11.002
Pancharatra and Core: Vidura's advice to Dhritarashtra on life, karma, and the need for valour.
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; उवाच (uvāca) - said;]
(Vaiśampāyana said:)
Vaiśampāyana said:
ततोऽमृतसमैर्वाक्यैर्ह्लादयन्पुरुषर्षभम्। वैचित्रवीर्यं विदुरो यदुवाच निबोध तत् ॥११-२-१॥
tato'mṛtasamair vākyair hlādayan puruṣarṣabham। vaicitravīryaṃ viduro yaduvāca nibodha tat ॥11-2-1॥
[ततः (tataḥ) - then; अमृतसमैः (amṛtasamaiḥ) - with nectar-like; वाक्यैः (vākyaiḥ) - words; ह्लादयन् (hlādayan) - gladdening; पुरुषर्षभम् (puruṣarṣabham) - the best of men; वैचित्रवीर्यं (vaicitravīryam) - (to) Vaichitravirya; विदुरः (viduraḥ) - Vidura; यद् (yad) - what; उवाच (uvāca) - said; निबोध (nibodha) - listen; तत् (tat) - that;]
(Then, with nectar-like words, gladdening the best of men, Vidura said this to Vaichitravirya; listen to that.)
Then Vidura, delighting the best of men, Vaichitravirya, with words sweet as nectar, spoke as follows. Listen carefully.
विदुर उवाच॥
vidura uvāca॥
[विदुर (vidura) - Vidura; उवाच (uvāca) - said;]
(Vidura said:)
Vidura said:
उत्तिष्ठ राजन्किं शेषे धारयात्मानमात्मना। स्थिरजङ्गममर्त्यानां सर्वेषामेष निर्णयः ॥११-२-२॥
uttiṣṭha rājan kiṃ śeṣe dhārayātmānam ātmanā। sthira-jaṅgama-amartyānāṃ sarveṣām eṣa nirṇayaḥ ॥11-2-2॥
[उत्तिष्ठ (uttiṣṭha) - arise; राजन् (rājan) - O king; किं (kiṃ) - why; शेषे (śeṣe) - do you lie (down); धारय (dhāraya) - sustain; आत्मानम् (ātmānam) - yourself; आत्मना (ātmanā) - by yourself; स्थिर (sthira) - of the stationary; जङ्गम (jaṅgama) - and the moving; अमर्त्यानाम् (amartyānām) - of the immortals; सर्वेषाम् (sarveṣām) - of all; एष (eṣa) - this; निर्णयः (nirṇayaḥ) - is the decision;]
(Arise, O king, why do you lie (down)? Sustain yourself by yourself. Of all the stationary, moving, and immortal beings, this is the decision.)
Rise, O king! Why do you still lie down? Support yourself by your own strength. This is the fate for all beings, whether stationary, moving, or immortal.
सर्वे क्षयान्ता निचयाः पतनान्ताः समुच्छ्रयाः। संयोगा विप्रयोगान्ता मरणान्तं हि जीवितम् ॥११-२-३॥
sarve kṣayāntā nicayāḥ patanāntāḥ samucchrayāḥ। saṃyogā viprayogāntā maraṇāntaṃ hi jīvitam ॥11-2-3॥
[सर्वे (sarve) - all; क्षयान्ता (kṣayāntā) - ending in decay; निचयाः (nicayāḥ) - accumulations; पतनान्ताः (patanāntāḥ) - ending in fall; समुच्छ्रयाः (samucchrayāḥ) - risings; संयोगाः (saṃyogāḥ) - unions; विप्रयोगान्ताः (viprayogāntāḥ) - ending in separation; मरणान्तम् (maraṇāntam) - ending in death; हि (hi) - indeed; जीवितम् (jīvitam) - life;]
(All accumulations end in decay; all risings end in fall. Unions end in separation; life indeed ends in death.)
