13.111
śaucānupṛcchā
enquiry regarding purity
yudhiṣṭhira uvāca॥
Yudhishthira said.
yad varaṃ sarvatīrthānāṃ tad bravīhi pitāmaha। yatra vai paramaṃ śaucaṃ tan me vyākhyātum arhasi ॥13-111-1॥
O Grandsire, tell me which is the best of all sacred places. Where the highest purity is found, please explain that to me. (13-111-1)
bhīṣma uvāca॥
Bhishma said.
sarvāṇi khalu tīrthāni guṇavanti manīṣiṇām। yat tu tīrthaṃ ca śaucaṃ ca tan me śṛṇu samāhitaḥ॥13-111-2॥
All holy places are indeed virtuous for the wise; but listen attentively as I tell you which holy place and purity are meant. (13-111-2)
agādhe vimale śuddhe satyatoye dhṛti-hrade | snātavyaṃ mānase tīrthe sattvam ālambya śāśvatam ॥13-111-3॥
One should bathe in the unfathomable, pure, immaculate water of truth, in the lake of steadfastness, at the mental holy place, relying upon eternal steadfastness. (13-111-3)
tīrthaśaucamanarthitvamārdavaṃ satyamārjavam। ahiṃsā sarvabhūtānāmānṛśaṃsyaṃ damaḥ śamaḥ ॥13-111-4॥
Purity at holy places, freedom from meaningless acts, gentleness, truth, straightforwardness, non-injury to all beings, compassion, self-restraint, and tranquility. (13-111-4)
nirmamā nirahaṅkārā nirdvandvā niṣparigrahāḥ। śucayastīrthabhūtāste ye bhaikṣamupabhuñjate ॥13-111-5॥
Those who are free from possessiveness, ego, and dualities, who are without possessions, pure, and have become like sacred fords—those who partake of alms—are such as these. (13-111-5)
tattvavittva-naham-buddhiḥ tīrthaṃ paramam ucyate। śauca-lakṣaṇam etat te sarvatraiva anvavekṣaṇam ॥13-111-6॥
The highest holy place is said to be the state where one knows reality and has no sense of ego. This, for you, is the sign of purity: to examine everywhere. (13-111-6)
rajastamaḥ sattvamatho yeṣāṃ nirdhautamātmanaḥ। śaucāśauce na te saktāḥ svakāryaparimārgiṇaḥ॥13-111-7॥
Those whose self has been cleansed of passion, darkness, and purity are not attached to purity or impurity; they are seekers of their own work. (13-111-7)
sarvatyāgeṣv abhiratāḥ sarvajñāḥ sarvadarśinaḥ। śaucena vṛttaśaucārthās te tīrthāḥ śucayaś ca te ॥13-111-8॥
Devoted to all forms of renunciation, all-knowing, all-seeing; by purity, whose conduct seeks purity, they are the truly holy and pure individuals. (13-111-8)
nodakaklinnagātrastu snāta ityabhidhīyate. sa snāto yo damasnātaḥ sabāhyābhyantaraḥ śuciḥ ॥13-111-9॥
One is not called bathed merely by having his body moistened with water, but he is called bathed who is bathed in self-restraint; he is pure both externally and internally. (13-111-9)
atīteṣvanapekṣā ye prāpteṣvartheṣu nirmamāḥ. śaucam eva paraṃ teṣāṃ yeṣāṃ notpadyate spṛhā ॥13-111-10॥
For those who have no expectation for things past and are free from possessiveness regarding obtained objects—purity alone is supreme for them, since no longing arises in them. (13-111-10)
prajñānaṁ śaucam-eva-iha śarīrasya viśeṣataḥ। tathā niṣkiñcanatvaṁ ca manasaś-ca prasannatā ॥13-111-11॥
Above all, higher knowledge and purity are especially characteristic of the body here; likewise, freedom from attachments and serenity belong to the mind. (13-111-11)
vṛttaśaucaṃ manaḥśaucaṃ tīrthaśaucaṃ paraṃ hitam। jñānotpannaṃ ca yaccaucaṃ taccaucaṃ paramaṃ matam ॥13-111-12॥
Purity of conduct, of mind, and of pilgrimage are greatly beneficial; but purity arising from knowledge is considered to be the highest. (13-111-12)
manasātha pradīpena brahmajñānabalena ca। snātā ye mānase tīrthe tajjñāḥ kṣetrajñadarśinaḥ ॥13-111-13॥
Those who, with the mind, with the lamp, and with the strength of the knowledge of Brahman, have bathed in the sacred ford of the mind are knowers of that and seers of the knower of the field. (13-111-13)
samāropitaśaucastu nityaṃ bhāvasamanvitaḥ। kevalaṃ guṇasampannaḥ śucireva naraḥ sadā ॥13-111-14॥
But although a person may have only apparent purity and is always accompanied by true intent, only a virtuous man is truly ever pure. (13-111-14)
śarīrasthāni tīrthāni proktāny etāni bhārata। pṛthivyāṃ yāni tīrthāni puṇyāni śṛṇu tāny api ॥13-111-15॥
These sacred places situated in the body have been described, O Bhārata. Now, hear also about those sacred and meritorious places on the earth. (13-111-15)
yathā śarīrasyoddeśāḥ śucayaḥ parinirmitāḥ। tathā pṛthivyā bhāgāś ca puṇyāni salilāni ca ॥13-111-16॥
Just as pure regions are formed in the body, so also are auspicious places and waters on the earth. (13-111-16)
prārthanāccaiva tīrthasya snānācca pitṛtarpaṇāt। dhunanti pāpaṃ tīrtheṣu pūtā yānti divaṃ sukham ॥13-111-17॥
Through prayer, bathing at holy places, and offerings to the ancestors, people are purified of sin; at holy pilgrimages, the purified go happily to heaven. (13-111-17)
parigrahāc ca sādhūnāṁ pṛthivyāś caiva tejasā। atīva puṇyās te bhāgāḥ salilasya ca tejasā ॥13-111-18॥
The portions of the virtuous, as well as of the earth by its splendor, and the portions of water by its brilliance, are extremely meritorious. (13-111-18)
manasaś ca pṛthivyāś ca puṇyatīrthās tathā apare| ubhayor eva yaḥ snātaḥ sa siddhiṃ śīghram āpnuyāt ॥13-111-19॥
Whoever bathes in the sacred bathing places both of the mind and of the earth, indeed, he may quickly attain success. (13-111-19)
yathā balaṃ kriyā-hīnaṃ kriyā vā bala-varjitā | neha sādhayate kāryaṃ samāyuktaḥ tu sidhyati ॥13-111-20॥
Just as strength without action, or action without strength, does not accomplish the task here; but one who possesses both succeeds. (13-111-20)
evaṁ śarīraśaucena tīrthaśaucena cānvitaḥ। tataḥ siddhim avāpnoti dvividhaṁ śaucam uttamam ॥13-111-21॥
Thus, being endowed with bodily purity and sacred-place purity, thereafter he attains the highest twofold purity. (13-111-21)
