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bhīṣma uvāca॥
Bhīṣma said.
punareva tu papraccha janako mithilādhipaḥ। parāśaraṃ mahātmānaṃ dharme paramaniścayam ॥12-287-1॥
Once again, Janaka, the lord of Mithilā, asked the great-souled Parāśara about the supreme certainty in dharma.
kiṁ śreyaḥ kā gatir brahman kiṁ kṛtaṁ na vinaśyati। kva gato na nivarteta tan me brūhi mahāmune ॥12-287-2॥
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.
parāśara uvāca॥
Parāśara said.
asaṅgaḥ śreyaso mūlaṃ jñānaṃ jñānagatiḥ parā। cīrṇaṃ tapo na praṇaśyed vāpaḥ kṣetre na naśyati ॥12-287-3॥
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.
chittvādharmamayaṃ pāśaṃ yadā dharme’bhirajyate। dattvābhayakṛtaṃ dānaṃ tadā siddhimavāpnuyāt ॥12-287-4॥
When one severs the bonds of unrighteousness and becomes devoted to righteousness, and gives a gift that grants fearlessness, then one attains perfection.
yo dadāti sahasrāṇi gavāmaśvaśatāni ca। abhayaṃ sarvabhūtebhyas-taddānam-ativartate ॥12-287-5॥
The gift of fearlessness to all beings surpasses even the giving of thousands of cows and hundreds of horses.
vasan-viṣaya-madhye'pi na vasaty-eva buddhimān। saṁvasaty-eva durbuddhir-asatsu viṣayeṣv-api ॥12-287-6॥
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.
nādharmāḥ śliṣyate prājñam āpaḥ puṣkaraparṇavat। aprājñam adhikaṃ pāpaṃ śliṣyate jatu kāṣṭhavat ॥12-287-7॥
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.
nādharmāḥ kāraṇāpekṣī kartāram abhimuñcati। kartā khalu yathākālaṃ tatsarvam abhipadyate ॥ na bhidyante kṛtātmāna ātmapratyayadarśinaḥ ॥12-287-8॥
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.
buddhikarmendriyāṇāṃ hi pramatto yo na budhyate। śubhāśubheṣu saktātmā prāpnoti sumahadbhayam ॥12-287-9॥
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.
vītarāgo jitakrodhaḥ samyagbhavati yaḥ sadā। viṣaye vartamāno'pi na sa pāpena yujyate ॥12-287-10॥
He who is free from passions, has conquered anger, and always acts rightly, even while living amidst sense objects, is not tainted by sin.
maryādāyāṃ dharmaseturnibaddho naiva sīdati। puṣṭasrota ivāyattaḥ sphīto bhavati sañcayaḥ ॥12-287-11॥
When accumulation is bound within the limits of righteousness, it does not collapse; like a collection dependent on a strong current, it flourishes.
yathā bhānugataṃ tejo maṇiḥ śuddhaḥ samādhinā। ādatte rājaśārdūla tathā yogaḥ pravartate ॥12-287-12॥
O best of kings, just as a pure gem, when sunlight enters it, receives radiance through concentration, so too does yoga progress.
yathā tilānām iha puṣpasaṃśrayāt pṛthak pṛthak yāti guṇaḥ ati-saumyatām | tathā narāṇām bhuvi bhāvitātmanām yathāśrayam sattvaguṇaḥ pravartate ॥12-287-13॥
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.
jahāti dārānihate na sampadaḥ; sadaśvayānaṃ vividhāśca yāḥ kriyāḥ. triviṣṭape jātamatiryadā nara; stadāsya buddhirviṣayeṣu bhidyate ॥12-287-14॥
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.
prasaktabuddhirviṣayeṣu yo naro; yo budhyate hyātmahitaṃ kadā ca na. sa sarvabhāvānugatena cetasā; nṛpāmiṣeṇeva jhaṣo vikṛṣyate ॥12-287-15॥
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.
saṅghātavān martyalokaḥ parasparam apāśritaḥ। kadalīgarbhaniḥsāro naur ivāpsu nimajjati ॥12-287-16॥
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.
na dharmakālaḥ puruṣasya niścito; na cāpi mṛtyuḥ puruṣaṃ pratīkṣate. kriyā hi dharmasya sadaiva śobhanā; yadā naro mṛtyumukhe'bhivartate ॥12-287-17॥
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.
yathāndhaḥ svagṛhe yukto hyabhyāsādeva gacchati। tathā yuktena manasā prājño gacchati tāṃ gatim ॥12-287-18॥
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.
maraṇaṃ janmani proktaṃ janma vai maraṇāśritam। avidvān mokṣadharmeṣu baddho bhramati cakravat ॥12-287-19॥
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.
yathā mṛṇālo'nugatam āśu muñcati kardamam। tathātmā puruṣasyeha manasā parimucyate ॥ manaḥ praṇayate''tmānaṃ sa enam abhiyuñjati ॥12-287-20॥
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.
parārthe vartamānastu svakāryaṃ yo'bhimanyate। indriyārtheṣu saktaḥ sansvakāryātparihīyate ॥12-287-21॥
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.
adhastiryaggatiṃ caiva svarge caiva parāṃ gatim। prāpnoti svakṛtairātmā prājñasyēhetarasya ca ॥12-287-22॥
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.
