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भीष्म उवाच॥
Bhīṣma said.
पुनरेव तु पप्रच्छ जनको मिथिलाधिपः। पराशरं महात्मानं धर्मे परमनिश्चयम् ॥१२-२८७-१॥
Once again, Janaka, the lord of Mithilā, asked the great-souled Parāśara about the supreme certainty in dharma.
किं श्रेयः का गतिर्ब्रह्मन्किं कृतं न विनश्यति। क्व गतो न निवर्तेत तन्मे ब्रूहि महामुने ॥१२-२८७-२॥
O Brahman, what is the highest good? Which is the path? What action performed does not perish? Where does one go and not return? O great sage, tell me that.
पराशर उवाच॥
Parāśara said.
असङ्गः श्रेयसो मूलं ज्ञानं ज्ञानगतिः परा। चीर्णं तपो न प्रणश्येद्वापः क्षेत्रे न नश्यति ॥१२-२८७-३॥
Detachment is the root of the highest good; knowledge is the supreme attainment. Austerity that has been performed does not perish, just as a seed sown in a field does not perish.
छित्त्वाधर्ममयं पाशं यदा धर्मेऽभिरज्यते। दत्त्वाभयकृतं दानं तदा सिद्धिमवाप्नुयात् ॥१२-२८७-४॥
When one severs the bonds of unrighteousness and becomes devoted to righteousness, and gives a gift that grants fearlessness, then one attains perfection.
यो ददाति सहस्राणि गवामश्वशतानि च। अभयं सर्वभूतेभ्यस्तद्दानमतिवर्तते ॥१२-२८७-५॥
The gift of fearlessness to all beings surpasses even the giving of thousands of cows and hundreds of horses.
वसन्विषयमध्येऽपि न वसत्येव बुद्धिमान्। संवसत्येव दुर्बुद्धिरसत्सु विषयेष्वपि ॥१२-२८७-६॥
Even while living amidst sense-objects, the wise does not truly dwell in them; but the foolish, even among the wicked, remains attached to sense-objects.
नाधर्मः श्लिष्यते प्राज्ञमापः पुष्करपर्णवत्। अप्राज्ञमधिकं पापं श्लिष्यते जतु काष्ठवत् ॥१२-२८७-७॥
Unrighteousness does not adhere to the wise, just as water does not stick to a lotus leaf. But to the unwise, sin attaches itself greatly, just as resin sticks to wood.
नाधर्मः कारणापेक्षी कर्तारमभिमुञ्चति। कर्ता खलु यथाकालं तत्सर्वमभिपद्यते ॥ न भिद्यन्ते कृतात्मान आत्मप्रत्ययदर्शिनः ॥१२-२८७-८॥
Unrighteousness, which depends on causes, does not release the doer. The doer, indeed, attains all that at the proper time. Those whose self is accomplished, who perceive the certainty of the self, are not disturbed.
बुद्धिकर्मेन्द्रियाणां हि प्रमत्तो यो न बुध्यते। शुभाशुभेषु सक्तात्मा प्राप्नोति सुमहद्भयम् ॥१२-२८७-९॥
One who is negligent of the intellect and organs of action, who does not discern, and whose mind is attached to both good and bad things, comes to great danger.
वीतरागो जितक्रोधः सम्यग्भवति यः सदा। विषये वर्तमानोऽपि न स पापेन युज्यते ॥१२-२८७-१०॥
He who is free from passions, has conquered anger, and always acts rightly, even while living amidst sense objects, is not tainted by sin.
मर्यादायां धर्मसेतुर्निबद्धो नैव सीदति। पुष्टस्रोत इवायत्तः स्फीतो भवति सञ्चयः ॥१२-२८७-११॥
When accumulation is bound within the limits of righteousness, it does not collapse; like a collection dependent on a strong current, it flourishes.
यथा भानुगतं तेजो मणिः शुद्धः समाधिना। आदत्ते राजशार्दूल तथा योगः प्रवर्तते ॥१२-२८७-१२॥
O best of kings, just as a pure gem, when sunlight enters it, receives radiance through concentration, so too does yoga progress.
