12.313
Bhishma said.
Then King Janaka, accompanied by his ministers, O Bhārata, placed the priest at the front and arranged all the inner chambers. (12-313-1)
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)
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)
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)
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)
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)
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)
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)
After asking about the welfare and unchanging well-being, the king asked Vaiyāsaki, 'What is the reason for your arrival?' (12-313-9)
Shuka said.
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)
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)
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)
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 said.
Hear what a brāhmaṇa must do here from birth. O dear, having undergone upanayana, he should become devoted to the Veda. (12-313-14)
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)
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)
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)
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)
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 said.
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)
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 said.
Without knowledge and realization, attainment of liberation is not possible. Without connection with the teacher, attainment of knowledge is not considered. (12-313-22)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
When a person does not commit any evil towards all beings, whether by action, mind, or speech, then he attains Brahman. (12-313-34)
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)
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)
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)
When one regards cold and heat, gain and loss, pleasant and unpleasant, life and death alike, then one attains Brahman. (12-313-38)
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)
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)
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)
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)
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)
Your knowledge is greater, your progress is greater, and your sovereignty is greater; yet you do not realize this. (12-313-44)
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)
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)
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)
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)
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)
I, as well as other wise men, see you established in that supreme, imperishable, and afflictionless path. (12-313-50)
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)
