Shaunaka Teaches Yudhishthira Detachment

Verse 1 (3.2.1)

प्रभातायां तु शर्वर्यां तेषामक्लिष्टकर्मणाम् । वनं यियासतां विप्रास्तस्थुर्भिक्षाभुजोऽग्रतः । तानुवाच ततो राजा कुन्तीपुत्रो युधिष्ठिरः ॥

prabhātāyāṃ tu śarvaryāṃ teṣāmakliṣṭakarmaṇām | vanaṃ yiyāsatāṃ viprāstasthurbhikṣābhujo'grataḥ | tānuvāca tato rājā kuntīputro yudhiṣṭhiraḥ

When the night had given way to dawn and those men of tireless deeds were about to set out for the forest, the Brahmins who lived on alms stood before them. Then King Yudhishthira, son of Kunti, said to them:

Verse 2 (3.2.2)

वयं हि हृतसर्वस्वा हृतराज्या हृतश्रियः । फलमूलामिषाहारा वनं यास्याम दुःखिताः ॥

vayaṃ hi hṛtasarvasvā hṛtarājyā hṛtaśriyaḥ | phalamūlāmiṣāhārā vanaṃ yāsyāma duḥkhitāḥ

We have been robbed of everything we owned, of our kingdom and our fortune. In sorrow we shall go to the forest, living on fruits, roots and game.

Verse 3 (3.2.3)

वनं च दोषबहुलं बहुव्यालसरीसृपम् । परिक्लेशश्च वो मन्ये ध्रुवं तत्र भविष्यति ॥

vanaṃ ca doṣabahulaṃ bahuvyālasarīsṛpam | parikleśaśca vo manye dhruvaṃ tatra bhaviṣyati

The forest is full of dangers and teems with beasts of prey and serpents. I am sure you will suffer hardship there.

Note on the text: Restored a missing word space (परिक्लेशश्चवो → परिक्लेशश्च वो).

Verse 4 (3.2.4)

ब्राह्मणानां परिक्लेशो दैवतान्यपि सादयेत् । किं पुनर्मामितो विप्रा निवर्तध्वं यथेष्टतः ॥

brāhmaṇānāṃ parikleśo daivatānyapi sādayet | kiṃ punarmāmito viprā nivartadhvaṃ yatheṣṭataḥ

The suffering of Brahmins could bring down even the gods, let alone me. So turn back from here, Brahmins, and go where you please.

Note on the text: Restored a missing word space (किंपुनर्मामितो → किं पुनर्मामितो).

Verse 5 (3.2.5)

गतिर्या भवतां राजंस्तां वयं गन्तुमुद्यताः । नार्हथास्मान्परित्यक्तुं भक्तान्सद्धर्मदर्शिनः ॥

gatiryā bhavatāṃ rājaṃstāṃ vayaṃ gantumudyatāḥ | nārhathāsmānparityaktuṃ bhaktānsaddharmadarśinaḥ

O king, we are ready to go the way you go. You should not abandon us, your devoted followers, who see the true dharma.

Note on the text: Corrected सद्धर्मदर्शिन → सद्धर्मदर्शिनः (misprint in Wikisource; dropped visarga, the word agrees with भक्तान्; the critical edition reads saddharmadarśinaḥ).

Verse 6 (3.2.6)

स्नेहकर्माणि भक्तेषु दैवतान्यपि कुर्वते । विशेषतो ब्राह्मणेषु सदाचारावलम्बिषु ॥

snehakarmāṇi bhakteṣu daivatānyapi kurvate | viśeṣato brāhmaṇeṣu sadācārāvalambiṣu

Even the gods show loving care to those devoted to them, and above all to Brahmins who hold fast to good conduct.

Verse 7 (3.2.7)

ममापि परमा भक्तिर्ब्राह्मणेषु सदा द्विजाः । सहायविपरिभ्रंशस्त्वयं सादयतीव माम् ॥

mamāpi paramā bhaktirbrāhmaṇeṣu sadā dvijāḥ | sahāyaviparibhraṃśastvayaṃ sādayatīva mām

I too have always had the deepest devotion to Brahmins, O twice-born. But this loss of the means to help you is what weighs me down.

Verse 8 (3.2.8)

आहरेयुर्हि ये सर्वे फलमूलमृगांस्तथा । त इमे शोकजैर्दुःखैर्भ्रातरो मे विमोहिताः ॥

āhareyurhi ye sarve phalamūlamṛgāṃstathā | ta ime śokajairduḥkhairbhrātaro me vimohitāḥ

My brothers, who would all have brought in fruits, roots and game, are stunned by the sorrows that grief has brought.

Verse 9 (3.2.9)

द्रौपद्या विप्रकर्षेण राज्यापहरणेन च । दुःखार्दितानिमान्क्लेशैर्नाहं योक्तुमिहोत्सहे ॥

draupadyā viprakarṣeṇa rājyāpaharaṇena ca | duḥkhārditānimānkleśairnāhaṃ yoktumihotsahe

Pained by the outrage done to Draupadi and the seizure of our kingdom, they are already afflicted; I cannot burden them here with further hardship.

Verse 10 (3.2.10)

अस्मत्पोषणजा चिन्ता मा भूत्ते हृदि पार्थिव । स्वयमाहृत्य वन्यानि त्वानुयास्यामहे वयम् ॥

asmatpoṣaṇajā cintā mā bhūtte hṛdi pārthiva | svayamāhṛtya vanyāni tvānuyāsyāmahe vayam

Let no worry about feeding us trouble your heart, O lord of the earth. We will gather the food of the forest ourselves and follow you.

Verse 11 (3.2.11)

अनुध्यानेन जप्येन विधास्यामः शिवं तव । कथाभिश्चानुकूलाभिः सह रंस्यामहे वने ॥

anudhyānena japyena vidhāsyāmaḥ śivaṃ tava | kathābhiścānukūlābhiḥ saha raṃsyāmahe vane

With meditation and prayer we will work for your welfare, and we will pass the time happily with you in the forest, telling pleasant stories.

