03.002
Library: Conversation between Yodhisthira and Shaunaka on Sankhya’s detachment, Householder duty, and eightfold path.
वैशम्पायन उवाच॥
Vaiśampāyana said.
प्रभातायां तु शर्वर्यां तेषामक्लिष्टकर्मणाम्। वनं यियासतां विप्रास्तस्थुर्भिक्षाभुजोऽग्रतः ॥ तानुवाच ततो राजा कुन्तीपुत्रो युधिष्ठिरः ॥३-२-१॥
At dawn, as the night ended, the Brāhmaṇas whose actions were tireless and who lived on alms stood at the front, wishing to go to the forest. Then King Yudhiṣṭhira, the son of Kuntī, spoke to them. (3-2-1)
वयं हि हृतसर्वस्वा हृतराज्या हृतश्रियः। फलमूलामिषाहारा वनं यास्याम दुःखिताः ॥३-२-२॥
Indeed, we, having lost all our possessions, kingdom, and prosperity, and living on fruits, roots, and meat, will go to the forest in sorrow. (3-2-2)
वनं च दोषबहुलं बहुव्यालसरीसृपम्। परिक्लेशश्च वो मन्ये ध्रुवं तत्र भविष्यति ॥३-२-३॥
I think that in the forest, which is full of faults and has many wild beasts and reptiles, you will certainly experience much affliction. (3-2-3)
ब्राह्मणानां परिक्लेशो दैवतान्यपि सादयेत्। किं पुनर्मामितो विप्रा निवर्तध्वं यथेष्टतः ॥३-२-४॥
The suffering of the Brāhmaṇas can bring down even the gods; what to say of me? O Brāhmaṇas, please turn back from here as you wish. (3-2-4)
ब्राह्मणा ऊचुः॥
The brāhmaṇas said.
गतिर्या भवतां राजंस्तां वयं गन्तुमुद्यताः। नार्हथास्मान्परित्यक्तुं भक्तान्सद्धर्मदर्शिनः ॥३-२-५॥
O king, we are ready to follow the path that is yours. You should not abandon us, your devotees who see the true dharma. (3-2-5)
अनुकम्पां हि भक्तेषु दैवतान्यपि कुर्वते। विशेषतो ब्राह्मणेषु सदाचारावलम्बिषु ॥३-२-६॥
Even the deities show compassion to devotees, especially to Brāhmaṇas who adhere to good conduct. (3-2-6)
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
ममापि परमा भक्तिर्ब्राह्मणेषु सदा द्विजाः। सहायविपरिभ्रंशस्त्वयं सादयतीव माम् ॥३-२-७॥
O twice-born, I too always have supreme devotion for the brāhmaṇas; but your loss as a companion seems to deeply afflict me. (3-2-7)
आहरेयुर्हि मे येऽपि फलमूलमृगांस्तथा। त इमे शोकजैर्दुःखैर्भ्रातरो मे विमोहिताः ॥३-२-८॥
Those who used to bring me fruits, roots, and animals—my brothers—are now bewildered by sorrows born of grief. (3-2-8)
द्रौपद्या विप्रकर्षेण राज्यापहरणेन च। दुःखान्वितानिमान्क्लेशैर्नाहं योक्तुमिहोत्सहे ॥३-२-९॥
Because of Draupadī, separation, and the loss of the kingdom, and afflicted by these sorrows and troubles, I am unable to compose myself here. (3-2-9)
ब्राह्मणा ऊचुः॥
The brāhmaṇas said.
