12.308
yudhiṣṭhira uvāca॥
Yudhishthira said.
aparityajya gārhasthyaṃ kururājarṣisattama। kaḥ prāpto vinayaṃ buddhyā mokṣatattvaṃ vadasva me ॥12-308-1॥
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)
saṁnyasyate yathātmāyaṁ saṁnyastātmā yathā ca yaḥ। paraṁ mokṣasya yaccāpi tanme brūhi pitāmaha ॥12-308-2॥
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)
bhīṣma uvāca॥
Bhishma said.
atrāpy udāharantīmam itihāsaṃ purātanam। janakasya ca saṃvādaṃ sulabhāyāś ca bhārata ॥12-308-3॥
Here too, O Bhārata, they recount this ancient story: the conversation between Janaka and Sulabhā. (12-308-3)
saṁnyāsaphalikaḥ kaścid babhūva nṛpatiḥ purā। maithilo janako nāma dharmadhvaja iti śrutaḥ ॥12-308-4॥
Once, there was a king who had attained the fruit of renunciation; he was Janaka of Mithila, known as Dharmadhvaja. (12-308-4)
sa vede mokṣaśāstre ca sve ca śāstre kṛtāgamaḥ। indriyāṇi samādhāya śaśāsa vasudhām imām ॥12-308-5॥
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)
tasya vedavidaḥ prājñāḥ śrutvā tāṃ sādhuvṛttatām। lokeṣu spṛhayantyanye puruṣāḥ puruṣeśvara ॥12-308-6॥
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)
atha dharmayuge tasmin yogadharmam anuṣṭhitā। mahīm anucacāra ekā sulabhā nāma bhikṣukī ॥12-308-7॥
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)
tayā jagad idaṁ sarvam aṭantyā mithileśvaraḥ। tatra tatra śruto mokṣe kathyamānas tridaṇḍibhiḥ ॥12-308-8॥
As she wandered, the lord of Mithila heard, here and there, the teachings about liberation being spoken by the tridaṇḍins. (12-308-8)
sā susūkṣmāṃ kathāṃ śrutvā tathyaṃ neti sasaṃśayā। darśane jātasankalpā janakasya babhūva ha ॥12-308-9॥
She, after hearing the very subtle story and doubting its truth, thinking 'not this', upon seeing, developed a resolve regarding Janaka. (12-308-9)
tataḥ sā viprahāyātha pūrvarūpaṃ hi yogataḥ। abibhrad anavadyāṅgī rūpam anyad anuttamam ॥12-308-10॥
Then she, leaving her previous form through the power of yoga, took on another unsurpassed form with flawless limbs. (12-308-10)
cakṣur nimeṣa-mātreṇa laghu-astragati-gāminī। videhānāṃ purīṃ subhrūr jagāma kamalekṣaṇā ॥12-308-11॥
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)
sā prāpya mithilāṃ ramyāṃ samṛddhajana-saṅkulām। bhaikṣacaryāpadeśena dadarśa mithileśvaram ॥12-308-12॥
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)
rājā tasyāḥ paraṃ dṛṣṭvā saukumāryaṃ vapus tathā। keyaṃ kasya kuto veti babhūvāgatavismayaḥ ॥12-308-13॥
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)
tato'syāḥ svāgataṃ kṛtvā vyādiśya ca varāsanam। pūjitāṃ pādaśaucena varānnenāpyatarpayat ॥12-308-14॥
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)
atha bhuktavatī prītā rājānaṃ mantribhirvṛtam। sarvabhāṣyavidāṃ madhye codayāmāsa bhikṣukī ॥12-308-15॥
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)
sulabhā tvasya dharmeṣu mukto neti sasaṃśayā। sattvaṃ sattvena yogajñā praviveśa mahīpate ॥12-308-16॥
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)
netrābhyāṃ netrayor asya raśmīn saṃyojya raśmibhiḥ। sā sma sañcodayiṣyantaṃ yogabandhair babandha ha ॥12-308-17॥
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)
janako'py utsmayan rājā bhāvam asyā viśeṣayan। pratijagrāha bhāvena bhāvam asyā nṛpottamaḥ ॥12-308-18॥
King Janaka, also smiling, noticing her feeling, accepted it with feeling, the best of kings. (12-308-18)
tad-ekasminn-adhiṣṭhāne saṃvādaḥ śrūyatām ayam। chatrādiṣu vimuktasya muktāyāś ca tridaṇḍake ॥12-308-19॥
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)
bhagavatyāḥ kva caryeyaṃ kṛtā kva ca gamiṣyasi। kasya ca tvaṃ kuto veti papracchaināṃ mahīpatiḥ ॥12-308-20॥
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)
śrute vayasi jātau ca sadbhāvo nādhigamyate। eṣvartheṣūttaraṃ tasmāt pravedyaṃ satsamāgame ॥12-308-21॥
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)
chatrādiṣu viśeṣeṣu muktaṃ māṃ viddhi sarvaśaḥ। sa tvāṃ saṃmantum icchāmi mānārhāsi matā hi me ॥12-308-22॥
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)
