12.254
भीष्म उवाच॥
Bhīṣma said.
इत्युक्तः स तदा तेन तुलाधारेण धीमता। प्रोवाच वचनं धीमाञ्जाजलिर्जपतां वरः ॥१२-२५४-१॥
Thus, when he was addressed by the wise Tulādhāra, the wise Jājali, best among those who recite, spoke these words.
विक्रीणानः सर्वरसान्सर्वगन्धांश्च वाणिज। वनस्पतीनोषधीश्च तेषां मूलफलानि च ॥१२-२५४-२॥
Merchants who sell all kinds of juices, fragrances, trees, herbs, and their roots and fruits.
अध्यगा नैष्ठिकीं बुद्धिं कुतस्त्वामिदमागतम्। एतदाचक्ष्व मे सर्वं निखिलेन महामते ॥१२-२५४-३॥
O great-minded one, how did you come to possess this steadfast understanding? Please tell me everything about this in full.
एवमुक्तस्तुलाधारो ब्राह्मणेन यशस्विना। उवाच धर्मसूक्ष्माणि वैश्यो धर्मार्थतत्त्ववित् ॥ जाजलिं कष्टतपसं ज्ञानतृप्तस्तदा नृप ॥१२-२५४-४॥
O king, thus addressed by the illustrious Brāhmaṇa, Tuladhara, the Vaiśya who knew the essence of dharma and artha, spoke of the subtleties of dharma to Jājali, who was engaged in severe austerities and satisfied with knowledge.
वेदाहं जाजले धर्मं सरहस्यं सनातनम्। सर्वभूतहितं मैत्रं पुराणं यं जना विदुः ॥१२-२५४-५॥
I, Jājali, know the eternal dharma with its secrets, which is ancient, friendly, and for the welfare of all beings, and which people know.
अद्रोहेणैव भूतानामल्पद्रोहेण वा पुनः। या वृत्तिः स परो धर्मस्तेन जीवामि जाजले ॥१२-२५४-६॥
O Jājali, I live by that supreme dharma which consists in non-injury to beings, or at least by causing as little harm as possible.
परिच्छिन्नैः काष्ठतृणैर्मयेदं शरणं कृतम्। अलक्तं पद्मकं तुङ्गं गन्धांश्चोच्चावचांस्तथा ॥१२-२५४-७॥
I have made this shelter with separated pieces of wood and grass. It is unpainted, made of padmaka wood, tall, and contains fragrant substances of various kinds.
रसांश्च तांस्तान्विप्रर्षे मद्यवर्जानहं बहून्। क्रीत्वा वै प्रतिविक्रीणे परहस्तादमायया ॥१२-२५४-८॥
O best of Brāhmaṇas, I buy and barter many kinds of essences, excluding intoxicants, from others, and do so without deceit.
सर्वेषां यः सुहृन्नित्यं सर्वेषां च हिते रतः। कर्मणा मनसा वाचा स धर्मं वेद जाजले ॥१२-२५४-९॥
O Jājali, he who is always a well-wisher of all and engaged in the welfare of all, by action, mind, and speech, truly knows dharma.
नाहं परेषां कर्माणि प्रशंसामि शपामि वा। आकाशस्येव विप्रर्षे पश्यँल्लोकस्य चित्रताम् ॥१२-२५४-१०॥
I neither praise nor condemn the actions of others; O sage among Brāhmaṇas, I observe the diversity of the world like the sky.
नानुरुध्ये विरुध्ये वा न द्वेष्मि न च कामये। समोऽस्मि सर्वभूतेषु पश्य मे जाजले व्रतम् ॥१२-२५४-११॥
I neither cling nor oppose, nor do I hate or desire. I am impartial to all beings. Behold my steadfast vow.
इष्टानिष्टविमुक्तस्य प्रीतिरागबहिष्कृतः। तुला मे सर्वभूतेषु समा तिष्ठति जाजले ॥१२-२५४-१२॥
For one who is free from desire and aversion, whose affection and attachment have been expelled, my sense of balance remains equal towards all beings in Jājala.
इति मां त्वं विजानीहि सर्वलोकस्य जाजले। समं मतिमतां श्रेष्ठ समलोष्टाश्मकाञ्चनम् ॥१२-२५४-१३॥
Therefore, O descendant of Jājali, know me to be equal towards clod, stone, and gold, O best among the wise, in all the worlds.
