The Rebirth of Bharata and the Palanquin Teaching

Verse 1 (vishnu.2.13.1)

मैत्रेय उवाच । भगवन् सम्यग् आख्यातं यत् पृष्टोऽसि मयाखिलम् । भूसमुद्रादिसरितां संस्थानं ग्रहसंस्थितिः

maitreya uvāca bhagavan samyag ākhyātaṁ yat pṛṣṭo'si mayākhilam bhūsamudrādisaritāṁ saṁsthānaṁ grahasaṁsthitiḥ

Maitreya said: O venerable one, all that I asked you — the arrangement of the earth, oceans, and rivers, and the situation of the planets —

Verse 2 (vishnu.2.13.2)

विष्ण्वाधारं यथा चैतत् त्रैलोक्यं समवस्थितम् । परमार्थश् च मे प्रोक्तो यथा ज्ञानं प्रधानतः

viṣṇvādhāraṁ yathā caitat trailokyaṁ samavasthitam paramārthaś ca me prokto yathā jñānaṁ pradhānataḥ

and how this threefold world stands supported upon Vishnu — all this you have fully told me, and this supreme truth too, that knowledge alone is primary.

Verse 3 (vishnu.2.13.3)

यत् तु तद् भगवान् आह भरतस्य महीपतेः । कथयिष्यामि चरितं तन् ममाख्यातुम् अर्हसि

yat tu tad bhagavān āha bharatasya mahīpateḥ kathayiṣyāmi caritaṁ tan mamākhyātum arhasi

But that which you, the venerable one, mentioned — that you would tell the story of King Bharata — may you please relate that to me.

Verse 4 (vishnu.2.13.4)

भरतः स महीपालः सालग्रामेऽवसत् किल । योगयुक्तः समाधाय वासुदेवे मनः सदा

bharataḥ sa mahīpālaḥ sālagrāme'vasat kila yogayuktaḥ samādhāya vāsudeve manaḥ sadā

That King Bharata, it is said, dwelt at Shalagrama, ever united in yoga, fixing his mind always upon Vasudeva.

Verse 5 (vishnu.2.13.5)

पुण्यदेशप्रभावेन ध्यायतश् च सदा हरिम् । कथं तु नाभवन् मुक्तिर् यदाभूत् स द्विजः पुनः

puṇyadeśaprabhāvena dhyāyataś ca sadā harim kathaṁ tu nābhavan muktir yadābhūt sa dvijaḥ punaḥ

By the power of that holy place, and though ever meditating upon Hari, how was it that he did not attain liberation, since he was born again as a brahmin?

Verse 6 (vishnu.2.13.6)

विप्रत्वे च कृतं तेन यद् भूयः सुमहात्मना । पूर्वकर्मस्वभावेन तन् ममाख्यातुम् अर्हसि

vipratve ca kṛtaṁ tena yad bhūyaḥ sumahātmanā pūrvakarmasvabhāvena tan mamākhyātum arhasi

And what that great soul did further, in his brahmin birth, through the nature of his former karma — may you please relate that to me.

Verse 7 (vishnu.2.13.7)

पराशर उवाच । सालग्रामे महाभागो भगवन्न्यस्तमानसः । उवास सुचिरं कालं मैत्रेय पृथिवीपतिः

parāśara uvāca sālagrāme mahābhāgo bhagavannyastamānasaḥ uvāsa suciraṁ kālaṁ maitreya pṛthivīpatiḥ

Parashara said: O Maitreya, that greatly fortunate king, having fixed his mind upon the Lord, dwelt a very long time at Shalagrama.

Verse 8 (vishnu.2.13.8)

अहिंसादिष्व् अशेषेषु गुणेषु गुणिनां वरः । अवाप परमां काष्ठां मनसश् चापि संयमे

ahiṁsādiṣv aśeṣeṣu guṇeṣu guṇināṁ varaḥ avāpa paramāṁ kāṣṭhāṁ manasaś cāpi saṁyame

Best among the virtuous in all the countless virtues beginning with non-violence, he attained the supreme culmination even in the control of his mind.

Verse 9 (vishnu.2.13.9)

यज्ञेशाच्युत गोविन्द माधवानन्त केशव । कृष्ण विष्णो हृषीकेशेत्य् आह राजा स केवलम्

yajñeśācyuta govinda mādhavānanta keśava kṛṣṇa viṣṇo hṛṣīkeśety āha rājā sa kevalam

'O Lord of sacrifice, Achyuta, Govinda, Madhava, Ananta, Keshava, Krishna, Vishnu, Hrishikesha' — this alone did that king utter.

Verse 10 (vishnu.2.13.10)

नान्यज् जगाद मैत्रेय किंचित् स्वप्नान्तरेष्व् अपि । एतत् पदं तदर्थं च विना नान्यद् अचिन्तयत्

nānyaj jagāda maitreya kiṁcit svapnāntareṣv api etat padaṁ tadarthaṁ ca vinā nānyad acintayat

O Maitreya, he spoke nothing else even in the midst of dreams; apart from these names and their meaning, he thought of nothing else.

Verse 11 (vishnu.2.13.11)

समित्पुष्पकुशादानं चक्रे देवक्रियाकृते । नान्यानि चक्रे कर्माणि निःसङ्गो योगतापसः

samitpuṣpakuśādānaṁ cakre devakriyākṛte nānyāni cakre karmāṇi niḥsaṅgo yogatāpasaḥ

He gathered fuel-sticks, flowers, and kusha-grass for divine rites; unattached, absorbed in the austerity of yoga, he performed no other acts.

Verse 12 (vishnu.2.13.12)

जगाम सोऽभिषेकार्थम् एकदा तु महानदीम् । सस्नौ तत्र तदा चक्रे स्नानस्यानन्तरक्रियाः

jagāma so'bhiṣekārtham ekadā tu mahānadīm sasnau tatra tadā cakre snānasyānantarakriyāḥ

One day he went to the great river for bathing; there he bathed, and then performed the rites that follow bathing.

Verse 13 (vishnu.2.13.13)

अथाजगाम तत् तीर्थं जलं पातुं पिपासिता । आसन्नप्रसवा ब्रह्मन्न् एकैव हरिणी वनात्

athājagāma tat tīrthaṁ jalaṁ pātuṁ pipāsitā āsannaprasavā brahmann ekaiva hariṇī vanāt

O brahmin, just then, at that sacred bathing-place, a lone doe, thirsty and near to giving birth, came from the forest to drink water.

