भीष्म उवाच एतस्मिन्नन्तरे शून्ये नारदः समुपागमत्। शुकं स्वाध्यायनिरतं वेदार्थान् वक्तुमीप्सितान्॥
Bhishma said "After Vyasa had left the spot, Narada, passing through the sky, came to Shuka engaged in studying the scriptures The celestial Rishi came for the object of asking Shuka the meaning of certain parts of the Vedas.
देवर्षि तु शुको दृष्ट्वा नारदं समुपस्थितम्। अर्थ्यपूर्वेण विधिना वेदोक्तेनाभ्यपूजयत्॥
Seeing the celestial Rishi Narada arrived at his asylum, Shuka adored him by offering him the Arghya according to the rites laid down in the Vedas.
नारदोऽथाब्रवीत् प्रीतो ब्रूहि धर्मभृतां वर। केन त्वां श्रेयसा वत्स योजयामीति हृष्टवत्॥
Pleased with the honours conferred upon him, Narada addressed Shuka, saying.-Tell me, O foremost of pious men, how, O dear child, may I acccomplished what is for your highest good.
नारदस्य वचः श्रुत्वा शुकः प्रोवाच भारत। अस्मॅिल्लोके हितं यत् स्यात् तेन मां योक्तुमर्हसि॥
Hearing these words of Narada, Shuka said to him, O Bharata, these words:-You should instruct me about what may be beneficial to me!
नारद उवाच तत्त्वं जिज्ञासतां पूर्वमृषीणां भावितात्मनाम्। सनत्कुमारो भगवानिदं वचनमब्रवीत्॥
Narada said In days of yore the illustrious Sanatkumara had said these words to certain Rishis of purified souls who had gone to him for enquiring after the truth.
नास्ति विद्यासमं चक्षुर्नास्ति सत्यसमं तपः। नास्ति रागसमं दुःखं नास्ति त्यागसमं सुखम्॥
There is no eye like that of knowledge. There is no penance like the practice of truth. There is no sorrow like attachment. There is no happiness like renunciation.
निवृत्तिः कर्मणः पापात् सततं पुण्यशीलता। सवृत्तिः समुदाचारः श्रेय एतदनुत्तमम्॥
Abstention from sinful deeds, steady practice of virtue, good conduct, the due observance of all religious duties,—these form the highest good.
मानुष्यमसुखं प्राप्य यः सज्जति स मुह्यति। नालं स दुःखमोक्षाय संयोगो दुःखलक्षणम्॥
Having acquired the status of humanity which is mixed with sorrow, he who becomes attached to it, becomes stupefied; such a man never succeeds in freeing himself from sorrow. Attachment is a mark of sorrow.
सक्तस्य बुद्धिश्चलति मोहजालविवर्धनी। मोहजालावृतो दुःखमिह चामुत्र सोऽश्नुते॥
The understanding of a person who is attached to earthly object becomes more and more entangled in the net of stupefaction. The man who becomes entangled in the net of stupefaction comes by sorrow both in this world and in the next.
सर्वोपायात् तु कामस्य क्रोधस्य च विनिग्रहः। कार्यः श्रेयोऽर्थिना तौ हि श्रेयोघातार्थमुद्यतौ॥
One should, by every means in his power, control both desire and anger if one tries to acquire what is for his good. Those two originate for only destroying his good.
नित्यं क्रोधात् तपो रक्षेच्छ्रियं रक्षेच्च मत्सरात्। विद्यां मानावमानाभ्यामात्मानं तु प्रमादतः॥
One should always protect his penances from anger, and his prosperity from pride. One should always protect his knowledge from honour and dishonour, and his soul from error.
आनृशंस्यं परो धर्मः क्षमा च परमं बलम्। आत्मज्ञानं परं ज्ञानं न सत्याद् विद्यते परम्॥
Mercy is the highest virtue. Forgiveness is the highest power. The knowledge of self is the highest knowledge. There is nothing higher than truth.
