12.313
भीष्म उवाच॥
Bhishma said.
ततः स राजा जनको मन्त्रिभिः सह भारत। पुरः पुरोहितं कृत्वा सर्वाण्यन्तःपुराणि च ॥१२-३१३-१॥
Then King Janaka, accompanied by his ministers, O Bhārata, placed the priest at the front and arranged all the inner chambers. (12-313-1)
आसनं च पुरस्कृत्य रत्नानि विविधानि च। शिरसा चार्घ्यमादाय गुरुपुत्रं समभ्यगात् ॥१२-३१३-२॥
He placed a seat and various jewels in front, took the offering of water with his head, and approached the teacher's son. (12-313-2)
स तदासनमादाय बहुरत्नविभूषितम्। स्पर्ध्यास्तरणसंस्तीर्णं सर्वतोभद्रमृद्धिमत् ॥१२-३१३-३॥
He took that seat, which was adorned with many gems, covered with a rival's well-spread cloth, and was auspicious and prosperous on all sides. (12-313-3)
पुरोधसा सङ्गृहीतं हस्तेनालभ्य पार्थिवः। प्रददौ गुरुपुत्राय शुकाय परमार्चितम् ॥१२-३१३-४॥
The king, having received what was collected by the priest with his own hand, gave the most revered offering to Śuka, the son of his teacher. (12-313-4)
तत्रोपविष्टं तं कार्ष्णिं शास्त्रतः प्रत्यपूजयत्। पाद्यं निवेद्य प्रथममर्घ्यं गां च न्यवेदयत् ॥ स च तां मन्त्रवत्पूजां प्रत्यगृह्णाद्यथाविधि ॥१२-३१३-५॥
There, he honored Kṛṣṇa's descendant, who was seated, according to the śāstra; having offered water for the feet, first the arghya, and a cow, he presented them. He accepted that worship performed with mantras, according to the proper rule. (12-313-5)
प्रतिगृह्य च तां पूजां जनकाद्द्विजसत्तमः। गां चैव समनुज्ञाय राजानमनुमान्य च ॥१२-३१३-६॥
Having received that honor from Janaka, the foremost of the twice-born, after granting permission for the cow and respectfully addressing the king, (he acted thus). (12-313-6)
पर्यपृच्छन्महातेजा राज्ञः कुशलमव्ययम्। अनामयं च राजेन्द्र शुकः सानुचरस्य ह ॥१२-३१३-७॥
Śuka, the one of great brilliance, indeed inquired about the unchanging well-being and health of the king and his attendants, O king. (12-313-7)
अनुज्ञातः स तेनाथ निषसाद सहानुगः। उदारसत्त्वाभिजनो भूमौ राजा कृताञ्जलिः ॥१२-३१३-८॥
Having been permitted by him, he then sat down on the ground together with his followers; the king, of noble nature and lineage, with joined palms. (12-313-8)
कुशलं चाव्ययं चैव पृष्ट्वा वैयासकिं नृपः। किमागमनमित्येव पर्यपृच्छत पार्थिवः ॥१२-३१३-९॥
After asking about the welfare and unchanging well-being, the king asked Vaiyāsaki, 'What is the reason for your arrival?' (12-313-9)
शुक उवाच॥
Shuka said.
पित्राहमुक्तो भद्रं ते मोक्षधर्मार्थकोविदः। विदेहराजो याज्यो मे जनको नाम विश्रुतः ॥१२-३१३-१०॥
My father addressed me: "O blessed one, you are skilled in the meaning of the dharma of liberation. The king of Videha, Janaka by name, who is renowned and worthy to be sacrificed for, is my own." (12-313-10)
तत्र गच्छस्व वै तूर्णं यदि ते हृदि संशयः। प्रवृत्तौ वा निवृत्तौ वा स ते छेत्स्यति संशयम् ॥१२-३१३-११॥
Go there quickly indeed if you have doubt in your heart; whether in action or in cessation, he will remove your doubt. (12-313-11)
सोऽहं पितुर्नियोगात्त्वामुपप्रष्टुमिहागतः। तन्मे धर्मभृतां श्रेष्ठ यथावद्वक्तुमर्हसि ॥१२-३१३-१२॥
I have come here to ask you, by my father's command; therefore, O best of the upholders of dharma, you ought to tell me properly. (12-313-12)
किं कार्यं ब्राह्मणेनेह मोक्षार्थश्च किमात्मकः। कथं च मोक्षः कर्तव्यो ज्ञानेन तपसापि वा ॥१२-३१३-१३॥
What should a brāhmaṇa do here for the sake of liberation, and what is its nature? And how should liberation be attained—by knowledge, by austerity, or by either? (12-313-13)
जनक उवाच॥
Janaka said.
