12. Chapter 12

श्रीवसिष्ठ उवाच । एवं विचारयंस्तत्र स्वराज्ये जनको नृपः । चकाराखिलकार्याणि न मुमोह च धीरधीः ॥ १ ॥

śrīvasiṣṭha uvāca | evaṃ vicārayaṃstatra svarājye janako nṛpaḥ | cakārākhilakāryāṇi na mumoha ca dhīradhīḥ || 1 ||

Vasishtha continued:—Janaka having expostulated in his manner with his mind, attended to the affairs of the state without shrinking from them by his mental abstraction.

न मनः प्रोल्ललासास्य क्वचिदानन्दवृत्तिषु । केवलं सुषुप्तसंस्थं सदैव व्यवतिष्ठत ॥ २ ॥

na manaḥ prollalāsāsya kvacidānandavṛttiṣu | kevalaṃ suṣuptasaṃsthaṃ sadaiva vyavatiṣṭhata || 2 ||

He was however not gladdened by the gladsome tasks and tidings, but was indifferent to them as in his slumber of fixed-mindedness in his maker.

ततःप्रभृत्यसौ दृश्यं नाजहार न वात्यजत् । केवलं विगताशङ्क वर्तमाने व्यवस्थितः ॥ ३ ॥

tataḥprabhṛtyasau dṛśyaṃ nājahāra na vātyajat | kevalaṃ vigatāśaṅka vartamāne vyavasthitaḥ || 3 ||

Hence forward, he was not intently employed in his duties, nor forsook them altogether; but attended unconcernedly to the business which presented itself to him.

अनारतविवेकेन तेन सद्यः सनातनम् । पुनः कलङ्कं नैवाप्तमम्बरेणेव राजसम् ॥ ४ ॥

anāratavivekena tena sadyaḥ sanātanam | punaḥ kalaṅkaṃ naivāptamambareṇeva rājasam || 4 ||

His constant habit of reasoning, enabled him to understand the eternal verity; and preserved his intellect from blunders, as the sky is untouched by the flying dust.

स्वविवेकानुसंधानादिति तस्य महीपतेः । सम्यग्ज्ञानमनन्ताभमलं विमलतां ययौ ॥ ५ ॥

svavivekānusaṃdhānāditi tasya mahīpateḥ | samyagjñānamanantābhamalaṃ vimalatāṃ yayau || 5 ||

By his cultivation of reasoning, his mind was enlightened and fraught with all knowledge.

अनामृष्टविकल्पांशुश्चिदात्मा विगतामयः । उदियाय हृदाकाशे तस्य व्योम्नीव भास्करः ॥ ६ ॥

anāmṛṣṭavikalpāṃśuścidātmā vigatāmayaḥ | udiyāya hṛdākāśe tasya vyomnīva bhāskaraḥ || 6 ||

Unaccustomed to duality, his mind had learnt to know the sole unity only; and his intelligent soul shone within him, as the full bright sun in the sky.

स ददर्शाखिलान्भावांश्चिच्छक्तौ समवस्थितान् । आत्मभूताननन्तात्मा सर्वभूतात्मकोविदः ॥ ७ ॥

sa dadarśākhilānbhāvāṃścicchaktau samavasthitān | ātmabhūtānanantātmā sarvabhūtātmakovidaḥ || 7 ||

He became acquainted with the Soul, that is inherent in all bodies, and beheld all things abiding in the omnipotence of the Intellect, and identic with the infinite.

प्रहृष्टो न बभूवासौ क्वचिन्न च सुदुःखितः । प्रकृतेर्व्यवहारत्वात्सदैव सममानसः ॥ ८ ॥

prahṛṣṭo na babhūvāsau kvacinna ca suduḥkhitaḥ | prakṛtervyavahāratvātsadaiva samamānasaḥ || 8 ||

He was never too joyous nor exceedingly sorrowful, but preserved his equanimity amidst the conflicts of his soul and sensible objects.

