None: Chapter 183

The narration by Markandeya (of the events of by gone times)

वैशम्पायन उवाच काम्यकं प्राप्य कौरव्य युधिष्ठिरपुरोगमाः। कृतातिथ्या मुनिगणैनिषेदुः सह कृष्णया॥
Vaishampayana said : Arriving at (the forest of) Kamyaka and being hospitably received by the saints, Yudhishthira and the other Pandavas began to dwell there with Krishna.

ततस्तान् परिविश्वस्तान् वसतः पाण्डुनन्दनान्। ब्राह्मणा बहवस्तत्र समन्तात् पर्यवारयन्॥
While those sons of Pandu were securely dwelling at that place they were surrounded by multitudes of Brahmanas.

अथाब्रवीद् द्विजः कश्चिदर्जुनस्य प्रियः सखा। स एष्यति महाबाहुर्वशी शौरिरुदारधीः॥
And a certain Brahmana said "Shauri, the dear friend of Arjuna, of mighty arms, possessed of self-restraint and endued with high intellect, will come (here).

विदिता हि हरे यमिहायाताः कुरूद्वहाः। सदा हि दर्शनाकाक्षी श्रेयोऽन्वेषी च वो हरिः॥
Because it is known to Hari that you the perpetuators of the Kuru race have arrived here; and he is always desirous of seeing you and secks your welfare.

बहुवत्सरजीवि च मार्कण्डेयो महातपाः। स्वाध्यायतपसा युक्तःक्षिप्रं युष्मान् समेष्यति॥
and Markandeya, who has lived for ages, has performed severe austerities, has studied the Vedas and who is given to devotion, will very soon come and join you.”

तथैव ब्रुवतस्तस्य प्रत्यदृश्यत केशवः। शैब्यसुग्रीवयुक्तेन रथेन रथिनां वरः॥ मघवानिव पौलोम्या सहितः सत्यभामया। उपायाद् देवकीपुत्रो दिदृक्षुः कुरुसत्तमान्॥
And at the very moment when the Brahmana was saying these he saw Keshava coming thither. And that foremost of car-warriors, the son of Devaki, desirous of seeing those most exalted of the Kurus, arrived on a chariot yoked with the horses named Saivya and Sugriva and accompanied by Satyabhama as Indra by the daughter of Puloma (Sachi).

अवतीर्य रथात् कृष्णोधर्मराजं यथाविधि। ववन्दे मुदितोधीमान् भीमं च बलिनां वरम्॥
Getting down from the car, Krishna following the usual custom, greeted with great delight, the intellectual Dharmaraja and the highly powerful Bhima.

पूजयामासधौम्यं च यमाभ्यामभिवादितः। परिष्वज्य गुडाकेशं द्रौपदी पर्यसान्त्वयत्॥
He then paid his adoration to Dhaumya and (in his turn) was greeted by the twins. Then embracing Gudakesha (Arjuna of the curly hair) he spoke soothing words to Draupadi.

स दृष्ट्वा फाल्गुनं वीरं चिरस्य प्रियमागतम्। पर्यष्वजत दाशार्हः पुनः पुनररिंदमः॥
And that tormentor of foes, the descendant of the Dasharhas, having met with his beloved and heroic Arjuna after a long time, embraced him again and again.

तथैव सत्यभामापि द्रौपदी परिषस्वजे। पाण्डवानां प्रियां भार्यां कृष्णस्य महिषी प्रिया॥
And similarly Satyabhama, the beloved queen of Krishna, embraced Draupadi, the dear wife of the Pandavas.

ततस्ते पाण्डवाः सर्वे सभार्याः सपुरोहिताः। आनर्चुः पुण्डरीकाक्षं परिवत्रुश्च सर्वशः॥
Then the Pandavas together with their wife and priest paid then respects to the lotus-eyed (Krishna) and surrounded him on all sides.

कृष्णस्तु पार्थेन समेत्य विद्वान् धनंजयेनासुरतर्जनेन। बभौ यथा भूतपतिर्महात्मा समेत्य साक्षाद् भगवान् गुहेन॥
And the learned Krishna being joined with the Partha, Dhananjaya (winner of riches), the slayer of demons looked as, beautiful as that high-souled divine lord of all created beings (Shiva) when united with Kartikeya (his son).

