नारद उवाच सुखदुः दुःखविपर्यासो यदा समनुपद्यते। नैनं प्रज्ञा सुनीतं वा त्रायते नापि पौरुषम्॥
Narada said When the changes of happiness and sorrow appear or disappear, they cannot be prevented by either wisdom or policy or exertion.
स्वभावाद् यलमातिष्ठेद् यत्नवान् नावसीदति। जरामरणरोगेभ्यः प्रियमात्मानमुद्धरेत्॥
Without suffering himself to deviate from his true nature, one should try his best for protecting his own Self. He who makes such care and exertion, has never to to perish. Considering Self as something dear, one should always try to rescue himself from decrepitude death, and disease.
रुजन्ति हि शरीराणि रोगाः शारीरमानसाः। सायका इव तीक्ष्णाग्राः प्रयुक्ता दृढधन्विभिः॥
Metal and physical ailments afflict the body, like keen-pointed arrows discharged from the bow by a strong bowman.
व्यथितस्य विधित्साभिस्ताम्यतो जीवितैषिणः। अवशस्य विनाशाय शरीरमपकृष्यते॥
The body of a person who is tortured by thirst, who is moved by agony, who is perfectly helpless, and that is desirous of prolonging his life, is dragged towards destruction.
स्रवन्ति न निवर्तन्ते स्रोतांसि सरितामिव। आयुरादाय मर्त्यानां राज्यहानि पुनः पुनः॥
Days and nights are continually running, carrying away in their current the periods of life of all human beings. Like currents of rivers, these flow ceaselessly without ever returning.
व्यत्ययो ह्ययमत्यन्तं पक्षयोः शुक्लकृष्णयोः। जातान् माजरयति निमेषान् नावतिष्ठते॥
The continued succession of the lighted and the dark fortnights is destroyed all mortal creatures without stopping for even a moment in this work.
सुखदुःखानि भूतानामजरो जरयत्यसौ। आदित्यो ह्यस्तमभ्येति पुनः पुनरुदेति च॥
Rising and setting day after day, the Sun, who is himself undecaying, is perpetually coO king the joys and sorrows of all men.
अदृष्टपूर्वानादाय भावानपरिशङ्कितान्। इष्टानिष्टान् मनुष्याणामस्तं गच्छन्ति रात्रयः॥
The nights are continually going away, taking with them the good and bad incidents that befall man, that depend on destiny, and that are unexpected by him.
योऽयमिच्छेद् यथाकामं कामानां तदवाप्नुयात्। यदि स्यान्न पराधीनं पुरुषस्य क्रियाफलम्॥
If the fruits of men's deeds were not dependent on other circumstances, then one would acquire whatever object he would long for.
संयताश्च हि दक्षाश्च मतिमन्तश्च मानवाः। दृश्यन्ते निष्फलाः संतः प्रहीणाः सर्वकर्मभिः॥
Even men of controlled senses, of cleverness, and of intelligence, if destitute of acts, never succeed in acquiring any fruits.
अपरे बालिशा: सन्तो निर्गुणाः पुरुषाधमाः। आशीभिरप्यसंयुक्ता दृश्यन्ते सर्वकामिनः॥
Other, though shorn of intelligence and accomplishments of any sort, and who are really the lowest of men, are seen, even when they do not wish for success, to be crowned with the fruition of all their desires.
भूतानामपरः कश्चिद्धिंसायां सततोत्थितः। वञ्चनायां च लोकस्य स सुखेष्वेव जीर्यते॥
Some one else, who is always ready to injure all creatures, and who is engaged in imposing on all the world, is seen to languish in happiness.
अचेष्टमानमासीनं श्री: कञ्चिदुपतिष्ठते। कश्चित् कर्मानुसृत्यान्यो न प्राप्यमधिगच्छति॥
Some one who sits idly, acquires great prosperity; while another, by working earnestly, is seen to miss desirable fruits almost within his reach.
अपराधं समाचक्ष्व पुरुषस्य स्वभावतः। शुक्रमन्यत्र सम्भूतं पुनरन्यत्र गच्छति॥
Do you ascribe it as one of the faults of man! The seminal fluid, originating in one's nature from sight of one person, goes to another person.