जीवन्मुक्तो बभूवासौ ततःप्रभृति मानदः । जनको जरठज्ञानी ज्ञातलोकपरावरः ॥ ९ ॥

jīvanmukto babhūvāsau tataḥprabhṛti mānadaḥ | janako jaraṭhajñānī jñātalokaparāvaraḥ || 9 ||

The venerable Janaka, became liberated in his living state since that time; and is since renowned as a veteran theosophist among mankind.

राज्यं कुर्वन्विदेहानां जनको जनजीवितम् । नैव हर्षविषादाभ्यां सोऽवशः परितप्यते ॥ १० ॥

rājyaṃ kurvanvidehānāṃ janako janajīvitam | naiva harṣaviṣādābhyāṃ so'vaśaḥ paritapyate || 10 ||

He continues thence forward to reign over the land of the Videha people, without being subject to the feelings of joy or sorrow for a moment.

नास्तमेति न चोदेति गुणदोषविचेष्टितैः ॥ ११ ॥

nāstameti na codeti guṇadoṣaviceṣṭitaiḥ || 11 ||

Knowing the causes of good and evil, he is neither elated nor dejected at any favourable or unfavourable circumstances of his life, nor does he feel glad or sad at the good or bad accident relating the state.

अर्थानर्थैः स राज्योत्थैर्न ग्लायति न हृष्यति । कुर्वन्नपि करोत्येष न किंचिदपि कुत्रचित् । स तिष्ठत्येव सततं सर्वदैवान्तरे चितः ॥ १२ ॥

arthānarthaiḥ sa rājyotthairna glāyati na hṛṣyati | kurvannapi karotyeṣa na kiṃcidapi kutracit | sa tiṣṭhatyeva satataṃ sarvadaivāntare citaḥ || 12 ||

He did his duties without setting his mind to them, which was wholly employed in his intellectual speculations.

सुषुप्तावस्थितस्यैव जनकस्य महीपतेः । भावनाः सर्वभावेभ्यः सर्वथैवास्तमागताः ॥ १३ ॥

suṣuptāvasthitasyaiva janakasya mahīpateḥ | bhāvanāḥ sarvabhāvebhyaḥ sarvathaivāstamāgatāḥ || 13 ||

Remaining thus in his hypnotic state of sound sleep (abstraction), his thoughts are quite abstracted from all objects about him.

भविष्यं नानुसंधत्ते नातीतं चिन्तयत्यसौ । वर्तमाननिमेषं तु हसन्नेवानुवर्तते ॥ १४ ॥

bhaviṣyaṃ nānusaṃdhatte nātītaṃ cintayatyasau | vartamānanimeṣaṃ tu hasannevānuvartate || 14 ||

He is unmindful of the past, and heedless about the future; and enjoys the present moment only, with a gladsome heart and cheerful mind.

स्वविचारवशेनैव तेन तामरसेक्षण । प्राप्तं प्राप्यमशेषेण राम नेतरयेच्छया ॥ १५ ॥

svavicāravaśenaiva tena tāmarasekṣaṇa | prāptaṃ prāpyamaśeṣeṇa rāma netarayecchayā || 15 ||

He obtained the obtainable what is worthy to be obtained, by his own ratiocination (or self-reflection), and not O lotus-eyed Rama! by any other desire.

तावत्तावत्स्वकेनैव चेतसा प्रविचार्यते । यावद्यावद्विचाराणां सीमान्तः समवाप्यते ॥ १६ ॥

tāvattāvatsvakenaiva cetasā pravicāryate | yāvadyāvadvicārāṇāṃ sīmāntaḥ samavāpyate || 16 ||

Therefore we should reason (or reflect) in our minds, so long as we succeed to arrive at the conclusion of the subject.

न तद्गुरोर्न शास्त्रार्थान्न पुण्यात्प्राप्यते पदम् । यत्साधुसङ्गाभ्युदिताद्विचारविशदाद्धृदः ॥ १७ ॥

na tadgurorna śāstrārthānna puṇyātprāpyate padam | yatsādhusaṅgābhyuditādvicāraviśadāddhṛdaḥ || 17 ||

The presence of the Holy Light, is not to be had either by the lectures of a preceptor, or the teaching of the sastras; it is not the result of meritorious acts, nor of the company of the holy men; but the result of your own intellection.

