12.313
bhīṣma uvāca॥
Bhishma said.
tataḥ sa rājā janako mantribhiḥ saha bhārata. puraḥ purohitaṃ kṛtvā sarvāṇy antaḥpurāṇi ca ॥12-313-1॥
Then King Janaka, accompanied by his ministers, O Bhārata, placed the priest at the front and arranged all the inner chambers. (12-313-1)
āsanaṃ ca puraskṛtya ratnāni vividhāni ca। śirasā cārghyam ādāya guruputraṃ samabhyagāt ॥12-313-2॥
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)
sa tad-āsanam-ādāya bahu-ratna-vibhūṣitam। spardhyāstaraṇa-saṃstīrṇaṃ sarvatobhadram-ṛddhimat ॥12-313-3॥
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)
purodhasā saṅgṛhītaṃ hastenālabhya pārthivaḥ। pradadau guruputrāya śukāya paramārcitam ॥12-313-4॥
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)
tatropaviṣṭaṃ taṃ kārṣṇiṃ śāstrataḥ pratyapūjayat। pādyaṃ nivedya prathamamarghyaṃ gāṃ ca nyavedayat ॥ sa ca tāṃ mantravatpūjāṃ pratyagṛhṇādyathāvidhi ॥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)
pratigṛhya ca tāṃ pūjāṃ janakād dvijasattamaḥ। gāṃ caiva samanujñāya rājānam anumānya ca ॥12-313-6॥
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)
paryapṛcchan-mahātejā rājñaḥ kuśalam-avyayam। anāmayaṃ ca rājendra śukaḥ sānucarasya ha ॥12-313-7॥
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)
anujñātaḥ sa tenātha niṣasāda sahānugaḥ। udārasattvābhijano bhūmau rājā kṛtāñjaliḥ ॥12-313-8॥
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)
kuśalaṃ cāvyayaṃ caiva pṛṣṭvā vaiyāsakiṃ nṛpaḥ। kimāgamanamityeva paryapṛcchata pārthivaḥ ॥12-313-9॥
After asking about the welfare and unchanging well-being, the king asked Vaiyāsaki, 'What is the reason for your arrival?' (12-313-9)
śuka uvāca॥
Shuka said.
pitrāhamukto bhadraṃ te mokṣadharmārthakovidaḥ। videharājo yājyo me janako nāma viśrutaḥ ॥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)
tatra gacchasva vai tūrṇaṃ yadi te hṛdi saṃśayaḥ। pravṛttau vā nivṛttau vā sa te chetsyati saṃśayam ॥12-313-11॥
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)
so'ham piturniyogāttvāmupapraṣṭumihāgataḥ। tanme dharmabhṛtāṃ śreṣṭha yathāvad vaktum arhasi ॥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)
kiṁ kāryaṁ brāhmaṇeneha mokṣārthaśca kimātmakaḥ। kathaṁ ca mokṣaḥ kartavyo jñānena tapasāpi vā ॥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)
janaka uvāca॥
Janaka said.
yat kāryaṃ brāhmaṇena iha janma-prabhṛti tat śṛṇu। kṛta-upanayanaḥ tāta bhavet veda-parāyaṇaḥ ॥12-313-14॥
Hear what a brāhmaṇa must do here from birth. O dear, having undergone upanayana, he should become devoted to the Veda. (12-313-14)
tapasā guruvṛttyā ca brahmacaryeṇa cābhibho। devatānāṃ pitṝṇāṃ cāpyanṛṇaścānasūyakaḥ ॥12-313-15॥
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)
vedān-adhītya niyataḥ dakṣiṇām-apavarjya ca। abhyanujñām-ath prāpya samāvarteta vai dvijaḥ ॥12-313-16॥
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)
samāvṛttastu gārhasthye sadāro niyato vaset। anasūyuryathānyāyamāhitāgnistathaiva ca ॥12-313-17॥
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)
utpādya putrapautraṃ tu vanyāśramapade vaset। tānevāgnīnyathaśāstramarcayannatithipriyaḥ ॥12-313-18॥
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)
sa vane'gnīnyathānyāyamātmanyāropya dharmavit। nirdvandvo vītarāgātmā brahmāśramapade vaset ॥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)
śuka uvāca॥
Śuka said.
utpanne jñānavijñāne pratyakṣe hṛdi śāśvate। kimavaśyaṃ nivastavyamāśrameṣu vaneṣu ca ॥12-313-20॥
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)
etadbhavantaṃ pṛcchāmi tadbhavān vaktum arhati। yathā vedārthatattvena brūhi me tvaṃ janādhipa ॥12-313-21॥
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)
janaka uvāca॥
Janaka said.
