12.284
पराशर उवाच॥
parāśara uvāca॥
[पराशर (parāśara) - Parāśara; (a sage's name); उवाच (uvāca) - said; (he spoke);]
(Parāśara said;)
Parāśara said.
एष धर्मविधिस्तात गृहस्थस्य प्रकीर्तितः। तपोविधिं तु वक्ष्यामि तन्मे निगदतः शृणु ॥१२-२८४-१॥
eṣa dharmavidhistāta gṛhasthasya prakīrtitaḥ। tapovidhiṃ tu vakṣyāmi tanme nigadataḥ śṛṇu ॥12-284-1॥
[एष (eṣa) - this; धर्मविधिः (dharmavidhiḥ) - dharma-procedure; तात (tāta) - O dear (one); गृहस्थस्य (gṛhasthasya) - of the householder; प्रकीर्तितः (prakīrtitaḥ) - declared; तपोविधिं (tapovidhiṃ) - austerity-procedure; तु (tu) - but; वक्ष्यामि (vakṣyāmi) - I shall speak; तत् (tat) - that; मे (me) - to me; निगदतः (nigadataḥ) - speaking; शृणु (śṛṇu) - listen;]
(This dharma-procedure, O dear one, of the householder has been declared. But I shall speak the austerity-procedure; that, listen to me speaking.)
O dear one, this is the prescribed dharma for a householder. Now, I shall explain the procedure of austerity; listen to me as I speak it.
प्रायेण हि गृहस्थस्य ममत्वं नाम जायते। सङ्गागतं नरश्रेष्ठ भावैस्तामसराजसैः ॥१२-२८४-२॥
prāyeṇa hi gṛhasthasya mamatvaṃ nāma jāyate। saṅgāgataṃ naraśreṣṭha bhāvaistāmasarājasaḥ ॥12-284-2॥
[प्रायेण (prāyeṇa) - generally; by and large; हि (hi) - indeed; surely; गृहस्थस्य (gṛhasthasya) - of the householder; ममत्वं (mamatvaṃ) - mineness; sense of possession; नाम (nāma) - called; named; जायते (jāyate) - arises; is born; सङ्गागतं (saṅgāgataṃ) - arisen from association; coming from attachment; नरश्रेष्ठ (naraśreṣṭha) - O best of men; भावैः (bhāvaiḥ) - by dispositions; by states; तामस (tāmasa) - of tamas; of darkness; राजसैः (rājasaḥ) - of rajas; of passion;]
(Generally indeed, in the householder, the sense of possession called 'mineness' arises; O best of men, it is born from association with dispositions of tamas and rajas.)
O best of men, generally, the sense of 'mineness' arises in a householder; it is born from association with qualities of darkness and passion.
गृहाण्याश्रित्य गावश्च क्षेत्राणि च धनानि च। दाराः पुत्राश्च भृत्याश्च भवन्तीह नरस्य वै ॥१२-२८४-३॥
gṛhāṇy āśritya gāvaś ca kṣetrāṇi ca dhanāni ca। dārāḥ putrāś ca bhṛtyāś ca bhavantīha narasya vai॥12-284-3॥
[गृहाणि (gṛhāṇi) - houses; आश्रित्य (āśritya) - having resorted to; गावः (gāvaḥ) - cows; च (ca) - and; क्षेत्राणि (kṣetrāṇi) - fields; च (ca) - and; धनानि (dhanāni) - wealths; च (ca) - and; दाराः (dārāḥ) - wives; पुत्राः (putrāḥ) - sons; च (ca) - and; भृत्याः (bhṛtyāḥ) - servants; च (ca) - and; भवन्ति (bhavanti) - become; इह (iha) - here; नरस्य (narasya) - of a man; वै (vai) - indeed;]
(Houses having resorted to, cows and fields and wealths and wives, sons and servants and become here of a man indeed.)
Indeed, for a man here, houses, cows, fields, wealth, wives, sons, and servants come into being.
एवं तस्य प्रवृत्तस्य नित्यमेवानुपश्यतः। रागद्वेषौ विवर्धेते ह्यनित्यत्वमपश्यतः ॥१२-२८४-४॥
evaṃ tasya pravṛttasya nityamevānupaśyataḥ। rāgadveṣau vivardhete hyanityatvamapaśyataḥ ॥12-284-4॥
[एवं (evaṃ) - thus; तस्य (tasya) - of him; प्रवृत्तस्य (pravṛttasya) - of the engaged one; नित्यम् (nityam) - always; एव (eva) - indeed; अनुपश्यतः (anupaśyataḥ) - of the one who perceives; रागद्वेषौ (rāgadveṣau) - attachment and aversion; विवर्धेते (vivardhete) - increase; हि (hi) - indeed; अनित्यत्वम् (anityatvam) - impermanence; अपश्यतः (apaśyataḥ) - of the one who does not see;]
(Thus, for him who is engaged and always indeed perceives, attachment and aversion increase indeed for the one who does not see impermanence.)
Thus, for one who is engaged and always perceives, attachment and aversion increase for one who does not see impermanence.
रागद्वेषाभिभूतं च नरं द्रव्यवशानुगम्। मोहजाता रतिर्नाम समुपैति नराधिप ॥१२-२८४-५॥
rāgadveṣābhibhūtaṃ ca naraṃ dravyavaśānugam। mohajātā ratirnāma samupaiti narādhipa ॥12-284-5॥
[राग (rāga) - attachment; desire; द्वेष (dveṣa) - aversion; hatred; अभिभूतं (abhibhūtaṃ) - overpowered; subdued; च (ca) - and; नरं (naraṃ) - man; person; द्रव्य (dravya) - object; wealth; वश (vaśa) - control; influence; अनुगम् (anugam) - following; going after; मोह (moha) - delusion; confusion; जाता (jātā) - arisen; born; रति (rati) - attachment; pleasure; नाम (nāma) - named; called; समुपैति (samupaiti) - approaches; attains; नराधिप (narādhipa) - king; lord of men;]
(And the man overpowered by attachment and aversion, following the control of objects, O king, a pleasure called 'attachment born of delusion' approaches him.)
