15.042
वैशंपायनवाक्यम्
vaiśaṃpāyana-vākyam
[वैशंपायन (vaiśaṃpāyana) - Vaiśaṃpāyana (proper noun); वाक्यम् (vākyam) - speech;]
(Vaiśaṃpāyana speech;)
The speech of Vaiśaṃpāyana.
सूत उवाच॥
sūta uvāca॥
[सूत (sūta) - Sūta; (the bard or narrator); उवाच (uvāca) - said;]
(Sūta said;)
Sūta said.
एतच्छ्रुत्वा नृपो विद्वान्हृष्टोऽभूज्जनमेजयः। पितामहानां सर्वेषां गमनागमनं तदा ॥१५-४२-१॥
etat śrutvā nṛpo vidvān hṛṣṭo'bhūd janamejayaḥ। pitāmahānāṃ sarveṣāṃ gamanāgamanaṃ tadā॥15-42-1॥
[एतच्छ्रुत्वा (etat śrutvā) - having heard this; नृपः (nṛpaḥ) - the king; विद्वान् (vidvān) - wise; हृष्टः (hṛṣṭaḥ) - delighted; अभूत् (abhūt) - became; जनमेजयः (janamejayaḥ) - Janamejaya; पितामहानाम् (pitāmahānām) - of the forefathers; सर्वेषाम् (sarveṣām) - of all; गमन (gamana) - going; आगमनम् (āgamanaṃ) - coming; तदा (tadā) - then;]
(Having heard this, the wise king Janamejaya became delighted; then, the going and coming of all the forefathers.)
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॥
abravīc ca mudā yuktaḥ punar āgamanaṃ prati. kathaṃ nu tyakta-dehānāṃ punas tad-rūpa-darśanam ॥15-42-2॥
[अब्रवीत् (abravīt) - he said; च (ca) - and; मुदा (mudā) - with joy; युक्तः (yuktaḥ) - joined; पुनः (punaḥ) - again; आगमनं (āgamanam) - coming; प्रति (prati) - regarding; कथं (kathaṃ) - how; नु (nu) - indeed; त्यक्तदेहानाम् (tyakta-dehānām) - of those who have abandoned the body; पुनः (punaḥ) - again; तत् (tat) - that; रूप (rūpa) - form; दर्शनम् (darśanam) - sight;]
(He said and, joined with joy, regarding the return: How indeed (is there), of those who have abandoned the body, again that form-sight?)
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॥
ityuktaḥ sa dvijaśreṣṭho vyāsaśiṣyaḥ pratāpavān। provāca vadatāṃ śreṣṭhas taṃ nṛpaṃ janamejayam ॥15-42-3॥
[इति (iti) - thus; उक्तः (uktaḥ) - having been addressed; स (sa) - he; द्विजश्रेष्ठः (dvijaśreṣṭhaḥ) - the best of the twice-born; व्यासशिष्यः (vyāsaśiṣyaḥ) - the disciple of Vyāsa; प्रतापवान् (pratāpavān) - powerful; प्रोवाच (provāca) - said; वदतां (vadatām) - of the speakers; श्रेष्ठः (śreṣṭhaḥ) - the best; तम् (tam) - that; नृपम् (nṛpam) - king; जनमेजयम् (janamejayam) - Janamejaya;]
(Thus, having been addressed, he, the best of the twice-born, the disciple of Vyāsa, powerful, said, the best of speakers, to that king Janamejaya.)
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॥
avipraṇāśaḥ sarveṣāṃ karmaṇām iti niścayaḥ। karmajāni śarīrāṇi tathaiva ākṛtayo nṛpa ॥15-42-4॥
[अविप्रणाशः (avipraṇāśaḥ) - non-destruction; सर्वेषां (sarveṣām) - of all; कर्मणाम् (karmaṇām) - of actions; इति (iti) - thus; निश्चयः (niścayaḥ) - certainty; कर्मजानि (karmajāni) - born of action; शरीराणि (śarīrāṇi) - bodies; तथैव (tathaiva) - likewise; आकृतयः (ākṛtayaḥ) - forms; नृप (nṛpa) - O king;]
(Non-destruction of all actions, thus (is) the certainty. Born of action (are) bodies likewise (and) forms, O king.)