Verse 14 (vishnu.2.13.14)

ततः समभवत् तत्र पीतप्राये जले तया । सिंहस्य नादः सुमहान् सर्वप्राणिभयंकरः

tataḥ samabhavat tatra pītaprāye jale tayā siṁhasya nādaḥ sumahān sarvaprāṇibhayaṁkaraḥ

Then, while she had nearly finished drinking the water, there arose a most terrible roar of a lion, terrifying to all creatures.

Verse 15 (vishnu.2.13.15)

ततः सा सहसा त्रासाद् आप्लुता निम्नगातटम् । अत्युच्चारोहणेनास्या नद्यां गर्भः पपात सः

tataḥ sā sahasā trāsād āplutā nimnagātaṭam atyuccārohaṇenāsyā nadyāṁ garbhaḥ papāta saḥ

Then, leaping up suddenly in fear toward the riverbank, from that very high leap her fetus fell into the river.

Verse 16 (vishnu.2.13.16)

तम् ऊह्यमानं वेगेन वीचिमालापरिप्लुतम् । जग्राह स नृपो गर्भात् पतितं मृगपोतकम्

tam ūhyamānaṁ vegena vīcimālāpariplutam jagrāha sa nṛpo garbhāt patitaṁ mṛgapotakam

The king seized that fawn, fallen from the womb, being carried along swiftly, submerged in the garland of waves.

Verse 17 (vishnu.2.13.17)

गर्भप्रच्युतिदुःखेन प्रोत्तुङ्गाक्रमणेन च । मैत्रेय सापि हरिणी पपात च ममार च

garbhapracyutiduḥkhena prottuṅgākramaṇena ca maitreya sāpi hariṇī papāta ca mamāra ca

O Maitreya, from the pain of the miscarriage and from that high leap, the doe too fell and died.

Verse 18 (vishnu.2.13.18)

हरिणीं तां विलोक्याथ विपन्नां नृपतापसः । मृगपोतं समादाय पुनर् आश्रमम् आगतः

hariṇīṁ tāṁ vilokyātha vipannāṁ nṛpatāpasaḥ mṛgapotaṁ samādāya punar āśramam āgataḥ

Seeing that doe dead, the royal sage took up the fawn and returned again to his hermitage.

Verse 19 (vishnu.2.13.19)

चकारानुदिनं चासौ मृगपोतस्य वै नृपः । पोषणं पुष्यमाणश् च स तेन ववृधे मुने

cakārānudinaṁ cāsau mṛgapotasya vai nṛpaḥ poṣaṇaṁ puṣyamāṇaś ca sa tena vavṛdhe mune

That king took to nourishing the young fawn day after day; O sage, being nourished by him, it began to grow.

Verse 20 (vishnu.2.13.20)

चचाराश्रमपर्यन्ते तृणानि गहनेषु सः । दूरं गत्वा च शार्दूलत्रासाद् अभ्याययौ पुनः

cacārāśramaparyante tṛṇāni gahaneṣu saḥ dūraṁ gatvā ca śārdūlatrāsād abhyāyayau punaḥ

It grazed on grass in the dense thickets at the edge of the hermitage; having gone far, out of fear of tigers, it would return again.

Verse 21 (vishnu.2.13.21)

प्रातर् गत्वातिदूरं च सायम् आयात् तदाश्रमम् । पुनश् च भरतस्याभूद् आश्रमस्योटजाजिरे

prātar gatvātidūraṁ ca sāyam āyāt tadāśramam punaś ca bharatasyābhūd āśramasyoṭajājire

Going far away in the morning, it would return to that hermitage in the evening, and again come to the courtyard of Bharata's hut.

Verse 22 (vishnu.2.13.22)

तस्य तस्मिन् मृगे दूरसमीपपरिवर्तिनि । आसीच् चेतः समासक्तं न ययाव् अन्यतो द्विज

tasya tasmin mṛge dūrasamīpaparivartini āsīc cetaḥ samāsaktaṁ na yayāv anyato dvija

Whether that fawn wandered far or near, his mind remained attached to it alone; O twice-born, it would go nowhere else.

Verse 23 (vishnu.2.13.23)

विमुक्तराज्यतनयः प्रोज्झिताशेषबान्धवः । ममत्वं स चकारोच्चैस् तस्मिन् हरिणबालके

vimuktarājyatanayaḥ projjhitāśeṣabāndhavaḥ mamatvaṁ sa cakāroccais tasmin hariṇabālake

He who had renounced his kingdom and his sons, who had cast off all his kinsmen, developed an intense sense of 'mine' toward that fawn.

Verse 24 (vishnu.2.13.24)

किं वृकैर् भक्षितो व्याघ्रैः किं सिंहेन निपातितः । चिरायमाणे निष्क्रान्ते तस्यासीद् इति मानसम्

kiṁ vṛkair bhakṣito vyāghraiḥ kiṁ siṁhena nipātitaḥ cirāyamāṇe niṣkrānte tasyāsīd iti mānasam

'Has it been devoured by wolves? Has it been felled by tigers or a lion?' — such was his thought whenever it delayed in returning.

Verse 25 (vishnu.2.13.25)

एषा वसुमती तस्य खुराग्रक्षतकर्बुरा

eṣā vasumatī tasya khurāgrakṣatakarburā

'This ground is marked here and there by the imprints of its hooves —

Verse 26 (vishnu.2.13.26)

प्रीतये मम यातोऽसौ क्व ममैणकबालकः । विषाणाग्रेण मद्बाहुकण्डूयनपरो हि सः । क्षेमेणाभ्यागतोऽरण्याद् अपि मां सुखयिष्यति

prītaye mama yāto'sau kva mamaiṇakabālakaḥ viṣāṇāgreṇa madbāhukaṇḍūyanaparo hi saḥ kṣemeṇābhyāgato'raṇyād api māṁ sukhayiṣyati

has it come for my joy? Where is my little fawn? It used to scratch my arm with the tip of its horn; may it return safely from the forest and give me joy again!'

