12.316
भीष्म उवाच॥
Bhishma said.
एतस्मिन्नन्तरे शून्ये नारदः समुपागमत्। शुकं स्वाध्यायनिरतं वेदार्थान्वक्तुमीप्सितान् ॥१२-३१६-१॥
Meanwhile, in that empty interval, Nārada approached Śuka, who was absorbed in self-study, wishing to explain to him the meanings of the Vedas. (12-316-1)
देवर्षिं तु शुको दृष्ट्वा नारदं समुपस्थितम्। अर्घ्यपूर्वेण विधिना वेदोक्तेनाभ्यपूजयत् ॥१२-३१६-२॥
But when Śuka saw the divine sage Nārada had arrived, he honored him with the preliminary arghya offering, following the procedure prescribed in the Vedas. (12-316-2)
नारदोऽथाब्रवीत्प्रीतो ब्रूहि ब्रह्मविदां वर। केन त्वां श्रेयसा तात योजयामीति हृष्टवत् ॥१२-३१६-३॥
Then Nārada, pleased, said joyfully: "Tell me, O foremost among knowers of Brahman, by what excellence, dear one, may I unite you." (12-316-3)
नारदस्य वचः श्रुत्वा शुकः प्रोवाच भारत। अस्मिँल्लोके हितं यत्स्यात्तेन मां योक्तुमर्हसि ॥१२-३१६-४॥
After hearing Nārada's words, Śuka said, O Bhārata: In this world, whatever may be beneficial, you should instruct me in that. (12-316-4)
नारद उवाच॥
Narada said.
तत्त्वं जिज्ञासतां पूर्वमृषीणां भावितात्मनाम्। सनत्कुमारो भगवानिदं वचनमब्रवीत् ॥१२-३१६-५॥
Sanatkumara, the revered one, formerly spoke this statement about the principle to the sages who were seekers and whose minds were purified. (12-316-5)
नास्ति विद्यासमं चक्षुर्नास्ति विद्यासमं तपः। नास्ति रागसमं दुःखं नास्ति त्यागसमं सुखम् ॥१२-३१६-६॥
There is no eye equal to knowledge, no austerity equal to knowledge; there is no sorrow equal to attachment, and no happiness equal to renunciation. (12-316-6)
निवृत्तिः कर्मणः पापात्सततं पुण्यशीलता। सद्वृत्तिः समुदाचारः श्रेय एतदनुत्तमम् ॥१२-३१६-७॥
The cessation of sinful actions, constant virtuous character, good conduct, and excellent behavior—this is the unsurpassed best. (12-316-7)
मानुष्यमसुखं प्राप्य यः सज्जति स मुह्यति। नालं स दुःखमोक्षाय सङ्गो वै दुःखलक्षणम् ॥१२-३१६-८॥
One who, having attained human life, attaches himself even after experiencing unhappiness, becomes deluded. Such a person is not fit for liberation from suffering; for attachment is indeed the very sign of suffering. (12-316-8)
सक्तस्य बुद्धिश्चलति मोहजालविवर्धिनी। मोहजालावृतो दुःखमिह चामुत्र चाश्नुते ॥१२-३१६-९॥
The intellect of an attached person wavers, expanding the net of delusion. Enveloped by this net, he experiences suffering both in this world and the next. (12-316-9)
सर्वोपायेन कामस्य क्रोधस्य च विनिग्रहः। कार्यः श्रेयोर्थिना तौ हि श्रेयोघातार्थमुद्यतौ ॥१२-३१६-१०॥
One who seeks the highest good should restrain desire and anger by every means, for those two are indeed intent on destroying the highest good. (12-316-10)
नित्यं क्रोधात्तपो रक्षेच्छ्रियं रक्षेत मत्सरात्। विद्यां मानावमानाभ्यामात्मानं तु प्रमादतः ॥१२-३१६-११॥
One should always protect austerity from anger, prosperity from envy, knowledge from both pride and disrespect, and oneself from negligence. (12-316-11)
आनृशंस्यं परो धर्मः क्षमा च परमं बलम्। आत्मज्ञानं परं ज्ञानं न सत्याद्विद्यते परम् ॥१२-३१६-१२॥
Non-cruelty is the highest virtue; forgiveness is the greatest strength; self-knowledge is the highest knowledge; there is nothing greater than truth. (12-316-12)
