12.308
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; (proper name); उवाच (uvāca) - said; spoke;]
(Yudhishthira said;)
Yudhishthira said.
अपरित्यज्य गार्हस्थ्यं कुरुराजर्षिसत्तम। कः प्राप्तो विनयं बुद्ध्या मोक्षतत्त्वं वदस्व मे ॥१२-३०८-१॥
aparityajya gārhasthyaṃ kururājarṣisattama। kaḥ prāpto vinayaṃ buddhyā mokṣatattvaṃ vadasva me ॥12-308-1॥
[अपरित्यज्य (aparityajya) - without abandoning; गार्हस्थ्यं (gārhasthyaṃ) - householder's life; कुरु (kuru) - of the Kuru (dynasty); राजर्षि (rājarṣi) - royal sage; सत्तम (sattama) - best; कः (kaḥ) - who; प्राप्तः (prāptaḥ) - has attained; विनयम् (vinayam) - discipline; बुद्ध्या (buddhyā) - by intellect; मोक्षतत्त्वं (mokṣatattvaṃ) - the principle of liberation; वदस्व (vadasva) - please tell; मे (me) - to me;]
(Without abandoning householder's life, O best royal sage of the Kurus, who has attained discipline by intellect, the principle of liberation? Please tell me.)
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॥
saṁnyasyate yathātmāyaṁ saṁnyastātmā yathā ca yaḥ। paraṁ mokṣasya yaccāpi tanme brūhi pitāmaha ॥12-308-2॥
[संन्यस्यते (saṁnyasyate) - is renounced; यथा (yathā) - as; आत्मा (ātmā) - self; अयम् (ayam) - this; संन्यस्तात्मा (saṁnyastātmā) - one whose self is renounced; यथा (yathā) - as; च (ca) - and; यः (yaḥ) - who; परम् (param) - supreme; मोक्षस्य (mokṣasya) - of liberation; यत् (yat) - which; च (ca) - and; अपि (api) - also; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; पितामह (pitāmaha) - O grandsire;]
(is renounced as this self, one whose self is renounced as and who; supreme of liberation which and also that to me tell O grandsire.)
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॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhishma; उवाच (uvāca) - said;]
(Bhishma said;)
Bhishma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। जनकस्य च संवादं सुलभायाश्च भारत ॥१२-३०८-३॥
atrāpy udāharantīmam itihāsaṃ purātanam। janakasya ca saṃvādaṃ sulabhāyāś ca bhārata ॥12-308-3॥
[अत्रापि (atrāpi) - here also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासं (itihāsaṃ) - history; पुरातनम् (purātanam) - ancient; जनकस्य (janakasya) - of Janaka; च (ca) - and; संवादं (saṃvādaṃ) - dialogue; सुलभायाः (sulabhāyāḥ) - of Sulabhā; च (ca) - and; भारत (bhārata) - O Bhārata;]
(Here also they cite this ancient history; the dialogue of Janaka and Sulabhā, O Bhārata.)
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॥
saṁnyāsaphalikaḥ kaścid babhūva nṛpatiḥ purā। maithilo janako nāma dharmadhvaja iti śrutaḥ ॥12-308-4॥
[संन्यासफलिकः (saṁnyāsaphalikaḥ) - one who has the fruit of renunciation; कश्चित् (kaścit) - someone; बभूव (babhūva) - became; नृपतिः (nṛpatiḥ) - king; पुरा (purā) - formerly; मैथिलः (maithilaḥ) - of Mithila; जनकः (janakaḥ) - Janaka; नाम (nāma) - named; धर्मध्वज (dharmadhvaja) - Dharmadhvaja; इति (iti) - thus; श्रुतः (śrutaḥ) - heard;]
(One who has the fruit of renunciation, someone, became, king, formerly. Of Mithila, Janaka, named, Dharmadhvaja, thus, heard.)
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॥
sa vede mokṣaśāstre ca sve ca śāstre kṛtāgamaḥ। indriyāṇi samādhāya śaśāsa vasudhām imām ॥12-308-5॥
[स (sa) - he; वेदे (vede) - in the Veda; मोक्षशास्त्रे (mokṣaśāstre) - in the scripture of liberation; च (ca) - and; स्वे (sve) - in his own; च (ca) - and; शास्त्रे (śāstre) - in the treatise; कृतागमः (kṛtāgamaḥ) - having established tradition; इन्द्रियाणि (indriyāṇi) - the senses; समाधाय (samādhāya) - having restrained; शशास (śaśāsa) - he ruled; वसुधाम् (vasudhām) - the earth; इमाम् (imām) - this;]
(He, in the Veda, in the scripture of liberation, and in his own treatise, having established tradition; the senses having restrained, ruled this earth.)
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॥
tasya vedavidaḥ prājñāḥ śrutvā tāṃ sādhuvṛttatām। lokeṣu spṛhayantyanye puruṣāḥ puruṣeśvara ॥12-308-6॥
[तस्य (tasya) - of him; वेदविदः (vedavidaḥ) - knowers of the Veda; प्राज्ञाः (prājñāḥ) - wise ones; श्रुत्वा (śrutvā) - having heard; तां (tāṃ) - that; साधुवृत्तताम् (sādhuvṛttatām) - good conduct; लोकेषु (lokeṣu) - in the worlds; स्पृहयन्ति (spṛhayanti) - desire; अन्ये (anye) - others; पुरुषाः (puruṣāḥ) - men; पुरुषेश्वर (puruṣeśvara) - O lord of men;]
(Of him, knowers of the Veda, wise ones, having heard that good conduct, in the worlds, others, men, desire, O lord of men.)
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॥
atha dharmayuge tasmin yogadharmam anuṣṭhitā। mahīm anucacāra ekā sulabhā nāma bhikṣukī ॥12-308-7॥
[अथ (atha) - now; then; धर्मयुगे (dharmayuge) - in the age of dharma; तस्मिन् (tasmin) - in that; योगधर्मम् (yogadharmam) - the duty of yoga; अनुष्ठिता (anuṣṭhitā) - practiced; महीम् (mahīm) - the earth; अनुचचार (anucacāra) - wandered; एका (ekā) - one; alone; सुलभा (sulabhā) - Sulabhā; नाम (nāma) - named; भिक्षुकी (bhikṣukī) - female mendicant;]
(Now, in that age of dharma, having practiced the duty of yoga, one named Sulabhā, a female mendicant, wandered the earth alone.)
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॥
tayā jagad idaṁ sarvam aṭantyā mithileśvaraḥ। tatra tatra śruto mokṣe kathyamānas tridaṇḍibhiḥ ॥12-308-8॥
[तया (tayā) - by her; जगत् (jagat) - the world; इदं (idaṁ) - this; सर्वम् (sarvam) - all; अटन्त्या (aṭantyā) - wandering; मिथिलेश्वरः (mithileśvaraḥ) - the lord of Mithila; तत्र (tatra) - there; तत्र (tatra) - there; श्रुतः (śrutaḥ) - heard; मोक्षे (mokṣe) - in liberation; कथ्यमानः (kathyamānaḥ) - being spoken; त्रिदण्डिभिः (tridaṇḍibhiḥ) - by the tridaṇḍins;]
(By her, this entire world, as she wandered, the lord of Mithila, here and there, heard about liberation, being spoken by the tridaṇḍins.)
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॥
sā susūkṣmāṃ kathāṃ śrutvā tathyaṃ neti sasaṃśayā। darśane jātasankalpā janakasya babhūva ha ॥12-308-9॥
[सा (sā) - she; सुसूक्ष्मां (susūkṣmām) - very subtle; कथां (kathām) - story; श्रुत्वा (śrutvā) - having heard; तथ्यं (tathyaṃ) - truth; नेति (neti) - not this; ससंशया (sasaṃśayā) - with doubt; दर्शने (darśane) - in seeing; जातसङ्कल्पा (jātasankalpā) - having arisen resolve; जनकस्य (janakasya) - of Janaka; बभूव (babhūva) - became; ह (ha) - indeed;]
(She, having heard the very subtle story, with doubt as to the truth (thinking) 'not this', in seeing, having arisen resolve, of Janaka, indeed became.)
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॥
tataḥ sā viprahāyātha pūrvarūpaṃ hi yogataḥ। abibhrad anavadyāṅgī rūpam anyad anuttamam ॥12-308-10॥
[ततः (tataḥ) - then; सा (sā) - she; विप्रहाय (viprahāya) - having abandoned; अथ (atha) - then; पूर्वरूपं (pūrvarūpam) - former form; हि (hi) - indeed; योगतः (yogataḥ) - by means of yoga; अबिभ्रत् (abibhrat) - she assumed; अनवद्याङ्गी (anavadyāṅgī) - having flawless limbs; रूपम् (rūpam) - form; अन्यत् (anyat) - another; अनुत्तमम् (anuttamam) - unsurpassed;]
(Then she, having abandoned the former form indeed by means of yoga, assumed another unsurpassed form with flawless limbs.)
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॥
cakṣur nimeṣa-mātreṇa laghu-astragati-gāminī। videhānāṃ purīṃ subhrūr jagāma kamalekṣaṇā ॥12-308-11॥
[चक्षुः (cakṣuḥ) - eye; निमेषमात्रेण (nimeṣa-mātreṇa) - by the measure of a blink; लघु (laghu) - light; अस्त्र (astra) - missile; गतिगामिनी (gati-gāminī) - moving with the speed; विदेहानाम् (videhānām) - of the Videhas; पुरीम् (purīm) - city; सुभ्रूः (subhrūḥ) - beautiful-browed; जगाम (jagāma) - went; कमलेक्षणा (kamalekṣaṇā) - lotus-eyed;]
(The eye, in the measure of a blink, light, moving with the speed of a missile, to the city of the Videhas, the beautiful-browed, went, the lotus-eyed.)
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॥
sā prāpya mithilāṃ ramyāṃ samṛddhajana-saṅkulām। bhaikṣacaryāpadeśena dadarśa mithileśvaram ॥12-308-12॥
[सा (sā) - she; प्राप्य (prāpya) - having reached; मिथिलाम् (mithilām) - Mithilā (the city); रम्याम् (ramyām) - beautiful; समृद्धजनसङ्कुलाम् (samṛddhajana-saṅkulām) - crowded with prosperous people; भैक्षचर्यापदेशेन (bhaikṣacaryāpadeśena) - under the pretext of mendicancy; ददर्श (dadarśa) - she saw; मिथिलेश्वरम् (mithileśvaram) - the lord of Mithilā;]
(She, having reached Mithilā, beautiful, crowded with prosperous people, under the pretext of mendicancy, saw the lord of Mithilā.)
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॥
rājā tasyāḥ paraṃ dṛṣṭvā saukumāryaṃ vapus tathā। keyaṃ kasya kuto veti babhūvāgatavismayaḥ ॥12-308-13॥
[राजा (rājā) - king; तस्याः (tasyāḥ) - of her; परं (paraṃ) - supreme; दृष्ट्वा (dṛṣṭvā) - having seen; सौकुमार्यं (saukumāryaṃ) - delicateness; वपुः (vapus) - form; तथा (tathā) - thus; के (ke) - who; इयं (iyaṃ) - this (feminine); कस्य (kasya) - of whom; कुतः (kutaḥ) - from where; वे (ve) - indeed; इति (iti) - thus; बभूव (babhūva) - became; आगतविस्मयः (āgatavismayaḥ) - having come to astonishment;]
(The king, having seen her supreme delicateness and form thus, (thought) 'Who is this? Whose (daughter) is she? From where indeed?'—thus he became filled with astonishment.)
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॥
tato'syāḥ svāgataṃ kṛtvā vyādiśya ca varāsanam। pūjitāṃ pādaśaucena varānnenāpyatarpayat ॥12-308-14॥
[ततः (tataḥ) - then; अस्याः (asyāḥ) - to her; स्वागतं (svāgatam) - welcome; कृत्वा (kṛtvā) - having done; व्यादिश्य (vyādiśya) - having indicated; च (ca) - and; वरासनम् (varāsanam) - excellent seat; पूजितां (pūjitām) - having honored; पादशौचेन (pādaśaucena) - with foot-washing; वरान्नेन (varānnena) - with excellent food; अपि (api) - also; अतर्पयत् (atarpayat) - satisfied;]
(Then to her, having done welcome, having indicated and excellent seat, having honored with foot-washing, with excellent food also, (he) satisfied.)
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॥
atha bhuktavatī prītā rājānaṃ mantribhirvṛtam। sarvabhāṣyavidāṃ madhye codayāmāsa bhikṣukī ॥12-308-15॥
[अथ (atha) - then; भुक्तवती (bhuktavatī) - having eaten; प्रीता (prītā) - pleased; राजानं (rājānam) - king (accusative); मन्त्रिभिः (mantribhiḥ) - by ministers; वृतम् (vṛtam) - surrounded; सर्वभाष्यविदां (sarvabhāṣyavidām) - of all learned in commentaries; मध्ये (madhye) - in the midst; चोदयामास (codayāmāsa) - incited; भिक्षुकी (bhikṣukī) - the female mendicant;]
(Then, having eaten, pleased, the king surrounded by ministers, in the midst of all learned in commentaries, incited the female mendicant.)
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॥
sulabhā tvasya dharmeṣu mukto neti sasaṃśayā। sattvaṃ sattvena yogajñā praviveśa mahīpate ॥12-308-16॥
[सुलभा (sulabhā) - easily obtained; त्व (tv) - but; अस्य (asya) - of him; धर्मेषु (dharmeṣu) - in virtues; मुक्तः (muktaḥ) - liberated; न (na) - not; इति (iti) - thus; ससंशया (sasaṃśayā) - with doubt; सत्त्वम् (sattvam) - essence; सत्त्वेन (sattvena) - by essence; योगज्ञा (yogajñā) - knower of yoga; प्रविवेश (praviveśa) - entered; महीपते (mahīpate) - O king;]
(Easily obtained but of him in virtues liberated not thus with doubt; essence by essence knower of yoga entered O king;)
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॥
netrābhyāṃ netrayor asya raśmīn saṃyojya raśmibhiḥ। sā sma sañcodayiṣyantaṃ yogabandhair babandha ha ॥12-308-17॥
[नेत्राभ्यां (netrābhyām) - by the two eyes; नेत्रयोः (netrayoḥ) - of the two eyes; अस्य (asya) - of him; रश्मीन् (raśmīn) - rays; संयोज्य (saṃyojya) - having joined; रश्मिभिः (raśmibhiḥ) - with rays; सा (sā) - she; स्म (sma) - indeed; सञ्चोदयिष्यन्तम् (sañcodayiṣyantam) - about to impel; योगबन्धैः (yogabandhaiḥ) - with yogic bonds; बबन्ध (babandha) - bound; ह (ha) - indeed;]
(By the two eyes, of the two eyes of him, rays having joined with rays, she indeed, about to impel, with yogic bonds, bound indeed.)
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॥
janako'py utsmayan rājā bhāvam asyā viśeṣayan। pratijagrāha bhāvena bhāvam asyā nṛpottamaḥ ॥12-308-18॥
[जनकः (janakaḥ) - Janaka; (proper name); अपि (api) - also; indeed; उत्स्मयन् (utsmayan) - smiling; राजा (rājā) - king; भावम् (bhāvam) - feeling; state; emotion; अस्या (asyā) - of her; विशेषयन् (viśeṣayan) - noticing; distinguishing; प्रतिजग्राह (pratijagrāha) - accepted; received; भावेन (bhāvena) - with feeling; with emotion; भावम् (bhāvam) - feeling; state; emotion; अस्या (asyā) - of her; नृप (nṛpa) - king; उत्तमः (uttamaḥ) - best; highest;]
(Janaka also, smiling, the king, the feeling of her, noticing, accepted, with feeling, the feeling of her, the best king.)
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॥
tad-ekasminn-adhiṣṭhāne saṃvādaḥ śrūyatām ayam। chatrādiṣu vimuktasya muktāyāś ca tridaṇḍake ॥12-308-19॥
[तत् (tat) - that; एकस्मिन् (ekasmin) - in one; अधिष्ठाने (adhiṣṭhāne) - in the seat; संवादः (saṃvādaḥ) - dialogue; श्रूयताम् (śrūyatām) - let it be heard; अयम् (ayam) - this; छत्रादिषु (chatrādiṣu) - among umbrellas and the like; विमुक्तस्य (vimuktasya) - of the one who is freed; मुक्तायाः (muktāyāḥ) - of the freed woman; च (ca) - and; त्रिदण्डके (tridaṇḍake) - in the tridaṇḍaka (three-staffed one);]
(That in one seat dialogue let it be heard this. Among umbrellas and the like, of the one who is freed, of the freed woman and in the tridaṇḍaka (three-staffed one).)
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॥
bhagavatyāḥ kva caryeyaṃ kṛtā kva ca gamiṣyasi। kasya ca tvaṃ kuto veti papracchaināṃ mahīpatiḥ ॥12-308-20॥
[भगवत्याः (bhagavatyāḥ) - of the revered lady; क्व (kva) - where; चर्या (caryā) - conduct; practice; wandering; इयम् (iyam) - this; कृता (kṛtā) - done; performed; क्व (kva) - where; च (ca) - and; गमिष्यसि (gamiṣyasi) - you will go; कस्य (kasya) - of whom; च (ca) - and; त्वम् (tvam) - you; कुतः (kutaḥ) - from where; वे (ve) - indeed; इति (iti) - thus; पप्रच्छ (papraccha) - asked; एनाम् (enām) - her; महीपतिः (mahīpatiḥ) - the king;]
(Of the revered lady, where is this conduct done, where and will you go? Of whom and you, from where indeed thus asked her the king.)
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॥
śrute vayasi jātau ca sadbhāvo nādhigamyate। eṣvartheṣūttaraṃ tasmāt pravedyaṃ satsamāgame ॥12-308-21॥
[श्रुते (śrute) - in learning; वयसि (vayasi) - in age; जातौ (jātau) - in birth; च (ca) - and; सद्भावः (sadbhāvaḥ) - goodness; न (na) - not; अधिगम्यते (adhigamyate) - is attained; एषु (eṣu) - in these; अर्थेषु (artheṣu) - matters; उत्तरम् (uttaram) - higher; तस्मात् (tasmāt) - therefore; प्रवेद्यम् (pravedyam) - to be understood; सत्समागमे (satsamāgame) - in the company of the good;]
(In learning, in age, in birth, and goodness is not attained; in these matters, therefore, the higher is to be understood in the company of the good.)
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॥
chatrādiṣu viśeṣeṣu muktaṃ māṃ viddhi sarvaśaḥ। sa tvāṃ saṃmantum icchāmi mānārhāsi matā hi me ॥12-308-22॥
[छत्र (chatra) - umbrella; आदि (ādi) - and others; षु (ṣu) - in (locative plural suffix); विशेषेषु (viśeṣeṣu) - in distinctions; मुक्तं (muktaṃ) - released; मां (māṃ) - me; विद्धि (viddhi) - know; सर्वशः (sarvaśaḥ) - in every way; स (sa) - he; त्वां (tvāṃ) - you; संमन्तुम् (saṃmantum) - to honor; इच्छामि (icchāmi) - I wish; मान (māna) - respect; अर्हासि (arhāsi) - you are worthy; मता (matā) - regarded; हि (hi) - indeed; मे (me) - by me;]
(In umbrellas and the like, in distinctions, released, me, know, in every way; he, you, to honor, I wish; respect, you are worthy; regarded, indeed, by me.)
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॥
yasmāccaitanmaya prāptaṃ jñānaṃ vaiśeṣikaṃ purā। yasya nānyaḥ pravaktāsti mokṣe tamapi me śṛṇu ॥12-308-23॥
[यस्मात् (yasmāt) - from which; च (ca) - and; एतत् (etat) - this; मया (mayā) - by me; प्राप्तम् (prāptam) - obtained; ज्ञानम् (jñānam) - knowledge; वैशेषिकम् (vaiśeṣikam) - special; पुरा (purā) - formerly; यस्स्य (yasya) - whose; न (na) - not; अन्यः (anyaḥ) - other; प्रवक्ता (pravaktā) - speaker; अस्ति (asti) - is; मोक्षे (mokṣe) - in liberation; तम् (tam) - that; अपि (api) - also; मे (me) - to me; शृणु (śṛṇu) - hear;]
(From which and this by me obtained knowledge special formerly; whose not other speaker is in liberation; that also to me hear.)
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॥
pārāśaryasagotrasya vṛddhasya sumahātmanaḥ। bhikṣoḥ pañcaśikhasyāhaṃ śiṣyaḥ paramasaṃmataḥ ॥12-308-24॥
[पाराशर्यसगोत्रस्य (pārāśaryasagotrasya) - of the lineage of Parāśarya; वृद्धस्य (vṛddhasya) - of the aged; सुमहात्मनः (sumahātmanaḥ) - of the very great-souled; भिक्षोः (bhikṣoḥ) - of the mendicant; पञ्चशिखस्य (pañcaśikhasya) - of Pañcaśikha; अहम् (aham) - I; शिष्यः (śiṣyaḥ) - disciple; परमसंमतः (paramasaṃmataḥ) - highly esteemed;]
(Of the lineage of Parāśarya, of the aged, of the very great-souled, of the mendicant Pañcaśikha, I am the disciple, highly esteemed.)
