12.171
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
ईहमानः समारम्भान्यदि नासादयेद्धनम्। धनतृष्णाभिभूतश्च किं कुर्वन्सुखमाप्नुयात् ॥१२-१७१-१॥
If a person strives in undertakings but does not attain wealth, and is overpowered by the desire for wealth, what happiness could he possibly achieve by such actions?
भीष्म उवाच॥
Bhīṣma said.
सर्वसाम्यमनायासः सत्यवाक्यं च भारत। निर्वेदश्चाविवित्सा च यस्य स्यात्स सुखी नरः ॥१२-१७१-२॥
O Bhārata, that man is happy in whom there is complete equality, absence of effort, truthful speech, dispassion, and no desire to acquire.
एतान्येव पदान्याहुः पञ्च वृद्धाः प्रशान्तये। एष स्वर्गश्च धर्मश्च सुखं चानुत्तमं सताम् ॥१२-१७१-३॥
The elders have said that these five steps are indeed for attaining tranquility. For the virtuous, this is heaven, righteousness, happiness, and the highest (state).
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। निर्वेदान्मङ्किना गीतं तन्निबोध युधिष्ठिर ॥१२-१७१-४॥
Here too, they recount this ancient story. Listen, O Yudhiṣṭhira, to that song composed by Maṅki out of dispassion.
ईहमानो धनं मङ्किर्भग्नेहश्च पुनः पुनः। केनचिद्धनशेषेण क्रीतवान्दम्यगोयुगम् ॥१२-१७१-५॥
Maṅki, repeatedly striving for wealth even after his hopes were dashed, used what little wealth remained to buy a pair of draught oxen.
सुसम्बद्धौ तु तौ दम्यौ दमनायाभिनिःसृतौ। आसीनमुष्ट्रं मध्येन सहसैवाभ्यधावताम् ॥१२-१७१-६॥
But those two well-bound reins, having rushed forth for restraining, suddenly rushed at the sitting camel through the middle.
तयोः सम्प्राप्तयोरुष्ट्रः स्कन्धदेशममर्षणः। उत्थायोत्क्षिप्य तौ दम्यौ प्रससार महाजवः ॥१२-१७१-७॥
When those two arrived, the camel, unable to tolerate it, rose up, lifted the two reins, and the one of great speed drove on.
ह्रियमाणौ तु तौ दम्यौ तेनोष्ट्रेण प्रमाथिना। म्रियमाणौ च सम्प्रेक्ष्य मङ्किस्तत्राब्रवीदिदम् ॥१२-१७१-८॥
But when those two animals to be tamed were being carried away by that violent camel and were about to die, Maṅki, seeing this, spoke these words there.
न चैवाविहितं शक्यं दक्षेणापीहितुं धनम्। युक्तेन श्रद्धया सम्यगीहां समनुतिष्ठता ॥१२-१७१-९॥
Wealth that is not prescribed cannot be obtained even by the skillful; only one who is disciplined, acts with faith, and puts forth proper effort can succeed.
कृतस्य पूर्वं चानर्थैर्युक्तस्याप्यनुतिष्ठतः। इमं पश्यत सङ्गत्या मम दैवमुपप्लवम् ॥१२-१७१-१०॥
See, by association, this calamity of my fate, arising from what has been done before and from misfortunes, even though endowed (with wisdom) but not following.
उद्यम्योद्यम्य मे दम्यौ विषमेणेव गच्छति। उत्क्षिप्य काकतालीयमुन्माथेनेव जम्बुकः ॥१२-१७१-११॥
My two oxen, when repeatedly raised, move as if on uneven ground; the jackal, having been lifted by chance by an upturning, likewise.
मणी वोष्ट्रस्य लम्बेते प्रियौ वत्सतरौ मम। शुद्धं हि दैवमेवेदमतो नैवास्ति पौरुषम् ॥१२-१७१-१२॥
The camel's jewel hangs down, and my two beloved calves are lost. Truly, this is entirely due to fate; therefore, there is no place for human effort here.
