srimahabharat _(Book 12) Santi Parva - chapters 310 to 321

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

Santi Parva

Book 12

Book 12
Chapter 310

 

 

1 [y]
      kathaṃ vyāsasya dharmātmā śuko jajñe mahātapaḥ
      sidhiṃ ca paramāṃ prāptas tan me brūhi pitāmaha
  2 kasyāṃ cotpādayām āsa śukaṃ vyāsas tapodhanaḥ
      na hy asya jananīṃ vidma janma cāgryaṃ mahātmanaḥ
  3 kathaṃ ca bālasya sataḥ sūkṣmajñāne gatā matiḥ
      yathā nānyasya lokāsmin dvitīyasyeha kasya cit
  4 etad icchāmy ahaṃ śrotuṃ vistareṇa mahādyute
      na hi me tṛptir astīha śṛṇvato 'mṛtam uttamam
  5 māhātmyam ātmayogaṃ ca vijñānaṃ ca śukasya ha
      yathāvad ānupūrvyeṇa tan me brūhi pitāmaha
  6 [bhī]
      na hāyanair na palitair na vittena na bandhubhiḥ
      ṛṣayaś cakrire dharmaṃ yo 'nūcānaḥ sa no mahān
  7 tapo mūlam idaṃ sarvaṃ yan māṃ pṛcchasi pāṇḍava
      tad indriyāṇi saṃyamya tapo bhavati nānyathā
  8 indriyāṇāṃ prasaṅgena doṣam ṛcchaty asaṃśayam
      saṃniyamya tu tāny eva siddhiṃ prāpnoti mānavaḥ
  9 aśvamedha sahasrasya vājapeyaśatasya ca
      yogasya kalayā tāta na tulyaṃ vidyate phalam
  10 atra te vartayiṣyāmi janma yogaphalaṃ yathā
     śukasyāgryāṃ gatiṃ caiva durvidām akṛtātmabhiḥ
 11 meruśṛṅge kila purā karṇikāravanāyute
     vijahāra mahādevo bhimair bhūtagaṇair vṛtaḥ
 12 śailarājasutā caiva devī tatrābhavat purā
     tatra divyaṃ tapas tepe kṛṣṇadvaipāyanaḥ prabhuḥ
 13 yogenātmānam āviśya yogadharmaparāyanaḥ
     dhārayan sa tapas tepe putrārthaṃ kurusattama
 14 agner bhūmer apāṃ vāyor antarikṣasya cābhibho
     vīryeṇa saṃmitaḥ putro mama bhūyād iti sma ha
 15 saṃkalpenātha so 'nena duṣprāpenākṛtātmabhiḥ
     varayām āsa deveśam āsthitas tapa uttamam
 16 atiṣṭhan mārutāhāraḥ śataṃ kila sabhāḥ prabhuḥ
     ārādhayan mahādevaṃ bahurūpam umāpatim
 17 tatra brahmarṣayaś caiva sarve devarṣayas tathā
     lokapālāś ca lokeśaṃ sādhyāś ca vasubhiḥ saha
 18 ādityāś caiva rudrāś ca divākaraniśākarau
     maruto mārutaś caiva sāgarāḥ saritas tathā
 19 aśvinau devagandharvās tathā nārada parvatau
     viśvāvasuś ca gandharvaḥ siddhāś cāpsarasāṃ gaṇāḥ
 20 tatra rudro mahādevaḥ karṇikāramayīṃ śubhām
     dhārayāṇaḥ srajaṃ bhāti jyotsnām iva niśākaraḥ
 21 tasmin divye vane ramye devadevarṣisaṃkule
     āsthitaḥ paramaṃ yogam ṛṣiḥ putrārtham udyataḥ
 22 na cāsya hīyate varṇo na glānir upajāyate
     trayāṇām api lokānāṃ tad adbhutam ivābhavat
 23 jatāś ca tejasā tasya vaiśvānara śikhopamāḥ
     prajvalantyaḥ sma dṛśyante yuktasyāmita tejasaḥ
 24 mārkandeyo hi bhagavān etad ākhyātavān mama
     sa deva caritānīha kathayām āsa me sadā
 25 tā etādyāpi kṛṣṇasya tapasā tena dīpitāḥ
     agnivarṇā jatās tāta prakāśante mahātmanaḥ
 26 evaṃvidhena tapasā tasya bhaktyā ca bhārata
     maheśvaraḥ prasannātmā cakāra manasā matim
 27 uvāca cainaṃ bhagavāṃs tryambakaḥ prahasann iva
     evaṃvidhas te tanayo dvaipāyana bhaviṣyati
 28 yathā hy agnir yathā vāyur yathā bhūmir yathā jalam
     yathā ca khaṃ tathā śuddho bhaviṣyati suto mahān
 29 tadbhāvabhāvī tad buddhis tad ātmā tad apāśrayaḥ
     tejasāvṛtya lokāṃs trīn yaśaḥ prāpsyati kevalam

SECTION CCCX

"Bhishma said, 'Once on a time a king of Janaka's race, while ranging the uninhabited forests in pursuit of deer, saw a superior Brahmana or Rishi of Bhrigu's race. Bowing with his head unto the Rishi who was seated at his ease, king Vasuman took his seat near him and obtaining his permission put to him this question: O holy one, what is productive of the highest benefit, both here and hereafter, to man who is endued with an unstable body and who is the slave of his desires? Properly honoured by the king, and thus questioned, that high-souled Rishi possessed of ascetic merit then said these words unto him that were highly beneficial.
"The Rishi said, If thou desirest both here and hereafter what is agreeable to thy mind, do thou then, with restrained senses, abstain from doing what is disagreeable to all creatures. Righteousness is beneficial unto them that are good. Righteousness is the refuge of those that are good. From Righteousness have flowed the three worlds with their mobile and immobile creatures. O thou that art eagerly desirous of enjoying all agreeable objects, how is it that thou art not yet satiated with objects of desire? Thou seest the honey, O thou of little understanding, but art blind to the fall 1. As one desirous of earning the fruits of knowledge should set oneself to the acquisition of knowledge, even so one desirous of earning the fruits of Righteousness should set oneself to the acquisition of Righteousness. If a wicked man from desire of virtue, strives to accomplish an act
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that is pure and stainless, the fulfilment of his desire becomes impossible. If, on the other hand, a good man, impelled by the desire of earning virtue, strives to accomplish an act that is even difficult, its accomplishment becomes easy for him. If, while residing in the woods, one acts in such a way as to enjoy all the pleasures of a residence amidst men in towns, one comes to be looked upon not as a forest recluse but as a denizen of towns. Similarly, if one, while residing in towns, acts in such a way as to enjoy the felicity that attaches to the life of a forest recluse, once comes to be looked upon not as a denizen of towns but as a forest recluse. Ascertaining the merits of the religion of Acts and that of Abstention from acts, do thou, with concentrated senses, be devoted to the practices of righteousness that appertain to thought, words, and deed. Judging of the propriety of time and place, purified by the observance of vows and other cleansing rites, and solicited (by them), do thou, without malice, make large gifts unto them that are good. 1 Acquiring wealth by righteous means, one should give it away unto those that are deserving. One should make gifts, casting off anger; and having made gifts one should never give way to sorrow nor proclaim those gifts with one's own mouth. The Brahmana who is full of compassion, who is observant of candour, and whose birth is pure, has been regarded as a person deserving of gifts. A person is said to be pure in birth when he is born of mother that has only one husband and that belongs to the same order to which her husband belongs. Indeed, such a Brahmana, conversant with the three Vedas, viz., Rich, Yajush, and Saman, possessed of learning, duly observant of the six duties (of sacrificing on his own account, officiating at the sacrifices of others, learning, teaching, making gifts, and receiving gifts), has been regarded as deserving of gifts. Righteousness becomes unrighteousness, and unrighteousness becomes righteousness, according to the character of the doer, of time, and of place. 2 Sin is cast off like the filth on one's body,--a little with a little exertion and a greater quantity when the exertion is greater. A person, after purging his bowels, should take ghee, which operates most beneficially on his system (as a healthy tonic). After the same manner, when one has cleansed oneself of all faults and sets oneself to the acquisition of righteousness, that righteousness, in the next world, proves to be productive of the highest happiness. Good and evil thoughts exist in the minds of all creatures. Withdrawing the mind from evil thoughts, it should always be directed towards good thoughts. One should always reverence the practices of one's own order. Do thou strive, therefore, to act in such a way that
p. 34
thou mayst have faith in the practices of thy own order. O thou that art endued with an impatient soul, betake thyself to the practice of patience. O thou that art of a foolish understanding, seek thou to be possessed of intelligence! Destitute of tranquillity, seek thou to be tranquil, and bereft of wisdom as thou art, do thou seek to act wisely! He who moves in the companionship of the righteous succeeds, by his own energy, in acquiring the means of accomplishing what is beneficial for him both in this and the next world. Verily, the root of the benefit (which thus becomes his here and hereafter) is unwavering firmness. The royal sage Mahabhisha, through want of this firmness, fell from heaven. Yayati, also, though his merits had become exhausted (in consequence of his boastfulness and thought was hurled down from heaven) succeeded in regaining regions of felicity through his firmness. Thou art sure to attain to great intelligence, as also to what is for thy highest good, by paying court to virtuous and learned persons possessed of ascetic merit.'
"Bhishma continued, 'Hearing these words of the sage, king Vasuman, possessed of a good disposition, withdrawing his mind from the pursuits of desire, set it upon the acquisition of Righteousness.'"

 

 

Book 12
Chapter 311

 

 

 

1 [bhī]
      sa labdhvā paramaṃ devād varaṃ satyavatī sutaḥ
      araṇīṃ tv atha saṃgṛhya mamanthāgnicikīrṣayā
  2 atha rūpaṃ paraṃ rājan bibhratīṃ svena tejasā
      ghṛtācīṃ nāmāpsarasam apaśyad bhagavān ṛṣiḥ
  3 ṛṣir apsarasaṃ dṛṣṭvā sahasā kāmamohitaḥ
      abhavad bhagavān vyāso vane tasmin yudhiṣṭhira
  4 sā ca kṛtvā tadā vyāsaṃ kāmasaṃvignamānasam
      śukī bhūtvā mahārāja ghṛtācī samupāgamat
  5 sa tām apsarasaṃ dṛṣṭvā rūpeṇānyena saṃvṛtām
      śarīrajenānugataḥ sarvagātrātigena ha
  6 sa tu dhairyeṇa mahatā nigṛhṇan hṛcchayaṃ muniḥ
      na śaśāka niyantuṃ tad vyāsaḥ pravisṛtaṃ manaḥ
      bhāvitvāc caiva bhāvasya ghṛtācyā vapuṣā hṛtaḥ
  7 yatnān niyacchato yasya muner agi cikīrṣayā
      araṇyām eva sahasā tasya śukram avāpatat
  8 so 'viśaṅkena manasā tathaiva dvijasattamaḥ
      araṇīṃ mamantha brahmarṣis tasyāṃ jajñe śuko nṛpa
  9 śukre nirmathyamāne tu śuko jajñe mahātapaḥ
      paramarṣir mahāyogiy araṇī garbhasaṃbhavaḥ
  10 yathādhvare samiddho 'gnir bāti havyam upāttavān
     tathārūpaḥ śuko jajñe prajvalann iva tejasā
 11 bibhrat pituś ca kauravya rūpavarṇam anuttamam
     babhau tadā bhāvitātmā vidhūmo 'gnir iva jvalan
 12 taṃ gaṅgā saritāṃ śreṣṭhā merupṛṣṭhe janeśvara
     svarūpiṇī tadābhyetya snāpayām āsa vāriṇā
 13 antarikṣāc ca kauravya dandaḥ kṛṣṇājinaṃ ca ha
     papāta bhuvi rājendra śukasyārthe mahātmanaḥ
 14 jehīyante sma gandharvā nanṛtuś cāpsarogaṇāḥ
     devadundubhayaś caiva prāvādyanta mahāsvanāḥ
 15 viśvāvasuś ca gandharvas tathā tumburu nāradau
     hāhā hūhū ca gandharvau tuṣṭuvuḥ śukasaṃbhavam
 16 tatra śakra purogāś ca lokapālāḥ samāgatāḥ
     devā devarṣayaś caiva tathā brahmarṣayo 'pi ca
 17 divyāni sarvapuṣpāni pravavarṣātra mārutaḥ
     jaṅgamaṃ sthāvaraṃ caiva prahṛṣṭam abhavaj jagat
 18 taṃ mahātmā svayaṃ prītyā devyā saha mahādyutiḥ
     jātamātraṃ muneḥ putraṃ vidhinopānayat tadā
 19 tasya deveśvaraḥ śakro divyam adbhutadarśanam
     dadau kamandaluṃ prītyā deva vāsāṃsi cābhibho
 20 haṃsāś ca śatapatrāś ca sārasāś ca sahasraśaḥ
     pradakṣiṇam avartanta śukāś cāsaś ca bhārata
 21 āraṇeyas tathā divyaṃ prāpya janma mahādyutiḥ
     tatraivovāsa medhāvī vratacārī samāhitaḥ
 22 utpanna mātraṃ taṃ vedāḥ sarahasyāḥ sasaṃgrahāḥ
     upatasthur mahārāja yathāsya pitaraṃ tathā
 23 bṛhaspatiṃ tu vavre sa vedavedāṅgabhāṣyavit
     upādhyāyaṃ mahārāja dharmam evānucintayan
 24 so 'dhītya vedān akhilān sarahasyān sasaṃgrahān
     itihāsaṃ ca kārtsnyena rājaśāstrāṇi cābhibho
 25 gurave dakṣiṇāṃ dattvā samāvṛtto mahāmuniḥ
     ugraṃ tapaḥ samārebhe brahmacārī samāhitaḥ
 26 devatānām ṛṣīṇāṃ ca bālye 'pi sa mahātapaḥ
     saṃmantraṇīyo mānyaś ca jñānena tapasā tathā
 27 na tv asya ramate buddhir āśrameṣu narādhipa
     triṣu gārhastya mūleṣu mokṣadharmānudarśinaḥ

 

SECTION CCCXI

"Yudhishthira said, 'It behoveth thee, O grandsire, to discourse to me on that which is freed from duty and its reverse, which is freed from every doubt, which transcends birth and death, as also virtue and sin, which is auspiciousness, which is eternal fearlessness, which is Eternal and Indestructible, and Immutable, which is always Pure, and which is ever free from the toil of exertion.'
"Bhishma said, 'I shall in this connection recite to thee the old narrative, O Bharata, of the discourse between Yajnavalkya and Janaka. Once on a time the famous king Daivarati of Janaka's race, fully conversant with the import of all questions, addressed this question to Yajnavalkya, that foremost of Rishis.
"'Janaka said, 'O regenerate Rishi, how many kinds of senses are there? How many kinds also are there of Prakriti? What is the Unmanifest and highest Brahma? What is higher than Brahma? What is birth and what is death? What are the limits of Age? It behoveth thee, O foremost of Brahmanas, to discourse on all these topics unto me that am solicitous of obtaining thy grace; I am ignorant while thou art an Ocean of knowledge. Hence, I ask thee! Verily, I desire to hear thee discourse on all these subjects!
"'Yajnavalkya said, Hear, O monarch, what I say in an answer to these questions of thine, I shall impart to thee the high knowledge
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which Yogins value, and especially that which is possessed by the Sankhyas. Nothing is unknown to thee. Still thou askest me. One however, that is questioned should answer. This is the eternal practice. Eight principles have been called by the name of Prakriti, while sixteen have been called modifications. Of Manifest, there are seven. These are the views of those persons who are conversant with the science of Adhyatma. The Unmanifest (or original Prakriti), Mahat, Consciousness, and the five subtile elements of Earth, Wind, Space, Water, and Light,--these eight are known by the name of Prakriti. Listen now to the enumeration of those called modifications. They are the ear, the skin, the tongue, and the nose; and sound, touch, form, taste, and scent, as also speech, the two arms, the two feet, the lower duct (within the body), and the organs of pleasure. 1 Amongst these, the ten beginning with sound, and having their origin in the five great principles, 2 are called Visesha. The five senses of knowledge are called Savisesha, O ruler of Mithila. Persons conversant with the Science of Adhyatma regard the mind as the sixteenth. This is conformable to thy own views as also to those of other learned men well acquainted with the truths about principles. From the Unmanifest, O king, springs the Mahat-soul. The learned say this to be the first creation relating to Pradhana (or Prakriti): From Mahat, O king of men, is produced Consciousness. This has been called the second creation having the Understanding for its essence. 3 From Consciousness hath sprung the Mind which is the essence of sound and the others that are the attributes of space and the rest. This is the third creation, said to relate to Consciousness. From mind have sprung the great elements, (numbering five), O king! Know that this is the fourth creation called mental, as I say. Persons conversant with the primal elements say that Sound and Touch and Form and Taste and Scent are the fifth creation, relating to the Great (primal) elements. The creation of the Ear, the Skin, the Tongue, and the Scent, forms the sixth and is regarded as having for its essence multiplicity of thought. The senses that come after the Ear and the others (i.e., the senses of action) then arise, O monarch. This is called seventh creation and relates to the senses of Knowledge. Then, O monarch, come the breath that rises upward (viz., Prana) and those that have a transverse motion (viz., Saman, Udana, and Vyana). This is the eighth creation and is called Arjjava. 4 Then come those breaths that course transversely in the lower parts of the body (viz., Samana, Udana
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and Vyana) and also that called Apana coursing downwards. This, ninth creation, is also called Arjjava, O king. These nine kinds of creation, and these principles, O monarch, which latter number four and twenty, are declared to thee according to what has been laid down in the scriptures. After this, O king, listen to me as I tell thee durations of time as indicated by the learned in respect of these principles or attribute.'"

 

Book 12
Chapter 312

 

 

1 [bhī]
      sa mokṣam anucintyaiva śukaḥ pitaram abhyagāt
      prāhābhivādya ca guruṃ śreyo 'rthī vinayānvitaḥ
  2 mokṣadharmeṣu kuśalo bhagavān prabravītu me
      yathā me manasaḥ śāntiḥ paramā saṃbhavet prabho
  3 śrutvā putrasya vacanaṃ paramarṣir uvāca tam
      adhīsva putra mokṣaṃ vai dharmāṃś ca vividhān api
  4 pitur niyogāj jagrāha śuko brahmavidāṃ varaḥ
      yogaśāstraṃ ca nikhilaṃ pāpilaṃ caiva bhārata
  5 sa taṃ brāhmyā śriyā yuktaṃ brahma tulyaparākramam
      mene putraṃ yadā vyāsa mokṣavidyā viśāradam
  6 uvāca gaccheti tadā janakaṃ mithileśvaram
      sa te vakṣyati mokṣārthaṃ nikhilena viśeṣataḥ
  7 pitur niyogād agaman maithilaṃ janakaṃ nṛpam
      prastuṃ dharmasya niṣṭhāṃ vai mokṣasya ca parāyanam
  8 uktaś ca mānuṣeṇa tvaṃ pathā gacchety avismitaḥ
      na prabhāvena gantavyam antarikṣacareṇa vai
  9 ārjavenaiva gantavyaṃ na sukhānveṣiṇā pathā
      nānveṣṭavyā viśeṣās tu viśeṣā hi prasaṅginaḥ
  10 ahaṃkāro na kartavyo yājye tasmin narādhipe
     sthātavyaṃ ca vaśe tasya sa te chetsyati saṃśayam
 11 sa dharmakuśalo rājā mokṣaśāstraviśāradaḥ
     yājyo mama sa yad brūyāt tat kāryam aviśaṅkayā
 12 evam uktaḥ sa dharmātmā jagāma mithilāṃ muniḥ
     padbhyāṃ śako 'ntarikṣeṇa krāntuṃ bhūmiṃ sasāgarām
 13 sa girīṃś cāpy atikramya nadīs tīrtvā sarāṃsi ca
     bahu vyālamṛgākīrṇā vividhāś cātavīs tathā
 14 meror hareś ca dve varṣe varṣaṃ haimavataṃ tathā
     krameṇaiva vyatikramya bhārataṃ varṣam āsadat
 15 sa deśān vividhān paśyaṃś cīna hūna niṣevitān
     āryāvartam imaṃ deśam ājagāma vicintayan
 16 pitur vacanam ājñāya tam evārthaṃ vicintayan
     adhvānaṃ so 'ticakrāma khe 'caraḥ khecarann iva
 17 pattanāni ca ramyāṇi sphītāni nagarāṇi ca
     ratnāni ca vicitrāṇi śukaḥ paśyan na paśyati
 18 udyānāni ca ramyāṇi tathaivāyatanāni ca
     puṇyāni caiva tīrthāni so 'tikramya tathādhvanaḥ
 19 so 'cireṇaiva kālena videhān āsasāda ha
     rakṣitān dharmarājena janakena mahātmanā
 20 tatra grāmān bahūn paśyan bahvannarasabhojanān
     pallī ghoṣān samṛddhāṃś ca bahugokulasaṃkulān
 21 sphītāṃś ca śāliyavasair haṃsasārasasevitān
     padminībhiś ca śataśaḥ śrīmatībhir alaṃkṛtān
 22 sa videhān atikramya samṛddhajanasevitān
     mithilopavanaṃ ramyāsasāda mahad ṛddhimat
 23 hastyaśvarathasaṃkīrṇaṃ naranārī samākulam
     paśyannapaśyann iva tat samatikrāmad avyutaḥ
 24 manasā taṃ vahan bhāraṃ tam evārthaṃ vicintayan
     ātmārāmaḥ prasannātmā mithilām āsasāda ha
 25 tasyā dvāraṃ samāsādya dvārapālair nivāritaḥ
     sthito dhyānaparo mukto viditaḥ praviveśa ha
 26 sa rājamārgam āsādya samṛddhajanasaṃkulam
     pārthiva kṣayam āsādya niḥśaṅkaḥ praviveśa ha
 27 tatrāpi dvārapālās tam ugravāco nyasedhayan
     tathaiva ca śukas tatra nirmanyuḥ samatiṣṭhata
 28 na cātapādhva saṃtaptaḥ kṣutpipāsā śramānvitaḥ
     pratāmyati glāyati vā nāpaiti ca tathātapāt
 29 teṣāṃ tu dvārapālānām ekaḥ śokasamanvitaḥ
     madhyaṃ gatam ivādityaṃ dṛṣṭvā śukam avasthitam
 30 pūjayitvā yathānyāyam abhivādya kṛtāñjaliḥ
     praveśayat tataḥ kakṣyāṃ dvitīyaṃ rājaveśmanaḥ
 31 tatrāsīnaḥ śukas tāta mokṣam evānucintayan
     chāyāyām ātape caiva samadarśī mahādyutiḥ
 32 taṃ muhūrtād ivāgamya rājño mantrī kṛtāñjaliḥ
     prāveśayat tataḥ kakṣyāṃ tṛtīyāṃ rājaveśmanaḥ
 33 tatrāntaḥpura saṃbaddhaṃ mahac caitrarathopamam
     suvibhaktajalā krīḍaṃ ramyaṃ puṣpitapādapam
 34 tad darśayitvā sa śukaṃ mantrī kānanam uttamam
     arham āsanam ādiśya niścakrāma tataḥ punaḥ
 35 taṃ cāruveṣāḥ suśroṇyas taruṇyaḥ priyadarśanāḥ
     sūkṣmaraktāmbaradharās taptakāñcanabhūsanaḥ
 36 saṃlāpollāpa kuśalā nṛttagītaviśāradāḥ
     smitapūrvābhibhāsinyo rūpeṇāpsarasāṃ samāḥ
 37 kāmopacāra kuśalā bhāvajñāḥ sarvakovidāḥ
     paraṃ pañcāśato nāryo vāru mukhyāḥ samādravan
 38 pādyādīni pratigrāhya pūjayā parayārcya ca
     deśakālopapannena sādhv annenāpy atarpayan
 39 tasya bhuktavatas tāta tad antaḥpura kānanam
     suramyaṃ darśayām āsur aikaikaśyena bhārata
 40 krīdantyaś ca hasantyaś ca gāyantyaś caiva tāḥ śukam
     udārasattvaṃ sattvajñāḥ sarvāḥ paryacaraṃs tadā
 41 āraṇeyas tu śuddhātmā trisaṃdehas trikarmakṛt
     vaśyendriyo jitakrodho na hṛṣyati na kupyati
 42 tasmai śayyāsanaṃ divyaṃ varārhaṃ ratnabhūṣitam
     spardhyāstaraṇa saṃstīrṇaṃ dadus tāḥ paramastriyaḥ
 43 pādaśaucaṃ tu kṛtvaiva śukaḥ saṃdhyām upāsya ca
     niṣasādāsane puṇye tam evārthaṃ vicintayan
 44 pūrvarātre tu tatrāsau bhūtvā dhyānaparāyanaḥ
     madhyarātre yathānyāyaṃ nidrām āhārayat prabhuḥ
 45 tato muhūrtād utthāya kṛtvā śaucam anantaram
     strībhiḥ parivṛto dhīmān dhyānam evānvapadyata
 46 anena vidhinā kārṣṇis tad ahaḥ śeṣam acyutaḥ
     tāṃ ca rātriṃ nṛpa kule vartayām āsa bhārata