अस्मत्पोषणजा चिन्ता मा भूत्ते हृदि पार्थिव। स्वयमाहृत्य वन्यानि अनुयास्यामहे वयम् ॥३-२-१०॥
O king, do not let your heart be troubled with anxiety about our sustenance. We will gather forest produce ourselves and follow you. (3-2-10)
अनुध्यानेन जप्येन विधास्यामः शिवं तव। कथाभिश्चानुकूलाभिः सह रंस्यामहे वने ॥३-२-११॥
Through meditation and the chanting of mantras, we will bring about your well-being; together, with agreeable stories, we will find joy in the forest. (3-2-11)
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
एवमेतन्न संदेहो रमेयं ब्राह्मणैः सह। न्यूनभावात्तु पश्यामि प्रत्यादेशमिवात्मनः ॥३-२-१२॥
Indeed, there is no doubt about this; I would enjoy being with the Brāhmaṇas. However, because of my own deficiency, I see myself as a mere substitute. (3-2-12)
कथं द्रक्ष्यामि वः सर्वान्स्वयमाहृतभोजनान्। मद्भक्त्या क्लिश्यतोऽनर्हान्धिक्पापान्धृतराष्ट्रजान् ॥३-२-१३॥
How can I look upon all of you, the sons of Dhṛtarāṣṭra, who have personally brought food, suffering due to my devotion, unworthy and sinful, condemned as such? (3-2-13)
वैशम्पायन उवाच॥
Vaiśampāyana said.
इत्युक्त्वा स नृपः शोचन्निषसाद महीतले। तमध्यात्मरतिर्विद्वाञ्शौनको नाम वै द्विजः ॥ योगे साङ्ख्ये च कुशलो राजानमिदमब्रवीत् ॥३-२-१४॥
Having said this, the king, overcome with grief, sat down on the ground. Then, Śaunaka, the wise and twice-born sage, devoted to the Self and skilled in Yoga and Sāṅkhya, spoke these words to the king. (3-2-14)
शोकस्थानसहस्राणि भयस्थानशतानि च। दिवसे दिवसे मूढमाविशन्ति न पण्डितम् ॥३-२-१५॥
Every day, thousands of causes for sorrow and hundreds of causes for fear assail the fool, but not the wise person. (3-2-15)
न हि ज्ञानविरुद्धेषु बहुदोषेषु कर्मसु। श्रेयोघातिषु सज्जन्ते बुद्धिमन्तो भवद्विधाः ॥३-२-१६॥
Truly, wise men like you do not become attached to actions that are opposed to knowledge, full of many faults, and obstructive to true welfare. (3-2-16)
अष्टाङ्गां बुद्धिमाहुर्यां सर्वाश्रेयोविघातिनीम्। श्रुतिस्मृतिसमायुक्तां सा राजंस्त्वय्यवस्थिता ॥३-२-१७॥
O king, that eight-limbed intellect, which is endowed with śruti and smṛti and obstructs all supreme good, is established in you. (3-2-17)
अर्थकृच्छ्रेषु दुर्गेषु व्यापत्सु स्वजनस्य च। शारीरमानसैर्दुःखैर्न सीदन्ति भवद्विधाः ॥३-२-१८॥
Those like you do not falter in financial difficulties, dangers, calamities, or when their own people are involved, nor do they succumb to bodily or mental sufferings. (3-2-18)
श्रूयतां चाभिधास्यामि जनकेन यथा पुरा। आत्मव्यवस्थानकरा गीताः श्लोका महात्मना ॥३-२-१९॥
Listen, I will now declare, as Janaka did in ancient times, the verses which are songs that bring about self-settlement, composed by the great-souled one. (3-2-19)
मनोदेहसमुत्थाभ्यां दुःखाभ्यामर्दितं जगत्। तयोर्व्याससमासाभ्यां शमोपायमिमं शृणु ॥३-२-२०॥
Hear this method of quiescence for the world afflicted by the twofold suffering arising from mind and body, through their expansion and contraction. (3-2-20)
व्याधेरनिष्टसंस्पर्शाच्छ्रमादिष्टविवर्जनात्। दुःखं चतुर्भिः शारीरं कारणैः सम्प्रवर्तते ॥३-२-२१॥
Bodily pain arises from four causes: disease, contact with the undesirable, fatigue, and deprivation of the desirable. (3-2-21)
तदाशुप्रतिकाराच्च सततं चाविचिन्तनात्। आधिव्याधिप्रशमनं क्रियायोगद्वयेन तु ॥३-२-२२॥
