12.318
nārada uvāca॥
Nārada said.
sukhaduḥkhaviparyāso yadā samupapadyate। nainaṃ prajñā sunītaṃ vā trāyate nāpi pauruṣam ॥12-318-1॥
When the reversal of happiness and sorrow occurs, neither wisdom, nor good conduct, nor even manliness can protect a person. (12-318-1)
svabhāvādyatnamātiṣṭhedyatnavānnāvasīdati। jarāmaraṇarogebhyaḥ priyamātmānamuddharet ॥12-318-2॥
One should make effort according to one's own nature; the diligent person does not fall. One should uplift one's dear self from old age, death, and diseases. (12-318-2)
rujanti hi śarīrāṇi rogāḥ śārīramānasāḥ। sāyakā iva tīkṣṇāgrāḥ prayuktā dṛḍhadhanvibhiḥ ॥12-318-3॥
Diseases of the body and mind afflict the body just as sharp-pointed arrows shot by strong bowmen do. (12-318-3)
vyādhitasya vivitsābhis trasyato jīvitaiṣiṇaḥ। avaśasya vināśāya śarīram apakṛṣyate॥12-318-4॥
The body of the helpless, afflicted person, who is fearful and desires to live, is dragged away to destruction. (12-318-4)
sravanti na nivartante srotāṁsi saritām iva। āyur ādāya martyānāṁ rātryahāni punaḥ punaḥ ॥12-318-5॥
Just as the streams of rivers flow and do not return, so too, taking away the life of mortals, nights and days pass by again and again. (12-318-5)
vyatyayo hy ayam atyantaṃ pakṣayoḥ śuklakṛṣṇayoḥ। jātaṃ martyaṃ jarayati nimeṣaṃ nāvatiṣṭhate ॥12-318-6॥
Indeed, this change, occurring completely in the two fortnights of the bright and dark, causes mortals who are born to age; not even a moment remains. (12-318-6)
sukhaduḥkhāni bhūtānāmajaro jarayannasau। ādityo hyastamabhyeti punaḥ punarudeti ca ॥12-318-7॥
The sun, ageless himself, causes beings to age through pleasures and pains; he indeed approaches setting and again and again rises. (12-318-7)
adṛṣṭapūrvān ādāya bhāvān apariśaṅkitān। iṣṭāniṣṭān manuṣyāṇām astaṃ gacchanti rātrayaḥ ॥12-318-8॥
The nights, having taken states not seen before and not suspected, both desired and undesired by men, pass away. (12-318-8)
yo yam icched yathākāmaṃ kāmānāṃ tattad āpnuyāt। yadi syān na parādhīnaṃ puruṣasya kriyāphalam ॥12-318-9॥
Whoever desires any particular object as he wishes, would obtain each of those desires, if the fruit of a person's actions were not dependent on others. (12-318-9)
saṃyatāś ca hi dakṣāś ca matimantaś ca mānavāḥ। dṛśyante niṣphalāḥ santaḥ prahīṇāś ca svakarmabhiḥ ॥12-318-10॥
Even self-restrained, capable, and intelligent people are often seen to be fruitless and deprived because of their own actions. (12-318-10)
apare bāliśāḥ santo nirguṇāḥ puruṣādhamāḥ। āśīrbhir apy asaṃyuktā dṛśyante sarvakāminaḥ ॥12-318-11॥
There are others, foolish and without virtues, the lowest among men, who are seen to desire everything, even though they are not endowed with blessings. (12-318-11)
bhūtānām-aparaḥ kaścid-dhiṁsāyāṁ satatotthitaḥ। vañcanāyāṁ ca lokasya sa sukheṣveva jīryate ॥12-318-12॥
There is another person among beings who is always engaged in harming and deceiving people; he simply wastes away in pleasures. (12-318-12)
aceṣṭamānam āsīnaṃ śrīḥ kañcid upatiṣṭhati। kaścit karmānusṛtya anyaḥ na prāpyam adhigacchati ॥12-318-13॥
Fortune approaches someone who is sitting inactive, while another, even after following action, does not attain what is to be attained. (12-318-13)