यत्कार्यं ब्राह्मणेनेह जन्मप्रभृति तच्छृणु। कृतोपनयनस्तात भवेद्वेदपरायणः ॥१२-३१३-१४॥
Hear what a brāhmaṇa must do here from birth. O dear, having undergone upanayana, he should become devoted to the Veda. (12-313-14)
तपसा गुरुवृत्त्या च ब्रह्मचर्येण चाभिभो। देवतानां पितॄणां चाप्यनृणश्चानसूयकः ॥१२-३१३-१५॥
O mighty one, by austerity, service to the teacher, and celibacy, a person becomes free from debts to the gods and ancestors, and is without envy. (12-313-15)
वेदानधीत्य नियतो दक्षिणामपवर्ज्य च। अभ्यनुज्ञामथ प्राप्य समावर्तेत वै द्विजः ॥१२-३१३-१६॥
After studying the Vedas, maintaining self-control, giving up the teacher's fee, and having received permission, the twice-born should indeed return home. (12-313-16)
समावृत्तस्तु गार्हस्थ्ये सदारो नियतो वसेत्। अनसूयुर्यथान्यायमाहिताग्निस्तथैव च ॥१२-३१३-१७॥
But after completing his studenthood, one should live as a householder with his wife, self-controlled; free from envy, maintaining the sacred fires, and acting according to the rules, just so. (12-313-17)
उत्पाद्य पुत्रपौत्रं तु वन्याश्रमपदे वसेत्। तानेवाग्नीन्यथाशास्त्रमर्चयन्नतिथिप्रियः ॥१२-३१३-१८॥
After producing a son and grandson, one should dwell in the forest hermitage; worshipping those very sacred fires as prescribed by scripture, being fond of guests. (12-313-18)
स वनेऽग्नीन्यथान्यायमात्मन्यारोप्य धर्मवित्। निर्द्वंद्वो वीतरागात्मा ब्रह्माश्रमपदे वसेत् ॥१२-३१३-१९॥
He, being in the forest, having established the sacred fires within himself according to the proper rule, and being a knower of dharma, free from dualities and whose self is free from passion, should dwell in the hermitage that is the abode of Brahman. (12-313-19)
शुक उवाच॥
Śuka said.
उत्पन्ने ज्ञानविज्ञाने प्रत्यक्षे हृदि शाश्वते। किमवश्यं निवस्तव्यमाश्रमेषु वनेषु च ॥१२-३१३-२०॥
When knowledge and discernment, directly perceived and eternal, have arisen in the heart, what need is there to necessarily reside in hermitages and forests? (12-313-20)
एतद्भवन्तं पृच्छामि तद्भवान्वक्तुमर्हति। यथावेदार्थतत्त्वेन ब्रूहि मे त्वं जनाधिप ॥१२-३१३-२१॥
I ask you this, and you are worthy to speak it. Please tell me, O lord of people, as is the true meaning of the Veda, in its essence. (12-313-21)
जनक उवाच॥
Janaka said.
