12.309
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
kathaṁ nirvedam-āpannaḥ śuko vaiyāsakiḥ purā। etad-icchāmi kauravya śrotuṁ kautūhalam hi me ॥12-309-1॥
O descendant of Kuru, I wish to hear how Śuka, the son of Vyāsa, formerly attained dispassion; for I am indeed curious about this. (12-309-1)
bhīṣma uvāca॥
Bhishma said.
prākṛtena suvṛttena carantam akutobhayam। adhyāpya kṛtsnaṃ svādhyāyam anvaśād vai pitā sutam ॥12-309-2॥
The father, having taught his son the entire self-study, observed him living fearlessly by natural and good conduct. (12-309-2)
dharmaṃ putra niṣevasva sutīkṣṇau hi himātapau। kṣutpipāse ca vāyuṃ ca jaya nityaṃ jitendriyaḥ ॥12-309-3॥
O son, practice righteousness; indeed, always conquer the two sharp opposites, cold and heat, as well as hunger, thirst, and wind, O self-controlled one. (12-309-3)
satyam ārjavam akrodham anasūyāṃ damaṃ tapaḥ। ahiṃsāṃ ca anṛśaṃsyaṃ ca vidhivat paripālaya ॥12-309-4॥
Protect truth, straightforwardness, absence of anger, absence of envy, self-restraint, austerity, non-violence, and compassion, all in accordance with the rules. (12-309-4)
satye tiṣṭha rato dharme hitvā sarvamanārjavam। devatātithiśeṣeṇa yātrāṃ prāṇasya saṃśraya ॥12-309-5॥
Stand firm in truth, delight in righteousness, abandoning all dishonesty; with what remains after offerings to deity and guest, sustain the journey of your life. (12-309-5)
phenapātropame dehe jīve śakunivatsthite। anitye priyasaṃvāse kathaṃ svapiṣi putraka ॥12-309-6॥
O son, when the body is like a vessel of foam, the soul resides like a bird, and both the body and the company of loved ones are impermanent, how can you sleep so peacefully? (12-309-6)
apramatteṣu jāgratsu nityayukteṣu śatruṣu। antaraṃ lipsamāneṣu bālastvaṃ nāvabudhyase ॥12-309-7॥
O child, you do not perceive the difference among those who are not careless, those who are awake, those who are always engaged, among enemies, and among those who are seeking gain. (12-309-7)
gaṇyamāneṣu varṣeṣu kṣīyamāṇe tathāyuṣi। jīvite śiṣyamāṇe ca kim utthāya na dhāvasi ॥12-309-8॥
As the years are being counted and your lifespan is diminishing, and as your life is being reduced, why do you not rise up and act quickly? (12-309-8)
aihalaukikam īhante māṃsaśoṇitavardhanam। pāralaukikakāryeṣu prasuptā bhṛśanāstikāḥ ॥12-309-9॥
They pursue only worldly gains, seeking the increase of flesh and blood. When it comes to actions concerning the next world, they are dormant and extremely atheistic. (12-309-9)
dharmāya ye'bhyasūyanti buddhimohānvitā narāḥ। apathā gacchatāṃ teṣāmanuyātāpi pīḍyate ॥12-309-10॥
Those men who, due to delusion of intellect, bear ill-will towards dharma, and walk the wrong path— even their followers are afflicted. (12-309-10)
ye tu tuṣṭāḥ suniyatāḥ satyāgamaparāyaṇāḥ। dharmyaṃ panthānamārūḍhāstānupāssva ca pṛccha ca ॥12-309-11॥
But those who are content, well-disciplined, devoted to the true doctrine, and who have set upon the righteous path—approach them, serve them, and ask them questions. (12-309-11)
upadhārya mataṃ teṣāṃ vṛddhānāṃ dharmadarśinām। niyaccha parayā buddhyā cittam utpathagāmi vai ॥12-309-12॥
After considering the opinion of those elders who are seers of dharma, restrain your mind that is going astray by means of supreme intellect. (12-309-12)
adyakālikayā buddhyā dūre śva iti nirbhayāḥ। sarvabhakṣā na paśyanti karmabhūmiṃ vicetasaḥ ॥12-309-13॥
Those who, with a present-minded intellect, think 'tomorrow is far' and are fearless, all-consuming, and unintelligent, do not see the field of action. (12-309-13)
dharma-niḥśreṇim-āsthāya kiñcit-kiñcit-samāruha | kośakāravad-ātmānam veṣṭayan nāvabudhyase ॥12-309-14॥
