12.292
वसिष्ठ उवाच॥
Vasiṣṭha said.
एवमप्रतिबुद्धत्वादबुद्धमनुवर्तते। देहाद्देहसहस्राणि तथा समभिपद्यते ॥१२-२९२-१॥
Thus, due to lack of awakening, the unawakened soul continues to follow, and from one body, it enters thousands of bodies likewise.
तिर्यग्योनिसहस्रेषु कदाचिद्देवतास्वपि। उपपद्यति संयोगाद्गुणैः सह गुणक्षयात् ॥१२-२९२-२॥
Sometimes, among thousands of animal births, and even among the gods, one is born due to the conjunction with qualities and also due to the loss of those qualities.
मानुषत्वाद्दिवं याति दिवो मानुष्यमेव च। मानुष्यान्निरयस्थानमानन्त्यं प्रतिपद्यते ॥१२-२९२-३॥
From being human, one attains heaven; from heaven, one is born as a human again; and from being human, one attains the endless state of hell.
कोशकारो यथात्मानं कीटः समनुरुन्धति। सूत्रतन्तुगुणैर्नित्यं तथायमगुणो गुणैः ॥१२-२९२-४॥
Just as a silkworm always envelops itself with threads, so too does a person without qualities become bound by qualities.
द्वंद्वमेति च निर्द्वंद्वस्तासु तास्विह योनिषु। शीर्षरोगेऽक्षिरोगे च दन्तशूले गलग्रहे ॥१२-२९२-५॥
Duality arises and is resolved in those wombs here; in diseases of the head, eyes, toothache, and throat afflictions.
जलोडरेऽर्शसां रोगे ज्वरगण्डविषूचिके। श्वित्रे कुष्ठेऽग्निदाहे च सिध्मापस्मारयोरपि ॥१२-२९२-६॥
This is also effective in dropsy, piles, fever, swelling, cholera, leucoderma, leprosy, burns, freckles, and epilepsy.
यानि चान्यानि द्वंद्वानि प्राकृतानि शरीरिषु। उत्पद्यन्ते विचित्राणि तान्येषोऽप्यभिमन्यते ॥ अभिमन्यत्यभीमानात्तथैव सुकृतान्यपि ॥१२-२९२-७॥
The various natural dualities that arise in bodies, and others as well, this self also considers as its own. From pride, it likewise claims good deeds as its own.
एकवासाश्च दुर्वासाः शायी नित्यमधस्तथा। मण्डूकशायी च तथा वीरासनगतस्तथा ॥१२-२९२-८॥
Durvasa, who wore a single garment, always lay below, sometimes lying like a frog, and sometimes seated in the hero posture.
चीरधारणमाकाशे शयनं स्थानमेव च। इष्टकाप्रस्तरे चैव कण्टकप्रस्तरे तथा ॥१२-२९२-९॥
Wearing bark garments, sleeping and sitting in the open sky, as well as on beds of bricks and thorns, are described here.
भस्मप्रस्तरशायी च भूमिशय्यानुलेपनः। वीरस्थानाम्बुपङ्के च शयनं फलकेषु च ॥१२-२९२-१०॥
Lying on ashes or stone slabs, smearing the body with earth, lying in places of heroes, in water or mud, and lying on planks.
विविधासु च शय्यासु फलगृद्ध्यान्वितोऽफलः। मुञ्जमेखलनग्नत्वं क्षौमकृष्णाजिनानि च ॥१२-२९२-११॥
Though lying on various beds and driven by desire for results, he remains fruitless; (mere) wearing of muñja grass girdle, nakedness, linen, and black antelope skins (do not yield fruit).
शाणीवालपरीधानो व्याघ्रचर्मपरिच्छदः। सिंहचर्मपरीधानः पट्टवासास्तथैव च ॥१२-२९२-१२॥
He wore linen, was covered with tiger skin; he also wore lion skin and silk garments in the same way.
