भीष्म उवाच ततः स राजा जनको मन्त्रिभिः सह भारत। पुरः पुरोहितं कृत्वा सर्वाण्यन्तःपुराणि च॥
Bhishma said The next morning, king Janaka, O Bharata, accompanied by his minister and the whole household, came to Shuka, preceded by his priest.
आसनं च पुरस्कृत्य रत्नानि विविधानि च। शिरसा चार्घ्यमादाय गुरुपुत्रं समभ्यगात्॥
Bringing with him rich seats and various sorts of jewels and gems, and bearing the ingredients of the Arghya on his own head, the king approached the son of his reverend preceptor.
स तदाऽऽसनमादाय बहुरत्नविभूषितम्। स्पर्धास्तरणसंस्तीर्णं सर्वतोभद्रमृद्धिमत्॥ पुरोधसा संगृहीतं हस्तेनालभ्य पार्थिवः। प्रददौ गुरुपुत्राय शुकाय परमार्चितम्॥
The king, taking with his own hands, from the hands of his priest, that seat adorned with many gems, covered with an excellent sheet, beautiful in all its parts and dearly costly, presented it with great respect to his preceptor's son Shuka.
तत्रोपविष्टं तं कार्ष्णि शास्त्रतः प्रत्यपूजयत्। पाद्यं निवेद्य प्रथममर्थ्य गां च न्यवेदयत्॥
After the son of Krishna had taken his seat on it, the king adored him according to prescribed rites. At first offering him water to wash his feet, he then presented him the Arghya and kine.
स च तां मन्त्रवत्पूजां प्रत्यगृह्णाद् यथाविधि। प्रतिगुह्य तु तां पूजां जनकाद् द्विजसत्तमः॥ गां चैव समनुज्ञाय राजानमनुमान्य च। पर्यपृच्छन्महातेजा राज्ञः कुशलमव्ययम्॥
The ascetic accepted that worship offered with due rites and Mantras. That foremost of twice-born ones, having thus accepted the worship offered by the king, and taking the kine also that were presented to him, then saluted the king, gifted with great energy, he next enquired after the king's welfare and prosperity.
अनामयं च राजेन्द्र शुकः सानुचरस्य ह। अनशिष्टस्तु तेनासौ निषसाद सहानुगः॥
Indeed, O king, Shuka asked about the welfare of the king's followers and officers also. Receiving Shuka's permission, Janaka sat down with all his followers.
उदारसत्त्वाभिजनो भूमौ राजा कृताञ्जलिः। कुशलं चाव्ययं चैव पृष्ट्वा वैयासकिं नृपः। किमागमनमित्येवं पर्यपृच्छत पार्थिवः॥
Having a high soul and possessed of high birth, the king with joined hands, sat down on the bare ground and enquired after the wellbeing and unabated prosperity of Vyasa's son. The king then asked his guest the object of his visit.
शुक उवाच पित्राहमुक्तो भद्रं ते मोक्षधर्मार्थकोविदः। विदेहराजो याज्यो मे जनको नाम विश्रुतः॥
Shuka said Blessed be you, my father told me that his client, the king of the Videhas, known all over the world by the name of Janaka, is well-versed in the Religion of Liberation.
तत्र गच्छस्व वै तूर्णं यदि ते हृदि संशयः। प्रवृत्तौ वा निवृत्तौ वा स ते च्छेत्स्यति संशयम्॥
He ordered me to come to him forthwith, if I had any doubts to be solved in the Religion of either Action or Renunciation. He gave me to understand that the king of Mithila would remove all my doubts.
सोऽहं पितुर्नियोगात् त्वामुपप्रष्टुमिहागतः। तन्मे धर्मभृतां श्रेष्ठ यथावद् वक्तुर्महसि॥
I have, therefore, come come here at the command of my father, for the purpose of receiving instruction from you. You should, O foremost of all righteous persons, instruct me!
किं कार्यं ब्राह्मणेनेह मोक्षार्थश्च किमात्मकः। कथं च मोक्षः प्राप्तव्यो ज्ञानेन तपसाथवा॥
What are the duties of a Brahmana, and what is the essence of those duties that have Liberation for their object. How, also, is Liberation to be acquired. Is it to be acquired by the help of Knowledge or by that Penances?
