Parashara on Attachment and the Power of Austerity

Verse 1 (12.301.1)

एष धर्मविधिस्तात गृहस्थस्य प्रकीर्तितः । तपोविधिं तु वक्ष्यामि तन्मे निगदतः शृणु ॥

eṣa dharmavidhistāta gṛhasthasya prakīrtitaḥ | tapovidhiṃ tu vakṣyāmi tanme nigadataḥ śṛṇu

Parashara said: "This, dear one, is the rule of dharma declared for the householder. Now I shall tell you the rule of austerity; listen to me as I speak it.

Verse 2 (12.301.2)

प्रायेण च गृहस्थस्य ममत्वं नाम जायते । सङ्गागतं नरश्रेष्ठ भावै राजसतामसैः ॥

prāyeṇa ca gṛhasthasya mamatvaṃ nāma jāyate | saṅgāgataṃ naraśreṣṭha bhāvai rājasatāmasaiḥ

For the most part, a sense of 'mine' arises in the householder, born of attachment, O best of men, through states of passion and of darkness.

Verse 3 (12.301.3)

गृहाण्याश्रित्य गावश्च क्षेत्राणि च धनानि च । दाराः पुत्राश्च भृत्याश्च भवन्तीह नरस्य वै ॥

gṛhāṇyāśritya gāvaśca kṣetrāṇi ca dhanāni ca | dārāḥ putrāśca bhṛtyāśca bhavantīha narasya vai

Resting on houses, cattle, fields and wealth, wives, sons and servants come to belong to a man here.

Verse 4 (12.301.4)

एवं तस्य प्रवृत्तस्य नित्यमेवानुपश्यतः । रागद्वेषौ विवर्धेते ह्यनित्यत्वमपश्यतः ॥

evaṃ tasya pravṛttasya nityamevānupaśyataḥ | rāgadveṣau vivardhete hyanityatvamapaśyataḥ

As he goes on in this way, always looking on at these, and does not see impermanence, attachment and aversion grow in him.

Verse 5 (12.301.5)

रागद्वेषाभिभूतं च नरं द्रव्यवशानुगम् । मोहजस्तारतिर्नाम समुपैति नराधिप ॥

rāgadveṣābhibhūtaṃ ca naraṃ dravyavaśānugam | mohajastāratirnāma samupaiti narādhipa

To the man overcome by attachment and aversion and ruled by wealth, O lord of men, there comes what is called rati, born of delusion.

Note on the text: Kept as printed. Wikisource's मोहजस्तारतिर्नाम is a vulgate form; the critical edition reads mohajātā ratir nāma (12.284.5). The sense taken is the CE's, 'rati born of delusion'.

Verse 6 (12.301.6)

कृतार्थं भोगिनं मत्वा सर्वो रतिपरायणः । लाभं ग्राम्यसुखादन्यं रतितो नानुपश्यति ॥

kṛtārthaṃ bhoginaṃ matvā sarvo ratiparāyaṇaḥ | lābhaṃ grāmyasukhādanyaṃ ratito nānupaśyati

Reckoning the enjoyer to be one whose purpose is fulfilled, everyone becomes devoted to pleasure; from pleasure he sees no gain other than coarse sensual pleasure.

Note on the text: Corrected कृतार्थ → कृतार्थं (misprint in Wikisource; the anusvara is dropped, agreeing with भोगिनम्) and प्रात्यसुखा- → ग्राम्यसुखा- (misprint in Wikisource; प्रात्य is not a word, and ग्/म् were misread as प्/त्; CE grāmyasukhād). Line 1 is otherwise a recension variant of CE 12.284.6a (kṛtārtho bhogato bhūtvā sa vai ratiparāyaṇaḥ).

Verse 7 (12.301.7)

ततो लोभाभिभूतात्मा सङ्गाद्वर्धयते जनम् । पुष्ट्यर्थं चैव तस्येह जनस्यार्थं चिकीर्षति ॥

tato lobhābhibhūtātmā saṅgādvardhayate janam | puṣṭyarthaṃ caiva tasyeha janasyārthaṃ cikīrṣati

Then, his mind overcome by greed, through attachment he enlarges his following; and to nourish them he sets out to work for the ends of those people.

