03.002
Library: Conversation between Yodhisthira and Shaunaka on Sankhya’s detachment, Householder duty, and eightfold path.
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; (name of the sage); उवाच (uvāca) - said;]
(Vaiśampāyana said;)
Vaiśampāyana said.
प्रभातायां तु शर्वर्यां तेषामक्लिष्टकर्मणाम्। वनं यियासतां विप्रास्तस्थुर्भिक्षाभुजोऽग्रतः ॥ तानुवाच ततो राजा कुन्तीपुत्रो युधिष्ठिरः ॥३-२-१॥
prabhātāyāṃ tu śarvaryāṃ teṣāmakliṣṭakarmaṇām। vanaṃ yiyāsatāṃ viprāstasthurbhikṣābhujo'grataḥ ॥ tānuvāca tato rājā kuntīputro yudhiṣṭhiraḥ ॥3-2-1॥
[प्रभातायाम् (prabhātāyām) - at dawn; तु (tu) - but; शर्वर्याम् (śarvaryām) - in the night; तेषाम् (teṣām) - of them; अक्लिष्टकर्मणाम् (akliṣṭakarmaṇām) - of those whose actions are unwearied; वनम् (vanam) - forest; यियासताम् (yiyāsatām) - of those desiring to go; विप्राः (viprāḥ) - Brāhmaṇas; तस्थुः (tasthuḥ) - stood; भिक्षाभुजः (bhikṣābhujaḥ) - living on alms; अग्रतः (agrataḥ) - in front; तान् (tān) - them; उवाच (uvāca) - said; ततः (tataḥ) - then; राजा (rājā) - king; कुन्तीपुत्रः (kuntīputraḥ) - son of Kuntī; युधिष्ठिरः (yudhiṣṭhiraḥ) - Yudhiṣṭhira;]
(At dawn but in the night, of them whose actions are unwearied, the Brāhmaṇas desiring to go to the forest, living on alms, stood in front. To them then the king, son of Kuntī, Yudhiṣṭhira, said.)
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॥
vayaṃ hi hṛtasarvasvā hṛtarājyā hṛtaśriyaḥ। phalamūlāmiṣāhārā vanaṃ yāsyāma duḥkhitāḥ॥3-2-2॥
[वयम् (vayam) - we; हि (hi) - indeed; हृतसर्वस्वाः (hṛtasarvasvāḥ) - deprived of all possessions; हृतराज्याः (hṛtarājyāḥ) - deprived of kingdom; हृतश्रियः (hṛtaśriyaḥ) - deprived of prosperity; फलमूलामिषाहाराः (phalamūlāmiṣāhārāḥ) - subsisting on fruits, roots, and meat; वनम् (vanam) - forest; यास्याम (yāsyāma) - we shall go; दुःखिताः (duḥkhitāḥ) - afflicted;]
(We indeed, deprived of all possessions, deprived of kingdom, deprived of prosperity, subsisting on fruits, roots, and meat, to the forest we shall go, afflicted.)
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॥
vanaṃ ca doṣabahulaṃ bahuvyālasarīsṛpam। parikleśaśca vo manye dhruvaṃ tatra bhaviṣyati ॥3-2-3॥
[वनम् (vanam) - forest; च (ca) - and; दोषबहुलम् (doṣabahulam) - full of faults; बहु (bahu) - many; व्याल (vyāla) - wild beasts; सरीसृपम् (sarīsṛpam) - reptiles; परिक्लेशः (parikleśaḥ) - affliction; च (ca) - and; वः (vaḥ) - for you; मन््ये (manye) - I think; ध्रुवम् (dhruvam) - certainly; तत्र (tatra) - there; भविष्यति (bhaviṣyati) - will be;]
(The forest and (is) full of faults, (with) many wild beasts (and) reptiles; affliction also for you, I think, certainly there will be.)
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॥
brāhmaṇānāṃ parikleśo daivatāny api sādayet। kiṃ punar mām ito viprā nivartadhvaṃ yatheṣṭataḥ ॥3-2-4॥
[ब्राह्मणानाम् (brāhmaṇānām) - of the Brāhmaṇas; परिक्लेशः (parikleśaḥ) - affliction; दैवतानि (daivatāni) - the deities; अपि (api) - even; सादयेत् (sādayet) - would bring down; किम् (kim) - what; पुनः (punaḥ) - then; माम् (mām) - me; इतः (itaḥ) - from here; विप्राः (viprāḥ) - Brāhmaṇas; निवर्तध्वम् (nivartadhvam) - turn back; यथेष्टतः (yatheṣṭataḥ) - as you wish;]
(The affliction of the Brāhmaṇas would bring down even the deities. What then (of) me? From here, O Brāhmaṇas, turn back as you wish.)
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॥
brāhmaṇā ūcuḥ॥
[ब्राह्मणा (brāhmaṇā) - brāhmaṇas; ऊचुः (ūcuḥ) - said;]
(brāhmaṇas said;)
The brāhmaṇas said.
गतिर्या भवतां राजंस्तां वयं गन्तुमुद्यताः। नार्हथास्मान्परित्यक्तुं भक्तान्सद्धर्मदर्शिनः ॥३-२-५॥
gatiryā bhavatāṃ rājaṃstāṃ vayaṃ gantumudyatāḥ। nārhathāsmānparityaktuṃ bhaktānsaddharmadarśinaḥ ॥3-2-5॥
[गतिः (gatiḥ) - goal; movement; way; या (yā) - which; who; भवताम् (bhavatām) - of you; your; राजन् (rājan) - O king; ताम् (tām) - that; her; वयम् (vayam) - we; गन्तुम् (gantum) - to go; to reach; उद्यताः (udyatāḥ) - prepared; ready; न (na) - not; अर्हथ (arhatha) - you ought; you should; अस्मान् (asmān) - us; परित्यक्तुम् (parityaktum) - to abandon; to forsake; भक्तान् (bhaktān) - devotees; सद्धर्मदर्शिनः (saddharmadarśinaḥ) - those who see true dharma; perceivers of true dharma;]
(The goal which is yours, O king, that we are prepared to go to. You should not abandon us, the devotees who perceive true dharma.)
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॥
anukampāṃ hi bhakteṣu daivatāny api kurvate। viśeṣato brāhmaṇeṣu sadācārāvalambiṣu ॥3-2-6॥
[अनुकम्पाम् (anukampām) - compassion; हि (hi) - indeed; भक्तेषु (bhakteṣu) - towards devotees; दैवतानि (daivatāni) - the deities; अपि (api) - even; कुर्वते (kurvate) - do; विशेषतः (viśeṣataḥ) - especially; ब्राह्मणेषु (brāhmaṇeṣu) - towards Brāhmaṇas; सदाचार (sadācāra) - good conduct; आवलम्बिषु (āvalambiṣu) - who adhere to;]
(Compassion indeed towards devotees even the deities do; especially towards Brāhmaṇas who adhere to good conduct. (3-2-6))
Even the deities show compassion to devotees, especially to Brāhmaṇas who adhere to good conduct. (3-2-6)
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
ममापि परमा भक्तिर्ब्राह्मणेषु सदा द्विजाः। सहायविपरिभ्रंशस्त्वयं सादयतीव माम् ॥३-२-७॥
mamāpi paramā bhaktirbrāhmaṇeṣu sadā dvijāḥ। sahāyaviparibhraṃśastvayaṃ sādayatīva mām ॥3-2-7॥
[मम (mama) - of me; अपि (api) - also; परमा (paramā) - supreme; भक्तिः (bhaktiḥ) - devotion; ब्राह्मणेषु (brāhmaṇeṣu) - in the brāhmaṇas; सदा (sadā) - always; द्विजाः (dvijāḥ) - O twice-born; सहाय (sahāya) - companion; विपरिभ्रंशः (viparibhraṃśaḥ) - loss; त्वयम् (tvayam) - by you; सादयति (sādayati) - afflicts; इव (iva) - as if; माम् (mām) - me;]
(Of me also, supreme devotion in the brāhmaṇas always, O twice-born; the loss of a companion by you afflicts me as if.)
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॥
āhareyur hi me ye'pi phala-mūla-mṛgāṃs tathā। ta ime śokajair duḥkhair bhrātaro me vimohitāḥ ॥3-2-8॥
[आहरेयुः (āhareyuḥ) - would bring; (they) would fetch; हि (hi) - indeed; मे (me) - for me; ये (ye) - those who; अपि (api) - also; फलमूलमृगान् (phala-mūla-mṛgān) - fruits, roots, and animals; तथा (tathā) - likewise; ते (te) - they; इमे (ime) - these; शोकजैः (śokajaiḥ) - born of grief; दुःखैः (duḥkhaiḥ) - by sorrows; भ्रातरः (bhrātaraḥ) - brothers; मे (me) - my; विमोहिताः (vimohitāḥ) - deluded;]
(Those who indeed would bring for me also fruits, roots, and animals likewise, these my brothers have been deluded by sorrows born of grief.)
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॥
draupadyā viprakarṣeṇa rājyāpaharaṇena ca। duḥkhānvitānimānkleśairnāhaṃ yoktumihotsahe ॥3-2-9॥
[द्रौपद्या (draupadyā) - by Draupadī; विप्रकर्षेण (viprakarṣeṇa) - by separation; राज्यापहरणेन (rājyāpaharaṇena) - by the loss of the kingdom; च (ca) - and; दुःखान्वितान् (duḥkhānvitān) - afflicted by sorrows; इमान् (imān) - these; क्लेशैः (kleśaiḥ) - by troubles; न (na) - not; अहम् (aham) - I; योक्तुम् (yoktum) - to compose myself; इह (iha) - here; उत्सहे (utsahe) - am able;]
(By Draupadī, by separation, by the loss of the kingdom, and afflicted by these sorrows and troubles, I am not able to compose myself here.)