सुन्दर्या निजया बुद्ध्या प्रज्ञयेव वयस्यया । पदमासाद्यते राम न नामक्रिययान्यया ॥ १८ ॥

sundaryā nijayā buddhyā prajñayeva vayasyayā | padamāsādyate rāma na nāmakriyayānyayā || 18 ||

A good understanding assisted by the power of its accompanying percipience (prajana), leads to the knowledge of that highest state, which the acts of your piety cannot do.

यस्योज्ज्वलति तीक्ष्णाग्रा पूर्वापरविचारिणी । प्रज्ञादीपशिखा जातु जाड्यान्ध्यं तं न बाधते ॥ १९ ॥

yasyojjvalati tīkṣṇāgrā pūrvāparavicāriṇī | prajñādīpaśikhā jātu jāḍyāndhyaṃ taṃ na bādhate || 19 ||

He who has set before his sight the keen light of the lamp of his percipience, is enabled to see both the past and future in his presence; and no shadow of ignorance intercepts his vision.

दुरुत्तरा या विपदो दुःखकल्लोलसंकुलाः । तीर्यते प्रज्ञया ताभ्यो नावापद्भ्यो महामते ॥ २० ॥

duruttarā yā vipado duḥkhakallolasaṃkulāḥ | tīryate prajñayā tābhyo nāvāpadbhyo mahāmate || 20 ||

It is by means of his percipience, that one is enabled to cross over the sea of dangers; as a passenger goes across a river in a boat or raft.

प्रज्ञाविरहितं मूढमापदल्पापि बाधते । पेलवाचानिलकला सारहीनमिवोलपम् ॥ २१ ॥

prajñāvirahitaṃ mūḍhamāpadalpāpi bādhate | pelavācānilakalā sārahīnamivolapam || 21 ||

The man that is devoid of his prescience, is overtaken even by small mishaps; as a light straw is blown away by the slightest breeze.

प्रज्ञावानसहायोऽपि विशास्त्रोऽप्यरिमर्दन । उत्तरत्येव संसारसागराद्राम पेलवात् ॥ २२ ॥

prajñāvānasahāyo'pi viśāstro'pyarimardana | uttaratyeva saṃsārasāgarādrāma pelavāt || 22 ||

One who is endued with foresight, passes over the eventful ocean of the world, without the assistance of friends and guidance of the sastras.

प्रज्ञावानसहायोऽपि कार्यान्तमधिगच्छति । दुष्प्रज्ञः कार्यमासाद्य प्रधानमपि नश्यति ॥ २३ ॥

prajñāvānasahāyo'pi kāryāntamadhigacchati | duṣprajñaḥ kāryamāsādya pradhānamapi naśyati || 23 ||

The man with foreknowledge, sees the result of his actions beforehand;but one without his prevision, is at a loss to judge of the imminent events.

शास्त्रसज्जनससर्गैः प्रज्ञां पूर्वं विवर्धयेत् । सेकसंरक्षणारम्भैः फलप्राप्तौ लतामिव ॥ २४ ॥

śāstrasajjanasasargaiḥ prajñāṃ pūrvaṃ vivardhayet | sekasaṃrakṣaṇārambhaiḥ phalaprāptau latāmiva || 24 ||

Good company and learning, strengthen the understanding;as the watering of a plant, tends towards its growth and fructification.

प्रज्ञाबलबृहन्मूलः काले सत्कार्यपादपः । फलं फलत्यतिस्वादु भासो बिम्बमिवैन्दवम् ॥ २५ ॥

prajñābalabṛhanmūlaḥ kāle satkāryapādapaḥ | phalaṃ phalatyatisvādu bhāso bimbamivaindavam || 25 ||

The infant understanding like a tender shoot, takes a deep root in time; and having grown up like a tree, bears the sweet fruit in its season; like the cooling moonbeams at night.

