12.313
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhishma; (name of a person); उवाच (uvāca) - said; spoke;]
(Bhishma said;)
Bhishma said.
ततः स राजा जनको मन्त्रिभिः सह भारत। पुरः पुरोहितं कृत्वा सर्वाण्यन्तःपुराणि च ॥१२-३१३-१॥
tataḥ sa rājā janako mantribhiḥ saha bhārata. puraḥ purohitaṃ kṛtvā sarvāṇy antaḥpurāṇi ca ॥12-313-1॥
[ततः (tataḥ) - then; from that; स (sa) - he; राजा (rājā) - king; जनकः (janakaḥ) - Janaka; मन्त्रिभिः (mantribhiḥ) - with ministers; सह (saha) - together with; भारत (bhārata) - O Bhārata; पुरः (puraḥ) - in front; पुरोहितं (purohitam) - priest; कृत्वा (kṛtvā) - having placed; सर्वाणि (sarvāṇi) - all; अन्तःपुराणि (antaḥpurāṇi) - inner apartments; च (ca) - and;]
(Then he, the king Janaka, together with ministers, O Bhārata, having placed the priest in front, and all the inner apartments.)
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॥
āsanaṃ ca puraskṛtya ratnāni vividhāni ca। śirasā cārghyam ādāya guruputraṃ samabhyagāt ॥12-313-2॥
[आसनं (āsanam) - seat; च (ca) - and; पुरस्कृत्य (puraskṛtya) - having placed in front; रत्नानि (ratnāni) - jewels; विविधानि (vividhāni) - various; च (ca) - and; शिरसा (śirasā) - with (his) head; च (ca) - and; अर्घ्यम् (arghyam) - offering of water; आदाय (ādāya) - having taken; गुरुपुत्रं (guruputram) - the teacher's son; समभ्यगात् (samabhyagāt) - approached;]
(Having placed the seat and various jewels in front, and having taken the offering of water with (his) head, he approached the teacher's son.)
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॥
sa tad-āsanam-ādāya bahu-ratna-vibhūṣitam। spardhyāstaraṇa-saṃstīrṇaṃ sarvatobhadram-ṛddhimat ॥12-313-3॥
[स (sa) - he; तत् (tat) - that; आसनम् (āsanam) - seat; आदाय (ādāya) - having taken; बहु (bahu) - many; रत्न (ratna) - gems; विभूषितम् (vibhūṣitam) - adorned; स्पर्ध्या (spardhyā) - with rival; आस्तरण (āstaraṇa) - covering; संस्तीर्णम् (saṃstīrṇam) - well-spread; सर्वतः (sarvataḥ) - on all sides; भद्रम् (bhadram) - auspicious; ऋद्धिमत् (ṛddhimat) - prosperous;]
(He, having taken that seat adorned with many gems, with a rival covering well-spread, auspicious and prosperous on all sides.)
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॥
purodhasā saṅgṛhītaṃ hastenālabhya pārthivaḥ। pradadau guruputrāya śukāya paramārcitam ॥12-313-4॥
[पुरोधसा (purodhasā) - by the priest; सङ्गृहीतं (saṅgṛhītam) - collected; हस्तेन (hastena) - with the hand; आलभ्य (ālabhya) - having taken; पार्थिवः (pārthivaḥ) - the king; प्रददौ (pradadau) - gave; गुरुपुत्राय (guruputrāya) - to the son of the teacher; शुकाय (śukāya) - to Śuka; परमार्चितम् (paramārcitam) - most revered;]
(By the priest collected, with the hand having taken, the king gave to the son of the teacher, to Śuka, the most revered.)
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॥
tatropaviṣṭaṃ taṃ kārṣṇiṃ śāstrataḥ pratyapūjayat। pādyaṃ nivedya prathamamarghyaṃ gāṃ ca nyavedayat ॥ sa ca tāṃ mantravatpūjāṃ pratyagṛhṇādyathāvidhi ॥12-313-5॥
[तत्र (tatra) - there; उपविष्टं (upaviṣṭam) - seated; तं (tam) - him; कार्ष्णिं (kārṣṇim) - descendant of Kṛṣṇa; शास्त्रतः (śāstrataḥ) - according to the śāstra; प्रत्यपूजयत् (pratyapūjayat) - honored; पाद्यं (pādyaṃ) - water for feet; निवेद्य (nivedya) - having offered; प्रथमम् (prathamam) - first; अर्घ्यं (arghyaṃ) - arghya (offering); गां (gāṃ) - cow; च (ca) - and; न्यवेदयत् (nyavedayat) - offered; स (sa) - he; च (ca) - and; तां (tāṃ) - that; मन्त्रवत् (mantravat) - with mantras; पूजां (pūjāṃ) - worship; प्रत्यगृह्णात् (pratyagṛhṇāt) - accepted; यथाविधि (yathāvidhi) - according to rule;]
(There, seated, him, the descendant of Kṛṣṇa, according to the śāstra, honored; water for feet having offered, first arghya, cow and offered. He and that worship with mantras accepted according to rule. (12-313-5))
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॥
pratigṛhya ca tāṃ pūjāṃ janakād dvijasattamaḥ। gāṃ caiva samanujñāya rājānam anumānya ca ॥12-313-6॥
[प्रतिगृह्य (pratigṛhya) - having accepted; च (ca) - and; तां (tāṃ) - that; पूजां (pūjāṃ) - honor; जनकात् (janakāt) - from Janaka; द्विजसत्तमः (dvijasattamaḥ) - the best among the twice-born; गां (gāṃ) - cow; च (ca) - and; एव (eva) - indeed; समनुज्ञाय (samanujñāya) - having permitted; राजानम् (rājānam) - the king; अनुमान्य (anumānya) - having respectfully addressed; च (ca) - and;]
(Having accepted that honor from Janaka, the best among the twice-born, having permitted the cow and having respectfully addressed the king, and;)
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॥
paryapṛcchan-mahātejā rājñaḥ kuśalam-avyayam। anāmayaṃ ca rājendra śukaḥ sānucarasya ha ॥12-313-7॥
[पर्यपृच्छन् (paryapṛcchan) - inquiring all around; महातेजा (mahātejā) - of great brilliance; राज्ञः (rājñaḥ) - of the king; कुशलम् (kuśalam) - well-being; अव्ययम् (avyayam) - unchanging; अनामयम् (anāmayam) - free from illness; च (ca) - and; राजेन्द्र (rājendra) - O king; शुकः (śukaḥ) - Śuka; सानुचरस्य (sānucarasya) - of the one with attendants; ह (ha) - indeed;]
(Inquiring all around, the one of great brilliance, Śuka, indeed asked about the unchanging well-being and freedom from illness of the king, O king, and of the one with attendants.)