यथान्धबधिरोन्मत्ता उच्छ्वासपरमाः सदा। देवैरपिहितद्वाराः सोपमा पश्यतो मम ॥१२-२५४-१४॥
Just as the blind, the deaf, the mad, and those always overwhelmed by breath, whose doors are closed by the gods—such is the simile for me who sees.
यथा वृद्धातुरकृशा निःस्पृहा विषयान्प्रति। तथार्थकामभोगेषु ममापि विगता स्पृहा ॥१२-२५४-१५॥
Just as the old, sick, and emaciated have no desire for sense-objects, so too my desire for enjoyments of wealth and pleasure has departed.
यदा चायं न बिभेति यदा चास्मान्न बिभ्यति। यदा नेच्छति न द्वेष्टि तदा सिध्यति वै द्विजः ॥१२-२५४-१६॥
When this person does not fear, when he does not cause us to fear, when he neither desires nor hates, then indeed the twice-born attains success.
यदा न कुरुते भावं सर्वभूतेषु पापकम्। कर्मणा मनसा वाचा ब्रह्म सम्पद्यते तदा ॥१२-२५४-१७॥
When a person does not commit any sinful act towards all beings—whether by action, mind, or speech—then that person attains Brahman.
न भूतो न भविष्यश्च न च धर्मोऽस्ति कश्चन। योऽभयः सर्वभूतानां स प्राप्नोत्यभयं पदम् ॥१२-२५४-१८॥
There never was, nor will there be, nor is there any righteousness; whoever is fearless towards all beings, he attains the state of fearlessness.
यस्मादुद्विजते लोकः सर्वो मृत्युमुखादिव। वाक्क्रूराद्दण्डपारुष्यात्स प्राप्नोति महद्भयम् ॥१२-२५४-१९॥
He from whom all people are frightened, as if from the mouth of death, due to cruelty in speech and harshness in punishment, attains great fear.
यथावद्वर्तमानानां वृद्धानां पुत्रपौत्रिणाम्। अनुवर्तामहे वृत्तमहिंस्राणां महात्मनाम् ॥१२-२५४-२०॥
We properly follow the conduct of the present elders, those with sons and grandsons, whose behavior is non-injurious, and who are great-souled.
प्रनष्टः शाश्वतो धर्मः सदाचारेण मोहितः। तेन वैद्यस्तपस्वी वा बलवान्वा विमोह्यते ॥१२-२५४-२१॥
The eternal dharma has been destroyed, being deluded by good conduct. Because of this, even a physician, ascetic, or strong person becomes deluded.
आचाराज्जाजले प्राज्ञः क्षिप्रं धर्ममवाप्नुयात्। एवं यः साधुभिर्दान्तश्चरेदद्रोहचेतसा ॥१२-२५४-२२॥
By following the conduct exemplified by Jājali, a wise person quickly attains dharma. In this way, one who acts with the virtuous, with self-restraint and a mind free from malice, attains righteousness.
नद्यां यथा चेह काष्ठमुह्यमानं यदृच्छया। यदृच्छयैव काष्ठेन सन्धिं गच्छेत केनचित् ॥१२-२५४-२३॥
Just as in a river, here a log of wood drifting by chance may, by chance, come into contact with another log by some means.
तत्रापराणि दारूणि संसृज्यन्ते ततस्ततः। तृणकाष्ठकरीषाणि कदा चिन्नसमीक्षया ॥ एवमेवायमाचारः प्रादुर्भूतो यतस्ततः ॥१२-२५४-२४॥
There, other pieces of wood are thrown together from here and there. Grass, wood, and dung, sometimes even without attention, are added. In this way, this practice has arisen from wherever it could.
यस्मान्नोद्विजते भूतं जातु किञ्चित्कथञ्चन। अभयं सर्वभूतेभ्यः स प्राप्नोति सदा मुने ॥१२-२५४-२५॥
O sage, he from whom no being is ever disturbed in any way, always attains fearlessness from all beings.
यस्मादुद्विजते विद्वन्सर्वलोको वृकादिव। क्रोशतस्तीरमासाद्य यथा सर्वे जलेचराः ॥१२-२५४-२६॥
O wise one, all people are afraid of one as they are of a wolf; just as all aquatic creatures, when there is shouting, reach the shore.
सहायवान्द्रव्यवान्यः सुभगोऽन्योऽपरस्तथा। ततस्तानेव कवयः शास्त्रेषु प्रवदन्त्युत ॥ कीर्त्यर्थमल्पहृल्लेखाः पटवः कृत्स्ननिर्णयाः ॥१२-२५४-२७॥
Those who have helpers, wealth, or are fortunate, and others likewise—therefore, such people are described by poets in the scriptures. For the sake of fame, those of little depth of heart are clever in partial judgments, while the wise determine the entirety.
