Mahābhārata · Adhyāya 12.325
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12.325.1
अपरित्यज्य गार्हस्थ्यं कुरुराजर्षिसत्तम ।
कः प्राप्तो भूपतिः सिद्धिं मोक्षतत्त्वं वदस्व मे ॥ १२.३२५.१ ॥
Best of the Kuru royal sages, which king attained perfection without abandoning the householder's life? Tell me the truth of liberation.
12.325.2
संन्यस्यते यथाऽत्माऽयं व्यक्तस्यात्मा यथा च यत् ।
परं मोक्षस्य यच्चापि तन्मे ब्रूहि पितामह ॥ १२.३२५.२ ॥
How is this self renounced, and what is the self of the manifest? And tell me also the supreme truth of liberation, grandfather.
12.325.3
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
जनकस्य च संवादं सुलभायाश्च भारत ॥ १२.३२५.३ ॥
Here too they recount this ancient story: the dialogue of Janaka and Sulabhā, O Bhārata.
12.325.4
संन्यासफलिकः कश्चिद्बभूव नृपतिः पुरा ।
मैथिलो जनको नाम धर्मध्वज इति श्रुतः ॥ १२.३२५.४ ॥
In former times there was a king who sought the fruit of renunciation: Janaka of Mithilā, known as Dharmadhvaja.
12.325.5
स वेदे मोक्षशास्त्रे च स्वे च शास्त्रे कृतश्रमः ।
इन्द्रियाणि समाधाय शशास वसुधामिमाम् ॥ १२.३२५.५ ॥
He had labored diligently in the Veda, in the science of liberation, and in his own scripture; having composed his senses, he ruled this earth.
12.325.6
तस्य वेदविदः प्राज्ञाः श्रुत्वा तां साधुवृत्तताम् ।
लोकेषु स्पृहयन्त्यन्ये पुरुषाः पुरुषेश्वरम् ॥ १२.३२५.६ ॥
Having heard of his virtuous conduct, the knowers of the Veda, the wise, and other men longed in the worlds for that lord of men.
12.325.7
अथ धर्मयुगे तस्मिन्योगधर्ममनुष्ठिता ।
महीमनुचचारैका सुलभा नाम भिक्षुकी ॥ १२.३२५.७ ॥
In that age of dharma, a single female mendicant named Sulabhā, practising the discipline of yoga, wandered the earth.
12.325.8
तया जगदिदं कृत्स्नमटन्त्या मिथिलेश्वरः ।
तत्रतत्र श्रुतो मोक्षे कथ्यमानस्त्रिदण्डिभिः ॥ १२.३२५.८ ॥
Wandering through the whole world, she heard everywhere, from triple-staff ascetics discoursing on liberation, of the lord of Mithilā.
12.325.9
साऽतिसूक्ष्मां कथां श्रुत्वा तथ्यं नेति ससंशया ।
दर्शने जातसंकल्पा जनकस्य बभूव ह ॥ १२.३२५.९ ॥
Having heard that most subtle teaching, she was in doubt whether it was true, and a resolve to see Janaka arose in her.
12.325.10
तत्र सा विप्रहायाऽथ पूर्वरूपं हि योगतः ।
अबिभ्रदनवद्याङ्गी रूपमन्यदनुत्तमम् ॥ १२.३२५.१० ॥
There she abandoned the mendicant's form and, through yoga, assumed her former shape; faultless of limb, she took on another, supreme form.
12.325.11
चक्षुनिंमेषमात्रेण लध्वस्त्रगतिगामिनी ।
विदेहानां पुरीं सुभ्रूर्जगाम कमलेक्षणा ॥ १२.३२५.११ ॥
In the twinkling of an eye, moving swift as an arrow in flight, the fair-browed lotus-eyed woman went to the city of the Videhas.
12.325.12
सा प्राप्य मिथिलां रम्यां समृद्धजनसंकुलाम् ।
भैक्ष्यचर्यापदेशेन ददर्श मिथिलेश्वरम् ॥ १२.३२५.१२ ॥
Reaching delightful Mithilā, crowded with prosperous folk, she beheld the lord of Mithilā under the pretext of seeking alms.
12.325.13
राजा तस्याः परं दृष्ट्वा सौकुमार्यं पुनस्तदा ।
केयं कस्य कुतो वेति बभूवागतविस्मयः ॥ १२.३२५.१३ ॥
Seeing her supreme delicacy once more, the king was struck with wonder, asking: who is she, whose is she, and whence has she come?
12.325.14
ततोस्याः स्वागतं कृत्वा व्यादिश्य च वरासनम् ।
पूजितां पादशौचेन वरान्नेनाप्यतर्पयत् ॥ १२.३२५.१४ ॥
Then, having welcomed her, directing an excellent seat for her, honoring her with the washing of her feet, he satisfied her with excellent food.
12.325.15
अथ भुक्तवतीं प्रीतां राजा तां मन्त्रिभिर्वृतः ।
सर्वभाष्यविदां मध्ये चोदयामास भिक्षुकीम् ॥ १२.३२५.१५ ॥
Then the king, surrounded by his ministers, urged that mendicant woman, now pleased after eating, to speak in the midst of all who were skilled in debate.
12.325.16
सुलभा त्वस्य धर्मेषु मुक्तो नेति ससंशया ।
सत्वं सत्वेन योगज्ञा प्रविष्टाऽभून्महीपते ॥ १२.३२५.१६ ॥
Thinking that he was easily accessible in matters of dharma, yet doubtful whether he was liberated, O lord of the earth, she who knew yoga entered into him through her own essence.
12.325.17
नेत्राभ्यां नेत्रयोरस्य रश्मीन्संयोज्य रश्मिभिः ।
सा स्म तं चोदयिष्यन्ती योगबन्धैर्बबन्ध ह ॥ १२.३२५.१७ ॥
Joining the rays of her eyes with the rays of his eyes through her own eyes, intending to stir him, she indeed bound him with the bonds of yoga.
12.325.18
जनकोप्युत्स्मयन्राजा भावमस्या विशेषयन् ।
प्रतिजग्राह भावेन भावमस्या नृपोत्तम ॥ १२.३२५.१८ ॥
King Janaka, smiling and discerning her inner state, O best of kings, received her inner state with his own.
12.325.19
तदेकस्मिन्नधिष्ठाने संवादः श्रूतयामयम् ।
छत्रादिषु विमुक्तस्य मुक्तायाश्च त्रिदण्डकैः ॥ १२.३२५.१९ ॥
Hear this dialogue held in one and the same place, between one freed from the umbrella and other insignia and the freed woman who carries the triple staff.
12.325.20
भगवत्याः क्व चर्येयं कृता क्व च गमिष्यसि ।
कस्य च त्वं कुतो वेति पप्रच्छैनां महिपतिः ॥ १२.३२५.२० ॥
"Venerable lady, where has this wandering of yours taken place, and where will you go? Whose are you, and from where have you come?" thus the lord of the earth asked her.
12.325.21
श्रुते वयसि जातौ च सद्भावो नाधिगम्यते ।
एष्वर्थेषूत्तरं तस्मात्प्रवेद्यं मत्समागमे ॥ १२.३२५.२१ ॥
A person's true nature is not discerned from learning, age, or birth. Therefore the answer to these matters must be declared in our meeting.
12.325.22
छत्रादिषु विशेषेषु मुक्तं मां विद्धि तत्त्वतः ।
सत्वां संवेत्तुमिच्छामि मानार्हा हि मताऽसिमे ॥ १२.३२५.२२ ॥
Know that I am truly freed from the umbrella and the other insignia. I wish to know you fully, for you are worthy of honor and are esteemed by me.
12.325.23
यस्माच्चैतन्मया प्राप्तं ज्ञानं वैशेषिकं पुरा ।
यस्य नान्यः प्रवक्ताऽस्ति मोक्षे तमपि मे शृणु ॥ १२.३२५.२३ ॥
Because this distinctive knowledge was obtained by me long ago, and there is no other teacher of it concerning liberation, hear now about him from me as well.
12.325.24
पराशरसगोत्रस्य वृद्धस्य सुमहात्मनः ।
भिक्षोः पञ्चशिखस्याहं शिष्यः परमसंमतः ॥ १२.३२५.२४ ॥
I am the disciple of the aged, very great-souled mendicant Pañcaśikha, of the Parāśara clan, who was most highly esteemed by me.