By taking hold of the ladder of righteousness and climbing little by little, you wrap yourself up like a cocoon-maker and do not realize it. (12-309-14)
nāstikaṃ bhinnamaryādaṃ kūlapātamivāsthiram। vāmataḥ kuru visrabdho naraṃ veṇumivoddhatam ॥12-309-15॥
Treat an atheist, one who has broken boundaries and is unstable like one fallen from the riverbank, as you would a proud bamboo—deal confidently with such a man on the left. (12-309-15)
kāmaṃ krodhaṃ ca mṛtyuṃ ca pañcendriyajalāṃ nadīm। nāvaṃ dhṛtimayīṃ kṛtvā janmadurgāṇi santara ॥12-309-16॥
With a boat made of fortitude, cross over the river of desire, anger, death, and the waters of the five senses, thus overcoming the fortresses of birth. (12-309-16)
mṛtyunābhyāhate loke jarayā paripīḍite। amoghāsu patantīṣu dharmayānena santara ॥12-309-17॥
When the world is struck by death and afflicted by old age, as the worthy ones fall, cross over by the vehicle of dharma. (12-309-17)
tiṣṭhantaṃ ca śayānaṃ ca mṛtyur-anveṣate yadā। nirvṛtiṃ labhase kasmād-akasmān-mṛtyunāśitaḥ ॥12-309-18॥
Whether standing or lying down, death seeks you; when you obtain release, from where and unexpectedly, you are consumed by death. (12-309-18)
sañcinvānakameva enaṃ kāmānām avitṛptakam। vṛkīva o raṇam āsādya mṛtyuḥ ādāya gacchati ॥12-309-19॥
Death, having seized this person who is ever accumulating and never satisfied with desires, departs just as a she-wolf goes off after obtaining her prey. (12-309-19)
kramaśaḥ sañcitaśikho dharmabuddhimayo mahān। andhakāre praveṣṭavye dīpo yatnena dhāryatām ॥12-309-20॥
Step by step, the great one whose intellect is filled with righteousness and who has accumulated merit, when entering darkness, should carefully hold the lamp. (12-309-20)
sampatandehajālāni kadācid iha mānuṣe। brāhmaṇyaṃ labhate jantus tatputra paripālaya ॥12-309-21॥
O son, sometimes a being attains prosperity and a network of bodies in this human birth; but Brahminhood is obtained—therefore, protect that (Brahminhood). (12-309-21)
brāhmaṇasya hi deho'yaṁ na kāmārthāya jāyate। iha kleśāya tapase pretya tvanupamaṁ sukham ॥12-309-22॥
Indeed, the body of a brāhmaṇa is not born for the pursuit of desire; here it is for hardship and austerity, but after departing, there is incomparable happiness. (12-309-22)
brāhmaṇyaṃ bahubhiravāpyate tapobhi; stallabdhvā na paripaṇena heḍitavyam. svādhyāye tapasi dame ca nityayuktaḥ; kṣemārthī kuśalaparaḥ sadā yatasva ॥12-309-23॥
The state of being a Brāhmaṇa is attained by many through austerities; once obtained, it should not be demeaned by trading it away. Always be engaged in self-study, austerity, and self-restraint; desiring welfare and devoted to skill, always strive. (12-309-23)
avyaktaprakṛtirayaṃ kalāśarīraḥ; sūkṣmātmā kṣaṇatruṭiśo nimeṣaromā. ṛtvāsyaḥ samabalaśuklakṛṣṇanetro; māṃsāṅgo dravati vayohayo narāṇām ॥12-309-24॥
This, whose nature is unmanifest, is the body composed of parts; its self is subtle, lord of moments and instants, with blinks as its hairs. With seasons as its mouth, equal in strength, with eyes white and black; flesh-limbed, it melts away as the horse of time for men. (12-309-24)
taṃ dṛṣṭvā prasṛtam ajasram ugravegaṃ; gacchantaṃ satatam iha avyapekṣamāṇam। cakṣus te yadi na parapraṇetṛ na iyaṃ; dharme te bhavatu manaḥ paraṃ niśamya ॥12-309-25॥
Having seen him rushing forward with unceasing and fierce speed, always going here without looking back, if your attention is not on another's instigation, let your mind be supremely fixed in dharma, having heard this. (12-309-25)
ye'mī tu pracalitadharmakāmavṛttāḥ; krośantaḥ satatamaniṣṭasamprayogāḥ. kliśyante parigatavedanāśarīrā; bahvībhiḥ subhṛśamadharmavāsanābhiḥ ॥12-309-26॥
