12.287
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
पुनरेव तु पप्रच्छ जनको मिथिलाधिपः। पराशरं महात्मानं धर्मे परमनिश्चयम् ॥१२-२८७-१॥
punareva tu papraccha janako mithilādhipaḥ। parāśaraṃ mahātmānaṃ dharme paramaniścayam ॥12-287-1॥
[पुनः (punaḥ) - again; एव (eva) - indeed; तु (tu) - but; पप्रच्छ (papraccha) - asked; जनकः (janakaḥ) - Janaka; मिथिला-अधिपः (mithilā-adhipaḥ) - lord of Mithilā; पराशरम् (parāśaram) - Parāśara; महात्मानम् (mahātmānam) - the great-souled one; धर्मे (dharme) - in dharma; परम् (param) - supreme; निश्चयम् (niścayam) - certainty;]
(Again indeed but Janaka, lord of Mithilā, asked Parāśara, the great-souled one, the supreme certainty in dharma.)
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॥
kiṁ śreyaḥ kā gatir brahman kiṁ kṛtaṁ na vinaśyati। kva gato na nivarteta tan me brūhi mahāmune ॥12-287-2॥
[किं (kiṁ) - what; श्रेयः (śreyaḥ) - highest good; का (kā) - which; गतिः (gatiḥ) - path; ब्रह्मन् (brahman) - O Brahman; किं (kiṁ) - what; कृतं (kṛtaṁ) - action performed; न (na) - not; विनश्यति (vinaśyati) - perishes; क्व (kva) - where; गतः (gataḥ) - gone; न (na) - not; निवर्तेत (nivarteta) - returns; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; महामुने (mahāmune) - O great sage;]
(What is the highest good? Which is the path, O Brahman? What action performed does not perish? Where does one go and not return? That, tell me, O great sage.)
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 uvāca॥
[पराशर (parāśara) - Parāśara; (name of a sage); उवाच (uvāca) - said; spoke;]
(Parāśara said;)
Parāśara said.
असङ्गः श्रेयसो मूलं ज्ञानं ज्ञानगतिः परा। चीर्णं तपो न प्रणश्येद्वापः क्षेत्रे न नश्यति ॥१२-२८७-३॥
asaṅgaḥ śreyaso mūlaṃ jñānaṃ jñānagatiḥ parā। cīrṇaṃ tapo na praṇaśyed vāpaḥ kṣetre na naśyati ॥12-287-3॥
[असङ्गः (asaṅgaḥ) - detachment; श्रेयसः (śreyasaḥ) - of the highest good; मूलं (mūlaṃ) - root; ज्ञानं (jñānam) - knowledge; ज्ञानगतिः (jñānagatiḥ) - attainment of knowledge; परा (parā) - supreme; चीर्णं (cīrṇam) - performed; तपः (tapaḥ) - austerity; न (na) - not; प्रणश्येत् (praṇaśyet) - should perish; वापः (vāpaḥ) - seed sown; क्षेत्रे (kṣetre) - in the field; न (na) - not; नश्यति (naśyati) - perishes;]
(Detachment is the root of the highest good; knowledge, the supreme attainment of knowledge. Performed austerity does not perish, just as a seed sown in the field does not perish.)
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॥
chittvādharmamayaṃ pāśaṃ yadā dharme’bhirajyate। dattvābhayakṛtaṃ dānaṃ tadā siddhimavāpnuyāt ॥12-287-4॥
[छित्त्वा (chittvā) - having cut; अधर्ममयम् (adharmamayam) - consisting of unrighteousness; पाशम् (pāśam) - bond; यदा (yadā) - when; धर्मे (dharme) - in righteousness; अभिरज्यते (abhirajyate) - becomes attached; दत्त्वा (dattvā) - having given; अभयकृतम् (abhayakṛtam) - causing fearlessness; दानम् (dānam) - gift; तदा (tadā) - then; सिद्धिम् (siddhim) - perfection; अवाप्नुयात् (avāpnuyāt) - may attain;]
(Having cut the bond consisting of unrighteousness, when one becomes attached to righteousness, having given a gift causing fearlessness, then one may attain perfection.)
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॥
yo dadāti sahasrāṇi gavāmaśvaśatāni ca। abhayaṃ sarvabhūtebhyas-taddānam-ativartate ॥12-287-5॥
[यः (yaḥ) - who; ददाति (dadāti) - gives; सहस्राणि (sahasrāṇi) - thousands; गवाम् (gavām) - of cows; अश्वशतानि (aśvaśatāni) - hundreds of horses; च (ca) - and; अभयम् (abhayam) - fearlessness; सर्वभूतेभ्यः (sarvabhūtebhyaḥ) - to all beings; तत् (tat) - that; दानम् (dānam) - gift; अतिवर्तते (ativartate) - surpasses;]
(Who gives thousands of cows and hundreds of horses and (who gives) fearlessness to all beings, that gift surpasses (the others).)
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॥
vasan-viṣaya-madhye'pi na vasaty-eva buddhimān। saṁvasaty-eva durbuddhir-asatsu viṣayeṣv-api ॥12-287-6॥
[वसन् (vasan) - dwelling; विषयमध्ये (viṣaya-madhye) - in the midst of sense-objects; अपि (api) - even; न (na) - not; वसति (vasati) - dwells; एव (eva) - indeed; बुद्धिमान् (buddhimān) - the wise; संवसति (saṁvasati) - associates; एव (eva) - indeed; दुर्बुद्धि: (durbuddhiḥ) - the foolish; असत्सु (asatsu) - among the wicked; विषयेषु (viṣayeṣu) - in sense-objects; अपि (api) - even;]
(Dwelling in the midst of sense-objects, the wise indeed does not dwell; the foolish indeed associates among the wicked, even in sense-objects.)