Thus, by prompt remedy and by always remaining free from anxiety, mental and physical afflictions are alleviated through the twofold method of action and yoga. (3-2-22)
मतिमन्तो ह्यतो वैद्याः शमं प्रागेव कुर्वते। मानसस्य प्रियाख्यानैः सम्भोगोपनयैर्नृणाम् ॥३-२-२३॥
Therefore, wise physicians bring about tranquility beforehand for the minds of men by means of pleasing stories and pleasurable introductions. (3-2-23)
मानसेन हि दुःखेन शरीरमुपतप्यते। अयःपिण्डेन तप्तेन कुम्भसंस्थमिवोदकम् ॥३-२-२४॥
The body is tormented by mental suffering, just as water contained in a pot is heated by a hot lump of iron. (3-2-24)
मानसं शमयेत्तस्माज्ज्ञानेनाग्निमिवाम्बुना। प्रशान्ते मानसे दुःखे शारीरमुपशाम्यति ॥३-२-२५॥
Therefore, one should pacify the mind with knowledge, just as fire is extinguished by water. When the mind is at peace, bodily suffering comes to rest. (3-2-25)
मनसो दुःखमूलं तु स्नेह इत्युपलभ्यते। स्नेहात्तु सज्जते जन्तुर्दुःखयोगमुपैति च ॥३-२-२६॥
It is understood that attachment is the root of sorrow for the mind. From attachment, a creature becomes bound and attains association with sorrow. (3-2-26)
स्नेहमूलानि दुःखानि स्नेहजानि भयानि च। शोकहर्षौ तथायासः सर्वं स्नेहात्प्रवर्तते ॥३-२-२७॥
Sorrows are rooted in affection, fears are born from affection, and both grief and joy, as well as all exertion, arise from affection. (3-2-27)
स्नेहात्करणरागश्च प्रजज्ञे वैषयस्तथा। अश्रेयस्कावुभावेतौ पूर्वस्तत्र गुरुः स्मृतः ॥३-२-२८॥
From affection, both attachment to action and attachment to objects arose; both are considered not conducive to good, but among them, the former is regarded as more weighty. (3-2-28)
कोटराग्निर्यथाशेषं समूलं पादपं दहेत्। धर्मार्थिनं तथाल्पोऽपि रागदोषो विनाशयेत् ॥३-२-२९॥
Just as fire in a hollow burns a tree completely, root and all, so too even a small fault of passion can destroy a seeker of dharma. (3-2-29)
विप्रयोगे न तु त्यागी दोषदर्शी समागमात्। विरागं भजते जन्तुर्निर्वैरो निष्परिग्रहः ॥३-२-३०॥
It is not in separation, but through association, that a renouncer who sees faults attains dispassion; a creature becomes free from enmity and free from possessions. (3-2-30)
तस्मात्स्नेहं स्वपक्षेभ्यो मित्रेभ्यो धनसञ्चयात्। स्वशरीरसमुत्थं तु ज्ञानेन विनिवर्तयेत् ॥३-२-३१॥
Therefore, one should dispel attachment to one's own group, friends, and the accumulation of wealth, as well as that which arises from one's own body, by means of knowledge. (3-2-31)
ज्ञानान्वितेषु मुख्येषु शास्त्रज्ञेषु कृतात्मसु। न तेषु सज्जते स्नेहः पद्मपत्रेष्विवोदकम् ॥३-२-३२॥
Attachment does not cling to those who are endowed with knowledge, are eminent, know the śāstra, and are self-controlled, just as water does not stick to lotus leaves. (3-2-32)
रागाभिभूतः पुरुषः कामेन परिकृष्यते। इच्छा सञ्जायते तस्य ततस्तृष्णा प्रवर्तते ॥३-२-३३॥
A person overpowered by attachment is drawn by desire. From this, wish arises in him, and then craving follows. (3-2-33)
तृष्णा हि सर्वपापिष्ठा नित्योद्वेगकरी नृणाम्। अधर्मबहुला चैव घोरा पापानुबन्धिनी ॥३-२-३४॥
Desire is truly the most sinful of all, constantly disturbing people; it is full of unrighteousness, dreadful, and always leads to sin. (3-2-34)
या दुस्त्यजा दुर्मतिभिर्या न जीर्यति जीर्यतः। योऽसौ प्राणान्तिको रोगस्तां तृष्णां त्यजतः सुखम् ॥३-२-३५॥
