युधिष्ठिर उवाच अतत्त्वज्ञस्य शास्त्राणां सततं संशयात्मनः। अकृतव्यवसायस्य श्रेयो ब्रूहि पितामह॥
Yudhishthira said Tell me, O Grandfather, what is for the behoof of one who is not acquainted with the truths of the scriptures, who is always in doubt, and who abstains from self-control and the other practices the object where of the knowledge of the Soul.
भीष्म उवाच गुरुपूजा च सततं वृद्धानां पर्युपासनम्। श्रवणं चैव शास्त्राणां कूटस्थं श्रेय उच्यते॥
Bhishma said Adoring the preceptor, always reverentially attending the aged, and listening to the scriptures,-these are said to be of supreme benefit.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। मालवस्य च संवादं देवर्षे रदस्य च॥
Regarding it is cited the old discourse between Galava and the celestial Rishi Narada.
स्वाश्रमं समनुप्राप्तं नारदं देववर्चसम्। वीतमोहक्लमं विप्रं ज्ञानतृप्तं जितेन्द्रियः। श्रेयस्कामो यतात्मानं नारदं गालवोऽब्रवीत्॥
Once on a time Galava, desirous of securing what was for his behoof, addressed an Narada freed from error and fatigue, well-read in scriptures, pleased with knowledge a thorough master of his senses, and with soul devoted to Yoga, and said
यैः कश्चित् सम्मतो लोके गुणैश्च पुरुषो मुने। भवत्यनपगान् सर्वांस्तान् गुणाल्लक्षयामहे॥
I see, O Ascetic, those virtues by the possession of which a person is respected in the world, live permanently in you.
भवानेवंविधोऽस्माकं संशयं छेत्तुमर्हति। अमूढश्चिरमूढानां लोकतत्त्वमजानताम्॥
You are freed from error and, therefore, you should remove the doubts that fill the minds of men like ourselves who are subject to error and who are unacquainted with truths of the world.
ज्ञाने ह्येवं प्रवृत्तिः स्यात् कार्याणामविशेषतः। यत् कार्यं न व्यवस्यामस्तद् भवान् वक्तुमर्हति॥
We do not know our duties, for the injunctions of the scriptures create inclination for Knowledge simultaneously with the inclination for acts. You should describe these subject to us.
भगवन्नाश्रमाः सर्वे पृथगाचारदर्शिनः। इदं श्रेय इदं श्रेय इति सर्वे प्रबोधिताः॥
O illustrious one, the different modes of life approve different courses of conduct,-'This is beneficial,'_'This is beneficial',-the scriptures exhort us often in this way.
तांस्तु विप्रस्थितान् दृष्ट्वा शास्त्रैः शास्त्राभिनन्दिनः। स्वशास्त्रैः परितुष्टाश्च श्रेयो नोपलभामहे॥
Seeing the followers of the four modes of life, who are thus exhorted by the scriptures and who fully approve of what the scriptures have sanctioned for them, Thus travelling in various courses, and beholding that ourselves also are equall; content with our own scriptures, we cannot understand what is truly wholesome.
शास्त्रं यदि भवेदेकं श्रेयो व्यक्तं भवेत् तदा। शास्त्रैश्च बहुभिर्भूयः श्रेयो गुह्यं प्रवेशितम्॥
If the scriptures were all of one opinion, then what is truly beneficial would have become clear. On account, however, of the scriptures being multifarious, that which is truly beneficial is filled with mystery.
एतस्मात् कारणाच्छ्रेयः कलिलं प्रतिभाति मे। ब्रवीतु भगवांस्तन्मे उपसन्नोऽस्म्यधीहि भोः॥
For these reasons, that which is truly beneficial, appears to as full of confusion. Do you, then, O illustrious one, describe to me the subject. I have come to you (for this). Instruct me.
नारद उवाच आश्रमास्तात चत्वारो यथासंकल्पिताः पृथक्। तान् सर्वाननुपश्य त्वं समाश्रित्येति गालव॥
The modes of life four in number, O child! All of them serve the object for which they have been designed; and the duties they declare differ from one another. Learning them first from competent preceptor's, reflect upon them, OGalava.
तेषां तेषां तथा हि त्वमाश्रमाणां ततस्ततः। नानारूपगुणोद्देशं पश्य विप्र स्थितं पृथक्॥
See, the merits of those modes of life, as described, are varied in their form, divergent in their matter, and contradictory in their observances.
न यान्ति चैव ते सम्यगभिप्रेतमसंशयम्। अन्येऽपश्यंस्तथा सम्यगाश्रमाणां परां गतिम्॥
When seen with gross vision, all the Ashramas do not exhibit their true intent! Others, however, having subtle sight, see their highest end.