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॥
anujñātaḥ sa tenātha niṣasāda sahānugaḥ। udārasattvābhijano bhūmau rājā kṛtāñjaliḥ ॥12-313-8॥
[अनुज्ञातः (anujñātaḥ) - permitted; सः (saḥ) - he; तेन (tena) - by him; अथ (atha) - then; निषसाद (niṣasāda) - sat down; सह (saha) - together with; अनुगः (anugaḥ) - followers; उदारसत्त्वाभिजनः (udārasattvābhijanaḥ) - of noble nature and lineage; भूमौ (bhūmau) - on the ground; राजा (rājā) - king; कृताञ्जलिः (kṛtāñjaliḥ) - with joined palms;]
(Permitted he by him then sat down together with followers of noble nature and lineage on the ground king with joined palms.)
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॥
kuśalaṃ cāvyayaṃ caiva pṛṣṭvā vaiyāsakiṃ nṛpaḥ। kimāgamanamityeva paryapṛcchata pārthivaḥ ॥12-313-9॥
[कुशलम् (kuśalam) - welfare; च (ca) - and; अव्ययम् (avyayam) - unchanging; च (ca) - and; एव (eva) - indeed; पृष्ट्वा (pṛṣṭvā) - having asked; वैयासकिम् (vaiyāsakim) - Vaiyāsaki (son of Vyāsa); नृपः (nṛpaḥ) - the king; किम् (kim) - what; आगमनम् (āgamanam) - arrival; इति (iti) - thus; एव (eva) - indeed; पर्यपृच्छत् (paryapṛcchat) - inquired; पार्थिवः (pārthivaḥ) - the ruler;]
(Having asked about welfare and unchanging (well-being), indeed, having asked Vaiyāsaki, the king inquired, 'What is the reason for your arrival?' thus, indeed, the ruler inquired.)
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॥
śuka uvāca॥
[शुक (śuka) - Shuka; sage's name; उवाच (uvāca) - said; spoke;]
(Shuka said;)
Shuka said.
पित्राहमुक्तो भद्रं ते मोक्षधर्मार्थकोविदः। विदेहराजो याज्यो मे जनको नाम विश्रुतः ॥१२-३१३-१०॥
pitrāhamukto bhadraṃ te mokṣadharmārthakovidaḥ। videharājo yājyo me janako nāma viśrutaḥ ॥12-313-10॥
[पित्रा (pitrā) - by (my) father; अहम् (aham) - I; उक्तः (uktaḥ) - addressed; भद्रं (bhadraṃ) - O blessed one; ते (te) - to you; मोक्षधर्मार्थकोविदः (mokṣadharmārthakovidaḥ) - one who is skilled in the meaning of the dharma of liberation; विदेहराजः (videharājaḥ) - the king of Videha; याज्यः (yājyaḥ) - worthy to be sacrificed for; मे (me) - my; जनकः (janakaḥ) - Janaka; नाम (nāma) - by name; विश्रुतः (viśrutaḥ) - renowned;]
(By (my) father I was addressed: "O blessed one, you are skilled in the meaning of the dharma of liberation. The king of Videha, worthy to be sacrificed for, my Janaka by name, is renowned." (12-313-10))
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॥
tatra gacchasva vai tūrṇaṃ yadi te hṛdi saṃśayaḥ। pravṛttau vā nivṛttau vā sa te chetsyati saṃśayam ॥12-313-11॥
[तत्र (tatra) - there; गच्छस्व (gacchasva) - go; वै (vai) - indeed; तूर्णं (tūrṇam) - quickly; यदि (yadi) - if; ते (te) - your; हृदि (hṛdi) - in (the) heart; संशयः (saṃśayaḥ) - doubt; प्रवृत्तौ (pravṛttau) - in action; वा (vā) - or; निवृत्तौ (nivṛttau) - in cessation; वा (vā) - or; स (sa) - he; ते (te) - your; छेत्स्यति (chetsyati) - will cut off; संशयम् (saṃśayam) - doubt;]
(There go indeed quickly if your in (the) heart doubt; in action or in cessation or he your will cut off doubt;)
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॥
so'ham piturniyogāttvāmupapraṣṭumihāgataḥ। tanme dharmabhṛtāṃ śreṣṭha yathāvad vaktum arhasi ॥12-313-12॥
[सः (saḥ) - he; अहम् (aham) - I; पितुः (pituḥ) - of father; नियोगात् (niyogāt) - by command; त्वाम् (tvām) - you; उपप्रष्टुम् (upapraṣṭum) - to ask; इह (iha) - here; आगतः (āgataḥ) - have come; तत् (tat) - therefore; मे (me) - to me; धर्मभृताम् (dharmabhṛtām) - of the upholders of dharma; श्रेष्ठ (śreṣṭha) - best; यथावत् (yathāvat) - properly; वक्तुम् (vaktum) - to speak; अर्हसि (arhasi) - you ought;]
(He I, by father's command, you to ask here have come; therefore to me, O best of the upholders of dharma, properly to speak you ought. (12-313-12))
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॥
kiṁ kāryaṁ brāhmaṇeneha mokṣārthaśca kimātmakaḥ। kathaṁ ca mokṣaḥ kartavyo jñānena tapasāpi vā ॥12-313-13॥
[किं (kiṁ) - what; कार्यं (kāryam) - to be done; ब्राह्मणेन (brāhmaṇena) - by a brāhmaṇa; इह (iha) - here; मोक्षार्थः (mokṣārthaḥ) - for the sake of liberation; च (ca) - and; किमात्मकः (kimātmakaḥ) - of what nature; कथं (kathaṁ) - how; च (ca) - and; मोक्षः (mokṣaḥ) - liberation; कर्तव्यः (kartavyaḥ) - to be accomplished; ज्ञानेन (jñānena) - by knowledge; तपसा (tapasā) - by austerity; अपि (api) - also; वा (vā) - or;]
(What is to be done by a brāhmaṇa here for the sake of liberation, and of what nature is it? And how is liberation to be accomplished—by knowledge, by austerity, or also by either? (12-313-13))
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 uvāca॥
[जनक (janaka) - Janaka; (a proper name); उवाच (uvāca) - said; spoke;]
(Janaka said;)
Janaka said.
