12.261
kapila uvāca॥
Kapila said.
etāvad-anupaśyanto yatayo yānti mārgagāḥ। naiṣāṃ sarveṣu lokeṣu kaścid-asti vyatikramaḥ ॥12-261-1॥
Those ascetics who perceive thus and follow the path proceed, and for them, in all worlds, there is no transgression whatsoever.
nirdvandvā nirnamaskārā nirāśīrbandhanā budhāḥ। vimuktāḥ sarvapāpebhyaścaranti śucayo'malāḥ ॥12-261-2॥
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.
apavarge’tha santyāge buddhau ca kṛtaniścayāḥ। brahmiṣṭhā brahmabhūtāśca brahmaṇyeva kṛtālayāḥ ॥12-261-3॥
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.
viśokā naṣṭarajasasteṣāṃ lokāḥ sanātanāḥ। teṣāṃ gatiṃ parāṃ prāpya gārhasthye kiṃ prayojanam ॥12-261-4॥
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?
syūmaraśmir uvāca॥
Syūmaraśmi said.
yadyeṣā paramā niṣṭhā yadyeṣā paramā gatiḥ। gṛhasthānavyapāśritya nāśramo'nyaḥ pravartate ॥12-261-5॥
If this is the highest state and the highest goal, then, having resorted to the householder's life, no other āśrama is followed.
yathā mātaram āśritya sarve jīvanti jantavaḥ। evaṃ gṛhastham āśritya vartanta itare''śramāḥ ॥12-261-6॥
Just as all beings depend on their mother for life, so too do the other āśramas exist depending on the householder.
gṛhastha eva yajate gṛhasthastapyate tapaḥ। gārhasthyam asya dharmasya mūlaṃ yatkiñcidejate ॥12-261-7॥
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.
prajanāddhy abhinirvṛttāḥ sarve prāṇabhṛto mune। prajanaṃ cāpy utāny atra na kathañcana vidyate॥12-261-8॥
O sage, all living beings are born from procreation; and procreation does not exist in any other way.
yāstāḥ syur bahiroṣadhyo bahvaraṇyās tathā dvija। oṣadhibhyo bahir yasmāt prāṇī kaścin na vidyate ॥ kasyaiṣā vāg bhavet satyā mokṣo nāsti gṛhād iti ॥12-261-9॥
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.
aśraddadhānair-aprājñaiḥ sūkṣmadarśana-varjitaiḥ| nirāśair-alasaiḥ śrāntaiḥ tapyamānaiḥ svakarmabhiḥ || śramasya uparamo dṛṣṭaḥ pravrajyā nāma paṇḍitaiḥ ||12-261-10||
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.'
trailokyasyaiva hetur hi maryādā śāśvatī dhruvā। brāhmaṇo nāma bhagavāñ janmaprabhṛti pūjyate॥12-261-11॥
The eternal and unchanging boundary is the cause of the three worlds; the brāhmaṇa, known as 'the venerable', is honored from birth.
prāggarbhādhānānmantrā hi pravartante dvijātiṣu। aviśrambheṣu vartante viśrambheṣvapyasaṃśayam ॥12-261-12॥
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.
dāhaḥ punaḥ saṃśrayaṇe saṃsthite pātrabhojanam। dānaṃ gavāṃ paśūnāṃ vā piṇḍānāṃ cāpsu majjanam ॥12-261-13॥
Burning, again, when established in shelter, eating from a vessel; giving cows, animals, or balls of food, and immersion in water.
arciṣmanto barhiṣadaḥ kravyādāḥ pitaraḥ smṛtāḥ। mṛtasyāpyanumanyante mantrā mantrāśca kāraṇam ॥12-261-14॥
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.
evaṃ krośatsu vedeṣu kuto mokṣo'sti kasyacit। ṛṇavanto yadā martyāḥ pitṛdevadvijātiṣu ॥12-261-15॥
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.