12.325.25
साङ्ख्यज्ञाने च योगे च महीपालविधौ तथा ।
त्रिविधे मोक्षधर्मोस्मिन्गताध्वा छिन्नसंशयः ॥ १२.३२५.२५ ॥
In the knowledge of Sāṅkhya, in yoga, and likewise in the rule of kings, in this threefold doctrine of liberation, I have gone the path and my doubts are cut off.
12.325.26
स यथा शास्त्रदृष्टेन मार्गेणेह परिभ्रमन् ।
वार्षिकांश्चतुरो मासान्पुरा मयि सुखोषितः ॥ १२.३२५.२६ ॥
He, wandering here by the path seen in the scriptures, once dwelt happily with me for the four months of the rainy season.
12.325.27
तेनाहं साङ्ख्यमुख्येन सुदृष्टार्थेन तत्त्वतः ।
श्रावितस्त्रिविधं मोक्षं न च राज्याद्धि चालितः ॥ १२.३२५.२७ ॥
By him, foremost in Sāṅkhya, who had truly seen the meaning, I was instructed in threefold liberation, and yet he did not move me from the kingdom.
12.325.28
सोहं तामखिलां वृत्तिं त्रिविधां मोक्षसंहिताम् ।
मुक्तरागश्चराम्येकः पदे परमके स्थितः ॥ १२.३२५.२८ ॥
I follow that entire compendium of threefold liberation, free from attachment, moving alone, established in the supreme state.
12.325.29
वैराग्यं पुनरेतस्य मोक्षस्य परमो विधिः ।
ज्ञानादेव च वैराग्यं जायते येन मुच्यते ॥ १२.३२५.२९ ॥
Again, the supreme rule of this liberation is dispassion; and dispassion arises from knowledge alone, by which one is freed.
12.325.30
ज्ञानेन कुरुते यत्नं यत्नेन प्राप्यते महत् ।
महद्द्वन्द्वप्रमोक्षाय सा सिद्धिर्या वयोतिगा ॥ १२.३२५.३० ॥
By knowledge one makes effort, and by effort that great perfection is attained, for the great release from the pairs of opposites; that perfection is beyond age.
12.325.31
सेयं परमिका सिद्धिः प्राप्ता निर्द्वन्द्वता मया ।
इहैव गतमोहेन चरता मुक्तसङ्गिना ॥ १२.३२५.३१ ॥
This is the supreme perfection: I have attained freedom from the pairs of opposites, here and now, my delusion gone, moving about free from attachment.
12.325.32
यथा क्षेत्रं मृदुभूतमद्भिराप्लावितं तथा ।
जनयत्यङ्कुरं कर्म नृणां तद्वत्पुनर्भवम् ॥ १२.३२५.३२ ॥
As a field softened and soaked with water gives rise to a sprout, so do men's actions give rise to rebirth.
12.325.33
यथा चोत्तापितं बीजं कपाले यत्रतत्र वा ।
प्राप्याप्यङ्कुरहेतुत्वमबीजत्वान्न जायते ॥ १२.३२५.३३ ॥
And just as a seed scorched and placed on a potsherd, or anywhere else, does not sprout, though it has the power to cause a sprout, because it no longer has the nature of a seed.
12.325.34
तद्वद्भगवताऽनेन शिखाप्रोक्तेन भिक्षुणा ।
ज्ञानं कृतमबीजं मे विषयेषु न जायते ॥ १२.३२५.३४ ॥
In the same way, by this venerable mendicant taught by Śikhā, my knowledge has been made seedless, so it does not arise toward sense objects.
12.325.35
नामिरज्यति कस्मिंश्चिन्नानर्थे न परिग्रहे ।
नाभिरज्यति चैतेषु व्यर्थत्वाद्रागरोषयोः ॥ १२.३२५.३५ ॥
My mind is not attached to anything at all, neither to what is worthless nor to possessions; nor is it attached to these two, since passion and aversion are useless.
12.325.36
यश्च मे दक्षिणं बाहुं चन्दनेन समुक्षयेत् ।
सव्यं वाऽस्यापि यस्तक्षेत्समावेतावुभौ मम ॥ १२.३२५.३६ ॥
Whoever anoints my right arm with sandal paste, or whoever strikes my left arm, these two are equal to me.
12.325.37
सुखी सोऽहमवाप्तार्थः समलोष्टाश्मकाञ्चनः ।
मुक्तसङ्गः स्थितो राज्ये विशिष्टोऽन्यैस्त्रिदण्डिभिः ॥ १२.३२५.३७ ॥
I am happy, having attained my aim; regarding a clod, a stone and gold alike, free from attachment, I abide in the kingdom, distinguished from other triple-staff ascetics.
12.325.38
मोक्षे हि त्रिविधा निष्ठा दृष्टाऽन्यैर्मोक्षवित्तमैः ।
ज्ञानं लोकोत्तरं यच्च सर्वत्यागश्च कर्मणाम् ॥ १२.३२५.३८ ॥
In liberation, three kinds of steadfast path have been seen by the best knowers of liberation: knowledge beyond the world, and the renunciation of all actions.
12.325.39
ज्ञाननिष्ठां वदन्त्येके मोक्षशास्त्रविदो जनाः ।
कर्मनिष्ठां तथैवान्ये यतयः सूक्ष्मदर्शिनः ॥ १२.३२५.३९ ॥
Some people, knowers of the scriptures of liberation, speak of the path of knowledge; likewise other subtle-sighted ascetics speak of the path of action.
12.325.40
प्रहायोभयमप्येव ज्ञानं कर्म च केवलम् ।
तृतीयेयं समाख्याता निष्ठा तेन महात्मना ॥ १२.३२५.४० ॥
Abandoning both knowledge and action, or even each alone, this third path has been declared by that great-souled one.
12.325.41
यमे च नियमे चैव कामे द्वेषे परिग्रहे ।
माने दम्भे तथा स्नेहे सदृशास्ते कुटुम्बिभिः ॥ १२.३२५.४१ ॥
In restraint and observance, in desire and aversion, in possession, in pride and hypocrisy, and likewise in affection, they are alike to householders.
12.325.42
त्रिदण्डादिषु यद्यस्ति मोक्षो ज्ञानेन केनचित् ।
छत्रादिषु कथं न स्यात्तुल्यहेतौ परिग्रहे ॥ १२.३२५.४२ ॥
If there is liberation through some knowledge in the triple staff and the like, why should there not be liberation in possessions such as the umbrella, which have an equal cause?
12.325.43
येनयेन हि यस्यार्थः कारणेनेह कर्मणि ।
तत्तदालम्बते सर्वद्रव्ये स्वार्थपरिग्रहे ॥ १२.३२५.४३ ॥
Whatever purpose a man has in action here, by whatever means, he grasps that very thing among all substances, for the sake of acquiring what serves his own aim.
12.325.44
दोषदर्शी तु गार्हस्थ्ये यो व्रजत्याश्रमान्तरे ।
उत्सृजन्परिगृह्णंश्च सोऽपि सङ्गान्न मुच्यते ॥ १२.३२५.४४ ॥
But he who, seeing faults in household life, goes to another stage of life, yet while giving up and taking up still does not get free of attachments.
12.325.45
आधिपत्ये तथा तुल्ये निग्रहानुग्रहात्मके ।
राजभिर्भिक्षुकास्तुल्या मुच्यन्ते केन हेतुना ॥ १२.३२५.४५ ॥
In equal sovereignty, consisting of punishment and favour, the mendicants are equal to kings; by what cause, then, are they freed?
12.325.46
अथ सत्याधिपत्येऽपि ज्ञानेनैवेह केवलम् ।
मुच्यन्ते किं न मुच्यन्ते पदे परमके स्थिताः ॥ १२.३२५.४६ ॥
Now, if in true sovereignty too one is freed here by knowledge alone, why are those established in the supreme state not freed?
12.325.47
काषायधारणं मौण्ड्यं त्रिविष्टब्धं कमण्डलुम् ।
लिङ्गान्युत्पथभूतानि न मोक्षायेति मे मतिः ॥ १२.३२५.४७ ॥
Wearing ochre robes, a shaven head, the triple staff and the water-pot—these outward marks, which have strayed from the right path, do not lead to liberation, such is my view.
12.325.48
यदि सत्यपि लिङ्गेऽस्मिञ्ज्ञानमेवात्र कारणम् ।
निर्मोक्षायेह दुःखस्य लिङ्गमात्रं निरर्थकम् ॥ १२.३२५.४८ ॥
If, even with this mark present, knowledge alone is the cause here, then the mere outward mark is pointless for complete liberation from suffering.
