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युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
धर्माः पितामहेनोक्ता राजधर्माश्रिताः शुभाः। धर्ममाश्रमिणां श्रेष्ठं वक्तुमर्हसि पार्थिव ॥१२-१६८-१॥
O king, the auspicious duties spoken by the grandsire, which are based on royal conduct, you are worthy to speak of the highest duty of those in the āśramas.
भीष्म उवाच॥
Bhīṣma said.
सर्वत्र विहितो धर्मः स्वर्ग्यः सत्यफलं तपः। बहुद्वारस्य धर्मस्य नेहास्ति विफला क्रिया ॥१२-१६८-२॥
Duty is enjoined everywhere; it leads to heaven, and austerity bears the fruit of truth. For duty, which has many avenues, no action here is fruitless.
यस्मिन्यस्मिंस्तु विनये यो यो याति विनिश्चयम्। स तमेवाभिजानाति नान्यं भरतसत्तम ॥१२-१६८-३॥
O best of the Bharatas, in whichever discipline a person attains certainty, he recognizes only that person, not another.
यथा यथा च पर्येति लोकतन्त्रमसारवत्। तथा तथा विरागोऽत्र जायते नात्र संशयः ॥१२-१६८-४॥
Just as one moves about in the unsubstantial worldly system, so too does dispassion arise here; there is no doubt about this.
एवं व्यवसिते लोके बहुदोषे युधिष्ठिर। आत्ममोक्षनिमित्तं वै यतेत मतिमान्नरः ॥१२-१६८-५॥
O Yudhishthira, since this world is full of many faults, a wise person should strive for self-liberation.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
नष्टे धने वा दारे वा पुत्रे पितरि वा मृते। यया बुद्ध्या नुदेच्छोकं तन्मे ब्रूहि पितामह ॥१२-१६८-६॥
O grandsire, tell me what understanding should be used to dispel grief when wealth, wife, son, or father is lost or dead.
भीष्म उवाच॥
Bhīṣma said.
नष्टे धने वा दारे वा पुत्रे पितरि वा मृते। अहो दुःखमिति ध्यायञ्शोकस्यापचितिं चरेत् ॥१२-१६८-७॥
If wealth, wife, son, or father is lost or dead, and one keeps thinking 'Alas, sorrow,' one only increases grief.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। यथा सेनजितं विप्रः कश्चिदित्यब्रवीद्वचः ॥१२-१६८-८॥
Here too, an ancient story is told: as a certain brāhmaṇa named Senajit once spoke these words.
पुत्रशोकाभिसन्तप्तं राजानं शोकविह्वलम्। विषण्णवदनं दृष्ट्वा विप्रो वचनमब्रवीत् ॥१२-१६८-९॥
Seeing the king, overwhelmed and tormented by grief for his son, his face dejected, the brāhmaṇa spoke these words.
किं नु खल्वसि मूढस्त्वं शोच्यः किमनुशोचसि। यदा त्वामपि शोचन्तः शोच्या यास्यन्ति तां गतिम् ॥१२-१६८-१०॥
Why, truly, are you deluded and pitiable? Why do you grieve? When even those who grieve for you, themselves pitiable, will also reach that same state.
त्वं चैवाहं च ये चान्ये त्वां राजन्पर्युपासते। सर्वे तत्र गमिष्यामो यत एवागता वयम् ॥१२-१६८-११॥
You, I, and all others who serve you, O king, all of us shall go there from where we have indeed come.
सेनजिदुवाच॥
Senajit said.
का बुद्धिः किं तपो विप्र कः समाधिस्तपोधन। किं ज्ञानं किं श्रुतं वा ते यत्प्राप्य न विषीदसि ॥१२-१६८-१२॥
What is intellect? What is austerity, O Brāhmaṇa? What is concentration, O ascetic? What is knowledge? What is scripture, or what is it that, having attained, you do not grieve?
ब्राह्मण उवाच॥
The brāhmaṇa said.
पश्य भूतानि दुःखेन व्यतिषक्तानि सर्वशः। आत्मापि चायं न मम सर्वा वा पृथिवी मम ॥१२-१६८-१३॥
See how all beings are afflicted by suffering. Even this self is not mine, nor is all the earth mine.
यथा मम तथान्येषामिति बुद्ध्या न मे व्यथा। एतां बुद्धिमहं प्राप्य न प्रहृष्ये न च व्यथे ॥१२-१६८-१४॥
With the understanding that others are just like me, I do not feel pain. Having gained this insight, I neither rejoice nor grieve.