All gatherings eventually decay; all ascents ultimately fall. Every union ends in separation, and life itself inevitably ends in death.
यदा शूरं च भीरुं च यमः कर्षति भारत। तत्किं न योत्स्यन्ति हि ते क्षत्रियाः क्षत्रियर्षभ ॥११-२-४॥
yadā śūraṃ ca bhīruṃ ca yamaḥ karṣati bhārata। tatkiṃ na yotsyanti hi te kṣatriyāḥ kṣatriyarṣabha ॥11-2-4॥
[यदा (yadā) - when; शूरं (śūram) - the brave; च (ca) - and; भीरुं (bhīrum) - the coward; च (ca) - and; यमः (yamaḥ) - Yama (the god of death); कर्षति (karṣati) - draws (away); भारत (bhārata) - O Bhārata; तत् (tat) - then; किं (kiṃ) - what; न (na) - not; योत्स्यन्ति (yotsyanti) - will fight; हि (hi) - indeed; ते (te) - they; क्षत्रियाः (kṣatriyāḥ) - the warriors; क्षत्रियर्षभ (kṣatriyarṣabha) - O bull among warriors;]
(When Yama draws away both the brave and the coward, O Bhārata, then what, will not those warriors indeed fight, O bull among warriors?)
O Bhārata, when Yama, the god of death, takes away both the brave and the coward alike, what reason is there for those warriors not to fight, O bull among warriors?
अयुध्यमानो म्रियते युध्यमानश्च जीवति। कालं प्राप्य महाराज न कश्चिदतिवर्तते ॥११-२-५॥
ayudhyamāno mriyate yudhyamānaś ca jīvati। kālaṃ prāpya mahārāja na kaścid ativartate ॥11-2-5॥
[अयुध्यमानः (ayudhyamānaḥ) - not fighting; म्रियते (mriyate) - dies; युध्यमानः (yudhyamānaḥ) - fighting; च (ca) - and; जीवति (jīvati) - lives; कालम् (kālam) - time; प्राप्य (prāpya) - having reached; महाराज (mahārāja) - O great king; न (na) - not; कश्चित् (kaścit) - anyone; अतिवर्तते (ativartate) - transcends;]
(One who does not fight dies, and one who fights lives. Having reached the appointed time, O great king, no one transcends it.)
O great king, whether one fights or not, death comes at the destined time; no one can surpass fate.
न चाप्येतान्हतान्युद्धे राजञ्शोचितुमर्हसि। प्रमाणं यदि शास्त्राणि गतास्ते परमां गतिम् ॥११-२-६॥
na cāpy etān hatān yuddhe rājan śocitum arhasi। pramāṇaṃ yadi śāstrāṇi gatās te paramāṃ gatim ॥11-2-6॥
[न (na) - not; च (ca) - and; अपि (api) - also; एतान् (etān) - these; हतान् (hatān) - slain; युद्धे (yuddhe) - in battle; राजन् (rājan) - O king; शोचितुम् (śocitum) - to grieve; अर्हसि (arhasi) - you ought; प्रमाणम् (pramāṇam) - authority; यदि (yadi) - if; शास्त्राणि (śāstrāṇi) - the scriptures; गताः (gatāḥ) - have gone; ते (te) - they; परमाम् (paramām) - supreme; गतिम् (gatim) - state;]
(And also, you ought not to grieve for these who have been slain in battle, O king. If the scriptures are authority, they have gone to the supreme state.)
O king, you should not grieve for these who have been slain in battle. If the scriptures are to be taken as authority, they have attained the highest state.
