12.237
शुक उवाच॥
Shuka said.
वर्तमानस्तथैवात्र वानप्रस्थाश्रमे यथा। योक्तव्योऽऽत्मा यथा शक्त्या परं वै काङ्क्षता पदम् ॥१२-२३७-१॥
Here, as one lives in the hermitage of forest-dwellers, the self should be yoked to the best of one's ability, always desiring the supreme goal.
व्यास उवाच॥
Vyāsa said.
प्राप्य संस्कारमेताभ्यामाश्रमाभ्यां ततः परम्। यत्कार्यं परमार्थार्थं तदिहैकमनाः शृणु ॥१२-२३७-२॥
Having attained purification through these two āśramas, then comes the higher stage. Now, with single-minded attention, listen here to that action which is for the highest purpose.
कषायं पाचयित्वा तु श्रेणिस्थानेषु च त्रिषु। प्रव्रजेच्च परं स्थानं परिव्रज्यामनुत्तमाम् ॥१२-२३७-३॥
After preparing the dye for robes, in the three ranks, one should renounce and attain the supreme state of unsurpassed wandering life.
तद्भवानेवमभ्यस्य वर्ततां श्रूयतां तथा। एक एव चरेन्नित्यं सिद्ध्यर्थमसहायवान् ॥१२-२३७-४॥
Therefore, you should practice in this manner and conduct yourself accordingly; listen to this as well: one should always act alone, without assistance, for the sake of accomplishment.
एकश्चरति यः पश्यन्न जहाति न हीयते। अनग्निरनिकेतः स्याद्ग्राममन्नार्थमाश्रयेत् ॥१२-२३७-५॥
One who wanders alone, ever watchful, does not abandon nor is diminished. He should be without fire and without a fixed abode, and should go to the village for food.
अश्वस्तनविधानः स्यान्मुनिर्भावसमन्वितः। लघ्वाशी नियताहारः सकृदन्ननिषेविता ॥१२-२३७-६॥
A sage should maintain an orderly dwelling like a horse's stable, be endowed with inner feeling, eat lightly, regulate his food, and partake of food only once a day.
कपालं वृक्षमूलानि कुचेलमसहायता। उपेक्षा सर्वभूतानामेतावद्भिक्षुलक्षणम् ॥१२-२३७-७॥
The use of a skull, subsisting on tree roots, wearing tattered clothes, being without help, and showing indifference to all beings—these are the characteristics of a mendicant.
यस्मिन्वाचः प्रविशन्ति कूपे प्राप्ताः शिला इव। न वक्तारं पुनर्यान्ति स कैवल्याश्रमे वसेत् ॥१२-२३७-८॥
One should reside in the hermitage of liberation where, like stones dropped into a well, words once spoken do not return to the speaker.
नैव पश्येन्न शृणुयादवाच्यं जातु कस्यचित्। ब्राह्मणानां विशेषेण नैव ब्रूयात्कथञ्चन ॥१२-२३७-९॥
One should never see or hear anything improper about anyone; especially, one should never speak anything improper about Brāhmaṇas in any way.
यद्ब्राह्मणस्य कुशलं तदेव सततं वदेत्। तूष्णीमासीत निन्दायां कुर्वन्भेषजमात्मनः ॥१२-२३७-१०॥
One should always speak only what is for the welfare of a brāhmaṇa; in the face of blame, one should remain silent, applying a remedy for oneself.
येन पूर्णमिवाकाशं भवत्येकेन सर्वदा। शून्यं येन जनाकीर्णं तं देवा ब्राह्मणं विदुः ॥१२-२३७-११॥
The gods know that brāhmaṇa by whom, even when alone, the sky seems full, and even when crowded with people, it seems empty.
येन केनचिदाच्छन्नो येन केनचिदाशितः। यत्रक्वचनशायी च तं देवा ब्राह्मणं विदुः ॥१२-२३७-१२॥
The gods recognize as a brāhmaṇa the one who, no matter by whom he is covered, by whom he is fed, or where he lies.
अहेरिव गणाद्भीतः सौहित्यान्नरकादिव। कुणपादिव च स्त्रीभ्यस्तं देवा ब्राह्मणं विदुः ॥१२-२३७-१३॥
The gods know the brāhmaṇa to be one to be avoided, just as one is afraid of a snake from a group, from close association as from hell, and from women as from a corpse.