सत्यस्य वचनं श्रेयः सत्यादपि हितं भवेत्। यद्भूतहितमत्यन्तमेतत्सत्यं मतं मम ॥१२-३१६-१३॥
Speaking the truth is good, but even better than truth is what is beneficial; whatever is absolutely for the welfare of beings, that I consider to be the real truth. (12-316-13)
सर्वारम्भफलत्यागी निराशीर्निष्परिग्रहः। येन सर्वं परित्यक्तं स विद्वान्स च पण्डितः ॥१२-३१६-१४॥
He who renounces the fruit of all undertakings, is without expectation and free from possessions; by whom everything has been completely abandoned, he is both wise and learned. (12-316-14)
इन्द्रियैरिन्द्रियार्थेभ्यश्चरत्यात्मवशैरिह। असज्जमानः शान्तात्मा निर्विकारः समाहितः ॥१२-३१६-१५॥
Here, one who, with self-controlled senses, moves among the objects of the senses, not becoming attached, with a peaceful mind, unchanging and collected, (is described). (12-316-15)
आत्मभूतैरतद्भूतः सह चैव विनैव च। स विमुक्तः परं श्रेयो नचिरेणाधिगच्छति ॥१२-३१६-१६॥
He who, with those who are his own self and with those who are not, both together and apart, is liberated, quickly attains the supreme good. (12-316-16)
अदर्शनमसंस्पर्शस्तथासम्भाषणं सदा। यस्य भूतैः सह मुने स श्रेयो विन्दते परम् ॥१२-३१६-१७॥
O sage, he who always avoids seeing, touching, and conversing with beings attains the supreme highest good. (12-316-17)
न हिंस्यात्सर्वभूतानि मैत्रायणगतश्चरेत्। नेदं जन्म समासाद्य वैरं कुर्वीत केनचित् ॥१२-३१६-१८॥
One should not harm any beings; one should act with friendliness. Having attained this birth, one should not create enmity with anyone. (12-316-18)
आकिञ्चन्यं सुसन्तोषो निराशीष्ट्वमचापलम्। एतदाहुः परं श्रेय आत्मज्ञस्य जितात्मनः ॥१२-३१६-१९॥
Absence of possessions, true contentment, freedom from expectation, and lack of restlessness—these are said to be the highest good for the knower of the self who has mastered himself. (12-316-19)
परिग्रहं परित्यज्य भव तात जितेन्द्रियः। अशोकं स्थानमातिष्ठ इह चामुत्र चाभयम् ॥१२-३१६-२०॥
O dear one, having given up attachment, become one who has mastered the senses; attain a state free from sorrow and fear, both here and in the hereafter. (12-316-20)
निरामिषा न शोचन्ति त्यजेहामिषमात्मनः। परित्यज्यामिषं सौम्य दुःखतापाद्विमोक्ष्यसे ॥१२-३१६-२१॥
Those who are free from desire do not grieve; abandon desire here from yourself. Having completely abandoned desire, O gentle one, you will be freed from pain and suffering. (12-316-21)
तपोनित्येन दान्तेन मुनिना संयतात्मना। अजितं जेतुकामेन भाव्यं सङ्गेष्वसङ्गिना ॥१२-३१६-२२॥
The unconquered mind should be regarded by the sage who is always engaged in austerity, self-restrained, and self-controlled, as something to be conquered by remaining unattached amidst attachments. (12-316-22)
गुणसङ्गेष्वनासक्त एकचर्यारतः सदा। ब्राह्मणे नचिरादेव सुखमायात्यनुत्तमम् ॥१२-३१६-२३॥
One who is not attached to associations with qualities, always devoted to solitary practice, for such a Brāhmaṇa, unsurpassed happiness comes very soon. (12-316-23)
द्वंद्वारामेषु भूतेषु य एको रमते मुनिः। विद्धि प्रज्ञानतृप्तं तं ज्ञानतृप्तो न शोचति ॥१२-३१६-२४॥
Know that sage who delights alone among beings in the pleasures of duality as one satisfied with wisdom; one who is satisfied by knowledge does not grieve. (12-316-24)