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॥
brāhmaṇā ūcuḥ॥
[ब्राह्मणा (brāhmaṇā) - brāhmaṇas; ऊचुः (ūcuḥ) - said;]
(brāhmaṇas said;)
The brāhmaṇas said.
अस्मत्पोषणजा चिन्ता मा भूत्ते हृदि पार्थिव। स्वयमाहृत्य वन्यानि अनुयास्यामहे वयम् ॥३-२-१०॥
asmat-poṣaṇa-jā cintā mā bhūt te hṛdi pārthiva। svayam āhṛtya vanyāni anuyāsyāmahe vayam ॥3-2-10॥
[अस्मत् (asmat) - from us; पोषणजा (poṣaṇa-jā) - arising from nourishment; चिन्ता (cintā) - anxiety; मा (mā) - not; भूत् (bhūt) - should be; ते (te) - to you; हृदि (hṛdi) - in (your) heart; पार्थिव (pārthiva) - O king; स्वयम् (svayam) - ourselves; आहृत्य (āhṛtya) - having brought; वन्यानि (vanyāni) - forest produce; अनुयास्यामहे (anuyāsyāmahe) - we shall follow; वयम् (vayam) - we;]
(O king, let not anxiety arising from our nourishment be in your heart. We ourselves, having brought forest produce, shall follow (you).)
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॥
anudhyānena japyena vidhāsyāmaḥ śivaṃ tava। kathābhiś cānukūlābhiḥ saha raṃsyāmahe vane ॥3-2-11॥
[अनुध्यानेन (anudhyānena) - by meditation upon; by contemplation; जप्येन (japyena) - by muttering (of mantras); विधास्यामः (vidhāsyāmaḥ) - we shall accomplish; we shall perform; शिवं (śivam) - auspiciousness; well-being; तव (tava) - of you; your; कथाभिः (kathābhiḥ) - by stories; by narrations; च (ca) - and; अनुकूलाभिः (anukūlābhiḥ) - favorable; agreeable; सह (saha) - together with; रंस्यामहे (raṃsyāmahe) - we shall delight; we shall enjoy; वने (vane) - in the forest;]
(By meditation, by muttering (of mantras), we shall accomplish your auspiciousness; by agreeable stories together, we shall delight in the forest.)
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 uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
एवमेतन्न संदेहो रमेयं ब्राह्मणैः सह। न्यूनभावात्तु पश्यामि प्रत्यादेशमिवात्मनः ॥३-२-१२॥
evametanna saṃdeho rameyaṃ brāhmaṇaiḥ saha। nyūnabhāvāttu paśyāmi pratyādeśamivātmanaḥ ॥3-2-12॥
[एवम् (evam) - thus; एतत् (etat) - this; न (na) - not; संदेहः (saṃdehaḥ) - doubt; रमेयम् (rameyam) - I would delight; ब्राह्मणैः (brāhmaṇaiḥ) - with Brāhmaṇas; सह (saha) - together; न्यूनभावात् (nyūnabhāvāt) - due to deficiency; तु (tu) - but; पश्यामि (paśyāmi) - I see; प्रत्यादेशम् (pratyādeśam) - substitute; इव (iva) - as if; आत्मनः (ātmanaḥ) - of myself;]
(Thus, this is not (a) doubt; I would delight together with Brāhmaṇas. But due to deficiency, I see a substitute as if of myself.)
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॥
kathaṁ drakṣyāmi vaḥ sarvān svayam-āhṛta-bhojanān। mad-bhaktyā kliśyataḥ anarhān dhik-pāpān dhṛtarāṣṭra-jān ॥3-2-13॥
[कथं (kathaṁ) - how; द्रक्ष्यामि (drakṣyāmi) - shall I see; वः (vaḥ) - you all; सर्वान् (sarvān) - all; स्वयम् (svayam) - personally; आहृत (āhṛta) - brought; भोजनान् (bhojanān) - food; मद्भक्त्या (mad-bhaktyā) - by my devotion; क्लिश्यतः (kliśyataḥ) - afflicted; अनर्हान् (anarhān) - unworthy; धिक् (dhik) - condemned; पापान् (pāpān) - sinful; धृतराष्ट्रजान् (dhṛtarāṣṭra-jān) - sons of Dhṛtarāṣṭra;]
(How shall I see all of you, who have personally brought food, afflicted by my devotion, unworthy, condemned, sinful, sons of Dhṛtarāṣṭra?)
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 uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; (name of the sage); उवाच (uvāca) - said;]
(Vaiśampāyana said;)
Vaiśampāyana said.
इत्युक्त्वा स नृपः शोचन्निषसाद महीतले। तमध्यात्मरतिर्विद्वाञ्शौनको नाम वै द्विजः ॥ योगे साङ्ख्ये च कुशलो राजानमिदमब्रवीत् ॥३-२-१४॥
ity uktvā sa nṛpaḥ śocan niṣasāda mahītale। tam adhyātmaratir vidvān śaunako nāma vai dvijaḥ॥ yoge sāṅkhye ca kuśalo rājānam idam abravīt॥3-2-14॥
[इति (iti) - thus; उक्त्वा (uktvā) - having said; सः (saḥ) - he; नृपः (nṛpaḥ) - king; शोचन् (śocan) - grieving; निषसाद (niṣasāda) - sat down; महीतले (mahītale) - on the ground; तम् (tam) - him; अध्यात्मरति: (adhyātmaratiḥ) - one delighting in the Self; विद्वान् (vidvān) - wise; शौनकः (śaunakaḥ) - Śaunaka; नाम (nāma) - named; वै (vai) - indeed; द्विजः (dvijaḥ) - twice-born; योगे (yoge) - in Yoga; साङ्ख्ये (sāṅkhye) - in Sāṅkhya; च (ca) - and; कुशलः (kuśalaḥ) - skilled; राजानम् (rājānam) - to the king; इदम् (idam) - this; अब्रवीत् (abravīt) - said;]
(Thus having spoken, the king, grieving, sat down on the ground. To him, the wise Śaunaka, indeed a twice-born, delighting in the Self, skilled in Yoga and Sāṅkhya, said this to the king.)
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॥
śokasthānasahasrāṇi bhayasthānaśatāni ca। divase divase mūḍham āviśanti na paṇḍitam ॥3-2-15॥
[शोकस्थान (śokasthāna) - places of sorrow; सहस्राणि (sahasrāṇi) - thousands; भयस्थान (bhayasthāna) - places of fear; शतानि (śatāni) - hundreds; च (ca) - and; दिवसे (divase) - in a day; दिवसे (divase) - in a day; मूढम् (mūḍham) - the deluded one; आविशन्ति (āviśanti) - enter; न (na) - not; पण्डितम् (paṇḍitam) - the wise one;]
(Thousands of places of sorrow and hundreds of places of fear enter the deluded one day by day, not the wise one.)
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॥
na hi jñānaviruddheṣu bahudoṣeṣu karmasu। śreyoghātiṣu sajjante buddhimanto bhavadvidhāḥ ॥3-2-16॥
[न (na) - not; हि (hi) - indeed; ज्ञानविरुद्धेषु (jñānaviruddheṣu) - opposed to knowledge; बहुदोषेषु (bahudoṣeṣu) - having many faults; कर्मसु (karmasu) - in actions; श्रेयोघातिषु (śreyoghātiṣu) - obstructing welfare; सज्जन्ते (sajjante) - become attached; बुद्धिमन्तः (buddhimantaḥ) - the wise; भवद्विधाः (bhavadvidhāḥ) - like you;]
(Not indeed in actions opposed to knowledge, having many faults, obstructing welfare, do the wise like you become attached.)
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॥
aṣṭāṅgāṃ buddhim āhur yāṃ sarvāśreyovighātinīm। śrutismṛtisamāyuktāṃ sā rājan tvayy avasthitā ॥3-2-17॥
[अष्टाङ्गाम् (aṣṭāṅgām) - eight-limbed; बुद्धिम् (buddhim) - intellect; आहुः (āhuḥ) - they call; याम् (yām) - which; सर्वाश्रेयः-विघातिनीम् (sarvāśreyo-vighātinīm) - obstructing all highest good; श्रुति-स्मृति-समायुक्ताम् (śruti-smṛti-samāyuktām) - endowed with śruti and smṛti; सा (sā) - she; राजन् (rājan) - O king; त्वयि (tvayi) - in you; अवस्थिता (avasthitā) - situated;]
(They call that eight-limbed intellect, which obstructs all highest good, endowed with śruti and smṛti, she, O king, is situated in you.)
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॥
arthakṛcchreṣu durgeṣu vyāpatsu svajanasya ca| śārīramānasairdduḥkhairna sīdanti bhavadvidhāḥ ॥3-2-18॥
[अर्थकृच्छ्रेषु (arthakṛcchreṣu) - in financial difficulties; दुर्गेषु (durgeṣu) - in dangers; व्यापत्सु (vyāpatsu) - in calamities; स्वजनस्य (svajanasya) - of one's own people; च (ca) - and; शारीरमानसैः (śārīramānasaiḥ) - by bodily and mental; दुःखैः (duḥkhaiḥ) - by sufferings; न (na) - not; सीदन्ति (sīdanti) - sink; भवद्विधाः (bhavadvidhāḥ) - those like you;]
(In financial difficulties, in dangers, in calamities, and of one's own people, by bodily and mental sufferings, those like you do not sink.)