न विना ज्ञानविज्ञानं मोक्षस्याधिगमो भवेत्। न विना गुरुसम्बन्धं ज्ञानस्याधिगमः स्मृतः ॥१२-३१३-२२॥
Without knowledge and realization, attainment of liberation is not possible. Without connection with the teacher, attainment of knowledge is not considered. (12-313-22)
आचार्यः प्लाविता तस्य ज्ञानं प्लव इहोच्यते। विज्ञाय कृतकृत्यस्तु तीर्णस्तदुभयं त्यजेत् ॥१२-३१३-२३॥
The teacher and the knowledge that ferries one across are called the raft here. But having realized this, one who has accomplished his purpose and crossed over should abandon both. (12-313-23)
अनुच्छेदाय लोकानामनुच्छेदाय कर्मणाम्। पूर्वैराचरितो धर्मश्चातुराश्रम्यसङ्कथः ॥१२-३१३-२४॥
In order to preserve the worlds and the continuity of actions, the dharma concerning the four āśramas, as practiced by the ancients, is discussed here. (12-313-24)
अनेन क्रमयोगेन बहुजातिषु कर्मणा। कृत्वा शुभाशुभं कर्म मोक्षो नामेह लभ्यते ॥१२-३१३-२५॥
By this method of succession, through actions performed over many births—both auspicious and inauspicious—the state called liberation is attained here. (12-313-25)
भवितैः कारणैश्चायं बहुसंसारयोनिषु। आसादयति शुद्धात्मा मोक्षं वै प्रथमाश्रमे ॥१२-३१३-२६॥
By the effects of future causes, this pure soul, passing through many births in the cycle of existence, attains liberation indeed in the very first stage of life. (12-313-26)
तमासाद्य तु मुक्तस्य दृष्टार्थस्य विपश्चितः। त्रिष्वाश्रमेषु को न्वर्थो भवेत्परमभीप्सतः ॥१२-३१३-२७॥
But having attained that, for the liberated, wise one whose aim is realized, what purpose indeed remains in the three āśramas for one who seeks the highest? (12-313-27)
राजसांस्तामसांश्चैव नित्यं दोषान्विवर्जयेत्। सात्त्विकं मार्गमास्थाय पश्येदात्मानमात्मना ॥१२-३१३-२८॥
One should always avoid the faults of the rajasic and tamasic (paths); having resorted to the sattvic path, one should see the self by the self. (12-313-28)
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि। सम्पश्यन्नोपलिप्येत जले वारिचरो यथा ॥१२-३१३-२९॥
Perceiving the self in all beings and all beings in the self, one is not tainted, just as a water-dweller is not tainted by water. (12-313-29)
पक्षीव प्लवनादूर्ध्वममुत्रानन्त्यमश्नुते। विहाय देहं निर्मुक्तो निर्द्वंद्वः प्रशमं गतः ॥१२-३१३-३०॥
Just as a bird, by flying upwards, attains the endless state in the other world, so, having left the body, one who is freed and free from dualities attains peace. (12-313-30)
अत्र गाथाः पुरा गीताः शृणु राज्ञा ययातिना। धार्यन्ते या द्विजैस्तात मोक्षशास्त्रविशारदैः ॥१२-३१३-३१॥
Here, dear one, listen to the verses that were formerly sung by King Yayāti, which are upheld by the twice-born who are skilled in the science of liberation. (12-313-31)
ज्योतिर्मात्मनि नान्यत्र रतं तत्रैव चैव तत्। स्वयं च शक्यं तद्द्रष्टुं सुसमाहितचेतसा ॥१२-३१३-३२॥
The light is situated in the self, not elsewhere; it is indeed there and only there. It is possible for oneself to see that, by a mind that is well-concentrated. (12-313-32)
न बिभेति परो यस्मान्न बिभेति पराच्च यः। यश्च नेच्छति न द्वेष्टि ब्रह्म सम्पद्यते तदा ॥१२-३१३-३३॥
He from whom another does not fear, and who himself does not fear another, and who neither desires nor hates, then attains Brahman. (12-313-33)
यदा भावं न कुरुते सर्वभूतेषु पापकम्। कर्मणा मनसा वाचा ब्रह्म सम्पद्यते तदा ॥१२-३१३-३४॥
When a person does not commit any evil towards all beings, whether by action, mind, or speech, then he attains Brahman. (12-313-34)
संयोज्य तपसात्मानमीर्ष्यामुत्सृज्य मोहिनीम्। त्यक्त्वा कामं च लोभं च ततो ब्रह्मत्वमश्नुते ॥१२-३१३-३५॥
When one unites the self through austerity, abandons envy and delusion, and gives up desire and greed, then one attains the state of Brahman. (12-313-35)
यदा श्रव्ये च दृश्ये च सर्वभूतेषु चाप्ययम्। समो भवति निर्द्वंद्वो ब्रह्म सम्पद्यते तदा ॥१२-३१३-३६॥
