12.173
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
बान्धवाः कर्म वित्तं वा प्रज्ञा वेह पितामह। नरस्य का प्रतिष्ठा स्यादेतत्पृष्टो वदस्व मे ॥१२-१७३-१॥
O grandsire, among relatives, action, wealth, or wisdom, which is the true foundation of a man? Please tell me, as I ask this.
भीष्म उवाच॥
Bhīṣma said.
प्रज्ञा प्रतिष्ठा भूतानां प्रज्ञा लाभः परो मतः। प्रज्ञा नैःश्रेयसी लोके प्रज्ञा स्वर्गो मतः सताम् ॥१२-१७३-२॥
Wisdom is the foundation of all beings; wisdom is considered the highest gain; in the world, wisdom leads to the highest good; for the virtuous, wisdom is regarded as heaven.
प्रज्ञया प्रापितार्थो हि बलिरैश्वर्यसङ्क्षये। प्रह्रादो नमुचिर्मङ्किस्तस्याः किं विद्यते परम् ॥१२-१७३-३॥
By wisdom, one attains the goal: Bali at the loss of his wealth, Prahlada, Namuci, and Manki—what is higher than that wisdom?
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। इन्द्रकाश्यपसंवादं तन्निबोध युधिष्ठिर ॥१२-१७३-४॥
Here too, an ancient story is cited: the conversation between Indra and Kāśyapa. Listen to that, O Yudhiṣṭhira.
वैश्यः कश्चिदृषिं तात काश्यपं संशितव्रतम्। रथेन पातयामास श्रीमान्दृप्तस्तपस्विनम् ॥१२-१७३-५॥
O dear, a certain prosperous and arrogant merchant struck down the ascetic sage Kashyapa, who was firm in his vows, with his chariot.
आर्तः स पतितः क्रुद्धस्त्यक्त्वात्मानमथाब्रवीत्। मरिष्याम्यधनस्येह जीवितार्थो न विद्यते ॥१२-१७३-६॥
Afflicted and fallen, in anger, he abandoned himself and then said: "I shall die; for one who is poor here, there is no purpose in living."
तथा मुमूर्षुमासीनमकूजन्तमचेतसम्। इन्द्रः सृगालरूपेण बभाषे क्रुद्धमानसम् ॥१२-१७३-७॥
Thus, as he sat there, wishing for death, silent and unconscious, Indra, taking the form of a jackal, spoke to him with anger in his heart.
मनुष्ययोनिमिच्छन्ति सर्वभूतानि सर्वशः। मनुष्यत्वे च विप्रत्वं सर्व एवाभिनन्दति ॥१२-१७३-८॥
All beings desire to be born as humans in every way; and among humans, everyone rejoices in being a Brāhmaṇa.
मनुष्यो ब्राह्मणश्चासि श्रोत्रियश्चासि काश्यप। सुदुर्लभमवाप्यैतददोषान्मर्तुमिच्छसि ॥१२-१७३-९॥
O Kāśyapa, you are a human, a brāhmaṇa, and a Vedic scholar. Having attained this rare and faultless state, do you wish to die?
सर्वे लाभाः साभिमाना इति सत्या बत श्रुतिः। सन्तोषणीयरूपोऽसि लोभाद्यदभिमन्यसे ॥१२-१७३-१०॥
It is truly said that all gains come with pride. You are content by nature, but whatever you desire comes from greed.
अहो सिद्धार्थता तेषां येषां सन्तीह पाणयः। पाणिमद्भ्यः स्पृहास्माकं यथा तव धनस्य वै ॥१२-१७३-११॥
How fortunate are those who have hands! For those with hands, our longing is just like your longing for wealth.
न पाणिलाभादधिको लाभः कश्चन विद्यते। अपाणित्वाद्वयं ब्रह्मन्कण्टकान्नोद्धरामहे ॥१२-१७३-१२॥
There is no gain greater than the gain of hands; O Brahman, because we are without hands, we cannot remove the thorns.
अथ येषां पुनः पाणी देवदत्तौ दशाङ्गुली। उद्धरन्ति कृमीनङ्गाद्दशमानान्कषन्ति च ॥१२-१७३-१३॥
Now, again, those whose hands called Devadatta, with ten fingers, lift worms from the body and scrape tenfold.
