; विद्यते (vidyate) - exists;]
(Not upward, not downward, not across, and not anywhere, O Śakra, do I desire. Not in knowledge, not in the knowable, not in ignorance does happiness exist.)
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॥
śakra uvāca॥
[शक्र (śakra) - Indra; उवाच (uvāca) - said;]
(Indra said;)
Indra said.
येनैषा लभ्यते प्रज्ञा येन शान्तिरवाप्यते। प्रब्रूहि तमुपायं मे सम्यक्प्रह्राद पृच्छते ॥१२-२१५-३३॥
yenaiṣā labhyate prajñā yena śāntir avāpyate। prabrūhi tam upāyaṃ me samyak prahrāda pṛcchate ॥12-215-33॥
[येन (yena) - by which; एषा (eṣā) - this; लभ्यते (labhyate) - is obtained; प्रज्ञा (prajñā) - wisdom; येन (yena) - by which; शान्तिः (śāntiḥ) - peace; अवाप्यते (avāpyate) - is attained; प्रब्रूहि (prabrūhi) - please tell; तम् (tam) - that; उपायम् (upāyam) - means; मे (me) - to me; सम्यक् (samyak) - properly; प्रह्राद (prahrāda) - Prahlāda; पृच्छते (pṛcchate) - asks;]
(By which this wisdom is obtained, by which peace is attained, please tell me that means properly, Prahlāda asks.)
Prahlāda asks: "Please tell me properly the means by which this wisdom is obtained and by which peace is attained."
प्रह्राद उवाच॥
prahṛāda uvāca॥
[प्रह्राद (prahṛāda) - Prahāda; (proper name; उवाच (uvāca) - said;]
(Prahāda said;)
Prahāda said.
आर्जवेनाप्रमादेन प्रसादेनात्मवत्तया। वृद्धशुश्रूषया शक्र पुरुषो लभते महत् ॥१२-२१५-३४॥
ārjavena-apramādena prasādena-ātmavattayā। vṛddhaśuśrūṣayā śakra puruṣo labhate mahat ॥12-215-34॥
[आर्जवेन (ārjavena) - by straightforwardness; अप्रमादेन (apramādena) - by non-negligence; प्रसादेन (prasādena) - by clarity; आत्मवत्तया (ātmavattayā) - by self-possession; वृद्धशुश्रूषया (vṛddhaśuśrūṣayā) - by service to elders; शक्र (śakra) - O Śakra; पुरुषः (puruṣaḥ) - a person; लभते (labhate) - obtains; महत् (mahat) - greatness;]
(By straightforwardness, by non-negligence, by clarity, by self-possession, by service to elders, O Śakra, a person obtains greatness.)
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॥
svabhāvāllabhate prajñāṃ śāntimeti svabhāvataḥ। svabhāvādeva tatsarvaṃ yatkiñcidanupaśyasi ॥12-215-35॥
[स्वभावात् (svabhāvāt) - from one's own nature; लभते (labhate) - obtains; प्रज्ञाम् (prajñām) - wisdom; शान्तिम् (śāntim) - peace; एति (eti) - attains; स्वभावतः (svabhāvataḥ) - by nature; स्वभावात् (svabhāvāt) - from one's own nature; एव (eva) - indeed; तत् (tat) - that; सर्वम् (sarvam) - all; यत् (yat) - whatever; किञ्चित् (kiñcit) - anything; अनुपश्यसि (anupaśyasi) - you perceive;]
(From one's own nature, one obtains wisdom, attains peace by nature. Indeed, from one's own nature is all that whatever you perceive.)
One attains wisdom and peace by their own nature. Truly, everything you perceive arises from your own nature.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
इत्युक्तो दैत्यपतिना शक्रो विस्मयमागमत्। प्रीतिमांश्च तदा राजंस्तद्वाक्यं प्रत्यपूजयत् ॥१२-२१५-३६॥
ityukto daityapatinā śakro vismayamāgamat। prītimāṁś ca tadā rājaṁs tad vākyaṁ pratyapūjayat ॥12-215-36॥
[इति (iti) - thus; उक्तः (uktaḥ) - addressed; दैत्यपतिना (daityapatinā) - by the lord of the Daityas; शक्रः (śakraḥ) - Śakra (Indra); विस्मयम् (vismayam) - astonishment; आगमत् (āgamat) - attained; प्रीतिमान् (prītimān) - full of delight; च (ca) - and; तदा (tadā) - then; राजन् (rājan) - O king; तत् (tat) - that; वाक्यम् (vākyam) - speech; प्रत्यपूजयत् (pratyapūjayat) - honored;]
(Thus addressed by the lord of the Daityas, Śakra attained astonishment. Full of delight then, O king, he honored that speech.)
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॥
sa tadābhyarcya daityendraṃ trailokyapatirīśvaraḥ। asurendramupāmantrya jagāma svaṃ niveśanam ॥12-215-37॥
[स (sa) - he; तदा (tadā) - then; अभ्यर्च्य (abhyarcya) - having worshipped; दैत्येन्द्रम् (daityendram) - the lord of the Daityas; त्रैलोक्यपति (trailokyapati) - the lord of the three worlds; ईश्वरः (īśvaraḥ) - the lord; असुरेन्द्रम् (asurendram) - the lord of the Asuras; उपामन्त्र्य (upāmantrya) - having taken leave of; जगाम (jagāma) - went; स्वम् (svam) - his own; निवेशनम् (niveśanam) - residence;]
(He then, having worshipped the lord of the Daityas, the lord of the three worlds, the lord, having taken leave of the lord of the Asuras, went to his own residence.)
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.