O king, a man who is overpowered by attachment and aversion and follows after the influence of objects, is overtaken by a pleasure called 'attachment born of delusion.'
कृतार्थो भोगतो भूत्वा स वै रतिपरायणः। लाभं ग्राम्यसुखादन्यं रतितो नानुपश्यति ॥१२-२८४-६॥
kṛtārtho bhogato bhūtvā sa vai ratiparāyaṇaḥ। lābhaṃ grāmyasukhādanyaṃ ratito nānupaśyati॥12-284-6॥
[कृतार्थः (kṛtārthaḥ) - one who has accomplished his purpose; भोगतः (bhogataḥ) - through enjoyment; भूत्वा (bhūtvā) - having become; सः (saḥ) - he; वै (vai) - indeed; रति-परायणः (rati-parāyaṇaḥ) - devoted to pleasure; लाभम् (lābham) - gain; ग्राम्य-सुखात् (grāmya-sukhāt) - from worldly pleasure; अन्यं (anyaṃ) - other; रति-तः (rati-taḥ) - from pleasure; न (na) - not; अनुपश्यति (anupaśyati) - he sees;]
(Having accomplished his purpose through enjoyment, he, indeed devoted to pleasure, does not see any gain other than worldly pleasure from pleasure.)
Having fulfilled his desires through enjoyment, he, truly devoted to pleasure, perceives no gain other than the pleasure derived from sensual enjoyment.
ततो लोभाभिभूतात्मा सङ्गाद्वर्धयते जनम्। पुष्ट्यर्थं चैव तस्येह जनस्यार्थं चिकीर्षति ॥१२-२८४-७॥
tato lobhābhibhūtātmā saṅgādvardhayate janam। puṣṭyarthaṃ caiva tasyeha janasyārthaṃ cikīrṣati ॥12-284-7॥
[ततः (tataḥ) - then; लोभ-अभिभूत-आत्मा (lobha-abhibhūta-ātmā) - one whose self is overcome by greed; सङ्गात् (saṅgāt) - from attachment; वर्धयते (vardhayate) - causes to increase; जनम् (janam) - people; पुष्टि-अर्थम् (puṣṭi-artham) - for the sake of nourishment; च (ca) - and; एव (eva) - indeed; तस्य (tasya) - of him; इह (iha) - here; जनस्य-अर्थम् (janasya-artham) - for the sake of the people; चिकीर्षति (cikīrṣati) - desires to do;]
(Then, one whose self is overcome by greed, from attachment, causes the people to increase; and indeed, for the sake of nourishment here, desires to act for the sake of the people.)
Then, a person whose mind is overpowered by greed, due to attachment, increases the number of people; and, seeking prosperity here, wishes to act for the benefit of the people.
स जानन्नपि चाकार्यमर्थार्थं सेवते नरः। बालस्नेहपरीतात्मा तत्क्षयाच्चानुतप्यते ॥१२-२८४-८॥
sa jānan-napi cākāryam-arthārthaṃ sevate naraḥ। bālasnehaparītātmā tat-kṣayāccānutapyate ॥12-284-8॥
[स (sa) - he; जानन् (jānan) - knowing; अपि (api) - even; च (ca) - and; अकार्यं (akāryam) - improper act; अर्थार्थं (arthārtham) - for the sake of gain; सेवते (sevate) - engages in; नरः (naraḥ) - man; बालस्नेहपरीतात्मा (bālasnehaparītātmā) - one whose mind is overcome by childish affection; तत् (tat) - that; क्षयात् (kṣayāt) - from loss; च (ca) - and; अनुतप्यते (anutapyate) - regrets;]
(He, even knowing, and an improper act for the sake of gain engages in man; one whose mind is overcome by childish affection, from that loss and regrets.)
A man, even knowing, engages in improper acts for the sake of gain; one whose mind is overcome by childish affection later regrets it when that is lost.
ततो मानेन सम्पन्नो रक्षन्नात्मपराजयम्। करोति येन भोगी स्यामिति तस्माद्विनश्यति ॥१२-२८४-९॥
tato mānena sampanno rakṣann ātmaparājayam। karoti yena bhogī syāmiti tasmād vinaśyati ॥12-284-9॥
[ततः (tataḥ) - from that; then; मानेन (mānena) - by pride; by arrogance; सम्पन्नः (sampannaḥ) - endowed; accomplished; रक्षन् (rakṣan) - protecting; guarding; आत्म (ātma) - self; पराजयम् (parājayam) - defeat; loss; करोति (karoti) - does; acts; येन (yena) - by which; whereby; भोगी (bhogī) - enjoyer; indulger; स्याम् (syām) - I may become; इति (iti) - thus; so; तस्मात् (tasmāt) - therefore; hence; विनश्यति (vinaśyati) - perishes; is destroyed;]
(Then, endowed with pride, protecting against self-defeat, he acts by which (thinking) 'I may become an enjoyer'—therefore, he perishes.)
Then, being proud and seeking to protect himself from defeat, he acts in such a way, thinking 'Let me become an enjoyer'; therefore, he is destroyed.
तपो हि बुद्धियुक्तानां शाश्वतं ब्रह्मदर्शनम्। अन्विच्छतां शुभं कर्म नराणां त्यजतां सुखम् ॥१२-२८४-१०॥
tapo hi buddhiyuktānāṃ śāśvataṃ brahmadarśanam। anvicchatāṃ śubhaṃ karma narāṇāṃ tyajatāṃ sukham ॥12-284-10॥
[तपः (tapaḥ) - austerity; हि (hi) - indeed; बुद्धियुक्तानाम् (buddhiyuktānām) - of those endowed with intelligence; शाश्वतम् (śāśvatam) - eternal; ब्रह्मदर्शनम् (brahmadarśanam) - perception of Brahman; अन्विच्छताम् (anvicchatām) - of those seeking; शुभम् (śubham) - auspicious; कर्म (karma) - action; नराणाम् (narāṇām) - of men; त्यजताम् (tyajatām) - of those abandoning; सुखम् (sukham) - happiness;]
(Austerity indeed, for those endowed with intelligence, is the eternal perception of Brahman. For those seeking auspicious action among men abandoning (action), happiness.)