śriyā vihīnair alasaḥ paṇḍitair apalāpitam। vedavādāparijñānaṃ satyābhāsam ivānṛtam ॥12-261-16॥
When lazy scholars lacking prosperity misrepresent, ignorance of Vedic doctrine appears as a semblance of truth, but is actually falsehood.
na vai pāpairhriyate kṛṣyate vā; yo brāhmaṇo yajate vedaśāstraiḥ. ūrdhvaṃ yajñaḥ paśubhiḥ sārdhameti; santarpitastarpayate ca kāmaiḥ ॥12-261-17॥
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.
na vedānāṃ paribhavān na śāṭhyena na māyayā। mahat prāpnoti puruṣo brahma brahmaṇi vindati ॥12-261-18॥
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.
kapila uvāca॥
Kapila said.
darśaṃ ca paurṇamāsaṃ ca agnihotraṃ ca dhīmatām। cāturmāsyāni caiva āsan teṣu yajñaḥ sanātanaḥ ॥12-261-19॥
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.
anārambhāḥ sudhṛtayaḥ śucayo brahmasaṃśritāḥ। brahmaṇaiva sma te devāṃstarpayantyamṛtaiṣiṇaḥ ॥12-261-20॥
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.
sarvabhūtātmabhūtasya sarvabhūtāni paśyataḥ। devāpi mārge muhyanti apadasya padaiṣiṇaḥ ॥12-261-21॥
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.
caturdvāraṃ puruṣaṃ caturmukhaṃ; caturdhā cainamupayāti nindā. bāhubhyāṃ vāca udarād upasthā; teṣāṃ dvāraṃ dvārapālo bubhūṣet ॥12-261-22॥
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.
nākṣairdīvyennādadītānyavittaṃ; na vāyonīyasya śṛtaṃ pragṛhṇet. kruddho na caiva praharet dhīmāṃ; stathāsya tatpāṇipādaṃ suguptam ॥12-261-23॥
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.
nā-krośam arcchet na mṛṣā vadet ca; na paiśunam janavādam ca kuryāt. satyavratō mitabhāṣaḥ apramattaḥ tathā asya vāg-dvāram atha suguptam ॥12-261-24॥
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.
nānāśanaḥ syān na mahāśanaḥ syā; dalolupaḥ sādhubhir āgataḥ syāt. yātrārtham āhāram ihādadīta; tathāsya syāj jāṭharī dvāra-guptiḥ ॥12-261-25॥
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.
na vīrapatnīṃ viharet nārīṃ; na cāpi nārīmanṛtāvāhvayīta. bhāryāvrataṃ hyātmani dhārayīta; tathāsyopasthadvāraguptirbhavet ॥12-261-26॥
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.
dvārāṇi yasya sarvāṇi suguptāni manīṣiṇaḥ। upasthamudaraṃ bāhū vākcaturthī sa vai dvijaḥ॥12-261-27॥
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).
moghānyaguptadvārasya sarvāṇyeva bhavantyuta। kiṃ tasya tapasā kāryaṃ kiṃ yajñena kimātmanā ॥12-261-28॥
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?
anuttarīyavasanamanupastīrṇaśāyinam। bāhūpadhānaṃ śāmyantaṃ taṃ devā brāhmaṇaṃ viduḥ ॥12-261-29॥
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.
dvandvārāmeṣu sarveṣu ya eko ramate muniḥ। pareṣāmananudhyāyaṃstaṃ devā brāhmaṇaṃ viduḥ ॥12-261-30॥
The gods recognize as a knower of Brahman that sage who, remaining alone, delights in all the pleasures of duality without contemplating others.
yena sarvam idaṃ buddhaṃ prakṛtir vikṛtiś ca yā। gatijñaḥ sarvabhūtānāṃ taṃ devā brāhmaṇaṃ viduḥ॥12-261-31॥
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.
abhayaṃ sarvabhūtebhyaḥ sarveṣāmabhayaṃ yataḥ। sarvabhūtātmabhūto yastaṃ devā brāhmaṇaṃ viduḥ ॥12-261-32॥
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.
