Parashara Answers Janaka: Dharma and the Fruit of Action

Verse 1 (12.296.1)

अतः परं महाबाहो यच्छ्रेयस्तद्ब्रवीहि मे । न तृप्याम्यमृतस्येव वचसस्ते पितामह ॥

ataḥ paraṃ mahābāho yacchreyastadbravīhi me | na tṛpyāmyamṛtasyeva vacasaste pitāmaha

Mighty-armed one, tell me what lies beyond this, what is the highest good. I am never sated, grandfather, with your words, as with nectar.

Note on the text: Adhyaya note: the page is the right adhyaya (rows labelled 12-296-1 to 12-296-26; the colophon reads षण्णवत्यधिकद्विशततमोऽध्यायः । 296). Its text is the critical edition's 12.279.1-25 (the CE numbers this adhyaya 279). The heading line printed above the verses (भीष्मेण युधिष्ठिरं प्रति श्रेयःसाधनप्रतिपादकपराशरगीतानुवादः) and the two footnotes after the colophon (पाठान्तर glosses on verses 18 and 26) are not part of the text and are not added. No Appendix I passage and no star passage occurs here.

Verse 2 (12.296.2)

किं कर्म पुरुषः कृत्वा शुभं पुरुषसत्तम । श्रेयः परमवाप्नोति प्रेत्य चेह च तद्वद ॥

kiṃ karma puruṣaḥ kṛtvā śubhaṃ puruṣasattama | śreyaḥ paramavāpnoti pretya ceha ca tadvada

O best of men, by doing what good action does a man attain the highest good, both here and after death? Tell me that.

Verse 3 (12.296.3)

अत्र ते वर्तयिष्यामि यथा पूर्वं महायशाः । पराशरं महात्मानं पप्रच्छ जनको नृपः ॥

atra te vartayiṣyāmi yathā pūrvaṃ mahāyaśāḥ | parāśaraṃ mahātmānaṃ papraccha janako nṛpaḥ

On this I shall relate to you how, long ago, the renowned king Janaka questioned the great-souled Parashara.

Verse 4 (12.296.4)

किं श्रेयः सर्वभूतानामस्मिँल्लोके परत्र च । यद्भवेत्प्रतिपत्त्व्यं तद्भवान्प्रब्रवीतु मे ॥

kiṃ śreyaḥ sarvabhūtānāmasmim̐lloke paratra ca | yadbhavetpratipattvyaṃ tadbhavānprabravītu me

What is the highest good for all beings, in this world and the next? Tell me, sir, what ought to be undertaken.

Note on the text: Speaker: this verse is King Janaka's question to Parashara (verse 3 introduces it); the page prints no heading for it and the input carries Bhishma over, so it is given to Janaka.

Verse 5 (12.296.5)

ततः स तपसा युक्तः सर्वधर्मविधानवित् । नृपायानुग्रहमना मुनिर्वाक्यमथाब्रवीत् ॥

tataḥ sa tapasā yuktaḥ sarvadharmavidhānavit | nṛpāyānugrahamanā munirvākyamathābravīt

Then that sage, rich in austerity, who knew the ordinances of all the dharmas, and whose mind was inclined to favour the king, spoke these words.

Verse 6 (12.296.6)

धर्म एव कृतः श्रेयानिह लोके परत्र च । तस्माद्धि परमं नास्ति यथा प्राहुर्मनीषिणः ॥

dharma eva kṛtaḥ śreyāniha loke paratra ca | tasmāddhi paramaṃ nāsti yathā prāhurmanīṣiṇaḥ

Dharma alone, when practised, is the greater good in this world and the next. There is nothing higher than it, as the wise declare.

Verse 7 (12.296.7)

प्रतिपद्य नरो धर्मं स्वर्गलोके महीयते । धर्मात्मकः कर्मविधिर्देहिनां नृपसत्तम ॥

pratipadya naro dharmaṃ svargaloke mahīyate | dharmātmakaḥ karmavidhirdehināṃ nṛpasattama

A man who takes up dharma is honoured in the world of heaven. The ordinance of action for embodied beings is founded on dharma, O best of kings.

Note on the text: Wikisource's verses 7 and 8 are the CE's single three-line verse 12.279.7: this verse holds its lines a and c, and verse 8 holds line e. The alignment found no match for either.

Verse 8 (12.296.8)

तस्मिन्नाश्रमिणः सन्तः स्वकर्माणीह कुर्वते ॥

tasminnāśramiṇaḥ santaḥ svakarmāṇīha kurvate

In that, those who belong to the stages of life, being good men, perform here their own duties.

Note on the text: Line e of CE 12.279.7 (see verse 7), printed by Wikisource as a lone one-line verse. Corrected तस्मिन्त्राश्रमिणः → तस्मिन्नाश्रमिणः (misprint in Wikisource; a broken conjunct न्ना, giving a non-word; the CE reads tasminn āśramiṇaḥ).