जनक उवाच यत् कार्यं ब्राह्मणेनेह जन्मप्रभृति तच्छृणु। कृतोपनयनस्तात भवेद् वेदपरायणः॥
Janaka said Hear what the Duties are of a Brahmana from the time of his birth. After his investiture, O son, with the sacred thread, he should give his attention to the study of the Vedas.
तपसा गुरुवृत्त्या च ब्रह्मचर्येण वा विभो। देवतानां पितॄणां चाप्यनृणो ह्यनसूयकः॥
By practising penances and dutifully serving his preceptor, and observing the duties of Brahmacharya, O powerful one, he should satisfy the debt be owes to the gods, and the Pitris, and renounce all malice.
वेदानधीत्य नियतो दक्षिणामपवर्त्य च। अभ्यनुज्ञामथ प्राप्य समावर्तेत वै द्विजः॥
Having read the Vedas with close attention, and controlled his senses, and having given his preceptor the tuition-fee, he should, with the order of his preceptor, return home.
समावृत्तश्च गार्हस्थ्ये स्वदारनिरतो वसेत्। अनसूयुर्यथान्यायमाहिताग्निस्तथैव च॥
Coming back home, he should follow the domestic mode of life and marry a wife, confine himself to her, and live freeing himself from every sort of malice, and having established his domestic fire.
उत्पाद्य पुत्रपौत्रं तु वन्याश्रमपदे वसेत्। तानेवाग्नीन् यथाशास्त्रमर्चयन्नतिथिप्रियः॥
Living as a householder, he should procreate sons and grandsons. After that, he should retire to the forest, and continue to adore the same fires and entertain guests with cordial hospitality.
स वनेऽग्नीन् यथान्यायमात्मन्यारोप्य धर्मवित्। निर्द्वन्द्वो वीतरागात्मा ब्रह्माश्रमपदे वसेत्॥
Living virtuously in the forest, he should, at last, establish his fire in his soul, and freed from all pairs of opposites, and renouncing all attachments, he should pass his days in the anchorite-mode of life, which is otherwise called the mode of Brahma.
शुक उवाच उत्पन्ने ज्ञानविज्ञाने निर्द्वन्द्वे हृदि शाश्वते। किमवश्यं निवस्तव्यमाश्रमेषु भवेत् त्रिषु॥
Shuka said If one acquires an understanding cleansed by study of the scriptures and true conceptions of all things, and if the heart succeeds in freeing itself permanently from the effects of all pairs of opposites, is it still necessary for such a person to follow one after another, the three modes of life called Brahmacharya, Garahastya, and Vanaprastha.
एतद् भवन्तं पृच्छामि तद् भवान् वक्तुमर्हति। यथा वेदार्थतत्त्वेन ब्रूहि मे त्वं जनाधिप॥
This is what I ask you. You should me. Indeed, O king, do tell me this according to the true meaning of the Vedas.
जनक उवाच न विना ज्ञानविज्ञाने मोक्षस्याधिगमो भवेत्। न विना गुरुसम्बन्धं ज्ञानस्याधिगमः स्मृतः॥
Janaka said It is impossible to aquire Liberation without the help of an understanding purified by the study of the scriptures and without that true conception of all things which is known by the name of Vijnana, again, without that cleansed understanding, one cannot get a Preceptor.
प्लावयिता तस्य ज्ञानं प्लव इहोच्यते। विज्ञाय कृतकृत्यस्तु तीर्णस्तदुभयं त्यजेत्॥
The Preceptor is the helmsman, and Knowledge is the Boat. After having got that Boat, one becomes successful. Indeed, having crossed the Ocean, one may renounce both.
अनुच्छेदाय लोकानामनुच्छेदाय कर्मणाम्। पूर्वैराचरितो धर्मश्चातुराश्रम्यसंकटः॥
For preventing the destruction of all the worlds, and for preventing the destruction of deeds, the duties belonging to the four modes of life were practised by the wise of old.