हिमवर्षातपानां च परित्राणानि कुर्वते। चेलमन्नं सुखं शय्यां निवातं चोपभुञ्जते ॥१२-१७३-१४॥
They create protections against snow, rain, and heat, and enjoy clothing, food, comfort, a bed, and shelter from the wind.
अधिष्ठाय च गां लोके भुञ्जते वाहयन्ति च। उपायैर्बहुभिश्चैव वश्यानात्मनि कुर्वते ॥१२-१७३-१५॥
Having established the cow in the world, they enjoy her and have her driven; by many means, they make those under control subject to themselves.
ये खल्वजिह्वाः कृपणा अल्पप्राणा अपाणयः। सहन्ते तानि दुःखानि दिष्ट्या त्वं न तथा मुने ॥१२-१७३-१६॥
Those who are truly tongueless, miserable, short-lived, and without hands endure such sufferings; by good fortune, you do not suffer in that way, O sage.
दिष्ट्या त्वं न सृगालो वै न कृमिर्न च मूषकः। न सर्पो न च मण्डूको न चान्यः पापयोनिजः ॥१२-१७३-१७॥
Fortunately, you are not a jackal, nor a worm, nor a mouse; you are not a serpent, nor a frog, nor any other creature born from a sinful womb.
एतावतापि लाभेन तोष्टुमर्हसि काश्यप। किं पुनर्योऽसि सत्त्वानां सर्वेषां ब्राह्मणोत्तमः ॥१२-१७३-१८॥
O Kāśyapa, you ought to be satisfied even with this much gain. What then, when you are the best among all Brāhmaṇas and all beings?
इमे मां कृमयोऽदन्ति तेषामुद्धरणाय मे। नास्ति शक्तिरपाणित्वात्पश्यावस्थामिमां मम ॥१२-१७३-१९॥
These worms are eating me; I have no power to save them because I have no hands; see my condition.
अकार्यमिति चैवेमं नात्मानं सन्त्यजाम्यहम्। नेतः पापीयसीं योनिं पतेयमपरामिति ॥१२-१७३-२०॥
I do not abandon myself thinking 'this is not to be done.' Nor would I fall from here into another, more sinful birth.
मध्ये वै पापयोनीनां सार्गाली यामहं गतः। पापीयस्यो बहुतरा इतोऽन्याः पापयोनयः ॥१२-१७३-२१॥
I have entered the night among the sinful wombs of jackals; there are many other wombs, even more sinful than this.
जात्यैवैके सुखतराः सन्त्यन्ये भृशदुःखिताः। नैकान्तसुखमेवेह क्वचित्पश्यामि कस्यचित् ॥१२-१७३-२२॥
Some people are happier by birth, while others are greatly afflicted with sorrow; I do not see absolute happiness anywhere here for anyone.
मनुष्या ह्याढ्यतां प्राप्य राज्यमिच्छन्त्यनन्तरम्। राज्याद्देवत्वमिच्छन्ति देवत्वादिन्द्रतामपि ॥१२-१७३-२३॥
Humans, upon gaining wealth, next desire a kingdom; after attaining a kingdom, they wish for divinity; and from divinity, they even aspire to the status of Indra.
भवेस्त्वं यद्यपि त्वाढ्यो न राजा न च दैवतम्। देवत्वं प्राप्य चेन्द्रत्वं नैव तुष्येस्तथा सति ॥१२-१७३-२४॥
Even if you become wealthy, though you are not a king nor a divinity, even after attaining divinity and the status of Indra, you would still not be satisfied in such a condition.
न तृप्तिः प्रियलाभेऽस्ति तृष्णा नाद्भिः प्रशाम्यति। सम्प्रज्वलति सा भूयः समिद्भिरिव पावकः ॥१२-१७३-२५॥
There is no satisfaction in gaining what is dear; desire is not quenched by water; it flares up again like fire with fuel-sticks.
अस्त्येव त्वयि शोको वै हर्षश्चास्ति तथा त्वयि। सुखदुःखे तथा चोभे तत्र का परिदेवना ॥१२-१७३-२६॥
Indeed, in you exist both sorrow and joy, as well as pleasure and pain; so what is the use of lamentation there?