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॥
mahābhūtāni nityāni bhūtādhipatisaṃśrayāt। teṣāṃ ca nityasaṃvāso na vināśo viyujyatām ॥15-42-5॥
[महाभूतानि (mahābhūtāni) - great elements; नित्यानि (nityāni) - eternal; भूताधिपतिसंश्रयात् (bhūtādhipatisaṃśrayāt) - because of dependence upon the lord of beings; तेषां (teṣāṃ) - of them; च (ca) - and; नित्यसंवासः (nityasaṃvāsaḥ) - perpetual association; न (na) - not; विनाशः (vināśaḥ) - destruction; वियुज्यताम् (viyujyatām) - let separation occur;]
(Great elements (are) eternal because of dependence upon the lord of beings. Of them and perpetual association, not destruction, let separation occur (only).)
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॥
anāśāya kṛtaṁ karma tasya ceṣṭaḥ phalāgamaḥ। ātmā ca ebhiḥ samāyuktaḥ sukhaduḥkham upāśnute ॥15-42-6॥
[अनाशाय (anāśāya) - for one who is without hope; कृतं (kṛtam) - performed; कर्म (karma) - action; तस्य (tasya) - of that; चेष्टः (ceṣṭaḥ) - endeavor; फलागमः (phalāgamaḥ) - result is obtained; आत्मा (ātmā) - the self; च (ca) - and; एभिः (ebhiḥ) - with these; समायुक्तः (samāyuktaḥ) - joined; सुखदुःखम् (sukhaduhkham) - pleasure and pain; उपाश्नुते (upāśnute) - experiences;]
(For one without hope, performed action—of that endeavor, result is obtained. The self, joined with these, experiences pleasure and pain.)
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॥
avināśī tathā nityaṃ kṣetrajña iti niścayaḥ। bhūtānām ātmabhāvo yo dhruvo'sau saṃvijānatām॥15-42-7॥
[अविनाशी (avināśī) - not-perishable; eternal; तथा (tathā) - likewise; in that manner; नित्यं (nityaṃ) - ever; permanent; क्षेत्रज्ञ (kṣetrajña) - knower of the field; the self; इति (iti) - thus; so; निश्चयः (niścayaḥ) - certainty; conclusion; भूतानाम् (bhūtānām) - of beings; आत्मभावः (ātmabhāvaḥ) - the nature of self; intrinsic essence; यः (yaḥ) - who; ध्रुवः (dhruvaḥ) - constant; steadfast; असौ (asau) - that one; संविजानताम् (saṃvijānatām) - among those who recognize; perceive;]
(Not-perishable likewise ever knower-of-the-field thus certainty. Of beings self-nature who constant that-one among those who recognize.)
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॥
yāvan na kṣīyate karma tāvad asya svarūpatā। saṅkṣīṇakarmā puruṣaḥ rūpānyatvaṃ niyacchati ॥15-42-8॥
[यावन् (yāvan) - as long as; न (na) - not; क्षीयते (kṣīyate) - is destroyed; कर्म (karma) - action; तावत् (tāvat) - so long; अस्य (asya) - his; स्वरूपता (svarūpatā) - own true form; सङ्क्षीणकर्मा (saṅkṣīṇakarmā) - one whose actions are diminished; पुरुषः (puruṣaḥ) - the person; रूपान्यत्वम् (rūpānyatvam) - change of form; नियच्छति (niyacchati) - restrains;]
(As long as action is not destroyed, so long his own true form. One whose actions are diminished, the person restrains change of form.)
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॥
nānābhāvās tathaikatvaṃ śarīraṃ prāpya samhatāḥ। bhavanti te tathā nityāḥ pṛthagbhāvaṃ vijānatām॥15-42-9॥
[नाना-भावाः (nānā-bhāvāḥ) - various-states; तथा (tathā) - likewise; एकत्वं (ekatvam) - oneness; शरीरं (śarīram) - body; प्राप्य (prāpya) - having attained; संहताः (samhatāḥ) - having come together; भवन्ति (bhavanti) - they become; ते (te) - they; तथा (tathā) - in that way; नित्याः (nityāḥ) - eternal; पृथक्-भावं (pṛthak-bhāvam) - separate-state; विजानताम् (vijānatām) - for those who know;]
(Various states likewise oneness body having attained having come together they become they in that way eternal separate-state for those who know.)
