12.261
कपिल उवाच॥
Kapila said.
एतावदनुपश्यन्तो यतयो यान्ति मार्गगाः। नैषां सर्वेषु लोकेषु कश्चिदस्ति व्यतिक्रमः ॥१२-२६१-१॥
Those ascetics who perceive thus and follow the path proceed, and for them, in all worlds, there is no transgression whatsoever.
निर्द्वंद्वा निर्नमस्कारा निराशीर्बन्धना बुधाः। विमुक्ताः सर्वपापेभ्यश्चरन्ति शुचयोऽमलाः ॥१२-२६१-२॥
The wise, who are free from dualities, do not perform salutations or seek blessings, and are liberated from all sins, move about in the world pure and stainless.
अपवर्गेऽथ सन्त्यागे बुद्धौ च कृतनिश्चयाः। ब्रह्मिष्ठा ब्रह्मभूताश्च ब्रह्मण्येव कृतालयाः ॥१२-२६१-३॥
Those who are firmly resolved in liberation, renunciation, and intellect; who are absorbed in Brahman, have become Brahman, and have made their abode only in Brahman.
विशोका नष्टरजसस्तेषां लोकाः सनातनाः। तेषां गतिं परां प्राप्य गार्हस्थ्ये किं प्रयोजनम् ॥१२-२६१-४॥
Those who are free from sorrow and whose impurities have been destroyed attain eternal worlds; having reached their supreme state, what purpose does household life serve for them?
स्यूमरश्मिरुवाच॥
Syūmaraśmi said.
यद्येषा परमा निष्ठा यद्येषा परमा गतिः। गृहस्थानव्यपाश्रित्य नाश्रमोऽन्यः प्रवर्तते ॥१२-२६१-५॥
If this is the highest state and the highest goal, then, having resorted to the householder's life, no other āśrama is followed.
यथा मातरमाश्रित्य सर्वे जीवन्ति जन्तवः। एवं गृहस्थमाश्रित्य वर्तन्त इतरेऽऽश्रमाः ॥१२-२६१-६॥
Just as all beings depend on their mother for life, so too do the other āśramas exist depending on the householder.
गृहस्थ एव यजते गृहस्थस्तप्यते तपः। गार्हस्थ्यमस्य धर्मस्य मूलं यत्किञ्चिदेजते ॥१२-२६१-७॥
It is the householder who performs sacrifices and austerities; householdership is the root of this dharma; whatever is performed, anything at all, is rooted in this.
प्रजनाद्ध्यभिनिर्वृत्ताः सर्वे प्राणभृतो मुने। प्रजनं चाप्युतान्यत्र न कथञ्चन विद्यते ॥१२-२६१-८॥
O sage, all living beings are born from procreation; and procreation does not exist in any other way.
यास्ताः स्युर्बहिरोषध्यो बह्वरण्यास्तथा द्विज। ओषधिभ्यो बहिर्यस्मात्प्राणी कश्चिन्न विद्यते ॥ कस्यैषा वाग्भवेत्सत्या मोक्षो नास्ति गृहादिति ॥१२-२६१-९॥
O twice-born, those which are outside are herbs, and likewise many forests. Because there is no living being outside of herbs. If this speech is true for anyone, then liberation does not exist from the house, thus. 12-261-9.
अश्रद्दधानैरप्राज्ञैः सूक्ष्मदर्शनवर्जितैः। निराशैरलसैः श्रान्तैस्तप्यमानैः स्वकर्मभिः ॥ श्रमस्योपरमो दृष्टः प्रव्रज्या नाम पण्डितैः ॥१२-२६१-१०॥
For those who lack faith, wisdom, subtle insight, hope, energy, or are weary and afflicted by their own actions, the wise call the cessation of toil 'renunciation.'
त्रैलोक्यस्यैव हेतुर्हि मर्यादा शाश्वती ध्रुवा। ब्राह्मणो नाम भगवाञ्जन्मप्रभृति पूज्यते ॥१२-२६१-११॥
The eternal and unchanging boundary is the cause of the three worlds; the brāhmaṇa, known as 'the venerable', is honored from birth.
प्राग्गर्भाधानान्मन्त्रा हि प्रवर्तन्ते द्विजातिषु। अविश्रम्भेषु वर्तन्ते विश्रम्भेष्वप्यसंशयम् ॥१२-२६१-१२॥
Among the twice-born, mantras are indeed used before conception; they are present where there is no trust, and without doubt, even where there is trust.