12.325.49
अथवा दुःखशैथिल्यं वीक्ष्य लिङ्गे कृता मतिः ।
किं तदेवार्थसामान्यं छत्रादिषु न लक्ष्यते ॥ १२.३२५.४९ ॥
Or, seeing the slackening of suffering, have you fixed your mind on the outward sign? Why is that same common purpose not seen in umbrellas and the like?
12.325.50
आकिञ्चन्ये न मोक्षोस्ति कैञ्चन्ये नास्ति बन्धनम् ।
कैञ्चन्ये चेतरे चैव जन्तुर्ज्ञानेन मुच्यते ॥ १२.३२५.५० ॥
There is no liberation in having nothing, and no bondage in having something. In having something, and likewise in the other state, a living being is freed by knowledge.
12.325.51
तस्माद्धर्मार्थकामेषु तथा राज्यपरिग्रहे ।
बन्धनायतनेष्वेषु विद्ध्यबन्धे पदे स्थितम् ॥ १२.३२५.५१ ॥
Therefore, know that in dharma, wealth and desire, and likewise in the acceptance of kingship, in these places of bondage, one stands established in the state free of bonds.
12.325.52
राज्यैश्वर्यमयः पाशः स्नेहायतनबन्धनः ।
मोक्षाश्मनिशितेनेह च्छिन्नस्त्यागासिना मया ॥ १२.३२५.५२ ॥
The noose made of kingship and sovereignty, which binds with the bond of the seat of affection, has been cut here by me with the sword of renunciation, sharpened on the stone of liberation.
12.325.53
सोहमेवं गतो मुक्तो जातास्थस्त्वयि भिक्षुकि ।
अयथार्थं हि ते वर्णं वक्ष्यामि शृणु तन्मम ॥ १२.३२५.५३ ॥
Having thus gone, I am freed; O mendicant woman, faith has arisen in me toward you. Your appearance is in truth not what it seems; I shall tell you that, so listen to me.
12.325.54
सौकुमार्यं तथा रूपं वपुरग्र्यं तथा वयः ।
तवैतानि समस्तानि नियमश्चेति संशयः ॥ १२.३२५.५४ ॥
Your delicacy, your beauty, your excellent body and your youth — all of these together raise doubt about your observance of the discipline.
12.325.55
यच्चाप्यननुरूपं ते लिङ्गस्यास्य विचेष्टितम् ।
मुक्तोऽयं स्यान्न वेति स्याद्धर्षितो मत्परिग्रहः ॥ १२.३२५.५५ ॥
And this conduct of yours is not fitting for the mark of an ascetic — there is doubt whether he is liberated or not; my acceptance of him, however, brings delight.
12.325.56
न च कामसमायुक्ते युक्तेऽप्यस्ति त्रिदण्डके ।
न रक्ष्यते त्वया चेदं न मुक्तस्यास्ति गोपना ॥ १२.३२५.५६ ॥
Even if he is joined with desire, or even if he is joined to the triple staff, if you do not guard this, there is no concealment for one who is liberated.
12.325.57
मत्पक्षसंश्रयाच्चायं शृणु यस्ते व्यतिक्रमः ।
आश्रयन्त्याः स्वभावेन मम पूर्वपरिग्रहम् ॥ १२.३२५.५७ ॥
Hear this transgression of yours, arising from taking refuge in my side: you, who by your nature sought refuge, concerning my earlier acceptance (of a wife).
12.325.58
प्रवेशस्ते कृतः केन मम राष्ट्रे पुरेपि वा ।
कस्य वा सन्निकर्षात्त्वं प्रविष्टा हृदयं मम ॥ १२.३२५.५८ ॥
By whom was your entry made into my realm or into the city? Or by whose proximity did you enter my heart?
12.325.59
वर्णप्रवरमुख्याऽसि ब्राह्मणी क्षत्रियस्त्वहम् ।
नावयोरेकयोगोऽस्ति मा कृथा वर्णसंकरम् ॥ १२.३२५.५९ ॥
You are a brahmin woman, foremost among the best of the castes, and I am a kshatriya. There is no single union between us two; do not produce a mixture of castes.
12.325.60
वर्तसे मोक्षधर्मेण त्वं गार्हस्थ्येऽहमाश्रमे ।
अयं चापि सुकष्टस्ते द्वितीयाश्रमसंकरः ॥ १२.३२५.६० ॥
You conduct yourself by the dharma of liberation, while I am in the householder's stage of life. And this mixing of the second stage of life would also be very painful for you.
12.325.61
सगोत्रां वाऽसगोत्रां वा न वेद त्वां न वेत्थ माम् ।
सगोत्रमाविशन्त्यास्ते तृतीयो गोत्रसंकरः ॥ १२.३२५.६१ ॥
You do not know whether you are of the same clan or not, nor do you know me. To enter one of the same clan is the third mixing of clans.
12.325.62
अथ जीवति ते भर्ता प्रोषितोप्यथवा क्वचित् ।
अगम्या परभार्येति चतुर्थो धर्मसंकरः ॥ १२.३२५.६२ ॥
Whether your husband is alive or has gone abroad somewhere, another's wife is not to be approached. This is the fourth mixing of duty.
12.325.63
सा त्वमेतान्यकार्याणि कार्यापेक्षा व्यवस्यसि ।
अविज्ञानेन वा युक्ता मिथ्याज्ञानेन वा पुनः ॥ १२.३२५.६३ ॥
Looking to your own purpose, you resolve upon these improper deeds, either out of ignorance or again, joined with false knowledge.
12.325.64
अथवापि स्वतन्त्राऽसि स्वदोषेणेह केनचित् ।
यदि किंचिच्छ्रुतं तेऽस्ति सर्वं कृतमनर्थकम् ॥ १२.३२५.६४ ॥
Or else you are free, by your own fault, here for some reason. If you have heard anything at all, then all of it has been made to no purpose.
12.325.65
इदमन्यत्तृतीयं ये भावस्पर्शविघातकम् ।
दुष्टायाऽलक्ष्यते लिङ्गं विवृण्वत्या प्रकाशितम् ॥ १२.३२५.६५ ॥
This is another third sign, which destroys the touch of feeling. It is seen as the mark of a wicked woman who reveals herself.
12.325.66
न मय्येवाभिसन्धिस्ते जयैषिण्या जये कृतः ।
येयं मत्परिषत्कृत्स्ना चेतुमिच्छसि तामपि ॥ १२.३२५.६६ ॥
Your intention is not toward me, you who seek victory in victory. You wish to know even this entire assembly of mine.
12.325.67
तथाऽर्हतस्ततश्च त्वं दृष्टिं स्वां प्रतिमुञ्चसि ।
मत्पक्षप्रतिघाताय स्वपक्षोद्भवनाय च ॥ १२.३२५.६७ ॥
Thus, rightly, and then you turn your own gaze against my side to strike it down and to raise up your own side.
12.325.68
सा स्वेनामर्षजेन त्वमृद्धिमोहेन मोहिता ।
भूयः सृजसि योगांस्त्वं विषामृतमिवैकताम् ॥ १२.३२५.६८ ॥
Deluded by the infatuation of prosperity, born of your own anger, you again devise stratagems, as if making poison and nectar one.
12.325.69
इच्छतोरत्र यो लाभः स्त्रीपुंसोरमृतोपमः ।
अलाभश्चापि रक्तस्य सोपि दोषो विषोषमः ॥ १२.३२५.६९ ॥
The gain here for a desiring woman and man is like nectar; and the loss for the attached one, that fault too is like poison.
12.325.70
मा त्याक्षीः साधु जानीष्व स्वशास्त्रमनुपालय ।
कृतेयं हि विजिज्ञासा मुक्तो नेति त्वया मम ॥ १२.३२५.७० ॥
Do not abandon it; know well, and keep to your own scripture. This was done as my test; it is not that you have freed me from it.
12.325.71
एतत्सर्वं प्रतिच्छन्नं मयि नार्हसि गूहितम् ।
सा यदि त्वं स्वकार्येण यद्यन्यस्य महीपतेः।
तत्त्वमत्र प्रतिच्छन्ना मयि नार्हसि गूहितम् ॥ १२.३२५.७१ ॥
It is not fitting for you to conceal from me all this that is hidden. If it is hidden here through your own affair, or through the affair of some other lord of the earth, you should not conceal it from me.
12.325.72
न राजानं मृषा गच्छेन्न द्विजातिं कथंचन ।
न स्त्रियं स्त्रीगुणोपेतां हन्युर्ह्येते मृषागताः ॥ १२.३२५.७२ ॥
One should not approach a king with falsehood, nor a brahmin in any way, nor a woman endowed with feminine qualities; those who go with falsehood would indeed destroy them.
