युधिष्ठिर उवाच कथं निर्वेदमापन्नः शुको वैयासकिः पुरा। एतदिच्छाम्यहं श्रोतुं परं कौतूहलं हि मे॥
Yudhishthira said How was Shuka the son of Vyasa, in days of yore, won over to Renunciation? I wish to hear you recite the story. My curiosity about it is irrepressible.
अव्यक्तव्यक्ततत्त्वानां निश्चयं बुद्धिनिश्चयम्। वक्तुमर्हसि कौरव्य देवस्याजस्य या कृतिः॥
You should, O you of Kuru's race, describe to me on the conclusions about the Unmanifest, the Manifest, and of the Truth (or Brahma) that is in, but unattached to, them, as also of the acts of self-create Narayana, as they are known to you.
भीष्म उवाच प्राकृतेन सुवृत्तेन चरन्तमकुतोभयम्। अध्याप्य कृस्त्नं स्वाध्यायमन्वशाद् वै पिता सुतम्॥
Bhishma said Seeing his son Shuka living fearlessly as ordinary men do in practices that are regarded innocent by them, Vyasa taught him the entire Vedas and then discoursed to him one day in following manner.
व्यास उवाच धर्मं पुत्र निषेवस्व सुतीक्ष्णौ च हिमातपौ। क्षुत्पिपासे च वायुंच जय नित्यं जितेन्द्रियः॥
Vyasa said O son, becoming the master of your senses, do you conquer extreme cold and extreme heat, hunger and thirst, and the wind also, and having controlled them, do you practise virtue.
सत्यमार्जवमक्रोधमनसूयां दमं तपः। अहिंसां चानृशंस्यं च विधिवत् परिपालय॥
Do you duly observe truth and sincerity, and freedom from anger and malice, and selfcontrol and penances, and the duties of benevolence and mercy.
सत्ये तिष्ठ रतो धर्मे हित्वा सर्वमनार्जवम्। देवतातिथिशेषेण मात्रां प्राणस्य संलिह॥
Rest you on truth, firmly devoted to virtue, renouncing all sorts of insincerity and deceit. Do you support your life on the remnants of food after feeding gods and guests.
फेनमात्रोपमो देहे जीवे शकुनिवत् स्थिते। अनित्ये प्रियसंवासे कथं स्वपिषि पुत्रक॥
Your body is as fickle as the froth on the surface of water. The Individual Soul is sitting unattached in it as a bird on a tree. The companionship of all agreeable objects is transitory. Why then, O son, do you sleep in such forgetfulness?
अप्रमत्तेषु जाग्रत्सु नित्ययुक्तेषु शत्रुषु। अन्तरं लिप्समानेषु बालस्त्वं नावबुध्यसे॥
Your enemies are careful and awake and ever-ready (to assail you) and always watchful of their opportunity. Why are you so foolish as not to know this?
अहःसु गण्यमानेषु क्षीयमाणे तथाऽऽयुषि। जीविते लिख्यमाने च किमुत्थाय न धावसि॥
As the days are going one after another, and period of your life is being decreased. Indeed, when your life is being continually shortened, why do you not run to preceptors?
ऐहलौकिकमीहन्ते मांसशोणितवर्धनम्। पारलौकिककार्येषु प्रसुप्ता भृशनास्तिकाः॥
Only they who have no faith, set their hearts on worldly things that have the only effect of increasing flesh and blood. They do not care for the next world.
धर्माय येऽभ्यसूयन्ति बुद्धिमोहान्विता नराः। अपथा गच्छतां तेषामनुयाताऽपि पीड्यते॥
Those men who are stupefied by erroneous understandings show a hatred for virtue. The man who follows those misguided persons that have taken to devious and wrong paths is afflicted equally with them.