Note on the text: Corrected शिव तव → शिवं तव (misprint in Wikisource; dropped anusvara, the critical edition reads śivaṃ tava).

Verse 12 (3.2.12)

एवमेतन्न संदेहो रमेयं ब्राह्मणैः सह । न्यूनभावात्तु पश्यामि प्रत्यादेशमिवात्मनः ॥

evametanna saṃdeho rameyaṃ brāhmaṇaiḥ saha | nyūnabhāvāttu paśyāmi pratyādeśamivātmanaḥ

That is so, without doubt; I would be glad to live among Brahmins. But in my reduced state I feel it as a reproach to myself.

Verse 13 (3.2.13)

कथं द्रक्ष्यामि वः सर्वान्स्वयमाहृत्य भोजिनः । मद्भक्त्या क्लिश्यतोऽनर्हान्धिक्पापान्धृतराष्ट्रजान् ॥

kathaṃ drakṣyāmi vaḥ sarvānsvayamāhṛtya bhojinaḥ | madbhaktyā kliśyato'narhāndhikpāpāndhṛtarāṣṭrajān

How can I watch all of you, who deserve none of this, suffering out of devotion to me and eating what you have gathered yourselves? Shame on the wicked sons of Dhritarashtra!

Verse 14 (3.2.14)

इत्युक्त्वा नृपतिः शोचन्निषसाद महीतले ॥

ityuktvā nṛpatiḥ śocanniṣasāda mahītale

Having said this, the king sat down on the ground, grieving.

Note on the text: Wikisource prints this single line as its own verse; together with the next verse it forms CE 3.2.14.

Verse 15 (3.2.15)

तमध्यात्मरतो विद्वाञ्शौनको नाम वै द्विजः । योगे साङ्ख्ये च कुशलो राजानमिदमब्रवीत् ॥

tamadhyātmarato vidvāñśaunako nāma vai dvijaḥ | yoge sāṅkhye ca kuśalo rājānamidamabravīt

Then a learned Brahmin named Shaunaka, devoted to the knowledge of the self and skilled in Yoga and Sankhya, said this to the king:

Note on the text: With the previous line this verse forms CE 3.2.14 (cd–ef).

Verse 16 (3.2.16)

शोकस्थानसहस्राणि हर्षस्थानशतानि च । दिवसेदिवसे मूढमाविशन्ति न पण्डितम् ॥

śokasthānasahasrāṇi harṣasthānaśatāni ca | divasedivase mūḍhamāviśanti na paṇḍitam

Thousands of occasions for sorrow and hundreds of occasions for joy beset the fool day after day, but not the wise man.

Verse 17 (3.2.17)

न हि ज्ञानविरुद्धेषु बहुदोषेषु कर्मसु । श्रेयोघातिषु सज्जन्ते बुद्धिमन्तो भवद्विधाः ॥

na hi jñānaviruddheṣu bahudoṣeṣu karmasu | śreyoghātiṣu sajjante buddhimanto bhavadvidhāḥ

Men of understanding like you do not cling to deeds that oppose knowledge, are full of faults, and destroy one's good.

Verse 18 (3.2.18)

अष्टाङ्गां बुद्धिमाहुर्यां सर्वाश्रेयोभिघातिनीम् । श्रुतिस्मृतिसमायुक्तां राजन्सा त्वय्यवस्थिता ॥

aṣṭāṅgāṃ buddhimāhuryāṃ sarvāśreyobhighātinīm | śrutismṛtisamāyuktāṃ rājansā tvayyavasthitā

The eightfold understanding which, they say, strikes down every ill and is joined with Shruti and Smriti, is present in you, O king.

Verse 19 (3.2.19)

शुश्रूषा श्रवणं चैव ग्रहणं धारणं तथा । ऊहापोहोऽर्थविज्ञानं तत्त्वज्ञानं च धीगुणाः ॥

śuśrūṣā śravaṇaṃ caiva grahaṇaṃ dhāraṇaṃ tathā | ūhāpoho'rthavijñānaṃ tattvajñānaṃ ca dhīguṇāḥ

The wish to hear, listening, grasping, retaining, reasoning for and against, understanding the meaning, and knowing the truth: these are the qualities of the intellect.

Note on the text: Removed stray wiki marks (` and ।।') and corrected तत्वज्ञानं → तत्त्वज्ञानं (misspelling in Wikisource; the critical edition's apparatus reads tattvajñānaṃ). Not in the critical edition (found in the vulgate recension); the critical edition records it in its apparatus as 3.2.17d*0007.

Verse 20 (3.2.20)

अर्थकृच्छ्रेषु दुर्गेषु व्यापत्सु स्वजनेष्वपि । शारीरमानसैर्दुःखैर्न सीदन्ति भवद्विधाः ॥

arthakṛcchreṣu durgeṣu vyāpatsu svajaneṣvapi | śārīramānasairduḥkhairna sīdanti bhavadvidhāḥ

Men like you do not sink under the sorrows of body and mind, whether in hard straits over money, in perils, in calamities, or even among their own kin.

Verse 21 (3.2.21)

श्रूयतां चाभिधास्यामि जनकेन यथा पुरा । आत्मव्यवस्थानकरा गीताः श्लोका महात्मना ॥

śrūyatāṃ cābhidhāsyāmi janakena yathā purā | ātmavyavasthānakarā gītāḥ ślokā mahātmanā

Listen, and I will recite the verses that the great-souled Janaka once sang, which bring steadiness to the mind.

Note on the text: Restored a missing word space (आत्मव्यवस्थानकरागीताः → आत्मव्यवस्थानकरा गीताः).

Verse 22 (3.2.22)

मनोदेहसमुत्थाभ्यां दुःखाभ्यामर्दितं जगत् । तयोर्व्याससमासाभ्यां शमोपायमिमं शृणु ॥

manodehasamutthābhyāṃ duḥkhābhyāmarditaṃ jagat | tayorvyāsasamāsābhyāṃ śamopāyamimaṃ śṛṇu

The world is afflicted by two kinds of sorrow, those arising from the mind and from the body. Hear, in full and in brief, this means of calming them.

