12.308
युधिष्ठिर उवाच॥
Yudhishthira said.
अपरित्यज्य गार्हस्थ्यं कुरुराजर्षिसत्तम। कः प्राप्तो विनयं बुद्ध्या मोक्षतत्त्वं वदस्व मे ॥१२-३०८-१॥
O best royal sage of the Kurus, please tell me: who, without abandoning the householder's life, has attained the principle of liberation through discipline and intellect? (12-308-1)
संन्यस्यते यथात्मायं संन्यस्तात्मा यथा च यः। परं मोक्षस्य यच्चापि तन्मे ब्रूहि पितामह ॥१२-३०८-२॥
O grandsire, tell me also that which is the supreme renunciation, as this self is renounced, and as one whose self is renounced, and who attains the supreme liberation. (12-308-2)
भीष्म उवाच॥
Bhishma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। जनकस्य च संवादं सुलभायाश्च भारत ॥१२-३०८-३॥
Here too, O Bhārata, they recount this ancient story: the conversation between Janaka and Sulabhā. (12-308-3)
संन्यासफलिकः कश्चिद्बभूव नृपतिः पुरा। मैथिलो जनको नाम धर्मध्वज इति श्रुतः ॥१२-३०८-४॥
Once, there was a king who had attained the fruit of renunciation; he was Janaka of Mithila, known as Dharmadhvaja. (12-308-4)
स वेदे मोक्षशास्त्रे च स्वे च शास्त्रे कृतागमः। इन्द्रियाणि समाधाय शशास वसुधामिमाम् ॥१२-३०८-५॥
He, having established tradition in the Veda, the scripture of liberation, and his own treatise, ruled this earth with his senses restrained. (12-308-5)
तस्य वेदविदः प्राज्ञाः श्रुत्वा तां साधुवृत्तताम्। लोकेषु स्पृहयन्त्यन्ये पुरुषाः पुरुषेश्वर ॥१२-३०८-६॥
O lord of men, in the worlds, other men, having heard of his good conduct from the wise knowers of the Veda, desire (to emulate) it. (12-308-6)
अथ धर्मयुगे तस्मिन्योगधर्ममनुष्ठिता। महीमनुचचारैका सुलभा नाम भिक्षुकी ॥१२-३०८-७॥
Then, in that age of righteousness, Sulabhā, a female mendicant who had practiced the discipline of yoga, wandered alone upon the earth. (12-308-7)
तया जगदिदं सर्वमटन्त्या मिथिलेश्वरः। तत्र तत्र श्रुतो मोक्षे कथ्यमानस्त्रिदण्डिभिः ॥१२-३०८-८॥
As she wandered, the lord of Mithila heard, here and there, the teachings about liberation being spoken by the tridaṇḍins. (12-308-8)
सा सुसूक्ष्मां कथां श्रुत्वा तथ्यं नेति ससंशया। दर्शने जातसङ्कल्पा जनकस्य बभूव ह ॥१२-३०८-९॥
She, after hearing the very subtle story and doubting its truth, thinking 'not this', upon seeing, developed a resolve regarding Janaka. (12-308-9)
ततः सा विप्रहायाथ पूर्वरूपं हि योगतः। अबिभ्रदनवद्याङ्गी रूपमन्यदनुत्तमम् ॥१२-३०८-१०॥
Then she, leaving her previous form through the power of yoga, took on another unsurpassed form with flawless limbs. (12-308-10)
चक्षुर्निमेषमात्रेण लघ्वस्त्रगतिगामिनी। विदेहानां पुरीं सुभ्रूर्जगाम कमलेक्षणा ॥१२-३०८-११॥
The lotus-eyed, beautiful-browed lady went to the city of the Videhas with the speed of a missile, in the time it takes for an eye to blink. (12-308-11)
सा प्राप्य मिथिलां रम्यां समृद्धजनसङ्कुलाम्। भैक्षचर्यापदेशेन ददर्श मिथिलेश्वरम् ॥१२-३०८-१२॥
She reached the beautiful city of Mithilā, teeming with prosperous people, and, under the pretext of mendicancy, saw the king of Mithilā. (12-308-12)
राजा तस्याः परं दृष्ट्वा सौकुमार्यं वपुस्तथा। केयं कस्य कुतो वेति बभूवागतविस्मयः ॥१२-३०८-१३॥
The king, upon seeing her extraordinary delicateness and form, wondered, 'Who is this? Whose daughter is she? From where has she come?' and became filled with astonishment. (12-308-13)
ततोऽस्याः स्वागतं कृत्वा व्यादिश्य च वरासनम्। पूजितां पादशौचेन वरान्नेनाप्यतर्पयत् ॥१२-३०८-१४॥
Then, after welcoming her and offering an excellent seat, he honored her by washing her feet and also satisfied her with excellent food. (12-308-14)
अथ भुक्तवती प्रीता राजानं मन्त्रिभिर्वृतम्। सर्वभाष्यविदां मध्ये चोदयामास भिक्षुकी ॥१२-३०८-१५॥
Then, after eating and being pleased, the female mendicant incited the king, who was surrounded by his ministers and all those learned in commentaries, in their midst. (12-308-15)
सुलभा त्वस्य धर्मेषु मुक्तो नेति ससंशया। सत्त्वं सत्त्वेन योगज्ञा प्रविवेश महीपते ॥१२-३०८-१६॥
O king, the knower of yoga, with doubt as to whether liberation in virtues is easily obtained or not, entered (the state) by essence. (12-308-16)
नेत्राभ्यां नेत्रयोरस्य रश्मीन्संयोज्य रश्मिभिः। सा स्म सञ्चोदयिष्यन्तं योगबन्धैर्बबन्ध ह ॥१२-३०८-१७॥
She joined the rays of his two eyes with her own rays and, about to impel him, bound him with yogic bonds. (12-308-17)
जनकोऽप्युत्स्मयन्राजा भावमस्या विशेषयन्। प्रतिजग्राह भावेन भावमस्या नृपोत्तमः ॥१२-३०८-१८॥
King Janaka, also smiling, noticing her feeling, accepted it with feeling, the best of kings. (12-308-18)
तदेकस्मिन्नधिष्ठाने संवादः श्रूयतामयम्। छत्रादिषु विमुक्तस्य मुक्तायाश्च त्रिदण्डके ॥१२-३०८-१९॥
Let this dialogue be heard in one seat: among umbrellas and similar objects, for the one who is freed, for the freed woman, and in the tridaṇḍaka (three-staffed staff). (12-308-19)
भगवत्याः क्व चर्येयं कृता क्व च गमिष्यसि। कस्य च त्वं कुतो वेति पप्रच्छैनां महीपतिः ॥१२-३०८-२०॥
The king asked her, "O revered lady, where has this conduct been performed, where will you go, whose are you, and from where have you come?" (12-308-20)
श्रुते वयसि जातौ च सद्भावो नाधिगम्यते। एष्वर्थेषूत्तरं तस्मात्प्रवेद्यं सत्समागमे ॥१२-३०८-२१॥
Goodness is not attained merely by learning, age, or birth; therefore, among these, the higher should be understood in the company of the good. (12-308-21)
छत्रादिषु विशेषेषु मुक्तं मां विद्धि सर्वशः। स त्वां संमन्तुमिच्छामि मानार्हासि मता हि मे ॥१२-३०८-२२॥
Know me to be completely free from distinctions such as umbrella and others; but I wish to honor you, for you are worthy of respect and are indeed regarded as such by me. (12-308-22)
यस्माच्चैतन्मया प्राप्तं ज्ञानं वैशेषिकं पुरा। यस्य नान्यः प्रवक्तास्ति मोक्षे तमपि मे शृणु ॥१२-३०८-२३॥
And from which I formerly obtained this special knowledge; whose speaker in liberation is none other; that also, hear from me. (12-308-23)
पाराशर्यसगोत्रस्य वृद्धस्य सुमहात्मनः। भिक्षोः पञ्चशिखस्याहं शिष्यः परमसंमतः ॥१२-३०८-२४॥
I am the highly esteemed disciple of the venerable, very great-souled mendicant Pañcaśikha, who is of the lineage of Parāśarya. (12-308-24)