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॥
sāṅkhyajñāne tathā yoge mahīpālavidhau tathā। trividhe mokṣadharme'smingatādhvā chinnasaṃśayaḥ ॥12-308-25॥
[साङ्ख्यज्ञाने (sāṅkhyajñāne) - in the knowledge of Sāṅkhya; तथा (tathā) - also; likewise; योगे (yoge) - in Yoga; महीपालविधौ (mahīpālavidau) - in the conduct of kings; तथा (tathā) - also; likewise; त्रिविधे (trividhe) - threefold; मोक्षधर्मे (mokṣadharme) - in the dharma of liberation; अस्मिन् (asmin) - in this; गताध्वा (gatādhvā) - one whose path is gone; one who has proceeded; छिन्नसंशयः (chinnasaṃśayaḥ) - whose doubts are cut off;]
(In the knowledge of Sāṅkhya, also in Yoga, in the conduct of kings, also in the threefold dharma of liberation in this, one whose path is gone, whose doubts are cut off. (12-308-25))
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॥
sa yathāśāstradṛṣṭena mārgeṇeha parivrajan। vārṣikāṃś caturō māsān purā mayi sukhoṣitaḥ ॥12-308-26॥
[स (sa) - he; यथा (yathā) - as; शास्त्रदृष्टेन (śāstradṛṣṭena) - by the way seen by śāstra; मार्गेण (mārgeṇa) - by the path; इह (iha) - here; परिव्रजन् (parivrajan) - wandering; वार्षिकान् (vārṣikān) - annual; चतुरः (caturaḥ) - four; मासान् (māsān) - months; पुरा (purā) - before; मयि (mayi) - with me; सुखोषितः (sukhoṣitaḥ) - happily dwelt;]
(He, as by the way seen by śāstra, by the path here wandering, annual four months before with me happily dwelt.)
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॥
tenāhaṃ sāṅkhyamukhyena sudṛṣṭārthena tattvataḥ। śrāvitastrividhaṃ mokṣaṃ na ca rājyādvicālitaḥ ॥12-308-27॥
[तेन (tena) - by him; अहम् (aham) - I; साङ्ख्यमुख्येन (sāṅkhyamukhyena) - by the chief of Sāṅkhya; सुदृष्टार्थेन (sudṛṣṭārthena) - by one whose meaning is well seen; तत्त्वतः (tattvataḥ) - truly; श्रावितः (śrāvitaḥ) - caused to hear; त्रिविधम् (trividham) - threefold; मोक्षम् (mokṣam) - liberation; न (na) - not; च (ca) - and; राज्यात् (rājyāt) - from the kingdom; विचालितः (vicālitaḥ) - shaken;]
(By him, I, by the chief of Sāṅkhya, by one whose meaning is well seen, truly, was caused to hear the threefold liberation, and not shaken from the kingdom.)
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॥
so'ham tāmakhilāṃ vṛttiṃ trividhaṃ mokṣasaṃhitām। muktarāgaś carāmy ekaḥ pade paramake sthitaḥ ॥12-308-28॥
[सः (saḥ) - he; अहम् (aham) - I; ताम् (tām) - that; अखिलाम् (akhilām) - entire; वृत्तिम् (vṛttim) - activity; त्रिविधाम् (trividhām) - threefold; मोक्षसंहिताम् (mokṣasaṃhitām) - moksha-related; मुक्तरागः (muktarāgaḥ) - freed from passion; चरामि (carāmi) - I move; एकः (ekaḥ) - alone; पदे (pade) - in the state; परमके (paramake) - supreme; स्थितः (sthitaḥ) - established;]
(He I that entire activity threefold moksha-related freed from passion I move alone in the state supreme established.)
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॥
vairāgyaṃ punaretasya mokṣasya paramo vidhiḥ। jñānādeva ca vairāgyaṃ jāyate yena mucyate ॥12-308-29॥
[वैराग्यं (vairāgyaṃ) - dispassion; पुनः (punaḥ) - again; एतस्य (etasya) - of this; मोक्षस्य (mokṣasya) - of liberation; परमः (paramaḥ) - supreme; विधिः (vidhiḥ) - means; ज्ञानात् (jñānāt) - from knowledge; एव (eva) - indeed; च (ca) - and; वैराग्यं (vairāgyaṃ) - dispassion; जायते (jāyate) - arises; येन (yena) - by which; मुच्यते (mucyate) - is liberated;]
(Dispassion again is the supreme means of this liberation. From knowledge indeed and dispassion arises, by which one is liberated. (12-308-29))
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॥
jñānena kurute yatnaṃ yatnena prāpyate mahat। mahad-dvandva-pramokṣāya sā siddhir yā vayotigā ॥12-308-30॥
[ज्ञानेन (jñānena) - by knowledge; कुरुते (kurute) - one does; यत्नं (yatnaṃ) - effort; यत्नेन (yatnena) - by effort; प्राप्यते (prāpyate) - is attained; महत् (mahat) - great; महद्द्वंद्वप्रमोक्षाय (mahad-dvandva-pramokṣāya) - for the liberation from the great duality; सा (sā) - that; सिद्धिः (siddhiḥ) - accomplishment; या (yā) - which; वयोतिगा (vayotigā) - beyond age;]
(By knowledge one does effort; by effort the great (goal) is attained; for the liberation from the great duality, that accomplishment which is beyond age;)
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॥
seyaṁ paramikā buddhiḥ prāptā nirdvandvatā mayā। ihaiva gatamohena caratā muktasaṅginā ॥12-308-31॥
[सा (sā) - she; (that); इयम् (iyam) - this; (here); परमिका (paramikā) - supreme; highest; बुद्धिः (buddhiḥ) - intellect; understanding; प्राप्ता (prāptā) - attained; reached; निर्द्वंद्वता (nirdvandvatā) - freedom from dualities; state of non-duality; मया (mayā) - by me; इहैव (ihaiva) - here itself; गत-मोहेन (gata-mohena) - with delusion gone; by one whose delusion has departed; चरता (caratā) - by moving; by acting; मुक्त-सङ्गिना (mukta-saṅginā) - by one free from attachment;]
(She, this supreme intellect, has been attained; freedom from dualities by me. Here itself, by one whose delusion has gone, by acting, by one free from attachment.)
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॥
yathā kṣetraṃ mṛdūbhūtam adbhir āplāvitaṃ tathā। janayaty aṅkuraṃ karma nṛṇāṃ tadvat punarbhavam ॥12-308-32॥
[यथा (yathā) - just as; क्षेत्रं (kṣetram) - field; मृदूभूतम् (mṛdūbhūtam) - become soft; अद्भिः (adbhih) - with waters; आप्लावितं (āplāvitam) - soaked; तथा (tathā) - so; जनयति (janayati) - produces; अङ्कुरं (aṅkuram) - sprout; कर्म (karma) - action; नृणां (nṛṇām) - of men; तद्वत् (tadvat) - in that way; पुनर्भवम् (punarbhavam) - rebirth;]
(Just as a field, become soft, soaked with waters, so produces a sprout; action of men, in that way, rebirth.)
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॥
yathā cotthāpitaṃ bījaṃ kapāle yatra tatra vā। prāpyāpy aṅkurahetutvam abījatvān na jāyate ॥12-308-33॥
[यथा (yathā) - just as; in the manner; as; च (ca) - and; उत्तापितं (utthāpitaṃ) - roasted; heated; बीजं (bījaṃ) - seed; कपाले (kapāle) - on a pot; यत्र (yatra) - where; तत्र (tatra) - there; वा (vā) - or; प्राप्य (prāpya) - having obtained; reaching; अपि (api) - even; अङ्कुरहेतुत्वम् (aṅkurahetutvam) - the cause of sprouting; अबीजत्वात् (abījatvāt) - due to being seedless; from the state of not being a seed; न (na) - not; जायते (jāyate) - is born; arises; ॥१२-३०८-३३॥ (॥12-308-33॥) -;]
(Just as and roasted seed on a pot where there or, having obtained even the cause of sprouting, due to being seedless, is not born.)
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॥
tadvadbhagavatā tena śikhāproktena bhikṣuṇā। jñānaṃ kṛtamabījaṃ me viṣayeṣu na jāyate ॥12-308-34॥
[तद्वत् (tadvat) - in that manner; भगवता (bhagavatā) - by the venerable one; तेन (tena) - by that; शिखा-प्रोक्तेन (śikhā-proktena) - by the one who spoke about the crest-lock; भिक्षुणा (bhikṣuṇā) - by the mendicant; ज्ञानं (jñānam) - knowledge; कृतम् (kṛtam) - made; अबीजं (abījam) - seedless; मे (me) - for me; विषयेषु (viṣayeṣu) - in the sense-objects; न (na) - not; जायते (jāyate) - arises;]
(In that manner, by the venerable one, by that, by the one who spoke about the crest-lock, by the mendicant, knowledge made seedless for me in the sense-objects does not arise.)
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॥
nābhiṣajjati kasmiṃścin nānarthe na parigrahe। nābhirajyati caiteṣu vyarthatvād rāgadoṣayoḥ ॥12-308-35॥
[न (na) - not; अभिषज्जति (abhiṣajjati) - attaches; कस्मिंश्चित् (kasmiṃścit) - in anything; न (na) - not; अनर्थे (anarthe) - in misfortune; न (na) - not; परिग्रहे (parigrahe) - in possession; न (na) - not; अभिरज्यति (abhirajyati) - delights; च (ca) - and; एतेषु (eteṣu) - in these; व्यर्थत्वात् (vyarthatvāt) - because of uselessness; रागदोषयोः (rāgadoṣayoḥ) - of passion and fault;]
(Not attaches in anything, not in misfortune, not in possession; not delights and in these because of uselessness of passion and fault.)
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॥
yaś ca me dakṣiṇaṃ bāhuṃ candanena samukṣayet। savyaṃ vāsyā ca yas takṣet samāvetāv ubhau mama ॥12-308-36॥
[यः (yaḥ) - who; च (ca) - and; मे (me) - my; दक्षिणं (dakṣiṇam) - right; बाहुं (bāhum) - arm; चन्दनेन (candanena) - with sandalwood; समुक्षयेत् (samukṣayet) - should anoint; सव्यं (savyaṃ) - left; वास्या (vāsyā) - with fragrant substance; च (ca) - and; यः (yaḥ) - who; तक्षेत् (takṣet) - should mark; समावेतौ (samāvetau) - both together; उभौ (ubhau) - both; मम (mama) - my;]
(And who my right arm with sandalwood should anoint; left with fragrant substance and who should mark; both together both my.)
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॥
sukhī so'ham avāptārthaḥ samaloṣṭāśmakāñcanaḥ। muktasaṅgaḥ sthito rājye viśiṣṭo'nyais tridaṇḍibhiḥ ॥12-308-37॥
[सुखी (sukhī) - happy; सः (saḥ) - he; अहम् (aham) - I; अवाप्तार्थः (avāptārthaḥ) - one who has attained the object; सम (sama) - equal; लोष्ट (loṣṭa) - clod; अश्म (aśma) - stone; काञ्चनः (kāñcanaḥ) - gold; मुक्त (mukta) - freed; सङ्गः (saṅgaḥ) - attachment; स्थितः (sthitaḥ) - situated; राज्ये (rājye) - in the kingdom; विशिष्टः (viśiṣṭaḥ) - distinguished; अन्यैः (anyaiḥ) - by others; त्रिदण्डिभिः (tridaṇḍibhiḥ) - by tridaṇḍins (ascetics with three staffs);]
(Happy, he I am, one who has attained the object, equal to clod, stone, and gold, freed from attachment, situated in the kingdom, distinguished by others by tridaṇḍins (ascetics with three staffs).)
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॥
mokṣe hi trividhā niṣṭhā dṛṣṭā pūrvair mahaṛṣibhiḥ। jñānaṃ lokottaraṃ yac ca sarvatyāgaś ca karmaṇām ॥12-308-38॥
[मोक्षे (mokṣe) - in liberation; हि (hi) - indeed; त्रिविधा (trividhā) - threefold; निष्ठा (niṣṭhā) - steadfastness; दृष्टा (dṛṣṭā) - has been seen; पूर्वैः (pūrvaiḥ) - by former; महर्षिभिः (maharṣibhiḥ) - by great sages; ज्ञानं (jñānaṃ) - knowledge; लोकोत्तरं (lokottaraṃ) - transcending the world; यत् (yat) - which; च (ca) - and; सर्वत्यागः (sarvatyāgaḥ) - complete renunciation; च (ca) - and; कर्मणाम् (karmaṇām) - of actions;]
(In liberation indeed threefold steadfastness has been seen by former great sages; knowledge, which is transcending the world, and complete renunciation of actions.)
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॥
jñānaniṣṭhāṃ vadantyeke mokṣaśāstravido janāḥ। karman iṣṭhāṃ tathaivānye yatayaḥ sūkṣmadarśinaḥ ॥12-308-39॥
[ज्ञाननिष्ठां (jñānaniṣṭhām) - steadfastness in knowledge; वदन्ति (vadanti) - they say; एके (eke) - some; मोक्षशास्त्रविदः (mokṣaśāstravidaḥ) - knowers of the science of liberation; जनाः (janāḥ) - people; कर्मनिष्ठां (karmaniṣṭhām) - steadfastness in action; तथैव (tathaiva) - in the same way; अन्ये (anye) - others; यतयः (yatayaḥ) - ascetics; सूक्ष्मदर्शिनः (sūkṣmadarśinaḥ) - those who see subtlety;]
(Steadfastness in knowledge they say some knowers of the science of liberation people; steadfastness in action in the same way others ascetics those who see subtlety.)
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॥
prahāyo'bhayam apy etaj jñānaṃ karma ca kevalam। tṛtīyeyam samākhyātā niṣṭhā tena mahātmanā ॥12-308-40॥
[प्रहाय (prahāya) - having abandoned; उभयम् (ubhayam) - both; अपि (api) - also; एतत् (etat) - this; ज्ञानम् (jñānam) - knowledge; कर्म (karma) - action; च (ca) - and; केवलम् (kevalam) - only; तृतीया (tṛtīyā) - third; इयम् (iyam) - this; समाख्याता (samākhyātā) - is called; निष्ठा (niṣṭhā) - state; तेन (tena) - by him; महात्मना (mahātmanā) - by the great-souled one;]
(Having abandoned both, this knowledge and only action also, this third state is called by him, by the great-souled one.)
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॥
yame ca niyame caiva dveṣe kāme parigrahe। māne dambhe tathā snehe sadṛśās te kuṭumbibhiḥ ॥12-308-41॥
[यमे (yame) - in yama; (restraint;) च (ca) - and; नियमे (niyame) - in niyama; (observance;) च (ca) - and; एव (eva) - indeed; द्वेषे (dveṣe) - in hatred; कामे (kāme) - in desire; परिग्रहे (parigrahe) - in acquisition; माने (māne) - in pride; दम्भे (dambhe) - in hypocrisy; तथा (tathā) - likewise; स्नेहे (snehe) - in affection; सदृशाः (sadṛśāḥ) - similar; ते (te) - they; कुटुम्बिभिः (kuṭumbibhiḥ) - with relatives;]
(In yama and in niyama indeed, in hatred, in desire, in acquisition, in pride, in hypocrisy, likewise in affection, similar they with relatives.)
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॥
tridaṇḍādiṣu yady asti mokṣo jñānena kenacit। chatrādiṣu kathaṃ na syāt tulyahetau parigrahe ॥12-308-42॥
[त्रिदण्डादिषु (tridaṇḍādiṣu) - among tridaṇḍa and others; यदि (yadi) - if; अस्ति (asti) - there is; मोक्षः (mokṣaḥ) - liberation; ज्ञानेन (jñānena) - by knowledge; केनचित् (kenacit) - by someone; छत्रादिषु (chatrādiṣu) - among umbrella and others; कथम् (katham) - how; न (na) - not; स्यात् (syāt) - would be; तुल्यहेतौ (tulyahetau) - in equal cause; परिग्रहे (parigrahe) - in acquisition;]
(Among tridaṇḍa and others, if there is liberation by knowledge by someone, among umbrella and others, how would there not be (liberation) in acquisition with equal cause? (12-308-42))
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॥
yena yena hi yasyārthaḥ kāraṇeneha kasyacit। tattadālambate dravyaṃ sarvaḥ sve sve parigrahe ॥12-308-43॥
[येन (yena) - by which; instrument; येन (yena) - by which; instrument; हि (hi) - indeed; certainly; यस्य (yasya) - of whom; genitive; अर्थः (arthaḥ) - purpose; meaning; object; कारणेन (kāraṇena) - by cause; by reason; इह (iha) - here; in this world; कस्यचित् (kasyacit) - of anyone; of someone; तत्तत् (tattat) - that particular; each respective; आलम्बते (ālambate) - depends upon; rests upon; द्रव्यं (dravyaṃ) - substance; object; thing; सर्वः (sarvaḥ) - everyone; all; स्वे (sve) - in one's own; in his own; स्वे (sve) - in one's own; in his own; परिग्रहे (parigrahe) - in possession; in acquisition;]
(By whichever means indeed the purpose of anyone here is, by that cause, each respective substance depends; everyone in his own possession.)
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॥
doṣadarśī tu gārhasthye yo vrajatyāśramāntaram। utsṛjanparigṛhṇāṃśca so'pi saṅgānna mucyate ॥12-308-44॥
[दोषदर्शी (doṣadarśī) - one who sees faults; तु (tu) - but; गार्हस्थ्ये (gārhasthye) - in household life; यः (yaḥ) - who; व्रजति (vrajati) - goes; आश्रमान्तरम् (āśramāntaram) - to another āśrama; उत्सृजन् (utsṛjan) - abandoning; परिगृह्णन् (parigṛhṇan) - accepting; च (ca) - and; सः (saḥ) - he; अपि (api) - also; सङ्गात् (saṅgāt) - from attachment; न (na) - not; मुच्यते (mucyate) - is released;]
(One who sees faults but in household life who goes to another āśrama, abandoning and accepting, he also from attachment is not released.)
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॥
ādhipatye tathā tulye nigrahānugrahātmani। rājarṣibhikṣukācāryā mucyante kena hetunā ॥12-308-45॥
[आधिपत्ये (ādhipatye) - in sovereignty; in lordship; तथा (tathā) - likewise; in the same way; तुल्ये (tulye) - in equality; in equivalence; निग्रहानुग्रहात्मनि (nigrahānugrahātmani) - in the nature of restraint and favor; राजर्षि (rājarṣi) - royal sage; भिक्षुक (bhikṣuka) - mendicant; आचार्या (ācāryā) - teachers; मुच्यन्ते (mucyante) - are released; are freed; केन (kena) - by what; by which; हेतुना (hetunā) - cause; reason;]
(In sovereignty, likewise in equality, in the nature of restraint and favor, royal sages, mendicants, teachers are released by what cause;)
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॥
atha satyādhipatye'pi jñānenaiva iha kevalam। mucyante kiṃ na mucyante pade paramake sthitāḥ ॥12-308-46॥
[अथ (atha) - now; then; सत्याधिपत्ये (satyādhipatye) - in the sovereignty of truth; अपि (api) - also; even; ज्ञानेन (jñānena) - by knowledge; एव (eva) - indeed; only; इह (iha) - here; in this world; केवलम् (kevalam) - alone; exclusively; मुच्यन्ते (mucyante) - are liberated; are released; किं (kiṃ) - whether; what; न (na) - not; no; मुच्यन्ते (mucyante) - are liberated; are released; पदे (pade) - in the state; in the position; परमके (paramake) - supreme; highest; स्थिताः (sthitāḥ) - situated; abiding;]
(Now, in the sovereignty of truth also, by knowledge alone here, are liberated; whether not are liberated those situated in the supreme state.)
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॥
kāṣāyadhāraṇaṃ mauṇḍyaṃ triviṣṭabdhaḥ kamaṇḍaluḥ। liṅgānyatyarthametāni na mokṣāyeti me matiḥ ॥12-308-47॥
[काषायधारणं (kāṣāyadhāraṇam) - wearing ochre robes; मौण्ड्यं (mauṇḍyam) - shaving the head; त्रिविष्टब्धः (triviṣṭabdhaḥ) - threefold staff; कमण्डलुः (kamaṇḍaluḥ) - water-pot; लिङ्गानि (liṅgāni) - emblems; अत्यर्थम् (atyartham) - excessively; एतानि (etāni) - these; न (na) - not; मोक्षाय (mokṣāya) - for liberation; इति (iti) - thus; मे (me) - my; मतिः (matiḥ) - opinion;]
(Wearing ochre robes, shaving the head, threefold staff, water-pot—these emblems, excessively, are not for liberation—thus my opinion.)
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॥
yadi satyapi liṅge'smiñjñānamevātra kāraṇam। nirmokṣāyeha duḥkhasya liṅgamātraṃ nirarthakam ॥12-308-48॥
[यदि (yadi) - if; सत्यपि (satyapi) - even if true; लिङ्गे (liṅge) - in the sign; अस्मिन् (asmin) - in this; ज्ञानम् (jñānam) - knowledge; एव (eva) - indeed; अत्र (atra) - here; कारणम् (kāraṇam) - cause; निर्मोक्षाय (nirmokṣāya) - for liberation; इह (iha) - here; दुःखस्य (duḥkhasya) - of suffering; लिङ्गमात्रम् (liṅgamātram) - mere sign; निरर्थकम् (nirarthakam) - useless;]
(If even if true in the sign in this, knowledge indeed here (is) the cause. For liberation here, of suffering, mere sign (is) useless. (12-308-48))
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॥
atha vā duḥkhaśaithilyaṃ vīkṣya liṅge kṛtā matiḥ। kiṃ tadevāarthasāmānyaṃ chatrādiṣu na lakṣyate ॥12-308-49॥
[अथ (atha) - now; then; वा (vā) - or; दुःखशैथिल्यं (duḥkhaśaithilyam) - pain-weakening; वीक्ष्य (vīkṣya) - having observed; लिङ्गे (liṅge) - in the sign; in the mark; कृता (kṛtā) - made; done; मतिः (matiḥ) - thought; intention; किं (kiṃ) - what; तदेव (tadeva) - that itself; अर्थसामान्यं (arthasāmānyam) - commonness of meaning; छत्रादिषु (chatrādiṣu) - in umbrella and others; न (na) - not; लक्ष्यते (lakṣyate) - is observed; is perceived;]
(Now or, having observed the weakening of pain in the sign, made thought; what, that itself, commonness of meaning, in umbrella and others, not is observed.)