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॥
śrūyatāṃ cābhidhāsyāmi janakena yathā purā। ātmavyavasthānakarā gītāḥ ślokā mahātmanā ॥3-2-19॥
[श्रूयताम् (śrūyatām) - let it be heard; च (ca) - and; अभिधास्यामि (abhidhāsyāmi) - I shall declare; जनकेन (janakena) - by Janaka; यथा (yathā) - as; पुरा (purā) - formerly; आत्मव्यवस्थानकराः (ātmavyavasthānakarāḥ) - causing self-settlement; गीताः (gītāḥ) - songs; श्लोकाः (ślokāḥ) - verses; महात्मना (mahātmanā) - by the great-souled one;]
(Let it be heard, and I shall declare as formerly by Janaka: the verses which are songs causing self-settlement, by the great-souled one.)
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॥
manodehasamutthābhyāṃ duḥkhābhyāmarditaṃ jagat। tayorvyāsasamāsābhyāṃ śamopāyamimaṃ śṛṇu ॥3-2-20॥
[मनो (mano) - mind; देह (deha) - body; समुत्थाभ्यां (samutthābhyām) - arisen from both; दुःखाभ्याम् (duḥkhābhyām) - by the two sufferings; अर्दितं (arditaṃ) - afflicted; जगत् (jagat) - world; तयोः (tayoḥ) - of these two; व्यस (vyāsa) - expansion; समासाभ्यां (samāsābhyām) - and contraction; शम (śama) - quiescence; उपायम् (upāyam) - means; इमं (imaṃ) - this; शृणु (śṛṇu) - hear;]
(The world, afflicted by the two sufferings arising from mind and body, by the expansion and contraction of these two, hear this means of quiescence.)
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॥
vyādher aniṣṭasaṃsparśāc chrāmādiṣṭavivarjanāt| duḥkhaṃ caturbhiḥ śārīraṃ kāraṇaiḥ sampravartate ॥3-2-21॥
[व्याधेः (vyādheḥ) - from disease; अनिष्टसंस्पर्शात् (aniṣṭasaṃsparśāt) - from contact with the undesirable; श्रमात् (śramāt) - from fatigue; इष्टविवर्जनात् (iṣṭavivarjanāt) - from deprivation of the desirable; दुःखम् (duḥkham) - pain; चतुर्भिः (caturbhiḥ) - by four; शारीरम् (śārīram) - bodily; कारणैः (kāraṇaiḥ) - by causes; सम्प्रवर्तते (sampravartate) - arises;]
(From disease, from contact with the undesirable, from fatigue, from deprivation of the desirable—bodily pain arises by four causes.)
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॥
tadāśu-pratikārāc ca satataṃ ca avicintanāt | ādhi-vyādhi-praśamanaṃ kriyā-yoga-dvayena tu ||3-2-22||
[तत् (tat) - that; आशु (āśu) - quick; swift; प्रतिकारात् (pratikārāt) - from remedy; from counteraction; च (ca) - and; सततम् (satatam) - constantly; continuously; च (ca) - and; अविचिन्तनात् (avicintanāt) - from not worrying; from absence of anxiety; आधि (ādhi) - mental affliction; व्याधि (vyādhi) - bodily disease; प्रशमनम् (praśamanam) - pacification; alleviation; क्रिया (kriyā) - action; practice; योग (yoga) - union; method; द्वयेन (dvayena) - by the two; तु (tu) - but;]
(And from that quick remedy and from constant absence of anxiety, the pacification of mental affliction and bodily disease is indeed by the two methods of action and yoga.)
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॥
matimanto hyato vaidyāḥ śamaṃ prāgeva kurvate। mānasasya priyākhyānaiḥ sambhogopanayairnṛṇām ॥3-2-23॥
[मतिमन्तः (matimantaḥ) - wise ones; हि (hi) - indeed; अतः (ataḥ) - therefore; वैद्याः (vaidyāḥ) - physicians; शमम् (śamam) - tranquility; प्राक् (prāk) - before; एव (eva) - certainly; कुर्वते (kurvate) - do (make, bring about); मानसस्य (mānasasya) - of the mind; प्रियाख्यानैः (priyākhyānaiḥ) - by pleasing stories; सम्भोगोपनयैः (sambhogopanayaiḥ) - by means of pleasures and introductions; नृणाम् (nṛṇām) - of men;]
(Wise ones indeed therefore, physicians, tranquility before certainly do; of the mind, by pleasing stories, by means of pleasures and introductions, of men.)
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॥
mānasena hi duḥkhena śarīram upatapyate। ayaḥ-piṇḍena taptena kumbha-saṃstham iva udakam ॥3-2-24॥
[मानसेन (mānasena) - by mental; हि (hi) - indeed; दुःखेन (duḥkhena) - by suffering; शरीरम् (śarīram) - body; उपतप्यते (upatapyate) - is tormented; अयःपिण्डेन (ayaḥ-piṇḍena) - by a lump of iron; तप्तेन (taptena) - heated; कुम्भसंस्थम् (kumbha-saṃstham) - contained in a pot; इव (iva) - like; उदकम् (udakam) - water;]
(By mental suffering indeed the body is tormented, like water contained in a pot by a heated lump of iron.)
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॥
mānasaṃ śamayettasmājjñānenāgnimivāmbunā। praśānte mānase duḥkhe śārīramupaśāmyati ॥3-2-25॥
[मानसं (mānasaṃ) - mind; शमयेत् (śamayet) - should pacify; तस्मात् (tasmāt) - therefore; ज्ञानेन (jñānena) - by knowledge; अग्निम् (agnim) - fire; इव (iva) - like; अम्बुना (ambunā) - by water; प्रशान्ते (praśānte) - when pacified; मानसे (mānase) - mind; दुःखे (duḥkhe) - in suffering; शारीरम् (śārīram) - bodily; उपशाम्यति (upaśāmyati) - subsides;]
(Therefore, one should pacify the mind by knowledge, like fire (is pacified) by water. When the mind is pacified, bodily suffering subsides.)
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॥
manaso duḥkhamūlaṃ tu sneha ityupalabhyate। snehāttu sajjate janturduḥkhayogamupaiti ca ॥3-2-26॥
[मनसः (manasaḥ) - of the mind; दुःखमूलं (duḥkhamūlam) - root of sorrow; तु (tu) - but; स्नेहः (snehaḥ) - attachment; इति (iti) - thus; उपलभ्यते (upalabhyate) - is understood; स्नेहात् (snehāt) - from attachment; तु (tu) - but; सज्जते (sajjate) - becomes bound; जन्तुः (jantuḥ) - creature; दुःखयोगम् (duḥkhayogam) - association with sorrow; उपैति (upaiti) - attains; च (ca) - and;]
(Of the mind, the root of sorrow, but, attachment, thus, is understood. From attachment, but, becomes bound, creature, association with sorrow, attains, and.)
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॥
snehamūlāni duḥkhāni snehajāni bhayāni ca| śokaharṣau tathāyāsaḥ sarvaṃ snehātpravartate ॥3-2-27॥
[स्नेह (sneha) - affection; मूलानि (mūlāni) - roots; दुःखानि (duḥkhāni) - sorrows; स्नेह (sneha) - affection; जानि (jāni) - born; भयानि (bhayāni) - fears; च (ca) - and; शोक (śoka) - grief; हर्षौ (harṣau) - joys; तथा (tathā) - also; आयासः (āyāsaḥ) - exertion; सर्वम् (sarvam) - all; स्नेहात् (snehāt) - from affection; प्रवर्तते (pravartate) - arises;]
(Sorrows have their roots in affection, fears are born of affection, grief and joys, as well as exertion—all arise from affection.)
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॥
snehāt karaṇarāgaś ca prajajñe vaiṣayas tathā। aśreyaskāv ubhāv etau pūrvas tatra guruḥ smṛtaḥ ॥3-2-28॥
[स्नेहात् (snehāt) - from affection; करणरागः (karaṇarāgaḥ) - attachment to action; च (ca) - and; प्रजज्ञे (prajajñe) - arose; वैषयः (vaiṣayaḥ) - attachment to objects; तथा (tathā) - likewise; अश्रेयस्कौ (aśreyaskau) - both not conducive to good; उभौ (ubhau) - both; एतौ (etau) - these two; पूर्वः (pūrvaḥ) - the former; तत्र (tatra) - there; गुरुः (guruḥ) - weightier; स्मृतः (smṛtaḥ) - is considered;]
(From affection, attachment to action and attachment to objects likewise arose; both these are not conducive to good; of them, the former is considered weightier there.)
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॥
koṭarāgnir yathāśeṣaṃ samūlaṃ pādapaṃ dahet | dharmārthinaṃ tathālp o'pi rāgadoṣo vināśayet ॥3-2-29॥
[कोटर-अग्निः (koṭara-agniḥ) - hollow-fire; यथा (yathā) - just as; अशेषं (aśeṣam) - entirely; समूलं (samūlam) - with root; पादपं (pādapam) - tree; दहेत् (dahet) - would burn; धर्म-अर्थिनं (dharma-arthinam) - one seeking dharma; तथा (tathā) - so; अल्पः अपि (alpaḥ api) - even a little; राग-दोषः (rāga-doṣaḥ) - fault of passion; विनाशयेत् (vināśayet) - would destroy;]
(Just as hollow-fire would burn the tree entirely with its root, so even a little fault of passion would destroy one seeking dharma.)