mṛnmaye bhājane pakve yathā vai nyasyate dravaḥ। tathā śarīraṃ tapasā taptaṃ viṣayam aśnute ॥12-287-23॥
Just as liquid is placed in a cooked earthen vessel, so too the body, heated by austerity, enjoys sense objects.
viṣayānaśnute yastu na sa bhokṣyatyasaṃśayam। yastu bhogāṃstyajedātmā sa vai bhoktuṃ vyavasyati ॥12-287-24॥
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).
nīhāreṇa hi saṃvītaḥ śiśnodara-parāyaṇaḥ। jātyandha iva panthānam āvṛtātmā na budhyate ॥12-287-25॥
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.
vaṇigyathā samudrādvai yathārthaṃ labhate dhanam। tathā martyārṇave jantoḥ karmavijñānato gatiḥ ॥12-287-26॥
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.
ahorātramaye loke jarārūpeṇa sañcaran। mṛtyurgrasati bhūtāni pavanaṃ pannago yathā ॥12-287-27॥
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.
svayaṃ kṛtāni karmāṇi jāto jantuḥ prapadyate। nākṛtaṃ labhate kaścitkiñcidatra priyāpriyam ॥12-287-28॥
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.
śayānaṃ yāntam āsīnaṃ pravṛttaṃ viṣayeṣu ca। śubhāśubhāni karmāṇi prapadyante naraṃ sadā ॥12-287-29॥
Whether lying down, going, sitting, or engaged in sense objects, auspicious and inauspicious actions always befall a man.
na hy anyat tīram āsādya punas tartum vyavasyati। durlabho dṛśyate hy asya vinipāto mahārṇave ॥12-287-30॥
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.
yathā bhārāvasaktā hi naurmahāmbhasi tantunā। tathā mano'bhiyogādvai śarīraṃ pratikarṣati ॥12-287-31॥
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.
yathā samudram abhitaḥ saṃsyūtāḥ sarito'parāḥ। tathā adyā prakṛtiḥ yogāt abhisaṃsyūyate sadā ॥12-287-32॥
Just as various rivers merge and become one with the ocean, so too the primordial nature is always united through union.
snehapāśair bahuvidhair āsaktamanaso narāḥ। prakṛtisthā viṣīdanti jale saikataveśmavat ॥12-287-33॥
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.
śarīragṛhasaṃsthasya śaucatīrthasya dehinaḥ। buddhimārgaprayātasya sukhaṃ tv iha paratra ca ॥12-287-34॥
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.
vistarāḥ kleśasaṃyuktāḥ saṅkṣepāstu sukhāvahāḥ। parārthaṃ vistarāḥ sarve tyāgamātmahitaṃ viduḥ ॥12-287-35॥
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.
saṅkalpajo mitravargo jñātayaḥ kāraṇātmakāḥ। bhāryā dāsāś ca putrāś ca svam artham anuyuñjate ॥12-287-36॥
Those who are born of intention, friends, relatives, wife, servants, and sons, all act according to their own interests.
na mātā na pitā kiñcit kasyacit pratipadyate। dānapathyodanō jantuḥ svakarma-phalam aśnute ॥12-287-37॥
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.
mātā putraḥ pitā bhrātā bhāryā mitrajanastathā। aṣṭāpadapadasthāne tvakṣamudreva nyasyate ॥12-287-38॥
Mother, son, father, brother, wife, and friend—on the squares of the aṣṭāpada board, only your own piece is placed.
sarvāṇi karmāṇi purā kṛtāni; śubhāśubhāny ātmano yānti jantoḥ. upasthitaṃ karmaphalaṃ viditvā; buddhiṃ tathā codayate'ntarātmā ॥12-287-39॥
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.
vyavasāyaṃ samāśritya sahāyān yo'dhigacchati। na tasya kaścid ārambhaḥ kadācit avasīdati ॥12-287-40॥
One who, relying on effort, gains helpers, never sees any of his undertakings fail at any time.
advaiḍhamanasaṃ yuktaṃ śūraṃ dhīraṃ vipaścitam। na śrīḥ santyajate nityam ādityam iva raśmayaḥ ॥12-287-41॥
Prosperity always remains with a person who is disciplined, courageous, steadfast, wise, and single-minded, just as rays never leave the sun.
āstikyavyavasāyābhyāmupāyādvismayāddhiyā। yamārabhatyanindyātmā na so'rthaḥ parisīdatī ॥12-287-42॥
A purpose undertaken by one whose self is blameless, with faith, determination, proper means, wonder, and intellect, does not fail.
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॥
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.
svarūpatāmātmakṛtaṃ ca vistaraṃ; kulānvayaṃ dravyasamṛddhisañcayam। naro hi sarvo labhate yathākṛtaṃ; śubhāśubhenātmakṛtena karmaṇā ॥12-287-44॥
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.
bhīṣma uvāca॥
Bhīṣma said.
ityukto janako rājanyathātathyaṃ manīṣiṇā। śrutvā dharmavidāṃ śreṣṭhaḥ parāṃ mudamavāpa ha ॥12-287-45॥
O king, thus when Janaka was addressed truthfully by the wise one, having heard, the best among the knowers of dharma attained supreme joy.