साङ्ख्यज्ञाने तथा योगे महीपालविधौ तथा। त्रिविधे मोक्षधर्मेऽस्मिन्गताध्वा छिन्नसंशयः ॥१२-३०८-२५॥
One who has proceeded in the knowledge of Sāṅkhya, in Yoga, in the conduct of kings, and in the threefold dharma of liberation in this, with all doubts removed. (12-308-25)
स यथाशास्त्रदृष्टेन मार्गेणेह परिव्रजन्। वार्षिकांश्चतुरो मासान्पुरा मयि सुखोषितः ॥१२-३०८-२६॥
He, having wandered here according to the path prescribed by the śāstra, had happily stayed with me for four months in the past. (12-308-26)
तेनाहं साङ्ख्यमुख्येन सुदृष्टार्थेन तत्त्वतः। श्रावितस्त्रिविधं मोक्षं न च राज्याद्विचालितः ॥१२-३०८-२७॥
By him, the chief of Sāṅkhya, who truly understood the meaning well, I was made to hear about the threefold liberation, and I was not shaken from the kingdom. (12-308-27)
सोऽहं तामखिलां वृत्तिं त्रिविधां मोक्षसंहिताम्। मुक्तरागश्चराम्येकः पदे परमके स्थितः ॥१२-३०८-२८॥
I, having become that, freed from all passion, move alone established in the supreme state, having transcended all threefold activities related to moksha. (12-308-28)
वैराग्यं पुनरेतस्य मोक्षस्य परमो विधिः। ज्ञानादेव च वैराग्यं जायते येन मुच्यते ॥१२-३०८-२९॥
Dispassion is again the supreme means to this liberation. It is from knowledge alone that dispassion arises, and by that, one is liberated. (12-308-29)
ज्ञानेन कुरुते यत्नं यत्नेन प्राप्यते महत्। महद्द्वंद्वप्रमोक्षाय सा सिद्धिर्या वयोतिगा ॥१२-३०८-३०॥
Through knowledge, one makes effort; through effort, the great is attained. That accomplishment which is beyond age is for the liberation from the great duality. (12-308-30)
सेयं परमिका बुद्धिः प्राप्ता निर्द्वंद्वता मया। इहैव गतमोहेन चरता मुक्तसङ्गिना ॥१२-३०८-३१॥
This supreme understanding has been attained by me: freedom from dualities. Here itself, by acting with delusion gone and free from attachment. (12-308-31)
यथा क्षेत्रं मृदूभूतमद्भिराप्लावितं तथा। जनयत्यङ्कुरं कर्म नृणां तद्वत्पुनर्भवम् ॥१२-३०८-३२॥
Just as a field that has become soft and soaked with water produces a sprout, so too does the action of men produce rebirth in the same way. (12-308-32)
यथा चोत्तापितं बीजं कपाले यत्र तत्र वा। प्राप्याप्यङ्कुरहेतुत्वमबीजत्वान्न जायते ॥१२-३०८-३३॥
Just as a roasted seed, whether placed on a pot or anywhere else, even if it obtains the conditions for sprouting, does not sprout because it has lost its seed-nature. (12-308-33)
तद्वद्भगवता तेन शिखाप्रोक्तेन भिक्षुणा। ज्ञानं कृतमबीजं मे विषयेषु न जायते ॥१२-३०८-३४॥
In the same way, by the venerable one, by that mendicant who spoke about the crest-lock, knowledge was made seedless for me, so that it does not arise in the sense-objects. (12-308-34)
नाभिषज्जति कस्मिंश्चिन्नानर्थे न परिग्रहे। नाभिरज्यति चैतेषु व्यर्थत्वाद्रागदोषयोः ॥१२-३०८-३५॥
He does not become attached to anything, neither to misfortune nor to possessions; nor does he delight in these, because passion and fault are futile. (12-308-35)
यश्च मे दक्षिणं बाहुं चन्दनेन समुक्षयेत्। सव्यं वास्या च यस्तक्षेत्समावेतावुभौ मम ॥१२-३०८-३६॥
Whoever anoints my right arm with sandalwood and my left with fragrant substance, and marks both together, both are mine. (12-308-36)
सुखी सोऽहमवाप्तार्थः समलोष्टाश्मकाञ्चनः। मुक्तसङ्गः स्थितो राज्ये विशिष्टोऽन्यैस्त्रिदण्डिभिः ॥१२-३०८-३७॥
I am happy, having attained my goal, regarding clod, stone, and gold as equal, freed from attachment, established in the kingdom, and distinguished among others by the tridaṇḍin ascetics. (12-308-37)
मोक्षे हि त्रिविधा निष्ठा दृष्टा पूर्वैर्महर्षिभिः। ज्ञानं लोकोत्तरं यच्च सर्वत्यागश्च कर्मणाम् ॥१२-३०८-३८॥
Indeed, in the context of liberation, the former great sages have recognized three kinds of steadfastness: knowledge that transcends the world, and the complete renunciation of all actions. (12-308-38)
ज्ञाननिष्ठां वदन्त्येके मोक्षशास्त्रविदो जनाः। कर्मनिष्ठां तथैवान्ये यतयः सूक्ष्मदर्शिनः ॥१२-३०८-३९॥
Some people who are knowers of the science of liberation speak of steadfastness in knowledge; in the same way, other ascetics who perceive subtlety speak of steadfastness in action. (12-308-39)
प्रहायोभयमप्येतज्ज्ञानं कर्म च केवलम्। तृतीयेयं समाख्याता निष्ठा तेन महात्मना ॥१२-३०८-४०॥
Having given up both knowledge and action, this third state is called so by the great-souled one. (12-308-40)
यमे च नियमे चैव द्वेषे कामे परिग्रहे। माने दम्भे तथा स्नेहे सदृशास्ते कुटुम्बिभिः ॥१२-३०८-४१॥
In restraint and observance, in hatred, desire, acquisition, pride, hypocrisy, and also in affection, they are similar to their relatives. (12-308-41)
त्रिदण्डादिषु यद्यस्ति मोक्षो ज्ञानेन केनचित्। छत्रादिषु कथं न स्यात्तुल्यहेतौ परिग्रहे ॥१२-३०८-४२॥
If liberation is attained by someone through knowledge among tridaṇḍa and similar objects, then why would it not be so among umbrellas and similar possessions, if the cause is the same in their acquisition? (12-308-42)
येन येन हि यस्यार्थः कारणेनेह कस्यचित्। तत्तदालम्बते द्रव्यं सर्वः स्वे स्वे परिग्रहे ॥१२-३०८-४३॥
Whatever the purpose of anyone here is, by whatever means, each person relies on that particular thing; everyone depends on their own possessions. (12-308-43)
दोषदर्शी तु गार्हस्थ्ये यो व्रजत्याश्रमान्तरम्। उत्सृजन्परिगृह्णंश्च सोऽपि सङ्गान्न मुच्यते ॥१२-३०८-४४॥
Even one who, seeing faults, leaves household life for another āśrama, abandoning one and accepting another, is not freed from attachment. (12-308-44)
आधिपत्ये तथा तुल्ये निग्रहानुग्रहात्मनि। राजर्षिभिक्षुकाचार्या मुच्यन्ते केन हेतुना ॥१२-३०८-४५॥
By what reason are royal sages, mendicants, and teachers released in sovereignty, in equality, and in the nature of restraint and favor? (12-308-45)
अथ सत्याधिपत्येऽपि ज्ञानेनैवेह केवलम्। मुच्यन्ते किं न मुच्यन्ते पदे परमके स्थिताः ॥१२-३०८-४६॥
Now, even in the sovereignty of truth, it is only by knowledge here that one is liberated; are not those who are established in the supreme state liberated? (12-308-46)
काषायधारणं मौण्ड्यं त्रिविष्टब्धः कमण्डलुः। लिङ्गान्यत्यर्थमेतानि न मोक्षायेति मे मतिः ॥१२-३०८-४७॥