nāntareṇānu jānanti vedānāṃ yat kriyāphalam। anujñāya ca tat sarvam anyad rocate'phalam ॥12-261-33॥
They do not allow the results of Vedic actions without permission; and once permitted, everything else is regarded as fruitless.
phalavanti ca karmāṇi vyuṣṭimanti dhruvāṇi ca। viguṇāni ca paśyanti tathānaikāntikāni ca ॥12-261-34॥
They see actions that are fruitful, clear, constant, defective, and likewise uncertain.
guṇāś cātra sudurjñeyā jñātāś cāpi suduṣkarāḥ। anuṣṭhitāś cāntavanta iti tvam anupaśyasi॥12-261-35॥
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.
syūmaraśmir uvāca॥
Syumarashmi said.
yathā ca vedaprāmāṇyaṃ tyāgaś ca saphalo yathā। tau panthānāv ubhau vyaktau bhagavaṃs tad bravīhi me ॥12-261-36॥
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.
kapila uvāca॥
Kapila said.
pratyakṣamiha paśyanti bhavantaḥ satpathe sthitāḥ। pratyakṣaṃ tu kimatrāsti yadbhavanta upāsate ॥12-261-37॥
You, standing on the righteous path, see direct perception here; but what is there here as direct perception that you worship?
syūmaraśmir uvāca॥
Syumarashmi said.
syūmaraśmir ahaṃ brahman jijñāsārtham ihāgataḥ। śreyas-kāmaḥ pratyavocam ārjavān na vivakṣayā॥ imaṃ ca saṃśayaṃ ghoraṃ bhagavān prabravītu me॥12-261-38॥
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.
pratyakṣamiha paśyanto bhavantaḥ satpathe sthitāḥ। kimatra pratyakṣatamaṃ bhavanto yadupāsate ॥ anyatra tarkaśāstrebhya āgamācca yathāgamam ॥12-261-39॥
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.
āgamo vedavādastu tarkaśāstrāṇi cāgamaḥ। yathāgamamupāsīta āgamastatra sidhyati ॥ siddhiḥ pratyakṣarūpā ca dṛśyatyāgamaniścayāt ॥12-261-40॥
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.
naur nāvīva nibaddhā hi srotasā sanibandhanā। hriyamāṇā kathaṃ vipra kubuddhīṃs tārayiṣyati ॥ etad bravītu bhagavān upapanno'smy adhīhi bhoḥ ॥12-261-41॥
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.
naiva tyāgī na santuṣṭo nāśoko na nirāmayaḥ। na nirvivitso nāvṛtto nāpavṛtto'sti kaścana ॥12-261-42॥
There is no one who is entirely a renouncer, content, free from sorrow, free from disease, without desire to possess, returned, or turned away.
bhavanto'pi ca hṛṣyanti śocanti ca yathā vayam। indriyārthāśca bhavatāṃ samānāḥ sarvajantuṣu ॥12-261-43॥
You too rejoice and grieve just as we do. The objects of the senses are the same for you as for all beings.
evaṃ caturṇāṃ varṇānām āśramāṇāṃ pravṛttiṣu। ekam ālambamānānāṃ nirṇaye kiṃ nirāmayam ॥12-261-44॥
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?
kapila uvāca॥
Kapila said.
yadyad ācarate śāstram atha sarvapravṛttiṣu। yasya yatra hy anuṣṭhānaṃ tatra tatra nirāmayam ॥12-261-45॥
Whatever is practiced by the scripture, in all undertakings, wherever and by whomever that performance is done, there it is always free from affliction.
sarvaṃ pāvayate jñānaṃ yo jñānaṃ hyanuvartate। jñānādapetya yā vṛttiḥ sā vināśayati prajāḥ ॥12-261-46॥
Knowledge purifies everything; whoever truly follows knowledge. Any conduct that departs from knowledge destroys people.
bhavanto jñānino nityaṃ sarvataśca nirāgamāḥ। aikātmyaṃ nāma kaściddhi kadācidabhipadyate ॥12-261-47॥
You, the wise, are always free from all doctrines everywhere; oneness, so called, is attained by someone indeed at some time.
