The Japaka: Yudhishthira Asks About Muttered Prayer

Verse 1 (12.194.1)

चातुराश्रम्यमुक्तं ते राजधर्मास्तथैव च । नानाश्रयाश्च भगवन्नितिहासाः पृथग्विधाः ॥

cāturāśramyamuktaṃ te rājadharmāstathaiva ca | nānāśrayāśca bhagavannitihāsāḥ pṛthagvidhāḥ

Revered one, you have told me of the four stages of life and of the duties of kings, and of many kinds of histories on varied themes.

Note on the text: Corrected चातुरात्रस्यनुक्तं → चातुराश्रम्यमुक्तं (garbled in Wikisource; CE cāturāśramyam uktaṃ; the Wikisource form is not a word in context). Wikisource's नानाश्रयाश्च भगवन् against the CE's nānāśrayāś ca bahava is a recension variant, kept.

Verse 2 (12.194.2)

श्रुतास्त्वत्तः कथाश्चैव धर्मयुक्ता महामते । संदेहोऽस्ति तु कश्चिन्मे तद्भवान्वक्तुमर्हति ॥

śrutāstvattaḥ kathāścaiva dharmayuktā mahāmate | saṃdeho'sti tu kaścinme tadbhavānvaktumarhati

I have heard from you, O wise one, stories joined to dharma; but I have one doubt, and you ought to resolve it.

Verse 3 (12.194.3)

जापकानां फलावाप्तिं श्रोतुमिच्छामि भारत । किं फलं जपतामुक्तं क्व वा तिष्ठन्ति जापकाः ॥

jāpakānāṃ phalāvāptiṃ śrotumicchāmi bhārata | kiṃ phalaṃ japatāmuktaṃ kva vā tiṣṭhanti jāpakāḥ

I wish to hear, O Bharata, of the attainment of fruit by those who practise japa. What fruit is declared for those who mutter prayers, and where do the japakas abide?

Verse 4 (12.194.4)

जपस्य च विधिं कृत्स्नं वक्तुमर्हसि मेऽनघ । जापका इति किंचैतत्साङ्ख्ययोगक्रियाविधिः ॥

japasya ca vidhiṃ kṛtsnaṃ vaktumarhasi me'nagha | jāpakā iti kiṃcaitatsāṅkhyayogakriyāvidhiḥ

And you ought to explain to me the whole procedure of japa, O sinless one. What does 'japaka' mean? Is it a procedure of the practice of Sankhya and Yoga?

Note on the text: Corrected सेऽनघ → मेऽनघ (misprint in Wikisource; स for म; CE me 'nagha).

Verse 5 (12.194.5)

किं यज्ञविधिरेवैष किमेतज्जप्यमुच्यते । एतन्मे सर्वमाचक्ष्व सर्वज्ञो ह्यसि मे मतः ॥

kiṃ yajñavidhirevaiṣa kimetajjapyamucyate | etanme sarvamācakṣva sarvajño hyasi me mataḥ

Is this a procedure of sacrifice? And what is it that is called 'to be muttered'? Tell me all this, for I consider you to know everything.

Verse 6 (12.194.6)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । यमस्य यत्पुरा वृत्तं कालस्य ब्राह्मणस्य च ॥

atrāpyudāharantīmamitihāsaṃ purātanam | yamasya yatpurā vṛttaṃ kālasya brāhmaṇasya ca

On this they also cite this ancient history: what happened once between Yama, Time and a brahmin,

Verse 7 (12.194.7)

इक्ष्वाकोश्चैव मृत्योश्च विवादे धर्मकारणात् । संन्यास एव वेदान्ते वर्तते जपनं प्रति । वेदवादाङ्गनिर्वृत्ताः शान्ता ब्रह्मण्यवस्थिताः ॥

ikṣvākoścaiva mṛtyośca vivāde dharmakāraṇāt | saṃnyāsa eva vedānte vartate japanaṃ prati | vedavādāṅganirvṛttāḥ śāntā brahmaṇyavasthitāḥ

and in the dispute between Ikshvaku and Death over a point of dharma. In the Vedanta, renunciation itself applies where muttering is concerned; those who have completed the Vedic doctrines and their limbs are tranquil and abide in Brahman.