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॥
ākiñcanye na mokṣo'sti kaiñcanye nāsti bandhanam। kaiñcanye cetare caiva jantur jñānena mucyate ॥12-308-50॥
[आकिञ्चन्ये (ākiñcanye) - in non-possession; न (na) - not; मोक्षः (mokṣaḥ) - liberation; अस्ति (asti) - is; कैञ्चन्ये (kaiñcanye) - in possession; न (na) - not; अस्ति (asti) - is; बन्धनम् (bandhanam) - bondage; कैञ्चन्ये (kaiñcanye) - in possession; च (ca) - and; इतरे (itare) - in the other; च (ca) - and; एव (eva) - indeed; जन्तुः (jantuḥ) - creature; ज्ञानेन (jñānena) - by knowledge; मुच्यते (mucyate) - is released;]
(In non-possession not liberation is; in possession not is bondage; in possession and in the other indeed creature by knowledge is released.)
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॥
tasmāddharmārthakāmeṣu tathā rājyaparigrahe। bandhanāyataneṣveṣu viddhyabandhe pade sthitam ॥12-308-51॥
[तस्मात् (tasmāt) - from that; धर्मार्थकामेषु (dharmārthakāmeṣu) - in dharma, artha, kāma; तथा (tathā) - likewise; राज्यपरिग्रहे (rājyaparigrahe) - in acquisition of kingdom; बन्धनायतनेषु (bandhanāyataneṣu) - in places of bondage; एषु (eṣu) - in these; विद्ध्यबन्धे (viddhyabandhe) - in the bondage of knowledge; पदे (pade) - in the state; स्थितम् (sthitam) - situated;]
(From that, in dharma, artha, kāma, likewise in acquisition of kingdom, in places of bondage, in these, in the bondage of knowledge, in the state, situated.)
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॥
rājya-aiśvarya-mayaḥ pāśaḥ sneha-āyatana-bandhanaḥ। mokṣa-aśma-niśitena iha chinnaḥ tyāga-asinā mayā ॥12-308-52॥
[राज्य (rājya) - kingdom; ऐश्वर्य (aiśvarya) - sovereignty; मयः (mayaḥ) - consisting of; पाशः (pāśaḥ) - bond; स्नेह (sneha) - affection; आयतन (āyatana) - abode; बन्धनः (bandhanaḥ) - bondage; मोक्ष (mokṣa) - liberation; अश्म (aśma) - stone; निशितेन (niśitena) - by the sharpened; इह (iha) - here; छिन्नः (chinnaḥ) - cut; त्याग (tyāga) - renunciation; असिना (asinā) - by the sword; मया (mayā) - by me;]
(The bond consisting of kingdom and sovereignty, the bondage which is the abode of affection, here has been cut by me with the sword of renunciation sharpened on the stone of liberation.)
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॥
so'ham evaṃ-gato mukto jātā-sthas tvayi bhikṣuki। ayathārtho hi te varṇo vakṣyāmi śṛṇu tan mama ॥12-308-53॥
[सः (saḥ) - he; अहम् (aham) - I; एवम् (evam) - thus; गतः (gataḥ) - gone; मुक्तः (muktaḥ) - liberated; जातः (jātaḥ) - born; स्थः (sthaḥ) - remaining; त्वयि (tvayi) - in you; भिक्षुकि (bhikṣuki) - O mendicant woman; अयथार्थः (ayathārthaḥ) - not true; हि (hi) - indeed; ते (te) - your; वर्णः (varṇaḥ) - description; वक्ष्यामि (vakṣyāmi) - I shall speak; शृणु (śṛṇu) - listen; तत् (tat) - that; मम (mama) - my;]
(He I thus gone liberated born remaining in you O mendicant woman not true indeed your description I shall speak listen that my.)
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॥
saukumāryaṃ tathā rūpaṃ vapuragryaṃ tathā vayaḥ। tavaitāni samastāni niyamaśceti saṃśayaḥ ॥12-308-54॥
[सौकुमार्यं (saukumāryam) - delicateness; तथा (tathā) - likewise; रूपं (rūpam) - form; वपुरग्र्यं (vapuragryam) - excellent body; तथा (tathā) - likewise; वयः (vayaḥ) - age; तव (tava) - your; एतानि (etāni) - these; समस्तानि (samastāni) - all; नियमः (niyamaḥ) - rule; च (ca) - and; इति (iti) - thus; संशयः (saṃśayaḥ) - doubt;]
(Delicateness likewise form excellent body likewise age your these all rule and thus doubt.)
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॥
yaccāpy ananurūpaṃ te liṅgasyāsya viceṣṭitam। mukto'yaṃ syān na vety asmād dharṣito matparigrahaḥ ॥12-308-55॥
[यत् (yat) - which; च (ca) - and; अपि (api) - also; अननुरूपम् (ananurūpam) - not appropriate; ते (te) - your; लिङ्गस्य (liṅgasya) - of the sign; अस्य (asya) - of this; विचेष्टितम् (viceṣṭitam) - action; मुक्तः (muktaḥ) - released; अयम् (ayam) - this; स्यात् (syāt) - may be; न (na) - not; वे (ve) - indeed; इति (iti) - thus; अस्मात् (asmāt) - from this; धर्षितः (dharṣitaḥ) - overcome; मत्परिग्रहः (matparigrahaḥ) - my possession;]
(And also, which is not appropriate, your, of the sign, of this, action; released, this, may be, not, indeed, thus, from this, overcome, my possession.)
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॥
na ca kāmasamāyukte mukte'pyasti tridaṇḍakam। na rakṣyate tvayā cedaṃ na muktasyāsti gopanā ॥12-308-56॥
[न (na) - not; च (ca) - and; कामसमायुक्ते (kāmasamāyukte) - in one joined with desire; मुक्ते (mukte) - in the liberated; अपि (api) - even; अस्ति (asti) - there is; त्रिदण्डकम् (tridaṇḍakam) - the threefold discipline; न (na) - not; रक्ष्यते (rakṣyate) - is protected; त्वया (tvayā) - by you; च (ca) - and; इदं (idaṃ) - this; न (na) - not; मुक्तस्य (muktasya) - of the liberated; अस्ति (asti) - there is; गोपना (gopanā) - concealment; protection;]
(Not and in one joined with desire, in the liberated even there is the threefold discipline. Not is protected by you and this, not of the liberated there is concealment; protection. (12-308-56))
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॥
matpakṣasaṃśrayāccāyaṃ śṛṇu yaste vyatikramaḥ। āśrayantyāḥ svabhāvena mama pūrvaparigraham ॥12-308-57॥
[मत् (mat) - my; पक्ष (pakṣa) - side; संश्रयात् (saṃśrayāt) - from taking refuge; च (ca) - and; अयम् (ayam) - this; शृणु (śṛṇu) - hear; यः (yaḥ) - which; ते (te) - your; व्यतिक्रमः (vyatikramaḥ) - transgression; आश्रयन्त्याः (āśrayantyāḥ) - of the one who takes refuge; स्वभावेन (svabhāvena) - by nature; मम (mama) - my; पूर्वपरिग्रहम् (pūrvaparigraham) - former acceptance;]
(And from taking refuge in my side, hear this, which is your transgression; by the nature of the one who takes refuge, my former acceptance.)
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॥
praveśas te kṛtaḥ kena mama rāṣṭre pure tathā। kasya vā saṁnisargāt tvaṁ praviṣṭā hṛdayaṁ mama ॥12-308-58॥
[प्रवेशः (praveśaḥ) - entrance; ते (te) - your; कृतः (kṛtaḥ) - done; केन (kena) - by whom; मम (mama) - my; राष्ट्रे (rāṣṭre) - in the kingdom; पुरे (pure) - in the city; तथा (tathā) - thus; कस्य (kasya) - of whom; वा (vā) - or; संनिसर्गात् (saṁnisargāt) - from association; त्वं (tvaṁ) - you; प्रविष्टा (praviṣṭā) - entered; हृदयं (hṛdayaṁ) - heart; मम (mama) - my;]
(Entrance your done by whom in my kingdom in the city thus. Of whom or from association you entered heart my.)
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॥
varṇapravaramukhyāsi brāhmaṇī kṣatriyo hy aham। nāvayor ekayogo'sti mā kṛthā varṇasaṅkaram ॥12-308-59॥
[वर्ण (varṇa) - class; caste; प्रवर (pravara) - best; foremost; मुख्या (mukhyā) - chief; principal (feminine); असि (asi) - you are; ब्राह्मणी (brāhmaṇī) - brāhmaṇa woman; क्षत्रियः (kṣatriyaḥ) - kṣatriya; warrior class; हि (hi) - indeed; surely; अहम् (aham) - I; न (na) - not; अवयोः (avayoḥ) - of us two; एक (eka) - one; single; योगः (yogaḥ) - union; joining; अस्ति (asti) - is; exists; मा (mā) - do not; कृथा (kṛthā) - make; cause; वर्ण (varṇa) - class; caste; सङ्करम् (saṅkaram) - mixture; confusion;]
(You are the chief among the foremost of class, a brāhmaṇa woman; I am indeed a kṣatriya. There is not a single union of us two; do not cause a mixture of classes. (12-308-59))
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॥
vartase mokṣadharmeṣu gārhasthye tvahamāśrame। ayaṃ cāpi sukaṣṭaste dvitīyo''śramasaṅkaraḥ ॥12-308-60॥
[वर्तसे (vartase) - you abide; you dwell; मोक्षधर्मेषु (mokṣadharmeṣu) - in the duties relating to liberation; गार्हस्थ्ये (gārhasthye) - in householdership; त्वम् (tvam) - you; अहम् (aham) - I; आश्रमे (āśrame) - in the āśrama; अयम् (ayam) - this; च (ca) - and; अपि (api) - also; सुकष्टः (sukaṣṭaḥ) - very difficult; ते (te) - for you; द्वितीयः (dvitīyaḥ) - second; आश्रमसङ्करः (āśramasaṅkaraḥ) - mixing of āśramas;]
(You abide in the duties relating to liberation, in householdership, you, I, in the āśrama. This also is very difficult for you, the second mixing of āśramas.)
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॥
sagotrāṃ vā sagotrāṃ vā na veda tvāṃ na vettha mām। sagotram āviśantyās te tṛtīyo gotrasaṅkaraḥ ॥12-308-61॥
[सगोत्रां (sagotram) - of the same lineage; वा (vā) - or; सगोत्रां (sagotram) - of the same lineage; वा (vā) - or; न (na) - not; वेद (veda) - knows; त्वां (tvām) - you; न (na) - not; वेत्थ (vettha) - know; माम् (mām) - me; सगोत्रम् (sagotram) - of the same lineage; आविशन्त्याः (āviśantyāḥ) - of one entering; ते (te) - your; तृतीयः (tṛtīyaḥ) - third; गोत्रसङ्करः (gotrasaṅkaraḥ) - mixture of lineages;]
(Of the same lineage or of the same lineage or not knows you not know me. Of the same lineage of one entering your third mixture of lineages.)
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॥
atha jīvati te bhartā proṣito'pyatha vā kvacit। agamya parabhāryeti caturtho dharmasaṅkaraḥ ॥12-308-62॥
[अथ (atha) - now; then; जीवति (jīvati) - lives; is alive; ते (te) - your; of you; भर्ता (bhartā) - husband; प्रोषितः (proṣitaḥ) - gone away; departed; अपि (api) - even; also; अथ (atha) - or; then; वा (vā) - or; क्वचित् (kvacit) - somewhere; at some place; अगम्या (agamya) - not to be approached; forbidden; परभार्या (parabhāryā) - another's wife; इति (iti) - thus; so; चतुर्थः (caturthaḥ) - fourth; धर्मसङ्करः (dharmasaṅkaraḥ) - confusion of dharma; mixture of duties;]
(Now, if your husband is alive, though gone away, or perhaps somewhere, 'not to be approached, another's wife'—thus, the fourth confusion of dharma.)
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॥
sā tvam etāni akāryāṇi kāryāpekṣā vyavasyasi। avijñānena vā yuktā mithyājñānena vā punaḥ ॥12-308-63॥
[सा (sā) - she; that; त्वम् (tvam) - you; एतानि (etāni) - these; अकार्याणि (akāryāṇi) - not-to-be-done; improper acts; कार्यापेक्षा (kāryāpekṣā) - desire for action; expectation of duty; व्यवस्यसि (vyavasyasi) - you decide; you determine; अविज्ञानेन (avijñānena) - by ignorance; by lack of knowledge; वा (vā) - or; युक्ता (yuktā) - joined; endowed; मिथ्याज्ञानेन (mithyājñānena) - by false knowledge; by wrong understanding; वा (vā) - or; पुनः (punaḥ) - again; ॥१२-३०८-६३॥ (12-308-63) - (12-308-63);]
(She, you, these not-to-be-done (improper acts), with desire for action, you determine. By ignorance or joined (endowed) by false knowledge or again. (12-308-63))
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॥
atha vāpi svatantrāsi svadoṣeṇeha kenacit। yadi kiñcicchrutaṃ te'sti sarvaṃ kṛtamanarthakam ॥12-308-64॥
[अथ (atha) - now; then; वा (vā) - or; अपि (api) - also; स्वतन्त्रा (svatantrā) - independent; असि (asi) - you are; स्वदोषेण (svadoṣeṇa) - by your own fault; इह (iha) - here; केनचित् (kenacit) - by someone; यदि (yadi) - if; किञ्चित् (kiñcit) - anything; श्रुतम् (śrutam) - heard; ते (te) - by you; अस्ति (asti) - is; सर्वम् (sarvam) - all; कृतम् (kṛtam) - done; अनर्थकम् (anarthakam) - useless;]
(Now or also you are independent, by your own fault here by someone; if anything heard by you is, all done is useless.)
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॥
idam anyat tṛtīyaṃ te bhāva-sparśa-vighātakam। duṣṭāyā lakṣyate liṅgaṃ pravaktavyaṃ prakāśitam ॥12-308-65॥
[इदम् (idam) - this; अन्यत् (anyat) - another; तृतीयं (tṛtīyam) - third; ते (te) - to you; भाव (bhāva) - state; स्पर्श (sparśa) - touch; विघातकम् (vighātakam) - destroyer; दुष्टाया (duṣṭāyā) - of the wicked (female); लक्ष्यते (lakṣyate) - is observed; लिङ्गं (liṅgaṃ) - sign; प्रवक्तव्यम् (pravaktavyam) - to be declared; प्रकाशितम् (prakāśitam) - revealed;]
(This another third to you state-touch-destroyer. Of the wicked (female) is observed sign to be declared revealed.)
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॥
na mayyevābhisandhiste jayaiṣiṇyā jaye kṛtaḥ। yeyaṃ matpariṣatkṛtsnā jetumicchasi tāmapi ॥12-308-66॥
[न (na) - not; मयि (mayi) - in me; एव (eva) - indeed; अभिसन्धिः (abhisandhiḥ) - intention; ते (te) - your; जयैषिण्या (jayaiṣiṇyā) - with desire for victory; जये (jaye) - in victory; कृतः (kṛtaḥ) - made; या (yā) - which; इयम् (iyam) - this; मत्परिषत् (matpariṣat) - my assembly; कृत्स्ना (kṛtsnā) - entire; जेतुम् (jetum) - to conquer; इच्छसि (icchasi) - you wish; ताम् (tām) - her; अपि (api) - also;]
(Not in me indeed intention your with desire for victory in victory made; which this my assembly entire to conquer you wish her also.)
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॥
tathā hy evaṃ punaś ca tvaṃ dṛṣṭiṃ svāṃ pratimuñcasi। matpakṣaprati-ghātāya svapakṣod-bhāvanāya ca ॥12-308-67॥
[तथा (tathā) - thus; हि (hi) - indeed; एवं (evaṃ) - in this way; पुनः (punaḥ) - again; च (ca) - and; त्वं (tvaṃ) - you; दृष्टिं (dṛṣṭim) - sight; स्वां (svām) - your own; प्रतिमुञ्चसि (pratimuñcasi) - you direct; मत्पक्षप्रतिघाताय (mat-pakṣa-prati-ghātāya) - for the obstruction of my side; स्वपक्षोद्भावनाय (sva-pakṣa-ud-bhāvanāya) - for the promotion of your own side; च (ca) - and;]
(Thus indeed in this way again and you sight your own you direct; for the obstruction of my side; for the promotion of your own side; and;)
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॥
sā svenāmarṣajena tvam ṛddhi-mohena mohitā। bhūyaḥ sṛjasi yogāstraṃ viṣāmṛtam ivaikadhā ॥12-308-68॥
[सा (sā) - she; स्वेन (svena) - by her own; अमर्षजेन (amarṣajena) - born of impatience; त्वम् (tvam) - you; ऋद्धि (ṛddhi) - prosperity; मोहेन (mohena) - by delusion; मोहिता (mohitā) - deluded; भूयः (bhūyaḥ) - again; सृजसि (sṛjasi) - you create; योगास्त्रं (yogāstram) - the missile of yoga; विष (viṣa) - poison; अमृतम् (amṛtam) - nectar; इव (iva) - like; एकधा (ekadhā) - in one form;]
(She, by her own impatience, you, by prosperity-delusion, deluded; again you create the missile of yoga, like poison and nectar in one form.)
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॥
icchator hi dvayor lābhaḥ strī-puṁso 'mṛtopamaḥ। alābhaś cāpy araktasya so 'tra doṣo viṣopamaḥ ॥12-308-69॥
[इच्छतोः (icchatoḥ) - of the two desiring; हि (hi) - indeed; द्वयोः (dvayoḥ) - of the two; लाभः (lābhaḥ) - gain; स्त्रीपुंसोः (strī-puṁsoḥ) - of woman and man; अमृतोपमः (amṛtopamaḥ) - like nectar; अलाभः (alābhaḥ) - non-gain; च (ca) - and; अपि (api) - also; अरक्तस्य (araktasya) - of one not attached; सः (saḥ) - that; अत्र (atra) - here; दोषः (doṣaḥ) - fault; विषोपमः (viṣopamaḥ) - like poison;]
(Of the two desiring, indeed, of the two, gain of woman and man is like nectar; non-gain also of one not attached, that here is a fault like poison.)
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॥
mā sprākṣīḥ sadhu jānīṣva svaśāstram anupālaya। kṛteyaṃ hi vijijñāsā mukto neti tvayā mama ॥ etat sarvaṃ praticchannaṃ mayi nārhasi gūhitum ॥12-308-70॥
[मा (mā) - do not; स्प्राक्षीः (sprākṣīḥ) - touch; (second person singular, optative) सधु (sadhu) - well; properly; जानीष्व (jānīṣva) - know; (imperative, second person singular) स्वशास्त्रम् (svaśāstram) - one's own śāstra; own scripture; अनुपालय (anupālaya) - observe; follow; (imperative, second person singular) कृते (kṛte) - having been done; for the sake of; इयं (iyaṃ) - this (feminine); हि (hi) - indeed; for; विजिज्ञासा (vijijñāsā) - desire to know; inquiry; मुक्तः (muktaḥ) - liberated; released; नेति (neti) - not thus; not so; त्वया (tvayā) - by you; मम (mama) - my; एतत् (etat) - this; सर्वं (sarvaṃ) - all; प्रतिच्छन्नं (praticchannaṃ) - concealed; hidden; मयि (mayi) - in me; नार्हसि (nārhasi) - you ought not; you should not; गूहितुम् (gūhitum) - to hide; to conceal;]
(Do not touch; know well; observe your own śāstra. Indeed, this inquiry has been made for the sake of liberation, not otherwise, by you for me. All this concealed in me, you ought not to hide.)
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॥
sā yadi tvaṃ svakāryeṇa yady anyasya mahīpateḥ। tattvaṃ satrapraticchannā mayi nārhasi gūhitum ॥12-308-71॥
[सा (sā) - she; यदि (yadi) - if; त्वं (tvaṃ) - you; स्वकार्येण (svakāryeṇa) - by your own purpose; यद्यन्यस्य (yady anyasya) - if of another; महीपतेः (mahīpateḥ) - of the king; तत्त्वं (tattvaṃ) - that truth; सत्रप्रतिच्छन्ना (satrapraticchannā) - concealed in the assembly; मयि (mayi) - from me; नार्हसि (nārhasi) - you should not; गूहितुम् (gūhitum) - to hide;]
(She, if you by your own purpose, if of another king, that truth concealed in the assembly from me you should not to hide.)
