भृगुरुवाच सत्यं ब्रह्म तपः सत्यं सत्यं विसृजते प्रजाः। सत्येन धार्यते लोकः स्वर्गं सत्येन गच्छति॥
Bhrigu said Truth is Brahma; truth is Penance it is Truth which Creates all creatures. Truth sustains the entire universe and it is with the help of Truth that one goes to Heaven.
अनृतं तमसो रूपं तमसा नीयते ह्यधः। तमोग्रस्ता न पश्यन्ति प्रकाशं तमसाऽऽवृताः॥
Untruth is only another shape of Darkness. It is Darkness that leads downwards. Those who are possessed by Darkness, cannot see the bright regions of Heaven.
स्वर्गः प्रकाश इत्याहुनरकं तम एव च। सत्यानृतं तदुभयं प्राप्यते जगतीचरैः॥
It has been said that Heaven is Light and that Hell is Darkness. The creatures living in this world may obtain both Heaven and Hell.
तत्राप्येवंविधा लोके वृत्तिः सत्यानृते भवेत्। धर्माधर्मी प्रकाशश्च तमो दुःखं सुखं तथा॥
In this world also, Truth and Untruth bring on contrary action and contrary indications, such as Righteousness and Unrighteousness, Light and Darkness, Pleasure and Pain.
तत्र यत् सत्यं स धर्मो यो धर्म: स प्रकाशो यः प्रकाशस्तत् सुखमिति। तत्र यदनृतं सोऽधर्मो योऽधर्मस्तत् तमोयत् तमस्तद् दुःखमिति॥
Amongst these, Truth is Righteousness; Righteousness is Light; and Light is Happiness. Likewise Untruth is Unrighteousness; Unrighteousness is Darkness; and darkness is Sorrow or Misery.
अत्रोच्यते-शारीरैर्मानसैर्दुःखैः सुखैश्चाप्यसुखोदयैः। लोकसृष्टिं प्रपश्यन्तो न मुह्यन्ति विचक्षणाः॥
Seeing that the world is stricken with physical and mental pain and with pleasures are that sure to end in misery, the wise never suffer themselves to be stupefied.
तत्र दुःखविमोक्षार्थं प्रयतेत विचक्षणः। सुखं ह्यनित्यं भूतानामिहलोके परत्र च।॥
A wiseman will try to rescue himself from sorrow. The happiness of living creatures is fragile both here and hereafter.
राहुग्रस्तस्य सोमस्य यथा ज्योत्स्ना न भासते। तथा तमोऽभिभूतानां भूतानां नश्यते सुखम्॥
The happiness of creatures that are possessed by Darkness disappears like the cffulgence of the Moon when possessed by Rahu.
तत् खलु द्विविधं सुखमुच्यते शारीरं मानसं च। इह खल्वमुष्मिश्च लोके वस्तुप्रवृत्तयः सुखार्थमभिधीयन्ते। न ह्यतः परं त्रिवर्गफलं विशिष्टतरमस्ति स एव काम्यो गुणविशेषो धर्मार्थगुणारम्भस्तद्धेतुरस्योत्पत्ति: सुखप्रयोजनार्थ आरम्भः॥
Happiness is of two sorts, viz., physical and mental. The visible and invisible fruits of action, both this and the other world, are described for the sake of happiness. There is nothing more important than happiness among the fruits of the threefold objects of life. Happiness is desirable. It is an attribute of the Soul. Both virtue and Profit are sought for it. Virtue is its origin. This, indeed is its origin. The end of all acts is the attainment of happiness.