सर्वे स्वाध्यायवन्तो हि सर्वे च चरितव्रताः। सर्वे चाभिमुखाः क्षीणास्तत्र का परिदेवना ॥११-२-७॥
sarve svādhyāyavanto hi sarve ca caritavratāḥ। sarve cābhimukhāḥ kṣīṇās tatra kā paridevanā॥11-2-7॥
[सर्वे (sarve) - all; स्वाध्यायवन्तः (svādhyāyavantaḥ) - endowed with self-study; हि (hi) - indeed; सर्वे (sarve) - all; च (ca) - and; चरितव्रताः (caritavratāḥ) - who have practiced vows; सर्वे (sarve) - all; च (ca) - and; अभिमुखाः (abhimukhāḥ) - facing (death); क्षीणाः (kṣīṇāḥ) - deceased; तत्र (tatra) - there; का (kā) - what; परिदेवना (paridevanā) - lamentation;]
(All are endowed with self-study indeed, all and who have practiced vows; all and facing (death), deceased; there what lamentation?)
All of them were devoted to self-study, all had practiced vows, and all faced death; so what is the use of lamentation there?
अदर्शनादापतिताः पुनश्चादर्शनं गताः। न ते तव न तेषां त्वं तत्र का परिदेवना ॥११-२-८॥
adarśanād āpatitāḥ punaś cādarśanaṃ gatāḥ। na te tava na teṣāṃ tvaṃ tatra kā paridevanā॥11-2-8॥
[अदर्शनात् (adarśanāt) - from non-appearance; आपतिताः (āpatitāḥ) - have come (appeared); पुनः (punaḥ) - again; च (ca) - and; अदर्शनम् (adarśanam) - non-appearance; गताः (gatāḥ) - have gone (disappeared); न (na) - not; ते (te) - they; तव (tava) - your; न (na) - not; तेषाम् (teṣām) - their; त्वम् (tvam) - you; तत्र (tatra) - there; का (kā) - what; परिदेवना (paridevanā) - lamentation;]
(From non-appearance have come, again to non-appearance have gone; not they yours, not you theirs, there what lamentation?)
They came from the unknown and have again gone to the unknown; they are not yours, nor are you theirs—so what is the use of lamenting there?
हतोऽपि लभते स्वर्गं हत्वा च लभते यशः। उभयं नो बहुगुणं नास्ति निष्फलता रणे ॥११-२-९॥
hato'pi labhate svargaṃ hatvā ca labhate yaśaḥ। ubhayaṃ no bahuguṇaṃ nāsti niṣphalataā raṇe ॥11-2-9॥
[हतः (hataḥ) - killed; अपि (api) - even; लभते (labhate) - obtains; स्वर्गं (svargaṃ) - heaven; हत्वा (hatvā) - having killed; च (ca) - and; लभते (labhate) - obtains; यशः (yaśaḥ) - fame; उभयं (ubhayam) - both; नः (naḥ) - for us; बहुगुणं (bahuguṇam) - very advantageous; नास्ति (nāsti) - there is not; निष्फलता (niṣphalataā) - fruitlessness; रणे (raṇe) - in battle;]
(Even if killed, (one) obtains heaven; having killed, (one) obtains fame. Both are very advantageous for us; there is no fruitlessness in battle.)
If killed, one attains heaven; if victorious, one gains fame. In either case, both outcomes are highly beneficial for us—there is no futility in battle.
तेषां कामदुघाँल्लोकानिन्द्रः सङ्कल्पयिष्यति। इन्द्रस्यातिथयो ह्येते भवन्ति पुरुषर्षभ ॥११-२-१०॥
teṣāṃ kāmadughāṃllokān indraḥ saṅkalpayiṣyati. indrasya atithayo hyete bhavanti puruṣarṣabha ॥11-2-10॥
[तेषाम् (teṣām) - of them; कामदुघान् (kāmadughān) - wish-fulfilling (cows); लोकान् (lokān) - worlds; इन्द्रः (indraḥ) - Indra; सङ्कल्पयिष्यति (saṅkalpayiṣyati) - will create; इन्द्रस्य (indrasya) - of Indra; अतिथयः (atithayaḥ) - guests; हि (hi) - indeed; एते (ete) - these; भवन्ति (bhavanti) - are; पुरुषर्षभ (puruṣarṣabha) - O best of men;]
(Of them, Indra will create wish-fulfilling worlds. O best of men, these indeed are guests of Indra.)
