12.262
kapila uvāca॥
Kapila said.
vedāḥ pramāṇaṃ lokānāṃ na vedāḥ pṛṣṭhataḥ-kṛtāḥ। dve brahmaṇī veditavye śabdabrahma paraṃ ca yat ॥ śabdabrahmaṇi niṣṇātaḥ paraṃ brahmādhigacchati ॥12-262-1॥
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.
śarīram etat kurute yad vede kurute tanum। kṛtaśuddhaśarīraḥ hi pātraṃ bhavati brāhmaṇaḥ ॥12-262-2॥
A brāhmaṇa whose body has been purified by performing what is prescribed in the Veda truly becomes worthy.
ānantyam anuyuṅkte yaḥ karmaṇā tad bravīmi te। nirāgamam anaitihyaṃ pratyakṣaṃ lokasākṣikam ॥12-262-3॥
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.
dharma ityeva ye yajñān vitanvanti nirāśiṣaḥ| utpannatyāgino'lubdhāḥ kṛpāsūyāvivarjitāḥ ॥ dhanānāmeṣa vai panthāstīrtheṣu pratipādanam ॥12-262-4॥
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.
anāśritāḥ pāpakṛtyāḥ kadācitkarmayonitaḥ। manaḥsaṅkalpasaṃsiddhā viśuddhajñānaniścayāḥ ॥12-262-5॥
They are never dependent on evil deeds, nor are they ever born of actions; perfected by mental resolve, and firm in pure knowledge.
akrudhyyanto'nasūyanto nirahaṅkāramatsarāḥ। jñānaniṣṭhāstriśuklāśca sarvabhūtahite ratāḥ॥12-262-6॥
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.
āsan-gṛhasthā bhūyiṣṭham-avyutkrāntāḥ svakarmasu। rājānaś-ca tathā yuktā brāhmaṇāś-ca yathāvidhi ॥12-262-7॥
Most householders remained steadfast in their own duties; similarly, both kings and brāhmaṇas were engaged as prescribed by tradition.
samā hy ārjavasampannāḥ santuṣṭā jñānaniścayāḥ। pratyakṣadharmāḥ śucayaḥ śraddadhānāḥ parāvare ॥12-262-8॥
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.
purastādbhāvitātmāno yathāvac caritavratāḥ। caranti dharmaṃ kṛcchre'pi durge caivādhisaṃhatāḥ ॥12-262-9॥
In earlier times, those of purified minds, who had properly observed their vows, practiced dharma even in hardship and peril, remaining united.
saṃhatya dharmaṃ caratāṃ purāsītsukhameva tat। teṣāṃ nāsīdvidhātavyaṃ prāyaścittaṃ kadācana ॥12-262-10॥
In former times, when people practiced righteousness together, there was indeed happiness. For them, there was never any need to prescribe expiation.
satyaṃ hi dharmam-āsthāya durādharṣatamā matāḥ। na mātrām-anurudhyante na dharma-cchalam-antataḥ ॥12-262-11॥
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.
ya eva prathamaḥ kalpastamevābhyācaransaha। asyāṃ sthitau sthitānāṃ hi prāyaścittaṃ na vidyate ॥ durbalātmana utpannaṃ prāyaścittamiti śrutiḥ ॥12-262-12॥
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.
yat evaṃvidhā viprāḥ purāṇā yajñavāhanāḥ। traividyavṛddhāḥ śucayo vṛttavanto yaśasvinaḥ॥ yajanto'haraharyajñairnirāśīrbandhanā budhāḥ॥12-262-13॥
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.
teṣāṃ yajñāś ca vedāś ca karmāṇi ca yathāgamam। āgamāś ca yathākālaṃ saṅkalpāś ca yathāvratam ॥12-262-14॥
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.
apetakāmakrodhānāṃ prakṛtyā saṃśitātmanām। ṛjūnāṃ śamanityānāṃ sthitānāṃ sveṣu karmasu॥ sarvamānantyamevāsīditi naḥ śāśvatī śrutiḥ॥12-262-15॥
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.
