03.002
Library: Conversation between Yodhisthira and Shaunaka on Sankhya’s detachment, Householder duty, and eightfold path.
vaiśampāyana uvāca॥
Vaiśampāyana said.
prabhātāyāṃ tu śarvaryāṃ teṣāmakliṣṭakarmaṇām। vanaṃ yiyāsatāṃ viprāstasthurbhikṣābhujo'grataḥ ॥ tānuvāca tato rājā kuntīputro yudhiṣṭhiraḥ ॥3-2-1॥
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)
vayaṃ hi hṛtasarvasvā hṛtarājyā hṛtaśriyaḥ। phalamūlāmiṣāhārā vanaṃ yāsyāma duḥkhitāḥ॥3-2-2॥
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)
vanaṃ ca doṣabahulaṃ bahuvyālasarīsṛpam। parikleśaśca vo manye dhruvaṃ tatra bhaviṣyati ॥3-2-3॥
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)
brāhmaṇānāṃ parikleśo daivatāny api sādayet। kiṃ punar mām ito viprā nivartadhvaṃ yatheṣṭataḥ ॥3-2-4॥
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)
brāhmaṇā ūcuḥ॥
The brāhmaṇas said.
gatiryā bhavatāṃ rājaṃstāṃ vayaṃ gantumudyatāḥ। nārhathāsmānparityaktuṃ bhaktānsaddharmadarśinaḥ ॥3-2-5॥
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)
anukampāṃ hi bhakteṣu daivatāny api kurvate। viśeṣato brāhmaṇeṣu sadācārāvalambiṣu ॥3-2-6॥
Even the deities show compassion to devotees, especially to Brāhmaṇas who adhere to good conduct. (3-2-6)
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
mamāpi paramā bhaktirbrāhmaṇeṣu sadā dvijāḥ। sahāyaviparibhraṃśastvayaṃ sādayatīva mām ॥3-2-7॥
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)
āhareyur hi me ye'pi phala-mūla-mṛgāṃs tathā। ta ime śokajair duḥkhair bhrātaro me vimohitāḥ ॥3-2-8॥
Those who used to bring me fruits, roots, and animals—my brothers—are now bewildered by sorrows born of grief. (3-2-8)
draupadyā viprakarṣeṇa rājyāpaharaṇena ca। duḥkhānvitānimānkleśairnāhaṃ yoktumihotsahe ॥3-2-9॥
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)
brāhmaṇā ūcuḥ॥
The brāhmaṇas said.
asmat-poṣaṇa-jā cintā mā bhūt te hṛdi pārthiva। svayam āhṛtya vanyāni anuyāsyāmahe vayam ॥3-2-10॥
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)
anudhyānena japyena vidhāsyāmaḥ śivaṃ tava। kathābhiś cānukūlābhiḥ saha raṃsyāmahe vane ॥3-2-11॥
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)
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
evametanna saṃdeho rameyaṃ brāhmaṇaiḥ saha। nyūnabhāvāttu paśyāmi pratyādeśamivātmanaḥ ॥3-2-12॥
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)
kathaṁ drakṣyāmi vaḥ sarvān svayam-āhṛta-bhojanān। mad-bhaktyā kliśyataḥ anarhān dhik-pāpān dhṛtarāṣṭra-jān ॥3-2-13॥
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)
vaiśampāyana uvāca॥
Vaiśampāyana said.