Verse 27 (vishnu.2.13.27)

एते लूनशिखास् तस्य दशनैर् अचिरोद्गतैः । कुशकाशा विराजन्ते बटवः सामगा इव

ete lūnaśikhās tasya daśanair acirodgataiḥ kuśakāśā virājante baṭavaḥ sāmagā iva

'These freshly nibbled tips of kusha and kasha grass, cropped by its teeth, shine like young Vedic students chanting the Sama[veda].'

Verse 28 (vishnu.2.13.28)

इत्थं चिरगते तस्मिन् स चक्रे मानसं मुनिः । प्रीतिप्रसन्नवदनः पार्श्वस्थे चाभवन् मृगे

itthaṁ ciragate tasmin sa cakre mānasaṁ muniḥ prītiprasannavadanaḥ pārśvasthe cābhavan mṛge

Thus, when it was long away, the sage's mind kept thinking such thoughts, and when that fawn was near him, his face would light up with joy.

Verse 29 (vishnu.2.13.29)

समाधिभङ्गस् तस्यासीत् तन्मयत्वादृतात्मनः । संत्यक्तराज्यभोगर्द्धिस्वजनस्यापि भूपतेः

samādhibhaṅgas tasyāsīt tanmayatvādṛtātmanaḥ saṁtyaktarājyabhogarddhisvajanasyāpi bhūpateḥ

So identified had he become with it, that king who had renounced his kingdom, its pleasures, prosperity, and even his own kin, that his meditative absorption became broken.

Verse 30 (vishnu.2.13.30)

चपले चपलं तस्मिन् दूरगं दूरगामिनि । मृगपोतेऽभवच् चित्तं स्थैर्यवत् तस्य भूपतेः

capale capalaṁ tasmin dūragaṁ dūragāmini mṛgapote'bhavac cittaṁ sthairyavat tasya bhūpateḥ

When that fickle little fawn wandered fickly far away, the king's mind, otherwise steady, became as unsteady as it.

Verse 31 (vishnu.2.13.31)

कालेन गच्छता सोऽथ कालं चक्रे महीपतिः । पितेव सास्रं पुत्रेण मृगपोतेन वीक्षितः

kālena gacchatā so'tha kālaṁ cakre mahīpatiḥ piteva sāsraṁ putreṇa mṛgapotena vīkṣitaḥ

In the course of time, that king too met his death, at that time gazed upon by the fawn, with tearful eyes, as if by a son upon a father.

Verse 32 (vishnu.2.13.32)

मृगम् एष तदाद्राक्षीत् त्यजन् प्राणान् असाव् अपि । तन्मयत्वेन मैत्रेय नान्यत् किंचिद् अचिन्तयत्

mṛgam eṣa tadādrākṣīt tyajan prāṇān asāv api tanmayatvena maitreya nānyat kiṁcid acintayat

At that moment, giving up his life, he too looked only upon that deer; O Maitreya, so absorbed in it was he that he thought of nothing else at all.

Verse 33 (vishnu.2.13.33)

ततश् च तत्कालकृतां भावनां प्राप्य तादृशीम् । जम्बूमार्गे महारण्ये जज्ञे जातिस्मरो मृगः

tataś ca tatkālakṛtāṁ bhāvanāṁ prāpya tādṛśīm jambūmārge mahāraṇye jajñe jātismaro mṛgaḥ

Then, having attained a state of mind so fashioned at that final moment, he was born, remembering his past life, as a deer in the great forest along the Jambu region.

Verse 34 (vishnu.2.13.34)

जातिस्मरत्वाद् उद्विग्नः संसारात् स द्विजोत्तम । विहाय मातरं भूयः सालग्रामम् उपाययौ

jātismaratvād udvignaḥ saṁsārāt sa dvijottama vihāya mātaraṁ bhūyaḥ sālagrāmam upāyayau

O foremost of the twice-born, distressed by remembrance of his past life and by disgust with samsara, he abandoned even his mother and went again to Shalagrama.

Verse 35 (vishnu.2.13.35)

शुष्कैस् तृणैस् तथा पर्णैः स कुर्वन्न् आत्मपोषणम् । मृगत्वहेतुभूतस्य कर्मणो निष्कृतिं ययौ

śuṣkais tṛṇais tathā parṇaiḥ sa kurvann ātmapoṣaṇam mṛgatvahetubhūtasya karmaṇo niṣkṛtiṁ yayau

Subsisting on dry grass and leaves, he underwent expiation for the deed that had been the cause of his birth as a deer.

Verse 36 (vishnu.2.13.36)

तत्र चोत्सृष्टदेहोऽसौ जज्ञे जातिस्मरो द्विजः । सदाचारवतां शुद्धे योगिनां प्रवरे कुले

tatra cotsṛṣṭadeho'sau jajñe jātismaro dvijaḥ sadācāravatāṁ śuddhe yogināṁ pravare kule

There, giving up that body, he was born again, remembering his past life, as a brahmin, in a pure and excellent family of yogis of good conduct.

Verse 37 (vishnu.2.13.37)

सर्वविज्ञानसंपन्नः सर्वशास्त्रार्थतत्त्ववित् । अपश्यत् स च मैत्रेय आत्मानं प्रकृतेः परम्

sarvavijñānasaṁpannaḥ sarvaśāstrārthatattvavit apaśyat sa ca maitreya ātmānaṁ prakṛteḥ param

O Maitreya, endowed with all knowledge, knowing the true meaning of all the scriptures, he saw the Self as beyond material nature.

Verse 38 (vishnu.2.13.38)

आत्मनोऽधिगतज्ञानो देवादीनि महामुने । सर्वभूतान्य् अभेदेन ददर्श स महामतिः

ātmano'dhigatajñāno devādīni mahāmune sarvabhūtāny abhedena dadarśa sa mahāmatiḥ

O great sage, having attained knowledge of the Self, that wise one saw all beings — the gods and the rest — without distinction.

Verse 39 (vishnu.2.13.39)

न पपाठ गुरुप्रोक्तां कृतोपनयनः श्रुतिम् । न ददर्श च कर्माणि शास्त्राणि जगृहे न च

na papāṭha guruproktāṁ kṛtopanayanaḥ śrutim na dadarśa ca karmāṇi śāstrāṇi jagṛhe na ca

Though duly invested with the sacred thread, he did not study the scripture taught by his teacher; he took no interest in rites, nor did he take up the scriptures.