ये तु तुष्टाः श्रुतिपरा महात्मानो महाबलाः। धर्म्य पन्थानमारूढास्तानुपास्स्व च पृच्छ च॥
They, however, who are contented, devoted to the scriptures, gifted with high souls, and possessed of great might, follow the path of virtue. Do you wait upon them with respect and seek instruction from them.
उपधार्य मतं तेषां बुधानां धर्मदर्शिनाम्। नियच्छ परया बुद्ध्या चित्तमुत्पथगामि वै॥
Do you act according to the instructions received from those wise men whose eyes are set upon virtue. With understanding purified by such instructions and made superior, do you then control your heart which is ever ready to deviate from the right course.
आद्यकालिकया बुद्ध्या दूरे श्व इति निर्भयाः। सर्वभक्ष्या न पश्यन्ति कर्मभूमिमचेतसः॥
They who always think about the present, who fearlessly consider the tomorrow as something quite remote,-they who do not observe any restrictions about food-are really senseless wights who fail to understand that this world is only a field of probation.
धर्मं निःश्रेणिमास्थाय किंचित् किंचित् समारुह। कोषकारवदात्मानं वेष्टयन्नानुबुध्यसे॥
Going to the flight of steps formed by Virtue. Do you ascend those steps one after another. At present you are like a worm which weaves its cocoon round itself and thereby closes up all means of escape.
नास्तिकं भिन्नमर्यादं कूलपातमिव स्थितम्। वामतः कुरु विस्रब्यो नरं वेणुमिवोद्धृतम्॥
Do you shun unhesitatingly, the atheist who transgresses all restraints, who is situated like a house by the side of a dreadful and encroaching current, and who seems to stand like a bamboo with its head erect in pride.
कामं क्रोधं च मृत्युं च पञ्चेन्द्रियजला नदीम्। नावं धृतिमयीं कृत्वा जन्मदुर्गाणि संतर॥
Do you with the raft of Yoga cross the ocean of the world those whose five senses constitute its waters, having Desires and Anger and Death for its fierce monsters, and birth for its votex.
मृत्युनाभ्याहते लोके जरया परिपीडिते। अमोघासु पतन्तीषु धर्मपोतेन संतर॥
Do you cross, with the raft of Virtue, the world that is affected by Death and afflicted by Decrepitude, and upon which the thunder-bolts formed by days and nights and falling incessantly.
तिष्ठन्तं च शयानं च मृत्युरन्वेषते यदा। निर्वृत्तिं लभते कस्मादकस्मान्मृत्युनाशितः॥
When Death is seeking you at every moment, it is certain that Death may get you for his victim at any time. Whence will you get your rescue.
संचिन्वानकमेवेनं कामानामवितृप्तकम्। वृकीवोरणमासाद्य मृत्युरादाय गच्छति॥
Like the she-wolf snatching away a lamb, Death snatches away one who is still engaged in acquiring wealth and still unsatisfied in the enjoyment of pleasures.
क्रमशः संचितशिखो धर्मबुद्धिमयो महान्। अन्धकारे प्रवेष्टव्यं दीपो यत्नेन धार्यताम्॥
When you are destined to enter into the dark, do you hold up the blazing lamp or righteous understanding and whose flame has been sufficiently kept.
सम्पतन् देहजालानि कदाचिदिह मानुषे। ब्राह्मण्यं लभते जन्तुस्तत् पुत्र परिपालय॥
Getting by various forms one after another in the world of men, a creature acquires the status of Brahmanhood with great difficulty. You have acquired that status. Do you then, O son, try to maintain it.
ब्राह्मणस्य तु देहोऽयं न कामार्थाय जायते। इह क्लेशाय तपसे प्रेत्य त्वनुपमं सुखम्॥
A Brahmana has not been born for the gratification of senses. On the other hand, his body, for being subjected to mortification and penances in this world so that he may enjoy peerless happiness in the next world.