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॥
nādharmāḥ śliṣyate prājñam āpaḥ puṣkaraparṇavat। aprājñam adhikaṃ pāpaṃ śliṣyate jatu kāṣṭhavat ॥12-287-7॥
[न (na) - not; अधर्मः (adharmaḥ) - unrighteousness; श्लिष्यते (śliṣyate) - clings; प्राज्ञम् (prājñam) - to the wise; आपः (āpaḥ) - water; पुष्करपर्णवत् (puṣkaraparṇavat) - like (on) a lotus leaf; अप्राज्ञम् (aprājñam) - to the unwise; अधिकम् (adhikam) - excessively; पापम् (pāpam) - sin; श्लिष्यते (śliṣyate) - clings; जतु (jatu) - like lac (resin); काष्ठवत् (kāṣṭhavat) - to wood;]
(Unrighteousness does not cling to the wise, like water (does not cling) to a lotus leaf. To the unwise, sin clings excessively, like lac (resin) to wood.)
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॥
nādharmāḥ kāraṇāpekṣī kartāram abhimuñcati। kartā khalu yathākālaṃ tatsarvam abhipadyate ॥ na bhidyante kṛtātmāna ātmapratyayadarśinaḥ ॥12-287-8॥
[न (na) - not; अधर्मः (adharmaḥ) - unrighteousness; कारणापेक्षी (kāraṇāpekṣī) - dependent on cause; कर्तारम् (kartāram) - the doer; अभिमुञ्चति (abhimuñcati) - releases; कर्त्ता (kartā) - the doer; खलु (khalu) - indeed; यथा (yathā) - as; कालम् (kālam) - time; तत् (tat) - that; सर्वम् (sarvam) - all; अभिपद्यते (abhipadyate) - attains; न (na) - not; भिद्यन्ते (bhidyante) - are disturbed; कृतात्मानः (kṛtātmānaḥ) - those whose self is accomplished; आत्मप्रत्ययदर्शिनः (ātmapratyayadarśinaḥ) - those who see the certainty of the self;]
(Not unrighteousness, dependent on cause, releases the doer. The doer indeed, as time, attains all that. Not are disturbed those whose self is accomplished, those who see the certainty of the self.)
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॥
buddhikarmendriyāṇāṃ hi pramatto yo na budhyate। śubhāśubheṣu saktātmā prāpnoti sumahadbhayam ॥12-287-9॥
[बुद्धि (buddhi) - intellect; कर्मेन्द्रियाणां (karmendriyāṇām) - of the organs of action; हि (hi) - indeed; प्रमत्तः (pramattaḥ) - negligent; यः (yaḥ) - who; न (na) - not; बुध्यते (budhyate) - perceives; शुभाशुभेषु (śubhāśubheṣu) - in auspicious and inauspicious (things); सक्तात्मा (saktātmā) - attached in mind; प्राप्नोति (prāpnoti) - attains; सुमहद्भयम् (sumahadbhayam) - very great fear;]
(Indeed, he who is negligent regarding the intellect and the organs of action, who does not perceive, whose mind is attached to auspicious and inauspicious things, attains very great fear.)
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॥
vītarāgo jitakrodhaḥ samyagbhavati yaḥ sadā। viṣaye vartamāno'pi na sa pāpena yujyate ॥12-287-10॥
[वीतरागः (vītarāgaḥ) - one whose passions are gone; जितक्रोधः (jitakrodhaḥ) - one who has conquered anger; सम्यक् (samyak) - rightly; भवति (bhavati) - becomes; यः (yaḥ) - who; सदा (sadā) - always; विषये (viṣaye) - in objects (of sense); वर्तमानः (vartamānaḥ) - dwelling; अपि (api) - even; न (na) - not; सः (saḥ) - he; पापेन (pāpena) - by sin; युज्यते (yujyate) - is joined;]
(One whose passions are gone, who has conquered anger, who always becomes rightly, who, even dwelling in objects (of sense), he is not joined by sin.)
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॥
maryādāyāṃ dharmaseturnibaddho naiva sīdati। puṣṭasrota ivāyattaḥ sphīto bhavati sañcayaḥ ॥12-287-11॥
[मर्यादायां (maryādāyām) - in boundary; in limit; धर्मसेतु: (dharmasetuḥ) - dharma-bridge; bridge of righteousness; निबद्धः (nibaddhaḥ) - bound; tied; न (na) - not; एव (eva) - indeed; सीदति (sīdati) - collapses; sinks; पुष्टस्रोत (puṣṭasrota) - with strong current; इव (iva) - like; as if; आयत्तः (āyattaḥ) - dependent; स्फीतः (sphītaḥ) - abundant; flourishing; भवति (bhavati) - becomes; सञ्चयः (sañcayaḥ) - accumulation; collection;]
(In boundary, the dharma-bridge bound does not indeed collapse. Like a strong current, dependent, the accumulation becomes abundant.)