शुभैर्लभति देवत्वं व्यामिश्रैर्जन्म मानुषम्। अशुभैश्चाप्यधोजन्म कर्मभिर्लभतेऽवशः ॥१२-३१६-२५॥
By auspicious actions, one attains divinity; by mixed actions, a human birth; and by inauspicious actions, one helplessly attains a lower birth. (12-316-25)
तत्र मृत्युजरादुःखैः सततं समभिद्रुतः। संसारे पच्यते जन्तुस्तत्कथं नावबुध्यसे ॥१२-३१६-२६॥
There, the creature is constantly afflicted by death, old age, and suffering, and is tormented in the cycle of existence; how do you not understand that? (12-316-26)
अहिते हितसञ्ज्ञस्त्वमध्रुवे ध्रुवसञ्ज्ञकः। अनर्थे चार्थसञ्ज्ञस्त्वं किमर्थं नावबुध्यसे ॥१२-३१६-२७॥
Why do you not understand? You consider what is harmful to be beneficial, what is impermanent to be permanent, and what is not beneficial to be beneficial. (12-316-27)
संवेष्ट्यमानं बहुभिर्मोहतन्तुभिरात्मजैः। कोशकारवदात्मानं वेष्टयन्नावबुध्यसे ॥१२-३१६-२८॥
Just as a cocoon-maker wraps itself in threads of its own making, you, being enveloped by many threads of delusion created by yourself, do not realize it. (12-316-28)
अलं परिग्रहेणेह दोषवान्हि परिग्रहः। कृमिर्हि कोशकारस्तु बध्यते स्वपरिग्रहात् ॥१२-३१६-२९॥
Enough of acquisition here; for acquisition is indeed faulty. Just as the worm, the cocoon-maker, is bound by its own acquisition. (12-316-29)
पुत्रदारकुटुम्बेषु सक्ताः सीदन्ति जन्तवः। सरःपङ्कार्णवे मग्ना जीर्णा वनगजा इव ॥१२-३१६-३०॥
Creatures attached to sons, wives, and families sink, just as worn out forest elephants are submerged in the muddy waters of a lake. (12-316-30)
महाजालसमाकृष्टान्स्थले मत्स्यानिवोद्धृतान्। स्नेहजालसमाकृष्टान्पश्य जन्तून्सुदुःखितान् ॥१२-३१६-३१॥
Just as fishes caught in a great net are pulled out onto land, see how creatures, ensnared by the net of affection, are deeply afflicted. (12-316-31)
कुटुम्बं पुत्रदारं च शरीरं द्रव्यसञ्चयाः। पारक्यमध्रुवं सर्वं किं स्वं सुकृतदुष्कृतम् ॥१२-३१६-३२॥
Family, children and wife, the body, and accumulations of wealth—all are impermanent and belong to others; what is truly one's own? Only one's good and bad deeds. (12-316-32)
यदा सर्वं परित्यज्य गन्तव्यमवशेन ते। अनर्थे किं प्रसक्तस्त्वं स्वमर्थं नानुतिष्ठसि ॥१२-३१६-३३॥
When everything must ultimately be abandoned and you are compelled to depart, why are you attached to what is unprofitable, and do not pursue your own true purpose? (12-316-33)
अविश्रान्तमनालम्बमपाथेयमदैशिकम्। तमःकान्तारमध्वानं कथमेको गमिष्यसि ॥१२-३१६-३४॥
How will you go alone on the path of the dark forest, which is unceasing, without support, without provisions, and without a guide? (12-316-34)
न हि त्वा प्रस्थितं कश्चित्पृष्ठतोऽनुगमिष्यति। सुकृतं दुष्कृतं च त्वा यास्यन्तमनुयास्यति ॥१२-३१६-३५॥
Indeed, when you depart, no one will follow you from behind. Only your good and bad deeds will accompany you as you go. (12-316-35)
विद्या कर्म च शौर्यं च ज्ञानं च बहुविस्तरम्। अर्थार्थमनुसार्यन्ते सिद्धार्थस्तु विमुच्यते ॥१२-३१६-३६॥
Knowledge, action, valor, wisdom, and all their vast expansion are pursued for the sake of wealth; but the one who has achieved his aim is liberated. (12-316-36)