12.325.73
राज्ञां हि बलमैश्वर्यं ब्रह्म ब्रह्मविदां बलम् ।
रूपयौवनसौभाग्यं स्त्रीणां बलमनुत्तमम् ॥ १२.३२५.७३ ॥
The strength of kings is sovereign power, the strength of those who know Brahman is Brahman, and the unsurpassed strength of women is beauty, youth and good fortune.
12.325.74
अत एतैर्बलैरेव बलिनः स्वार्थमिच्छता ।
आर्जवेनाभिगन्तव्या विनाशाय ह्यनार्जवम् ॥ १२.३२५.७४ ॥
Therefore one who desires his own aim should approach the strong with these very strengths, with straightforwardness, for crookedness leads only to ruin.
12.325.75
सा त्वं जातिं श्रुतं वृत्तं भावं प्रकृतिमात्मनः ।
कृत्यमागमने चैव वक्तुमर्हसि तत्त्वतः ॥ १२.३२५.७५ ॥
You, lady, are fit to tell in truth your birth, your learning, your conduct, your disposition and your nature, and the purpose of your coming here.
12.325.76
इत्येतैरसुखैर्वाक्यैरयुक्तैरसमञ्जसैः ।
प्रत्यादिष्टा नरेन्द्रेण सुलभा न व्यकम्पत ॥ १२.३२५.७६ ॥
Though the lord of men rejected her with these unpleasant, improper and incoherent words, Sulabhā did not tremble.
12.325.77
उक्तवाक्ये तु नृपतौ सुलभा चारुदर्शना ।
ततश्चारुतरं वाक्यं प्रचक्रामाथ भाषितुम् ॥ १२.३२५.७७ ॥
When the king had finished speaking these words, the lovely-faced Sulabhā began to speak words yet more graceful.
12.325.78
सुलभोवाच ।
नवभिर्नवभिश्चैव दोषैर्वाग्बुद्धिदूषणैः।
अपेतमुपपन्नार्थमष्टादशगुणान्वितम् ॥ १२.३२५.७८ ॥
Sulabhā said: speech free from nine and nine faults and from the defects of speech and intellect, meaningful, and endowed with eighteen virtues.
12.325.79
सौक्ष्म्यं साङ्ख्यक्रमौ चोभौ निर्णयः सप्रयोजनः ।
पञ्चैतान्यर्थजातानि वाक्यमित्युच्यते नृप ॥ १२.३२५.७९ ॥
Subtlety, both the sequence of enumeration and the conclusion with its purpose — these five are the categories of meaning; O king, they are called a 'sentence' (vākya).
12.325.80
एषामेकैकशोऽर्थानां सौक्ष्म्यादीनां स्वलक्षणम् ।
शृणु संसार्यमाणानां पदार्थपदवाक्यतः ॥ १२.३२५.८० ॥
Hear the own characteristic of each of these — subtlety and the rest — as they are traversed through word-meaning, word, and sentence.
12.325.81
ज्ञानं ज्ञेयेषु भिन्नेषु यदा भेदेन वर्तते ।
तत्रातिशयिनी बुद्धिस्तत्सौक्ष्म्यमिति वर्तते ॥ १२.३२५.८१ ॥
When knowledge operates with distinction among differing objects of knowledge, and the intellect there is surpassing, that is said to be subtlety.
12.325.82
दोषाणां च गुणानां च प्रमाणं प्रविभागतः ।
कंचिदर्थमभिप्रेत्य सा सङ्ख्येत्युपधार्यताम् ॥ १२.३२५.८२ ॥
The measure of faults and of qualities, rightly divided, with some purpose in view — understand that this is 'enumeration' (saṅkhyā).
12.325.83
इदं पूर्वमिदं पश्चाद्वक्तव्यं यद्विवक्षितम् ।
क्रमयोगं तमप्याहुर्वाक्यं वाक्यविदो जनाः ॥ १२.३२५.८३ ॥
'This first, this afterwards' — what is intended to be said should be said; those who know sentences call even that combination of order a 'sentence' (vākya).
12.325.84
धर्मकामार्थमोक्षेषु प्रतिज्ञाय विशेषतः ।
इदं तदिति वाक्यान्ते प्रोच्यते स विनिर्णयः ॥ १२.३२५.८४ ॥
Having pledged particularly regarding dharma, desire, wealth and liberation, at the end of the sentence one declares 'this is that' — that is the firm conclusion.
12.325.85
इच्छाद्वेषभवैर्दुःखैः प्रकर्षो यत्र जायते ।
तत्र या नृपते वृत्तिस्तत्प्रयोजनमिष्यते ॥ १२.३२५.८५ ॥
Where sorrows born of desire and aversion grow to their height, O king, the conduct followed there is held to be its purpose.
12.325.86
तान्येतानि यथोक्तानि सौक्ष्म्यादीनि जनाधिप ।
एकार्थसमवेतानि वाक्यं मम निशामय ॥ १२.३२५.८६ ॥
O lord of the people, these qualities — subtlety and the rest, as declared — all converge on one meaning. Now hear my statement.
12.325.87
उपेतार्थमभिन्नार्थं न्यायवृत्तं न चाधिकम् ।
नाश्लक्ष्णं न च संदिग्धं वक्ष्यामि परमं ततः ॥ १२.३२५.८७ ॥
I shall then speak the supreme word: one with clear meaning, undivided in sense, proper in its manner, neither excessive nor coarse, and free from doubt.
12.325.88
न गुर्वक्षरसंयुक्तं पराङ्युखपदं न च ।
नानृतं न त्रिवर्गेण विरुद्धं नाप्यसंस्कृतम् ॥ १२.३२५.८८ ॥
Not joined with heavy syllables, not with words turned away, not false, not contrary to the three aims of life, and not unpolished.
12.325.89
न न्यूनं नष्टशब्दं वा व्युत्क्रमाभिहितं न च ।
सदोषमभिकल्पेन निष्कारणमहेतुकम् ॥ १२.३२५.८९ ॥
Not deficient, not with words lost, not stated out of order, not faulty, not contrived by supposition, not without cause and without reason.
12.325.90
कामात्क्रोधाद्भयाल्लोभाद्दैन्याच्चानार्थकात्तथा ।
ह्रीतोऽनुक्रोशतो मानान्न वक्ष्यामि कथंचन ॥ १२.३२५.९० ॥
Out of desire, anger, fear, greed, humility or distress, and purposelessness; likewise out of shame, compassion, or pride — I shall not speak in any way.
12.325.91
वक्ता श्रोता च वाक्यं च यदा त्वविकलं नृप ।
स ममेति विवक्षायां तदा सोर्थः प्रकाशते ॥ १२.३२५.९१ ॥
O king, when the speaker, the listener and the speech are all complete, and there is a wish to speak with the thought 'this is mine', then its meaning becomes manifest.
12.325.92
वक्तव्ये तु यदा वक्ता श्रोतारमवमन्यते ।
स्वार्थमाह परार्थं तत्तदा वाक्यं न रोहति ॥ १२.३२५.९२ ॥
When, regarding what ought to be said, the speaker despises the listener and speaks his own interest rather than another's, then that speech does not take root.
12.325.93
अथ यः स्वार्थमुत्सृज्य परार्थं प्राह मानवः ।
विशङ्का जायते तस्मिन्वाक्यं तदपि दोषवत् ॥ १२.३२५.९३ ॥
And a suspicion arises even about the man who gives up his own interest and speaks of another's; therefore his speech too becomes faulty.
12.325.94
यस्तु वक्ता द्वयोरर्थमविरुद्धं प्रभाषते ।
श्रोतुश्चैवात्मनश्चैव स वक्ता नेतरो नृप ॥ १२.३२५.९४ ॥
But the speaker who utters words that serve both the listener and himself, without conflict, O king, is the true speaker, and no other.
12.325.95
तदर्थवदिदं वाक्यमुपेतं वाक्यसंपदा ।
अविक्षिप्तमना राजन्नेकाग्रः श्रोतुमर्हसि ॥ १२.३२५.९५ ॥
This speech, O king, is meaningful and endowed with the excellence of good speech; with an undistracted mind and single-pointed attention you ought to listen to it.
12.325.96
काऽसि कस्य कुतो वेति त्वयाऽहमिति चोदिता ।
तत्रोत्तरमिदं वाक्यं राजन्नेकमनाः शृणु ॥ १२.३२५.९६ ॥
When you are asked, 'Who are you, whose are you, and where do you come from?' this is the answer; listen with a single mind, O king.