Indra will create wish-fulfilling worlds for them. O best of men, these are indeed the guests of Indra.
न यज्ञैर्दक्षिणावद्भिर्न तपोभिर्न विद्यया। स्वर्गं यान्ति तथा मर्त्या यथा शूरा रणे हताः ॥११-२-११॥
na yajñairdakṣiṇāvadbhirna tapobhirna vidyayā। svargaṃ yānti tathā martyā yathā śūrā raṇe hatāḥ ॥11-2-11॥
[न (na) - not; यज्ञैः (yajñaiḥ) - by sacrifices; दक्षिणावद्भिः (dakṣiṇāvadbhiḥ) - with gifts; न (na) - not; तपोभिः (tapobhiḥ) - by austerities; न (na) - not; विद्यया (vidyayā) - by knowledge; स्वर्गं (svargam) - heaven; यान्ति (yānti) - attain; तथा (tathā) - thus; मर्त्याः (martyāḥ) - mortals; यथा (yathā) - as; शूराः (śūrāḥ) - heroes; रणे (raṇe) - in battle; हताः (hatāḥ) - slain;]
(Not by sacrifices with gifts, not by austerities, not by knowledge do mortals attain heaven as do heroes slain in battle.)
Mortals do not reach heaven by sacrifices with gifts, by austerities, or by knowledge, as surely as heroes slain in battle do.
मातापितृसहस्राणि पुत्रदारशतानि च। संसारेष्वनुभूतानि कस्य ते कस्य वा वयम् ॥११-२-१२॥
mātāpitṛsahasrāṇi putradāraśatāni ca। saṃsāreṣvanubhūtāni kasya te kasya vā vayam ॥11-2-12॥
[माता (mātā) - mother; पितृ (pitṛ) - father; सहस्राणि (sahasrāṇi) - thousands; पुत्र (putra) - son; दार (dāra) - wife; शतानि (śatāni) - hundreds; च (ca) - and; संसारेषु (saṃsāreṣu) - in worlds (cycles of existence); अनुभूतानि (anubhūtāni) - experienced; कस्य (kasya) - of whom; ते (te) - to you; कस्य (kasya) - of whom; वा (vā) - or; वयम् (vayam) - we;]
(Thousands of mothers and fathers, hundreds of sons and wives have been experienced in worlds (cycles of existence); of whom are they to you, or of whom are we?)
In countless lifetimes, we have had thousands of mothers and fathers, and hundreds of sons and wives; to whom do they belong to you, or to whom do we belong?
शोकस्थानसहस्राणि भयस्थानशतानि च। दिवसे दिवसे मूढमाविशन्ति न पण्डितम् ॥११-२-१३॥
śokasthānasahasrāṇi bhayasthānaśatāni ca। divase divase mūḍham āviśanti na paṇḍitam ॥11-2-13॥
[शोकस्थान (śokasthāna) - places of sorrow; सहस्राणि (sahasrāṇi) - thousands; भयस्थान (bhayasthāna) - places of fear; शतानि (śatāni) - hundreds; च (ca) - and; दिवसे दिवसे (divase divase) - day by 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 affect the foolish, but not the wise.
न कालस्य प्रियः कश्चिन्न द्वेष्यः कुरुसत्तम। न मध्यस्थः क्वचित्कालः सर्वं कालः प्रकर्षति ॥११-२-१४॥
na kālasya priyaḥ kaścin na dveṣyaḥ kurusattama। na madhyasthaḥ kvacit kālaḥ sarvaṃ kālaḥ prakarṣati ॥11-2-14॥
[न (na) - not; कालस्य (kālasya) - of time; प्रियः (priyaḥ) - dear; कश्चित् (kaścit) - anyone; न (na) - not; द्वेष्यः (dveṣyaḥ) - hateful; कुरुसत्तम (kurusattama) - O best of the Kurus; न (na) - not; मध्यस्थः (madhyasthaḥ) - neutral; क्वचित् (kvacit) - anywhere; कालः (kālaḥ) - time; सर्वम् (sarvam) - all; कालः (kālaḥ) - time; प्रकर्षति (prakarṣati) - drives; ॥११-२-१४॥ (॥11-2-14॥) -;]
(Not of time dear anyone, not hateful, O best of the Kurus. Not neutral anywhere time, all time drives.)