यत्कार्यं ब्राह्मणेनेह जन्मप्रभृति तच्छृणु। कृतोपनयनस्तात भवेद्वेदपरायणः ॥१२-३१३-१४॥
yat kāryaṃ brāhmaṇena iha janma-prabhṛti tat śṛṇu। kṛta-upanayanaḥ tāta bhavet veda-parāyaṇaḥ ॥12-313-14॥
[यत् (yat) - which; कार्यं (kāryam) - to be done; ब्राह्मणेन (brāhmaṇena) - by a brāhmaṇa; इह (iha) - here; जन्मप्रभृति (janma-prabhṛti) - from birth; तत् (tat) - that; शृणु (śṛṇu) - hear; कृतोपनयनः (kṛta-upanayanaḥ) - having performed upanayana; तात (tāta) - O dear; भवेत् (bhavet) - should become; वेदपरायणः (veda-parāyaṇaḥ) - devoted to the Veda;]
(Which to be done by a brāhmaṇa here from birth, that hear. Having performed upanayana, O dear, should become devoted to the Veda.)
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॥
tapasā guruvṛttyā ca brahmacaryeṇa cābhibho। devatānāṃ pitṝṇāṃ cāpyanṛṇaścānasūyakaḥ ॥12-313-15॥
[तपसा (tapasā) - by austerity; गुरुवृत्त्या (guruvṛttyā) - by service to the teacher; च (ca) - and; ब्रह्मचर्येण (brahmacaryeṇa) - by celibacy; च (ca) - and; अभिभो (abhibho) - O mighty one; देवतानां (devatānāṃ) - of the gods; पितॄणां (pitṝṇāṃ) - of the ancestors; च (ca) - and; अपि (api) - also; अनृणः (anṛṇaḥ) - free from debt; च (ca) - and; अनसूयकः (anasūyakaḥ) - without envy;]
(By austerity, by service to the teacher, and by celibacy, O mighty one, one is also free from debt to the gods and ancestors, and without envy.)
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॥
vedān-adhītya niyataḥ dakṣiṇām-apavarjya ca। abhyanujñām-ath prāpya samāvarteta vai dvijaḥ ॥12-313-16॥
[वेदानधीत्य (vedān-adhītya) - having studied the Vedas; नियतः (niyataḥ) - self-controlled; दक्षिणाम् (dakṣiṇām) - the fee (to the teacher); अपवर्ज्य (apavarjya) - having given up; च (ca) - and; अभ्यनुज्ञाम् (abhyanujñām) - permission; अथ (atha) - then; प्राप्य (prāpya) - having obtained; समावर्तेत (samāvarteta) - should return (home); वै (vai) - indeed; द्विजः (dvijaḥ) - the twice-born;]
(Having studied the Vedas, self-controlled, having given up the fee and having obtained permission then, the twice-born should indeed return (home).)
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॥
samāvṛttastu gārhasthye sadāro niyato vaset। anasūyuryathānyāyamāhitāgnistathaiva ca ॥12-313-17॥
[समावृत्तः (samāvṛttaḥ) - having completed (studenthood); तु (tu) - but; गार्हस्थ्ये (gārhasthye) - in householdership; सदारः (sadāraḥ) - with wife; नियतः (niyataḥ) - self-controlled; वसेत् (vaset) - should dwell; अनसूयुः (anasūyuḥ) - free from envy; यथा (yathā) - as; अन्यायम् (anyāyam) - according to rule; आहिताग्निः (āhitāgniḥ) - maintaining sacred fires; तथैव (tathaiva) - just so; च (ca) - and;]
(But having completed (studenthood), one should dwell in householdership with wife, self-controlled; free from envy, as according to rule, maintaining sacred fires, just so and.)
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॥
utpādya putrapautraṃ tu vanyāśramapade vaset। tānevāgnīnyathaśāstramarcayannatithipriyaḥ ॥12-313-18॥
[उत्पाद्य (utpādya) - having produced; पुत्रपौत्रं (putrapautraṃ) - son and grandson; तु (tu) - but; वन्याश्रमपदे (vanyāśramapade) - in the forest hermitage stage; वसेत् (vaset) - should dwell; तान् (tān) - those; एव (eva) - indeed; अग्नीन् (agnīn) - sacred fires; यथा (yathā) - as; शास्त्रम् (śāstram) - scripture; अर्चयन् (arcayan) - worshipping; अतिथि (atithi) - guest; प्रियः (priyaḥ) - fond of;]
(Having produced son and grandson but in the forest hermitage stage should dwell; those indeed sacred fires as scripture worshipping guest fond of.)