ततः समस्तानि किरीटमाली वनेषु वृत्तानि गदाचजाय। उक्त्वा यथावत् पुनरन्वपृच्छत् कथं सुभद्रां च स चाभिमन्युः॥
Then he who wore a coronet on his head (Arjuna) having related in detail to the elder brother of Gada (Krishna) all the incidents in connection with their forest life asked how are Subhadra and Abhimanyu?

स पूजयित्वा मधुहा यथावत् पार्थं च कृष्णां च पुरोहितं चा उवाच राजानमभिप्रशंसन् युधिष्ठिरं तत्र सहोपविश्य॥
And the destroyer of (the demon) Madhu, having, in the usual manner greeted Arjuna, Draupadi and the priest (Dhaumya) and having eulogised the king Yudhishthira took his seat with them and spoke these words.

धर्मः परः पाण्डव राज्यलाभात् तस्यार्थमाहुस्तप एव राजन्। सत्यार्जवाभ्यां चरता स्वधर्म जितस्त्वयायं च परश्च लोकः॥
"It is asserted (by the wise), O Pandava, that righteousness is superior to winning kingdoms and, O king, in order to foster it (virtue), asceticism is necessary. And you, who have performed your duties in strict obedience to truth and candour have conquered both this world and the next.

अधीतमग्रे चरता व्रतानि सम्यग्धनुर्वेदमवाप्य कृत्स्नम्। क्षात्रेणधर्मेण वसूनि लब्ध्वा सर्वे ह्यवाप्ताः क्रतव; पुराणाः॥
You first studied (the Vedas) by observing the proper rites; you have next acquired mastery over the whole science of weapons; and then having obtained wealth by pursuing the methods followed by the Kshatriyas you have performed all the ancient sacrificial rites.

न चाम्यधर्मेषु रतिस्तवास्ति कामान किंचित् कुरुषे नरेन्द्र। न चार्थलोभात् प्रजहासिधर्म तस्मात् प्रभावादसिधर्मराजः॥
You are are neither addicted to sensual pleasures, nor, O king of kings, do you perform anything froin motives of self-interest nor do you subserve your duties to greed of wealth. It is (for these reasons) that you have been styled the virtuous King.

दानं च सत्यं च तपश्च राजन् श्रद्धा च बुद्धिश्च क्षमाधृतिश्च। नेपा परा पार्थ सदा रतिस्ते॥
O King, although you have won kingdoms, wealth and are surrounded by all sorts of luxury, you are ever bent on charity, truthfulness, asceticism, faith, meditation, forgiveness and patience.

यदा जनौघः कुरुजाङ्गलानां कृष्णां सभायामवशामपश्यत्। अपेतधर्मव्यवहारवृत्तं सहेत तत् पाण्डव कस्त्वदन्यः॥
When the inhabitants of Kuru Jangala beheld (the modesty of) Krishna outraged in the assembly hall, O Pandu who but yourself could brook that (beastly) conduct (on the part of the Kurus) so very odious to virtue and custom?

असंशयं सर्वसमृद्धकामः क्षिप्रं प्रजाः पालयितासि सम्यक्। इमे वयं निग्रहणे कुरूणां यदि प्रतिज्ञा भवतः समाप्ता॥
It admits of no doubt that with all your desires gratified you will soon creditably govern your subjects. And when your promise (to spend twelve years in exile) will be fulfilled, we will try our utmost to chastise the Kurus."

धौम्यं च भीमं च युधिष्ठिरं च यमौ च कृष्णां च दशार्हसिंहः। उवाच दिष्ट्या भवतां शिवेन प्राप्तः किरीटी मुदितः कृतास्त्रः॥
Then, the chief of the Dasharhas said to Dhaumya, Bhima, Yudhishthira, the twins (Nakula and Sahadeva) and Draupadi “it is by your good fortune that Kiriti (Arjuna who wears a coronet on his head) has returned with a merry mind after having been well-versed in the science of weapons."