कीटकावसनश्चैव चीरवासास्तथैव च। वस्त्राणि चान्यानि बहून्यभिमन्यत्यबुद्धिमान् ॥१२-२९२-१३॥
The foolish person desires many kinds of garments, such as those made of insect threads (silk), bark, and others.
भोजनानि विचित्राणि रत्नानि विविधानि च। एकवस्त्रान्तराशित्वमेककालिकभोजनम् ॥१२-२९२-१४॥
There are various kinds of foods and gems; (but) wearing a single garment and eating only once at a fixed time is prescribed.
चतुर्थाष्टमकालश्च षष्ठकालिक एव च। षड्रात्रभोजनश्चैव तथैवाष्टाहभोजनः ॥१२-२९२-१५॥
Observances include eating at the fourth and eighth times, at the sixth time, as well as eating after six nights and likewise after eight days.
सप्तरात्रदशाहारो द्वादशाहार एव च। मासोपवासी मूलाशी फलाहारस्तथैव च ॥१२-२९२-१६॥
There are those who eat ten meals in seven nights, those who eat twelve meals, those who fast for a month, those who subsist on roots, and those who live on fruits, likewise.
वायुभक्षोऽम्बुपिण्याकगोमयादन एव च। गोमूत्रभोजनश्चैव शाकपुष्पाद एव च ॥१२-२९२-१७॥
One who subsists on air, water, oil-cake, cow-dung, cow-urine, and also on vegetables and flowers.
शैवालभोजनश्चैव तथाचामेन वर्तयन्। वर्तयञ्शीर्णपर्णैश्च प्रकीर्णफलभोजनः ॥१२-२९२-१८॥
He lived by eating water-weed, and likewise by whatever food he could find, subsisting on dry leaves and scattered fruits.
विविधानि च कृच्छ्राणि सेवते सुखकाङ्क्षया। चान्द्रायणानि विधिवल्लिङ्गानि विविधानि च ॥१२-२९२-१९॥
He undertakes various austerities and rites, including the Cāndrāyaṇa vows, all performed according to rule, motivated by the desire for happiness.
चातुराश्रम्यपन्थानमाश्रयत्याश्रमानपि। उपासीनश्च पाषण्डान्गुहाः शैलांस्तथैव च ॥१२-२९२-२०॥
He follows the path of the four āśramas, resorts to hermitages, and also sits among heretics, caves, and mountains.
विविक्ताश्च शिलाछायास्तथा प्रस्रवणानि च। विविधानि च जप्यानि विविधानि व्रतानि च ॥१२-२९२-२१॥
There are solitary places and the shades of rocks, as well as springs; there are various recitations to be performed and various vows to be observed.
नियमान्सुविचित्रांश्च विविधानि तपांसि च। यज्ञांश्च विविधाकारान्विधींश्च विविधांस्तथा ॥१२-२९२-२२॥
Restraints, many kinds of austerities, various sacrifices, and rites of different forms and kinds likewise.
वणिक्पथं द्विजक्षत्रं वैश्यशूद्रं तथैव च। दानं च विविधाकारं दीनान्धकृपणेष्वपि ॥१२-२९२-२३॥
The path of merchants, the twice-born, warriors, Vaiśyas, and Śūdras likewise; gifts of various kinds are also to be given to the poor, the blind, and the miserable.
अभिमन्यत्यसम्बोधात्तथैव त्रिविधान्गुणान्। सत्त्वं रजस्तमश्चैव धर्मार्थौ काम एव च ॥ प्रकृत्यात्मानमेवात्मा एवं प्रविभजत्युत ॥१२-२९२-२४॥
From the address to Abhimanyu, in the same way, the threefold qualities—sattva, rajas, and tamas—as well as dharma, artha, and kāma; by nature, the self divides itself in this way.