śāstraṃ hy abuddhvā tattvena kecid vāda-balā janāḥ। kāma-dveṣābhibhūtatvād ahaṅkāra-vaśaṃ gatāḥ॥12-261-48॥
Some people, strong in argument, without truly understanding the treatise, being overpowered by desire and hatred, have gone under the sway of ego.
yāthātathyam avijñāya śāstrāṇāṃ śāstradasyavaḥ। brahmastenā nirārambhā apakvamatayo'śivāḥ ॥12-261-49॥
Those who do not understand the true essence of the scriptures are like thieves of Brahman—idle, immature in intellect, and inauspicious.
vaiguṇyameva paśyanti na guṇān anuyuñjate। teṣāṃ tamaḥśarīrāṇāṃ tama eva parāyaṇam ॥12-261-50॥
They see only faults and do not pursue virtues; for those whose bodies are of darkness, darkness alone is their ultimate destination.
yo yathāprakṛtir jantuḥ prakṛteḥ syād vaśānugaḥ। tasya dveṣaś ca kāmaś ca krodho dambho'nṛtaṃ madaḥ॥ nityam evābhivartante guṇāḥ prakṛtisambhavāḥ॥12-261-51॥
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.
etad-buddhyānupaśyantaḥ santyajeyuḥ śubhāśubham। parāṃ gatim abhīpsanto yatayaḥ saṃyame ratāḥ ॥12-261-52॥
Those ascetics who, perceiving this with their intellect, are devoted to restraint and seek the highest goal, should abandon both good and evil.
syūmaraśmir uvāca॥
Syumarashmi said.
sarvam etan mayā brahmañ śāstrataḥ parikīrtitam। na hi avijñāya śāstra-artham pravartante pravṛttayaḥ ॥12-261-53॥
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.
yaḥ kaścinnyāyya ācāraḥ sarvaṃ śāstramiti śrutiḥ। yadanyāyyamaśāstraṃ tadityeṣā śrūyate śrutiḥ ॥12-261-54॥
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.
na pravṛttirṛte śāstrātkācidastīti niścayaḥ। yadanyadvedavādebhyastadaśāstramiti śrutiḥ ॥12-261-55॥
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.
śāstrādapetaṃ paśyanti bahavo vyaktamāninaḥ। śāstradoṣānna paśyanti iha cāmutra cāpare ॥ avijñānahataprajñā hīnaprajñāstamovṛtāḥ ॥12-261-56॥
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.
śakyaṃ tvekena muktena kṛtakṛtyena sarvaśaḥ। piṇḍamātraṃ vyapāśritya carituṃ sarvatodiśam ॥ vedavādaṃ vyapāśritya mokṣo'stīti prabhāṣitum ॥12-261-57॥
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.
idaṃ tu duṣkaraṃ karma kuṭumbam abhisaṃśritam। dānam adhyayanaṃ yajñaḥ prajā-santānam ārjavam ॥12-261-58॥
But this is a difficult task: undertaking family life, along with charity, study, sacrifice, progeny, and uprightness.
yady etad evaṃ kṛtvā api na vimokṣaḥ asti kasyacit। dhik kartāram ca kāryam ca śramaḥ ca ayam nirarthakaḥ ॥12-261-59॥
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.
nāstikyam anyathā ca syād vedānāṃ pṛṣṭhataḥ kriyā। etasya anantyam icchāmi bhagavan śrotum añjasā ॥12-261-60॥
O Lord, I wish to hear directly about the endlessness of the ritual that follows the Vedas, for otherwise there would be atheism.
tathyaṃ vadasva me brahmannupasanno'smyadhīhi bhoḥ। yathā te vidito mokṣastathecchāmyupaśikṣitum ॥12-261-61॥
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.