 

SECTION CCCXII

"Yajnavalkya said, Listen to me, O foremost of men, as I tell thee what the duration of time is in respect to the Unmanifest (or the Supreme Purusha). Ten thousand Kalpas are said to constitute a single day of his. The duration of his night is equal. When his night expires, he awakes, O monarch, and first creates herbs and plants which constitute the sustenance of all embodied creatures. He then creates Brahman who springs from a golden egg. That Brahman is the form of all created things, as has been heard by us. Having dwelt for one whole year within that egg, the great ascetic Brahman, called also Prajapati (Lord of all creatures), came out of it and created the whole Earth, and the Heaven above. The Lord then, it is read in the Vedas, O king, placed the sky between Heaven and Earth separated from each other. Seven thousand and five hundred Kalpas measure the day of Brahman. Persons conversant with the science of Adhyatma say that his night also is of an equal duration. Brahmana, called Mahan, then creates Consciousness called Bhuta and endued with excellent essence. 1 Before creating any physical bodies out of the ingredients called the Great elements, Mahan or Brahma, endued with penances, created four others called his sons. They are the sires of the original sires, O Best of kings, as heard by us. 2 It hath been also heard by us, O monarch that the senses (of knowledge) along with the four inner faculties, have sprung from the (five Great elements called) Pitris, and that the entire universe of mobile and immobile Beings has been filled with those Great
p. 37
elements. 1 The puissant Consciousness created the five Bhutas. These are Earth, Wind, Space, Water, and Light numbering the fifth. This Consciousness (who is a Great Being and) from whom springs the third creating, has five thousand Kalpas for his night, and his day is of equal duration. Sound, Touch, Form, Taste, and Scent,--these five are called Visesha. They inhere into the five great Bhutas. All creatures, O king, incessantly pervaded by these five, desire one another's companionship, become subservient to one another; and challenging one another, transcend one another; and led by those immutable and seductive principles, creatures kill one another and wander in this world entering into numerous orders of Being. 2 Three thousands of Kalpas represent the duration of their day. The measure of their night also is the same. 3 The Mind roveth over all things, O king, led on by the Senses. The Senses do not perceive anything. It is the Mind that perceives through them. The Eye sees forms when aided by the Mind but never by itself. When the Mind is distracted, the Eye fails to perceive with even the objects fully before it. It is commonly said that the Senses perceive. This is not true, for it is the Mind that perceives through the Senses. When the cessation takes place of the activity of the Mind, the cessation of the activity of the Senses follows. That is the cessation of the activity of the Senses which is the cessation of the activity of the Mind. One should thus regard the Senses to be under the domination of the Mind. Indeed, the Mind is said to be the Lord of all the Senses. O thou of great fame, these are all the twenty Bhutas in the Universe.'"

 

 

Book 12
Chapter 313

 

 

 

1 [bhī]
      tataḥ sa rājā janako mantribhiḥ saha bhārata
      puraḥ purohitaṃ kṛtvā sarvāṇy antaḥpurāṇi ca
  2 āsanaṃ ca puraskṛtya ratnāni vividhāni ca
      śirasā cārghyam ādāya puru putraṃ samabhyagāt
  3 sa tadāsanam ādāya bahuratnavibhūṣitam
      spardhyāstaraṇa saṃstīrṇaṃ sarvatobhadram ṛcchimat
  4 purodhasā saṃgṛhītaṃ hastenālabhya pārthivaḥ
      pradadau guruputrāya śukāya paramārcitam
  5 tatropaviṣṭaṃ taṃ kārṣṇiṃ śāstrataḥ pratyapūjayat
      pādyaṃ nivedya prathamam arghyaṃ gāṃ ca nyavedayat
      sa ca tāṃ mantravat pūjāṃ pratyagṛhṇād yathāvidhi
  6 pratigṛhya ca tāṃ pūjāṃ janakād dvijasattamaḥ
      gāṃ caiva samanujñāya rājānam anumānya ca
  7 paryapṛcchan mahātejā rājñaḥ kuśalam avyayam
      anāmayaṃ ca rājendra śukaḥ sānucarasya ha
  8 anujñātaḥ sa tenātha niṣasāda sahānugaḥ
      udārasattvābhijano bhūmau rājā kṛtāñjaliḥ
  9 kuśalaṃ cāvyayaṃ caiva pṛṣṭvā vaiyāsakiṃ nṛpaḥ
      kim āgamanam ity eva paryapṛcchata pārthivaḥ
  10 [ṣuka]
     pitrāham ukto bhadraṃ te mokṣadharmārthakovidaḥ
     videharājo yājyo me janako nāma viśrutaḥ
 11 tatra gacchasva vai tūrṇaṃ yadi te hṛdi saṃśayaḥ
     pravṛttau vā nivṛttau vā sa te chetsyati saṃśayam
 12 so 'haṃ pitur niyogāt tvām upaprastum ihāgataḥ
     tan me dharmabhṛtāṃ śreṣṭha yathāvad vaktum arhasi
 13 kiṃ kāryaṃ brāhmaṇeneha mokṣārthaś ca kim ātmakaḥ
     kathaṃ ca mokṣaḥ kartavyo jñānena tapasāpi vā
 14 [janaka]
     yat kāryaṃ brāhmaṇeneha janmaprabhṛti tac chṛṇu
     kṛtopanayanas tāta bhaved veda parāyanaḥ
 15 tapasā guruvṛttyā ca brahmacaryeṇa cābhibho
     devatānāṃ pitṝṇāṃ cāpy anṛṇaś cānasūyakaḥ
 16 vedān adhītya niyato dakṣiṇām apavarjya ca
     abhyanujñām atha prāpya samāvarteta vai dvijaḥ
 17 samāvṛttas tu gārhasthye sadāro niyato vaset
     anasūyur yathānyāyam āhitāgnis tathaiva ca
 18 utpādya putrapautraṃ tu vanyāśramapade vaset
     tāny evāgnīn yathāśāstram arcayann atithipriyaḥ
 19 sa vane 'gnīn yathānyāyam ātmany āropya dharmavit
     nirdvandvo vītarāgātmā brahmāśramapade vaset
 20 [ṣuka]
     utpanne jñānavijñāne pratyakṣe hṛdi śāśvate
     kim avaśyaṃ nivastavyam āśrameṣu vaneṣu ca
 21 etad bhavantaṃ pṛcchāmi tad bhavān vaktum arhati
     yathā vedārtha tattvena brūhi me tvaṃ janādhipa
 22 [janaka]
     na vinā jñānavijñānaṃ mokṣasyādhigamo bhavet
     na vinā guru saṃbandhaṃ jñānasyādhigamaḥ smṛtaḥ
 23 ācāryaḥ plāvitā tasya jñānaṃ plava ihocyate
     vijñāya kṛtakṛtyas tu tīrṇas tad ubhayaṃ tyajet
 24 anucchedāya lokānām anucchedāya karmaṇām
     pūrvair ācarito dharmaś cāturāśramya saṃkathaḥ
 25 anena kramayogena bahu jātiṣu karmaṇā
     kṛtvā śubhāśubhaṃ karma mokṣo nāmeha labhyate
 26 bhavitaiḥ kāraṇaiś cāyaṃ bahu saṃsārayoniṣu
     āsādayati śuddhātmā mokṣaṃ vai prathamāśrame
 27 tam āsādya tu muktasya dṛṣṭārthasya vipaścitaḥ
     triṣv āśrameṣu ko nv artho bhavet paramam īpsataḥ
 28 rājasāṃs tāmasāṃś caiva nityaṃ doṣān vivarjayet
     sāttvikaṃ mārgam āsthāya paśyed ātmānam ātmanā
 29 sarvabhūteṣu cātmānaṃ sarvahūtāni cātmani
     saṃpaśyan nopalipyeta jale vāri caro yathā
 30 pakṣīva plavanād ūrdhvam amutrānantyam aśnute
     vihāya dehaṃ nirmukto nirdvandvaḥ praśamaṃ gataḥ
 31 atra gāthāḥ purā gītāḥ śṛṇu rājñā yayātinā
     dhāryante yā dvijais tāta mokṣaśāstraviśāradaiḥ
 32 jyotir ātmani nānyatra rataṃ tatraiva caiva tat
     svayaṃ ca śakyaṃ tad draṣṭuṃ susamāhita cetasā
 33 na bibheti paro yasmān na bibheti parāc ca yaḥ
     yaś ca necchati na dveṣṭi brahma saṃpadyate tadā
 34 yadā bhāvaṃ na kurute sarvabhūteṣu pāpakam
     karmaṇā manasā vācā brahma saṃpadyate tadā
 35 saṃyojya tapasātmānam īrṣyām utsṛjya mohinīm
     tyaktvā kāmaṃ ca lobhaṃ ca tato brahmatvam aśnute
 36 yadā śravye ca dṛśye ca sarvabhūteṣu cāpyayam
     samo bhavati nirdvandvo brahma saṃpadyate tadā
 37 yadā stutiṃ ca nindāṃ ca samatvenaiva paśyati
     kāñcanaṃ cāyasaṃ caiva sukhaduḥkhe tathaiva ca
 38 śītam uṣṇaṃ tathaivārtham anarthaṃ priyam apriyam
     jīvitaṃ maraṇaṃ caiva brahma saṃpadyate tadā
 39 prasāryeha yathāṅgāni kūrmaḥ saṃharate punaḥ
     tathendriyāṇi manasā saṃyantavyāni bhikṣuṇā
 40 tamaḥ parigataṃ veśma yathā dīpena dṛśyate
     tathā buddhipradīpena śakya ātmā nirīkṣitum
 41 etat sarvaṃ prapaśyāmi tvayi buddhimatāṃ vara
     yac cānyad api vettavyaṃ tattvato veda tad bhavān
 42 brahmarṣe viditaś cāsi viṣayāntam upāgataḥ
     guros tava prasādena tava caivopaśikṣayā
 43 tasyaiva ca prasādena prādurbhūtaṃ mahāmune
     jñānaṃ divyaṃ mamāpīdaṃ tenāsi vidito mama
 44 adhikaṃ tava vijñānam adhikā ca gatis tava
     adhikaṃ ca tavaiśvaryaṃ tac ca tvaṃ nāvabudhyase
 45 bālyād vā saṃśayād vāpi bhayād vāpy avimokṣajāt
     utpanne cāpi vijñāne nādhigacchanti tāṃ gatim
 46 vyavasāyena śuddhena madvidhaiś chinnasaṃśayaḥ
     vimucya hṛdayagranthīn āsādayati tāṃ gatim
 47 bhavāṃś cotpanna vijñānaḥ sthirabuddhir alolupaḥ
     vyavasāyād ṛte brahmann āsādayati tatparam
 48 nāsti te sukhaduḥkheṣu viśeṣo nāsti lolupā
     nautsukyaṃ nṛttagīteṣu na rāga upajāyate
 49 na bandhuṣu nibandhas te na bhayeṣv asti te bhayam
     paśyāmi tvāṃ mahābhāga tulyaloṣṭāśma kāñcanam
 50 ahaṃ ca tvānupaśyāmi ye cāpy anye manīṣiṇaḥ
     āsthitaṃ paramaṃ mārgam akṣayaṃ tam anāmayam
 51 yat phalaṃ brāhmaṇasyeha mokṣārthaś ca yad ātmakaḥ
     tasmin vai vartase vipra kim anyat paripṛcchasi

 

SECTION CCCXIII

"Yajnavalkya said, I have, one after another, told thee the order of the creation, with their total number, of the various principles, as also the extent of the duration of each. Listen now to me as I tell thee of their destruction. Listen to me how Brahman, who is eternal and undecaying, and who is without beginning and without end, repeatedly
p. 38
creates and destroys all created objects. When his day expires and night comes, he becomes desirous of sleep. At such a time the unmanifest and holy one urges the Being called Maharudra, who is conscious of his great powers, (for destroying the world). Urged by the unmanifest, that Being assuming the form of Surya of hundreds of thousands of rays, divides himself into a dozen portions each resembling a blazing fire. He then consumes with his energy, O monarch, without any loss of time, the four kinds of created beings, viz., viviparous, oviparous, filth-born, and vegetable. Within the twinkling of the eye all mobile and immobile creatures being thus destroyed, the Earth becomes on every side as bare as a tortoise shell. Having burnt everything on the face of the Earth, Rudra, of immeasurable might, then quickly fills the bare Earth with Water possessed of great force. He then creates the Yuga-fire which dries up that Water (into which the bare Earth has been dissolved). The Water disappearing, the great element of Fire continues to blaze fiercely. Then comes the mighty Wind of immeasurable force, in his eight forms, who swallows up quickly that blazing fire of transcendent force, possessed of seven flames, and identifiable with the heat existing every creature. Having swallowed up that fire, the Wind courses in every direction, upwards, downwards, and transversely. Then space of immeasurable existent swallowed up that Wind of transcendent energy. Then Mind cheerfully swallows up that immeasurable Space. Then that Lord of all creatures, viz., Consciousness, who is the Soul of every-thing, swallows up the Mind. Consciousness, in his turn, is swallowed up by the Mahat-soul who is conversant with the Past, the Present, and the Future. The incomparable Mahat-soul or Universe is then swallowed up by Sambhu, that Lord of all things, to whom the Yoga attributes of Anima, Laghima, Prapti, etc., naturally inhere, who is regarded as the Supreme and pure Effulgence that is Immutable. His hands and feet extend over every part; his eyes and head and face are everywhere, his ears reach every place, and he exists overwhelming all things. He is the heart of all creatures; His measure is of a digit of the thumb. That Infinite and supreme Soul, that Lord of all, thus swallows up the Universe. After this, what remains is the Undecaying and the Immutable. One who is without defect of any kind, who is the Creator of the Past, the Present, and the Future; and who is perfectly faultless, I have thus, O monarch, duly told thee of Destruction. I shall now discourse to thee on the subjects of Adhyatma, Adhibhuta, and Adhidaivata.--'"

 

Book 12
Chapter 314

 

 

 

1 [bhī]
      etac chrutvā tu vacanaṃ kṛtātmā kṛtaniścayaḥ
      ātmanātmānam āsthāya dṛṣṭvā cātmānam ātmanā
  2 kṛtakāryaḥ sukhī śāntas tūsnīṃ prāyād udaṅ mukhaḥ
      śaiśiraṃ girim uddiśya sadharmā mātariśvanaḥ
  3 etasminn eva kāle tu devarṣir nāradas tadā
      himavantam iyād draṣṭuṃ siddhacāraṇasevitam
  4 tam apsarogaṇākīrṇaṃ gītasvananināditam
      kiṃnarāṇāṃ samūhaiś ca bhṛṅgarājais tathaiva ca
  5 madgubhiḥ khañjarītaiś ca vicitrair jīva jīvakaiḥ
      citravarṇair mayūraiś ca kekā śatavirājitaiḥ
      rājahaṃsa samūhaiś ca hṛṣṭaiḥ parabhṛtais tathā
  6 pakṣirājo garutmāṃś ca yaṃ nityam adhigacchati
      catvāro lokapālaś ca devāḥ sarṣigaṇās tathā
      yatra nityaṃ samāyānti lokasya hitakāmyayā
  7 viṣṇunā yatra putrārthe tapas taptaṃ mahātmanā
      yatraiva ca kumāreṇa bālye kṣiptā divaukasaḥ
  8 śaktir nyastā kṣititale trailokyam avamanya vai
      yatrovāca jagat skandaḥ kṣipan vākyam idaṃ tadā
  9 yo 'nyo 'sti matto 'bhyadhiko viprā yasyādhikaṃ priyāḥ
      yo brahmaṇyo dvitīyo 'sti triṣu lokeṣu vīryavān
  10 so 'bhyuddharatv imāṃ śaktim atha vā kampayatv iti
     tac chrutvā vyathitā lokāḥ ka imām uddhared iti
 11 atha devagaṇaṃ sarvaṃ saṃbhrāntendriya mānasam
     apaśyad bhagavān viṣṇuḥ kṣipraṃ sāsurarākṣasam
     kiṃ nv atra sukṛtaṃ kāryaṃ bhaved iti vicintayan
 12 sa nāmṛṣyata taṃ kṣepam avaikṣata ca pāvakim
     sa prahasya viśuddhātmā śaktiṃ prajvalitāṃ tadā
     kampayām āsa savyena pāninā puruṣottamaḥ
 13 śaktyāṃ tu kampayānāyāṃ viṣṇunā balinā tadā
     medinī kampitā sarvā saśailavanakānanā
 14 śaktenāpi samuddhartuṃ kampitā sā na tūddhṛtā
     rakṣatā skanda rājasya dharṣaṇāṃ prabhaviṣṇunā
 15 tāṃ kampayitvā bhagavān prahrādam idam abravīt
     paśya vīryaṃ kumārasya naitad anyaḥ kariṣyati
 16 so 'mṛṣyamāṇas tad vākyaṃ samuddharaṇa niścitaḥ
     jagrāha tāṃ tasya śaktiṃ na cainām apy akampayat
 17 nādaṃ mahāntaṃ muktvā sa mūrcchito girimūrdhani
     vihvalaḥ prāpatad bhūmau hiraṇyakaśipoḥ sutaḥ
 18 yatrottarāṃ diśiṃ gatvā śailarājasya pārśvataḥ
     tapo 'tapyata durdharṣas tāta nityaṃ vṛṣadhvajaḥ
 19 pāvakena parikṣipto dīpyatā tasya cāśramaḥ
     ādityabandhanaṃ nāma durdharṣam akṛtātmabhiḥ
 20 na tatra śakyate gantuṃ yakṣarākṣasa dānavaiḥ
     daśayojanavistāram agnijvālā samāvṛtam
 21 bhagavān pavakas tatra svayaṃ tiṣṭhati vīryavā
     sarvavighnān praśamayan mahādevasya dhīmataḥ
 22 divyaṃ varṣasahasraṃ hi pādenaikena tiṣṭhataḥ
     devān saṃtāpayaṃs tatra mahādevo dhṛtavrataḥ
 23 aindrīṃ tu diśam āsthāya śailarājasya dhīmataḥ
     vivikte parvata tate pārāśaryo mahātapaḥ
     vedān adhyāpayām āsa vyāsaḥ śiṣyān mahātapaḥ
 24 sumantuṃ ca mahābhāgaṃ vaiśampāyanam eva ca
     jaiminiṃ ca mahāprājñaṃ pailaṃ cāpi tapasvinam
 25 ebhiḥ śiṣyaiḥ parivṛto vyāsa āste mahātapaḥ
     tatrāśramapadaṃ puṇyaṃ dadarśa pitur uttamam
     āraṇeyo viśuddhātmā nabhasīva divākaraḥ
 26 atha vyāsaḥ parikṣiptaṃ jvajantam iva pāvakam
     dadarśa sutam āyāntaṃ divākarasamaprabham
 27 asajjamānaṃ vṛkṣeṣu śaileṣu viṣameṣu ca
     yogayuktaṃ mahātmānaṃ yathā bānaṃ guṇacyutam
 28 so 'bhigamya pituḥ pādāv agṛhṇād araṇīsutaḥ
     yathopajoṣaṃ taiś cāpi samāgacchan mahāmuniḥ
 29 tato nivedayām āsa pitre sarvam aśeṣataḥ
     śuko janakarājena saṃvādaṃ prītamānasaḥ
 30 evam adhyāpayañ śiṣyān vyāsaḥ putraṃ ca vīryavān
     uvāsa himavatpṛṣṭhe pārāśaryo mahāmuniḥ
 31 tataḥ kadā cic chiṣyās taṃ parivāryāvatasthire
     vedādhyayanasaṃpannāḥ śāntātmāno jitendriyāḥ
 32 vedeṣu niṣṭhāṃ saṃprāpya sāṅgeṣv atitapasvinaḥ
     athocus te tadā vyāsaṃ śiṣyāḥ prāñjalayo gurum
 33 mahatā śreyasā yuktā yaśasā ca sma vardhitāḥ
     ekaṃ tv idānīm icchāmo guruṇānugrahaṃ kṛtam
 34 iti teṣāṃ vacaḥ śrutvā brahmarṣis tān uvāca ha
     ucyatām iti tad vatsā yad vaḥ kāryaṃ priyaṃ mayā
 35 etad vākyaṃ guroḥ śrutvā śiṣyās te hṛṣṭamānasāḥ
     punaḥ prāñjalayo bhūtvā pranamya śirasā gurum
 36 ūcus te sahitā rājann idaṃ vacanam uttamam
     yadi prīta upādhyāyo dhanyāḥ smo munisattama
 37 kāṅkṣām astu vayaṃ sarve varaṃ dattaṃ maharṣiṇā
     sasthaḥ śiṣyo na te khyātiṃ gacched atra prasīda naḥ
 38 catvāras te vayaṃ śiṣyā guruputraś ca pañcamaḥ
     iha vedāḥ pratiṣṭherann eṣa naḥ kāṅkṣito varaḥ
 39 śiṣyāṇāṃ vacanaṃ śrutvā vyāso vedārtha tattvavit
     parāśarātmajo dhīmān paralokārtha cintakaḥ
     uvāca śiṣyān dharmātmā dharmyaṃ naiḥśreyasaṃ vacaḥ
 40 brāhmaṇāya sadā deyaṃ brahma śuśrūsave bhavet
     brahmaloke nivāsaṃ yo dhruvaṃ samabhikāṅkṣati
 41 bhavanto bahulāḥ santu vedo vistāryatām ayam
     nāśiṣye saṃpradātavyo nāvrate nākṛtātmani
 42 ete śiṣyaguṇāḥ sarve vijñātavyā yathārthataḥ
     nāparīkṣita cāritre vidyā deyā kathaṃ cana
 43 yathā hi kanakaṃ śuddhaṃ tāpachedanigharṣaṇaiḥ
     parīkṣeta tathā śiṣyān īkṣet kulaguṇādibhiḥ
 44 na niyojyāś ca vaḥ śiṣyā aniyoge mahābhaye
     yathāmatiyathā pāthaṃ tathā vidyā phaliṣyati
 45 sarvas taratu durgāni sarvo bhadrāṇi paśyatu
     śrāvayec caturo varṇān kṛtvā brāhmaṇam agrataḥ
 46 vedasyādhyayanaṃ hīdaṃ tac ca kāryaṃ mahat smṛtam
     stutyartham iha devānāṃ vedāḥ sṛṣṭāḥ svayambhuvā
 47 yo nirvadeta saṃmohād brāhmaṇaṃ vedapāragam
     so 'padhyānād brāhmaṇasya parābhūyād asaṃśayam
 48 yaś cādharmeṇa vibrūyād yaś cādharmeṇa pṛcchati
     tayor anyataraḥ praiti vidveṣaṃ vādhigacchati
 49 etad vaḥ sarvam ākhyātaṃ svādhyāyasya vidhiṃ prati
     upakuryāc ca śiṣyāṇām etac ca hṛdi vo bhavet