स्वधाकारवषट्कारौ स्वाहाकारनमस्क्रियाः। याजनाध्यापनं दानं तथैवाहुः प्रतिग्रहम् ॥ यजनाध्ययने चैव यच्चान्यदपि किञ्चन ॥१२-२९२-२५॥
Uttering svadhā, vaṣaṭ, svāhā, acts of salutation, causing to perform sacrifice, teaching, giving, likewise accepting gifts, performing sacrifice, studying, and indeed whatever else there may be—these are declared.
जन्ममृत्युविवादे च तथा विशसनेऽपि च। शुभाशुभमयं सर्वमेतदाहुः क्रियापथम् ॥१२-२९२-२६॥
They say that in matters of birth, death, dispute, and punishment, everything—whether auspicious or inauspicious—is the path of action.
प्रकृतिः कुरुते देवी महाप्रलयमेव च। दिवसान्ते गुणानेतानभ्येत्यैकोऽवतिष्ठति ॥१२-२९२-२७॥
Nature, the goddess, indeed brings about the great dissolution. At the end of the day, having gathered these qualities, the One remains.
रश्मिजालमिवादित्यस्तत्कालेन नियच्छति। एवमेषोऽसकृत्सर्वं क्रीडार्थमभिमन्यते ॥१२-२९२-२८॥
Just as the sun restrains its net of rays by time, in the same way, he repeatedly regards everything as meant for play.
आत्मरूपगुणानेतान्विविधान्हृदयप्रियान्। एवमेव विकुर्वाणः सर्गप्रलयकर्मणी ॥१२-२९२-२९॥
He, modifying these various qualities of his own form, which are dear to the heart, thus indeed engages in the acts of creation and dissolution.
क्रियाक्रिया पथे रक्तस्त्रिगुणस्त्रिगुणातिगः। क्रियाक्रियापथोपेतस्तथा तदिति मन्यते ॥१२-२९२-३०॥
He who is attached to the path of action and inaction, endowed with the three qualities or transcending them, and endowed with the path of action and inaction, thus thinks that is so.
एवं द्वंद्वान्यथैतानि वर्तन्ते मम नित्यशः। ममैवैतानि जायन्ते बाधन्ते तानि मामिति ॥१२-२९२-३१॥
Thus, these dualities constantly exist as mine. These indeed arise from me and afflict me; those are indeed myself.
निस्तर्तव्यान्यथैतानि सर्वाणीति नराधिप। मन्यतेऽयं ह्यबुद्धित्वात्तथैव सुकृतान्यपि ॥१२-२९२-३२॥
O king, this person, out of ignorance, thinks that all these are to be overcome; in the same way, he thinks so even about good deeds.
भोक्तव्यानि मयैतानि देवलोकगतेन वै। इहैव चैनं भोक्ष्यामि शुभाशुभफलोदयम् ॥१२-२९२-३३॥
These are the things I am destined to experience, whether I go to the world of the gods or remain here; here itself I shall enjoy the results of good and bad actions.
सुखमेव च कर्तव्यं सकृत्कृत्वा सुखं मम। यावदन्तं च मे सौख्यं जात्यां जात्यां भविष्यति ॥१२-२९२-३४॥
Happiness alone should be pursued; having attained happiness once, it is mine. For as long as the end, happiness will be mine in every birth.
भविष्यति च मे दुःखं कृतेनेहाप्यनन्तकम्। महद्दुःखं हि मानुष्यं निरये चापि मज्जनम् ॥१२-२९२-३५॥
And for me, there will be endless suffering here due to my actions; truly, human existence is great suffering, and so is sinking into hell.
निरयाच्चापि मानुष्यं कालेनैष्याम्यहं पुनः। मनुष्यत्वाच्च देवत्वं देवत्वात्पौरुषं पुनः ॥ मनुष्यत्वाच्च निरयं पर्यायेणोपगच्छति ॥१२-२९२-३६॥
From hell, I will again attain a human birth in due course; from humanity, I will reach divinity, and from divinity, manhood again; from humanity, one also attains hell in turn.