Verse 9 (12.296.9)

चतुर्विधा हि लोकेऽस्मिन्यात्रा तात विधीयते । मर्त्या यत्रावतिष्ठन्ते सा च कामात्प्रवर्तते ॥

caturvidhā hi loke'sminyātrā tāta vidhīyate | martyā yatrāvatiṣṭhante sā ca kāmātpravartate

In this world, dear child, a fourfold way of life is laid down, in which mortals abide, and it proceeds from desire.

Verse 10 (12.296.10)

सुकृतासुकृतं कर्म निषेव्य विविधैः क्रमैः । दशार्धप्रविभक्तानां भूतानां विविधा गतिः ॥

sukṛtāsukṛtaṃ karma niṣevya vividhaiḥ kramaiḥ | daśārdhapravibhaktānāṃ bhūtānāṃ vividhā gatiḥ

Practising good and bad action in its various ways, beings, divided into five kinds, go to many different destinies.

Verse 11 (12.296.11)

सौवर्णं राजतं चापि यथा भाण्डं निषिच्यते । तथा निपिच्यते जन्तुः पूर्वकर्मवशानुगः ॥

sauvarṇaṃ rājataṃ cāpi yathā bhāṇḍaṃ niṣicyate | tathā nipicyate jantuḥ pūrvakarmavaśānugaḥ

As a vessel of gold or silver is cast, so a creature is cast, subject to the power of its former deeds.

Verse 12 (12.296.12)

नाबीजाज्जायते किंचिन्नाकृत्वा सुखमेधते । सुकृतैर्विन्दते सौख्यं प्राप्य देहक्षयं नरः ॥

nābījājjāyate kiṃcinnākṛtvā sukhamedhate | sukṛtairvindate saukhyaṃ prāpya dehakṣayaṃ naraḥ

Nothing is born without a seed, and no one prospers in happiness without doing. By his good deeds a man finds happiness after the body's end.

Verse 13 (12.296.13)

दैवं तात न पश्यामि नास्ति दैवस्य साधनम् । स्वभावतो हि संसिद्धा देवगन्धर्वदानवाः ॥

daivaṃ tāta na paśyāmi nāsti daivasya sādhanam | svabhāvato hi saṃsiddhā devagandharvadānavāḥ

Fate, dear child, I do not see; there is no means of fate. Gods, gandharvas and danavas are perfected by their own nature.

Verse 14 (12.296.14)

प्रेत्य यान्त्यकृतं कर्म न स्मरन्ति सदा जनाः । ते वै तस्य फलप्राप्तौ कर्म चापि चतुर्विधम् ॥

pretya yāntyakṛtaṃ karma na smaranti sadā janāḥ | te vai tasya phalaprāptau karma cāpi caturvidham

After death, people go on, and they never remember the deed that was done; and in receiving its fruit, action too is of four kinds.

Note on the text: Wikisource's प्रेत्य यान्त्यकृतं कर्म is an obscure reading; the CE has प्रेत्य जातिकृतं कर्म ('the deed done in a former birth'). The Wikisource reading is kept and the sense rendered as 'the deed done'.

Verse 15 (12.296.15)

लोकयात्राश्रयश्चैव शब्दो वेदाश्रयः कृतः । शान्त्यर्थं मनसस्तात नैतद्वृद्धानुशासनम् ॥

lokayātrāśrayaścaiva śabdo vedāśrayaḥ kṛtaḥ | śāntyarthaṃ manasastāta naitadvṛddhānuśāsanam

The word, which supports the conduct of the world, has been made to rest on the Veda, for the peace of the mind, dear child. This is not the teaching of the elders.

Verse 16 (12.296.16)

चक्षुषा मनसा वाचा कर्मणा च चतुर्विधम् । कुरुते यादृशं कर्म तादृशं प्रतिपद्यते ॥

cakṣuṣā manasā vācā karmaṇā ca caturvidham | kurute yādṛśaṃ karma tādṛśaṃ pratipadyate

By eye, mind, speech and deed, in four ways, a man receives the like of whatever action he performs.

Verse 17 (12.296.17)

निरन्तरं च मिश्रं च लभते कर्म पार्थिव । कल्याणं यदि वा पापं न तु नाशोऽस्य विद्यते ॥

nirantaraṃ ca miśraṃ ca labhate karma pārthiva | kalyāṇaṃ yadi vā pāpaṃ na tu nāśo'sya vidyate

A man receives the results of his actions, O king, unbroken or mixed, whether good or evil; there is no loss of them.

Verse 18 (12.296.18)

कदाचित्सुकृतं तात कूटस्थमिव तिष्ठति । मज्जमानस्य संसारे यावद्दुःखाद्विमुच्यते ॥

kadācitsukṛtaṃ tāta kūṭasthamiva tiṣṭhati | majjamānasya saṃsāre yāvadduḥkhādvimucyate

At times, dear child, a good deed stands unmoved, as it were, for a man sinking in the round of rebirth, until he is released from sorrow.

Verse 19 (12.296.19)

ततो दुःखक्षयं कृत्वा सुकृतं कर्म सेवते । सुकृतक्षयाच्च दुष्कृतं तद्विद्धि मनुजाधिप ॥

tato duḥkhakṣayaṃ kṛtvā sukṛtaṃ karma sevate | sukṛtakṣayācca duṣkṛtaṃ tadviddhi manujādhipa

Then, having worn out his suffering, he enjoys his good deeds; and when the good is exhausted, evil deeds follow. Know this, O lord of men.