 

SECTION CCCXIV

'Yajnavalkya said, Brahmanas conversant with the topics of enquiry speak of the two feet as Adhyatma, the act of walking as Adhibhuta, and Vishnu as Adhidaivatam (of those two limbs). The lower duct (anal canal) is Adhyatma; its function of throwing out the excreta is Adhibhuta, and Mitra (Surya) is the Adhidaivata (of that organ). The organ of generation is called Adhyatma. Its agreeable function is called Adhibhuta, and Prajapati is its Adhidaivata. The hands are Adhyatma; their function as represented by acts is Adhibhuta; and Indra is the Adhidaivata of those limbs. The organs of speech are Adhyatma; the words uttered by them are Adhibhuta; and Agni is their Adhidaivata. The eye is Adhyatma; vision or form is its Adhibhuta; and Surya is the Adhidaivata of that organ. The ear is Adhyatma; sound is Adhibhuta; and the points of the horizon are its Adhidaivata. The tongue is Adhyatma, taste is its Adhibhuta; and Water is its Adhidaivata. The sense of scent is Adhyatma; odour is its Adhibhuta; and Earth is its Adhidaivata. The skin is Adhyatma; touch is its Adhibhuta; and Wind is its Adhidaivata. Mind has been called Adhyatma; that with which the Mind is employed is Adhibhuta; and Chandramas is its Adhidaivata. Consciousness is Adhyatma; conviction in one's identity with Prakriti is its Adhibhuta; and Mahat or Buddhi is its Adhidaivata. Buddhi is Adhyatma; that which is to be understood is its Adhibhuta; and Kshetrajna is its Adhidaivata. I have thus truly expounded to thee, O king, with its details taken individually, the puissance of the Supreme (in manifesting Himself in different forms) in the beginning, the middle, and the end, O thou that art fully conversant with the nature of the original topics or principles. Prakriti, cheerfully and of her own accord, as if for sport, O monarch, produces, by undergoing modifications herself, thousands and thousands of combinations of her original transformations called Gunahs. As men can light thousands of lamps from but a single lamp, after the same manner Prakriti, by modification, multiplies into thousands of existent objects the (three) attributes (of Sattwa and Rajas and Tamas) of Purusha. Patience, joy, prosperity, satisfaction, brightness of all faculties, happiness, purity, health, contentment, faith, liberality, compassion, forgiveness, firmness, benevolence, equanimity, truth, acquittance of obligations, mildness, modesty, calmness, external purity, simplicity, observance of obligatory practices, dispassionateness, fearlessness of heart, disregard for the appearance or otherwise of good and evil as also for past acts,--appropriation of objects only when obtained by gift, the absence of cupidity, regard for the interests of others, compassion for all creatures,--these have been said to be the qualities that attach to the attribute of Sattwa. The tale of qualities attaching to the attribute of Rajas consists of pride of personal beauty, assertion of lordship, war, disclination to give, absence of compassion, enjoyment and enduring of
p. 40
happiness and misery, pleasure in speaking ill of others, indulgence in quarrels and disputes of every kind, arrogance, discourtesy, anxiety, indulgence in hostilities, sorrow, appropriation of what belongs to others, shamelessness, crookedness, disunions, roughness, lust, wrath, pride, assertion of superiority, malice, and calumny. These are said to spring from the attributes of Rajas. I shall now tell thee of that assemblage of qualities which springs from Tamas. They are stupefaction of judgment, obscuration of every faculty, darkness and blind darkness. By darkness is implied death, and by blind darkness is meant wrath. Besides these, the other indications of Tamas are greediness in respect of all kinds of food, ceaseless appetite for both food and drink, taking pleasure in scents and robes and sports and beds and seats and sleep during the day and calumny and all kinds of acts proceeding from heedlessness, taking pleasure, from ignorance (of purer sources of joy) in dancing and instrumental and vocal music, and aversion for every kind of religion. These, indeed, are the indications of Tamas--'"

 

Book 12
Chapter 315

 

 

1 [bhī]
      etac chrutvā guror vākyaṃ vyāsa śiṣyā mahaujasaḥ
      anyonyaṃ hṛṣṭamanasaḥ pariṣasvajire tadā
  2 uktāḥ smo yad bhagavatā tadātvāyati saṃhitam
      tan no manasi saṃrūḍhaṃ kariṣyāmas tathā ca tat
  3 anyonyaṃ ca sabhājyaivaṃ suprītamanasaḥ punaḥ
      vijñāpayanti sma guruṃ punar vākyaviśāradāḥ
  4 śailād asmān mahīṃ gantuṃ kāṅkṣitaṃ no mahāmunau
      vedān anekadhā kartuṃ yadi te rucitaṃ vibho
  5 śiṣyāṇāṃ vacanaṃ śrutvā parāśara sutaḥ prabhuḥ
      pratyuvāca tato vākyaṃ dharmārthasahitaṃ hitam
  6 kṣitiṃ vā devalokaṃ vā gamyatāṃ yadi rocate
      apramādaś ca vaḥ kāryo brahma hi pracurachalam
  7 te 'nujñātās tataḥ sarve guruṇā satyavādinā
      jagmuḥ pradakṣiṇaṃ kṛtvā vyāsaṃ mūrdhnābhivādya ca
  8 avatīrya mahīṃ te 'tha cāturhotram akalpayan
      saṃyājayanto viprāṃś ca rājanyāṃś ca viśas tathā
  9 pūjyamānā dvijair nityaṃ modamānā gṛhe ratāḥ
      yājanādhyāpana ratāḥ śrīmanto lokaviśrutāḥ
  10 avatīrṇeṣu śiṣyeṣu vyāsaḥ putrasahāyavān
     tūsnīṃ dhyānaparo dhīmān ekānte samupāviśat
 11 taṃ dadarśāśramapade nāradaḥ sumahātapaḥ
     athainam abravīt kāle madhurākṣarayā girā
 12 bho bho maharṣe vāsiṣṭha brahmaghoṣo na vartate
     eko dhyānaparas tūsnīṃ kim āsse cintayann iva
 13 brahmaghoṣair virahitaḥ parvato 'yaṃ na śobhate
     rajasā tamasā caiva somaḥ sopaplavo yathā
 14 na bhrājate yathā pūrvaṃ niṣādānām ivālayaḥ
     devarṣigaṇajuṣṭo 'pi vedadhvaninirākṛtaḥ
 15 ṛṣayaś ca hi devāś ca gandharvāś ca mahaujasaḥ
     vimuktā brahmaghoṣeṇa na bhrājante yathā purā
 16 nāradasya vacaḥ śrutvā kṛṣṇadvaipāyano 'bravīt
     maharṣe yat tvayā proktaṃ vedavādavicakṣaṇa
 17 etan mano 'nukūlaṃ me bhavān arhati bhāsitum
     sarvajñaḥ sarvadarśī ca sarvatra ca kutūhalī
 18 triṣu lokeṣu yadvṛttaṃ sarvaṃ tava mate sthitam
     tad ājñāpaya viprarṣe brūhi kiṃ karavāṇi te
 19 yan mayā samanuṣṭheyaṃ brahmarṣe tad udāhara
     viyuktasyeha śiṣyair me nātihṛṣṭam idaṃ manaḥ
 20 [nārada]
     anāmnāya malā vedā brāhmaṇasyāvrataṃ malam
     malaṃ pṛthivyā vāhīkāḥ strīṇāṃ kautūhalaṃ malam
 21 adhīyatāṃ bhavān vedān sārdhaṃ putreṇa dhīmatā
     vidhunvan brahmaghoṣeṇa rakṣobhayakṛtaṃ tamaḥ
 22 [bhī]
     nāradasya vacaḥ śrutvā vyāsaḥ paramadharmavit
     tathety uvāca saṃhṛṣṭo vedābhyāse dṛdha vrataḥ
 23 śukena saha putreṇa vedābhyāsam athākarot
     svareṇoccaiḥ sa śaikṣeṇa lokān āpūrayann iva
 24 tayor abhyasator evaṃ nānādharmapravādinoḥ
     vāto 'timātraṃ pravavau samudrānila vejitaḥ
 25 tato 'nadhyāya iti taṃ vyāsaḥ putram avārayat
     śuko vārita mātras tu kautūhalasamanvitaḥ
 26 apṛcchat pitaraṃ brahman kuto vāyur abhūd ayam
     ākhyātum arhati bhavān vāyoḥ sarvaṃ viceṣṭitam
 27 śukasyaitad vacaḥ śrutvā vyāsaḥ paramavismitaḥ
     anadhyāya nimitte 'sminn idaṃ vacanam abravīt
 28 divyaṃ te cakṣur utpannaṃ svasthaṃ te nirmalaṃ manaḥ
     tamasā rajasā cāpi tyaktaḥ sattve vyavasthitaḥ
 29 ādarśe svām iva chāyāṃ paśyasy ātmānam ātmanā
     nyasyātmani svayaṃ vedān buddhyā samanucintaya
 30 deva yānacaro viṣṇoḥ pitṛyānaś ca tāmasaḥ
     dvāv etau pretya panthānau divaṃ cādhaś ca gacchataḥ
 31 pṛthivyām antarikṣe ca yatra saṃvānti vāyavaḥ
     saptaite vāyumārgā vai tān nibodhānupūrvaśaḥ
 32 tatra devagaṇāḥ sādhyāḥ samabhūvan mahābalāḥ
     teṣām apy abhavat putraḥ samāno nāma durjayaḥ
 33 udānas tasya putro 'bhūd vyānas tasyābhavat sutaḥ
     apānaś ca tato jñeyaḥ prāṇaś cāpi tataḥ param
 34 anapatyo 'bhavat prāno durdharṣaḥ śatrutāpanaḥ
     pṛthak karmāṇi teṣāṃ tu pravakṣyāmi yathātatham
 35 prānināṃ sarvato vāyuś ceṣṭā vartayate pṛthak
     prāṇanāc caiva bhūtānāṃ prāṇa ity abhidhīyate
 36 prerayaty abhrasaṃghātān dhūmajāṃś cosmajāṃś ca yaḥ
     prathamaḥ prathame mārge pravaho nāma so 'nilaḥ
 37 ambare sneham abhrebhyas tadid bhyaś cottamadyutiḥ
     āvaho nāma saṃvāti dvitīyaḥ śvasano nadan
 38 udayaṃ jyotiṣāṃ śaśvat somādīnāṃ karoti yaḥ
     antardeheṣu codānaṃ yaṃ vadanti maharṣayaḥ
 39 yaś caturbhyaḥ samudrebhyo vāyur dhārayate jalam
     uddhṛtyādadate cāpo jīmūtebhyo 'mbare 'nilaḥ
 40 yo 'dbhiḥ saṃyojya jīmūtān parjanyāya prayacchati
     udvaho nāma varṣiṣṭhas tritīyaḥ sa sadāgatiḥ
 41 samuhyamānā bahudhā yena nīlāḥ pṛthag ghanāḥ
     varṣamokṣakṛtārambhās te bhavanti ghanāghanāḥ
 42 saṃhatā yena cāviddhā bhavanti nadatāṃ nadāḥ
     rakṣaṇārthāya saṃbhūtā meghatvam upayānti ca
 43 yo 'sau vahati devānāṃ vimānāni vihāyasā
     caturthaḥ saṃvaho nāma vāyuḥ sa girimardanaḥ
 44 yena vegavatā rugṇā rūkṣeṇārujatā rasān
     vāyunā vihitā meghā na bhavanti balāhakāḥ
 45 dāruṇotpāta saṃcāro nabhasaḥ stanayitnumān
     pañcamaḥ sa mahāvego vivaho nāma mārutaḥ
 46 yasmin pāriplave divyā vahanty āpo vihāyasā
     puṇyaṃ cākāśagaṅgāyās toyaṃ viṣṭabhya tiṣṭhati
 47 dūrāt pratihato yasminn ekaraśmir divākaram
     yonir aṃśusahasrasya yena bhāti vasuṃdharā
 48 yasmād āpyāyate somo nidhir divyo 'mṛtasya ca
     sasthaḥ parivaho nāma sa vāyur javatāṃ varaḥ
 49 sarvaprāṇa bhṛtāṃ prāṇān yo 'ntakāle nirasyati
     yasya vartmānuvartete mṛtyuvaivasvatāv ubhau
 50 samyag anvīkṣatāṃ buddhyā śāntayādhyātma nityayā
     dhyānābhyāsābhirāmāṇāṃ yo 'mṛtatvāya kalpate
 51 yaṃ samāsādya vegena diśām antaṃ prapedire
     dakṣasya daśa putrāṇāṃ sahasrāṇi prajāpateḥ
 52 yena sṛṣṭaḥ parābhūto yāty eva na nivartate
     parāvaho nāma paro vāyuḥ sa duratikramaḥ
 53 evam ete 'diteḥ putrā mārutāḥ paramādbhutāḥ
     anāramantaḥ saṃvānti sarvagāḥ sarvadhāriṇaḥ
 54 etat tu mahad āśvaryaṃ yad ayaṃ parvatottamaḥ
     kampitaḥ sahasā tena vāyunābhipravāyatā
 55 viṣṇor niḥśvāsavāto 'yaṃ yadā vegasamīritaḥ
     sahasodīryate tāta jagat pravyathate tadā
 56 tasmād brahmavido brahma nādhīyante 'tivāyati
     vāyor vāyubhayaṃ hy uktaṃ brahma tat pīḍitaṃ bhavet
 57 etāvad uktvā vacanaṃ parāśara sutaḥ prabhuḥ
     uktvā putram adhīsveti vyoma gaṅgām ayāt tadā

 

SECTION CCCXV

"'Yajnavalkya said, These three, O foremost of men, (viz., Sattwa, Rajas, and Tamas), are the attributes of Prakriti. These attach to all things of the universe and always inhere to them. The Unmanifest Purusha endued with the six Yoga attributes transforms himself by himself into hundreds and thousands and millions and millions of forms (by embracing these three attributes). Those that are conversant with the science of Adhyatma, say that unto the attribute of Sattwa is assigned a high, unto Rajas a middling, and unto Tamas, a low place in the universe. By the aid of unmixed righteousness one attains to a high end (viz., that of the deities or other celestial beings). Through righteousness mixed with sin one attains to the status of humanity. While through unmixed sin one sinks into a vile end (by becoming an animal or a vegetable etc.). Listen now to me, O king, as I speak to thee of the intermixture or compounds of the three attributes of Sattwa, Rajas, and Tamas. Sometimes Rajas is seen existing with Sattwa. Tamas also exists with Rajas. With Tamas may also be seen Sattwa. Then also may Sattwa and Rajas and Tamas be seen existing together and in equal proportions. They constitute the Unmanifest or Prakriti. When the Unmanifest (Purusha) becomes endued with only Sattwa, he attains to the regions of the deities. Endued with both Sattwa and Rajas, he takes birth among human beings. Endued with Rajas and Tawas, he takes birth among the intermediate order of Being. Endued with all three, viz., Sattwa and Rajas and Tamas, he attains to the status of humanity. Those high souled persons that transcend both righteousness
p. 41
and sin, attain it is said, to that place which is eternal, immutable, undecaying, and immortal. Men of knowledge attain to births that are very superior, and their place is faultless and undecaying, transcending the ken of the senses, free from ignorance, above birth and death, and full of light that dispels all kinds of darkness. Thou hadst asked me about the nature of the Supreme residing in the Unmanifest, (viz., Purusha). I shall tell thee, Listen to me, O king, Even when residing in Prakriti, He is said to reside in His own nature without partaking of the nature of Prakriti. 1 Prakriti, O king, is inanimate and unintelligent. When presided over by Purusha, then only can she create and destroy.
"'Janaka said, Both Prakriti and Purusha, O thou of great intelligence, are without beginning and without end. Both of them are without form. Both of them are undecaying. Both of them, again, incomprehensible. How then, O foremost of Rishis, can it be said that one of them is inanimate and unintelligent? How, again, is the other said to be animate and intelligent? And why is the latter called Kshetrajna? Thou, O foremost of Brahmanas, art fully conversant with the entire religion of Emancipation. I desire to hear in detail of the religion of Emancipation in its entirety. Do thou discourse to me then of the existence and Oneness of Purusha, of his separateness from Prakriti, of the deities which attach to the body of the place to which embodied creatures repair when they die, and that place to which they may ultimately, in course of time, be able to go. Tell me also of the Knowledge described in the Sankhya system, and of the Yoga system separately. It behoveth thee also to speak of the premonitory symptoms of death, O best of men. All these topics are well known to thee even as an (emblic) myrobalan in thy hand!'"