Note on the text: Three-line verse, as on the page (labelled 12-194-7a/b/c). Line 1 is the CE star line 12.189.6d*0512_01 (ikṣvākoś caiva mṛtyoś ca vivādo dharmakāraṇāt); line 2 = CE 12.189.7a; line 3 corresponds to CE 12.189.7c (Wikisource: वेदवादाङ्गनिर्वृत्ताः शान्ता ब्रह्मण्यवस्थिताः; CE: vedavādābhinirvṛttā śāntir brahmaṇy avasthitau; the page's footnote cites शान्तिर्ब्रह्मण्यवस्थिता), a recension variant, kept. The alignment found no match.

Verse 8 (12.194.8)

साङ्ख्ययोगौ तु यावुक्तौ मुनिभिः समदर्शिभिः । मार्गौ तावप्युभावेतौ संश्रितौ न च संश्रितौ ॥

sāṅkhyayogau tu yāvuktau munibhiḥ samadarśibhiḥ | mārgau tāvapyubhāvetau saṃśritau na ca saṃśritau

The Sankhya and the Yoga that were taught by the sages who see all alike - both those paths are followed, and yet not followed.

Note on the text: Not matched by the alignment: line 1 is the CE star line 12.189.6d*0511_01 (sāṃkhyayogau tu yāv uktau munibhir mokṣadarśibhiḥ; Wikisource has समदर्शिभिः for mokṣadarśibhiḥ, a variant, kept); line 2 = CE 12.189.7e (mārgau tāv apy ubhāv etau saṃśritau na ca saṃśritau).

Verse 9 (12.194.9)

यथा संश्रूयते राजन्कारणं चात्र वक्ष्यते । क्रमेण चैव विहितो जपयज्ञविधिर्नृप ॥

yathā saṃśrūyate rājankāraṇaṃ cātra vakṣyate | krameṇa caiva vihito japayajñavidhirnṛpa

As it is heard, O king, and the reason will be given here; and in due order the rule of the japa sacrifice has been laid down, O king.

Note on the text: Line 1 = CE 12.189.8a; line 2 is the CE star line 12.189.8b*0513_01 (krameṇa caiṣa vihito japayajñavidhir nṛpa; Wikisource: चैव for caiṣa).

Verse 10 (12.194.10)

सालम्बनमिति ज्ञेयं जपयज्ञात्मकं शुभम् । मनः समाधिरेवात्र तथेन्द्रियजयः स्मृतः ॥

sālambanamiti jñeyaṃ japayajñātmakaṃ śubham | manaḥ samādhirevātra tathendriyajayaḥ smṛtaḥ

This is to be known as having a support: auspicious, of the nature of the sacrifice of muttering. Concentration of the mind, and mastery of the senses, are declared to be part of it.

Note on the text: Removed the stray quote mark and doubled daṇḍa printed after line 1. Not matched by the alignment: line 1 is the CE star line 12.189.8b*0513_02 (sālambanam iti jñeyaṃ japayajñātmakaṃ śubham); line 2 corresponds to CE 12.189.8c (Wikisource: मनः समाधिरेवात्र तथेन्द्रियजयः स्मृतः; CE: manaḥsamādhir atrāpi tathendriyajayaḥ smṛtaḥ).

Verse 11 (12.194.11)

सत्यमग्निपरीचारो विविक्तानां च सेवनम् । ध्यानं तपो दमः क्षान्तिरनसूया मिताशनम् ॥

satyamagniparīcāro viviktānāṃ ca sevanam | dhyānaṃ tapo damaḥ kṣāntiranasūyā mitāśanam

Truth, tending the fire, resorting to secluded places, meditation, austerity, self-control, forbearance, freedom from envy, moderate eating,

Verse 12 (12.194.12)

विषयप्रतिसंहारो मितजल्पस्तथा शमः । एष प्रवर्तको धर्मो निवर्तकमथो शृणु ॥

viṣayapratisaṃhāro mitajalpastathā śamaḥ | eṣa pravartako dharmo nivartakamatho śṛṇu

withdrawal from the objects of sense, moderate speech, and tranquillity - this is the dharma of activity; now hear the dharma of withdrawal.