12.325.97
यथा जतु च काष्ठं च पांसवश्चोदबिन्दवः ।
सुश्लिष्टानि तथा राजन्प्राणिनामिह संभवः ॥ १२.३२५.९७ ॥
As lac, wood, dust, and drops of water cling together, so, O king, here arises the origin of living beings.
12.325.98
शब्दः स्पर्शो रसो रूपं गन्धः पञ्चेन्द्रियाणि च ।
पृथगात्मा दशात्मानं संश्लिष्टा जतुकाष्ठवत्।
न चैषां चोदना काचिदस्तीत्येष विनिश्चयः ॥ १२.३२५.९८ ॥
Sound, touch, taste, form, smell, and the five senses, the separate self and the tenfold self, are joined like lac and wood. There is no impulse at all for these; this is the certain conclusion.
12.325.99
एकैकस्येह विज्ञानं नास्त्यात्मनि तथा परे ।
न वेद चक्षुश्चक्षुष्ट्वं श्रोत्रं नात्मनि वर्तते ॥ १२.३२५.९९ ॥
Here, the knowledge of each one is not in the self, nor so in another. The eye does not know its own power of seeing; the ear does not abide in the self.
12.325.100
तथैव व्यभिचारेण न वर्तन्ते परस्परम् ।
प्रश्लिष्टं च न जानन्ति यथाऽऽप इव पांवसः ॥ १२.३२५.१०० ॥
In the same way, by deviation they do not act upon one another; though closely joined, they do not know each other, as dust particles do not know the waters they are with.
12.325.101
वाह्यानन्यानपेक्षन्ते गुणांस्तानपि मे शृणु ।
रूपं चक्षुः प्रकाशश्च दर्शने हेतवस्त्रयः ॥ १२.३२५.१०१ ॥
They depend on external and other qualities; hear those qualities from me as well. Form, the eye, and light are the three causes of seeing.
12.325.102
यथैवात्र तथाऽन्येषु ज्ञानज्ञेयेषु हेतवः ।
ज्ञानज्ञेयांतरेतस्मिन्मनो नामापरो गुणः ॥ १२.३२५.१०२ ॥
As it is here, so too in others, the causes lie among the knowers and the known. Between knowledge and the knowable there is another quality, called mind.
12.325.103
विचारयति येनायं निश्चये साध्वसाधुनी ।
द्वादशस्त्वपरस्तत्र बुद्धिर्नाम गुणः स्मृतः।
येंन संशयपूर्वेषु बोद्धव्येषु व्यवस्यति ॥ १२.३२५.१०३ ॥
By which one weighs what is good and not good in deciding, there the twelfth, another quality named intellect, is recalled. By which one resolves, among things to be known that are preceded by doubt.
12.325.104
अथ द्वादशके तस्मिन्सत्वं नामापरो गुणः ।
महासत्वोऽल्पसत्वो वा जन्तुयेनानुमीयते ॥ १२.३२५.१०४ ॥
Now in that twelfth there is another quality named sattva (inner strength), by which a living being is inferred to be of great strength or of little strength.
12.325.105
क्षेत्रज्ञ इति चाप्यन्यो गुणस्तत चतुर्दशः ।
ममायमिति येनायं मन्यते न ममेति च ॥ १२.३२५.१०५ ॥
Another quality is named kṣetrajña (knower of the field), and then the fourteenth. By which one thinks 'this is mine' and 'this is not mine.'
12.325.106
अथ पञ्चदशो राजन्गुणस्तत्रापरः स्मृतः ।
पृथक्कालसमूहस्य सामग्र्यं तदिहोच्यते ॥ १२.३२५.१०६ ॥
Now, O king, there is recalled another fifteenth quality: what is here called the totality of the aggregate of separate times.
12.325.107
गुणस्त्वेकोऽपरस्तत्र संघात इति षोडशः ।
आकृतिर्व्यक्तिरित्येतौ गुणो यस्मिन्समाश्रितौ ॥ १२.३२५.१०७ ॥
There is another quality, the sixteenth, called saṃghāta (aggregation), in which form and manifestation are both resorted to.
12.325.108
सुखासुखे जन्ममृत्यू लाभालाभौ प्रियाप्रिये ।
इति चैकोनर्विशोऽयं द्वन्द्वयोग इति स्मृतः ॥ १२.३२५.१०८ ॥
Pleasure and pain, birth and death, gain and loss, the dear and the not-dear: thus this nineteenth, the union of pairs, is recalled.
12.325.109
ऊर्ध्वमेकोनर्विशत्या कालो नामापरो गुणः ।
इतीमं विद्धि विंशत्या भूतानां प्रभवाप्ययम् ॥ १२.३२५.१०९ ॥
Beyond twenty, by the count of twenty-nine, there is another quality named Time. Know this: by the twenty, the origin and dissolution of beings occur.
12.325.110
विंशकश्चैव संघातो महाभूतानि पञ्च च ।
सदसद्भवायोगौ तु गुणावन्यौ प्रकाशकौ ॥ १२.३२५.११० ॥
The twentieth too is an aggregate, and so are the five great elements. But the arising and union of being and non-being are two other qualities that illumine.
12.325.111
इत्येवं विंशतिश्चैव गुणाः सप्त च ये स्मृताः ।
विधिः शुक्रं बलं चेति त्रय एते गुणाः परे ॥ १२.३२५.१११ ॥
Thus twenty and seven are remembered as qualities; fate, vital seed and strength—these three are the supreme qualities.
12.325.112
एवं विंशच्च दश च कलाः संख्यानतः स्मृताः ।
समग्रा यत्र वर्तन्ते तच्छरीरमिति स्मृतम् ॥ १२.३२५.११२ ॥
Thus twenty and ten parts are remembered by enumeration. Where all of these abide together, that is called the body.
12.325.113
अव्यक्तं प्रकृतिं त्वासां कलानां कश्चिदिच्छति ।
व्यक्तं चासां तथैवान्यः स्थूलदर्शी प्रपश्यति ॥ १२.३२५.११३ ॥
Some desire to know the unmanifest primal nature of these parts; another, the gross-sighted one, sees their manifest form.
12.325.114
अव्यक्तं यदि वा व्यक्तं द्वयं वाऽथ चतुष्टयम् ।
प्रकृतिं सर्वभूतानां पश्यन्त्यध्यात्मचिन्तकाः ॥ १२.३२५.११४ ॥
Whether unmanifest or manifest, whether two or four, the contemplatives of the self see the primal nature of all beings.
12.325.115
सेयं प्रकृतिरव्यक्ता कलाभिर्व्यक्ततां गता ।
ततोऽहं त्वं च राजेन्द्र चे चाप्यन्ये शरीरिणः। ॥ १२.३२५.११५ ॥
This unmanifest Nature, through its parts, has come into manifestness. From it are I, you, O lord of kings, and the other embodied beings.
12.325.116
विन्दुन्यासादयोऽवस्थाः शुक्रशोणितसंभवाः ।
यासामेव निपातेन कललं नाम जायते ॥ १२.३२५.११६ ॥
The stages beginning with the deposit of the drop, arising from semen and blood—by the falling of these, a state called kalala arises.
12.325.117
कललाद्बुद्बुदोत्पत्तिः पेशी वा बुद्बुदात्स्मृता ।
पेश्यास्त्वङ्गाभिनिर्वृत्तिर्नखरोमाणि चाङ्गतः ॥ १२.३२५.११७ ॥
From kalala arises the bubble; or from the bubble the lump of flesh is recalled. From the lump comes the formation of the limbs, and from the limbs the nails and hair.
12.325.118
संपूर्णे नवमे मासि जन्तोर्जातस्य मैथिल ।
जायते नामरूपत्वं स्त्रीपुमान्वेति लिङ्गतः ॥ १२.३२५.११८ ॥
When the ninth month is complete, O Maithila, the born creature acquires name and form; by its sex-marks it becomes female or male.
12.325.119
जातमात्रं तु तद्रूपं दृष्ट्वा ताम्रनखाङ्गुलि ।
कौमारं रूपमापन्नं रूपवानुपलभ्यते ॥ १२.३२५.११९ ॥
Having seen that form just born, with copper-red nails and fingers, the one endowed with form is perceived as having attained the form of childhood.