aparādhaṃ samācakṣva puruṣasya svabhāvataḥ। śukram anyatra sambhūtaṃ punar anyatra gacchati ॥12-318-14॥
State the natural offence of man. The semen that is produced in one place moves to another. (12-318-14)
tasya yonau prasaktasya garbho bhavati vā na vā। āmrapuṣpopamā yasya nivṛttirupalabhyate ॥12-318-15॥
For one who is attached in the womb, an embryo may or may not result. The cessation is like that of a mango blossom. (12-318-15)
keṣāñcit putrakāmānām anusantānam icchatām। siddhau prayatamānānām naiva āṇḍam upajāyate ॥12-318-16॥
For some who desire sons and wish for further progeny, even though they strive for success, no egg is produced. (12-318-16)
garbhāc codvijamānānāṃ kruddhād āśīviṣād iva। āyuṣmāñ jāyate putraḥ kathaṃ pretaḥ pitaiva saḥ ॥12-318-17॥
Just as from the womb of those who are frightened or from the angry, as from a venomous snake, a long-lived son is born; how then can he be dead like his father? (12-318-17)
devāniṣṭvā tapastaptvā kṛpaṇaiḥ putragṛddhibhiḥ। daśa māsān paridhṛtā jāyante kulapāṁsanāḥ ॥12-318-18॥
After worshipping the gods and performing austerities, the miserable, greedy for sons, bear for ten months and give birth to those who become the disgrace of the family. (12-318-18)
apare dhanadhānyāni bhogāṁś ca pitṛsañcitān। vipulān abhijāyante labdhās taireva maṅgalaiḥ ॥12-318-19॥
Others are born into abundant wealth, grains, enjoyments, and possessions accumulated by their ancestors, and these are obtained by them indeed through those auspicious acts. (12-318-19)
anyonyaṃ samabhipretya maithunasya samāgame। upadrava ivāviṣṭo yoniṃ garbhaḥ prapadyate ॥12-318-20॥
When both approach each other in union, the embryo, as if impelled by a disturbance, enters the womb. (12-318-20)
śīrṇaṃ paraśarīreṇa nicchavīkaṃ śarīriṇam। prāṇināṃ prāṇasaṃrodhe māṃsaśleṣmaviceṣṭitam ॥12-318-21॥
Withered by another's body, the embodied becomes skinless; when the breath of living beings is restrained, only flesh and phlegm cause movement. (12-318-21)
nirdagdhaṃ paradehena paradehaṃ calācalam। vinaśyantaṃ vinaśānte nāvi nāvamivāhitam ॥12-318-22॥
Just as a boat placed on another boat perishes at the end of destruction, so too, the moving and unmoving (world), burned by another body, perishes. (12-318-22)
saṅgatyā jaṭhare nyastaṃ retobindumacetanam। kena yatnena jīvantaṃ garbhaṃ tvamiha paśyasi ॥12-318-23॥
By what effort do you see here a living embryo, which is an unconscious drop of semen placed in the womb by conjunction? (12-318-23)
annapānāni jīryante yatra bhakṣāś ca bhakṣitāḥ। tasminn evodare garbhaḥ kiṃ nānnam iva jīryate ॥12-318-24॥
Food and drinks are digested in the place where all that is eaten is digested; so why is it that, in that very belly, the embryo is not digested like food? (12-318-24)
garbhamūtrapurīṣāṇāṃ svabhāvaniyatā gatiḥ। dhāraṇe vā visarge vā na karturvidyate vaśaḥ ॥12-318-25॥
The movement of the womb, urine, and feces is governed by their own nature; whether in retention or release, the person has no control over them. (12-318-25)
sravanti hyudarād garbhā jāyamānās tathāpare। āgamena sahānyeṣāṃ vināśa upapadyate ॥12-318-26॥
Indeed, embryos flow from the belly as they are born; likewise, for others, destruction arises together with their arrival. (12-318-26)