यत् तु निश्रेयसं सम्यक् तच्चैवासंशयात्मकम्॥ अनुग्रहं च मित्राणाममित्राणां च निग्रहम्। संग्रहं च त्रिवर्गस्य श्रेय आहुर्मनीषिणः॥ निवृत्तिः कर्मणः पापात् सततं पुण्यशीलता। सद्भिश्च समुदाचारः श्रेय एतदसंशयम्॥
That which is truly and, without any doubt, wholesome, viz., good offices to friends, and suppression of enemies, and the acquisition of be supreme the three-fold objects of life, has been described by the wise to excellence. Abstention, from sinful deeds, righteous disposition, good conduct towards the good and pious,-these, forsooth, constitute excellence.
मार्दवं सर्वभूतेषु व्यवहारेषु चार्जवम्। वाक् चैव मधुरा प्रोक्ता श्रेय एतदसंशयम्॥
Mildness towards all creatures, sincerity of conduct, and sweet words,-these, forsooth, constitute excellence.
दैवतेभ्यः पितृभ्यश्च संविभागोऽतिथिष्वपि। असंत्यागश्च भृत्यानां श्रेय एतदसंशयम्॥
A just distribution of one's riches among the gods, the Pitris, and guests, and adherence to servants,—these, forsooth, constitute excellence.
सत्यस्य वचनं श्रेयः सत्यज्ञानं तु दुष्करम्। यद् भूतहितमत्यन्तमेतत् सत्यं ब्रवीम्यहम्॥
Truthfulness of speech is excellent. The knowledge of truth is, however, every difficult of acquisition. I hold that as truth which is highly beneficial to creatures.
अहंकारस्य च त्यागः प्रमादस्य च निग्रहः। संतोषश्चैकचर्या च कूटस्थं श्रेय उच्यते॥
The absence of pride, the suppression of carelessness, contentment, living by one's own self,-these form the supreme excellence.
धर्मेण वेदाध्ययनं वेदान्तानां तथैव च। ज्ञानार्थानां च जिज्ञासा श्रेय एतदसंशयम्॥
The study of the Vedas, and their branches, according to the well-known rules, and all enquiries and pursuits leading to the acquisition of knowledge,-are, forsooth excellent.
शब्दरूपरसस्पर्शान् सह गन्धेन केवलान्। नात्यर्थमुपसेवेत श्रेयसोऽर्थी कथंचन॥
One wishing to acquire what is excellent should never enjoy to excess sound and form and taste and touch and scent, and should not enjoy them for their sake alone.
नक्तंचर्या दिवास्वप्नमालस्यं पैशुनं मदम्। अतियोगमयोगं च श्रेयसोऽर्थी परित्यजेत्॥
Walking in the night, sleep during the day, indulgence in idleness, villainy, pride, excessive indulgence and total abstention from enjoyment in objects of the senses, should be shunned by one desirous of acquiring what is excellent.
आत्मोत्कर्षं न मार्गेत परेषां परिनिन्दया। स्वगुणैरेव मार्गेत विप्रकर्षं पृथग्जनात्॥
One should not seek self-elevation by putting down others. Indeed, one should by his merits only seek superiority over persons who are distinguished but never over those who are inferior.
निर्गुणास्त्वेव भूयिष्ठमात्मसम्भाविता नराः। दोषैरन्यान् गुणवतः क्षिपन्त्यात्मगुणक्षयात्॥
Men having no real merit and filled with a sense of self-admiration depreciate men of real merit, by mentioning their own virtues and riches.
अनूच्यमानास्तु पुनस्ते मन्यन्तु महाजनात्। गुणवत्तरमात्मानं स्वेन मानेन दर्पिताः॥
Puffed up with a sense of their own importance, these men, when none stops them, consider themselves to be superior to men of real distinction.
अब्रुवन् कस्यचिनिन्दामात्मपूजामवर्णयन्। विपश्चिद् गुणसम्पन्नः प्राप्नोत्येव महद् यशः॥
One having true wisdom and real merits, wins great fame by abstaining from speaking ill of others and from indulging in self-praise.
अब्रुवन् वाति सुरभिर्गन्धः सुमनसां शुचिः। तथैवाव्याहरन् भाति विमलो भानुरम्बरे॥
Flowers shed their pure and sweet odour without speaking of their own excellence. Likewise, the effulgent Sun scatters his shining rays in the sky in perfect silence.
