युधिष्ठिर उवाच बान्धवाः कर्म वित्तं वा प्रज्ञा वेह पितामह। नरस्य का प्रतिष्ठा स्यादेतत् पृष्टो वदस्व मे॥
Yudhishthira said When of these, O grandfather, viz., relatives, or acts or riches, or wisdom, should be the refuge of a person? Accosted by men, answer me this!
भीष्म उवाच प्रज्ञा प्रतिष्ठा भूतानां प्रज्ञा लाभः परो मतः। प्रज्ञा निःश्रेयसी लोके प्रज्ञा स्वर्गो मतः सताम्॥
Bhishma said 'Wisdom is the refuge of creatures. Wisdom is considered as the greatest of acquisitions. Wisdom is the greatest happiness in the world. Wisdom is regarded by the good and virtuous as heaven.
प्रज्ञया प्रापितार्थो हि बलिरैश्वर्यसंक्षये। प्रह्लादो नमुचिर्मङ्किस्तस्याः किं विद्यते परम्॥
It was through wisdom that Vali, Prahlada, Namuchi, and Manki, when they lost their prosperity, succeeded in gaining happiness, What is there that is superior to wisdom.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। इन्द्रकाश्यपसंवादं तन्निबोध युधिष्ठिर॥
Regarding it is cited the old story of the conversation between Indra and Kashyapa. Listen to it,O Yudhishthira!
वैश्यः कश्चिदृषिसुतं काश्यपं संशितव्रतम्। रथेन पातयामास श्रीमान् दृप्तस्तपस्विनम्॥
Once on a time a rich Vaishya, enjoying the highest state of prosperity and elated with his affluence, threw down, by rashly driving his car, a Rishi's son of rigid vows, named Kashyapa, given to penances.
आर्तः स पतितः क्रुद्धस्त्यक्त्वाऽऽत्मानमथाब्रवीत्। मरिष्याम्यधनस्येह जीवितार्थो न विद्यते॥ तथा मुमूर्षुमासीनमकूजन्तमचेतसम्। इन्द्रः शृगालरूपेण बभाषे लुब्धमानसम्॥ मनुष्ययोनिमिच्छन्ति सर्वभूतानि सर्वशः। मनुष्यत्वे च विप्रत्वं सर्व एवाभिनन्दति॥
Laid low on the ground, the young man, in great pain, yielded to his anger; and in despair resolved, saying, I shall renounce my life. A poor man has no necessity of life in this world!-While the Brahmana was lying in that condition, silent and agitated, shorn of energy and on the verge of death, Indra appeared there in the shape of a jackal and addressing him, said,-All (inferior) creatures seek to be born as men. Among men, again, the dignity of a Brahmana is much coveted.
मनुष्यो ब्राह्मणश्चासि श्रोत्रियश्चासि काश्यप। सुदुर्लभमवाप्यैतन्न दोषान्मर्तुमर्हसि॥
You, O Kashyapa, are a human being! Amongst men you are again a Brahmana. Among Brahmanas, you are again well-read in the Vedas. Having acquired that which is difficult to get, you should not give up life from folly.
सर्वे लाभाः साभिमाना इति सत्यवती श्रुतिः। संतोषणीयरूपोऽसि लोभाद् यदभिमन्यसे॥
All sorts of earthly) acquisitions are fraught with pride. What the Shrutis hold about it is perfectly true. You appear as the embodiment. In forming such a resolution about renouncing your life, you act from cupidity.
अहो सिद्धार्थता तेषां येषां सन्तीह पाणयः। अतीव स्पृहये तेषां येषां सन्तीह पाणयः॥
Those who have hands become successful. I eagerly wish to be like those creatures who have hands.
पाणिमद्भ्यः स्पृहास्माकं यथा तव धनस्य वै। न पाणिलाभादधिको लाभः कश्चन विद्यते॥
We seek hands as eagerly as you seek riches. There is no acquisition more valuable than that of hands.
अपाणित्वाद् वयं ब्रह्मन् कण्टकं नोद्धरामहे। जन्तूनुच्चावचानङ्गे दशतो न कषाम वा॥
See, O Brahmana, I cannot get out this thorn that has entered my body, or crush these insects and worms that are biting and paining me greatly.