For those endowed with intelligence, austerity is truly the eternal vision of Brahman. For men who seek auspicious action and renounce (action), happiness follows.
स्नेहायतननाशाच्च धननाशाच्च पार्थिव। आधिव्याधिप्रतापाच्च निर्वेदमुपगच्छति ॥१२-२८४-११॥
snehāyatananāśācca dhananāśācca pārthiva। ādhivyādhipratāpācca nirvedamupagacchati ॥12-284-11॥
[स्नेह (sneha) - affection; आयतन (āyatana) - source; नाशात् (nāśāt) - from destruction; च (ca) - and; धन (dhana) - wealth; नाशात् (nāśāt) - from loss; च (ca) - and; पार्थिव (pārthiva) - O king; आधि (ādhi) - mental affliction; व्याधि (vyādhi) - physical disease; प्रतापात् (pratāpāt) - from torment; च (ca) - and; निर्वेदम् (nirvedam) - dispassion; उपगच्छति (upagacchati) - attains;]
(O king, from the destruction of the source of affection, and from the loss of wealth, and from the torment of mental and physical afflictions, one attains dispassion.)
O king, when the sources of affection are destroyed, wealth is lost, and one is tormented by mental and physical afflictions, dispassion arises.
निर्वेदादात्मसम्बोधः सम्बोधाच्छास्त्रदर्शनम्। शास्त्रार्थदर्शनाद्राजंस्तप एवानुपश्यति ॥१२-२८४-१२॥
nirvedād ātmasambodhaḥ sambodhāc chāstradarśanam। śāstrārthadarśanād rājaṃs tapa evānupaśyati ॥12-284-12॥
[निर्वेदात् (nirvedāt) - from dispassion; आत्मसम्बोधः (ātmasambodhaḥ) - self-realization; सम्बोधात् (sambodhāt) - from realization; शास्त्रदर्शनम् (śāstradarśanam) - scriptural insight; शास्त्रार्थदर्शनात् (śāstrārthadarśanāt) - from understanding the meaning of scripture; राजन् (rājan) - O king; तपः (tapaḥ) - austerity; एव (eva) - indeed; अनुपश्यति (anupaśyati) - perceives;]
(From dispassion, self-realization; from realization, scriptural insight; from understanding the meaning of scripture, O king, one indeed perceives austerity.)
O king, from dispassion arises self-realization; from realization comes scriptural insight; from understanding the meaning of scripture, one truly perceives austerity.
दुर्लभो हि मनुष्येन्द्र नरः प्रत्यवमर्शवान्। यो वै प्रियसुखे क्षीणे तपः कर्तुं व्यवस्यति ॥१२-२८४-१३॥
durlabho hi manuṣyendra naraḥ pratyavamarśavān। yo vai priyasukhe kṣīṇe tapaḥ kartuṃ vyavasyati ॥12-284-13॥
[दुर्लभः (durlabhaḥ) - difficult to obtain; हि (hi) - indeed; मनुष्येन्द्र (manuṣyendra) - O best of men; नरः (naraḥ) - man; प्रत्यवमर्शवान् (pratyavamarśavān) - possessed of reflection; यः (yaḥ) - who; वै (vai) - indeed; प्रियसुखे (priyasukhe) - in pleasant comfort; क्षीणे (kṣīṇe) - when diminished; तपः (tapaḥ) - austerity; कर्तुं (kartuṃ) - to perform; व्यवस्यति (vyavasyati) - resolves;]
(Indeed, O best of men, a man possessed of reflection is difficult to obtain; who, when pleasant comfort is diminished, resolves to perform austerity.)
O best of men, it is truly rare to find a thoughtful person who, when pleasures and comforts have waned, resolves to undertake austerity.
तपः सर्वगतं तात हीनस्यापि विधीयते। जितेन्द्रियस्य दान्तस्य स्वर्गमार्गप्रदेशकम् ॥१२-२८४-१४॥
tapaḥ sarvagataṃ tāta hīnasya api vidhīyate। jitendriyasya dāntasya svargamārgapradeśakam ॥12-284-14॥
[तपः (tapaḥ) - austerity; सर्वगतं (sarvagatam) - pervading all; तात (tāta) - O dear; हीनस्य (hīnasya) - of one who is deficient; अपि (api) - even; विधीयते (vidhīyate) - is prescribed; जितेन्द्रियस्य (jitendriyasya) - of one who has conquered the senses; दान्तस्य (dāntasya) - of one who is self-restrained; स्वर्गमार्गप्रदेशकम् (svargamārgapradeśakam) - leading to the path of heaven;]
(Austerity, pervading all, O dear, is prescribed even for one who is deficient; for one who has conquered the senses, who is self-restrained, it is the guide to the path of heaven.)
O dear, austerity is prescribed for everyone, even for those who are lacking; for one who has conquered the senses and is self-restrained, it leads to the path of heaven.
प्रजापतिः प्रजाः पूर्वमसृजत्तपसा विभुः। क्वचित्क्वचिद्व्रतपरो व्रतान्यास्थाय पार्थिव ॥१२-२८४-१५॥
prajāpatiḥ prajāḥ pūrvamasṛjattapasā vibhuḥ। kvacitkvacidvrataparo vratānyāsthāya pārthiva ॥12-284-15॥
[प्रजापतिः (prajāpatiḥ) - lord of creatures; प्रजाः (prajāḥ) - creatures; पूर्वम् (pūrvam) - formerly; असृजत् (asṛjat) - created; तपसा (tapasā) - by austerity; विभुः (vibhuḥ) - the all-pervading one; क्वचित् (kvacit) - at some place; क्वचित् (kvacit) - at some other place; व्रतपरः (vrataparaḥ) - devoted to vows; व्रतानि (vratāni) - vows; आस्थाय (āsthāya) - having undertaken; पार्थिव (pārthiva) - O king;]
(The lord of creatures formerly created the beings by austerity, O king. At some places and at other places, being devoted to vows, having undertaken vows.)