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॥
sa vane'gnīnyathānyāyamātmanyāropya dharmavit। nirdvandvo vītarāgātmā brahmāśramapade vaset ॥12-313-19॥
[स (sa) - he; वने (vane) - in the forest; अग्नीन् (agnīn) - sacred fires; यथान्यायम् (yathā-nyāyam) - according to rule; आत्मनि (ātmani) - in himself; आरोप्य (āropya) - having placed; धर्मवित् (dharmavit) - knower of dharma; निर्द्वंद्वः (nirdvandvaḥ) - free from dualities; वीतरागात्मा (vītarāgātmā) - whose self is free from passion; ब्रह्माश्रमपदे (brahmāśramapade) - in the abode of the hermitage of Brahman; वसेत् (vaset) - should dwell;]
(He, in the forest, having placed the sacred fires according to rule in himself, the knower of dharma, free from dualities, whose self is free from passion, should dwell in the abode of the hermitage of Brahman. (12-313-19))
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 uvāca॥
[शुक (śuka) - Śuka; (name of the sage); उवाच (uvāca) - said; spoke;]
(Śuka said;)
Śuka said.
उत्पन्ने ज्ञानविज्ञाने प्रत्यक्षे हृदि शाश्वते। किमवश्यं निवस्तव्यमाश्रमेषु वनेषु च ॥१२-३१३-२०॥
utpanne jñānavijñāne pratyakṣe hṛdi śāśvate। kimavaśyaṃ nivastavyamāśrameṣu vaneṣu ca ॥12-313-20॥
[उत्पन्ने (utpanne) - arisen; produced; ज्ञान (jñāna) - knowledge; विज्ञाने (vijñāne) - discernment; special knowledge; प्रत्यक्षे (pratyakṣe) - manifest; directly perceived; हृदि (hṛdi) - in the heart; शाश्वते (śāśvate) - eternal; किम् (kim) - what; why; अवश्यं (avaśyam) - necessarily; certainly; निवस्तव्यम् (nivastavyam) - must be dwelt; must reside; आश्रमेषु (āśrameṣu) - in hermitages; वनेषु (vaneṣu) - in forests; च (ca) - and;]
(When knowledge and discernment, manifest and eternal, have arisen in the heart, what necessity is there to dwell in hermitages and forests?)
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॥
etadbhavantaṃ pṛcchāmi tadbhavān vaktum arhati। yathā vedārthatattvena brūhi me tvaṃ janādhipa ॥12-313-21॥
[एतत् (etat) - this; भवन्तम् (bhavantam) - you (respected); पृच्छामि (pṛcchāmi) - I ask; तत् (tat) - that; भवान् (bhavān) - you (respected); वक्तुम् (vaktum) - to speak; अर्हति (arhati) - is worthy; यथा (yathā) - as; वेद (veda) - Veda; अर्थ (artha) - meaning; तत्त्वेन (tattvena) - in essence; ब्रूहि (brūhi) - tell; मे (me) - to me; त्वम् (tvam) - you; जनाधिप (janādhipa) - O lord of people;]
(This you (respected) I ask, that you (respected) to speak is worthy. As Veda meaning in essence tell to me you, O lord of people.)
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 uvāca॥
[जनक (janaka) - Janaka; (a proper name); उवाच (uvāca) - said; spoke;]
(Janaka said;)
Janaka said.
न विना ज्ञानविज्ञानं मोक्षस्याधिगमो भवेत्। न विना गुरुसम्बन्धं ज्ञानस्याधिगमः स्मृतः ॥१२-३१३-२२॥
na vinā jñānavijñānaṃ mokṣasyādhigamo bhavet। na vinā gurusambandhaṃ jñānasyādhigamaḥ smṛtaḥ ॥12-313-22॥
[न (na) - not; विना (vinā) - without; ज्ञानविज्ञानं (jñānavijñānam) - knowledge-and-realization; मोक्षस्य (mokṣasya) - of liberation; अधिगमः (adhigamaḥ) - attainment; भवेत् (bhavet) - would be; न (na) - not; विना (vinā) - without; गुरुसम्बन्धं (gurusambandham) - connection-with-the-teacher; ज्ञानस्य (jñānasya) - of knowledge; अधिगमः (adhigamaḥ) - attainment; स्मृतः (smṛtaḥ) - is regarded;]
(Not without knowledge-and-realization, of liberation attainment would be. Not without connection-with-the-teacher, of knowledge attainment is regarded. (12-313-22))
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॥
ācāryaḥ plāvitā tasya jñānaṃ plava ihocyate। vijñāya kṛtakṛtyastu tīrṇastadubhayaṃ tyajet ॥12-313-23॥
[आचार्यः (ācāryaḥ) - teacher; प्लाविता (plāvitā) - that by which one is ferried across; तस्य (tasya) - his; ज्ञानं (jñānam) - knowledge; प्लवः (plavaḥ) - raft; इह (iha) - here; उच्यते (ucyate) - is called; विज्ञाय (vijñāya) - having known; कृतकृत्यः (kṛtakṛtyaḥ) - one who has accomplished what is to be done; तु (tu) - but; तीर्णः (tīrṇaḥ) - one who has crossed over; तत् (tat) - that; उभयं (ubhayaṃ) - both; त्यजेत् (tyajet) - should abandon;]
(Teacher that by which one is ferried across his knowledge raft here is called. Having known one who has accomplished what is to be done but one who has crossed over that both should abandon.)
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॥
anucchedāya lokānāmanucchedāya karmaṇām। pūrvairācarito dharmaścāturāśramyasaṅkathaḥ ॥12-313-24॥
[अनुच्छेदाय (anucchedāya) - for non-destruction; लोकानाम् (lokānām) - of worlds; अनुच्छेदाय (anucchedāya) - for non-destruction; कर्मणाम् (karmaṇām) - of actions; पूर्वैः (pūrvaiḥ) - by the former ones; आचरितः (ācaritaḥ) - practiced; धर्मः (dharmaḥ) - dharma; चातुराश्रम्य (cāturāśramya) - relating to the four āśramas; सङ्कथः (saṅkathaḥ) - discussion;]
(For the non-destruction of worlds, for the non-destruction of actions, the dharma relating to the four āśramas, practiced by the former ones, is discussed.)