Wearing ochre robes, shaving the head, carrying a threefold staff, and a water-pot—these external emblems, when taken to excess, are not means to liberation; this is my opinion. (12-308-47)
यदि सत्यपि लिङ्गेऽस्मिञ्ज्ञानमेवात्र कारणम्। निर्मोक्षायेह दुःखस्य लिङ्गमात्रं निरर्थकम् ॥१२-३०८-४८॥
Even if the sign is true in this case, only knowledge here is the cause. For liberation from suffering here, the mere sign is useless. (12-308-48)
अथ वा दुःखशैथिल्यं वीक्ष्य लिङ्गे कृता मतिः। किं तदेवार्थसामान्यं छत्रादिषु न लक्ष्यते ॥१२-३०८-४९॥
Now, or, having noticed the weakening of pain in the sign, one forms a thought; but is not that very common meaning observed in things like umbrellas and the like? (12-308-49)
आकिञ्चन्ये न मोक्षोऽस्ति कैञ्चन्ये नास्ति बन्धनम्। कैञ्चन्ये चेतरे चैव जन्तुर्ज्ञानेन मुच्यते ॥१२-३०८-५०॥
Liberation does not exist in non-possession, nor is there bondage in possession; in both possession and non-possession, the creature is released by knowledge. (12-308-50)
तस्माद्धर्मार्थकामेषु तथा राज्यपरिग्रहे। बन्धनायतनेष्वेषु विद्ध्यबन्धे पदे स्थितम् ॥१२-३०८-५१॥
Therefore, in matters of dharma, artha, and kāma, as well as in the acquisition of a kingdom, and in all places of bondage, know that it is situated in the state of bondage. (12-308-51)
राज्यैश्वर्यमयः पाशः स्नेहायतनबन्धनः। मोक्षाश्मनिशितेनेह छिन्नस्त्यागासिना मया ॥१२-३०८-५२॥
The fetter made of kingdom and sovereignty, the bondage rooted in affection, has here been severed by me with the sword of renunciation sharpened on the stone of liberation. (12-308-52)
सोऽहमेवङ्गतो मुक्तो जातास्थस्त्वयि भिक्षुकि। अयथार्थो हि ते वर्णो वक्ष्यामि शृणु तन्मम ॥१२-३०८-५३॥
O mendicant woman, I, having thus gone, am liberated, born and remaining in you. Indeed, your description is not true; listen, I shall speak that which is mine. (12-308-53)
सौकुमार्यं तथा रूपं वपुरग्र्यं तथा वयः। तवैतानि समस्तानि नियमश्चेति संशयः ॥१२-३०८-५४॥
Your delicateness, form, excellent body, and age—all these are subject to rule; thus, there is doubt. (12-308-54)
यच्चाप्यननुरूपं ते लिङ्गस्यास्य विचेष्टितम्। मुक्तोऽयं स्यान्न वेत्यस्माद्धर्षितो मत्परिग्रहः ॥१२-३०८-५५॥
And also, whatever inappropriate action of this sign of yours, whether this one is released or not, thus, from this, my possession is overcome. (12-308-55)
न च कामसमायुक्ते मुक्तेऽप्यस्ति त्रिदण्डकम्। न रक्ष्यते त्वया चेदं न मुक्तस्यास्ति गोपना ॥१२-३०८-५६॥
There is no threefold discipline either for one joined with desire or for the liberated. If this is not protected by you, there is no concealment or protection for the liberated. (12-308-56)
मत्पक्षसंश्रयाच्चायं शृणु यस्ते व्यतिक्रमः। आश्रयन्त्याः स्वभावेन मम पूर्वपरिग्रहम् ॥१२-३०८-५७॥
And from taking refuge in my side, listen to this, which is your transgression; by the nature of the one who seeks refuge, my prior acceptance applies. (12-308-57)
प्रवेशस्ते कृतः केन मम राष्ट्रे पुरे तथा। कस्य वा संनिसर्गात्त्वं प्रविष्टा हृदयं मम ॥१२-३०८-५८॥
By whom was your entrance made into my kingdom and city thus? Or by association with whom have you entered my heart? (12-308-58)
वर्णप्रवरमुख्यासि ब्राह्मणी क्षत्रियो ह्यहम्। नावयोरेकयोगोऽस्ति मा कृथा वर्णसङ्करम् ॥१२-३०८-५९॥
You are the chief among the foremost of the classes, a brāhmaṇa woman; I am indeed a kṣatriya. There cannot be a union between us two; do not cause a mixture of castes. (12-308-59)
वर्तसे मोक्षधर्मेषु गार्हस्थ्ये त्वहमाश्रमे। अयं चापि सुकष्टस्ते द्वितीयोऽऽश्रमसङ्करः ॥१२-३०८-६०॥
You dwell in the duties of liberation within the household āśrama, and I too am in the āśrama. This second mixing of āśramas is also very difficult for you. (12-308-60)
सगोत्रां वासगोत्रां वा न वेद त्वां न वेत्थ माम्। सगोत्रमाविशन्त्यास्ते तृतीयो गोत्रसङ्करः ॥१२-३०८-६१॥
Whether of the same lineage or not, neither knows you nor do you know me. The third mixture of lineages arises from one of the same lineage entering yours. (12-308-61)
अथ जीवति ते भर्ता प्रोषितोऽप्यथ वा क्वचित्। अगम्या परभार्येति चतुर्थो धर्मसङ्करः ॥१२-३०८-६२॥
Now, if your husband is alive but has gone away or is somewhere else, then intercourse with another's wife, who is not to be approached, is said to be the fourth cause of the confusion of dharma. (12-308-62)
सा त्वमेतान्यकार्याणि कार्यापेक्षा व्यवस्यसि। अविज्ञानेन वा युक्ता मिथ्याज्ञानेन वा पुनः ॥१२-३०८-६३॥
Thus, you are deciding upon these improper acts out of desire for action, being either joined by ignorance or again by false knowledge. (12-308-63)
अथ वापि स्वतन्त्रासि स्वदोषेणेह केनचित्। यदि किञ्चिच्छ्रुतं तेऽस्ति सर्वं कृतमनर्थकम् ॥१२-३०८-६४॥
Now, even if you are independent and here by your own fault or by someone else; if you have heard anything, all that has become useless. (12-308-64)
इदमन्यत्तृतीयं ते भावस्पर्शविघातकम्। दुष्टाया लक्ष्यते लिङ्गं प्रवक्तव्यं प्रकाशितम् ॥१२-३०८-६५॥
This is another, the third, which destroys the contact with the state for you. The sign of the wicked woman is observed, which should be declared as revealed. (12-308-65)
न मय्येवाभिसन्धिस्ते जयैषिण्या जये कृतः। येयं मत्परिषत्कृत्स्ना जेतुमिच्छसि तामपि ॥१२-३०८-६६॥
Your intention for victory is not directed at me alone; even this entire assembly of mine, which you wish to conquer, is included as well. (12-308-66)
तथा ह्येवं पुनश्च त्वं दृष्टिं स्वां प्रतिमुञ्चसि। मत्पक्षप्रतिघाताय स्वपक्षोद्भावनाय च ॥१२-३०८-६७॥
Thus, indeed, in this way, you again direct your own sight for the obstruction of my side and for the promotion of your own side. (12-308-67)
सा स्वेनामर्षजेन त्वमृद्धिमोहेन मोहिता। भूयः सृजसि योगास्त्रं विषामृतमिवैकधा ॥१२-३०८-६८॥
She, overcome by her own impatience, and you, deluded by the pride of prosperity, again create the weapon of yoga, which is like poison and nectar combined in one. (12-308-68)
इच्छतोर्हि द्वयोर्लाभः स्त्रीपुंसोरमृतोपमः। अलाभश्चाप्यरक्तस्य सोऽत्र दोषो विषोपमः ॥१२-३०८-६९॥
For two who desire, the union of woman and man is like nectar; but for one who is not attached, the lack of union is a fault like poison. (12-308-69)
मा स्प्राक्षीः सधु जानीष्व स्वशास्त्रमनुपालय। कृतेयं हि विजिज्ञासा मुक्तो नेति त्वया मम ॥ एतत्सर्वं प्रतिच्छन्नं मयि नार्हसि गूहितुम् ॥१२-३०८-७०॥