yasmāccaitanmaya prāptaṃ jñānaṃ vaiśeṣikaṃ purā। yasya nānyaḥ pravaktāsti mokṣe tamapi me śṛṇu ॥12-308-23॥
And from which I formerly obtained this special knowledge; whose speaker in liberation is none other; that also, hear from me. (12-308-23)
pārāśaryasagotrasya vṛddhasya sumahātmanaḥ। bhikṣoḥ pañcaśikhasyāhaṃ śiṣyaḥ paramasaṃmataḥ ॥12-308-24॥
I am the highly esteemed disciple of the venerable, very great-souled mendicant Pañcaśikha, who is of the lineage of Parāśarya. (12-308-24)
sāṅkhyajñāne tathā yoge mahīpālavidhau tathā। trividhe mokṣadharme'smingatādhvā chinnasaṃśayaḥ ॥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)
sa yathāśāstradṛṣṭena mārgeṇeha parivrajan। vārṣikāṃś caturō māsān purā mayi sukhoṣitaḥ ॥12-308-26॥
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)
tenāhaṃ sāṅkhyamukhyena sudṛṣṭārthena tattvataḥ। śrāvitastrividhaṃ mokṣaṃ na ca rājyādvicālitaḥ ॥12-308-27॥
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)
so'ham tāmakhilāṃ vṛttiṃ trividhaṃ mokṣasaṃhitām। muktarāgaś carāmy ekaḥ pade paramake sthitaḥ ॥12-308-28॥
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)
vairāgyaṃ punaretasya mokṣasya paramo vidhiḥ। jñānādeva ca vairāgyaṃ jāyate yena mucyate ॥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)
jñānena kurute yatnaṃ yatnena prāpyate mahat। mahad-dvandva-pramokṣāya sā siddhir yā vayotigā ॥12-308-30॥
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)
seyaṁ paramikā buddhiḥ prāptā nirdvandvatā mayā। ihaiva gatamohena caratā muktasaṅginā ॥12-308-31॥
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)
yathā kṣetraṃ mṛdūbhūtam adbhir āplāvitaṃ tathā। janayaty aṅkuraṃ karma nṛṇāṃ tadvat punarbhavam ॥12-308-32॥
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)
yathā cotthāpitaṃ bījaṃ kapāle yatra tatra vā। prāpyāpy aṅkurahetutvam abījatvān na jāyate ॥12-308-33॥
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)
tadvadbhagavatā tena śikhāproktena bhikṣuṇā। jñānaṃ kṛtamabījaṃ me viṣayeṣu na jāyate ॥12-308-34॥
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)
nābhiṣajjati kasmiṃścin nānarthe na parigrahe। nābhirajyati caiteṣu vyarthatvād rāgadoṣayoḥ ॥12-308-35॥
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)
yaś ca me dakṣiṇaṃ bāhuṃ candanena samukṣayet। savyaṃ vāsyā ca yas takṣet samāvetāv ubhau mama ॥12-308-36॥
Whoever anoints my right arm with sandalwood and my left with fragrant substance, and marks both together, both are mine. (12-308-36)
sukhī so'ham avāptārthaḥ samaloṣṭāśmakāñcanaḥ। muktasaṅgaḥ sthito rājye viśiṣṭo'nyais tridaṇḍibhiḥ ॥12-308-37॥
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)
mokṣe hi trividhā niṣṭhā dṛṣṭā pūrvair mahaṛṣibhiḥ। jñānaṃ lokottaraṃ yac ca sarvatyāgaś ca karmaṇām ॥12-308-38॥
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)
jñānaniṣṭhāṃ vadantyeke mokṣaśāstravido janāḥ। karman iṣṭhāṃ tathaivānye yatayaḥ sūkṣmadarśinaḥ ॥12-308-39॥
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)
prahāyo'bhayam apy etaj jñānaṃ karma ca kevalam। tṛtīyeyam samākhyātā niṣṭhā tena mahātmanā ॥12-308-40॥
Having given up both knowledge and action, this third state is called so by the great-souled one. (12-308-40)
yame ca niyame caiva dveṣe kāme parigrahe। māne dambhe tathā snehe sadṛśās te kuṭumbibhiḥ ॥12-308-41॥
In restraint and observance, in hatred, desire, acquisition, pride, hypocrisy, and also in affection, they are similar to their relatives. (12-308-41)
tridaṇḍādiṣu yady asti mokṣo jñānena kenacit। chatrādiṣu kathaṃ na syāt tulyahetau parigrahe ॥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)
yena yena hi yasyārthaḥ kāraṇeneha kasyacit। tattadālambate dravyaṃ sarvaḥ sve sve parigrahe ॥12-308-43॥
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)
doṣadarśī tu gārhasthye yo vrajatyāśramāntaram। utsṛjanparigṛhṇāṃśca so'pi saṅgānna mucyate ॥12-308-44॥
Even one who, seeing faults, leaves household life for another āśrama, abandoning one and accepting another, is not freed from attachment. (12-308-44)
ādhipatye tathā tulye nigrahānugrahātmani। rājarṣibhikṣukācāryā mucyante kena hetunā ॥12-308-45॥