 

Book 12
Chapter 316

 

 

 

1 [bhī]
      etasminn antare śūnye nāradaḥ samupāgamat
      śukaṃ svādhyāyanirataṃ vedārthān vaktum īpsitān
  2 devarṣiṃ tu śuko dṛṣṭvā nāradaṃ samupasthitam
      arghya pūrveṇa vidhinā vedoktenābhyapūjayat
  3 nārado 'thābravīt prīto brūhi brahmavidāṃ varan
      kena tvāṃ śreyasā tāta yojayāmīti hṛṣṭavat
  4 nāradasya vacaḥ śrutvā śukaḥ provāca bhārata
      asmiṁl loke hitaṃ yat syāt tena māṃ yoktum arhasi
  5 [nārada]
      tattvaṃ jijñāsatāṃ pūrvam ṛṣīṇāṃ bhāvitātmanām
      sanatkumāro bhagavān idaṃ vacanam abravīt
  6 nāsti vidyā samaṃ cakṣur nāsti vidyā samaṃ tapaḥ
      nāsti rāgasamaṃ duḥkhaṃ nāsti tyāgasamaṃ sukham
  7 nivṛttiḥ karmaṇaḥ pāpāt satataṃ puṇyaśīlatā
      sadvṛttiḥ samudācāraḥ śreya etad anuttamam
  8 mānuṣyam asukhaṃ prāpya yaḥ sajjati sa muhyati
      nālaṃ sa duḥkhamokṣāya saṅgo vai duḥkhalakṣaṇam
  9 saktasya buddhiś calati mohajālavivardhinī
      mohajālāvṛto duḥkham iha cāmutra cāśnute
  10 sarvopāyena kāmasya krodhasya ca vinigrahaḥ
     kāryaḥ śreyo 'rtinā tau hi śreyo ghātārtham udyatau
 11 nityaṃ krodhāt tapo rakṣec chriyaṃ rakṣeta matsarāt
     vidyāṃ mānāvamānābhyām ātmānaṃ tu pramādataḥ
 12 ānṛśaṃsyaṃ paro dharmaḥ kṣamā ca paramaṃ balam
     ātmajñānaṃ paraṃ jñānaṃ na satyād vidyate param
 13 satyasya vacanaṃ śreyaḥ satyād api hitaṃ bhavet
     yad bhūtahitam atyantam etat satyaṃ mataṃ mama
 14 sarvārambhaphalatyāgī nirāśīr niṣparigrahaḥ
     yena sarvaṃ parityaktaṃ sa vidvān sa ca paṇḍitaḥ
 15 indriyair indriyārthebhyaś caraty ātmavaśair iha
     asajjamānaḥ śāntātmā nirvikāraḥ samāhitaḥ
 16 ātmabhūtair atadbhūtaḥ saha caiva vinaiva ca
     sa vimuktaḥ paraṃ śreyo nacireṇādhigacchati
 17 adarśanam asaṃsparśas tathāsaṃbhāsanaṃ sadā
     yasya bhūtaiḥ saha mune sa śreyo vindate param
 18 na hiṃsyāt sarvabhūtāni maitrāyaṇa gataś caret
     nedaṃ janma samāsādya vairaṃ kurvīta kena cit
 19 ākiṃcanyaṃ susaṃtoṣo nirāśīstvam acāpalam
     etad āhuḥ paraṃ śreya ātmajñasya jitātmanaḥ
 20 parigrahaṃ parityajya bhava tāta jitendriyaḥ
     aśokaṃ sthānam ātiṣṭha iha cāmutra cābhayam
 21 nirāmiṣā na śocanti tyajehāmiṣam ātmanaḥ
     parityajyāmiṣaṃ saumya duḥkhatāpād vimokṣyase
 22 taponityena dāntena muninā saṃyatātmanā
     ajitaṃ jetukāmena bhāvyaṃ saṅgeṣv asaṅginā
 23 guṇasaṅgeṣv anāsakta ekacaryā rataḥ sadā
     brāhmaṇe nacirād eva sukham āyāty anuttamam
 24 dvandvārāmeṣu bhūteṣu ya eko ramate muniḥ
     viddhi prajñāna tṛptaṃ taṃ jñānatṛpto na śocati
 25 śubhair labhatidevatvaṃ vyāmiśrair janma mānuṣam
     aśubhaiś cāpy adho janma karmabhir labhate 'vaśaḥ
 26 tatra mṛtyujarāduḥkhaiḥ satataṃ samabhidrutaḥ
     saṃsāre pacyate jantus tat kathaṃ nāvabudhyase
 27 ahite hitasaṃjñas tvam adhruve dhruvasaṃjñakaḥ
     anarthe cārthasaṃjñas tvaṃ kimarthaṃ nāvabudhyase
 28 saṃveṣṭyamānaṃ bahubhir mohatantubhir ātmajaiḥ
     kośakāravad ātmānaṃ veṣṭayan nāvabudhyase
 29 alaṃ parigraheneha doṣavān hi parigrahaḥ
     kṛmir hi kośakāras tu badhyate svaparigrahāt
 30 putradārakuṭumbeṣu saktāḥ sīdanti jantavaḥ
     saraḥ paṅkārṇave magnā jīrṇā vanagajā iva
 31 mahājālasamākṛṣṭān sthale matsyān ivoddhṛtān
     snehajālasamākṛṣṭān paśya jantūn suduḥkhitān
 32 kutumbaṃ putradāraṃ ca śarīraṃ dravyasaṃcayāḥ
     pārakhyam adhruvaṃ sarvaṃ kiṃ svaṃ sukṛtaduṣkṛtam
 33 yadā sarvaṃ parityajya gantavyam avaśena te
     anarthe kiṃ prasaktas tvaṃ svam arthaṃ nānutiṣṭhasi
 34 aviśrāntam anālambam apātheyam adaiśikam
     tamaḥ kāntāram adhvānaṃ katham eko gamiṣyasi
 35 na hi tvā prasthitaṃ kaś cit pṛṣṭhato 'nugamiṣyati
     sukṛtaṃ duṣkṛtaṃ ca tvā yāsyantam anuyāsyati
 36 vidyā karma ca śauryaṃ ca jñānaṃ ca bahuvistaram
     arthārtham anusāryante siddhārthas tu vimucyate
 37 nibandhanī rajjur eṣā yā grāme vasato ratiḥ
     chittvaināṃ sukṛto yānti naināṃ chindanti duṣkṛtaḥ
 38 rūpakūlāṃ manaḥ srotāṃ sparśadvīpāṃ rasāvahām
     gandhapaṅkāṃ śabdajalāṃ svargamārgadurāvahām
 39 kṣamāritrāṃ satyamayīṃ dharmasthair yavatākarām
     tyāgavātādhvagāṃ śīghrāṃ buddhināvā nadīṃ taret
 40 tyaja dharmam adharmaṃ ca jubhe satyānṛte tyaja
     ubhe satyānṛte tyaktvā yena tyajasi taṃ tyaja
 41 tyaja dharmam asaṃkalpād adharmaṃ cāpy ahiṃsayā
     ubhe satyānṛte buddhyā buddhiṃ paramaniścayāt
 42 asthi sthūnaṃ snāyu yutaṃ māṃsaśonita lepanam
     carmāvanaddhaṃ durgandhi pūrṇaṃ mūtra purīsayoḥ
 43 jarā śokasamāviṣṭaṃ rogāyatanam āturam
     rajasvalam anityaṃ ca bhūtāvāsaṃ samutsṛja
 44 idaṃ viśvaṃ jagat sarvam ajagac cāpi yad bhavet
     mahābhūtātmakaṃ sarvaṃ mahad yat paramānu yat
 45 indriyāṇi ca pañcaiva tamaḥ sattvaṃ rajas tathā
     ity eṣa sapta daśako rāśir avyaktasaṃjñakaḥ
 46 sarvair ihendriyārthaiś ca vyaktāvyaktair hi saṃhitaḥ
     pañcaviṃśaka ity eṣa vyaktāvyaktamayo guṇaḥ
 47 etaiḥ sarvaiḥ samāyuktaḥ pumān ity abhidhīyate
     trivargo 'tra sukhaṃ duḥkhaṃ jīvitaṃ maraṇaṃ tathā
 48 ya idaṃ veda tattvena sa veda prabhavāpyayau
     pārāśaryeha boddhavyaṃ jñānānāṃ yac ca kiṃ cana
 49 indriyair gṛhyate yad yat tat tad vyaktam iti sthitiḥ
     avyaktam iti vijñeyaṃ liṅgagrāhyam atīndriyam
 50 indriyair niyatair dehī dhārābhir iva tarpyate
     loke vitatam ātmānaṃ lokaṃ cātmani paśyati
 51 parāvaradṛśaḥ śaktir jñānavelāṃ na paśyati
     paśyataḥ sarvabhūtāni sarvāvasthāsu sarvadā
 52 brahmabhūtasya saṃyogo nāśubhenopapadyate
     jñānena vividhān kleśān ativṛttasya mohajān
     loke buddhiprakāśena lokamārgo na riṣyate
 53 anādi nidhanaṃ jantum ātmani sthitam avyayam
     akartāram amūrtaṃ ca bhagavān āha tīrthavit
 54 yo jantuḥ svakṛtais tais taiḥ karmabhir nityaduḥkhitaḥ
     sa duḥkhapratighātārthaṃ hanti jantūn anekadhā
 55 tataḥ karma samādatte punar anyan navaṃ bahu
     tapyate 'tha punas tena bhuktvāpathyam ivāturaḥ
 56 ajasram eva mohārto duḥkheṣu sukhasaṃjñitaḥ
     badhyate mathyate caiva karmabhir manthavat sadā
 57 tato nivṛtto bandhāt svāt karmaṇām udayād iha
     paribhramati saṃsāraṃ cakravad bahu vedanaḥ
 58 sa tvaṃ nivṛttabandhus tu nivṛttaś cāpi karmataḥ
     sarvavit sarvajit siddho bhava bhāvavivarjitaḥ
 59 saṃyamena navaṃ bandhaṃ nivartya tapaso balāt
     saṃprāptā bahavaḥ siddhim apy abādhāṃ sukhodayām

 

SECTION CCCXVI

"'Yajnavalkya said, That which is without attributes, O son, can never be explained by ascribing attributes to it. Listen, however, to me as I expound to thee what is possessed of attributes and what is devoid of them. High-souled Munis conversant with the truth regarding all the topics or principles say that when Purusha seizes attributes like a crystal catching the reflection of a red flower, he comes to be called as possessed of attributes; but when freed from attributes like the crystal freed from reflection, he comes to be viewed in his real nature, that is, as beyond all
p. 42
attributes. 1 Unmanifest Prakriti is by her nature endued with attributes. She cannot transcend them. Destitute of intelligence by nature, she becomes attached to attributes. Unmanifest Prakriti cannot know anything, while Purusha, by his nature, is possessed of knowledge,--There is nothing higher than myself,--even this is what Purusha is always conscious of. For this reason the unmanifest (or Prakriti), although naturally inanimate and unintelligent, still becomes animate and intelligent in consequence of her union with Purusha who is Eternal and Indestructible instead of remaining in her own nature due to destructibility. 2 When Purusha, through ignorance, repeatedly becomes associated with attributes, he fails to understand his own real nature and therefore he fails to attain to Emancipation. In consequence Purusha's lordship over the principles that flow from Prakriti, he is said to partake of the nature of those principles. In consequence also of his agency in the matter of creation, he is said to possess the attribute of creation. In consequence of his agency in the matter of Yoga, he is said to possess the attribute of Yoga. For his lordship over those particular principles known by the name of Prakriti, he is said to possess the nature of Prakriti. 3 For his agency in the matter of creating the seeds (of all immobile objects), he is said to partake of the nature of those seeds. And because he causes the several principles or attributes to start into life, he is, therefore, said to be subject to decay and destruction (for those principles themselves are subject thereto). In consequence, again, of his being the witness of everything, and in consequence also of there being nothing else than he, as also for his consciousness of identity with Prakriti, Yatis crowned with ascetic success, conversant with Adhyatma, and freed from fever of every kind, regard him as existing by himself without a second, immutable, unmanifest (in the form of Cause), unstable, and manifest (in the form of effects). This is what has been heard by us. Those Sankhyas, however, that depend upon Knowledge only (for their Emancipation) and the practice of compassion for all creatures, say that it is Prakriti which is One but Purushas are many. 4 As a matter of fact, Purusha is different from Prakriti which though unstable, still appears as stable. As a blade of reed is different from its outer cover, even so is Purusha different from Prakriti. Indeed, the worm that is ensconced within the Udumvara should be known as
p. 43
different from the Udumvara. Though existing with the Udumvara, the worm is not to be regarded as forming a portion of the Udumvara. The fish is distinct from the water in which it lives, and the water is distinct from the fish that lives in it. Though the fish and water exist together, yet it is never drenched by water. The fire that is contained in an earthen sauce pan is distinct from the earthen sauce pan, and the sauce pan is distinct from the fire it contains. Although the fire exists in and with the sauce pan, yet it is not to be regarded as forming any part of it. The lotus-leaf that floats on a piece of water is distinct from the piece of water on which it floats. Its co-existence with water does not make it a portion of the water. The perennial existence of those objects in and with those mentioned, is never correctly understood by ordinary people. They who behold Prakriti and Purusha in any other light are said to possess a vision that is incorrect. It is certain that they have repeatedly to sink into terrible hell. I have thus told thee the philosophy of the Sankhyas that excellent science by which all things have been correctly ascertained. Ascertaining the nature of Purusha and Prakriti in this way, the Sankhyas attain to Emancipation. I have also told thee of the systems of those others that are conversant with the great principles of the universe. I shall now discourse to thee on the science of the Yogins.'"

 

Book 12
Chapter 317

 

 

1 [nārada]
      aśokaṃ śokanāśārthaṃ śāstraṃ śānti karaṃ śivam
      niśamyya labhate buddhiṃ tāṃ labdhvā sukham edhate
  2 śokasthāna sahasrāṇi bhayasthāna śatāni ca
      divase divase mūḍham āviśanti na paṇḍitam
  3 tasmād aniṣṭa nāśārtham itihāsaṃ nibodha me
      tiṣṭhate ced vaśe buddhir labhate śokanāśanam
  4 aniṣṭa saṃprayogāc ca viprayogāt priyasya ca
      manuṣyā mānasair duḥkhair yujyante alpabuddhayaḥ
  5 dravyeṣu samatīteṣu ye guṇās tān na cintayet
      tān anādriyamāṇasya snehabandhaḥ pramucyate
  6 doṣadarśī bhavet tatra yatra rāgaḥ pravartate
      aniṣṭavad dhitaṃ paśyet tathā kṣipraṃ virajyate
  7 nārtho na dharmo na yaśo yo 'tītam anuśocati
      apy abhāvena yujyeta tac cāsya na nivartate
  8 guṇair bhūtāni yujyante viyujyante tathaiva ca
      sarvāṇi naitad ekasya śokasthānaṃ hi vidyate
  9 mṛtaṃ vā yadi vā naṣṭaṃ yo 'tītam anuśocati
      duḥkhena labhate duḥkhaṃ dvāv anarthau prapadyate
  10 nāśru kurvanti ye buddhyā dṛṣṭvā lokeṣu saṃtatim
     samyak prapaśyataḥ sarvaṃ nāśru karmopapadyate
 11 duḥkhopaghāte śārīre mānase vāpy upasthite
     yasmin na śakyate kartuṃ yatnas tan nānucintayet
 12 bhaiṣajyam etad duḥkhasya yad etan nānucintayet
     cintyamānaṃ hi na vyeti bhūyaś cāpi pravardhate
 13 prajñayā mānasaṃ duḥkhaṃ hanyāc chārīram auṣadhaiḥ
     etad vijāna sāmarthyaṃ na bālaiḥ samatām iyāt
 14 anityaṃ yauvanaṃ rūpaṃ jīvitaṃ dravyasaṃcayaḥ
     ārogyaṃ priya saṃvāsagṛdhyet tatra na paṇḍitaḥ
 15 na jānapadikaṃ duḥkham ekaḥ śocitum arhati
     aśocan pratikurvīta yadi paśyed upakramam
 16 sukhād bahutaraṃ duḥkhaṃ jīvite nātra saṃśayaḥ
     snigdhatvaṃ cendriyārtheṣu mohān maraṇam apriyam
 17 parityajati yo duḥkhaṃ sukhaṃ vāpy ubhayaṃ naraḥ
     abhyeti brahma so 'tyantaṃ na taṃ śocanti paṇḍitāḥ
 18 duḥkham arthā hi tyajyante pālane na ca te sukhāḥ
     duḥkhena cādhigamyante nāśam eṣāṃ na cintayet
 19 anyām anyāṃ dhanāvasthāṃ prāpya vaiśeṣikīṃ narāḥ
     atṛptā yānti vidhvaṃsaṃ saṃtoṣaṃ yānti paṇḍitāḥ
 20 sarve kṣarāntā nicayāḥ patanāntāḥ samucchrayāḥ
     saṃyogā viprayogāntā maraṇāntaṃ hi jīvitam
 21 anto nāsti pipāsāyās tuṣṭis tu paramaṃ sukham
     tasmāt saṃtoṣam eveha dhanaṃ paśyanti paṇḍitāḥ
 22 nimeṣa mātram api hi vayo gacchann na tiṣṭhati
     svaśarīreṣv anityeṣu nityaṃ kim anucintayet
 23 bhūteṣv abhāvaṃ saṃcintya ye buddhvā tamasaḥ param
     na śocanti gatādhvānaḥ paśyantaḥ paramāṃ gatim
 24 saṃcinvānakam evainaṃ kāmānām avitṛptakam
     vyāghraḥ paśum ivāsādya mṛtyur ādāya gacchati
 25 athāpy upāyaṃ saṃpaśyed duḥkhasya parimokṣaṇe
     aśocann ārabhetaiva yuktaś cāvyasanī bhavet
 26 śabde sparśe ca rūpe ca gandheṣu ca raseṣu ca
     nopabhogāt paraṃ kiṃ cid dhanino vādhanasya vā
 27 prāk saṃprayogād bhūtānāṃ nāsti duḥkham anāmayam
     viprayogāt tu sarvasya na śocet prakṛtisthitaḥ
 28 dhṛtyā śiśnodaraṃ rakṣet pāṇi pādaṃ ca cakṣuṣā
     cakṣuḥ śrotre ca manasā mano vācaṃ ca vidyayā
 29 pranayaṃ pratisaṃhṛtya saṃstuteṣv itareṣu ca
     vicared asamunnaddhaḥ sa sukhī sa ca paṇḍitaḥ
 30 adhyātmaratir āsīno nirapekṣo nirāmiṣaḥ
     ātmanaiva sahāyena yaś caret sa sukhī bhavet

 

SECTION CCCXVII

"Yajnavalkya said, I have already spoken to thee of the science of the Sankhyas. Listen now to me as I truly discourse on the science of the Yogins as heard and seen by me, O best of kings! There is no knowledge that can compare with that of the Sankhyas. There is no puissance that compares with that of Yoga. These two ordain the same practices, and both are regarded as capable of leading to Emancipation. Those men that are not blest with intelligence regard the Sankhya and the Yoga systems to be different from each other. We, however, O king, look upon them as one and the same, according to the conclusion to which we have arrived (after study and reflection). That which the Yogins have in view is the very same which the Sankhyas also have in view. He who sees both the Sankhya and the Yoga systems to be one and the same is to be regarded as truly conversant with the topics or principles that ordain the universe. Know, O king, that the vital breaths and the senses are the chief means for practising Yoga. By only regulating those breaths and
p. 44
the senses, Yogins wander everywhere at their will. 1 When the gross body is destroyed, Yogins endued with subtile bodies possessed of the eight Yoga attributes of Anima, Laghima, Prapti, etc., wander over the universe, enjoying (in that body) all kinds of felicities, O sinless one. The wise have, in the scriptures, spoken of Yoga as conferring eight kinds of puissance. They have spoken of Yoga as possessed of eight limbs. 2 Indeed, O king, they have not spoken of any other kind of Yoga. It has been said that the practices of Yogins excellent as these are (for their results), are of two kinds. Those two kinds, according to the indications occurring in the scriptures, are practices endued with attributes and those freed from attributes. The concentration of the mind on the sixteen objects named, with simultaneous regulation of the breath, O king, is one kind. The concentration of the mind in such a way as to destroy all difference between the contemplator, the object contemplated, and the act of contemplation along with subjugation of the senses, is of another kind. The first kind of Yoga is said to be that possessed of attributes; the second kind is said to be that freed from attributes. 3 Then, again, Regulation of the breath is Yoga with attributes. In Yoga without attributes, the mind, freed from its functions, should be fixed. Only the regulation of the breath which is said to be endued with attributes should, in the first instance, be practised, for, O ruler of Mithila, if the breath (that is inhaled and suspended) be exhaled without mentally reflecting the while upon a definite image (furnished by a limited mantra), the wind in the neophyte's system will increase to his great injury. 4 In the first Yama of the night, twelve ways of holding the breath are recommended. Alter sleep, in the last Yama of the night, other twelve ways of doing the same have been laid down. Without doubt, one endued with tranquillity, of
p. 45
subdued senses, living in retirement, rejoicing in one's own self, and fully conversant with the import of the scriptures, should (regulating one's breath in these four and twenty ways) fix one's Soul (on the Supreme Soul). 1 Dispelling the five faults of the five senses, viz., (withdrawing them from their objects of) sound, form, touch, taste, and scent, and dispelling those conditions called Pratibha and Apavarga, O ruler of the Mithilas, all the senses should be fixed upon the mind. The mind should then be fixed on Consciousness, O king, Consciousness should next be fixed on intelligence or Buddhi, and Buddhi, should then be fixed on Prakriti. Thus merging these one after another, Yogins contemplate the Supreme Soul which is One, which is freed from Rajas, which is stainless, which is Immutable and Infinite and Pure and without defect, who is Eternal Purusha, who is unchangeable, who is Indivisible, who is without decay and death, who is everlasting, who transcends diminution, and which is Immutable Brahma. Listen now, O monarch, to the indications of one that is in Yoga. All the indications of cheerful contentment that are his who is slumbering in contentment are seen in the person, that is in Samadhi. The person in Samadhi, the wise say, looks like the fixed and upward flame of a lamp that is full of oil and that burns in a breezeless spot. He is like a rock which is incapable of being moved in the slightest degree by ever a heavy downpour from the clouds. He is incapable of being moved by the din of conches and drums, or by songs or the sound of hundreds of musical instruments beat or blown together. Even this is the indication of one in Samadhi. As a man of cool courage and determination, while ascending a flight of steps with a vessel full of oil in his hands, does not spill even a drop of the liquid if frightened and threatened by persons armed with weapons even so the Yogin, when his mind has been concentrated and when he beholds the Supreme Soul in Samadhi, does not, in consequence of the entire stoppage of the functions of his senses at such a time, move in the slightest degree. Even these should be known to be the indication of the Yogin while he is in Samadhi. While in Samadhi, the Yogin beholds Brahma which is Supreme and Immutable, and which is situated like a blazing Effulgence in the midst of thick Darkness. It is by this means that he attains, after many years, to Emancipation after casting off this inanimate body. Even this is what the eternal Sruti declares. This is called the Yoga of the Yogins. What else is it? Knowing it, they that are endued with wisdom regard themselves as crowned with success,--