Do not interfere; understand well and follow your own scripture. This inquiry has indeed been made by you for my liberation, not otherwise. You should not hide from me anything that is concealed within me. (12-308-70)
सा यदि त्वं स्वकार्येण यद्यन्यस्य महीपतेः। तत्त्वं सत्रप्रतिच्छन्ना मयि नार्हसि गूहितुम् ॥१२-३०८-७१॥
If you, by your own purpose or for another king, are concealing that truth in the assembly, you should not hide it from me. (12-308-71)
न राजानं मृषा गच्छेन्न द्विजातिं कथञ्चन। न स्त्रियं स्त्रीगुणोपेतां हन्युर्ह्येते मृषागताः ॥१२-३०८-७२॥
One should never approach the king or a twice-born falsely in any way; nor should one kill a woman endowed with womanly qualities, for these acts are indeed wrongful. (12-308-72)
राज्ञां हि बलमैश्वर्यं ब्रह्म ब्रह्मविदां बलम्। रूपयौवनसौभाग्यं स्त्रीणां बलमनुत्तमम् ॥१२-३०८-७३॥
For kings, strength truly lies in sovereignty; for those who know the Veda, their strength is the Veda; for women, beauty, youth, and good fortune are their unsurpassed strength. (12-308-73)
अत एतैर्बलैरेते बलिनः स्वार्थमिच्छता। आर्जवेनाभिगन्तव्या विनाशाय ह्यनार्जवम् ॥१२-३०८-७४॥
Therefore, one who desires their own purpose should approach these strong ones with straightforwardness; for non-straightforwardness indeed leads to destruction. (12-308-74)
सा त्वं जातिं श्रुतं वृत्तं भावं प्रकृतिमात्मनः। कृत्यमागमने चैव वक्तुमर्हसि तत्त्वतः ॥१२-३०८-७५॥
Therefore, you ought to truly speak of her birth, learning, conduct, disposition, and nature, as well as the duty in her coming. (12-308-75)
इत्येतैरसुखैर्वाक्यैरयुक्तैरसमञ्जसैः। प्रत्यादिष्टा नरेन्द्रेण सुलभा न व्यकम्पत ॥१२-३०८-७६॥
Sulabhā was not disturbed by the king's unpleasant, inappropriate, and illogical words. (12-308-76)
उक्तवाक्ये तु नृपतौ सुलभा चारुदर्शना। ततश्चारुतरं वाक्यं प्रचक्रामाथ भाषितुम् ॥१२-३०८-७७॥
But Sulabhā, of beautiful appearance, in the presence of the king, after his statement, then proceeded to speak an even more beautiful speech. (12-308-77)
नवभिर्नवभिश्चैव दोषैर्वाग्बुद्धिदूषणैः। अपेतमुपपन्नार्थमष्टादशगुणान्वितम् ॥१२-३०८-७८॥
That which is free from the nine and also the other nine faults, from defects of speech and intellect, is meaningful, and endowed with eighteen qualities. (12-308-78)
सौक्ष्म्यं सङ्ख्याक्रमौ चोभौ निर्णयः सप्रयोजनः। पञ्चैतान्यर्थजातानि वाक्यमित्युच्यते नृप ॥१२-३०८-७९॥
O king, it is said that a sentence consists of these five categories of meaning: subtlety, number and order (both), decision, and purpose. (12-308-79)
एषामेकैकशोऽर्थानां सौक्ष्म्यादीनां सुलक्षणम्। शृणु संसार्यमाणानां पदार्थैः पदवाक्यतः ॥१२-३०८-८०॥
Hear the good characteristics such as subtlety and others, one by one, of the meanings of these, as they are moved by the objects, from the words and sentences. (12-308-80)
ज्ञानं ज्ञेयेषु भिन्नेषु यथाभेदेन वर्तते। तत्रातिशयिनी बुद्धिस्तत्सौक्ष्म्यमिति वर्तते ॥१२-३०८-८१॥
Knowledge exists in the knowables, in their distinctions, according to their non-difference. There, the superior intellect is considered to be that subtlety. (12-308-81)
दोषाणां च गुणानां च प्रमाणं प्रविभागशः। कञ्चिदर्थमभिप्रेत्य सा सङ्ख्येत्युपधार्यताम् ॥१२-३०८-८२॥
The measure of faults and qualities should be separately considered and counted, having some specific purpose in mind. (12-308-82)
इदं पूर्वमिदं पश्चाद्वक्तव्यं यद्विवक्षितम्। क्रमयोगं तमप्याहुर्वाक्यं वाक्यविदो जनाः ॥१२-३०८-८३॥
People who are knowers of sentences call the connection of what is to be spoken before and after, and what is intended to be expressed, as a sentence in sequence. (12-308-83)
धर्मार्थकाममोक्षेषु प्रतिज्ञाय विशेषतः। इदं तदिति वाक्यान्ते प्रोच्यते स विनिर्णयः ॥१२-३०८-८४॥
Especially in matters of righteousness, wealth, desire, and liberation, when a promise is made and at the end of the statement it is said, "this is that," that is considered the decision. (12-308-84)
इच्छाद्वेषभवैर्दुःखैः प्रकर्षो यत्र जायते। तत्र या नृपते वृत्तिस्तत्प्रयोजनमिष्यते ॥१२-३०८-८५॥
Wherever, O king, the intensity of desires, aversions, existences, and sufferings arises, the conduct that exists there is considered to be the purpose. (12-308-85)
तान्येतानि यथोक्तानि सौक्ष्म्यादीनि जनाधिप। एकार्थसमवेतानि वाक्यं मम निशामय ॥१२-३०८-८६॥
O king, listen to my statement, which unites all these subtle and other points as previously stated, into one meaning. (12-308-86)
उपेतार्थमभिन्नार्थं नापवृत्तं न चाधिकम्। नाश्लक्ष्णं न च संदिग्धं वक्ष्यामि परमं तव ॥१२-३०८-८७॥
I shall explain to you the supreme, which has an established meaning, is not different in meaning, is not deviated, is not excessive, is not unclear, and is not doubtful. (12-308-87)
न गुर्वक्षरसम्बद्धं पराङ्मुखमुखं न च। नानृतं न त्रिवर्गेण विरुद्धं नाप्यसंस्कृतम् ॥१२-३०८-८८॥
It should not be connected with heavy syllables, nor spoken with the face turned away; it should not be untrue, nor opposed to the three aims of life, nor should it be unrefined. (12-308-88)
न न्यूनं कष्टशब्दं वा व्युत्क्रमाभिहितं न च। न शेषं नानुकल्पेन निष्कारणमहेतुकम् ॥१२-३०८-८९॥
There is nothing deficient, harsh in wording, improperly expressed, nor is there any remainder left by alternative means, nor anything done without cause or reason. (12-308-89)
कामात्क्रोधाद्भयाल्लोभाद्दैन्यादानार्यकात्तथा। ह्रीतोऽनुक्रोशतो मानान्न वक्ष्यामि कथञ्चन ॥१२-३०८-९०॥
I will not speak in any way out of desire, anger, fear, greed, misery, unworthy conduct, shame, compassion, or pride. (12-308-90)
वक्ता श्रोता च वाक्यं च यदा त्वविकलं नृप। सममेति विवक्षायां तदा सोऽर्थः प्रकाशते ॥१२-३०८-९१॥
O king, when the speaker, the listener, and the sentence are all without defect and are in harmony with the intention to express, then the meaning becomes clear. (12-308-91)
वक्तव्ये तु यदा वक्ता श्रोतारमवमन्यते। स्वार्थमाह परार्थं वा तदा वाक्यं न रोहति ॥१२-३०८-९२॥
But when, in the act of speaking, the speaker despises the listener and speaks either for his own benefit or for another's, then the statement does not succeed. (12-308-92)