Note on the text: Restored a missing word space (व्याससमासाभ्यांशमोपायमिमं → व्याससमासाभ्यां शमोपायमिमं).

Verse 23 (3.2.23)

व्याधेरनिष्टसंस्पर्शाच्छ्रमादिष्टविवर्जनात् । दुःखं चतुर्भिः शारीरं कारणैः संप्रवर्तते ॥

vyādheraniṣṭasaṃsparśācchramādiṣṭavivarjanāt | duḥkhaṃ caturbhiḥ śārīraṃ kāraṇaiḥ saṃpravartate

Bodily sorrow arises from four causes: illness, contact with what is unpleasant, exertion, and separation from what one loves.

Verse 24 (3.2.24)

तदा तत्प्रतिकाराच्च सततं चाविचिन्तनात् । आधिव्याधिप्रशमनं क्रियायोगबलेन तु ॥

tadā tatpratikārācca satataṃ cāvicintanāt | ādhivyādhipraśamanaṃ kriyāyogabalena tu

Then, by treating them and by never dwelling on them, ills of mind and body are calmed; such is the strength of this twofold practice.

Verse 25 (3.2.25)

मतिमन्तो व्यथोपेताः शमं प्रागेव कुर्वते । मानसस्य प्रियाख्यानैः संभोगोपनयैर्नृणाम् ॥

matimanto vyathopetāḥ śamaṃ prāgeva kurvate | mānasasya priyākhyānaiḥ saṃbhogopanayairnṛṇām

So the wise, when people are in distress, first calm their minds with pleasant words and by offering them comforts.

Verse 26 (3.2.26)

मानसेन हि दुःखेन शरीरमुपतप्यते । अयःपिण्डेन तप्तेन कुम्भसंस्थमिवोदकम् ॥

mānasena hi duḥkhena śarīramupatapyate | ayaḥpiṇḍena taptena kumbhasaṃsthamivodakam

For the body is heated by sorrow of the mind, as the water in a pot is heated by a red-hot ball of iron.

Verse 27 (3.2.27)

मानसं शमयेत्तस्माज्ज्ञानेनाग्निमिवाम्बुना । प्रशान्ते मानसे दुःखे शारीरमुपशाम्यति ॥

mānasaṃ śamayettasmājjñānenāgnimivāmbunā | praśānte mānase duḥkhe śārīramupaśāmyati

So one should quench sorrow of the mind with knowledge, as fire is quenched with water; when the mind's sorrow is stilled, the body's sorrow subsides too.

Note on the text: Corrected प्रशन्ते → प्रशान्ते (misprint in Wikisource; dropped vowel sign, the critical edition reads praśānte).

Verse 28 (3.2.28)

मनसो दुःखमूलं तु स्नेह इत्युपलभ्यते । स्नेहात्तु सज्जते जन्तुर्दुःखयोगमुपैति च ॥

manaso duḥkhamūlaṃ tu sneha ityupalabhyate | snehāttu sajjate janturduḥkhayogamupaiti ca

Attachment is found to be the root of the mind's sorrow. Through attachment a creature clings, and so comes to be yoked to suffering.

Verse 29 (3.2.29)

स्नेहमूलानि दुःखानि स्नेहजानि भयानि च । शोकहर्षौ तथायासः सर्वं स्नेहात्प्रवर्तते ॥

snehamūlāni duḥkhāni snehajāni bhayāni ca | śokaharṣau tathāyāsaḥ sarvaṃ snehātpravartate

Sorrows are rooted in attachment, and fears are born of attachment; grief, joy and weariness all spring from attachment.

Verse 30 (3.2.30)

स्नेहात्कारुण्यरागौ च प्रजास्वीर्ष्यादयस्तथा । अश्रेयस्कावुभावेतौ पूर्वस्तत्र गुरुः स्मृतः ॥

snehātkāruṇyarāgau ca prajāsvīrṣyādayastathā | aśreyaskāvubhāvetau pūrvastatra guruḥ smṛtaḥ

From attachment come both pity and passion, and jealousy and the like toward others. Both of these are harmful, but the first is held to be the graver.

Verse 31 (3.2.31)

कोटराग्निर्यथाऽशेषं समूलं पादपं दहेत् । धर्मार्थिनं तथाऽल्पोऽपि रागदोषो विनाशयेत् ॥

koṭarāgniryathā'śeṣaṃ samūlaṃ pādapaṃ dahet | dharmārthinaṃ tathā'lpo'pi rāgadoṣo vināśayet

As a fire in the hollow of a tree burns the whole tree down to its roots, so even a slight fault of passion destroys one who seeks dharma.

Note on the text: Corrected तथाऽल्पोपि → तथाऽल्पोऽपि (missing avagraha; the critical edition reads tathālpo 'pi).

Verse 32 (3.2.32)

विप्रयोगे न तु त्यागी दोषदर्शी समागमे । विरागं भजते जन्तुर्निर्वैरो निष्परिग्रहः ॥

viprayoge na tu tyāgī doṣadarśī samāgame | virāgaṃ bhajate janturnirvairo niṣparigrahaḥ

One who is merely parted from things is no renouncer; it is the one who sees their faults even while in contact with them who attains dispassion, free of enmity and of possessions.

Verse 33 (3.2.33)

तस्मात्स्नेहं स्वपक्षेभ्यो मित्रेभ्यो धनसंचयात् । स्वशरीरसमुत्थं च ज्ञानेन विनिवर्तयेत् ॥

tasmātsnehaṃ svapakṣebhyo mitrebhyo dhanasaṃcayāt | svaśarīrasamutthaṃ ca jñānena vinivartayet

Therefore, by knowledge one should turn back the attachment one feels for one's own side, for friends, for hoarded wealth, and that which arises for one's own body.

Verse 34 (3.2.34)

ज्ञानान्वितेषु युक्तेषु शास्त्रज्ञेषु कृतात्मसु । न तेषु सज्जते स्नेहः पद्मपत्रेष्विवोदकम् ॥

jñānānviteṣu yukteṣu śāstrajñeṣu kṛtātmasu | na teṣu sajjate snehaḥ padmapatreṣvivodakam

In those who possess knowledge, who are disciplined, who know the scriptures and have mastered themselves, attachment does not cling, as water does not cling to lotus leaves.