यथा काष्ठं च काष्ठं च समेयातां महोदधौ। समेत्य च व्यपेयातां तद्वद्भूतसमागमः ॥१२-१६८-१५॥
Just as two logs of wood may come together in the vast ocean and, after meeting, drift apart, so too is the meeting of living beings.
एवं पुत्राश्च पौत्राश्च ज्ञातयो बान्धवास्तथा। तेषु स्नेहो न कर्तव्यो विप्रयोगो हि तैर्ध्रुवम् ॥१२-१६८-१६॥
Thus, one should not become attached to sons, grandsons, kinsmen, or relatives, for separation from them is inevitable.
अदर्शनादापतितः पुनश्चादर्शनं गतः। न त्वासौ वेद न त्वं तं कः सन्कमनुशोचसि ॥१२-१६८-१७॥
He has fallen from the unseen and again has gone to the unseen. Neither does he know you, nor do you know him. So, being who, for whom do you grieve?
तृष्णार्तिप्रभवं दुःखं दुःखार्तिप्रभवं सुखम्। सुखात्सञ्जायते दुःखमेवमेतत्पुनः पुनः ॥ सुखस्यानन्तरं दुःखं दुःखस्यानन्तरं सुखम् ॥१२-१६८-१८॥
Suffering is born from the pain of desire, and happiness is born from the pain of suffering. From happiness, suffering arises; thus, this cycle repeats again and again. After happiness comes suffering, and after suffering comes happiness.
सुखात्त्वं दुःखमापन्नः पुनरापत्स्यसे सुखम्। न नित्यं लभते दुःखं न नित्यं लभते सुखम् ॥१२-१६८-१९॥
From happiness, you have come to suffering, and you will again attain happiness. Suffering is not always obtained, nor is happiness always obtained.
नालं सुखाय सुहृदो नालं दुःखाय शत्रवः। न च प्रज्ञालमर्थानां न सुखानामलं धनम् ॥१२-१६८-२०॥
Friends alone are not enough for happiness, nor are enemies alone enough for sorrow. Wisdom alone does not guarantee wealth, nor does wealth alone guarantee happiness.
न बुद्धिर्धनलाभाय न जाड्यमसमृद्धये। लोकपर्यायवृत्तान्तं प्राज्ञो जानाति नेतरः ॥१२-१६८-२१॥
Intellect is not meant for gaining wealth, nor is dullness meant for lack of prosperity. It is the wise who understands the affairs and changes of the world, not others.
बुद्धिमन्तं च मूढं च शूरं भीरुं जडं कविम्। दुर्बलं बलवन्तं च भागिनं भजते सुखम् ॥१२-१६८-२२॥
Happiness comes to the intelligent, the foolish, the brave, the timid, the dull, the wise, the weak, the strong, and the fortunate alike.
धेनुर्वत्सस्य गोपस्य स्वामिनस्तस्करस्य च। पयः पिबति यस्तस्या धेनुस्तस्येति निश्चयः ॥१२-१६८-२३॥
A cow may be claimed by the calf, the cowherd, the owner, or even a thief; but whoever actually drinks her milk, to him the cow truly belongs—such is the established rule.
ये च मूढतमा लोके ये च बुद्धेः परं गताः। ते नराः सुखमेधन्ते क्लिश्यत्यन्तरितो जनः ॥१२-१६८-२४॥
Those who are the most deluded in the world and those who have transcended wisdom—these people are happy; but the person who is in between suffers.
अन्त्येषु रेमिरे धीरा न ते मध्येषु रेमिरे। अन्त्यप्राप्तिं सुखामाहुर्दुःखमन्तरमन्तयोः ॥१२-१६८-२५॥
The wise delighted in the final moments, not in the middle periods. They say the attainment of the end is happiness; the interval between the ends is sorrow.
ये तु बुद्धिसुखं प्राप्ता द्वंद्वातीता विमत्सराः। तान्नैवार्था न चानर्था व्यथयन्ति कदाचन ॥१२-१६८-२६॥
But those who have attained the happiness of wisdom, who have gone beyond dualities and are free from envy, are never disturbed by either gain or loss at any time.
