12.286
पराशर उवाच॥
Parāśara said.
पिता सखायो गुरवः स्त्रियश्च; न निर्गुणा नाम भवन्ति लोके। अनन्यभक्ताः प्रियवादिनश्च; हिताश्च वश्याश्च तथैव राजन् ॥१२-२८६-१॥
O king, in this world, fathers, friends, teachers, and women are never without virtues. Those who are exclusively devoted, who speak pleasantly, who are well-wishers, and who are obedient are also the same.
पिता परं दैवतं मानवानां; मातुर्विशिष्टं पितरं वदन्ति। ज्ञानस्य लाभं परमं वदन्ति; जितेन्द्रियार्थाः परमाप्नुवन्ति ॥१२-२८६-२॥
The father is regarded as the highest divinity among humans; it is said that the father is even more distinguished than the mother. The highest gain is considered to be knowledge; those who have conquered their senses attain the supreme goal.
रणाजिरे यत्र शराग्निसंस्तरे; नृपात्मजो घातमवाप्य दह्यते। प्रयाति लोकानमरैः सुदुर्लभा; न्निषेवते स्वर्गफलं यथासुखम् ॥१२-२८६-३॥
Where, in the battlefield, on the bed of arrow-fire, the prince, having met his death and being burned, goes to worlds that are very difficult even for the gods to attain, and enjoys the fruits of heaven in complete ease.
श्रान्तं भीतं भ्रष्टशस्त्रं रुदन्तं; पराङ्मुखं परिबर्हैश्च हीनम्। अनुद्यतं रोगिणं याचमानं; न वै हिंस्याद्बालवृद्धौ च राजन् ॥१२-२८६-४॥
O king, one should never harm those who are tired, frightened, deprived of weapons, weeping, turned away, deprived of equipment, not raising arms, sick, or begging, nor should one harm children or the elderly.
परिबर्हैः सुसम्पन्नमुद्यतं तुल्यतां गतम्। अतिक्रमेत नृपतिः सङ्ग्रामे क्षत्रियात्मजम् ॥१२-२८६-५॥
A king, equipped and well-endowed, having attained equal status and readiness, would surpass a Kṣatriya's son in battle.
तुल्यादिह वधः श्रेयान्विशिष्टाच्चेति निश्चयः। निहीनात्कातराच्चैव नृपाणां गर्हितो वधः ॥१२-२८६-६॥
It is determined that, for kings, killing an equal is preferable to killing a superior, while killing an inferior or a coward is considered blameworthy.
पापात्पापसमाचारान्निहीनाच्च नराधिप। पाप एव वधः प्रोक्तो नरकायेति निश्चयः ॥१२-२८६-७॥
O king, it is certain that killing a sinner, one of evil conduct and depravity, is declared to lead to hell.
न कश्चित्त्राति वै राजन्दिष्टान्तवशमागतम्। सावशेषायुषं चापि कश्चिदेवापकर्षति ॥१२-२८६-८॥
O king, no one can protect a person who has come under the power of fate. And indeed, no one can take away someone whose allotted lifespan still remains.
स्निग्धैश्च क्रियमाणानि कर्माणीह निवर्तयेत्। हिंसात्मकानि कर्माणि नायुरिच्छेत्परायुषा ॥१२-२८६-९॥
Affectionate people should restrain actions being performed here; one should not desire actions of violent nature at the cost of another's life.
गृहस्थानां तु सर्वेषां विनाशमभिकाङ्क्षताम्। निधनं शोभनं तात पुलिनेषु क्रियावताम् ॥१२-२८६-१०॥
O dear, for all householders who desire their end, death on the riverbanks while performing rites is considered auspicious.
आयुषि क्षयमापन्ने पञ्चत्वमुपगच्छति। नाकारणात्तद्भवति कारणैरुपपादितम् ॥१२-२८६-११॥
When life comes to its end, it reaches dissolution into the five elements (death). This does not occur without a cause; it is always brought about by causes.
तथा शरीरं भवति देहाद्येनोपपादितम्। अध्वानं गतकश्चायं प्राप्तश्चायं गृहाद्गृहम् ॥१२-२८६-१२॥
In this way, the body is formed by that which originates from the body. This traveler on the path moves from one house to another.
द्वितीयं कारणं तत्र नान्यत्किञ्चन विद्यते। तद्देहं देहिनां युक्तं मोक्षभूतेषु वर्तते ॥१२-२८६-१३॥
There is no other second cause there. That body of the embodied beings, being joined, remains among those who have attained liberation.
सिरास्नाय्वस्थिसङ्घातं बीभत्सामेध्यसङ्कुलम्। भूतानामिन्द्रियाणां च गुणानां च समागमम् ॥१२-२८६-१४॥
A body is an aggregate of veins, sinews, and bones, filled with horrible and impure substances, a combination of beings, senses, and qualities.