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)
atha satyādhipatye'pi jñānenaiva iha kevalam। mucyante kiṃ na mucyante pade paramake sthitāḥ ॥12-308-46॥
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)
kāṣāyadhāraṇaṃ mauṇḍyaṃ triviṣṭabdhaḥ kamaṇḍaluḥ। liṅgānyatyarthametāni na mokṣāyeti me matiḥ ॥12-308-47॥
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)
yadi satyapi liṅge'smiñjñānamevātra kāraṇam। nirmokṣāyeha duḥkhasya liṅgamātraṃ nirarthakam ॥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)
atha vā duḥkhaśaithilyaṃ vīkṣya liṅge kṛtā matiḥ। kiṃ tadevāarthasāmānyaṃ chatrādiṣu na lakṣyate ॥12-308-49॥
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)
ākiñcanye na mokṣo'sti kaiñcanye nāsti bandhanam। kaiñcanye cetare caiva jantur jñānena mucyate ॥12-308-50॥
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)
tasmāddharmārthakāmeṣu tathā rājyaparigrahe। bandhanāyataneṣveṣu viddhyabandhe pade sthitam ॥12-308-51॥
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)
rājya-aiśvarya-mayaḥ pāśaḥ sneha-āyatana-bandhanaḥ। mokṣa-aśma-niśitena iha chinnaḥ tyāga-asinā mayā ॥12-308-52॥
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)
so'ham evaṃ-gato mukto jātā-sthas tvayi bhikṣuki। ayathārtho hi te varṇo vakṣyāmi śṛṇu tan mama ॥12-308-53॥
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)
saukumāryaṃ tathā rūpaṃ vapuragryaṃ tathā vayaḥ। tavaitāni samastāni niyamaśceti saṃśayaḥ ॥12-308-54॥
Your delicateness, form, excellent body, and age—all these are subject to rule; thus, there is doubt. (12-308-54)
yaccāpy ananurūpaṃ te liṅgasyāsya viceṣṭitam। mukto'yaṃ syān na vety asmād dharṣito matparigrahaḥ ॥12-308-55॥
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)
na ca kāmasamāyukte mukte'pyasti tridaṇḍakam। na rakṣyate tvayā cedaṃ na muktasyāsti gopanā ॥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)
matpakṣasaṃśrayāccāyaṃ śṛṇu yaste vyatikramaḥ। āśrayantyāḥ svabhāvena mama pūrvaparigraham ॥12-308-57॥
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)
praveśas te kṛtaḥ kena mama rāṣṭre pure tathā। kasya vā saṁnisargāt tvaṁ praviṣṭā hṛdayaṁ mama ॥12-308-58॥
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)
varṇapravaramukhyāsi brāhmaṇī kṣatriyo hy aham। nāvayor ekayogo'sti mā kṛthā varṇasaṅkaram ॥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)
vartase mokṣadharmeṣu gārhasthye tvahamāśrame। ayaṃ cāpi sukaṣṭaste dvitīyo''śramasaṅkaraḥ ॥12-308-60॥
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)
sagotrāṃ vā sagotrāṃ vā na veda tvāṃ na vettha mām। sagotram āviśantyās te tṛtīyo gotrasaṅkaraḥ ॥12-308-61॥
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)
atha jīvati te bhartā proṣito'pyatha vā kvacit। agamya parabhāryeti caturtho dharmasaṅkaraḥ ॥12-308-62॥
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)
sā tvam etāni akāryāṇi kāryāpekṣā vyavasyasi। avijñānena vā yuktā mithyājñānena vā punaḥ ॥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)
atha vāpi svatantrāsi svadoṣeṇeha kenacit। yadi kiñcicchrutaṃ te'sti sarvaṃ kṛtamanarthakam ॥12-308-64॥
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)
idam anyat tṛtīyaṃ te bhāva-sparśa-vighātakam। duṣṭāyā lakṣyate liṅgaṃ pravaktavyaṃ prakāśitam ॥12-308-65॥
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)
na mayyevābhisandhiste jayaiṣiṇyā jaye kṛtaḥ। yeyaṃ matpariṣatkṛtsnā jetumicchasi tāmapi ॥12-308-66॥
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)
tathā hy evaṃ punaś ca tvaṃ dṛṣṭiṃ svāṃ pratimuñcasi। matpakṣaprati-ghātāya svapakṣod-bhāvanāya ca ॥12-308-67॥
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)
sā svenāmarṣajena tvam ṛddhi-mohena mohitā। bhūyaḥ sṛjasi yogāstraṃ viṣāmṛtam ivaikadhā ॥12-308-68॥
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)
icchator hi dvayor lābhaḥ strī-puṁso 'mṛtopamaḥ। alābhaś cāpy araktasya so 'tra doṣo viṣopamaḥ ॥12-308-69॥
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)