Verse 35 (3.2.35)

रागाभिभूतः पुरुषः कामेन परिकृष्यते । इच्छा संजायते तस्य ततस्तृष्णा विवर्धते ॥

rāgābhibhūtaḥ puruṣaḥ kāmena parikṛṣyate | icchā saṃjāyate tasya tatastṛṣṇā vivardhate

A man overcome by passion is dragged along by desire; longing arises in him, and then craving grows.

Verse 36 (3.2.36)

तृष्णा हि सर्वपापिष्ठा नित्योद्वेगकरी नृणाम् । अधर्मबहुला चैव घोरा पापानुबन्धिनी ॥

tṛṣṇā hi sarvapāpiṣṭhā nityodvegakarī nṛṇām | adharmabahulā caiva ghorā pāpānubandhinī

Craving is the most sinful of all, a constant source of anxiety to men; it abounds in unrighteousness, is terrible, and binds one to sin.

Note on the text: Corrected नित्योद्देगकरी → नित्योद्वेगकरी (misprint in Wikisource, द for व; the critical edition reads nityodvegakarī).

Verse 37 (3.2.37)

या दुस्त्यजा दुर्मतिभिर्या न जीर्यति जीर्यतः । योऽसौ प्राणान्तिको रोगस्तां तृष्णां त्यजतः सुखम् ॥

yā dustyajā durmatibhiryā na jīryati jīryataḥ | yo'sau prāṇāntiko rogastāṃ tṛṣṇāṃ tyajataḥ sukham

Happiness belongs to the one who gives up that craving which fools find hard to give up, which does not grow old though a man grows old, and which is a disease that lasts until death.

Note on the text: Corrected योसौ → योऽसौ (missing avagraha) and restored a missing word space (तृष्णांत्यजतः → तृष्णां त्यजतः); the critical edition reads yo 'sau … tāṃ tṛṣṇāṃ tyajataḥ.

Verse 38 (3.2.38)

अनाद्यन्ता तु सा तृष्णा अन्तर्देहगता नृणाम् । विनाशयति भूतानि अयोनिज इवानलः ॥

anādyantā tu sā tṛṣṇā antardehagatā nṛṇām | vināśayati bhūtāni ayonija ivānalaḥ

That craving, without beginning or end, dwelling within the bodies of men, destroys living beings like the fire that lives in red-hot iron.

Verse 39 (3.2.39)

यथैधः स्वसमुत्थेन वह्निना नाशमृच्छति । तथाऽकृतात्मा लोभेन सहजेन विनश्यति ॥

yathaidhaḥ svasamutthena vahninā nāśamṛcchati | tathā'kṛtātmā lobhena sahajena vinaśyati

As firewood is destroyed by the fire that springs from itself, so a man who has not mastered himself perishes through the greed born within him.

Verse 40 (3.2.40)

राजतः सलिलादग्नेश्चोरतः स्वजनादपि । अर्थिभ्यः कालतस्तस्मान्नित्यमर्थवतां भयम् । भयमर्थवतां नित्यं मृत्योः प्राणभृतामिव ॥

rājataḥ salilādagneścorataḥ svajanādapi | arthibhyaḥ kālatastasmānnityamarthavatāṃ bhayam | bhayamarthavatāṃ nityaṃ mṛtyoḥ prāṇabhṛtāmiva

The wealthy live in constant fear of the king, of water, of fire, of thieves, even of their own kin; of those who beg from them, and of time. The fear of the wealthy never ends, like the fear of death for all that breathe.

Note on the text: Removed stray wiki marks (` and ') around the middle line. That line is not in the critical edition's text (its apparatus has it as 3.2.38b*0009); the other two lines match CE 3.2.38.

Verse 41 (3.2.41)

यथा ह्यामिषमाकाशे पक्षिभिः श्वापदैर्भुवि । भक्ष्यते सलिले मत्स्यैस्तथा सर्वेण वित्तवान् ॥

yathā hyāmiṣamākāśe pakṣibhiḥ śvāpadairbhuvi | bhakṣyate salile matsyaistathā sarveṇa vittavān

As meat is devoured by birds in the sky, by beasts of prey on the ground, and by fish in the water, so the man of wealth is preyed on by everyone.

Note on the text: Corrected ह्याभिषमाकाशे → ह्यामिषमाकाशे (misprint in Wikisource, भ for म; आमिष "meat", as the critical edition's āmiṣam).

Verse 42 (3.2.42)

अर्थ एव हि केषांचिदनर्थं भजते नृणाम् । अर्थश्रेयसि चासक्तो न श्रेयो विन्दते नरः । तस्मादर्थागमाः सर्वे मनोमोहविवर्धनाः ॥

artha eva hi keṣāṃcidanarthaṃ bhajate nṛṇām | arthaśreyasi cāsakto na śreyo vindate naraḥ | tasmādarthāgamāḥ sarve manomohavivardhanāḥ

For some men wealth itself brings ruin. A man attached to the good that wealth can buy does not find the true good. Therefore every gain of wealth only deepens the delusion of the mind.

Verse 43 (3.2.43)

कार्पण्यं दर्पमानौ च भयमुद्वेग एव च । अर्थजानि विदुः प्राज्ञा दुःखान्येतानि देहिनाम् ॥

kārpaṇyaṃ darpamānau ca bhayamudvega eva ca | arthajāni viduḥ prājñā duḥkhānyetāni dehinām

Meanness, arrogance and pride, fear and anxiety: the wise know these to be the sorrows that wealth brings to embodied beings.

Verse 44 (3.2.44)

अर्थस्योपार्जने दुःखमार्जितानां च रक्षणे । नाशे दुःखं व्यये दुःखं घ्नन्ति चैवार्थकारणात् ॥

arthasyopārjane duḥkhamārjitānāṃ ca rakṣaṇe | nāśe duḥkhaṃ vyaye duḥkhaṃ ghnanti caivārthakāraṇāt

There is pain in earning wealth and in guarding what has been earned; pain when it is lost, and pain when it is spent. Men even kill for the sake of wealth.