यदि वाप्युपपद्येत पौरुषं नाम कर्हिचित्। अन्विष्यमाणं तदपि दैवमेवावतिष्ठते ॥१२-१७१-१३॥
Even if so-called human effort arises at any time, when sought, it is fate alone that prevails.
तस्मान्निर्वेद एवेह गन्तव्यः सुखमीप्सता। सुखं स्वपिति निर्विण्णो निराशश्चार्थसाधने ॥१२-१७१-१४॥
Therefore, one who desires happiness should attain dispassion here. The one who is disenchanted and hopeless sleeps happily even in the pursuit of worldly objects.
अहो सम्यक्षुकेनोक्तं सर्वतः परिमुच्यता। प्रतिष्ठता महारण्यं जनकस्य निवेशनात् ॥१२-१७१-१५॥
Indeed, Śuka has spoken well: 'Let everyone be released from all sides. Proceed to the great forest from Janaka's abode.'
यः कामान्प्राप्नुयात्सर्वान्यश्चैनान्केवलांस्त्यजेत्। प्रापणात्सर्वकामानां परित्यागो विशिष्यते ॥१२-१७१-१६॥
He who may obtain all desires and he who may abandon these very desires; renunciation is considered superior to the attainment of all desires.
नान्तं सर्वविवित्सानां गतपूर्वोऽस्ति कश्चन। शरीरे जीविते चैव तृष्णा मन्दस्य वर्धते ॥१२-१७१-१७॥
No one has ever reached the end of all desires to know. In the body and in life, the desire of the dull indeed increases.
निवर्तस्व विवित्साभ्यः शाम्य निर्विद्य मामक। असकृच्चासि निकृतो न च निर्विद्यसे तनो ॥१२-१७१-१८॥
Turn away from those who seek knowledge, calm yourself, and become indifferent to what is mine. Though you are repeatedly deceived, you do not become indifferent, O child.
यदि नाहं विनाश्यस्ते यद्येवं रमसे मया। मा मां योजय लोभेन वृथा त्वं वित्तकामुक ॥१२-१७१-१९॥
If I am not to be destroyed by you, and if you truly enjoy being with me, then do not unite with me out of greed in vain, O seeker of wealth.
सञ्चितं सञ्चितं द्रव्यं नष्टं तव पुनः पुनः। कदा विमोक्ष्यसे मूढ धनेहां धनकामुक ॥१२-१७१-२०॥
You keep accumulating wealth, but it is lost again and again. O deluded one, when will you free yourself from the desire for wealth, O lover of riches?
अहो नु मम बालिश्यं योऽहं क्रीडनकस्तव। किं नैव जातु पुरुषः परेषां प्रेष्यतामियात् ॥१२-१७१-२१॥
Alas, how childish I am, that I have become your plaything! Should a man ever submit to the servitude of others?
न पूर्वे नापरे जातु कामानामन्तमाप्नुवन्। त्यक्त्वा सर्वसमारम्भान्प्रतिबुद्धोऽस्मि जागृमि ॥१२-१७१-२२॥
Neither those before nor those after have ever attained the end of desires. Having given up all undertakings, I am awakened and remain awake.
नूनं ते हृदयं काम वज्रसारमयं दृधम्। यदनर्थशताविष्टं शतधा न विदीर्यते ॥१२-१७१-२३॥
Indeed, O Kāma, your heart must be made of adamantine strength, for though beset by hundreds of calamities, it does not break into a hundred pieces.
त्यजामि काम त्वां चैव यच्च किञ्चित्प्रियं तव। तवाहं सुखमन्विच्छन्नात्मन्युपलभे सुखम् ॥१२-१७१-२४॥
I renounce desire, you, and whatever else is dear to you; seeking your happiness, I find happiness within myself.
काम जानामि ते मूलं सङ्कल्पात्किल जायसे। न त्वां सङ्कल्पयिष्यामि समूलो न भविष्यसि ॥१२-१७१-२५॥
O desire, I know your root; you indeed arise from resolve. I will not imagine you; thus, with your root destroyed, you will not exist.
