12.262
कपिल उवाच॥
Kapila said.
वेदाः प्रमाणं लोकानां न वेदाः पृष्ठतःकृताः। द्वे ब्रह्मणी वेदितव्ये शब्दब्रह्म परं च यत् ॥ शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥१२-२६२-१॥
The Vedas are the means of knowledge for people, not to be set aside. Two forms of Brahman are to be known: the sound-Brahman and that which is supreme. One who is well-versed in the sound-Brahman attains the supreme Brahman.
शरीरमेतत्कुरुते यद्वेदे कुरुते तनुम्। कृतशुद्धशरीरो हि पात्रं भवति ब्राह्मणः ॥१२-२६२-२॥
A brāhmaṇa whose body has been purified by performing what is prescribed in the Veda truly becomes worthy.
आनन्त्यमनुयुङ्क्ते यः कर्मणा तद्ब्रवीमि ते। निरागममनैतिह्यं प्रत्यक्षं लोकसाक्षिकम् ॥१२-२६२-३॥
I declare to you that which is associated with endlessness by action: it is not based on scripture, nor on tradition, but is directly perceived and attested by the world.
धर्म इत्येव ये यज्ञान्वितन्वन्ति निराशिषः। उत्पन्नत्यागिनोऽलुब्धाः कृपासूयाविवर्जिताः ॥ धनानामेष वै पन्थास्तीर्थेषु प्रतिपादनम् ॥१२-२६२-४॥
Those who perform sacrifices as acts of righteousness, without desire for reward, who give up what is obtained, are not greedy, and are free from compassion and envy—this indeed is the path for wealth, the establishment in holy places.
अनाश्रिताः पापकृत्याः कदाचित्कर्मयोनितः। मनःसङ्कल्पसंसिद्धा विशुद्धज्ञाननिश्चयाः ॥१२-२६२-५॥
They are never dependent on evil deeds, nor are they ever born of actions; perfected by mental resolve, and firm in pure knowledge.
अक्रुध्यन्तोऽनसूयन्तो निरहङ्कारमत्सराः। ज्ञाननिष्ठास्त्रिशुक्लाश्च सर्वभूतहिते रताः ॥१२-२६२-६॥
They do not become angry or envious, are free from ego and jealousy, established in knowledge, possess threefold purity, and are devoted to the welfare of all beings.
आसन्गृहस्था भूयिष्ठमव्युत्क्रान्ताः स्वकर्मसु। राजानश्च तथा युक्ता ब्राह्मणाश्च यथाविधि ॥१२-२६२-७॥
Most householders remained steadfast in their own duties; similarly, both kings and brāhmaṇas were engaged as prescribed by tradition.
समा ह्यार्जवसम्पन्नाः सन्तुष्टा ज्ञाननिश्चयाः। प्रत्यक्षधर्माः शुचयः श्रद्दधानाः परावरे ॥१२-२६२-८॥
They are equal, truly endowed with honesty, content, firm in knowledge, practicing visible virtue, pure, full of faith, and regard both the higher and the lower.
पुरस्ताद्भावितात्मानो यथावच्चरितव्रताः। चरन्ति धर्मं कृच्छ्रेऽपि दुर्गे चैवाधिसंहताः ॥१२-२६२-९॥
In earlier times, those of purified minds, who had properly observed their vows, practiced dharma even in hardship and peril, remaining united.
संहत्य धर्मं चरतां पुरासीत्सुखमेव तत्। तेषां नासीद्विधातव्यं प्रायश्चित्तं कदाचन ॥१२-२६२-१०॥
In former times, when people practiced righteousness together, there was indeed happiness. For them, there was never any need to prescribe expiation.
सत्यं हि धर्ममास्थाय दुराधर्षतमा मताः। न मात्रामनुरुध्यन्ते न धर्मच्छलमन्ततः ॥१२-२६२-११॥
Indeed, the views that are founded on truth and dharma are the hardest to overcome; they do not follow mere form, nor ultimately the pretense of dharma.