 

Book 12
Chapter 318

 

 

  1 [nārada]
      sukhaduḥkhaviparyāso yadā samupapadyate
      nainaṃ prajñā sunītaṃ vā trāyate nāpi pauruṣam
  2 svabhāvād yatnam ātiṣṭhed yatnavān nāvasīdati
      jarāmaraṇarogebhyaḥ priyam ātmānam uddharet
  3 rujanti hi śarīrāṇi rogāḥ śārīra mānasāḥ
      sāyakā iva tīkṣṇāgrāḥ prayuktā dṛdha dhanvibhiḥ
  4 vyādhitasya vivitsābhis trasyato jīvitaiṣiṇaḥ
      avaśasya vināśāya śarīram apakṛṣyate
  5 sravanti na nivartante srotāṃsi saritām iva
      āyur ādāya martyānāṃ rātryahāni punaḥ punaḥ
  6 vyatyayo hy ayam atyantaṃ pakṣayoḥ śuklakṛṣṇayoḥ
      jātaṃ martyaṃ jarayati nimeṣaṃ nāvatiṣṭhate
  7 sukhaduḥkhāni bhūtānām ajaro jarayann asau
      ādityo hy astam abhyeti punaḥ punar udeti ca
  8 adṛṣṭapūrvān ādāya bhāvān apariśaṅkitān
      iṣṭāniṣṭān manuṣyāṇām astaṃ gacchanti rātrayaḥ
  9 yo yam icched yathākāmaṃ kāmānāṃ tat tad āpnuyāt
      yadi syān na parādhīnaṃ puruṣasya kriyāphalam
  10 saṃyatāś ca hi dakṣāś ca matimantaś ca mānavāḥ
     dṛśyate niṣphalāḥ santaḥ prahīnāś ca svakarmabhiḥ
 11 apare bāliśāḥ santo nirguṇāḥ puruṣādhamāḥ
     āśīrbhir apy asaṃyuktā dṛśyante sarvakāminaḥ
 12 bhūtānām aparaḥ kaś cid dhiṃsāyāṃ satatotthitaḥ
     vañcanāyāṃ ca lokasya sa sukheṣv eva jīryate
 13 aceṣṭamānam āsīnaṃ śrīḥ kaṃ cid upatiṣṭhati
     kaś cit karmānusṛtyānyo na prāpyam adhigacchati
 14 aparādhaṃ samācakṣva puruṣasya svabhāvataḥ
     śukram anyatra saṃbhūtaṃ punar anyatra gacchati
 15 tasya yonau prasaktasya garbho bhavati vā na vā
     āmrapuṣpopamā yasya nivṛttir upalabhyate
 16 keṣāṃ cit putra kāmānām anusaṃtānam icchatām
     siddhau prayatamānānāṃ naivāndam upajāyate
 17 garbhāc codvijamānānāṃ kruddhād āśīviṣād iva
     āyuṣmāñ jāyate putraḥ kathaṃ pretaḥ pitaiva saḥ
 18 devān iṣṭvā tapas taptvā kṛpaṇaiḥ putragṛddhibhiḥ
     daśa māsān paridhṛtā jāyante kulapāṃsanāḥ
 19 apare dhanadhānyāni bhogāṃś ca pitṛsaṃcitān
     vipulān abhijāyante labdhās tair eva maṅgalaiḥ
 20 anyonyaṃ samabhipretya maithunasya samāgame
     upadrava ivāviṣṭo yoniṃ garbhaḥ prapadyate
 21 śīrṇaṃ paraśarīreṇa nicchavīkaṃ śarīriṇam
     prānināṃ prāṇa saṃrodhe māṃsaśleṣma viceṣṭitam
 22 nirdagdhaṃ paradehena paradehaṃ calācalam
     vinaśyantaṃ vināśānte nāvi nāvam ivāhitam
 23 saṃgatyā jathare nyastaṃ reto bindum acetanam
     kena yatnena jīvantaṃ garbhaṃ tvam iha paśyasi
 24 annapānāni jīryante yatra bhakṣāś ca bhakṣitāḥ
     tasminn evodare garbhaḥ kiṃ nānnam iva jīryate
 25 garbhamūtra purīsānāṃ svabhāvaniyatā gatiḥ
     dhāraṇe vā visarge vā na kartur vidyate vaśaḥ
 26 sravanti hy udarād garbhā jāyamānās tathāpare
     āgamena sahānyeṣāṃ vināśa upapadyate
 27 etasmād yonisaṃbandhād yo jīvan parimucyate
     prajāṃ ca labhate kāṃ cit punar dvandveṣu majjati
 28 śatasya saha jātasya saptamīṃ daśamīṃ daśām
     prāpnuvanti tataḥ pañca na bhavanti śatāyuṣaḥ
 29 nābhyutthāne manuṣyāṇāṃ yogāḥ syur nātra saṃśayaḥ
     vyādhibhiś ca vimathyante vyālaiḥ kṣudramṛgā iva
 30 vyādhibhir bhakṣyamāṇānāṃ tyajatāṃ vipulaṃ dhanam
     vedanāṃ nāpakarṣanti yatamānāś cikitsakāḥ
 31 te cāpi nipunā vaidyāḥ kuśalāḥ saṃbhṛtauṣadhāḥ
     vyādhibhiḥ parikṛṣyante mṛgā vyādhair ivārditāḥ
 32 te pibantaḥ kasāyāṃś ca sarpīṃsi vividhāni ca
     dṛśyante jarayā bhagnā nāgā nāgair ivottamaiḥ
 33 ke vā bhuvi cikitsante rogārtān mṛgapakṣiṇaḥ
     śvāpadāni daridrāṃś ca prāyo nārtā bhavanti te
 34 ghorān api durādharṣān nṛpatīn ugratejasaḥ
     ākramya roga ādatte paśūn paśupaco yathā
 35 iti lokam anākrandaṃ mohaśokapariplutam
     srotasā sahasā kṣiptaṃ kriyamāṇaṃ balīyasā
 36 na dhanena na rājyena nogreṇa tapasā tathā
     svabhāvā vyativartante ye niyuktāḥ śarīriṣu
 37 na mriyeran na jīryeran sarve syuḥ sarvakāmikāḥ
     nāpriyaṃ pratipaśyeyur utthānasya phalaṃ prati
 38 upary upari lokasya sarvo bhavitum icchati
     yatate ca yathāśakti na ca tad vartate tathā
 39 aiśvaryamadamattāṃś ca mattān madya madena ca
     apramattāḥ śaṭhāḥ krūrā vikrāntāḥ paryupāsate
 40 kleśāḥ pratinivartante keṣāṃ cid asamīkṣitāḥ
     svaṃ svaṃ ca punar anyeṣāṃ na kiṃ cid abhigamyate
 41 mahac ca phalavaiṣamyaṃ dṛśyate karma saṃdhiṣu
     vahanti śibikām anye yānty anye śibikā gatāḥ
 42 sarveṣām ṛddhikāmānām anye rathapuraḥsarāḥ
     manujāś ca śatastrīkāḥ śataśo vidhavāḥ striyaḥ
 43 dvandvārāmeṣu bhūteṣu gacchanty ekaikaśo narāḥ
     idam anyat paraṃ paśya mātramohaṃ kariṣyasi
 44 tyaja dharmam adharmaṃ ca ubhe satyānṛte tyaja
     ubhe satyānṛte tyaktvā yena tyajasi taṃ tyaja
 45 etat te paramaṃ guhyam ākhyātam ṛṣisattama
     yena devāḥ parityajya martyalokaṃ divaṃ gatāḥ
 46 [bhī]
     nāradasya vacaḥ śrutvā śukaḥ paramabuddhimān
     saṃcintya manasā dhīro niścayaṃ nādhyagacchata
 47 putradārair mahān kleśo vidyāmnāye mahāñ śramaḥ
     kiṃ nu syāc chāśvataṃ sthānam alpakleśaṃ mahodaram
 48 tato muhūrtaṃ saṃcintya niścitāṃ gatim ātmanaḥ
     parāvapajño dharmasya parāṃ naiḥśreyasīṃ gatim
 49 kathaṃ tv aham asaṃkliṣṭo gaccheyaṃ paramāṃ gatim
     nāvarteyaṃ yathā bhūyo yonisaṃsārasāgare
 50 paraṃ bhāvaṃ hi kāṅkṣāmi yatra nāvartate punaḥ
     sarvasaṅgān parityajya niścitāṃ manaso gatim
 51 tatra yāsyāmi yatrātmā śamaṃ me 'dhigamiṣyati
     akṣayaś cāvyayaś caiva yatra sthāsyāmi śāśvataḥ
 52 na tu yogam ṛte śakyā prāptuṃ sā paramā gatiḥ
     avabandho hi muktasya karmabhir nopapadyate
 53 tasmād yogaṃ samāsthāya tyaktvā gṛhakalevaram
     vāyubhūtaḥ pravekṣyāmi tejorāśiṃ divākaram
 54 na hy eṣa kṣayam āpnoti somaḥ suragaṇair yathā
     kampitaḥ patate bhūmiṃ punaś caivādhirohati
     kṣīyate hi sadā somaḥ punaś caivābhipūryate
 55 ravis tu saṃtāpayati lokān raśmibhir ulbanaiḥ
     sarvatas teja ādatte nityam akṣaya mandalaḥ
 56 ato me rocate gantum ādityaṃ dīptatejasam
     atra vatsyāmi durdharṣo niḥsaṅgenāntarātmanā
 57 sūryasya sadane cāhaṃ nikṣipyedaṃ kalevaram
     ṛṣibhiḥ saha yāsyāmi sauraṃ tejo 'tiduḥsaham
 58 āpṛcchāmi nagān nāgān girīn urvīṃ diśo divam
     devadānavagandharvān piśācoragarākṣasān
 59 lokeṣu sarvabhūtāni pravekṣyāmi na saṃśayaḥ
     paśyantu yogavīryaṃ me sarve devāḥ saharṣibhiḥ
 60 athānujñāpya tam ṛṣiṃ nāradaṃ lokaviśrutam
     tasmād anujñāṃ saṃprāpya jagāma pitaraṃ prati
 61 so 'bhivādya mahātmānam ṛṣiṃ dvaipāyanaṃ munim
     śukaḥ pradakṣiṇīkṛtya kṛṣṇam āpṛṣṭavān muniḥ
 62 śrutvā ṛṣis tad vacanaṃ śukasya; prīto mahātmā punar āha cainam
     bho bhoḥ putra sthīyatāṃ tāvad adya; yāvac cakṣuḥ prīṇayāmi tvadartham
 63 nirapekṣaḥ śuko bhūtvā niḥsneho muktabandhanaḥ
     mokṣam evānusaṃcintya gamanāya mano dadhe
     pitaraṃ saṃparityajya jagāma dvijasattamaḥ

 

SECTION CCCXVIII

'Yajnavalkya said, Listen now to me, with attention, O king, as to what the places are to which those who die have to go. If the Jiva-soul escapes through the feet, it is said that the man goes to the region of the Vishnu. If through the calves, it has been heard by us, that the man repairs to the regions of the Vasus. if through the knees, he attains to the companionship of those deities that are called Sadhyas. If through the lower duct, the man attains to the regions of Mitra. If through the posteriors, the man returns to the Earth, and if through the thighs to the region of Prajapati. If through the flanks, the man attains to the regions of the Maruts, and if through the nostrils, to the region of Chandramas. If through arms, the man goes to the region of Indra, and if through the chest, to that of Rudra. If through the neck, the man repairs to the excellent region of that foremost of ascetics known by the name of Nara. If through the mouth, the man attains to the region of the Viswadevas and if through the ears, to the region of the deities of the several points of the horizon. If through the nose, the man attains to the region of the Windgod; and if through the eyes, to the region of Agni. If through the brows, the man goes to the region of the Aswins; and if through the forehead, to that of Pitris. If through the crown of the head, the man attains to the region of the puissant Brahman, that foremost of the gods. I have thus told thee, O ruler of Mithila, the several places to which men repair according to the manner in which their Jiva-souls escape from their bodies. I shall now tell thee the premonitory indication, as laid down by the wise of those who have but one year to live. One, who having previously seen the fixed star called Arandhati, fails to see it, or that other star called Dhruva, 1 or one that sees the full Moon or the flame of a burning lamp to be broken towards the south, has but one year to live. Those men, O king, who can no longer see images of themselves reflected in the eyes of others, have but one year to live. One, who, being endued with lustre loses it, or being endued with wisdom loses it,--indeed, one whose inward and outward nature is thus changed,--has but six months more to live. He, who disregards the deities, or quarrels with the Brahmanas, or one, who, being naturally of a dark complexion becomes pale of hue, has but six months more to live. One, who sees the lunar disc to have many holes like a spider's web, or one, who sees the solar disc to have similar holes has but one week more to live. One, who, when smelling fragrant scents in place of worship, perceives them to be as offensive as the scent of corpses, has but one week more to live. The depression of the nose or of the ears, the discolour of the teeth or of the eye, the loss of all consciousness, and the loss also of all animal heat, are symptoms indicating death that very day. If, without any perceptible cause a stream of tears suddenly flows from
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one's left eye, and if vapours be seen to issue from one's head, that is a sure indication that the man will die before that day expires. Knowing all these premonitory symptoms, the man of cleansed soul should day and night unite his soul with the Supreme Soul (in Samadhi). Thus should he go on till the day-comes for his dissolution. If, however, instead of wishing to die he desires to live in this world, he casts off all enjoyments,--all scents and tastes,--O king, and lives on in abstinence. He thus conquers death by fixing his soul on the Supreme Soul. Indeed, the man, who is blessed with knowledge of the Soul, O monarch, practises the course of life recommended by the Sankhyas and conquers death by uniting his soul with the Supreme Soul. At last, he attains to what is entirely indestructible, which is without birth, which is auspicious, and immutable, and eternal, and stable, and which is incapable of being attained to by men of uncleansed souls.'"

 

Book 12
Chapter 319

 

 

1 [bhī]
      giripṛṣṭhaṃ samāruhya suto vyāsasya bhārata
      same deśe vivikte ca niḥśalāka upāviśat
  2 dhārayām āsa cātmānaṃ yathāśāstraṃ mahāmuniḥ
      pādāt prabhṛti gātreṣu krameṇa kramayogavit
  3 tataḥ sa prāṅmukho vidvān āditye nacirodite
      pāni pādaṃ samādhāya vinītavad upāviśat
  4 na tatra pakṣisaṃghāto na śabdo nāpi darśanam
      yatra vaiyāsakir dhīmān yoktuṃ samupacakrame
  5 sa dadarśa tadātmānaṃ sava saṅgaviniḥsṛtam
      prajahāsa tato hāsaṃ śukaḥ saṃprekṣya bhāskaram
  6 sa punar yogam āsthāya mokṣamārgopalabdhaye
      mahāyogīśvaro bhūtvā so 'tyakrāmad vihāyasam
  7 tataḥ pradakṣiṇaṃ kṛtvā devarṣiṃ nāradaṃ tadā
      nivedayām āsa tadā svaṃ yogaṃ paramarṣaye
  8 dṛṣṭo mārgaḥ pravṛtto 'smi svasti te 'stu tapodhana
      tvatprasādād gamiṣyāmi gatim iṣṭāṃ mahādyute
  9 nāradenābhyanujñātas tato dvaipāyanātmajaḥ
      abhivādya punar yogam āsthāyākāśam āviśat
  10 kailāsapṛṣṭhād utpatya sa papāta divaṃ tadā
     antarikṣacaraḥ śrīmān vyāsa putraḥ suniścitaḥ
 11 tam udyantaṃ dvijaśreṣṭhaṃ vainateya samadyutim
     dadṛśuḥ sava bhūtāni manomāruta ranhasam
 12 vyavasāyena lokāṃs trīn sarvān so 'tha vicintayan
     āsthito divyam adhvānaṃ pāvakārka samaprabhaḥ
 13 tam ekamanasaṃ yāntam avyagram akutobhayam
     dadṛśuḥ sarvabhūtāni jaṅgamānītarāṇi ca
 14 yathāśakti yathānyāyaṃ pūjayāmṃ cakrire tadā
     puṣpavarṣaiś ca divyais tam avacakrur divaukasaḥ
 15 taṃ dṛṣṭvā vismitāḥ sarve gandharvāpsarasāṃ gaṇāḥ
     ṛṣayaś caiva saṃsiddhāḥ paraṃ vismayam āgatāḥ
 16 antarikṣacaraḥ ko 'yaṃ tapasā siddhim āgataḥ
     adhaḥ kāyordhva vaktraś ca netraiḥ samabhivāhyate
 17 tataḥ paramadhīrātmā triṣu lokeṣu viśrutaḥ
     bhāskaraṃ samud īkṣan sa prāṅmukho vāgyato 'gamat
     śabdenākāśam akhilaṃ pūrayann iva sarvataḥ
 18 tam āpatantaṃ sahasā dṛṣṭvā sarvāpsaro gaṇāḥ
     saṃbhrāntamanaso rājann āsan paramavismitāḥ
     pañca cūdāprabhṛtayo bhṛśam utphullalocanāḥ
 19 daivataṃ katamaṃ hy etad uttamāṃ gatim āsthitam
     suniścitam ihāyāti vimuktam iva niḥspṛham
 20 tataḥ samaticakrāma malayaṃ nāma parvatam
     urvaśī pūrvacittiś ca yaṃ nityam upasevate
     te sma brahmarṣiputrasya vismayaṃ yayatuḥ param
 21 aho buddhisamādhānaṃ vedābhyāsa rate dvije
     acireṇaiva kālena nabhaścarati candravat
     pitṛśuśrūsayā siddhiṃ saṃprāpto 'yam anuttamām
 22 pitṛbhakto dṛdha tapāḥ pituḥ sudayitaḥ sutaḥ
     ananyamanasā tena kathaṃ pitrā vivarjitaḥ
 23 urvasyā vacanaṃ śrutvā śukaḥ paramadharmavit
     udaikṣata diśaḥ sarvā vacane gatamānasaḥ
 24 so 'ntarikṣaṃ mahīṃ caiva saśailavanakānanām
     ālokayām āsa tadā sarāṃsi saritas tathā
 25 tato dvaipāyana sutaṃ bahumāna puraḥsaram
     kṛtāñjaliputāḥ sarvā nirīkṣante sma devatāḥ
 26 abravīt tās tadā vākyaṃ śukaḥ paramadharmavit
     pitā yady anugacchen māṃ krośamānaḥ śuketi vai
 27 tataḥ prati vaco deyaṃ sarvair eva samāhitaiḥ
     etan me snehataḥ sarve vacanaṃ kartum arhatha
 28 śukasya vacanaṃ śrutvā diśaḥ savanakānanāḥ
     samudrāḥ saritaḥ śailāḥ pratyūcus taṃ samantataḥ
 29 yathājñāpayase vipra bādham evaṃ bhaviṣyati
     ṛṣer vyāharato vākyaṃ prativakṣyāmahe vayam

 