स्तल्लब्ध्वा न रतिपरेण हेलितव्यम्। स्वाध्याये तपसि दमे च नित्ययुक्तः क्षेमाथीं कुशलपर: सदा यतस्व॥
The status of Brahmanhood is acquired by long-continued and austere penances. Having gained that status one should never waste his time in the gratification of his senses. Always engaged in penances and self-control and desirous of what is for your well being, do you live and act, devoted to peace and tranquillity.
अव्यक्तप्रकृतिरयं कलाशरीरः सूक्ष्मात्मा क्षणत्रुटिशो निमेषरोमा। ऋत्वास्यः समबलशुक्लकृष्णनेत्रो मासाङ्गो द्रवति वयोहयो नराणाम्॥
The life, of every man, is like a horse. The nature of that horse unmanifest. The elements from its body. Its nature is highly subtile. Kshanas, and Trutis, and Nimeshas are the hair on its body. The twilight's form its shoulderjoints. The lighted and the dark fortnights form its two equally powerful eyes. Months are its other limbs. That horse is running incessantly.
तं दृष्ट्वा प्रसृतमजस्रमुग्रवेगं गच्छन्तं सततमिहाव्यपेक्षमाणम्। चक्षुस्ते यदि न परप्रणेतृनेयं धर्मे ते भवतु मनः परं निशाम्य॥
If your eyes be not blind, seeing then that horse continually moving forward in its invisible course, do you set your heart on virtue, after hearing what your preceptors have 10 say about the next world.
ये चात्र प्रचलित धर्म कामवृत्ताः क्रोशन्तः सततमनिष्टसम्प्रयोगाः। क्लिश्यन्तः परिगतवेदनाशरीरा बह्वीभिः सुभृशमधर्मकारणाभिः॥
They who deviate from virtue and who act carelessly, who always show malice towards others and take to evil ways, are obliged to take bodies in the regions of Yama and suffer various afflictions on account of their various sinful deeds.
राजा सदा धर्मपर: शुभाशुभस्य गोप्ता समीक्ष्य सुकृतिनां दधाति लोकान्। बहुविधमपि चरति प्रविशति सुखमनुपगतं निखद्यम्॥
That king who is given to virtue and who protects and punishes the good and the wicked with discrimination, acquires the regions of the men of righteous deeds. By doing various good acts, he acquires such happiness as is faultless and as is incapable of being attained to by going through even thousands of births.
श्वानो भीषणकाया अयोमुखानि वयांसि बलगृध्रकुलपक्षिणां च संघाः। नुदमुपरतं विशसन्ति॥
Dreadful dogs, crows or iron beaks, flocks of ravens and vultures and other birds, and blood-sucking worms, attacks the man who disobeys the commands of his parents and preceptors when he goes to hell after death.
मर्यादा नियताः स्वयम्भुवा य इहेमा: प्रभिनत्ति दशगुणा मनोऽनुगत्वात्। विपिनमवगाह्य स पापः॥
That sinful wretch who, on account of his carelessness, transgresses the ten boundaries that have been fixed by the Self-create himself, is obliged to pass his time in great inisery in the wild deserts situated in the dominions of Death.
यो लुब्धः सुभृशं प्रियानृतश्च मनुष्य: सततनिकृतिवञ्चनाभिरति: स्यात्। उपनिधिभिरसुखकृत्स परमनिरयगो भृशमसुखमनुभवति दुष्कृतकर्मा॥
That man who is sullied with cupidity, who is fond of falsehood, who always takes pleasure in deception and cheating, and who does injuries to others by practising hypocrisy and deception, has to go to deep hell and suffer great misery and afflictions for his acts of iniquity.
मवगाढोऽसिपत्रवनभिन्नगात्रः। परशुवनशयो निपतितो वसति च महानिरये भृशातः॥
Such a man is compelled to bathe in the broad river called Vaitarani whose waters are scalding, to enter into a forest of trees whose leaves are as sharp as swords, and then to lie down on a bed of axes. He has thus to pass his days in dreadful hell in great misery.