सत्यस्य वचनं श्रेयः सत्यादपि हितं वदेत्। यद् भूतहितमत्यन्तमेतत् सत्यं मतं मम॥
It is always meet to speak the truth. It is better again to speak what is wholesome than to speak what is true. I hold that that is truth which is filled with the greatest benefit to all creatures.
सर्वारम्भपरित्यागी निराशीनिष्परिग्रहः। येन सर्वं परित्यक्तं स विद्वान् स च पण्डितः॥
That man is said to be truly learned and truly endued with wisdom who renounces every act, who never indulges in hope, who is perfectly dissociated from all worldly surroundings, and who has renounced everything that belongs to the world.
इन्द्रियैरिन्द्रियार्थान् यश्चरत्यात्मवशैरिह। असज्जमानः शान्तात्मा निर्विकारः समाहितः॥ आत्मभूतैरतद्भूतः सह चैव विनैव च। स विमुक्तः परं श्रेयो नचिरेणाधितिष्ठति॥
That person who, without being attached thereto, enjoys all objects of sense with the help of senses which are completely under his control, who is endued with a tranquil soul, who is never moved by joy or sorrow, who is engaged in Yoga-meditation, who lives with the gods presiding over his senses and dissociated also from them, and who, though gifted with a body, never considers himself as identifiable with it, becomes liberated and very soon acquires what is his highest good.
अदर्शनमसंस्पर्शस्तथासम्भाषणं सदा। यस्य भूतैः सह मुने स श्रेयो विन्दते परम्॥
One who never sees others, never touches others, never talks with others, soon, O ascetic, acquires what is for his highest good.
न हिंस्यात् सर्वभूतानि मैत्रायणगतश्चरेत्। नेदं जन्म समासाद्य वैरं कुर्वीत केनचित्॥
One should not injure any creature. On the other hand, one should treat with friendliness to all. Having acquired the status of humanity, one should never treat inimically to any one.
आकिञ्चन्यं सुसंतोषो निराशीस्त्वमचापलम्। एतदाहुः परं श्रेय आत्मज्ञस्य जितात्मनः॥
A perfect disregard for all (worldly) things, perfect contentment, abandonment of hope of every sort, and patience,-these form the highest good of one who has governed his senses and acquired a knowledge of self.
परिग्रहं परित्यज्य भव तात जितेन्द्रियः। अशोकं स्थानमातिष्ठ इह चामुत्र चाभयम्॥
Renouncing all attachments, O child, do you master all your senses, and thereby acquire happiness both in this world and in the next.
निरामिषा न शोचन्ति त्यजेदामिषमात्मनः। परित्यज्यामिषं सौम्य दुःखतापाद् विमोक्ष्यसे॥
They who are free from cupidity have never to suffer any sorrow. One should, therefore, renounce all cupidity from one's soul. By renouncing cupidity, O amiable and blessed one, you will be able to liberate yourself from sorrow and pain.
तपोनित्येन दान्तेन मुनिना संयतात्मना। अजितं जेतुकामेन भाव्यं सङ्गेष्वसङ्गिना॥
One who wishes to conquer that which is unconquerable should live giving himself up to penances, to self-control, to taciturnity, to a subjugation of the soul. Such a person should live in the midst of attachments without being attached thereto.
गुणसङ्गेष्वनासक्त एकचर्यारतः सदा। ब्राह्मणो नचिरादेव सुखमायात्यनुत्तमम्॥
That Brahmana who lives in the midst of attachments without being attached to them and who always lives in seclusion, very soon acquires the highest happiness.
द्वन्द्वारामेषु भूतेषु य एको रमते मुनिः। विद्धि प्रज्ञानतृप्तं तं ज्ञानतृप्तो न शोचति॥
That man who lives alone in happiness in the midst of creatures who are seen to find pleasure in leading lives of sexual union, should be known to be a person whose thirst has been satisfied by knowledge. It is well known that that man whose thirst has been satisfied by knowledge has never to grieve.