यथा तिलानामिह पुष्पसंश्रया; त्पृथक्पृथग्याति गुणोऽतिसौम्यताम्। तथा नराणां भुवि भावितात्मनां; यथाश्रयं सत्त्वगुणः प्रवर्तते ॥१२-२८७-१३॥
Just as the quality of extreme gentleness arises separately in sesame seeds here from association with a flower, so too, on earth, the quality of sattva operates in men whose minds are cultivated, according to their support.
जहाति दारानिहते न सम्पदः; सदश्वयानं विविधाश्च याः क्रियाः। त्रिविष्टपे जातमतिर्यदा नर; स्तदास्य बुद्धिर्विषयेषु भिद्यते ॥१२-२८७-१४॥
When a man's mind is set on heaven, then his intellect becomes divided among worldly objects; even if his wife is slain, his wealth, chariots, and various actions are not abandoned.
प्रसक्तबुद्धिर्विषयेषु यो नरो; यो बुध्यते ह्यात्महितं कदा च न। स सर्वभावानुगतेन चेतसा; नृपामिषेणेव झषो विकृष्यते ॥१२-२८७-१५॥
A man whose mind is attached to sense objects and who never realizes what is truly beneficial for himself is, with a mind swayed by all desires, drawn away just like a fish is caught by the king's bait.
सङ्घातवान्मर्त्यलोकः परस्परमपाश्रितः। कदलीगर्भनिःसारो नौरिवाप्सु निमज्जति ॥१२-२८७-१६॥
The mortal world, being an aggregate and mutually dependent, is without real substance like the core of a plantain tree, and, like a boat in water, it sinks.
न धर्मकालः पुरुषस्य निश्चितो; न चापि मृत्युः पुरुषं प्रतीक्षते। क्रिया हि धर्मस्य सदैव शोभना; यदा नरो मृत्युमुखेऽभिवर्तते ॥१२-२८७-१७॥
There is no fixed time for a person to perform dharma; nor does death wait for anyone. Righteous action is always auspicious, especially when a man approaches the jaws of death.
यथान्धः स्वगृहे युक्तो ह्यभ्यासादेव गच्छति। तथा युक्तेन मनसा प्राज्ञो गच्छति तां गतिम् ॥१२-२८७-१८॥
Just as a blind man, by habit, moves about his own house, so too does the wise one, with a controlled mind, reach that ultimate state.
मरणं जन्मनि प्रोक्तं जन्म वै मरणाश्रितम्। अविद्वान्मोक्षधर्मेषु बद्धो भ्रमति चक्रवत् ॥१२-२८७-१९॥
It is said that death is inherent in birth, and birth is always dependent on death. The ignorant person, bound by the laws of liberation, keeps wandering in the cycle of existence like a wheel.
यथा मृणालोऽनुगतमाशु मुञ्चति कर्दमम्। तथात्मा पुरुषस्येह मनसा परिमुच्यते ॥ मनः प्रणयतेऽऽत्मानं स एनमभियुञ्जति ॥१२-२८७-२०॥
Just as a lotus-stalk swiftly lets go of the mud that clings to it, so too, here, a person's self is freed by the mind. The mind directs the self, and he sets it to action.
परार्थे वर्तमानस्तु स्वकार्यं योऽभिमन्यते। इन्द्रियार्थेषु सक्तः सन्स्वकार्यात्परिहीयते ॥१२-२८७-२१॥
But one who lives for the sake of others yet thinks of his own interests, and who is attached to sense-objects, strays from his own duties.
अधस्तिर्यग्गतिं चैव स्वर्गे चैव परां गतिम्। प्राप्नोति स्वकृतैरात्मा प्राज्ञस्येहेतरस्य च ॥१२-२८७-२२॥
The self, by its own actions, attains movement below, across, or the supreme state in heaven—whether of the wise here or of the other.