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॥
na rājānaṃ mṛṣā gacchen na dvijātiṃ kathañcana। na striyaṃ strīguṇopetāṃ hanyur hy ete mṛṣāgatāḥ ॥12-308-72॥
[न (na) - not; राजानम् (rājānam) - king (accusative singular); मृषा (mṛṣā) - falsely; गच्छेत् (gacchet) - should approach; न (na) - not; द्विजातिम् (dvijātim) - a twice-born (Brahmin etc., accusative singular); कथञ्चन (kathañcana) - in any way; न (na) - not; स्त्रियम् (striyam) - woman (accusative singular); स्त्रीगुणोपेताम् (strīguṇopetām) - endowed with womanly qualities; हन्युः (hanyuḥ) - should kill; हि (hi) - indeed; एते (ete) - these; मृषा (mṛṣā) - falsely; आगताः (āgatāḥ) - come (arrived, plural);]
(Not the king should one approach falsely, not a twice-born in any way; not a woman endowed with womanly qualities should they kill, indeed these have come falsely. (12-308-72))
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॥
rājñāṃ hi balam aiśvaryaṃ brahma brahmavidāṃ balam। rūpayauvanasaubhāgyaṃ strīṇāṃ balam anuttamam ॥12-308-73॥
[राज्ञां (rājñām) - of kings; हि (hi) - indeed; बलम् (balam) - strength; ऐश्वर्यम् (aiśvaryam) - sovereignty; ब्रह्म (brahma) - the Veda; ब्रह्मविदां (brahmavidām) - of knowers of the Veda; बलम् (balam) - strength; रूप (rūpa) - beauty; यौवन (yauvana) - youth; सौभाग्यं (saubhāgyaṃ) - good fortune; स्त्रीणां (strīṇām) - of women; बलम् (balam) - strength; अनुत्तमम् (anuttamam) - unsurpassed;]
(Of kings indeed strength is sovereignty; the Veda is the strength of knowers of the Veda; beauty, youth, and good fortune are the unsurpassed strength of women. (12-308-73))
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॥
ata etair balair ete balinaḥ svārtham icchatā। ārjavena abhigantavyā vināśāya hi anārjavam ॥12-308-74॥
[अत (ata) - therefore; एतैः (etaiḥ) - by these; बलैः (balaiḥ) - by strengths; एते (ete) - these; बलिनः (balinaḥ) - the strong ones; स्वार्थम् (svārtham) - one's own purpose; इच्छता (icchatā) - by one desiring; आर्जवेन (ārjavena) - by straightforwardness; अभिगन्तव्या (abhigantavyā) - should be approached; विनाशाय (vināśāya) - for destruction; हि (hi) - indeed; अनार्जवम् (anārjavam) - non-straightforwardness;]
(Therefore, by these strengths, these strong ones, by one desiring one's own purpose, should be approached by straightforwardness; for destruction indeed is non-straightforwardness.)
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॥
sā tvaṃ jātiṃ śrutaṃ vṛttaṃ bhāvaṃ prakṛtim ātmanaḥ। kṛtyam āgamane ca eva vaktum arhasi tattvataḥ ॥12-308-75॥
[सा (sā) - she; त्वं (tvaṃ) - you; जातिं (jātiṃ) - birth; श्रुतं (śrutam) - learning; वृत्तं (vṛttam) - conduct; भावं (bhāvam) - disposition; प्रकृतिम् (prakṛtim) - nature; आत्मनः (ātmanaḥ) - of self; कृत्यम् (kṛtyam) - duty; आगमने (āgamane) - in coming; च (ca) - and; एव (eva) - indeed; वक्तुम् (vaktum) - to speak; अर्हसि (arhasi) - you ought; तत्त्वतः (tattvataḥ) - truly;]
(She, you, birth, learning, conduct, disposition, nature, of self; duty, in coming, and, indeed, to speak, you ought, truly.)
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॥
ityetairasukhairvākyairyuktairasamañjasaiḥ। pratyādiṣṭā narendreṇa sulabhā na vyakampata ॥12-308-76॥
[इति (iti) - thus; एतैः (etaiḥ) - by these; असुखैः (asukhaiḥ) - unpleasant; वाक्यैः (vākyaiḥ) - words; अयुक्तैः (ayuktaiḥ) - inappropriate; असमञ्जसैः (asamañjasaiḥ) - illogical; प्रत्यादिष्टा (pratyādiṣṭā) - addressed; नरेन्द्रेण (narendreṇa) - by the king; सुलभा (sulabhā) - Sulabhā; न (na) - not; व्यक्षम्पत् (vyakampata) - was disturbed;]
(Thus, by these unpleasant, inappropriate, illogical words addressed by the king, Sulabhā was not disturbed.)
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॥
uktavākye tu nṛpatau sulabhā cārudarśanā. tataś cārutaraṃ vākyaṃ pracakrāmātha bhāṣitum ॥12-308-77॥
[उक्तवाक्ये (uktavākye) - in the spoken statement; तु (tu) - but; नृपतौ (nṛpatau) - in the king; सुलभा (sulabhā) - Sulabhā (name of a woman); चारुदर्शना (cārudarśanā) - having beautiful appearance; ततः (tataḥ) - then; चारुतरम् (cārutaram) - more beautiful; वाक्यम् (vākyam) - speech; प्रचक्राम (pracakrāma) - she proceeded; अथ (atha) - then; भाषितुम् (bhāṣitum) - to speak;]
(In the spoken statement but in the king Sulabhā having beautiful appearance then more beautiful speech she proceeded then to speak.)
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॥
navabhirnavabhiścaiva doṣairvāgbuddhidūṣaṇaiḥ। apetamupapannārthamaṣṭādaśaguṇānvitam ॥12-308-78॥
[नवभिः (navabhiḥ) - by nine; नवभिः (navabhiḥ) - by nine; च (ca) - and; एव (eva) - indeed; दोषैः (doṣaiḥ) - by faults; वाक् (vāk) - speech; बुद्धि (buddhi) - intellect; दूषणैः (dūṣaṇaiḥ) - by defects; अपेतम् (apetam) - devoid of; उपपन्नार्थम् (upapannārtham) - having proper meaning; अष्टादश (aṣṭādaśa) - eighteen; गुण (guṇa) - qualities; अन्वितम् (anvitam) - endowed with;]
(By nine, by nine and indeed by faults, by speech, intellect, by defects; devoid of, having proper meaning, endowed with eighteen qualities.)
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॥
saukṣmyaṃ saṅkhyākramau cobhau nirṇayaḥ saprayojanaḥ। pañcaitānyarthajātāni vākyamityucyate nṛpa ॥12-308-79॥
[सौक्ष्म्यं (saukṣmyaṃ) - subtlety; सङ्ख्याक्रमौ (saṅkhyākramau) - number and order; च (ca) - and; उभौ (ubhau) - both; निर्णयः (nirṇayaḥ) - decision; सप्रयोजनः (saprayojanaḥ) - with purpose; पञ्च (pañca) - five; एतानि (etāni) - these; अर्थजातानि (arthajātāni) - categories of meaning; वाक्यम् (vākyam) - sentence; इति (iti) - thus; उच्यते (ucyate) - is said; नृप (nṛpa) - O king;]
(subtlety; number and order; and both; decision; with purpose; five; these; categories of meaning; sentence; thus; is said; O king;)
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॥
eṣāmekāikaśo'rthānāṃ saukṣmyādīnāṃ sulakṣaṇam। śṛṇu saṃsāryamāṇānāṃ padārthaiḥ padavākyataḥ ॥12-308-80॥
[एषाम् (eṣām) - of these; एकैकशः (ekaikaśaḥ) - one by one; अर्थानाम् (arthānām) - of the meanings; सौक्ष्म्यादीनाम् (saukṣmyādīnām) - of subtlety and others; सुलक्षणम् (sulakṣaṇam) - good characteristic; शृणु (śṛṇu) - hear; संसार्यमाणानाम् (saṃsāryamāṇānām) - of those being moved about; पदार्थैः (padārthaiḥ) - by the objects; पदवाक्यतः (padavākyataḥ) - from word and sentence;]
(Of these, one by one, of the meanings, of subtlety and others, the good characteristic; hear of those being moved about by the objects, from word and sentence.)
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॥
jñānaṃ jñeyeṣu bhinneṣu yathābhedena vartate। tatrātiśayinī buddhis tatsaukṣmyam iti vartate ॥12-308-81॥
[ज्ञानम् (jñānam) - knowledge; ज्ञेयेषु (jñeyeṣu) - in the knowables; भिन्नेषु (bhinneṣu) - in the distinct; यथा (yathā) - as; अभेदेन (abhedena) - by non-difference; वर्तते (vartate) - exists; तत्र (tatra) - there; अतिशयिनी (atiśayinī) - superior; बुद्धिः (buddhiḥ) - intellect; तत् (tat) - that; सौक्ष्म्यम् (saukṣmyam) - subtlety; इति (iti) - thus; वर्तते (vartate) - exists;]
(Knowledge in the knowables, in the distinct, exists as by non-difference. There, superior intellect, that subtlety, thus, exists.)
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॥
doṣāṇāṃ ca guṇānāṃ ca pramāṇaṃ pravibhāgaśaḥ। kañcidartham abhipretya sā saṅkhyety upadhāryatām ॥12-308-82॥
[दोषाणां (doṣāṇām) - of faults; च (ca) - and; गुणानां (guṇānām) - of qualities; च (ca) - and; प्रमाणं (pramāṇam) - measure; प्रविभागशः (pravibhāgaśaḥ) - separately; कञ्चित् (kañcit) - some; अर्थम् (artham) - purpose; अभिप्रेत्य (abhipretya) - having intended; सा (sā) - that; सङ्ख्येत् (saṅkhyet) - should be counted; उपधार्यताम् (upadhāryatām) - should be considered;]
(Of faults and of qualities, the measure separately, having intended some purpose, that should be counted, should be considered.)
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॥
idaṃ pūrvam idaṃ paścād vaktavyaṃ yad vivakṣitam। krama-yogaṃ tam api āhuḥ vākyaṃ vākya-vidaḥ janāḥ ॥12-308-83॥
[इदं (idaṃ) - this; पूर्वम् (pūrvam) - before; इदं (idaṃ) - this; पश्चात् (paścāt) - after; वक्तव्यम् (vaktavyam) - to be spoken; यत् (yat) - which; विवक्षितम् (vivakṣitam) - intended to be expressed; क्रमयोगम् (krama-yogam) - sequence-connection; तम् (tam) - that; अपि (api) - also; आहुः (āhuḥ) - they call; वाक्यम् (vākyaṃ) - sentence; वाक्यविदः (vākya-vidaḥ) - knowers of sentences; जनाः (janāḥ) - people;]
(This before, this after, which is to be spoken, which is intended to be expressed; the connection of sequence, that also they call sentence, knowers of sentences, people. (12-308-83))
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॥
dharmārthakāmamokṣeṣu pratijñāya viśeṣataḥ। idaṃ taditi vākyānte procyate sa vinirṇayaḥ ॥12-308-84॥
[धर्म (dharma) - righteousness; अर्थ (artha) - wealth; काम (kāma) - desire; मोक्षेषु (mokṣeṣu) - in liberations; प्रतिज्ञाय (pratijñāya) - having promised; विशेषतः (viśeṣataḥ) - especially; इदं (idaṃ) - this; तदिति (tad iti) - that thus; वाक्यान्ते (vākyānte) - at the end of the sentence; प्रोच्यते (procyate) - is spoken; सः (saḥ) - that; विनिर्णयः (vinirṇayaḥ) - decision;]
(In righteousness, wealth, desire, and liberations, having promised especially, "this is that" at the end of the sentence is spoken; that is the decision; (12-308-84))
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॥
icchādveṣabhavairduḥkhaiḥ prakarṣo yatra jāyate। tatra yā nṛpate vṛttistatprayojanam iṣyate ॥12-308-85॥
[इच्छा (icchā) - desire; द्वेष (dveṣa) - aversion; भवैः (bhavaiḥ) - by existences; दुःखैः (duḥkhaiḥ) - by sufferings; प्रकर्षः (prakarṣaḥ) - intensity; यत्र (yatra) - where; जायते (jāyate) - arises; तत्र (tatra) - there; या (yā) - which; नृपते (nṛpate) - O king; वृत्तिः (vṛttiḥ) - conduct; तत् (tat) - that; प्रयोजनम् (prayojanam) - purpose; इष्यते (iṣyate) - is considered;]
(By desires, aversions, existences, sufferings, intensity where arises; there which, O king, conduct, that purpose is considered.)
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॥
tāny etāni yathoktāni saukṣmyādīni janādhipa। ekārthasamavetāni vākyaṃ mama niśāmaya ॥12-308-86॥
[तानि (tāni) - those (neuter plural); एतानि (etāni) - these (neuter plural); यथोक्तानि (yathoktāni) - as spoken; as stated; सौक्ष्म्यादीनि (saukṣmyādīni) - subtlety and others; जनाधिप (janādhipa) - O lord of people; O king; एकार्थसमवेतानि (ekārthasamavetāni) - united in one meaning; वाक्यं (vākyaṃ) - sentence; statement; मम (mama) - my; निशामय (niśāmaya) - listen; hear;]
(Those these as spoken subtlety and others O lord of people united in one meaning sentence my listen.)
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॥
upetārtham abhinna-artham nāpavṛttam na ca adhikam। nāślakṣṇam na ca saṃdigdhām vakṣyāmi paramam tava ॥12-308-87॥
[उपेतार्थम् (upetārtham) - having an attained meaning; अभिन्नार्थम् (abhinna-artham) - not having a different meaning; न (na) - not; अपवृत्तम् (apavṛttam) - turned away; न (na) - not; च (ca) - and; अधिकम् (adhikam) - excessive; न (na) - not; आश्लक्ष्णम् (āślakṣṇam) - unclear; न (na) - not; च (ca) - and; संदिग्धम् (saṃdigdham) - doubtful; वक्ष्यामि (vakṣyāmi) - I shall speak; परमम् (paramam) - supreme; तव (tava) - to you;]
(Having an attained meaning, not having a different meaning, not turned away, not excessive, not unclear, not doubtful, I shall speak the supreme to you.)
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॥
na gurvakṣarasambaddhaṃ parāṅmukhamukhaṃ na ca। nānṛtaṃ na trivargeṇa viruddhaṃ nāpyasaṃskṛtam ॥12-308-88॥
[न (na) - not; गुर्वक्षरसम्बद्धं (gurvakṣarasambaddhaṃ) - connected with heavy syllables; पराङ्मुखमुखं (parāṅmukhamukhaṃ) - with face turned away; न (na) - not; च (ca) - and; नानृतं (nānṛtaṃ) - not untrue; न (na) - not; त्रिवर्गेण (trivargeṇa) - by the three aims (dharma, artha, kāma); विरुद्धं (viruddhaṃ) - opposed; नाप्यसंस्कृतम् (nāpyasaṃskṛtam) - nor unrefined;]
(Not connected with heavy syllables, with face turned away, nor; not untrue, not opposed by the three aims, nor unrefined.)
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॥
na nyūnaṃ kaṣṭaśabdaṃ vā vyutkramābhihitaṃ na ca। na śeṣaṃ nānukalpena niṣkāraṇamahetukam ॥12-308-89॥
[न (na) - not; न्यूनं (nyūnaṃ) - deficient; कष्टशब्दं (kaṣṭaśabdaṃ) - harsh-worded; वा (vā) - or; व्युत्क्रमाभिहितं (vyutkramābhihitaṃ) - improperly-expressed; न (na) - not; च (ca) - and; न (na) - not; शेषं (śeṣaṃ) - remainder; नानुकल्पेन (nānukalpena) - not-by-alternative-means; निष्कारणमहेतुकम् (niṣkāraṇamahetukam) - without-cause, causeless;]
(Not deficient, harsh-worded or improperly-expressed, nor remainder not by alternative means, nor without cause, causeless.)
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॥
kāmāt krodhād bhayāl lobhād dainyād anāryakāt tathā। hrīto' nukrośato mānān na vakṣyāmi kathaṃcana ॥12-308-90॥
[कामात् (kāmāt) - from desire; क्रोधात् (krodhāt) - from anger; भयात् (bhayāt) - from fear; लोभात् (lobhāt) - from greed; दैन्यात् (dainyāt) - from misery; अनार्यकात् (anāryakāt) - from unworthy conduct; तथा (tathā) - also; ह्रीतः (hrītaḥ) - ashamed; अनुक्रोशतः (anukrośataḥ) - out of compassion; मानात् (mānāt) - from pride; न (na) - not; वक्ष्यामि (vakṣyāmi) - I will speak; कथञ्चन (kathaṃcana) - in any way;]
(From desire, from anger, from fear, from greed, from misery, from unworthy conduct, also, being ashamed, out of compassion, from pride, not I will speak in any way.)
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॥
vaktā śrotā ca vākyaṃ ca yadā tvavikalaṃ nṛpa। samam eti vivakṣāyāṃ tadā so'rthaḥ prakāśate ॥12-308-91॥
[वक्ता (vaktā) - speaker; श्रोता (śrotā) - listener; च (ca) - and; वाक्यं (vākyaṃ) - sentence; च (ca) - and; यदा (yadā) - when; त्वविकलं (tvavikalaṃ) - indeed not defective; नृप (nṛpa) - O king; समम् (samam) - equally; एति (eti) - reaches; विवक्षायां (vivakṣāyāṃ) - in the intention to express; तदा (tadā) - then; सः (saḥ) - that; अर्थः (arthaḥ) - meaning; प्रकाशते (prakāśate) - becomes manifest;]
(Speaker, listener, and sentence, when indeed not defective, O king, equally reach in the intention to express, then that meaning becomes manifest.)
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॥
vaktavye tu yadā vaktā śrotāram avamanyate। svārtham āha parārthaṃ vā tadā vākyaṃ na rohati॥12-308-92॥
[वक्तव्ये (vaktavye) - in what is to be spoken; तु (tu) - but; यदा (yadā) - when; वक्ता (vaktā) - speaker; श्रोतारम् (śrotāram) - the listener; अवमन्यते (avamanyate) - despises; स्वार्थम् (svārtham) - one's own purpose; आह (āha) - says; परार्थम् (parārtham) - for another's purpose; वा (vā) - or; तदा (tadā) - then; वाक्यम् (vākyaṃ) - sentence; न (na) - not; रोहति (rohati) - thrives;]
(But when, in what is to be spoken, the speaker despises the listener, says for one's own purpose or for another's purpose, then the sentence does not thrive. "12-308-92")
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॥
atha yaḥ svārtham utsṛjya parārthaṃ prāha mānavaḥ। viśaṅkā jāyate tasmin vākyaṃ tad api doṣavat ॥12-308-93॥
[अथ (atha) - now; then; यः (yaḥ) - who; स्वार्थम् (svārtham) - one's own purpose; उत्सृज्य (utsṛjya) - having abandoned; परार्थम् (parārtham) - another's purpose; प्राह (prāha) - spoke; मानवः (mānavaḥ) - man; विशङ्का (viśaṅkā) - doubt; suspicion; जायते (jāyate) - arises; तस्मिन् (tasmin) - in that; वाक्यम् (vākyaṃ) - statement; speech; तत् (tat) - that; अपि (api) - also; even; दोषवत् (doṣavat) - having fault; faulty;]
(Now, who having abandoned one's own purpose, spoke for another's purpose, man; doubt arises in that statement, that also is faulty.)
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॥
yastu vaktā dvayorarthamaviruddhaṃ prabhāṣate। śrotuścaivātmanaścaiva sa vaktā netaro nṛpa ॥12-308-94॥
[यः (yaḥ) - who; तु (tu) - but; वक्ता (vaktā) - speaker; द्वयोः (dvayoḥ) - of two; अर्थम् (artham) - meaning; अविरुद्धम् (aviruddham) - not opposed; प्रभाषते (prabhāṣate) - speaks; श्रोतुः (śrotuḥ) - of the listener; च (ca) - and; एव (eva) - indeed; आत्मनः (ātmanaḥ) - of himself; च (ca) - and; एव (eva) - indeed; सः (saḥ) - he; वक्ता (vaktā) - speaker; न (na) - not; इतरः (itaraḥ) - the other; नृप (nṛpa) - O king;]
(But he who, being a speaker, speaks the meaning of both, not opposed, of the listener and indeed of himself, he is the speaker, not the other, O king.)
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॥
tadarthavad idaṁ vākyam upetaṁ vākyasampadā। avikṣiptamanā rājann ekāgraḥ śrotum arhasi ॥12-308-95॥
[तदर्थवत् (tadarthavat) - having that purpose; इदं (idaṁ) - this; वाक्यम् (vākyam) - statement; उपेतम् (upetam) - endowed with; वाक्यसम्पदा (vākyasampadā) - with the excellence of speech; अविक्षिप्तमना (avikṣiptamanā) - with undistracted mind; राजन् (rājan) - O king; एकाग्रः (ekāgraḥ) - attentive; श्रोतुम् (śrotum) - to hear; अर्हसि (arhasi) - you are worthy;]
(Having that purpose, this statement endowed with the excellence of speech; with undistracted mind, O king, attentive, you are worthy to hear.)