When a person becomes equal in what is heard, seen, and in all beings, and is free from dualities, then he attains Brahman. (12-313-36)
यदा स्तुतिं च निन्दां च समत्वेनैव पश्यति। काञ्चनं चायसं चैव सुखदुःखे तथैव च ॥१२-३१३-३७॥
When a person regards praise and blame with equanimity, and likewise sees gold and iron, pleasure and pain, all with the same attitude, (12-313-37)
शीतमुष्णं तथैवार्थमनर्थं प्रियमप्रियम्। जीवितं मरणं चैव ब्रह्म सम्पद्यते तदा ॥१२-३१३-३८॥
When one regards cold and heat, gain and loss, pleasant and unpleasant, life and death alike, then one attains Brahman. (12-313-38)
प्रसार्येह यथाङ्गानि कूर्मः संहरते पुनः। तथेन्द्रियाणि मनसा संयन्तव्यानि भिक्षुणा ॥१२-३१३-३९॥
Just as a tortoise, having extended its limbs here, withdraws them again, so too should a monk restrain his senses by the mind. (12-313-39)
तमःपरिगतं वेश्म यथा दीपेन दृश्यते। तथा बुद्धिप्रदीपेन शक्य आत्मा निरीक्षितुम् ॥१२-३१३-४०॥
Just as a house shrouded in darkness is seen by means of a lamp, so too, by the lamp of intellect, it is possible to observe the self. (12-313-40)
एतत्सर्वं प्रपश्यामि त्वयि बुद्धिमतां वर। यच्चान्यदपि वेत्तव्यं तत्त्वतो वेद तद्भवान् ॥१२-३१३-४१॥
O best among the wise, I see all this in you; and whatever else is to be known, you truly know that. (12-313-41)
ब्रह्मर्षे विदितश्चासि विषयान्तमुपागतः। गुरोस्तव प्रसादेन तव चैवोपशिक्षया ॥१२-३१३-४२॥
O sage of Brahman, you are recognized as one who has reached the ultimate knowledge, by the grace of your teacher and by your own instruction. (12-313-42)
तस्यैव च प्रसादेन प्रादुर्भूतं महामुने। ज्ञानं दिव्यं ममापीदं तेनासि विदितो मम ॥१२-३१३-४३॥
O great sage, by his grace alone, this divine knowledge has manifested in me as well; by him, you too are known to me. (12-313-43)
अधिकं तव विज्ञानमधिका च गतिस्तव। अधिकं च तवैश्वर्यं तच्च त्वं नावबुध्यसे ॥१२-३१३-४४॥
Your knowledge is greater, your progress is greater, and your sovereignty is greater; yet you do not realize this. (12-313-44)
बाल्याद्वा संशयाद्वापि भयाद्वाप्यविमोक्षजात्। उत्पन्ने चापि विज्ञाने नाधिगच्छति तां गतिम् ॥१२-३१३-४५॥
Whether due to childhood, doubt, fear, or causes not arising from liberation, even when knowledge arises, he does not attain that state. (12-313-45)
व्यवसायेन शुद्धेन मद्विधैश्छिन्नसंशयः। विमुच्य हृदयग्रन्थीनासादयति तां गतिम् ॥१२-३१३-४६॥
With determination and purity, when one like me has all doubts removed and is freed from the knots of the heart, he attains that supreme state. (12-313-46)
भवांश्चोत्पन्नविज्ञानः स्थिरबुद्धिरलोलुपः। व्यवसायादृते ब्रह्मन्नासादयति तत्परम् ॥१२-३१३-४७॥
O Brahman, even if you have arisen knowledge, a steady mind, and are not greedy, without effort, you do not attain that supreme goal. (12-313-47)
नास्ति ते सुखदुःखेषु विशेषो नास्ति लोलुपा। नौत्सुक्यं नृत्तगीतेषु न राग उपजायते ॥१२-३१३-४८॥
For you, O greedy woman, there is no distinction between pleasure and pain; there is no excitement in dances and songs, and no attachment arises. (12-313-48)
न बन्धुषु निबन्धस्ते न भयेष्वस्ति ते भयम्। पश्यामि त्वां महाभाग तुल्यलोष्टाश्मकाञ्चनम् ॥१२-३१३-४९॥
You have no attachment to relatives, nor do you have fear in fearful situations; O greatly fortunate one, I see you as one who regards clod, stone, and gold as equal. (12-313-49)
अहं च त्वानुपश्यामि ये चाप्यन्ये मनीषिणः। आस्थितं परमं मार्गमक्षयं तमनामयम् ॥१२-३१३-५०॥
I, as well as other wise men, see you established in that supreme, imperishable, and afflictionless path. (12-313-50)
यत्फलं ब्राह्मणस्येह मोक्षार्थश्च यदात्मकः। तस्मिन्वै वर्तसे विप्र किमन्यत्परिपृच्छसि ॥१२-३१३-५१॥
O brāhmaṇa, you already abide in that fruit here, which is for the purpose of liberation and of such a nature; what else do you ask? (12-313-51)