That craving, which is hard to abandon for the wicked-minded, which does not wither even as the body withers, which is a fatal disease—happiness comes to the one who abandons that craving. (3-2-35)
अनाद्यन्ता तु सा तृष्णा अन्तर्देहगता नृणाम्। विनाशयति सम्भूता अयोनिज इवानलः ॥३-२-३६॥
But that desire, which is without beginning or end and resides within the bodies of men, once arisen, destroys them like fire not born from a womb. (3-2-36)
यथैधः स्वसमुत्थेन वह्निना नाशमृच्छति। तथाकृतात्मा लोभेन सहजेन विनश्यति ॥३-२-३७॥
Just as fuel is destroyed by fire that arises from itself, so too a person whose self is untrained is ruined by innate greed. (3-2-37)
राजतः सलिलादग्नेश्चोरतः स्वजनादपि। भयमर्थवतां नित्यं मृत्योः प्राणभृतामिव ॥३-२-३८॥
The wealthy are always fearful—of the king, water, fire, thieves, and even their own people—just as all living beings are always fearful of death. (3-2-38)
यथा ह्यामिषमाकाशे पक्षिभिः श्वापदैर्भुवि। भक्ष्यते सलिले मत्स्यैस्तथा सर्वेण वित्तवान् ॥३-२-३९॥
Just as meat is eaten by birds in the sky, by beasts of prey on the earth, and by fishes in the water, in the same way, a wealthy person is consumed by everyone. (3-2-39)
अर्थ एव हि केषाञ्चिदनर्थो भविता नृणाम्। अर्थश्रेयसि चासक्तो न श्रेयो विन्दते नरः ॥ तस्मादर्थागमाः सर्वे मनोमोहविवर्धनाः ॥३-२-४०॥
For some, wealth itself becomes a source of harm for men. A man attached to the prosperity of wealth does not attain the highest good. Therefore, all acquisitions of wealth only increase the delusion of the mind. (3-2-40)
कार्पण्यं दर्पमानौ च भयमुद्वेग एव च। अर्थजानि विदुः प्राज्ञा दुःखान्येतानि देहिनाम् ॥३-२-४१॥
The wise recognize that misery, pride and arrogance, fear, and anxiety, as well as those arising from material pursuits, are the sufferings experienced by embodied beings. (3-2-41)
अर्थस्योपार्जने दुःखं पालने च क्षये तथा। नाशे दुःखं व्यये दुःखं घ्नन्ति चैवार्थकारणात् ॥३-२-४२॥
Suffering arises in the acquisition, preservation, loss, destruction, and expenditure of wealth; all these afflictions are caused by wealth. (3-2-42)
अर्था दुःखं परित्यक्तुं पालिताश्चापि तेऽसुखाः। दुःखेन चाधिगम्यन्ते तेषां नाशं न चिन्तयेत् ॥३-२-४३॥
Objects of desire should be abandoned as they bring suffering; even if preserved, they do not bring happiness. They are attained with suffering, so one should not worry about their destruction. (3-2-43)
असन्तोषपरा मूढाः सन्तोषं यान्ति पण्डिताः। अन्तो नास्ति पिपासायाः सन्तोषः परमं सुखम् ॥३-२-४४॥
Fools are absorbed in discontent, while the wise attain contentment. There is no end to desire; contentment is the highest happiness. (3-2-44)
तस्मात्सन्तोषमेवेह धनं पश्यन्ति पण्डिताः। अनित्यं यौवनं रूपं जीवितं द्रव्यसञ्चयः ॥ ऐश्वर्यं प्रियसंवासो गृध्येदेषु न पण्डितः ॥३-२-४५॥
Therefore, the wise regard only contentment as true wealth in this world; youth, beauty, life, and the accumulation of possessions are all impermanent. A wise person does not covet prosperity or the company of loved ones among such things. (3-2-45)
त्यजेत सञ्चयांस्तस्मात्तज्जं क्लेशं सहेत कः। न हि सञ्चयवान्कश्चिद्दृश्यते निरुपद्रवः ॥३-२-४६॥
Therefore, one should give up hoarding; for who can bear the suffering that comes from it? Indeed, no one who accumulates is ever seen to be free from trouble. (3-2-46)