अथ येषां पुनः पाणी देवदत्तौ दशाङ्गुली। उद्धरन्ति कृमीनङ्गाद् दशतो निकषन्ति च॥
Those who have got two hands with ten fingers, can throw away or crush the worms that bite their limbs.
वर्षाहिमातपानां च परित्राणानि कुर्वते। चैलमन्नं सुखं शय्यां निवातं चोपभुञ्जते॥
They can make shelters for themselves against rain, cold and heat. They can also enjoy excellent clothes for themselves, good food, comfortable beds, and excellent houses.
अधिष्ठाय च गां लोके भुञ्जते वाहयन्ति च। उपायैर्बहुभिश्चैव वश्यानात्मनि कुर्वते॥
Living on this Earth, those who have hands enjoy kine and other animals and cause them to carry loads or draw their cars, and by the help of various means make those animals obey them.
ये खल्वजिह्वाः कृपणा अल्पप्राणा अपाणयः। सहन्ते तानि दुःखानि दिष्ट्या त्वं न तथा. मुने॥
Those living creatures that are without tongues, that are helpless, that have little strength, and that have no hands, suffer all kinds of misery. By good luck, O ascetic, you are not like them.
दिष्ट्या त्वं न शृगालो वै न कृमिर्न च मूषकः। न सर्पो न च मण्डूको न चान्यः पापयोनिजः॥
By good luck, you are not a jackal, nor a worm, nor a mouse, nor a snake, nor a frog, or nor any other wretched animal.
एतावतापि लाभेन तोष्टुमर्हसि काश्यप। किं पुनर्योऽसि सत्त्वानां सर्वेषां ब्राह्मणोत्तमः॥
With this gain, you should O Kashyapa, be contented. How happy, again, should you feel yourself, as you think that amongst living creatures you are a superior Brahmana.
इमे मां कृमयोऽदन्ति येषामुद्धरणाय वै। नास्ति शक्तिरपाणित्वात् पश्यावस्थामिमां मम॥
These worms are biting me. For want of hands I cannot drive them off. Look at this my miserable condition.
अकार्यमिति चैवेमं नात्मानं संत्यजाम्यहम्। नातः पापीयसी योनि पतेयमपरामिति॥
I do not renounce life because it is a very sinful act, and lest, indeed, I may have a more miserable birth.
मध्ये वै पापयोनीनां शार्गाली यामहं गतः। पापीयस्यो बहुतरा इतोऽन्याः पापयोनयः॥
This birth, to which I now belong, is rather tolerable. Miserable as it is, there are many more orders below it which miserable.
जात्यैवैके सुखितराः सन्त्यन्ये भृशदुःखिताः। नैकान्तं सुखमेवेह क्वचित्पश्यामि कस्यचित्॥
By birth certain classes of creatures become happier than other who suffer great miseries. But I never see that there is any order of being which can enjoy consummate happiness.
मनुष्या ह्याढ्यतां प्राप्य राज्यमिच्छन्त्यनन्तरम्। राज्याद् देवत्वमिच्छन्ति देवत्वादिन्द्रतामपि॥
more come Having acquired riches men next wish for sovereignty. Having acquired riches men next wish for sovereignty. Having acquired sovereignty they next wish to be gods. Having acquired that status they then wish to be the king of the gods.
भवेस्त्वं यद्यपि त्वाट्यो न राजा न च दैवतम्। देवत्वं प्राप्य चेन्द्रत्वं नैव तुष्येस्तथा सति॥
If you become affluent, you will never become a king, nor a god. If by any means you become a god, you will then wish for the kingship of the gods. In no state you will be contented.
न तृप्ति: प्रियलाभेऽस्ति तृष्णा नाद्भिः प्रशाम्यति। सम्प्रज्वलति सा भूयः समिद्भिग्वि पावकः॥
Contentment does not from acquisition of objects of desire. Thirst is never satiated although there is sufficient water. The thirst for acquisition is only increased by each fresh acquisition like a fire with new fuels thrown into it.
अस्त्येव त्वयि शोकोऽपि हर्षश्चापि तथा त्वयि। सुखदुःखे तथा चोभे तत्र का परिवेदना॥
You have grief for your associate. But joy, at the same time, lives in you. Both happiness and misery live in you. Why should you then yield to grief?
