युधिष्ठिर उवाच केन वृत्तेन वृत्तज्ञ वीतशोकश्चरेन्महीम्। किञ्च कुर्वन्नरो लोके प्राप्नोति गतिमुत्तमाम्॥
Yudhishthira said O you who are an adept in the mystery a human conduct, tell me what course of person should pursue to succeed in this world, freed from grief. And how should he behave himself to gain his end?
भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। प्रह्लादस्य च संवादं मुनेराजगरस्य च।॥
Bhishma said Regarding it is cited the old story of the discourse between Prahlada and the sage Ajagara.
चरन्तं ब्राह्मणं कञ्चित् कल्पचित्तमनामयम्। पप्रच्छ राजा प्रह्लादो बुद्धिमान् बुद्धिसम्मतम्॥
Once on a time king Prahlada endued with great intelligence, enquired of a wandering Brahmana of great intelligence and of a purified and tranquil soul.
प्रह्लाद उवाच स्वस्थः शक्तो मृदुर्दान्तो निर्विधित्सोऽनसूयकः। सुवाक् प्रगल्भो मेधावी प्राज्ञश्चरसि बालवत्॥
Prahlada said Shorn of desire, with a purified soul, of humans disposition, and given to the practices of self-restraint, without desire of action, free from malice, agreeable in speech, endued with dignity and intelligence and wisdom, you live (in simplicity) like a child.
नैव प्रार्थयसे लाभं नालाभेष्वनुशोचसि। नित्यतृप्त इव ब्रह्मन् न किञ्चिदिव मन्यसे॥
You never covet for any kind of gain, nor are you overpowered with any kind of loss. You are always cheerful, O Brahmana, and do not seem to have any liking for anything in the world.
स्रोतसा ह्रियमाणासु प्रजासु विमना इव। धर्मकामार्थकार्येषु कूटस्थ इव लक्ष्यसे॥
While all other creatures are being carried away in the stream of desire and passion, you are perfectly indifferent to all works of Religion, Profit and Pleasure. You seem to be in a state of quietude, having nothing to disturb the perfect equanimity of your soul.
नानुतिष्ठसि धर्मार्थो न कामे चापि वर्तसे। इन्द्रियार्थाननादृत्य मुक्तश्चरसि साक्षिवत्॥
Regardless of all sensuous enjoyments, you move like an emancipated self, only witnessing everything, (but never taking part in anything).
का नु प्रज्ञा श्रुतं वा किं वृत्तिर्वा का नु ते मुने। क्षिप्रमाचक्ष्व मे ब्रह्मन् श्रेयो यदिह मन्यसे॥
O sage, what is your wisdom, what your learning, and what your behaviour (through which all this has become possible)? Tell me this without delay, if, O Brahmana, you think it will conduce to my well-being.
भीष्म उवाच अनुयुक्तः स मेधावी लोकधर्मविधानवित्। उवाच श्लक्ष्णया वाचा प्रह्लादमनपार्थया॥
Thus questioned by by Prahlada, that intelligent Brahmana who was well-conversant with the duties of the world, answered him in words of melodious sounds and of great significance.
पश्य प्रह्लाद भूतानामुत्पत्तिमनिमित्ततः। ह्रासं वृद्धिं विनाशं च न प्रहृष्ये न च व्यथे।॥
Behold, O Prahlada, the origin of creatures, their growth, decay, and death, cannot be ascribed 10 any intelligible cause. It is for this reason that I do not give way to either joy or SOITOW.
स्वभावादेव संदृश्या वर्तमानाः प्रवृत्तयः। स्वभावनिरताः सर्वाः परितुष्येन केनचित्॥
All the propensities (for action) in the universe may be seen to come from the innate nature of the creatures. All things (in the universe are dependent on their respective nature. Hence I am not delighted with anything.
पश्य प्रह्लाद् संयोगान् विप्रोगपरायणान्। संचयांश्च विनाशान्तान् न क्वचिद् विदधे मनः॥
Behold, O Prahlada, all kinds of union are subject to severance. All acquisitions are certain to end in destruction. Hence I never set my heart upon the acquisition of any object.
अन्तवन्ति च भूतानि गुणयुक्तानि पश्यतः। उत्पत्तिनिधनज्ञस्य किं कार्यमवशिष्यते॥
All things possessed of attributes are sure to come to an end. What remains there for å person then to do who (like me) is familiar with both the origin and the end of things.