etasmādyonisaṃbandhād yo jīvan parimucyate। prajāṃ ca labhate kāñcit punar dvandveṣu majjati ॥12-318-27॥
Whoever, while living, is freed from this connection with the source, obtains some offspring, but again sinks into dualities. (12-318-27)
śatasya sahajātasya saptamīṃ daśamīṃ daśām। prāpnuvanti tataḥ pañca na bhavanti śatāyuṣaḥ ॥12-318-28॥
Of a hundred born together, the seventh and tenth stages are attained; after that, five do not become those who live a hundred years. (12-318-28)
nābhyutthāne manuṣyāṇāṃ yogāḥ syurnātra saṃśayaḥ। vyādhibhiśca vimathyante vyālaiḥ kṣudramṛgā iva ॥12-318-29॥
Success is not attained by men without effort; there is no doubt about this. Just as small animals are tormented by serpents and diseases, so too are people without effort. (12-318-29)
vyādhibhirbhakṣyamāṇānāṃ tyajatāṃ vipulaṃ dhanam। vedanāṃ nāpakarṣanti yatamānāścikitsakāḥ ॥12-318-30॥
Physicians, even though striving, do not remove the pain of those being consumed by diseases and abandoning abundant wealth. (12-318-30)
te cāpi nipuṇā vaidyāḥ kuśalāḥ sambhṛtauṣadhāḥ। vyādhibhiḥ parikṛṣyante mṛgā vyādhairivārditāḥ ॥12-318-31॥
Even those skilled physicians, expert and possessing well-collected medicines, are afflicted by diseases, just as deer are tormented by hunters. (12-318-31)
te pibantaḥ kaṣāyāṁś ca sarpīṁṣi vividhāni ca। dṛśyante jarayā bhagnā nāgā nāgair ivottamaiḥ ॥12-318-32॥
They, drinking various astringent decoctions and clarified butters, are seen broken by old age, like elephants broken by the best of elephants. (12-318-32)
ke vā bhuvi cikitsante rogārtān mṛgapakṣiṇaḥ। śvāpadāni daridrāṁś ca prāyo nārtā bhavanti te ॥12-318-33॥
Who on earth treats the diseased, the afflicted, the beasts and birds, wild animals, and the poor? Generally, they are not cared for when afflicted. (12-318-33)
ghorān api durādharṣān nṛpatīn ugratejasaḥ। ākrāmya roga ādattē paśūn paśupacaḥ yathā ॥12-318-34॥
Just as a butcher seizes animals, so too does disease attack and seize even terrible, unconquerable kings of fierce energy. (12-318-34)
iti lokamanākrandaṃ mohaśokapariplutam। srotasā sahasā kṣiptaṃ hriyamāṇaṃ balīyasā ॥12-318-35॥
Thus, the world, without a cry, overwhelmed by delusion and grief, was suddenly thrown and carried away by the stronger current. (12-318-35)
na dhanena na rājyena na ogreṇa tapasā tathā। svabhāvā vyativartante ye niyuktāḥ śarīriṣu ॥12-318-36॥
The inherent natures of those who are embodied and appointed cannot be transcended by wealth, sovereignty, or even severe austerity. (12-318-36)
na mriyeranna jīryeransarve syuḥ sarvakāmikāḥ। nāpriyaṃ pratipaśyeyurutthānasya phalaṃ prati ॥12-318-37॥
No one would die or decay; all would have all their desires fulfilled. No one would see anything unpleasant as a result of their efforts. (12-318-37)
uparyupari lokasya sarvo bhavitumicchati। yatate ca yathāśakti na ca tadvartate tathā ॥12-318-38॥
Everyone in the world desires to rise higher and higher. Each strives according to their ability, but it does not always happen so. (12-318-38)
aiśvaryamadamattām̐ś ca mattān madyamadena ca. apramattāḥ śaṭhāḥ krūrā vikrāntāḥ paryupāsate ॥12-318-39॥