तपोभिर्यज्ञदानैश्च वाक्यैः प्रज्ञाश्रितैस्तथा। प्राप्नोत्यभयदानस्य यद्यत्फलमिहाश्नुते ॥१२-२५४-२८॥
By austerities, sacrifices, gifts, and wise words, one attains all the rewards that are gained here by giving fearlessness.
लोके यः सर्वभूतेभ्यो ददात्यभयदक्षिणाम्। स सर्वयज्ञैरीजानः प्राप्नोत्यभयदक्षिणाम् ॥ न भूतानामहिंसाया ज्यायान्धर्मोऽस्ति कश्चन ॥१२-२५४-२९॥
In this world, whoever grants the gift of fearlessness to all beings, he, though performing all sacrifices, attains the gift of fearlessness. There is no duty greater than non-injury to living beings. 12-254-29.
यस्मान्नोद्विजते भूतं जातु किञ्चित्कथञ्चन। सोऽभयं सर्वभूतेभ्यः सम्प्राप्नोति महामुने ॥१२-२५४-३०॥
O great sage, he from whom no being is ever disturbed in any way attains fearlessness from all beings.
यस्मादुद्विजते लोकः सर्पाद्वेश्मगतादिव। न स धर्ममवाप्नोति इह लोके परत्र च ॥१२-२५४-३१॥
He from whom people are afraid, as they would be of a serpent that has entered the house, does not attain righteousness either in this world or the next.
सर्वभूतात्मभूतस्य सम्यग्भूतानि पश्यतः। देवापि मार्गे मुह्यन्ति अपदस्य पदैषिणः ॥१२-२५४-३२॥
Even the gods are bewildered on the path of one who has truly realized the self of all beings and sees all beings as himself; those who seek the path are confounded by the one who is beyond all paths.
दानं भूताभयस्याहुः सर्वदानेभ्य उत्तमम्। ब्रवीमि ते सत्यमिदं श्रद्दधस्व च जाजले ॥१२-२५४-३३॥
The gift of fearlessness to all beings is considered the greatest of all gifts. I tell you this truth; have faith in it, O Jājala.
स एव सुभगो भूत्वा पुनर्भवति दुर्भगः। व्यापत्तिं कर्मणां दृष्ट्वा जुगुप्सन्ति जनाः सदा ॥१२-२५४-३४॥
He who was once fortunate may again become unfortunate. Observing the misfortune brought by actions, people always feel aversion.
अकारणो हि नेहास्ति धर्मः सूक्ष्मोऽपि जाजले। भूतभव्यार्थमेवेह धर्मप्रवचनं कृतम् ॥१२-२५४-३५॥
Indeed, in this world, not even the subtlest dharma exists without cause, O Jājala. The teaching of dharma here has been given only for the sake of the past and the future.
सूक्ष्मत्वान्न स विज्ञातुं शक्यते बहुनिह्नवः। उपलभ्यान्तरा चान्यानाचारानवबुध्यते ॥१२-२५४-३६॥
Because of its subtlety, he cannot know it, as it is much concealed; and, due to internal obstacles, he does not recognize other behaviors.
ये च छिन्दन्ति वृषणान्ये च भिन्दन्ति नस्तकान्। वहन्ति महतो भारान्बध्नन्ति दमयन्ति च ॥१२-२५४-३७॥
Those who cut testicles, break noses, carry heavy loads, bind, and subdue others.
हत्वा सत्त्वानि खादन्ति तान्कथं न विगर्हसे। मानुषा मानुषानेव दासभोगेन बुञ्जते ॥१२-२५४-३८॥
After killing living beings, they eat them; why do you not condemn this? Humans consume other humans, using servants as intermediaries.
वधबन्धविरोधेन कारयन्ति दिवानिशम्। आत्मना चापि जानासि यद्दुःखं वधताडने ॥१२-२५४-३९॥
They cause pain day and night by opposing killing and binding. You yourself also know the pain that comes from killing and beating.
पञ्चेन्द्रियेषु भूतेषु सर्वं वसति दैवतम्। आदित्यश्चन्द्रमा वायुर्ब्रह्मा प्राणः क्रतुर्यमः ॥१२-२५४-४०॥
Divinity resides in all things: in the five senses and the elements. The Sun, the Moon, Wind, Brahmā, vital breath, sacrifice, and Yama are all manifestations of the divine.