महापदानि कत्थसे न चाप्यवेक्षसे परम्। चिरस्य मृत्युकारिकामनागतां न बुध्यसे॥
You see only the regions of Brahman and other gods, but you cannot see what is the highest. Alas, you are ever blind also to what brings Death on its train.
प्रयायतां किमास्यते समुत्थितं महद् भयम्। अतिप्रमाथि दारुणं सुखस्य संविधीयताम्॥
Follow the path of Liberation. Why do you delay? A frightful terror, destructive of your happiness, is before you: Do you take prompt mcasures for acquiring Liberation.
पुरा मृत: प्रणीयते यमस्य राजशासनात्। त्वमन्तकाय दारुणैः प्रयत्नमार्जवे कुरु॥
Soon after death you are sure to be taken before Yama at his behest. For acquiring happiness in the next world, try to acquire virtue by the practice of difficult and austere vows.
पुरा समूलबान्धवं प्रभुईरत्यदुःखवित्। तवेह जीवितं यमो न चास्ति तस्य वारकः॥
The powerful Yama does not care for the sufferings of others, very soon takes the lives of all persons, that is, of yourself and your friends. there is none capable of resisting him.
पुराभिवाति मारुतो यमस्य यः पुरःसरः। पुरैक एव नीयसे कुरुष्व साम्परायिकम्॥
Very soon the wind of Yama will blow before you. Very soon will you be taken alone to that fearful presence. Do you then achieve what will be for your behoof there.
पुरा स हि क्व एव ते प्रवाति मारुतोऽन्तकः। पुरा च विभ्रमन्ति ते दिशो महाभयागमे॥
Where now is that Death-wind which will blow before you very soon? Very soon will the points of the horizon, when that time arrives, begin to whirl before your eyes.
श्रुतिश्च संनिरुध्यते पुरा त्वेह पुत्रका समाकुलस्य गच्छतः समाधिमुत्तमं कुरु॥
O son, soon will your Vedas disappear from you as you go helplessly into that dread presence. Do you, therefore, think of Yoga abstraction which is endued with great excellence.
शुभाशुभे पुरा कृते प्रमादकर्मविप्लुते। स्मरन् पुरा न तप्यसे निधत्स्व केवलं निधिम्॥
Do you try to attain that one only treasure so that you may not have to grieve at the recollection of your pristine deeds good and bad all of which are marked by mistake.
पुरा जरा कलेवरं विजर्जरीकरोति ते। बलाङ्गरूपहारिणी निधत्स्व केवलं निधिम्॥
Decrepitude very soon weakens your body and robs you of your strength and limbs and beauty. Do you, therefore, seek that one only treasure.
पुरा शरीरमन्तको भिनत्ति रोगसारथिः। प्रसह्य जीवितक्षये तपो महत् समाचर॥
Very soon the Destroyer, having Disease as his charioteer, will with a strong hand, for taking your life, pierce and break your body. Do you, therefore, practise austere penances.
पुरा वृका भयंकरा मनुष्यदेहगोचराः। अभिद्रवन्ति सर्वतो यतस्व पुण्यशीलने॥
Very soon will those terrible wolves that live within your body, attack from all sides. Do you try, therefore, to achieve acts acts of righteousness.
पुरान्धकारमेककोऽनुपश्यसि त्वरस्व वै। पुरा हिरण्यमयान् नगान् निरीक्षसेऽद्रिमूर्धनि॥
Very soon will you, all alone, see a thick darkness, and very soon will you see golden trees on the top of the hill. Do you, therefore, hurry to achieve acts of righteousness.
पुरा कुसङ्गत्तानि ते सुहन्मुखाश्च शत्रवः। विचालयन्ति दर्शनाद् घटस्व पुत्र यत्परम्॥
Very soon will those evil companions and enemies of yours, (viz., the senses), dressed as friends swerve you from correct vision. Do you, then, O son, try to achieve that which is of the highest good.