SECTION CCCXIX

"Yajnavalkya said, 'Thou hast asked me, O monarch, of that Supreme Brahma which resides in the Unmanifest. Thy question relates to a deep mystery. Listen to me with close attention, O king! Having conducted myself with humility according to the ordinances laid down by the Rishis I obtained the Yajushes, O king, from Surya. Without the austerest penances I formerly adored the heat-giving deity. The puissant Surya, O sinless one, gratified with me, saying,--Solicit thou, O regenerate Rishi, the boon upon which thou hast set thy heart, however, difficult it may be of acquisition, I shall, with cheerful Soul, grant it to thee. It is very difficult to incline me to grace! Bowing unto him with a bend of my head, that foremost of heat-giving luminaries was addressed by me in these words, I have no knowledge of the Yajushes. I desire to know them without loss of time!--The holy one, thus solicited, told me,--I shall impart the Yajushes unto thee. Made up of the essence of speech, the goddess Saraswati will enter into thy body. The deity then commanded me to open my mouth. I did as I was commanded. The goddess Saraswati then entered into my body, O sinless one. At this, I began to burn. Unable to endure the pain I plunged into a stream. Not understanding that what the high-souled Surya had done for me was for my good, I became even angry with him. While I was burning with the energy of the goddess, the holy Surya told me,--Do thou endure this burning sensation for only a little while. That will soon cease and thou wilt be cool. Indeed I became cool. Seeing me restored to ease, the Maker of light said unto me,--The whole Vedas, with even those parts that are regarded as its appendix, together with the Upanishads, will appear in thee by inward
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light, O regenerate one! The entire Satapathas also thou wilt edit, O foremost of regenerate ones. After that, thy understanding will turn to the path of Emancipation. Thou wilt also attain to that end which is desirable and which is coveted by both Sankhyas and Yogins!--Having said these words unto me, the divine Surya proceeded to the Asta hills. Hearing his last words, and after he had departed from the spot where I was, I came home in joy and then remembered the goddess Saraswati. Thought of by me, the auspicious Saraswati appeared instantly before my eyes, adorned with all the vowels and the consonants and having placed the syllable Om in the van, I then, according to the ordinance, offered unto the goddess the usual Arghya, and dedicated another to Surya, that foremost of all heat-giving deities. Discharging this duty I took my seat, devoted to both those deities. Thereupon, the entire Satapatha Brahmanas, with all their mysteries and with all their abstracts as also their appendices, appeared of themselves before my mental vision, at which I became filled with great joy. 1 I then taught them to a hundred good disciples and thereby did what was disagreeable to my high-souled maternal uncle (Vaisampayana) with the disciples gathered round him. 2 Then shining in the midst of my disciples like the Sun himself with his rays, I took the management of the Sacrifice of thy high-souled sire, O king. In that Sacrifice a dispute arose between me and my maternal uncle as to who should be permitted to appropriate the Dakshina that was paid for the recitation of the Vedas. In the very presence of Devala, I took half of that Dakshina (the other half going to my maternal uncle). Thy sire and Sumantra and Paila and Jaimini and other articles all acquiesced in that arrangement. 3
'I had thus got from Surya the five times ten Yajushes, O monarch. I then studied the Puranas with Romaharshan. Keeping before me those (original) Mantras and the goddess Saraswati I, then, O king, aided by
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the inspiration of Surya, set myself to compile the excellent Satapatha Brahmanas, and succeeded in achieving the task never before undertaken by any one else. That path which I had desired to take has been taken by me and I have also taught it to my disciples. Indeed, the whole of those Vedas with their abstracts have been imparted by me to those disciples of mine. Pure in mind and body, all those disciples have, in consequence of my instructions, become filled with joy. Having established (for the use of others) this knowledge consisting of fifty branches which I had obtained from Surya, I now meditate on the great object of that knowledge viz., (Brahma). The Gandharva Viswavasu, well-conversant with the Vedanta scriptures, desirous, O king, of ascertaining what is beneficial for the Brahmanas in this knowledge and what truth occurs in it, and what is the excellent object of this knowledge, one questioned me. He put to me altogether four and twenty questions, O king, relating to the Vedas. Finally, he asked me a question, numbered twenty-fifth which relates to that branch of knowledge which is concerned with the inferences of ratiocination. Those questions are as follows: What is universe and what is not-universe? What is Aswa and what Aswa? What is Mitra? What is Varuna? What is Knowledge? What is Object of knowledge? What is Unintelligent? What is Intelligent? Who is Kah? Who is possessed of the principle of change? Who is not possessed of the same? What is he that devours the Sun and what is the Sun? What is Vidya and what is Avidya? What is Immobile and what Mobile? What is without beginning, what is Indestructible, and what is Destructible? These were the excellent questions put to me by that foremost of Gandharvas. After king Viswavasu, that foremost of Gandharvas, had asked me these questions one after another, I answered them properly. At first, however, I told him, Wait for a brief space of time, till I reflect on thy questions! So be it, Gandharva said, and sat in silence. I then thought once again of the goddess Saraswati in my mind. The replies then to those questions naturally arose in my mind like butter from curds. Keeping in view the high science of inferential ratiocination, I churned with my mind, O monarch, the Upanishads and the supplementary scriptures relating to the Vedas. The fourth science then that treats of Emancipation, O foremost of kings, and on which I have already discoursed to thee, and which is based upon the twenty-fifth, viz., Jiva, I then expounded to him. 1 Having said all this, O monarch, to king Viswavasu, I then addressed him, saying, Listen now to the answers that I give unto the several questions that thou hast put to me. I now turn to the question, which, O Gandharva, thou askest, viz., What is Universe and what is not-universe? The Universe is Unmanifest and original Prakriti endued with the principles of birth and death which are terrible (to those that are desirous of Emancipation). It is, besides, possessed of the three attributes (of Sattwa, Rajas,
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and Tamas), in consequence of its producing principles all of which are fraught with those attributes. 1 That which is Not-universe is Purusha divested of all attributes. By Aswa and Aswa are meant the female and the male, i.e., the former is Prakriti and the latter is Purusha. Similarly, Mitra is Purusha, and Varuna is Prakriti. 2 Knowledge, again, is said to be Prakriti, while the object to be known is called Purusha. The Ignorant (Jiva), and the Knowing or Intelligent are both Purusha without attributes (for it is Purusha that becomes Jiva when invested with Ignorance). Thou hast asked what is Kah, who is endued with change and who is unendued therewith. I answer, Kah is Purusha. 3 That which is endued with change is Prakriti. He that is not endued therewith is Purusha. Similarly, that which is called Avidya (the unknowable) is Prakriti; and that which is called Vidya is Purusha. Thou hast asked me about the Mobile and the Immobile. Listen to what my answer is. That which is mobile is Prakriti, which undergoing modification, constitutes the cause of Creation and Destruction. The Immobile is Purusha, for without himself undergoing modifications he assists at Creation and Destruction. (According to a different system of philosophy) that which is Vedya is Prakriti; while that which is Avedya is Purusha. Both Prakriti and Purusha are said to be unintelligent, stable, indestructible, unborn, and eternal, according to the conclusions arrived at by philosophers conversant with the topics included in the name of Adhyatma. In consequence of the indestructibility of Prakriti in the matter of Creation, Prakriti, which is unborn, is regarded as not subject to decay or destruction. Purusha, again, is indestructible and unchangeable, for change it has none. The attributes that reside in Prakriti are destructible, but not Prakriti herself. The learned, therefore, call Prakriti indestructible. Prakriti also, by undergoing modifications, operates as the cause of Creation. The created results appear and disappear, but not original Prakriti. Hence also is Prakriti called indestructible. Thus have I told thee conclusions of the Fourth Science based on the principles of ratiocinative inference and having Emancipation for its end. Having acquired by the science of ratiocinative inference and by waiting upon preceptors, the Rich, the Samans, and the Yajushes, all the obligatory practices should be observed and all the Vedas studied with reverence, O Viswavasu! O foremost of Gandharvas, they who study the Vedas with all their branches but who do not know the Supreme Soul from which all things take their birth and into which all things merge when destruction comes, and which is the one object whose knowledge the Vedas seek to inculcate, Indeed, they, who have no acquaintance with that which the Vedas seek to establish, study the Vedas to no purpose
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and bear their burthen of such study in vain. If a person desirous of butter churns the milk of the she-ass, without finding what he seeks he simply meets with a substance that is as foul of smell as ordure. After the same manner, if one, having studied the Vedas, fails to comprehend what is Prakriti and what is Purusha, one only proves one's own foolishness of understanding and bears a useless burthen (in the form of Vedic lore). 1 One should, with devoted attention, reflect on both Prakriti and Purusha, so that one may avoid repeated birth and death. Reflection upon the fact of one's repeated births and deaths and avoiding the religion of acts that is productive at best of destructible results, one should betake oneself to the indestructible religion of Yoga. O Kasyapa, if one continuously on the nature of the Jiva-soul and its connection with the Supreme Soul, one then succeeds in divesting oneself on all attributes and in beholding the Supreme Soul. The Eternal and Unmanifest Supreme Soul is regarded by men of foolish understandings to be different from the twenty-fifth or Jiva-soul. They are endued with wisdom that behold both these as truly one and the same. Frightened at repeated births and deaths, the Sankhyas and Yogins regard the Jiva-soul and the Supreme Soul to be one and the same.'
"Viswavasu then said, 'Thou hast, O foremost of Brahmanas, said that Jiva-soul is indestructible and truly undistinguished from the Supreme Soul. This, however, is difficult to understand. It behoveth thee to once more discourse on this topic to me. I have heard discourses on this subject from Jaigishavya, Aista, Devala, the regenerate sage Parasara, the intelligent Varshaganya, Bhrigu, Panchasikha Kapila, Suka, Gautama, Arshtisena, the high-souled Garga, Narada, Asuri, the intelligent Paulastya, Sanatkumara, the high-souled Sukra, and my sire Kasyapa. Subsequently I heard the discourses of Rudra and the intelligent Viswarupa, of several of the deities, of the Pitris. and the Daityas. I have acquired all that they say, for they generally discourse that eternal object of all knowledge. I desire, however, to hear what thou mayst say on those topics with the aid of thy intelligence. Thou art the foremost of all persons, and a learned lecturer on the scriptures, and endued with great intelligence. There is nothing that is unknown to thee. Thou art an ocean of the Srutis, as described, O Brahmana, in the world of both the deities and Pitris. The great Rishis residing in the region of Brahma say that Aditya himself, the eternal lord of all luminaries, is thy preceptor (in the matter of this branch of knowledge). O Yajnavalkya, thou hast obtained the entire science, O Brahmana, of the Sankhyas, as also the scriptures of the Yogins in particular. Without doubt, thou art enlightened, fully conversant with the mobile immobile universe. I desire to hear thee discourse on that knowledge, which may be likened to clarified butter endued with solid grains.'
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"Yajnavalkya said, 'Thou art, O foremost of Gandharvas, competent to comprehend every knowledge. As, however, thou askest me do thou hear me then discourse to thee according as I myself have obtained it from my preceptor. Prakriti, which is unintelligent, is apprehended by Jiva. Jiva, however, cannot be apprehended by Prakriti, O Gandharva. In consequence of Jiva being reflected in Prakriti, the latter is called Pradhana by Sankhyas and Yogins conversant with the original principles as indicated in the Srutis. O sinless one, the other, beholding, beholds the twenty-fourth (Prakriti) and the twenty-fifth. (Soul); not beholding, it beholds the twenty-sixth. 1 The twenty-fifth thinks that there is nothing higher than itself. In reality, however, though beholding, it does not behold that (viz., the twenty-sixth) which beholds it. 2 Men possessed of wisdom should never accept the Twenty-fourth (viz., Prakriti, which is unintelligent or inert) as identifiable with the Twenty-fifth or the Soul which has a real and independent existence. The fish live in water. It goes thither impelled by its own nature. As the fish, though living in the water, is to be regarded as separate from it, after the same manner is the Twenty-fifth to be apprehended (i.e., though the Twenty-fifth exists in a state of contact with the Twenty-fourth or Prakriti, it is, however, in its real nature, separate from and independent of Prakriti). When overwhelmed with the consciousness of meum or self, and when unable to understand its identity with the Twenty-sixth, in fact, in consequence of the illusion that invests it, of its co-existence with Prakriti, and of its own manner of thinking, the Jiva-soul always skins down, but when freed from such consciousness it goes upwards. When the Jiva-soul succeeds in apprehending that it is one, and Prakriti with which it resides is another, then only does it, O regenerate one, succeed in beholding the Supreme Soul and attaining to the condition of Oneness with the universe. The Supreme is one, O king, and the Twenty-fifth (or Jiva-soul) is another. In consequence, however, of the Supreme
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overlying the Jiva-soul the wise regard both to be one and the same. 1 For these reasons, Yogins, and followers of the Sankhya system of philosophy, terrified by the birth and death, blessed with sight of the Twenty-sixth, pure in body and mind, and devoted to the Supreme Soul, and do not welcome the Jiva-soul as indestructible. 2 When one beholds the Supreme Soul and losing all consciousness of individuality becomes identified with the Supreme, one than becomes omniscient, and possessed of such omniscience one becomes freed from the obligation of rebirth. I have thus discoursed to thee truly, sinless one, about Prakriti which is unintelligent, and Jiva-soul which is possessed of intelligence, and the Supreme Soul which is endued with omniscience, according to the indications occurring in the Srutis. That man, who beholds not any difference between the knower or the known, is both Kevala and not-Kevala, is the original cause of the universe, is both Jiva-soul and the Supreme Soul. 3
"Viswavasu said, 'O puissant one, thou hast duly and adequately discoursed on that which is the origin of all the deities and which is productive of Emancipation. Thou hast said what is true and excellent. May inexhaustible blessings always attend thee, and may thy mind be ever united with intelligence!'
"Yajnavalkya continued, 'Having said those words, the prince of Gandharvas proceeded towards heaven, shining in resplendence of beauty. Before leaving me, the high-souled one duly honoured me by taking the accustomed turns round my person, and I looked upon him, highly pleased. He inculcated the science he had obtained from me unto those celestials that dwell in the regions of Brahman and other deities, unto those that dwell on Earth, unto also the denizens of the nether regions, and unto them that had adopted the path of Emancipation, O king. The Sankhyas are devoted to the practices of their system. The Yogins are devoted to the practices inculcated by their system. Others there are that are desirous
p. 54
of achieving their Emancipation. Unto these latter this science is productive of visible fruits, O lion among king. Emancipation flows from Knowledge. Without Knowledge it can never be attained. The wise have said it, O monarch. Hence, one should strive one's best for acquiring true Knowledge in all its details, by which one may succeed in freeing oneself from birth and death. Obtaining knowledge from a Brahmana or a Kshatriya or Vaisya or even a Sudra who is of low birth, one endued with faith should always show reverence for such knowledge. Birth and death cannot assail one that is endued with faith. All orders of men are Brahmanas. All are sprung from Brahma. All men utter Brahma. 1 Aided by an understanding that is derived from and directed to Brahma. I inculcated this science treating of Prakriti and Purusha. Indeed, this whole universe is Brahma. From the mouth of Brahma sprung the Brahmanas; from his arms, sprung the Kshatriyas; from his navel, the Vaisya; and from his feet, the Sudras. All the orders, (having sprung in this way) should not be regarded as pilfering from one another. Impelled by Ignorance, all men meet with death and attain, O king, to birth that is the cause of acts. 2 Divested of Knowledge, all orders of men, dragged by terrible Ignorance, fall into varied orders of being due to the principles that flow from Prakriti. For this reason, all should, by every means, seek to acquire Knowledge. I have told thee that every person is entitled to strive for its acquisition. One that is possessed of Knowledge is a Brahmana. Others, (viz., Kshatriyas and Vaisyas and Sudras) are possessed of knowledge. Hence, this science of Emancipation is always open to them all. This, O king has been said by the Wise. The questions thou hadst asked me have all been answered by me agreeably to the truth. Do thou, therefore, cast off all grief. Go thou to the other end of this enquiry. Thy questions were good. Blessings on thy head for ever!
"Bhishma continued--Thus instructed by the intelligent Yajnavalkya the king of Mithila became filled with joy. The king honoured that foremost of ascetics by walking round his person. Dismissed by the monarch, he departed from his court. King Daivarati, having obtained the knowledge of the religion of Emancipation, took his seat, and touching a million of kine and a quantity of gold and a measure of gems and jewels, gave them away unto a number of Brahmanas. Installing his son in the sovereignty of the Videhas, the old king began to live, adopting the practices of the Yatis. Thinking mainly of all ordinary duties and their derelictions (as laid down in the scriptures), the king began to study the science of the Sankhyas and the Yogins in their entirety. Regarding himself to be Infinite, he began to reflect on only the Eternal and Independent One. He cast off all ordinary
p. 55
duties and their derelictions, Virtue and Vice, Truth and Falsehood, Birth and Death, and all other things appertaining to the principles produced by Prakriti. Both Sankhyas and Yogins, agreeably to the teachings of their sciences, regard this universe to be due to the action of the Manifest and the Unmanifest. The learned say that Brahma is freed from good and evil, is self-dependent, the highest of the high, Eternal, and Pure. Do thou, therefore, O monarch, become Pure! The giver, the receiver of the gift, the gift itself, and that which is ordered to be given away, are all to be deemed as the unmanifest Soul. The Soul is the Soul's one possession. Who, therefore, can be a stranger to one? Do thou think always in this way. Never think otherwise. He who does not know what is Prakriti possessed of attributes and what is Purusha transcending attributes, only he, not possessed as he is of knowledge, repairs to sacred waters and performs sacrifices. Not by study of the Vedas, not by penances, not by sacrifices O son of Kuru, can one attain to the status of Brahma. Only when one succeeds in apprehending the Supreme or Unmanifest, one comes to be regarded with reverence. They who wait upon Mahat attain to regions of Mahat. They who wait upon Consciousness, attain to the spot that belongs to Consciousness. They who wait upon what is higher attain to places that are higher than these. Those persons, learned in the scriptures, who succeed in apprehending Eternal Brahma who is higher than Unmanifest Prakriti, succeed in obtaining that which transcends birth and death, which is free from attributes, and which is both existent and non-existent I got all this knowledge from Janaka. The latter had obtained it from Yajnavalkya. Knowledge is very superior. Sacrifices cannot compare with it. With the aid of Knowledge one succeeds in crossing the world's ocean which is full of difficulties and dangers. One can never cross that ocean by means of sacrifices. Birth and death, and other impediments, O king, men of knowledge say, one cannot pass over by ordinary exertion. 1 Men attain to heaven through sacrifices, penances, vows, and observances. But they have again to fall down therefrom on the Earth. Do thou, therefore, adore with reverence that which is Supreme, most pure, blessed, stainless, and sacred, and which transcends all states (being Emancipation itself). By apprehending Kshetra, O king, and by performing the Sacrifice that consists in the acquisition of Knowledge, thou wilt really be wise. In former time, Yajnavalkya did that good to king Janaka which is derivable from a study of the Upanishads. The Eternal and Immutable Supreme was the topic about which the great Rishi had discoursed to the king of Mithila. It enabled him to attain to that Brahma which is auspicious, and immortal, and which transcends all kinds of sorrow."

 

Book 12
Chapter 320

 

 

 

 1 [bhī]
      ity evam uktvā vacanaṃ brahmarṣiḥ sumahātapaḥ
      prātiṣṭhata śukaḥ siddhiṃ hitvā lokāṃś caturvidhān
  2 tamo hy astavidhaṃ hitvā jahau pañca vidhaṃ rajaḥ
      tataḥ sattvaṃ jahau dhīmāṃs tad adbhutam ivābhavat
  3 tatas tasmin pade nitye nirguṇe liṅgavarjite
      brahmaṇi pratyatiṣṭhat sa vidhūmo 'gnir iva jvalan
  4 ulkā pātā diśāṃ dāhā bhūmikampās tathaiva ca
      prādurbhūtāḥ kṣaṇe tasmiṃs tad adbhutam ivābhavat
  5 drumāḥ śākhāś ca mumucuḥ śikharāṇi ca parvatāḥ
      nirghātaśabdaiś ca girir himavān dīryatīva ha
  6 na babhāse sahasrāṃśur na jajvāla ca pāvakaḥ
      hradāś ca saritaś caiva cukṣubhuḥ sāgarās tathā
  7 vavarṣa vāsavas toyaṃ rasavac ca sugandhi ca
      vavau samīraṇaś cāpi divyagandhavahaḥ śuciḥ
  8 sa śṛṅge 'pratime divye himavan merusaṃbhave
      saṃśliṣṭe śvetapīte dve rukta rūpyamaye śubhe
  9 śatayojanavistāre tiryag ūrdhvaṃ ca bhārata
      udīcīṃ diśam āśritya rucire saṃdadarśa ha
  10 so 'viśaṅkena manasā tathaivābhyapatac chukaḥ
     tataḥ parvataśṛṅge dve sahasaiva dvidhākṛte
     adṛśyetāṃ mahārāja tad adbhutam ivābhavat
 11 tataḥ parvataśṛṅgābhyāṃ sahasaiva viniḥsṛtaḥ
     na ca pratijaghānāsya sa gatiṃ parvatottamaḥ
 12 tato mahān abhūc chabdo divi sarvadivaukasām
     gandharvāṇām ṛṣīṇāṃ ca ye ca śailanivāsinaḥ
 13 dṛṣṭvā śukam atikrāntaṃ parvataṃ ca dvidhākṛtam
     sādhu sādhv iti tatrāsīn nādaḥ sarvatra bhārata
 14 sa pūjyamāno devaiś ca gandharvair ṛṣibhis tathā
     yakṣarākṣasa saṃghaiś ca vidyādharagaṇais tathā
 15 divyaiḥ puṣpaiḥ samākīrṇam antarikṣaṃ samantataḥ
     āsīt kila mahārāja śukābhipatane tadā
 16 tato mandākinīṃ ramyām upariṣṭād abhivrajan
     śuko dadarśa dharmātmā puṣpita drumakānanām
 17 tasyāṃ krīdanty abhiratāḥ snānti caivāpsaro gaṇāḥ
     śūnyākāraṃ nirākārāḥ śukaṃ dṛṣṭvā vivāsasaḥ
 18 taṃ prakramantam ājñāya pitā snehasamanvitaḥ
     uttamāṃ gatim āsthāya pṛṣṭhato 'nusasāra ha
 19 śukas tu mārutād ūrdhvaṃ gatiṃ kṛtvāntarikṣagām
     darśayitvā prabhāvaṃ svaṃ sarvabhūto 'bhavat tadā
 20 mahāyogagatiṃ tv agryāṃ vyāsotthāya mahātapaḥ
     nimeṣāntaramātreṇa śukābhipatanaṃ yayau
 21 sa dadarśa dvidhākṛtvā parvatāgraṃ śukaṃ gatam
     śaśaṃsur ṛṣayas tasmai karma putrasya tat tadā
 22 tataḥ śuketi dīrgheṇa śaikṣeṇākranditas tadā
     svayaṃ pitrā svareṇoccais trīṁl lokān anunādya vai
 23 śukaḥ sarvagato bhūtvā sarvātmā sarvato mukhaḥ
     pratyabhāsata dharmātmā bhoḥ śabdenānunādayan
 24 tata ekākṣaraṃ nādaṃ bho ity eva samīrayan
     pratyāharañ jagat sarvam uccaiḥ sthāvarajaṅgamam
 25 tataḥ prabhṛti cādyāpi śabdān uccāritān pṛthak
     girigahvara pṛṣṭheṣu vyājahāra śukaṃ prati
 26 antarhitaḥ prabhāvaṃ tu darśayitvā śukas tadā
     guṇān saṃtyajya śabdādīn padam adhyagamat param
 27 mahimānaṃ tu taṃ dṛṣṭvā putrasyāmita tejasaḥ
     niṣasāda giriprasthe putram evānucintayan
 28 tato mandākinī tīre krīdanto 'psarasāṃ gaṇāḥ
     āsādya tam ṛṣiṃ sarvāḥ saṃbhrāntā gatacetasaḥ
 29 jale nililyire kāś cit kāś cid gulmān prapedire
     vasanāny ādaduḥ kāś cid dṛṣṭvā taṃ munisattamam
 30 tāṃ muktatāṃ tu vijñāya muniḥ putrasya vai tadā
     saktatām ātmanaś caiva prīto 'bhūd vrīditaś ca ha
 31 taṃ devagandharvavṛto maharṣigaṇapūjitaḥ
     pināka hasto bhavagān abhyāgacchata śaṃkaraḥ
 32 tam uvāca mahādevaḥ sāntvapūrvam idaṃ vacaḥ
     putraśokābhisaṃtaptaṃ kṛṣṇadvaipāyanaṃ tadā
 33 agner bhūmer apāṃ vāyor antarikṣasya caiva ha
     vīryeṇa sadṛśaḥ putras tvayā mattaḥ purā vṛtaḥ
 34 sa tathā lakṣaṇo jātas tapasā tava saṃbhṛtaḥ
     mama caiva prabhāvena brahmatejomayaḥ śuciḥ
 35 sa gatiṃ paramāṃ prāpto duṣprāpām ajitendriyaiḥ
     daivatair api viprarṣe taṃ tvaṃ kim anuśocasi
 36 yāvat sthāsyanti girayo yāvat sthāsyanti sāgarāḥ
     tāvat tavākṣayā kīrtiḥ saputrasya bhaviṣyati
 37 chāyāṃ svaputra sadṛśīṃ sarvato 'napagāṃ sadā
     drakṣyase tvaṃ ca loke 'smin matprasādān mahāmune
 38 so 'nunīto bhagavatā svayaṃ rudreṇa bhārata
     chāyā paśyan samāvṛttaḥ sa muniḥ parayā mudā
 39 iti janma gatiś caiva śukasya bharatarṣabha
     vistareṇa mayākhyātaṃ yan māṃ tvaṃ paripṛcchasi
 40 etad ācasta me rājan devarṣir nāradaḥ purā
     vyāsaś caiva mahāyogī saṃjalpeṣu pade pade
 41 itihāsam imaṃ puṇyaṃ mokṣadharmārthasaṃhitam
     dhārayed yaḥ śama paraḥ sa gacchet paramāṃ gatim