परिच्छिद्यैव कामानां सर्वेषां चैव कर्मणाम्। मूलं रुन्धीन्द्रियग्रामं शकुन्तानिव पञ्जरे ॥१२-१७३-२७॥
Having cut off desires and the root of all actions, restrain the group of senses just as birds are confined in a cage.
न खल्वप्यरसज्ञस्य कामः क्वचन जायते। संस्पर्शाद्दर्शनाद्वापि श्रवणाद्वापि जायते ॥१२-१७३-२८॥
Desire does not arise anywhere, even for one who knows rasa. It arises from contact, from seeing, or even from hearing.
न त्वं स्मरसि वारुण्या लट्वाकानां च पक्षिणाम्। ताभ्यां चाभ्यधिको भक्ष्यो न कश्चिद्विद्यते क्वचित् ॥१२-१७३-२९॥
You do not remember Varuṇī, the Laṭvāka birds, or the other birds; there is nothing more edible or superior to those two anywhere.
यानि चान्यानि दूरेषु भक्ष्यभोज्यानि काश्यप। येषामभुक्तपूर्वं ते तेषामस्मृतिरेव च ॥१२-१७३-३०॥
O Kāśyapa, as for those other edibles and foods in distant places, which have not been previously eaten by them, for them, only the memory (remains).
अप्राशनमसंस्पर्शमसंदर्शनमेव च। पुरुषस्यैष नियमो मन्ये श्रेयो न संशयः ॥१२-१७३-३१॥
I believe that for a man, the rule of not eating, not touching, and not seeing is indeed best; there is no doubt about it.
पाणिमन्तो धनैर्युक्ता बलवन्तो न संशयः। मनुष्या मानुषैरेव दासत्वमुपपादिताः ॥१२-१७३-३२॥
There is no doubt that even those who have hands, are endowed with wealth, and are strong, humans are made into servants by other humans.
वधबन्धपरिक्लेशैः क्लिश्यन्ते च पुनः पुनः। ते खल्वपि रमन्ते च मोदन्ते च हसन्ति च ॥१२-१७३-३३॥
Though they are repeatedly tormented by the sufferings of killing and binding, yet they still find pleasure, rejoice, and laugh.
अपरे बाहुबलिनः कृतविद्या मनस्विनः। जुगुप्सितां सुकृपणां पापां वृत्तिमुपासते ॥१२-१७३-३४॥
Some others, though strong, learned, and noble-minded, pursue a despicable, pitiable, and sinful way of life.
उत्सहन्ते च ते वृत्तिमन्यामप्युपसेवितुम्। स्वकर्मणा तु नियतं भवितव्यं तु तत्तथा ॥१२-१७३-३५॥
They may be able to pursue another livelihood, but one must perform one's own prescribed duty; that is the proper way.
न पुल्कसो न चण्डाल आत्मानं त्यक्तुमिच्छति। असन्तुष्टः स्वया योन्या मायां पश्यस्व यादृशीम् ॥१२-१७३-३६॥
Even a Pulkasa or a Caṇḍāla does not wish to abandon himself. Dissatisfied with one's own origin, behold the illusion of such a condition.
दृष्ट्वा कुणीन्पक्षहतान्मनुष्यानामयाविनः। सुसम्पूर्णः स्वया योन्या लब्धलाभोऽसि काश्यप ॥१२-१७३-३७॥
O Kāśyapa, having seen the deformed and wing-broken, unmoving among men, you are now well fulfilled by your own origin and have attained your gain.
यदि ब्राह्मण देहस्ते निरातङ्को निरामयः। अङ्गानि च समग्राणि न च लोकेषु धिक्कृतः ॥१२-१७३-३८॥
If, O brāhmaṇa, your body is healthy, your limbs are whole, and you are not condemned by people in the world.
न केनचित्प्रवादेन सत्येनैवापहारिणा। धर्मायोत्तिष्ठ विप्रर्षे नात्मानं त्यक्तुमर्हसि ॥१२-१७३-३९॥
Do not abandon yourself for any rumor, even if it is true, or because of a thief; arise for the sake of dharma, O best of Brāhmaṇas.
