12.316
bhīṣma uvāca॥
Bhishma said.
etasminnantare śūnye nāradaḥ samupāgamat। śukaṃ svādhyāyanirataṃ vedārthānvaktumīpsitān ॥12-316-1॥
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)
devarṣiṃ tu śuko dṛṣṭvā nāradaṃ samupasthitam। arghyapūrveṇa vidhinā vedoktenābhyapūjayat ॥12-316-2॥
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)
nārado'thābravītprīto brūhi brahmavidāṃ vara। kena tvāṃ śreyasā tāta yojayāmīti hṛṣṭavat ॥12-316-3॥
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)
nāradasya vacaḥ śrutvā śukaḥ provāca bhārata। asmiñloke hitaṃ yat syāt tena māṃ yoktum arhasi ॥12-316-4॥
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)
nārada uvāca॥
Narada said.
tattvaṃ jijñāsatāṃ pūrvam ṛṣīṇāṃ bhāvitātmanām। sanatkumāro bhagavān idaṃ vacanam abravīt ॥12-316-5॥
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)
nāsti vidyāsamaṃ cakṣur nāsti vidyāsamaṃ tapaḥ। nāsti rāgasamaṃ duḥkhaṃ nāsti tyāgasamaṃ sukham ॥12-316-6॥
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)
nivṛttiḥ karmaṇaḥ pāpātsatataṃ puṇyaśīlatā। sadvṛttiḥ samudācāraḥ śreya etadanuttamam ॥12-316-7॥
The cessation of sinful actions, constant virtuous character, good conduct, and excellent behavior—this is the unsurpassed best. (12-316-7)
mānuṣyam asukhaṃ prāpya yaḥ sajjati sa muhyati। nālaṃ sa duḥkhamokṣāya saṅgo vai duḥkhalakṣaṇam ॥12-316-8॥
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)
saktasya buddhiś calati mohajālavivardhinī. mohajālāvṛto duḥkham iha cāmutra cāśnute ॥12-316-9॥
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)
sarvopāyena kāmasya krodhasya ca vinigrahaḥ। kāryaḥ śreyorthinā tau hi śreyoghātārthamudyatau ॥12-316-10॥
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)
nityaṃ krodhāttapo rakṣecchriyaṃ rakṣeta matsarāt. vidyāṃ mānāvamānābhyāmātmānaṃ tu pramādataḥ ॥12-316-11॥
One should always protect austerity from anger, prosperity from envy, knowledge from both pride and disrespect, and oneself from negligence. (12-316-11)
ānṛśaṁsyaṁ paro dharmaḥ kṣamā ca paramaṁ balam। ātmajñānaṁ paraṁ jñānaṁ na satyād vidyate param ॥12-316-12॥
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)
satyasya vacanaṃ śreyaḥ satyād api hitaṃ bhavet। yad bhūta-hitam atyantam etat satyaṃ mataṃ mama ॥12-316-13॥
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)
sarvārambhaphalatyāgī nirāśīrniṣparigrahaḥ। yena sarvaṃ parityaktaṃ sa vidvāṃsa ca paṇḍitaḥ ॥12-316-14॥
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)
indriyair indriyārthebhyaś caraty ātmavaśair iha। asajjāmānaḥ śāntātmā nirvikāraḥ samāhitaḥ ॥12-316-15॥
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)
ātmabhūtair atadbhūtaḥ saha caiva vinaiva ca। sa vimuktaḥ paraṃ śreyo nacireṇādhigacchati ॥12-316-16॥
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)
adarśanam asaṁsparśas tathā asaṁbhāṣaṇaṁ sadā। yasya bhūtaiḥ saha mune sa śreyo vindate param ॥12-316-17॥
O sage, he who always avoids seeing, touching, and conversing with beings attains the supreme highest good. (12-316-17)
na hiṁsyātsarvabhūtāni maitrāyaṇagataścaret। nedaṁ janma samāsādya vairaṁ kurvīta kenacit ॥12-316-18॥
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)
ākiñcanyaṃ susantoṣo nirāśīṣṭvam acāpalam। etad āhuḥ paraṃ śreya ātmajñasya jitātmanaḥ ॥12-316-19॥
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)