जलजानामपि ह्यन्तं पर्यायेणोपलक्षये। महतामपि कायानां सूक्ष्माणां च महोदधौ॥
The end is noticeable of all aquatic creatures of large or small bodied in this ocean.
जङ्गमस्थावराणां च भूतानामसुराधिप। पार्थिवानामपि व्यक्तं मृत्यु पश्यामि सर्वशः॥
I see also the death, which is manifest, O chief of Asuras, of all things, mobile and immobile, belonging to the earth.
अन्तरिक्षचराणां च दानवोत्तम पक्षिणाम्। उत्तिष्ठते यथाकालं मृत्युर्बलवतामपि॥
O best of Danavas, death comes in season even to the strongest of winged creatures which float in the air.
दिवि संवरमाणानि ह्रस्वानि च महान्ति च। ज्योतीष्यपि यथाकालं पतमानानि लक्षये।१७॥
I see again that the luminous bodies, large and small, which range the firmament, fall down when their time comes.
इति भूतानि सम्पश्यन्ननुषक्तानि मृत्युना। सर्वसामान्यगो विद्वान् कृतकृत्यः सुखं स्वपे॥
Seeing all created things to be ihus subject to death, endued with knowledge, and thinking all things to be possessed of the same nature, I sleep in comfort with no thought to disturb me.
सुमहान्तमपि ग्रास ग्रसे लब्धं यदृच्छया। शये पुनरभुजानो दिवसानि बहून्यपि॥
If I get without trouble a heavy meal I waver not to enjoy it. On the other hand, I am used to pass many days together without tasting anything.
आशयन्त्यपि मामन्नं पुनर्बहुगुणं बहु। पुनरल्पं पुन:स्तोकं पुनर्नवोपपद्यते॥
Sometimes people feed me with luxurious edibles in profusion, sometimes with a small quantity, sometimes even with less, and sometimes I get no food at all.
कणं कदाचित् खादामि पिण्याकमपि च ग्रसे। भक्षसे शालिमांसानि भक्षांश्चोच्चावचान् पुनः॥
I sometimes eat only a portion of a grain; sometimes the dry sesame cakes from which the oil has been expressed. I sometimes eat rice and meat and other food of the richest kind.
शये कदाचित् पर्यङ्के भूमावपि पुनः शये। प्रासादे चापि मे शय्या कदाचिदुपपद्यते॥
Sometimes I sleep on an elevated bedstead of the best kind; sometimes I sleep on the naked Earth; sometimes I lay myself down on a comfortable bed made within a fine palace or a beautiful mansion.
धारयामि च चीराणि शाणक्षौमाजिनानि च। महार्हाणि च वासांसि धारयाम्यहमेकदा॥
Sometimes I am clad in rages, sometimes in sackcloth, sometimes in raiments of fine texture, sometimes in deer-skins, sometimes in richest robes.
न संनिपतितं धर्म्यमुपभोगं यदृच्छया। प्रत्याचक्षे न चाप्येनमनुरुध्ये सुदुर्लभम्॥
I never reject such enjoyments as are not inconsistent with virtue and as can be secured without effort. I do not at the same time, stir myself for gaining objects difficult of acquisition.
अचलमनिधनं शिवं विशोकं शुचिमतुलं विदुषां मते प्रविष्टम्। व्रतमिदमाजगरं शुचिश्चरामि॥
The rigid vow I have betaken to, is called Ajagara. That vow can secure immortality. It is auspicious and griefless. It is peerless and pure. It is in harmony with the advises of the sages. It is disregarded by persons of weak intellect who never practise it. With pure heart I conduct myself in accordance with to it.
अचलितमतिरच्युतः स्वधर्मात् परिमितसंसरणः परावरज्ञः। विगतभयकषायलोभमोहो व्रतमिदमाजगरं शुचिश्चरामि॥
My mind never swerves from this vow. I have not swerved from the practices of my order. I am abstemious in everything. I know the past and the present. Shorn of fear and anger and cupidity and errors of judgement, I practise this vow with a pure heart.
अनियतफलभक्ष्यभोज्यपेयं विधिपरिणामविभक्तदेशकालम्। व्रतामिदमाजगरं शुचिश्चरामि॥
There are no interdictions in respect of good and drink and other objects of enjoyment for one practising this vow. As everything is dependent on destiny, there is no observance of the consideration of time and place for one like us. The vow I practise contributes to true happiness of the heart. It is never followed by those that are wicked. I observe it with a pure heart.