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॥
kāsi kasya kuto veti tvayāham abhichoditā। tatra uttaram idaṃ vākyaṃ rājan ekamanāḥ śṛṇu ॥12-308-96॥
[कासि (kāsi) - who are you (feminine); कस्य (kasya) - of whom; कुतः (kutaḥ) - from where; वेति (veti) - does (one) know; त्वया (tvayā) - by you; अहम् (aham) - I; अभिचोदिता (abhichoditā) - have been questioned; तत्र (tatra) - there; उत्तरम् (uttaram) - answer; इदं (idaṃ) - this; वाक्यम् (vākyaṃ) - statement; राजन् (rājan) - O king; एकमनाः (ekamanāḥ) - with one mind; शृणु (śṛṇu) - listen;]
(Who are you, of whom, from where, does (one) know, by you, I have been questioned. There, the answer, this statement, O king, with one mind, listen. (12-308-96))
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॥
yathā jatu ca kāṣṭhaṃ ca pāṃsavaś ca udabindubhiḥ। suśliṣṭāni tathā rājan prāṇinām iha sambhavaḥ ॥12-308-97॥
[यथा (yathā) - just as; in the manner; as; जतु (jatu) - lac; resin; च (ca) - and; काष्ठं (kāṣṭham) - wood; च (ca) - and; पांसवः (pāṃsavaḥ) - particles of sand; च (ca) - and; उदबिन्दुभिः (udabindubhiḥ) - with drops of water; सुश्लिष्टानि (suśliṣṭāni) - well-joined; closely united; तथा (tathā) - so; in the same way; राजन् (rājan) - O king; प्राणिनाम् (prāṇinām) - of living beings; इह (iha) - here; in this world; सम्भवः (sambhavaḥ) - origin; coming into existence;]
(Just as lac and wood and particles of sand and with drops of water are well-joined, so, O king, here is the origin of living beings.)
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॥
śabdaḥ sparśo raso rūpaṃ gandhaḥ pañcendriyāṇi ca। pṛthagātmā daśātmānaḥ saṃśliṣṭā jatukāṣṭhavat ॥12-308-98॥
[शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; रसः (rasaḥ) - taste; रूपम् (rūpam) - form; गन्धः (gandhaḥ) - smell; पञ्चेन्द्रियाणि (pañcendriyāṇi) - the five senses; च (ca) - and; पृथगात्मा (pṛthagātmā) - having separate self; दशात्मानः (daśātmānaḥ) - ten selves; संश्लिष्टाः (saṃśliṣṭāḥ) - joined together; जतुकाष्ठवत् (jatukāṣṭhavat) - like lac and wood;]
(Sound, touch, taste, form, smell, the five senses and, having separate self, ten selves, joined together, like lac and wood.)
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॥
na caiṣāṃ codanā kācid astīty eṣa viniścayaḥ। ekaikasya iha vijñānaṃ nāsti ātmani tathā pare ॥12-308-99॥
[न (na) - not; च (ca) - and; एषां (eṣām) - of these; चोदना (codanā) - impulse; injunction; काचित् (kācit) - any; अस्ति (asti) - exists; इति (iti) - thus; एष (eṣa) - this; विनिश्चयः (viniścayaḥ) - decision; determination; एकैकस्य (ekaikasya) - of each one; इह (iha) - here; विज्ञानं (vijñānam) - knowledge; discernment; न (na) - not; अस्ति (asti) - exists; आत्मनि (ātmani) - in the self; तथा (tathā) - likewise; परे (pare) - in the other;]
(Not and of these impulse any exists thus this decision. Of each one here knowledge not exists in the self likewise in the other.)
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॥
na veda cakṣuś cakṣuṣṭvaṃ śrotraṃ nātmani vartate। tathaiva vyabhicāreṇa na vartante parasparam ॥ saṃśliṣṭā nābhijāyante yathāpa iha pāṃsavaḥ ॥12-308-100॥
[न (na) - not; वेद (veda) - knows; चक्षुः (cakṣuḥ) - eye; चक्षुष्ट्वं (cakṣuṣṭvam) - eye-ness; श्रोत्रं (śrotram) - ear; न (na) - not; आत्मनि (ātmani) - in the self; वर्तते (vartate) - exists; तथैव (tathaiva) - in the same way; व्यभिचारेण (vyabhicāreṇa) - by separation; न (na) - not; वर्तन्ते (vartante) - exist; परस्परम् (parasparam) - mutually; संश्लिष्टा (saṃśliṣṭā) - joined together; न (na) - not; अभिजायन्ते (abhijāyante) - are produced; यथा (yathā) - just as; अप (apa) - water; इह (iha) - here; पांसवः (pāṃsavaḥ) - dust particles;]
(Not knows eye eye-ness, ear not in the self exists. In the same way by separation not exist mutually. Joined together not are produced just as water here dust particles.)
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॥
bāhyān anyān apekṣante guṇāṁs tān api me śṛṇu। rūpaṁ cakṣuḥ prakāśaś ca darśane hetavas trayaḥ ॥ yathaiva atra tathā anyeṣu jñāna-jñeyeṣu hetavaḥ ॥12-308-101॥
[बाह्यान् (bāhyān) - external; अन्यान् (anyān) - other; अपेक्षन्ते (apekṣante) - depend on; गुणान् (guṇān) - qualities; तान् (tān) - those; अपि (api) - also; मे (me) - from me; शृणु (śṛṇu) - hear; रूपम् (rūpam) - form; चक्षुः (cakṣuḥ) - eye; प्रकाशः (prakāśaḥ) - light; च (ca) - and; दर्शने (darśane) - in seeing; हेतवः (hetavaḥ) - causes; त्रयः (trayaḥ) - three; यथा (yathā) - just as; एव (eva) - indeed; अत्र (atra) - here; तथा (tathā) - so; अन्येषु (anyeṣu) - in others; ज्ञान (jñāna) - knowledge; ज्ञेयेषु (jñeyeṣu) - in objects of knowledge; हेतवः (hetavaḥ) - causes;]
(External others depend on qualities, those also hear from me. Form, eye, and light are the three causes in seeing. Just as here, so in others, in knowledge and in objects of knowledge, are causes. (12-308-101))
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॥
jñānajñeyāntare tasmin mano nāmāparo guṇaḥ। vicārayati yenāyaṃ niścaye sādhvasādhunī ॥12-308-102॥
[ज्ञान (jñāna) - knowledge; ज्ञेय (jñeya) - that which is to be known; अन्तरे (antare) - in the interval; in between; तस्मिन् (tasmin) - in that; मनो (mano) - mind; नाम (nāma) - named; called; अपरो (aparaḥ) - another; different; गुणः (guṇaḥ) - quality; attribute; विचारयति (vicārayati) - examines; investigates; येन (yena) - by which; अयम् (ayam) - this; निश्चये (niścaye) - in determination; in certainty; साधु (sādhu) - good; असाधुनी (asādhunī) - not good; bad;]
(In the interval between knowledge and the knowable, in that, the mind is another attribute called by name, by which this (person) examines in determination the good and the not good.)
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॥
dvādaśas tv aparas tatra buddhir nāma guṇaḥ smṛtaḥ। yena saṁśayapūrveṣu boddhavyeṣu vyavasyati ॥12-308-103॥
[द्वादशः (dvādaśaḥ) - twelfth; तु (tu) - but; अपरः (aparaḥ) - another; तत्र (tatra) - there; बुद्धिः (buddhiḥ) - intellect; नाम (nāma) - named; गुणः (guṇaḥ) - quality; स्मृतः (smṛtaḥ) - is remembered; येन (yena) - by which; संशयपूर्वेषु (saṁśayapūrveṣu) - in those preceded by doubt; बोद्धव्येषु (boddhavyeṣu) - in things to be known; व्यवस्यति (vyavasyati) - one determines;]
(The twelfth, but another there, intellect named quality is remembered; by which, in those preceded by doubt, in things to be known, one determines.)
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॥
atha dvādaśake tasmin sattvaṃ nāma aparo guṇaḥ। mahāsattvo'lpasattvo vā janturyenānumīyate ॥12-308-104॥
[अथ (atha) - now; द्वादशके (dvādaśake) - in the twelfth (chapter); तस्मिन् (tasmin) - in that; सत्त्वं (sattvaṃ) - sattva; नाम (nāma) - named; अपरो (aparaḥ) - another; गुणः (guṇaḥ) - quality; महासत्त्वः (mahāsattvaḥ) - great-sattva; अल्पसत्त्वः (alpasattvaḥ) - little-sattva; वा (vā) - or; जन्तुः (jantuḥ) - creature; येन (yena) - by which; अनुमीयते (anumīyate) - is inferred;]
(Now, in the twelfth (chapter), in that (context), sattva named another quality; great-sattva, little-sattva, or creature by which is inferred.)
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॥
kṣetrajña iti cāpyanyo guṇastatra caturdaśaḥ। mamāyamiti yenāyaṃ manyate na ca manyate ॥12-308-105॥
[क्षेत्रज्ञ (kṣetrajña) - knower of the field; इति (iti) - thus; च (ca) - and; अपि (api) - also; अन्यः (anyaḥ) - another; गुणः (guṇaḥ) - quality; तत्र (tatra) - there; चतुर्दशः (caturdaśaḥ) - fourteenth; मम (mama) - my; अयम् (ayam) - this; इति (iti) - thus; येन (yena) - by whom; अयम् (ayam) - this; मन्यते (manyate) - thinks; न (na) - not; च (ca) - and; मन्यते (manyate) - thinks;]
(The knower of the field, thus, and also another quality there is the fourteenth; by whom this "this is mine" thus thinks, and does not think.)
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॥
atha pañcadaśo rājan guṇas tatrāparaḥ smṛtaḥ। pṛthak-kalā-samūhasya sāmagryaṃ tad iha ucyate ॥12-308-106॥
[अथ (atha) - now; पञ्चदशः (pañcadaśaḥ) - fifteenth; राजन् (rājan) - O king; गुणः (guṇaḥ) - quality; तत्र (tatra) - there; अपरः (aparaḥ) - another; स्मृतः (smṛtaḥ) - is considered; पृथक् (pṛthak) - separately; कलासमूहस्य (kalā-samūhasya) - of the group of parts; सामग्र्यम् (sāmagryam) - combination; तत् (tat) - that; इह (iha) - here; उच्यते (ucyate) - is said;]
(Now, the fifteenth, O king, another quality is considered there; the combination of the group of parts separately, that is said here.)
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॥
guṇastvevāparastatra saṅghāta iti ṣoḍaśaḥ। ākṛtirvyaktirityetau guṇau yasminsamāśritau ॥12-308-107॥
[गुणः (guṇaḥ) - quality; तु (tu) - but; एव (eva) - indeed; अपरः (aparaḥ) - another; तत्र (tatra) - there; सङ्घात (saṅghāta) - aggregate; इति (iti) - thus; षोडशः (ṣoḍaśaḥ) - sixteenth; आकृतिः (ākṛtiḥ) - form; व्यक्तिः (vyaktiḥ) - manifestation; इति (iti) - thus; एतौ (etau) - these two; गुणौ (guṇau) - qualities; यस्मिन् (yasmin) - in which; समाश्रितौ (samāśritau) - are supported;]
(Quality but indeed another there aggregate thus sixteenth. Form manifestation thus these two qualities in which are supported. (12-308-107))
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॥
sukhaduḥkhe jarāmṛtyū lābhālābhau priyāpriye। iti caikonaviṃśo'yaṃ dvandvayoga iti smṛtaḥ ॥12-308-108॥
[सुख (sukha) - happiness; दुःखे (duḥkhe) - sorrow; जरा (jarā) - old age; मृत्यू (mṛtyū) - death; लाभ (lābha) - gain; अलाभौ (alābhau) - loss; प्रिय (priya) - dear; अप्रिय (apriya) - not dear; इति (iti) - thus; च (ca) - and; एकोनविंशः (ekonaviṃśaḥ) - nineteenth; अयम् (ayam) - this; द्वंद्वयोग (dvandvayoga) - pairing of opposites; इति (iti) - thus; स्मृतः (smṛtaḥ) - is remembered;]
(Happiness, sorrow, old age, death, gain, loss, dear, not dear; thus and nineteenth this pairing of opposites thus is remembered.)
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॥
ūrdhvamekonaviṃśatyāḥ kālo nāmāparo guṇaḥ। itīmaṃ viddhi viṃśatyā bhūtānāṃ prabhavāpyayam ॥12-308-109॥
[ऊर्ध्वम् (ūrdhvam) - above; upwards; एकोनविंशत्याः (ekonaviṃśatyāḥ) - of nineteen; (from) nineteen; कालः (kālaḥ) - time; नाम (nāma) - named; called; अपरो (aparaḥ) - another; different; गुणः (guṇaḥ) - quality; attribute; इति (iti) - thus; so; इमम् (imam) - this; विद्धि (viddhi) - know; understand; विंशत्या (viṃśatyā) - by twenty; with twenty; भूतानाम् (bhūtānām) - of beings; प्रभवाप्ययम् (prabhavāpyayam) - origin and dissolution;]
(Above the nineteen, time named another quality; thus, know this by twenty as the origin and dissolution of beings.)
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॥
viṃśakaś caiṣa saṅghāto mahābhūtāni pañca ca। sadasadbhāvayogau ca guṇāv anyau prakāśakau ॥12-308-110॥
[विंशकः (viṃśakaḥ) - twentieth; च (ca) - and; एषः (eṣaḥ) - this; सङ्घातः (saṅghātaḥ) - aggregate; महाभूतानि (mahābhūtāni) - great elements; पञ्च (pañca) - five; च (ca) - and; सत् (sat) - existent; असत् (asat) - non-existent; भावयोगौ (bhāvayogau) - states of being; च (ca) - and; गुणौ (guṇau) - two qualities; अन्यौ (anyau) - other; प्रकाशकौ (prakāśakau) - illuminating;]
(Twentieth and this aggregate, the five great elements and, existent, non-existent, states of being, and, two other qualities, illuminating.)
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॥
ityevaṃ viṃśatiścaiva guṇāḥ sapta ca ye smṛtāḥ। vidhiḥ śukraṃ balaṃ ceti traya ete guṇāḥ pare ॥12-308-111॥
[इति (iti) - thus; एवं (evaṃ) - in this way; विंशतिः (viṃśatiḥ) - twenty; च (ca) - and; एव (eva) - indeed; गुणाः (guṇāḥ) - qualities; सप्त (sapta) - seven; च (ca) - and; ये (ye) - which; स्मृताः (smṛtāḥ) - are remembered; विधिः (vidhiḥ) - rule; शुक्रं (śukraṃ) - purity; बलं (balaṃ) - strength; च (ca) - and; इति (iti) - thus; त्रय (traya) - three; एते (ete) - these; गुणाः (guṇāḥ) - qualities; परे (pare) - supreme;]
(Thus, in this way, twenty and indeed qualities, and seven which are remembered. Rule, purity, strength and thus three these qualities supreme (12-308-111))
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॥
ekaviṃśaś ca daśa ca kalāḥ saṅkhyānataḥ smṛtāḥ। samagrā yatra vartante taccharīram iti smṛtam ॥12-308-112॥
[एकविंशत् (ekaviṃśat) - twenty-one; च (ca) - and; दश (daśa) - ten; च (ca) - and; कलाः (kalāḥ) - parts; सङ्ख्यानतः (saṅkhyānataḥ) - by enumeration; स्मृताः (smṛtāḥ) - are remembered; समग्रा (samagrā) - entire; यत्र (yatra) - where; वर्तन्ते (vartante) - exist; तत् (tat) - that; शरीरम् (śarīram) - body; इति (iti) - thus; स्मृतम् (smṛtam) - is remembered;]
(Twenty-one and ten and parts by enumeration are remembered; entire where exist; that body thus is remembered;)
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॥
avyaktaṃ prakṛtiṃ tvāsāṃ kalānāṃ kaścid icchati। vyaktaṃ cāsāṃ tathaivānyaḥ sthūladarśī prapaśyati ॥12-308-113॥
[अव्यक्तं (avyaktaṃ) - unmanifest; not apparent; प्रकृतिं (prakṛtiṃ) - nature; primal matter; त्व (tv) - indeed; surely; आसां (āsāṃ) - of these; of them; कलानां (kalānāṃ) - of parts; of portions; कश्चित् (kaścit) - someone; a certain one; इच्छति (icchati) - desires; wishes; व्यक्तं (vyaktaṃ) - manifest; apparent; च (ca) - and; आसां (āsāṃ) - of these; of them; तथैव (tathaiva) - just so; likewise; अन्यः (anyaḥ) - another; someone else; स्थूलदर्शी (sthūladarśī) - one who sees grossly; perceiver of the gross; प्रपश्यति (prapaśyati) - perceives; sees clearly;]
(The unmanifest nature indeed of these parts someone desires; the manifest also of these just so another gross-seer perceives;)
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॥
avyaktaṃ yadi vā vyaktaṃ dvayīmatha catuṣṭayīm। prakṛtiṃ sarvabhūtānāṃ paśyantyadhyātmacintakāḥ ॥12-308-114॥
[अव्यक्तं (avyaktaṃ) - unmanifest; यदि (yadi) - if; वा (vā) - or; व्यक्तं (vyaktaṃ) - manifest; द्वयीम् (dvayīm) - dual; अथ (atha) - or; चतुष्टयीम् (catuṣṭayīm) - fourfold; प्रकृतिं (prakṛtim) - nature; सर्वभूतानां (sarvabhūtānāṃ) - of all beings; पश्यन्ति (paśyanti) - see; अध्यात्मचिन्तकाः (adhyātmacintakāḥ) - those who contemplate on the self;]
(Unmanifest if or manifest dual or fourfold nature of all beings see those who contemplate on the self.)
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॥
seyaṁ prakṛtiravyaktā kalābhirvyaktatāṁ gatā। ahaṁ ca tvaṁ ca rājendra ye cāpyanye śarīriṇaḥ ॥12-308-115॥
[सा (sā) - she; इयम् (iyam) - this; प्रकृतिः (prakṛtiḥ) - primordial nature; अव्यक्ता (avyaktā) - unmanifest; कलाभिः (kalābhiḥ) - by parts; व्यक्तताम् (vyaktatām) - manifest state; गता (gatā) - has gone; अहम् (aham) - I; च (ca) - and; त्वम् (tvam) - you; च (ca) - and; राजेन्द्र (rājendra) - O king; ये (ye) - who; च (ca) - and; अपि (api) - also; अन्ये (anye) - others; शरीरिणः (śarīriṇaḥ) - embodied beings;]
(She, this primordial nature, unmanifest, by parts has gone to manifest state. I and you and, O king, who and also others embodied beings.)
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॥
bindunyāsādayo'vasthāḥ śukraśoṇitasambhavāḥ। yāsāmeva nipātena kalalaṃ nāma jāyate ॥12-308-116॥
[बिन्दु (bindu) - drop; न्यास (nyāsa) - placing; आदयः (ādayaḥ) - and others; अवस्थाः (avasthāḥ) - states; शुक्र (śukra) - semen; शोणित (śoṇita) - blood; सम्भवाः (sambhavāḥ) - originated from; यासाम् (yāsām) - of which; एव (eva) - indeed; निपातेन (nipātena) - by the descent; कललं (kalalaṃ) - kalala (embryonic mass); नाम (nāma) - called; जायते (jāyate) - is born;]
(Drop placing and other states, originated from semen and blood, of which indeed by the descent, kalala called, is born.)
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॥
kalalād arbuda utpattiḥ peśī ca api arbuda udbhavā। peśyāḥ tvaṅga abhinirvṛttiḥ nakha romāṇi ca aṅgataḥ ॥12-308-117॥
[कललात् (kalalāt) - from the embryonic mass; अर्बुद (arbuda) - tumor; उत्पत्तिः (utpattiḥ) - origin; पेशी (peśī) - muscle; च (ca) - and; अपि (api) - also; अर्बुद (arbuda) - tumor; उद्भवा (udbhavā) - arisen from; पेश्याः (peśyāḥ) - from the muscles; त्वङ्ग (tvaṅga) - skin; अभिनिर्वृत्तिः (abhinirvṛttiḥ) - origination; नख (nakha) - nails; रोमाणि (romāṇi) - hairs; च (ca) - and; अङ्गतः (aṅgataḥ) - from the limbs;]
(From the embryonic mass, the origin of the tumor; the muscle also arises from the tumor; from the muscles, the origination of the skin, and from the limbs, the nails and hairs.)
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॥
sampūrṇe navame māse jantorjātasya maithila। jāyate nāmarūpatvaṃ strī pumānveti liṅgataḥ ॥12-308-118॥
[सम्पूर्णे (sampūrṇe) - in the completed; नवमे (navame) - ninth; मासे (māse) - month; जन्तोः (jantoḥ) - of the living being; जातस्य (jātasya) - born; मैथिल (maithila) - O Maithila; जायते (jāyate) - arises; नामरूपत्वं (nāmarūpatvaṃ) - name-and-form-ness; स्त्री (strī) - woman; पुमान् (pumān) - man; वेति (veti) - or; लिङ्गतः (liṅgataḥ) - by gender;]
(In the completed ninth month, O Maithila, for the living being born, name-and-form-ness arises; as woman or man, by gender.)
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॥
jātamātraṃ tu tadrūpaṃ dṛṣṭvā tāmranakhāṅguli। kaumārarūpamāpannaṃ rūpato nopalabhyate ॥12-308-119॥
[जातमात्रम् (jātamātram) - just born; only born; तु (tu) - but; indeed; तत्-रूपम् (tat-rūpam) - that form; दृष्ट्वा (dṛṣṭvā) - having seen; ताम्र-नख-अङ्गुलि (tāmra-nakha-aṅguli) - coppery-nailed fingers; कौमार-रूपम् (kaumāra-rūpam) - childhood form; आपन्नम् (āpannam) - having attained; रूपतः (rūpataḥ) - by form; by appearance; न (na) - not; उपलभ्यते (upalabhyate) - is perceived; is obtained;]
(Just born but that form having seen coppery-nailed fingers, childhood form having attained by form not is perceived.)