Verse 13 (12.194.13)

यथा निवर्तते धर्मो जपतो ब्रह्मचारिणः । न जपो न च वै ध्यानं नेच्छा न द्वेषहर्षणौ । युज्यते नृपशार्दूल सुसंवेद्यं हि तत्किल ॥

yathā nivartate dharmo japato brahmacāriṇaḥ | na japo na ca vai dhyānaṃ necchā na dveṣaharṣaṇau | yujyate nṛpaśārdūla susaṃvedyaṃ hi tatkila

How the dharma of a japaka, a student of Brahman, turns to withdrawal: there is no japa and no meditation, no wish, no aversion or delight. This is what holds, O tiger among kings, for it is indeed easily known.

Note on the text: Line 1 = CE 12.189.11a (Wikisource: यथा निवर्तते धर्मो; CE: yathā nivartate karma; the page's footnote cites कर्म as a variant); lines 2-3 are the CE star lines 12.189.11b*0514_01-02 (na japo na ca vai dhyānaṃ necchā na dveṣaharṣaṇau / yujyate nṛpaśārdūla susaṃvedyaṃ hi tat kila).

Verse 14 (12.194.14)

जपमावर्तयन्नित्यं जपन्वै ब्रह्मचारिकम् । तदर्थबुद्ध्या संयाति मनसा जापकः परम् ॥

japamāvartayannityaṃ japanvai brahmacārikam | tadarthabuddhyā saṃyāti manasā jāpakaḥ param

Constantly turning over the japa, muttering as a student of Brahman, the japaka goes by his mind to the highest, with understanding of its meaning.

Note on the text: Not matched by the alignment: CE star passage 12.189.11b*0514_03-04 (japam āvartayan nityaṃ japan vai brahmacārikam / tadarthabuddhyā saṃyāti manasā jāpakaḥ param), not in the CE's constituted text.

Verse 15 (12.194.15)

यथा संश्रूयते जापो येन वै जापको भवेत् । संहिताप्रणवेनैव सावित्री च परा मता ॥

yathā saṃśrūyate jāpo yena vai jāpako bhavet | saṃhitāpraṇavenaiva sāvitrī ca parā matā

As it is heard how japa is done, by which one becomes a japaka: with the Samhita and the Pranava, and the Savitri is held to be supreme.

Note on the text: Not matched by the alignment: CE star passage 12.189.11b*0514_05-06 (yathā saṃśrūyate jāpo yena vai jāpako bhavet / saṃhitāpraṇavenaiva sāvitrī ca parā matā), not in the CE's constituted text.

Verse 16 (12.194.16)

यदन्यदुचितं शुद्धं वेदस्मृत्युपपादितम् । एतत्सर्वमशेषेण यथोक्तं परिवर्तयेत् ॥

yadanyaducitaṃ śuddhaṃ vedasmṛtyupapāditam | etatsarvamaśeṣeṇa yathoktaṃ parivartayet

Whatever else is proper and pure, supported by the Veda and the Smriti - all of this, as laid down, he should practise completely.

Note on the text: Not matched by the alignment: line 1 is the CE star line 12.189.11b*0514_07 (yad anyad ucitaṃ śuddhaṃ vedasmṛty upapāditam); line 2 = CE 12.189.11c (etat sarvam aśeṣeṇa yathoktaṃ parivarjayet). Wikisource's परिवर्तयेत् (practise) against the CE's parivarjayet (avoid) is good Sanskrit and is kept as printed.

Verse 17 (12.194.17)

द्विविधं मार्गमासाद्य व्यक्ताव्यक्तमनामयम् । कुशोच्चयनिषष्णः सन्कुशहस्तः कुशैः शिखी । कुशैः परिवृतस्तस्मिन्मध्ये छन्नः कुशैस्तथा ॥

dvividhaṃ mārgamāsādya vyaktāvyaktamanāmayam | kuśoccayaniṣaṣṇaḥ sankuśahastaḥ kuśaiḥ śikhī | kuśaiḥ parivṛtastasminmadhye channaḥ kuśaistathā