शुभैर्लभति देवत्वं व्यामिश्रैर्जन्म मानुषम्। अशुभैश्चाप्यधो जन्म कर्मभिर्लभतेऽवशः॥
One acquires the status of the god my means of good deeds; the status of humanity by means of acts which are good and bad; while by acts which are purely wicked, one helplessly falls down among the lower animals.
तत्र मृत्युजरादुःखैः सततं समभिद्रुतः। संसारे पच्यते जन्तुस्तत्कथं नावबुद्ध्यसे॥
Always attacked by sorrow and decrepitude and death, a living creature is being cooked in this world. Do you not know it?
अहिते हितसंज्ञस्त्वमधुवे ध्रुवसंज्ञकः। अनर्थे चार्थसंज्ञस्त्वं किमर्थं नावबुद्ध्यसे॥
You generally consider that to be beneficial which is really injurious; that to be certain which is really uncertain; and that to be desirable and good which is undesirable and not good. Alas, why do you not form a correct apprehension of these?
संवेष्ट्यमानं बहुभिर्मोहात् तन्तुभिरात्मजैः। कोषकार इवात्मानं वेश्यन् नावबुध्यसे॥
Like a silkworm that covers itself in its own cocoon, you are continually covering yourself in a cocoon made of your own numberless deeds born of stupefaction and mistake. Alas, why do you not form a correct apprehension of your situation?
अलं परिग्रहेणेह दोषवान् हि परिग्रहः। कृमिर्हि कोषकारस्तु बध्यते स परिग्रहात्॥
No need of attaching yourself to earthly objects. Attachment to earthly objects produces evil. The silk-worm that forms a cocoon round itself is at last destroyed by its own deed.
पुत्रदारकुटुम्बेषु सक्ताः सीदन्ति जन्तवः। सर:पङ्कार्णवे मग्ना जीर्णा वनगजा इव॥
Those persons who become attached to sons and wives and relatives meet with destruction in the end, as wild elephants sunk in the mire of a lake are by and by weakened till overtaken by Death,
महाजालसमाकृष्टान् स्थले मत्स्यानिवोद्धृतान्। स्नेहजालसमाकृष्टान् पश्य जन्तून् सुदुःखितान्॥
See, all creatures that allow themselves to be dragged by the net of affection become subject to great grief as fishes on land, dragged thereto by means of large nets.
कुटुम्बं पुत्रदारांश्च शरीरं संचयाश्च ये। पारक्यमधुवं सर्वं किं स्वं सुकृतदुष्कृतम्॥
Relatives, sons, wives, the body itself, and all properties amassed with care, unsubstantial and of no use in the next world. Only acts, good and bad, that one does, follow him to the other world.
यदा सर्वं परित्यज्य गन्तव्यमवशेन ते। अनर्थे किं प्रसक्तस्त्वं स्वमर्थं नानुतिष्ठसि॥
When it is certain that you shall have to go helplessly to the other world, leaving behind all these things, alas, why do you then allow yourself to be attached to such worthless unsubstantial things, without attending to what forms your real and durable wealth?
अविश्रान्तमनालम्बमपाथेयमदैशिकम्। तमःकान्तारमध्वानं कथमेको गमिष्यसि॥
The path which you shall have to pass through is without resting places of any sort. There is no support along that way which one may catch for maintaining oneself. The country are through which it passes is unknown and undiscovered. It is, again, covered with thick darkness. Alas, how will you go along that way without being supplied with the necessary expenses?
न हि त्वां प्रस्थितं कश्चित् पृष्ठतोऽनुगमिष्यति। सुकृतं दुष्कृतं च त्वां यास्यन्तमनुयास्यति॥
When you shall go along that road, nobody will follow you. Only your deeds, good and bad, will follow you when you shall leave his world for the next.
विद्या कर्म च शौचं न ज्ञानं च बहुविस्तरम् अर्थार्थमनुसार्यन्ते सिद्धार्थश्च विमुच्यते॥
One seeks the real object by means of learning, acts, purity and great knowledge. When that foremost of objects is acquired, one becomes liberated.