Those who are intoxicated by the pride of sovereignty and those intoxicated by liquor, who are vigilant, deceitful, cruel, and powerful, attend upon them. (12-318-39)
kleśāḥ pratinivartante keṣāñcidasamīkṣitāḥ। svaṃ svaṃ ca punaranyeṣāṃ na kiñcidabhigamyate ॥12-318-40॥
Afflictions return for some who are not careful; each attains only their own, and nothing of others is ever gained. (12-318-40)
mahacca phalavaiṣamyaṃ dṛśyate karmasandhiṣu। vahanti śibikām anye yānti anye śibikāgatāḥ ॥12-318-41॥
A great inequality of results is seen in the course of actions: some people carry the palanquin, while others ride in it. (12-318-41)
sarveṣām ṛddhi-kāmānām anye ratha-puraḥ-sarāḥ। manujāś ca śata-strīkāḥ śataśo vidhavāḥ striyaḥ ॥12-318-42॥
Among all those who desired prosperity, there were others who led chariots; and among men with hundreds of wives, there were hundreds of widowed women. (12-318-42)
dvandvārāmeṣu bhūteṣu gacchantyekaikaśo narāḥ। idamanyatparaṃ paśya mātra mohaṃ kariṣyasi ॥12-318-43॥
Men pass one by one among beings who delight in duality. See this other supreme; you will only create delusion. (12-318-43)
tyaja dharmam adharmam ca ubhe satyānṛte tyaja। ubhe satyānṛte tyaktvā yena tyajasi taṃ tyaja ॥12-318-44॥
Abandon both righteousness and unrighteousness, and abandon both truth and untruth. Having given up both truth and untruth, also abandon that by which you abandon them. (12-318-44)
etat te paramaṃ guhyam ākhyātam ṛṣisattama। yena devāḥ parityajya martyalokaṃ divaṃ gatāḥ ॥12-318-45॥
O best of sages, this supreme secret has been revealed to you, by which the gods, having left the mortal world, ascended to heaven. (12-318-45)
bhīṣma uvāca॥
Bhishma said.
nāradasya vacaḥ śrutvā śukaḥ paramabuddhimān। sañcintya manasā dhīraḥ niścayaṃ nādhyagacchat ॥12-318-46॥
After hearing Nārada's words, the supremely wise Śuka, having reflected deeply, could not arrive at a definite conclusion. (12-318-46)
putradārair mahān kleśo vidyāmnāye mahāñ śramaḥ। kiṃ nu syāc chāśvataṃ sthānam alpakleśaṃ mahodayam ॥12-318-47॥
Sons and wives bring great affliction; the pursuit of knowledge requires great effort. Is there, indeed, any eternal place that brings great benefit with little affliction? (12-318-47)
tato muhūrtaṃ sañcintya niścitāṃ gatim ātmanaḥ। parāvarajño dharmasya parāṃ naiḥśreyasīṃ gatim ॥12-318-48॥
Then, after pondering for a moment upon the determined path of the self, the one who knows the higher and lower aspects of dharma chose the supreme path leading to the highest good. (12-318-48)
kathaṁ tv aham asaṅkliṣṭo gaccheyaṁ paramāṁ gatim। nāvarteyaṁ yathā bhūyo yonisaṁsārasāgare ॥12-318-49॥
How can I, remaining untainted, attain the supreme state so that I do not return again to the ocean of the cycle of birth and existence? (12-318-49)
paraṃ bhāvaṃ hi kāṅkṣāmi yatra nāvartate punaḥ। sarvasaṅgān parityajya niścitāṃ manaso gatim ॥12-318-50॥
I truly seek the highest state, where there is no return, having given up all attachments and following the mind's certain path. (12-318-50)
tatra yāsyāmi yatrātmā śamaṃ me'dhigamiṣyati। akṣayaś cāvyayaś caiva yatra sthāsyāmi śāśvataḥ ॥12-318-51॥
I will go there where my soul attains peace; where I will remain eternally, imperishable and unchanging. (12-318-51)