य एव प्रथमः कल्पस्तमेवाभ्याचरन्सह। अस्यां स्थितौ स्थितानां हि प्रायश्चित्तं न विद्यते ॥ दुर्बलात्मन उत्पन्नं प्रायश्चित्तमिति श्रुतिः ॥१२-२६२-१२॥
Whoever follows the very first rule together, for those established in this state, indeed, there is no expiation. For the weak-minded, expiation arises—so says the scripture.
यत एवंविधा विप्राः पुराणा यज्ञवाहनाः। त्रैविद्यवृद्धाः शुचयो वृत्तवन्तो यशस्विनः ॥ यजन्तोऽहरहर्यज्ञैर्निराशीर्बन्धना बुधाः ॥१२-२६२-१३॥
Those Brāhmaṇas of such kind, ancient, performers of sacrifices, grown in the three Vedas, pure, of good conduct, illustrious, worshipping day by day with sacrifices, without expectation, free from bondage, are wise.
तेषां यज्ञाश्च वेदाश्च कर्माणि च यथागमम्। आगमाश्च यथाकालं सङ्कल्पाश्च यथाव्रतम् ॥१२-२६२-१४॥
Their sacrifices, Vedas, and ritual acts are performed according to tradition; scriptures are followed according to the proper time, and resolutions are made according to the vow.
अपेतकामक्रोधानां प्रकृत्या संशितात्मनाम्। ऋजूनां शमनित्यानां स्थितानां स्वेषु कर्मसु ॥ सर्वमानन्त्यमेवासीदिति नः शाश्वती श्रुतिः ॥१२-२६२-१५॥
For those whose desire and anger have departed, who are by nature resolute, upright, ever tranquil, and steadfast in their own actions, all was indeed eternal—thus is the eternal teaching for us.
तेषामदीनसत्त्वानां दुश्चराचारकर्मणाम्। स्वकर्मभिः संवृतानां तपो घोरत्वमागतम् ॥१२-२६२-१६॥
For those whose spirits are undepressed and whose actions are difficult and harsh, surrounded by their own deeds, a terrible austerity has arisen.
तं सदाचारमाश्चर्यं पुराणं शाश्वतं ध्रुवम्। अशक्नुवद्भिश्चरितुं किञ्चिद्धर्मेषु सूचितम् ॥१२-२६२-१७॥
That good conduct, which is wonderful, ancient, eternal, and firm, even a little of which is indicated in the dharmas, cannot be practiced by some.
निरापद्धर्म आचारस्त्वप्रमादोऽपराभवः। सर्ववर्णेषु यत्तेषु नासीत्कश्चिद्व्यतिक्रमः ॥१२-२६२-१८॥
There was safety, righteousness, proper conduct, vigilance, and no decline. Among all castes, there was no transgression by anyone.
धर्ममेकं चतुष्पादमाश्रितास्ते नरर्षभाः। तं सन्तो विधिवत्प्राप्य गच्छन्ति परमां गतिम् ॥१२-२६२-१९॥
Those noble men who adhere to the one fourfold righteousness, and who, having attained it properly, proceed to the highest state.
गृहेभ्य एव निष्क्रम्य वनमन्ये समाश्रिताः। गृहमेवाभिसंश्रित्य ततोऽन्ये ब्रह्मचारिणः ॥१२-२६२-२०॥
Some, having left their homes, have taken refuge in the forest; others, remaining in the house itself, are celibates.
धर्ममेतं चतुष्पादमाश्रमं ब्राह्मणा विदुः। आनन्त्यं ब्रह्मणः स्थानं ब्राह्मणा नाम निश्चयः ॥१२-२६२-२१॥
Brāhmaṇas recognize this fourfold āśrama as duty. The infinite is the abode of Brahman, and Brāhmaṇas are certainly known by that name.
अत एवंविधा विप्राः पुराणा धर्मचारिणः। त एते दिवि दृश्यन्ते ज्योतिर्भूता द्विजातयः ॥१२-२६२-२२॥
Thus, those ancient Brāhmaṇas of such kind, who practiced dharma, are seen in heaven as radiant twice-born beings.