Verse 40 (vishnu.2.13.40)

उक्तोऽपि बहुशः किंचिज् जडवाक्यम् अभाषत । तद् अप्य् असंस्कारगुणं ग्राम्यवाक्योक्तिसंश्रितम्

ukto'pi bahuśaḥ kiṁcij jaḍavākyam abhāṣata tad apy asaṁskāraguṇaṁ grāmyavākyoktisaṁśritam

Even when spoken to repeatedly, he would utter only some dull, senseless speech, and even that was crude, resembling rustic talk.

Verse 41 (vishnu.2.13.41)

अपध्वस्तवपुः सोऽथ मलिनाम्बरधृग् द्विजः । क्लिन्नदन्तान्तरः सर्वैः परिभूतः स नागरैः

apadhvastavapuḥ so'tha malināmbaradhṛg dvijaḥ klinnadantāntaraḥ sarvaiḥ paribhūtaḥ sa nāgaraiḥ

With unkempt body, wearing filthy garments, grime between his teeth, that brahmin was despised by all the townspeople.

Verse 42 (vishnu.2.13.42)

संमानना परां हानिं योगर्द्धेः कुरुते यतः । जनेनावमतो योगी योगसिद्धिं च विन्दति

saṁmānanā parāṁ hāniṁ yogarddheḥ kurute yataḥ janenāvamato yogī yogasiddhiṁ ca vindati

[He reasoned:] 'Honor causes the supreme loss of the prosperity of yoga; the yogi who is despised by people attains the perfection of yoga.'

Verse 43 (vishnu.2.13.43)

तस्माच् चरेत वै योगी सतां धर्मम् अदूषयन् । जना यथावमन्येरन् गच्छेयुर् नैव संगतिम्

tasmāc careta vai yogī satāṁ dharmam adūṣayan janā yathāvamanyeran gaccheyur naiva saṁgatim

'Therefore a yogi should conduct himself, without corrupting the conduct of the virtuous, in such a way that people would despise him and never form attachment to him.'

Verse 44 (vishnu.2.13.44)

हिरण्यगर्भवचनं विचिन्त्येत्थं महामतिः । आत्मानं दर्शयाम् आस जडोन्मत्ताकृतिं जने

hiraṇyagarbhavacanaṁ vicintyetthaṁ mahāmatiḥ ātmānaṁ darśayām āsa jaḍonmattākṛtiṁ jane

Reflecting thus on this teaching of Hiranyagarbha, that wise one displayed himself before people in the guise of a dull, mad man.

Verse 45 (vishnu.2.13.45)

भुङ्क्ते कुल्माषवाट्यादिशाकं वन्यं फलं कणान् । यद् यद् आप्नोति सुबहु तद् अत्ते कालसंयमम्

bhuṅkte kulmāṣavāṭyādiśākaṁ vanyaṁ phalaṁ kaṇān yad yad āpnoti subahu tad atte kālasaṁyamam

He ate coarse grain, garden greens, forest fruit, and gleaned grains; whatever he obtained in abundance, he consumed as fit for that time.

Verse 46 (vishnu.2.13.46)

पितर्य् उपरते सोऽथ भ्रातृभ्रातृव्यबान्धवैः । कारितः क्षेत्रकर्मादि कदन्नाहारपोषितः

pitary uparate so'tha bhrātṛbhrātṛvyabāndhavaiḥ kāritaḥ kṣetrakarmādi kadannāhārapoṣitaḥ

When his father died, he was made by his brothers, nephews, and kinsmen to do field-labor and the like, sustained on poor food.

Verse 47 (vishnu.2.13.47)

स रूक्षपीनावयवो जडकारी च कर्मणि । सर्वलोकोपकरणं बभूवाहारवेतनः

sa rūkṣapīnāvayavo jaḍakārī ca karmaṇi sarvalokopakaraṇaṁ babhūvāhāravetanaḥ

With rough, stout limbs, performing his tasks dully, he became, for food as his only wage, a laborer for the use of everyone.

Verse 48 (vishnu.2.13.48)

तं तादृशम् असंस्कारं विप्राकृतिविचेष्टितम् । क्षत्ता सौवीरराजस्य विष्टियोग्यम् अमन्यत

taṁ tādṛśam asaṁskāraṁ viprākṛtiviceṣṭitam kṣattā sauvīrarājasya viṣṭiyogyam amanyata

The steward of the King of Sauvira regarded that uncouth man, of unbrahminlike conduct, as fit for forced labor.

Verse 49 (vishnu.2.13.49)

स राजा शिबिकारूढो गन्तुं कृतमतिर् द्विज । बभूवेक्षुमतीतीरे कपिलर्षेर् वराश्रमम्

sa rājā śibikārūḍho gantuṁ kṛtamatir dvija babhūvekṣumatītīre kapilarṣer varāśramam

O twice-born, that king, resolving to go on a palanquin to the excellent hermitage of the sage Kapila on the bank of the Ikshumati river,

Verse 50 (vishnu.2.13.50)

श्रेयः किम् अत्र संसारे दुःखप्राये नृणाम् इति । प्रष्टुं तं मोक्षधर्मज्ञं कपिलाख्यं महामुनिम्

śreyaḥ kim atra saṁsāre duḥkhaprāye nṛṇām iti praṣṭuṁ taṁ mokṣadharmajñaṁ kapilākhyaṁ mahāmunim

intending to ask that great sage named Kapila, knower of the doctrine of liberation, what is the highest good for men in this world full of sorrow.

Verse 51 (vishnu.2.13.51)

उवाह शिबिकां तस्य क्षत्तुर् वचनचोदितः । नृणां विष्टिगृहीतानाम् अन्येषां सोऽपि मध्यगः

uvāha śibikāṁ tasya kṣattur vacanacoditaḥ nṛṇāṁ viṣṭigṛhītānām anyeṣāṁ so'pi madhyagaḥ

Urged by the steward's words, he was made, among the other men pressed into forced labor, to carry the palanquin.

Verse 52 (vishnu.2.13.52)

गृहीतो विष्टिना विप्रः सर्वज्ञानैकभाजनः । जातिस्मरोऽसौ पापस्य क्षयकाम उवाह ताम्

gṛhīto viṣṭinā vipraḥ sarvajñānaikabhājanaḥ jātismaro'sau pāpasya kṣayakāma uvāha tām

That brahmin, the sole vessel of all knowledge, seized for forced labor, remembering his past life, desiring the destruction of that sin, carried it.