O king, the lord of creatures formerly created the beings through austerity. In various places, being devoted to vows, he undertook different vows.
आदित्या वसवो रुद्रास्तथैवाग्न्यश्विमारुताः। विश्वेदेवास्तथा साध्याः पितरोऽथ मरुद्गणाः ॥१२-२८४-१६॥
ādityā vasavo rudrās tathaiva agni-aśvin-mārutāḥ। viśvedevās tathā sādhyāḥ pitaro 'tha marud-gaṇāḥ॥12-284-16॥
[आदित्या (ādityāḥ) - the Ādityas; (solar deities; वसवः (vasavaḥ) - the Vasus; (elemental deities; रुद्राः (rudrāḥ) - the Rudras; (storm deities; तथैव (tathaiva) - likewise; अग्नि-अश्वि-मारुताः (agni-aśvi-mārutāḥ) - Agni, the Aśvins, and the Maruts; विश्वेदेवाः (viśvedevāḥ) - the Viśvedevas; (all-gods; तथा (tathā) - also; साध्याः (sādhyāḥ) - the Sādhyas; (a class of deities; पितरः (pitarāḥ) - the Pitṛs; (ancestral spirits; अथ (atha) - and then; मरुद्गणाः (marud-gaṇāḥ) - the hosts of Maruts; (wind deities;]
(The Ādityas, the Vasus, the Rudras, likewise Agni, the Aśvins, the Maruts, the Viśvedevas, also the Sādhyas, the Pitṛs, and then the hosts of Maruts.)
The Ādityas, Vasus, Rudras, as well as Agni, the Aśvins, Maruts, Viśvedevas, Sādhyas, Pitṛs, and the hosts of Maruts are all present.
यक्षराक्षसगन्धर्वाः सिद्धाश्चान्ये दिवौकसः। संसिद्धास्तपसा तात ये चान्ये स्वर्गवासिनः ॥१२-२८४-१७॥
yakṣa-rākṣasa-gandharvāḥ siddhāś ca anye divaukasaḥ। saṃsiddhāḥ tapasā tāta ye ca anye svarga-vāsinaḥ॥12-284-17॥
[यक्ष (yakṣa) - yakṣa; राक्षस (rākṣasa) - rākṣasa; गन्धर्वाः (gandharvāḥ) - gandharvas; सिद्धाः (siddhāḥ) - perfected beings; च (ca) - and; अन्ये (anye) - others; दिवौकसः (divaukasaḥ) - inhabitants of heaven; संसिद्धाः (saṃsiddhāḥ) - fully accomplished; तपसा (tapasā) - by austerity; तात (tāta) - dear one; ये (ye) - who; च (ca) - and; अन्ये (anye) - others; स्वर्गवासिनः (svarga-vāsinaḥ) - dwellers in heaven;]
(yakṣas, rākṣasas, gandharvas, siddhas and other inhabitants of heaven; fully accomplished by austerity, dear one, and those others who dwell in heaven.)
Yakṣas, rākṣasas, gandharvas, siddhas, and other celestial beings, as well as those perfected by austerity, dear one, and others who reside in heaven.
ये चादौ ब्रह्मणा सृष्टा ब्राह्मणास्तपसा पुरा। ते भावयन्तः पृथिवीं विचरन्ति दिवं तथा ॥१२-२८४-१८॥
ye cādau brahmaṇā sṛṣṭā brāhmaṇās tapasā purā। te bhāvayantaḥ pṛthivīṃ vicaranti divaṃ tathā ॥12-284-18॥
[ये (ye) - who; च (ca) - and; आदौ (ādau) - in the beginning; ब्रह्मणा (brahmaṇā) - by Brahmā; सृष्टाः (sṛṣṭāḥ) - created; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; तपसा (tapasā) - by austerity; पुरा (purā) - formerly; ते (te) - they; भावयन्तः (bhāvayantaḥ) - sustaining; पृथिवीम् (pṛthivīm) - the earth; विचरन्ति (vicaranti) - move about; दिवम् (divam) - in heaven; तथा (tathā) - likewise;]
(Who, in the beginning, were created by Brahmā, the Brāhmaṇas, by austerity, formerly; they, sustaining the earth, move about in heaven likewise.)
The Brāhmaṇas, who were created by Brahmā in the beginning through austerity, formerly, now sustain the earth and move about in heaven as well.
मर्त्यलोके च राजानो ये चान्ये गृहमेधिनः। महाकुलेषु दृश्यन्ते तत्सर्वं तपसः फलम् ॥१२-२८४-१९॥
martyaloke ca rājāno ye ca anye gṛhamedhinaḥ। mahākuleṣu dṛśyante tat sarvaṃ tapasaḥ phalam ॥12-284-19॥
[मर्त्यलोके (martyaloke) - in the world of mortals; च (ca) - and; राजानः (rājānaḥ) - kings; ये (ye) - who; च (ca) - and; अन्ये (anye) - others; गृहमेधिनः (gṛhamedhinaḥ) - householders; महाकुलेषु (mahākuleṣu) - in great families; दृश्यन्ते (dṛśyante) - are seen; तत् (tat) - that; सर्वं (sarvaṃ) - all; तपसः (tapasaḥ) - of austerity; फलम् (phalam) - fruit;]
(In the world of mortals and (the) kings, who and others (are) householders, in great families are seen; that all (is) the fruit of austerity.)
In the world of mortals, the kings and other householders who are seen in great families—all that is the result of austerity.