ईहा धनस्य न सुखा लब्ध्वा चिन्ता च भूयसी। लब्धनाशो यथा मृत्युर्लब्धं भवति वा न वा ॥१२-१७१-२६॥
Efforts for wealth do not bring happiness; even after obtaining it, anxiety increases. The loss of acquired wealth is like death; what is gained may remain or may not.
परेत्य यो न लभते ततो दुःखतरं नु किम्। न च तुष्यति लब्धेन भूय एव च मार्गति ॥१२-१७१-२७॥
After departing, if one does not attain, what indeed could be more sorrowful than that? And even with what is gained, he is not satisfied, but keeps seeking more and more.
अनुतर्षुल एवार्थः स्वादु गाङ्गमिवोदकम्। मद्विलापनमेतत्तु प्रतिबुद्धोऽस्मि सन्त्यज ॥१२-१७१-२८॥
The object is truly not to be coveted, though it is as sweet as the water of the Ganges. This lamentation of mine, now that I am awakened, I abandon.
य इमं मामकं देहं भूतग्रामः समाश्रितः। स यात्वितो यथाकामं वसतां वा यथासुखम् ॥१२-१७१-२९॥
Whoever has taken refuge in this body of mine, let him depart from here as he wishes, or let him remain as is comfortable for those who dwell.
न युष्मास्विह मे प्रीतिः कामलोभानुसारिषु। तस्मादुत्सृज्य सर्वान्वः सत्यमेवाश्रयाम्यहम् ॥१२-१७१-३०॥
I have no affection for you here, who follow desire and greed. Therefore, abandoning all of you, I take refuge only in truth.
सर्वभूतान्यहं देहे पश्यन्मनसि चात्मनः। योगे बुद्धिं श्रुते सत्त्वं मनो ब्रह्मणि धारयन् ॥१२-१७१-३१॥
Perceiving all beings within the body and mind of the self, holding intellect in yoga, essence in the Veda, and mind established in Brahman.
विहरिष्याम्यनासक्तः सुखी लोकान्निरामयः। यथा मा त्वं पुनर्नैवं दुःखेषु प्रणिधास्यसि ॥१२-१७१-३२॥
I will live unattached, happy, and free from affliction among people, so that you will not again dwell in such sorrows.
त्वया हि मे प्रणुन्नस्य गतिरन्या न विद्यते। तृष्णाशोकश्रमाणां हि त्वं काम प्रभवः सदा ॥१२-१७१-३३॥
Indeed, for me who is impelled by you, there is no other path. You are always the source of desire, thirst, sorrow, and fatigue.
धननाशोऽधिकं दुःखं मन्ये सर्वमहत्तरम्। ज्ञातयो ह्यवमन्यन्ते मित्राणि च धनच्युतम् ॥१२-१७१-३४॥
I believe that the loss of wealth is the greatest suffering of all; for relatives and friends indeed disregard a person who has lost his wealth.
अवज्ञानसहस्रैस्तु दोषाः कष्टतराधने। धने सुखकला या च सापि दुःखैर्विधीयते ॥१२-१७१-३५॥
Thousands of faults due to ignorance are even more severe in poverty; in wealth, whatever portion of happiness there is, even that is created by sufferings.
धनमस्येति पुरुषं पुरा निघ्नन्ति दस्यवः। क्लिश्यन्ति विविधैर्दण्डैर्नित्यमुद्वेजयन्ति च ॥१२-१७१-३६॥
Robbers used to strike down a man for his wealth; they would always afflict him with various punishments and constantly disturb him.
मन्दलोलुपता दुःखमिति बुद्धं चिरान्मया। यद्यदालम्बसे काम तत्तदेवानुरुध्यसे ॥१२-१७१-३७॥
I have realized after a long time that slow greed is suffering. Whatever desire you cling to, you inevitably pursue that very thing.