दाहः पुनः संश्रयणे संस्थिते पात्रभोजनम्। दानं गवां पशूनां वा पिण्डानां चाप्सु मज्जनम् ॥१२-२६१-१३॥
Burning, again, when established in shelter, eating from a vessel; giving cows, animals, or balls of food, and immersion in water.
अर्चिष्मन्तो बर्हिषदः क्रव्यादाः पितरः स्मृताः। मृतस्याप्यनुमन्यन्ते मन्त्रा मन्त्राश्च कारणम् ॥१२-२६१-१४॥
The ancestors are remembered as those possessing flames, those seated on sacrificial grass, and flesh-eaters. Even for the dead, mantras are approved; indeed, mantras are the cause.
एवं क्रोशत्सु वेदेषु कुतो मोक्षोऽस्ति कस्यचित्। ऋणवन्तो यदा मर्त्याः पितृदेवद्विजातिषु ॥१२-२६१-१५॥
Thus, when the Vedas are being loudly recited, how can there be liberation for anyone? When mortals are indebted to ancestors, gods, and the twice-born.
श्रिया विहीनैरलसैः पण्डितैरपलापितम्। वेदवादापरिज्ञानं सत्याभासमिवानृतम् ॥१२-२६१-१६॥
When lazy scholars lacking prosperity misrepresent, ignorance of Vedic doctrine appears as a semblance of truth, but is actually falsehood.
न वै पापैर्ह्रियते कृष्यते वा; यो ब्राह्मणो यजते वेदशास्त्रैः। ऊर्ध्वं यज्ञः पशुभिः सार्धमेति; सन्तर्पितस्तर्पयते च कामैः ॥१२-२६१-१७॥
A brāhmaṇa who performs sacrifices according to the Vedic scriptures is not carried away or dragged down by sins. The sacrifice, along with the animals, ascends upwards; once satisfied, he also satisfies desires.
न वेदानां परिभवान्न शाठ्येन न मायया। महत्प्राप्नोति पुरुषो ब्रह्म ब्रह्मणि विन्दति ॥१२-२६१-१८॥
A person does not attain the Supreme by disrespecting the Vedas, by deceit, or by illusion; only by greatness does one find Brahman in Brahman.
कपिल उवाच॥
Kapila said.
दर्शं च पौर्णमासं च अग्निहोत्रं च धीमताम्। चातुर्मास्यानि चैवासंस्तेषु यज्ञः सनातनः ॥१२-२६१-१९॥
Among the wise, the new moon and full moon sacrifices, the Agnihotra, and the four-monthly rites were established; among these, the sacrifice is eternal.
अनारम्भाः सुधृतयः शुचयो ब्रह्मसंश्रिताः। ब्रह्मणैव स्म ते देवांस्तर्पयन्त्यमृतैषिणः ॥१२-२६१-२०॥
Those who do not initiate new undertakings, who are firm in resolve, pure in conduct, devoted to Brahman, by Brahman alone, indeed, they satisfy the gods—these are the seekers of immortality.
सर्वभूतात्मभूतस्य सर्वभूतानि पश्यतः। देवापि मार्गे मुह्यन्ति अपदस्य पदैषिणः ॥१२-२६१-२१॥
Even the gods become bewildered on the path of one who has realized the Self of all beings and sees all beings as his own Self; for those seeking a path, the pathless one is perplexing.
चतुर्द्वारं पुरुषं चतुर्मुखं; चतुर्धा चैनमुपयाति निन्दा। बाहुभ्यां वाच उदरादुपस्था; त्तेषां द्वारं द्वारपालो बुभूषेत् ॥१२-२६१-२२॥
A person is described as having four doors and four faces; blame comes to him in four ways. Through the two arms, through speech, from the belly, and through the organs of generation; of these, the gatekeeper should guard each door.
नाक्षैर्दीव्येन्नाददीतान्यवित्तं; न वायोनीयस्य शृतं प्रगृह्णेत्। क्रुद्धो न चैव प्रहरेत धीमां; स्तथास्य तत्पाणिपादं सुगुप्तम् ॥१२-२६१-२३॥
One should not play with dice, nor take another's wealth; nor should one accept food cooked by someone of the wind-born class. When angry, the wise should not strike; thus, his hands and feet should be well-guarded.
नाक्रोशमर्छेन्न मृषा वदेच्च; न पैशुनं जनवादं च कुर्यात्। सत्यव्रतो मितभाषोऽप्रमत्त; स्तथास्य वाग्द्वारमथो सुगुप्तम् ॥१२-२६१-२४॥
One should not abuse, nor speak falsely; one should not engage in slander or gossip. He who is truthful in his vows, restrained in speech, and vigilant, thus his speech is well-guarded.
