12.234
शुक उवाच॥
Śuka said.
क्षरात्प्रभृति यः सर्गः सगुणानीन्द्रियाणि च। बुद्ध्यैश्वर्याभिसर्गार्थं यद्ध्यानं चात्मनः शुभम् ॥१२-२३४-१॥
From the perishable, the creation that begins, endowed with qualities and senses, and the meditation of the self which is auspicious, is for the purpose of the creation of intellect and power.
भूय एव तु लोकेऽस्मिन्सद्वृत्तिं वृत्तिहैतुकीम्। यया सन्तः प्रवर्तन्ते तदिच्छाम्यनुवर्णितम् ॥१२-२३४-२॥
But again, in this world, I wish to describe that good conduct, arising from livelihood, by which the virtuous act.
वेदे वचनमुक्तं तु कुरु कर्म त्यजेति च। कथमेतद्विजानीयां तच्च व्याख्यातुमर्हसि ॥१२-२३४-३॥
In the Veda, it is said, "But do action, abandon (action)"; how should I understand this? Please explain that as well. 12-234-3.
लोकवृत्तान्ततत्त्वज्ञः पूतोऽहं गुरुशासनात्। कृत्वा बुद्धिं वियुक्तात्मा त्यक्ष्याम्यात्मानमव्यथः ॥१२-२३४-४॥
Having understood the true nature of worldly affairs and purified by the teacher's instruction, I will, with a detached mind, relinquish my self without suffering.
व्यास उवाच॥
Vyāsa said.
यैषा वै विहिता वृत्तिः पुरस्ताद्ब्रह्मणा स्वयम्। एषा पूर्वतरैः सद्भिराचीर्णा परमर्षिभिः ॥१२-२३४-५॥
This very conduct was indeed established in ancient times by Brahmā himself. It was practiced by the virtuous and the greatest sages of the past.
ब्रह्मचर्येण वै लोकाञ्जयन्ति परमर्षयः। आत्मनश्च हृदि श्रेयस्त्वन्विच्छ मनसात्मनि ॥१२-२३४-६॥
The supreme sages truly conquer the worlds through celibacy. You too, seek the highest good of the self in your heart, using your mind, within your own self.
वने मूलफलाशी च तप्यन्सुविपुलं तपः। पुण्यायतनचारी च भूतानामविहिंसकः ॥१२-२३४-७॥
He lived in the forest, subsisting on roots and fruits, performing intense austerities, wandering among sacred places, and causing no harm to any beings.
विधूमे सन्नमुसले वानप्रस्थप्रतिश्रये। काले प्राप्ते चरन्भैक्षं कल्पते ब्रह्मभूयसे ॥१२-२३४-८॥
When the fire has gone out and the pestle is laid aside in the hermitage of a forest-dweller, at the proper time, wandering for alms, one becomes fit for the attainment of Brahmanhood.
निःस्तुतिर्निर्नमस्कारः परित्यज्य शुभाशुभे। अरण्ये विचरैकाकी येन केनचिदाशितः ॥१२-२३४-९॥
Having given up both auspicious and inauspicious actions, without praise or salutation, wander alone in the forest, subsisting by whatever means are available.
शुक उवाच॥
Śuka said.
यदिदं वेदवचनं लोकवादे विरुध्यते। प्रमाणे चाप्रमाणे च विरुद्धे शास्त्रता कुतः ॥१२-२३४-१०॥
If this Vedic statement is contradicted in worldly discourse, and is contradicted both by valid and invalid means of knowledge, then from where does scriptural authority arise?
इत्येतच्छ्रोतुमिच्छामि भगवान्प्रब्रवीतु मे। कर्मणामविरोधेन कथमेतत्प्रवर्तते ॥१२-२३४-११॥
Thus, I wish to hear this; O revered one, may you declare to me how this proceeds without opposition to actions.
भीष्म उवाच॥
Bhīṣma said.
इत्युक्तः प्रत्युवाचेदं गन्धवत्याः सुतः सुतम्। ऋषिस्तत्पूजयन्वाक्यं पुत्रस्यामिततेजसः ॥१२-२३४-१२॥
Thus addressed, the son of Gandhavati replied to the son. The sage honored the words of the son of immeasurable brilliance.
गृहस्थो ब्रह्मचारी च वानप्रस्थोऽथ भिक्षुकः। यथोक्तकारिणः सर्वे गच्छन्ति परमां गतिम् ॥१२-२३४-१३॥
Householders, celibate students, forest-dwellers, and mendicants—when all act as instructed, they all attain the supreme state.
एको य आश्रमानेताननुतिष्ठेद्यथाविधि। अकामद्वेषसंयुक्तः स परत्र महीयते ॥१२-२३४-१४॥
He who, without desire or hatred, follows these āśramas as prescribed, is honored in the next world.