 

SECTION CCCXX

"Yudhishthira said, 'Having acquired great power and great wealth, and having obtained a long period of life, how may one succeed in avoiding death? By which of these means, viz., penances, or the accomplishment of the diverse acts (laid down in the Vedas), or by knowledge of the Srutis, or the application of medicines, can one succeed in avoiding decrepitude and death?'
"Bhishma said, 'In this connection is cited the old narrative of Panchasikha who was a Bhikshu in his practices and Janaka. Once on a time Janaka, the ruler of the Videhas, questioned the great Rishi Panchasikha, who was the foremost of all persons conversant with the Vedas and who had all his doubts removed in respect of the purpose and import of all duties. The King said,--By what conduct, O holy one may one transcend decrepitude and death? It is by penances, or by the understanding, or by religious acts (like sacrifices, and vows), or by study and knowledge of the scriptures?--Thus addressed by the ruler of the Vedas the learned Panchasikha, conversant with all invisible things, answered, saying,--There is no prevention of these two (viz., decrepitude and death); nor is it true that cannot be prevented under any circumstances. Neither days, nor nights, nor months, cease to go on. Only that man, who, though transitory, betakes himself to the eternal path (of the religion of Nivritti or abstention from all acts) succeeds in avoiding birth and death. Destruction overtakes, all creatures. All creatures seem to be ceaselessly borne along the infinite current of time. Those that are borne along the infinite current of time which is without a raft (to rescue) and which is infested by those two mighty alligators, viz., decrepitude and death, sink down without anybody coming to their assistance. As one is swept along that current, one fails to find any friend for help and one fails to be inspired with interest for any one else. One meets with spouses and other friends only on one's road. One had never before enjoyed this kind of companionship with any one for any length of time. Creatures, as they are borne along the current of time, become repeatedly attracted towards one another like masses of clouds moved by the wind meeting one another with loud sound. Decrepitude and death are devourers of all creatures, like wolves. Indeed, they devour the strong and the weak, the short and the tall. Among creatures, therefore, which are all so transitory, only the Soul exists eternally. Why should he, then, rejoice when creatures are born and why should he grieve when they die? Whence have I come. Who am I? Whither shall I go? Whose am I? Before what do I rest? What shall I be? For what reason then dost thou grieve for what? Who else then thou wilt behold heaven or hell (for what thou doest)? Hence, without throwing aside the scriptures, one should make gifts and perform sacrifices!--"

 

Book 12
Chapter 321

 

 

1 [y]
      gṛhastho brahmacārī vā vānaprastho 'tha bhikṣukaḥ
      ya icchet siddhim āsthātuṃ devatāṃ kāṃ yajeta saḥ
  2 kuto hy asya dhruvaḥ svargaḥ kuto niḥśreyasaṃ param
      vidhinā kena juhuyād daivaṃ pitryaṃ tathaiva ca
  3 muktaś ca kāṃ gatiṃ gacchen mokṣaś caiva kim ātmakaḥ
      svargataś caiva kiṃ kuryād yena na cyavate divaḥ
  4 devatānāṃ ca ko devaḥ pitṝṇāṃ ca tathā pitā
      tasmāt parataraṃ yac ca tan me brūhi pitāmaha
  5 [bhīsma]
      gūḍhaṃ māṃ praśnavit praśnaṃ pṛcchase tvam ihānagha
      na hy eṣa tarkayā śakyo vaktuṃ varṣaśatair api
  6 ṛte devaprasādād vā rājañ jñānāgamena vā
      gahanaṃ hy etad ākhyānaṃ vyākhyātavyaṃ tavāri han
  7 atrāpy udāharantīmam itihāsaṃ purātanam
      nāradasya ca saṃvādam ṛṣer nārāyaṇasya ca
  8 nārāyaṇo hi viśvātmā caturmūrtiḥ sanātanaḥ
      dharmātmajaḥ saṃbabhūva pitaivaṃ me 'bhyabhāsata
  9 kṛte yuge mahārāja purā svāyambhuve 'ntare
      naro nārāyaṇaś caiva hariḥ kṛṣṇas tathaiva ca
  10 tebhyo nārāyaṇa narau tapas tepatur avyayau
     badary āśramam āsādya śakate kanakā maye
 11 astacakraṃ hi tad yānaṃ bhūtayuktaṃ manoramam
     tatrādyau lokanāthau tau kṛśau dhamani saṃtatau
 12 tapasā tejasā caiva durnirīkṣau surair api
     yasya prasādaṃ kurvāte sa devau draṣṭum arhati
 13 nūnaṃ tayor anumate hṛdi hṛcchaya coditaḥ
     mahāmeror gireḥ śṛṅgāt pracyuto gandhamādanam
 14 nāradaḥ sumahad bhūtaṃ lokān sarvān acīcarat
     taṃ deśam agamad rājan badary āśramam āśugaḥ
 15 tayor āhnika velāyāṃ tasya kautūhalaṃ tv abhūt
     idaṃ tad āspadaṃ kṛtsnaṃ yasmiṁl lokāḥ pratiṣṭhitāḥ
 16 sad evāsuragandharvāḥ sarṣikiṃnara lelihāḥ
     ekā mūrtir iyaṃ pūrvaṃ jātā bhūyaś caturvidhā
 17 dharmasya kulasaṃtāno mahān ebhir vivardhitaḥ
     aho hy anugrahīto 'dya dharma ebhiḥ surair iha
     naranārāyaṇābhyāṃ ca kṛṣṇena hariṇā tathā
 18 tatra kṛṣṇo hariś caiva kasmiṃś cit kāraṇāntare
     sthitau dharmottarau hy etau tathā tapasi dhiṣṭhitau
 19 etau hi paramaṃ dhāma kānayor āhnika kriyā
     pitarau sarvabhūtānāṃ daivataṃ ca yaśasvinau
     kāṃ devatāṃ tu yajataḥ pitṝn vā kān mahāmatī
 20 iti saṃcintya manasā bhaktyā nārāyaṇasya ha
     sahasā prādurabhavat samīpe devayos tadā
 21 kṛte daive ca pitrye ca tatas tābhyāṃ nirīkṣitaḥ
     pūjitaś caiva vidhinā yathā proktena śāstrataḥ
 22 taṃ dṛṣṭvā mahad āścaryam apūrvaṃ vidhivistaram
     upopaviṣṭaḥ suprīto nārado bhavagān ṛṣiḥ
 23 nārāyaṇaṃ saṃnirīkṣya prasannenāntar ātmanā
     namaskṛtvā mahādevam idaṃ vacanam abravīt
 24 vedeṣu sapurāṇeṣu sāṅgopāṅgeṣu gīyase
     tvam ajaḥ śāśvato dhātā mato 'mṛtam anuttamam
     pratiṣṭhitaṃ bhūtabhavyaṃ tvayi sarvam idaṃ jagat
 25 catvāro hy āśramā deva sarve gārhasthya mūlakāḥ
     yajante tvām ahar ahar nānā mūrti samāsthitam
 26 pitā mātā ca sarvasya jagataḥ śāśvato guruḥ
     kaṃ tv adya yajase devaṃ pitaraṃ kaṃ na vidmahe
 27 [bhagavān]
     avācyam etad vaktavyam ātmaguhyaṃ sanātanam
     tava bhaktimato brahman vakṣyāmi tu yathātatham
 28 yat tat sūkṣmam avijñeyam avyaktam acalaṃ dhruvam
     indriyair indriyārthaiś ca sarvabhūtaiś ca varjitam
 29 sa hy antarātmā bhūtānāṃ kṣetrajñaś ceti kathyate
     triguṇa vyatirikto 'sau puruṣaś ceti kalpitaḥ
     tasmād avyaktam utpannaṃ triguṇaṃ dvijasattama
 30 avyaktā vyaktabhāvasthā yā sā prakṛtir avyayā
     tāṃ yonim āvayor viddhi yo 'sau sadasad ātmakaḥ
     āvābhyāṃ pūjyate 'sau hi daive pitrye ca kalpite
 31 nāsti tasmāt paro 'nyo hi pitā devo 'tha vā dvijaḥ
     ātmā hi nau sa vijñeyas tatas taṃ pūjayāvahe
 32 tenaiṣā prathitā brahman maryādā lokabhāvinī
     daivaṃ pitryaṃ ca kartavyam iti tasyānuśāsanam
 33 brahmā sthānur manur dakṣo bhṛgur dharmas tapo damaḥ
     marīcir aṅgirātriś ca pulastyaḥ pulahaḥ kratuḥ
 34 vasiṣṭhaḥ parameṣṭhī ca vivasvān soma eva ca
     kardamaś cāpi yaḥ proktaḥ krodho vikrīta eva ca
 35 ekaviṃśatir utpannās te prajāpatayaḥ smṛtāḥ
     tasya devasya maryādāṃ pūjayanti sanātanīm
 36 daivaṃ pitryaṃ ca satataṃ tasya vijñāya tattvataḥ
     ātmaprāptāni ca tato jānanti dvijasattamāḥ
 37 svargasthā api ye ke cit taṃ namasyanti dehinaḥ
     te tatprasādād gacchanti tenādiṣṭa phalāṃ gatim
 38 ye hīnāḥ sapta daśabhir guṇaiḥ karmabhir eva ca
     kalāḥ pañcadaśa tyaktvā te muktā iti niścayaḥ
 39 muktānāṃ tu gatir brahman kṣetrajña iti kalpitaḥ
     sa hi sarvagataś caiva nirguṇaś caiva kathyate
 40 dṛśyate jñānayogena āvāṃ ca prasṛtau tataḥ
     evaṃ jñātvā tam ātmānaṃ pūjayāvaḥ sanātanam
 41 taṃ vedāś cāśramāś caiva nānā tanu samāsthitāḥ
     bhaktyā saṃpūjayanty ādyaṃ gatiṃ caiṣāṃ dadāti saḥ
 42 ye tu tadbhāvitā loke ekāntitvaṃ samāsthitāḥ
     etad abhyadhikaṃ teṣāṃ yat te taṃ praviśanty uta
 43 iti guhya samuddeśas tava nārada kīrtitaḥ
     bhaktyā premnā ca viprarṣe asmad bhaktyā ca te śrutaḥ

 