कौशिकानि च वस्त्राणि शुभान्याभरणानि च। वाहनासनयानानि सर्वं तत्तपसः फलम् ॥१२-२८४-२०॥
kauśikāni ca vastrāṇi śubhānyābharaṇāni ca। vāhanāsanayānāni sarvaṃ tattapasaḥ phalam ॥12-284-20॥
[कौशिकानि (kauśikāni) - silken; च (ca) - and; वस्त्राणि (vastrāṇi) - garments; शुभानि (śubhāni) - auspicious; आभरणानि (ābharaṇāni) - ornaments; च (ca) - and; वाहनासनयानानि (vāhanāsanayānāni) - vehicles, seats, and conveyances; सर्वम् (sarvam) - all; तत् (tat) - that; तपसः (tapasaḥ) - of austerity; फलम् (phalam) - fruit;]
(Silken and garments, auspicious ornaments and vehicles, seats, and conveyances—all that is the fruit of austerity.)
Silken garments, auspicious ornaments, vehicles, seats, and all conveyances—these are all the fruits of austerity.
मनोनुकूलाः प्रमदा रूपवत्यः सहस्रशः। वासः प्रासादपृष्ठे च तत्सर्वं तपसः फलम् ॥१२-२८४-२१॥
manonukūlāḥ pramadā rūpavatyaḥ sahasraśaḥ। vāsaḥ prāsādapṛṣṭhe ca tatsarvaṃ tapasaḥ phalam ॥12-284-21॥
[मनोनुकूलाः (manonukūlāḥ) - agreeable to the mind; प्रमदा (pramadā) - women; रूपवत्यः (rūpavatyaḥ) - beautiful; सहस्रशः (sahasraśaḥ) - by thousands; वासः (vāsaḥ) - residence; प्रासादपृष्ठे (prāsādapṛṣṭhe) - on the terrace of the palace; च (ca) - and; तत् (tat) - that; सर्वं (sarvaṃ) - all; तपसः (tapasaḥ) - of austerity; फलम् (phalam) - fruit;]
(Agreeable to the mind women, beautiful, by thousands; residence on the terrace of the palace and all that is the fruit of austerity.)
Thousands of beautiful women pleasing to the mind, residence on the palace terrace, and all this is the fruit of austerity.
शयनानि च मुख्यानि भोज्यानि विविधानि च। अभिप्रेतानि सर्वाणि भवन्ति कृतकर्मणाम् ॥१२-२८४-२२॥
śayanāni ca mukhyāni bhojyāni vividhāni ca। abhipretāni sarvāṇi bhavanti kṛtakarmaṇām ॥12-284-22॥
[शयनानि (śayanāni) - beds; च (ca) - and; मुख्यानि (mukhyāni) - principal; भोज्यानि (bhojyāni) - foods; विविधानि (vividhāni) - various; च (ca) - and; अभिप्रेतानि (abhipretāni) - desired; सर्वाणि (sarvāṇi) - all; भवन्ति (bhavanti) - become; कृतकर्मणाम् (kṛtakarmaṇām) - of those who have performed actions;]
(Beds and principal foods, various and desired, all become (available) for those who have performed actions.)
All kinds of principal beds and various foods, everything desired, become available to those who have performed their duties.
नाप्राप्यं तपसा किञ्चित्त्रैलोक्येऽस्मिन्परन्तप। उपभोगपरित्यागः फलान्यकृतकर्मणाम् ॥१२-२८४-२३॥
nāprāpyaṃ tapasā kiñcit trailokye'smin parantapa। upabhogaparityāgaḥ phalāny akṛtakarmaṇām ॥12-284-23॥
[न (na) - not; अप्राप्यं (aprāpyaṃ) - unattainable; तपसा (tapasā) - by austerity; किञ्चित् (kiñcit) - anything; त्रैलोक्ये (trailokye) - in the three worlds; अस्मिन् (asmin) - in this; परन्तप (parantapa) - O scorcher of foes; उपभोग (upabhoga) - enjoyment; परित्यागः (parityāgaḥ) - renunciation; फलानि (phalāni) - fruits; अकृतकर्मणाम् (akṛtakarmaṇām) - of those who have not performed actions;]
(Not anything is unattainable by austerity in these three worlds, O scorcher of foes. Enjoyment and renunciation are the fruits of those who have not performed actions.)
O Parantapa, in these three worlds, there is nothing unattainable by austerity. For those who have not performed actions, enjoyment and renunciation are the results.
सुखितो दुःखितो वापि नरो लोभं परित्यजेत्। अवेक्ष्य मनसा शास्त्रं बुद्ध्या च नृपसत्तम ॥१२-२८४-२४॥
sukhito duḥkhito vāpi naro lobhaṃ parityajet। avekṣya manasā śāstraṃ buddhyā ca nṛpasattama ॥12-284-24॥
[सुखितः (sukhitaḥ) - happy; दुःखितः (duḥkhitaḥ) - unhappy; वा (vā) - or; अपि (api) - even; नरः (naraḥ) - man; लोभम् (lobham) - greed; परित्यजेत् (parityajet) - should abandon; अवेक्ष्य (avekṣya) - having considered; मनसा (manasā) - with the mind; शास्त्रम् (śāstram) - scripture; बुद्ध्या (buddhyā) - with intelligence; च (ca) - and; नृपसत्तम (nṛpasattama) - O best of kings;]
(Whether happy or unhappy, even a man should abandon greed, having considered the scripture with the mind and with intelligence, O best of kings.)
O best of kings, whether a man is happy or unhappy, he should abandon greed after considering the scriptures with his mind and intelligence.