चतुष्पदी हि निःश्रेणी ब्रह्मण्येषा प्रतिष्ठिता। एतामाश्रित्य निःश्रेणीं ब्रह्मलोके महीयते ॥१२-२३४-१५॥
This four-stepped ladder to liberation is firmly established in Brahman. Whoever ascends by this ladder is honored in the world of Brahman.
आयुषस्तु चतुर्भागं ब्रह्मचार्यनसूयकः। गुरौ वा गुरुपुत्रे वा वसेद्धर्मार्थकोविदः ॥१२-२३४-१६॥
A person learned in dharma and artha, free from envy, should spend one-fourth of his life practicing celibacy, residing either with his teacher or with the teacher's son.
कर्मातिरेकेण गुरोरध्येतव्यं बुभूषता। दक्षिणो नापवादी स्यादाहूतो गुरुमाश्रयेत् ॥१२-२३४-१७॥
One who desires knowledge should study under the teacher by surpassing mere action. The fee should not be given by one who speaks ill; when called, one should approach the teacher.
जघन्यशायी पूर्वं स्यादुत्थायी गुरुवेश्मनि। यच्च शिष्येण कर्तव्यं कार्यं दासेन वा पुनः ॥१२-२३४-१८॥
He who sleeps last should be the first to rise in the teacher's house; whatever work is to be done by the student or by the servant, he should do it again.
कृतमित्येव तत्सर्वं कृत्वा तिष्ठेत पार्श्वतः। किङ्करः सर्वकारी च सर्वकर्मसु कोविदः ॥१२-२३४-१९॥
After accomplishing everything, thinking 'it is done', he should stand by the side; a servant who performs all duties and is skilled in every task.
शुचिर्दक्षो गुणोपेतो ब्रूयादिषुरिवात्वरः। चक्षुषा गुरुमव्यग्रो निरीक्षेत जितेन्द्रियः ॥१२-२३४-२०॥
One who is pure, skilful, and endowed with virtues should speak swiftly like an arrow; with steady gaze, he who has conquered his senses should look at the teacher without distraction.
नाभुक्तवति चाश्नीयादपीतवति नो पिबेत्। न तिष्ठति तथासीत नासुप्ते प्रस्वपेत च ॥१२-२३४-२१॥
One should not eat when food has not been offered, nor drink when drink has not been offered. One should not sit while standing, nor sleep when not supposed to sleep.
उत्तानाभ्यां च पाणिभ्यां पादावस्य मृदु स्पृशेत्। दक्षिणं दक्षिणेनैव सव्यं सव्येन पीडयेत् ॥१२-२३४-२२॥
One should gently touch his feet with upturned hands; the right foot only with the right hand, and the left foot with the left hand should be pressed.
अभिवाद्य गुरुं ब्रूयादधीष्व भगवन्निति। इदं करिष्ये भगवन्निदं चापि कृतं मया ॥१२-२३४-२३॥
After respectfully greeting the teacher, one should say: "Please teach, O revered one." "I will do this, O revered one; and this also has been done by me."
इति सर्वमनुज्ञाप्य निवेद्य गुरवे धनम्। कुर्यात्कृत्वा च तत्सर्वमाख्येयं गुरवे पुनः ॥१२-२३४-२४॥
Thus, after obtaining permission, and offering all the wealth to the teacher, one should perform the act, and after completing everything, it should be reported again to the teacher.
यांस्तु गन्धान्रसान्वापि ब्रह्मचारी न सेवते। सेवेत तान्समावृत्त इति धर्मेषु निश्चयः ॥१२-२३४-२५॥
It is established in the codes of conduct that the scents and tastes which a celibate student does not enjoy, may be enjoyed by one who has completed his studentship.
ये केचिद्विस्तरेणोक्ता नियमा ब्रह्मचारिणः। तान्सर्वाननुगृह्णीयाद्भवेच्चानपगो गुरोः ॥१२-२३४-२६॥
Whatever rules of the brahmacārins have been described in detail, he should accept all of them and should never stray from the teacher.
स एवं गुरवे प्रीतिमुपहृत्य यथाबलम्। आश्रमेष्वाश्रमेष्वेवं शिष्यो वर्तेत कर्मणा ॥१२-२३४-२७॥
Thus, having offered affection to the teacher according to his ability, the disciple should conduct himself by action in the āśramas.
वेदव्रतोपवासेन चतुर्थे चायुषो गते। गुरवे दक्षिणां दत्त्वा समावर्तेद्यथाविधि ॥१२-२३४-२८॥
After observing Vedic vows and fasting, and when a fourth part of one's life has passed, one should give the honorarium to the teacher and return home as prescribed.
धर्मलब्धैर्युतो दारैरग्नीनुत्पाद्य धर्मतः। द्वितीयमायुषो भागं गृहमेधिव्रती भवेत् ॥१२-२३४-२९॥
For the second stage of life, one should, having married wives in accordance with dharma and having established the sacred fires as prescribed, become a householder and observe the vows of that order.