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॥
aśvamedhe śrutiś ceyam aśva-saṃjñāpanaṃ prati। lokāntara-gatā nityaṃ prāṇā nityā hi vājinaḥ॥15-42-10॥
[अश्वमेधे (aśvamedhe) - in the aśvamedha (horse sacrifice); श्रुतिः (śrutiḥ) - tradition (heard verse); च (ca) - and; इयम् (iyam) - this; अश्वसञ्ज्ञपनं (aśva-saṃjñāpanam) - designation as 'horse'; प्रति (prati) - regarding; लोकान्तरगता (lokāntara-gatā) - gone to another world; नित्यं (nityaṃ) - constantly; प्राणाः (prāṇāḥ) - the life-breaths; नित्या (nityā) - eternal; हि (hi) - indeed; वाजिनः (vājinaḥ) - horses;]
(In the aśvamedha, the tradition and this designation as 'horse'— regarding (it)— the life-breaths always go to another world; the horses are indeed eternal.)
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॥
ahaṃ hitaṃ vadāmy etat priyaṃ cet tava pārthiva। devayānā hi panthānaḥ śrutās te yajñasaṃstare ॥15-42-11॥
[अहं (ahaṃ) - I; हितं (hitaṃ) - beneficial; वदामि (vadāmi) - I speak; एतत् (etat) - this; प्रियं (priyaṃ) - dear; चेत् (cet) - if; तव (tava) - to you; पार्थिव (pārthiva) - O king; देवयाना (devayānā) - devayāna (the path of the gods); हि (hi) - indeed; पन्थानः (panthānaḥ) - paths; श्रुताः (śrutāḥ) - have been heard; ते (te) - by you; यज्ञसंस्तरे (yajñasaṃstare) - in the arrangement of sacrifice;]
(I beneficial I speak this dear if to you O king. Devayāna indeed paths have been heard by you in the arrangement of sacrifice.)
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॥
sukṛto yatra te yajñas tatra devā hitās tava। yadā samanvitā devāḥ paśūnāṃ gamaneśvarāḥ॥ gatimantaś ca tenaiṣṭvā nānye nityā bhavanti te॥15-42-12॥
[सुकृतः (sukṛtaḥ) (sukṛtaḥ) - well-performed; यत्र (yatra) (yatra) - where; ते (te) (te) - your; यज्ञः (yajñaḥ) (yajñaḥ) - sacrifice; तत्र (tatra) (tatra) - there; देवाः (devāḥ) (devāḥ) - the gods; हिताः (hitāḥ) (hitāḥ) - well-disposed; तव (tava) (tava) - to you; यदा (yadā) (yadā) - when; समन्विताः (samanvitāḥ) (samanvitāḥ) - joined; देवाः (devāḥ) (devāḥ) - the gods; पशूनाम् (paśūnām) (paśūnām) - of animals; गमनेश्वराः (gamaneśvarāḥ) (gamaneśvarāḥ) - lords of movement; गतिमन्तः (gatimantaḥ) (gatimantaḥ) - possessed of movement; च (ca) (ca) - and; तेन (tena) (tena) - by that; इष्ट्वा (iṣṭvā) (iṣṭvā) - having worshipped; न (na) (na) - not; अन्ये (anye) (anye) - others; नित्या (nityā) (nityā) - eternal; भवन्ति (bhavanti) (bhavanti) - become; ते (te) (te) - they;]
(Where your sacrifice is well-performed, there the gods are well-disposed to you. When the gods joined, lords of the movement of animals, and possessed of movement, having worshipped by that, others do not become eternal; they.)
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॥
nitye'smin pañcake varge nitye cātmani yo naraḥ। asya nānāsamāyogaṃ yaḥ paśyati vṛthāmatiḥ॥ viyoge śocate'tyarthaṃ sa bāla iti me matiḥ॥15-42-13॥
[नित्ये (nitye) - eternal; permanent; अस्मिन् (asmin) - in this; पञ्चके (pañcake) - in the group of five; वर्गे (varge) - in the group; नित्ये (nitye) - in the eternal; च (ca) - and; आत्मनि (ātmani) - in the self; यः (yaḥ) - who; नरः (naraḥ) - man; अस्य (asya) - of this; नाना (nānā) - various; many; समायोगं (samāyogam) - union; conjunction; यः (yaḥ) - who; पश्यति (paśyati) - sees; perceives; वृथा (vṛthā) - in vain; falsely; मतिः (matiḥ) - mind; opinion; वियोगे (viyoge) - in separation; शोचति (śocate) - grieves; sorrows; अत्यर्थं (atyarthaṃ) - excessively; greatly; स (sa) - he; बाल (bāla) - child; immature; इति (iti) - thus; मे (me) - my; मतिः (matiḥ) - opinion;]
(In the eternal, in this fivefold group, in the eternal and in the self, the man who sees the various conjunctions of this, whose mind is vain— in separation grieves excessively, he (is) a child, thus is my opinion.)