But these, engaged in the conduct of prevailing dharma and desire, constantly joined with the undesirable, cry out. Their bodies, having undergone pain, are afflicted by many intense tendencies of adharma. (12-309-26)
rājā dharmaparaḥ sadā śubhagoptā; samīkṣya sukṛtināṃ dadhāti lokān। bahuvidham api carataḥ pradiśati; sukham anupagataṃ niravadyam ॥12-309-27॥
The king, who is always devoted to dharma and protects the auspicious, after observing the virtuous, bestows worlds upon them. He grants various kinds of happiness, even those not yet attained and blameless, to those who act. (12-309-27)
śvāno bhīṣaṇāyomukhāni vayāṃsi; vaḍagṛdhrakulapakṣiṇāṃ ca saṅghāḥ. narāṃ kadane rudhirapā guruvacana; nudamuparataṃ viśasanti ॥12-309-28॥
Dogs for terror, iron-mouthed birds, and assemblies of vultures and crows; blood-drinking men in the slaughter, driven by the command of the elders, ceased, they tear apart. (12-309-28)
maryādā niyatāḥ svayambhuvā ya ihemāḥ; prabhinatti daśaguṇā manonugatvāt. nivasati bhṛśamasukhaṃ pitṛviṣaya; vipinamavagāhya sa pāpaḥ ॥12-309-29॥
He who breaks the boundaries fixed by the self-existent here, tenfold due to following his mind, dwells very unhappily in the ancestral domain; having entered the forest, that sinner. (12-309-29)
yo lubdhaḥ subhṛśaṃ priyā'nṛtaś ca manuṣyaḥ; satatanikṛtivañcanāratiḥ syāt। upanidhibhir asukhakṛt sa paramanirayago; bhṛśam asukham anubhavati duṣkṛtakarmā ॥12-309-30॥
A person who is greedy, greatly fond of speaking pleasing falsehoods, and always delights in deceit and cheating, by misusing deposits causes unhappiness, and being a doer of evil deeds, he goes to the highest hell and experiences intense suffering. (12-309-30)
uṣṇāṃ vaitaraṇīṃ mahānadī; mavagāḍho'sipatravanabhinnagātraḥ. paraśuvanaśayo nipatito; vasati ca mahāniraye bhṛśārtaḥ ॥12-309-31॥
He is immersed in the hot Vaitarani, the great river, his body wounded by the forest of sword-leaves. Fallen and lying in the forest of axes, he dwells in the great hell, greatly afflicted. (12-309-31)
mahāpadāni katthase na cāpyavekṣase param। cirasya mṛtyukārikāmanāgatāṃ na budhyase ॥12-309-32॥
You boast of great dangers, yet you do not consider the future; after a long time, you do not realize the impending cause of death. (12-309-32)
prayāsyatāṃ kim āsyate samutthitaṃ mahadbhayam। atipramāthi dāruṇaṃ sukhasya saṃvidhīyatām ॥12-309-33॥
Let action be taken; why wait when great danger has arisen? Since the peril is very destructive and terrible, arrangements for happiness should be made. (12-309-33)
purā mṛtaḥ praṇīyase yamasya mṛtyuśāsanāt। tadantikāya dāruṇaiḥ prayatnamārjave kuru ॥12-309-34॥
Once dead, you are led by the terrible servants from the command of Yama to his presence; therefore, act with effort and uprightness. (12-309-34)
purā samūlabāndhavaṃ prabhur haraty aduḥkhavit। taveha jīvitaṃ yamo na cāsti tasya vārakaḥ ॥12-309-35॥
In the past, the lord takes away everything, including roots and relatives, without knowing sorrow. Here, regarding your life, Yama is present, and there is no one who can prevent him. (12-309-35)
purā vivāti māruto yamasya yaḥ puraḥsaraḥ। puraika eva nīyase kuruṣva sāmparāyikam ॥12-309-36॥
In the past, the wind, who is the forerunner of Yama, blows; in the end, you are led alone—therefore, do what pertains to the next world. (12-309-36)
purā sahikka eva te pravāti māruto'ntakaḥ। purā ca vibhramanti te diśo mahābhayāgame ॥12-309-37॥
Once, with a gasp, your wind, the destroyer, blows; and once, your directions wander when great danger approaches. (12-309-37)