तस्य योनौ प्रयुक्तस्य गर्भो भवति वा न वा। आम्रपुष्पोपमा यस्य निवृत्तिरुपलभ्यते॥
When given to the womb, it sometimes produces an embryo and sometimes fails. When sexual intercourse fails, it resembles a mango tree that puts forth a great many flowers without, however, producing a single fruit.
केषाञ्चित् पुत्रकामानामनुसंतानमिच्छताम्। सिद्धौ प्रयतमानानां न चाण्डमुपजायते॥
As regards some men who are desirous of having offspring and who, for the fruition of their object, work earnestly, they fail to procreate an embryo in the womb.
गर्भाच्चोद्विजमानानां क्रुद्धादाशीविषादिव। आयुष्माजायते पुत्रः कथं प्रेत इवाभवत्॥
Some person, again, who fears the birth of an embryo as one fears a snake of deadly poison, finds, a long-lived son born to him and sources who seems to be his own self return to the stages through which he has passed.
देवानिष्ट्वा तपस्तप्त्वा कृपणैः पुत्रगृद्धिभिः। दश मासान् परिधृता जायन्ते कुलपांसनाः॥
Many persons with strong desire for children, and cheerless on that account, after sacrificing to many gods and practising severe austerities, at last beget children, duly borne for ten long months, that prove to be veritable wretches of their race.
अपरे धनधान्यानि भोगांश्च पितृसंचितान्। विपुलानभिजायन्ते लब्धास्तैरेव मङ्गलैः॥
Others, who have been obtained by virtue of such blessed rites and observances, at once acquires riches and grain and various other of enjoyment acquired and accumulated by their fore fathers.
अन्योन्यं समभिप्रेत्य मैथुनस्य समागमे। उपद्रव इवाविष्टो योनि गर्भः प्रपद्यते॥
In an act of sexual intercourse, when two persons of opposite sexes come into contact with one another, the embryo takes birth in the womb, like a calamity attacking the mother.
शीघ्रं परशरीराणि च्छिन्नबीजं शरीरिणम्। प्राणिनं प्राणसंरोधे मांस.श्लेष्मविवेष्टितम्॥
Very soon after suspension of the vital airs, other physical forms possess that embodied creature whose gross body has been destroyed but whose deeds have all been performed with that gross body, made of flesh and phlegm.
निर्दग्धं परदेहेऽपि परदेहं चलाचलम्। विनश्यन्तं विनाशान्ते नावि नावमिवाहितम्॥
Upon the destruction of the body, another body which is as much destructible as the one which is destroyed, is kept ready for the burnt and destroyed creature even as one boat goes to another for transferring to itself the passengers of the other.
सङ्गत्या जठरे न्यस्तं रेतोबिन्दुमचेतनम्। केन यत्नेन जीवन्तं गर्भ त्वमिह पश्यसि॥
By sexual intercourse, a drop of the seminal fluid that is inanimate, is cast into the womb. I ask you, through whose or what care is the embryo kept alive?
अन्नपानानि जीर्यन्ते यत्र भक्षाश्च भक्षिताः। तस्मिन्नेवोदरे गर्भ: किं नान्नमिव जीर्यते॥
That part of the body into which the food that is eaten goes and where it is digested, is the place where the embryo lives, but it is not disgested there.
गर्भे मूत्रपुरीषाणां स्वभावनियता गतिः। धारणे वा विसर्गे वा न कर्ता विद्यते वशः॥
In the womb, amid urine and faeces, one's sojourn is governed by Nature. The born creature is not free in the matter or residence therein or escape therefrom. In fact, in these respects, he is perfectly helpless.
स्रवन्ति हुंदराद् गर्भा जायमानास्तथा परे। आगमेन तथान्येषां विनाश उपपद्यते॥
Some embryos fall from the womb. Some come out alive. While as regards some, they are destroyed in the womb, after being quickened with life, on account of some other bodies being ready for them.