प्रोवाच कृष्णामपि याज्ञसेनी दशाहभर्ता सहितः सुहृद्भिः। दिष्ट्या समग्रासिधनंजयेन समागतेत्येवमुवाच कृष्णः॥
And the lord of the Dasharhas (Krishna) together with friends said to Yajnaseni the daughter of Yagnasena (Krishna) "fortunate it is that you have been again united with Dhananjaya (the winner of wealth) all hale and hearty.

स्तवात्मजास्ते शिशव: सुशीलाः। श्चरन्ति पुत्रास्तव याज्ञसेनि॥
O Krishna, O Yajnaseni, these young sons of yours chiefly given to the acquisition of the science of arms are all of good behaviour and always follow in the footsteps of their worthy friends.

राज्येन राष्ट्रैश्च निमन्त्र्यमाणाः पित्रा च कृष्णे तव सोदरैश्च। य यज्ञसेनस्य न मातुलाना गृहेषु बाला रतिमाप्नुवन्ति॥
And, O Krishna, although your father and your brothers try to tempt them with a kingdom and territories, the boys find no pleasure in the abodes of Yajnasena or of their maternal uncles.

आनर्तमेवाभिमुखाः शिवेन गत्वाधनुर्वेदरतिप्रधानाः। तवात्मजा वृष्णिपुरं प्रविश्य न दैवतेभ्यः स्पृहयन्ति कृष्णे॥
And, O Krishna, safely proceeding towards the country of the Anartas when your sons, chiefly bent on the acquisition of arms, enter the city of the Vrishnis, they do not even long for celestials happiness.

यथा त्वमेवार्हसि तेषु वृत्तं प्रयोक्तुमार्या च तथैव कुन्ती। तेष्वप्रमादेन तथा करोति तथैव भूयश्च तथा सुभद्रा॥
And Subhadra always instructs them carefully to observe good manners as you yourself or the venerable Kunti would do.

र्यथा सुनीथस्य यथैव भानोः। तथा विनेता च गतिश्च कृष्णे तरात्मजानामपि रौक्मिणेयः॥
O Krishna, as the son of Rukmani (Pradyumna) is the tutor and guide to Aniruddha, Abhimanyu Sunitha and Bhanu, so he is to your sons also.

नस्त्रेषु शिक्षासु रथाश्वयाने। स्तांश्चाभिमन्युः सततं कुमारः॥
And Prince Abhimanyu, an able teacher always gives instructions to them brave and active as they are, in the arts of wielding maces, swords, buckles and other weapons and of driving cars and riding horses.

स चापि सम्यक् प्रणिधाय शिक्षा शस्त्राणि चैषां विधिवत् प्रदाय। तवात्मजानां च तथाभिमन्यो: पराक्रमैस्तुष्यति रौक्मिणेयः॥
And the son of Rukmani, having thoroughly instructed and having duly conferred weapons upon them, takes much delight in witnessing the valour of your sons and of Abhimanyu.

यदा विहारं प्रसमीक्षमाणाः प्रयान्ति पुत्रास्तव याज्ञसेनि। एकैकमेषामनुयान्ति तत्र रथाश्च यानानि च दन्तिनश्च॥
And O daughter of Yajnasena, when your sons go out for field sports, each of them is followed by cars, horses, vehicles and elephants."

अथाब्रवीद्धर्मराजं तु कृष्णो दशाहयोधाः कुकुरान्धकाश्चा स्तिष्ठन्तु यत्रेच्छसि तत्र राजन्॥
Krishna, then addressing the Dharmaraja, said “O king, let the Dasharha warrior, the Kukuras and the Andhakas, obeying your orders remain wherever you wish.

आवर्ततां कार्मुकवेगवाता हलायुधप्रग्रहणा मधूनाम्। सेना तवार्थेषु नरेन्द्र यत्ता ससादिपत्त्यश्वरथा सनागा॥
O monarch, let the army of the Madhus, the strength of whose bows is as impetuous as the wind and led by Halayudha (the wielder of the plough) and consisting of cavalry, infantry, horses, chariots and elephants, prepare to carry out your commands.