अथ ये बुद्धिमप्राप्ता व्यतिक्रान्ताश्च मूढताम्। तेऽतिवेलं प्रहृष्यन्ति सन्तापमुपयान्ति च ॥१२-१६८-२७॥
Now, those who have not attained understanding and have fallen into delusion, they rejoice excessively and also fall into distress.
नित्यप्रमुदिता मूढा दिवि देवगणा इव। अवलेपेन महता परिदृब्धा विचेतसः ॥१२-१६८-२८॥
Always delighted and deluded, like the hosts of gods in heaven, overpowered by great arrogance, they are devoid of understanding.
सुखं दुःखान्तमालस्यं दुःखं दाक्ष्यं सुखोदयम्। भूतिश्चैव श्रिया सार्धं दक्षे वसति नालसे ॥१२-१६८-२९॥
Happiness comes at the end of suffering; laziness brings suffering; skillfulness leads to happiness. Prosperity and fortune reside with the diligent, not with the lazy.
सुखं वा यदि वा दुःखं द्वेष्यं वा यदि वा प्रियम्। प्राप्तं प्राप्तमुपासीत हृदयेनापराजितः ॥१२-१६८-३०॥
Whether happiness or sorrow, whether something hateful or dear is attained, one should accept whatever comes with an unconquered heart.
शोकस्थानसहस्राणि हर्षस्थानशतानि च। दिवसे दिवसे मूढमाविशन्ति न पण्डितम् ॥१२-१६८-३१॥
Every day, thousands of causes for sorrow and hundreds of causes for joy affect the deluded, but not the wise.
बुद्धिमन्तं कृतप्रज्ञं शुश्रूषुमनसूयकम्। दान्तं जितेन्द्रियं चापि शोको न स्पृशते नरम् ॥१२-१६८-३२॥
Sorrow does not affect a man who is intelligent, wise, eager to serve without envy, self-controlled, and master of his senses.
एतां बुद्धिं समास्थाय गुप्तचित्तश्चरेद्बुधः। उदयास्तमयज्ञं हि न शोकः स्प्रष्टुमर्हति ॥१२-१६८-३३॥
With this understanding, the wise person, keeping his mind guarded, should act; for truly, sorrow cannot touch one who knows the nature of rise and fall.
यन्निमित्तं भवेच्छोकस्त्रासो वा दुःखमेव वा। आयासो वा यतोमूलस्तदेकाङ्गमपि त्यजेत् ॥१२-१६८-३४॥
Whatever is the cause of sorrow, fear, pain, or exertion, one should abandon even the slightest part of that root cause.
यद्यत्त्यजति कामानां तत्सुखस्याभिपूर्यते। कामानुसारी पुरुषः कामाननु विनश्यति ॥१२-१६८-३५॥
Whatever desires a person gives up, that much happiness is attained. But a person who pursues desires is destroyed by them.
यच्च कामसुखं लोके यच्च दिव्यं महत्सुखम्। तृष्णाक्षयसुखस्यैते नार्हतः षोडशीं कलाम् ॥१२-१६८-३६॥
All the pleasures of desire in this world and even the greatest divine happiness are not equal to even a sixteenth part of the happiness that comes from the cessation of craving.
पूर्वदेहकृतं कर्म शुभं वा यदि वाशुभम्। प्राज्ञं मूढं तथा शूरं भजते यादृशं कृतम् ॥१२-१६८-३७॥
Whatever actions, good or bad, were performed in a previous body, a person—whether wise, foolish, or brave—experiences the results according to what was done.
एवमेव किलैतानि प्रियाण्येवाप्रियाणि च। जीवेषु परिवर्तन्ते दुःखानि च सुखानि च ॥१२-१६८-३८॥
In this way, both pleasant and unpleasant experiences, as well as sorrows and joys, continually revolve among living beings.
तदेवं बुद्धिमास्थाय सुखं जीवेद्गुणान्वितः। सर्वान्कामाञ्जुगुप्सेत सङ्गान्कुर्वीत पृष्ठतः ॥ वृत्त एष हृदि प्रौढो मृत्युरेष मनोमयः ॥१२-१६८-३९॥
Thus, having established oneself in intellect, one endowed with virtues should live happily; one should shun all desires and keep attachments behind. This conduct, firmly rooted in the heart, is the death that is born of the mind.
यदा संहरते कामान्कूर्मोऽङ्गानीव सर्वशः। तदात्मज्योतिरात्मा च आत्मन्येव प्रसीदति ॥१२-१६८-४०॥
When one withdraws all desires like a tortoise withdraws its limbs, then the self, whose light is its own, becomes peaceful in itself.