एतस्माद् योनिसम्बन्धाद् यो जीवन् परिमुच्यते। प्रजां च लभते काञ्चित् पुनर्द्वन्द्वेषु सज्जति॥
That man who, in an act of sexual intercourse, injects the seminal fluid, obtains from it a son or daughter. The offspring thus obtained, when the time comes, takes part in a similar act of sexual intercourse.
स तस्य सहजातस्य सप्तमी नवमीं दशाम्। प्राप्नुवन्ति ततः पञ्च न भवन्ति गतायुषः॥
When the lease of a person's life ends, the five primal elements of his body attain to the seventh and the ninth stages and they cease to be. The person, however, suffers no change.
नाभ्युत्थाने मनुष्याणां योगाः स्युर्नात्र संशयः। व्याधिभिश्च विमथ्यन्ते व्याधैः क्षुद्रमृगा इव॥
Forsooth, when persons are attacked by diseases as little animals assailed by hunters, they then lose the power of rising up and moving about.
व्याधिभिर्मथ्यमानानां त्यजतां विपुलं धनम्। वेदनां नापकर्षन्ति यतमानाश्चिकित्सकाः॥
If when men are attacked by diseases, they wish to spend even immense riches, physicians with their best efforts fail to lessen their sufferings.
ते चातिनिपुणा वैद्याः कुशलाः सम्भृतौषधाः। व्याधिभिः परिकृष्यन्ते मृगा व्याधैरिवार्दिताः॥
Even physicians, who are well-skilled and expert in their science and well-equipt with excellent medicines, are themselves attacked by disease like animals assailed by hunters.
ते पिबन्तः कषायांश्च सपौषि विविधानि च। दृश्यन्ते जरया भग्ना नगा नागैरिवोत्तमैः॥
Even if men drink many astringents and various sorts of medicated ghee, they are seen to be broken by decrepitude like trees by strong elephants.
के वा भुवि चिकित्सन्ते रोगार्तान् मृगपक्षिणः। श्वापदानि दरिद्रांश्च प्रायो नार्ता भवन्ति ते॥
When animals and birds and beasts of prey and poor men are attacked by diseases, who treats them with medicines? Indeed, these are not seen to be ill.
घोरानपि दुराधर्षान् नृपतीनुग्रतेजसः। आक्रम्याददते रोगाः पशून् पशुगणा इव॥
Like larger animals attacking smaller ones, diseases are seen to attack even dreadful kings of fierce energy and invincible prowess.
इति लोकमनाक्रन्दं मोहशोकपरिप्लुतम्। स्रोतसा सहसाऽऽक्षिप्तं ह्रियमाणं बलीयसा॥
All men, deprived of the power of even uttering cries of pain, and overwhelmed by error and grief, are seen to be carried away along the dreadful current into which they have been thrown.
न धनेन न राज्येन नोग्रेण तपसा तथा। स्वभावमतिवर्तन्ते ये नियुक्ताः शरीरिणः॥
Embodied creatures, even when trying to conquer it with the help of wealth, of sovereign power, or of the austerest penances. men
न म्रियेरन् न जीर्येरन् सर्वे स्युः सर्वकामिनः। नाप्रियं प्रति पश्येयुरुत्थानस्य फले सति॥
If all attempts men make were successful then men would never die, would never be subject to decrepitude, would never meet with any disagreeable thing, and lastly would have all their wishes fructified.
उपर्युपरि लोकस्य सर्वो गन्तुं समीहते। यतते च यथाशक्ति न च तद् वर्तते तथा॥
All desire to acquire gradual superiority of position. To satisfy this wish they try their very best. The result however, does not agree with their wish.
ऐश्वर्यमदमत्तांश्च मत्तान् मद्यमदेन च। अप्रमत्ताः शठाञ्छूरा विक्रान्ताः पर्युपासते॥
Even men who are perfectly careful, who are honest, and brave and endued with prowess, are seen to worship men intoxicated with the pride of wealth and with even alcoholic stimulants.
क्लेशाः परिनिवर्तन्ते केषाञ्चिदसमीक्षिताः। स्वं स्वं च पुनरन्येषां न किंचिदधिगम्यते।॥
Some men are seen whose calamities vanish before even these are seen by them. Others there are who are seen to possess no riches but who are free from misery of every sort.