प्रस्थाप्यतां पाण्डवधार्तराष्ट्र: सुयोधनः पापकृतां वरिष्ठः। स सानुबन्धः ससुद्गणश्च भौमस्य सौभाधिपतेश्च मार्गम्॥
O Pandava, send Suyodhana, the son of Dhritarashtra, the vilest of sinners together with his friends and followers to the path of the lord of Subha (Soila) the son of the earth.

कामं तथा तिष्ठ नरेन्द्र तस्मिन् यथा कृतस्ते समयः सभायाम्। दाशार्हयोधैस्तु हतारियोधं प्रतीक्षतां नागपुरं भवन्तम्॥
Dwell where you please, O monarch, during the period appointed by you in the assembly hall; but at the end of which let the city Nagpur (Hastina) await your arrival therein when the Dasharha warriors have cut down the forces of your enemies.

व्यपेतमन्युर्व्यपनीतपाप्मा विहृत्य यत्रेच्छसि तत्र कामम्। ततः प्रसिद्धं प्रथमं विशोकः प्रपत्स्यसे नागपुरं सुराष्ट्रम्॥
(During the appointed period) abandoning your sorrow and getting rid of your sin, wander at pleasure wherever you like; and then with a merry heart you will enter the renowned city of Hastina and also your principality.”

ततस्तदाज्ञाय मतं महात्मा यथावदुक्तं पुरुषोत्तमेन। प्रशस्य विप्रेक्ष्य चधर्मराजः कृताञ्जलि: केशवमित्युवाचः॥
Then the high-souled Dharmaraja, being informed of the views thus clearly expressed by that best of men and praising the same and looking at Krishna spoke these words with joined hands to him.

असंशयं केशव पाण्डवानां भवान् गतिस्त्वच्छरणा हि पार्थाः। कालोदये तच्च ततश्च भूयः कर्ता भवान् कर्म न संशयोऽस्ति।॥
"O Keshava, it admits of no doubt that you are the refuge of the Pandavas; and the Parthas are under your protection. When the time for action will arrive, you will undoubtedly do all that you have just said.

यथाप्रतिज्ञं विहतश्च कालः सर्वाः समा द्वादश निर्जनेषु। अज्ञातचर्यां विधिवत् समाप्य भवद्गताः केशव पाण्डवेयाः॥
We will spend the period of twelve years, as we have promised, in lonely forests. And then having duly completed the period of our are incognito life, O Keshava, the sons of Pandu will place themselves under your protection.

एषैव बुद्धिर्जुषतां सदा त्वां सत्ये स्थिताः केशव पाण्डवेयाः। सदानधर्माः सजनाः सदारा: सबान्धवास्त्वच्छरणा हि पार्थाः॥
May this intention of yours, always remain in you. For O Keshava, the Parthas, the sons of Pandu, firmn in truth and devoted to charity and duty, together with their friends, relations and their wives (always) under your protection."

वैशम्पायन उवाच तथा वदति वार्ष्णेयेधर्मराजे च भारता अथ पश्चात् तपोवृद्धो बहुवर्षसहाधृक्॥ प्रत्यदृश्यतधर्मात्मा मार्कण्डेयो महातपाः। अजरश्चामरश्चैव रूपौदार्यगुणान्वितः॥
Vaishampayana said: O Bharata, when the descendant of the Vrishnis and the Dharmaraja were thus conversing, the high-souled Markandeya, of great devotion, grown wise by austerities, who had lived many thousands of years, was seen to approach (there). Being immortal and without signs of senility, endued with beauty and magnanimity.

व्यदृश्यत तथा युक्तो यथा स्यात् पञ्चविंशकः। तमागतमृषि वृद्ध बहुवर्षसहरिणम्॥
He looked like a youth of twenty five years old. When that wise saint who had seen many thousands of years made his appearance,

आनर्ब्राह्मणाः सर्वे कृष्णश्च सह पाण्डवैः। तमर्चितं सुविश्वस्तमासीनमृषिसत्तमम्। ब्राह्मणानां मतेनाह पाण्डवानां च केशवः॥
All the Brahmanas and the Pandavas together with Krishna paid their adoration to him. And when that most exalted of saints, thus honoured, was peacefully seated, Keshava giving expression to the views of the Brahmanas and the Pandavas thus addressed him.

