15.042
वैशंपायनवाक्यम्
The speech of Vaiśaṃpāyana.
सूत उवाच॥
Sūta said.
एतच्छ्रुत्वा नृपो विद्वान्हृष्टोऽभूज्जनमेजयः। पितामहानां सर्वेषां गमनागमनं तदा ॥१५-४२-१॥
Upon hearing this, the wise king Janamejaya became delighted, learning then about the comings and goings of all his forefathers. (15-42-1)
अब्रवीच्च मुदा युक्तः पुनरागमनं प्रति। कथं नु त्यक्तदेहानां पुनस्तद्रूपदर्शनम् ॥१५-४२-२॥
He spoke joyfully, inquiring about the return: "How indeed is it possible, for those who have abandoned their bodies, to see that form again?" (15-42-2)
इत्युक्तः स द्विजश्रेष्ठो व्यासशिष्यः प्रतापवान्। प्रोवाच वदतां श्रेष्ठस्तं नृपं जनमेजयम् ॥१५-४२-३॥
Thus, having been addressed, the best among the twice-born, Vyāsa's powerful disciple and foremost among speakers, spoke to King Janamejaya. (15-42-3)
अविप्रणाशः सर्वेषां कर्मणामिति निश्चयः। कर्मजानि शरीराणि तथैवाकृतयो नृप ॥१५-४२-४॥
It is certain that all actions are not destroyed. Bodies and forms, O king, are also produced from action. (15-42-4)
महाभूतानि नित्यानि भूताधिपतिसंश्रयात्। तेषां च नित्यसंवासो न विनाशो वियुज्यताम् ॥१५-४२-५॥
The great elements are eternal due to their dependence upon the lord of beings. Their association is perpetual, and there is no destruction, only separation. (15-42-5)
अनाशाय कृतं कर्म तस्य चेष्टः फलागमः। आत्मा चैभिः समायुक्तः सुखदुःखमुपाश्नुते ॥१५-४२-६॥
Actions performed without desire—of such effort, the result accrues. The self, joined with these actions, experiences pleasure and pain. (15-42-6)
अविनाशी तथा नित्यं क्षेत्रज्ञ इति निश्चयः। भूतानामात्मभावो यो ध्रुवोऽसौ संविजानताम् ॥१५-४२-७॥
It is certain that the knower of the field is eternal and imperishable. The intrinsic nature of the self among beings—that constant one—is known by those who realize. (15-42-7)
यावन्न क्षीयते कर्म तावदस्य स्वरूपता। सङ्क्षीणकर्मा पुरुषो रूपान्यत्वं नियच्छति ॥१५-४२-८॥
As long as actions are not exhausted, his true nature remains concealed. When one's actions are diminished, the person prevents transformation into another form. (15-42-8)
नानाभावास्तथैकत्वं शरीरं प्राप्य संहताः। भवन्ति ते तथा नित्याः पृथग्भावं विजानताम् ॥१५-४२-९॥
Just as various states, having attained unity in the body and come together, so too they eternally become separated states for those who know. (15-42-9)
अश्वमेधे श्रुतिश्चेयमश्वसञ्ज्ञपनं प्रति। लोकान्तरगता नित्यं प्राणा नित्या हि वाजिनः ॥१५-४२-१०॥
In the aśvamedha rite, both the scriptural instruction and the designation 'horse' refer to this: the life-breaths continually pass to another world, for the horses are indeed eternal. (15-42-10)
अहं हितं वदाम्येतत्प्रियं चेत्तव पार्थिव। देवयाना हि पन्थानः श्रुतास्ते यज्ञसंस्तरे ॥१५-४२-११॥
O king, I speak what is beneficial and, if it is dear to you, this indeed. You have truly heard of the Devayāna paths in the arrangement of sacrifice. (15-42-11)
सुकृतो यत्र ते यज्ञस्तत्र देवा हितास्तव। यदा समन्विता देवाः पशूनां गमनेश्वराः ॥ गतिमन्तश्च तेनेष्ट्वा नान्ये नित्या भवन्ति ते ॥१५-४२-१२॥
Where your sacrifice is well-performed, there the gods are favorable to you. When the gods, joined as lords of the movement of animals and possessing motion, have been worshipped thus, then others do not become eternal; only they (the gods) remain eternal. (15-42-12)
नित्येऽस्मिन्पञ्चके वर्गे नित्ये चात्मनि यो नरः। अस्य नानासमायोगं यः पश्यति वृथामतिः ॥ वियोगे शोचतेऽत्यर्थं स बाल इति मे मतिः ॥१५-४२-१३॥
Whoever, in this eternal fivefold group and in the eternal self, perceives its various combinations and, with a vain mind, grieves excessively in separation, he is childish—this is my opinion. (15-42-13)
वियोगे दोषदर्शी यः संयोगमिह वर्जयेत्। असङ्गे सङ्गमो नास्ति दुःखं भुवि वियोगजम् ॥१५-४२-१४॥
He who sees faults in separation should avoid union here; for, when there is no attachment, union does not exist, and sorrow on earth is produced by separation. (15-42-14)
परापरज्ञस्तु नरो नाभिमानादुदीरितः। अपरज्ञः परां बुद्धिं स्पृष्ट्वा मोहाद्विमुच्यते ॥१५-४२-१५॥
But the man who knows both the higher and the lower is not defined by pride. The ignorant, after attaining supreme understanding, is freed from delusion. (15-42-15)
अदर्शनादापतितः पुनश्चादर्शनं गतः। नाहं तं वेद्मि नासौ मां न च मेऽस्ति विरागता ॥१५-४२-१६॥
Fallen from disappearance, and again gone into disappearance. I do not know him, nor does he know me, and for me there is no detachment. (15-42-16)
येन येन शरीरेण करोत्ययमनीश्वरः। तेन तेन शरीरेण तदवश्यमुपाश्नुते ॥ मानसं मनसाप्नोति शारीरं च शरीरवान् ॥१५-४२-१७॥
Whatever deeds this non-autonomous person performs with any particular body, with that same body he must experience their consequences. He attains mental fruits through the mind, and bodily fruits when embodied. (15-42-17)