Note on the text: Corrected सङ्गाद्वधर्यते → सङ्गाद्वर्धयते (misprint in Wikisource; वधर्यते is not a verb form, CE vardhayate) and दुष्टार्थं → पुष्ट्यर्थं (misprint in Wikisource; 'for a bad end' does not fit the sense of nourishing his people; CE puṣṭyarthaṃ, and the page's footnote cites पुष्ठार्थं as another reading).

Verse 8 (12.301.8)

स जानन्नपि चाकार्यमर्थार्थं सेवते नरः । बालस्नेहपरीतात्मा तत्क्षयाच्चानुतप्यते ॥

sa jānannapi cākāryamarthārthaṃ sevate naraḥ | bālasnehaparītātmā tatkṣayāccānutapyate

Though he knows it is not to be done, he does it for the sake of wealth, his heart seized by affection for the young ones; and when that wealth is lost, he grieves.

Note on the text: Corrected जानत्रपि → जानन्नपि (misprint in Wikisource; न्न misread as त्र, CE jānann api).

Verse 9 (12.301.9)

ततो दानेन संपन्नो रक्षन्नात्मपराजयम् । करोति येन भोगी स्यामिति तस्माद्विनश्यति ॥

tato dānena saṃpanno rakṣannātmaparājayam | karoti yena bhogī syāmiti tasmādvinaśyati

Then, grown prosperous through giving, guarding himself against defeat, he acts so that he may be a man of enjoyment; and by that very thing he is ruined.

Note on the text: Corrected भोनी → भोगी (misprint in Wikisource; भोनी is not a word, CE bhogī). Wikisource's दानेन for CE mānena is a recension variant, kept.

Verse 10 (12.301.10)

तद्यदि बुद्धियुक्तानां शाश्वतं ब्रह्मवादिनाम् । अभीच्छतां शुभं कर्म नराणां त्यजतां सुखम् ॥

tadyadi buddhiyuktānāṃ śāśvataṃ brahmavādinām | abhīcchatāṃ śubhaṃ karma narāṇāṃ tyajatāṃ sukham

Now, among men who are endowed with understanding, forever speakers of Brahman, who long for good action and give up pleasure—

Note on the text: Corrected वुद्धियुक्तानां → बुद्धियुक्तानां (misprint in Wikisource; व for ब) and अभिच्छतां → अभीच्छतां (misprint in Wikisource; the vowel of अभि+इच्छ् is lost; CE anvicchatāṃ). Line 1 (तद्यदि … ब्रह्मवादिनाम्) is a recension variant of CE 12.284.10a (tapo hi buddhiyuktānāṃ śāśvataṃ brahmadarśanam; the page's footnote cites तपसा सिद्धियुक्तानां शाश्वतं द्रहादर्शनम् as another reading), kept.

Verse 11 (12.301.11)

लोकायतननाशाच्च धननाशाच्च पार्थिव । आधिव्याधिप्रतापाच्च निर्वेदमुपगच्छति ॥

lokāyatananāśācca dhananāśācca pārthiva | ādhivyādhipratāpācca nirvedamupagacchati

—such a man, through the loss of his dwelling-place in the world and the loss of his wealth, O king, and through the burning of mental and bodily afflictions, comes to weariness of the world.

Note on the text: Wikisource's लोकायतन- is a recension variant of CE snehāyatana- (12.284.11a), kept.

Verse 12 (12.301.12)

निर्वेदादात्मसंबोधः संबोधादात्मदर्शनम् । शास्त्रार्थदर्शनाद्राजंस्तप एवानुपश्यति ॥

nirvedādātmasaṃbodhaḥ saṃbodhādātmadarśanam | śāstrārthadarśanādrājaṃstapa evānupaśyati

From weariness comes knowledge of the self, from that knowledge sight of the self; and by seeing the meaning of the scriptures, O king, he sees only austerity.