parigrahaṃ parityajya bhava tāta jitendriyaḥ। aśokaṃ sthānamātiṣṭha iha cāmutra cābhayam ॥12-316-20॥
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)
nirāmiṣā na śocanti tyajehāmiṣamātmanaḥ। parityajyāmiṣaṃ saumya duḥkhatāpādvimokṣyase ॥12-316-21॥
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)
taponityena dāntena muninā saṃyatātmanā। ajitaṃ jetukāmena bhāvyaṃ saṅgeṣvasaṅginā ॥12-316-22॥
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)
guṇasaṅgeṣvanāsakta ekacaryārataḥ sadā। brāhmaṇe nacirādeva sukhamāyātyanuttamam ॥12-316-23॥
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)
dvandvārāmeṣu bhūteṣu ya eko ramate muniḥ। viddhi prajñānatṛptaṃ taṃ jñānatṛpto na śocati ॥12-316-24॥
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)
śubhair labhati devatvaṃ vyāmiśrair janma mānuṣam। aśubhaiś cāpy adhojanma karmabhir labhate'vaśaḥ ॥12-316-25॥
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)
tatra mṛtyujarāduḥkhaiḥ satataṃ samabhidrutaḥ। saṃsāre pacyate jantustatkathaṃ nāvabudhyase ॥12-316-26॥
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)
ahite hita-saṃjñās tvam adhruve dhruva-saṃjñakaḥ। anarthe cārtha-saṃjñās tvaṃ kimarthaṃ nāvabudhyase ॥12-316-27॥
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)
saṁveṣṭyamānaṁ bahubhir moha-tantubhir ātmajaiḥ। kośakāravad ātmānaṁ veṣṭayan nāvabudhyase ॥12-316-28॥
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)
alaṃ parigraheṇeha doṣavān hi parigrahaḥ। kṛmir hi kośakāras tu badhyate svaparigrahāt ॥12-316-29॥
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)
putradārakuṭumbeṣu saktāḥ sīdanti jantavaḥ। saraḥpaṅkārṇave magnā jīrṇā vanagajā iva॥12-316-30॥
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)
mahājālasamākṛṣṭānsthale matsyānivoddhṛtān। snehajālasamākṛṣṭānpaśya jantūnsuduhkhitān ॥12-316-31॥
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)
kuṭumbaṃ putradāraṃ ca śarīraṃ dravyasañcayāḥ। pārakyam adhruvaṃ sarvaṃ kiṃ svaṃ sukṛtaduṣkṛtam ॥12-316-32॥
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)
yadā sarvaṃ parityajya gantavyam avaśena te। anarthe kiṃ prasaktas tvaṃ svam arthaṃ nānutiṣṭhasi ॥12-316-33॥
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)
aviśrāntamanālambamapātheyamadaiśikam। tamaḥkāntāramadhvānaṃ kat hameko gamiṣyasi ॥12-316-34॥
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)
na hi tvā prasthitaṃ kaścit pṛṣṭhato'nugamiṣyati। sukṛtaṃ duṣkṛtaṃ ca tvā yāsyantam anuyāsyati ॥12-316-35॥
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)
vidyā karma ca śauryaṃ ca jñānaṃ ca bahuvistaram। arthārtham anusar-yante siddhārthas tu vimucyate ॥12-316-36॥
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)
nibandhanī rajjureṣā yā grāme vasato ratiḥ। chittvaināṃ sukṛto yānti naināṃ chindanti duṣkṛtaḥ ॥12-316-37॥
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)
rūpakūlāṃ manaḥsrotāṃ sparśadvīpāṃ rasāvahām। gandhapaṅkāṃ śabdajalāṃ svargamārgadurāvahām ॥12-316-38॥
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)
kṣamāritrāṃ satyamayīṃ dharmasthairyavaṭākarām। tyāgavātādhvagāṃ śīghrāṃ buddhināvā nadīṃ taret ॥12-316-39॥
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)
tyaja dharmam-adharmam ca ubhe satyānṛte tyaja। ubhe satyānṛte tyaktvā yena tyajasi taṃ tyaja ॥12-316-40॥
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)