na vinā jñānavijñānaṃ mokṣasyādhigamo bhavet। na vinā gurusambandhaṃ jñānasyādhigamaḥ smṛtaḥ ॥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)
ācāryaḥ plāvitā tasya jñānaṃ plava ihocyate। vijñāya kṛtakṛtyastu tīrṇastadubhayaṃ tyajet ॥12-313-23॥
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)
anucchedāya lokānāmanucchedāya karmaṇām। pūrvairācarito dharmaścāturāśramyasaṅkathaḥ ॥12-313-24॥
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)
anena kramayogena bahujātiṣu karmaṇā। kṛtvā śubhāśubhaṃ karma mokṣo nāmeha labhyate ॥12-313-25॥
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)
bhavitaiḥ kāraṇaiś cāyaṃ bahu-saṃsāra-yoniṣu। āsādayati śuddhātmā mokṣaṃ vai prathamāśrame ॥12-313-26॥
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)
tam āsādya tu muktasya dṛṣṭārthasya vipaścitaḥ। triṣv āśrameṣu ko nv artho bhavet param abhipsataḥ ॥12-313-27॥
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)
rājasāṃs tāmasāṃś caiva nityaṃ doṣān vivarjayet। sāttvikaṃ mārgam āsthāya paśyed ātmānam ātmanā ॥12-313-28॥
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)
sarvabhūteṣu cātmānaṃ sarvabhūtāni cātmani। sampaśyannopalipyeta jale vāricaro yathā ॥12-313-29॥
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)
pakṣīva plavanād ūrdhvam amutrānantyam aśnute। vihāya dehaṃ nirmukto nirdvaṃdvaḥ praśamaṃ gataḥ ॥12-313-30॥
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)
atra gāthāḥ purā gītāḥ śṛṇu rājñā yayātinā। dhāryante yā dvijais tāta mokṣaśāstraviśāradaiḥ ॥12-313-31॥
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)
jyotir-ātmani nānyatra rataṃ tatraiva caiva tat। svayaṃ ca śakyaṃ taddraṣṭuṃ susamāhitacetasā ॥12-313-32॥
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)
na bibheti paro yasmān na bibheti parāc ca yaḥ। yaś ca neccḥati na dveṣṭi brahma sampadyate tadā ॥12-313-33॥
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)
yadā bhāvaṃ na kurute sarvabhūteṣu pāpakam। karmaṇā manasā vācā brahma sampadyate tadā ॥12-313-34॥
When a person does not commit any evil towards all beings, whether by action, mind, or speech, then he attains Brahman. (12-313-34)
saṃyojya tapasātmānam īrṣyām utsṛjya mohinīm। tyaktvā kāmaṃ ca lobhaṃ ca tato brahmatvam aśnute ॥12-313-35॥
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)
yadā śravye ca dṛśye ca sarvabhūteṣu cāpyayam। samo bhavati nirdvandvo brahma sampadyate tadā ॥12-313-36॥
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)
yadā stutiṁ ca nindāṁ ca samatvenaiva paśyati। kāñcanaṁ cāyasaṁ caiva sukhaduḥkhe tathaiva ca ॥12-313-37॥
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)
śītamuṣṇaṃ tathaivārthamanarthaṃ priyamapriyam। jīvitaṃ maraṇaṃ caiva brahma sampadyate tadā ॥12-313-38॥
When one regards cold and heat, gain and loss, pleasant and unpleasant, life and death alike, then one attains Brahman. (12-313-38)
prasāryeha yathāṅgāni kūrmaḥ saṃharate punaḥ। tathendriyāṇi manasā saṃyantavyāni bhikṣuṇā ॥12-313-39॥
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)
tamaḥ-parigataṃ veśma yathā dīpena dṛśyate। tathā buddhi-pradīpena śakya ātmā nirīkṣitum ॥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)
etatsarvaṃ prapaśyāmi tvayi buddhimatāṃ vara। yaccānyadapi vettavyaṃ tattvato veda tadbhavān ॥12-313-41॥
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)
brahmarṣe viditaś cāsi viṣayāntam upāgataḥ। guroḥ tava prasādena tava caiva upaśikṣayā ॥12-313-42॥
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)
tasyaiva ca prasādena prādurbhūtaṃ mahāmune। jñānaṃ divyaṃ mamāpīdaṃ tenāsi vidito mama ॥12-313-43॥
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)
adhikaṃ tava vijñānam adhikā ca gatis tava। adhikaṃ ca tava aiśvaryaṃ tac ca tvaṃ nāvabudhyase ॥12-313-44॥
Your knowledge is greater, your progress is greater, and your sovereignty is greater; yet you do not realize this. (12-313-44)
bālyād vā saṁśayād vā api bhayād vā api avimokṣajāt। utpanne ca api vijñāne na adhigacchati tām gatim ॥12-313-45॥
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)
vyavasāyena śuddhena mad-vidhaiḥ chinna-saṁśayaḥ। vimucya hṛdaya-granthīn āsādayati tāṁ gatim ॥12-313-46॥
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)
bhavāṁścotpannavijñānaḥ sthirabuddhiralolupaḥ। vyavasāyādṛte brahmannāsādayati tatparam ॥12-313-47॥
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)
nāsti te sukhaduḥkheṣu viśeṣo nāsti lolupā। nautsukyaṃ nṛttagīteṣu na rāga upajāyate ॥12-313-48॥
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)
na bandhuṣu nibandhaste na bhayeṣvasti te bhayam। paśyāmi tvāṃ mahābhāga tulyaloṣṭāśmakāñcanam ॥12-313-49॥
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)
ahaṃ ca tvānupaśyāmi ye cāpyanye manīṣiṇaḥ। āsthitaṃ paramaṃ mārgamakṣayaṃ tamanāmayam ॥12-313-50॥
I, as well as other wise men, see you established in that supreme, imperishable, and afflictionless path. (12-313-50)
yatphalaṃ brāhmaṇasyeha mokṣārthaśca yadātmakaḥ। tasminvai vartase vipra kimanyatparipṛcchasi ॥12-313-51॥
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)