smṛtiś ca saṃnirudhyate purā taveha putraka। samākulasya gacchataḥ samādhim uttamaṃ kuru ॥12-309-38॥
O son, here formerly your memory too is completely restrained; as you go, being agitated, attain the supreme concentration. (12-309-38)
kṛtākṛte śubhāśubhe pramādakarmaviplute। smaran purā na tapyase nidhatsva kevalaṃ nidhim ॥12-309-39॥
Do not grieve over actions done or not done, good or bad, or those ruined by negligence in the past; remember this and simply preserve the true treasure. (12-309-39)
purā jarā kalevaraṃ vijarjarīkaroti te। balāṅgarūpahāriṇī nidhatsva kevalaṃ nidhim ॥12-309-40॥
In the past, old age destroys your body. Since it takes away strength, limbs, and beauty, you should deposit only the true treasure. (12-309-40)
purā śarīram-antakaḥ bhinatti roga-sāyakaiḥ। prasahya jīvitakṣaye tapo mahat-samācara ॥12-309-41॥
Before death breaks the body with the arrows of disease and forcibly ends life, practice great austerity. (12-309-41)
purā vṛkā bhayaṅkarā manuṣyadehagocarāḥ। abhidravanti sarvato yatasva puṇyaśīlane ॥12-309-42॥
Formerly, terrifying wolves that moved among human bodies would rush from all sides; therefore, strive, O virtuous one. (12-309-42)
purāndhakāramekako'nupaśyasi tvarasva vai। purā hiraṇmayān nagān nirīkṣase'drimūrdhani ॥12-309-43॥
Once, you saw only darkness alone; now, hasten indeed. Soon, you will see golden mountains on the mountain peak. (12-309-43)
purā kusaṅgatāni te suhṛnmukhāś ca śatravaḥ। vicalayanti darśanād ghaṭasva putra yat param ॥12-309-44॥
In the past, your bad associations—enemies appearing as friends—disturb you merely by their presence; therefore, son, strive for that which is highest. (12-309-44)
dhanasya yasya rājataḥ bhayaṃ na cāsti caurataḥ। mṛtaṃ ca yan na muñcati samarjayasva taddhanam ॥12-309-45॥
Acquire that wealth of which there is no fear from the king or from thieves, which even when dead does not leave you; acquire such wealth. (12-309-45)
na tatra saṃvibhajyate svakarmabhiḥ parasparam। yadeva yasya yautakaṃ tadeva tatra so'śnute ॥12-309-46॥
There, actions are not mutually divided among each other. Whatever is deserved by someone, that alone he obtains there. (12-309-46)
paratra yena jīvyate tadeva putra dīyatām। dhanaṃ yadakṣayaṃ dhruvaṃ samarjayasva tatsvayam ॥12-309-47॥
O son, only that should be given by which one lives in the next world. You yourself should acquire that wealth which is imperishable and everlasting. (12-309-47)
na yāvad eva pacyate mahājanasya yāvakam। apakva eva yāvake purā praṇīyase tvara ॥12-309-48॥
You are not led away for the barley of a great person as long as it is being cooked. You are hurriedly led away before the barley is even cooked. (12-309-48)
na mātṛpitṛbāndhavā na saṃstutaḥ priyo janaḥ। anuvrajanti saṅkaṭe vrajantam ekapātinam ॥12-309-49॥
Neither mother, father, nor relatives, nor even a beloved person who is praised, follow one who departs alone in difficulty. (12-309-49)
yadeva karma kevalaṃ svayaṃ kṛtaṃ śubhāśubham। tadeva tasya yautakaṃ bhavatyamutra gacchataḥ ॥12-309-50॥
Whatever action, whether auspicious or inauspicious, is done solely by oneself, that alone becomes his destined result there (in the next world) for the one who departs. (12-309-50)
hiraṇyaratnasañcayāḥ śubhāśubhena sañcitāḥ। na tasya dehasaṅkṣaye bhavanti kāryasādhakāḥ ॥12-309-51॥
The collections of gold and jewels, amassed through auspicious or inauspicious means, do not serve any purpose for a person at the time of the destruction of his body. (12-309-51)
paratragāmikasya te kṛtākṛtasya karmaṇaḥ। na sākṣirātmanā samo nṛṇāmihaasti kaścana ॥12-309-52॥
For the one who goes to the other world, regarding your actions done and not done, there is no one among men here who is equal to the witnessing self. (12-309-52)