Verse 45 (3.2.45)

अर्था दुःखं परित्यक्तुं पालिताश्चैव शत्रवः । दुःखेन चाधिगम्यन्ते तेषां नाशं न चिन्तयेत् ॥

arthā duḥkhaṃ parityaktuṃ pālitāścaiva śatravaḥ | duḥkhena cādhigamyante teṣāṃ nāśaṃ na cintayet

Wealth is painful to give up, and when guarded it becomes an enemy; it is gained only with pain. One should not brood over its loss.

Verse 46 (3.2.46)

असन्तोषपरा मूढाः संतोषं यान्ति पण्डिताः । अन्तो नास्ति पिपासायाः संतोषः परमं सुखम् । तस्मात्संतोषमेवेह परं पश्यन्ति पण्डिताः ॥

asantoṣaparā mūḍhāḥ saṃtoṣaṃ yānti paṇḍitāḥ | anto nāsti pipāsāyāḥ saṃtoṣaḥ paramaṃ sukham | tasmātsaṃtoṣameveha paraṃ paśyanti paṇḍitāḥ

Fools are given to discontent; the wise reach contentment. There is no end to thirst, and contentment is the highest happiness. Therefore the wise regard contentment as the highest thing in this world.

Note on the text: Corrected पण्डितः → पण्डिताः in the last line (misprint in Wikisource; the verb पश्यन्ति is plural, and the critical edition reads paṇḍitāḥ). The first two lines are CE 3.2.44; the third is CE 3.2.45ab, whose dhanaṃ for परं is a recension variant and is kept.

Verse 47 (3.2.47)

अनित्यं यौवनं रूपं जीवितं रत्नसंचयः । ऐश्वर्यं प्रियसंवासो गृद्ध्येत्तत्र न पण्डितः ॥

anityaṃ yauvanaṃ rūpaṃ jīvitaṃ ratnasaṃcayaḥ | aiśvaryaṃ priyasaṃvāso gṛddhyettatra na paṇḍitaḥ

Youth, beauty, life, hoards of jewels, lordship and the company of loved ones are all fleeting; the wise man should not covet them.

Note on the text: This verse is CE 3.2.45cd–ef (Wikisource divides the lines differently).

Verse 48 (3.2.48)

त्यजेत संचयांस्तस्मात्तज्जान्क्लेशान्सहेत च । न हि संचयवान्कश्चिद्दृश्यते निरुपद्रवः । अतश्च धार्मिकैः पुम्भिरनीहार्थः प्रशस्यते ॥

tyajeta saṃcayāṃstasmāttajjānkleśānsaheta ca | na hi saṃcayavānkaściddṛśyate nirupadravaḥ | ataśca dhārmikaiḥ pumbhiranīhārthaḥ praśasyate

Therefore one should give up one's hoards and bear the hardships that come of doing so. No one who hoards is ever seen free of trouble. That is why the righteous praise the man who does not strive for wealth.

Note on the text: Corrected त्यजेत स च यांस्तस्मात् → त्यजेत संचयांस्तस्मात् (the word संचयान् broken apart in Wikisource; the commentary glosses संचयान् अर्थान्, and the critical edition reads tyajeta saṃcayāṃs tasmāt). The first two lines are CE 3.2.46; the third is CE 3.2.47ab.

Verse 49 (3.2.49)

धर्मार्थं यस्य वित्तेहा वरं तस्य निरीहता । प्रक्षालनाद्धि पङ्कस्य श्रेयो ह्यस्पर्शनं नृणाम् ॥

dharmārthaṃ yasya vittehā varaṃ tasya nirīhatā | prakṣālanāddhi paṅkasya śreyo hyasparśanaṃ nṛṇām

For one who seeks wealth for the sake of dharma, it is better not to seek it at all; for men, it is better not to touch mud than to wash it off.

Note on the text: Corrected नरीहता → निरीहता (misprint in Wikisource; "not striving", as the critical edition's nirīhatā). The first line is not in the critical edition's text (its apparatus has it as 3.2.47b*0010); the second matches CE 3.2.47cd, whose dūrād … varam is a recension variant.

Verse 50 (3.2.50)

युधिष्ठिरैवमर्थेषु न स्पृहां कर्तुमर्हसि । धर्मेण यदि ते कार्यं विमुक्तेच्छो भवार्थतः ॥

yudhiṣṭhiraivamartheṣu na spṛhāṃ kartumarhasi | dharmeṇa yadi te kāryaṃ vimukteccho bhavārthataḥ

So, Yudhishthira, you should not hanker after wealth. If dharma is what you seek, free yourself from the desire for wealth.

Verse 51 (3.2.51)

नार्थोपभोगलिप्सार्थमियमर्थेप्सुता मम । भरणार्थं तु विप्राणां ब्रह्मन्काङ्क्षे न लोभतः ॥

nārthopabhogalipsārthamiyamarthepsutā mama | bharaṇārthaṃ tu viprāṇāṃ brahmankāṅkṣe na lobhataḥ

This wish of mine for wealth is not born of a desire to enjoy it. I want it to support the Brahmins, O Brahmin, not out of greed.

Verse 52 (3.2.52)

कथं ह्यस्मद्विधो ब्रह्मन्वर्तमानो गृहाश्रमे । भरणं पालनं चापि न कुर्यादनुयायिनाम् ॥

kathaṃ hyasmadvidho brahmanvartamāno gṛhāśrame | bharaṇaṃ pālanaṃ cāpi na kuryādanuyāyinām

How could someone like me, O Brahmin, living as a householder, fail to feed and protect those who follow him?

Verse 53 (3.2.53)

संविभागो हि भूतानां सर्वेषामेव दृश्यते । तथैवापचमानेभ्यः प्रदेयं गृहमेधिना ॥

saṃvibhāgo hi bhūtānāṃ sarveṣāmeva dṛśyate | tathaivāpacamānebhyaḥ pradeyaṃ gṛhamedhinā

Sharing with all creatures is plainly the rule; in the same way a householder must give to those who do not cook for themselves.