Verse 53 (vishnu.2.13.53)

ययौ जडगतिः सोऽथ युगमात्रावलोकनम् । कुर्वन् मतिमतां श्रेष्ठस् ते त्व् अन्ये त्वरितं ययुः

yayau jaḍagatiḥ so'tha yugamātrāvalokanam kurvan matimatāṁ śreṣṭhas te tv anye tvaritaṁ yayuḥ

That foremost of the wise walked with a dull, uneven gait, glancing only a yoke's length ahead, while the other bearers walked briskly.

Verse 54 (vishnu.2.13.54)

विलोक्य नृपतिः सोऽपि विषमां शिबिकागतिम् । किम् एतद् इत्य् आह समं गम्यतां शिबिकावहाः

vilokya nṛpatiḥ so'pi viṣamāṁ śibikāgatim kim etad ity āha samaṁ gamyatāṁ śibikāvahāḥ

Noticing the palanquin's uneven motion, the king said, 'What is this? Let the palanquin-bearers proceed evenly!'

Verse 55 (vishnu.2.13.55)

पुनस् तथैव शिबिकां विलोक्य विषमां हसन् । नृपः किम् एतद् इत्य् आह भवद्भिर् गम्यतेऽन्यथा

punas tathaiva śibikāṁ vilokya viṣamāṁ hasan nṛpaḥ kim etad ity āha bhavadbhir gamyate'nyathā

Again, seeing the palanquin uneven in the same way, the king, laughing, said, 'What is this? You all are walking differently!'

Verse 56 (vishnu.2.13.56)

भूपतेर् वदतस् तस्य श्रुत्वेत्थं बहुशो वचः । शिबिकोद्वाहकाः प्रोचुर् अयं यातीत्य् असत्वरम्

bhūpater vadatas tasya śrutvetthaṁ bahuśo vacaḥ śibikodvāhakāḥ procur ayaṁ yātīty asatvaram

Hearing the king say this repeatedly, the other palanquin-bearers said, 'This man does not walk with haste.'

Verse 57 (vishnu.2.13.57)

राजोवाच । किं श्रान्तोऽस्य् अल्पम् अध्वानं त्वयोढा शिबिका मम । किम् आयाससहो न त्वं पीवान् असि निरीक्ष्यसे

rājovāca kiṁ śrānto'sy alpam adhvānaṁ tvayoḍhā śibikā mama kim āyāsasaho na tvaṁ pīvān asi nirīkṣyase

The king said: 'Are you tired from carrying my palanquin such a little distance? Can you not bear the exertion? You appear to me stout of body — why then this?'

Verse 58 (vishnu.2.13.58)

ब्राह्मण उवाच । नाहं पीवा न चैवोढा शिबिका भवतो मया । न श्रान्तोऽस्मि न चायासः सोढव्योऽस्ति महीपते

brāhmaṇa uvāca nāhaṁ pīvā na caivoḍhā śibikā bhavato mayā na śrānto'smi na cāyāsaḥ soḍhavyo'sti mahīpate

The brahmin said: 'I am neither stout, nor have I carried your palanquin; I am not tired, nor is there any exertion for me to bear, O king.'

Verse 59 (vishnu.2.13.59)

राजोवाच । प्रत्यक्षं दृश्यसे पीवान् अद्यापि शिबिका त्वयि । श्रमश् च भारोद्वहने भवत्य् एव हि देहिनाम्

rājovāca pratyakṣaṁ dṛśyase pīvān adyāpi śibikā tvayi śramaś ca bhārodvahane bhavaty eva hi dehinām

The king said: 'You are plainly seen to be stout, even now, and the palanquin rests upon you; fatigue certainly occurs to embodied beings in bearing a burden.'

Verse 60 (vishnu.2.13.60)

ब्राह्मण उवाच । प्रत्यक्षं भवता भूप यद् दृष्टं मम तद् वद । बलवान् अबलश् चेति वाच्यं पश्चाद् विशेषणम्

brāhmaṇa uvāca pratyakṣaṁ bhavatā bhūpa yad dṛṣṭaṁ mama tad vada balavān abalaś ceti vācyaṁ paścād viśeṣaṇam

The brahmin said: 'Tell me first, O king, what you have directly observed of me; qualifying words like “strong” or “weak” should be spoken only afterward.'

Verse 61 (vishnu.2.13.61)

त्वयोढा शिबिका चेति त्वय्य् अद्यापि च संस्थिता । मिथ्यैतद् अत्र तु भवाञ् शृणोतु वचनं मम

tvayoḍhā śibikā ceti tvayy adyāpi ca saṁsthitā mithyaitad atra tu bhavāñ śṛṇotu vacanaṁ mama

'“The palanquin was carried by you” and “it still rests upon you now” — this is false; on this matter, please hear my words.'

Verse 62 (vishnu.2.13.62)

भूमौ पादयुगस्यास्था जङ्घे पादद्वये स्थिते । ऊरू जङ्घाद्वयावस्थौ तदाधारं तथोदरम्

bhūmau pādayugasyāsthā jaṅghe pādadvaye sthite ūrū jaṅghādvayāvasthau tadādhāraṁ tathodaram

'On the ground rest the two feet; upon the two feet, the shins; upon the shins, the thighs; and upon them, the belly.'

Verse 63 (vishnu.2.13.63)

वक्षःस्थलं तथा बाहू स्कन्धौ चोदरसंस्थितौ । स्कन्धाश्रितेयं शिबिका मम भारोऽत्र किं कृतः

vakṣaḥsthalaṁ tathā bāhū skandhau codarasaṁsthitau skandhāśriteyaṁ śibikā mama bhāro'tra kiṁ kṛtaḥ

'The chest, and the two arms, and the shoulders, rest upon the belly; this palanquin rests upon the shoulders — so what burden has fallen upon me?'

Verse 64 (vishnu.2.13.64)

शिबिकायां स्थितं चेदं देहं त्वदुपलक्षितम् । तत्र त्वम् अहम् अप्य् अत्र प्रोच्यते चेदम् अन्यथा

śibikāyāṁ sthitaṁ cedaṁ dehaṁ tvadupalakṣitam tatra tvam aham apy atra procyate cedam anyathā

'This body which you saw resting on the palanquin — in it, [to say] “you” and “I” [are the bearer] — this too is spoken wrongly.'

