15.042
vaiśaṃpāyana-vākyam
The speech of Vaiśaṃpāyana.
sūta uvāca॥
Sūta said.
etat śrutvā nṛpo vidvān hṛṣṭo'bhūd janamejayaḥ। pitāmahānāṃ sarveṣāṃ gamanāgamanaṃ tadā॥15-42-1॥
Upon hearing this, the wise king Janamejaya became delighted, learning then about the comings and goings of all his forefathers. (15-42-1)
abravīc ca mudā yuktaḥ punar āgamanaṃ prati. kathaṃ nu tyakta-dehānāṃ punas tad-rūpa-darśanam ॥15-42-2॥
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)
ityuktaḥ sa dvijaśreṣṭho vyāsaśiṣyaḥ pratāpavān। provāca vadatāṃ śreṣṭhas taṃ nṛpaṃ janamejayam ॥15-42-3॥
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)
avipraṇāśaḥ sarveṣāṃ karmaṇām iti niścayaḥ। karmajāni śarīrāṇi tathaiva ākṛtayo nṛpa ॥15-42-4॥
It is certain that all actions are not destroyed. Bodies and forms, O king, are also produced from action. (15-42-4)
mahābhūtāni nityāni bhūtādhipatisaṃśrayāt। teṣāṃ ca nityasaṃvāso na vināśo viyujyatām ॥15-42-5॥
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)
anāśāya kṛtaṁ karma tasya ceṣṭaḥ phalāgamaḥ। ātmā ca ebhiḥ samāyuktaḥ sukhaduḥkham upāśnute ॥15-42-6॥
Actions performed without desire—of such effort, the result accrues. The self, joined with these actions, experiences pleasure and pain. (15-42-6)
avināśī tathā nityaṃ kṣetrajña iti niścayaḥ। bhūtānām ātmabhāvo yo dhruvo'sau saṃvijānatām॥15-42-7॥
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)
yāvan na kṣīyate karma tāvad asya svarūpatā। saṅkṣīṇakarmā puruṣaḥ rūpānyatvaṃ niyacchati ॥15-42-8॥
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)
nānābhāvās tathaikatvaṃ śarīraṃ prāpya samhatāḥ। bhavanti te tathā nityāḥ pṛthagbhāvaṃ vijānatām॥15-42-9॥
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)
aśvamedhe śrutiś ceyam aśva-saṃjñāpanaṃ prati। lokāntara-gatā nityaṃ prāṇā nityā hi vājinaḥ॥15-42-10॥
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)
ahaṃ hitaṃ vadāmy etat priyaṃ cet tava pārthiva। devayānā hi panthānaḥ śrutās te yajñasaṃstare ॥15-42-11॥
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)
sukṛto yatra te yajñas tatra devā hitās tava। yadā samanvitā devāḥ paśūnāṃ gamaneśvarāḥ॥ gatimantaś ca tenaiṣṭvā nānye nityā bhavanti te॥15-42-12॥
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)
nitye'smin pañcake varge nitye cātmani yo naraḥ। asya nānāsamāyogaṃ yaḥ paśyati vṛthāmatiḥ॥ viyoge śocate'tyarthaṃ sa bāla iti me matiḥ॥15-42-13॥
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)
viyoge doṣadarśī yaḥ saṃyogamiha varjayet। asaṅge saṅgamo nāsti duḥkhaṃ bhuvi viyogajam ॥15-42-14॥
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)
parāparajñastu naro nābhimānādudīritaḥ। aparajñaḥ parāṃ buddhiṃ spṛṣṭvā mohād vimucyate ॥15-42-15॥
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)
adarśanād āpatitaḥ punaḥ ca adarśanam gataḥ। na aham taṃ vedmi na asau mām na ca me 'sti virāgatā ॥15-42-16॥
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)
yena yena śarīreṇa karoty ayam anīśvaraḥ. tena tena śarīreṇa tad avaśyam upāśnute ॥ mānasaṃ manasā apnoti śārīraṃ ca śarīravān ॥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)