ity uktvā sa nṛpaḥ śocan niṣasāda mahītale। tam adhyātmaratir vidvān śaunako nāma vai dvijaḥ॥ yoge sāṅkhye ca kuśalo rājānam idam abravīt॥3-2-14॥
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)
śokasthānasahasrāṇi bhayasthānaśatāni ca। divase divase mūḍham āviśanti na paṇḍitam ॥3-2-15॥
Every day, thousands of causes for sorrow and hundreds of causes for fear assail the fool, but not the wise person. (3-2-15)
na hi jñānaviruddheṣu bahudoṣeṣu karmasu। śreyoghātiṣu sajjante buddhimanto bhavadvidhāḥ ॥3-2-16॥
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)
aṣṭāṅgāṃ buddhim āhur yāṃ sarvāśreyovighātinīm। śrutismṛtisamāyuktāṃ sā rājan tvayy avasthitā ॥3-2-17॥
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)
arthakṛcchreṣu durgeṣu vyāpatsu svajanasya ca| śārīramānasairdduḥkhairna sīdanti bhavadvidhāḥ ॥3-2-18॥
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)
śrūyatāṃ cābhidhāsyāmi janakena yathā purā। ātmavyavasthānakarā gītāḥ ślokā mahātmanā ॥3-2-19॥
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)
manodehasamutthābhyāṃ duḥkhābhyāmarditaṃ jagat। tayorvyāsasamāsābhyāṃ śamopāyamimaṃ śṛṇu ॥3-2-20॥
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)
vyādher aniṣṭasaṃsparśāc chrāmādiṣṭavivarjanāt| duḥkhaṃ caturbhiḥ śārīraṃ kāraṇaiḥ sampravartate ॥3-2-21॥
Bodily pain arises from four causes: disease, contact with the undesirable, fatigue, and deprivation of the desirable. (3-2-21)
tadāśu-pratikārāc ca satataṃ ca avicintanāt | ādhi-vyādhi-praśamanaṃ kriyā-yoga-dvayena tu ||3-2-22||
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)
matimanto hyato vaidyāḥ śamaṃ prāgeva kurvate। mānasasya priyākhyānaiḥ sambhogopanayairnṛṇām ॥3-2-23॥
Therefore, wise physicians bring about tranquility beforehand for the minds of men by means of pleasing stories and pleasurable introductions. (3-2-23)
mānasena hi duḥkhena śarīram upatapyate। ayaḥ-piṇḍena taptena kumbha-saṃstham iva udakam ॥3-2-24॥
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)
mānasaṃ śamayettasmājjñānenāgnimivāmbunā। praśānte mānase duḥkhe śārīramupaśāmyati ॥3-2-25॥
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)
manaso duḥkhamūlaṃ tu sneha ityupalabhyate। snehāttu sajjate janturduḥkhayogamupaiti ca ॥3-2-26॥
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)
snehamūlāni duḥkhāni snehajāni bhayāni ca| śokaharṣau tathāyāsaḥ sarvaṃ snehātpravartate ॥3-2-27॥
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)
snehāt karaṇarāgaś ca prajajñe vaiṣayas tathā। aśreyaskāv ubhāv etau pūrvas tatra guruḥ smṛtaḥ ॥3-2-28॥
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)
koṭarāgnir yathāśeṣaṃ samūlaṃ pādapaṃ dahet | dharmārthinaṃ tathālp o'pi rāgadoṣo vināśayet ॥3-2-29॥
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)
viprayoge na tu tyāgī doṣadarśī samāgamāt। virāgaṃ bhajate janturnirvairo niṣparigrahaḥ ॥3-2-30॥
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)
tasmātsnehaṃ svapakṣebhyo mitrebhyo dhanasañcayāt। svaśarīrasamutthaṃ tu jñānena vinivartayet ॥3-2-31॥
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)
jñānānviteṣu mukhyeṣu śāstrajñeṣu kṛtātmasu। na teṣu sajjate snehaḥ padmapatreṣv ivodakam ॥3-2-32॥
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)
rāgābhibhūtaḥ puruṣaḥ kāmena parikṛṣyate। icchā sañjāyate tasya tatastṛṣṇā pravartate ॥3-2-33॥
A person overpowered by attachment is drawn by desire. From this, wish arises in him, and then craving follows. (3-2-33)
tṛṣṇā hi sarvapāpiṣṭhā nityodvegakarī nṛṇām। adharmabahulā caiva ghorā pāpānubandhinī ॥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)
yā dustyajā durmatibhir yā na jīryati jīryataḥ। yo'sau prāṇāntiko rogas tāṃ tṛṣṇāṃ tyajataḥ sukham ॥3-2-35॥
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)
anādyantā tu sā tṛṣṇā antardehagataā nṛṇām। vināśayati sambhūtā ayonija ivānalaḥ ॥3-2-36॥
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)
yatha idhaḥ svasamutthena vahninā nāśam ṛcchati। tathā akṛtātmā lobhena sahajaena vinaśyati ॥3-2-37॥
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)
rājataḥ salilād agneś corataḥ svajanād api। bhayam arthavatāṃ nityaṃ mṛtyoḥ prāṇabhṛtām iva ॥3-2-38॥