धनस्य यस्य राजतो भयं न चास्ति चोरतः। मृतं च यन्न मुञ्चति समर्जयस्व तद् धनम्॥
Do you acquire that wealth which has no fear from either kings or thieves, and which one has not to renounce even at Death.
न तत्र संवियुज्यते स्वकर्मभिः परस्परम्। यदेव यस्य यौतकं तदेव तत्र सोऽश्नुते॥
Acquired by one's own deeds, that wealth has never to be distributed among partners. Each enjoys that wealth which each has acquired for himself.
परत्र येन जीव्यते तदेव पुत्र दीयताम्। धनं यदक्षरं ध्रुवं समर्जयस्व तत् स्वयम्॥
O son, give that to others by which they may be able to live in the next world. Do you also try to acquire that wealth which is indestructible and durable.
न यावदेव पच्यते महाजनस्य यावकम्। अपक्व एव यावके पुरा प्रलीयसे त्वर॥
Do not think that you should first enjoy all sorts of pleasures and then try to acquire Liberation, for before; you are satiated with enjoyment you may meet with Death. Do you, in view of this, hasten to do acts of goodness.
न मातृपुत्रबान्धवा न संस्तुतः प्रियो जनः। अनुव्रजन्ति संकटे व्रजन्तमेकपातिनम्॥
Neither mother, nor son, nor relatives, nor dear friends even when begged with honours, accompany the man that dies. One alone has to go to the regions of Yama.
यदेव कर्म केवलं पुरा कृतं शुभाशुभम्। तदेव पुत्र सार्थिकं भवत्यमुत्र गच्छतः॥
Only those deeds, good and bad, that one did before death follow the man who goes to the other world.
हिरण्यरत्नसंचयाः शुभाशुभेन संचिताः। न तस्य देहसंक्षये भवन्ति कार्यसाधकाः॥
The gold and gems that one has acquired by good and bad means do not do any good to man after death.
परत्रगामिकस्य ते कृताकृतस्य कर्मणः। न साक्षि आत्मना समो नृणामिहास्ति कश्चन॥
There is no witness, of men who have gone to the next world, better than the soul, of all acts done and undone in life.
मनुष्यदेहशून्यकं भवत्यमुत्र गच्छतः। प्रविश्य बुद्धिचक्षुषा प्रदृश्यते हि सर्वशः॥
The Yogins when they enter the sky of their hearts, see by Yoga intelligence that the destruction of body sets in when Individual Soul enters into the witness-Chaitanya.
इहाग्निसूर्यवायवः शरीरमाश्रितास्त्रयः। त एव तस्य साक्षिणो भवन्ति धर्मदर्शिनः॥
Even here, the god of Fire, the Sun, and the Wind,-these three live in the body. These, seeing as they do all the practices of one's life, become his witnesses.
अहर्निशेषु सर्वतः स्पृशत्सु सर्वचारिषु। प्रकाशगूढवृत्तिषु स्वधर्ममेव पालय॥
Days and Nights,—the former marked by the virtue of showing all things and the latter marked by the virtue of conccaling all things.-are running continually and touching all things. Do you, therefore, satisfy the duties of your own order.
अनेकपारिपन्थिके विरूपरौद्रमक्षिके। स्वमेव कर्म रक्ष्यतां स्वकर्म तत्र गच्छति॥
The road in the other world is full of many foes and of many repulsive and terrible insects and worms. Do you take care of your own acts, for only acts will accompany you along that road.
न तत्र संविभज्यते स्वकर्मणा परस्परम्। तथा कृतं स्वकर्मजं तदेव भुज्यते फलम्॥
There one has not to share his deeds with others, but every one enjoys or suffers the fruits of those acts which every one has himself performed.
यथाप्सरोगणाः फलं सुखं महर्षिभिः सह। तथाऽऽनुवन्ति कर्मजं विमानकामगामिनः॥
As Apsaras and great Rishis acquires fruits of great happiness, similarly men of righteous deeds, acquire in the other world cars of transcendent brightness that go everywhere at the will of the riders.