12.325.120
कौमाराद्यौवनं चापि स्थावीर्यं चापि यौवनात् ।
अनेन क्रमयोगेन पूर्वं पूर्वं न लभ्यते ॥ १२.३२५.१२० ॥
From childhood comes youth, and from youth also firm vigour; by this sequential process, the earlier and earlier states are not regained.
12.325.121
कलानां पृथगर्थानां प्रतिभेदः क्षणे क्षणे ।
वर्तते सर्वभूतेषु सौक्ष्म्यात्तु न विभाव्यते ॥ १२.३२५.१२१ ॥
In the separate phases of time, change occurs in all beings at every moment, but because of its subtlety it is not perceived.
12.325.122
न चैषामप्ययो राजँल्लक्ष्यते प्रभवो न च ।
अवस्थायामवस्थायां दीपस्येवार्चिषो गतिः ॥ १२.३२५.१२२ ॥
O king, neither their course nor their origin is seen; like the movement of a lamp's flame, they change in every state.
12.325.123
तस्याप्येवंप्रभावस्य सदश्वस्येव धावतः ।
अजस्रं सर्वलोकस्य कः कुतो वा न वा कुतः ॥ १२.३२५.१२३ ॥
Even for that power which runs incessantly like a good horse, for the whole world, who is it, whence is it, or whence is it not?
12.325.124
कस्येदं कस्य वा नेदं कुतो वेदं न वा कुतः ।
संबन्धः कोऽस्ति भूतानां स्वैरप्यवयवैरिह ॥ १२.३२५.१२४ ॥
Whose is this, or whose is it not? Whence is this, or whence is it not? What connection do beings here have, even with their own parts?
12.325.125
यथाऽऽदित्यान्मणेश्चापि वीरुद्भ्यश्चैव पावकः ।
जायन्त्येवं समुदयात्कलानामिह जन्तवः ॥ १२.३२५.१२५ ॥
Just as fire arises from the sun, from a gem, and also from plants, so here living beings arise from the rising of the phases of time.
12.325.126
आत्मन्येवात्मनाऽऽत्मानं यथा त्वमनुपश्यसि ।
एवमेवात्मनाऽऽत्मानमन्यस्मिन्किं न पश्यसि ॥ १२.३२५.१२६ ॥
Just as you perceive the self within the self by the self, why do you not see the self in another in the same way?
12.325.127
यद्यात्मनि परस्मिंश्च समतामध्यवस्यसि ।
अथ मां काऽसि कस्येति किमर्थमनुपृच्छसि ॥ १२.३२५.१२७ ॥
If you have resolved equanimity toward yourself and toward others, why do you ask who I am and whose I am?
12.325.128
इदं मे स्यादिदं नेति द्वन्द्वैर्मुक्तस्य मैथिल ।
काऽसि कस्य कुतो वेति वचनैः किं प्रयोजनम् ॥ १२.३२५.१२८ ॥
O Maithila, for one freed from the pairs of opposites, what does it mean to say 'this may be mine' or 'this is not mine'? What purpose is there in words such as 'who are you, whose are you, from where are you'?
12.325.129
रिपौ मित्रेऽथ मध्यस्थे विजये सन्धिविग्रहे ।
कृतवान्यो महीपालः किं तस्मिन्मुक्तलक्षणम् ॥ १२.३२५.१२९ ॥
In a king who has behaved with equal mind toward an enemy, a friend, a neutral party, in victory, and in peace and war, what is the mark of liberation?
12.325.130
त्रिवर्गं सप्तधा न्यस्तं यो न वेदेह कर्मसु ।
सङ्गवान्यस्त्रिवर्गे च किं तस्मिन्मुक्तलक्षणम् ॥ १२.३२५.१३० ॥
In one who does not know the threefold aims, divided sevenfold, in actions, and who remains attached to the threefold aims, what is the mark of liberation?
12.325.131
प्रिये वाऽप्यप्रिये वाऽपि दुर्बले बलवत्यपि ।
यस्य नास्ति समं चक्षुः किं तस्मिन्मक्तलक्षणम् ॥ १२.३२५.१३१ ॥
In one who lacks even vision toward the dear or the disliked, the weak or the strong, what is the mark of liberation?
12.325.132
तदयुक्तस्य ते मोक्षे योऽभिमानो भवेन्नृप ।
सुहृद्भिः सन्निवार्यस्तेऽविरक्तस्येव भेषजम् ॥ १२.३२५.१३२ ॥
Therefore, O king, since you are not yet established in yoga, the pride that rises in you concerning liberation should be restrained by your friends, as medicine is for one who is not detached.
12.325.133
तानि तान्यनुसंदृश्य सङ्गस्थानान्यरिंदम् ।
आत्मनाऽऽत्मनि संपश्य किमन्यन्मुक्तलक्षणम् ॥ १२.३२५.१३३ ॥
Having carefully examined those places of attachment, O subduer of foes, see yourself within yourself by yourself; what other mark of liberation is there?
12.325.134
इमान्यन्यानि सूक्ष्माणि मोक्षमाश्रित्य केनचित् ।
चतुरङ्गप्रवृत्तानि सङ्गस्थानानि मे शृणु ॥ १२.३२५.१३४ ॥
Taking refuge in liberation, one knows these and other subtle places of attachment, which operate through four limbs; listen to me.
12.325.135
य इमां पृथिवीं कृत्स्नामेकच्छत्रां प्रशास्ति ह ।
एकमेव स वै राजा पुरमध्यावसत्युत ॥ १२.३२५.१३५ ॥
The king who rules this entire earth under a single umbrella dwells in just one city.
12.325.136
तत्पुरे चैकमेवास्य गृहं यदधितिष्ठति ।
गृहे शयनमप्येकं निशायां यत्र लीयते ॥ १२.३२५.१३६ ॥
In that city he has but one house that he occupies, and in that house one bed where he rests at night.
12.325.137
शय्यार्धं तस्य चाप्यत्र स्त्रीपूर्वमधितिष्ठति ।
तदनेन प्रसङ्गेन फलेनाल्पेन युज्यते ॥ १२.३२५.१३७ ॥
Half of his bed is also occupied here first by women; through that attachment he is bound to a small result.
12.325.138
एवमेवोपभोगेषु भोजनाच्छादनेषु च ।
गुणेष्वपरिमेयेषु निग्रहानुग्रहं प्रति ॥ १२.३२५.१३८ ॥
In the same way, there is attachment in enjoyments, in food and clothing, in immeasurable qualities, and toward punishment and favour.
12.325.139
परतन्त्रः सदा राजा स्वल्पे सोऽपि प्रसज्जते ।
सन्धिविग्रहयोगे च कुतो राज्ञः स्वतन्त्रता ॥ १२.३२५.१३९ ॥
The king is always dependent; even in a small matter he becomes bound. How then can a king have independence in matters of peace and war?
12.325.140
स्त्रीषु क्रीडाविहारेषु नित्यमस्यास्वतन्त्रता ।
मन्त्रे चामात्यसहिते कुतस्तस्य स्वतन्त्रता ॥ १२.३२५.१४० ॥
Even in play and pleasure with women he never has freedom; how then can he have freedom in counsel with his ministers?
12.325.141
यदा ह्याज्ञापयत्यन्यांस्तत्रास्योक्ता स्वतन्त्रता ।
अवशः कार्यते तत्र तस्मिंस्तस्मिन्गुणे स्थितः ॥ १२.३२५.१४१ ॥
Only when he gives commands to others is he said to have independence there; but, established in each such quality, he is made to act against his will.
12.325.142
स्वप्नकामो न लभते स्वप्तुं कार्यार्थिभिर्जनैः ।
शयने चाप्यनुज्ञातः सुप्त उत्थाप्यतेऽवशः ॥ १२.३२५.१४२ ॥
Though he desires sleep, he cannot obtain it, for people seeking their business do not let him sleep; even when permitted to rest on his bed, the sleeping king is roused against his will.
12.325.143
स्नाह्यालभ पिब प्राश जुहुध्यगीन्यजेत्यपि ।
वदस्व शृणु चापीति विवशः कार्यते परैः ॥ १२.३२५.१४३ ॥
'Bathe, touch, drink, eat, offer in the fires, perform sacrifice,' 'speak, listen' — thus, powerless, he is made to act by others.
12.325.144
अभिगम्याभिगम्यैवं याचन्ते सततं नराः ।
न चाप्युत्सहते दातुं वित्तरक्षी महाजनान् ॥ १२.३२५.१४४ ॥
Thus people approach again and again and beg without end; yet the guardian of wealth does not even dare to give to great men.