य एव यत्नः क्रियते बाह्यार्थोपार्जने जनैः । स एव यत्नः कर्तव्यः पूर्वं प्रज्ञाविवर्धने ॥ २६ ॥

ya eva yatnaḥ kriyate bāhyārthopārjane janaiḥ | sa eva yatnaḥ kartavyaḥ pūrvaṃ prajñāvivardhane || 26 ||

Whatever exertions are made by men for the acquisition of external properties, the same should be more properly devoted for the improvement of their understandings at first.

सीमान्तं सर्वदुःखानामापदां कोशमुत्तमम् । बीजं संसारवृक्षाणां प्रज्ञामान्द्यं विनाशयेत् ॥ २७ ॥

sīmāntaṃ sarvaduḥkhānāmāpadāṃ kośamuttamam | bījaṃ saṃsāravṛkṣāṇāṃ prajñāmāndyaṃ vināśayet || 27 ||

Dullness of the understanding, which is the source of all evils, and the storehouse of misery, and the root of the arbour of worldliness, must be destroyed first of all.

स्वर्गाद्यद्यच्च पातालाद्राज्याद्यत्समवाप्यते । तत्समासाद्यते सर्वं प्रज्ञाकोशान्महात्मना ॥ २८ ॥

svargādyadyacca pātālādrājyādyatsamavāpyate | tatsamāsādyate sarvaṃ prajñākośānmahātmanā || 28 ||

Great minded men get in their understandings, whatever good they may expect to find in this earth, in heaven above and in the nether world.

प्रज्ञयोत्तीर्यते भीमात्तस्मात्संसारसागरात् । न दानैर्न च वा तीर्थैस्तपसा नच राघव ॥ २९ ॥

prajñayottīryate bhīmāttasmātsaṃsārasāgarāt | na dānairna ca vā tīrthaistapasā naca rāghava || 29 ||

It is by means of one's good understanding only, that he can get over the ocean of the world; and not by his charities, pilgrimages or religious austerities,

यत्प्राप्ताः संपदं दैवीमपि भूमिचरा नराः । प्रज्ञापुण्यलतायास्तत्फलं स्वादु समुत्थितम् ॥ ३० ॥

yatprāptāḥ saṃpadaṃ daivīmapi bhūmicarā narāḥ | prajñāpuṇyalatāyāstatphalaṃ svādu samutthitam || 30 ||

The divine blessing attending on mortal men on earth, is the sweet fruit of the tree of knowledge.

प्रज्ञया नखरालूनमत्तवारणयूथपाः । जम्बुकैर्विजिताः सिंहाः सिंहैर्हरिणका इव ॥ ३१ ॥

prajñayā nakharālūnamattavāraṇayūthapāḥ | jambukairvijitāḥ siṃhāḥ siṃhairhariṇakā iva || 31 ||

Wisdom nips with its sharp nails, the heads of the elephantine (gigantic) bonds of giddiness, with as much ease as the lion kills the deer, or as if it were destroying a strong lion by a weak jackal.

सामान्यैरपि भूपत्वं प्राप्तं प्रज्ञावशान्नरैः । स्वर्गापवर्गयोग्यत्वं प्राज्ञस्यैवेह दृश्यते ॥ ३२ ॥

sāmānyairapi bhūpatvaṃ prāptaṃ prajñāvaśānnaraiḥ | svargāpavargayogyatvaṃ prājñasyaiveha dṛśyate || 32 ||

An ordinary man is often seen to become the ruler of men, by means of his greater knowledge than others; and the wise and discreet are entitled to glory in both worlds.

प्रज्ञया वादिनः सर्वे स्वविकल्पविलासिनः । जयन्ति सुभटप्रख्यान्नरानप्यतिभीरवः ॥ ३३ ॥

prajñayā vādinaḥ sarve svavikalpavilāsinaḥ | jayanti subhaṭaprakhyānnarānapyatibhīravaḥ || 33 ||

Reason overcomes all its adversaries, dealing in diverse forms of sophistry; as a disciplined warrior, overpowers on a host of untrained savage people.