कृष्ण उवाच शुश्रूषवः पाण्डवास्ते ब्राह्मणाश्च समागताः। द्रौपदी सत्यभामा च तथाहं परमं वचः॥
Krishna said : The Pandavas, the assembled Brahmanas, Draupadi, Satyablama as well as myself are all desirous of hearing your most excellent words.

पुरावृत्ताः कथाः पुण्याः सदाचारान् सनातनान्। राज्ञा स्त्रीणामृपीणां च मार्कण्डेय विचक्ष्व नः॥
(Graciously) narrate to us (therefore) the sacred events of ancient ages and the eternal rules of righteous conduct by which kings, women and saints should be guided.

वैशम्पायन उवाच तेषु तत्रोपविष्टेषु देवर्षिरपि नारदः। आजगाम विशुद्धात्मा पाण्डवानवलोककः॥
Vaishampayana said : When they were all seated the divine saint Narada too, of pure soul, came there to see the Pandavas.

तमप्यथ महात्मानं सर्वे ते पुरुषर्षभाः। पाद्यार्थ्याभ्यां यथान्यायमुपतस्थुर्मनीषिणः॥
Then, all those highly intellectual and most exalted of mortals, honoured that magnanimous saint by offering him, according to the usual custom, water to wash his feet and the oblation called Arghya.

नारदस्त्वथ देवर्षित्वा तांस्तु कृतक्षणान्। मार्कण्डेयस्य वदतस्तां कथामन्वमोदत॥
Learning that they were about to hear the words of Markandeya, the divine saint Narada signified his assent to the proposal.

उवाच चैनं कालज्ञः स्मयन्निव सनातनः। ब्रह्मर्षे कथ्यतां यत् ते पाण्डवेषु विवक्षितम्॥
Then the eternal Krishna, who knows well what is the convenient moment, spoke to Markandeya, with a smile "O Brahmarshi, kindly relate to the Pandavas whatever you wish to say"

एवमुक्तः प्रत्युवाच मार्कण्डेयो महातपाः। क्षणं कुरुध्वं विपुलमाख्यातव्यं भविष्यति॥
Thus addressed, Markandeya, of great austerities replied “wait a moment. I will relate lots of events."

एवमुक्ताः क्षणं चक्रुः पाण्डवाः सह तैर्द्विजैः। मध्यन्दिने यथाऽऽदित्यं प्रेक्षन्तस्ते महामुनिम्॥
Thus spoken to, the Pandavas together with the Brahmanas waited a little looking at that great saint glorious as the noon-day sun.

वैशम्पायन उवाच तं विवक्षन्तमालक्ष्य कुरुराजो महामुनिम्। कथासंजननार्थाय चोदयामास पाण्डवः॥
Vaishampayana said: (Then) the son of Pandu, the king of the Kurus, seeing that the great sage was desirous of speaking, asked him, with the intention of suggesting topics for narration.

भवान् दैवतदैत्यानामृषीणां च महात्मनाम्। राजर्षीणां च सर्वेषां चरितज्ञः पुरातनः॥
“You are ancient in age and are therefore conversant with the events relating to all the gods, the demons, the high-souled sages and the royal saints.

सेव्यश्चोपासितव्यश्च मतो नः काक्षितश्चिरम्। अयं च देवकीपुत्रः प्राप्तोऽस्मानवलोककः॥
We consider you deserve all honour and adoration; and we have, for a long time, been desirous of seeing you. This son of Devaki too has come here to pay us a visit.

भवत्येव हि मे बुद्धिर्दृष्ट्वाऽऽत्मानं सुखाच्च्युतम्। धार्तराष्ट्रांश्च दुर्वृत्तानृध्यतः प्रेक्ष्य सर्वशः॥ कर्मणः पुरुषः कर्ता शुभस्याप्यशुभस्य वा। स फलं तदुपाश्नाति कथं कर्ता स्विदीश्वरः॥
When I consider that I have been deprived of happiness for no fault of mine and when I see the wicked sons of Dhritarashtra prospering in every respect it strikes me that man is the agent of his meritorious or wicked acts and that he reaps the fruits of his own deeds. How can then God be the agent?