12.325.145
दाने कोशक्षयोऽप्यस्य वैरं चास्य प्रयच्छतः ।
क्षणेनास्योऽपवर्तन्ते दोषा वैराग्यकारकाः ॥ १२.३२५.१४५ ॥
Through giving his treasury is depleted, and enmity arises toward the giver; yet in a moment the faults that breed dispassion depart from him.
12.325.146
प्राज्ञाञ्शूरांस्तथा वैद्यानेकस्थानपि शङ्कते ।
भयमप्यनये राज्ञो यैश्च नित्यमुपास्यते ॥ १२.३२५.१४६ ॥
The king suspects the wise, the heroes, the physicians, even those who hold but a single post; and he fears harm from those by whom he is constantly served.
12.325.147
तथा चैते प्रदुष्यन्ति राजन्ये कीर्तिता मया ।
तथैवास्य भयं तेभ्यो जायते पश्य यादृशम् ॥ १२.३२५.१४७ ॥
Just as I have described these among kings, so they become corrupted, and such is the fear that arises for him from them — see what kind of fear it is.
12.325.148
सर्वः स्वेस्वे गृहे राजा सर्वः स्वेस्वे गृहे गृही ।
निग्रहानुग्रहौ कुर्वंस्तुल्यो जनक राजभिः ॥ १२.३२५.१४८ ॥
Every householder is king in his own house, and every master of a house is king in his own home; administering punishment and favour, he, O Janaka, is equal to kings.
12.325.149
पुत्रा दारास्तथैवात्मा कोशो मित्राणि संचयाः ।
परैः साधारणा ह्येते तैस्तैरेवास्य हेतुभिः ॥ १२.३२५.१४९ ॥
Sons, wives, likewise the self, treasure, friends and accumulated stores — all these are shared with others; by those very causes they belong to him as well.
12.325.150
हतो देशः पुरं दग्धं प्रधानः कुञ्जरो मृतः ।
लोकसाधारणेष्वेषु मिथ्याज्ञानेन तप्यते ॥ १२.३२५.१५० ॥
The land is ruined, the city burnt, the chief elephant dead — over these things, common to the world, he torments himself through false knowledge.
12.325.151
अमुक्तो मानसैर्दुःखैरिच्छाद्वेषप्रियोद्भवैः ।
शिरोरोगादिभी रोगैस्तथैव विनिपातिभिः ॥ १२.३२५.१५१ ॥
He is not freed from mental sorrows arising from desire, aversion and attachment, nor from diseases such as headaches, nor likewise from calamities that cast one down.
12.325.152
द्वन्द्वैस्तैस्तैरुपहतः सर्वतः परिशङ्कितः ।
बहुभिः प्रार्थितं राज्यमुपास्ते गणयन्निशाः ॥ १२.३२५.१५२ ॥
Afflicted by the pairs of opposites and by these and those troubles, fearful on every side, he serves the kingdom that many desire, counting the nights.
12.325.153
तदल्पसुखमत्यर्थं बहुदुःखमसारवत् ।
तृणाग्निज्वलनप्रख्यं फेनबुद्बुदसंनिभम् ॥ १२.३२५.१५३ ॥
That kingdom gives very little happiness and very much sorrow, is without substance, is like the blazing of a grass fire, and like foam and a bubble.
12.325.154
को राज्यमभिपद्येत प्राप्य चोपशमं लभेत् ।
ममेदमिति यच्चेदं पुरं राष्ट्रं च मन्यसे ॥ १२.३२५.१५४ ॥
Who, obtaining the kingdom, would attain peace? You think, 'This is mine, this city and realm are mine.'
12.325.155
बलं कोशममात्यांश्च कस्यैतानि न वा नृप ।
मित्रामात्यपुरं राष्ट्रं दण्डः कोशो महीपतिः ॥ १२.३२५.१५५ ॥
Army, treasury, ministers: whose are these, O king, or are they no one's? Allies, ministers, city, realm, force, treasury, and the lord of the earth: whose are they?
12.325.156
सप्ताङ्गश्चैष सङ्घातो राज्यमित्युच्यते नृप ।
सप्ताङ्गस्यास्य राज्यस्य त्रिदण्डस्येव तिष्ठतः।
अन्योन्यगुणयुक्तस्य कः केन गुणतोऽधिकः ॥ १२.३२५.१५६ ॥
O king, this aggregate of seven limbs is called the kingdom. In this seven-limbed kingdom standing like a threefold rod, each possessing the qualities of the others, which is superior to which in quality?
12.325.157
तेषुतेषु हि कालेषु तत्तदङ्गं विशिष्यते ।
येन यत्सिध्यते कार्यं तत्प्राधान्याय कल्पते ॥ १२.३२५.१५७ ॥
In those various times, each particular limb becomes distinguished. That by which a given task is accomplished becomes fit for primacy.
12.325.158
सप्ताङ्गश्चैव संघातस्त्रयश्चान्ये नृपोत्तम ।
संभूय दशवर्गोऽयं भुङ्क्ते राज्यं हि राजवत् ॥ १२.३२५.१५८ ॥
Best of kings, the seven-limbed aggregate together with three others combines into this tenfold group, and it enjoys the kingdom just as a king does.
12.325.159
यश्च राजा महोत्साहः क्षत्रधर्मे रतो भवेत् ।
स तुष्येद्दशभागेन ततस्त्वन्यो दशावरैः ॥ १२.३२५.१५९ ॥
A king of great energy, devoted to the duty of the warrior, should be content with a tenth part; and another, with even smaller tenths.
12.325.160
नास्त्यसाधारणो राजा नास्ति राज्यमराजकम् ।
राज्येऽसति कुतो धर्मो धर्मेऽसति कुतः परम् ॥ १२.३२५.१६० ॥
There is no uncommon king, and no kingdom without a king. Without a kingdom, whence dharma? Without dharma, whence the highest good?
12.325.161
योप्यत्र परमो धर्मः पवित्रं राजराज्ययोः ।
पृथिवी दक्षिणा यस्य सोऽश्वमेधो न विद्यते ॥ १२.३२५.१६१ ॥
The supreme dharma here is what purifies king and kingdom alike; for one whose sacrificial fee is the earth, there is none other like the horse sacrifice.
12.325.162
साऽहमेतानि कर्माणि राजदुःखानि मैथिल ।
समर्था शतशो वक्तुमथवाऽपि सहस्रशः ॥ १२.३२५.१६२ ॥
O Maithila, I am able to speak of these deeds that bring sorrow upon kings, in hundreds or even in thousands of ways.
12.325.163
स्वदेहे नाभिषङ्गो मे कुतः परपरिग्रहे ।
न मामेवंविधां युक्तामीदृशं वक्तुमर्हसि ॥ १२.३२५.१६३ ॥
I have no attachment to my own body; how could there be attachment to another's possession? It is not fitting for you to speak to me, one such as I, in this way.
12.325.164
ननु नाम त्वया मोक्षः कृत्स्नः पञ्चशिखाच्छ्रुतः ।
सोपायः सोपनिषदः सोपसङ्गः सनिश्चयः ॥ १२.३२५.१६४ ॥
Surely you have heard the complete teaching of liberation from Pañcaśikha, with its means, its Upaniṣad, its approach, and its certainty.
12.325.165
तस्य ते मुक्तसङ्गस्य पाशानाक्रम्य तिष्ठतः ।
छत्रादिषु विशेषेषु पुनः सङ्गः कथं नृप ॥ १२.३२५.१६५ ॥
O king, you who have been freed from attachment and stand having overcome the bonds, how can there again be attachment to distinctions such as the royal parasol?
12.325.166
श्रुतं ते न श्रुतं मन्ये मृषा वाऽपि श्रुतं श्रुतम् ।
अथवा श्रुतसंकाशं श्रुतमन्यच्छ्रुतं त्वया ॥ १२.३२५.१६६ ॥
I think that what you have heard you have not truly heard; or you have heard falsely, or else you have heard something else resembling what was heard—whatever you have heard.
12.325.167
अथापीमासु संज्ञासु लौकिकीषु प्रतिष्ठसे ।
अभिषङ्गावरोधाभ्यां बद्धस्त्वं प्राकृतो यथा ॥ १२.३२५.१६७ ॥
Yet you still abide in these worldly designations; bound by attachment and obstruction, you are like an ordinary man.
12.325.168
सत्वेनानुप्रवेशो हि योऽयं त्वयि कृतो मया ।
किं तवापकृतं तत्र यदि मुक्तोऽसि सर्वशः ॥ १२.३२५.१६८ ॥
What harm has been done to you by this entry I have made into you through sattva, if you are entirely liberated?