न क्रुध्येन्न प्रहृष्येच्च मानितोऽमानितश्च यः। सर्वभूतेष्वभयदस्तं देवा ब्राह्मणं विदुः ॥१२-२३७-१४॥
The gods recognize as a brāhmaṇa that person who neither becomes angry nor rejoices, whether honored or dishonored, and who grants fearlessness to all beings.
नाभिनन्देत मरणं नाभिनन्देत जीवितम्। कालमेव प्रतीक्षेत निदेशं भृतको यथा ॥१२-२३७-१५॥
One should neither rejoice in death nor in life; one should simply wait for the appointed time, just as a hired servant awaits his employer's command.
अनभ्याहतचित्तः स्यादनभ्याहतवाक्तथा। निर्मुक्तः सर्वपापेभ्यो निरमित्रस्य किं भयम् ॥१२-२३७-१६॥
One whose mind and speech are untroubled, who is freed from all sins—what fear can there be for one who has no enemies?
अभयं सर्वभूतेभ्यो भूतानामभयं यतः। तस्य देहाद्विमुक्तस्य भयं नास्ति कुतश्चन ॥१२-२३७-१७॥
He who gives fearlessness to all beings, from whom beings have no fear; for him, who is liberated from the body, there is no fear from anywhere.
यथा नागपदेऽन्यानि पदानि पदगामिनाम्। सर्वाण्येवापिधीयन्ते पदजातानि कौञ्जरे ॥१२-२३७-१८॥
Just as all the footprints of other creatures that walk on foot are indeed placed within the footprint of the elephant, so too...
एवं सर्वमहिंसायां धर्मार्थमपिधीयते। अमृतः स नित्यं वसति योऽहिंसां प्रतिपद्यते ॥१२-२३७-१९॥
Thus, in all forms of non-violence, dharma is also established. The immortal one always dwells who adopts non-violence.
अहिंसकः समः सत्यो धृतिमान्नियतेन्द्रियः। शरण्यः सर्वभूतानां गतिमाप्नोत्यनुत्तमाम् ॥१२-२३७-२०॥
One who is non-violent, even-minded, truthful, steadfast, with controlled senses, and who is a refuge to all beings, attains the highest goal.
एवं प्रज्ञानतृप्तस्य निर्भयस्य मनीषिणः। न मृत्युरतिगो भावः स मृत्युमधिगच्छति ॥१२-२३७-२१॥
Thus, one who is satisfied with wisdom, fearless, and wise does not attain the state of transcending death; he attains death.
विमुक्तं सर्वसङ्गेभ्यो मुनिमाकाशवत्स्थितम्। अस्वमेकचरं शान्तं तं देवा ब्राह्मणं विदुः ॥१२-२३७-२२॥
The gods recognized as a knower of Brahman that sage who, liberated from all attachments, dwells like space, belongs to no one, moves alone, and is peaceful.
जीवितं यस्य धर्मार्थं धर्मोऽरत्यर्थमेव च। अहोरात्राश्च पुण्यार्थं तं देवा ब्राह्मणं विदुः ॥१२-२३७-२३॥
The gods recognize as a brāhmaṇa that person whose life is for the sake of dharma, whose dharma is for the sake of non-attachment, and whose days and nights are for the sake of merit.
निराशिषमनारम्भं निर्नमस्कारमस्तुतिम्। अक्षीणं क्षीणकर्माणं तं देवा ब्राह्मणं विदुः ॥१२-२३७-२४॥
The gods recognize as a true brāhmaṇa the one who is without desire for blessings, does not undertake actions, offers no salutations or praise, is undiminished, and whose actions are exhausted.
सर्वाणि भूतानि सुखे रमन्ते; सर्वाणि दुःखस्य भृशं त्रसन्ति। तेषां भयोत्पादनजातखेदः; कुर्यान्न कर्माणि हि श्रद्दधानः ॥१२-२३७-२५॥
All beings take delight in happiness and are greatly distressed by suffering. Therefore, a person of faith should not perform actions that cause fear and distress among them. (12-237-25)
दानं हि भूताभयदक्षिणायाः; सर्वाणि दानान्यधितिष्ठतीह। तीक्ष्णां तनुं यः प्रथमं जहाति; सोऽनन्तमाप्नोत्यभयं प्रजाभ्यः ॥१२-२३७-२६॥
Indeed, the gift given to remove fear from living beings surpasses all other gifts in this world. Whoever first abandons the fierce body attains infinite fearlessness for all beings.