O best of the Kurus, time has no one who is dear to it, nor anyone it hates. Time is never neutral; it drives all things forward.
अनित्यं जीवितं रूपं यौवनं द्रव्यसञ्चयः। आरोग्यं प्रियसंवासो गृध्येदेषु न पण्डितः ॥११-२-१५॥
anityaṃ jīvitaṃ rūpaṃ yauvanaṃ dravyasañcayaḥ। ārogyaṃ priyasaṃvāso gṛdhyedeṣu na paṇḍitaḥ ॥11-2-15॥
[अनित्यं (anityam) - impermanent; जीवितं (jīvitam) - life; रूपं (rūpam) - beauty; यौवनं (yauvanam) - youth; द्रव्यसञ्चयः (dravyasañcayaḥ) - accumulation of wealth; आरोग्यं (ārogyaṃ) - health; प्रियसंवासः (priyasaṃvāsaḥ) - pleasant company; गृध्येत् (gṛdhyet) - should covet; एषु (eṣu) - in these; न (na) - not; पण्डितः (paṇḍitaḥ) - the wise person;]
(Impermanent (is) life, beauty, youth, accumulation of wealth, health, pleasant company; in these, the wise person should not covet.)
Life, beauty, youth, wealth, health, and pleasant company are all impermanent; a wise person does not become attached to these.
न जानपदिकं दुःखमेकः शोचितुमर्हसि। अप्यभावेन युज्येत तच्चास्य न निवर्तते ॥११-२-१६॥
na jānapadikaṃ duḥkham ekaḥ śocitum arhasi. apy abhāvena yujyeta tac cāsya na nivartate ॥11-2-16॥
[न (na) - not; जानपदिकं (jānapadikaṃ) - of the people; दुःखम् (duḥkham) - suffering; एकः (ekaḥ) - alone; शोचितुम् (śocitum) - to grieve; अर्हसि (arhasi) - you ought; अपि (api) - even; अभावेन (abhāvena) - by absence; युज्येत (yujyeta) - may be joined; तत् (tat) - that; च (ca) - and; अस्य (asya) - of him; न (na) - not; निवर्तते (nivartate) - returns;]
(You ought not to grieve alone for the suffering of the people. Even if it is joined by absence, that does not return to him.)
You should not grieve alone for the suffering of the people. Even if it is due to loss, that suffering does not return to him.
अशोचन्प्रतिकुर्वीत यदि पश्येत्पराक्रमम्। भैषज्यमेतद्दुःखस्य यदेतन्नानुचिन्तयेत् ॥ चिन्त्यमानं हि न व्येति भूयश्चापि विवर्धते ॥११-२-१७॥
aśocan pratikurvīta yadi paśyet parākramam। bhaiṣajyam etad duḥkhasya yad etan nānucintayet ॥ cintyamānaṃ hi na vyeti bhūyaś cāpi vivardhate ॥11-2-17॥
[अशोचन् (aśocan) - not grieving; प्रतिकुर्वीत (pratikurvīta) - should act; यदि (yadi) - if; पश्येत् (paśyet) - he sees; पराक्रमम् (parākramam) - valor; भैषज्यम् (bhaiṣajyam) - remedy; एतत् (etat) - this; दुःखस्य (duḥkhasya) - of sorrow; यत् (yat) - that; एतत् (etat) - this; न (na) - not; अनुचिन्तयेत् (anucintayet) - should brood over; चिन्त्यमानम् (cintyamānam) - being brooded over; हि (hi) - indeed; न (na) - not; व्याति (vyeti) - passes away; भूयः (bhūyaḥ) - rather; च (ca) - and; अपि (api) - also; विवर्धते (vivardhate) - increases;]
(Not grieving, one should act, if he sees valor. This is the remedy for sorrow: that one should not brood over it. For, being brooded over, indeed, sorrow does not pass away; rather, it also increases.)