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॥
yathā bhānugataṃ tejo maṇiḥ śuddhaḥ samādhinā। ādatte rājaśārdūla tathā yogaḥ pravartate ॥12-287-12॥
[यथा (yathā) - just as; भानुगतम् (bhānugatam) - entered by sunlight; तेजः (tejaḥ) - radiance; मणिः (maṇiḥ) - gem; शुद्धः (śuddhaḥ) - pure; समाधिना (samādhinā) - by concentration; आदत्ते (ādatte) - receives; राजशार्दूल (rājaśārdūla) - O best of kings; तथा (tathā) - so; योगः (yogaḥ) - yoga; प्रवर्तते (pravartate) - proceeds;]
(Just as a pure gem, when entered by sunlight, receives radiance by concentration, O best of kings, so yoga proceeds.)
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॥
yathā tilānām iha puṣpasaṃśrayāt pṛthak pṛthak yāti guṇaḥ ati-saumyatām | tathā narāṇām bhuvi bhāvitātmanām yathāśrayam sattvaguṇaḥ pravartate ॥12-287-13॥
[यथा (yathā) - just as; तिलानाम् (tilānām) - of sesame seeds; इह (iha) - here; पुष्पसंश्रयात् (puṣpasaṃśrayāt) - from association with a flower; पृथक् पृथक् (pṛthak pṛthak) - separately; याति (yāti) - goes; गुणः (guṇaḥ) - quality; अतिसौम्यताम् (ati-saumyatām) - extreme gentleness; तथा (tathā) - in the same way; नराणाम् (narāṇām) - of men; भुवि (bhuvi) - on earth; भावितात्मनाम् (bhāvitātmanām) - of those whose minds are cultivated; यथाश्रयम् (yathāśrayam) - according to the support; सत्त्वगुणः (sattvaguṇaḥ) - the quality of sattva; प्रवर्तते (pravartate) - operates;]
(Just as, of sesame seeds, here, from association with a flower, separately, goes, quality, extreme gentleness; in the same way, of men, on earth, of those whose minds are cultivated, according to the support, the quality of sattva, operates.)
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॥
jahāti dārānihate na sampadaḥ; sadaśvayānaṃ vividhāśca yāḥ kriyāḥ. triviṣṭape jātamatiryadā nara; stadāsya buddhirviṣayeṣu bhidyate ॥12-287-14॥
[जहाति (jahāti) - abandons; दारानिहते (dārānihate) - when wife is slain; न (na) - not; सम्पदः (sampadaḥ) - prosperities; सदश्वयानं (sadaśvayānaṃ) - good horse-chariot; विविधाः (vividhāḥ) - various; च (ca) - and; याः (yāḥ) - which; क्रियाः (kriyāḥ) - actions; त्रिविष्टपे (triviṣṭape) - in heaven; जातमतिः (jātamatiḥ) - whose mind is arisen; यदा (yadā) - when; नरः (naraḥ) - man; तदा (tadā) - then; अस्य (asya) - his; बुद्धिः (buddhiḥ) - intellect; विषयेषु (viṣayeṣu) - in objects; भिद्यते (bhidyate) - is divided;]
(Abandons when wife is slain, not the prosperities; good horse-chariot, various and which actions. In heaven, whose mind is arisen, when man; then his intellect in objects is divided.)
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॥
prasaktabuddhirviṣayeṣu yo naro; yo budhyate hyātmahitaṃ kadā ca na. sa sarvabhāvānugatena cetasā; nṛpāmiṣeṇeva jhaṣo vikṛṣyate ॥12-287-15॥
[प्रसक्तबुद्धिः (prasaktabuddhiḥ) - one whose intellect is attached; विषयेषु (viṣayeṣu) - to objects; यः (yaḥ) - who; नरः (naraḥ) - man; यः (yaḥ) - who; बुध्यते (budhyate) - realizes; हि (hi) - indeed; आत्महितम् (ātmahitam) - self-benefit; कदा (kadā) - ever; च (ca) - and; न (na) - not; सः (saḥ) - he; सर्वभावानुगतेन (sarvabhāvānugatena) - following all states; चेतसा (cetasā) - with mind; नृपामिषेण (nṛpāmiṣeṇa) - by king's bait; इव (iva) - like; झषः (jhaṣaḥ) - fish; विकृष्यते (vikṛṣyate) - is drawn;]
(The man whose intellect is attached to objects, who indeed never realizes self-benefit at any time, he, with a mind following all states, is drawn like a fish by the king's bait.)
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॥
saṅghātavān martyalokaḥ parasparam apāśritaḥ। kadalīgarbhaniḥsāro naur ivāpsu nimajjati ॥12-287-16॥
[सङ्घातवान् (saṅghātavān) - possessed of aggregation; मर्त्यलोकः (martyalokaḥ) - the world of mortals; परस्परम् (parasparam) - mutually; अपाश्रितः (apāśritaḥ) - dependent upon; कदलीगर्भ (kadalīgarbha) - the core of a plantain tree; निःसारः (niḥsāraḥ) - devoid of essence; नौः (nauḥ) - a boat; इव (iva) - like; अप्सु (apsu) - in water; निमज्जति (nimajjati) - sinks;]
(The world of mortals, possessed of aggregation, mutually dependent, devoid of essence like the core of a plantain tree, sinks in water like a boat.)