परिच्छिद्यैव कामानां सर्वेषां चैव कर्मणाम्। मूलं बुद्धीन्द्रियग्रामं शकुन्तानिव पञ्जरे॥
One should shut up, like birds in a cage, the very springs, viz., the understanding and the senses, of his desires and acts.
न द्वितीयस्य शिरसश्छेदनं विद्यते क्वचित्। न च पाणेस्तृतीयस्य यन्नास्ति न ततो भयम्॥
A second head, or a third hand, can never by cut. That which does not exist produces no fear,
न खल्वप्यरसज्ञस्य कामः क्वचन जायते। संस्पर्शाद् दर्शनाद् वापि श्रवणाद् वापि जायते।॥
One who has not experienced the enjoyment of a certain object, never feels a desire for that object. Desires originate from the actual experience of the pleasures that touch, or sight, or hearing gives.
न त्वं स्मरसि वारुण्या लट्वाकानां च पक्षिणाम्। ताभ्यां चाभ्यधिको भक्ष्यो न कश्चिद् विद्यते क्वचित्।।
You have no idea of the taste of the wine called Varuni or of the meat of the birds called Ladvaka. There is no drink and no so food sweeter than these.
यानि चान्यानि भूतेषु भक्ष्यजातानि कस्यचित्। येषामभुक्तपूर्वाणि तेषामस्मृतिरेव ते॥
You have no idea also, O Kashyapa, of every other superior kind of drink and edible that exists among men, for you have never tasted it.
अप्राशनमसंस्पर्शमसंदर्शनमेव च। पुरुषस्यैष नियमो मन्ये श्रेयो न संशयः॥
Forsooth, therefore, a man to acquire happiness should vow not to taste, not to touch, and to see.
पाणिमन्तो बलवन्तो धनवन्तो न संशयः। मनुष्या मानुषैरेव दासत्वमुपपादिताः॥ वधबन्धपरिक्लेशैः क्लिश्यन्ते च पुनः पुनः। ते खल्वपि रमन्ते च मोदन्ते च हसन्ति च॥
Creatures that have hands, forsooth, become strong and acquire riches. men are forced by men to become servants, and are repeatedly afflicted with death, imprisonment, and other punishments. Although such is their condition yet even they laugh and sport and become merry.
अपरे बाहुबलिनः कृतविद्या मनस्विनः। जुगुप्सितां च कृपणां पापवृत्तिमुपासते॥
Although gifted with strength of arms, knowledge and great energy of mind, others again, follow censurable, sinful, and miserable callings.
उत्सहन्ते च ते वृत्तिमन्यामप्युपसेवितुम्। स्वकर्मणा तु नियतं भवितव्यं तु तत् तथा॥
They try to change such professions or better ones but then they are fettered by their pristine deeds and by the force of Destiny.
न पुल्कसो न चाण्डाल आत्मानं त्यक्तुमिच्छति तया तुष्टः स्वया योन्या मायां पश्यस्व यादृशीम्॥
The vilest man of the Pukkasa or the Chandala orders never wishes to renounce his life. He is quiet satisfied with his birth. Mark the illusion in it.
दृष्ट्वा कुणीन् पक्षहतान् मनुष्यानामयाविनः। सुसम्पूर्णः स्वया योन्या लब्धलाभोऽसि काश्यप॥
Seeing those amongst your order that have no arms, or are struck with palsy, or suffering from other diseases, you can consider yourself as very happy and possessed of valuable properties amongst the members of your own order.
यदि ब्राह्मण देहस्ते निरातङ्कोनिरामयः। अङ्गानि च समग्राणि न च लोकेषु धिक्कृतः॥
If this your regenerated body remains all right, and free from disease, and all your limbs remain perfect, you will incur reproach amongst men.
न केनचित् प्रवादेन सत्येनैवापहारिणा। धर्मायोत्तिष्ठ विप्रर्षे नात्मानं त्यक्तुमर्हसि॥
You should not, O Brahmana, renounce your life, even if any blame affects you which can be proved and which can you which can be proved and which lead your excommunication. Rise, and practise virtue. You should not throw away your life.