कुतो वा सुखदुःखेषु नृणां ब्रह्मविदां वर। इह वा कृतमन्वेति परदेहेऽथ वा पुनः॥
And O the best of those conversant with the Supreme Being, why does man become subject to pleasure or pain? Is it in this world or in another existence that he reaps the fruits of his acts?

देही च देहं संत्यज्य मृग्यमाणः शुभाशुभैः। कधं संयुज्यते प्रेत्य इह वा द्विजसत्तम॥
O best of Brahmanas, how is it that the consequences of the good or evil acts of an embodied being follow him in this world or after his death in the next?

ऐहलौकिकमेवेह उताहो पारलौकिकम्। क्व च कर्माणि तिष्ठन्ति जन्तोः प्रेतस्य भार्गव॥
Do we reap the fruits of our acts in this life or in another existence? And O descendant of Bhrigu, where do the results of the acts of an animated creature rest after his death?”

मार्कण्डेय उवाच त्वयुक्तोऽयमनुप्रश्नो यथावद् वदतां वर। विदितं वेदितव्यं ते स्थित्यर्थं त्वं तु पृच्छसि॥
Markandeya said : "O the best of speakers, this question is worthy of you and is just what you should ask. You are well informed of whatever is fit to be known But it is for the sake of form that you are asking the question.

अत्र ते कथयिष्यामि तदिहैकमनाः शृणु। यथेहामुत्र च नरः सुखदुःखमुपाश्नुते॥
I will now narrate to you how men experience pleasure and pain in this world and in the next. Listen to me with an undivided attention.

निर्मलानि शरीराणि विशुद्धानि शरीरिणाम्। ससर्जधर्मतन्त्राणि पूर्वोत्पन्नः प्रजापतिः॥
Prajapati (the lord of all created beings) who first sprang into existence, created for the corporeal beings, bodies, stainless, pure and given to virtue.

अमोघफलसंकल्पा: सुव्रताः सत्यवादिनः । ब्रह्मभूता नराः पुण्याः पुराणाः कुरुसत्तम॥
O the most exalted of the Kurus, the primary men had all their desires gratified, were given to virtuous deeds and were truthful, godly and pure.

सर्वे देवैः समायान्ति स्वच्छन्देन नभस्तलम्। ततश्च पुनरायान्ति सर्वे स्वच्छन्दचारिणः॥
They were all as good as the gods themselves, could soar to the heavens, come down again and range at pleasure wherever they liked.

स्वच्छन्दमरणाश्चासन् नरा: स्वच्छन्दचारिणः। अल्पबाधा निरातङ्काः सिद्धार्था निरुपद्रवाः॥
They had control over their life and death, had few difficulties and no fear had all their desires gratified, were free from troubles.

द्रष्टारो देवसङ्घानामृषीणां च महात्मनाम्। प्रत्यक्षाः सर्वधर्माणां दान्ता विगतमत्सराः॥
Could visit the high-souled gods and the saints; were well-versed in all the religious ordinances; had self-control and were devoid of envy.

आसन् वर्षसहरीयास्तथा पुत्रसहहिरणः। तत: कालान्तरेऽन्यस्मिन् पृथिवीतलचारिणः॥
They lived for a thousand years and had as many sons. But in process of time their powers, were limited to walking solely on the earth's surface.

कामक्रोधाभिभूतास्ते मायाव्याजोपजीविनः। लोभमोहाभिभूताश्च त्यक्ता देहैस्ततो नराः॥
And they became subject to lust and anger, practised falsehood and duplicity for subsistence and were overpowered by greed and ignorance. And when these (wicked) men died,

अशुभैः कर्मभिः पापास्तिर्यनिरयगामिनः। संसारेषु विचित्रेषु पच्यमानाः पुनः पुनः॥
They were born among lower animals or driven to hell and again and again had to suffer the pain of rebirth in this wonderful world on account of their vicious deeds.