Verse 20 (12.296.20)

दमः क्षमा धृतिस्तेजः संतोषः सत्यवादिता । ह्रीरहिंसाऽव्यसनिता दाक्ष्यं चेति सुखावहाः ॥

damaḥ kṣamā dhṛtistejaḥ saṃtoṣaḥ satyavāditā | hrīrahiṃsā'vyasanitā dākṣyaṃ ceti sukhāvahāḥ

Self-control, forbearance, steadiness, energy, contentment, truthfulness, modesty, non-injury, freedom from vices, and skill: these bring happiness.

Verse 21 (12.296.21)

दुष्कृते सुकृते चापि न जन्तुर्नियतो भवेत् । नित्यं मनः समाधाने प्रयतेत विचक्षणः ॥

duṣkṛte sukṛte cāpi na janturniyato bhavet | nityaṃ manaḥ samādhāne prayateta vicakṣaṇaḥ

A creature need not be fixed in evil deeds or in good ones; the discerning man should always strive for composure of mind.

Verse 22 (12.296.22)

नायं परस्य सुकृतं दुष्कृतं चापि सेवते । करोति यादृशं कर्म तादृशं प्रतिपद्यते ॥

nāyaṃ parasya sukṛtaṃ duṣkṛtaṃ cāpi sevate | karoti yādṛśaṃ karma tādṛśaṃ pratipadyate

A man does not enjoy another's good or evil deed; he receives the like of whatever action he himself does.

Verse 23 (12.296.23)

सुखदुःखे समाधाय पुमानन्येन गच्छति । अन्येनैव जनः सर्वः संगतो यश्च पार्थिवः ॥

sukhaduḥkhe samādhāya pumānanyena gacchati | anyenaiva janaḥ sarvaḥ saṃgato yaśca pārthivaḥ

Having settled pleasure and pain, a man goes forth by another; all people, and the king as well, are joined only to another.

Verse 24 (12.296.24)

परेषां यदसूयेत न तत्कुर्यात्स्वयं नरः । यो ह्यसूयुस्तथा युक्तः सोऽवहासं नियच्छति ॥

pareṣāṃ yadasūyeta na tatkuryātsvayaṃ naraḥ | yo hyasūyustathā yuktaḥ so'vahāsaṃ niyacchati

What one resents in others, one should not do oneself; the faultfinder who acts the same way earns ridicule.

Verse 25 (12.296.25)

भीरू राजन्यो ब्राह्मणः सर्वभक्ष्यो । वैश्योऽनीहावान्हीनवर्णोऽलसश्च । विद्वांश्चाशीलो वृत्तहीनः कुलीनः । सत्याद्विभ्रष्टो ब्राह्मणस्त्री च दुष्टा ॥

bhīrū rājanyo brāhmaṇaḥ sarvabhakṣyo | vaiśyo'nīhāvānhīnavarṇo'lasaśca | vidvāṃścāśīlo vṛttahīnaḥ kulīnaḥ | satyādvibhraṣṭo brāhmaṇastrī ca duṣṭā

The timid kshatriya, the brahmin who eats anything, the vaishya without effort, the low-born man who is idle, the learned man of bad character, the high-born man without good conduct, the brahmin fallen from truth, and the brahmin's wife who is wicked;

Note on the text: Corrected विद्वांश्राशीलो → विद्वांश्चाशीलो (misprint in Wikisource; श्रा for श्चा makes a non-word; CE vidvāṃś cāśīlo) and तुष्टा → दुष्टा (misprint in Wikisource; 'content' makes no sense in a list of those who are pitiable; CE duṣṭā, 'wicked'). Four-line verse, as in the CE (12.279.24); the lines end in the CE's mid-sandhi style.

Verse 26 (12.296.26)

रागी युक्तः पचमानोऽऽत्महेतो । र्मूर्खो वक्ता नृपहीनं च राष्ट्रम् । एते सर्वे शोच्यतां यान्ति राज । न्यश्चायुक्तः स्नेहहीनः प्रजासु ॥

rāgī yuktaḥ pacamāno''tmaheto | rmūrkho vaktā nṛpahīnaṃ ca rāṣṭram | ete sarve śocyatāṃ yānti rāja | nyaścāyuktaḥ snehahīnaḥ prajāsu

the passionate man who is yet engaged in yoga, the man who cooks only for himself, the foolish speaker, a kingdom without a king: all these, O king, become objects of pity, as does the one who is unfit and has no affection for his subjects.

Note on the text: Corrected यश्रायुक्तः → यश्चायुक्तः (misprint in Wikisource; the page's line break falls inside 'राजन् यश्चायुक्तः', and श्रा for श्चा makes a non-word; CE yaś cāyuktaḥ). The reading रागी युक्तः is kept (the page's footnote gives रागी मुक्तः, which is the CE reading). Four-line verse, as in the CE (12.279.25).