Having entered a twofold path, manifest and unmanifest, free of ill, seated on a heap of kusha grass, with kusha in his hand and a tuft of kusha, surrounded by kusha, and in the midst of it screened by kusha as well,

Note on the text: Corrected द्विविदं → द्विविधं (misprint in Wikisource; द for ध; CE has trividhaṃ, a different number, not substituted) and शिख → शिखी (dropped ī in Wikisource; CE śikhī). Three-line verse, as on the page (labelled 12-194-17a/b/c): line 1 corresponds to CE 12.189.11e (trividhaṃ mārgam āsādya vyaktāvyaktam anāśrayam; Wikisource's अनामयम् is a variant, kept), lines 2-3 to CE 12.189.12a, 12c (kuśoccayaniṣaṇṇaḥ san kuśahastaḥ kuśaiḥ śikhī / cīraiḥ parivṛtas tasmin madhye channaḥ kuśais tathā; Wikisource has कुशैः परिवृतः for cīraiḥ parivṛtaḥ, a variant, kept; the page's footnote cites कुशस्थली).

Verse 18 (12.194.18)

विषयेभ्यो नमस्कुर्याद्विषयान्न च भावयेत् । साम्यमुत्पाद्य मनसा मनस्येव मनो दधत् ॥

viṣayebhyo namaskuryādviṣayānna ca bhāvayet | sāmyamutpādya manasā manasyeva mano dadhat

He should bow to the objects of sense but not dwell on them; producing evenness of mind, fixing the mind in the mind itself,

Note on the text: The page's footnote cites विषयेभ्यो मनो रुन्ध्यात् as a variant for line 1; the main text is kept.

Verse 19 (12.194.19)

तद्धिया ध्यायति ब्रह्म जपन्वै संहितां हिताम् । संन्यस्यत्यथवा तां वै समाधौ पर्यवस्थितः ॥

taddhiyā dhyāyati brahma japanvai saṃhitāṃ hitām | saṃnyasyatyathavā tāṃ vai samādhau paryavasthitaḥ

with that thought he meditates on Brahman, muttering the beneficial Samhita, or he renounces it, standing firm in concentration.

Note on the text: The page's footnote cites ब्रह्म च ध्यायते योगी जपन्वै वेदसंहिताम् as a variant for line 1; the main text is kept.

Verse 20 (12.194.20)

ध्यानमुत्पादयत्यत्र संहिताबलसंश्रयात् । अथाभिमतमन्त्रेण प्रणवाद्यं जपेत्कृती ॥

dhyānamutpādayatyatra saṃhitābalasaṃśrayāt | athābhimatamantreṇa praṇavādyaṃ japetkṛtī

Here he produces meditation by relying on the strength of the Samhita; then the skilled man should mutter the Pranava first, together with the mantra he prefers.

Note on the text: Line 1 = CE 12.189.15a; line 2 is the CE star line 12.189.15d*0515_01 (athābhimatamantreṇa praṇavādyaṃ japet kṛtī).

Verse 21 (12.194.21)

यस्मिन्नेवाभिपतितं मनस्तत्र निवेशयेत् । समाधौ स हि मन्त्रे तु संहितां वा यथाविधि । शुद्धात्मा तपसा दान्तो निवृत्तद्वेषकामवान् ॥

yasminnevābhipatitaṃ manastatra niveśayet | samādhau sa hi mantre tu saṃhitāṃ vā yathāvidhi | śuddhātmā tapasā dānto nivṛttadveṣakāmavān

On whatever the mind has fallen, there he should settle it - in concentration, then in the mantra, or in the Samhita, according to rule - pure in self, self-controlled by austerity, free from hatred and desire.

Note on the text: Removed the stray quote mark and doubled daṇḍa printed after line 2. Three-line verse, as on the page (labelled 12-194-21a/b/c): lines 1-2 are the CE star lines 12.189.15d*0515_02-03 (yasminn evābhipatitaṃ manas tatra niveśayet / samādhau sa hi mantre tu saṃhitāṃ vā yathāvidhi); line 3 = CE 12.189.15c (śuddhātmā tapasā dānto nivṛttadveṣakāmavān), which the CE places before the star lines.