त्वगन्तं देहमित्याहुर्विद्वांसोऽध्यात्मचिन्तकाः। गुणैरपि परिक्षीणं शरीरं मर्त्यतां गतम् ॥१२-२८६-१५॥
Those who contemplate on the Self, the wise, say that the body, which ends with the skin, even when worn out by the guṇas, has reached mortality.
शरीरिणा परित्यक्तं निश्चेष्टं गतचेतनम्। भूतैः प्रकृतिमापन्नैस्ततो भूमौ निमज्जति ॥१२-२८६-१६॥
When the embodied one abandons it, the body, now motionless and devoid of consciousness, having returned to its original state through the elements, then sinks into the earth.
भावितं कर्मयोगेन जायते तत्र तत्र ह। इदं शरीरं वैदेह म्रियते यत्र तत्र ह ॥ तत्स्वभावोऽपरो दृष्टो विसर्गः कर्मणस्तथा ॥१२-२८६-१७॥
By the union with action, manifestation arises again and again. This body, O Vaideha, perishes wherever it must. Thus, another nature is observed: the dissolution of action itself.
न जायते तु नृपते कञ्चित्कालमयं पुनः। परिभ्रमति भूतात्मा द्यामिवाम्बुधरो महान् ॥१२-२८६-१८॥
O king, this (soul) is not born again at any time; the embodied soul wanders like a great cloud in the sky.
स पुनर्जायते राजन्प्राप्येहायतनं नृप। मनसः परमो ह्यात्मा इन्द्रियेभ्यः परं मनः ॥१२-२८६-१९॥
O king, he is born again after attaining an abode here, O ruler. The self is indeed supreme over the mind; and the mind is higher than the senses.
द्विविधानां च भूतानां जङ्गमाः परमा नृप। जङ्गमानामपि तथा द्विपदाः परमा मताः ॥ द्विपदानामपि तथा द्विजा वै परमाः स्मृताः ॥१२-२८६-२०॥
O king, among beings of two kinds, the moving are the highest. Among the moving, the two-footed are considered the highest. Among the two-footed, the twice-born are indeed regarded as the highest.
द्विजानामपि राजेन्द्र प्रज्ञावन्तः परा मताः। प्राज्ञानामात्मसम्बुद्धाः सम्बुद्धानाममानिनः ॥१२-२८६-२१॥
O king, even among the twice-born, the wise are regarded as the highest; among the wise, those who are self-realized; and among the self-realized, those who are free from pride.
जातमन्वेति मरणं नृणामिति विनिश्चयः। अन्तवन्ति हि कर्माणि सेवन्ते गुणतः प्रजाः ॥१२-२८६-२२॥
It is certain that for men, birth is followed by death. All actions are finite; beings act according to their qualities.
आपन्ने तूत्तरां काष्ठां सूर्ये यो निधनं व्रजेत्। नक्षत्रे च मुहूर्ते च पुण्ये राजन्स पुण्यकृत् ॥१२-२८६-२३॥
O king, when the sun has reached the northern solstice, whoever dies at an auspicious time and constellation, having performed meritorious deeds, attains merit.
अयोजयित्वा क्लेशेन जनं प्लाव्य च दुष्कृतम्। मृत्युनाप्राकृतेनेह कर्म कृत्वात्मशक्तितः ॥१२-२८६-२४॥
Having afflicted the people and overwhelmed them with evil deeds, here, by an extraordinary death, he performed the act by his own power.
विषमुद्बन्धनं दाहो दस्युहस्तात्तथा वधः। दंष्ट्रिभ्यश्च पशुभ्यश्च प्राकृतो वध उच्यते ॥१२-२८६-२५॥
Painful binding, burning, and killing by the hand of a robber are considered; likewise, killing by fanged creatures and animals is called natural killing.
न चैभिः पुण्यकर्माणो युज्यन्ते नाभिसन्धिजैः। एवंविधैश्च बहुभिरपरैः प्राकृतैरपि ॥१२-२८६-२६॥
Those of meritorious deeds are not united by these, nor by those arising from intention; nor by such, nor by many others, nor even by ordinary people.
ऊर्ध्वं हित्वा प्रतिष्ठन्ते प्राणाः पुण्यकृतां नृप। मध्यतो मध्यपुण्यानामधो दुष्कृतकर्मणाम् ॥१२-२८६-२७॥
O king, the vital breaths of the doers of merit proceed upwards after leaving; from the middle, those of middling merit; downwards, those of evil deeds.
एकः शत्रुर्न द्वितीयोऽस्ति शत्रु; रज्ञानतुल्यः पुरुषस्य राजन्। येनावृतः कुरुते सम्प्रयुक्तो; घोराणि कर्माणि सुदारुणानि ॥१२-२८६-२८॥
O king, for a person, there is only one enemy, not a second; that is ignorance. When enveloped by it, impelled, he performs terrible and very cruel actions.