इदमिदमिति तृष्णयाभिभूतं जनमनवाप्तधनं विषीदमानम्। निपुणमनुनिशम्य तत्त्वबुद्ध्या व्रतमिदमाजगरं शुचिश्चरामि।२८।।
Led by cupidity, men pursue different kinds of wealth. If foiled in the attempt, brokenhearted and dispirited the become. Thinking properly upon all this by the help of my intelligence which has penetrated the truths of things, I practise this vow with pure heart.
बहुविधमनुदृश्य चार्थहेतोः कृपणामिहार्यमनार्यमाश्रयन्तम्। उपशमरुचिरात्मवान् प्रशान्तो व्रतमिदमाजगरं शुचिश्चरामि॥
I have seen persons in distress seeking, for the acquisition of wealth, the shelter of both good and bad men. Devoted to tranquillity and with my passions under control, I observe this vow with a pure heart.
सुखमसुखमलाभमर्थलाभं रतिमरतिं मरणं च जीवितं च। विधिनियतमवेक्ष्य तत्त्वतोऽहं व्रतमिदमाजगरं शुचिश्चरामि॥
Seeing by the help of truth, that happiness and misery, profit and loss, attachment, and renunciation, life and death are all ordained by destiny, I observe this vow with a pure heart.
अपगतभयरागमोहदो धृतिमतिबुद्धिसमन्वितः प्रशान्तः। उपगतफलभोगिनो निशम्य व्रतमिदमाजगरं शुचिश्चरामि॥
Shorn of fear and attachment and errors of judgement and pride, and possessed of wisdom, intelligence, and understanding, and devoted to tranquillity, and hearing that large snakes, without stirring out enjoy the fruit that comes to them of itself, I follow their practice with a pure heart.
अनियतशयनासनः प्रकृत्या दमनियमव्रतसत्वशौचयुक्तः अपगतफलसंचयः प्रहृष्टो व्रतमिदमाजगरं शुचिश्चरामि॥
Without restrictions of any kind in respect of bed and food, endued by my nature with Self-restraint, abstemiousness, pure vows, truth and purity of conduct, and without any desire to store (for future use) the rewards of action, I observe, this vow with a delighted and pure heart.
रुपगतबुद्धिरवेक्ष्य चात्मसंस्थम्। तृषितमनियतं मनो नियन्तुं व्रतमिदमाजगरं शुचिश्चरामि॥
All causes of grief have fled from me on account of my having ridden over desire. Having received an accession of light, I observe this Vow with a pure heart, for controlling my soul which is thirsty and uncontrolled but which is capable of depending upon itself.
हृदयमनुरुध्य वाङ्मनो वा प्रियसुखदुर्लभतामनित्यतां च। तदुभयमुपलक्षयन्निवाह व्रतमिदमाजगरं शुचिश्चरामि॥
Without paying any attention to the matters, towards which my heart, mind and words would like to lead me, and knowing that the happiness which these afford is both hard of being acquired and transitory, in duration, I follow this vow with a pure heart.
बहुकथितमिदं हि बुद्धिमद्भिः कविभिरपि प्रथयद्भिरात्मकीर्तिम्। इदमिदमिति तत्र तत्र हन्त स्वपरमतैर्गहनं प्रतर्कषद्भिः॥
Learned and highly intelligent men, desirous of giving a publicity to their own feats, have while supporting their own theories and censuring those of others, indulged in vague expressions in delivering themselves on the topic which is beyond the scope of argumentation.
तदिदमनुनिशम्य विप्रपातं पृथगभिपन्नमिहाबुधैर्मनुष्यैः। अनवसितमनन्तदोषपारं नृषु विहरामि विनीतदोषतृष्णः॥
Foolish men cannot properly understand this vow. I, however, see that it kills Ignorance. To safeguard against this immortality and various sorts of evil. I travel among men, having controlled all shortcomings and having freed myself from thirst thirst after material enjoyments.
भीष्म उवाच अजगरचरितं व्रतं महात्मा य इह नरोऽनुचरेद्विनीतरागः। अपगतभयलोभमोहमन्युः स खलु सुखी विचरेदिमं विहारम्॥
That great person who, having freed himself from attachments and got rid of fear, cupidity, foolishness, and anger, follows this Ajagara vow, or indulges in this sport, as it may be called, surely spends his time in great happiness.'