Verse 54 (3.2.54)

तृणानि भूमिरुदकं वाक्चतुर्थी च सूनृता । सतामेतानि गेहेषु नोच्छिद्यन्ते कदाचन ॥

tṛṇāni bhūmirudakaṃ vākcaturthī ca sūnṛtā | satāmetāni geheṣu nocchidyante kadācana

Grass for a seat, ground to rest on, water, and fourth, kind words: these are never lacking in the houses of the good.

Verse 55 (3.2.55)

देयमार्तस्य शयनं स्थितश्रान्तस्य चासनम् । तृषितस्य च पानीयं क्षुधितस्य च भोजनम् ॥

deyamārtasya śayanaṃ sthitaśrāntasya cāsanam | tṛṣitasya ca pānīyaṃ kṣudhitasya ca bhojanam

A bed should be given to the sick, a seat to one tired from standing, water to the thirsty and food to the hungry.

Verse 56 (3.2.56)

चक्षुर्दद्यान्मनो दद्याद्वाचं दद्याच्च सूनृताम् । उत्थाय चासनं दद्यादेष धर्मः सनातनः । प्रत्युत्थायाभिगमनं कुर्यान्न्यायेन चार्चनाम् ॥

cakṣurdadyānmano dadyādvācaṃ dadyācca sūnṛtām | utthāya cāsanaṃ dadyādeṣa dharmaḥ sanātanaḥ | pratyutthāyābhigamanaṃ kuryānnyāyena cārcanām

One should give a guest a kindly look, one's attention and kind words; one should rise and offer a seat, for this is the eternal dharma; and one should rise to meet him, go forward, and honour him as is proper.

Note on the text: The middle line is not in the critical edition's text (its apparatus has it as 3.2.54b*0011); the other two lines match CE 3.2.54.

Verse 57 (3.2.57)

अग्निहोत्रमनड्वांश्च ज्ञातयोऽतिथिबान्धवाः । पुत्रा दाराश्च भृत्याश्च निर्दहेयुरपूजिताः ॥

agnihotramanaḍvāṃśca jñātayo'tithibāndhavāḥ | putrā dārāśca bhṛtyāśca nirdaheyurapūjitāḥ

The sacred fire, the draught ox, kinsmen, guests and relatives, sons, wives and servants: if they are not honoured, they would burn one up.

Note on the text: Corrected ज्ञातयोऽतिथिवान्धवाः → ज्ञातयोऽतिथिबान्धवाः (misprint in Wikisource, व for ब; बान्धव "kinsman", as the critical edition's atithibāndhavāḥ).

Verse 58 (3.2.58)

आत्मार्थं पाचयेन्नान्नं न वृथा घातयेत्पशून् । न चैकः स्वयमश्नीयाद्विधिवर्जं न निर्वपेत् ॥

ātmārthaṃ pācayennānnaṃ na vṛthā ghātayetpaśūn | na caikaḥ svayamaśnīyādvidhivarjaṃ na nirvapet

One should not cook food for oneself alone, nor kill animals for no purpose; one should not eat alone by oneself, nor make offerings without due rite.

Verse 59 (3.2.59)

श्वभ्यश्च श्वपचेभ्यश्च वयोभ्यश्चावपेद्भुवि । वैश्वदेवं हि नामैतत्सायं प्रातश्च दीयते ॥

śvabhyaśca śvapacebhyaśca vayobhyaścāvapedbhuvi | vaiśvadevaṃ hi nāmaitatsāyaṃ prātaśca dīyate

One should scatter food on the ground for dogs, for the dog-eaters and for birds. This is called the Vaishvadeva offering, made at evening and at morning.

Verse 60 (3.2.60)

विघसाशी भवेत्तस्मान्नित्यं चामृतभोजनः । विघसो भुक्तशेषं तु यज्ञशेषं तथाऽमृतम् ॥

vighasāśī bhavettasmānnityaṃ cāmṛtabhojanaḥ | vighaso bhuktaśeṣaṃ tu yajñaśeṣaṃ tathā'mṛtam

Therefore one should eat the remnant and always eat amrita. The remnant (vighasa) is what is left after others have eaten, and amrita is what is left after the sacrifice.

Verse 61 (3.2.61)

चक्षुर्दद्यान्मनो दद्याद्वाचं दद्याच्च सूनृताम् । अनुव्रजेदुपासीत स यज्ञः पञ्चदक्षिणः ॥

cakṣurdadyānmano dadyādvācaṃ dadyācca sūnṛtām | anuvrajedupāsīta sa yajñaḥ pañcadakṣiṇaḥ

One should give a guest a kindly look, one's attention and kind words; one should follow him when he leaves and sit by him: this is the sacrifice with five gifts.

Note on the text: Not in the critical edition (found in the vulgate recension); the critical edition records it in its apparatus as 3.2.58d*0012, lines 1–2.

Verse 62 (3.2.62)

यो दद्यादपरिक्लिष्टमन्नमध्वनि वर्तते । श्रान्तायादृष्टपूर्वाय तस्य पुण्यफलं महत् ॥

yo dadyādaparikliṣṭamannamadhvani vartate | śrāntāyādṛṣṭapūrvāya tasya puṇyaphalaṃ mahat

Whoever gives food without grudging to a weary stranger on the road, one never seen before, gains great merit.

Note on the text: Corrected मन्नमद्वनि → मन्नमध्वनि (misprint in Wikisource; अध्वनि "on the road", as the commentary glosses it and the critical edition's apparatus reads adhvani). Not in the critical edition (found in the vulgate recension); the critical edition records it in its apparatus as 3.2.58d*0012, lines 3–4.

Verse 63 (3.2.63)

एवं यो वर्तते वृत्तिं वर्तमानो गृहाश्रमे । तस्य धर्मं परं प्राहुः कथं वा विप्र मन्यसे ॥

evaṃ yo vartate vṛttiṃ vartamāno gṛhāśrame | tasya dharmaṃ paraṃ prāhuḥ kathaṃ vā vipra manyase

They say that one who lives this way as a householder attains the highest dharma. What do you think, O Brahmin?