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॥
viprayoge na tu tyāgī doṣadarśī samāgamāt। virāgaṃ bhajate janturnirvairo niṣparigrahaḥ ॥3-2-30॥
[विप्रयोगे (viprayoge) - in separation; न (na) - not; तु (tu) - but; त्यागी (tyāgī) - one who has renounced; दोषदर्शी (doṣadarśī) - one who sees faults; समागमात् (samāgamāt) - from association; विरागं (virāgam) - dispassion; भजते (bhajate) - attains; जन्तुः (jantuḥ) - creature; निर्वैः (nirvaiḥ) - free from enmity; निष्परिग्रहः (niṣparigrahaḥ) - free from possessions;]
(In separation, not but the renouncer, the fault-seer, from association, dispassion attains the creature, free from enmity, free from possessions.)
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॥
tasmātsnehaṃ svapakṣebhyo mitrebhyo dhanasañcayāt। svaśarīrasamutthaṃ tu jñānena vinivartayet ॥3-2-31॥
[तस्मात् (tasmāt) - therefore; स्नेहं (sneham) - attachment; स्वपक्षेभ्यः (svapakṣebhyaḥ) - towards one's own group; मित्रेभ्यः (mitrebhyaḥ) - towards friends; धनसञ्चयात् (dhanasañcayāt) - from accumulation of wealth; स्वशरीरसमुत्थं (svaśarīrasamuttham) - arisen from one's own body; तु (tu) - but; ज्ञानेन (jñānena) - by knowledge; विनिवर्तयेत् (vinivartayet) - should turn away;]
(Therefore, attachment towards one's own group, friends, and from accumulation of wealth, but that which arises from one's own body, should be turned away by knowledge.)
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॥
jñānānviteṣu mukhyeṣu śāstrajñeṣu kṛtātmasu। na teṣu sajjate snehaḥ padmapatreṣv ivodakam ॥3-2-32॥
[ज्ञानान्वितेषु (jñānānviteṣu) - in those endowed with knowledge; मुख्येषु (mukhyeṣu) - among the eminent; शास्त्रज्ञेषु (śāstrajñeṣu) - among those who know the śāstra; कृतात्मसु (kṛtātmasu) - among those who have mastered themselves; न (na) - not; तेषु (teṣu) - in them; सज्जते (sajjate) - adheres; स्नेहः (snehaḥ) - attachment; पद्मपत्रेषु (padmapatreṣu) - on lotus leaves; इव (iva) - like; उदकम् (udakam) - water;]
(In those endowed with knowledge, among the eminent, among those who know the śāstra, among those who have mastered themselves, attachment does not adhere in them, like water on lotus leaves.)
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॥
rāgābhibhūtaḥ puruṣaḥ kāmena parikṛṣyate। icchā sañjāyate tasya tatastṛṣṇā pravartate ॥3-2-33॥
[राग-अभिभूतः (rāga-abhibhūtaḥ) - overpowered by attachment; पुरुषः (puruṣaḥ) - person; कामेन (kāmena) - by desire; परिकृष्यते (parikṛṣyate) - is drawn; इच्छा (icchā) - wish; सञ्जायते (sañjāyate) - arises; तस्य (tasya) - for him; ततः (tataḥ) - then; तृष्णा (tṛṣṇā) - craving; प्रवर्तते (pravartate) - proceeds;]
(The person overpowered by attachment is drawn by desire. Wish arises for him; then craving proceeds.)
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॥
tṛṣṇā hi sarvapāpiṣṭhā nityodvegakarī nṛṇām। adharmabahulā caiva ghorā pāpānubandhinī ॥3-2-34॥
[तृष्णा (tṛṣṇā) - thirst; desire; craving; हि (hi) - indeed; surely; सर्वपापिष्ठा (sarvapāpiṣṭhā) - most sinful of all; नित्य (nitya) - always; eternal; उद्वेगकरी (udvegakarī) - causing agitation; नृणाम् (nṛṇām) - of men; of people; अधर्मबहुला (adharmabahulā) - full of unrighteousness; च (ca) - and; एव (eva) - indeed; surely; घोरा (ghorā) - terrible; पापानुबन्धिनी (pāpānubandhinī) - connected with sin; following sin;]
(Desire indeed is the most sinful of all, always causing agitation for people; full of unrighteousness and indeed terrible, connected with sin. (3-2-34))
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॥
yā dustyajā durmatibhir yā na jīryati jīryataḥ। yo'sau prāṇāntiko rogas tāṃ tṛṣṇāṃ tyajataḥ sukham ॥3-2-35॥
[या (yā) - which; दुस्त्यजा (dustyajā) - hard to abandon; दुर्मतिभिः (durmatibhiḥ) - by the wicked-minded; या (yā) - which; न (na) - not; जीर्यति (jīryati) - decays; जीर्यतः (jīryataḥ) - of the decaying; यः (yaḥ) - which; असौ (asau) - that; प्राणान्तिकः (prāṇāntikaḥ) - fatal; रोगः (rogaḥ) - disease; ताम् (tām) - that; तृष्णाम् (tṛṣṇām) - craving; त्यजतः (tyajataḥ) - of one who abandons; सुखम् (sukham) - happiness;]
(Which is hard to abandon by the wicked-minded, which does not decay even as the decaying decay, which is that fatal disease—craving—for one who abandons that, there is happiness.)
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॥
anādyantā tu sā tṛṣṇā antardehagataā nṛṇām। vināśayati sambhūtā ayonija ivānalaḥ ॥3-2-36॥
[अनाद्यन्ता (anādyantā) - without beginning and end; तु (tu) - but; सा (sā) - that; तृष्णा (tṛṣṇā) - thirst; desire; अन्तर्देहगता (antardehagataā) - entered within the body; नृणाम् (nṛṇām) - of men; विनाशयति (vināśayati) - destroys; सम्भूता (sambhūtā) - arisen; अयोनिज (ayonija) - not born from a womb; इव (iva) - like; अनलः (analaḥ) - fire;]
(But that thirst, without beginning and end, entered within the bodies of men, arisen, not born from a womb, destroys like fire.)
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॥
yatha idhaḥ svasamutthena vahninā nāśam ṛcchati। tathā akṛtātmā lobhena sahajaena vinaśyati ॥3-2-37॥
[यथा (yathā) - just as; इधः (idhaḥ) - fuel; स्वसमुत्थेन (sva-samutthena) - by one's own arisen; वह्निना (vahninā) - by fire; नाशम् (nāśam) - destruction; ऋच्छति (ṛcchati) - reaches; तथा (tathā) - so; अकृतात्मा (akṛtātmā) - one whose self is untrained; लोभेन (lobhena) - by greed; सहजेन (sahajena) - innate; विनश्यति (vinaśyati) - perishes;]
(Just as fuel reaches destruction by fire arisen from itself, so an untrained self perishes by innate greed.)
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॥
rājataḥ salilād agneś corataḥ svajanād api। bhayam arthavatāṃ nityaṃ mṛtyoḥ prāṇabhṛtām iva ॥3-2-38॥
[राजतः (rājataḥ) - from a king; सलिलात् (salilāt) - from water; अग्नेः (agneḥ) - from fire; चोरतः (corataḥ) - from a thief; स्वजनात् (svajanāt) - from one's own people; अपि (api) - even; भयम् (bhayam) - fear; अर्थवताम् (arthavatām) - of the wealthy; नित्यं (nityaṃ) - always; मृत्युः (mṛtyuḥ) - death; प्राणभृताम् (prāṇabhṛtām) - of living beings; इव (iva) - like;]
(From a king, from water, from fire, from a thief, even from one's own people—fear is always (present) for the wealthy, just as (there is) death for living beings.)
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॥
yathā hy āmiṣam ākāśe pakṣibhiḥ śvāpadair bhuvi। bhakṣyate salile matsyaiḥ tathā sarveṇa vittavān ॥3-2-39॥
[यथा (yathā) - just as; हि (hi) - indeed; आमिषम् (āmiṣam) - meat; आकाशे (ākāśe) - in the sky; पक्षिभिः (pakṣibhiḥ) - by birds; श्वापदैः (śvāpadaiḥ) - by beasts of prey; भुवि (bhuvi) - on the earth; भक्ष्यते (bhakṣyate) - is eaten; सलिले (salile) - in the water; मत्स्यैः (matsyaiḥ) - by fishes; तथा (tathā) - in the same way; सर्वेण (sarveṇa) - by everyone; वित्तवान् (vittavān) - the wealthy one;]
(Just as indeed meat in the sky is eaten by birds, on the earth by beasts of prey, in the water by fishes, in the same way the wealthy one is by everyone.)