Verse 65 (vishnu.2.13.65)

अहं त्वं च तथान्ये च भूतैर् उह्याम पार्थिव । गुणप्रवाहपतितो भूतवर्गोऽपि यात्य् अयम्

ahaṁ tvaṁ ca tathānye ca bhūtair uhyāma pārthiva guṇapravāhapatito bhūtavargo'pi yāty ayam

'O king, I, you, and others too are borne along by the elements; this aggregate of elements, fallen into the stream of the gunas, likewise proceeds.'

Verse 66 (vishnu.2.13.66)

कर्मवश्या गुणा ह्य् एते सत्त्वाद्याः पृथिवीपते । अविद्यासंचितं कर्म तच् चाशेषेषु जन्तुषु

karmavaśyā guṇā hy ete sattvādyāḥ pṛthivīpate avidyāsaṁcitaṁ karma tac cāśeṣeṣu jantuṣu

'O lord of the earth, these gunas — sattva and the rest — are subject to karma; and that karma, accumulated through ignorance, exists in all creatures.'

Verse 67 (vishnu.2.13.67)

आत्मा शुद्धोऽक्षरः शान्तो निर्गुणः प्रकृतेः परः । प्रवृद्ध्यपचयौ नास्य एकस्याखिलजन्तुषु

ātmā śuddho'kṣaraḥ śānto nirguṇaḥ prakṛteḥ paraḥ pravṛddhyapacayau nāsya ekasyākhilajantuṣu

'The Self is pure, imperishable, tranquil, without qualities, beyond material nature; that one Self, present in all creatures, has neither growth nor decay.'

Verse 68 (vishnu.2.13.68)

यदा नोपचयस् तस्य न चैवापचयो नृप । तदा पीवान् असीतीत्थं कया युक्त्या त्वयेरितम्

yadā nopacayas tasya na caivāpacayo nṛpa tadā pīvān asītītthaṁ kayā yuktyā tvayeritam

'O king, when there is neither growth nor decay for it, by what reasoning have you then said, “he is stout”?'

Verse 69 (vishnu.2.13.69)

भूपादजङ्घाकट्यूरुजठरादिषु संस्थिते । शिबिकेयं यदा स्कन्धे तदा भारः समस् त्वया

bhūpādajaṅghākaṭyūrujaṭharādiṣu saṁsthite śibikeyaṁ yadā skandhe tadā bhāraḥ samas tvayā

'This palanquin, resting on the feet, shins, hips, thighs, belly, and the rest, and, when it is on the shoulder — only then, by you, is it called an equal burden.'

Verse 70 (vishnu.2.13.70)

तथान्यैर् जन्तुभिर् भूप शिबिकोत्थो न केवलम् । शैलद्रुमगृहोत्थोऽपि पृथिवीसंभवोऽपि वा

tathānyair jantubhir bhūpa śibikottho na kevalam śailadrumagṛhottho'pi pṛthivīsaṁbhavo'pi vā

'And, O king, this applies not only to a palanquin, but to anything arising from a mountain, a tree, or a house, or produced from the earth.'

Verse 71 (vishnu.2.13.71)

यदा पुंसः पृथग्भावः प्राकृतैः कारणैर् नृप । वोढव्यस् तु तदा भारः कतमो नृपते मया

yadā puṁsaḥ pṛthagbhāvaḥ prākṛtaiḥ kāraṇair nṛpa voḍhavyas tu tadā bhāraḥ katamo nṛpate mayā

'O king, when separation of the Self from material causes occurs, then what burden, O king, is there for me to bear?'

Verse 72 (vishnu.2.13.72)

यद्द्रव्या शिबिका चेयं तद्द्रव्यो भूतसंग्रहः । भवतो मेऽखिलस्यास्य ममत्वेनोपबृंहितः

yaddravyā śibikā ceyaṁ taddravyo bhūtasaṁgrahaḥ bhavato me'khilasyāsya mamatvenopabṛṁhitaḥ

'Of whatever substance this palanquin consists, of that same substance is this aggregate of elements too; all this is merely built up by the notion of “yours” and “mine”.'

Verse 73 (vishnu.2.13.73)

पराशर उवाच । एवम् उक्त्वाभवन् मौनी स वहञ् छिबिकां द्विजः । सोऽपि राजावतीर्योर्व्यां तत्पादौ जगृहे त्वरन्

parāśara uvāca evam uktvābhavan maunī sa vahañ chibikāṁ dvijaḥ so'pi rājāvatīryorvyāṁ tatpādau jagṛhe tvaran

Parashara said: Having spoken thus, that brahmin, still carrying the palanquin, fell silent; and the king too, descending at once to the ground, quickly seized his feet.

Verse 74 (vishnu.2.13.74)

राजोवाच । भो भो विसृज्य शिबिकां प्रसादं कुरु मे द्विज । कथ्यतां को भवान् अत्र जाल्मरूपधरः स्थितः

rājovāca bho bho visṛjya śibikāṁ prasādaṁ kuru me dvija kathyatāṁ ko bhavān atra jālmarūpadharaḥ sthitaḥ

The king said: 'O sir! Setting down the palanquin, be gracious to me; tell me, who are you, dwelling here in the guise of a fool?'

Verse 75 (vishnu.2.13.75)

यो भवान् यन् निमित्तं वा यद् आगमनकारणम् । तत् सर्वं कथ्यतां विद्वन् मह्यं शुश्रूषवे त्वया

yo bhavān yan nimittaṁ vā yad āgamanakāraṇam tat sarvaṁ kathyatāṁ vidvan mahyaṁ śuśrūṣave tvayā

'Whoever you are, whatever the reason, whatever the cause of your coming here — O wise one, tell me all of that, for I am eager to hear it.'

Verse 76 (vishnu.2.13.76)

ब्राह्मण उवाच । श्रूयतां कोऽहम् इत्य् एतद् वक्तुं भूप न शक्यते । उपभोगनिमित्तं च सर्वत्रागमनक्रिया

brāhmaṇa uvāca śrūyatāṁ ko'ham ity etad vaktuṁ bhūpa na śakyate upabhoganimittaṁ ca sarvatrāgamanakriyā

The brahmin said: 'It is not possible to say who I am, O king; and the act of coming anywhere at all has enjoyment alone as its cause.'