Note on the text: Restored a missing word space (परंप्राहुः → परं प्राहुः).

Verse 64 (3.2.64)

अहो बत महत्कष्टं विपरीतमिदं जगत् । येनापत्रपते साधुरसाधुस्तेन तुष्यति ॥

aho bata mahatkaṣṭaṃ viparītamidaṃ jagat | yenāpatrapate sādhurasādhustena tuṣyati

Alas, how sad! This world is turned upside down: what shames the good man pleases the wicked.

Verse 65 (3.2.65)

शिश्नोदरकृतेऽप्राज्ञः करोति विघसं बहु । मोहरागवशाक्रान्त इन्द्रियार्थवशानुगः ॥

śiśnodarakṛte'prājñaḥ karoti vighasaṃ bahu | moharāgavaśākrānta indriyārthavaśānugaḥ

For the sake of lust and belly, the fool prepares food in plenty under the name of "remnant", overcome by delusion and passion and led by the pull of sense objects.

Note on the text: Corrected विषसं → विघसं (misprint in Wikisource, ष for घ; the commentary glosses विघसं, and the critical edition reads vighasaṃ).

Verse 66 (3.2.66)

ह्रियते बुध्यमानोऽपि नरो हारिभिरिन्द्रियैः । विमूढसंज्ञो दुष्टाश्वैरुद्भ्रान्तैरिव सारथिः ॥

hriyate budhyamāno'pi naro hāribhirindriyaiḥ | vimūḍhasaṃjño duṣṭāśvairudbhrāntairiva sārathiḥ

Even a man who understands is carried off by the senses that seize him, his judgment confounded, like a charioteer by wild, bolting horses.

Note on the text: Corrected बुध्यमानोपि → बुध्यमानोऽपि (missing avagraha) and दुष्टाश्वैरुद्धान्तैरिव → दुष्टाश्वैरुद्भ्रान्तैरिव (misprint in Wikisource; broken conjunct, the critical edition reads udbhrāntair iva).

Verse 67 (3.2.67)

षडिन्द्रियाणि विषयं समागच्छन्ति वै यदा । तदा प्रादुर्भवत्येषां पूर्वसंकल्पजं मनः ॥

ṣaḍindriyāṇi viṣayaṃ samāgacchanti vai yadā | tadā prādurbhavatyeṣāṃ pūrvasaṃkalpajaṃ manaḥ

When the six senses meet their objects, then the mind, born of earlier intentions, comes forth in them.

Note on the text: Corrected तद्रा → तदा and प्रादुर्भवत्यषां → प्रादुर्भवत्येषां (misprints in Wikisource; the critical edition reads tadā prādurbhavaty eṣāṃ).

Verse 68 (3.2.68)

मनो यस्येन्द्रियस्येह विषयान्याति सेवितुम् । तस्यौत्सुक्यं संभवति प्रवृत्तिश्चोपजायते ॥

mano yasyendriyasyeha viṣayānyāti sevitum | tasyautsukyaṃ saṃbhavati pravṛttiścopajāyate

When the mind of a man goes out to enjoy the objects of any sense, eagerness arises in him and action follows.

Note on the text: Corrected वस्यौत्सुक्यं → तस्यौत्सुक्यं (misprint in Wikisource, व for त; the critical edition reads tasyautsukyaṃ). Its first line (yasyendriyagrāmaviṣayaṃ prati coditam) differs as a recension variant and is kept.

Verse 69 (3.2.69)

ततः संकल्पवीर्येण कामेन विषयेषुभिः । विद्धः पतति लोभाग्नौ ज्योतिर्लोभात्पतङ्गवत् ॥

tataḥ saṃkalpavīryeṇa kāmena viṣayeṣubhiḥ | viddhaḥ patati lobhāgnau jyotirlobhātpataṅgavat

Then, pierced by desire with the arrows of sense objects, driven by the force of intention, he falls into the fire of greed, as a moth falls into a flame out of greed for its light.

Note on the text: Restored a missing word space (लोभाग्नौज्योतिर्लोभात् → लोभाग्नौ ज्योतिर्लोभात्).

Verse 70 (3.2.70)

ततो दारैर्विहारैश्च मोहितश्च यथेप्सया । महामोहमुखे मग्नो नात्मानमवबुध्यते ॥

tato dārairvihāraiśca mohitaśca yathepsayā | mahāmohamukhe magno nātmānamavabudhyate

Then, bewildered by wives and pleasures as he pleases, sunk in the jaws of great delusion, he no longer knows himself.

Verse 71 (3.2.71)

एवं पतति संसारे तासु तास्विह योनिषु । अविद्याकर्मतृष्णाभिर्भ्राम्यमाणोऽथ चक्रवत् ॥

evaṃ patati saṃsāre tāsu tāsviha yoniṣu | avidyākarmatṛṣṇābhirbhrāmyamāṇo'tha cakravat

So he falls into samsara, into one womb after another in this world, whirled around like a wheel by ignorance, action and craving.

Note on the text: Restored a missing word space (तासुतास्विह → तासु तास्विह).

Verse 72 (3.2.72)

ब्रह्मादिषु तृणान्तेषु भूतेषु परिवर्तते । जले भुवि तथाऽऽकाशे जायमानः पुनःपुनः ॥

brahmādiṣu tṛṇānteṣu bhūteṣu parivartate | jale bhuvi tathā''kāśe jāyamānaḥ punaḥpunaḥ

He circles among beings from Brahma down to a blade of grass, born again and again in water, on land and in the sky.

Verse 73 (3.2.73)

अबुधानां गतिस्त्वेषा बुधानामपि मे शृणु । ये धर्मे श्रेयसि रता विमोक्षरतयो जनाः ॥

abudhānāṃ gatistveṣā budhānāmapi me śṛṇu | ye dharme śreyasi ratā vimokṣaratayo janāḥ

This is the course of the ignorant. Now hear from me the course of the wise, of those who are devoted to dharma and the highest good and who delight in liberation.