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॥
artha eva hi keṣāñcid anartho bhavitā nṛṇām। arthaśreyasi ca āsakto na śreyo vindate naraḥ ॥ tasmād arthāgamāḥ sarve manomoha-vivardhanāḥ ॥3-2-40॥
[अर्थ (artha) - object; wealth; purpose; एव (eva) - indeed; only; हि (hi) - for; surely; केषाञ्चित् (keṣāñcit) - of some; अनर्थः (anarthaḥ) - misfortune; harm; भविता (bhavitā) - will become; नृणाम् (nṛṇām) - of men; अर्थश्रेयसि (arthaśreyasi) - in the prosperity of wealth; च (ca) - and; आसक्तः (āsaktaḥ) - attached; न (na) - not; श्रेयः (śreyaḥ) - highest good; benefit; विन्दते (vindate) - attains; finds; नरः (naraḥ) - man; तस्मात् (tasmāt) - therefore; अर्थागमाः (arthāgamāḥ) - acquisitions of wealth; सर्वे (sarve) - all; मनोमोहविवर्धनाः (manomoha-vivardhanāḥ) - increasing the delusion of the mind;]
(Object indeed for some will become misfortune for men. In the prosperity of wealth and attached not the highest good attains man. Therefore, acquisitions of wealth all are increasing the delusion of the mind. (3-2-40))
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॥
kārpaṇyaṃ darpamānau ca bhayamudvega eva ca। arthajāni viduḥ prājñā duḥkhānyetāni dehinām ॥3-2-41॥
[कार्पण्यं (kārpaṇyam) - misery; (from lack or poverty;) दर्पमानौ (darpamānau) - pride and arrogance; (darpamāna: pride, arrogance; dual;) च (ca) - and; भय (bhaya) - fear; उद्वेग (udvega) - anxiety; एव (eva) - indeed; च (ca) - and; अर्थजानि (arthajāni) - arising from material pursuits; (artha: wealth, material; jāni: born of;) विदुः (viduḥ) - know; (they know;) प्राज्ञा (prājñāḥ) - the wise; (plural;) दुःखानि (duḥkhāni) - sufferings; एतानि (etāni) - these; देहिनाम् (dehinām) - of embodied beings; (of those with bodies; plural;]
(Misery, pride and arrogance, fear, anxiety indeed, and also those arising from material pursuits—the wise know these as the sufferings of embodied beings.)
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॥
arthasyopārjane duḥkhaṃ pālane ca kṣaye tathā। nāśe duḥkhaṃ vyaye duḥkhaṃ ghnanti caivārthakāraṇāt ॥3-2-42॥
[अर्थस्य (arthasya) - of wealth; उपार्जने (upārjane) - in acquisition; दुःखं (duḥkhaṃ) - suffering; पालने (pālne) - in preservation; च (ca) - and; क्षये (kṣaye) - in loss; तथा (tathā) - likewise; नाशे (nāśe) - in destruction; दुःखं (duḥkhaṃ) - suffering; व्यये (vyaye) - in expenditure; दुःखं (duḥkhaṃ) - suffering; घ्नन्ति (ghnanti) - they strike; च (ca) - and; एव (eva) - indeed; अर्थकारणात् (arthakāraṇāt) - because of wealth;]
(Of wealth, in acquisition suffering, in preservation and in loss likewise; in destruction suffering, in expenditure suffering, they strike and indeed because of wealth.)
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॥
arthā duḥkhaṃ parityaktuṃ pālitāś cāpi te'sukhāḥ। duḥkhena cādhigamyante teṣāṃ nāśaṃ na cintayet ॥3-2-43॥
[अर्थाः (arthāḥ) - objects; (of desire; wealth;) दुःखं (duḥkham) - suffering; परित्यक्तुम् (parityaktum) - to abandon; पालिताः (pālitāḥ) - protected; (preserved;) च (ca) - and; अपि (api) - also; ते (te) - they; असुखाः (asukhāḥ) - not happy; (unpleasant;) दुःखेन (duḥkhena) - with suffering; च (ca) - and; अधिगम्यन्ते (adhigamyante) - are attained; तेषाम् (teṣām) - of them; नाशम् (nāśam) - destruction; न (na) - not; चिन्तयेत् (cintayet) - should think;]
(Objects (of desire) are to be abandoned as suffering; and even if protected, they are not happy; with suffering, they are attained; one should not think of their destruction.)
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॥
asantoṣaparā mūḍhāḥ santoṣaṃ yānti paṇḍitāḥ। anto nāsti pipāsāyāḥ santoṣaḥ paramaṃ sukham ॥3-2-44॥
[असन्तोषपरा (asantoṣaparā) - engaged in discontent; मूढाः (mūḍhāḥ) - foolish ones; सन्तोषं (santoṣam) - contentment; यान्ति (yānti) - attain; पण्डिताः (paṇḍitāḥ) - wise ones; अन्तः (antaḥ) - end; नास्ति (nāsti) - does not exist; पिपासायाः (pipāsāyāḥ) - of desire; सन्तोषः (santoṣaḥ) - contentment; परमं (paramam) - supreme; सुखम् (sukham) - happiness;]
(Those engaged in discontent are fools; the wise attain contentment. There is no end to desire; contentment is the supreme happiness.)
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॥
tasmātsantoṣameveha dhanaṃ paśyanti paṇḍitāḥ। anityaṃ yauvanaṃ rūpaṃ jīvitaṃ dravyasañcayaḥ ॥ aiśvaryaṃ priyasaṃvāso gṛdhyedeṣu na paṇḍitaḥ ॥3-2-45॥
[तस्मात् (tasmāt) - therefore; सन्तोषम् (santoṣam) - contentment; एव (eva) - indeed; इह (iha) - here; धनं (dhanaṃ) - wealth; पश्यन्ति (paśyanti) - see; पण्डिताः (paṇḍitāḥ) - wise ones; अनित्यम् (anityam) - impermanent; यौवनम् (yauvanam) - youth; रूपम् (rūpam) - beauty; जीवितम् (jīvitam) - life; द्रव्यसञ्चयः (dravyasañcayaḥ) - accumulation of possessions; ऐश्वर्यम् (aiśvaryam) - prosperity; प्रियसंवासः (priyasaṃvāsaḥ) - association with beloved; गृध्येत् (gṛdhyet) - should covet; एषु (eṣu) - in these; न (na) - not; पण्डितः (paṇḍitaḥ) - wise one;]
(Therefore, contentment alone here the wise see as wealth; youth, beauty, life, accumulation of possessions are impermanent. Prosperity, association with the beloved— in these, the wise one should not covet.)
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॥
tyajeta sañcayāṃs tasmāt taj-jaṃ kleśaṃ saheta kaḥ | na hi sañcaya-vān kaścid dṛśyate nir-upadravaḥ ॥3-2-46॥
[त्यजेत् (tyajet) - should abandon; सञ्चयान् (sañcayān) - accumulations; तस्मात् (tasmāt) - therefore; तत्-जम् (taj-jam) - arising from that; क्लेशम् (kleśam) - affliction; सहेत (saheta) - would endure; कः (kaḥ) - who; न (na) - not; हि (hi) - indeed; सञ्चयवान् (sañcaya-vān) - one who accumulates; कश्चित् (kaścit) - anyone; दृश्यते (dṛśyate) - is seen; निरुपद्रवः (nir-upadravaḥ) - free from trouble;]
(Therefore, one should abandon accumulations; who would endure the affliction arising from that? Indeed, no one who accumulates is seen to be free from trouble.)
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॥
ataś ca dharmibhiḥ pumbhir anīhārthaḥ praśasyate। prakṣālanād dhi paṅkasya dūrād asparśanaṃ varam ॥3-2-47॥
[अतः (ataḥ) - therefore; च (ca) - and; धर्मिभिः (dharmibhiḥ) - by the righteous; पुम्भिः (pumbhiḥ) - by men; अनिहार्थः (anīhārthaḥ) - purpose of non-contact; प्रशस्यते (praśasyate) - is praised; प्रक्षालनात् (prakṣālanāt) - than washing; हि (hi) - indeed; पङ्कस्य (paṅkasya) - of mud; दूरात् (dūrāt) - from a distance; अस्पर्शनम् (asparśanam) - non-touching; वरम् (varam) - is better;]
(Therefore, by the righteous men, the purpose of non-contact is praised. Indeed, than washing off mud, non-touching from a distance is better.)
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॥
yudhiṣṭhiraivam artheṣu na spṛhāṃ kartum arhasi। dharmeṇa yadi te kāryaṃ vimukteccho bhavārthataḥ ॥3-2-48॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun) एवम् (evam) - thus; in this way; अर्थेषु (artheṣu) - in objects; in matters; in wealth; न (na) - not; स्पृहाम् (spṛhām) - desire; longing; कर्तुम् (kartum) - to do; to make; अर्हसि (arhasi) - you ought; you are worthy; धर्मेण (dharmeṇa) - by dharma; by righteousness; यदि (yadi) - if; ते (te) - your; for you; कार्यं (kāryam) - duty; action; विमुक्त-इच्छः (vimukta-icchaḥ) - free from desire; one whose wish is released; भव (bhava) - be; become; अर्थतः (arthataḥ) - with regard to objects; in respect to wealth;]
(Yudhiṣṭhira, thus in objects not desire to make you ought. By dharma, if your duty (is), free from desire be with regard to objects.)
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 uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
नार्थोपभोगलिप्सार्थमियमर्थेप्सुता मम। भरणार्थं तु विप्राणां ब्रह्मन्काङ्क्षे न लोभतः ॥३-२-४९॥
nārthopabhogalipsārtham iyam arthepsutā mama। bharaṇārthaṃ tu viprāṇāṃ brahman kāṅkṣe na lobhataḥ॥3-2-49॥
[न (na) - not; अर्थ-उपभोग-लिप्सा-अर्थम् (artha-upabhoga-lipsā-artham) - for the purpose of desire for enjoyment of wealth; इयम् (iyam) - this (girl); अर्थ-इप्सुता (artha-ipsutā) - desiring wealth; मम (mama) - my; भरण-अर्थम् (bharaṇa-artham) - for the purpose of maintenance; तु (tu) - but; विप्राणाम् (viprāṇām) - of the Brāhmaṇas; ब्रह्मन् (brahman) - O Brāhmaṇa; काङ्क्षे (kāṅkṣe) - I desire; न (na) - not; लोभतः (lobhataḥ) - out of greed;]
(Not for the purpose of desire for enjoyment of wealth is this girl, desiring wealth, mine; but for the purpose of maintenance of the Brāhmaṇas, O Brāhmaṇa, I desire (her), not out of greed.)