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॥
na dharmakālaḥ puruṣasya niścito; na cāpi mṛtyuḥ puruṣaṃ pratīkṣate. kriyā hi dharmasya sadaiva śobhanā; yadā naro mṛtyumukhe'bhivartate ॥12-287-17॥
[न (na) - not; धर्मकालः (dharmakālaḥ) - time for dharma; पुरुषस्य (puruṣasya) - of a person; निश्चितः (niścitaḥ) - fixed; न (na) - not; च (ca) - and; अपि (api) - also; मृत्युः (mṛtyuḥ) - death; पुरुषम् (puruṣam) - a person; प्रतीक्षते (pratīkṣate) - waits for; क्रिया (kriyā) - action; हि (hi) - indeed; धर्मस्य (dharmasya) - of dharma; सदैव (sadaiva) - always; शोभना (śobhanā) - auspicious; यदा (yadā) - when; नरः (naraḥ) - a man; मृत्युमुखे (mṛtyumukhe) - in the jaws of death; अभिवर्तते (abhivartate) - approaches;]
(Not is the time for dharma of a person fixed; nor also does death wait for a person. Action indeed of dharma is always auspicious; when a man approaches the jaws of death.)
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॥
yathāndhaḥ svagṛhe yukto hyabhyāsādeva gacchati। tathā yuktena manasā prājño gacchati tāṃ gatim ॥12-287-18॥
[यथा (yathā) - just as; अन्धः (andhaḥ) - a blind person; स्वगृहे (svagṛhe) - in his own house; युक्तः (yuktaḥ) - engaged; हि (hi) - indeed; अभ्यासात् (abhyāsāt) - from practice; एव (eva) - only; गच्छति (gacchati) - goes; तथा (tathā) - in the same way; युक्तेन (yuktena) - with a controlled; मनसा (manasā) - mind; प्राज्ञः (prājñaḥ) - the wise one; गच्छति (gacchati) - goes; ताम् (tām) - that; गतिम् (gatim) - state;]
(Just as a blind person, engaged in his own house, indeed goes only by practice, in the same way, with a controlled mind, the wise one goes to that state.)
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॥
maraṇaṃ janmani proktaṃ janma vai maraṇāśritam। avidvān mokṣadharmeṣu baddho bhramati cakravat ॥12-287-19॥
[मरणम् (maraṇam) - death; जन्मनि (janmani) - in birth; प्रोक्तम् (proktam) - declared; जन्म (janma) - birth; वै (vai) - indeed; मरणाश्रितम् (maraṇāśritam) - dependent on death; अविद्वान् (avidvān) - ignorant; मोक्षधर्मेषु (mokṣadharmeṣu) - in the duties of liberation; बद्धः (baddhaḥ) - bound; भ्रमति (bhramati) - wanders; चक्रवत् (cakravat) - like a wheel;]
(Death is declared in birth; birth indeed is dependent on death. The ignorant, bound in the duties of liberation, wanders like a wheel.)
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॥
yathā mṛṇālo'nugatam āśu muñcati kardamam। tathātmā puruṣasyeha manasā parimucyate ॥ manaḥ praṇayate''tmānaṃ sa enam abhiyuñjati ॥12-287-20॥
[यथा (yathā) - just as; मृणालः (mṛṇālaḥ) - lotus-stalk; अनुगतम् (anugatam) - that which has followed; आशु (āśu) - quickly; मुञ्चति (muñcati) - releases; कर्दमम् (kardamam) - mud; तथा (tathā) - so; आत्मा (ātmā) - self; पुरुषस्य (puruṣasya) - of a person; इह (iha) - here; मनसा (manasā) - by the mind; परिमुच्यते (parimucyate) - is completely released; मनः (manaḥ) - mind; प्रणयते (praṇayate) - leads; आत्मानम् (ātmānam) - the self; सः (saḥ) - he; एनम् (enam) - this (self); अभियुञ्जति (abhiyuñjati) - engages (in action);]
(Just as the lotus-stalk quickly releases the mud that has followed it, so the self of a person here is completely released by the mind. The mind leads the self; he engages this (self) in action.)
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॥
parārthe vartamānastu svakāryaṃ yo'bhimanyate। indriyārtheṣu saktaḥ sansvakāryātparihīyate ॥12-287-21॥
[परार्थे (parārthe) - for another's purpose; वर्तमानः (vartamānaḥ) - existing; तु (tu) - but; स्वकार्यं (svakāryam) - one's own work; यः (yaḥ) - who; अभिमन्यते (abhimanyate) - considers; इन्द्रियार्थेषु (indriyārtheṣu) - in sense-objects; सक्तः (saktaḥ) - attached; सन् (san) - being; स्वकार्यात् (svakāryāt) - from one's own work; परिहीयते (parihīyate) - falls away;]
(But he who, existing for another's purpose, considers his own work, being attached to sense-objects, falls away from his own work.)
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॥
adhastiryaggatiṃ caiva svarge caiva parāṃ gatim। prāpnoti svakṛtairātmā prājñasyēhetarasya ca ॥12-287-22॥
[अधस् (adhas) - below; downward; तिर्यक् (tiryak) - across; horizontally; गतिम् (gatim) - movement; path; च (ca) - and; एव (eva) - indeed; surely; स्वर्गे (svarge) - in heaven; च (ca) - and; एव (eva) - indeed; surely; पराम् (parām) - supreme; highest; गतिम् (gatim) - state; path; प्राप्नोति (prāpnoti) - attains; reaches; स्वकृतैः (svakṛtaiḥ) - by one's own actions; आत्मा (ātmā) - self; soul; प्राज्ञस्य (prājñasya) - of the wise; इह (iha) - here; in this world; इतरस्य (itarasya) - of the other; of the unwise; च (ca) - and;]
(Below, across movement and indeed, in heaven and indeed, the supreme state; attains by one's own actions the self, of the wise here, of the other and.)