Verse 74 (3.2.74)

तदिदं वेदवचनं कुरु कर्म त्यजेति च । तस्माद्धर्मानिमान्सर्वान्नाभिमानात्समाचरेत् ॥

tadidaṃ vedavacanaṃ kuru karma tyajeti ca | tasmāddharmānimānsarvānnābhimānātsamācaret

This is the word of the Veda: "Perform action, and renounce it." Therefore one should carry out all these duties without self-regard.

Verse 75 (3.2.75)

इज्याध्ययनदानानि तपः सत्यं क्षमा दमः । अलोभ इति मार्गोऽयं धर्मस्याष्टविधः स्मृतः ॥

ijyādhyayanadānāni tapaḥ satyaṃ kṣamā damaḥ | alobha iti mārgo'yaṃ dharmasyāṣṭavidhaḥ smṛtaḥ

Sacrifice, study, giving, austerity, truth, forbearance, self-control and freedom from greed: this is known as the eightfold path of dharma.

Note on the text: Restored a missing word space (इतिमार्गोऽयं → इति मार्गोऽयं) and corrected धर्ममस्याष्टविधः → धर्मस्याष्टविधः (doubled akshara in Wikisource; the critical edition reads dharmasyāṣṭavidhaḥ).

Verse 76 (3.2.76)

अत्र पूर्वश्चतुर्वर्गः पितृयाणपथे स्थितः । कर्तव्यमिति यत्कार्यं नाभिमानात्समाचरेत् ॥

atra pūrvaścaturvargaḥ pitṛyāṇapathe sthitaḥ | kartavyamiti yatkāryaṃ nābhimānātsamācaret

Of these, the first four belong to the path of the fathers. What must be done because it is one's duty should be done without self-regard.

Verse 77 (3.2.77)

उत्तरो देवयानस्तु सद्भिराचरितः सदा । अष्टाङ्गेनैव मार्गेण विशुद्धात्मा समाचरेत् ॥

uttaro devayānastu sadbhirācaritaḥ sadā | aṣṭāṅgenaiva mārgeṇa viśuddhātmā samācaret

The latter four make the path of the gods, always followed by the good. One who is pure in spirit should practise it by the eightfold way.

Verse 78 (3.2.78)

सम्यक्संकल्पसंबन्धात्सम्यक्चेन्द्रियनिग्रहात् । सम्यग्व्रतविशेषाच्च सम्यक्च गुरुसेवनात् ॥

samyaksaṃkalpasaṃbandhātsamyakcendriyanigrahāt | samyagvrataviśeṣācca samyakca gurusevanāt

By right restraint of intention, right control of the senses, right observance of special vows, right service of the teacher,

Note on the text: Corrected सम्यग्द्व्रतविशेषाच्च → सम्यग्व्रतविशेषाच्च (stray द in Wikisource; the critical edition reads samyag vrataviśeṣāc ca).

Verse 79 (3.2.79)

सम्यगाहारयोगाच्च सम्यक्चाध्ययनागमात् । सम्यक्कर्मोपसंन्यासात्सम्यक्चित्तनिरोधनात् ॥

samyagāhārayogācca samyakcādhyayanāgamāt | samyakkarmopasaṃnyāsātsamyakcittanirodhanāt

right discipline in food, right study of the scriptures, right renunciation of action, and right restraint of the mind:

Note on the text: This verse is CE 3.2.75ab–cd (Wikisource divides the lines differently).

Verse 80 (3.2.80)

एवं कर्माणि कुर्वन्ति संसारविजिगीषवः । रागद्वेषविनिर्मुक्ता ऐश्वर्यवशमागताः ॥

evaṃ karmāṇi kurvanti saṃsāravijigīṣavaḥ | rāgadveṣavinirmuktā aiśvaryavaśamāgatāḥ

this is how those who seek to conquer samsara do their work; freed from passion and hatred, they come into the mastery of sovereign power.

Note on the text: This verse is CE 3.2.75ef + 3.2.76ab (Wikisource divides the lines differently); its ऐश्वर्यवशमागताः for aiśvaryaṃ devatā gatāḥ is a recension variant and is kept.

Verse 81 (3.2.81)

रुद्राः साध्यास्तथाऽऽदित्या वसवोऽथ तथाश्विनौ । योगैश्वर्येण संयुक्ता धारयन्ति प्रजा इमाः ॥

rudrāḥ sādhyāstathā''dityā vasavo'tha tathāśvinau | yogaiśvaryeṇa saṃyuktā dhārayanti prajā imāḥ

The Rudras, the Sadhyas, the Adityas, the Vasus and the two Ashvins, endowed with the sovereign power of yoga, sustain these creatures.

Note on the text: This verse is CE 3.2.76cd–ef (Wikisource divides the lines differently).

Verse 82 (3.2.82)

तथा त्वमपि कौन्तेय शममास्थाय पुष्कलम् । तपसा सिद्धिमन्विच्छ योगसिद्धिं च भारत ॥

tathā tvamapi kaunteya śamamāsthāya puṣkalam | tapasā siddhimanviccha yogasiddhiṃ ca bhārata

So you too, son of Kunti, take your stand on full tranquillity and seek success through austerity, and the perfection of yoga, O Bharata.

Verse 83 (3.2.83)

पितृमातृमयी सिद्धिः प्राप्ता कर्ममयी च ते । तपसा सिद्धिमन्विच्छ द्विजानां भरणाय वै ॥

pitṛmātṛmayī siddhiḥ prāptā karmamayī ca te | tapasā siddhimanviccha dvijānāṃ bharaṇāya vai

You have already won the success that comes from father and mother and the success that comes from action. Now seek success through austerity, to support the twice-born.

Verse 84 (3.2.84)

सिद्धा हि यद्यदिच्छन्ति कुर्वते तदनुग्रहम् । तस्मात्तपः समास्थाय कुरुष्वात्ममनोरथम् ॥

siddhā hi yadyadicchanti kurvate tadanugraham | tasmāttapaḥ samāsthāya kuruṣvātmamanoratham

For those who have attained perfection grant favour to whatever they wish. Therefore take up austerity and fulfil your heart's desire.