नक्षत्राणीव धिष्ण्येषु बहवस्तारकागणाः। आनन्त्यमुपसम्प्राप्ताः सन्तोषादिति वैदिकम् ॥१२-२६२-२३॥
Just as many groups of stars in the altars appear like constellations, having attained infinity from contentment—thus is the Vedic teaching.
यद्यागच्छन्ति संसारं पुनर्योनिषु तादृशाः। न लिप्यन्ते पापकृत्यैः कदाचित्कर्मयोनितः ॥१२-२६२-२४॥
Even if such beings return to the cycle of birth and death in various wombs, they are never tainted by evil deeds, for they are born of action.
एवं युक्तो ब्राह्मणः स्यादन्यो ब्राह्मणको भवेत्। कर्मैव पुरुषस्याह शुभं वा यदि वाशुभम् ॥१२-२६२-२५॥
Thus, one who is engaged in this way is a brāhmaṇa; another may become only a pseudo-brāhmaṇa. It is said that action alone belongs to a person, whether it is auspicious or inauspicious.
एवं पक्वकषायाणामानन्त्येन श्रुतेन च। सर्वमानन्त्यमेवासीदेवं नः शाश्वती श्रुतिः ॥१२-२६२-२६॥
Thus, for those whose passions are matured, everything was infinite by virtue of the Veda and infinitude; this is our eternal Veda.
तेषामपेततृष्णानां निर्णिक्तानां शुभात्मनाम्। चतुर्थ औपनिषदो धर्मः साधारणः स्मृतः ॥१२-२६२-२७॥
For those whose desires have vanished, who are purified and possess auspicious souls, the fourth, Upaniṣadic dharma is regarded as universal.
स सिद्धैः साध्यते नित्यं ब्राह्मणैर्नियतात्मभिः। सन्तोषमूलस्त्यागात्मा ज्ञानाधिष्ठानमुच्यते ॥१२-२६२-२८॥
That is always accomplished by perfected beings and Brāhmaṇas of controlled self; it is said to be rooted in contentment, having renunciation as its essence, and established in knowledge.
अपवर्गगतिर्नित्यो यतिधर्मः सनातनः। साधारणः केवलो वा यथाबलमुपास्यते ॥१२-२६२-२९॥
The eternal and ancient rule of ascetics, which leads to liberation, is practiced either commonly or exclusively, according to one's capacity.
गच्छतो गच्छतः क्षेमं दुर्बलोऽत्रावसीदति। ब्रह्मणः पदमन्विच्छन्संसारान्मुच्यते शुचिः ॥१२-२६२-३०॥
Among those who proceed, the weak here falters in pursuit of welfare. The pure person, seeking the state of Brahman, is liberated from the cycles of existence.
स्यूमरश्मिरुवाच॥
Syūmaraśmi said.
ये भुञ्जते ये ददते यजन्तेऽधीयते च ये। मात्राभिर्धर्मलब्धाभिर्ये वा त्यागं समाश्रिताः ॥१२-२६२-३१॥
Those who enjoy, give, worship, study, and those who act with means obtained righteously, or who have embraced renunciation.
एतेषां प्रेत्यभावे तु कतमः स्वर्गजित्तमः। एतदाचक्ष्व मे ब्रह्मन्यथातथ्येन पृच्छतः ॥१२-२६२-३२॥
O Brahman, among these, who is the one that attains heaven after death? Tell me this exactly as I ask.
कपिल उवाच॥
Kapila said.
परिग्रहाः शुभाः सर्वे गुणतोऽभ्युदयाश्च ये। न तु त्यागसुखं प्राप्ता एतत्त्वमपि पश्यसि ॥१२-२६२-३३॥
You see that all acquisitions, though auspicious and prosperous by virtue, do not bring the happiness that comes from renunciation.
स्यूमरश्मिरुवाच॥
Syumarashmi said.
भवन्तो ज्ञाननिष्ठा वै गृहस्थाः कर्मनिश्चयाः। आश्रमाणां च सर्वेषां निष्ठायामैक्यमुच्यते ॥१२-२६२-३४॥
You householders are truly steadfast in knowledge and firm in action. Among all the āśramas, unity in steadfastness is declared.