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॥
mṛnmaye bhājane pakve yathā vai nyasyate dravaḥ। tathā śarīraṃ tapasā taptaṃ viṣayam aśnute ॥12-287-23॥
[मृन्मये (mṛnmaye) - in an earthen; भाजने (bhājane) - vessel; पक्वे (pakve) - cooked; यथा (yathā) - just as; वै (vai) - indeed; न्यस्यते (nyasyate) - is placed; द्रवः (dravaḥ) - liquid; तथा (tathā) - so; शरीरं (śarīraṃ) - body; तपसा (tapasā) - by austerity; तप्तं (taptaṃ) - heated; विषयम् (viṣayam) - object of sense; अश्नुते (aśnute) - enjoys;]
(Just as indeed liquid is placed in a cooked earthen vessel, so the body heated by austerity enjoys the object of sense.)
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॥
viṣayānaśnute yastu na sa bhokṣyatyasaṃśayam। yastu bhogāṃstyajedātmā sa vai bhoktuṃ vyavasyati ॥12-287-24॥
[विषयान् (viṣayān) - sense-objects; अश्नुते (aśnute) - enjoys; यः (yaḥ) - who; तु (tu) - but; न (na) - not; सः (saḥ) - he; भोक्ष्यति (bhokṣyati) - will enjoy; असंशयम् (asaṃśayam) - without doubt; यः (yaḥ) - who; तु (tu) - but; भोगान् (bhogān) - enjoyments; त्यजेत् (tyajet) - abandons; आत्मा (ātmā) - self; सः (saḥ) - he; वै (vai) - indeed; भोक्तुम् (bhoktum) - to enjoy; व्यवस्यति (vyavasyati) - determines;]
(Who enjoys sense-objects, but not he will enjoy, without doubt; who but enjoyments abandons, self, he indeed to enjoy determines.)
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॥
nīhāreṇa hi saṃvītaḥ śiśnodara-parāyaṇaḥ। jātyandha iva panthānam āvṛtātmā na budhyate ॥12-287-25॥
[नीहारेण (nīhāreṇa) - by fog; हि (hi) - indeed; संवीतः (saṃvītaḥ) - enveloped; शिश्नोदरपरायणः (śiśnodara-parāyaṇaḥ) - devoted to genitals and belly; जात्यन्ध (jātyandha) - congenitally blind; इव (iva) - like; पन्थानम् (panthānam) - the path; आवृतात्मा (āvṛtātmā) - whose mind is covered; न (na) - not; बुध्यते (budhyate) - perceives;]
(Indeed, enveloped by fog, one devoted to genitals and belly, like a congenitally blind person, whose mind is covered, does not perceive the path.)
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॥
vaṇigyathā samudrādvai yathārthaṃ labhate dhanam। tathā martyārṇave jantoḥ karmavijñānato gatiḥ ॥12-287-26॥
[वणिक् (vaṇik) - merchant; यथा (yathā) - just as; समुद्रात् (samudrāt) - from the ocean; वै (vai) - indeed; यथार्थम् (yathārtham) - truly; लभते (labhate) - obtains; धनम् (dhanam) - wealth; तथा (tathā) - so; मर्त्य (martya) - mortal; अर्णवे (arṇave) - in the ocean; जन्तोः (jantoḥ) - of the being; कर्म (karma) - action; विज्ञानतः (vijñānataḥ) - from knowledge; गतिः (gatiḥ) - destination;]
(Just as a merchant indeed obtains wealth truly from the ocean, so in the ocean of mortals, the being's destination is from action and knowledge.)
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॥
ahorātramaye loke jarārūpeṇa sañcaran। mṛtyurgrasati bhūtāni pavanaṃ pannago yathā ॥12-287-27॥
[अहोरात्रमये (ahorātramaye) - in that which consists of day and night; लोके (loke) - in the world; जरारूपेण (jarārūpeṇa) - in the form of old age; सञ्चरन् (sañcaran) - moving about; मृत्युः (mṛtyuḥ) - death; ग्रसति (grasati) - devours; भूतानि (bhūtāni) - creatures; पवनम् (pavanam) - wind; पन्नगः (pannagaḥ) - serpent; यथा (yathā) - just as;]
(In the world consisting of day and night, moving about in the form of old age, death devours creatures just as a serpent (devours) the wind.)
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॥
svayaṃ kṛtāni karmāṇi jāto jantuḥ prapadyate। nākṛtaṃ labhate kaścitkiñcidatra priyāpriyam ॥12-287-28॥
[स्वयं (svayam) - oneself; कृतानि (kṛtāni) - performed; कर्माणि (karmāṇi) - actions; जातः (jātaḥ) - born; जन्तुः (jantuḥ) - creature; प्रपद्यते (prapadyate) - attains; न (na) - not; अकृतम् (akṛtam) - not done; लभते (labhate) - obtains; कश्चित् (kaścit) - anyone; किञ्चित् (kiñcit) - anything; अत्र (atra) - here; प्रिय (priya) - dear; अप्रिय (apriya) - not dear;]
(Oneself, the actions performed, the creature born attains. Not the not done obtains anyone anything here, dear or not dear.)