अतश्च धर्मिभिः पुम्भिरनीहार्थः प्रशस्यते। प्रक्षालनाद्धि पङ्कस्य दूरादस्पर्शनं वरम् ॥३-२-४७॥
Therefore, the wise praise the avoidance of contact; for it is better to keep away from mud than to have to wash it off. (3-2-47)
युधिष्ठिरैवमर्थेषु न स्पृहां कर्तुमर्हसि। धर्मेण यदि ते कार्यं विमुक्तेच्छो भवार्थतः ॥३-२-४८॥
Yudhiṣṭhira, you should not desire for objects in this way. If your duty is to be performed by dharma, then be free from desire with respect to wealth. (3-2-48)
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
नार्थोपभोगलिप्सार्थमियमर्थेप्सुता मम। भरणार्थं तु विप्राणां ब्रह्मन्काङ्क्षे न लोभतः ॥३-२-४९॥
O Brāhmaṇa, this girl, who desires wealth, is not mine for the sake of enjoyment of wealth; I seek her only for the maintenance of the Brāhmaṇas, not out of greed. (3-2-49)
कथं ह्यस्मद्विधो ब्रह्मन्वर्तमानो गृहाश्रमे। भरणं पालनं चापि न कुर्यादनुयायिनाम् ॥३-२-५०॥
O Brāhmaṇa, how could someone like me, living as a householder, not provide for and protect his followers? (3-2-50)
संविभागो हि भूतानां सर्वेषामेव शिष्यते। तथैवापचमानेभ्यः प्रदेयं गृहमेधिना ॥३-२-५१॥
Distribution among all beings is indeed prescribed. Likewise, food should be given by the householder to those who cook. (3-2-51)
तृणानि भूमिरुदकं वाक्चतुर्थी च सूनृता। सतामेतानि गेहेषु नोच्छिद्यन्ते कदाचन ॥३-२-५२॥
In the homes of the virtuous, grass, earth, water, words of greeting, and truthful speech are never lacking. (3-2-52)
देयमार्तस्य शयनं स्थितश्रान्तस्य चासनम्। तृषितस्य च पानीयं क्षुधितस्य च भोजनम् ॥३-२-५३॥
A bed should be provided to one who is afflicted, a seat to one who is weary from standing, water to the thirsty, and food to the hungry. (3-2-53)
चक्षुर्दद्यान्मनो दद्याद्वाचं दद्याच्च सूनृताम्। प्रत्युद्गम्याभिगमनं कुर्यान्न्यायेन चार्चनम् ॥३-२-५४॥
One should offer attention, thought, speech, and truthful words; after going forth to meet and approaching, one should honor with propriety. (3-2-54)
अघिहोत्रमनड्वांश्च ज्ञातयोऽतिथिबान्धवाः। पुत्रदारभृताश्चैव निर्दहेयुरपूजिताः ॥३-२-५५॥
If not honored, the sacrificial fire, one without a bull, relatives, guests, kinsmen, sons, wives, and dependents would all be destroyed. (3-2-55)
नात्मार्थं पाचयेदन्नं न वृथा घातयेत्पशून्। न च तत्स्वयमश्नीयाद्विधिवद्यन्न निर्वपेत् ॥३-२-५६॥
One should not cook food for personal use, nor kill animals needlessly; and one should not eat that which has not been properly offered according to prescribed rites. (3-2-56)
श्वभ्यश्च श्वपचेभ्यश्च वयोभ्यश्चावपेद्भुवि। वैश्वदेवं हि नामैतत्सायम्प्रातर्विधीयते ॥३-२-५७॥
One should offer (food) on the ground to dogs, outcaste dog-eaters, and birds; this offering, called Vaiśvadeva, is prescribed for the evening and morning. (3-2-57)
विघसाशी भवेत्तस्मान्नित्यं चामृतभोजनः। विघसं भृत्यशेषं तु यज्ञशेषं तथामृतम् ॥३-२-५८॥
Therefore, one who partakes of remnants should always eat as if consuming nectar. The remnants are what is left by servants, but the remainder of a sacrifice is truly like nectar. (3-2-58)
एतां यो वर्तते वृत्तिं वर्तमानो गृहाश्रमे। तस्य धर्मं परं प्राहुः कथं वा विप्र मन्यसे ॥३-२-५९॥
O brāhmaṇa, they declare that the supreme duty is of him who, being in the householder's order, abides by this conduct. What do you think?