चिन्तामणिरियं प्रज्ञा हृत्कोशस्था विवेकिनः । फलं कल्पलतेवैषा चिन्तितं संप्रयच्छति ॥ ३४ ॥

cintāmaṇiriyaṃ prajñā hṛtkośasthā vivekinaḥ | phalaṃ kalpalatevaiṣā cintitaṃ saṃprayacchati || 34 ||

Reasoning is as the philosopher's stone, which converts the base metals to gold; and is hidden in the casket of rational souls as the best treasure. It yields the desired fruits of men like the kalpa plant of Paradise at a thought.

भव्यस्तरति संसारं प्रज्ञयापोह्यतेऽधमः । शिक्षितः पारमाप्नोति नावा नाप्नोत्यशिक्षितः ॥ ३५ ॥

bhavyastarati saṃsāraṃ prajñayāpohyate'dhamaḥ | śikṣitaḥ pāramāpnoti nāvā nāpnotyaśikṣitaḥ || 35 ||

The right reasoner gets across the wide ocean of the world, by means of his reasoning, while the unreasonable rabble are born away by its waves; as the skillful boat-man cuts across the current, while the unskilled waterman is tossed about by the waves.

धीः सम्यग्योजिता पारमसम्यग्योजिताऽऽपदम् । नरं नयति संसारे भ्रमन्ती नौरिवार्णवे ॥ ३६ ॥

dhīḥ samyagyojitā pāramasamyagyojitā''padam | naraṃ nayati saṃsāre bhramantī naurivārṇave || 36 ||

A well directed understanding leads to the success of an undertaking, but the misguided intellect goes to the rack and ruin; the one sails to the shore before the wind; but the other is tossed in his wrecked vessel over the wide gulph of the world.

विवेकिनमसंमूढं प्राज्ञमाशागणोत्थिताः । दोषा न परिबाधन्ते सन्नद्धमिव सायकाः ॥ ३७ ॥

vivekinamasaṃmūḍhaṃ prājñamāśāgaṇotthitāḥ | doṣā na paribādhante sannaddhamiva sāyakāḥ || 37 ||

The keen sighted and unbiassed wise man, is never over-come by the evils arising from his desires: as the arrows of the adversary, do not pierce the body of a soldier in armour.

प्रज्ञयेह जगत्सर्वं सम्यगेवाङ्ग दृश्यते । सम्यग्दर्शनमायान्ति नापदो नच संपदः ॥ ३८ ॥

prajñayeha jagatsarvaṃ samyagevāṅga dṛśyate | samyagdarśanamāyānti nāpado naca saṃpadaḥ || 38 ||

The sapience of a man, gives him an insight into every thing in the world and, the all knowing man, is neither subjected to dangers nor reverses of his fortune.

पिधानं परमार्कस्य जडात्मा विततोऽसितः । अहंकाराम्बुदो मत्तः प्रज्ञावातेन बाध्यते ॥ ३९ ॥

pidhānaṃ paramārkasya jaḍātmā vitato'sitaḥ | ahaṃkārāmbudo mattaḥ prajñāvātena bādhyate || 39 ||

The dark and wide-stretching cloud of blind egoism, which overshadows the sun-light of the Supreme Spirit within us, is driven away by the breath of intelligence.

पदमतुलमुपैतुमिच्छतोच्चैः प्रथममियं मतिरेव लालनीया । फलमभिलषता कृषीवलेन प्रथमतरं ननु कृष्यते धरैव ॥ ४० ॥

padamatulamupaitumicchatoccaiḥ prathamamiyaṃ matireva lālanīyā | phalamabhilaṣatā kṛṣīvalena prathamataraṃ nanu kṛṣyate dharaiva || 40 ||

The improvement of the understanding, is the first requisite towards the knowledge of the Supreme soul; as the cultivation of the ground, is of primary importance to the farmer, desirous of reaping a rich harvest.