महच्च फलवैषम्यं दृश्यते कर्मसंधिषु। वहन्ति शिबिकामन्ये यान्त्यन्ये शिबिकागताः॥
A great disparity is seen about the fruits that wait upon conjunctions of acts. Some are seen to carry vehicles on their shoulders, while some are seen to ride on them.
सर्वेषामृद्धिकामानामन्ये रथपुरःसुराः। मनुष्याश्च गतस्त्रीकाः शतशो विविधस्त्रियः॥
All men desirous of riches and prosperity. A few only have cars dragged in their processions. Some there are who cannot get a single wife when their first married ones are dead; while others have hundreds of wives.
द्वन्द्वारामेषु भूतेषु गच्छन्त्येकैकशो नराः। इदमन्यत् पदं पश्य मात्र मोहं करिष्यसि॥
are Misery and happiness are the two things which exist side by side. Men have either misery or happiness. See this is a subject of wonder! Do you, however, allow yourself to be stupefied by error at such a sight.
त्यज धर्ममधर्मं च उभे सत्यानृते त्यज। उभे सत्यानृते त्यक्त्वा येन त्यजसि तं त्यज॥
Renounce both virtue and sin! Renounce also truth and falsehood! Having renounced both truth and falsehood, do you then cast off that with whose help you shall cast off the former.
एतत् ते परमं गुह्यमाख्यातमृषिसत्तम। येन देवाः परित्यज्य मर्त्यलोकं दिवं गताः॥
O best of Rishis, I have now told you what is a great mystery! With the help of such instructions, the gods succeeded in leaving the Earth for becoming dwellers of heaven.
नारदस्य वचः श्रुत्वा शुकः परमबुद्धिमान्। संचिन्त्य मनसा धीरो निश्चयं नाध्यगच्छत॥
Hearing these words of Narada, Shuka, gifted with great intelligence and possessed of tranquillity of mind, reflected upon the drift of the instructions he received, but could not deterinine any thing.
पुत्रदारैर्महान् क्लेशो विद्याम्नाये महाञ्च्छ्रमः। किं नु स्याच्छाश्वतं स्थानमल्पक्लेशं महोदयम्॥
He understood that one suffers great misery on account of children and wives; that one has to work hard for the acquisition of science and Vedic lore. He, therefore, asked himself, saying,-What is that situation which is eternal and which is free from all sorts of misery but in which there is great prosperity?
ततो मुहूर्तं संचिन्त्य निश्चितां गतिमात्मनः। परावरज्ञो धर्मस्य परां नैःश्रेयसी गतिम्॥
Thinking for a moment upon the course ordained for him, Shuka, who was well acquainted with the beginning and the end of all duties, determined to attain to the highest end which is full of happiness.
कथं त्वहमसंश्लिष्टो गच्छेयं गतिमुत्तमाम्। नावर्तेयं यथा भूयो योनिसंकरसागरे॥
He questioned himself, saying,-How shall I, cutting off all attachments and becoming perfectly free, acquire that excellent end? How, indeed, shall I acquire that excellent situation whence there is no return into the ocean of various sorts of birth.
परं भावं हि काङ्क्षामि यत्र नावर्तते पुनः। सर्वसङ्गान् परित्यज्य निश्चितो मनसा गतिम्॥
I wish to come by that condition of existence whence there is no return! Renouncing all kinds of attachments, arrived at certainty by mental retrospection, I shall acquire that end.
तत्र यास्यामि यत्रात्मा शमं मेऽधिगमिष्यति। अक्षयश्चाव्ययश्चैव यत्र स्थास्यामि शाश्वतः॥
I shall acquire that situation in which your Soul will have tranquillity, and when I shall be able to live for good without being subject to decrepitude or change.
न तु योगमृते शक्या प्राप्तुं सा परमा गतिः। अवबन्धो हि बुद्धस्य कर्मभिर्नोपपद्यते॥
It is, however, certain that that high end cannot be acquired without the help of Yoga. One who has acquired the state of perfect knowledge and enlightenment never comes by low attachments through deeds.