Verse 77 (vishnu.2.13.77)

सुखदुःखोपभोगौ तु तौ देहाद्युपपादकौ । धर्माधर्मोद्भवौ भोक्तुं जन्तुर् देहादिम् ऋच्छति

sukhaduḥkhopabhogau tu tau dehādyupapādakau dharmādharmodbhavau bhoktuṁ jantur dehādim ṛcchati

'The experience of pleasure and pain, arising from merit and demerit, is what brings about the body and the rest; a creature obtains a body in order to experience these.'

Verse 78 (vishnu.2.13.78)

सर्वस्यैव हि भूपाल जन्तोः सर्वत्र कारणम् । धर्माधर्मौ यतस् तस्मात् कारणं पृच्छ्यते कुतः

sarvasyaiva hi bhūpāla jantoḥ sarvatra kāraṇam dharmādharmau yatas tasmāt kāraṇaṁ pṛcchyate kutaḥ

'O king, since merit and demerit alone are the cause everywhere for every creature, why then is any further cause asked about?'

Verse 79 (vishnu.2.13.79)

राजोवाच । धर्माधर्मौ न संदेहः सर्वकार्येषु कारणम् । उपभोगनिमित्तं च देहीदेशान्तरागमः

rājovāca dharmādharmau na saṁdehaḥ sarvakāryeṣu kāraṇam upabhoganimittaṁ ca dehīdeśāntarāgamaḥ

The king said: 'There is no doubt that merit and demerit are the cause of all actions, and that the coming of an embodied being to another place is for the sake of experience.'

Verse 80 (vishnu.2.13.80)

यत् त्व् एतद् भवता प्रोक्तं कोऽहम् इत्य् एतद् आत्मनः । वक्तुं न शक्यते श्रोतुं तन् ममेच्छा प्रवर्तते

yat tv etad bhavatā proktaṁ ko'ham ity etad ātmanaḥ vaktuṁ na śakyate śrotuṁ tan mamecchā pravartate

'But as for what you have said — that it is not possible to say “who am I” — my desire moves toward hearing that.'

Verse 81 (vishnu.2.13.81)

योऽस्ति सोऽहम् इति ब्रह्मन् कथं वक्तुं न शक्यते । आत्मन्य् एव न दोषाय शब्दोऽहम् इति यो द्विज

yo'sti so'ham iti brahman kathaṁ vaktuṁ na śakyate ātmany eva na doṣāya śabdo'ham iti yo dvija

'“I am that which is” — O brahmin, why can this not be said? The word “I,” with reference to the Self alone, is surely not at fault, O twice-born.'

Verse 82 (vishnu.2.13.82)

ब्राह्मण उवाच । शब्दोऽहम् इति दोषाय नात्मन्य् एष तथैव तत् । अनात्मन्य् आत्मविज्ञानं शब्दो वा भ्रान्तिलक्षणः

brāhmaṇa uvāca śabdo'ham iti doṣāya nātmany eṣa tathaiva tat anātmany ātmavijñānaṁ śabdo vā bhrāntilakṣaṇaḥ

The brahmin said: 'The word “I” is indeed at fault when it is not with reference to the Self; knowledge of the Self [projected] onto the not-Self, or that word, bears the mark of delusion.'

Verse 83 (vishnu.2.13.83)

जिह्वा ब्रवीत्य् अहम् इति दन्तौष्ठौ तालुकं नृप । एते नाहं यतः सर्वे वाङ्निष्पादनहेतवः

jihvā bravīty aham iti dantauṣṭhau tālukaṁ nṛpa ete nāhaṁ yataḥ sarve vāṅniṣpādanahetavaḥ

'O king, the tongue says “I”; so do the teeth, the lips, the palate — but none of these is “I,” for all these are merely the means producing speech.'

Verse 84 (vishnu.2.13.84)

किं हेतुभिर् वदत्य् एषा वाग् एवाहम् इति स्वयम् । तथापि वाङ् नाहम् एतद् वक्तुम् इत्थं न युज्यते

kiṁ hetubhir vadaty eṣā vāg evāham iti svayam tathāpi vāṅ nāham etad vaktum itthaṁ na yujyate

'Does this speech speak from these causes, or does speech itself say “I” of its own accord? Even so, it is not fitting to call speech “I”.'

Verse 85 (vishnu.2.13.85)

पिण्डः पृथग् यतः पुंसः शिरःपाण्यादिलक्षणः । ततोऽहम् इति कुत्रैतां संज्ञां राजन् करोम्य् अहम्

piṇḍaḥ pṛthag yataḥ puṁsaḥ śiraḥpāṇyādilakṣaṇaḥ tato'ham iti kutraitāṁ saṁjñāṁ rājan karomy aham

'Since the aggregate body of a man, characterized by head, hands, and the rest, is itself distinct — then, O king, where do I attach this notion of “I”?'

Verse 86 (vishnu.2.13.86)

यद्य् अन्योऽस्ति परः कोऽपि मत्तः पार्थिवसत्तम । तदैषोऽहम् अयं चान्यो वक्तुम् एवम् अपीष्यते

yady anyo'sti paraḥ ko'pi mattaḥ pārthivasattama tadaiṣo'ham ayaṁ cānyo vaktum evam apīṣyate

'O best of kings, if there exists some other thing distinct from me, then it would indeed be fitting to say “this is I” and “that is another”.'

Verse 87 (vishnu.2.13.87)

यदा समस्तदेहेषु पुमान् एको व्यवस्थितः । तदा हि को भवान् कोऽहम् इत्य् एतद् विफलं वचः

yadā samastadeheṣu pumān eko vyavasthitaḥ tadā hi ko bhavān ko'ham ity etad viphalaṁ vacaḥ

'But when, in all bodies, the one Purusha alone stands established, then “who are you,” “who am I” — such speech is fruitless.'

Verse 88 (vishnu.2.13.88)

त्वं राजा शिबिका चेयम् वयं वाहाः पुरःसराः । अयं च भवतो लोको न सद् एतन् नृपोच्यते

tvaṁ rājā śibikā ceyam vayaṁ vāhāḥ puraḥsarāḥ ayaṁ ca bhavato loko na sad etan nṛpocyate

'“You are the king,” “this is the palanquin,” “we are the bearers going before” — this world of yours, O king, is not called real.'