नानाशनः स्यान्न महाशनः स्या; दलोलुपः साधुभिरागतः स्यात्। यात्रार्थमाहारमिहाददीत; तथास्य स्याज्जाठरी द्वारगुप्तिः ॥१२-२६१-२५॥
One should partake of various foods, but not be a glutton; one should not be greedy for delicacies, and should accept what is obtained from the virtuous. Food should be taken here only for the purpose of travel; thus, there should be control over the intake, guarding the gates of the stomach.
न वीरपत्नीं विहरेत नारीं; न चापि नारीमनृतावाह्वयीत। भार्याव्रतं ह्यात्मनि धारयीत; तथास्योपस्थद्वारगुप्तिर्भवेत ॥१२-२६१-२६॥
One should not associate with the wife of a hero, nor should one invite a woman to falsehood. One should uphold the vow of fidelity to one's wife within oneself; thus, one should guard the gateway of sensuality.
द्वाराणि यस्य सर्वाणि सुगुप्तानि मनीषिणः। उपस्थमुदरं बाहू वाक्चतुर्थी स वै द्विजः ॥१२-२६१-२७॥
He whose sense-organs are all well-guarded, who controls the organ of generation, the belly, the arms, and speech as the fourth—he indeed is a twice-born (dvija).
मोघान्यगुप्तद्वारस्य सर्वाण्येव भवन्त्युत। किं तस्य तपसा कार्यं किं यज्ञेन किमात्मना ॥१२-२६१-२८॥
All acts are fruitless for one whose senses are unguarded; what can be achieved by austerity, by sacrifice, or by oneself for such a person?
अनुत्तरीयवसनमनुपस्तीर्णशायिनम्। बाहूपधानं शाम्यन्तं तं देवा ब्राह्मणं विदुः ॥१२-२६१-२९॥
The gods recognized him, lying with his upper garment as clothing, spread beneath him, using his arm as a pillow and resting, as the brāhmaṇa.
द्वंद्वारामेषु सर्वेषु य एको रमते मुनिः। परेषामननुध्यायंस्तं देवा ब्राह्मणं विदुः ॥१२-२६१-३०॥
The gods recognize as a knower of Brahman that sage who, remaining alone, delights in all the pleasures of duality without contemplating others.
येन सर्वमिदं बुद्धं प्रकृतिर्विकृतिश्च या। गतिज्ञः सर्वभूतानां तं देवा ब्राह्मणं विदुः ॥१२-२६१-३१॥
The gods know him as the Brāhmaṇa, by whom all this—both primordial nature and its modifications—is known, and who understands the movement of all beings.
अभयं सर्वभूतेभ्यः सर्वेषामभयं यतः। सर्वभूतात्मभूतो यस्तं देवा ब्राह्मणं विदुः ॥१२-२६१-३२॥
He from whom all beings are free from fear, and who is the source of fearlessness for all; who has become the self of all beings—him the gods recognize as the Brāhmaṇa.
नान्तरेणानुजानन्ति वेदानां यत्क्रियाफलम्। अनुज्ञाय च तत्सर्वमन्यद्रोचयतेऽफलम् ॥१२-२६१-३३॥
They do not allow the results of Vedic actions without permission; and once permitted, everything else is regarded as fruitless.
फलवन्ति च कर्माणि व्युष्टिमन्ति ध्रुवाणि च। विगुणानि च पश्यन्ति तथानैकान्तिकानि च ॥१२-२६१-३४॥
They see actions that are fruitful, clear, constant, defective, and likewise uncertain.
गुणाश्चात्र सुदुर्ज्ञेया ज्ञाताश्चापि सुदुष्कराः। अनुष्ठिताश्चान्तवन्त इति त्वमनुपश्यसि ॥१२-२६१-३५॥
The qualities here are very hard to know, and even if known, very hard to accomplish; and those that are performed are perishable—this is how you see it.
स्यूमरश्मिरुवाच॥
Syumarashmi said.
यथा च वेदप्रामाण्यं त्यागश्च सफलो यथा। तौ पन्थानावुभौ व्यक्तौ भगवंस्तद्ब्रवीहि मे ॥१२-२६१-३६॥
O revered one, please explain to me in what manner both the authority of the Veda and fruitful renunciation are clearly established as two distinct paths.
कपिल उवाच॥
Kapila said.
प्रत्यक्षमिह पश्यन्ति भवन्तः सत्पथे स्थिताः। प्रत्यक्षं तु किमत्रास्ति यद्भवन्त उपासते ॥१२-२६१-३७॥
You, standing on the righteous path, see direct perception here; but what is there here as direct perception that you worship?