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)
yathā hy āmiṣam ākāśe pakṣibhiḥ śvāpadair bhuvi। bhakṣyate salile matsyaiḥ tathā sarveṇa vittavān ॥3-2-39॥
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)
artha eva hi keṣāñcid anartho bhavitā nṛṇām। arthaśreyasi ca āsakto na śreyo vindate naraḥ ॥ tasmād arthāgamāḥ sarve manomoha-vivardhanāḥ ॥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)
kārpaṇyaṃ darpamānau ca bhayamudvega eva ca। arthajāni viduḥ prājñā duḥkhānyetāni dehinām ॥3-2-41॥
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)
arthasyopārjane duḥkhaṃ pālane ca kṣaye tathā। nāśe duḥkhaṃ vyaye duḥkhaṃ ghnanti caivārthakāraṇāt ॥3-2-42॥
Suffering arises in the acquisition, preservation, loss, destruction, and expenditure of wealth; all these afflictions are caused by wealth. (3-2-42)
arthā duḥkhaṃ parityaktuṃ pālitāś cāpi te'sukhāḥ। duḥkhena cādhigamyante teṣāṃ nāśaṃ na cintayet ॥3-2-43॥
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)
asantoṣaparā mūḍhāḥ santoṣaṃ yānti paṇḍitāḥ। anto nāsti pipāsāyāḥ santoṣaḥ paramaṃ sukham ॥3-2-44॥
Fools are absorbed in discontent, while the wise attain contentment. There is no end to desire; contentment is the highest happiness. (3-2-44)
tasmātsantoṣameveha dhanaṃ paśyanti paṇḍitāḥ। anityaṃ yauvanaṃ rūpaṃ jīvitaṃ dravyasañcayaḥ ॥ aiśvaryaṃ priyasaṃvāso gṛdhyedeṣu na paṇḍitaḥ ॥3-2-45॥
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)
tyajeta sañcayāṃs tasmāt taj-jaṃ kleśaṃ saheta kaḥ | na hi sañcaya-vān kaścid dṛśyate nir-upadravaḥ ॥3-2-46॥
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)
ataś ca dharmibhiḥ pumbhir anīhārthaḥ praśasyate। prakṣālanād dhi paṅkasya dūrād asparśanaṃ varam ॥3-2-47॥
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)
yudhiṣṭhiraivam artheṣu na spṛhāṃ kartum arhasi। dharmeṇa yadi te kāryaṃ vimukteccho bhavārthataḥ ॥3-2-48॥
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)
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
nārthopabhogalipsārtham iyam arthepsutā mama। bharaṇārthaṃ tu viprāṇāṃ brahman kāṅkṣe na lobhataḥ॥3-2-49॥
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)
kathaṁ hy asmad-vidho brahman vartamāno gṛhāśrame| bharaṇaṁ pālanaṁ cāpi na kuryād anuyāyinām ॥3-2-50॥
O Brāhmaṇa, how could someone like me, living as a householder, not provide for and protect his followers? (3-2-50)
saṃvibhāgo hi bhūtānāṃ sarveṣāmeva śiṣyate. tathaivāpacamānebhyaḥ pradeyaṃ gṛhamedhinā ॥3-2-51॥
Distribution among all beings is indeed prescribed. Likewise, food should be given by the householder to those who cook. (3-2-51)
tṛṇāni bhūmirudakaṃ vākcaturthī ca sūnṛtā। satāmetāni geheṣu nocchidyante kadācana ॥3-2-52॥
In the homes of the virtuous, grass, earth, water, words of greeting, and truthful speech are never lacking. (3-2-52)
deyam ārtasya śayanaṃ sthitaśrāntasya cāsanam| tṛṣitasya ca pānīyaṃ kṣudhitasya ca bhojanam ॥3-2-53॥
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)
cakṣurdadyānmano dadyādvācaṃ dadyācca sūnṛtām। pratyudgamyābhigamanaṃ kuryānnyāyena cārcanam ॥3-2-54॥
One should offer attention, thought, speech, and truthful words; after going forth to meet and approaching, one should honor with propriety. (3-2-54)
aghihotram anaḍvāṁś ca jñātayo'tithi-bāndhavāḥ। putra-dāra-bhṛtāś caiva nirdaheyur apūjitāḥ ॥3-2-55॥
If not honored, the sacrificial fire, one without a bull, relatives, guests, kinsmen, sons, wives, and dependents would all be destroyed. (3-2-55)
nātmārthaṃ pācayed annaṃ na vṛthā ghātayet paśūn। na ca tat svayam aśnīyād vidhivad yanna nirvapet ॥3-2-56॥
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)
śvabhyaś ca śvapacebhyaś ca vayobhyaś ca avapet bhuvi। vaiśvadevaṃ hi nāma etat sāyam prātar vidhīyate ॥3-2-57॥
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)
vighasāśī bhavettasmānnityaṃ cāmṛtabhojanaḥ। vighasaṃ bhṛtyaśeṣaṃ tu yajñaśeṣaṃ tathāmṛtam ॥3-2-58॥
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)
etāṃ yo vartate vṛttiṃ vartamāno gṛhāśrame। tasya dharmaṃ paraṃ prāhuḥ kathaṃ vā vipra manyase ॥3-2-59॥
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?