मृन्मये भाजने पक्वे यथा वै न्यस्यते द्रवः। तथा शरीरं तपसा तप्तं विषयमश्नुते ॥१२-२८७-२३॥
Just as liquid is placed in a cooked earthen vessel, so too the body, heated by austerity, enjoys sense objects.
विषयानश्नुते यस्तु न स भोक्ष्यत्यसंशयम्। यस्तु भोगांस्त्यजेदात्मा स वै भोक्तुं व्यवस्यति ॥१२-२८७-२४॥
He who enjoys sense-objects will not truly enjoy, without doubt; but he who, with self-control, abandons enjoyments, he indeed is determined to enjoy (true happiness).
नीहारेण हि संवीतः शिश्नोदरपरायणः। जात्यन्ध इव पन्थानमावृतात्मा न बुध्यते ॥१२-२८७-२५॥
Just as a congenitally blind person, enveloped in fog, cannot perceive the path, so too one whose mind is covered and who is devoted only to bodily pleasures does not recognize the right way.
वणिग्यथा समुद्राद्वै यथार्थं लभते धनम्। तथा मर्त्यार्णवे जन्तोः कर्मविज्ञानतो गतिः ॥१२-२८७-२६॥
Just as a merchant truly obtains wealth from the ocean, so too, in the ocean of mortals, a being's destination is determined by action and knowledge.
अहोरात्रमये लोके जरारूपेण सञ्चरन्। मृत्युर्ग्रसति भूतानि पवनं पन्नगो यथा ॥१२-२८७-२७॥
In this world of day and night, death, in the form of old age, moves about and devours all beings, just as a serpent swallows the wind.
स्वयं कृतानि कर्माणि जातो जन्तुः प्रपद्यते। नाकृतं लभते कश्चित्किञ्चिदत्र प्रियाप्रियम् ॥१२-२८७-२८॥
Every creature attains the results of actions performed by itself upon birth. No one obtains here anything dear or not dear that was not done by oneself.
शयानं यान्तमासीनं प्रवृत्तं विषयेषु च। शुभाशुभानि कर्माणि प्रपद्यन्ते नरं सदा ॥१२-२८७-२९॥
Whether lying down, going, sitting, or engaged in sense objects, auspicious and inauspicious actions always befall a man.
न ह्यन्यत्तीरमासाद्य पुनस्तर्तुं व्यवस्यति। दुर्लभो दृश्यते ह्यस्य विनिपातो महार्णवे ॥१२-२८७-३०॥
Indeed, once one has reached another shore, one does not resolve to cross again. It is rare to see such a fall into the great ocean.
यथा भारावसक्ता हि नौर्महाम्भसि तन्तुना। तथा मनोऽभियोगाद्वै शरीरं प्रतिकर्षति ॥१२-२८७-३१॥
Just as a boat tied to a weight in deep water by a thread is pulled, so too the mind, by its attachments, draws the body along.
यथा समुद्रमभितः संस्यूताः सरितोऽपराः। तथाद्या प्रकृतिर्योगादभिसंस्यूयते सदा ॥१२-२८७-३२॥
Just as various rivers merge and become one with the ocean, so too the primordial nature is always united through union.
स्नेहपाशैर्बहुविधैरासक्तमनसो नराः। प्रकृतिस्था विषीदन्ति जले सैकतवेश्मवत् ॥१२-२८७-३३॥
Men, bound by various ties of affection and with minds attached, remaining in their natural state, sink in the world like a house of sand sinks in water.
शरीरगृहसंस्थस्य शौचतीर्थस्य देहिनः। बुद्धिमार्गप्रयातस्य सुखं त्विह परत्र च ॥१२-२८७-३४॥
For the embodied being who dwells in the body as a house, for whom purity is a sacred place, and who follows the path of intellect, happiness is found both in this world and the next.