अतत्त्वज्ञोऽसि बालश्च दुस्तोषोऽपूरणोऽनलः। नैव त्वं वेत्थ सुलभं नैव त्वं वेत्थ दुर्लभम् ॥१२-१७१-३८॥
You are ignorant of reality, childish, hard to please, insatiable like fire. You do not know what is easy to obtain, nor do you know what is difficult to obtain.
पातालमिव दुष्पूरो मां दुःखैर्योक्तुमिच्छसि। नाहमद्य समावेष्टुं शक्यः काम पुनस्त्वया ॥१२-१७१-३९॥
You wish to bind me with sufferings, like the netherworld that is difficult to fill. But today, it is not possible for you to surround me again.
निर्वेदमहमासाद्य द्रव्यनाशाद्यदृच्छया। निर्वृतिं परमां प्राप्य नाद्य कामान्विचिन्तये ॥१२-१७१-४०॥
Having lost my possessions by chance, I have attained dispassion and supreme peace; today, I no longer think about desires.
अतिक्लेशान्सहामीह नाहं बुध्याम्यबुद्धिमान्। निकृतो धननाशेन शये सर्वाङ्गविज्वरः ॥१२-१७१-४१॥
I am enduring excessive troubles here; though I am not unintelligent, I do not understand (the cause). Deceived by the loss of wealth, I lie here with all the fever gone from my limbs.
परित्यजामि काम त्वां हित्वा सर्वमनोगतीः। न त्वं मया पुनः काम नस्योतेनेव रंस्यसे ॥१२-१७१-४२॥
I abandon desire and you, having given up all mental tendencies. You will not again find delight in me, nor will you, by this, ever take pleasure in us again.
क्षमिष्येऽक्षममाणानां न हिंसिष्ये च हिंसितः। द्वेष्यमुक्तः प्रियं वक्ष्याम्यनादृत्य तदप्रियम् ॥१२-१७१-४३॥
I will forgive those who do not forgive; I will not harm even if I am harmed. If hateful words are spoken to me, I will respond with pleasant words, disregarding what is unpleasant.
तृप्तः स्वस्थेन्द्रियो नित्यं यथालब्धेन वर्तयन्। न सकामं करिष्यामि त्वामहं शत्रुमात्मनः ॥१२-१७१-४४॥
Being satisfied, with senses under control, always living on what is obtained, I will not, out of desire, make you the enemy of myself.
निर्वेदं निर्वृतिं तृप्तिं शान्तिं सत्यं दमं क्षमाम्। सर्वभूतदयां चैव विद्धि मां शरणागतम् ॥१२-१७१-४५॥
Know me as one who has taken refuge in dispassion, contentment, satisfaction, peace, truth, self-restraint, forbearance, and compassion for all beings.
तस्मात्कामश्च लोभश्च तृष्णा कार्पण्यमेव च। त्यजन्तु मां प्रतिष्ठन्तं सत्त्वस्थो ह्यस्मि साम्प्रतम् ॥१२-१७१-४६॥
Therefore, let desire, greed, craving, and miserliness abandon me, for I am now established in purity and stand firm.
प्रहाय कामं लोभं च क्रोधं पारुष्यमेव च। नाद्य लोभवशं प्राप्तो दुःखं प्राप्स्याम्यनात्मवान् ॥१२-१७१-४७॥
Having abandoned desire, greed, anger, and harshness, I will not today, under the influence of greed, attain suffering as one lacking self-control.
यद्यत्त्यजति कामानां तत्सुखस्याभिपूर्यते। कामस्य वशगो नित्यं दुःखमेव प्रपद्यते ॥१२-१७१-४८॥
Whatever desires a person gives up, that much happiness is attained; but one who is always controlled by desire attains only suffering.
कामान्व्युदस्य धुनुते यत्किञ्चित्पुरुषो रजः। कामक्रोधोद्भवं दुःखमह्रीररतिरेव च ॥१२-१७१-४९॥
When a man abandons desires, he dispels even the slightest impurity—suffering, shamelessness, and discontent—that arise from desire and anger.