उत्तान आस्येन हविर्जुहोति; लोकस्य नाभिर्जगतः प्रतिष्ठा। तस्याङ्गमङ्गानि कृताकृतं च; वैश्वानरः सर्वमेव प्रपेदे ॥१२-२३७-२७॥
With his face turned upward, he offers the oblation; the navel of the world is the foundation of the universe. All his limbs, both accomplished and unaccomplished, Vaiśvānara attained entirely.
प्रादेशमात्रे हृदि निश्रितं य; त्तस्मिन्प्राणानात्मयाजी जुहोति। तस्याग्निहोत्रं हुतमात्मसंस्थं; सर्वेषु लोकेषु सदैवतेषु ॥१२-२३७-२८॥
Whoever, having established the self in the heart of the size of a span, offers the vital breaths as a sacrifice—his Agnihotra, the offering established in the self, is present in all worlds and among all the gods.
दैवं त्रिधातुं त्रिवृतं सुपर्णं; ये विद्युरग्र्यं परमार्थतां च। ते सर्वलोकेषु महीयमाना; देवाः समर्थाः सुकृतं व्रजन्ति ॥१२-२३७-२९॥
Those who know the divine, threefold, triple, and beautiful-winged nature, and the highest reality, are honored in all worlds; the capable gods proceed to virtuous deeds.
वेदांश्च वेद्यं च विधिं च कृत्स्न; मथो निरुक्तं परमार्थतां च। सर्वं शरीरात्मनि यः प्रवेद; तस्मै स्म देवाः स्पृहयन्ति नित्यम् ॥१२-२३७-३०॥
The gods always desire him who knows thoroughly the Vedas, that which is to be known, the entire procedure, the etymology, and the highest reality, all in the embodied self.
भूमावसक्तं दिवि चाप्रमेयं; हिरण्मयं योऽण्डजमण्डमध्ये। पतत्रिणं पक्षिणमन्तरिक्षे; यो वेद भोग्यात्मनि दीप्तरश्मिः ॥१२-२३७-३१॥
He who is attached to the earth, immeasurable in the sky, golden in the midst of the cosmic egg; who is the bird, the winged one in the atmosphere, who knows the enjoyer-self with blazing rays.
आवर्तमानमजरं विवर्तनं; षण्णेमिकं द्वादशारं सुपर्व। यस्येदमास्ये परियाति विश्वं; तत्कालचक्रं निहितं गुहायाम् ॥१२-२३७-३२॥
The ever-revolving, ageless, and turning wheel, with six spokes and twelve rims, well-jointed, in whose mouth the entire universe moves; that wheel of time is established in the cave.
यः सम्प्रसादं जगतः शरीरं; सर्वान्स लोकानधिगच्छतीह। तस्मिन्हुतं तर्पयतीह देवां; स्ते वै तृप्तास्तर्पयन्त्यास्यमस्य ॥१२-२३७-३३॥
He who attains the pure consciousness that is the body of the universe, here reaches all those worlds. In him, the offering satisfies the gods here; and those gods, being satisfied, in turn satisfy his offering.
तेजोमयो नित्यतनुः पुराणो; लोकाननन्तानभयानुपैति। भूतानि यस्मान्न त्रसन्ते कदा चि; त्स भूतेभ्यो न त्रसते कदाचित् ॥१२-२३७-३४॥
He is made of light, has an eternal body, and is ancient; he enters endless, fearless worlds. No beings ever fear him, nor does he ever fear any beings.
अगर्हणीयो न च गर्हतेऽन्या; न्स वै विप्रः परमात्मानमीक्षेत्। विनीतमोहो व्यपनीतकल्मषो; न चेह नामुत्र च योऽर्थमृच्छति ॥१२-२३७-३५॥
He who is not to be censured and does not censure others, who is a sage, should indeed contemplate the supreme self; whose delusion is subdued, whose sins are removed, and who does not desire objects either in this world or the next.
अरोषमोहः समलोष्टकाञ्चनः; प्रहीणशोको गतसन्धिविग्रहः। अपेतनिन्दास्तुतिरप्रियाप्रिय; श्चरन्नुदासीनवदेष भिक्षुकः ॥१२-२३७-३६॥
This mendicant, free from anger and delusion, viewing clod and gold with equal regard, having abandoned sorrow, transcending alliance and conflict, unaffected by blame and praise, treating the pleasant and unpleasant alike, wanders about like one indifferent.