mā sprākṣīḥ sadhu jānīṣva svaśāstram anupālaya। kṛteyaṃ hi vijijñāsā mukto neti tvayā mama ॥ etat sarvaṃ praticchannaṃ mayi nārhasi gūhitum ॥12-308-70॥
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)
sā yadi tvaṃ svakāryeṇa yady anyasya mahīpateḥ। tattvaṃ satrapraticchannā mayi nārhasi gūhitum ॥12-308-71॥
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)
na rājānaṃ mṛṣā gacchen na dvijātiṃ kathañcana। na striyaṃ strīguṇopetāṃ hanyur hy ete mṛṣāgatāḥ ॥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)
rājñāṃ hi balam aiśvaryaṃ brahma brahmavidāṃ balam। rūpayauvanasaubhāgyaṃ strīṇāṃ balam anuttamam ॥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)
ata etair balair ete balinaḥ svārtham icchatā। ārjavena abhigantavyā vināśāya hi anārjavam ॥12-308-74॥
Therefore, one who desires their own purpose should approach these strong ones with straightforwardness; for non-straightforwardness indeed leads to destruction. (12-308-74)
sā tvaṃ jātiṃ śrutaṃ vṛttaṃ bhāvaṃ prakṛtim ātmanaḥ। kṛtyam āgamane ca eva vaktum arhasi tattvataḥ ॥12-308-75॥
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)
ityetairasukhairvākyairyuktairasamañjasaiḥ। pratyādiṣṭā narendreṇa sulabhā na vyakampata ॥12-308-76॥
Sulabhā was not disturbed by the king's unpleasant, inappropriate, and illogical words. (12-308-76)
uktavākye tu nṛpatau sulabhā cārudarśanā. tataś cārutaraṃ vākyaṃ pracakrāmātha bhāṣitum ॥12-308-77॥
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)
navabhirnavabhiścaiva doṣairvāgbuddhidūṣaṇaiḥ। apetamupapannārthamaṣṭādaśaguṇānvitam ॥12-308-78॥
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)
saukṣmyaṃ saṅkhyākramau cobhau nirṇayaḥ saprayojanaḥ। pañcaitānyarthajātāni vākyamityucyate nṛpa ॥12-308-79॥
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)
eṣāmekāikaśo'rthānāṃ saukṣmyādīnāṃ sulakṣaṇam। śṛṇu saṃsāryamāṇānāṃ padārthaiḥ padavākyataḥ ॥12-308-80॥
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)
jñānaṃ jñeyeṣu bhinneṣu yathābhedena vartate। tatrātiśayinī buddhis tatsaukṣmyam iti vartate ॥12-308-81॥
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)
doṣāṇāṃ ca guṇānāṃ ca pramāṇaṃ pravibhāgaśaḥ। kañcidartham abhipretya sā saṅkhyety upadhāryatām ॥12-308-82॥
The measure of faults and qualities should be separately considered and counted, having some specific purpose in mind. (12-308-82)
idaṃ pūrvam idaṃ paścād vaktavyaṃ yad vivakṣitam। krama-yogaṃ tam api āhuḥ vākyaṃ vākya-vidaḥ janāḥ ॥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)
dharmārthakāmamokṣeṣu pratijñāya viśeṣataḥ। idaṃ taditi vākyānte procyate sa vinirṇayaḥ ॥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)
icchādveṣabhavairduḥkhaiḥ prakarṣo yatra jāyate। tatra yā nṛpate vṛttistatprayojanam iṣyate ॥12-308-85॥
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)
tāny etāni yathoktāni saukṣmyādīni janādhipa। ekārthasamavetāni vākyaṃ mama niśāmaya ॥12-308-86॥
O king, listen to my statement, which unites all these subtle and other points as previously stated, into one meaning. (12-308-86)
upetārtham abhinna-artham nāpavṛttam na ca adhikam। nāślakṣṇam na ca saṃdigdhām vakṣyāmi paramam tava ॥12-308-87॥
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)
na gurvakṣarasambaddhaṃ parāṅmukhamukhaṃ na ca। nānṛtaṃ na trivargeṇa viruddhaṃ nāpyasaṃskṛtam ॥12-308-88॥
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)
na nyūnaṃ kaṣṭaśabdaṃ vā vyutkramābhihitaṃ na ca। na śeṣaṃ nānukalpena niṣkāraṇamahetukam ॥12-308-89॥
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)
kāmāt krodhād bhayāl lobhād dainyād anāryakāt tathā। hrīto' nukrośato mānān na vakṣyāmi kathaṃcana ॥12-308-90॥
I will not speak in any way out of desire, anger, fear, greed, misery, unworthy conduct, shame, compassion, or pride. (12-308-90)
vaktā śrotā ca vākyaṃ ca yadā tvavikalaṃ nṛpa। samam eti vivakṣāyāṃ tadā so'rthaḥ prakāśate ॥12-308-91॥
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)
vaktavye tu yadā vaktā śrotāram avamanyate। svārtham āha parārthaṃ vā tadā vākyaṃ na rohati॥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)