अथ यः स्वार्थमुत्सृज्य परार्थं प्राह मानवः। विशङ्का जायते तस्मिन्वाक्यं तदपि दोषवत् ॥१२-३०८-९३॥
Now, if a man, abandoning his own interest, speaks for the sake of another, doubt arises in that statement, and that too is considered faulty. (12-308-93)
यस्तु वक्ता द्वयोरर्थमविरुद्धं प्रभाषते। श्रोतुश्चैवात्मनश्चैव स वक्ता नेतरो नृप ॥१२-३०८-९४॥
But, O king, the one who as a speaker expresses the meaning that is not opposed to either the listener or himself—he alone is the true speaker, not the other. (12-308-94)
तदर्थवदिदं वाक्यमुपेतं वाक्यसम्पदा। अविक्षिप्तमना राजन्नेकाग्रः श्रोतुमर्हसि ॥१२-३०८-९५॥
O king, with an undistracted and attentive mind, you are worthy to listen to this statement, which is endowed with the excellence of speech and has that purpose. (12-308-95)
कासि कस्य कुतो वेति त्वयाहमभिचोदिता। तत्रोत्तरमिदं वाक्यं राजन्नेकमनाः शृणु ॥१२-३०८-९६॥
You have questioned me, asking, "Who are you? Whose are you? From where?" O king, listen with full attention to this answer. (12-308-96)
यथा जतु च काष्ठं च पांसवश्चोदबिन्दुभिः। सुश्लिष्टानि तथा राजन्प्राणिनामिह सम्भवः ॥१२-३०८-९७॥
O king, just as lac, wood, sand particles, and drops of water are closely united, so too is the origin of living beings in this world. (12-308-97)
शब्दः स्पर्शो रसो रूपं गन्धः पञ्चेन्द्रियाणि च। पृथगात्मा दशात्मानः संश्लिष्टा जतुकाष्ठवत् ॥१२-३०८-९८॥
Sound, touch, taste, form, and smell—the five senses—along with ten distinct selves, are joined together like lac and wood. (12-308-98)
न चैषां चोदना काचिदस्तीत्येष विनिश्चयः। एकैकस्येह विज्ञानं नास्त्यात्मनि तथा परे ॥१२-३०८-९९॥
And thus, it is determined that there is no injunction whatsoever for these. For each one here, knowledge does not exist either in oneself or in another. (12-308-99)
न वेद चक्षुश्चक्षुष्ट्वं श्रोत्रं नात्मनि वर्तते। तथैव व्यभिचारेण न वर्तन्ते परस्परम् ॥ संश्लिष्टा नाभिजायन्ते यथाप इह पांसवः ॥१२-३०८-१००॥
The eye does not know eye-ness, nor does the ear exist in the self. In the same way, by separation, they do not exist mutually. When joined together, they are not produced, just as here water and dust particles (do not arise together). (12-308-100)
बाह्यानन्यानपेक्षन्ते गुणांस्तानपि मे शृणु। रूपं चक्षुः प्रकाशश्च दर्शने हेतवस्त्रयः ॥ यथैवात्र तथान्येषु ज्ञानज्ञेयेषु हेतवः ॥१२-३०८-१०१॥
External objects depend on qualities; hear those also from me. Form, the eye, and light are the three causes of vision. Just as it is here, so also in other cases, in knowledge and in objects of knowledge, there are causes. (12-308-101)
ज्ञानज्ञेयान्तरे तस्मिन्मनो नामापरो गुणः। विचारयति येनायं निश्चये साध्वसाधुनी ॥१२-३०८-१०२॥
Between knowledge and the knowable, there is another attribute called the mind, by which one discerns, with certainty, what is good and what is not good. (12-308-102)
द्वादशस्त्वपरस्तत्र बुद्धिर्नाम गुणः स्मृतः। येन संशयपूर्वेषु बोद्धव्येषु व्यवस्यति ॥१२-३०८-१०३॥
The twelfth, however, is another quality there called intellect; it is remembered as that by which one determines, among things to be known that are preceded by doubt. (12-308-103)
अथ द्वादशके तस्मिन्सत्त्वं नामापरो गुणः। महासत्त्वोऽल्पसत्त्वो वा जन्तुर्येनानुमीयते ॥१२-३०८-१०४॥
Now, in the twelfth chapter, there is another quality called sattva; by which a creature is inferred to be of great or little sattva. (12-308-104)
क्षेत्रज्ञ इति चाप्यन्यो गुणस्तत्र चतुर्दशः। ममायमिति येनायं मन्यते न च मन्यते ॥१२-३०८-१०५॥
The knower of the field is also considered another, the fourteenth quality there; it is that by which one thinks "this is mine" and yet does not think so. (12-308-105)
अथ पञ्चदशो राजन्गुणस्तत्रापरः स्मृतः। पृथक्कलासमूहस्य सामग्र्यं तदिहोच्यते ॥१२-३०८-१०६॥
Now, O king, the fifteenth quality, another one, is considered there; here, the combination of the group of parts separately is described. (12-308-106)
गुणस्त्वेवापरस्तत्र सङ्घात इति षोडशः। आकृतिर्व्यक्तिरित्येतौ गुणौ यस्मिन्समाश्रितौ ॥१२-३०८-१०७॥
But indeed, the sixteenth quality there is called 'aggregate'. Form and manifestation—these two qualities are supported in that. (12-308-107)
सुखदुःखे जरामृत्यू लाभालाभौ प्रियाप्रिये। इति चैकोनविंशोऽयं द्वंद्वयोग इति स्मृतः ॥१२-३०८-१०८॥
Happiness and sorrow, old age and death, gain and loss, the dear and the not dear—these are called the nineteenth pairing of opposites. (12-308-108)
ऊर्ध्वमेकोनविंशत्याः कालो नामापरो गुणः। इतीमं विद्धि विंशत्या भूतानां प्रभवाप्ययम् ॥१२-३०८-१०९॥
Beyond the nineteen, time is known as another quality; thus, understand this twentieth as the origin and dissolution of beings. (12-308-109)
विंशकश्चैष सङ्घातो महाभूतानि पञ्च च। सदसद्भावयोगौ च गुणावन्यौ प्रकाशकौ ॥१२-३०८-११०॥
This is the twentieth aggregate, namely the five great elements; and the states of existence and non-existence, and two other illuminating qualities. (12-308-110)
इत्येवं विंशतिश्चैव गुणाः सप्त च ये स्मृताः। विधिः शुक्रं बलं चेति त्रय एते गुणाः परे ॥१२-३०८-१११॥
Thus, in this way, there are twenty and seven qualities that are remembered. Rule, purity, and strength—these three are the supreme qualities. (12-308-111)
एकविंशश्च दश च कलाः सङ्ख्यानतः स्मृताः। समग्रा यत्र वर्तन्ते तच्छरीरमिति स्मृतम् ॥१२-३०८-११२॥
Twenty-one and ten parts are enumerated as remembered; where all of these exist together, that is remembered as the body. (12-308-112)
अव्यक्तं प्रकृतिं त्वासां कलानां कश्चिदिच्छति। व्यक्तं चासां तथैवान्यः स्थूलदर्शी प्रपश्यति ॥१२-३०८-११३॥
Someone desires the unmanifest nature of these parts, while another, who perceives only the gross, sees only the manifest of these likewise. (12-308-113)
अव्यक्तं यदि वा व्यक्तं द्वयीमथ चतुष्टयीम्। प्रकृतिं सर्वभूतानां पश्यन्त्यध्यात्मचिन्तकाः ॥१२-३०८-११४॥
Those who contemplate on the self see the nature of all beings as unmanifest, manifest, dual, or fourfold. (12-308-114)
सेयं प्रकृतिरव्यक्ता कलाभिर्व्यक्ततां गता। अहं च त्वं च राजेन्द्र ये चाप्यन्ये शरीरिणः ॥१२-३०८-११५॥
This primordial nature, which was unmanifest, has become manifest in parts. I, you, O king, and all other embodied beings are that.