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॥
kaumārad yauvanaṃ cāpi sthāviryaṃ cāpi yauvanāt। anena kramayogena pūrvaṃ pūrvaṃ na labhyate॥12-308-120॥
[कौमारात् (kaumārat) - from childhood; यौवनं (yauvanaṃ) - youth; च (ca) - and; अपि (api) - also; स्थाविर्यं (sthāviryaṃ) - old age; च (ca) - and; अपि (api) - also; यौवनात् (yauvanāt) - from youth; अनेन (anena) - by this; क्रमयोगेन (kramayogena) - by the sequence; पूर्वं पूर्वं (pūrvaṃ pūrvaṃ) - the former, the former; न (na) - not; लभ्यते (labhyate) - is obtained;]
(From childhood, youth also; old age also from youth; by this sequence, the former, the former is not obtained.)
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॥
kalānāṃ pṛthag-arthānāṃ pratibhedaḥ kṣaṇe kṣaṇe। vartate sarva-bhūteṣu saukṣmyāt tu na vibhāvyate ॥12-308-121॥
[कलानाम् (kalānām) - of parts; of elements; पृथक्-अर्थानाम् (pṛthag-arthānām) - of distinct meanings; of separate purposes; प्रतिभेदः (pratibhedaḥ) - differentiation; distinction; क्षणे क्षणे (kṣaṇe kṣaṇe) - at every moment; at each instant; वर्तते (vartate) - exists; occurs; सर्व-भूतेषु (sarva-bhūteṣu) - in all beings; सौक्ष्म्यात्-तु (saukṣmyāt tu) - due to subtlety; but; न (na) - not; विभाव्यते (vibhāvyate) - is perceived; is recognized;]
(Of parts of distinct meanings, differentiation at every moment exists in all beings; due to subtlety, however, it is not perceived.)
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॥
na caiṣāmapyayo rājanlakṣyate prabhavo na ca। avasthāyāmavasthāyāṃ dīpasyevārciṣo gatiḥ ॥12-308-122॥
[न (na) - not; च (ca) - and; एषाम् (eṣām) - of these; अपि (api) - also; अयः (ayaḥ) - origin; राजन् (rājan) - O king; लक्ष्यते (lakṣyate) - is perceived; प्रभवः (prabhavaḥ) - source; न (na) - not; च (ca) - and; अवस्थायाम् (avasthāyām) - in the state; अवस्थायाम् (avasthāyām) - in the state; दीपस्य (dīpasya) - of a lamp; इव (iva) - like; अर्चिषः (arciṣaḥ) - of the flame; गतिः (gatiḥ) - movement;]
(Not and of these also origin O king is perceived, source not and; in the state in the state of a lamp like of the flame movement.)
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॥
tasyāpy evam-prabhāvasya sadaśvasyeva dhāvataḥ। ajasraṃ sarvalokasya kaḥ kuto vā na vā kutaḥ ॥12-308-123॥
[तस्य (tasya) - of him; अपि (api) - also; एवम् (evam) - thus; प्रभावस्य (prabhāvasya) - of power; सदश्वस्य (sadaśvasya) - of a good horse; इव (iva) - like; धावतः (dhāvataḥ) - running; अजस्रं (ajasraṃ) - unceasingly; सर्वलोकस्य (sarvalokasya) - of all the world; कः (kaḥ) - who; कुतः (kutaḥ) - from where; वा (vā) - or; न (na) - not; वा (vā) - or; कुतः (kutaḥ) - from where;]
(Of him also thus of power, like of a good horse running; unceasingly of all the world, who from where or not or from where.)
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॥
kasyedaṃ kasya vā nedaṃ kuto vedaṃ na vā kutaḥ। sambandhaḥ ko'sti bhūtānāṃ svairapyavayavairiha ॥12-308-124॥
[कस्य (kasya) - of whom; इदं (idaṃ) - this; कस्य (kasya) - of whom; वा (vā) - or; न (na) - not; इदं (idaṃ) - this; कुतः (kutaḥ) - from where; वेदम् (vedam) - knowledge; न (na) - not; वा (vā) - or; कुतः (kutaḥ) - from where; सम्बन्धः (sambandhaḥ) - connection; कः (kaḥ) - what; अस्ति (asti) - is; भूतानाम् (bhūtānām) - of beings; स्वैः (svaiḥ) - by their own; अपि (api) - even; अवयवैः (avayavaiḥ) - by parts; इह (iha) - here;]
(Of whom is this, or of whom is not this, from where is knowledge, or not from where; what connection is there of beings, even by their own parts here.)
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॥
yathāditiyān-maṇeś-caiva vīrudbhyaś-caiva pāvakaḥ। bhavaty-evaṃ samudayāt-kalānām-api jantavaḥ ॥12-308-125॥
[यथा (yathā) - just as; अदित्यान् (adityān) - from the suns; मणेः (maṇeḥ) - from the jewel; च (ca) - and; एव (eva) - indeed; वीरुद्भ्यः (vīrudbhyaḥ) - from the herbs; च (ca) - and; एव (eva) - indeed; पावकः (pāvakaḥ) - fire; भवति (bhavati) - arises; एवं (evaṃ) - thus; समुदयात् (samudayāt) - from the combination; कलानाम् (kalānām) - of the parts; अपि (api) - also; जन्तवः (jantavaḥ) - living beings;]
(Just as from the suns, from the jewel, and indeed from the herbs, fire arises; thus, from the combination of the parts, also living beings (arise).)
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॥
ātmany evātmanātmānaṃ yathā tvam anupaśyasi। evam evātmanātmānam anyasmin kiṃ na paśyasi ॥ yady ātmani parasmiṃś ca samatām adhyavasyasi ॥12-308-126॥
[आत्मनि (ātmani) - in the self; एव (eva) - indeed; आत्मना (ātmanā) - by the self; आत्मानं (ātmānam) - the self; यथा (yathā) - as; त्वम् (tvam) - you; अनुपश्यसि (anupaśyasi) - you perceive; एवम् (evam) - thus; एव (eva) - indeed; आत्मना (ātmanā) - by the self; आत्मानं (ātmānam) - the self; अन्यस्मिन् (anyasmin) - in another; किं (kiṃ) - why; न (na) - not; पश्यसि (paśyasi) - you see; यदि (yadi) - if; आत्मनि (ātmani) - in the self; परस्मिन् (parasmin) - in another; च (ca) - and; समताम् (samatām) - equality; अध्यवस्यसि (adhyavasyasi) - you determine;]
(In the self indeed by the self the self as you perceive; thus indeed by the self the self in another why not you see? If in the self and in another equality you determine. (12-308-126))
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॥
atha māṃ kāsi kasye ‘ti kimartham anupṛcchasi। idaṃ me syād idaṃ neti dvandvair muktasya maithila ॥ kāsi kasya kuto ve ‘ti vacane kiṃ prayojanam ॥12-308-127॥
[अथ (atha) - then; माम् (mām) - me; कासि (kāsi) - who are (you); कस्य (kasya) - whose; इति (iti) - thus; किमर्थम् (kimartham) - for what purpose; अनुपृच्छसि (anupṛcchasi) - do you ask; इदं (idaṃ) - this; मे (me) - to me; स्यात् (syāt) - may be; इदं (idaṃ) - this; न (na) - not; इति (iti) - thus; द्वंद्वैः (dvandvaiḥ) - by dualities; मुक्तस्य (muktasya) - of one who is liberated; मैथिल (maithila) - O Maithila; कासि (kāsi) - who are (you); कस्य (kasya) - whose; कुतः (kutaḥ) - from where; वे (ve) - indeed; इति (iti) - thus; वचने (vacane) - in the statement; किम् (kim) - what; प्रयोजनम् (prayojanam) - purpose;]
(Then me who are (you) whose thus for what purpose do you ask? This to me may be this not thus by dualities of one who is liberated O Maithila. Who are (you) whose from where indeed thus in the statement what purpose? (12-308-127))
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॥
ripau mitre’tha madhyasthe vijaye sandhivigrahe। kṛtavānyo mahīpāla kiṃ tasminmuktalakṣaṇam ॥12-308-128॥
[रिपौ (ripau) - in the enemy; मित्रे (mitre) - in the friend; अथ (atha) - then; मध्यस्थे (madhyasthe) - in the neutral; विजये (vijaye) - in victory; सन्धिविग्रहे (sandhivigrahe) - in alliance and hostility; कृतवान् (kṛtavān) - has done; यः (yaḥ) - who; महीपाल (mahīpāla) - O king; किं (kiṃ) - what; तस्मिन् (tasmin) - in that; मुक्तलक्षणम् (muktalakṣaṇam) - free from characteristics;]
(In the enemy, in the friend, then in the neutral, in victory, in alliance and hostility, who has done, O king, what in that free from characteristics? (12-308-128))
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॥
trivarge saptadhā vyaktaṃ yo na vedeha karmasu। saṅgavānyastrivarge ca kiṃ tasminmuktalakṣaṇam ॥12-308-129॥
[त्रिवर्गे (trivarge) - in the three aims (dharma, artha, kāma); सप्तधा (saptadhā) - sevenfold; व्यक्तं (vyaktam) - manifested; यः (yaḥ) - who; न (na) - not; वेद (veda) - knows; इह (iha) - here; कर्मसु (karmasu) - in actions; सङ्गवान् (saṅgavān) - attached; अन्यः (anyaḥ) - other; त्रिवर्गे (trivarge) - in the three aims (dharma, artha, kāma); च (ca) - and; किं (kiṃ) - what; तस्मिन् (tasmin) - in that; मुक्तलक्षणम् (muktalakṣaṇam) - characteristic of liberation;]
(In the three aims, sevenfold manifested, who does not know here in actions, attached, another in the three aims and what in that is the characteristic of liberation.)
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॥
priye caivāpriye caiva durbale balavaty api। yasya nāsti samaṃ cakṣuḥ kiṃ tasmin muktalakṣaṇam ॥12-308-130॥
[प्रिये (priye) - in the dear one; च (ca) - and; एव (eva) - indeed; अप्रिये (apriye) - in the not dear one; च (ca) - and; एव (eva) - indeed; दुर्बले (durbale) - in the weak; बलवति (balavati) - in the strong; अपि (api) - also; यस्स्य (yasya) - whose; नास्ति (nāsti) - there is not; समं (samaṃ) - equal; चक्षुः (cakṣuḥ) - vision; किं (kiṃ) - what; तस्मिन् (tasmin) - in him; मुक्तलक्षणम् (muktalakṣaṇam) - the characteristic of the liberated;]
(In the dear one and indeed in the not dear one and indeed in the weak and in the strong also, whose there is not equal vision, what in him (is) the characteristic of the liberated? (12-308-130))
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॥
tad amuktasya te mokṣe yo'bhimāno bhaven nṛpa। suhṛdbhiḥ sa nivāryas te vicittasyaiva bheṣajaiḥ ॥12-308-131॥
[तत् (tat) - that; अमुक्तस्य (amuktasya) - of the one not liberated; ते (te) - your; मोक्षे (mokṣe) - in liberation; यः (yaḥ) - which; अभिमानः (abhimānaḥ) - pride; भवेत् (bhavet) - may be; नृप (nṛpa) - O king; सुहृद्भिः (suhṛdbhiḥ) - by friends; स (sa) - that; निवार्यः (nivāryaḥ) - to be restrained; ते (te) - your; विचित्तस्य (vicittasya) - of the deranged; इव (iva) - like; भेषजैः (bheṣajaiḥ) - by medicines;]
(That pride which may be in your liberation, O king, of the one not liberated, that is to be restrained by your friends, like (the madness) of the deranged by medicines.)
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॥
tāni tānyanusaṁdṛśya saṅgasthānānyariṁdama। ātmanātmani sampaśyetkiṁ tasminmuktalakṣaṇam ॥12-308-132॥
[तानि (tāni) - those (things); तानि (tāni) - those (things); अनुसंदृश्य (anusaṁdṛśya) - having observed; सङ्गस्थानानि (saṅgasthānāni) - places of attachment; अरिंदम (ariṁdama) - O subduer of enemies; आत्मनि (ātmani) - in the self; आत्मना (ātmanā) - by the self; सम्पश्येत् (sampaśyet) - should see; किं (kiṁ) - what; तस्मिन् (tasmin) - in that; मुक्तलक्षणम् (muktalakṣaṇam) - characteristic of liberation;]
(Those, those having observed the places of attachment, O subduer of enemies, in the self by the self should see what in that is the characteristic of liberation.)
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॥
imāny anyāni sūkṣmāṇi mokṣam āśritya kānicit। caturaṅga-pravṛttāni saṅgasthānāni me śṛṇu ॥12-308-133॥
[इमानि (imāni) - these; अन्यानि (anyāni) - other; सूक्ष्माणि (sūkṣmāṇi) - subtle; मोक्षम् (mokṣam) - liberation; आश्रित्य (āśritya) - having resorted to; कानिचित् (kānicit) - some; चतुरङ्ग (caturaṅga) - fourfold; प्रवृत्तानि (pravṛttāni) - activities; सङ्गस्थानानि (saṅgasthānāni) - association-places; मे (me) - to me; शृणु (śṛṇu) - hear;]
(These other subtle (things), having resorted to liberation, some fourfold activities, association-places, to me, hear.)
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॥
ya imāṃ pṛthivīṃ kṛtsnām ekacchatrāṃ praśāsti ha। ekam eva sa vai rājā puram adhyāvasaty uta ॥12-308-134॥
[य (ya) - who; इमां (imām) - this; पृथिवीं (pṛthivīm) - earth; कृत्स्नाम् (kṛtsnām) - entire; एकच्छत्राम् (ekacchatrām) - under one umbrella; प्रशास्ति (praśāsti) - rules; ह (ha) - indeed; एकम् (ekam) - one; एव (eva) - only; स (sa) - he; वै (vai) - indeed; राजा (rājā) - king; पुरम् (puram) - city; अध्यावसति (adhyāvasati) - dwells; उत (uta) - and;]
(Who indeed rules this entire earth under one umbrella, he only indeed is the king and dwells in the city.)
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॥
tatpure caikam evāsya gṛhaṃ yad adhitiṣṭhati। gṛhe śayanam apy ekaṃ niśāyāṃ yatra līyate ॥12-308-135॥
[तत्पुरे (tat-pure) - in that city; च (ca) - and; एकम् (ekam) - one; एव (eva) - only; अस्य (asya) - his; गृहं (gṛham) - house; यत् (yat) - which; अधितिष्ठति (adhitiṣṭhati) - he occupies; गृहे (gṛhe) - in the house; शयनम् (śayanam) - bed; अपि (api) - also; एकं (ekaṃ) - one; निशायां (niśāyām) - at night; यत्र (yatra) - where; लीयते (līyate) - he lies down;]
(In that city and only one house of his which he occupies. In the house, also one bed at night where he lies down. (12-308-135))
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॥
śayyārdhaṃ tasya cāpyatra strī-pūrvam adhitiṣṭhati। tad anena prasaṅgena phalenaiva iha yujyate ॥12-308-136॥
[शय्यार्धं (śayyārdham) - half of the bed; तस्य (tasya) - of him; च (ca) - and; अपि (api) - also; अत्र (atra) - here; स्त्रीपूर्वम् (strī-pūrvam) - by the woman first; अधितिष्ठति (adhitiṣṭhati) - occupies; तत् (tat) - that; अनेन (anena) - by this; प्रसङ्गेन (prasaṅgena) - by association; फलेन (phalena) - by the result; एव (eva) - indeed; इह (iha) - here; युज्यते (yujyate) - is joined;]
(Half of the bed of him and also here the woman first occupies. That by this association by the result indeed here is joined.)
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॥
evamevopabhogeṣu bhojanācchādaneṣu ca। guṇeṣu parimeyeṣu nigrahānugrahau prati ॥12-308-137॥
[एवम् (evam) - thus; in this way; एव (eva) - indeed; certainly; उपभोगेषु (upabhogeṣu) - in enjoyments; in uses; भोजन (bhojana) - food; eating; आच्छादनेषु (ācchādaneṣu) - in coverings; in clothing; च (ca) - and; गुणेषु (guṇeṣu) - in qualities; in attributes; परिमेयेषु (parimeyeṣu) - in measurable; in those that can be measured; निग्रह (nigraha) - restraint; control; अनुग्रहौ (anugrahau) - favor; granting; प्रति (prati) - towards; with respect to;]
(Thus indeed in enjoyments, in food, in coverings, and in qualities that are measurable, towards restraint and favor.)
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॥
paratantraḥ sadā rājā svalpe so'pi prasajjate। sandhivigrahayoge ca kuto rājñaḥ svatantratā ॥12-308-138॥
[परतन्त्रः (paratantraḥ) - dependent; सदा (sadā) - always; राजा (rājā) - king; स्वल्पे (svalpe) - in a small (matter); सः (saḥ) - he; अपि (api) - even; प्रसज्जते (prasajjate) - becomes entangled; सन्धि (sandhi) - alliance; विग्रह (vigraha) - conflict; योगे (yoge) - in the situation; च (ca) - and; कुतः (kutaḥ) - whence; राज्ञः (rājñaḥ) - of the king; स्वतन्त्रता (svatantratā) - independence;]
(Dependent always king in a small (matter) he even becomes entangled; alliance conflict in the situation and whence of the king independence (12-308-138))
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॥
strīṣu krīḍā-vihāreṣu nityam asya asvatantratā। mantre ca amātya-samitau kuta eva svatantratā ॥12-308-139॥
[स्त्रीषु (strīṣu) - among women; क्रीडा (krīḍā) - play; विहारेषु (vihāreṣu) - in amusements; नित्यम् (nityam) - always; अस्य (asya) - his; अस्वतन्त्रता (asvatantratā) - dependence; मन्त्रे (mantre) - in counsel; च (ca) - and; अमात्यसमितौ (amātya-samitau) - in the assembly of ministers; कुतः (kutaḥ) - whence; एव (eva) - indeed; स्वतन्त्रता (svatantratā) - independence;]
(Among women, in play and amusements, always his dependence; in counsel and in the assembly of ministers, whence indeed independence (is there)?)
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॥
yadā tvājñāpayatyanyāṃstadāsyoktā svatantratā। avaśaḥ kāryate tatra tasmiṃstasmiṃguṇe sthitaḥ ॥12-308-140॥
[यदा (yadā) - when; त्वा (tva) - you; आज्ञापयति (ājñāpayati) - commands; अन्यांस् (anyāṃs) - others; तदा (tadā) - then; अस्य (asya) - his; उक्ता (uktā) - is said; स्वतन्त्रता (svatantratā) - independence; अवशः (avaśaḥ) - helpless; कार्यते (kāryate) - is made to act; तत्र (tatra) - there; तस्मिन् (tasmin) - in that; तस्मिन् (tasmin) - in that; गुणे (guṇe) - quality; स्थितः (sthitaḥ) - situated;]
(When you command others, then his independence is said (to exist); helpless, he is made to act there, situated in that quality.)
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॥
svaptukāmo na labhate svaptuṃ kāryārthibhir janaiḥ। śayane cāpy anujñātaḥ supta utthāpyate'vaśaḥ ॥12-308-141॥
[स्वप्तुकामः (svaptukāmaḥ) - desiring to sleep; न (na) - not; लभते (labhate) - obtains; स्वप्तुम् (svaptum) - to sleep; कार्यार्थिभिः (kāryārthibhiḥ) - by those seeking work; जनैः (janaiḥ) - by people; शयने (śayane) - on the bed; च (ca) - and; अपि (api) - also; अनुज्ञातः (anujñātaḥ) - having been permitted; सुप्तः (suptaḥ) - asleep; उत्थाप्यते (utthāpyate) - is awakened; अवशः (avaśaḥ) - helplessly;]
(Desiring to sleep not obtains to sleep by those seeking work by people; on the bed and also having been permitted asleep is awakened helplessly;)
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॥
snāhy ālabha piba prāśa juhudhya agnīn yaja iti ca। vadasva śṛṇu ca api iti vivaśaḥ kāryate paraiḥ ॥12-308-142॥
[स्नाहि (snāhi) - bathe; आलभ (ālabha) - take; पिब (piba) - drink; प्राश (prāśa) - eat; जुहुधि (juhudhi) - offer (in fire); अग्नीन् (agnīn) - fires; यज (yaja) - worship; इति (iti) - thus; च (ca) - and; वदस्व (vadasva) - speak; शृणु (śṛṇu) - hear; च (ca) - and; अपि (api) - also; इति (iti) - thus; विवशः (vivaśaḥ) - helpless; कार्यते (kāryate) - is made to act; परैः (paraiḥ) - by others;]
(Bathe, take, drink, eat, offer (in fire) fires, worship, thus and; speak, hear, and also thus; helpless, is made to act by others.)
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॥
abhigamyābhigamyainaṃ yācante satataṃ narāḥ। na cāpyutsahate dātuṃ vittarakṣī mahājanāt ॥12-308-143॥
[अभिगम्य (abhigamya) - having approached; अभिगम्य (abhigamya) - having approached; एनम् (enam) - him; याचन्ते (yācante) - they beg; सततम् (satatam) - constantly; नराः (narāḥ) - men; न (na) - not; च (ca) - and; अपि (api) - also; उत्सहते (utsahate) - is able; दातुम् (dātum) - to give; वित्तरक्षी (vittarakṣī) - wealth-guarding; महाजनात् (mahājanāt) - from the great man;]
(Having approached, having approached, him, they beg, constantly, men; not, and, also, is able, to give, wealth-guarding, from the great man;)
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॥
dāne kośakṣayo hy asya vairaṃ cāpy aprayacchataḥ। kṣaṇenāsyopavartante doṣā vairāgyakārakāḥ ॥12-308-144॥
[दाने (dāne) - in giving; कोशक्षयः (kośakṣayaḥ) - treasury loss; हि (hi) - indeed; अस्य (asya) - of this; वैरम् (vairam) - enmity; च (ca) - and; अपि (api) - also; अप्रयच्छतः (aprayacchataḥ) - of one not giving; क्षणेन (kṣaṇena) - in a moment; अस्य (asya) - of this; उपवर्तन्ते (upavartante) - arise; दोषाः (doṣāḥ) - faults; वैराग्यकारकाः (vairāgyakārakāḥ) - causing detachment;]
(In giving, treasury loss indeed of this, enmity and also of one not giving; in a moment of this arise faults causing detachment.)