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॥
śayānaṃ yāntam āsīnaṃ pravṛttaṃ viṣayeṣu ca। śubhāśubhāni karmāṇi prapadyante naraṃ sadā ॥12-287-29॥
[शयानम् (śayānam) - lying down; यान्तम् (yāntam) - going; आसीनम् (āsīnam) - sitting; प्रवृत्तम् (pravṛttam) - engaged; विषयेṣu (viṣayeṣu) - in the objects (of senses); च (ca) - and; शुभाशुभानि (śubhāśubhāni) - auspicious and inauspicious; कर्माणि (karmāṇi) - actions; प्रपद्यन्ते (prapadyante) - befall; नरम् (naram) - man; सदा (sadā) - always;]
(Lying down, going, sitting, engaged, in the objects (of senses) and, auspicious and inauspicious actions befall man always.)
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॥
na hy anyat tīram āsādya punas tartum vyavasyati। durlabho dṛśyate hy asya vinipāto mahārṇave ॥12-287-30॥
[न (na) - not; हि (hi) - indeed; अन्यत् (anyat) - another; तीरम् (tīram) - shore; आसाद्य (āsādya) - having reached; पुनः (punaḥ) - again; तर्तुम् (tartum) - to cross; व्यवस्यति (vyavasyati) - determines; दुर्लभः (durlabhaḥ) - rare; दृश्यते (dṛśyate) - is seen; हि (hi) - indeed; अस्य (asya) - of this; विनिपातः (vinipātaḥ) - fall; महार्णवे (mahārṇave) - in the great ocean;]
(Not indeed, having reached another shore, again to cross, one determines. Rare is seen indeed of this fall in the great ocean.)
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॥
yathā bhārāvasaktā hi naurmahāmbhasi tantunā। tathā mano'bhiyogādvai śarīraṃ pratikarṣati ॥12-287-31॥
[यथा (yathā) - just as; भार-अवसक्ता (bhāra-avasaktā) - weight-attached; हि (hi) - indeed; नौः (nauḥ) - boat; महाम्भसि (mahāmbhasi) - in great water; तन्तुना (tantunā) - by a thread; तथा (tathā) - so; मनः (manaḥ) - mind; अभियोगात् (abhiyogāt) - by attachment; वै (vai) - indeed; शरीरम् (śarīram) - body; प्रतिकर्षति (pratikarṣati) - draws along;]
(Just as a boat attached to a weight in great water by a thread, so indeed the mind by attachment draws the body along.)
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॥
yathā samudram abhitaḥ saṃsyūtāḥ sarito'parāḥ। tathā adyā prakṛtiḥ yogāt abhisaṃsyūyate sadā ॥12-287-32॥
[यथा (yathā) - just as; समुद्रम् (samudram) - ocean; अभितः (abhitaḥ) - around; संस्यूताः (saṃsyūtāḥ) - interwoven; सरितः (saritaḥ) - rivers; अपराः (aparāḥ) - other; तथा (tathā) - so; अद्य (adyā) - primordial; प्रकृतिः (prakṛtiḥ) - nature; योगात् (yogāt) - by union; अभिसंस्यूयते (abhisaṃsyūyate) - is thoroughly interwoven; सदा (sadā) - always;]
(Just as other rivers are interwoven around the ocean, so the primordial nature is always thoroughly interwoven by union.)
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॥
snehapāśair bahuvidhair āsaktamanaso narāḥ। prakṛtisthā viṣīdanti jale saikataveśmavat ॥12-287-33॥
[स्नेह-पाशैः (sneha-pāśaiḥ) - by bonds of affection; बहु-विधैः (bahu-vidhaiḥ) - of many kinds; आसक्त-मनसः (āsakta-manasaḥ) - whose minds are attached; नराः (narāḥ) - men; प्रकृति-स्थाः (prakṛti-sthāḥ) - remaining in their own nature; विषीदन्ति (viṣīdanti) - sink; जले (jale) - in water; सैकत-वे़श्म-वत्त् (saikata-veśma-vat) - like a house of sand;]
(Men whose minds are attached by bonds of affection of many kinds, remaining in their own nature, sink in water like a house of sand.)
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॥
śarīragṛhasaṃsthasya śaucatīrthasya dehinaḥ। buddhimārgaprayātasya sukhaṃ tv iha paratra ca ॥12-287-34॥
[शरीर (śarīra) - body; गृह (gṛha) - house; संस्थस्य (saṃsthasya) - of one abiding in; शौच (śauca) - purity; तीर्थस्य (tīrthasya) - of the sacred place; देहिनः (dehinaḥ) - of the embodied one; बुद्धि (buddhi) - intellect; मार्ग (mārga) - path; प्रयातस्य (prayātasya) - of one who has proceeded; सुखं (sukhaṃ) - happiness; तु (tu) - but; इह (iha) - here; परत्र (paratra) - hereafter; च (ca) - and;]
(Of the embodied one who abides in the house of the body, whose sacred place is purity, who has proceeded on the path of intellect, happiness is indeed here and hereafter.)
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॥
vistarāḥ kleśasaṃyuktāḥ saṅkṣepāstu sukhāvahāḥ। parārthaṃ vistarāḥ sarve tyāgamātmahitaṃ viduḥ ॥12-287-35॥
[विस्तराः (vistarāḥ) - elaborations; क्लेश (kleśa) - affliction; संयुक्ताः (saṃyuktāḥ) - joined; सङ्क्षेपाः (saṅkṣepāḥ) - summaries; तु (tu) - but; सुख (sukha) - happiness; आवहाः (āvahāḥ) - bringing; परार्थम् (parārtham) - for the sake of others; विस्तराः (vistarāḥ) - elaborations; सर्वे (sarve) - all; त्यागम् (tyāgam) - renunciation; आत्महितम् (ātmahitam) - one's own benefit; विदुः (viduḥ) - knew;]
(Elaborations joined with affliction, but summaries bring happiness. All elaborations for the sake of others knew renunciation as one's own benefit.)
