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Yudhiṣṭhira said.
All people say, "Fortunate, fortunate are they," about us, but truly, there is no man more sorrowful than us.
O best of the Kurus, O grandsire, even the gods, having obtained birth among men, experience the suffering which is encountered by those honored in the world.
O best of Kurus, when shall we renounce? Bearing these bodies is suffering.
O great-grandfather, one is liberated by seventeen causes, five (senses), the objects of the senses, qualities, and eight (other factors).
The sages of firm vows do not undergo rebirth. O scorcher of foes, when shall we, having abandoned the kingdom, become like them?
Bhīṣma said.
O great king, nothing is endless; everything can be counted. Even rebirth, being enumerated, does not exist as anything permanent here.
O king, this fault is not incurred by association. Through effort alone, O knower of dharma, in due time, you will attain your goal.
O king, this embodied soul is always the lord of merit and demerit; yet, indeed, he is also obstructed by the darkness that arises from them.
Just as wind carrying collyrium or dust of realgar, when it enters, its color is seen as it colors the directions.
Thus, the embodied soul, influenced by the results of actions and enveloped in darkness, assumes different colors and takes on various bodies.
When, by knowledge, a living being dispels the darkness born of ignorance, then the eternal Brahman shines forth.
Sages declare that which is attainable without effort; and those who are liberated are also to be worshipped. By you and by the world with effort; therefore, the assemblies of great sages never cease.
O king, in this matter, listen attentively to the song that was sung long ago, describing how the Daitya Vṛtra acted after losing his sovereignty.
O Bhārata, though conquered, without allies, and deprived of his kingdom, he did not grieve; in the midst of enemies, he relied solely on his intellect.
Once, when Vṛtra had lost his sovereignty, Uśanā addressed him: "O Dānava, now that you are defeated, do you not feel any pain today?"
Vṛtra said.
By truth and austerity, having realized the destruction, I neither grieve nor rejoice at the coming or going of beings.
Driven by time, living beings helplessly sink into hell. The wise say that all the divine things have been seen.
But after spending that measured time, impelled by time, with the remaining time, they come into being again and again.
Powerless living beings, bound by the bondage of time, depart after passing through thousands of animal wombs and hell.
In this way, I have observed living beings wandering according to their actions; as one acts, so one attains results—this is the teaching illustrated in the scriptures.
They pass into hell, human, or divine states, according to their previous actions in happiness and sorrow, in what is dear and hateful.
All worlds are subject to the decree of death. All beings always follow the path that has been traversed.
Bhīṣma said.
The revered Uśanas (Śukra) replied to him, who was speaking of the enumeration of time, creation, and maintenance. "Dear one, why do you utter such terrible and evil ravings?"
Vṛtra said.
This is evident to you and to other wise men; formerly, I, desirous of victory, practiced great austerity.
Having seized the scents and various essences of beings, I grew, having conquered the three worlds by my own splendor.
He was always surrounded by a garland of flames, moving through the sky, invincible among all beings, and ever free from fear.
O Lord, the sovereignty I obtained through austerity was lost due to my own actions; having resorted to steadfastness, therefore, I do not grieve, O Lord.
Long ago, when I wished to fight with Mahendra (Indra) together with the great-souled one, then the Lord Hari Nārāyaṇa, the master, appeared to me.
Vaikuṇṭha, the person Viṣṇu, who is white, infinite, eternal, with muñja grass-like hair and tawny beard, is the grandfather of all beings.
Certainly, however, I believe some portion of his austerity remains for me; therefore, I wish to ask you about the fruit of the action.
O Brāhmaṇa, in which class is sovereignty established? And how does supreme sovereignty cease and arise again?
From what do beings live and move again? Or, having attained the supreme fruit, does the living being remain eternal?
O Brahmarshi, by what or by what action, or by what knowledge, is it possible to obtain that fruit? Please explain that to me.
After this was said, the sage then replied: "Hear what it is, O king among lions. What I am about to say, O best of men, listen with an undistracted mind together with your brothers."