एकत्वे च पृथक्त्वे च विशेषो नान्य उच्यते। तद्यथावद्यथान्यायं भगवान्प्रब्रवीतु मे ॥१२-२६२-३५॥
O Lord, please declare to me, as it truly is and according to proper method, whether there is any distinction in unity and diversity, for no other distinction is said.
कपिल उवाच॥
Kapila said.
शरीरपक्तिः कर्माणि ज्ञानं तु परमा गतिः। पक्वे कषाये वमनै रसज्ञाने न तिष्ठति ॥१२-२६२-३६॥
Bodily maturity is action, but knowledge is the highest state. When digestion is complete, by emetics, the knowledge of taste does not persist.
आनृशंस्यं क्षमा शान्तिरहिंसा सत्यमार्जवम्। अद्रोहो नाभिमानश्च ह्रीस्तितिक्षा शमस्तथा ॥१२-२६२-३७॥
Non-cruelty, forgiveness, peace, non-violence, truthfulness, straightforwardness, absence of malice, absence of pride, modesty, endurance, and tranquility are virtues.
पन्थानो ब्रह्मणस्त्वेते एतैः प्राप्नोति यत्परम्। तद्विद्वाननुबुध्येत मनसा कर्मनिश्चयम् ॥१२-२६२-३८॥
These are truly the paths of Brahman; by following them, one attains the highest. The wise should discern with the mind the true determination of action.
यां विप्राः सर्वतः शान्ता विशुद्धा ज्ञाननिश्चयाः। गतिं गच्छन्ति सन्तुष्टास्तामाहुः परमां गतिम् ॥१२-२६२-३९॥
The brāhmaṇas who are peaceful everywhere, purified, firm in knowledge, and content, attain that state; they call that the supreme goal.
वेदांश्च वेदितव्यं च विदित्वा च यथास्थिति। एवं वेदविदित्याहुरतोऽन्यो वातरेटकः ॥१२-२६२-४०॥
One who knows the Vedas, knows what is to be known, and understands their true state is called a knower of the Veda; otherwise, he is called a Vātareṭaka (an ascetic of a different kind).
सर्वं विदुर्वेदविदो वेदे सर्वं प्रतिष्ठितम्। वेदे हि निष्ठा सर्वस्य यद्यदस्ति च नास्ति च ॥१२-२६२-४१॥
All that exists and does not exist is established in the Veda; the knowers of the Veda know everything, for the Veda is the foundation of all.
एषैव निष्ठा सर्वस्य यद्यदस्ति च नास्ति च। एतदन्तं च मध्यं च सच्चासच्च विजानतः ॥१२-२६२-४२॥
This alone is the ultimate state for all; whatever exists and does not exist, the end, the middle, being and non-being, for the one who knows.
समस्तत्याग इत्येव शम इत्येव निष्ठितः। सन्तोष इत्यत्र शुभमपवर्गे प्रतिष्ठितम् ॥१२-२६२-४३॥
Complete renunciation is truly established as tranquility. Contentment, here, is regarded as the auspicious foundation in liberation.
ऋतं सत्यं विदितं वेदितव्यं; सर्वस्यात्मा जङ्गमं स्थावरं च। सर्वं सुखं यच्छिवमुत्तमं च; ब्रह्माव्यक्तं प्रभवश्चाव्ययश्च ॥१२-२६२-४४॥
Cosmic order, truth, what is known and what is to be known; the self of all beings, both the moving and unmoving. All happiness, that which is auspicious and supreme; Brahman, the unmanifest, the origin and the imperishable.
तेजः क्षमा शान्तिरनामयं शुभं; तथाविधं व्योम सनातनं ध्रुवम्। एतैः शब्दैर्गम्यते बुद्धिनेत्रै; स्तस्मै नमो ब्रह्मणे ब्राह्मणाय ॥१२-२६२-४५॥
Splendor, forbearance, peace, freedom from disease, and auspiciousness—such is the eternal, unchanging space. By these words, it is reached by the eyes of intellect; to that, obeisance to Brahman, to the Brāhmaṇa.