12.325.169
नियमो ह्येषु धर्मेषु यतीनां शून्यवासिता ।
शून्यमावासयन्त्या च मया किं कस्य दूषितम् ॥ १२.३२५.१६९ ॥
Among these duties, the rule for ascetics is dwelling in an empty place. In making her dwell in an empty place, what was defiled by me, and for whom?
12.325.170
न पाणिभ्यां न बाहुभ्यां पादोरुभ्यां न चानघ ।
न गात्राक्यवैरन्यैः स्पृशामि त्वां नराधिप ॥ १२.३२५.१७० ॥
O sinless one, lord of men, I do not touch you with the hands, nor with the arms, nor with the feet and thighs, nor with the limbs, the eyes, or any other part.
12.325.171
कुले महति जातेन ह्रीमता दीर्घदर्शिना ।
नैतत्सदसि वक्तव्यं सद्वाऽसद्वा मिथः कृतम् ॥ १२.३२५.१७१ ॥
A man born into a great family, modest and far-sighted, should not speak in an assembly of what was done between them, whether good or bad.
12.325.172
ब्राह्मणा गुरवश्चेमे तथा मान्या गुरूत्तमाः ।
त्वं चाथ गुरुरप्येषामेवमन्योन्यगौरवम् ॥ १२.३२५.१७२ ॥
These brahmins and teachers, and likewise the honored foremost teachers, and you too are their teacher; thus there is mutual respect.
12.325.173
तदेवमनुसंदृश्य वाच्यावाच्यं परीक्षता ।
स्त्रीपुंसोः समवायोऽयं त्वया वाच्यो न संसदि ॥ १२.३२५.१७३ ॥
Therefore, having considered thus and weighed what is to be spoken and what is not, you should not speak of this union of man and woman in an assembly.
12.325.174
यथा पुष्करपर्णस्थं जलं तत्पर्णसंस्थितम् ।
तिष्ठत्यस्पृशती तद्वत्त्वपि वत्स्यामि मैथिल ॥ १२.३२५.१७४ ॥
As water resting on a lotus leaf stays there without touching the leaf, so too shall I dwell, O Maithila.
12.325.175
यदि चाद्य स्पृशन्त्या मे स्पर्शं जानासि कंचन ।
ज्ञानं कृतमबीजं ते कथं तेनेह भिक्षुणा ॥ १२.३२५.१७५ ॥
If today, touching my touch, you know anything, your knowledge is without seed; then how will you dwell here with this mendicant?
12.325.176
स गार्हस्थ्याच्च्युतश्च त्वं मोक्षं चानाप्य दुर्विदम् ।
उभयोरन्तराले वै वर्तसे मोक्षवादिकः ॥ १२.३२५.१७६ ॥
You have fallen from the householder's life, and not having attained the hard-to-know liberation, you remain between the two, speaking of liberation.
12.325.177
न हि मुक्तस्य मुक्तेन ज्ञस्यैकत्वपृथक्त्वयोः ।
भावाभावसमायोगे जायते वर्णसंकरः ॥ १२.३२५.१७७ ॥
For there is no mixture of classes arising when the liberated one is with the liberated, and the knower is in oneness or separateness, through the union of existence and non-existence.
12.325.178
वर्णाश्रमाः पृथक्त्वेन दृष्टार्थस्यापृथक्त्वतः ।
नान्यदन्यदिति ज्ञात्वा नान्यदन्यत्र वर्तते ॥ १२.३२५.१७८ ॥
The social classes and life-stages appear separate; but for one who has seen the aim, they are not separate. Knowing 'this is other, that is other', the other does not exist elsewhere.
12.325.179
पापौ कुण्डं तथा कुण्डे पयः पयसि मक्षिका ।
आश्रिताश्रययोगेन पृथक्त्वेनाश्रिताः पुनः ॥ १२.३२५.१७९ ॥
A pot with milk, and a fly in the milk — likewise; through the union of support and supported, they are again supported, as separate.
12.325.180
न तु कुण्डे पयोभावः पयश्चापि न मक्षिका ।
स्वयमेवाश्रयन्त्येते भावा न तु पराश्रयम् ॥ १२.३२५.१८० ॥
But in the pot there is no state of milk, nor is there milk, nor a fly; these states take refuge by themselves, not by the refuge of another.
12.325.181
पृथक्त्वादाश्रमाणां च वर्णान्यत्वे तथैव च ।
परस्परपृथक्त्वाच्च कथं ते वर्णसंकरः ॥ १२.३२५.१८१ ॥
Since the life-stages are distinct, the social classes are different, and they are separate from one another, how could there be mixing of classes among them?
12.325.182
नास्मि पर्णोत्तमा जात्या न वैश्या नावरा तथा ।
तव राजन्सवर्णाऽस्मि शुद्धयोनिरविप्लुता ॥ १२.३२५.१८२ ॥
I am neither of the highest birth, nor a vaiśya woman, nor of inferior birth. O king, I am of your very class, of pure origin and unblemished.
12.325.183
प्रधानो नाम राजर्षिर्व्यक्तं ते श्रोत्रमागतः ।
कुले तस्य समुत्पन्नां सुलभां नाम विद्धि माम् ॥ १२.३२५.१८३ ॥
The royal sage named Pradhāna has surely come to your ears. Know me as Sulabhā, born in his lineage.
12.325.184
द्रोणश्च शतशृङ्गश्च वक्रद्धारश्च पर्वतः ।
मम सत्रेषु पूर्वेषां चिता मघवता सह ॥ १२.३२५.१८४ ॥
Mount Droṇa, Śatashṛṅga and Vakradvāra — at the sacrificial sessions of my ancestors, a fire-altar was built there together with Indra.
12.325.185
साहं तस्मिन्कुले जाता भर्तर्यसति मद्विधे ।
विनीता मोक्षधर्मेषु चराम्येका मुनिव्रतम् ॥ १२.३२५.१८५ ॥
Born in that lineage, a woman like me, without a husband, disciplined in the teachings of liberation, I wander alone keeping the vow of a sage.
12.325.186
नास्मि सत्रप्रतिच्छन्ना न परस्वाभिमानिनी ।
न धर्मसंकरकरी स्वधर्मेऽस्मि दृढव्रता ॥ १२.३२५.१८६ ॥
I did not come concealed within a sacrifice, nor am I one who takes pride in another's wealth, nor do I cause a mixing of dharma. I am firm in my vow, in my own dharma.
12.325.187
नास्थिरा स्वप्रतिज्ञायां नासमीक्ष्य प्रवादिनी ।
नासमीक्ष्यागता चेह त्वत्सकाशं जनाधिप ॥ १२.३२५.१८७ ॥
O lord of men, I am not unsteady in my vow, nor one who speaks without reflection, nor have I come here to your presence without reflection.
12.325.188
मोक्षे ते भावितां बुद्धिं श्रुत्वाऽहं कुशलैषिणी ।
तव मोक्षस्य चाप्यस्य जिज्ञासार्थमिहागता ॥ १२.३२५.१८८ ॥
Having heard the mind you have cultivated toward liberation, I, seeking your welfare, have come here wishing to inquire into this liberation of yours as well.
12.325.189
न वर्गस्था ब्रवीम्येतत्स्वपक्षपरपक्षयोः ।
मुक्तो विमुच्यते यश्च शान्तौ यश्च न शाम्यति ॥ १२.३२५.१८९ ॥
I do not say this standing in any faction, whether of our side or of the other side. The one who is free is released; and the one who abides in peace is not calmed.
12.325.190
यथा शून्ये पुराऽगारे भिक्षुरेकां निशां वसेत् ।
तथाऽहं त्वच्छरीरेऽस्मिन्निमां वत्स्यामि शर्वरीम् ॥ १२.३२५.१९० ॥
As a mendicant would pass one night in an empty old house, so I shall pass this night in this body of yours.
12.325.191
साऽहं मानप्रदानेन वागातिथ्येन चार्चिता ।
सुप्ता सुशरणं प्रीता श्वो गमिष्यामि मैथिल ॥ १२.३२५.१९१ ॥
Honored with the giving of respect and the hospitality of words, I have slept in a good refuge and am pleased. O Maithila, tomorrow I shall depart.
12.325.192
इत्येतानि स वाक्यानि हेतुमन्त्यर्थवन्ति च ।
श्रुत्वा नाधिजगौ राजा किंचिदन्यदतः परं ॥ १२.३२५.१९२ ॥
Having heard these words, so full of reason and meaning, the king replied nothing further after this.