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॥
kathaṁ hy asmad-vidho brahman vartamāno gṛhāśrame| bharaṇaṁ pālanaṁ cāpi na kuryād anuyāyinām ॥3-2-50॥
[कथम् (katham) - how; हि (hi) - indeed; अस्मद्विधः (asmad-vidhaḥ) - like me; ब्रह्मन् (brahman) - O Brāhmaṇa; वर्तमानः (vartamānaḥ) - living; गृहाश्रमे (gṛhāśrame) - in the householder's order; भरणम् (bharaṇam) - maintenance; पालनम् (pālanam) - protection; च (ca) - and; अपि (api) - also; न (na) - not; कुर्यात् (kuryāt) - should do; अनुयायिनाम् (anuyāyinām) - of followers;]
(How indeed someone like me, O Brāhmaṇa, living in the householder's order, should not do the maintenance and protection also of followers?)
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॥
saṃvibhāgo hi bhūtānāṃ sarveṣāmeva śiṣyate. tathaivāpacamānebhyaḥ pradeyaṃ gṛhamedhinā ॥3-2-51॥
[संविभागः (saṃvibhāgaḥ) - distribution; हि (hi) - indeed; भूतानाम् (bhūtānām) - of beings; सर्वेषाम् (sarveṣām) - of all; एव (eva) - only; शिष्यते (śiṣyate) - is prescribed; तथा (tathā) - in the same way; एव (eva) - also; अपचमानेभ्यः (apacamānebhyaḥ) - to those who cook; प्रदेयम् (pradeyam) - should be given; गृहमेधिना (gṛhamedhinā) - by the householder;]
(Distribution indeed of beings of all only is prescribed. In the same way also to those who cook should be given by the householder.)
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॥
tṛṇāni bhūmirudakaṃ vākcaturthī ca sūnṛtā। satāmetāni geheṣu nocchidyante kadācana ॥3-2-52॥
[तृणानि (tṛṇāni) - grasses; भूमिः (bhūmiḥ) - earth; उदकम् (udakam) - water; वाक् (vāk) - speech; चतुर्थी (caturthī) - fourth (case); च (ca) - and; सूनृता (sūnṛtā) - truthful speech; सताम् (satām) - of the good; एतानि (etāni) - these; गेहेषु (geheṣu) - in houses; न (na) - not; उच्छिद्यन्ते (ucchidyante) - are destroyed; कदाचन (kadācana) - at any time;]
(Grasses, earth, water, speech (the fourth case), and truthful speech—these of the good are not destroyed in houses at any time.)
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॥
deyam ārtasya śayanaṃ sthitaśrāntasya cāsanam| tṛṣitasya ca pānīyaṃ kṣudhitasya ca bhojanam ॥3-2-53॥
[देयम् (deyam) - should be given; आर्तस्य (ārtasya) - to the afflicted; शयनम् (śayanam) - bed; स्थितश्रान्तस्य (sthitaśrāntasya) - to the one weary from standing; च (ca) - and; आसनम् (āsanam) - seat; तृषितस्य (tṛṣitasya) - to the thirsty; च (ca) - and; पानीयम् (pānīyam) - water; क्षुधितस्य (kṣudhitasya) - to the hungry; च (ca) - and; भोजनम् (bhojanam) - food;]
(A bed should be given to the afflicted; a seat to the one weary from standing; water to the thirsty; and food to the hungry.)
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॥
cakṣurdadyānmano dadyādvācaṃ dadyācca sūnṛtām। pratyudgamyābhigamanaṃ kuryānnyāyena cārcanam ॥3-2-54॥
[चक्षुः (cakṣuḥ) - eye; दद्यात् (dadyāt) - should give; मनः (manaḥ) - mind; दद्यात् (dadyāt) - should give; वाचम् (vācam) - speech; दद्यात् (dadyāt) - should give; च (ca) - and; सूनृताम् (sūnṛtām) - truthful words; प्रत्युद्गम्य (pratyudgamyā) - having gone forth to meet; अभिगमनम् (abhigamanam) - approaching; कुर्यात् (kuryāt) - should do; न्यायेन (nyāyena) - with propriety; च (ca) - and; अर्चनम् (arcanam) - honoring;]
(One should give the eye, should give the mind, should give speech and truthful words; having gone forth to meet and approached, one should perform honoring with propriety.)
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॥
aghihotram anaḍvāṁś ca jñātayo'tithi-bāndhavāḥ। putra-dāra-bhṛtāś caiva nirdaheyur apūjitāḥ ॥3-2-55॥
[अघिहोत्रम् (aghihotram) - sacrificial fire; अनड्वांश् (anaḍvāṁś) - one who does not possess a bull; च (ca) - and; ज्ञातयः (jñātayaḥ) - relatives; अतिथि (atithi) - guest; बान्धवाः (bāndhavāḥ) - kinsmen; पुत्र (putra) - son; दार (dāra) - wife; भृताः (bhṛtāḥ) - dependents; च (ca) - and; एव (eva) - indeed; निर्दहेयुः (nirdaheyuḥ) - would burn; अपूजिताः (apūjitāḥ) - not honored;]
(The sacrificial fire, one who does not possess a bull, and relatives, guests, kinsmen, sons, wives, and dependents indeed would burn if not honored.)
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॥
nātmārthaṃ pācayed annaṃ na vṛthā ghātayet paśūn। na ca tat svayam aśnīyād vidhivad yanna nirvapet ॥3-2-56॥
[न (na) - not; आत्मार्थं (ātmārtham) - for oneself; पाचयेत् (pācayet) - should cook; अन्नं (annam) - food; न (na) - not; वृथा (vṛthā) - in vain; घातयेत् (ghātayet) - should kill; पशून् (paśūn) - animals; न (na) - not; च (ca) - and; तत् (tat) - that; स्वयम् (svayam) - oneself; अश्नीयात् (aśnīyāt) - should eat; विधिवत् (vidhivat) - according to rule; यत् (yat) - which; न (na) - not; निर्वपेत् (nirvapet) - should offer (in sacrifice);]
(One should not cook food for oneself; one should not kill animals in vain; and one should not eat that which is not properly offered according to rule.)
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॥
śvabhyaś ca śvapacebhyaś ca vayobhyaś ca avapet bhuvi। vaiśvadevaṃ hi nāma etat sāyam prātar vidhīyate ॥3-2-57॥
[श्वभ्यः (śvabhyaḥ) - to dogs; च (ca) - and; श्वपचेभ्यः (śvapacebhyaḥ) - to outcaste dog-eaters; च (ca) - and; वयोभ्यः (vayobhyaḥ) - to birds; च (ca) - and; आवपेत् (āvapet) - should cast (offer); भुवि (bhuvi) - on the ground; वैश्वदेवम् (vaiśvadevam) - Vaiśvadeva (offering); हि (hi) - indeed; नाम (nāma) - by name; एतत् (etat) - this; सायम् (sāyam) - in the evening; प्रातर् (prātar) - in the morning; विधीयते (vidhīyate) - is prescribed;]
(To dogs and to outcaste dog-eaters and to birds, one should cast (offer) on the ground. This is indeed called Vaiśvadeva, prescribed in the evening and morning.)
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॥
vighasāśī bhavettasmānnityaṃ cāmṛtabhojanaḥ। vighasaṃ bhṛtyaśeṣaṃ tu yajñaśeṣaṃ tathāmṛtam ॥3-2-58॥
[विघसाशी (vighasāśī) - one who eats remnants; भवेत् (bhavet) - should be; तस्मात् (tasmāt) - therefore; नित्यं (nityaṃ) - always; च (ca) - and; अमृतभोजनः (amṛtabhojanaḥ) - one who eats nectar; विघसं (vighasaṃ) - remnants; भृत्यशेषं (bhṛtyaśeṣaṃ) - servant's remainder; तु (tu) - but; यज्ञशेषं (yajñaśeṣaṃ) - sacrifice's remainder; तथा (tathā) - likewise; अमृतम् (amṛtam) - nectar;]
(Therefore, one who eats remnants should always be an eater of nectar. Remnants are the servant's remainder, but the sacrifice's remainder is likewise nectar.)
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॥
etāṃ yo vartate vṛttiṃ vartamāno gṛhāśrame। tasya dharmaṃ paraṃ prāhuḥ kathaṃ vā vipra manyase ॥3-2-59॥
[एताम् (etām) - this; (feminine accusative singular) यः (yaḥ) - who; (masculine nominative singular) वर्तते (vartate) - acts; behaves; abides; वृत्तिम् (vṛttim) - conduct; way of life; (feminine accusative singular) वर्तमानः (vartamānaḥ) - being; existing; (masculine nominative singular) गृहाश्रमे (gṛhāśrame) - in the householder's order; in the household stage; तस्य (tasya) - his; of him; धर्मम् (dharmaṃ) - duty; righteousness; परम् (param) - supreme; highest; प्राहुः (prāhuḥ) - they declare; they say; कथम् (katham) - how; वा (vā) - or; विप्र (vipra) - O brāhmaṇa; O wise one; मन्यसे (manyase) - do you think; do you consider;]
(This conduct, who abides, conduct, being, in the householder's order; his duty, supreme, they declare; how or, O brāhmaṇa, do you think?)