शौनक उवाच॥
Śaunaka said.
अहो बत महत्कष्टं विपरीतमिदं जगत्। येनापत्रपते साधुरसाधुस्तेन तुष्यति ॥३-२-६०॥
Ah, truly, what great suffering! This world is turned upside down: the one who feels no shame is pleased with both the good and the wicked alike. (3-2-60)
शिश्नोदरकृतेऽप्राज्ञः करोति विघसं बहु। मोहरागसमाक्रान्त इन्द्रियार्थवशानुगः ॥३-२-६१॥
The foolish person, overcome by delusion and attachment, and under the sway of sense-objects, consumes much leftover food for the sake of his genitals and belly. (3-2-61)
ह्रियते बुध्यमानोऽपि नरो हारिभिरिन्द्रियैः। विमूढसञ्ज्ञो दुष्टाश्वैरुद्भ्रान्तैरिव सारथिः ॥३-२-६२॥
Even a discerning man is overpowered by the senses, just as a charioteer with a confused mind is carried away by wild, uncontrollable horses. (3-2-62)
षडिन्द्रियाणि विषयं समागच्छन्ति वै यदा। तदा प्रादुर्भवत्येषां पूर्वसङ्कल्पजं मनः ॥३-२-६३॥
When the six senses come into contact with the object, then the mind, which is born of previous intention, arises for them. (3-2-63)
मनो यस्येन्द्रियग्रामविषयं प्रति चोदितम्। तस्यौत्सुक्यं सम्भवति प्रवृत्तिश्चोपजायते ॥३-२-६४॥
When a person's mind is driven towards the objects of the senses, restlessness and activity arise in him. (3-2-64)
ततः सङ्कल्पवीर्येण कामेन विषयेषुभिः। विद्धः पतति लोभाग्नौ ज्योतिर्लोभात्पतङ्गवत् ॥३-२-६५॥
Then, empowered by resolve and driven by desire, pierced by the arrows of sense-objects, one falls into the fire of greed, just as a moth falls due to its attraction to light. (3-2-65)
ततो विहारैराहारैर्मोहितश्च विशां पते। महामोहमुखे मग्नो नात्मानमवबुध्यते ॥३-२-६६॥
Then, O lord of men, being deluded by enjoyments and foods, and immersed in the jaws of great delusion, he does not recognize his own self. (3-2-66)
एवं पतति संसारे तासु तास्विह योनिषु। अविद्याकर्मतृष्णाभिर्भ्राम्यमाणोऽथ चक्रवत् ॥३-२-६७॥
Thus, one falls into the cycle of existence, being whirled among various wombs here by ignorance, actions, and desires, just like a wheel. (3-2-67)
ब्रह्मादिषु तृणान्तेषु हूतेषु परिवर्तते। जले भुवि तथाकाशे जायमानः पुनः पुनः ॥३-२-६८॥
It revolves among Brahmā and others, among those ending as grass, and among the sacrificed; being born again and again in water, on earth, and likewise in space. (3-2-68)
अबुधानां गतिस्त्वेषा बुधानामपि मे शृणु। ये धर्मे श्रेयसि रता विमोक्षरतयो जनाः ॥३-२-६९॥
This is the path of the ignorant; now hear from me the path of the wise—those people who are devoted to dharma, intent on the highest good, and dedicated to liberation. (3-2-69)
यदिदं वेदवचनं कुरु कर्म त्यजेति च। तस्माद्धर्मानिमान्सर्वान्नाभिमानात्समाचरेत् ॥३-२-७०॥