यदि ब्रह्मञ्शृणोष्येतच्छ्रद्दधासि च मे वचः। वेदोक्तस्य च धर्मस्य फलं मुख्यमवाप्स्यसि ॥१२-१७३-४०॥
If, O Brāhmaṇa, you listen to this and have faith in my words, you will attain the chief fruit of the dharma as prescribed in the Veda.
स्वाध्यायमग्निसंस्कारमप्रमत्तोऽनुपालय। सत्यं दमं च दानं च स्पर्धिष्ठा मा च केनचित् ॥१२-१७३-४१॥
Be vigilant in observing self-study and fire-rituals. Practice truth, self-restraint, and charity, and do not compete with anyone.
ये केचन स्वध्ययनाः प्राप्ता यजनयाजनम्। कथं ते जातु शोचेयुर्ध्यायेयुर्वाप्यशोभनम् ॥१२-१७३-४२॥
How could those who have attained self-study and the performance and officiating of sacrifices ever grieve or even contemplate anything unworthy?
इच्छन्तस्ते विहाराय सुखं महदवाप्नुयुः। उत जाताः सुनक्षत्रे सुतीर्थाः सुमुहूर्तजाः ॥१२-१७३-४३॥
May they, desiring enjoyment, obtain great happiness. And may those born under an auspicious star, at a good pilgrimage, and at an auspicious moment, be blessed.
नक्षत्रेष्वासुरेष्वन्ये दुस्तीर्था दुर्मुहूर्तजाः। सम्पतन्त्यासुरीं योनिं यज्ञप्रसववर्जिताम् ॥१२-१७३-४४॥
Others, born in evil fords and inauspicious times among the stars and demons, fall into a demonic womb, bereft of sacrificial origin.
अहमासं पण्डितको हैतुको वेदनिन्दकः। आन्वीक्षिकीं तर्कविद्यामनुरक्तो निरर्थिकाम् ॥१२-१७३-४५॥
I was a scholar and logician, a critic of the Vedas, devoted to philosophy and logic, which are ultimately useless.
हेतुवादान्प्रवदिता वक्ता संसत्सु हेतुमत्। आक्रोष्टा चाभिवक्ता च ब्रह्मयज्ञेषु वै द्विजान् ॥१२-१७३-४६॥
He who declares those who speak with reasoning, who is a speaker with reason in assemblies, who rebukes and speaks out, is indeed the twice-born in the Brahma-yajñas.
नास्तिकः सर्वशङ्की च मूर्खः पण्डितमानिकः। तस्येयं फलनिर्वृत्तिः सृगालत्वं मम द्विज ॥१२-१७३-४७॥
O twice-born, the atheist, the one who doubts everything, the fool, and the one who pretends to be a scholar—this is his result: becoming a jackal, O my dear.
अपि जातु तथा तत्स्यादहोरात्रशतैरपि। यदहं मानुषीं योनिं सृगालः प्राप्नुयां पुनः ॥१२-१७३-४८॥
Even if it takes hundreds of days and nights, may it be so, that I, a jackal, might again obtain a human birth.
सन्तुष्टश्चाप्रमत्तश्च यज्ञदानतपोरतिः। ज्ञेयज्ञाता भवेयं वै वर्ज्यवर्जयिता तथा ॥१२-१७३-४९॥
May I be content, vigilant, and devoted to sacrifice, charity, and austerity; may I be both the knower and the known, and may I always avoid what is to be avoided.
ततः स मुनिरुत्थाय काश्यपस्तमुवाच ह। अहो बतासि कुशलो बुद्धिमानिति विस्मितः ॥१२-१७३-५०॥
Then the sage Kāśyapa rose and, astonished, said to him: "Oh! Indeed, you are skilled and intelligent."
समवैक्षत तं विप्रो ज्ञानदीर्घेण चक्षुषा। ददर्श चैनं देवानामिन्द्रं देवं शचीपतिम् ॥१२-१७३-५१॥
The sage, with his far-reaching knowledge, observed and recognized him as Indra, the lord of the gods and husband of Śacī.
ततः सम्पूजयामास काश्यपो हरिवाहनम्। अनुज्ञातश्च तेनाथ प्रविवेश स्वमाश्रमम् ॥१२-१७३-५२॥
Then Kashyapa worshipped Hari-vāhana. After receiving permission from him, he entered his own hermitage.