असन्तोषोऽसुखायैव लोभादिन्द्रियविभ्रमः। ततोऽस्य नश्यति प्रज्ञा विद्येवाभ्यासवर्जिता ॥१२-२८४-२५॥
asantoṣo'sukhāyaiva lobhād indriya-vibhramaḥ। tato'sya naśyati prajñā vidyevābhyāsa-varjitā ॥12-284-25॥
[असन्तोषः (asantoṣaḥ) - non-contentment; असुखाय (asukhāya) - for unhappiness; एव (eva) - indeed; लोभात् (lobhāt) - from greed; इन्द्रियविभ्रमः (indriya-vibhramaḥ) - confusion of the senses; ततः (tataḥ) - therefore; अस्य (asya) - his; नश्यति (naśyati) - is destroyed; प्रज्ञा (prajñā) - wisdom; विद्या (vidyā) - knowledge; इव (iva) - like; अभ्यासवर्जिता (abhyāsa-varjitā) - devoid of practice;]
(Non-contentment is indeed for unhappiness; from greed arises confusion of the senses. Therefore, his wisdom is destroyed, like knowledge devoid of practice.)
Discontent leads only to unhappiness; greed causes confusion of the senses. Thus, his wisdom is destroyed, just as knowledge without practice is lost.
नष्टप्रज्ञो यदा भवति तदा न्यायं न पश्यति। तस्मात्सुखक्षये प्राप्ते पुमानुग्रं तपश्चरेत् ॥१२-२८४-२६॥
naṣṭaprajño yadā bhavati tadā nyāyaṃ na paśyati। tasmātsukhakṣaye prāpte pumānugraṃ tapaścaret ॥12-284-26॥
[नष्टप्रज्ञः (naṣṭaprajñaḥ) - one whose wisdom is lost; यदा (yadā) - when; भवति (bhavati) - becomes; तदा (tadā) - then; न्यायम् (nyāyam) - justice; न (na) - not; पश्यति (paśyati) - sees; तस्मात् (tasmāt) - therefore; सुखक्षये (sukhakṣaye) - when happiness is lost; प्राप्ते (prāpte) - having arrived; पुमान् (pumān) - a man; उग्रं (ugram) - severe; तपः (tapaḥ) - austerity; चरेत् (caret) - should practice;]
(When one whose wisdom is lost becomes so, then he does not see justice. Therefore, when the loss of happiness has arrived, a man should practice severe austerity.)
When a person's wisdom is lost, he cannot perceive justice. Therefore, when happiness is lost, one should undertake severe austerities.
यदिष्टं तत्सुखं प्राहुर्द्वेष्यं दुःखमिहोच्यते। कृताकृतस्य तपसः फलं पश्यस्व यादृशम् ॥१२-२८४-२७॥
yadiṣṭaṃ tatsukhaṃ prāhur dveṣyaṃ duḥkham iho cyate। kṛtākṛtasya tapasaḥ phalaṃ paśyasva yādṛśam ॥12-284-27॥
[यत् (yat) - which; इष्टं (iṣṭam) - desired; तत् (tat) - that; सुखं (sukham) - happiness; प्राहुः (prāhuḥ) - they say; द्वेष्यम् (dveṣyam) - hateful; दुःखम् (duḥkham) - suffering; इह (iha) - here; उच्यते (ucyate) - is said; कृताकृतस्य (kṛtākṛtasya) - of done and not done; तपसः (tapasaḥ) - of austerity; फलम् (phalam) - fruit; पश्यस्व (paśyasva) - see; यादृशम् (yādṛśam) - of what kind;]
(Which is desired, that they say is happiness; what is hateful is said to be suffering here. Of the done and not done austerity, see the fruit of what kind.)
What is desired is called happiness, and what is hateful is called suffering here. See the kind of result that comes from austerity, whether performed or not.
नित्यं भद्राणि पश्यन्ति विषयांश्चोपभुञ्जते। प्राकाश्यं चैव गच्छन्ति कृत्वा निष्कल्मषं तपः ॥१२-२८४-२८॥
nityaṃ bhadrāṇi paśyanti viṣayāṃścopabhuñjate। prākāśyaṃ caiva gacchanti kṛtvā niṣkalmaṣaṃ tapaḥ ॥12-284-28॥
[नित्यं (nityam) - always; भद्राणि (bhadrāṇi) - auspicious things; पश्यन्ति (paśyanti) - see; विषयान् (viṣayān) - objects; च (ca) - and; उपभुञ्जते (upabhuñjate) - enjoy; प्राकाश्यं (prākāśyam) - illumination; च (ca) - and; एव (eva) - indeed; गच्छन्ति (gacchanti) - attain; कृत्वा (kṛtvā) - having performed; निष्कल्मषं (niṣkalmaṣam) - free from sin; तपः (tapaḥ) - austerity;]
(Always auspicious things see, objects and enjoy; illumination and indeed attain, having performed sinless austerity.)
Those who always perform sinless austerity see auspicious things, enjoy objects, and indeed attain illumination.
अप्रियाण्यवमानांश्च दुःखं बहुविधात्मकम्। फलार्थी सत्पथत्यक्तः प्राप्नोति विषयात्मकम् ॥१२-२८४-२९॥
apriyāṇyavamānāṃś ca duḥkhaṃ bahuvidhātmakam। phalārthī satpathatyaktaḥ prāpnoti viṣayātmakam ॥12-284-29॥
[अप्रियाणि (apriyāṇi) - unpleasant things; अवमानान् (avamānān) - insults; च (ca) - and; दुःखम् (duḥkham) - suffering; बहुविधात्मकम् (bahuvidhātmakam) - of many kinds; फलार्थी (phalārthī) - one desiring results; सत्पथ (satpatha) - the righteous path; त्यक्तः (tyaktaḥ) - having abandoned; प्राप्नोति (prāpnoti) - obtains; विषयात्मकम् (viṣayātmakam) - consisting of sense-objects;]
(Unpleasant things, insults, and suffering of many kinds—one desiring results, having abandoned the righteous path, obtains that which consists of sense-objects.)
One who abandons the righteous path for the sake of results encounters many kinds of unpleasantness, insults, and suffering, and attains only that which is bound to sense-objects.