atha yaḥ svārtham utsṛjya parārthaṃ prāha mānavaḥ। viśaṅkā jāyate tasmin vākyaṃ tad api doṣavat ॥12-308-93॥
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)
yastu vaktā dvayorarthamaviruddhaṃ prabhāṣate। śrotuścaivātmanaścaiva sa vaktā netaro nṛpa ॥12-308-94॥
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)
tadarthavad idaṁ vākyam upetaṁ vākyasampadā। avikṣiptamanā rājann ekāgraḥ śrotum arhasi ॥12-308-95॥
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)
kāsi kasya kuto veti tvayāham abhichoditā। tatra uttaram idaṃ vākyaṃ rājan ekamanāḥ śṛṇu ॥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)
yathā jatu ca kāṣṭhaṃ ca pāṃsavaś ca udabindubhiḥ। suśliṣṭāni tathā rājan prāṇinām iha sambhavaḥ ॥12-308-97॥
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)
śabdaḥ sparśo raso rūpaṃ gandhaḥ pañcendriyāṇi ca। pṛthagātmā daśātmānaḥ saṃśliṣṭā jatukāṣṭhavat ॥12-308-98॥
Sound, touch, taste, form, and smell—the five senses—along with ten distinct selves, are joined together like lac and wood. (12-308-98)
na caiṣāṃ codanā kācid astīty eṣa viniścayaḥ। ekaikasya iha vijñānaṃ nāsti ātmani tathā pare ॥12-308-99॥
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)
na veda cakṣuś cakṣuṣṭvaṃ śrotraṃ nātmani vartate। tathaiva vyabhicāreṇa na vartante parasparam ॥ saṃśliṣṭā nābhijāyante yathāpa iha pāṃsavaḥ ॥12-308-100॥
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)
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॥
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)
jñānajñeyāntare tasmin mano nāmāparo guṇaḥ। vicārayati yenāyaṃ niścaye sādhvasādhunī ॥12-308-102॥
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)
dvādaśas tv aparas tatra buddhir nāma guṇaḥ smṛtaḥ। yena saṁśayapūrveṣu boddhavyeṣu vyavasyati ॥12-308-103॥
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)
atha dvādaśake tasmin sattvaṃ nāma aparo guṇaḥ। mahāsattvo'lpasattvo vā janturyenānumīyate ॥12-308-104॥
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)
kṣetrajña iti cāpyanyo guṇastatra caturdaśaḥ। mamāyamiti yenāyaṃ manyate na ca manyate ॥12-308-105॥
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)
atha pañcadaśo rājan guṇas tatrāparaḥ smṛtaḥ। pṛthak-kalā-samūhasya sāmagryaṃ tad iha ucyate ॥12-308-106॥
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)
guṇastvevāparastatra saṅghāta iti ṣoḍaśaḥ। ākṛtirvyaktirityetau guṇau yasminsamāśritau ॥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)
sukhaduḥkhe jarāmṛtyū lābhālābhau priyāpriye। iti caikonaviṃśo'yaṃ dvandvayoga iti smṛtaḥ ॥12-308-108॥
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)
ūrdhvamekonaviṃśatyāḥ kālo nāmāparo guṇaḥ। itīmaṃ viddhi viṃśatyā bhūtānāṃ prabhavāpyayam ॥12-308-109॥
Beyond the nineteen, time is known as another quality; thus, understand this twentieth as the origin and dissolution of beings. (12-308-109)
viṃśakaś caiṣa saṅghāto mahābhūtāni pañca ca। sadasadbhāvayogau ca guṇāv anyau prakāśakau ॥12-308-110॥
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)
ityevaṃ viṃśatiścaiva guṇāḥ sapta ca ye smṛtāḥ। vidhiḥ śukraṃ balaṃ ceti traya ete guṇāḥ pare ॥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)
ekaviṃśaś ca daśa ca kalāḥ saṅkhyānataḥ smṛtāḥ। samagrā yatra vartante taccharīram iti smṛtam ॥12-308-112॥
Twenty-one and ten parts are enumerated as remembered; where all of these exist together, that is remembered as the body. (12-308-112)
avyaktaṃ prakṛtiṃ tvāsāṃ kalānāṃ kaścid icchati। vyaktaṃ cāsāṃ tathaivānyaḥ sthūladarśī prapaśyati ॥12-308-113॥
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)
avyaktaṃ yadi vā vyaktaṃ dvayīmatha catuṣṭayīm। prakṛtiṃ sarvabhūtānāṃ paśyantyadhyātmacintakāḥ ॥12-308-114॥
Those who contemplate on the self see the nature of all beings as unmanifest, manifest, dual, or fourfold. (12-308-114)
seyaṁ prakṛtiravyaktā kalābhirvyaktatāṁ gatā। ahaṁ ca tvaṁ ca rājendra ye cāpyanye śarīriṇaḥ ॥12-308-115॥
This primordial nature, which was unmanifest, has become manifest in parts. I, you, O king, and all other embodied beings are that.