स्यूमरश्मिरुवाच॥
Syumarashmi said.
स्यूमरश्मिरहं ब्रह्मञ्जिज्ञासार्थमिहागतः। श्रेयस्कामः प्रत्यवोचमार्जवान्न विवक्षया ॥ इमं च संशयं घोरं भगवान्प्रब्रवीतु मे ॥१२-२६१-३८॥
O Brahman, I, Syūmaraśmi, have come here to inquire. Desiring the highest good, I answered sincerely, not out of a wish to speak. May the revered one resolve this terrible doubt for me.
प्रत्यक्षमिह पश्यन्तो भवन्तः सत्पथे स्थिताः। किमत्र प्रत्यक्षतमं भवन्तो यदुपासते ॥ अन्यत्र तर्कशास्त्रेभ्य आगमाच्च यथागमम् ॥१२-२६१-३९॥
You, seeing directly here, stand on the righteous path. What is it that you worship here as the most direct perception? Elsewhere, it is according to the treatises on logic and scripture.
आगमो वेदवादस्तु तर्कशास्त्राणि चागमः। यथागममुपासीत आगमस्तत्र सिध्यति ॥ सिद्धिः प्रत्यक्षरूपा च दृश्यत्यागमनिश्चयात् ॥१२-२६१-४०॥
Scripture, Vedic doctrine, and logic treatises are all important, but one should follow the scripture as authority; where scripture is followed, it is established. Success, which is directly perceptible, is seen as arising from certainty in scripture.
नौर्नावीव निबद्धा हि स्रोतसा सनिबन्धना। ह्रियमाणा कथं विप्र कुबुद्धींस्तारयिष्यति ॥ एतद्ब्रवीतु भगवानुपपन्नोऽस्म्यधीहि भोः ॥१२-२६१-४१॥
Just as a boat, even if fastened, is swept away by the current and cannot carry those with poor judgment across, so too, O brāhmaṇa, how can such a mind save them? Please speak this, O venerable one; I am ready, instruct me, O sir.
नैव त्यागी न सन्तुष्टो नाशोको न निरामयः। न निर्विवित्सो नावृत्तो नापवृत्तोऽस्ति कश्चन ॥१२-२६१-४२॥
There is no one who is entirely a renouncer, content, free from sorrow, free from disease, without desire to possess, returned, or turned away.
भवन्तोऽपि च हृष्यन्ति शोचन्ति च यथा वयम्। इन्द्रियार्थाश्च भवतां समानाः सर्वजन्तुषु ॥१२-२६१-४३॥
You too rejoice and grieve just as we do. The objects of the senses are the same for you as for all beings.
एवं चतुर्णां वर्णानामाश्रमाणां प्रवृत्तिषु। एकमालम्बमानानां निर्णये किं निरामयम् ॥१२-२६१-४४॥
Thus, regarding the activities of the four classes and stages of life, what is free from defect in the decision for those who adopt only one path?
कपिल उवाच॥
Kapila said.
यद्यदाचरते शास्त्रमथ सर्वप्रवृत्तिषु। यस्य यत्र ह्यनुष्ठानं तत्र तत्र निरामयम् ॥१२-२६१-४५॥
Whatever is practiced by the scripture, in all undertakings, wherever and by whomever that performance is done, there it is always free from affliction.
सर्वं पावयते ज्ञानं यो ज्ञानं ह्यनुवर्तते। ज्ञानादपेत्य या वृत्तिः सा विनाशयति प्रजाः ॥१२-२६१-४६॥
Knowledge purifies everything; whoever truly follows knowledge. Any conduct that departs from knowledge destroys people.
भवन्तो ज्ञानिनो नित्यं सर्वतश्च निरागमाः। ऐकात्म्यं नाम कश्चिद्धि कदाचिदभिपद्यते ॥१२-२६१-४७॥
You, the wise, are always free from all doctrines everywhere; oneness, so called, is attained by someone indeed at some time.
शास्त्रं ह्यबुद्ध्वा तत्त्वेन केचिद्वादबला जनाः। कामद्वेषाभिभूतत्वादहङ्कारवशं गताः ॥१२-२६१-४८॥
Some people, strong in argument, without truly understanding the treatise, being overpowered by desire and hatred, have gone under the sway of ego.
याथातथ्यमविज्ञाय शास्त्राणां शास्त्रदस्यवः। ब्रह्मस्तेना निरारम्भा अपक्वमतयोऽशिवाः ॥१२-२६१-४९॥
Those who do not understand the true essence of the scriptures are like thieves of Brahman—idle, immature in intellect, and inauspicious.