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॥
anena kramayogena bahujātiṣu karmaṇā। kṛtvā śubhāśubhaṃ karma mokṣo nāmeha labhyate ॥12-313-25॥
[अनेन (anena) - by this; क्रमयोगेन (kramayogena) - by the method of succession; बहुजातिषु (bahujātiṣu) - in many births; कर्मणा (karmaṇā) - by action; कृत्वा (kṛtvā) - having done; शुभाशुभं (śubhāśubham) - auspicious and inauspicious; कर्म (karma) - action; मोक्षः (mokṣaḥ) - liberation; नाम (nāma) - named; इह (iha) - here; लभ्यते (labhyate) - is obtained;]
(By this method of succession, in many births, by action, having done auspicious and inauspicious action, liberation named here is obtained.)
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॥
bhavitaiḥ kāraṇaiś cāyaṃ bahu-saṃsāra-yoniṣu। āsādayati śuddhātmā mokṣaṃ vai prathamāśrame ॥12-313-26॥
[भवितैः (bhavitaiḥ) - by future; by those who will be; by those who are to be; by what is to happen; कारणैः (kāraṇaiḥ) - by causes; by reasons; च (ca) - and; अयम् (ayam) - this; he; बहु (bahu) - many; संसार (saṃsāra) - of transmigration; of worldly existence; योनिषु (yoniṣu) - in wombs; in births; in sources; आसादयति (āsādayati) - attains; reaches; obtains; शुद्धात्मा (śuddhātmā) - pure self; pure soul; मोक्षं (mokṣaṃ) - liberation; release; वै (vai) - indeed; truly; प्रथमाश्रमे (prathamāśrame) - in the first āśrama; in the first stage of life;]
(By future causes and this (person), in many births of transmigration, the pure self attains liberation indeed in the first āśrama.)
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॥
tam āsādya tu muktasya dṛṣṭārthasya vipaścitaḥ। triṣv āśrameṣu ko nv artho bhavet param abhipsataḥ ॥12-313-27॥
[तम् (tam) - that; (accusative singular of tat;) आसाद्य (āsādya) - having attained; (absolutive of āsad;) तु (tu) - but; मुक्तस्य (muktasya) - of the liberated one; दृष्टार्थस्य (dṛṣṭārthasya) - of one whose aim is seen; (of one whose purpose is realized;) विपश्चितः (vipaścitaḥ) - of the wise one; त्रिषु (triṣu) - in the three; आश्रमेषु (āśrameṣu) - in the āśramas; (stages of life;) कः (kaḥ) - what; (who;) नु (nu) - indeed; अर्थः (arthaḥ) - purpose; (meaning;) भवेत् (bhavet) - would be; परम् (param) - supreme; (highest;) अभीप्सतः (abhipsataḥ) - of one who desires; (of one who seeks;);]
(That having attained but of the liberated one, of one whose aim is seen, of the wise one; in the three āśramas what indeed purpose would be for one who desires the supreme;)
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॥
rājasāṃs tāmasāṃś caiva nityaṃ doṣān vivarjayet। sāttvikaṃ mārgam āsthāya paśyed ātmānam ātmanā ॥12-313-28॥
[राजसाम् (rājasām) - of the rajasic; तामसाम् (tāmasām) - of the tamasic; च (ca) - and; एव (eva) - indeed; नित्यं (nityaṃ) - always; दोषान् (doṣān) - faults; विवर्जयेत् (vivarjayet) - should avoid; सात्त्विकं (sāttvikaṃ) - sattvic; मार्गम् (mārgam) - path; आस्थाय (āsthāya) - having resorted to; पश्येत् (paśyet) - should see; आत्मानम् (ātmānam) - the self; आत्मना (ātmanā) - by the self;]
(Of the rajasic, of the tamasic, and indeed, always, faults, should avoid; sattvic path, having resorted to, should see, the self, by the self;)
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॥
sarvabhūteṣu cātmānaṃ sarvabhūtāni cātmani। sampaśyannopalipyeta jale vāricaro yathā ॥12-313-29॥
[सर्वभूतेषु (sarvabhūteṣu) - in all beings; च (ca) - and; आत्मानं (ātmānam) - the self; सर्वभूतानि (sarvabhūtāni) - all beings; च (ca) - and; आत्मनि (ātmani) - in the self; सम्पश्यन् (sampaśyan) - perceiving; न (na) - not; उपलिप्येत (upalipyeta) - would be tainted; जले (jale) - in water; वारिचरः (vāricaraḥ) - water-dweller; यथा (yathā) - just as;]
(In all beings and the self, all beings and in the self; perceiving, not would be tainted, in water, water-dweller, just as.)
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॥
pakṣīva plavanād ūrdhvam amutrānantyam aśnute। vihāya dehaṃ nirmukto nirdvaṃdvaḥ praśamaṃ gataḥ ॥12-313-30॥
[पक्षीव (pakṣīva) - like a bird; प्लवनात् (plavanāt) - from flying; ऊर्ध्वम् (ūrdhvam) - upwards; अमुत्र (amutra) - there (in the other world); अनन्त्यम् (anantyam) - the endless (state); अश्नुते (aśnute) - attains; विहाय (vihāya) - having left; देहम् (deham) - the body; निर्मुक्तः (nirmuktaḥ) - freed; निर्द्वंद्वः (nirdvaṃdvaḥ) - free from dualities; प्रशमम् (praśamam) - peace; गतः (gataḥ) - gone (to);]
(Like a bird from flying upwards there (in the other world) the endless (state) attains; having left the body, freed, free from dualities, peace gone (to);)
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॥
atra gāthāḥ purā gītāḥ śṛṇu rājñā yayātinā। dhāryante yā dvijais tāta mokṣaśāstraviśāradaiḥ ॥12-313-31॥
[अत्र (atra) - here; गाथाः (gāthāḥ) - verses; पुरा (purā) - formerly; गीताः (gītāḥ) - sung; शृणु (śṛṇu) - hear; राज्ञा (rājñā) - by the king; ययातिना (yayātinā) - by Yayāti; धार्यन्ते (dhāryante) - are borne; या (yā) - which; द्विजैः (dvijaiḥ) - by the twice-born; तात (tāta) - dear one; मोक्षशास्त्रविशारदैः (mokṣaśāstraviśāradaiḥ) - by those skilled in the science of liberation;]
(Here, verses formerly sung, hear, by the king Yayāti, are borne, which, by the twice-born, dear one, by those skilled in the science of liberation.)