śaunaka uvāca॥
Śaunaka said.
aho bata mahatkaṣṭaṃ viparītamidaṃ jagat। yenāpatrapate sādhurasādhustena tuṣyati ॥3-2-60॥
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)
śiśnodarakṛte'prājñaḥ karoti vighasaṃ bahu। moharāgasamākrānta indriyārthavaśānugaḥ ॥3-2-61॥
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)
hriyate budhyamāno'pi naro hāribhirindriyaiḥ। vimūḍhasaṃjño duṣṭāśvairudbhrāntairiva sārathiḥ ॥3-2-62॥
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)
ṣaḍindriyāṇi viṣayaṃ samāgacchanti vai yadā। tadā prādurbhavatyeṣāṃ pūrvasaṅkalpajaṃ manaḥ ॥3-2-63॥
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)
mano yasyendriyagrāmaviṣayaṃ prati coditam। tasyautsukyaṃ sambhavati pravṛttiścopajāyate ॥3-2-64॥
When a person's mind is driven towards the objects of the senses, restlessness and activity arise in him. (3-2-64)
tataḥ saṅkalpavīryeṇa kāmena viṣayeṣubhiḥ। viddhaḥ patati lobhāgnau jyotirlobhātpataṅgavat ॥3-2-65॥
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)
tato vihārair āhārair mohitash ca viśāṃ pate। mahāmoha-mukhe magno nātmānam avabudhyate ॥3-2-66॥
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)
evaṃ patati saṃsāre tāsu tāsviha yoniṣu। avidyā-karma-tṛṣṇābhiḥ-bhrāmyamāṇaḥ-atha cakravat ॥3-2-67॥
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)
brahmādiṣu tṛṇānteṣu hūteṣu parivartate। jale bhuvi tathākāśe jāyamānaḥ punaḥ punaḥ ॥3-2-68॥
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)
abudhānāṃ gatistveṣā budhānāmapi me śṛṇu। ye dharme śreyasi ratā vimokṣaratayo janāḥ ॥3-2-69॥
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)
yad idaṃ vedavacanaṃ kuru karma tyajeti ca। tasmād dharmān imān sarvān nābhimānāt samācaret ॥3-2-70॥
One should not perform all these dharmas out of pride, just because the Veda says "Do action, abandon". (3-2-70)
ijyādhyayanadānāni tapaḥ satyaṃ kṣamā damaḥ| alobha iti mārgo'yaṃ dharmasyāṣṭavidhaḥ smṛtaḥ ॥3-2-71॥
The path of dharma is said to be eightfold: sacrifice, study, charity, austerity, truth, forbearance, self-restraint, and absence of greed. (3-2-71)
tatra pūrvaś caturvargaḥ pitṛyānapathe sthitaḥ। kartavyam iti yat kāryaṃ nābhimānāt samācaret ॥3-2-72॥
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)
uttaro devayānas tu sadbhir ācaritaḥ sadā। aṣṭāṅgenaiva mārgeṇa viśuddhātmā samācaret ॥3-2-73॥
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)
samyaksaṅkalpasambandhātsamyakcendriyanigrahāt। samyagvrataviśeṣācca samyakca gurusevanāt ॥3-2-74॥
Through proper association with right resolve, proper restraint of the senses, distinguished observance of vows, and proper service to the teacher. (3-2-74)
samyag-āhāra-yogāc ca samyak ca adhyayana-āgamāt। samyak-karma-upasaṃnyāsāt samyak-citta-nirodhanāt ॥ evaṃ karmāṇi kurvanti saṃsāra-vijigīṣavaḥ ॥3-2-75॥
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)
rāgadveṣavinirmuktā aiśvaryaṃ devatā gatāḥ। rudrāḥ sādhyāstathādityā vasavo'thāśvināvapi ॥ yogaiśvaryaṇa saṃyuktā dhārayanti prajā imāḥ ॥3-2-76॥
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)
tathā tvam api kaunteya śamam āsthāya puṣkalam। tapasā siddhim anviccha yogasiddhiṃ ca bhārata ॥3-2-77॥
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)
pitṛmātṛmayī siddhiḥ prāptā karmamayī ca te। tapasā siddhim anviccha dvijānāṃ bharaṇāya vai ॥3-2-78॥
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)
siddhā hi yadyadicchanti kurvate tadanugrahāt। tasmāttapaḥ samāsthāya kuruṣvātmanamanoratham ॥3-2-79॥
Perfected beings accomplish whatever they desire by favor; therefore, undertake austerity and fulfill your own wish. (3-2-79)