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॥
saṅkalpajo mitravargo jñātayaḥ kāraṇātmakāḥ। bhāryā dāsāś ca putrāś ca svam artham anuyuñjate ॥12-287-36॥
[सङ्कल्पजः (saṅkalpajaḥ) - born of intention; मित्रवर्गः (mitravargaḥ) - group of friends; ज्ञातयः (jñātayaḥ) - relatives; कारणात्मकाः (kāraṇātmakāḥ) - having the nature of cause; भार्या (bhāryā) - wife; दासाः (dāsāḥ) - servants; च (ca) - and; पुत्राः (putrāḥ) - sons; च (ca) - and; स्वम् (svam) - own; अर्थम् (artham) - purpose; अनुयुञ्जते (anuyuñjate) - engage in;]
(Born of intention, the group of friends, relatives, having the nature of cause, wife, servants and sons and engage in their own purpose.)
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॥
na mātā na pitā kiñcit kasyacit pratipadyate। dānapathyodanō jantuḥ svakarma-phalam aśnute ॥12-287-37॥
[न (na) - not; माता (mātā) - mother; न (na) - not; पिता (pitā) - father; किञ्चित् (kiñcit) - anything; कस्यचित् (kasyacit) - of anyone; प्रतिपद्यते (pratipadyate) - obtains; दानपथ्य (dānapathya) - obtained by gift; उदनः (udanaḥ) - food; जन्तुः (jantuḥ) - creature; स्वकर्म (svakarma) - one's own action; फलम् (phalam) - fruit; अश्नुते (aśnute) - enjoys;]
(Neither mother nor father obtains anything for anyone. The creature who eats food obtained by gift enjoys the fruit of his own action.)
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॥
mātā putraḥ pitā bhrātā bhāryā mitrajanastathā। aṣṭāpadapadasthāne tvakṣamudreva nyasyate ॥12-287-38॥
[माता (mātā) - mother; पुत्रः (putraḥ) - son; पिता (pitā) - father; भ्राता (bhrātā) - brother; भार्या (bhāryā) - wife; मित्रजनः (mitrajanah) - friend; तथा (tathā) - also; अष्टापदपदस्थाने (aṣṭāpadapadasthāne) - on the squares of the aṣṭāpada board; त्वक्षम् (tvakṣam) - your piece; उद्रे (udre) - indeed; एव (eva) - only; न्यस्यते (nyasyate) - is placed;]
(Mother, son, father, brother, wife, friend also—on the squares of the aṣṭāpada board, only your piece indeed is placed.)
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॥
sarvāṇi karmāṇi purā kṛtāni; śubhāśubhāny ātmano yānti jantoḥ. upasthitaṃ karmaphalaṃ viditvā; buddhiṃ tathā codayate'ntarātmā ॥12-287-39॥
[सर्वाणि (sarvāṇi) - all; कर्माणि (karmāṇi) - actions; पुरा (purā) - formerly; कृतानि (kṛtāni) - done; शुभाशुभानि (śubhāśubhāni) - auspicious and inauspicious; आत्मनः (ātmano) - of the self; यान्ति (yānti) - go; जन्तोः (jantoḥ) - of the being; उपस्थितं (upasthitam) - present; कर्मफलं (karmaphalam) - fruit of action; विदित्वा (viditvā) - having known; बुद्धिं (buddhim) - intellect; तथा (tathā) - thus; चोदयते (codayate) - impels; अन्तरात्मा (antarātmā) - inner self;]
(All actions formerly done, auspicious and inauspicious, of the self go to the being. Having known the present fruit of action, the inner self thus impels the intellect.)
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॥
vyavasāyaṃ samāśritya sahāyān yo'dhigacchati। na tasya kaścid ārambhaḥ kadācit avasīdati ॥12-287-40॥
[व्यवसायम् (vyavasāyam) - effort; समाश्रित्य (samāśritya) - having resorted to; सहायान् (sahāyān) - helpers; यः (yaḥ) - who; अधिगच्छति (adhigacchati) - obtains; न (na) - not; तस्य (tasya) - his; कश्चित् (kaścit) - any; आरम्भः (ārambhaḥ) - undertaking; कदाचित् (kadācit) - ever; अवसीदति (avasīdati) - fails;]
(Who, having resorted to effort, obtains helpers, his undertaking never fails at any time.)
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॥
advaiḍhamanasaṃ yuktaṃ śūraṃ dhīraṃ vipaścitam। na śrīḥ santyajate nityam ādityam iva raśmayaḥ ॥12-287-41॥
[अद्वैधमनसं (advaiḍhamanasaṃ) - with a mind free from duplicity; युक्तं (yuktaṃ) - self-controlled; शूरं (śūram) - valiant; धीरं (dhīram) - steadfast; विपश्चितम् (vipaścitam) - wise; न (na) - not; श्रीः (śrīḥ) - prosperity; सन्त्यजते (santyajate) - abandons; नित्यम् (nityam) - ever; आदित्यम् (ādityam) - the sun; इव (iva) - like; रश्मयः (raśmayaḥ) - rays;]
(Prosperity never abandons one who is self-controlled, valiant, steadfast, wise, and with a mind free from duplicity, just as rays never leave the sun.)