मोघेष्टा मोसंकल्पा मोघज्ञाना विचेतसः। सर्वाभिशङ्किनश्चैव संवृत्ताः क्लेशदायिनः॥
Then their desires, their aims, their knowledge and their rituals bore up fruit; They were afraid of everything their reason was clouded and they were oppressed with sorrow.

अशुभैः कर्मभिश्चापि प्रायशः परिचिछिताः। दौष्कुल्या व्याधिबहुला दुरात्मानोऽप्रतापिनः॥
And they were generally marked by their wicked deeds, born in low family, afflicted with various diseases and became evil-minded and the terror of others.

'भवन्त्यल्पायुषः पापा रौद्रकर्मफलोदयाः। नाथन्तः सर्वकामानां नास्तिका भिन्नचेतसः॥
Their life became short and wicked and they paid the penalty of their terrible deeds; were covetous of everything, became atheists and indifferent in mind.

जन्तोः प्रेतस्य कौन्तेय गतिः स्वैरिह कर्मभिः। प्राज्ञस्य हीनबुद्धेश्च कर्मकोशः क्व तिष्ठति॥
O son of Kunti, the fate of a creature after death depends upon his acts in this world. As regards your question as to where the treasure of the acts of the wise and the ignorant remains,

क्वस्थस्तत् समुपाश्नाति सुकृतं यदि वेतरत्। इति ते दर्शनं यच्च तत्राप्यनुनयं शृणु॥
And where they reap the fruits of their own meritorious or vicious deeds, hear the decisions on the subject.

अयमादिशरीरेण देवसृष्टेन मानवः। शुभानामशुभानां च कुरुते संचयं महत्॥
Man by his original subtle frame, made by the creator, accumulates a great store of good and evil deeds.

आयुषोऽन्ते प्रहायेदं क्षीणप्रायं कलेवरम्। सम्भवत्येव युगपद् योनौ नास्त्यन्तराभवः॥
When his days are numbered he leaves this frail body and is immediately born among another order of creation, and he never remains disembodied even for a single moment.

तत्रास्य स्वकृतं कर्म छायेवानुगतं सदा। फलत्यथ सुखा) वा दुःखार्हो वाथ जायते॥
In that new existence his (good and evil) acts always follow him like his shadow and the consequences thereof make his existence either pleasurable or painful.

कृतान्तविधिसंयुक्तः स जन्तुर्लक्षणैः शुभैः। अशुभैर्वा निरादानो लक्ष्यते ज्ञानदृष्टिभिः॥
The wise only by means of spiritual insight know that every creature is chained to an unchangeable fate by the destroyer (Yama) for his virtue or vice and that he is unable to get rid of the consequences of his acts in good or evil fortune.

एषा तावदबुद्धीनां गतिरुक्ता युधिष्ठिर। अतः परं ज्ञानवतां निबोध गतिमुत्तमाम्॥
O Yudhishthira, I have related (to you) the fate of those whose intelligence has been clouded with ignorance. Now hear of the excellent state attained to by the wise.

मनुष्यास्तप्ततपसः सर्वागमपरायणाः। स्थिरव्रताः सत्यपरा गुरुशुश्रूषणे रताः॥
These men are of great ascetic merits, learned in all the religious books (i.e. the Vedas and the Tantras), firm in duty, devoted to truth, engaged in ministering to the comforts of their elders;

सुशीलाः शुक्लजातीयाः क्षान्ता दान्ताः सुतेजसः। शुचियोन्यन्तरगताः प्रायशः शुभलक्षणाः॥
Are well behaved, given to the practice of yoga, of forgiving spirit, self-controlled, energetic, well-born and are endowed with the signs of greatness.

जितेन्द्रियत्वाद् वशिनः शुक्लत्वान्मन्दरोगिणः। अल्पाबाधपरित्रासाद् भवन्ति निरुपद्रवाः॥
Owing to their control over their passions they are well-governed in mind; by practising Yoga they are devoid of disease and by the absence of sorrow and fear they are free from (mental troubles).