If one sees the opportunity for valor, he should act without grieving. This is the remedy for sorrow: not to brood over it. For sorrow, when brooded upon, does not go away; instead, it only grows.
अनिष्टसम्प्रयोगाच्च विप्रयोगात्प्रियस्य च। मनुष्या मानसैर्दुःखैर्युज्यन्ते येऽल्पबुद्धयः ॥११-२-१८॥
aniṣṭasamprayogāc ca viprayogāt priyasya ca। manuṣyā mānasair duḥkhair yujyante ye 'lpa-buddhayaḥ॥11-2-18॥
[अनिष्ट (aniṣṭa) - undesirable; सम्प्रयोगात् (samprayogāt) - from association; च (ca) - and; विप्रयोगात् (viprayogāt) - from separation; प्रियस्य (priyasya) - of the beloved; च (ca) - and; मनुष्या (manuṣyāḥ) - humans; मानसैः (mānasaiḥ) - mental; दुःखैः (duḥkhaiḥ) - with sufferings; युज्यन्ते (yujyante) - are afflicted; ये (ye) - those who; अल्पबुद्धयः (alpa-buddhayaḥ) - of little understanding;]
(And from association with the undesirable, and from separation from the beloved, humans are afflicted with mental sufferings, those who are of little understanding.)
Humans of little understanding are afflicted with mental sufferings due to association with the undesirable and separation from the beloved.
नार्थो न धर्मो न सुखं यदेतदनुशोचसि। न च नापैति कार्यार्थात्त्रिवर्गाच्चैव भ्रश्यते ॥११-२-१९॥
nārtʰo na dʰarmo na sukhaṃ yad etad anuśocasi। na ca nāpaīti kāryārthāt trivargāc caiva bhraśyate ॥11-2-19॥
[न (na) - not; अर्थः (arthaḥ) - purpose; न (na) - not; धर्मः (dharmaḥ) - righteousness; न (na) - not; सुखं (sukham) - happiness; यत् (yat) - which; एतत् (etat) - this; अनुशोचसि (anuśocasi) - you grieve; न (na) - not; च (ca) - and; न (na) - not; अपैति (apaīti) - goes away; कार्यार्थात् (kāryārthāt) - from the purpose; त्रिवर्गात् (trivargāt) - from the three aims; च (ca) - and; एव (eva) - indeed; भ्रश्यते (bhraśyate) - is lost;]
(Not purpose, not righteousness, not happiness is that which you grieve for. Nor does it go away from the purpose, nor is it lost from the three aims indeed.)
What you are grieving for is neither purpose, nor righteousness, nor happiness. It does not depart from the purpose, nor is it lost from the three aims of life.
अन्यामन्यां धनावस्थां प्राप्य वैशेषिकीं नराः। असन्तुष्टाः प्रमुह्यन्ति सन्तोषं यान्ति पण्डिताः ॥११-२-२०॥
anyām anyāṃ dhanāvasthāṃ prāpya vaiśeṣikīṃ narāḥ। asantuṣṭāḥ pramuhyanti santoṣaṃ yānti paṇḍitāḥ ॥11-2-20॥
[अन्याम् (anyām) - another; अन्याम् (anyām) - another; धनावस्थाम् (dhanāvasthām) - state of wealth; प्राप्य (prāpya) - having attained; वैशेषिकीम् (vaiśeṣikīm) - special; नराः (narāḥ) - men; असन्तुष्टाः (asantuṣṭāḥ) - unsatisfied; प्रमुह्यन्ति (pramuhyanti) - become deluded; सन्तोषम् (santoṣam) - contentment; यान्ति (yānti) - attain; पण्डिताः (paṇḍitāḥ) - wise men;]
(Men, having attained one or another state of wealth, become deluded if unsatisfied; wise men attain contentment.)