यथेह यत् कृतं शुभं विपाप्मभिः कृतात्मभिः। तदाप्नुवन्ति मानवास्तथा विशुद्धयोनयः॥
Men of pure deeds and purified souls and pure birth acquire in the next world fruits commensurate with their own righteous deeds in this life.
प्रजापतेः सलोकतां बृहस्पतेः शतक्रतोः। व्रजन्ति ते परां गतिं गृहस्थधर्मसेतुभिः॥
By walking along the high road formed by the duties of domesticity, men acquire happy ends by acquiring the region of Prajapati or Brihaspati or of him of a hundred sacrifices.
सहस्रशोऽप्यनेकशः प्रवक्तुमुत्सहाम ते। अबुद्धिमोहनं पुनः प्रभुर्निनाय पावकः॥
I can give you thousands and thousands of instructions. Know, however, that the powerful cleanser keeps all foolish persons in the Dark.
गता त्रिरष्टवर्षता ध्रुवोऽसि पञ्चविंशकः। कुरुष्व धर्मसंचय वयो हि तेऽतिवर्तते॥
You have passed twenty-four years. You are now full twenty-five years of age. Your years are passing away. Begin now to husband virtue.
पुरा करोति सोऽन्तकः प्रमादगोमुखां चमूम्। यथागृहीतमुत्थितस्त्वरस्व धर्मपालन॥
The Destroyer that lives within error and carelessness will very soon deprive your senses of their respective powers. Do you, before that takes place, hasten to discharge your duties, relying on your body alone.
यथा त्वमेव पृष्ठतस्त्वमग्रतो गमिष्यसि। तथा गतिं गमिष्यतः किमात्मना परेण वा॥
When it is your duty to go along that road in which your self only shall be in front and yourself only in the rear, what need then have you with either your body or your wife and children?
यदेकपातिनां सतां भवत्यमुत्र गच्छताम्। भयेषु साम्परायिकं निधत्स्व केवलं निधिम्॥
When men have to go alone and without companions to the region of Yama, it is clear that in view of such a situation of terror, you should try to acquire that one only treasure.
सकूलमूलबान्धवं प्रभुहरत्यसङ्गवान्। न सन्ति यस्य वारकाः कुरुष्व धर्मसंनिधिम्॥
The powerful Yama, not caring for the sufferings of others, snatches away the friends and relatives of one's race by the very roots. There is no one who can resist him. Do you, therefore, seek to acquire virtue.
इदं निदर्शनं मया तवेह पुत्र साम्प्रतम्। स्वदर्शनानुमानतः प्रवर्णितं कुरुष्व तत्॥
I impart to you these lessons, O son, that are all at one with the scriptures I follow. Do you, therefore, seek to acquire virtue.
दधाति यः स्वकर्मणा ददाति यस्य कस्यचित्। अबुद्धिमोहजैर्गुणैः स एक एव युज्यते॥
He who maintains his body by performing the duties laid down for his own order, and who makes gifts for acquiring whatever fruits may attach to such acts, becomes freed from the consequences begotten by ignorance and errror.
श्रुतं समस्तमश्नुते प्रकुर्वतः शुभाः क्रियाः। तदेतदर्थदर्शनं कृतज्ञमर्थसंहितम्॥
The knowledge which a man of pious deeds acquires from Vedic sayings leads to omniscience. That omniscience is at on with the science of the highest object of human acquisition. Instructions, given to the grateful, become beneficial.
निबन्धनी रज्जुरेषा या ग्रामे वसतो रतिः। छित्त्वैतां सुकृतो यान्ति नैनां छिन्दन्ति दुष्कृतः॥
The pleasure that one takes in living amidst the dwellings of men is truly a fast-blinding cord. Snapping that cord, men of righteous deeds go to regions of great happiness. Wicked men, however, cannot break that fetter.