Verse 22 (12.194.22)

अरागमोहो निर्द्वन्द्वो न शोचति न सज्जते । न कर्ता करणीयानां नाकार्याणामिति स्थितिः ॥

arāgamoho nirdvandvo na śocati na sajjate | na kartā karaṇīyānāṃ nākāryāṇāmiti sthitiḥ

Free from passion and delusion, free from the pairs of opposites, he neither grieves nor clings; he is not the doer of things to be done or not to be done - such is his state.

Verse 23 (12.194.23)

न चाहंकारयोगेन मनः प्रस्थापयेत्क्वचित् । न चार्थग्रहणे युक्तो नावमानी न चाक्रियः ॥

na cāhaṃkārayogena manaḥ prasthāpayetkvacit | na cārthagrahaṇe yukto nāvamānī na cākriyaḥ

He should never set the mind going through egoism; he is not intent on grasping at objects, not contemptuous, and not inactive.

Note on the text: Corrected प्रस्थाफ्येत् → प्रस्थापयेत् (misprint in Wikisource; CE prasthāpayet). Wikisource's अर्थग्रहणे against the CE's ātmagrahaṇe is a recension variant, kept.

Verse 24 (12.194.24)

ध्यानक्रियापरो युक्तो ध्यानवान्ध्याननिश्चयः । ध्याने समाधिमुत्पाद्य तदपि त्यजति क्रमात् ॥

dhyānakriyāparo yukto dhyānavāndhyānaniścayaḥ | dhyāne samādhimutpādya tadapi tyajati kramāt

Devoted to the practice of meditation, composed, a meditator firm in meditation; having produced concentration in meditation, he in time lets go of that too.

Verse 25 (12.194.25)

स वै तस्यामवस्थायां सर्वत्यागकृतः सुखी । निरिच्छस्त्यजति प्राणान्ब्राह्मीं संश्रयते तनुम् ॥

sa vai tasyāmavasthāyāṃ sarvatyāgakṛtaḥ sukhī | niricchastyajati prāṇānbrāhmīṃ saṃśrayate tanum

In that state he is happy, having renounced everything; free of wishes, he gives up his breaths and takes the Brahmic body.

Note on the text: Wikisource's निरिच्छस्त्यजति against the CE's nirīhas tyajati is a recension variant, kept.

Verse 26 (12.194.26)

निरालम्बो भवेत्स्मृत्वा मरणाय समाधिमान् । सर्वाँल्लोकान्समाक्रम्य क्रमात्प्राप्नोति वै परम् ॥

nirālambo bhavetsmṛtvā maraṇāya samādhimān | sarvām̐llokānsamākramya kramātprāpnoti vai param

Remembering, the man of concentration becomes supportless for death; passing beyond all worlds in due order, he attains the Supreme.

Note on the text: Corrected सर्वाल्लोँकान् → सर्वाँल्लोकान् (candrabindu misplaced in Wikisource; CE sarvāṃl lokān) and removed the stray backtick, quote mark and doubled daṇḍa around the passage. Not matched by the alignment: CE star passage 12.189.19d*0516_01-02 (nirālambo bhavet smṛtvā maraṇāya samādhimān / sarvāṃl lokān samākramya kramāt prāpnoti vai param), not in the CE's constituted text.

Verse 27 (12.194.27)

अथवा नेच्छते तत्र ब्रह्मकायनिषेवणम् । उत्क्रामति च मार्गस्थो नैव क्वचन जायते ॥

athavā necchate tatra brahmakāyaniṣevaṇam | utkrāmati ca mārgastho naiva kvacana jāyate

Or, if he does not wish for the enjoyment of the Brahmic body there, he departs while on the path and is never born anywhere.

Verse 28 (12.194.28)

आत्मबुद्धिं समास्थाय शान्तीभूतो निरामयः । अमृतं विरजाः शुद्धमात्मानं प्रतिपद्यते ॥

ātmabuddhiṃ samāsthāya śāntībhūto nirāmayaḥ | amṛtaṃ virajāḥ śuddhamātmānaṃ pratipadyate

Taking his stand in the knowledge of the Self, become peaceful and free from ill, spotless, he reaches the immortal, pure Self.