तानि जीवानि विक्रीय का मृतेषु विचारणा। का तैले का घृते ब्रह्मन्मधुन्यप्स्वौषधेषु वा ॥१२-२५४-४१॥
After selling those living beings, what is the point of considering the dead? What is there in oil, in ghee, O Brahman, in honey, in water, or in medicines?
अदंशमशके देशे सुखं संवर्धितान्पशून्। तांश्च मातुः प्रियाञ्जानन्नाक्रम्य बहुधा नराः ॥ बहुदंशकुशान्देशान्नयन्ति बहुकर्दमान् ॥१२-२५४-४२॥
Men, knowing those animals as dear to their mother and comfortably nourished in regions without biting mosquitoes, seize them in many ways and lead them to regions with many biting insects and much mud.
वाहसम्पीडिता धुर्याः सीदन्त्यविधिनापरे। न मन्ये भ्रूणहत्यापि विशिष्टा तेन कर्मणा ॥१२-२५४-४३॥
The draught animals, burdened by the vehicle, are collapsing due to improper treatment; others also suffer. I do not think even the sin of foeticide is greater than that act.
कृषिं साध्विति मन्यन्ते सा च वृत्तिः सुदारुणा। भूमिं भूमिशयांश्चैव हन्ति काष्ठमयोमुखम् ॥ तथैवानडुहो युक्तान्समवेक्षस्व जाजले ॥१२-२५४-४४॥
People regard agriculture as virtuous, but it is a very harsh way of life. It harms the earth, those who rest upon it, and the wooden plough with its iron tip. Likewise, look at the yoked bullocks, O Jājala.
अघ्न्या इति गवां नाम क एनान्हन्तुमर्हति। महच्चकाराकुशलं पृषध्रो गालभन्निव ॥१२-२५४-४५॥
Who should kill those called 'not-to-be-killed', the cows? Pṛṣadhra did a great wrong, as if breaking the cow's neck.
ऋषयो यतयो ह्येतन्नहुषे प्रत्यवेदयन्। गां मातरं चाप्यवधीर्वृषभं च प्रजापतिम् ॥ अकार्यं नहुषाकार्षीर्लप्स्यामस्त्वत्कृते भयम् ॥१२-२५४-४६॥
The sages and ascetics reported this to Nahusha: "You have slain the cow, the mother, the bull, and Prajapati. Nahusha, you have committed a wrongful deed. Because of you, we shall suffer fear."
शतं चैकं च रोगाणां सर्वभूतेष्वपातयन्। ऋषयस्ते महाभागाः प्रजास्वेव हि जाजले ॥ भ्रूणहं नहुषं त्वाहुर्न ते होष्यामहे हविः ॥१२-२५४-४७॥
They caused a hundred and one diseases to fall upon all beings. Those greatly fortunate sages were indeed born among the progenies. They called Nahuṣa "killer of embryo"; for you, we shall not offer the oblation.
इत्युक्त्वा ते महात्मानः सर्वे तत्त्वार्थदर्शिनः। ऋषयो यतयः शान्तास्तरसा प्रत्यवेदयन् ॥१२-२५४-४८॥
Having thus spoken, all those great-souled sages and ascetics, who were knowers of the truth and peaceful, forcefully conveyed (the message).
ईदृशानशिवान्घोरानाचारानिह जाजले। केवलाचरितत्वात्तु निपुणान्नावबुध्यसे ॥१२-२५४-४९॥
O Jajali, you do not recognize the skilled ones here, because you have only practiced such inauspicious and terrible conducts.
कारणाद्धर्ममन्विच्छेन्न लोकचरितं चरेत्। यो हन्याद्यश्च मां स्तौति तत्रापि शृणु जाजले ॥१२-२५४-५०॥
One should seek out dharma based on reason, not merely follow worldly customs. Whether someone harms or praises me, listen to this as well, O Jājali.
समौ तावपि मे स्यातां न हि मे स्तः प्रियाप्रिये। एतदीदृशकं धर्मं प्रशंसन्ति मनीषिणः ॥१२-२५४-५१॥
Let both of them be to me, for to me there are neither dear nor not-dear. The wise praise this kind of dharma.
उपपत्त्या हि सम्पन्नो यतिभिश्चैव सेव्यते। सततं धर्मशीलैश्च नैपुण्येनोपलक्षितः ॥१२-२५४-५२॥
That which is endowed by reasoning is indeed served by ascetics, and is always distinguished by those of righteous character and skill.