भरद्वाज उवाच यदेतद् भवताभिहितं सुखानां परमा स्थितिरिति न तदुपगृहीमो न ह्येषामृषीणां महति स्थितानामप्राप्य एष काम्यो गुणविशेषो न चैनमभिलषन्ति च तपसि श्रूयते त्रिलोककृद् ब्रह्मा प्रभुरेकाकी तिष्ठति। ब्रह्मचारी न कामसुखेष्वात्मानमवदधाति। अपि च भगवान् विश्वेश्वर उमापतिः काममभिवर्तमानमनङ्गत्वेन शममनयत्। तस्माद् ब्रूमो न तु महात्मभिरयं प्रतिगृहीतो न त्वेषां तावद्विशिष्टो गुणविशेष इति। नैतद् भगवतः प्रत्येमि भगवता तूक्तं सुखान्न परमस्तीति लोकप्रवादो हि द्विविधः फलोदयः सुकृतात् सुखमवाप्यते दुष्कृताद् दुःखमिति॥
Bharadavaja said You have said that happiness is the greatest object. I do not understand this. This attribute of the soul which you describe as so desirable, is not sought by the Rishis who are engaged in something promising a greater reward. We have heard that the Creator of the three worlds, viz., the powerful Brahman, lives alone, observing the vow of celibacy. He never seeks happiness which is obtained from the gratification of desire. Also, the divine Master of the universe, the lord of Uma, reduced Kaima (god of love) to ashes. Therefore, we say that happiness is not sought by great people. Nor does it seem to be a high attribute of the Soul. I cannot believe what your divine self has said, viz., that there is nothing superior to happiness. It is merely a commonplace cant of the world that, there are two sorts of consequences of our acts, viz., the origin of happiness from good acts and of sorrow from sinful deeds.
भृगुरुवाच अत्रोच्यते-अनृतात् खलु तमः प्रादुर्भूतं ततस्तमो ग्रस्ता अधर्ममेवानुवर्तन्ते न धर्मं क्रोधलोभहिंसानृतादिभिरवच्छन्ना न खल्वस्मिँल्लोके नामुत्र सुखमाजवन्ति। विविधव्याधिरुजोपतापैरवकीर्यन्ते। वधबन्धनपरिक्लेशादिभिश्च क्षुत्पिपासाश्रमकृतैरुपतापैरुपतप्यन्ते। वर्षवातात्युष्णातिशीतकृतैश्च प्रतिभयैः शारीरैर्दुःखैरुपतप्यन्ते। बन्धुधनविनाशविप्रयोगकृतैश्च
Bhrigu said The following is said on this topic : from Untruth originates Darkness. Those who are possessed by Darkness pursue only Unrighteousness and not Righteousness, being influenced by anger, cupidity, malice, falsehood, and similar evils. They never enjoy happiness either in this world or in the next. On the other hand, they are assailed by various sorts of disease and pain and trouble. They are also tortured by Death, imprisonment, and various other punishments, and by the sorrows originating from hunger, thirst and toil. They also suffer from endless physical troubles that originate from rain and wind and burning heat and excessive cold. They also suffer from numerous mental grief caused by loss of wealth and separation from friends, as also by griefs caused by decrepitude and death.
मानसैः शोकैरभिभूयन्ते जरामृत्युकृतैश्चान्यैरिति॥ यस्त्वेतैः शारीरमानसैर्दुःखैन संस्पृश्यते स सुखं वेद।
Those who are free from all these sorts of physical and mental sufferings, know what happiness is.
न चैते दोषाः स्वर्गे प्रादुर्भवन्ति। तत्र खलु भवन्ति॥ सुसुखः पवनः स्वर्गे गन्धश्च सुरभिस्तथा। क्षुत्पिपासा श्रमो नास्ति न जरा न च पापकम्॥
These evils do not exist in heaven. There sweet breezes blow. In heaven there is also external fragrance. In heaven there exists no hunger, no thirst, no decrepitude, no sin.
नित्यमेव सुखं स्वर्गे सुखं दुःखमिहोभयम्। नरके दुःखमेवाहुः सुखं तत्परमं पदम्॥
In heaven there is perpetual happiness. Both happiness and misery exist in this world. In hell there is only misery. Happiness is, therefore, the greatest object of acquisition.
पृथिवी सर्वभूताना जनित्री तद्विधाः स्त्रियः! पुमान् प्रजापतिस्तत्र शुक्रं तेजोमयं विदुः॥
The Earth gives birth of all creatures. Females partake of her nature. The male animal is like Prajapati himself. The seminal fluid, it should be known, is the creative energy.
इत्येतल्लोकनिर्माणं ब्रह्मणा विहितं पुरा। प्रजाः समनुवर्तन्ते स्वैः स्वैः कर्मभिरावृताः॥
In days of yore thus did Brahman ordain that the creation should go on. Each, by his own deeds, obtain happiness and misery.