na tu yogamṛte śakyā prāptuṃ sā paramā gatiḥ। avabandho hi muktasya karmabhirnopapadyate ॥12-318-52॥
But that supreme state cannot be attained without yoga. For the liberated, bondage by actions does not arise. (12-318-52)
tasmādyogaṃ samāsthāya tyaktvā gṛhakalevaram। vāyubhūtaḥ pravekṣyāmi tejorāśiṃ divākaram ॥12-318-53॥
Therefore, having established myself in yoga and having left this bodily house, I will assume the form of air and enter the radiant mass of the sun. (12-318-53)
na hy eṣa kṣayam āpnoti somaḥ suragaṇair yathā। kampitaḥ patate bhūmiṃ punaś caiva adhirohati ॥ kṣīyate hi sadā somaḥ punaś caiva abhipūryate ॥12-318-54॥
This Soma does not truly perish as the gods might cause; though shaken and fallen to earth, he rises again. The Moon is always waning, yet again and again he is filled anew. (12-318-54)
ravis tu santāpayati lokān raśmibhir ulbaṇaiḥ। sarvatas teja ādattē nityam akṣaya-maṇḍalaḥ ॥12-318-55॥
But the sun heats the worlds with his powerful rays; the imperishable orb always draws energy from all directions. (12-318-55)
ato me rocate gantum ādityaṃ dīptatejasam। atra vatsyāmi durdharṣo niḥsaṅgenāntarātmanā ॥12-318-56॥
Therefore, I wish to go to the Sun, who is of blazing splendor. Here, I shall remain unassailable, with detachment and with my inner self. (12-318-56)
sūryasya sadane cāhaṃ nikṣipyedaṃ kalevaram। ṛṣibhiḥ saha yāsyāmi sauraṃ tejo'tiduḥsaham ॥12-318-57॥
In the abode of the sun, having left this body, I shall go together with the sages to the solar radiance that is extremely unbearable. (12-318-57)
āpṛcchāmi nagān nāgān girīn urvīṃ diśo divam। devadānavagandharvān piśācoragarākṣasān ॥12-318-58॥
I bid farewell to the mountains, serpents, earth, the directions, the heavens, the gods, demons, gandharvas, piśācas, serpents, and rākṣasas. (12-318-58)
lokeṣu sarvabhūtāni pravekṣyāmi nasaṁśayaḥ। paśyantu yogavīryaṁ me sarve devāḥ saharṣibhiḥ ॥12-318-59॥
Without doubt, I shall enter all beings in the worlds; let all the gods together with the sages witness my power of yoga. (12-318-59)
athānujñāpya tam ṛṣiṃ nāradaṃ lokaviśrutam। tasmād anujñāṃ samprāpya jagāma pitaraṃ prati ॥12-318-60॥
Then, after taking leave of the sage Nārada, who is renowned in the world, and having received his permission, he went to his father. (12-318-60)
so'bhivādya mahātmānam ṛṣiṃ dvaipāyanaṃ munim। śukaḥ pradakṣiṇīkṛtya kṛṣṇam āpṛṣṭavān muniḥ ॥12-318-61॥
He, having saluted the great sage Dvaipayana, Śuka, after circumambulating Kṛṣṇa, took leave of him, the sage. (12-318-61)
śrutvā ṛṣis tad vacanaṃ śukasya; prīto mahātmā punar āha cainam. bho bhoḥ putra sthīyatāṃ tāvad adya; yāvat cakṣuḥ prīṇayāmi tvadartham ॥12-318-62॥
Having heard that speech of Śuka, the sage, greatly pleased, again said to him: "O son, remain here today as long as I may gratify my eyes for your sake." (12-318-62)
nirapekṣaḥ śuko bhūtvā niḥsneho muktabandhanaḥ। mokṣamevānusañcintya gamanāya mano dadhe ॥ pitaraṃ samparityajya jagāma dvijasattamaḥ ॥12-318-63॥
Śuka, becoming free from expectations, without affection, and released from all bonds, fixed his mind only on liberation. Having completely abandoned his father, the best among the twice-born departed. (12-318-63)