Men, when they reach different states of wealth, become confused if they are not content; but the wise attain contentment.
प्रज्ञया मानसं दुःखं हन्याच्छारीरमौषधैः। एतज्ज्ञानस्य सामर्थ्यं न बालैः समतामियात् ॥११-२-२१॥
prajñayā mānasaṃ duḥkhaṃ hanyāc chārīram auṣadhaiḥ. etaj jñānasya sāmarthyaṃ na bālaiḥ samatām iyāt ॥11-2-21॥
[प्रज्ञया (prajñayā) - by wisdom; मानसं (mānasaṃ) - mental; दुःखं (duḥkham) - suffering; हन्यात् (hanyāt) - should be destroyed; शारीरम् (śārīram) - bodily; औषधैः (auṣadhaiḥ) - by medicines; एतत् (etat) - this; ज्ञानस्य (jñānasya) - of knowledge; सामर्थ्यं (sāmarthyaṃ) - power; न (na) - not; बालैः (bālaiḥ) - by the ignorant; समताम् (samatām) - equality; इयात् (iyāt) - can attain;]
(By wisdom, mental suffering should be destroyed; bodily (suffering) by medicines. This is the power of knowledge; equality cannot be attained by the ignorant.)
Mental suffering should be destroyed by wisdom, and bodily suffering by medicines. This is the power of knowledge; equality cannot be attained by the ignorant.
शयानं चानुशयति तिष्ठन्तं चानुतिष्ठति। अनुधावति धावन्तं कर्म पूर्वकृतं नरम् ॥११-२-२२॥
śayānaṃ cānuśayati tiṣṭhantaṃ cānutiṣṭhati। anudhāvati dhāvantaṃ karma pūrvakṛtaṃ naram ॥11-2-22॥
[शयानम् (śayānam) - sleeping; च (ca) - and; अनुशयति (anuśayati) - follows; तिष्ठन्तम् (tiṣṭhantam) - standing; च (ca) - and; अनुतिष्ठति (anutiṣṭhati) - attends; अनुधावति (anudhāvati) - pursues; धावन्तम् (dhāvantam) - running; कर्म (karma) - action; पूर्वकृतम् (pūrvakṛtam) - previously done; नरम् (naram) - man;]
(Action previously done follows a man who is sleeping, attends one who is standing, and pursues one who is running.)
The actions performed in the past follow a man whether he is sleeping, standing, or running; they never leave him.
यस्यां यस्यामवस्थायां यत्करोति शुभाशुभम्। तस्यां तस्यामवस्थायां तत्तत्फलमुपाश्नुते ॥११-२-२३॥
yasyāṃ yasyām avasthāyāṃ yat karoti śubhāśubham। tasyāṃ tasyām avasthāyāṃ tat tat phalam upāśnute ॥11-2-23॥
[यस्यां (yasyām) - in whichever; यस्याम् (yasyām) - in whichever; अवस्थायाम् (avasthāyām) - state; यत् (yat) - whatever; करोति (karoti) - does; शुभाशुभम् (śubha-aśubham) - good or bad; तस्याम् (tasyām) - in that; तस्याम् (tasyām) - in that; अवस्थायाम् (avasthāyām) - state; तत् (tat) - that; तत् (tat) - that; फलम् (phalam) - fruit; उपाश्नुते (upāśnute) - enjoys;]
(In whichever state, whatever good or bad one does, in that very state, that very fruit he enjoys.)
Whatever actions, good or bad, a person performs in any given state, he experiences the corresponding results in that very state.