अनेन क्रमयोगेन बहुजातिषु कर्मणाम्। हित्वा शुभाशुभं कर्म मोक्षो नामेह लभ्यते॥
By renouncing acts, good and bad, according to this order of acts, one succeeds, in course of many births, in acquiring Liberation.
भावितैः करणैश्चायं बहुसंसारयोनिषु। आसादयति शुद्धात्मा मोक्षं वै प्रथमाश्रमे॥
That man who, through penances, practised in many births, succeeds in acquiring purified mind and understanding, and soul, certainly becomes able to acquire Liberation in even the very first mode.
तमासाद्य तु मुक्तस्य दृष्टार्थस्य विपश्चितः। त्रिष्वाश्रमेषु को न्वर्थो भवेत् परमभीप्सतः॥
When, having acquired cleansed understanding, Liberation becomes his, and on account thereof be becomes possessed of knowledge of all visible things, what desirable object is there to attain by following the three other modes of life? a
राजसांस्तामसांश्चैव नित्यं दोषान् विवर्जयेत्। सात्त्विकं मार्गमास्थाय पश्येदात्मानमात्मना॥
One should always renounce faults produced by the qualities of Rajas and Tamas. Following the path of Sattva, one should see Self by Self.
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि। सम्पश्यन्नोपलिप्येत जले वारिचरो यथा॥
Seeing one's Self in all creatures and all creatures in one's self, one should live like acquatic animals living in water without being drenched by it.
पक्षिवत् प्रवणादूर्ध्वममुत्रानन्त्यमश्नुते। विहाय देहान्निर्मुक्तो निर्द्वन्द्वः प्रशमं गतः॥
He who succeeds in getting over all pairs of opposites and resisting their influence, succeeds in renouncing all attachments, and acquires infinite happiness in the next world, going there like a bird soaring into the sky from below.
अत्र गाथाः पुरा गीताः शृणु राज्ञा ययातिना। धार्यन्ते या द्विजैस्तात मोक्षशास्त्रविशारदैः॥
Regarding it, there is a saying sung of old by king Yayati, and remembered, O sire, by all persons conversant with the Scriptures dealing with Liberation.
ज्योतिरात्मनि नान्यत्र सर्वजन्तुषु तत् समम्। स्वयं च शक्यते द्रष्टुं सुसमाहितचेतसा॥
The effulgent ray exists in one's Soul and not any where else. It exists equally in all creatures. One can see it himself if his heart be given to Yoga.
न बिभेति परो यस्मान्न बिभेति पराच्च यः। यश्च नेच्छति न द्वेष्टि ब्रह्म सम्पद्यते तदा।॥
When a person lives in such a way that another is not filled with fear on seeing him, and when a person is not himself filled with fear on seeing others, when a person ceases to cherish desire and malice, he is then said to attain to Brahma.
यदा भावं न कुरुते सर्वभूतेषु पापकम्। कर्मणा मनसा वाचा ब्रह्म सम्पद्यते तदा॥
When a person ceases to cherish a sinful attitude towards all creatures in thought, word, and deed, he is then said to attain to Brahima.
संयोज्य मनसाऽऽत्मानमीणूंमुत्सृज्य मोहनीम्। त्यक्त्वा कामं च मोहं च तदा ब्रह्मत्वमश्नुते॥
By controlling the mind and the soul, by renouncing malice that stupefies the mind, and by throwing off desire and stupefaction, one is said to attain to Brahma.
यदा श्राव्ये च दृश्ये च सर्वभूतेषु चाप्ययम्। समो भवति निर्द्वन्द्वो ब्रह्म सम्पद्यते तदा॥
When a person assumes an equality of attitude about all objects of hearing and vision, as also about all living creatures, and gets over all pairs of opposites, he is then said to attain to Brahma.
यदा स्तुतिं च निन्दां च समत्वेनैव पश्यति। काञ्चनं चायसं चैव सुखं दुःखं तथैव च।॥ शीतमुष्णं तथैवार्थमनर्थं प्रियमप्रियम्। जीवितं मरणं चैव ब्रह्म सम्पद्यते तदा॥
When a person regards impartially praise and dispraise, gold and iron, happiness and misery, heat and cold, good and evil, the agreeable and the disagreeable, life and death, he is then said to attain to Brahma.