निबन्धनी रज्जुरेषा या ग्रामे वसतो रतिः। छित्त्वैनां सुकृतो यान्ति नैनां छिन्दन्ति दुष्कृतः ॥१२-३१६-३७॥
This attachment to village life is a binding rope; those who are virtuous cut it and go, but the wicked do not cut it. (12-316-37)
रूपकूलां मनःस्रोतां स्पर्शद्वीपां रसावहाम्। गन्धपङ्कां शब्दजलां स्वर्गमार्गदुरावहाम् ॥१२-३१६-३८॥
With banks of forms, a stream of mind, islands of touch, carrying sap, mud of fragrance, water of sound, it is difficult to cross on the path to heaven. (12-316-38)
क्षमारित्रां सत्यमयीं धर्मस्थैर्यवटाकराम्। त्यागवाताध्वगां शीघ्रां बुद्धिनावा नदीं तरेत् ॥१२-३१६-३९॥
One should cross the river of life using forbearance as the boat, truth as its essence, steadfastness in dharma as the riverbank, renunciation as the wind, oneself as the traveller, swiftness, and intellect as the boat. (12-316-39)
त्यज धर्ममधर्मं च उभे सत्यानृते त्यज। उभे सत्यानृते त्यक्त्वा येन त्यजसि तं त्यज ॥१२-३१६-४०॥
Abandon both righteousness and unrighteousness, abandon both truth and untruth. Having given up both truth and untruth, abandon even that by which you abandon. (12-316-40)
त्यज धर्ममसङ्कल्पादधर्मं चाप्यहिंसया। उभे सत्यानृते बुद्ध्या बुद्धिं परमनिश्चयात् ॥१२-३१६-४१॥
Abandon righteousness that arises from non-resolve, and unrighteousness as well, through non-violence; by means of intellect, abandon both truth and untruth, and even the intellect itself when it is subject to supreme indecision. (12-316-41)
अस्थिस्थूणं स्नायुयुतं मांसशोणितलेपनम्। चर्मावनद्धं दुर्गन्धि पूर्णं मूत्रपुरीषयोः ॥१२-३१६-४२॥
It is a pillar of bones, bound with sinews, smeared with flesh and blood, covered with skin, foul-smelling, and filled with urine and feces. (12-316-42)
जराशोकसमाविष्टं रोगायतनमातुरम्। रजस्वलमनित्यं च भूतावासं समुत्सृज ॥१२-३१६-४३॥
Abandon the body, which is pervaded by old age and sorrow, afflicted and the abode of disease, full of impurity, impermanent, and the dwelling of beings. (12-316-43)
इदं विश्वं जगत्सर्वमजगच्चापि यद्भवेत्। महाभूतात्मकं सर्वं महद्यत्परमाणु यत् ॥१२-३१६-४४॥
This universe, everything moving and unmoving, whatever may exist; all is composed of the great elements, from the great principle down to the atom. (12-316-44)
इन्द्रियाणि च पञ्चैव तमः सत्त्वं रजस्तथा। इत्येष सप्तदशको राशिरव्यक्तसञ्ज्ञकः ॥१२-३१६-४५॥
The five senses, and darkness, purity, and activity also—thus, this seventeenfold aggregate is called the unmanifest. (12-316-45)
सर्वैरिहेन्द्रियार्थैश्च व्यक्ताव्यक्तैर्हि संहितः। पञ्चविंशक इत्येष व्यक्ताव्यक्तमयो गुणः ॥१२-३१६-४६॥
Here, composed of all the objects of the senses and both the manifest and unmanifest, this so-called twenty-fifth is the quality consisting of the manifest and unmanifest. (12-316-46)
एतैः सर्वैः समायुक्तः पुमानित्यभिधीयते। त्रिवर्गोऽत्र सुखं दुःखं जीवितं मरणं तथा ॥१२-३१६-४७॥
A man who is endowed with all these is thus called; here, the three aims, happiness, sorrow, life, and death also. (12-316-47)
य इदं वेद तत्त्वेन स वेद प्रभवाप्ययौ। पाराशर्येह बोद्धव्यं ज्ञानानां यच्च किञ्चन ॥१२-३१६-४८॥
Whoever knows this in reality, he knows the origin and dissolution. In the work of Parāśarya here, whatever knowledge is to be understood, and anything else, (12-316-48).