एष ब्रह्मप्रविष्टोऽहं ग्रीष्मे शीतमिव ह्रदम्। शाम्यामि परिनिर्वामि सुखमासे च केवलम् ॥१२-१७१-५०॥
Having entered Brahman, I am like a cool lake in summer; I become calm, completely extinguished, and abide only in happiness.
यच्च कामसुखं लोके यच्च दिव्यं महत्सुखम्। तृष्णाक्षयसुखस्यैते नार्हतः षोडशीं कलाम् ॥१२-१७१-५१॥
All the pleasures of desire in this world and even the greatest divine happiness are not equal to a sixteenth part of the happiness that comes from the cessation of craving.
आत्मना सप्तमं कामं हत्वा शत्रुमिवोत्तमम्। प्राप्यावध्यं ब्रह्मपुरं राजेव स्यामहं सुखी ॥१२-१७१-५२॥
Having conquered the seventh desire by myself, as one would the greatest enemy, and having reached the inviolable city of Brahman, may I be happy like a king.
एतां बुद्धिं समास्थाय मङ्किर्निर्वेदमागतः। सर्वान्कामान्परित्यज्य प्राप्य ब्रह्म महत्सुखम् ॥१२-१७१-५३॥
Maṅki, having adopted this understanding, attained dispassion; after abandoning all desires and attaining Brahman, he experienced supreme happiness.
दम्यनाशकृते मङ्किरमरत्वं किलागमत्। अच्छिनत्काममूलं स तेन प्राप महत्सुखम् ॥१२-१७१-५४॥
For the sake of destroying what is to be tamed, Maṅki truly attained immortality. By cutting off the root of desire, he thereby attained great happiness.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। गीतं विदेहराजेन जनकेन प्रशाम्यता ॥१२-१७१-५५॥
Here too, they recount an ancient story, told by King Janaka of Videha, as he was pacifying (someone or a situation).
अनन्तं बत मे वित्तं यस्य मे नास्ति किञ्चन। मिथिलायां प्रदीप्तायां न मे दह्यति किञ्चन ॥१२-१७१-५६॥
Truly, my wealth is infinite, for I possess nothing. Even if Mithilā is ablaze, nothing of mine is consumed.
अत्रैवोदाहरन्तीमं बोध्यस्य पदसञ्चयम्। निर्वेदं प्रति विन्यस्तं प्रतिबोध युधिष्ठिर ॥१२-१७१-५७॥
O Yudhishthira, right here they cite this collection of words for the one to be known: dispassion should be established towards it with discernment.
बोध्यं दान्तमृषिं राजा नहुषः पर्यपृच्छत। निर्वेदाच्छान्तिमापन्नं शान्तं प्रज्ञानतर्पितम् ॥१२-१७१-५८॥
King Nahuṣa questioned the self-restrained sage, who was to be awakened, who had attained peace through detachment, was calm, and fulfilled by wisdom.
उपदेशं महाप्राज्ञ शमस्योपदिशस्व मे। कां बुद्धिं समनुध्याय शान्तश्चरसि निर्वृतः ॥१२-१७१-५९॥
O wise one, instruct me in the path of tranquility. What understanding have you reflected upon, by which you live peacefully and liberated?
बोध्य उवाच॥
Bodhya said.
उपदेशेन वर्तामि नानुशास्मीह कञ्चन। लक्षणं तस्य वक्ष्येऽहं तत्स्वयं प्रविमृश्यताम् ॥१२-१७१-६०॥
I act by giving instruction, not by commanding anyone here. I will state its characteristic; let that be thoroughly examined by oneself.
पिङ्गला कुररः सर्पः सारङ्गान्वेषणं वने। इषुकारः कुमारी च षडेते गुरवो मम ॥१२-१७१-६१॥
Piṅgalā, the kite, the serpent, the search for deer in the forest, the arrow-maker, and the maiden—these six are my teachers.