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॥
prājñāñ śūrāṃs tathaiva āḍhyān ekasthāne'pi śaṅkate। bhayam api abhayē rājñaḥ yaiś ca nityam upāsyate ॥12-308-145॥
[प्राज्ञान् (prājñān) - wise ones; शूरान् (śūrān) - brave ones; तथैव (tathaiva) - in the same way; आढ्यान् (āḍhyān) - wealthy ones; एकस्थाने (ekasthāne) - in one place; अपि (api) - even; शङ्कते (śaṅkate) - suspects; भयम् (bhayam) - fear; अपि (api) - even; अभये (abhaye) - in the absence of danger; राज्ञः (rājñaḥ) - of the king; यैः (yaiḥ) - by whom; च (ca) - and; नित्यम् (nityam) - always; उपास्यते (upāsyate) - is served;]
(The king suspects wise ones, brave ones, and wealthy ones in the same way even if they are in one place. Even in the absence of danger, fear is always served by those by whom the king is always served.)
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॥
yadā caite praduṣyanti rājanye kīrtitā mayā। tadaivāsya bhayaṃ tebhyo jāyate paśya yādṛśam ॥12-308-146॥
[यदा (yadā) - when; च (ca) - and; एते (ete) - these; प्रदुष्यन्ति (praduṣyanti) - become corrupted; राजन्ये (rājanye) - among the kṣatriyas; कीर्तिता (kīrtitā) - declared; मया (mayā) - by me; तदा (tadā) - then; एव (eva) - indeed; अस्य (asya) - of him; भयम् (bhayam) - fear; तेभ्यः (tebhyaḥ) - from them; जायते (jāyate) - arises; पश्य (paśya) - see; यादृशम् (yādṛśam) - such as;]
(When and these become corrupted among the kṣatriyas, declared by me, then indeed of him fear from them arises, see such as.)
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॥
sarvaḥ sve sve gṛhe rājā sarvaḥ sve sve gṛhe gṛhī। nigrahānugrahau kurvaṃstulyo janaka rājabhiḥ ॥12-308-147॥
[सर्वः (sarvaḥ) - everyone; स्वे (sve) - in one's own; स्वे (sve) - in one's own; गृहे (gṛhe) - in house; राजा (rājā) - king; सर्वः (sarvaḥ) - everyone; स्वे (sve) - in one's own; स्वे (sve) - in one's own; गृहे (gṛhe) - in house; गृही (gṛhī) - householder; निग्रहानुग्रहौ (nigrahānugrahau) - restraint and favor; कुर्वन् (kurvan) - doing; तुल्यः (tulyaḥ) - equal; जनक (janaka) - Janaka; राजभिः (rājabhiḥ) - with kings;]
(Everyone in one's own house is king; everyone in one's own house is householder. Doing restraint and favor, Janaka is equal with kings.)
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॥
putrā dārās tathaivātmā kośo mitrāṇi sañcayaḥ। paraiḥ sādhāraṇā hyete taistair evāsya hetubhiḥ ॥12-308-148॥
[पुत्राः (putrāḥ) - sons; दाराः (dārāḥ) - wives; तथा (tathā) - likewise; एव (eva) - indeed; आत्मा (ātmā) - self; कोशः (kośaḥ) - treasure; मित्राणि (mitrāṇi) - friends; सञ्चयः (sañcayaḥ) - accumulation; परैः (paraiḥ) - by others; साधारणा (sādhāraṇāḥ) - common; हि (hi) - indeed; एते (ete) - these; तैः (taiḥ) - by those; तैः (taiḥ) - by those; एव (eva) - indeed; अस्य (asya) - of him; हेतुभिः (hetubhiḥ) - by causes;]
(Sons, wives, likewise indeed self, treasure, friends, accumulation; by others common indeed these, by those very indeed of him by causes.)
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॥
hato deśaḥ puraṃ dagdhaṃ pradhānaḥ kuñjaro mṛtaḥ। lokasādhāraṇeṣveṣu mithyājñānena tapyate ॥12-308-149॥
[हतः (hataḥ) - destroyed; देशः (deśaḥ) - country; पुरं (puraṃ) - city; दग्धं (dagdhaṃ) - burnt; प्रधानः (pradhānaḥ) - chief; कुञ्जरः (kuñjaraḥ) - elephant; मृतः (mṛtaḥ) - dead; लोकसाधारणेषु (lokasādhāraṇeṣu) - among common people; एषु (eṣu) - in these; मिथ्याज्ञानेन (mithyājñānena) - by false knowledge; तप्यते (tapyate) - is tormented;]
(Destroyed country, city burnt, chief elephant dead; among common people, in these, by false knowledge, is tormented.)
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॥
amukto mānasairduḥkhairicchādveṣapriyodbhavaiḥ। śirorogādibhī rogaistathaiva vinipātibhiḥ ॥12-308-150॥
[अमुक्तः (amuktaḥ) - not freed; मानसैः (mānasaiḥ) - by mental; दुःखैः (duḥkhaiḥ) - by sufferings; इच्छा (icchā) - desire; द्वेष (dveṣa) - aversion; प्रिय (priya) - pleasure; उद्भवैः (udbhavaiḥ) - arisen from; शिरोरोगादिभिः (śirorogādibhiḥ) - by head-diseases and others; रोगैः (rogaiḥ) - by diseases; तथैव (tathaiva) - in the same way; विनिपातिभिः (vinipātibhiḥ) - by calamities;]
(Not freed by mental sufferings arisen from desire, aversion, and pleasure; by head-diseases and other diseases, and likewise by calamities.)
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॥
dvandvaistais tair upahataḥ sarvataḥ pariśaṅkitaḥ। bahupratyarthikaṃ rājyam upāste gaṇayan niśāḥ ॥12-308-151॥
[द्वंद्वैः (dvandvaiḥ) - by conflicts; तैः (taiḥ) - by those; तैः (taiḥ) - by those; उपहतः (upahataḥ) - afflicted; सर्वतः (sarvataḥ) - from all sides; परिशङ्कितः (pariśaṅkitaḥ) - suspicious; बहुप्रत्यर्थिकं (bahupratyarthikam) - having many adversaries; राज्यम् (rājyam) - kingdom; उपास्ते (upāste) - attends to; गणयन् (gaṇayan) - counting; निशाः (niśāḥ) - nights;]
(Afflicted by those conflicts, suspicious from all sides, he attends to the kingdom with many adversaries, counting the nights.)
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॥
tadalpasukhamatyarthaṃ bahuduḥkhamasāravat। ko rājyamabhipadyeta prāpya copaśamaṃ labheta ॥12-308-152॥
[तत् (tat) - that; अल्पसुखम् (alpasukham) - little happiness; अत्यर्थम् (atyartham) - excessively; बहुदुःखम् (bahuduḥkham) - much suffering; असारवत् (asāravat) - without essence; कः (kaḥ) - who; राज्यम् (rājyam) - kingdom; अभिपद्येत (abhipadyeta) - would desire; प्राप्य (prāpya) - having attained; च (ca) - and; उपशमम् (upaśamam) - peace; लभेत् (labheta) - would obtain;]
(That little happiness, excessively, much suffering, without essence; who kingdom would desire? Having attained and peace would obtain. (12-308-152))
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॥
mamedamiti yaccedaṃ puraṃ rāṣṭraṃ ca manyase। balaṃ kośamamātyāṃśca kasyaitāni na vā nṛpa ॥12-308-153॥
[मम (mama) - of me;, इदम् (idam) - this;, इति (iti) - thus;, यत् (yat) - which;, च (ca) - and;, इदम् (idam) - this;, पुरम् (puram) - city;, राष्ट्रम् (rāṣṭram) - kingdom;, च (ca) - and;, मन्यसे (manyase) - you think;, बलम् (balam) - army;, कोशम् (kośam) - treasury;, अमात्यान् (amātyān) - ministers;, च (ca) - and;, कस्य (kasya) - of whom;, एतानि (etāni) - these;, न (na) - not;, वा (vā) - or;, नृप (nṛpa) - king;]
(Of me this thus which and this city kingdom and you think; army treasury ministers and of whom these not or king.)
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॥
mitrāmātyaṃ puraṃ rāṣṭraṃ daṇḍaḥ kośo mahīpatiḥ। saptāṅgaścakrasaṅghāto rājyamityucyate nṛpa ॥12-308-154॥
[मित्र (mitra) - friend; अमात्यं (amātyam) - minister; पुरं (puraṃ) - fort; राष्ट्रं (rāṣṭraṃ) - kingdom; दण्डः (daṇḍaḥ) - punishment; कोशः (kośaḥ) - treasury; महीपतिः (mahīpatiḥ) - king; सप्ताङ्ग (saptāṅga) - seven-limbed; चक्रसङ्घातः (cakrasaṅghātaḥ) - combination of wheels (parts); राज्यम् (rājyam) - kingdom; इति (iti) - thus; उच्यते (ucyate) - is called; नृप (nṛpa) - O king;]
(Friend, minister, fort, kingdom, punishment, treasury, king; seven-limbed combination of wheels (parts); kingdom thus is called, O king.)
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॥
saptāṅgasyāsya rājyasya tridaṇḍasyeva tiṣṭhataḥ। anyonya-guṇa-yuktasya kaḥ kena guṇato'dhikaḥ ॥12-308-155॥
[सप्ताङ्गस्य (saptāṅgasya) - of the seven-limbed; अस्य (asya) - of this; राज्यस्य (rājyasya) - of the kingdom; त्रिदण्डस्य (tridaṇḍasya) - of the three-staffed; इव (iva) - like; तिष्ठतः (tiṣṭhataḥ) - standing; अन्योन्यगुणयुक्तस्य (anyonya-guṇa-yuktasya) - endowed with mutual qualities; कः (kaḥ) - who; केन (kena) - by whom; गुणतः (guṇataḥ) - by quality; अधिकः (adhikaḥ) - superior;]
(Of the seven-limbed, of this kingdom, of the three-staffed, like, standing; endowed with mutual qualities, who, by whom, by quality, superior;)
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॥
teṣu teṣu hi kāleṣu tattadaṅgaṃ viśiṣyate। yena yatsidhyate kāryaṃ tatprādhānyāya kalpate ॥12-308-156॥
[तेषु (teṣu) - in those; (locative plural of 'tat') तेषु (teṣu) - in those; (locative plural of 'tat') हि (hi) - indeed; कालेषु (kāleṣu) - in times; (locative plural of 'kāla') तत्तदङ्गं (tattadaṅgam) - that particular part; (tat-tad-aṅgaṃ) विशिष्यते (viśiṣyate) - is distinguished; (passive of 'viśiṣ', to be distinguished) येन (yena) - by which; (instrumental singular of 'yat') यत् (yat) - which; (nominative singular neuter of 'yat') सिध्यते (sidhyate) - is accomplished; (passive of 'sidh', to be accomplished) कार्यं (kāryam) - action; (that which is to be done) तत् (tat) - that; (nominative singular neuter of 'tat') प्राधान्याय (prādhānyāya) - for preeminence; (dative singular of 'prādhānya', preeminence) कल्पते (kalpate) - is considered; (middle voice of 'kḷp', to be considered);]
(In those, in those indeed times, that particular part is distinguished; by which which is accomplished action, that for preeminence is considered.)
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॥
saptāṅgaś cāpi saṅghātas trayaś cānye nṛpottama। sambhūya daśavargo'yaṃ bhuṅkte rājyaṃ hi rājavat ॥12-308-157॥
[सप्ताङ्गः (saptāṅgaḥ) - seven-limbed; च (ca) - and; अपि (api) - also; सङ्घातः (saṅghātaḥ) - aggregate; त्रयः (trayaḥ) - three; च (ca) - and; अन्ये (anye) - other; नृप (nṛpa) - king; उत्तम (uttama) - best; सम्भूय (sambhūya) - having united; दशवर्गः (daśavargaḥ) - tenfold group; अयम् (ayam) - this; भुङ्क्ते (bhuṅkte) - enjoys; राज्यम् (rājyam) - kingdom; हि (hi) - indeed; राजवत् (rājavat) - like a king;]
(Seven-limbed and also aggregate, three others, O best of kings, having united, this tenfold group enjoys the kingdom indeed like a king.)
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॥
yaś ca rājā mahotsāhaḥ kṣatradharmarato bhavet। sa tuṣyed daśabhāgena tatas tv anyo daśāvaraiḥ ॥12-308-158॥
[यः (yaḥ) - who; च (ca) - and; राजा (rājā) - king; महत् (mahat) - great; उत्साहः (utsāhaḥ) - enthusiasm; क्षत्रधर्मरतः (kṣatradharmarataḥ) - devoted to kṣatriya-dharma; भवेत् (bhavet) - should be; सः (saḥ) - he; तुष्येत् (tuṣyet) - should be satisfied; दशभागेन (daśabhāgena) - with one-tenth part; ततः (tataḥ) - then; तु (tu) - but; अन्यः (anyaḥ) - another; दशावरैः (daśāvaraiḥ) - with ten times less;]
(Who and king great enthusiasm devoted to kṣatriya-dharma should be; he should be satisfied with one-tenth part; then but another with ten times less. (12-308-158))
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॥
nāstyasādhāraṇo rājā nāsti rājyamarājakam। rājye'sati kuto dharmo dharme'sati kutaḥ param ॥12-308-159॥
[नास्ति (nāsti) - does not exist; असाधारणः (asādhāraṇaḥ) - not ordinary; exceptional; राजा (rājā) - king; नास्ति (nāsti) - does not exist; राज्यम् (rājyam) - kingdom; अराजकम् (arājakam) - without a king; राज्ये (rājye) - in the kingdom; असति (asati) - not existing; कुतः (kutaḥ) - from where; how; धर्मः (dharmaḥ) - righteousness; law; धर्मे (dharme) - in righteousness; असति (asati) - not existing; कुतः (kutaḥ) - from where; how; परम् (param) - supreme; highest;]
(There does not exist an exceptional king; there does not exist a kingdom without a king. When the kingdom does not exist, from where is righteousness? When righteousness does not exist, from where is the supreme? (12-308-159))
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॥
yo'pyatra paramo dharmaḥ pavitraṃ rājarājyayoḥ। pṛthivī dakṣiṇā yasya so'śvamedho na vidyate ॥12-308-160॥
[यः (yaḥ) - who; अपि (api) - also; अत्र (atra) - here; परमः (paramaḥ) - supreme; धर्मः (dharmaḥ) - duty; पवित्रम् (pavitram) - purifying; राजराज्ययोः (rājarājyayoḥ) - of king and kingdom; पृथिवी (pṛthivī) - earth; दक्षिणा (dakṣiṇā) - offering; यस्यम् (yasya) - whose; सः (saḥ) - he; अश्वमेधः (aśvamedhaḥ) - horse-sacrifice; न (na) - not; विद्यते (vidyate) - exists;]
(Whoever here (has) the supreme duty, purifying for king and kingdom, whose offering is the earth, for him the horse-sacrifice does not exist.)
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॥
sāham etāni karmāṇi rājyaduḥkhāni maithila। samarthā śataśo vaktum atha vāpi sahasraśaḥ ॥12-308-161॥
[सा (sā) - she; अहम् (aham) - I; एतानि (etāni) - these; कर्माणि (karmāṇi) - actions; राज्यदुःखानि (rājyaduḥkhāni) - kingdom-sorrows; मैथिल (maithila) - O Maithila; समर्था (samarthā) - capable; शतशः (śataśaḥ) - by hundreds; वक्तुम् (vaktum) - to speak; अथ (atha) - or; वा (vā) - or; अपि (api) - even; सहस्रशः (sahasraśaḥ) - by thousands;]
(She I these actions kingdom-sorrows O Maithila capable by hundreds to speak or or even by thousands.)
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॥
svadehe nābhiṣaṅgo me kutaḥ paraparigrahe. na mām evaṃvidhāṃ muktām īdṛśaṃ vaktum arhasi ॥12-308-162॥
[स्व (sva) - own; देहे (dehe) - in the body; न (na) - not; अभिषङ्गः (abhiṣaṅgaḥ) - attachment; मे (me) - to me; कुतः (kutaḥ) - whence; पर (para) - others; परिग्रहे (parigrahe) - in acquisition; न (na) - not; माम् (mām) - me; एवंविधाम् (evaṃvidhām) - such as this; मुक्ताम् (muktām) - liberated; ईदृशम् (īdṛśam) - such; वक्तुम् (vaktum) - to speak; अर्हसि (arhasi) - you ought;]
(In my own body, there is no attachment for me; whence (would there be) in the acquisition of others? You ought not to speak thus of me, such a liberated one, in this way.)
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॥
nanu nāma tvayā mokṣaḥ kṛtsnaḥ pañcaśikhācchrutaḥ। sopāyaḥ sopaniṣadaḥ sopāsaṅgaḥ saniścayaḥ ॥12-308-163॥
[ननु (nanu) - indeed; surely; नाम (nāma) - by name; truly; त्वया (tvayā) - by you; मोक्षः (mokṣaḥ) - liberation; release; कृत्स्नः (kṛtsnaḥ) - entire; complete; पञ्चशिखात् (pañcaśikhāt) - from Pañcaśikha; श्रुतः (śrutaḥ) - heard; learned; सोपायः (sopāyaḥ) - with means; with method; सोपनिषदः (sopaniṣadaḥ) - with Upaniṣad; with secret doctrine; सोपासङ्गः (sopāsaṅgaḥ) - with appendages; with accessories; सनिश्चयः (saniścayaḥ) - with certainty; with determination;]
(Indeed, truly, by you, liberation, entire, from Pañcaśikha, heard, with means, with Upaniṣad, with appendages, with certainty.)
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॥
tasya te muktasaṅgasya pāśānākramya tiṣṭhataḥ। chatrādiṣu viśeṣeṣu kathaṃ saṅgaḥ punarnṛpa ॥12-308-164॥
[तस्य (tasya) - of him; ते (te) - your; मुक्तसङ्गस्य (muktasaṅgasya) - of one who is free from attachment; पाशान् (pāśān) - bonds; आक्रम्य (ākramya) - having overcome; तिष्ठतः (tiṣṭhataḥ) - standing; छत्रादिषु (chatrādiṣu) - in umbrellas and the like; विशेषेषु (viśeṣeṣu) - in distinctions; कथं (kathaṃ) - how; सङ्गः (saṅgaḥ) - attachment; पुनः (punaḥ) - again; नृप (nṛpa) - O king;]
(Of him, your, of one who is free from attachment, bonds, having overcome, standing, in umbrellas and the like, in distinctions, how, attachment, again, O king.)
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॥
śrutaṃ te na śrutaṃ manye mithyā vāpi śrutaṃ śrutam। atha vā śrutasaṅkāśaṃ śrutam anyac chrutaṃ tvayā ॥12-308-165॥
[श्रुतम् (śrutam) - heard; learned; ते (te) - by you; न (na) - not; श्रुतम् (śrutam) - heard; learned; मन्ये (manye) - I think; मिथ्या (mithyā) - false; untrue; वा (vā) - or; अपि (api) - even; also; श्रुतम् (śrutam) - heard; learned; श्रुतम् (śrutam) - heard; learned; अथ (atha) - then; or; वा (vā) - or; श्रुतसङ्काशम् (śrutasaṅkāśam) - having the appearance of being heard; श्रुतम् (śrutam) - heard; learned; अन्यत् (anyat) - other; different; श्रुतम् (śrutam) - heard; learned; त्वया (tvayā) - by you;]
(Heard by you is not heard, I think; or even what is heard is false; or then, what appears as heard is another heard by you.)
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॥
athāpīmāsu sañjñāsu laukikīṣu pratiṣṭhasi। abhiṣaṅgāvarodhābhyāṃ baddhastvaṃ prākṛto mayā ॥12-308-166॥
[अथ (atha) - now; अपि (api) - also; इमासु (imāsu) - in these; सञ्ज्ञासु (sañjñāsu) - designations; लौकिकीषु (laukikīṣu) - worldly; प्रतिष्ठसि (pratiṣṭhasi) - you are established; अभिषङ्ग (abhiṣaṅga) - attachment; आवरोधाभ्यां (āvarodhābhyām) - and by obstruction; बद्धः (baddhaḥ) - bound; त्वं (tvaṃ) - you; प्राकृतः (prākṛtaḥ) - natural; मया (mayā) - by me;]
(Now also in these designations worldly you are established. By attachment and obstruction bound you natural by me.)
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॥
sattvenānupraveśo hi yo'yaṃ tvayi kṛto mayā। kiṃ tavāpakṛtaṃ tatra yadi mukto'si sarvataḥ ॥12-308-167॥
[सत्त्वेन (sattvena) - by essence; by the principle of being; अनुप्रवेशः (anupraveśaḥ) - entry; penetration; हि (hi) - indeed; surely; यः (yaḥ) - which; who; अयम् (ayam) - this; त्वयि (tvayi) - in you; कृतः (kṛtaḥ) - done; made; मया (mayā) - by me; किम् (kim) - what; तव (tava) - your; अपकृतम् (apakṛtam) - wrong; harm; तत्र (tatra) - there; in that; यदि (yadi) - if; मुक्तः (muktaḥ) - liberated; freed; असि (asi) - you are; सर्वतः (sarvataḥ) - from all; completely;]
(By essence, the entry indeed which this in you was done by me. What your harm there if liberated you are from all.)