teṣām adīnasattvānāṃ duścarācārakarmaṇām। svakarmabhiḥ saṃvṛtānāṃ tapo ghoratvam āgatam ॥12-262-16॥
For those whose spirits are undepressed and whose actions are difficult and harsh, surrounded by their own deeds, a terrible austerity has arisen.
taṃ sadācāram āścaryaṃ purāṇaṃ śāśvataṃ dhruvam। aśaknuvadbhiś carituṃ kiñcid dharmeṣu sūcitam ॥12-262-17॥
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.
nirāpaddharma ācāras tvapramādo'parābhavaḥ। sarvavarṇeṣu yatteṣu nāsīt kaścid vyatikramaḥ ॥12-262-18॥
There was safety, righteousness, proper conduct, vigilance, and no decline. Among all castes, there was no transgression by anyone.
dharmam ekaṃ catuṣpādam āśritās te nararṣabhāḥ। taṃ santo vidhivat prāpya gacchanti paramāṃ gatim ॥12-262-19॥
Those noble men who adhere to the one fourfold righteousness, and who, having attained it properly, proceed to the highest state.
gṛhebhya eva niṣkramya vanam anye samāśritāḥ। gṛham eva abhi-saṃśritya tataḥ anye brahmacāriṇaḥ॥12-262-20॥
Some, having left their homes, have taken refuge in the forest; others, remaining in the house itself, are celibates.
dharmam etaṃ catuṣpādam āśramaṃ brāhmaṇā viduḥ। ānantyaṃ brahmaṇaḥ sthānaṃ brāhmaṇā nāma niścayaḥ ॥12-262-21॥
Brāhmaṇas recognize this fourfold āśrama as duty. The infinite is the abode of Brahman, and Brāhmaṇas are certainly known by that name.
ata evaṃvidhā viprāḥ purāṇā dharmacāriṇaḥ। ta ete divi dṛśyante jyotirbhūtā dvijātayaḥ ॥12-262-22॥
Thus, those ancient Brāhmaṇas of such kind, who practiced dharma, are seen in heaven as radiant twice-born beings.
nakṣatrāṇīva dhiṣṇyeṣu bahavas tārakāgaṇāḥ। ānantyam upasamprāptāḥ santoṣād iti vaidikam॥12-262-23॥
Just as many groups of stars in the altars appear like constellations, having attained infinity from contentment—thus is the Vedic teaching.
yady āgacchanti saṃsāraṃ punaryoniṣu tādṛśāḥ। na lipyante pāpakṛtyaiḥ kadācit karmayonitaḥ ॥12-262-24॥
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.
evaṃ yukto brāhmaṇaḥ syādanyo brāhmaṇako bhavet। karmaiva puruṣasyāha śubhaṃ vā yadi vāśubham ॥12-262-25॥
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.
evaṃ pakvakaṣāyāṇām ānantyena śrutena ca। sarvam ānantyam eva āsīd evaṃ naḥ śāśvatī śrutiḥ ॥12-262-26॥
Thus, for those whose passions are matured, everything was infinite by virtue of the Veda and infinitude; this is our eternal Veda.
teṣāmapetatṛṣṇānāṃ nirṇiktānāṃ śubhātmanām। caturtha aupaniṣado dharmaḥ sādhāraṇaḥ smṛtaḥ ॥12-262-27॥
For those whose desires have vanished, who are purified and possess auspicious souls, the fourth, Upaniṣadic dharma is regarded as universal.
sa siddhaiḥ sādhyate nityaṃ brāhmaṇairniyatātmabhiḥ। santoṣamūlastyāgātmā jñānādhiṣṭhānamucyate ॥12-262-28॥
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.
apavargagatirnityo yatidharmaḥ sanātanaḥ। sādhāraṇaḥ kevalo vā yathābalamupāsyate ॥12-262-29॥
The eternal and ancient rule of ascetics, which leads to liberation, is practiced either commonly or exclusively, according to one's capacity.
gacchato gacchataḥ kṣemaṃ durbalo'trāvasīdati। brahmaṇaḥ padamanvicchansaṃsārānmuçyate śuciḥ ॥12-262-30॥
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.
syūmaraśmiruvāca॥
Syūmaraśmi said.