SECTION CCCXXI

"Yudhishthira said, 'Without abandoning the domestic mode of life, O royal sage of Kuru's race, who ever attained to Emancipation which is the annihilation of the Understanding (and the other faculties)? Do tell me this! How may the gross and the subtile form be cast off? Do thou also, O grandsire, tell me what the supreme excellence of Emancipation is.'
"Bhishma said, 'In this connection is cited the old narrative of the discourse between Janaka and Sulabha, O Bharata! In days of yore there was a king of Mithila, of the name of Dharmadhyaja, of Janaka's race. He was devoted to the practices of the religion of Renunciation. He was well conversant with the Vedas, with the scriptures on Emancipation, and with the scriptures bearing on his own duty as a king. Subjugating his senses, he ruled his Earth. Hearing of his good behaviour in the world, many men of wisdom, well-conversant with wisdom, O foremost of men, desired to imitate him. 'In the same Satya Yuga, a woman of the name of Sulabha, belonging to the mendicant order, practised the duties of Yoga and wandered over the whole Earth. In course of her wanderings over the Earth, Sulabha heard from many Dandis of different places that the ruler of Mithila was devoted to the religion of Emancipation. Hearing this report about king Janaka and desirous of ascertaining whether it was true or not, Sulabha became desirous of having a personal interview with Janaka. Abandoning, by her Yoga powers, her former form and features, Sulabha assumed the most faultless features and unrivalled beauty. In the twinkling of an eye and with the speed of the quickest shaft, the fair-browed lady of eyes like lotus-petals repaired to the capital of the Videhas. Arrived at the chief city of Mithila teeming with a large population, she adopted the guise of a mendicant and presented herself before the king. The monarch, beholding, her delicate form, became filled with wonder and enquired who she was, whose she was, and whence she came. Welcoming her, he assigned her an excellent seat, honoured her by offering water to wash her feet, and gratified her with excellent refreshments. Refreshed duly and gratified with the rites of hospitality offered unto her, Sulabha, the female mendicant, urged the king, who was surrounded by his ministers and seated in the midst of learned scholars, (to declare himself in respect of his adherence to the religion of Emancipation). Doubting whether Janaka had succeeded in attaining to Emancipation, by following the religion of Nivritti, Sulabha, endued with Yoga-power, entered the understanding of the king by her own understanding. Restraining, by means of the rays of light that emanated from her own eyes, the rays issuing from the eyes of the king, the lady, desirous of ascertaining the truth, bound up king Janaka with Yoga bonds. 1' That best of monarch, priding himself upon
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his own invincibleness and defeating the intentions of Sulabha seized her resolution with his own resolution. 1 The king, in his subtile form, was without the royal umbrella and sceptre. The lady Sulabha, in hers, was without the triple stick. Both staying then in the same (gross) form, thus conversed with each other. Listen to that conversation as it happened between the monarch and Sulabha.
"Janaka said, O holy lady, to what course of conduct art thou devoted? Whose art thou? Whence hast thou come? After finishing thy business here, whither wilt thou go? No one can, without questioning, ascertain another's acquaintance with the scriptures, or age, or order of birth. Thou shouldst, therefore, answer these questions of mine, when thou has come to me. Know that I am truly freed from all vanity in respect of my royal umbrella and sceptre. I wish to know thee thoroughly. Thou art deserving I hold, of my respect. 2 Do thou listen to me as I speak to thee on Emancipation for there is none else (in this world) that can discourse to thee on that topic. Hear me also I tell thee who that person is from whom in days of old I acquired this distinguishing knowledge. 3 I am the beloved disciple of the high-souled and venerable Panchasikha, belonging to the mendicant order, of Parasara's race. My doubts have been dispelled and am fully conversant with the Sankhya and the Yoga systems, and the ordinances as in respect of sacrifices and other rites, which constitutes the three well-known paths of Emancipation. 4 Wandering over the earth and pursuing the while the path that is pointed out by the scriptures, the learned Panchasikha formerly dwelt in happiness in my abode for a period of four months in the rainy season. That foremost of Sankhyas discoursed to me, agreeably to the truth, and in an intelligible manner suited to my comprehension, on the several kinds of means for attaining to Emancipation. He did not, however, command me to give up my kingdom. Freed from attachments, and fixing my Soul on supreme Brahma, and unmoved by companionship, I lived, practising in its entirety that triple conduct which is laid down in treatises on Emancipation. Renunciation (of all kinds of attachments) is the highest means prescribed for Emancipation. It is from Knowledge that Renunciation, by which one
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becomes freed is said to flow. From Knowledge arises the endeavour after Yoga, and through that endeavour one attains to knowledge of Self or Soul. Through knowledge of Self one transcends joy and grief. That enables one to transcend death and attain to high success. That high intelligence (knowledge of Self) has been acquired by me, and accordingly I have transcended all pairs of opposites. Even in this life have I been freed from stupefaction and have transcended all attachments. As a soil, saturated with water and softened thereby, causes the (sown) seed to sprout forth, after the same manner, the acts of men cause rebirth. As a seed, fried on a pan or otherwise, becomes unable to sprout forth although the capacity for sprouting was there, after the same manner my understanding having been freed from the productive principle constituted by desire, by the instruction of the holy Panchasikha of the mendicant order, it no longer produces its fruit in the form of attachment to the object of the senses. I never experience love for my spouse or hate for my foes. Indeed, I keep aloof from both, beholding the fruitlessness of attachment and wrath. I regard both persons equally, viz., him that smears my right hand with sandal-paste and him that wounds my left. Having attained my (true) object, I am happy, and look equally upon a clod of earth, a piece of stone, and a lump of gold. I am freed from attachments of every kind, though am engaged in ruling a kingdom. In consequence of all this I am distinguished over all bearers of triple sticks. Some foremost of men that are conversant with the topic of Emancipation say that Emancipation has a triple path, (these are knowledge, Yoga, and sacrifices and rites). Some regard knowledge having all things of the world for its object as the means of emancipation. Some hold that the total renunciation of acts (both external and internal) is the means thereof. Another class of persons conversant with the scriptures of Emancipation say that Knowledge is the single means. Other, viz. Yatis, endued with subtile vision, hold that acts constitute the means. The high-souled Panchasikha, discarding both the opinion about knowledge and acts, regarded the third as the only means of Emancipation. If men leading the domestic mode of life be endued with Yama and Niyama, they become the equals of Sannyasins. If, on the other hand, Sannyasins be endued with desire and aversion and spouses and honour and pride and affection, they become the equals of men leading domestic modes of life. 1 If one can attain to Emancipation by means of knowledge, then may Emancipation exist in triple sticks (for there is nothing to prevent the bearers of such stick from acquiring the needful knowledge). Why then may Emancipation not exist in the umbrella and the sceptre as well, especially when there is equal reason in taking up the triple stick and the sceptre? 2 One becomes attached to all those things and acts with which one has need for the sake of one's own self for particular reasons. 3 If a person, beholding the faults of the domestic mode of life, casts it off for
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adopting another mode (which he considers to be fraught with great merit), be cannot, for such rejection and adoption be regarded as one that is once freed from all attachments, (for all that he has done has been to attach himself to a new mode after having freed himself from a previous one). 1 Sovereignty is fraught with the rewarding and the chastising of others. The life of a mendicant is equally fraught with the same (for mendicants also reward and chastise those they can). When, therefore, mendicants are similar to kings in this respect, why would mendicants only attain to Emancipation, and not kings? Notwithstanding the possession of sovereignty, therefore, one becomes cleansed of all sins by means of knowledge alone, living the while in Supreme Brahma. The wearing of brown cloths, shaving of the head, bearing of the triple stick, and the Kamandalu,--these are the outward signs of one's mode of life. These have no value in aiding one to the attainment of Emancipation. When, notwithstanding the adoption of these emblems of a particular mode of life, knowledge alone becomes the cause of one's Emancipation from sorrow, it would appear that the adoption of mere emblems is perfectly useless. Or, if, beholding the mitigation of sorrow in it, thou hast betaken thyself to these emblems of Sannyasi, why then should not the mitigation of sorrow be beheld in the umbrella and the sceptre to which I have betaken myself? Emancipation does not exist in poverty; nor is bondage to be found in affluence. One attains to Emancipation through Knowledge alone, whether one is indigent or affluent. For these reasons, know that I am living in a condition of freedom, though ostensibly engaged in the enjoyments of religion, wealth, and pleasure, in the form of kingdom and spouses, which constitute a field of bondage (for the generality of men). The bonds constituted by kingdom and affluence, and the bondage to attachments, I have cut off with the sword of Renunciation whetted on the stone of the scriptures bearing upon Emancipation. As regards myself then, I tell thee that I have become freed in this way. O lady of the mendicant order, I cherish an affection
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for thee. But that should not prevent me from telling thee that thy behaviour does not correspond with the practices of the mode of life to which thou hast betaken thyself! Thou hast great delicacy of formation. Thou hast an exceedingly shapely form. The age is young. Thou hast all these, and thou hast Niyama (subjugation of the senses). I doubt it verily. Thou hast stopped up my body (by entering into me with the aid of the Yoga power) for ascertaining as to whether I am really emancipated or not. This act of thine ill corresponds with that mode of life whose emblems thou bearest. For Yogin that is endued with desire, the triple stick is unfit. As regards thyself, thou dost not adhere to thy stick. As regards those that are freed, it behoves even them to protect themselves from fall. 1 Listen now to me as to what thy transgression has been in consequence of thy contact with me and thy having entered into my gross body with the aid of thy understanding. To what reason is thy entrance to be ascribed into my kingdom or my palace? At whose sign hast thou entered into my heart? 2 Thou belongest to the foremost of all the orders, being, as thou art, a Brahmana woman. As regards myself, however, I am a Kshatriya. There is no union for us two. Do not help to cause an intermixture of colours. Thou livest in the practice of those duties that lead to Emancipation. I live in the domestic mode of life, This act of thine, therefore, is another evil thou hast done, for it produces an unnatural union of two opposite modes of life. I do not know whether thou belongest to my own gotra or dost not belong to it. As regards thyself also, thou dost not know who I am (viz., to what gotra I belong). If thou art of my own gotra, thou hast, by entering into my person, produced another evil,--the evil, viz., of unnatural union. If, again, thy husband be alive and dwelling in a distant place, thy union with me has produced the fourth evil of sinfulness, for thou art not one with whom I may be lawfully united. Dost thou perpetrate all these sinful acts, impelled by the motive of accomplishing a particular object? Dost thou do these from ignorance or from perverted intelligence? If, again, in consequence of thy evil nature thou hast thus become thoroughly independent or unrestrained in thy behaviour, I tell thee that if thou hast any knowledge of the scriptures, thou wilt understand that everything thou hast done has been productive of evil. A third fault attaches to thee in consequence of these acts of thine, a fault that is destructive of peace of mind. By endeavouring to display thy superiority, the indication of a wicked woman is seen in thee. Desirous of asserting thy victory as thou
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art, it is not myself alone whom thou wishest to defeat, for it is plain that thou wishest to obtain a victory over even the whole of my court (consisting of these learned and very superior Brahmanas), by casting thy eyes in this way towards all these meritorious Brahmanas, it is evident that thou desirest to humiliate them all and glorify thyself (at their expense). Stupefied by thy pride of Yoga-puissance that has been born of thy jealousy (at sight of my power,) thou hast caused a union of thy understanding with mine and thereby hast really mingled together nectar with poison. That union, again, of man and woman, when each covets the other, is sweet as nectar. That association, however, of man and woman when the latter, herself coveting, fails to obtain an individual of the opposite sex that does not covet her, is, instead of being a merit, only a fault that is as noxious as poison. Do not continue to touch me. Know that I am righteous. Do thou act according to thy own scriptures. The enquiry thou hadst wished to make, viz., whether I am or I am not emancipated, has been finished. It behoves thee not to conceal from me all thy secret motives. It behoves thee not, that thus disguisest thyself, to conceal from me what thy object is, that is whether this call of thine has been prompted by the desire of accomplishing some object of thy own or whether thou hast come for accomplishing the object of some other king (that is hostile to me). One should never appear deceitfully before a king; nor before a Brahmana; nor before one's wife when that wife is possessed of every wifely virtue. Those who appear in deceitful guise before these three very soon meet with destruction. The power of kings consists in their sovereignty. The power of Brahmanas conversant with the Vedas is in the Vedas. Women wield a high power in consequence of their beauty and youth and blessedness. These then are powerful in the possession of these powers. He, therefore, that is desirous of accomplishing his own object should always approach these three with sincerity and candour, insincerity and deceit fail to produce success (in these three quarters). It behoveth thee, therefore, to apprise me of the order to which thou belongest by birth, of thy learning and conduct and disposition and nature, as also of the object thou hast in view in coming to this place!--"
"Bhishma continued, 'Though rebuked by the king in these unpleasant, improper, and ill-applied words, the lady Sulabha was not at all abashed. After the king had said these words, the beautiful Sulabha then addressed herself for saying the following words in reply that were more handsome than her person.
"'Sulabha said, O king, speech ought always to be free from the nine verbal faults and the nine faults of judgment. It should also, while setting forth the meaning with perspicuity, be possessed of the eighteen well-known merits. 1 Ambiguity, ascertainment of the faults and merits of premises and conclusions, weighing the relative strength or weakness of those faults and merits, establishment of the conclusion, and the element
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of persuasiveness or otherwise that attaches to the conclusion thus arrived at,--these five characteristics appertaining to the sense--constitute the authoritativeness of what is said. Listen now to the characteristics of these requirements beginning with ambiguity, one after another, as I expound them according to the combinations. When knowledge rests on distinction in consequence of the object to be known being different from one another, and when (as regards the comprehension of the subject) the understanding rests upon many points one after another, the combination of words (in whose case this occurs) is said to be vitiated by ambiguity. 1 By ascertainment (of faults and merits), called Sankhya, is meant the establishment, by elimination, of faults or merits (in premises and conclusions), adopting tentative meanings. 2 Krama or weighing the relative strength or weakness of the faults or merits (ascertained by the above process), consists in settling the propriety of the priority or subsequence of the words employed in a sentence. This is the meaning attached to the word Krama by persons conversant with the interpretation of sentences or texts. By Conclusion is meant the final determination, after this examination of what has been said on the subjects of religion, pleasure, wealth, and Emancipation, in respect of what is particularly is that has been said in the text. 3 The sorrow born of wish or aversion increases to a great measure. The conduct, O king, that one pursues in such a matter (for dispelling the
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sorrow experienced) is called Prayojanam. 1 Take it for certain, O king, at my word, that these characteristics of Ambiguity and the other (numbering five in all), when occurring together, constitute a complete and intelligible sentence. 2 The words I shall utter will be fraught with sense, free from ambiguity (in consequence of each of them not being symbols of many things), logical, free from pleonasm or tautology, smooth, certain, free from bombast, agreeable or sweet, truthful, not inconsistent with the aggregate of three, (viz., Righteousness, Wealth and Pleasure), refined (i.e., free from Prakriti), not elliptical or imperfect, destitute of harshness or difficulty of comprehension, characterised by due order, not far-fetched in respect of sense, corrected with one another as cause and effect and each having a specific object. 3 I shall not tell thee anything, prompted by desire or wrath or fear or cupidity or abjectness or deceit or shame or compassion or pride. (I answer thee because it is proper for me to answer what thou hast said). When the speaker, the hearer, and the words said, thoroughly agree with one another in course of a speech, then does the sense or meaning come out very clearly. When, in the matter of what is to be said, the speaker shows disregard for the understanding of the hearer by uttering words whose meaning is understood by himself, then, however good those words may be, they become incapable of being seized by the hearer. 4 That speaker, again, who, abandoning all regard for his own meaning uses words that are of excellent sound and sense, awakens only erroneous, impressions in the mind of the hearer. Such words in such connection become certainly faulty. That speaker, however, who employs words that are, while expressing his own meaning, intelligible to the hearer, as well, truly deserves to be called a speaker. No other man deserves the name. It behoveth thee, therefore, O king, to hear with concentrated attention these words of mine, fraught with meaning and endued with wealth of vocables. Thou hast asked me who I am, whose I am, whence
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[paragraph continues] I am coming, etc. Listen to me, O king, with undivided mind, as I answer these questions of thine. As lac and wood, as grains of dust and drops of water, exist commingled when brought together, even so are the existences of all creatures. 1 Sound, touch, taste, form, and scent, these and the senses, though diverse in respect of their essences, exist yet in a state of commingling like lac and wood. It is again well known that nobody asks any of these, saying, who art thou? Each of them also has no knowledge either of itself or of the others. The eye cannot see itself. The ear cannot hear itself. The eye, again, cannot discharge the functions of any of the other senses, nor can any of the senses discharge the functions of any sense save its own. If all of them even combine together, even they fail to know their own selves as dust and water mingled together cannot know each other though existing in a state of union. In order to discharge their respective functions, they await the contact of objects that are external to them. The eye, form, and light, constitute the three requisites of the operation called seeing. The same, as in this case, happens in respect of the operations of the other senses and the ideas which is their result. Then, again, between the functions of the senses (called vision, hearing, etc.,) and the ideas which are their result (viz., form, sound, etc.), the mind is an entity other than the senses And is regarded to have an action of its own. With its help one distinguishes what is existent from what is non-existent for arriving at certainty (in the matter of all ideas derived from the senses). With the five senses of knowledge and five senses of action, the mind makes a total of eleven. The twelfth is the Understanding. When doubt arises in respect of what is to be known, the Understanding comes forward and settles all doubts (for aiding correct apprehension). After the twelfth, Sattwa is another principle numbering the thirteenth. With its help creatures are distinguished as possessing more of it or less of it in their constitutions. 2 After this, Consciousness (of self) is another principle (numbering the fourteenth). It helps one to an apprehension of self as distinguished from what is not self. Desire is the fifteenth principle, O king. Unto it inhere the whole universe. 3 The sixteenth principle is Avidya. Unto it inhere the seventeenth and the eighteenth principles
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called Prakriti and Vyakti (i.e., Maya and Prakasa). Happiness and sorrow, decrepitude and death, acquisition and loss, the agreeable end the disagreeable,--these constitute the nineteenth principle and are called couples of opposites. Beyond the nineteenth principle is another, viz., Time called the twentieth. Know that the births and death of all creatures are due to the action of this twentieth principle. These twenty exist together. Besides these, the five Great primal elements, and existence and non-existence, bring up the tale to seven and twenty. Beyond these, are three others, named Vidhi, Sukra, and Vala, that make the tale reach thirty. 1 That in which these ten and twenty principles occur is said to be body. Some persons regard unmanifest Prakriti to be the source or cause of these thirty principles. (This is the view of the atheistic Sankhya school). The Kanadas of gross vision regard the Manifest (or atoms) to be their cause. Whether the Unmanifest or the Manifest be their cause, or whether the two (viz., the Supreme or Purusha and the Manifest or atoms) be regarded as their cause, or fourthly, whether the four together (viz., the Supreme or Purusha and his Maya and Jiva and Avidya or Ignorance) be the cause, they that are conversant with Adhyatma behold Prakriti as the cause of all creatures. That Prakriti which is Unmanifest, becomes manifest in the form of these principles. Myself, thyself, O monarch, and all others that are endued with body are the result of that Prakriti (so far as our bodies are concerned). Insemination and other (embryonic) conditions are due to the mixture of the vital seed and blood. In consequence of insemination the result which first appears is called by the name of 'Kalala.' From 'Kalala' arises what is called Vudvuda (bubble). From the stage called 'Vudvuda' springs what is called 'Pesi.' From the condition called 'Pesi' that stage arises in which the various limbs become manifested. From this last condition appear nails and hair. Upon the expiration of the ninth month, O king of Mithila, the creature takes its birth so that, its sex being known, it comes to be called a boy or girl. When the creature issues out of the womb, the form it presents is such that its nails and fingers seem to be of the hue of burnished copper. The next stage is said to be infancy, when the form that was seen at the time of birth becomes changed. From infancy youth is reached, and from youth, old age. As the creature advances from one stage into another, the form presented in the previous stage becomes changed. The constituent elements of the body, which serve diverse functions in the general economy, undergo change every moment in every creature. Those changes,
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however, are so minute that they cannot be noticed. 1 The birth of particles, and their death, in each successive condition, can not be marked, O king, even as one cannot mark the changes in the flame of a burning lamp. 2 When such is the state of the bodies of all creatures,--that is when that which is called the body is changing incessantly even like the rapid locomotion of a steed of good mettle,--who then has come whence or not whence, or whose is it or whose is it not, or whence does it not arise? What connection does there exist between creatures and their own bodies? 3 As from the contact of flint with iron, or from two sticks of wood when rubbed against each other, fire is generated, even so are creatures generated from the combination of the (thirty) principles already named. Indeed, as thou thyself seest thy own body in thy body and as thou thyself seest thy soul in thy own soul, why is it that thou dost not see thy own body and thy own soul in the bodies and souls of others? If it is true that thou seest an identity with thyself and others, why then didst thou ask me who I am and whose? If it is true that hast, O king been freed from the knowledge of duality that (erroneously) says--this is mine and this other is not mine,--then what use is there with such questions as Who art thou, whose art thou and whence dost thou come? What indications of Emancipation can be said to occur in that king who acts as others act towards enemies and allies and neutrals and in victory and truce and war? What indications of Emancipation occur in him who does not know the true nature of the aggregate of three as manifested in seven ways in all acts and who, on that account, is attached to that aggregate of three? 4 What indications of Emancipation exist in him who fails to cast an equal eye on the agreeable, on the weak, and the strong? Unworthy as thou art of it,
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thy pretence of Emancipation should be put down by thy counsellers! This thy endeavour to attain to Emancipation (when thou hast so many faults) is like the use of medicine by a patient who indulges in all kinds of forbidden food and practices. O chastiser of foes, reflecting upon spouses and other sources of attachment, one should behold these in one's own soul. What else can be looked upon as the indication of Emancipation? Listen now to me as I speak in detail of these and certain other minute sources of attachment appertaining to the four well known acts (of lying down for slumber, enjoyment, eating, and dressing) to which thou art still bound though thou professest thyself to have adopted the religion of Emancipation. That man who has to rule the whole world must, indeed, be a single king without a second. He is obliged to live in only a single palace. In that palace he has again only one sleeping chamber. In that chamber he has, again, only one bed on which at night he is to lie down. Half that bed again he is obliged to give to his Queen-consort. This may serve as an example of how little the king's share is of all he is said to own. This is the case with his objects of enjoyment, with the food he eats, and with the robes he wears. He is thus attached to a very limited share of all things. He is, again, attached to the duties of rewarding and punishing. The king is always dependent on others. He enjoys a very small share of all he is supposed to own, and to that small share he is forced to be attached (as well as others are attached to their respective possessions). In the matter also of peace and war, the king cannot be said to be independent. In the matter of women, of sports and other kinds of enjoyment, the king's inclinations are exceedingly circumscribed. In the matter of taking counsel and in the assembly of his councillors what independence can the king be said to have? When, indeed, he sets his orders on other men, he is said to be thoroughly independent. But then the moment after, in the several matters of his orders, his independence is barred by the very men whom he has ordered. 1 If the king desires to sleep, he cannot gratify his desire, resisted by those who have business to transact with him. He must sleep when permitted, and while sleeping he is obliged to wake up for attending to those that have urgent business with him--bathe, touch, drink, eat, pour libations on the fire, perform sacrifices, speak, hear,--these are the words which kings have to hear from others and hearing them have to slave to those that utter them. Men come in batches to the king and solicit him for gifts. Being, how-ever, the protector of the general treasury, he cannot make gifts unto even the most deserving. If he makes gifts, the treasury becomes exhausted. If he does not, disappointed solicitors look upon him with hostile eyes. He becomes vexed and as the result of this, misanthropical
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feelings soon invade his mind. If many wise and heroic and wealthy men reside together, the king's mind begins to be filled with distrust in consequence. Even when there is no cause of fear, the king entertains fear of those that always wait upon and worship him. Those I have mentioned O king, also find fault with him. Behold, in what way the king's fears may arise from even them! Then again all men are kings in their own houses. All men, again, in their own houses are house-holders. Like kings, O Janaka, all men in their own houses chastise and reward. Like kings others also have sons and spouses and their own selves and treasuries and friends and stores. In these respects the king is not different from other men.--The country is ruined,--the city is consumed by fire,--the foremost of elephants is dead,--at all this the king yields to grief like others, little regarding that these impressions are all due to ignorance and error. The king is seldom freed from mental griefs caused by desire and aversion and fear. He is generally afflicted also by headaches and diverse diseases of the kind. The king is afflicted (like others) by all couples of opposites (as pleasure and pain, etc). He is alarmed at everything. Indeed, full of foes and impediments as kingdom is, the king, while he enjoys it, passes nights of sleeplessness. Sovereignty, therefore, is blessed with an exceedingly small share of happiness. The misery with which it is endued is very great. It is as unsubstantial as burning flames fed by straw or the bubbles of froth seen on the surface of water. Who is there that would like to obtain sovereignty, or having acquired sovereignty can hope to win tranquillity? Thou regardest this kingdom and this palace to be thine. Thou thinkest also this army, this treasury, and these counsellers to belong to thee. Whose, however, in reality are they, and whose are they not? Allies, ministers, capital, provinces, punishment, treasury, and the king, these seven which constitute the limbs of a kingdom exist, depending upon one another, like three sticks standing with one another's support. The merits of each are set off by the merits of the others. Which of them can be said to be superior to the rest? At those times those particular ones are regarded as distinguished above the rest when some important end is served through their agency. Superiority, for the time being, is said to attach to that one whose efficacy is thus seen. The seven limbs already mentioned, O best of kings, and the three others, forming an aggregate of ten, supporting one another, are said to enjoy the kingdom like the king himself. 1 That king who is endued with great energy and who is firmly attached to Kshatriya practices, should be satisfied with only a tenth part of the produce of the subject's field. Other kings are seen to be satisfied with less than a
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tenth part of such produce. There is no one who owns the kingly office without some one else owning it in the world, and there is no kingdom without a king. 1 If there be no kingdom, there can be no righteousness, and if there be no righteousness, whence can Emancipation arise? Whatever merit is most sacred and the highest, belongs to kings and kingdoms. 2 By ruling a kingdom well, a king earns the merit that attaches to a Horse-sacrifice with the whole Earth given away as Dakshina. But how many kings are there that rule their kingdoms well? O ruler of Mithila, I can mention hundreds and thousands of faults like these that attach to kings and kingdoms. Then, again, when I have no real connection with even my body, how then can I be said to have any contact with the bodies of others? Thou canst not charge me with having endeavoured to bring about an intermixture of castes. Hast thou heard the religion of Emancipation in its entirety from the lips of Panchasikha together with its means, its methods, its practices, and its conclusion? 3 If thou hast prevailed over all thy bonds and freed thyself from all attachments, may I ask thee, O king, who thou preservest thy connections still with this umbrella and these other appendages of royalty? I think that thou hast not listened to the scriptures, or, thou hast listened to them without any advantage, or, perhaps, thou hast listened to some other treatises looking like the scriptures. It seems that thou art possessed only of worldly knowledge, and that like an ordinary man of the world thou art bound by the bonds of touch and spouses and mansions and the like. If it be true that thou Met been emancipated from all bonds, what harm have I done thee by entering thy person with only my Intellect? With Yatis, among all orders of men, the custom is to dwell in uninhabited or deserted abodes. What harm then have I done to whom by entering thy understanding which is truly of real knowledge? I have not touched thee, O king, with my hands, of arms, or feet, or thighs, O sinless one, or with any other part of the body. Thou art born in a high race. Thou hast modesty. Thou hast foresight. Whether the act has been good or bad, my entrance into thy body has been a private one, concerning us two only. Was it not improper for thee to publish that private act before all thy court? These Brahmanas are all worthy of respect. They are foremost of preceptors. Thou also art entitled to their respect, being their king. Doing them reverence, thou art entitled to receive reverence from them. Reflecting on all this, it was not proper for thee to
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proclaim before these foremost of men the fact of this congress between two persons of opposite sexes, if, indeed, thou art really acquainted with the rules of propriety in respect of speech. O king of Mithila, I am staying in thee without touching thee at all even like a drop of water on a lotus leaf that stays on it without drenching it in the least. If, notwithstanding instructions of Panchasikha of the mendicant order, thy knowledge has become abstracted from the sensual objects to which it relates? Thou hast, it is plain, fallen off from the domestic mode of life but thou hast not yet attained to Emancipation that is so difficult to arrive at. Thou stayest between the two, pretending that thou hast reached the goal of Emancipation. The contact of one that is emancipated with another that has been so, or Purusha with Prakriti, cannot lead to an intermingling of the kind thou dreariest. Only those that regard the soul to be identical with the body, and that think the several orders and modes of life to be really different from one another, are open to the error of supposing an intermingling to be possible. My body is different from thine. But my soul is not different from thy soul. When I am able to realise this, I have not the slightest doubt that my understanding is really not staying in thine though I have entered into thee by Yoga. 1 A pot is borne in the hand. In the pot is milk. On the milk is a fly. Though the hand and pot, the pot and milk, and the milk and the fly, exist together, yet are they all distinct from each other. The pot does not partake the nature of the milk. Nor does the milk partake the nature of the fly. The condition of each is dependent on itself, and can never be altered by the condition of that other with which it may temporarily exist. After this manner, colour and practices, though they may exist together with and in a person that is emancipate, do not really attach to him. How then can an intermingling of orders be possible in consequence of this union of myself with thee? Then, again, I am not superior to thee in colour. Nor am I a Vaisya, nor a Sudra. I am, O king, of the same order with the, borne of a pure race. There was a royal sage of the name of Pradhana. It is evident that thou hast heard of him. I am born in his race, and my name is Sulabha. In the sacrifices performed by my ancestors, the foremost of the gods, viz., Indra, used to come, accompanied by Drona and Satasringa, and Chakradwara (and other presiding geniuses of the great mountains). Born in such a race, it was found that no husband could be obtained for me that would be fit for me. Instructed then in the religion of Emancipation, I wander over the Earth alone, observant of the practices of asceticism. I practise no hypocrisy in the matter of the life of Renunciation. I am not a thief that appropriates what belongs to others. I am not a confuser of the practices belonging to the different orders. I am firm in the practices that belong to that mode of life to which I properly belong. I am firm and steady in my vows. I
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never utter any word without reflecting on its propriety. I did not come to thee, without having deliberated properly, O monarch! Having heard that thy understanding has been purified by the religion of Emancipation, I came here from desire of some benefit. Indeed, it was for enquiring of thee about Emancipation that I had come. I do not say it for glorifying myself and humiliating my opponents. But I say it, impelled by sincerity only. What I say is, he that is emancipated never indulges in that intellectual gladiatorship which is implied by a dialectical disputation for the sake of victory. He, on the other hand, is really emancipate who devotes himself to Brahma, that sole seat of tranquillity. 1 As a person of the mendicant order resides for only one night in an empty house (and leaves it the next morning), even after the same manner I shall reside for this one night in thy person (which, as I have already said, is like an empty chamber, being destitute of knowledge). Thou hast honoured me with both speech and other offers that are due from a host to a guest. Having slept this one night in thy person, O ruler of Mithila, which is as it were my own chamber now, tomorrow I shall depart.
"Bhishma continued, 'Hearing these words fraught with excellent sense and with reason, king Janaka failed to return any answer thereto.'" 2

 

 

(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguliji for the collection)