वैगुण्यमेव पश्यन्ति न गुणाननुयुञ्जते। तेषां तमःशरीराणां तम एव परायणम् ॥१२-२६१-५०॥
They see only faults and do not pursue virtues; for those whose bodies are of darkness, darkness alone is their ultimate destination.
यो यथाप्रकृतिर्जन्तुः प्रकृतेः स्याद्वशानुगः। तस्य द्वेषश्च कामश्च क्रोधो दम्भोऽनृतं मदः ॥ नित्यमेवाभिवर्तन्ते गुणाः प्रकृतिसम्भवाः ॥१२-२६१-५१॥
Every creature acts according to its own nature and is subject to its influence; hatred, desire, anger, hypocrisy, falsehood, and pride—these qualities, born of nature, always arise in him.
एतद्बुद्ध्यानुपश्यन्तः सन्त्यजेयुः शुभाशुभम्। परां गतिमभीप्सन्तो यतयः संयमे रताः ॥१२-२६१-५२॥
Those ascetics who, perceiving this with their intellect, are devoted to restraint and seek the highest goal, should abandon both good and evil.
स्यूमरश्मिरुवाच॥
Syumarashmi said.
सर्वमेतन्मया ब्रह्मञ्शास्त्रतः परिकीर्तितम्। न ह्यविज्ञाय शात्रार्थं प्रवर्तन्ते प्रवृत्तयः ॥१२-२६१-५३॥
O Brahman, I have declared all this to you according to the śāstra. For, without understanding the meaning of the śāstra, actions do not proceed.
यः कश्चिन्न्याय्य आचारः सर्वं शास्त्रमिति श्रुतिः। यदन्याय्यमशास्त्रं तदित्येषा श्रूयते श्रुतिः ॥१२-२६१-५४॥
Any conduct that is just is considered as scripture, according to the Vedic statement. Whatever is unjust is not scripture; this is what the Vedic statement declares.
न प्रवृत्तिरृते शास्त्रात्काचिदस्तीति निश्चयः। यदन्यद्वेदवादेभ्यस्तदशास्त्रमिति श्रुतिः ॥१२-२६१-५५॥
It is certain that no activity exists apart from śāstra. Whatever is other than the Vedic statements, that is not śāstra—so declares the śruti.
शास्त्रादपेतं पश्यन्ति बहवो व्यक्तमानिनः। शास्त्रदोषान्न पश्यन्ति इह चामुत्र चापरे ॥ अविज्ञानहतप्रज्ञा हीनप्रज्ञास्तमोवृताः ॥१२-२६१-५६॥
Many who consider themselves wise see what is apart from śāstra, but do not see the faults of śāstra, here or in the next world; others, whose wisdom is destroyed by ignorance, whose wisdom is deficient, are enveloped in darkness.
शक्यं त्वेकेन मुक्तेन कृतकृत्येन सर्वशः। पिण्डमात्रं व्यपाश्रित्य चरितुं सर्वतोदिशम् ॥ वेदवादं व्यपाश्रित्य मोक्षोऽस्तीति प्रभाषितुम् ॥१२-२६१-५७॥
But it is possible for a liberated person, who has fulfilled all duties, to move freely in all directions, relying only on the body. Resorting to the doctrine of the Vedas, one may declare: 'Liberation exists.' 12-261-57.
इदं तु दुष्करं कर्म कुटुम्बमभिसंश्रितम्। दानमध्ययनं यज्ञः प्रजासन्तानमार्जवम् ॥१२-२६१-५८॥
But this is a difficult task: undertaking family life, along with charity, study, sacrifice, progeny, and uprightness.
यद्येतदेवं कृत्वापि न विमोक्षोऽस्ति कस्यचित्। धिक्कर्तारं च कार्यं च श्रमश्चायं निरर्थकः ॥१२-२६१-५९॥
If, even after doing all this, there is no liberation for anyone, then both the doer and the act are to be condemned, and all this effort is in vain.
नास्तिक्यमन्यथा च स्याद्वेदानां पृष्ठतःक्रिया। एतस्यानन्त्यमिच्छामि भगवञ्श्रोतुमञ्जसा ॥१२-२६१-६०॥
O Lord, I wish to hear directly about the endlessness of the ritual that follows the Vedas, for otherwise there would be atheism.
तथ्यं वदस्व मे ब्रह्मन्नुपसन्नोऽस्म्यधीहि भोः। यथा ते विदितो मोक्षस्तथेच्छाम्युपशिक्षितुम् ॥१२-२६१-६१॥
O Brāhmaṇa, please speak the truth to me; I have come to you for instruction. As you know liberation, so I wish to be taught about it.