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॥
niyamo hyeṣa dharmeṣu yatīnāṃ śūnyavāsitā। śūnyamāvāsayantyā ca mayā kiṃ kasya dūṣitam ॥12-308-168॥
[नियमः (niyamaḥ) - rule; हि (hi) - indeed; एषः (eṣaḥ) - this; धर्मेषु (dharmeṣu) - in dharmas; यतीनाम् (yatīnām) - of ascetics; शून्यवासिता (śūnyavāsitā) - dwelling in solitude; शून्यम् (śūnyam) - solitude; आवासयन्त्या (āvāsayantyā) - by one causing to dwell; च (ca) - and; मया (mayā) - by me; किम् (kim) - what; कस्य (kasya) - of whom; दूषितम् (dūṣitam) - has been defiled;]
(Rule indeed this in dharmas of ascetics: dwelling in solitude. Solitude by one causing to dwell and by me, what of whom has been defiled?)
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॥
na pāṇibhyāṃ na bāhubhyāṃ pādorubhyāṃ na cānagha। na gātrāvayavairanyaiḥ spṛśāmi tvā narādhipa ॥12-308-169॥
[न (na) - not; पाणिभ्यां (pāṇibhyām) - by the two hands; न (na) - not; बाहुभ्यां (bāhubhyām) - by the two arms; पादोरुभ्यां (pādorubhyām) - by the two thighs and feet; न (na) - not; च (ca) - and; अनघ (anagha) - O sinless one; न (na) - not; गात्रावयवैः (gātrāvayavaiḥ) - by other limbs of the body; अन्यैः (anyaiḥ) - by others; स्पृशामि (spṛśāmi) - I touch; त्वा (tvā) - you; नराधिप (narādhipa) - O king;]
(Not by the two hands, not by the two arms, by the two thighs and feet, not and O sinless one, not by other limbs of the body, by others, I touch you, O king.)
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॥
kule mahati jātena hrīmatā dīrghadarśinā। naitat sadasi vaktavyaṃ sad vā asad vā mithaḥ kṛtam ॥12-308-170॥
[कुले (kule) - in a family; महति (mahati) - great; जातेन (jātena) - by one born; ह्रीमता (hrīmatā) - modest; दीर्घदर्शिना (dīrghadarśinā) - far-seeing; न (na) - not; एतत् (etat) - this; सदसि (sadasi) - in an assembly; वक्तव्यम् (vaktavyam) - should be spoken; सत् (sat) - good; वा (vā) - or; असत् (asat) - bad; वा (vā) - or; मिथः (mithaḥ) - mutually; कृतम् (kṛtam) - done;]
(By one born in a great family, modest, far-seeing, this should not be spoken in an assembly, whether good or bad, mutually done.)
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॥
brāhmaṇā guravaś ceme tathāmātyā gurūttamāḥ। tvaṃ cātha gurur apyeṣām evam anyonya-gauravam ॥12-308-171॥
[ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; गुरवः (guravaḥ) - teachers; च (ca) - and; इमे (ime) - these; तथा (tathā) - likewise; अमात्याः (amātyāḥ) - ministers; गुरूत्तमाः (gurūttamāḥ) - the best among teachers; त्वम् (tvam) - you; च (ca) - and; अथ (atha) - then; गुरुः (guruḥ) - teacher; अपि (api) - also; एषाम् (eṣām) - of these; एवम् (evam) - thus; अन्योन्यगौरवम् (anyonya-gauravam) - mutual respect;]
(Brāhmaṇas; teachers; and; these; likewise; ministers; the best among teachers; you; and; then; teacher; also; of these; thus; mutual respect.)
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॥
tadeva-manusaṁdṛśya vācyāvācyaṁ parīkṣatā। strīpuṁsoḥ samavāyo'yaṁ tvayā vācyo na saṁsadi ॥12-308-172॥
[तत् (tat) - that; एवम् (evam) - thus; अनुसंदृश्य (anusaṁdṛśya) - having considered; वाच्य (vācya) - to be spoken; अवाच्यं (avācyaṁ) - not to be spoken; परीक्षता (parīkṣatā) - having examined; स्त्रीपुंसोः (strīpuṁsoḥ) - of woman and man; समवायः (samavāyaḥ) - union; अयम् (ayam) - this; त्वया (tvayā) - by you; वाच्यः (vācyaḥ) - to be spoken; न (na) - not; संसदि (saṁsadi) - in the assembly;]
(That thus having considered, what is to be spoken and not to be spoken having examined, the union of woman and man, this by you is not to be spoken in the assembly.)
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॥
yathā puṣkaraparṇasthaṃ jalaṃ tatparṇasaṃsthitam। tiṣṭhatyaspṛśatī tadvattvayi vatsyāmi maithila ॥12-308-173॥
[यथा (yathā) - just as; पुष्करपर्णस्थम् (puṣkaraparṇastham) - situated on a lotus leaf; जलम् (jalam) - water; तत् (tat) - that; पर्णसंस्थितम् (parṇasaṃsthitam) - remaining on the leaf; तिष्ठति (tiṣṭhati) - remains; अस्पृशती (aspṛśatī) - not touching; तद्वत् (tadvat) - in that manner; त्वयि (tvayi) - with you; वत्स्यामि (vatsyāmi) - I shall dwell; मैथिल (maithila) - O Maithila;]
(Just as water situated on a lotus leaf remains on that leaf not touching, in that manner with you I shall dwell, O Maithila.)
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॥
yadi vāpy aspṛśantyā me sparśaṃ jānāsi kañcana। jñānaṃ kṛtam abījaṃ te kathaṃ tenaiha bhikṣuṇā ॥12-308-174॥
[यदि (yadi) - if; वा (vā) - or; अपि (api) - even; अस्पृशन्त्या (aspṛśantyā) - by not-touching (feminine instrumental singular); मे (me) - my; स्पर्शं (sparśaṃ) - touch; जानासि (jānāsi) - you know; कञ्चन (kañcana) - any; ज्ञानं (jñānam) - knowledge; कृतम् (kṛtam) - done; अबीजं (abījam) - without seed; ते (te) - your; कथम् (katham) - how; तेन (tena) - by that; इह (iha) - here; भिक्षुणा (bhikṣuṇā) - by the monk;]
(If or even by not-touching my touch you know any, knowledge done without seed your how by that here by the monk.)
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॥
sa gārhasthyāc cyutaś ca tvaṃ mokṣaṃ nāvāpya durvidam। ubhayor antarāle ca vartase mokṣavātikaḥ ॥12-308-175॥
[स (sa) - he; गार्हस्थ्यात् (gārhasthyāt) - from householdership; च्युतः (cyutaḥ) - fallen; च (ca) - and; त्वम् (tvaṃ) - you; मोक्षम् (mokṣam) - liberation; न (na) - not; अवाप्य (avāpya) - having attained; दुर्विदम् (durvidam) - difficult to know; उभयोः (ubhayoh) - of both; अन्तराले (antarāle) - in the interval; च (ca) - and; वर्तसे (vartase) - you abide; मोक्षवातिकः (mokṣavātikaḥ) - one at the threshold of liberation;]
(He, having fallen from householdership, and you, not having attained liberation, difficult to know, in the interval of both, and you abide, one at the threshold of liberation.)
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॥
na hi muktasya muktena jñasyaikatvapṛthaktvayoḥ। bhāvābhāvasamāyoge jāyate varṇasaṅkaraḥ ॥12-308-176॥
[न (na) - not; हि (hi) - indeed; मुक्तस्य (muktasya) - of the liberated; मुक्तेन (muktena) - by the liberated; ज्ञस्य (jñasya) - of the knower; एकत्व (ekatva) - unity; पृथक्त्वयोः (pṛthaktvayoḥ) - of duality; भाव (bhāva) - existence; अभाव (abhāva) - non-existence; समायोगे (samāyoge) - in the conjunction; जायते (jāyate) - arises; वर्णसङ्करः (varṇasaṅkaraḥ) - mixture of castes;]
(Not indeed of the liberated by the liberated, of the knower, in unity or duality, in the conjunction of existence and non-existence, arises mixture of castes.)
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॥
varṇāśramapṛthaktve ca dṛṣṭārthasyāpṛthaktvinaḥ। nānyadanyaditi jñātvā nānyadanyatpravartate ॥12-308-177॥
[वर्ण (varṇa) - class; आश्रम (āśrama) - stage of life; पृथक्त्वे (pṛthaktve) - in the separateness; च (ca) - and; दृष्टार्थस्य (dṛṣṭārthasya) - of one whose aim is visible (worldly); अपृथक्त्विनः (apṛthaktvinaḥ) - of one who does not see separateness; न (na) - not; अन्यत् (anyat) - other; अन्यत् (anyat) - other; इति (iti) - thus; ज्ञात्वा (jñātvā) - having known; न (na) - not; अन्यत् (anyat) - other; अन्यत् (anyat) - other; प्रवर्तते (pravartate) - acts;]
(In the separateness of class and stage of life, and of one whose aim is visible (worldly), of one who does not see separateness, having known thus 'not other, other', does not act as other, other.)
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॥
pāṇau kuṇḍaṃ tathā kuṇḍe payaḥ payasi makṣikāḥ। āśritāśrayayogena pṛthaktvenāśrayā vayam ॥12-308-178॥
[पाणौ (pāṇau) - in the hand; कुण्डं (kuṇḍam) - pot; तथा (tathā) - likewise; कुण्डे (kuṇḍe) - in the pot; पयः (payaḥ) - milk; पयसि (payasi) - in the milk; मक्षिकाः (makṣikāḥ) - flies; आश्रिताश्रययोगेन (āśritāśrayayogena) - by the connection of the dependent and the support; पृथक्त्वेन (pṛthaktvena) - by separateness; आश्रया (āśrayā) - supports; वयम् (vayam) - we;]
(In the hand, a pot; likewise, in the pot, milk; in the milk, flies; by the connection of the dependent and the support, by separateness, supports, we.)
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॥
na tu kuṇḍe payo-bhāvaḥ payaś cāpi na makṣikāḥ। svayam eva āśrayanti ete bhāvāḥ na tu para-āśrayam ॥12-308-179॥
[न (na) - not; तु (tu) - but; कुण्डे (kuṇḍe) - in the vessel; पयोभावः (payo-bhāvaḥ) - the state of water/milk; पयः (payaḥ) - milk; च (ca) - and; अपि (api) - also; न (na) - not; मक्षिकाः (makṣikāḥ) - flies; स्वयम् (svayam) - by themselves; एव (eva) - indeed; आश्रयन्ति (āśrayanti) - take shelter; एते (ete) - these; भावाः (bhāvāḥ) - states; न (na) - not; तु (tu) - but; पराश्रयम् (para-āśrayam) - another's shelter;]
(Not but in the vessel the state of milk; milk and also not flies; by themselves indeed take shelter these states; not but another's shelter.)
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॥
pṛthaktvād āśramāṇāṃ ca varṇānyatve tathaiva ca। parasparapṛthaktvāc ca kathaṃ te varṇasaṅkaraḥ ॥12-308-180॥
[पृथक्त्वात् (pṛthaktvāt) - from separateness; आश्रमाणां (āśramāṇām) - of āśramas; च (ca) - and; वर्णान्यत्वे (varṇānyatve) - in the difference of castes; तथैव (tathaiva) - in the same way; च (ca) - and; परस्परपृथक्त्वात् (parasparapṛthaktvāt) - from mutual separateness; च (ca) - and; कथम् (katham) - how; ते (te) - your; वर्णसङ्करः (varṇasaṅkaraḥ) - mixture of castes;]
(From the separateness of āśramas and in the difference of castes, in the same way and from mutual separateness and how your mixture of castes?)
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॥
nā'smi varṇottamā jātyā na vaiśyā nāvarā tathā। tava rājan savarṇā'smi śuddhayoniraviplutā ॥12-308-181॥
[न (na) - not; अस्मि (asmi) - I am; वर्णोत्तमा (varṇottamā) - of highest caste; जात्या (jātyā) - by birth; न (na) - not; वैश्याः (vaiśyā) - a Vaiśya; न (na) - not; अवरा (avarā) - lower (caste); तथा (tathā) - thus; तव (tava) - your; राजन् (rājan) - O king; सवर्णा (savarṇā) - of the same caste; अस्मि (asmi) - I am; शुद्धयोनिः (śuddhayoniḥ) - of pure origin; अविप्लुता (aviplutā) - unblemished;]
(Not I am of highest caste by birth, not a Vaiśya, not lower thus; your O king, of the same caste I am, of pure origin, unblemished. (12-308-181))
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॥
pradhāno nāma rājarṣir vyaktaṃ te śrotram āgataḥ। kule tasya samutpannāṃ sulabhāṃ nāma viddhi mām ॥12-308-182॥
[प्रधानः (pradhānaḥ) - chief; नाम (nāma) - named; राजर्षिः (rājarṣiḥ) - royal sage; व्यक्तम् (vyaktam) - manifest; ते (te) - to you; श्रोत्रम् (śrotram) - ear; आगतः (āgataḥ) - has come; कुले (kule) - in the family; तस्य (tasya) - of him; समुत्पन्नाम् (samutpannām) - born; सुलभाम् (sulabhām) - easily obtained; नाम (nāma) - named; विद्धि (viddhi) - know; माम् (mām) - me;]
(The chief named royal sage manifest to you ear has come. In the family of him born easily obtained named know me.)
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॥
droṇaś ca śataśṛṅgaś ca vakradvāraś ca parvataḥ। mama satreṣu pūrveṣāṃ citā maghavatā saha ॥12-308-183॥
[द्रोणः (droṇaḥ) - Droṇa; (name of a mountain); च (ca) - and; शतशृङ्गः (śataśṛṅgaḥ) - Śataśṛṅga; (name of a mountain); च (ca) - and; वक्रद्वारः (vakradvāraḥ) - Vakradvāra; (name of a mountain); च (ca) - and; पर्वतः (parvataḥ) - mountain; मम (mama) - my; सत्रेषु (satreṣu) - in sacrifices; पूर्वेषाम् (pūrveṣām) - of the former (ancestors); चिता (citā) - funeral pyre; मघवता (maghavatā) - with Maghavat (Indra); सह (saha) - together with;]
(Droṇa and Śataśṛṅga and Vakradvāra mountain; my in sacrifices of the former (ancestors) funeral pyre with Maghavat (Indra) together with;)
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॥
sāhaṃ tasmin kule jātā bhartary asati madvidhe। vinītā mokṣadharmeṣu carāmy ekā munivratam ॥12-308-184॥
[सा (sā) - she; अहम् (aham) - I; तस्मिन् (tasmin) - in that; कुले (kule) - family; जाता (jātā) - born; भर्तरि (bhartari) - when husband; असति (asati) - not existing; मद्विधे (madvidhe) - like me; विनीता (vinītā) - trained; मोक्षधर्मेषु (mokṣadharmeṣu) - in the duties of liberation; चरामि (carāmi) - I practice; एका (ekā) - alone; मुनिव्रतम् (munivratam) - the vow of a sage;]
(She I in that family born when husband not existing like me trained in the duties of liberation I practice alone the vow of a sage.)
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॥
nā'smi satrapraticchannā na parasvābhimāninī। na dharmasaṅkarakarī svadharme'smi dhṛtavratā ॥12-308-185॥
[न (na) - not; अस्मि (asmi) - I am; सत्रप्रतिच्छन्ना (satra-praticchannā) - concealed in a sacrifice; न (na) - not; परस्वाभिमानिनी (para-svābhimāninī) - one who is proud of others' wealth; न (na) - not; धर्मसङ्करकरी (dharma-saṅkara-karī) - causing confusion of dharma; स्वधर्मे (sva-dharme) - in my own dharma; अस्मि (asmi) - I am; धृतव्रता (dhṛta-vratā) - firm in vow;]
(Not I am concealed in a sacrifice; not one who is proud of others' wealth; not causing confusion of dharma; in my own dharma I am, firm in vow.)
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॥
nāsthirā svapratijñāyāṃ nāsamīkṣyapravādinī। nāsamīkṣyāgatā cāhaṃ tvatsakāśaṃ janādhipa ॥12-308-186॥
[न (na) - not; अस्थिरा (asthirā) - unsteady; स्वप्रतिज्ञायां (svapratijñāyām) - in own vow; न (na) - not; असमीक्ष्य (asamīkṣya) - without considering; प्रवादिनी (pravādinī) - one who speaks; न (na) - not; असमीक्ष्य (asamīkṣya) - without considering; आगता (āgatā) - come; च (ca) - and; अहम् (aham) - I; त्वत्सकाशम् (tvatsakāśam) - to your presence; जनाधिप (janādhipa) - O lord of people;]
(Not unsteady in own vow, not one who speaks without considering; not come without considering, and I to your presence, O lord of people.)
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॥
mokṣe te bhāvitāṃ buddhiṃ śrutvāhaṃ kuśalaiṣiṇī. tava mokṣasya cāpyasya jijñāsārthamihāgatā ॥12-308-187॥
[मोक्षे (mokṣe) - in liberation; ते (te) - your; भावितां (bhāvitām) - cultivated; बुद्धिं (buddhiṃ) - intellect; श्रुत्वा (śrutvā) - having heard; अहं (ahaṃ) - I; कुशलैषिणी (kuśalaiṣiṇī) - seeker of skill; तव (tava) - your; मोक्षस्य (mokṣasya) - of liberation; च (ca) - and; अपि (api) - also; अस्य (asya) - of this; जिज्ञासार्थम् (jijñāsārtham) - for the purpose of inquiry; इह (iha) - here; आगता (āgatā) - have come;]
(Having heard your cultivated intellect regarding liberation, I, a seeker of skill, have come here also for the purpose of inquiry into your liberation and this (subject).)
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॥
na vargasthā bravīmy etat svapakṣa-parapakṣayoḥ। mukto na mucyate yaś ca śānto yaś ca na śāmyati॥12-308-188॥
[न (na) - not; वर्गस्था (vargasthā) - those belonging to a group; ब्रवीमि (bravīmi) - I say; एतत् (etat) - this; स्वपक्ष (svapakṣa) - one's own side; परपक्षयोः (parapakṣayoḥ) - and of the other side; मुक्तः (muktaḥ) - liberated; न (na) - not; मुच्यते (mucyate) - is released; यः (yaḥ) - who; च (ca) - and; शान्तः (śāntaḥ) - calm; यः (yaḥ) - who; च (ca) - and; न (na) - not; शाम्यति (śāmyati) - becomes calm;]
(Not those belonging to a group I say this of, of one's own side and of the other side. The liberated is not released, and who is calm and who does not become calm. (12-308-188))
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॥
yathā śūnye purāgāre bhikṣur ekāṃ niśāṃ vaset। tathā hi tvac-charīre 'smin nimāṃ vatsyāmi śarvarīm ॥12-308-189॥
[यथा (yathā) - just as; in the manner; as; शून्ये (śūnye) - in an empty; void; पुरागारे (purāgāre) - old house; ancient dwelling; भिक्षुः (bhikṣuḥ) - mendicant; monk; एकाम् (ekām) - one; single; निशाम् (niśām) - night; वसेत् (vaset) - might dwell; would stay; तथा (tathā) - so; in the same way; हि (hi) - indeed; surely; त्वच्छरीरे (tvac-charīre) - in your body; अस्मिन् (asmin) - in this; इमाम् (imām) - this; वत्स्यामि (vatsyāmi) - I shall dwell; I will stay; शर्वरीम् (śarvarīm) - night; ॥१२-३०८-१८९॥ (॥12-308-189॥) -;]
(Just as in an empty old house a mendicant might dwell for one night, so indeed in your body, in this, I shall dwell this night.)
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॥
sāham-āsana-dānena vāg-ātithyena cārcitā। suptā suśaraṇā prītā śvo gamiṣyāmi maithila ॥12-308-190॥
[सा (sā) - she; अहम् (aham) - I; आसन (āsana) - seat; दानेन (dānena) - by the giving; वाक् (vāk) - speech; आतिथ्येन (ātithyena) - by hospitality; च (ca) - and; अर्चिता (arcitā) - honored; सुप्ता (suptā) - having slept; सुशरणा (suśaraṇā) - well-sheltered; प्रीता (prītā) - pleased; श्वः (śvaḥ) - tomorrow; गमिष्यामि (gamiṣyāmi) - I shall go; मैथिल (maithila) - O Maithila;]
(She, I, by the giving of a seat, by the hospitality of speech and, honored; having slept, well-sheltered, pleased, tomorrow I shall go, O Maithila.)
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॥
ityetāni sa vākyāni hetumantyarthavanti ca। śrutvā nādhijagau rājā kiñcidanyadataḥ param ॥12-308-191॥
[इति (iti) - thus; एतानि (etāni) - these; स (sa) - he; वाक्यानि (vākyāni) - statements; हेतुमन्ति (hetumanti) - having reason; अर्थवन्ति (arthavanti) - meaningful; च (ca) - and; श्रुत्वा (śrutvā) - having heard; न (na) - not; अधिजगौ (adhijagau) - uttered; राजा (rājā) - king; किञ्चित् (kiñcit) - anything; अन्यत् (anyat) - else; अतः (ataḥ) - from this; परम् (param) - further;]
(Thus these he statements having reason meaningful and having heard not uttered king anything else from this further.)
Having heard these statements, which were reasoned and meaningful, the king did not say anything further beyond this. (12-308-191)