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॥
jyotir-ātmani nānyatra rataṃ tatraiva caiva tat। svayaṃ ca śakyaṃ taddraṣṭuṃ susamāhitacetasā ॥12-313-32॥
[ज्योति (jyoti) - light; अात्मनि (ātmani) - in the self; न (na) - not; अन्यत्र (anyatra) - elsewhere; रतं (rataṃ) - placed; तत्र (tatra) - there; एव (eva) - indeed; च (ca) - and; एव (eva) - indeed; तत् (tat) - that; स्वयं (svayaṃ) - oneself; च (ca) - and; शक्यं (śakyaṃ) - possible; तद्द्रष्टुं (taddraṣṭuṃ) - to see that; सुसमाहितचेतसा (susamāhitacetasā) - by one whose mind is well-concentrated;]
(Light in the self not elsewhere placed, there indeed and indeed that. Oneself and possible to see that by one whose mind is well-concentrated.)
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॥
na bibheti paro yasmān na bibheti parāc ca yaḥ। yaś ca neccḥati na dveṣṭi brahma sampadyate tadā ॥12-313-33॥
[न (na) - not; बिभेति (bibheti) - fears; परो (paro) - another; यस्मात् (yasmāt) - from whom; न (na) - not; बिभेति (bibheti) - fears; परात् (parāt) - from another; च (ca) - and; यः (yaḥ) - who; यः (yaḥ) - who; च (ca) - and; न (na) - not; इच्छति (icchati) - desires; न (na) - not; द्वेष्टि (dveṣṭi) - hates; ब्रह्म (brahma) - Brahman; सम्पद्यते (sampadyate) - attains; तदा (tadā) - then;]
(Not fears another from whom not fears from another and who and not desires not hates Brahman attains then.)
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॥
yadā bhāvaṃ na kurute sarvabhūteṣu pāpakam। karmaṇā manasā vācā brahma sampadyate tadā ॥12-313-34॥
[यदा (yadā) - when; भावं (bhāvaṃ) - feeling; न (na) - not; कुरुते (kurute) - does; performs; सर्वभूतेषु (sarvabhūteṣu) - in all beings; पापकम् (pāpakam) - evil; sin; कर्मणा (karmaṇā) - by action; मनसा (manasā) - by mind; वाचा (vācā) - by speech; ब्रह्म (brahma) - Brahman; सम्पद्यते (sampadyate) - attains; reaches; तदा (tadā) - then;]
(When one does not perform evil feeling in all beings by action, by mind, by speech, then one attains Brahman.)
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॥
saṃyojya tapasātmānam īrṣyām utsṛjya mohinīm। tyaktvā kāmaṃ ca lobhaṃ ca tato brahmatvam aśnute ॥12-313-35॥
[संयोज्य (saṃyojya) - having united; तपसा (tapasā) - by austerity; आत्मानम् (ātmānam) - the self; ईर्ष्याम् (īrṣyām) - envy; उत्सृज्य (utsṛjya) - having abandoned; मोहिनीम् (mohinīm) - deluding; त्यक्त्वा (tyaktvā) - having given up; कामं (kāmaṃ) - desire; च (ca) - and; लोभं (lobhaṃ) - greed; च (ca) - and; ततः (tataḥ) - then; ब्रह्मत्वम् (brahmatvam) - Brahman-hood; अश्नुते (aśnute) - attains;]
(Having united the self by austerity, having abandoned envy, the deluding (nature), having given up desire and greed, then attains Brahman-hood.)
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॥
yadā śravye ca dṛśye ca sarvabhūteṣu cāpyayam। samo bhavati nirdvandvo brahma sampadyate tadā ॥12-313-36॥
[यदा (yadā) - when; श्रव्ये (śravye) - in what is heard; च (ca) - and; दृश्ये (dṛśye) - in what is seen; च (ca) - and; सर्वभूतेषु (sarvabhūteṣu) - in all beings; च (ca) - and; अपि (api) - also; अयम् (ayam) - this; समः (samaḥ) - equal; भवति (bhavati) - becomes; निर्द्वंद्वः (nirdvandvaḥ) - free from dualities; ब्रह्म (brahma) - Brahman; सम्पद्यते (sampadyate) - attains; तदा (tadā) - then;]
(When in what is heard and in what is seen and in all beings also this one becomes equal, free from dualities, then attains Brahman.)
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॥
yadā stutiṁ ca nindāṁ ca samatvenaiva paśyati। kāñcanaṁ cāyasaṁ caiva sukhaduḥkhe tathaiva ca ॥12-313-37॥
[यदा (yadā) - when; स्तुतिं (stutiṁ) - praise (accusative); च (ca) - and; निन्दां (nindāṁ) - blame (accusative); च (ca) - and; समत्वेनैव (samatvenaiva) - with evenness only; पश्यति (paśyati) - sees; काञ्चनं (kāñcanaṁ) - gold (accusative); च (ca) - and; आयसं (āyasaṁ) - iron (accusative); चैव (caiva) - and indeed; सुखदुःखे (sukhaduḥkhe) - pleasure and pain (dual locative); तथैव (tathaiva) - just so; च (ca) - and;]
(When one sees praise and blame with only evenness, and gold and iron indeed, and pleasure and pain just so.)