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 uvāca॥
[शौनक (śaunaka) - Śaunaka; (name of a sage); उवाच (uvāca) - said; (he spoke);]
(Śaunaka said;)
Śaunaka said.
अहो बत महत्कष्टं विपरीतमिदं जगत्। येनापत्रपते साधुरसाधुस्तेन तुष्यति ॥३-२-६०॥
aho bata mahatkaṣṭaṃ viparītamidaṃ jagat। yenāpatrapate sādhurasādhustena tuṣyati ॥3-2-60॥
[अहो (aho) - ah; (an exclamation); बत (bata) - indeed; truly; महत् (mahat) - great; कष्टं (kaṣṭaṃ) - difficulty; suffering; विपरीतम् (viparītam) - perverted; reversed; इदं (idaṃ) - this; जगत् (jagat) - world; येन (yena) - by whom; अपत्रपते (apatrapate) - feels no shame; साधुः (sādhuḥ) - the good person; असाधुः (asādhuḥ) - the wicked person; तेन (tena) - by him; तुष्यति (tuṣyati) - is pleased;]
(Ah, indeed, great suffering, this world is perverted; by whom there is no shame, the good person and the wicked person, by him is pleased.)
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॥
śiśnodarakṛte'prājñaḥ karoti vighasaṃ bahu। moharāgasamākrānta indriyārthavaśānugaḥ ॥3-2-61॥
[शिश्नोदरकृते (śiśnodarakṛte) - for the sake of genitals and belly; अप्राज्ञः (aprajñaḥ) - the unwise one; करोति (karoti) - does; विघसं (vighasaṃ) - leftover food; बहु (bahu) - much; मोह (moha) - delusion; राग (rāga) - attachment; समाक्रान्त (samākrānta) - overcome; इन्द्रियार्थ (indriyārtha) - sense-objects; वशानुगः (vaśānugaḥ) - following the power of;]
(The unwise one, overcome by delusion and attachment, following the power of sense-objects, does much leftover food for the sake of genitals and belly.)
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॥
hriyate budhyamāno'pi naro hāribhirindriyaiḥ। vimūḍhasaṃjño duṣṭāśvairudbhrāntairiva sārathiḥ ॥3-2-62॥
[ह्रियते (hriyate) - is carried away; बुध्यमानः (budhyamānaḥ) - being aware; अपि (api) - even; नरः (naraḥ) - man; हारिभिः (hāribhiḥ) - by the robbers; इन्द्रियैः (indriyaiḥ) - by the senses; विमूढसञ्ज्ञः (vimūḍhasaṃjñaḥ) - with bewildered mind; दुष्टाश्वैः (duṣṭāśvaiḥ) - by unruly horses; उद्भ्रान्तैः (udbhrāntaiḥ) - by those gone astray; इव (iva) - like; सारथिः (sārathiḥ) - charioteer;]
(Even a man who is aware is carried away by the senses, which are like robbers; just as a charioteer with a bewildered mind is carried away by unruly horses gone astray.)
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॥
ṣaḍindriyāṇi viṣayaṃ samāgacchanti vai yadā। tadā prādurbhavatyeṣāṃ pūrvasaṅkalpajaṃ manaḥ ॥3-2-63॥
[षट् (ṣaṭ) - six; इन्द्रियाणि (indriyāṇi) - senses; विषयम् (viṣayam) - object; सम्-आगच्छन्ति (sam-āgacchanti) - come together; वै (vai) - indeed; यदा (yadā) - when; तदा (tadā) - then; प्रादुर्भवति (prādurbhavati) - arises; एषाम् (eṣām) - of these; पूर्व-सङ्कल्प-जम् (pūrva-saṅkalpa-jam) - born of previous intention; मनः (manaḥ) - mind;]
(When the six senses indeed come together with the object, then the mind, born of previous intention, of these arises.)
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॥
mano yasyendriyagrāmaviṣayaṃ prati coditam। tasyautsukyaṃ sambhavati pravṛttiścopajāyate ॥3-2-64॥
[मनो (manaḥ) - mind; यस्य (yasya) - whose; इन्द्रियग्राम (indriyagrāma) - group of senses; विषयं (viṣayam) - object; प्रति (prati) - towards; चोदितम् (coditam) - impelled; तस्य (tasya) - his; उत्सुक्यम् (autsukyam) - restlessness; सम्भवति (sambhavati) - arises; प्रवृत्तिः (pravṛttiḥ) - activity; च (ca) - and; उपजायते (upajāyate) - is produced;]
(The mind of whom is impelled towards the object of the group of senses; for him, restlessness arises and activity is produced.)
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॥
tataḥ saṅkalpavīryeṇa kāmena viṣayeṣubhiḥ। viddhaḥ patati lobhāgnau jyotirlobhātpataṅgavat ॥3-2-65॥
[ततः (tataḥ) - then; सङ्कल्पवीर्येण (saṅkalpavīryeṇa) - by the strength of resolve; कामेन (kāmena) - by desire; विषयेषुभिः (viṣayeṣubhiḥ) - by the arrows of sense-objects; विद्धः (viddhaḥ) - pierced; पतति (patati) - falls; लोभाग्नौ (lobhāgnau) - into the fire of greed; ज्योतिर्लोभात् (jyotirlobhāt) - from the attraction to light; पतङ्गवत् (pataṅgavat) - like a moth;]
(Then, by the strength of resolve, by desire, by the arrows of sense-objects, pierced, falls into the fire of greed, from the attraction to light, like a moth.)
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॥
tato vihārair āhārair mohitash ca viśāṃ pate। mahāmoha-mukhe magno nātmānam avabudhyate ॥3-2-66॥
[ततः (tataḥ) - then; विहारैः (vihāraiḥ) - by enjoyments; आहारैः (āhāraiḥ) - by foods; मोहितः (mohitaḥ) - deluded; च (ca) - and; विशां (viśām) - of men; पते (pate) - O lord; महामोह (mahāmoha) - great delusion; मुखे (mukhe) - in the mouth; मग्नः (magnaḥ) - immersed; न (na) - not; आत्मानम् (ātmānam) - the self; अवबुध्यते (avabudhyate) - perceives;]
(Then, by enjoyments and foods, deluded and, O lord of men, immersed in the mouth of great delusion, he does not perceive the self.)
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॥
evaṃ patati saṃsāre tāsu tāsviha yoniṣu। avidyā-karma-tṛṣṇābhiḥ-bhrāmyamāṇaḥ-atha cakravat ॥3-2-67॥
[एवं (evaṃ) - thus; पतति (patati) - falls; संसारे (saṃsāre) - in the cycle of existence; तासु (tāsu) - among those (births); तासु (tāsu) - among those; इह (iha) - here; योनिषु (yoniṣu) - in wombs; अविद्या (avidyā) - ignorance; कर्म (karma) - action; तृष्णाभिः (tṛṣṇābhiḥ) - by desires; भ्राम्यमाणः (bhrāmyamāṇaḥ) - being whirled; अथ (atha) - then; चक्रवत् (cakravat) - like a wheel;]
(Thus falls in the cycle of existence, among those, among those here in wombs; by ignorance, action, desires, being whirled then like a wheel.)
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॥
brahmādiṣu tṛṇānteṣu hūteṣu parivartate। jale bhuvi tathākāśe jāyamānaḥ punaḥ punaḥ ॥3-2-68॥
[ब्रह्मादिषु (brahmādiṣu) - in Brahmā and others; तृणान्तेषु (tṛṇānteṣu) - in those ending as grass; हूतेषु (hūteṣu) - in the sacrificed (beings); परिवर्तते (parivartate) - revolves; जले (jale) - in water; भुवि (bhuvi) - on earth; तथा (tathā) - likewise; आकाशे (ākāśe) - in space; जायमानः (jāyamānaḥ) - being born; पुनः (punaḥ) - again; पुनः (punaḥ) - again;]
(In Brahmā and others, in those ending as grass, in the sacrificed (beings), it revolves; in water, on earth, likewise in space, being born again and again.)
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॥
abudhānāṃ gatistveṣā budhānāmapi me śṛṇu। ye dharme śreyasi ratā vimokṣaratayo janāḥ ॥3-2-69॥
[अबुधानाम् (abudhānām) - of the ignorant; गतिः (gatiḥ) - path; तु (tu) - but; एषा (eṣā) - this; बुधानाम् (budhānām) - of the wise; अपि (api) - also; मे (me) - to me; शृणु (śṛṇu) - listen; ये (ye) - who; धर्मे (dharme) - in dharma; श्रेयसि (śreyasi) - in the highest good; रता (ratāḥ) - engaged; विमोक्षरतयः (vimokṣaratayaḥ) - those intent on liberation; जनाः (janāḥ) - people;]
(But this is the path of the ignorant; listen to me also the path of the wise: those people who are engaged in dharma, intent on the highest good, intent on liberation.)
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॥
yad idaṃ vedavacanaṃ kuru karma tyajeti ca। tasmād dharmān imān sarvān nābhimānāt samācaret ॥3-2-70॥
[यत् (yat) - which; इदं (idaṃ) - this; वेदवचनम् (vedavacanam) - Veda statement; कुरु (kuru) - do; कर्म (karma) - action; त्यज (tyaja) - abandon; इति (iti) - thus; च (ca) - and; तस्मात् (tasmāt) - therefore; धर्मान् (dharmān) - dharmas; इमान् (imān) - these; सर्वान् (sarvān) - all; न (na) - not; अभिमानात् (abhimānāt) - from pride; समाचरेत् (samācaret) - should perform;]
(Which this Veda statement "Do action, abandon" and; therefore dharmas these all not from pride should perform.)