बिन्दुन्यासादयोऽवस्थाः शुक्रशोणितसम्भवाः। यासामेव निपातेन कललं नाम जायते ॥१२-३०८-११६॥
The states such as drop placing, which originate from semen and blood, by the descent of which, the embryonic mass called 'kalala' is formed. (12-308-116)
कललादर्बुदोत्पत्तिः पेशी चाप्यर्बुदोद्भवा। पेश्यास्त्वङ्गाभिनिर्वृत्तिर्नखरोमाणि चाङ्गतः ॥१२-३०८-११७॥
From the embryonic mass arises the tumor; the muscles also originate from the tumor. From the muscles, the skin is produced, and from the limbs, the nails and hairs arise. (12-308-117)
सम्पूर्णे नवमे मासे जन्तोर्जातस्य मैथिल। जायते नामरूपत्वं स्त्री पुमान्वेति लिङ्गतः ॥१२-३०८-११८॥
O Maithila, when a living being is born in the completed ninth month, name and form arise; gender as woman or man is determined by the characteristics. (12-308-118)
जातमात्रं तु तद्रूपं दृष्ट्वा ताम्रनखाङ्गुलि। कौमाररूपमापन्नं रूपतो नोपलभ्यते ॥१२-३०८-११९॥
But when that form, just born with coppery-nailed fingers, is seen, having attained the form of childhood, it is not perceived by appearance. (12-308-119)
कौमाराद्यौवनं चापि स्थाविर्यं चापि यौवनात्। अनेन क्रमयोगेन पूर्वं पूर्वं न लभ्यते ॥१२-३०८-१२०॥
Youth comes only after childhood, and old age only after youth; in this sequence, the earlier stage is never attained again. (12-308-120)
कलानां पृथगर्थानां प्रतिभेदः क्षणे क्षणे। वर्तते सर्वभूतेषु सौक्ष्म्यात्तु न विभाव्यते ॥१२-३०८-१२१॥
The differentiation of parts with distinct meanings occurs at every moment in all beings; however, due to their subtlety, it is not perceived. (12-308-121)
न चैषामप्ययो राजँल्लक्ष्यते प्रभवो न च। अवस्थायामवस्थायां दीपस्येवार्चिषो गतिः ॥१२-३०८-१२२॥
O king, the origin of these is not perceived, nor is their source; just as in each state, the movement of a lamp's flame is like that. (12-308-122)
तस्याप्येवम्प्रभावस्य सदश्वस्येव धावतः। अजस्रं सर्वलोकस्य कः कुतो वा न वा कुतः ॥१२-३०८-१२३॥
Even for him, possessing such power, like a good horse running, who in all the world, unceasingly, can know from where or not, or from where? (12-308-123)
कस्येदं कस्य वा नेदं कुतो वेदं न वा कुतः। सम्बन्धः कोऽस्ति भूतानां स्वैरप्यवयवैरिह ॥१२-३०८-१२४॥
To whom does this belong, or to whom does it not belong? From where does knowledge arise, or from where does it not arise? What connection is there among beings, even by their own parts here? (12-308-124)
यथादित्यान्मणेश्चैव वीरुद्भ्यश्चैव पावकः। भवत्येवं समुदयात्कलानामपि जन्तवः ॥१२-३०८-१२५॥
Just as fire arises from the suns, from the jewel, and from the herbs, in the same way, living beings also arise from the combination of parts. (12-308-125)
आत्मन्येवात्मनात्मानं यथा त्वमनुपश्यसि। एवमेवात्मनात्मानमन्यस्मिन्किं न पश्यसि ॥ यद्यात्मनि परस्मिंश्च समतामध्यवस्यसि ॥१२-३०८-१२६॥
Just as you perceive the self by the self within yourself, in the same way, why do you not see the self in another by the self? If you determine equality in the self and in another. (12-308-126)
अथ मां कासि कस्येति किमर्थमनुपृच्छसि। इदं मे स्यादिदं नेति द्वंद्वैर्मुक्तस्य मैथिल ॥ कासि कस्य कुतो वेति वचने किं प्रयोजनम् ॥१२-३०८-१२७॥
Then, O Maithila, why do you ask me, 'Who are you? Whose are you?' For one who is liberated from dualities, the notions 'this is mine, this is not' do not exist. What is the purpose of such questions as 'Who are you? Whose are you? From where?' (12-308-127)
रिपौ मित्रेऽथ मध्यस्थे विजये सन्धिविग्रहे। कृतवान्यो महीपाल किं तस्मिन्मुक्तलक्षणम् ॥१२-३०८-१२८॥
O king, what has anyone done, whether with enemy, friend, neutral, in victory, in alliance or hostility, that is truly free from all characteristics? (12-308-128)
त्रिवर्गे सप्तधा व्यक्तं यो न वेदेह कर्मसु। सङ्गवान्यस्त्रिवर्गे च किं तस्मिन्मुक्तलक्षणम् ॥१२-३०८-१२९॥
He who does not know the sevenfold manifestation of the three aims (dharma, artha, kāma) in actions here, and is attached to the three aims—what is the characteristic of liberation in him? (12-308-129)
प्रिये चैवाप्रिये चैव दुर्बले बलवत्यपि। यस्य नास्ति समं चक्षुः किं तस्मिन्मुक्तलक्षणम् ॥१२-३०८-१३०॥
If one does not have equal vision towards the dear and the not dear, the weak and the strong, what sign of liberation can there be in such a person? (12-308-130)
तदमुक्तस्य ते मोक्षे योऽभिमानो भवेन्नृप। सुहृद्भिः स निवार्यस्ते विचित्तस्येव भेषजैः ॥१२-३०८-१३१॥
O king, any pride that may arise in you regarding liberation, while you are not yet liberated, should be restrained by your friends, just as the madness of the deranged is restrained by medicines. (12-308-131)
तानि तान्यनुसंदृश्य सङ्गस्थानान्यरिंदम। आत्मनात्मनि सम्पश्येत्किं तस्मिन्मुक्तलक्षणम् ॥१२-३०८-१३२॥
O subduer of enemies, having observed those various places of attachment, one should discern with the self, by the self, what in that is the characteristic of liberation. (12-308-132)
इमान्यन्यानि सूक्ष्माणि मोक्षमाश्रित्य कानिचित्। चतुरङ्गप्रवृत्तानि सङ्गस्थानानि मे शृणु ॥१२-३०८-१३३॥
Hear from me about these other subtle association-places, some of which, having resorted to liberation, are fourfold in their activities. (12-308-133)
य इमां पृथिवीं कृत्स्नामेकच्छत्रां प्रशास्ति ह। एकमेव स वै राजा पुरमध्यावसत्युत ॥१२-३०८-१३४॥
He who truly rules this whole earth under a single sovereignty, he alone is the king and dwells in the city. (12-308-134)
तत्पुरे चैकमेवास्य गृहं यदधितिष्ठति। गृहे शयनमप्येकं निशायां यत्र लीयते ॥१२-३०८-१३५॥
In that city, he occupies only one house. In the house, at night, there is only one bed where he lies down. (12-308-135)
शय्यार्धं तस्य चाप्यत्र स्त्रीपूर्वमधितिष्ठति। तदनेन प्रसङ्गेन फलेनैवेह युज्यते ॥१२-३०८-१३६॥
Here, half of his bed is first occupied by the woman; thus, by this association, only the result is attained here. (12-308-136)
एवमेवोपभोगेषु भोजनाच्छादनेषु च। गुणेषु परिमेयेषु निग्रहानुग्रहौ प्रति ॥१२-३०८-१३७॥
In the same way, with regard to enjoyments, food, coverings, and measurable qualities, one should consider both restraint and favor. (12-308-137)
परतन्त्रः सदा राजा स्वल्पे सोऽपि प्रसज्जते। सन्धिविग्रहयोगे च कुतो राज्ञः स्वतन्त्रता ॥१२-३०८-१३८॥
A dependent king is always entangled even in small matters; in situations of alliance and conflict, how can there be independence for the king? (12-308-138)
स्त्रीषु क्रीडाविहारेषु नित्यमस्यास्वतन्त्रता। मन्त्रे चामात्यसमितौ कुत एव स्वतन्त्रता ॥१२-३०८-१३९॥
He is always dependent among women and in amusements; so how can there be any independence for him in counsel or in the assembly of ministers? (12-308-139)
यदा त्वाज्ञापयत्यन्यांस्तदास्योक्ता स्वतन्त्रता। अवशः कार्यते तत्र तस्मिंस्तस्मिन्गुणे स्थितः ॥१२-३०८-१४०॥
When you command others, then his independence is said to exist; but being helpless, he is made to act there, being situated in that quality. (12-308-140)