किं ते धनेन किं बन्धुभिस्ते किं ते पुत्रैः पुत्रक यो मरिष्यसि। आत्मानमन्विच्छ गुहां प्रविष्टं पितामहास्ते क्व गताश्च सर्वे॥
What use have you of riches, O son, or of relatives, or of children, since you have to die? Do you engage in seeking for your soul which is hidden in a cave. Where have all your grandfathers gone?
श्वः कार्यमद्य कुर्वीत पूर्वाह्ने चापराह्निकम्। न हि प्रतीक्षते मृत्युः कृतं वास्य न वाकृतम्॥
Do that today which you would keep for tomorrow. Do that in the forenoon which you would keep for the afternoon. Death does not wait for any one, to seen whether one has or has not done his task.
अनुगम्य विनाशान्ते निवर्तन्ते ह बान्धवाः। अग्नौ प्रक्षिप्य पुरुषं ज्ञातयः सुहृदस्तथा॥ नास्तिकान् निरनुक्रोशान् नरान् पापमते स्थितान्। वामतः कुरु विस्रब्धं परं प्रेप्सुरतन्द्रितः॥
Following the body after one's death, one's relatives and kinsmen and friends return placing it on the funeral pyre. Do you unhesitatingly shun those who are men sceptics, who are destitute of mercy, and who are given to wicked ways, and do you try to seek, without listlessness or apathy, that which is for your greatest good.
एवमभ्याहते लोके कालेनोपनिपीडिते। सुमहद् धैर्यमालम्ब्य धर्मं सर्वात्मना कुरु॥
When, therefore, the world is thus assailed by Death, do you, with your whole heart, achieve virtue, helped all the while by unswerving patience.
अथेमं दर्शनोपायं सम्यग् यो वेत्ति मानवः। सम्यक् स्वधर्मं कृत्वेह परत्र सुखमश्नुते॥
That man who is well conversant with the means of acquiring Liberation and who duly satisfies the duties of his order, certainly acquires great happiness in the next world.
न देहभेदे मरणं विजानता न च प्रणाशः स्वनुपालिते पथि। धर्मं हि यो वर्धयते स पण्डितो य एव धर्माच्च्यवते स मुह्यति॥
There is no destruction for you who do not recognise death in the attainment of a different body and who do not deviate from the path of the pious. He who increases the stock of virtue is truly wise. He, on the other hand, who deviates from virtue is said to be fool.
प्रयुक्तयोः कर्मपथि स्वकर्मणो: फलं प्रयोक्ता लभते यथाकृतम्। निहीनकर्मा निरयं प्रपद्यते त्रिविष्टपं गच्छति धर्मपारगः॥
One who is engaged to the accomplishment of good deeds, attains to heaven and other rewards as the fruits of those acts; but he who is addicted to wicked deeds has to sink in hell.
सोपानभूतं स्वर्गस्य मानुष्यं प्राप्य दुर्लभम्। तथाऽऽत्मानं समादध्याद् भ्रश्यते न पुनर्यथा॥
Having acquired the status of humanity, so difficult of getting, that is the stepping stone to heaven, one should fix his soul on Brahma so that he may not fall away once more.
यस्य नोक्रामति मति: स्वर्गमार्गानुसारिणी। तमाहुः पुण्यकर्माणमशोच्यं पुत्रबान्धवैः॥
That man whose understanding, directed to the path of heaven, does not deviate therefrom, is considered by the wise as truly a man of virtue and when he dies his friends should indulge in grief.
यस्य नोपहता वुद्धिर्निश्चये ह्यवलम्बते। स्वर्गे कृतावकाशस्य नास्ति तस्य महद् भयम्॥
That man whose understanding is not firm and which is directed to Brahma and who has attained to heaven, becomes freed from a great fear.