manuṣyadehaśūnyakaṃ bhavatyamutra gacchataḥ। prapaśya buddhicakṣuṣā pradṛśyate hi sarvataḥ ॥12-309-53॥
When one departs there, the human body becomes empty. Observe with the eye of intellect, for indeed it is perceived everywhere. (12-309-53)
ihāgnisūryavāyavaḥ śarīramāśritāstrayaḥ। ta eva tasya sākṣiṇo bhavanti dharmadarśinaḥ ॥12-309-54॥
Here, the three—fire, sun, and winds—reside in the body; they indeed become his witnesses, being knowers of dharma. (12-309-54)
yathāniśeṣu sarvataḥspṛśatsu sarvadāriṣu। prakāśagūḍhavṛttiṣu svadharmameva pālaya ॥12-309-55॥
Just as in all nights, touching every side and every door, whether in manifest or hidden conduct, always protect your own dharma. (12-309-55)
anekapāripanthike virūparaudrarakṣite। svameva karma rakṣyatāṃ svakarma tatra gacchati ॥12-309-56॥
Even in a place full of many obstacles, guarded by the ugly and the terrible, one's own action alone is protected; one's own action reaches there. (12-309-56)
na tatra saṃvibhajyate svakarmaṇā parasparam। yathākṛtaṃ svakarmajaṃ tadeva bhujyate phalam ॥12-309-57॥
There, the results of actions are not mutually shared by one's own deeds. Whatever is done, the fruit produced by one's own action alone is indeed enjoyed. (12-309-57)
yathāpsarogaṇāḥ phalaṃ sukhaṃ maharṣibhiḥ saha। tathāpnuvanti karmato vimānakāmagāminaḥ ॥12-309-58॥
Just as groups of apsarases enjoy the fruit of happiness together with great sages, so too, those who travel to desired aerial vehicles attain this by their actions. (12-309-58)
yatheha yatkṛtaṃ śubhaṃ vipāpmabhiḥ kṛtātmabhiḥ। tadāpnuvanti mānavāstathā viśuddhayonayaḥ ॥12-309-59॥
Just as here, whatever auspicious act is performed by those free from sin and self-controlled, that is attained by men; so also is it attained by those of pure origin. (12-309-59)
prajāpateḥ salokatāṃ bṛhaspateḥ śatakratoḥ। vrajanti te parāṃ gatiṃ gṛhasthadharmasetubhiḥ ॥12-309-60॥
By the bridges of householder's dharma, they attain the supreme state, reaching the same world as Prajāpati, Bṛhaspati, and Śatakratu (Indra). (12-309-60)
sahasraśo'pyanekasaḥ pravaktumutsahāmahe। abuddhimohanaṃ punaḥ prabhuḥ vinā na yāvakām ॥12-309-61॥
Even if we are able to declare in thousands and many ways, without the Lord, not even a little of bewildering the unintelligent can be done again. (12-309-61)
gatā dvi-raṣṭa-varṣatā dhruvo'si pañcaviṃśakaḥ। kuruṣva dharmasañcayaṃ vayo hi te'tivartate ॥12-309-62॥
The period of twenty-eight years has passed; you are now certainly twenty-five years old. Accumulate merit, for your age is indeed passing by. (12-309-62)
purā karoti so'ntakaḥ pramāda-gomukhaṃ damam। yathā-gṛhītam-utthitaṃ tvarasva dharma-pālane ॥12-309-63॥
Formerly, he who enacts restraint in the form of negligence is death. As soon as it is taken up, arise and hasten to protect dharma. (12-309-63)
yadā tvam eva pṛṣṭhatas tvam agrato gamiṣyasi। tathā gatiṃ gamiṣyataḥ kim ātmanā pareṇa vā ॥12-309-64॥
When you yourself will go both behind and ahead, then what is the use of the path for one who is going, whether by oneself or by another? (12-309-64)
yadekapātināṃ satāṃ bhavatyamutra gacchatām। bhayeṣu sāmparāyikaṃ nidhatsva taṃ mahānidhim ॥12-309-65॥
Deposit that great treasure, which becomes the next-worldly support for the good who go alone there, in dangers. (12-309-65)
sakūlamūlabāndhavaṃ prabhuḥ harati asaṅgavān। na santi yasya vārakāḥ kuruṣva dharmasaṃnidhim ॥12-309-66॥
The lord takes away even one who is unattached, along with his family, roots, and relatives. For the one who has no obstacles, accumulate righteousness. (12-309-66)