धर्मे तपसि दाने च विचिकित्सास्य जायते। स कृत्वा पापकान्येव निरयं प्रतिपद्यते ॥१२-२८४-३०॥
dharme tapasi dāne ca vicikitsāsya jāyate। sa kṛtvā pāpakānyeva nirayaṃ pratipadyate ॥12-284-30॥
[धर्मे (dharme) - in dharma; तपसि (tapasi) - in austerity; दाने (dāne) - in charity; च (ca) - and; विचिकित्सा (vicikitsā) - doubt; स्य (sya) - of him; जायते (jāyate) - arises; सः (saḥ) - he; कृत्वा (kṛtvā) - having done; पापकानि (pāpakāni) - evil deeds; एव (eva) - indeed; निरयम् (nirayam) - hell; प्रतिपद्यते (pratipadyate) - attains;]
(In dharma, in austerity, in charity, if doubt arises for him, he, having done evil deeds indeed, attains hell.)
If a person harbors doubt regarding dharma, austerity, or charity, he, having committed evil deeds, surely attains hell.
सुखे तु वर्तमानो वै दुःखे वापि नरोत्तम। स्ववृत्ताद्यो न चलति शास्त्रचक्षुः स मानवः ॥१२-२८४-३१॥
sukhe tu vartamāno vai duḥkhe vāpi narottama। svavṛttādyo na calati śāstra-cakṣuḥ sa mānavaḥ ॥12-284-31॥
[सुखे (sukhe) - in happiness; तु (tu) - but; वर्तमानः (vartamānaḥ) - existing; वै (vai) - indeed; दुःखे (duḥkhe) - in sorrow; वा (vā) - or; अपि (api) - even; नरोत्तम (narottama) - best of men; स्ववृत्तात् (svavṛttāt) - from one's own conduct; यः (yaḥ) - who; न (na) - not; चलति (calati) - deviates; शास्त्रचक्षुः (śāstra-cakṣuḥ) - having scripture as the eye; स (sa) - he; मानवः (mānavaḥ) - man;]
(In happiness but existing indeed, in sorrow or even, O best of men, who does not deviate from one's own conduct, having scripture as the eye, he is a man.)
O best of men, whether in happiness or in sorrow, he who does not deviate from his own conduct, guided by the eye of scripture, is truly a man.
इषुप्रपातमात्रं हि स्पर्शयोगे रतिः स्मृता। रसने दर्शने घ्राणे श्रवणे च विशां पते ॥१२-२८४-३२॥
iṣu-prapāta-mātraṃ hi sparśa-yoge ratiḥ smṛtā। rasane darśane ghrāṇe śravaṇe ca viśāṃ pate ॥12-284-32॥
[इषुप्रपातमात्रं (iṣu-prapāta-mātram) - as much as the fall of an arrow; (i.e., a very short time;) हि (hi) - indeed; स्पर्शयोगे (sparśa-yoge) - in the contact of touch; रतिः (ratiḥ) - pleasure; स्मृता (smṛtā) - is considered; रसने (rasane) - in tasting; दर्शने (darśane) - in seeing; घ्राणे (ghrāṇe) - in smelling; श्रवणे (śravaṇe) - in hearing; च (ca) - and; विशां पते (viśāṃ pate) - O lord of men;]
(Indeed, pleasure in the contact of touch is considered to last only as long as the fall of an arrow; in tasting, seeing, smelling, and hearing also, O lord of men.)
O lord of men, pleasure arising from contact with touch is said to last only for a moment, like the fall of an arrow; so too in tasting, seeing, smelling, and hearing.
ततोऽस्य जायते तीव्रा वेदना तत्क्षयात्पुनः। बुधा येन प्रशंसन्ति मोक्षं सुखमनुत्तमम् ॥१२-२८४-३३॥
tato'sya jāyate tīvraā vedanā tatkṣayāt punaḥ। budhā yena praśaṃsanti mokṣaṃ sukham anuttamam ॥12-284-33॥
[ततः (tataḥ) - then; अस्य (asya) - of him; जायते (jāyate) - arises; तीव्रा (tīvraā) - intense; वेदना (vedanā) - pain; तत् (tat) - that; क्षयात् (kṣayāt) - from destruction; पुनः (punaḥ) - again; बुधाः (budhāḥ) - the wise; येन (yena) - by which; प्रशंसन्ति (praśaṃsanti) - praise; मोक्षम् (mokṣam) - liberation; सुखम् (sukham) - happiness; अनुत्तमम् (anuttamam) - unsurpassed;]
(Then for him arises intense pain; from that destruction again, the wise by which praise liberation, unsurpassed happiness.)
Then, intense pain arises for him; when that is destroyed, the wise praise liberation, which is unsurpassed happiness.
ततः फलार्थं चरति भवन्ति ज्यायसो गुणाः। धर्मवृत्त्या च सततं कामार्थाभ्यां न हीयते ॥१२-२८४-३४॥
tataḥ phalārthaṃ carati bhavanti jyāyaso guṇāḥ। dharmavṛttyā ca satataṃ kāmārthābhyāṃ na hīyate ॥12-284-34॥
[ततः (tataḥ) - then; from that; फलार्थं (phalārtham) - for the sake of result; चरति (carati) - acts; moves; भवन्ति (bhavanti) - become; are; ज्यायसः (jyāyasaḥ) - superior; greater; गुणाः (guṇāḥ) - qualities; धर्मवृत्त्या (dharmavṛttyā) - by the conduct of dharma; च (ca) - and; सततं (satatam) - always; constantly; कामार्थाभ्यां (kāmārthābhyām) - by (the pursuit of) desire and wealth; न (na) - not; हीयते (hīyate) - is diminished;]
(Then, for the sake of result, acts (are done); superior qualities become. By the conduct of dharma and always, by (the pursuit of) desire and wealth, not is diminished.)
Thus, when one acts for the sake of results, greater qualities arise. By always following the conduct of dharma, one is not diminished by the pursuit of desire and wealth.