One should not perform all these dharmas out of pride, just because the Veda says "Do action, abandon". (3-2-70)
इज्याध्ययनदानानि तपः सत्यं क्षमा दमः। अलोभ इति मार्गोऽयं धर्मस्याष्टविधः स्मृतः ॥३-२-७१॥
The path of dharma is said to be eightfold: sacrifice, study, charity, austerity, truth, forbearance, self-restraint, and absence of greed. (3-2-71)
तत्र पूर्वश्चतुर्वर्गः पितृयानपथे स्थितः। कर्तव्यमिति यत्कार्यं नाभिमानात्समाचरेत् ॥३-२-७२॥
There, the earlier fourfold aim is established on the ancestral path. One should perform the action that is duty, but not out of pride. (3-2-72)
उत्तरो देवयानस्तु सद्भिराचरितः सदा। अष्टाङ्गेनैव मार्गेण विशुद्धात्मा समाचरेत् ॥३-२-७३॥
However, the superior Devayāna path is always followed by the virtuous. A person of purified soul should practice it solely by the eightfold path. (3-2-73)
सम्यक्सङ्कल्पसम्बन्धात्सम्यक्चेन्द्रियनिग्रहात्। सम्यग्व्रतविशेषाच्च सम्यक्च गुरुसेवनात् ॥३-२-७४॥
Through proper association with right resolve, proper restraint of the senses, distinguished observance of vows, and proper service to the teacher. (3-2-74)
सम्यगाहारयोगाच्च सम्यक्चाध्ययनागमात्। सम्यक्कर्मोपसंन्यासात्सम्यक्चित्तनिरोधनात् ॥ एवं कर्माणि कुर्वन्ति संसारविजिगीषवः ॥३-२-७५॥
By proper union with food, proper study and acquisition, proper renunciation of actions, and proper restraint of the mind, those who wish to conquer worldly existence act in this way. (3-2-75)
रागद्वेषविनिर्मुक्ता ऐश्वर्यं देवता गताः। रुद्राः साध्यास्तथादित्या वसवोऽथाश्विनावपि ॥ योगैश्वर्येण संयुक्ता धारयन्ति प्रजा इमाः ॥३-२-७६॥
The deities, having become free from attachment and aversion, have attained sovereignty; the Rudras, Sādhyas, Ādityas, Vasus, and the Aśvins, all endowed with yogic sovereignty, sustain these beings. (3-2-76)
तथा त्वमपि कौन्तेय शममास्थाय पुष्कलम्। तपसा सिद्धिमन्विच्छ योगसिद्धिं च भारत ॥३-२-७७॥
In the same way, O son of Kunti, you too should embrace abundant tranquility and, through austerity, strive for perfection and the accomplishment of yoga, O Bharata. (3-2-77)
पितृमातृमयी सिद्धिः प्राप्ता कर्ममयी च ते। तपसा सिद्धिमन्विच्छ द्विजानां भरणाय वै ॥३-२-७८॥
You have attained the accomplishment related to your parents, and the one related to action is yours; now, by austerity, seek accomplishment for the maintenance of the twice-born. (3-2-78)
सिद्धा हि यद्यदिच्छन्ति कुर्वते तदनुग्रहात्। तस्मात्तपः समास्थाय कुरुष्वात्ममनोरथम् ॥३-२-७९॥
Perfected beings accomplish whatever they desire by favor; therefore, undertake austerity and fulfill your own wish. (3-2-79)