tyaja dharmam-asaṅkalpād adharmaṃ ca apy ahiṃsayā। ubhe satyānṛte buddhyā buddhiṃ param-aniścayāt ॥12-316-41॥
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)
asthisthūṇaṃ snāyuyutaṃ māṃsaśoṇitalepanam। carmāvanaddhaṃ durgandhi pūrṇaṃ mūtrapurīṣayoḥ ॥12-316-42॥
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)
jarāśokasamāviṣṭaṃ rogāyatanamāturam। rajasvalamanityaṃ ca bhūtāvāsaṃ samutsṛja ॥12-316-43॥
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)
idaṃ viśvaṃ jagatsarvam ajagac cāpi yad bhavet। mahābhūtātmakaṃ sarvaṃ mahad yat paramāṇu yat ॥12-316-44॥
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)
indriyāṇi ca pañcaiva tamaḥ sattvaṃ rajastathā। ityeṣa saptadaśako rāśiravyaktasañjñakaḥ ॥12-316-45॥
The five senses, and darkness, purity, and activity also—thus, this seventeenfold aggregate is called the unmanifest. (12-316-45)
sarvair iha indriyārthaiś ca vyaktāvyaktair hi saṁhitaḥ। pañcaviṁśaka ity eṣa vyaktāvyaktamayo guṇaḥ॥12-316-46॥
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)
etaiḥ sarvaiḥ samāyuktaḥ pumānityabhidhīyate। trivargo'tra sukhaṃ duḥkhaṃ jīvitaṃ maraṇaṃ tathā ॥12-316-47॥
A man who is endowed with all these is thus called; here, the three aims, happiness, sorrow, life, and death also. (12-316-47)
ya idaṃ veda tattvena sa veda prabhavāpyayau। pārāśaryeha boddhavyaṃ jñānānāṃ yac ca kiñcana ॥12-316-48॥
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).
indriyaiḥ gṛhyate yadyat tattad vyaktam iti sthitiḥ। avyaktam iti vijñeyam liṅga-grāhyam atīndriyam ॥12-316-49॥
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)
indriyairniyatairdehī dhārābhiriva tarpyate। loke vitatamātmānaṃ lokaṃ cātmani paśyati ॥12-316-50॥
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)
parāvaradṛśaḥ śaktirjñānavelāṃ na paśyati। paśyataḥ sarvabhūtāni sarvāvasthāsu sarvadā ॥12-316-51॥
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)
brahmabhūtasya saṃyogo nāśubhenopapadyate। jñānena vividhānkleśānativṛttasya mohajān ॥ loke buddhiprakāśena lokamārgo na riṣyate ॥12-316-52॥
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)
anādinidhanaṃ jantumatmani sthitamavyayam। akartāramamūrtaṃ ca bhagavānāha tīrthavit ॥12-316-53॥
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)
yo jantuḥ svakṛtais tais taiḥ karmabhir nityaduḥkhitaḥ। sa duḥkhaprati-ghātārthaṃ hanti jantūn anekadhā ॥12-316-54॥
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)
tataḥ karma samādattē punar anyan navaṃ bahu। tapyatē'tha punas tēna bhuktvā apathyam iva āturaḥ ॥12-316-55॥
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)
ajasrameva mohārto duḥkheṣu sukhasañjñitaḥ। badhyate mathyate caiva karmabhirmanthavatsadā ॥12-316-56॥
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)
tato nivṛtto bandhātsvātkarmaṇāmudayādiha। paribhramati saṁsāraṁ cakravadbahuvedanaḥ ॥12-316-57॥
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)
sa tvaṃ nivṛttabandhastu nivṛttaścāpi karmataḥ। sarvavitsarvajitsiddho bhava bhāvavivarjitaḥ ॥12-316-58॥
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)
saṃyamen a navaṃ bandhaṃ nivartya tapaso balāt। samprāptā bahavaḥ siddhimapyabādhāṃ sukhodayām ॥12-316-59॥
By self-control, having forcefully removed new bonds through austerity, many have attained perfection, as well as unobstructed happiness. (12-316-59)