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॥
ijyādhyayanadānāni tapaḥ satyaṃ kṣamā damaḥ| alobha iti mārgo'yaṃ dharmasyāṣṭavidhaḥ smṛtaḥ ॥3-2-71॥
[इज्य (ijya) - sacrifice; अध्ययन (adhyayana) - study; दानानि (dānāni) - gifts; तपः (tapaḥ) - austerity; सत्यं (satyaṃ) - truth; क्षमा (kṣamā) - forbearance; दमः (damaḥ) - self-restraint; अलोभ (alobha) - absence of greed; इति (iti) - thus; मार्गः (mārgaḥ) - path; अयम् (ayam) - this; धर्मस्य (dharmasya) - of dharma; अष्टविधः (aṣṭavidhaḥ) - eightfold; स्मृतः (smṛtaḥ) - is considered;]
(Sacrifice, study, gifts, austerity, truth, forbearance, self-restraint, absence of greed—thus, this path of dharma is considered eightfold.)
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॥
tatra pūrvaś caturvargaḥ pitṛyānapathe sthitaḥ। kartavyam iti yat kāryaṃ nābhimānāt samācaret ॥3-2-72॥
[तत्र (tatra) - there; पूर्वः (pūrvaḥ) - former; चतुर्वर्गः (caturvargaḥ) - the fourfold aim; पितृयानपथे (pitṛyānapathe) - on the path of the ancestors; स्थितः (sthitaḥ) - established; कर्तव्यम् (kartavyam) - duty; इति (iti) - thus; यत् (yat) - which; कार्यं (kāryaṃ) - action; न (na) - not; अभिमानात् (abhimānāt) - from pride; समाचरेत् (samācaret) - should perform;]
(There, the former fourfold aim is established on the path of the ancestors. That action which is duty, one should not perform from pride.)
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॥
uttaro devayānas tu sadbhir ācaritaḥ sadā। aṣṭāṅgenaiva mārgeṇa viśuddhātmā samācaret ॥3-2-73॥
[उत्तरो (uttaraḥ) - higher; superior; देवयानः (devayānaḥ) - the path of the gods; Devayāna; तु (tu) - but; however; सद्भिः (sadbhiḥ) - by the virtuous; by good people; आचरितः (ācaritaḥ) - practiced; followed; सदा (sadā) - always; अष्टाङ्गेन (aṣṭāṅgena) - with eight limbs; by the eightfold; एव (eva) - indeed; only; मार्गेण (mārgeṇa) - by the path; by the way; विशुद्धात्मा (viśuddhātmā) - one whose self is purified; pure-souled; समाचरेत् (samācaret) - should practice; should perform;]
(The higher Devayāna path, however, is always practiced by the virtuous. One whose self is purified should practice it only by the eightfold path.)
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॥
samyaksaṅkalpasambandhātsamyakcendriyanigrahāt। samyagvrataviśeṣācca samyakca gurusevanāt ॥3-2-74॥
[सम्यक् (samyak) - rightly; properly; सङ्कल्प (saṅkalpa) - resolve; intention; सम्बन्धात् (sambandhāt) - from connection; from association; सम्यक् (samyak) - rightly; properly; च (ca) - and; also; इन्द्रिय (indriya) - sense; faculty; निग्रहात् (nigrahāt) - from restraint; from control; सम्यक् (samyak) - rightly; properly; व्रत (vrata) - vow; observance; विशेषात् (viśeṣāt) - from distinction; from excellence; च (ca) - and; also; सम्यक् (samyak) - rightly; properly; च (ca) - and; also; गुरु (guru) - teacher; preceptor; सेवनात् (sevanāt) - from service; from attendance;]
(From proper association with right resolve, from proper restraint of the senses, from proper and distinguished observance of vows, and from proper service to the teacher.)
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॥
samyag-āhāra-yogāc ca samyak ca adhyayana-āgamāt। samyak-karma-upasaṃnyāsāt samyak-citta-nirodhanāt ॥ evaṃ karmāṇi kurvanti saṃsāra-vijigīṣavaḥ ॥3-2-75॥
[सम्यक् (samyak) - properly; आहार (āhāra) - food; योगात् (yogāt) - from union; च (ca) - and; सम्यक् (samyak) - properly; च (ca) - and; अध्ययन (adhyayana) - study; आगमात् (āgamāt) - from acquisition; सम्यक् (samyak) - properly; कर्म (karma) - action; उपसंन्यासात् (upasaṃnyāsāt) - from renunciation; सम्यक् (samyak) - properly; चित्त (citta) - mind; निरोधनात् (nirodhanāt) - from restraint; एवं (evaṃ) - thus; कर्माणि (karmāṇi) - actions; कुर्वन्ति (kurvanti) - they perform; संसार (saṃsāra) - worldly existence; विजिगीषवः (vijigīṣavaḥ) - desiring to conquer;]
(From proper union with food and from proper study and acquisition, from proper renunciation of actions and from proper restraint of the mind—thus, those desiring to conquer worldly existence perform actions.)
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॥
rāgadveṣavinirmuktā aiśvaryaṃ devatā gatāḥ। rudrāḥ sādhyāstathādityā vasavo'thāśvināvapi ॥ yogaiśvaryaṇa saṃyuktā dhārayanti prajā imāḥ ॥3-2-76॥
[राग (rāga) - attachment; द्वेष (dveṣa) - aversion; विनिर्मुक्ता (vinirmuktāḥ) - freed from; ऐश्वर्यं (aiśvaryam) - sovereignty; देवता (devatāḥ) - deities; गताः (gatāḥ) - have attained; रुद्राः (rudrāḥ) - Rudras; साध्याः (sādhyāḥ) - Sādhyas; तथा (tathā) - likewise; आदित्या (ādityāḥ) - Ādityas; वसवः (vasavaḥ) - Vasus; अथ (atha) - and; अश्विनौ (aśvinau) - Aśvins; अपि (api) - also; योग (yoga) - union; ऐश्वर्येण (aiśvaryaṇa) - with sovereignty; संयुक्ता (saṃyuktāḥ) - endowed; धारयन्ति (dhārayanti) - support; प्रजा (prajāḥ) - creatures; इमाः (imāḥ) - these;]
(Freed from attachment and aversion, the deities have attained sovereignty; the Rudras, Sādhyas, likewise the Ādityas, Vasus, and also the Aśvins, endowed with the sovereignty of yoga, support these creatures.)
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॥
tathā tvam api kaunteya śamam āsthāya puṣkalam। tapasā siddhim anviccha yogasiddhiṃ ca bhārata ॥3-2-77॥
[तथा (tathā) - in that manner; त्वम् (tvam) - you; अपि (api) - also; कौन्तेय (kaunteya) - O son of Kunti; शमम् (śamam) - tranquility; आस्थाय (āsthāya) - having resorted to; पुष्कलम् (puṣkalam) - abundant; तपसा (tapasā) - by austerity; सिद्धिम् (siddhim) - perfection; अन्विच्छ (anviccha) - seek; योगसिद्धिम् (yogasiddhim) - perfection in yoga; च (ca) - and; भारत (bhārata) - O descendant of Bharata;]
(In that manner, you also, O son of Kunti, having resorted to abundant tranquility, seek perfection by austerity and perfection in yoga, O descendant of Bharata.)
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॥
pitṛmātṛmayī siddhiḥ prāptā karmamayī ca te। tapasā siddhim anviccha dvijānāṃ bharaṇāya vai ॥3-2-78॥
[पितृमातृमयी (pitṛmātṛmayī) - consisting of father and mother; सिद्धिः (siddhiḥ) - accomplishment; प्राप्ता (prāptā) - attained; कर्ममयी (karmamayī) - consisting of action; च (ca) - and; ते (te) - your; तपसा (tapasā) - by austerity; सिद्धिम् (siddhim) - accomplishment; अन्विच्छ (anviccha) - seek; द्विजानाम् (dvijānām) - of the twice-born; भरणाय (bharaṇāya) - for the maintenance; वै (vai) - indeed;]
(The accomplishment consisting of father and mother has been attained, and the one consisting of action is yours; by austerity seek accomplishment indeed for the maintenance of the twice-born.)
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॥
siddhā hi yadyadicchanti kurvate tadanugrahāt। tasmāttapaḥ samāsthāya kuruṣvātmanamanoratham ॥3-2-79॥
[सिद्धाः (siddhāḥ) - perfected beings; हि (hi) - indeed; यत्-यत् (yat-yat) - whatever; इच्छन्ति (icchanti) - they desire; कुर्वते (kurvate) - they do; तत् (tat) - that; अनुग्रहात् (anugrahāt) - by favor; तस्मात् (tasmāt) - therefore; तपः (tapaḥ) - austerity; समास्थाय (samāsthāya) - having resorted to; कुरुष्व (kuruṣva) - do; आत्मन (ātman) - of your own self; मनोरथम् (manoratham) - wish;]
(Perfected beings indeed, whatever they desire, they do by favor; therefore, having resorted to austerity, do your own wish.)
Perfected beings accomplish whatever they desire by favor; therefore, undertake austerity and fulfill your own wish. (3-2-79)