प्रबोधनार्थं श्रुतिधर्मयुक्तं; वृद्धानुपास्यं च भवेत यस्य। प्रयत्नसाध्यो हि स राजपुत्र; प्रज्ञाशरेणोन्मथितः परैति ॥१२-२८६-२९॥
A prince whose awakening is for the sake of knowledge, who is endowed with Vedic dharma, who serves elders, and who is to be accomplished by effort—when struck down by the arrow of wisdom, he departs.
अधीत्य वेदांस्तपसा ब्रह्मचारी; यज्ञाञ्शक्त्या संनिसृज्येह पञ्च। वनं गच्छेत्पुरुषो धर्मकामः; श्रेयश्चित्वा स्थापयित्वा स्ववंशम् ॥१२-२८६-३०॥
After studying the Vedas and practicing austerity, the celibate student, having performed the five sacrifices to the best of his ability, should renounce them here and go to the forest. A man who desires righteousness, after considering the highest good and ensuring the continuation of his lineage, should do so.
उपभोगैरपि त्यक्तं नात्मानमवसादयेत्। चण्डालत्वेऽपि मानुष्यं सर्वथा तात दुर्लभम् ॥१२-२८६-३१॥
One should never let oneself fall into despair even if deprived of pleasures. O dear one, even in the condition of an outcaste, humanity is always rare and precious.
इयं हि योनिः प्रथमा यां प्राप्य जगतीपते। आत्मा वै शक्यते त्रातुं कर्मभिः शुभलक्षणैः ॥१२-२८६-३२॥
O lord of the earth, this is indeed the first origin; having attained it, the self can truly be protected by actions of auspicious nature.
कथं न विप्रणश्येम योनितोऽस्या इति प्रभो। कुर्वन्ति धर्मं मनुजाः श्रुतिप्रामाण्यदर्शनात् ॥१२-२८६-३३॥
O lord, how could we not perish from her origin? Men perform their duties because they do not perceive the authority of the Veda.
यो दुर्लभतरं प्राप्य मानुष्यमिह वै नरः। धर्मावमन्ता कामात्मा भवेत्स खलु वञ्च्यते ॥१२-२८६-३४॥
Whoever, having attained the exceedingly rare human birth here, disregards dharma and is led by desire, is truly deceived.
यस्तु प्रीतिपुरोगेण चक्षुषा तात पश्यति। दीपोपमानि भूतानि यावदर्चिर्न नश्यति ॥१२-२८६-३५॥
But, O dear one, he who looks upon beings with affection, sees them as long as the flame (of life) is not extinguished, just as one sees lamps while their flame endures.
सान्त्वेनानुप्रदानेन प्रियवादेन चाप्युत। समदुःखसुखो भूत्वा स परत्र महीयते ॥१२-२८६-३६॥
One who conciliates, gives gifts, speaks pleasantly, and remains even-minded in pleasure and pain is honored in the next world.
दानं त्यागः शोभना मूर्तिरद्भ्यो; भूयः प्लाव्यं तपसा वै शरीरम्। सरस्वतीनैमिषपुष्करेषु; ये चाप्यन्ये पुण्यदेशाः पृथिव्याम् ॥१२-२८६-३७॥
Gift and renunciation are auspicious forms for the waters; the body is purified again and again by austerity. In Sarasvatī, Naimiṣa, Puṣkara, and other holy places on earth, too, this holds true.
गृहेषु येषामसवः पतन्ति; तेषामथो निर्हरणं प्रशस्तम्। यानेन वै प्रापणं च श्मशाने; शौचेन नूनं विधिना चैव दाहः ॥१२-२८६-३८॥
When a person dies in a house, it is proper to remove the body. Transporting it by vehicle to the cremation ground, and then cremating it with purity and according to prescribed rules, is certainly recommended.
इष्टिः पुष्टिर्यजनं याजनं च; दानं पुण्यानां कर्मणां च प्रयोगः। शक्त्या पित्र्यं यच्च किञ्चित्प्रशस्तं; सर्वाण्यात्मार्थे मानवो यः करोति ॥१२-२८६-३९॥
Whatever sacrifices, nourishments, worships, causing others to perform sacrifices, gifts, applications of meritorious actions, ancestral rites, or any praiseworthy acts a man performs for himself, all these—whoever does them according to his ability—
धर्मशास्त्राणि वेदाश्च षडङ्गानि नराधिप। श्रेयसोऽर्थे विधीयन्ते नरस्याक्लिष्टकर्मणः ॥१२-२८६-४०॥
O king, treatises on dharma, the Vedas, and the six limbs are prescribed for the highest good of a man whose actions are without fatigue.
भीष्म उवाच॥
Bhīṣma said.
एवद्वै सर्वमाख्यातं मुनिना सुमहात्मना। विदेहराजाय पुरा श्रेयसोऽर्थे नराधिप ॥१२-२८६-४१॥
Thus, O king, all this was once declared by the great-souled sage to the king of Videha for the sake of the highest good.