Verse 89 (vishnu.2.13.89)

वृक्षाद् दारु ततश् चेयं शिबिका त्वदधिष्ठिता । क्व वृक्षसंज्ञा याता स्याद् दारुसंज्ञाथ वा नृप

vṛkṣād dāru tataś ceyaṁ śibikā tvadadhiṣṭhitā kva vṛkṣasaṁjñā yātā syād dārusaṁjñātha vā nṛpa

'From a tree comes timber, and from that this palanquin on which you sit — then, O king, where has the name “tree” gone, or the name “timber” too?'

Verse 90 (vishnu.2.13.90)

वृक्षारूढो महाराजो नायं वदति ते जनः । न च दारुणि सर्वस् त्वां ब्रवीति शिबिकागतम्

vṛkṣārūḍho mahārājo nāyaṁ vadati te janaḥ na ca dāruṇi sarvas tvāṁ bravīti śibikāgatam

'Your people do not say, “the great king is mounted on a tree”; nor does everyone say, “you are riding upon logs of wood.”'

Verse 91 (vishnu.2.13.91)

शिबिकादारुसंघातो रचनास्थितिसंस्थितिः । अन्विष्यतां नृपश्रेष्ठ तद्भेदे शिबिका त्वया

śibikādārusaṁghāto racanāsthitisaṁsthitiḥ anviṣyatāṁ nṛpaśreṣṭha tadbhede śibikā tvayā

'O best of kings, investigate the arrangement and configuration of the union of palanquin and wood, and seek out the palanquin within that distinction.'

Verse 92 (vishnu.2.13.92)

एवं छत्रशलाकानां पृथग्भावो विमृश्यताम् । क्व यातं छत्रम् इत्य् एष न्यायस् त्वयि तथा मयि

evaṁ chatraśalākānāṁ pṛthagbhāvo vimṛśyatām kva yātaṁ chatram ity eṣa nyāyas tvayi tathā mayi

'Likewise consider the separateness of an umbrella and its ribs; the same reasoning, “where has the umbrella gone,” applies equally to you and to me.'

Verse 93 (vishnu.2.13.93)

पुमान् स्त्री गौर् अयं वाजी कुञ्जरो विहगस् तरुः । देहेषु लोकसंज्ञेयं विज्ञेया कर्महेतुषु

pumān strī gaur ayaṁ vājī kuñjaro vihagas taruḥ deheṣu lokasaṁjñeyaṁ vijñeyā karmahetuṣu

'Man, woman, cow, this horse, elephant, bird, tree — these are worldly designations applied to bodies, to be understood as arising from the causes of karma.'

Verse 94 (vishnu.2.13.94)

पुमान् न देवो न नरो न पशुर् न च पादपः । शरीराकृतिभेदास् तु भूपैते कर्मयोनयः

pumān na devo na naro na paśur na ca pādapaḥ śarīrākṛtibhedās tu bhūpaite karmayonayaḥ

'O king, the Person is neither god, nor man, nor beast, nor tree; these are merely differences of bodily form, born of karma.'

Verse 95 (vishnu.2.13.95)

वस्तु राजेति यल् लोके यच् च राजभटात्मकम् । तथान्यच् च नृपेत्थं तन् न सत्संकल्पनामयम्

vastu rājeti yal loke yac ca rājabhaṭātmakam tathānyac ca nṛpetthaṁ tan na satsaṁkalpanāmayam

'That which in the world is called “king,” and that which consists of the king's soldiers, and likewise anything else, O king — that is not real, but merely a fabrication of imagination.'

Verse 96 (vishnu.2.13.96)

यत् तु कालान्तरेणापि नान्यसंज्ञाम् उपैति वै । परिणामादिसंभूतं तद् वस्तु नृप तच् च किम्

yat tu kālāntareṇāpi nānyasaṁjñām upaiti vai pariṇāmādisaṁbhūtaṁ tad vastu nṛpa tac ca kim

'But that which, even through the passage of time, even amid transformation and the rest, never comes to bear another designation — O king, what indeed is that real substance?'

Verse 97 (vishnu.2.13.97)

त्वं राजा सर्वलोकस्य पितुः पुत्रो रिपो रिपुः । पत्न्याः पतिः पिता सूनोः कं त्वां भूप वदाम्य् अहम्

tvaṁ rājā sarvalokasya pituḥ putro ripo ripuḥ patnyāḥ patiḥ pitā sūnoḥ kaṁ tvāṁ bhūpa vadāmy aham

'You are “king” to the whole world, “son” to your father, “enemy” to your enemy, “husband” to your wife, “father” to your son — which of these, O king, shall I call you?'

Verse 98 (vishnu.2.13.98)

त्वं किम् एतच् छिरः किं नु शिरस् तव तथोदरम् । किम् उ पादादिकं त्वं वै तवैतत् किं महीपते

tvaṁ kim etac chiraḥ kiṁ nu śiras tava tathodaram kim u pādādikaṁ tvaṁ vai tavaitat kiṁ mahīpate

'Are you this head, or is the head yours? And likewise this belly? Are you the feet and the rest, or are these yours, O lord of the earth?'

Verse 99 (vishnu.2.13.99)

समस्तावयवेभ्यस् त्वं पृथग् भूप व्यवस्थितः । कोऽहम् इत्य् एव निपुणो भूत्वा चिन्तय पार्थिव

samastāvayavebhyas tvaṁ pṛthag bhūpa vyavasthitaḥ ko'ham ity eva nipuṇo bhūtvā cintaya pārthiva

'O king, you stand distinct from all these limbs and parts; having become skillful in discrimination, reflect, O king, on this very question — “who am I?”'

Verse 100 (vishnu.2.13.100)

एवं व्यवस्थिते तत्त्वे मयाहम् इति भाषितुम् । पृथक्करणनिष्पाद्यं शक्यते नृपते कथम्

evaṁ vyavasthite tattve mayāham iti bhāṣitum pṛthakkaraṇaniṣpādyaṁ śakyate nṛpate katham

'When the truth is thus established, how then, O king, can it be possible to say “I” and “mine,” which are accomplished only through false separation?'