यदि ब्रह्मशृणोष्येतच्छ्रद्दधासि च मे वचः। वेदोक्तस्यैव धर्मस्य फलं मुख्यमवाप्स्यसि॥
If, O twice-born one, you listen to me and confide in my words, you will acquire the highest reward of the religion laid down in the Vedas.
स्वाध्यायमग्निसंस्कारमप्रमत्तोऽनुपा सत्यं दमं च दानं च स्पर्धिष्ठा मा च केनचित्॥
Engage, in Vedic studies, and properly maintain your consecrated hearth, and observe can to truth, and self-control, and charity. Never compare yourself boastfully with another.
ये केचन स्वध्ययनाः प्राप्ता यजनयाज । कथं ते चानुशोचेयुायेयुर्वाप्यशोभनम्।
They who, by studying the Vedas, become competent for celebrating sacrifices for themselves and others, need no. regret or fear any sort of evil.
इच्छन्तस्ते विहाराय सुखं महदवाप्नुयुः॥ उत जाताः सुनक्षत्रे सुतिथौ सुमुहूर्तजाः। यज्ञदानप्रजेहायां यतन्ते शक्तिपूर्वकम्॥
They who are born under an auspicious constellation on an auspicious lunation and at an auspicious hour, try their best for performing sacrifices, practising charity, and procreating children, and wishing to pass their time cheerfully in those acts, at last acquire very great happiness.
नक्षत्रेष्वासुरेष्वन्ये दुस्तिथौ दुर्मुहूर्तजाः। सम्पतन्त्यासुरी योनि यज्ञप्रसववर्जिताः॥
They, on the other hand, who are born under evil slaves, inauspicious lunations and at evil hours, cannot perform sacrifices and get progeny and at last fall into the Asura order.
अहमासं पण्डितको हैतुको वेदनिन्दकः। आन्वीक्षिकी तर्कविद्यामनुरक्तो निरर्थिकाम्॥
In my previous birth 1 had much useless learning. I always tried to find out reasons and had very little faith. I used to censure the Vedas. I was unacquainted with the fourfold objects of life, and was devoted to the science of reaping which is based upon ocular or tangible proofs.
हेतुवादान् प्रवदिता वक्ता संसत्सु हेतुमत्। आक्रोष्टा चाभिवक्ता च ब्रह्मवाक्येषु च द्विजान्॥
I used to speak of reasons only. Indeed, in assemblies, I always spoke of reasons. I used to speak irreverently of the injunctions of the Shrutis and address Brahmanas haughtily.
नास्तिकः सर्वशङ्की च मूर्खः पण्डितमानिकः। तस्येयं फलनिर्वृत्तिः शृगालत्वं मम द्विज॥
I was an atheist a sceptic, and though really ignorant, proud of my learning. This birth of a jackal that I have got in this life is the outcome, twice-born one, of those sins of mine.
अपि जातु तथा तस्मादहोरात्रशतैरपि। यदहं मानुषी योनि शृगालः प्राप्नुयां पुनः॥ संतुष्टश्चाप्रमत्तश्च यज्ञदानतपोरतिः। ज्ञेयज्ञाता भवेयं वै वर्ण्यवर्जयिता तथा॥
If even after hundreds of days and nights, a jackal that I am now, I can once again secure the birth of humanity, I shall then pass my life in contentment, caring for the true objects of existence, and engaged in sacrifices and gifts. I shall then know what should be known, and shun what should be shunned.
ततः स मुनिरुत्थाय काश्यपस्तमुवाच ह। अहो बतासि कुशलो बुद्धिमांश्चेति विस्मित:॥
Thus addressed, the ascetic Kashyapa, rising up, said-0, you are surely endued with great knowledge, and intelligence. I really wonder at all this.
समवैक्षत तं विप्रो ज्ञानदीभ्रुण चक्षुषा। ददर्श चैनं देवानां देवमिन्द्रं शचीपतिम्॥
With eye whose vision was extended by knowledge, the Brahmana then saw that being who had addressed him as Indra the king on the gods and the lord of Shachi.
ततः सम्पूजयामास काश्यपो हरिवाहनम्। अनुज्ञातस्तु तेनाथ प्रविवेश स्वमालयम्॥
Kashyapa then adored that god having the best of horses to carry him. Receiving afterwards with the god's permission, the Bralunana returned to his house.