तस्माद् योगं समास्थाय त्यक्त्वा गृहकलेवरम्। वायुभूतः प्रवेक्ष्यामि तेजोराशिं दिवाकरम्॥
I shall, therefore, have recourse to Yoga, and renouncing this body which is my present residence, I shall change myself into a wind and enter that mass of effulgence which is represented by the sin.
न ह्येष क्षयतां याति सोमः सुरगणैर्यथा। कम्पितः पतते भूमिं पुनश्चैवाधिरोहति॥
When Individual Soul enters that mass of effulgence, he no longer suffers like Soma who, with the gods, upon the exhaustion of merit, drops down on the Earth and having once more acquired sufficient merit returns to heaven.
क्षीयते हि सदा सोमः पुनश्चैवाभिपूर्यते। नेच्छाम्येवं विदित्वैते ह्रासवृद्धी पुनः पुनः॥
The Moon is always seen to decrease and once more increase. Seeing this decrease and increase that go on repeatedly, I do not wish to have a form of existence in which there are such changes.
रविस्तु संतापयते लोकान् रश्मिभिरुल्बणैः। सर्वतस्तेज आदत्ते नित्यमक्षयमण्डलः॥ अतो मे रोचते गन्तुमादित्यं दीप्ततेजसम्।
The Sun warms all the worlds by means of his rays. His disc never suffers any diminution. Remaining unchanged, he drinks energy from all things. Hence, I wish to go into the Sun of blazing effulgence.
अत्र वत्स्यामि दुर्धर्षो निःशङ्केनान्तरात्मना॥ सूर्यस्य सदने चाहं निक्षिप्येदं कलेवरम्।
There I shall live, invincible by all, and in my inner soul freed from all fear, having renounced this body of mine in the solar region.
ऋषिभिः सह यास्यामि सौरं तेजोऽतिदुःसहम्॥ आपृच्छामि नगान् नागान् गिरिमुर्वी दिशो दिवम्। देवदानवगन्धर्वान् पिशाचोरगराक्षसान्॥। लोकेषु सर्वभूतानि प्रवेक्ष्यामि न संशयः।
I shall enter with the great Rishis the unbearable energy of the Sun, I declare to all creatures, these trees, these elephants, these mountains, the Earth herself, the several cardinal points, the sky, the gods, the Danavas, the Gandharvas, the Pishachas, Uragas, and the Rakshasas, that I shall enter all creatures in the world.
पश्यन्तु योगवीर्यं मे सर्वे देवाः सहर्षािभिः॥६ अथानुज्ञाप्य तमृर्षि नारदं लोकविश्रुतम्।
Let all the gods with the Rishis, witness my Yoga power to-day.-Having said these words, Shuka, informed the illustrious Narada of his intention.
तस्मादनुज्ञां सम्प्राप्य जगाम पितरं प्रति॥ सोऽभिवाद्य महात्मानं कृष्णद्वैपायनं मुनिम्। शुकः प्रदक्षिणं कृत्वा कृष्णमापृष्टवान् मुनिम्॥
Obtaining Narada's permission, Shuka then went to where his father was. Arrived before him, the great Muni, viz., the great and Islandborn Krishna, Shuka circumambulated him and addressed him the usual enquiries.
श्रुत्वा चर्षिस्तद् वचनं शुकस्य प्रीतो महात्मा पुनराह चैनम्। भो भो पुत्र स्थीयतां तावदद्य यावच्चक्षुः प्रीणयामि त्वदर्थे॥
Hearing of Shuka's intention, the great Rishi became highly pleased. Addressing him the great Rishi said,-0 son, O dear son, do you stay here to-day so that I may see you for some time for gratifying my eyes.
निरपेक्षः शुको भूत्वा नि:स्नेहो मुक्तसंशयः। मोक्षमेवानुसंचिन्त्य गमनाय मनो दधे॥
Shuka, however, paid no heed to that request. Freed from affection and all doubt, he began to think only of Liberation, and set his heart on the journey.
पितरं सम्परित्यज्य जगाम मुनिसत्तमः। कैलासपृष्ठं विपुलं सिद्धसंघनिषेवितम्॥
Leaving his father, that foremost of Rishis then went to the spacious breast, of Kailasa which was inhabited by numbers of ascetics crowned with success.