निबन्धनी रज्जुरेषा या ग्रामे वसतो रतिः। छित्त्वैतां सुकृतो यान्ति नैनां छिन्दन्ति दुष्कृतः॥
The desire that one feels for living in the midst of human dwellings is like a binding fetter. They that are of good deeds succeed in snapping that fetter and freeing themselves. Only men of wicked deeds do not succeed in breaking them.
रूपकूलां मनःस्रोतां स्पर्शद्वीपां रसावहाम्। गन्धपङ्का शब्दजला स्वर्गमार्गदुरावहाम्॥ क्षमारित्रां सत्यमयीं धर्मस्थैर्यवटारकाम्। त्यागवाताध्वगां शीघ्रां नौतार्यां तां नदी तरेत्॥
The river of life is dreadful. Personal beauty or form forms is banks. The mind is the speed of its current. Touch forms its island. Taste forms its waters. That particular part of it which leads towards heaven is beset with great difficulties. Body is the boat by which one must cross that river. Forgiveness is the oar by which it is to be moved. Truth is the ballast that keeps that boat steady. The practice of virtue is the rope that is to be put to the mast for dragging that boat along difficult waters. Charity or gift forms the wind that moves the sails of that boat. Bifted with swift speed, it is with that boat that one must cross the river of life.
त्यज धर्ममधर्म च तथा सत्यानृते त्यज। उभे सत्यानृते त्यक्त्वा येन त्यजसि तं त्यज।॥
Renounce both virtue and vice, and truth and falsehood. Having renounced truth and falsehood, do you cast off that by which these are to be shaken off.
त्यज धर्ममसंकल्पादधर्म चाप्यलिप्सया। उभे सत्यानृते बुद्ध्या बुद्धिं परमनिश्चयात्॥
By casting off all purpose, do you renounce virtue; do you cast off sin also by renouncing all desire. With the help of the understanding, do you renounce truth and falsehood; and, at last, do you renounce the understanding itself by knowledge of the highest subject.
अस्थिस्थूणं स्नायुयुतं मांसशोणितलेपनम्। चर्मावनद्धं दुर्गन्धि पूर्ण मूत्रपुरीषयोः॥ जराशोकसमाविष्टं रोगायतनमातुरम्। रजस्वलमनित्यं च भूतावासमिमं त्यज॥
Do you renounce this body having bones for its pillars; sinews for its binding strings and cords; flesh and blood for its outer plaster; the skin for its outer case; full of urine and faeces and, therefore, sending forth a bad smell; exposed to the attacks of decrepitude and sorrow; forming the seat of disease and weakened by pain; predominated by the quality of Darkness; not permanent or durable, and which serves as the habitation of the indwelling creature.
इदं विश्वं जगत् सर्वमजगच्चापि यद् भवेत्। महाभूतात्मकं सर्वं महद् यत् परमाश्रयात्॥
This entire universe of matier, and that which is called Mahat or Buddhi, are formed of great elements. That which is called Mahat is due to the action of the Supreme.
इन्द्रियाणि च पञ्चैव तमः सत्त्वं रजस्तथा। इत्येष सप्तदशको राशिरव्यक्तसंज्ञकः॥
The five senses, the three qualities of Tamas, Sattva, and Rajas,-these make up seventeen.
सर्वैरिहेन्द्रियार्थश्च व्यक्ताव्यक्तैर्हि संहितः। चतुर्विंशक इत्येष व्यक्ताव्यक्तमयो गणः॥
These seventeen, which are known by the name of the Unmanifest, with all those that are called Manifest, viz., the five objects of the five senses, with Consciousness and the Understanding, constitute the well-known twenty-four.
एतैः सर्वैः समायुक्तः पुमानित्यभिधीयते। त्रिवर्गं तु सुखं दुःखं जीवितं मरणं तथा॥ य इदं वेद तत्त्वेन स वेद प्रभवाप्ययौ। पारम्पर्येण बोद्धव्यं ज्ञानानां यच्च किञ्चन॥
When endued with those twenty-four possessions, one comes to be called by the name of Jiva or Individual Soul. He who knows the three-fold objects as also happiness and sorrow and life and death, truly and in all their details, is said to know growth and decay All objects of knowledge, should be known by and by.