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॥
viyoge doṣadarśī yaḥ saṃyogamiha varjayet। asaṅge saṅgamo nāsti duḥkhaṃ bhuvi viyogajam ॥15-42-14॥
[वियोगे (viyoge) - in separation; दोषदर्शी (doṣadarśī) - fault-seer; यः (yaḥ) - who; संयोगम् (saṃyogam) - union; इह (iha) - here; वर्जयेत् (varjayet) - should avoid; असङ्गे (asaṅge) - in non-attachment; सङ्गमः (saṅgamaḥ) - union; नास्ति (nāsti) - does not exist; दुःखम् (duḥkham) - sorrow; भुवि (bhuvi) - on earth; वियोगजम् (viyogajam) - born of separation;]
(In separation, who sees faults, he should avoid union here. In non-attachment, union does not exist. Sorrow on earth is born of separation.)
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॥
parāparajñastu naro nābhimānādudīritaḥ। aparajñaḥ parāṃ buddhiṃ spṛṣṭvā mohād vimucyate ॥15-42-15॥
[परापरज्ञः (parāparajñaḥ) - knower of the higher and the lower; तु (tu) - but; नरः (naraḥ) - man; न (na) - not; अभिमानात् (abhimānāt) - from pride; उदीरितः (udīritaḥ) - defined; अपरज्ञः (aparajñaḥ) - ignorant; परां (parām) - supreme; बुद्धिम् (buddhim) - understanding; स्पृष्ट्वा (spṛṣṭvā) - having touched; मोहात् (mohāt) - from delusion; विमुच्यते (vimucyate) - is released;]
(The knower of the higher and the lower, but, man, not from pride, is defined. The ignorant, having touched the supreme understanding, from delusion is released.)
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॥
adarśanād āpatitaḥ punaḥ ca adarśanam gataḥ। na aham taṃ vedmi na asau mām na ca me 'sti virāgatā ॥15-42-16॥
[अदर्शनात् (adarśanāt) - from non-seeing; from disappearance; आपतितः (āpatitaḥ) - fallen; descended; पुनः (punaḥ) - again; च (ca) - and; अदर्शनं (adarśanam) - non-seeing; disappearance; गतः (gataḥ) - gone; न (na) - not; अहम् (aham) - I; तं (taṃ) - him; वेद्मि (vedmi) - know; न (na) - not; असौ (asau) - he; माम् (mām) - me; न (na) - not; च (ca) - and; मे (me) - to me; for me; अस्ति (asti) - there is; विरागता (virāgatā) - detachment; absence of passion;]
(From disappearance, fallen; again and disappearance gone. Not I him know, not he me, and to me there is not detachment.)
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॥
yena yena śarīreṇa karoty ayam anīśvaraḥ. tena tena śarīreṇa tad avaśyam upāśnute ॥ mānasaṃ manasā apnoti śārīraṃ ca śarīravān ॥15-42-17॥
[येन येन (yena yena) - by whichever (instrument); शरीरेण (śarīreṇa) - by body; by means of body; करोति (karoti) - acts; does; अयम् (ayam) - this (person); अनीश्वरः (anīśvaraḥ) - not independent; not master of (himself); तेन तेने (tena tena) - by that (same means); by those; शरीरेण (śarīreṇa) - by body; by means of body; तत् (tat) - that; अवश्यम् (avaśyam) - necessarily; inevitably; उपाश्नुते (upāśnute) - experiences; attains; मानसं (mānasaṃ) - mental (fruit/action); मनसा (manasā) - by the mind; अप्नोति (apnoti) - attains; achieves; शारीरं (śārīraṃ) - bodily (fruit/action); च (ca) - and; शरीरवान् (śarīravān) - having a body; embodied;]
(By whichever body this not-independent one acts, by that very body he necessarily experiences that. Mental (fruit) he attains by the mind, and bodily (fruit) by the embodied one. (15-42-17))
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)