किञ्चिदेव ममत्वेन यदा भवति कल्पितम्। तदेव परितापार्थं सर्वं सम्पद्यते तदा ॥१२-१६८-४१॥
Whenever even a little is imagined as 'mine', then all of it turns into a cause of suffering.
न बिभेति यदा चायं यदा चास्मान्न बिभ्यति। यदा नेच्छति न द्वेष्टि ब्रह्म सम्पद्यते तदा ॥१२-१६८-४२॥
When this person does not fear, and when others do not fear him; when he neither desires nor hates, then he attains Brahman.
उभे सत्यानृते त्यक्त्वा शोकानन्दौ भयाभये। प्रियाप्रिये परित्यज्य प्रशान्तात्मा भविष्यसि ॥१२-१६८-४३॥
When you have abandoned both truth and untruth, sorrow and joy, fear and fearlessness, and have completely let go of what is pleasant and unpleasant, you will become one whose mind is tranquil.
यदा न कुरुते धीरः सर्वभूतेषु पापकम्। कर्मणा मनसा वाचा ब्रह्म सम्पद्यते तदा ॥१२-१६८-४४॥
When a steadfast person refrains from evil towards all beings in action, thought, and speech, then he attains Brahman.
या दुस्त्यजा दुर्मतिभिर्या न जीर्यति जीर्यतः। योऽसौ प्राणान्तिको रोगस्तां तृष्णां त्यजतः सुखम् ॥१२-१६८-४५॥
That craving, which is hard to abandon by the wicked-minded and does not decay even as the body decays, is a life-ending disease. Happiness belongs to the one who abandons that craving.
अत्र पिङ्गलया गीता गाथाः श्रूयन्ति पार्थिव। यथा सा कृच्छ्रकालेऽपि लेभे धर्मं सनातनम् ॥१२-१६८-४६॥
O king, here the verses sung by Piṅgalā are heard; as she, even in a time of distress, attained the eternal dharma.
सङ्केते पिङ्गला वेश्या कान्तेनासीद्विनाकृता। अथ कृच्छ्रगता शान्तां बुद्धिमास्थापयत्तदा ॥१२-१६८-४७॥
At the rendezvous, Piṅgalā the courtesan was left by her beloved. Then, in her distress, she composed her mind and became calm.
पिङ्गलोवाच॥
Piṅgala said.
उन्मत्ताहमनुन्मत्तं कान्तमन्ववसं चिरम्। अन्तिके रमणं सन्तं नैनमध्यगमं पुरा ॥१२-१६८-४८॥
I, though mad, lived for a long time with my sane beloved; though my lover was near and present, I did not approach him in the past.
एकस्थूणं नवद्वारमपिधास्याम्यगारकम्। का हि कान्तमिहायान्तमयं कान्तेति मंस्यते ॥१२-१६८-४९॥
I will close the one-pillar, nine-gated house; for which woman, indeed, would consider this as her beloved when he comes here, calling him 'beloved'?
अकामाः कामरूपेण धूर्ता नरकरूपिणः। न पुनर्वञ्चयिष्यन्ति प्रतिबुद्धास्मि जागृमि ॥१२-१६८-५०॥
Those deceivers, though appearing in the form of men and desire, will not deceive me again, for I am awakened and alert.
अनर्थोऽपि भवत्यर्थो दैवात्पूर्वकृतेन वा। सम्बुद्धाहं निराकारा नाहमद्याजितेन्द्रिया ॥१२-१६८-५१॥
Even what is meaningless may become meaningful by fate or by previous actions. Awakened, I am formless; today, I am not one whose senses are unconquered.
सुखं निराशः स्वपिति नैराश्यं परमं सुखम्। आशामनाशां कृत्वा हि सुखं स्वपिति पिङ्गला ॥१२-१६८-५२॥
One who is without hope sleeps happily; hopelessness is the greatest happiness. Indeed, having destroyed hope, Piṅgalā sleeps happily.
भीष्म उवाच॥
Bhīṣma said.
एतैश्चान्यैश्च विप्रस्य हेतुमद्भिः प्रभाषितैः। पर्यवस्थापितो राजा सेनजिन्मुमुदे सुखम् ॥१२-१६८-५३॥
With these and other reasoned words of the brāhmaṇa, King Senajit was restored and rejoiced in happiness.