विस्तराः क्लेशसंयुक्ताः सङ्क्षेपास्तु सुखावहाः। परार्थं विस्तराः सर्वे त्यागमात्महितं विदुः ॥१२-२८७-३५॥
Elaborate explanations are associated with affliction, while concise summaries bring happiness. All elaborations are for the sake of others; they knew renunciation as beneficial for oneself.
सङ्कल्पजो मित्रवर्गो ज्ञातयः कारणात्मकाः। भार्या दासाश्च पुत्राश्च स्वमर्थमनुयुञ्जते ॥१२-२८७-३६॥
Those who are born of intention, friends, relatives, wife, servants, and sons, all act according to their own interests.
न माता न पिता किञ्चित्कस्यचित्प्रतिपद्यते। दानपथ्योदनो जन्तुः स्वकर्मफलमश्नुते ॥१२-२८७-३७॥
Neither mother nor father can obtain anything for anyone; each creature who eats food given as a gift experiences the results of his own actions.
माता पुत्रः पिता भ्राता भार्या मित्रजनस्तथा। अष्टापदपदस्थाने त्वक्षमुद्रेव न्यस्यते ॥१२-२८७-३८॥
Mother, son, father, brother, wife, and friend—on the squares of the aṣṭāpada board, only your own piece is placed.
सर्वाणि कर्माणि पुरा कृतानि; शुभाशुभान्यात्मनो यान्ति जन्तोः। उपस्थितं कर्मफलं विदित्वा; बुद्धिं तथा चोदयतेऽन्तरात्मा ॥१२-२८७-३९॥
All actions performed in the past, whether auspicious or inauspicious, follow the being. Recognizing the present result of actions, the inner self thus urges the intellect.
व्यवसायं समाश्रित्य सहायान्योऽधिगच्छति। न तस्य कश्चिदारम्भः कदाचिदवसीदति ॥१२-२८७-४०॥
One who, relying on effort, gains helpers, never sees any of his undertakings fail at any time.
अद्वैधमनसं युक्तं शूरं धीरं विपश्चितम्। न श्रीः सन्त्यजते नित्यमादित्यमिव रश्मयः ॥१२-२८७-४१॥
Prosperity always remains with a person who is disciplined, courageous, steadfast, wise, and single-minded, just as rays never leave the sun.
आस्तिक्यव्यवसायाभ्यामुपायाद्विस्मयाद्धिया। यमारभत्यनिन्द्यात्मा न सोऽर्थः परिसीदति ॥१२-२८७-४२॥
A purpose undertaken by one whose self is blameless, with faith, determination, proper means, wonder, and intellect, does not fail.
सर्वः स्वानि शुभाशुभानि नियतं कर्माणि जन्तुः स्वयं; गर्भात्सम्प्रतिपद्यते तदुभयं यत्तेन पूर्वं कृतम्। मृत्युश्चापरिहारवान्समगतिः कालेन विच्छेदिता; दारोश्चूर्णमिवाश्मसारविहितं कर्मान्तिकं प्रापयेत् ॥१२-२८७-४३॥
Every creature is born with its own destined good and bad deeds, carrying both the results of what was done before. Death is inevitable and comes to all, separating by the force of time; the wife, like powder ground by stone, is ultimately brought to the end of her actions.
स्वरूपतामात्मकृतं च विस्तरं; कुलान्वयं द्रव्यसमृद्धिसञ्चयम्। नरो हि सर्वो लभते यथाकृतं; शुभाशुभेनात्मकृतेन कर्मणा ॥१२-२८७-४४॥
A person's nature, self-made status and its expansion, family lineage, and accumulation of wealth are all obtained by everyone according to their own actions—by good and bad deeds performed by themselves.
भीष्म उवाच॥
Bhīṣma said.
इत्युक्तो जनको राजन्यथातथ्यं मनीषिणा। श्रुत्वा धर्मविदां श्रेष्ठः परां मुदमवाप ह ॥१२-२८७-४५॥
O king, thus when Janaka was addressed truthfully by the wise one, having heard, the best among the knowers of dharma attained supreme joy.