स्वप्तुकामो न लभते स्वप्तुं कार्यार्थिभिर्जनैः। शयने चाप्यनुज्ञातः सुप्त उत्थाप्यतेऽवशः ॥१२-३०८-१४१॥
One who wishes to sleep does not get to sleep because of people seeking work; even when permitted to sleep on the bed, he is awakened helplessly. (12-308-141)
स्नाह्यालभ पिब प्राश जुहुध्यग्नीन्यजेति च। वदस्व शृणु चापीति विवशः कार्यते परैः ॥१२-३०८-१४२॥
One is told, "Bathe, take, drink, eat, offer oblations to the fires, worship," and so on; "speak, listen," and so forth; being helpless, he is made to act by others. (12-308-142)
अभिगम्याभिगम्यैनं याचन्ते सततं नराः। न चाप्युत्सहते दातुं वित्तरक्षी महाजनात् ॥१२-३०८-१४३॥
Men constantly approach and approach him and beg, but the wealth-guarding great man is not able to give. (12-308-143)
दाने कोशक्षयो ह्यस्य वैरं चाप्यप्रयच्छतः। क्षणेनास्योपवर्तन्ते दोषा वैराग्यकारकाः ॥१२-३०८-१४४॥
In giving, there is indeed loss of treasury for him, and enmity also for one who does not give; but in a moment, faults causing detachment arise for him. (12-308-144)
प्राज्ञाञ्शूरांस्तथैवाढ्यानेकस्थानेऽपि शङ्कते। भयमप्यभये राज्ञो यैश्च नित्यमुपास्यते ॥१२-३०८-१४५॥
A king suspects wise, brave, and wealthy people even if they are together in one place. Even when there is no danger, those who are always close to the king are always treated with suspicion and fear. (12-308-145)
यदा चैते प्रदुष्यन्ति राजन्ये कीर्तिता मया। तदैवास्य भयं तेभ्यो जायते पश्य यादृशम् ॥१२-३०८-१४६॥
Whenever these kṣatriyas, as I have declared, become corrupted, then indeed fear arises from them; see what kind it is. (12-308-146)
सर्वः स्वे स्वे गृहे राजा सर्वः स्वे स्वे गृहे गृही। निग्रहानुग्रहौ कुर्वंस्तुल्यो जनक राजभिः ॥१२-३०८-१४७॥
Everyone is a king in his own house; everyone is a householder in his own house. By exercising restraint and favor, Janaka is equal to other kings. (12-308-147)
पुत्रा दारास्तथैवात्मा कोशो मित्राणि सञ्चयः। परैः साधारणा ह्येते तैस्तैरेवास्य हेतुभिः ॥१२-३०८-१४८॥
Sons, wives, the self, treasure, friends, and accumulations are all, in fact, common to others; these are shared by others due to various causes. (12-308-148)
हतो देशः पुरं दग्धं प्रधानः कुञ्जरो मृतः। लोकसाधारणेष्वेषु मिथ्याज्ञानेन तप्यते ॥१२-३०८-१४९॥
The country is destroyed, the city is burnt, the chief elephant is dead; yet among the common people, one is tormented by false knowledge. (12-308-149)
अमुक्तो मानसैर्दुःखैरिच्छाद्वेषप्रियोद्भवैः। शिरोरोगादिभी रोगैस्तथैव विनिपातिभिः ॥१२-३०८-१५०॥
He is not freed from mental sufferings arising from desire, aversion, and pleasure, nor from head-diseases and other illnesses, and likewise from calamities. (12-308-150)
द्वंद्वैस्तैस्तैरुपहतः सर्वतः परिशङ्कितः। बहुप्रत्यर्थिकं राज्यमुपास्ते गणयन्निशाः ॥१२-३०८-१५१॥
Afflicted by those conflicts and suspicious on all sides, he rules a kingdom with many adversaries, counting the nights. (12-308-151)
तदल्पसुखमत्यर्थं बहुदुःखमसारवत्। को राज्यमभिपद्येत प्राप्य चोपशमं लभेत् ॥१२-३०८-१५२॥
That kingdom, which has little happiness, excessive suffering, and is without essence—who would desire it? Having attained peace, who would seek a kingdom? (12-308-152)
ममेदमिति यच्चेदं पुरं राष्ट्रं च मन्यसे। बलं कोशममात्यांश्च कस्यैतानि न वा नृप ॥१२-३०८-१५३॥
O king, that which you consider as 'this is mine'—this city, kingdom, army, treasury, and ministers—are these truly yours or not? (12-308-153)
मित्रामात्यं पुरं राष्ट्रं दण्डः कोशो महीपतिः। सप्ताङ्गश्चक्रसङ्घातो राज्यमित्युच्यते नृप ॥१२-३०८-१५४॥
O king, the kingdom is said to be a combination of seven limbs: friend, minister, fort, kingdom, punishment, treasury, and king. (12-308-154)
सप्ताङ्गस्यास्य राज्यस्य त्रिदण्डस्येव तिष्ठतः। अन्योन्यगुणयुक्तस्य कः केन गुणतोऽधिकः ॥१२-३०८-१५५॥
In this seven-limbed kingdom, which stands like a three-staffed entity, all are endowed with mutual qualities; who, by what quality, is superior to whom? (12-308-155)
तेषु तेषु हि कालेषु तत्तदङ्गं विशिष्यते। येन यत्सिध्यते कार्यं तत्प्राधान्याय कल्पते ॥१२-३०८-१५६॥
At various times, indeed, a particular part is distinguished; that by which an action is accomplished is considered as preeminent. (12-308-156)
सप्ताङ्गश्चापि सङ्घातस्त्रयश्चान्ये नृपोत्तम। सम्भूय दशवर्गोऽयं भुङ्क्ते राज्यं हि राजवत् ॥१२-३०८-१५७॥
O best of kings, this tenfold group, composed of the seven limbs and three other aggregates, when united, enjoys the kingdom just like a king. (12-308-157)
यश्च राजा महोत्साहः क्षत्रधर्मरतो भवेत्। स तुष्येद्दशभागेन ततस्त्वन्यो दशावरैः ॥१२-३०८-१५८॥
And the king who is greatly enthusiastic and devoted to the kṣatriya-dharma should be satisfied with one-tenth part; then another (king) with ten times less. (12-308-158)
नास्त्यसाधारणो राजा नास्ति राज्यमराजकम्। राज्येऽसति कुतो धर्मो धर्मेऽसति कुतः परम् ॥१२-३०८-१५९॥
There is no exceptional king; there is no kingdom without a king. If there is no kingdom, how can there be righteousness? If there is no righteousness, how can there be the supreme? (12-308-159)
योऽप्यत्र परमो धर्मः पवित्रं राजराज्ययोः। पृथिवी दक्षिणा यस्य सोऽश्वमेधो न विद्यते ॥१२-३०८-१६०॥
Even here, the supreme duty, which purifies both king and kingdom, is such that for one whose offering is the earth itself, the horse-sacrifice does not exist. (12-308-160)
साहमेतानि कर्माणि राज्यदुःखानि मैथिल। समर्था शतशो वक्तुमथ वापि सहस्रशः ॥१२-३०८-१६१॥
O Maithila, I am capable of speaking of these actions and kingdom-sorrows by the hundreds or even by the thousands. (12-308-161)
स्वदेहे नाभिषङ्गो मे कुतः परपरिग्रहे। न मामेवंविधां मुक्तामीदृशं वक्तुमर्हसि ॥१२-३०८-१६२॥
I have no attachment even to my own body, so how could I have any in acquiring others? You should not speak of me, who am liberated in this way, in such a manner. (12-308-162)
ननु नाम त्वया मोक्षः कृत्स्नः पञ्चशिखाच्छ्रुतः। सोपायः सोपनिषदः सोपासङ्गः सनिश्चयः ॥१२-३०८-१६३॥
Indeed, you have truly heard the entire doctrine of liberation from Pañcaśikha, complete with its means, its Upaniṣad, its appendages, and with certainty. (12-308-163)
तस्य ते मुक्तसङ्गस्य पाशानाक्रम्य तिष्ठतः। छत्रादिषु विशेषेषु कथं सङ्गः पुनर्नृप ॥१२-३०८-१६४॥
O king, for one who is free from attachment and stands having overcome the bonds, how can there be attachment again in distinctions such as umbrellas and the like? (12-308-164)
श्रुतं ते न श्रुतं मन्ये मिथ्या वापि श्रुतं श्रुतम्। अथ वा श्रुतसङ्काशं श्रुतमन्यच्छ्रुतं त्वया ॥१२-३०८-१६५॥
What you have heard, I think, is not truly heard; or perhaps what you have heard is false; or else, what appears to be heard is something different that you have heard. (12-308-165)
अथापीमासु सञ्ज्ञासु लौकिकीषु प्रतिष्ठसि। अभिषङ्गावरोधाभ्यां बद्धस्त्वं प्राकृतो मया ॥१२-३०८-१६६॥
Now, you are established in these worldly designations. You are bound by attachment and obstruction, and are considered natural by me. (12-308-166)