idaṃ nidarśanaṃ mayā taveha putra saṃmatam। svadarśanānumānataḥ pravarṇitaṃ kuruṣva tat ॥12-309-67॥
Son, this example, which I have described here for you and which is approved, has been set forth based on my own observation and inference; act accordingly. (12-309-67)
dadhāti yaḥ svakarmaṇā dhanāni yasya kasyacit। abuddhimohajairguṇaiḥ śataika eva yujyate ॥12-309-68॥
Of those who, by their own actions, place wealth in the hands of anyone, only one out of a hundred is truly joined by qualities born of ignorance and delusion. (12-309-68)
śrutaṃ samartham astu te prakurvataḥ śubhāḥ kriyāḥ। tadeva tatra darśanaṃ kṛtajñam arthasaṃhitam ॥12-309-69॥
May what you have heard be capable for you as you perform auspicious actions. There, that alone is the vision—grateful and full of meaning. (12-309-69)
nibandhanī rajjureṣā yā grāme vasato ratiḥ। chittvaināṃ sukṛto yānti naināṃ chindanti duṣkṛtaḥ ॥12-309-70॥
This attachment to village life is a binding rope; the virtuous, having cut it, go (beyond), but the wicked do not cut it. (12-309-70)
kiṁ te dhanena kiṁ bandhubhis te; kiṁ te putraiḥ putraka yo mariṣyasi. ātmānam anviccha guhāṁ praviṣṭaṁ; pitāmahās te kva gatāś ca sarve ॥12-309-71॥
What use is wealth to you, or relatives to you? What use are sons to you, O little son, who will die? Seek the self that has entered the cave; where have all your forefathers gone? (12-309-71)
śvaḥkāryam adya kurvīta pūrvāhṇe cāparāhṇikam। ko hi tad veda kasya adya mṛtyusenā nivekṣyate ॥12-309-72॥
One should do tomorrow's task today, and the afternoon's task in the forenoon; for who indeed knows for whom death's army will be deployed today? (12-309-72)
anugamya śmaśānāntaṃ nivartantīha bāndhavāḥ। agnau prakṣipya puruṣaṃ jñātayaḥ suhṛdastathā ॥12-309-73॥
Relatives accompany one to the end of the cremation ground, and here they return; after casting the person into the fire, the kinsmen and friends do the same. (12-309-73)
nāstikān niranukrośān narān pāpamatau sthitān। vāmataḥ kuru viśrabdhaṃ paraṃ prepsur atandritaḥ ॥12-309-74॥
Confidently act against the atheists, the merciless men standing with evil intent on the left, striving for the other side without sloth. (12-309-74)
evam abhyāhate loke kālena upanipīḍite। sumahad-dhairyam ālambya dharmaṃ sarvātmanā kuru ॥12-309-75॥
Thus, when the world is afflicted and oppressed by time, take up great courage and practice righteousness with all your heart. (12-309-75)
athemaṃ darśanopāyaṃ samyagyo vetti mānavaḥ। samyaks dharmaṃ kṛtveha paratra sukhamedhate ॥12-309-76॥
Now, a human who rightly knows this method of vision, having properly performed duty here, attains happiness in the next world. (12-309-76)
na dehabhede maraṇaṃ vijānatāṃ; na ca praṇāśaḥ svanupālite pathi. dharmaṃ hi yo vardhayate sa paṇḍito; ya eva dharmāccyavate sa muhyati ॥12-309-77॥
For those who know, death does not occur at the separation of the body; nor is there destruction on the well-followed path. He who increases dharma is truly wise; but he who falls away from dharma becomes deluded. (12-309-77)
prayuktayoḥ karmapathi svakarmaṇoḥ; phalaṃ prayoktā labhate yathāvidhi. nihīnakarmā nirayaṃ prapadyate; triviṣṭapaṃ gacchati dharmapāragaḥ ॥12-309-78॥
Among those engaged in action on their own path, the instigator receives the fruit as prescribed. One who is deficient in action attains hell, while the one who is accomplished in righteousness goes to heaven. (12-309-78)
sopānabhūtaṃ svargasya mānuṣyaṃ prāpya durlabham। tathātmānaṃ samādadhyādbhraśyeta na punaryathā ॥12-309-79॥
Having attained human birth, which is a rare means of ascent to heaven, one should thus steady the self so as not to fall again as before. (12-309-79)