च्यवन्तं जायमानं च गर्भस्थं चैव सर्वशः। स्वमात्मानं परं चैव बुध्यन्ते ज्ञानचक्षुषा॥
In course of birth whether timely or premature or while confined in the womb, (in short) in every state, they know the relation subsisting between their own souls and the eternal spirit, by spiritual insight.

ऋषयस्ते महात्मानः प्रत्यक्षागमबुद्धयः। कर्मभूमिमिमां प्राप्य पुनर्यान्ति सुरालयम्॥
The high-souled saints gifted with positive and intuitive knowledge being born in this world of actions attain to the celestials regions again.

किंचिद् दैवाद्धद्दात् किंचित् किंचिदेव स्वकर्मभिः। प्राप्नुवन्ति नरा राजन् मा तेऽस्त्वन्या विचारणा॥
O monarch, by practising Yoga or by Destiny or by their own acts, men attain to (happiness or misery). Do not thing otherwise.

इमामत्रोपमां चापि निबोध वदतां वर। मनुष्यलोके यच्छ्रेयः परं मन्ये युधिष्ठिर॥
O the best of speakers, O Yudhishthira, hear an instance of what I deem to be the highest good in this world.

इह वैकस्य नामुत्र अमुत्रैकस्य नो इह। इह वामुत्र चैकस्य नामुत्रैकस्य नो इह॥
Some men enjoy happiness in this world but not in the next; some attain it in the next world but not in this; while others neither in this world nor in that to come.

धनानि येषां विपुलानि सन्ति नित्यं रमन्ते सुविभूषिताङ्गाः। तेषामयं शत्रुवरघ्न लोको नासौ सदा देहसुखे रतानाम्॥
They, that possess vast wealth, sport themselves every day richly adorning their persons (with ornaments and dresses). Such men, O destroyer of powerful enemies being addicted to physical enjoyment, attain to happiness in this world but not in the next.

ते योगयुक्तास्तपसि प्रसक्ताः स्वाध्यायशीला जरयन्ति देहान्। स्तेषामसौ नायमरिन लोकः॥
O slayer of foes, those who are absorbed in spiritual thoughts, devoted to asceticism, engaged in the study of the Vedas and who mortify their bodies, have a control over their passions and abstain from killing animals, enjoy happiness in the next world but not in this.

येधर्ममेव प्रथमं चरन्ति धर्मेण लब्वा चधनानि काले। न चापि दारानवाप्य क्रतुभिर्यजन्ते तेषामयं चैव परश्च लोकः॥
Those that first lead a virtuous life and honestly acquire wealth in due time and then marry and perform sacrificial rites, attain happiness both in this world and in that to come.

ये नैव विद्यां न तपो न दानं मूढाः प्रजने यतन्ति। स्तेषामयं नैव परच लोकः॥
And those stupid persons who have neither learning nor asceticism, nor charity and who do not multiply their kind and are not given to worldly joys attain to happiness neither in this world nor in the next.

सर्वे भवन्तस्त्वतिवीर्यसत्त्वा दिव्यौजसः संहननोपपन्नाः। लोकादमुष्मादवनि प्रपन्नाः स्वधीतविद्याः सुरकार्यहेतोः॥
You are highly powerful, vigorous, endued with celestials energy, well read and in order to serve the purpose of the gods have come down (from the heavens) and been born in this world for the extirpation (of the wicked people).

स्तपोदमाचारविहारशीलाः। देवानृषीन् प्रेतगणांश्च सर्वान् संतर्पयित्वा विधिना परेण॥
Having achieved glorious deeds and having gratified all the gods, the saints and the Pitris, you, who are so heroic, devoted to spiritual meditation, self-controlled, given to purity and engaged in self-extertion will at length in due course.

स्वर्गं परं पुण्यकृतो निवासं क्रमेण सम्प्राप्स्यथ कर्मभिः स्वैः। मा भूद् विशङ्का तव कौरवेन्द्र दृष्ट्वाऽऽत्मनः क्लेशमिमं सुखार्हम्॥
Gradually attain to that excellent heavenly region, the abode of the virtuous, by means of your own (meritorious) deeds. O the lord of the Kurus, let no doubt, trouble your mind on account of your misfortune, for this affliction will lead to your (ultimate) happiness.