bindunyāsādayo'vasthāḥ śukraśoṇitasambhavāḥ। yāsāmeva nipātena kalalaṃ nāma jāyate ॥12-308-116॥
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)
kalalād arbuda utpattiḥ peśī ca api arbuda udbhavā। peśyāḥ tvaṅga abhinirvṛttiḥ nakha romāṇi ca aṅgataḥ ॥12-308-117॥
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)
sampūrṇe navame māse jantorjātasya maithila। jāyate nāmarūpatvaṃ strī pumānveti liṅgataḥ ॥12-308-118॥
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)
jātamātraṃ tu tadrūpaṃ dṛṣṭvā tāmranakhāṅguli। kaumārarūpamāpannaṃ rūpato nopalabhyate ॥12-308-119॥
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)
kaumārad yauvanaṃ cāpi sthāviryaṃ cāpi yauvanāt। anena kramayogena pūrvaṃ pūrvaṃ na labhyate॥12-308-120॥
Youth comes only after childhood, and old age only after youth; in this sequence, the earlier stage is never attained again. (12-308-120)
kalānāṃ pṛthag-arthānāṃ pratibhedaḥ kṣaṇe kṣaṇe। vartate sarva-bhūteṣu saukṣmyāt tu na vibhāvyate ॥12-308-121॥
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)
na caiṣāmapyayo rājanlakṣyate prabhavo na ca। avasthāyāmavasthāyāṃ dīpasyevārciṣo gatiḥ ॥12-308-122॥
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)
tasyāpy evam-prabhāvasya sadaśvasyeva dhāvataḥ। ajasraṃ sarvalokasya kaḥ kuto vā na vā kutaḥ ॥12-308-123॥
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)
kasyedaṃ kasya vā nedaṃ kuto vedaṃ na vā kutaḥ। sambandhaḥ ko'sti bhūtānāṃ svairapyavayavairiha ॥12-308-124॥
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)
yathāditiyān-maṇeś-caiva vīrudbhyaś-caiva pāvakaḥ। bhavaty-evaṃ samudayāt-kalānām-api jantavaḥ ॥12-308-125॥
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)
ātmany evātmanātmānaṃ yathā tvam anupaśyasi। evam evātmanātmānam anyasmin kiṃ na paśyasi ॥ yady ātmani parasmiṃś ca samatām adhyavasyasi ॥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)
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॥
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)
ripau mitre’tha madhyasthe vijaye sandhivigrahe। kṛtavānyo mahīpāla kiṃ tasminmuktalakṣaṇam ॥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)
trivarge saptadhā vyaktaṃ yo na vedeha karmasu। saṅgavānyastrivarge ca kiṃ tasminmuktalakṣaṇam ॥12-308-129॥
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)
priye caivāpriye caiva durbale balavaty api। yasya nāsti samaṃ cakṣuḥ kiṃ tasmin muktalakṣaṇam ॥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)
tad amuktasya te mokṣe yo'bhimāno bhaven nṛpa। suhṛdbhiḥ sa nivāryas te vicittasyaiva bheṣajaiḥ ॥12-308-131॥
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)
tāni tānyanusaṁdṛśya saṅgasthānānyariṁdama। ātmanātmani sampaśyetkiṁ tasminmuktalakṣaṇam ॥12-308-132॥
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)
imāny anyāni sūkṣmāṇi mokṣam āśritya kānicit। caturaṅga-pravṛttāni saṅgasthānāni me śṛṇu ॥12-308-133॥
Hear from me about these other subtle association-places, some of which, having resorted to liberation, are fourfold in their activities. (12-308-133)
ya imāṃ pṛthivīṃ kṛtsnām ekacchatrāṃ praśāsti ha। ekam eva sa vai rājā puram adhyāvasaty uta ॥12-308-134॥
He who truly rules this whole earth under a single sovereignty, he alone is the king and dwells in the city. (12-308-134)
tatpure caikam evāsya gṛhaṃ yad adhitiṣṭhati। gṛhe śayanam apy ekaṃ niśāyāṃ yatra līyate ॥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)
śayyārdhaṃ tasya cāpyatra strī-pūrvam adhitiṣṭhati। tad anena prasaṅgena phalenaiva iha yujyate ॥12-308-136॥
Here, half of his bed is first occupied by the woman; thus, by this association, only the result is attained here. (12-308-136)
evamevopabhogeṣu bhojanācchādaneṣu ca। guṇeṣu parimeyeṣu nigrahānugrahau prati ॥12-308-137॥
In the same way, with regard to enjoyments, food, coverings, and measurable qualities, one should consider both restraint and favor. (12-308-137)
paratantraḥ sadā rājā svalpe so'pi prasajjate। sandhivigrahayoge ca kuto rājñaḥ svatantratā ॥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)
strīṣu krīḍā-vihāreṣu nityam asya asvatantratā। mantre ca amātya-samitau kuta eva svatantratā ॥12-308-139॥
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)
yadā tvājñāpayatyanyāṃstadāsyoktā svatantratā। avaśaḥ kāryate tatra tasmiṃstasmiṃguṇe sthitaḥ ॥12-308-140॥
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)
svaptukāmo na labhate svaptuṃ kāryārthibhir janaiḥ। śayane cāpy anujñātaḥ supta utthāpyate'vaśaḥ ॥12-308-141॥