yasya notkrāmati matiḥ svargamārgānusāriṇī। tamāhuḥ puṇyakarmāṇamaśocyaṃ mitrabāndhavaiḥ ॥12-309-80॥
He whose mind does not stray and follows the path to heaven is said to be a man of virtuous deeds, not to be mourned by friends and relatives. (12-309-80)
yasya nopahatā buddhirniścayeṣvavalambate। svarge kṛtāvakāśasya tasya nāsti mahadbhayam ॥12-309-81॥
He whose intellect is not overpowered and does not depend on determinations, for him, who has made opportunity in heaven, there is no great fear. (12-309-81)
tapovaneṣu ye jātās tatraiva nidhanaṃ gatāḥ। teṣām alpataro dharmaḥ kāmabhogam ajānatām ॥12-309-82॥
Those who were born in the forest-hermitages and died there itself, for them, who did not know the enjoyment of desires, their merit is very little. (12-309-82)
yastu bhogān parityajya śarīreṇa tapaś caret। na tena kiñcin na prāptaṃ tan me bahumataṃ phalam ॥12-309-83॥
But as for one who, having renounced enjoyments, practices austerity with the body, nothing is attained by him; to me, that is the most highly regarded fruit. (12-309-83)
mātāpitṛsahasrāṇi putradāraśatāni ca। anāgatānyatītāni kasya te kasya vā vayam ॥12-309-84॥
Thousands of mothers and fathers, hundreds of sons and wives—those not yet come and those past—whose are they to you, or whose are we? (12-309-84)
na teṣāṃ bhavatā kāryaṃ na kāryaṃ tava tair api। svakṛtais tāni yātāni bhavāṃś caiva gamiṣyati ॥12-309-85॥
You have nothing to do for them, nor do they have anything to do for you; by their own actions, they have gone, and you too will indeed go. (12-309-85)
iha loke hi dhaninaḥ paro'pi svajanāyate। svajanas tu daridrāṇāṃ jīvatām eva naśyati ॥12-309-86॥
Here in this world, even a stranger to the wealthy is regarded as family, but the family of the poor, even while alive, is lost. (12-309-86)
sañcinotyaśubhaṃ karma kalatrāpekṣayā naraḥ। tataḥ kleśam avāpnoti paratreha tathaiva ca ॥12-309-87॥
A man, depending on his wife, accumulates unwholesome deeds; as a result, he suffers affliction both here and in the next world in the same way. (12-309-87)
paśya tvaṃ chidrabhūtaṃ hi jīvalokaṃ svakarmaṇā। tat kuruṣva tathā putra kṛtsnaṃ yat samudāhṛtam ॥12-309-88॥
See, you, the world of living beings has indeed become full of flaws by their own actions. Therefore, my son, do entirely as has been declared. (12-309-88)
tadetatsampradṛśyaiva karmabhūmiṃ praviśya tām। śubhānyācaritavyāni paralokamabhīpsatā ॥12-309-89॥
Having thoroughly observed this, and having entered the field of action, one who desires the next world should perform auspicious deeds. (12-309-89)
māsartusañjñāparivartakena; sūryāgninā rātridivendhanena. svakarmaniṣṭhāphalasākṣikeṇa; bhūtāni kālaḥ pacati prasahya ॥12-309-90॥
Time, which brings about the change of months and seasons, which is the fire of the sun, which uses night and day as its fuel, and which witnesses the results of steadfastness in one's own actions, forcefully matures all beings. (12-309-90)
dhanena kiṃ yan na dadāti nāśnute; balena kiṃ yena ripūn na bādhate. śrutena kiṃ yena na dharmam ācare; tkim ātmanā yo na jitendriyo vaśī ॥12-309-91॥
Of what use is wealth if one does not give or enjoy it? Of what use is strength if one does not subdue enemies? Of what use is learning if one does not practice righteousness? Of what use is oneself if one has not conquered the senses and is not self-controlled? (12-309-91)
idaṃ dvaipāyanavaco hitamuktaṃ niśamya tu। śuko gataḥ parityajya pitaraṃ mokṣadeśikam ॥12-309-92॥
Having heard these beneficial words spoken by Dvaipayana, Shuka, abandoning his father, the teacher of liberation, departed. (12-309-92)