इन्द्रियैर्गृह्यते यद्यत्तत्तद्व्यक्तमिति स्थितिः। अव्यक्तमिति विज्ञेयं लिङ्गग्राह्यमतीन्द्रियम् ॥१२-३१६-४९॥
Whatever is grasped by the senses, that is called manifest; this is its state. What is unmanifest is to be known as that which is perceived by subtle marks and is beyond the senses. (12-316-49)
इन्द्रियैर्नियतैर्देही धाराभिरिव तर्प्यते। लोके विततमात्मानं लोकं चात्मनि पश्यति ॥१२-३१६-५०॥
With controlled senses, the embodied being is satisfied as if by streams; in this world, he sees the self pervading all and the world within the self. (12-316-50)
परावरदृशः शक्तिर्ज्ञानवेलां न पश्यति। पश्यतः सर्वभूतानि सर्वावस्थासु सर्वदा ॥१२-३१६-५१॥
The power of the omniscient does not perceive the limit of knowledge. For the one who sees, all beings are always present in every state. (12-316-51)
ब्रह्मभूतस्य संयोगो नाशुभेनोपपद्यते। ज्ञानेन विविधान्क्लेशानतिवृत्तस्य मोहजान् ॥ लोके बुद्धिप्रकाशेन लोकमार्गो न रिष्यते ॥१२-३१६-५२॥
The union of one who has realized Brahman is never attained through evil. By knowledge, one who has overcome the various afflictions born of delusion. In this world, through the illumination of intellect, the path of the world is never destroyed. (12-316-52)
अनादिनिधनं जन्तुमात्मनि स्थितमव्ययम्। अकर्तारममूर्तं च भगवानाह तीर्थवित् ॥१२-३१६-५३॥
The Blessed One, the knower of sacred fords, said: The being that is without beginning or end, imperishable, formless, and non-agent, is situated in the self. (12-316-53)
यो जन्तुः स्वकृतैस्तैस्तैः कर्मभिर्नित्यदुःखितः। स दुःखप्रतिघातार्थं हन्ति जन्तूननेकधा ॥१२-३१६-५४॥
A creature who is constantly afflicted with pain by his own various actions, kills other creatures in many ways in order to counteract his own suffering. (12-316-54)
ततः कर्म समादत्ते पुनरन्यन्नवं बहु। तप्यतेऽथ पुनस्तेन भुक्त्वापथ्यमिवातुरः ॥१२-३१६-५५॥
Then, he again undertakes many new actions. He suffers again from them, just as a sick person suffers after eating unwholesome food. (12-316-55)
अजस्रमेव मोहार्तो दुःखेषु सुखसञ्ज्ञितः। बध्यते मथ्यते चैव कर्मभिर्मन्थवत्सदा ॥१२-३१६-५६॥
Always, one afflicted by delusion, who mistakes suffering for happiness, is unceasingly bound and churned by actions, just like a churning stick. (12-316-56)
ततो निवृत्तो बन्धात्स्वात्कर्मणामुदयादिह। परिभ्रमति संसारं चक्रवद्बहुवेदनः ॥१२-३१६-५७॥
Thus, having ceased from the bondage arising here from one's own actions, he wanders through the cycle of existence like a wheel, experiencing much pain. (12-316-57)
स त्वं निवृत्तबन्धस्तु निवृत्तश्चापि कर्मतः। सर्ववित्सर्वजित्सिद्धो भव भावविवर्जितः ॥१२-३१६-५८॥
Therefore, you, whose bonds have ceased and who is also free from actions, become one who knows all, conquers all, is accomplished, and is devoid of all states. (12-316-58)
संयमेन नवं बन्धं निवर्त्य तपसो बलात्। सम्प्राप्ता बहवः सिद्धिमप्यबाधां सुखोदयाम् ॥१२-३१६-५९॥
By self-control, having forcefully removed new bonds through austerity, many have attained perfection, as well as unobstructed happiness. (12-316-59)