अप्रयत्नागताः सेव्या गृहस्थैर्विषयाः सदा। प्रयत्नेनोपगम्यश्च स्वधर्म इति मे मतिः ॥१२-२८४-३५॥
aprayatnāgatāḥ sevyā gṛhasthairviṣayāḥ sadā। prayatnenopagamyāśca svadharma iti me matiḥ ॥12-284-35॥
[अप्रयत्नागताः (aprayatnāgatāḥ) - not-by-effort-attained; सेव्या (sevyā) - to be enjoyed; गृहस्थैः (gṛhasthaiḥ) - by householders; विषयाः (viṣayāḥ) - objects; सदा (sadā) - always; प्रयत्नेन (prayatnena) - by effort; उपगम्याः (upagamyāḥ) - to be attained; च (ca) - and; स्वधर्मः (svadharmaḥ) - one's own duty; इति (iti) - thus; मे (me) - my; मतिः (matiḥ) - opinion;]
(Objects not attained by effort are to be enjoyed always by householders; and one's own duty is to be attained by effort—thus is my opinion.)
Householders should always enjoy objects that come without effort, but one's own duty must be pursued with effort—this is my opinion.
मानिनां कुलजातानां नित्यं शास्त्रार्थचक्षुषाम्। धर्मक्रियावियुक्तानामशक्त्या संवृतात्मनाम् ॥१२-२८४-३६॥
mānināṃ kulajātānāṃ nityaṃ śāstrārthacakṣuṣām। dharmakriyāviyuktānāmaśaktyā saṃvṛtātmanām ॥12-284-36॥
[मानिनाम् (māninām) - of the proud; कुलजातानाम् (kulajātānām) - of those born in noble families; नित्यम् (nityam) - always; शास्त्रार्थचक्षुषाम् (śāstrārthacakṣuṣām) - whose vision is (only) the meaning of the scriptures; धर्मक्रियावियुक्तानाम् (dharmakriyāviyuktānām) - of those devoid of righteous actions; अशक्त्या (aśaktyā) - due to incapacity; संवृतात्मनाम् (saṃvṛtātmanām) - of those whose self is concealed;]
(Of the proud, of those born in noble families, always, whose vision is (only) the meaning of the scriptures, of those devoid of righteous actions, due to incapacity, of those whose self is concealed.)
Among the proud, those born in noble families, who always see only the meaning of the scriptures, and who are devoid of righteous actions due to incapacity, whose true self is concealed.
क्रियमाणं यदा कर्म नाशं गच्छति मानुषम्। तेषां नान्यदृते लोके तपसः कर्म विद्यते ॥१२-२८४-३७॥
kriyamāṇaṃ yadā karma nāśaṃ gacchati mānuṣam। teṣāṃ nānyadṛte loke tapasaḥ karma vidyate ॥12-284-37॥
[क्रियमाणं (kriyamāṇam) - being performed; यदा (yadā) - when; कर्म (karma) - action; नाशं (nāśam) - destruction; गच्छति (gacchati) - goes; मानुषम् (mānuṣam) - human; तेषां (teṣām) - of them; न (na) - not; अन्यदृते (anyadṛte) - except another; लोके (loke) - in the world; तपसः (tapasaḥ) - of austerity; कर्म (karma) - action; विद्यते (vidyate) - exists;]
(When the action being performed by a human goes to destruction, for them in the world, no action exists except that of austerity.)
When a human's actions come to naught, in this world, for them, no action remains except the practice of austerity.
सर्वात्मना तु कुर्वीत गृहस्थः कर्मनिश्चयम्। दाक्ष्येण हव्यकव्यार्थं स्वधर्मं विचरेन्नृप ॥१२-२८४-३८॥
sarvātmanā tu kurvīta gṛhasthaḥ karma-niścayam। dākṣyeṇa havyakavya-artham svadharmam vicaren nṛpa ॥12-284-38॥
[सर्वात्मना (sarvātmanā) - with one's whole self; तु (tu) - but; कुर्वीत (kurvīta) - should perform; गृहस्थः (gṛhasthaḥ) - householder; कर्मनिश्चयम् (karma-niścayam) - determined action; दाक्ष्येण (dākṣyeṇa) - with skill; हव्यकव्यार्थम् (havyakavya-artham) - for the sake of offerings to gods and ancestors; स्वधर्मम् (svadharmam) - one's own duty; विचरेत् (vicaret) - should practice; नृप (nṛpa) - O king;]
(With one's whole self, but, should perform, the householder, determined action. With skill, for the sake of offerings to gods and ancestors, one's own duty, should practice, O king.)
O king, the householder should, with his whole self, perform determined actions; with skill, he should practice his own duty for the sake of offerings to gods and ancestors.
यथा नदीनदाः सर्वे सागरे यान्ति संस्थितिम्। एवमाश्रमिणः सर्वे गृहस्थे यान्ति संस्थितिम् ॥१२-२८४-३९॥
yathā nadīnādāḥ sarve sāgare yānti saṃsthitim। evamāśramiṇaḥ sarve gṛhaste yānti saṃsthitim ॥12-284-39॥
[यथा (yathā) - just as; नदीनदाः (nadīnādāḥ) - rivers and streams; सर्वे (sarve) - all; सागरे (sāgare) - in the ocean; यान्ति (yānti) - go; संस्थितिम् (saṃsthitim) - final state; एवम् (evam) - in the same way; आश्रमिणः (āśramiṇaḥ) - those in the āśramas; सर्वे (sarve) - all; गृहस्थे (gṛhaste) - in the householder (stage); यान्ति (yānti) - go; संस्थितिम् (saṃsthitim) - final state;]
(Just as all rivers and streams go to their final state in the ocean, in the same way all those in the āśramas go to their final state in the householder (stage).)
Just as all rivers and streams ultimately merge into the ocean, so too do all those in the āśramas ultimately find their fulfillment in the householder's stage.