तपोवनेषु ये जातास्तत्रैव निधनं गताः। तेषामल्पतरो धर्मः कामभोगानजानताम्॥
That who are born in asylums of ascetics and who die there, do not acquire much mnerit by abstaining all their life from enjoyments and the indulgence of desire.
यस्तु भोगान् परित्यज्य शरीरेण तपश्चरेत्। न तेन किंचिन्न प्राप्तं तन्मे बहु मतं फलम्॥
He, however, who though possessed of objects of enjoyment renounces them and practices penances, succeeds in acquiring everything. The fruits of the penances of such a inan are, I think, much greater.
मातापितृसहस्राणि पुत्रदारशतानि च। अनागतान्यतीतानि कस्य ते कस्य वा वयम्॥
Ever one had and will have in this world mothers and fathers and sons and wives, by hundreds and thousands. Who, however, were they and whose are we?
अहमेको न मे कश्चिन्नाहमन्यस्य कस्यचित्। न तं पश्यामि यस्याहं तन्न पश्यामि यो मम॥
I am quite alone. I have no one whom I may call mine. Nor do I belong to any one else, I do not see that person whose I am, nor do I see him whom I may call mine.
न तेषां भवता कार्यं न कार्यं तव तैरपि। स्वकृतैस्तानि यातानि भवांश्चैव गमिष्यति॥
They have nothing to do with you. You have nothing to do with them. All creatures take birth according to their pristine deeds. You also shall have to go hence determined by your own deeds.
इह लोके हि धनिनां स्वजन: स्वजनायते। स्वजनस्तु दरिद्राणां जीवतामपि नश्यति॥
It is seen in this world that the friends and followers of persons in affluence behaved towards them with devotion. The friends and followers, however, of the poor fall away during even the life-time of the poor.
संचिनोत्यशुभं कर्म कलत्रापेक्षया नरः। तत: क्लेशमवाप्नोति परत्रेह तथैव च॥
Man commits numerous evil deeds for the sake of his wife. From those evil deeds he suffers much distress both in this world and in the next.
पश्यति च्छिन्नभूतं हि जीवलोकं स्वकर्मणा। तत् कुरुष्व तथा पुत्र कृत्स्नं यत् समुदाहृतम्॥
The wise man sees the world of life devastated by the deed performed by every living being. Do you, therefore, O son, act according to all the instructions I have delivered to you.
तदेतत् सम्प्रदृश्यैव कर्मभूमिं प्रपश्यतः। शुभान्याचरितव्यानि परलोकमभीप्सता॥
Seeing this world to be only a field of action, the man endued with true vision, should, from desire of happiness in the next world, do acts that are good.
मासर्तुसंज्ञापरिवर्तकेण सूर्याग्निना रात्रिदिवेन्धनेन। स्वकर्मनिष्ठाफलसाक्षिकेण भूतानि काल: पचति प्रसह्य॥
Exerting his irresistible power, Time cooks all creatures, with the help of his ladle formed by months and seasons, the sun for his fire, and days and nights for his fuel, they being the witnesses of the fruits of every act done by every creature.
धनेन किं यन्न ददाति नाश्नुते। बलेन किं येन रिपुं न बाधते। श्रुतेन किं येन न धर्ममाचरेत् किमात्मना यो न जितेन्द्रियो वशी॥
For what object is that wealth which is not given away and which is not enjoyed? For what purpose is that strength which is not used in resisting or subjugating one's enemies? For what purpose is that knowledge of the scriptures which does not move one to deeds of virtue? And for what purpose is that soul which does not control the senses and abstain from evil deeds?
भीष्म उवाच इदं द्वैपायनवचो हितमुक्तं निशम्य तु। शुको गतः परित्यज्य पितरं मोक्षदेशिकम्॥
Bhishma said-Having heard these wholesome words spoken by the Island-born (Vyasa), "Shuka, leaving his father, proceeded to seek a preceptor who could teach him the religion of Liberation.