इन्द्रियैर्गृह्यते यद् यत् तत् तद् व्यक्तमिति स्थितिः। अव्यक्तमिति विज्ञेयं लिङ्गग्राह्यमतीन्द्रियम्॥
All objects that are perceived by the senses are called Manifest. Whatever objects are above the senses and are apprehended by means only of their marks are said to be Unimanifest.
इन्द्रियैर्नियतैर्देही धाराभिरिव तर्प्यते। लोके विततमात्मानं लोकांश्चात्मनि पश्यति॥
By controlling the senses, one acquires great gratification, like a thirsty and parched traveller at a sweet shower of rain. Having restrained the senses one sees one's soul spread out for embracing all objects, and all objects in one's soul.
परावरदृशः शक्तिर्ज्ञानमूला न नश्यति। पश्यतः सर्वभूतानि सर्वावस्थासु सर्वदा॥
Having its roots in knowledge, the power is never lost of the man who (thus) sees the Supreme in his soul,-of the man, who always sees all creatures in all conditions.
सर्वभूतस्य संयोगो नाशुभेनोपपद्यते। ज्ञानेन विविधान् क्लेशानतिवृत्तस्य मोहजान्॥
He who, by the help of knowledge, gets over all sorts of pain begotten of mistake stupefaction, never catches any evil by coming into contact with all creatures.
लोके बुद्धिप्रकाशेन लोकमार्गो न रिष्यते। अनादिनिधनं जन्तुमात्मनि स्थितमव्ययम्॥ अकर्तारममूर्तं च भगवानाह तीर्थवित्। यो जन्तुः स्वकृतैस्तैस्तैः कर्मभिनित्यदुःखितः॥ स दुःखप्रतिघातार्थं हन्ति जन्तूननेकधा। ततः कर्म समादत्ते पुनरन्यन्नवं बहु॥
Such a man, his understanding being fully shown, never finds fault with the course of conduct that prevails in the world. One conversant with Liberation says that the Supreme Soul is without beginning and without end; that it takes birth as all creatures; that it resides in the Individual Soul; that it is inactive, and without form. Only that man who meets with grief on account of his own misdeeds, kills numerous creatures for the purpose of preventing that grief. On account of such sacrifices, the performers have to go through re-births and have necessarily to perform numberless deeds on all sides.
तप्यतेऽथ पुनस्तेन भुक्त्वापथ्यमिवातुरः। अजस्रमेव मोहान्धो दुःखेषु सुखसंज्ञितः॥
Such a man, blinded by mistake, and considering that to be happiness which is really a source of grief, is continually rendered unhappy like a sick person who eats bad food.
बध्यते मथ्यते चैव कर्मभिर्मन्थवत् सदा। ततो निबद्धः स्वां योनि कर्मणामुदयादिह॥
Such a man is pressed and grinded by his deeds like any substance that is churned. Fettered by his deeds he obtains re-birth, the order of his life being determined by the character of his deeds.
परिभ्रमति संसारं चक्रवद् बहुवेदनः। स त्वं निवृत्तबन्धुस्तु निवृत्तश्चापि कर्मतः॥
Suffering many kinds of torture, he passes through a repeated round of re-births like a wheel that turns ceaselessly. You have, however, snapped asunder all your fetters. You abstain from all deeds.
सर्ववित् सर्वजित् सिद्धो भव भावविवर्जितः। संयमेन नवं बन्धं निवर्त्य तपसो बलात्। सम्प्राप्ता बहवः सिद्धिमप्यबाधां सुखोदयाम्॥
Possessed of oinniscience and the master of all things, may you be successful, and do you become freed from all existent objects. Through subjugation of their senses and the power of their penances, many persons, having destroyed the fetters of action, acquired great success and uninterrupted happiness.