एवमादीनि चान्यानि परित्यक्तानि मेधया। ज्वलन्ति यशसा लोके यानि न व्याहरन्ति च॥
Similarly those men shine in the world with celebrity who by the help of their intelligence, renounce these and similar other faults and who do not blaze forth their own virtues.
न लोके दीप्यते मूर्खः केवलात्मप्रशंसया। अपि चापिहितः श्वभ्रे कृतविद्यः प्रकाशते॥
The fool can never shine in the world by speaking out his own praise. The man, however, of real merit and learning acquires celebrity even if he be hidden in a pit.
असदुच्चैरपि प्रोक्तः शब्दः समुपशाम्यति। दीप्यते त्वेव लोकेषु शनैरपि सुभाषितम्॥
Evil words, uttered with what strength of voice, die out. Good words, uttered, however softly, shine forth in the world.
मूढानामवलिप्तानामसारं भाषितं बहु। दर्शयत्यन्तरात्मानमग्निरूपमिवांशुमान्॥
As the Sun shows his fiery form so the multitude of words, of little sense, that fools filled with vanity give vent to show their hearts.
एतस्मात् कारणात् प्रज्ञां मृगयन्ते पृथग्विधाम्। प्रज्ञालाभो हि भूतानामुत्तमः प्रतिभाति मे॥
For these reasons men try to acquire wisdom of various sorts. It appears to me that of all acquisitions that of wisdom is the most precious.
नापृष्टः कस्यचिद् ब्रूयान्नाप्यन्यायेन पृच्छतः। ज्ञानवानपि मेधावी जडवत् समुपाविशेत्॥
One should not speak until one is asked; nor should one speak when one is asked improperly. Even if endued with intelligence and knowledge, one should still sit in silence like an idiot.
ततो वासं परीक्षेत धर्मनित्येषु साधुषु। मनुष्येषु वदान्येषु स्वधर्मनिरतेषु च।॥
One should seek to live among honest men given to righteousness and liberality and the observance of the duties of their own order,
चतुर्णां यत्र वर्णानां धर्मव्यतिकरो भवेत्। न तत्र वासं कुर्वीत श्रेयोऽर्थी वै कथंचन॥
One desirous of acquiring what is excellent should never live in a place where people make a confusion of their respective duties.
निरारम्भोऽप्ययमिह यथालब्धोपजीवनः। पुण्यं पुण्येषु विमलं पापं पापेषु चाप्नुयात्॥
A person may be seen to live who abstains from all works and who is well-content with whatever little is gained without exertion. By living amid the righteous, one succeeds in acquiring pure virtue, Similarly one by living amid the sinful, becomes sullied with sin.
अपामग्नेस्तथेन्दोश्च स्पर्श वेदयते यथा। तथा पश्यामहे स्पर्शमुभयोः पुण्यपापयोः॥
As the touch of water or fire or the rays of the moon immediately carry the sensation of cold or heat, similarly the impressions of virtue and vice create happiness or misery.
अपश्यन्तोऽनुविषयं भुञ्जते विघसाशिनः। भुजानाश्चात्मविषयान् विषयान् विद्धि कर्मणाम्॥
Those who eat Vighasa eat without marking the flavours of the foods placed before them. They, however, who eat carefully marking the flavours of the duties prepared for them, should be known as persons still fettered by the bonds of action.
यत्रागमयमानानामसत्कारेण पृच्छताम्। प्रब्रूयाद् ब्रह्मणो धर्मं त्यजेत् तं देशमात्मवान्॥
The pious men should leave that place where a Brahmana describes duties to disciples desirous of acquiring knowledge, as based on reasons, of the Soul, but who do not reverentially enquire after such knowledge.
शिष्योपाध्यायिकावृत्तिर्यत्र स्यात् सुसमाहिता। यथावच्छास्त्रसम्पन्ना कस्तं देशं परित्यजेत्॥
Who, however, will leave that place where exists fully that conduct between disciples and preceptors which is consistent with what has been sanctioned by the scriptures?
आकाशस्था ध्रुवं यत्र दोषं ब्रूयुर्विपश्चिताम्। आत्मपूजाभिकामो वै को वसेत् तत्र पण्डितः॥
What learned man who cares for his respect will live there where people talk about the faults of the learned even when such have no foundations to stand upon?
यत्र संलोडिता लुब्धैः प्रायशो धर्मसेतवः। प्रदीप्तमिव चैलान्तं कस्तं देशं न संत्यजेत्॥
Who is there that will not leave that place, like a garment whose end has caught fire, where covetous men tries to break down the limits of virtue?