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॥
śītamuṣṇaṃ tathaivārthamanarthaṃ priyamapriyam। jīvitaṃ maraṇaṃ caiva brahma sampadyate tadā ॥12-313-38॥
[शीत (śīta) - cold; उष्णं (uṣṇam) - hot; तथा (tathā) - in the same way; एव (eva) - indeed; अर्थम् (artham) - gain; अनर्थं (anartham) - loss; प्रियं (priyam) - pleasant; अप्रियं (apriyam) - unpleasant; जीवितं (jīvitaṃ) - life; मरणं (maraṇam) - death; च (ca) - and; एव (eva) - indeed; ब्रह्म (brahma) - Brahman; सम्पद्यते (sampadyate) - attains; तदा (tadā) - then;]
(Cold, hot, likewise gain, loss, pleasant, unpleasant, life, death, and indeed Brahman is attained then.)
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॥
prasāryeha yathāṅgāni kūrmaḥ saṃharate punaḥ। tathendriyāṇi manasā saṃyantavyāni bhikṣuṇā ॥12-313-39॥
[प्रसार्य (prasārya) - having extended;, इह (iha) - here;, यथा (yathā) - just as;, अङ्गानि (aṅgāni) - limbs;, कूर्मः (kūrmaḥ) - tortoise;, संहरते (saṃharate) - withdraws;, पुनः (punaḥ) - again;, तथा (tathā) - so;, इन्द्रियाणि (indriyāṇi) - senses;, मनसा (manasā) - by the mind;, संयन्तव्यानि (saṃyantavyāni) - to be restrained;, भिक्षुणा (bhikṣuṇā) - by the monk;]
(Having extended here just as the limbs the tortoise withdraws again, so the senses by the mind are to be restrained by the monk.)
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॥
tamaḥ-parigataṃ veśma yathā dīpena dṛśyate। tathā buddhi-pradīpena śakya ātmā nirīkṣitum ॥12-313-40॥
[तमः (tamaḥ) - darkness;, परिगतं (parigatam) - enveloped;, वेश्म (veśma) - house;, यथा (yathā) - just as;, दीपेन (dīpena) - by a lamp;, दृश्यते (dṛśyate) - is seen;, तथा (tathā) - so;, बुद्धिप्रदीपेन (buddhi-pradīpena) - by the lamp of intellect;, शक्य (śakya) - possible;, आत्मा (ātmā) - self;, निरीक्षितुम् (nirīkṣitum) - to be observed;]
(A house enveloped in darkness is seen by a lamp; so, by the lamp of intellect, it is possible for the self to be observed. (12-313-40))
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॥
etatsarvaṃ prapaśyāmi tvayi buddhimatāṃ vara। yaccānyadapi vettavyaṃ tattvato veda tadbhavān ॥12-313-41॥
[एतत् (etat) - this; सर्वं (sarvaṃ) - all; प्रपश्यामि (prapaśyāmi) - I see clearly; त्वयि (tvayi) - in you; बुद्धिमतां (buddhimatāṃ) - of the wise; वर (vara) - best; यत् (yat) - which; च (ca) - and; अन्यद् (anyad) - other; अपि (api) - also; वेत्तव्यं (vettavyaṃ) - to be known; तत्त्वतः (tattvataḥ) - truly; वेद (veda) - knows; तत् (tat) - that; भवान् (bhavān) - you;]
(This all I see clearly in you, best of the wise; and whatever else also is to be known, truly you know that.)
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॥
brahmarṣe viditaś cāsi viṣayāntam upāgataḥ। guroḥ tava prasādena tava caiva upaśikṣayā ॥12-313-42॥
[ब्रह्मर्षे (brahmarṣe) - O sage of Brahman; विदितः (viditaḥ) - known; च (ca) - and; असि (asi) - you are; विषय-अन्तम् (viṣaya-antam) - end of the subject; उपागतः (upāgataḥ) - attained; गुरोः (guroḥ) - of the teacher; तव (tava) - your; प्रसादेन (prasādena) - by the favor; तव (tava) - your; च (ca) - and; एव (eva) - indeed; उपशिक्षया (upaśikṣayā) - by the instruction;]
(O sage of Brahman, you are known and have attained the end of the subject by the favor of your teacher and indeed by your instruction.)
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॥
tasyaiva ca prasādena prādurbhūtaṃ mahāmune। jñānaṃ divyaṃ mamāpīdaṃ tenāsi vidito mama ॥12-313-43॥
[तस्यैव (tasyaiva) - of him only; indeed; च (ca) - and; प्रसादेन (prasādena) - by grace; प्रादुर्भूतं (prādurbhūtaṃ) - manifested; महामुने (mahāmune) - O great sage; ज्ञानं (jñānam) - knowledge; दिव्यं (divyaṃ) - divine; मम (mama) - my; अपि (api) - also; इदं (idaṃ) - this; तेन (tena) - by him; असि (asi) - you are; विदितः (viditaḥ) - known; मम (mama) - to me;]
(Of him only and by grace manifested, O great sage, knowledge divine my also this; by him you are known to me.)
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॥
adhikaṃ tava vijñānam adhikā ca gatis tava। adhikaṃ ca tava aiśvaryaṃ tac ca tvaṃ nāvabudhyase ॥12-313-44॥
[अधिकं (adhikaṃ) - greater; more; तव (tava) - of you; your; विज्ञानम् (vijñānam) - knowledge; discernment; अधिका (adhikā) - greater; more; च (ca) - and; गतिः (gatiḥ) - progress; movement; path; तव (tava) - of you; your; अधिकं (adhikaṃ) - greater; more; च (ca) - and; तव (tava) - of you; your; ऐश्वर्यं (aiśvaryaṃ) - sovereignty; lordship; तत् (tat) - that; च (ca) - and; त्वम् (tvam) - you; न (na) - not; अवबुध्यसे (avabudhyase) - you perceive; you understand;]
(Greater is your knowledge, and greater is your progress; greater also is your sovereignty, and that you do not perceive.)