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॥
āstikyavyavasāyābhyāmupāyādvismayāddhiyā। yamārabhatyanindyātmā na so'rthaḥ parisīdatī ॥12-287-42॥
[आस्तिक्य (āstikya) - faith; व्यवसायाभ्याम् (vyavasāyābhyām) - by determination; उपायात् (upāyāt) - by means; विस्मयात् (vismayāt) - by wonder; धिया (dhiya) - by intellect; यम् (yam) - which; आरभते (ārabhate) - undertakes; अनिन्द्यात्मा (anindyātmā) - one whose self is blameless; न (na) - not; सः (saḥ) - that; अर्थः (arthaḥ) - purpose; परिसीदति (parisīdatī) - fails;]
(By faith and determination, by means, by wonder, by intellect, which one whose self is blameless undertakes, that purpose does not fail.)
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॥
sarvaḥ svāni śubhāśubhāni niyataṃ karmāṇi jantuḥ svayaṃ; garbhāt sampratipadyate tad ubhayaṃ yat tena pūrvaṃ kṛtam। mṛtyuś ca aparihāravān samagatiḥ kālena vicchedhitā; dāraḥ cūrṇam iva aśmasāra-vihitaṃ karmāntikaṃ prāpayet ॥12-287-43॥
[सर्वः (sarvaḥ) - every being; स्वानि (svāni) - his own; शुभाशुभानि (śubhāśubhāni) - auspicious and inauspicious (acts); नियतं (niyataṃ) - fixed; कर्माणि (karmāṇi) - actions; जन्तुः (jantuḥ) - creature; स्वयं (svayaṃ) - himself; गर्भात् (garbhāt) - from the womb; सम्प्रतिपद्यते (sampratipadyate) - enters upon; तत् (tat) - that; उभयं (ubhayaṃ) - both; यत् (yat) - which; तेन (tena) - by him; पूर्वं (pūrvaṃ) - formerly; कृतम् (kṛtam) - done; मृत्युः (mṛtyuḥ) - death; च (ca) - and; अपरिहारवान् (aparihāravān) - unavoidable; समगतिः (samagatiḥ) - common fate; कालेन (kālena) - by time; विच्छेदिता (vicchedhitā) - separated; दारः (dāraḥ) - wife; चूर्णम् (cūrṇam) - powder; इव (iva) - like; अश्मसारविहितम् (aśmasāra-vihitam) - made by stone essence; कर्मान्तिकम् (karmāntikam) - at the end of action; प्रापयेत् (prāpayet) - causes to reach;]
(Every being himself enters upon his own fixed auspicious and inauspicious actions from the womb; both that which was formerly done by him. Death, unavoidable, is the common fate, separated by time; the wife, like powder made by stone essence, is caused to reach the end of action.)
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॥
svarūpatāmātmakṛtaṃ ca vistaraṃ; kulānvayaṃ dravyasamṛddhisañcayam। naro hi sarvo labhate yathākṛtaṃ; śubhāśubhenātmakṛtena karmaṇā ॥12-287-44॥
[स्वरूपताम् (svarūpatām) - one's own nature; essence; आत्मकृतम् (ātmakṛtam) - self-made; by one's own doing; च (ca) - and; विस्तरम् (vistaram) - expansion; extent; कुलान्वयम् (kulānvayam) - family lineage; द्रव्यसमृद्धि (dravyasamṛddhi) - prosperity of wealth; सञ्चयम् (sañcayam) - accumulation; नरः (naraḥ) - man; person; हि (hi) - indeed; सर्वः (sarvaḥ) - everyone; all; लभते (labhate) - obtains; receives; यथाकृतम् (yathākṛtam) - according to what is done; शुभाशुभेन (śubhāśubhena) - by good and bad; आत्मकृतेन (ātmakṛtena) - by one's own actions; कर्मणा (karmaṇā) - by deed; by action;]
(One's own nature, self-made and its expansion; family lineage, accumulation of prosperity of wealth. Man indeed, everyone obtains according to what is done; by good and bad, by one's own actions, by deed.)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; spoke;]
(Bhīṣma said;)
Bhīṣma said.
इत्युक्तो जनको राजन्यथातथ्यं मनीषिणा। श्रुत्वा धर्मविदां श्रेष्ठः परां मुदमवाप ह ॥१२-२८७-४५॥
ityukto janako rājanyathātathyaṃ manīṣiṇā। śrutvā dharmavidāṃ śreṣṭhaḥ parāṃ mudamavāpa ha ॥12-287-45॥
[इति (iti) - thus; उक्तः (uktaḥ) - addressed; जनकः (janakaḥ) - Janaka; राजन् (rājan) - O king; यथातथ्यम् (yathātathyam) - as it is; मनीषिणा (manīṣiṇā) - by the wise one; श्रुत्वा (śrutvā) - having heard; धर्मविदाम् (dharmavidām) - of the knowers of dharma; श्रेष्ठः (śreṣṭhaḥ) - the best; पराम् (parām) - supreme; मुदम् (mudam) - joy; अवाप (avāpa) - attained; ह (ha) - indeed;]
(Thus addressed, Janaka, O king, as it is by the wise one, having heard, the best of the knowers of dharma, supreme joy attained indeed.)
O king, thus when Janaka was addressed truthfully by the wise one, having heard, the best among the knowers of dharma attained supreme joy.