ye bhuñjate ye dadate yajante'dhīyate ca ye। mātrābhirdharmalabdhābhirye vā tyāgaṃ samāśritāḥ॥12-262-31॥
Those who enjoy, give, worship, study, and those who act with means obtained righteously, or who have embraced renunciation.
eteṣāṃ pretyabhāve tu katamaḥ svargajittamaḥ। etadācakṣva me brahman yathātathyena pṛcchataḥ ॥12-262-32॥
O Brahman, among these, who is the one that attains heaven after death? Tell me this exactly as I ask.
kapila uvāca॥
Kapila said.
parigrahāḥ śubhāḥ sarve guṇato'bhyudayāś ca ye। na tu tyāgasukhaṃ prāptā etat tvam api paśyasi॥12-262-33॥
You see that all acquisitions, though auspicious and prosperous by virtue, do not bring the happiness that comes from renunciation.
syūmaraśmir uvāca॥
Syumarashmi said.
bhavanto jñānaniṣṭhā vai gṛhasthāḥ karmaniścayāḥ। āśramāṇāṃ ca sarveṣāṃ niṣṭhāyāmaikyam ucyate ॥12-262-34॥
You householders are truly steadfast in knowledge and firm in action. Among all the āśramas, unity in steadfastness is declared.
ekatve ca pṛthaktve ca viśeṣo nānya ucyate। tadyathāvad yathānyāyaṃ bhagavān prabravītu me ॥12-262-35॥
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.
kapila uvāca॥
Kapila said.
śarīrapaktiḥ karmāṇi jñānaṃ tu paramā gatiḥ। pakve kaṣāye vamanai rasajñāne na tiṣṭhati ॥12-262-36॥
Bodily maturity is action, but knowledge is the highest state. When digestion is complete, by emetics, the knowledge of taste does not persist.
ānṛśaṁsyaṁ kṣamā śāntirahiṁsā satyamārjavam। adroho nābhimānaśca hrīstiti kṣā śamastathā ॥12-262-37॥
Non-cruelty, forgiveness, peace, non-violence, truthfulness, straightforwardness, absence of malice, absence of pride, modesty, endurance, and tranquility are virtues.
panthāno brahmaṇastvete etaiḥ prāpnoti yatparam। tadvidvān anubudhyeta manasā karma-niścayam ॥12-262-38॥
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.
yāṃ viprāḥ sarvataḥ śāntā viśuddhā jñānaniścayāḥ। gatiṃ gacchanti santuṣṭāstāmāhuḥ paramāṃ gatim ॥12-262-39॥
The brāhmaṇas who are peaceful everywhere, purified, firm in knowledge, and content, attain that state; they call that the supreme goal.
vedāṃś ca veditavyaṃ ca viditvā ca yathāsthiti। evaṃ vedavid ity āhur ato'nyo vātareṭakaḥ ॥12-262-40॥
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).
sarvaṃ vidurvedavido vede sarvaṃ pratiṣṭhitam। vede hi niṣṭhā sarvasya yadyadasti ca nāsti ca ॥12-262-41॥
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.
eṣaiva niṣṭhā sarvasya yadyadasti ca nāsti ca। etadantaṃ ca madhyaṃ ca saccāsacca vijānataḥ ॥12-262-42॥
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.
samastatyāga ityeva śama ityeva niṣṭhitaḥ। santoṣa ityantra śubhamapavarge pratiṣṭhitam ॥12-262-43॥
Complete renunciation is truly established as tranquility. Contentment, here, is regarded as the auspicious foundation in liberation.
ṛtaṃ satyaṃ viditaṃ veditavyaṃ; sarvasyātmā jaṅgamaṃ sthāvaraṃ ca। sarvaṃ sukhaṃ yacchivamuttamaṃ ca; brahmāvyaktaṃ prabhavaścāvyayaścā ॥12-262-44॥
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.
tejaḥ kṣamā śāntir-anāmayaṃ śubhaṃ; tathāvidhaṃ vyoma sanātanaṃ dhruvam। etaiḥ śabdair-gamyate buddhi-netraiḥ; tasmai namo brahmaṇe brāhmaṇāya ॥12-262-45॥
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.