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॥
bālyād vā saṁśayād vā api bhayād vā api avimokṣajāt। utpanne ca api vijñāne na adhigacchati tām gatim ॥12-313-45॥
[बाल्यात् (bālyāt) - from childhood; वा (vā) - or; संशयात् (saṁśayāt) - from doubt; वा (vā) - or; अपि (api) - also; भयात् (bhayāt) - from fear; वा (vā) - or; अपि (api) - also; अविमोक्षजात् (avimokṣajāt) - from that which is not liberation-born; उत्पन्ने (utpanne) - when arisen; च (ca) - and; अपि (api) - also; विज्ञाने (vijñāne) - in knowledge; न (na) - not; अधिगच्छति (adhigacchati) - attains; ताम् (tām) - that; गतिम् (gatim) - state;]
(From childhood or from doubt or also from fear or also from that which is not liberation-born, when knowledge also arises, he does not attain that state.)
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॥
vyavasāyena śuddhena mad-vidhaiḥ chinna-saṁśayaḥ। vimucya hṛdaya-granthīn āsādayati tāṁ gatim ॥12-313-46॥
[व्यवसायेन (vyavasāyena) - by determination; शुद्धेन (śuddhena) - by purity; मद्विधैः (mad-vidhaiḥ) - by those like me; छिन्नसंशयः (chinna-saṁśayaḥ) - one whose doubts are cut; विमुच्य (vimucya) - having been freed; हृदयग्रन्थीन् (hṛdaya-granthīn) - the knots of the heart; आसादयति (āsādayati) - attains; तां (tāṁ) - that; गतिम् (gatim) - state;]
(By determination, by purity, by those like me, one whose doubts are cut, having been freed from the knots of the heart, attains that state.)
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॥
bhavāṁścotpannavijñānaḥ sthirabuddhiralolupaḥ। vyavasāyādṛte brahmannāsādayati tatparam ॥12-313-47॥
[भवान् (bhavān) - you; (honorific); च (ca) - and; उत्पन्न (utpanna) - arisen; produced; विज्ञानः (vijñānaḥ) - knowledge; understanding; स्थिरबुद्धि (sthirabuddhi) - firm-minded; steady intellect; अलोलुपः (alolupaḥ) - not greedy; not covetous; व्यवसायात् (vyavasāyāt) - from effort; from determination; ऋते (ṛte) - without; except; ब्रह्मन् (brahman) - O Brahman; O wise one; न (na) - not; आसादयति (āsādayati) - attains; reaches; तत् (tat) - that; परम् (param) - supreme; highest;]
(You and arisen knowledge, firm-minded, not greedy; without effort, O Brahman, does not attain that supreme.)
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॥
nāsti te sukhaduḥkheṣu viśeṣo nāsti lolupā। nautsukyaṃ nṛttagīteṣu na rāga upajāyate ॥12-313-48॥
[नास्ति (nāsti) - is not; does not exist; ते (te) - for you; सुखदुःखेषु (sukhaduḥkheṣu) - in pleasures and pains; विशेषः (viśeṣaḥ) - distinction; difference; नास्ति (nāsti) - is not; does not exist; लोलुपा (lolupā) - greedy woman; नौत्सुक्यं (nautsukyaṃ) - no excitement; no eagerness; नृत्तगीतेषु (nṛttagīteṣu) - in dances and songs; न (na) - not; राग (rāga) - attachment; passion; उपजायते (upajāyate) - arises; is produced;]
(There is not for you in pleasures and pains distinction; there is not, O greedy woman. No excitement in dances and songs, not attachment arises.)
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॥
na bandhuṣu nibandhaste na bhayeṣvasti te bhayam। paśyāmi tvāṃ mahābhāga tulyaloṣṭāśmakāñcanam ॥12-313-49॥
[न (na) - not; बन्धुषु (bandhuṣu) - in relatives; निबन्धः (nibandhaḥ) - attachment; ते (te) - your; न (na) - not; भयेषु (bhayeṣu) - in fears; अस्ति (asti) - there is; ते (te) - your; भयम् (bhayam) - fear; पश्यामि (paśyāmi) - I see; त्वां (tvāṃ) - you; महाभाग (mahābhāga) - O greatly fortunate; तुल्य (tulya) - equal; लोष्ट (loṣṭa) - clod; अश्म (aśma) - stone; काञ्चनम् (kāñcanam) - gold;]
(Not in relatives attachment your; not in fears there is your fear; I see you, O greatly fortunate, equal to clod, stone, and gold.)
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॥
ahaṃ ca tvānupaśyāmi ye cāpyanye manīṣiṇaḥ। āsthitaṃ paramaṃ mārgamakṣayaṃ tamanāmayam ॥12-313-50॥
[अहं (ahaṃ) - I; च (ca) - and; त्वाम् (tvām) - you; अनुपश्यामि (anupaśyāmi) - I perceive; ये (ye) - who; च (ca) - and; अपि (api) - also; अन्ये (anye) - others; मनीषिणः (manīṣiṇaḥ) - wise ones; आस्थितं (āsthitaṃ) - established; परमं (paramaṃ) - supreme; मार्गम् (mārgam) - path; अक्षयम् (akṣayam) - imperishable; तम् (tam) - that; अनामयम् (anāmayam) - free from affliction;]
(I and also others, the wise ones, perceive you, established in the supreme, imperishable, and afflictionless path.)
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॥
yatphalaṃ brāhmaṇasyeha mokṣārthaśca yadātmakaḥ। tasminvai vartase vipra kimanyatparipṛcchasi ॥12-313-51॥
[यत् (yat) - which; फलम् (phalam) - fruit; ब्राह्मणस्य (brāhmaṇasya) - of the brāhmaṇa; इह (iha) - here; मोक्षार्थः (mokṣārthaḥ) - for the purpose of liberation; च (ca) - and; यदात्मकः (yadātmakaḥ) - of the nature of which; तस्मिन् (tasmin) - in that; वै (vai) - indeed; वर्तसे (vartase) - you abide; विप्र (vipra) - O brāhmaṇa; किम् (kim) - what; अन्यत् (anyat) - other; परिपृच्छसि (paripṛcchasi) - do you ask;]
(Which fruit of the brāhmaṇa here, and for the purpose of liberation, of the nature of which, in that indeed you abide, O brāhmaṇa, what other do you ask?)
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)