प्रसार्येह यथाङ्गानि कूर्मः संहरते पुनः। तथेन्द्रियाणि मनसा संयन्तव्यानि भिक्षुणा॥
One following the duties of the mendicant order should restrain his senses and the mind like a tortoise withdrawing its outstretched limbs.
तमःपरिगतं वेश्म यथा दीपेन दृश्यते। तथा बुद्धिप्रदीपेन शक्य आत्मा निरीक्षितुम्॥
As a house covered with darkness, is capable of being seen with the help of a lighted lamp, similarly can the soul be seen with the help of the lamp of the understanding.
एतत् सर्वं च पश्यामि त्वयि बुद्धिमतां वर। यच्चान्यदपि वेत्तव्यं तत्त्वतो वेद तद् भवान्॥
O foremost of intelligent persons, I see that all this knowledge that I am imparting to you, lives in you. Whatever else should be known by one desirous of learning the Religion of Liberation, is already known to you.
ब्रह्मर्षे विदितश्चासि विषयान्तमुपागतः। गुरोस्तव प्रसादेन तव चैवोपशिक्षया॥
O regenerate Rishi, I am convinced that through the mercy of your preceptor and through the instructions you have received, you have already transcended all objects of the senses.
तस्यैव च प्रसादेन प्रादुर्भूतं महामुने। ज्ञानं दिव्यं ममापीदं तेनासि विदितो मम॥
O great ascetic, through the grace of your father, I have acquired omniscience, and hence I have succeeded in knowing you.
अधिकं तव विज्ञानमधिका च गतिस्तव। अधिकं तव चैश्वर्यं तच्च त्वं नावबुध्यसे॥
Your knowledge is much greater than what you think it to be. Your perceptions also that result from intuition, are much greater than what you think them to be. Your power also is much greater than you are conscious of.
बाल्याद् वा संशयाद् वापि भयाद् वाप्यविमोक्षजात्। उत्पन्ने चापि विज्ञाने नाधिगच्छति तां गतिम्॥
Whether in consequence of your tender age, or of the doubts you have not been able to remove, or of the fear that is due to be unattainment of Liberation, you are conscious of that Knowledge due to Intuition, although it has originated in your mind.
व्यवसायेन शुद्धेन मद्विधैश्छिन्नसंशयः। विमुच्य हृदयग्रन्थीनासादयति तां गतिम्॥
After one's doubts have been removed by persons like us, one succeeds in opening the knots of one's heart, and, then, by a righteous endeavour, acquires, and becomes conscious of, that Knowledge. not one
भवांश्चोत्पन्नविज्ञानः स्थिरबुद्धिरलोलुपः। व्यवसायादृते ब्रह्मनासादयति तत्परम्॥
As regards yourself, you are one that has already acquired knowledge. Your intelligence is steady and tranquil. You are free from covetousness. For all that, O Brahmana, one never succeed, without endeavour in attaining to Brahma, which is the highest object of acquisition.
नास्ति ते सुखदुःखेषु विशेषो नासि लोलुपः। नौत्सुक्यं नृत्यगीतेषु न राग उपजायते॥
You see no difference between happiness and misery. You are not covetous. You have no desire for dancing and song. You have no attachments.
न बन्धुष्वनुबन्धस्ते न भयेष्वस्ति ते भयम्। पश्यामि त्वां महाभाग तुल्यलोष्टाश्मकाञ्चनम्॥
You have no attachment to friends. You have no fear in things which fill with fear. O blessed one, I see that you consider equally a lump of gold and a clod of Earth.
अहं त्वामनुपश्यामि ये चाप्यन्ये मनीषिणः। आस्थितं परमं मार्गमक्षयं तमनामयम्॥
Myself and other persons endued with wisdom, see you established in the highest and indestructible path of peace.
यत् फलं ब्राह्मणस्येह मोक्षार्थश्च यदात्मकः। तस्मिन् वै वर्तसे ब्रह्मन् किमन्यत् परिपृच्छसि॥
O Brahmana, you discharge the duties of Brahmana and enjoy the fruit which should be his, and which is at one with the essence of the object represented by Liberation. What else have you to enquire of me?