सत्त्वेनानुप्रवेशो हि योऽयं त्वयि कृतो मया। किं तवापकृतं तत्र यदि मुक्तोऽसि सर्वतः ॥१२-३०८-१६७॥
Indeed, the entry by essence which I made into you—what harm is there to you in that, if you are completely liberated? (12-308-167)
नियमो ह्येष धर्मेषु यतीनां शून्यवासिता। शून्यमावासयन्त्या च मया किं कस्य दूषितम् ॥१२-३०८-१६८॥
Indeed, this is the rule among the dharmas of ascetics: dwelling in solitude. By causing solitude to be inhabited, and by me, what and whose has been defiled? (12-308-168)
न पाणिभ्यां न बाहुभ्यां पादोरुभ्यां न चानघ। न गात्रावयवैरन्यैः स्पृशामि त्वा नराधिप ॥१२-३०८-१६९॥
O king, I do not touch you with my hands, nor with my arms, nor with my thighs or feet, nor with any other limbs of my body, O sinless one. (12-308-169)
कुले महति जातेन ह्रीमता दीर्घदर्शिना। नैतत्सदसि वक्तव्यं सद्वासद्वा मिथः कृतम् ॥१२-३०८-१७०॥
One who is born in a great family, who is modest and farsighted, should not speak in an assembly about what has been done mutually, whether it is good or bad. (12-308-170)
ब्राह्मणा गुरवश्चेमे तथामात्या गुरूत्तमाः। त्वं चाथ गुरुरप्येषामेवमन्योन्यगौरवम् ॥१२-३०८-१७१॥
The Brāhmaṇas, these teachers, and likewise the ministers who are the best among teachers, and you also, are teachers of these; thus, there is mutual respect among one another. (12-308-171)
तदेवमनुसंदृश्य वाच्यावाच्यं परीक्षता। स्त्रीपुंसोः समवायोऽयं त्वया वाच्यो न संसदि ॥१२-३०८-१७२॥
Therefore, having considered in this way and examined what should and should not be spoken, you should not speak about the union of woman and man in the assembly. (12-308-172)
यथा पुष्करपर्णस्थं जलं तत्पर्णसंस्थितम्। तिष्ठत्यस्पृशती तद्वत्त्वयि वत्स्यामि मैथिल ॥१२-३०८-१७३॥
O Maithila, just as water placed on a lotus leaf stays on that leaf without touching it, in the same way I shall live with you, remaining untouched. (12-308-173)
यदि वाप्यस्पृशन्त्या मे स्पर्शं जानासि कञ्चन। ज्ञानं कृतमबीजं ते कथं तेनेह भिक्षुणा ॥१२-३०८-१७४॥
If, even without touching, you know any touch of mine, how has the knowledge done without seed become yours by that monk here? (12-308-174)
स गार्हस्थ्याच्च्युतश्च त्वं मोक्षं नावाप्य दुर्विदम्। उभयोरन्तराले च वर्तसे मोक्षवातिकः ॥१२-३०८-१७५॥
He has fallen from householdership, and you, not having attained the difficult-to-know liberation, remain in the interval between both, at the threshold of liberation. (12-308-175)
न हि मुक्तस्य मुक्तेन ज्ञस्यैकत्वपृथक्त्वयोः। भावाभावसमायोगे जायते वर्णसङ्करः ॥१२-३०८-१७६॥
Indeed, for the liberated, neither by the liberated nor by the knower, in unity or duality, nor in the conjunction of existence and non-existence, does a mixture of castes arise. (12-308-176)
वर्णाश्रमपृथक्त्वे च दृष्टार्थस्यापृथक्त्विनः। नान्यदन्यदिति ज्ञात्वा नान्यदन्यत्प्रवर्तते ॥१२-३०८-१७७॥
When one understands that there is no real difference between the classes and stages of life, and for the one whose aim is worldly, and for the one who does not see separateness, knowing that there is no 'otherness', he does not act with a sense of difference. (12-308-177)
पाणौ कुण्डं तथा कुण्डे पयः पयसि मक्षिकाः। आश्रिताश्रययोगेन पृथक्त्वेनाश्रया वयम् ॥१२-३०८-१७८॥
Just as in the hand there is a pot, in the pot there is milk, and in the milk there are flies, so by the connection of the dependent and the support, we are supports by separateness. (12-308-178)
न तु कुण्डे पयोभावः पयश्चापि न मक्षिकाः। स्वयमेवाश्रयन्त्येते भावा न तु पराश्रयम् ॥१२-३०८-१७९॥
But the state of milk does not arise in the vessel, nor do flies come to milk; these states take shelter by themselves, not by depending on another. (12-308-179)
पृथक्त्वादाश्रमाणां च वर्णान्यत्वे तथैव च। परस्परपृथक्त्वाच्च कथं ते वर्णसङ्करः ॥१२-३०८-१८०॥
Since the āśramas are separate and the castes are also distinct, and because of their mutual separateness, how can there be a mixture of castes among you? (12-308-180)
नास्मि वर्णोत्तमा जात्या न वैश्या नावरा तथा। तव राजन्सवर्णास्मि शुद्धयोनिरविप्लुता ॥१२-३०८-१८१॥
I am not of the highest caste by birth, nor a Vaiśya, nor lower thus; O king, I am of the same caste as you, of pure and unblemished origin. (12-308-181)
प्रधानो नाम राजर्षिर्व्यक्तं ते श्रोत्रमागतः। कुले तस्य समुत्पन्नां सुलभां नाम विद्धि माम् ॥१२-३०८-१८२॥
The chief royal sage named Pradhāna has become known to your ears. Know me as Sulabhā, born in his family, who is easily attainable. (12-308-182)
द्रोणश्च शतशृङ्गश्च वक्रद्वारश्च पर्वतः। मम सत्रेषु पूर्वेषां चिता मघवता सह ॥१२-३०८-१८३॥
The mountains Droṇa, Śataśṛṅga, and Vakradvāra; in my sacrifices, the funeral pyre of my ancestors was together with Maghavat (Indra). (12-308-183)
साहं तस्मिन्कुले जाता भर्तर्यसति मद्विधे। विनीता मोक्षधर्मेषु चराम्येका मुनिव्रतम् ॥१२-३०८-१८४॥
I, who was born in that family, when my husband was no more, being like me, trained in the duties of liberation, practice alone the vow of a sage. (12-308-184)
नास्मि सत्रप्रतिच्छन्ना न परस्वाभिमानिनी। न धर्मसङ्करकरी स्वधर्मेऽस्मि धृतव्रता ॥१२-३०८-१८५॥
I am not one who hides behind sacrifices, nor am I proud of others' wealth; I do not cause confusion of dharma. I am steadfast in my own dharma and firm in my vows. (12-308-185)
नास्थिरा स्वप्रतिज्ञायां नासमीक्ष्यप्रवादिनी। नासमीक्ष्यागता चाहं त्वत्सकाशं जनाधिप ॥१२-३०८-१८६॥
O lord of people, I am not unsteady in my own vow, nor do I speak without consideration; nor have I come to your presence without due thought. (12-308-186)
मोक्षे ते भावितां बुद्धिं श्रुत्वाहं कुशलैषिणी। तव मोक्षस्य चाप्यस्य जिज्ञासार्थमिहागता ॥१२-३०८-१८७॥
Having listened to your refined understanding about liberation, I, who seek skill, have come here to inquire about your liberation and this matter. (12-308-187)
न वर्गस्था ब्रवीम्येतत्स्वपक्षपरपक्षयोः। मुक्तो न मुच्यते यश्च शान्तो यश्च न शाम्यति ॥१२-३०८-१८८॥
I do not say this about those who belong to a group, whether of one's own side or the other. The liberated is not released, and one who is calm, and one who does not become calm. (12-308-188)
यथा शून्ये पुरागारे भिक्षुरेकां निशां वसेत्। तथा हि त्वच्छरीरेऽस्मिन्निमां वत्स्यामि शर्वरीम् ॥१२-३०८-१८९॥
Just as a mendicant would spend a night in an empty old house, so too, I shall spend this night in your body. (12-308-189)
साहमासनदानेन वागातिथ्येन चार्चिता। सुप्ता सुशरणा प्रीता श्वो गमिष्यामि मैथिल ॥१२-३०८-१९०॥
O Maithila, having been honored by the giving of a seat and the hospitality of speech, having slept well and being pleased and well-sheltered, I shall depart tomorrow. (12-308-190)
इत्येतानि स वाक्यानि हेतुमन्त्यर्थवन्ति च। श्रुत्वा नाधिजगौ राजा किञ्चिदन्यदतः परम् ॥१२-३०८-१९१॥
Having heard these statements, which were reasoned and meaningful, the king did not say anything further beyond this. (12-308-191)