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)
snāhy ālabha piba prāśa juhudhya agnīn yaja iti ca। vadasva śṛṇu ca api iti vivaśaḥ kāryate paraiḥ ॥12-308-142॥
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)
abhigamyābhigamyainaṃ yācante satataṃ narāḥ। na cāpyutsahate dātuṃ vittarakṣī mahājanāt ॥12-308-143॥
Men constantly approach and approach him and beg, but the wealth-guarding great man is not able to give. (12-308-143)
dāne kośakṣayo hy asya vairaṃ cāpy aprayacchataḥ। kṣaṇenāsyopavartante doṣā vairāgyakārakāḥ ॥12-308-144॥
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)
prājñāñ śūrāṃs tathaiva āḍhyān ekasthāne'pi śaṅkate। bhayam api abhayē rājñaḥ yaiś ca nityam upāsyate ॥12-308-145॥
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)
yadā caite praduṣyanti rājanye kīrtitā mayā। tadaivāsya bhayaṃ tebhyo jāyate paśya yādṛśam ॥12-308-146॥
Whenever these kṣatriyas, as I have declared, become corrupted, then indeed fear arises from them; see what kind it is. (12-308-146)
sarvaḥ sve sve gṛhe rājā sarvaḥ sve sve gṛhe gṛhī। nigrahānugrahau kurvaṃstulyo janaka rājabhiḥ ॥12-308-147॥
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)
putrā dārās tathaivātmā kośo mitrāṇi sañcayaḥ। paraiḥ sādhāraṇā hyete taistair evāsya hetubhiḥ ॥12-308-148॥
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)
hato deśaḥ puraṃ dagdhaṃ pradhānaḥ kuñjaro mṛtaḥ। lokasādhāraṇeṣveṣu mithyājñānena tapyate ॥12-308-149॥
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)
amukto mānasairduḥkhairicchādveṣapriyodbhavaiḥ। śirorogādibhī rogaistathaiva vinipātibhiḥ ॥12-308-150॥
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)
dvandvaistais tair upahataḥ sarvataḥ pariśaṅkitaḥ। bahupratyarthikaṃ rājyam upāste gaṇayan niśāḥ ॥12-308-151॥
Afflicted by those conflicts and suspicious on all sides, he rules a kingdom with many adversaries, counting the nights. (12-308-151)
tadalpasukhamatyarthaṃ bahuduḥkhamasāravat। ko rājyamabhipadyeta prāpya copaśamaṃ labheta ॥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)
mamedamiti yaccedaṃ puraṃ rāṣṭraṃ ca manyase। balaṃ kośamamātyāṃśca kasyaitāni na vā nṛpa ॥12-308-153॥
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)
mitrāmātyaṃ puraṃ rāṣṭraṃ daṇḍaḥ kośo mahīpatiḥ। saptāṅgaścakrasaṅghāto rājyamityucyate nṛpa ॥12-308-154॥
O king, the kingdom is said to be a combination of seven limbs: friend, minister, fort, kingdom, punishment, treasury, and king. (12-308-154)
saptāṅgasyāsya rājyasya tridaṇḍasyeva tiṣṭhataḥ। anyonya-guṇa-yuktasya kaḥ kena guṇato'dhikaḥ ॥12-308-155॥
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)
teṣu teṣu hi kāleṣu tattadaṅgaṃ viśiṣyate। yena yatsidhyate kāryaṃ tatprādhānyāya kalpate ॥12-308-156॥
At various times, indeed, a particular part is distinguished; that by which an action is accomplished is considered as preeminent. (12-308-156)
saptāṅgaś cāpi saṅghātas trayaś cānye nṛpottama। sambhūya daśavargo'yaṃ bhuṅkte rājyaṃ hi rājavat ॥12-308-157॥
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)
yaś ca rājā mahotsāhaḥ kṣatradharmarato bhavet। sa tuṣyed daśabhāgena tatas tv anyo daśāvaraiḥ ॥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)
nāstyasādhāraṇo rājā nāsti rājyamarājakam। rājye'sati kuto dharmo dharme'sati kutaḥ param ॥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)
yo'pyatra paramo dharmaḥ pavitraṃ rājarājyayoḥ। pṛthivī dakṣiṇā yasya so'śvamedho na vidyate ॥12-308-160॥
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)
sāham etāni karmāṇi rājyaduḥkhāni maithila। samarthā śataśo vaktum atha vāpi sahasraśaḥ ॥12-308-161॥
O Maithila, I am capable of speaking of these actions and kingdom-sorrows by the hundreds or even by the thousands. (12-308-161)
svadehe nābhiṣaṅgo me kutaḥ paraparigrahe. na mām evaṃvidhāṃ muktām īdṛśaṃ vaktum arhasi ॥12-308-162॥
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)
nanu nāma tvayā mokṣaḥ kṛtsnaḥ pañcaśikhācchrutaḥ। sopāyaḥ sopaniṣadaḥ sopāsaṅgaḥ saniścayaḥ ॥12-308-163॥
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)
tasya te muktasaṅgasya pāśānākramya tiṣṭhataḥ। chatrādiṣu viśeṣeṣu kathaṃ saṅgaḥ punarnṛpa ॥12-308-164॥
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)
śrutaṃ te na śrutaṃ manye mithyā vāpi śrutaṃ śrutam। atha vā śrutasaṅkāśaṃ śrutam anyac chrutaṃ tvayā ॥12-308-165॥
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)