यत्र धर्ममनाशङ्काश्चरेयुर्वीतमत्सराः। भवेत् तत्र वसेच्चैव पुण्यशीलेषु साधुषु॥
One should remain and live in that place, among good men of pious disposition, where persons possessed of humility are engaged in fearlessly practising the duties of religion.
धर्ममर्थनिमित्तं च चरेयुर्यत्र मानवाः। न ताननुवसेज्जातु ते हि पापकृतो जनाः॥
One should not dwell there where men practise the duties of religion for the sake of wealth and other worldly purposes, for the people of that place are all to be considered as sinful.
कर्मणा यत्र पापेन वर्तन्ते जीवितेप्सवः। व्यवधावेत् ततस्तूर्णं ससर्पाच्छरणादिव॥
One should fly away quickly from that place, as if from a room which there is a snake, where the inhabitants, desirous of acquiring the means of life, are engaged in the practice of sinful deeds.
येन खट्वां समारूढः कर्मणानुशयी भवेत्। आदितस्तन्न कर्तव्यमिच्छता भवमात्मनः॥
One desirous of what is wholesome, should, from the beginning, avoid that act for which one becomes stretched, as it were, on a bed of thorns and for which one becomes invested with the desires born of the pristine deeds.
यत्र राजा च राज्ञश्च पुरुषाः प्रत्यनन्तराः। कुटुम्बिनामग्रभुजस्त्यजेत् तद् राष्ट्रमात्मवान्।॥
The pious man should leave that kingdom where the king and the king's officers exercise equal authority and where people eat before feeding their relatives.
श्रोत्रियास्त्वग्रभोक्तारो धर्मनित्याः सनातनाः। याजनाध्यापने युक्ता यत्र तद् राष्ट्रमावसेत्॥
One should live in that country where Brahmanas having a knowledge of the scriptures are fed first; where they always practise religious duties, and where they are engaged in teaching disciples and officiating at the sacrifices of others.
स्वाहास्वधावषट्कारा यत्र सम्यगनुष्ठिताः। अजस्रं चैव वर्तन्ते वसेत् तत्राविचारयन्॥
One should unhesitatingly live in that country where the sounds Svaha, Svadha, and Vashat are duly and continuously uttered.
अशुचीन् यत्र पश्येत ब्राह्मणान् वृत्तिकर्शितान्। त्यजेत् तद् राष्ट्रमासन्नमुपसृष्टमिवामिषम्॥
One should leave that kingdom, like poisoned meat, where one sees Brahmanas compelled to follow unholy practices, by want of the means of life.
प्रीयमाणा नरा यत्र प्रयच्छेयुरयाचिताः। स्वस्थचित्तो वसेत् तत्र कृतकृत्य इवात्मवान्॥
With a contented heart and considering all his wishes as already gratified, a pious man should live in that country whose denizens gladly give away before even they are asked.
दण्डो यत्राविनीतेषु सत्कारश्च कृतात्मसु। चरेत् तत्र वसेच्चेव पुण्यशीलेषु साधुषु॥
One should live and move about, among good men devoted to pious acts in that country where the wicked are punished, and where respect and good offices are done to those who are of controlled and purified souls.
उपसृष्टेषु दान्तेषु दुराचारेषु साधुषु। अविनीतेषु लुब्धेषु सुमहद् दण्डधारणम्॥ यत्र राजा धर्मनित्यो राज्यं धर्मेण पालयेत्। अपास्य कामान् कामेशो वसेत् तत्राविचारयन्॥
One should unhesitatingly live in that country whose king is given to virtue and which the king rules virtuously, casting off desires and possessed of prosperity, and where severe punishment is inflicted on those who subject self-controlled to the consequences of their anger, on those who treat men treat wickedly the righteous, on those who commit acts of violence, and on the covetious.
यथाशीला हि राजानः सर्वान् विषयवासिनः। श्रेयसा योजयत्याशु श्रेयसि प्रत्युपस्थिते॥
Kings endued with such a disposition, secure the prosperity of those who live in their kingdoms when prosperity is on the point of leaving them.
पृच्छतस्ते मया तात श्रेय एतदुदाहृतम्। न हि शक्यं प्रधानेन श्रेयः संख्यातुमात्मनः॥
I have thus told you, O son, in answer to you enquiry, what is beneficial or excellent. No one can describe, on account of its exceedingly high character, what is beneficial or excellent for the Soul.
एवं प्रवर्तमानस्य वृत्तिं प्राणिहितात्मनः। तपसैवेह बहुलं श्रेयो व्यक्तं भविष्यति॥
Many and high will the excellences be, through the performance of the duties laid down for his, of the man who for earning his livelihood during the time of his stay in this world, acts in the way indicated above and who devotes his soul to the well-being of creatures.