य एवं वेत्ति वै नित्यं निरात्मात्मगुणैर्वृतः। तेन देवमनुष्येषु निरये चोपपद्यते ॥१२-२९२-३७॥
Whoever always knows thus, being enveloped by qualities devoid of self, he is born among gods, among men, and in hell.
ममत्वेनावृतो नित्यं तत्रैव परिवर्तते। सर्गकोटिसहस्राणि मरणान्तासु मूर्तिषु ॥१२-२९२-३८॥
Enveloped by the sense of mine-ness, he continually revolves there itself, passing through thousands of crores of creations, in forms that end in death.
य एवं कुरुते कर्म शुभाशुभफलात्मकम्। स एव फलमश्नाति त्रिषु लोकेषु मूर्तिमान् ॥१२-२९२-३९॥
Whoever acts thus, performing deeds that yield both auspicious and inauspicious results, that very person alone experiences the consequences in all three worlds, being embodied.
प्रकृतिः कुरुते कर्म शुभाशुभफलात्मकम्। प्रकृतिश्च तदश्नाति त्रिषु लोकेषु कामगा ॥१२-२९२-४०॥
Nature performs actions that yield both auspicious and inauspicious results. Nature also experiences those results in the three worlds, moving according to desire.
तिर्यग्योनौ मनुष्यत्वे देवलोके तथैव च। त्रीणि स्थानानि चैतानि जानीयात्प्राकृतानि ह ॥१२-२९२-४१॥
One should know that the three natural states are: birth as an animal, as a human, and as a god.
अलिङ्गां प्रकृतिं त्वाहुर्लिङ्गैरनुमिमीमहे। तथैव पौरुषं लिङ्गमनुमानाद्धि पश्यति ॥१२-२९२-४२॥
They declare that primordial nature is unmarked; we infer it by its marks. In the same way, the mark of puruṣa is indeed seen by inference.
स लिङ्गान्तरमासाद्य प्राकृतं लिङ्गमव्रणम्। व्रणद्वाराण्यधिष्ठाय कर्माण्यात्मनि मन्यते ॥१२-२९२-४३॥
He, having assumed another subtle, natural, unwounded body, and having entered the doors of wounds, regards actions as pertaining to himself.
श्रोत्रादीनि तु सर्वाणि पञ्च कर्मेन्द्रियाणि च। वागादीनि प्रवर्तन्ते गुणेष्वेव गुणैः सह ॥ अहमेतानि वै कुर्वन्ममैतानीन्द्रियाणि च ॥१२-२९२-४४॥
All the five organs of action such as the ear and others, and the organs of speech and others, function only in the guṇas, together with the guṇas. I, indeed, perform actions through these, and these are my senses.
निरिन्द्रियोऽभिमन्येत व्रणवानस्मि निर्व्रणः। अलिङ्गो लिङ्गमात्मानमकालः कालमात्मनः ॥१२-२९२-४५॥
One should think: 'I am both wounded and unwounded; the self is both without mark and with mark; the self is timeless and time-bound.'
असत्त्वं सत्त्वमात्मानमतत्त्वं तत्त्वमात्मनः। अमृत्युर्मृत्युमात्मानमचरश्चरमात्मनः ॥१२-२९२-४६॥
He perceives non-existence as existence in the self, non-reality as reality in the self; immortality as death in the self, the unmoving as the moving in the self.
अक्षेत्रः क्षेत्रमात्मानमसर्गः सर्गमात्मनः। अतपास्तप आत्मानमगतिर्गतिमात्मनः ॥१२-२९२-४७॥
He is the non-field and the field, the self; the non-creation and the creation, of the self; without heat and heat, the self; without movement and movement, of the self.
अभवो भवमात्मानमभयो भयमात्मनः। अक्षरः क्षरमात्मानमबुद्धिस्त्वभिमन्यते ॥१२-२९२-४८॥
He who is non-being is the self of being, and he who is fearless is the self of fear; the imperishable is the self of the perishable, but the unintelligent thinks so.