athāpīmāsu sañjñāsu laukikīṣu pratiṣṭhasi। abhiṣaṅgāvarodhābhyāṃ baddhastvaṃ prākṛto mayā ॥12-308-166॥
Now, you are established in these worldly designations. You are bound by attachment and obstruction, and are considered natural by me. (12-308-166)
sattvenānupraveśo hi yo'yaṃ tvayi kṛto mayā। kiṃ tavāpakṛtaṃ tatra yadi mukto'si sarvataḥ ॥12-308-167॥
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)
niyamo hyeṣa dharmeṣu yatīnāṃ śūnyavāsitā। śūnyamāvāsayantyā ca mayā kiṃ kasya dūṣitam ॥12-308-168॥
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)
na pāṇibhyāṃ na bāhubhyāṃ pādorubhyāṃ na cānagha। na gātrāvayavairanyaiḥ spṛśāmi tvā narādhipa ॥12-308-169॥
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)
kule mahati jātena hrīmatā dīrghadarśinā। naitat sadasi vaktavyaṃ sad vā asad vā mithaḥ kṛtam ॥12-308-170॥
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)
brāhmaṇā guravaś ceme tathāmātyā gurūttamāḥ। tvaṃ cātha gurur apyeṣām evam anyonya-gauravam ॥12-308-171॥
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)
tadeva-manusaṁdṛśya vācyāvācyaṁ parīkṣatā। strīpuṁsoḥ samavāyo'yaṁ tvayā vācyo na saṁsadi ॥12-308-172॥
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)
yathā puṣkaraparṇasthaṃ jalaṃ tatparṇasaṃsthitam। tiṣṭhatyaspṛśatī tadvattvayi vatsyāmi maithila ॥12-308-173॥
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)
yadi vāpy aspṛśantyā me sparśaṃ jānāsi kañcana। jñānaṃ kṛtam abījaṃ te kathaṃ tenaiha bhikṣuṇā ॥12-308-174॥
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)
sa gārhasthyāc cyutaś ca tvaṃ mokṣaṃ nāvāpya durvidam। ubhayor antarāle ca vartase mokṣavātikaḥ ॥12-308-175॥
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)
na hi muktasya muktena jñasyaikatvapṛthaktvayoḥ। bhāvābhāvasamāyoge jāyate varṇasaṅkaraḥ ॥12-308-176॥
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)
varṇāśramapṛthaktve ca dṛṣṭārthasyāpṛthaktvinaḥ। nānyadanyaditi jñātvā nānyadanyatpravartate ॥12-308-177॥
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)
pāṇau kuṇḍaṃ tathā kuṇḍe payaḥ payasi makṣikāḥ। āśritāśrayayogena pṛthaktvenāśrayā vayam ॥12-308-178॥
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)
na tu kuṇḍe payo-bhāvaḥ payaś cāpi na makṣikāḥ। svayam eva āśrayanti ete bhāvāḥ na tu para-āśrayam ॥12-308-179॥
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)
pṛthaktvād āśramāṇāṃ ca varṇānyatve tathaiva ca। parasparapṛthaktvāc ca kathaṃ te varṇasaṅkaraḥ ॥12-308-180॥
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)
nā'smi varṇottamā jātyā na vaiśyā nāvarā tathā। tava rājan savarṇā'smi śuddhayoniraviplutā ॥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)
pradhāno nāma rājarṣir vyaktaṃ te śrotram āgataḥ। kule tasya samutpannāṃ sulabhāṃ nāma viddhi mām ॥12-308-182॥
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)
droṇaś ca śataśṛṅgaś ca vakradvāraś ca parvataḥ। mama satreṣu pūrveṣāṃ citā maghavatā saha ॥12-308-183॥
The mountains Droṇa, Śataśṛṅga, and Vakradvāra; in my sacrifices, the funeral pyre of my ancestors was together with Maghavat (Indra). (12-308-183)
sāhaṃ tasmin kule jātā bhartary asati madvidhe। vinītā mokṣadharmeṣu carāmy ekā munivratam ॥12-308-184॥
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)
nā'smi satrapraticchannā na parasvābhimāninī। na dharmasaṅkarakarī svadharme'smi dhṛtavratā ॥12-308-185॥
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)
nāsthirā svapratijñāyāṃ nāsamīkṣyapravādinī। nāsamīkṣyāgatā cāhaṃ tvatsakāśaṃ janādhipa ॥12-308-186॥
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)
mokṣe te bhāvitāṃ buddhiṃ śrutvāhaṃ kuśalaiṣiṇī. tava mokṣasya cāpyasya jijñāsārthamihāgatā ॥12-308-187॥
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)
na vargasthā bravīmy etat svapakṣa-parapakṣayoḥ। mukto na mucyate yaś ca śānto yaś ca na śāmyati॥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)
yathā śūnye purāgāre bhikṣur ekāṃ niśāṃ vaset। tathā hi tvac-charīre 'smin nimāṃ vatsyāmi śarvarīm ॥12-308-189॥
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)
sāham-āsana-dānena vāg-ātithyena cārcitā। suptā suśaraṇā prītā śvo gamiṣyāmi maithila ॥12-308-190॥
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)
ityetāni sa vākyāni hetumantyarthavanti ca। śrutvā nādhijagau rājā kiñcidanyadataḥ param ॥12-308-191॥
Having heard these statements, which were reasoned and meaningful, the king did not say anything further beyond this. (12-308-191)