Note on the text: Corrected राजसंस्तप → राजंस्तप (misprint in Wikisource; a stray स inside राजन्+तपः, CE rājaṃs tapa). Line 1 end संबोधादात्मदर्शनम् is a variant of CE saṃbodhāc chāstradarśanam (the page's footnote cites संबोधाच्छास्त्रदर्शनम् as another reading).

Verse 13 (12.301.13)

दुर्लभो हि मनुष्येन्द्र नरः प्रत्यवमर्शवान् । यो वै प्रियसुखे क्षीणे तपः कर्तुं व्यवस्यति ॥

durlabho hi manuṣyendra naraḥ pratyavamarśavān | yo vai priyasukhe kṣīṇe tapaḥ kartuṃ vyavasyati

Rare, O lord of men, is the man capable of reflection who, when his dear pleasures are spent, resolves to practise austerity.

Verse 14 (12.301.14)

तपः सर्वगतं तात हीनस्यापि विधीयते । जितेन्द्रियस्य दान्तस्य स्वर्गमार्गप्रवर्तकम् ॥

tapaḥ sarvagataṃ tāta hīnasyāpi vidhīyate | jitendriyasya dāntasya svargamārgapravartakam

Austerity is within reach of all, dear one; it is prescribed even for the lowly. For the self-controlled and restrained, it sets the traveller on the path to heaven.

Verse 15 (12.301.15)

प्रजापतिः प्रजाः पूर्वमसृजत्तपसा विभुः । क्वचित्क्वचिद्व्रतपरो व्रतान्यास्थाय पार्थिव ॥

prajāpatiḥ prajāḥ pūrvamasṛjattapasā vibhuḥ | kvacitkvacidvrataparo vratānyāsthāya pārthiva

In the beginning the all-pervading lord Prajapati created creatures through austerity; here and there, O king, he took up observances and was devoted to vows.

Note on the text: Corrected क्वचिद्ब्रतपरो → क्वचिद्व्रतपरो (misprint in Wikisource; ब्रत is not a word, व for ब; CE vrataparo).

Verse 16 (12.301.16)

आदित्या वसवो रुद्रास्तथैवाग्न्यश्विमारुताः । विश्वेदेवास्तथा साध्याः पितरोऽथ मरुद्गणाः ॥

ādityā vasavo rudrāstathaivāgnyaśvimārutāḥ | viśvedevāstathā sādhyāḥ pitaro'tha marudgaṇāḥ

The Adityas, Vasus and Rudras, likewise Agni, the Ashvins and the Maruts; the Vishvedevas, the Sadhyas, the Pitris, and the hosts of the Maruts;

Verse 17 (12.301.17)

यक्षराक्षसगन्धर्वाः सिद्धाश्चान्ये दिवौकसः । संसिद्धास्तपसा तात ये चान्ये स्वर्गवासिनः ॥

yakṣarākṣasagandharvāḥ siddhāścānye divaukasaḥ | saṃsiddhāstapasā tāta ye cānye svargavāsinaḥ

yakshas, rakshasas, gandharvas, siddhas and other dwellers in heaven—these became perfect through austerity, dear one, and the others too who live in heaven.

Verse 18 (12.301.18)

ये चादौ ब्राह्मणाः सृष्टा ब्रह्मणा तपसा पुरा । ते भावयन्तः पृथिवीं विचरन्ति दिवं तथा ॥

ye cādau brāhmaṇāḥ sṛṣṭā brahmaṇā tapasā purā | te bhāvayantaḥ pṛthivīṃ vicaranti divaṃ tathā

And the brahmins who were created long ago by Brahma through austerity, sustaining the earth, move about the earth and heaven alike.

Verse 19 (12.301.19)

मर्त्यलोके च राजानो ये चान्ये गृहमेधिनः । महाकुलेषु दृश्यन्ते तत्सर्वं तपसः फलम् ॥

martyaloke ca rājāno ye cānye gṛhamedhinaḥ | mahākuleṣu dṛśyante tatsarvaṃ tapasaḥ phalam

The kings in the mortal world and the other householders who are seen in great families—all that is the fruit of austerity.

Verse 20 (12.301.20)

कौशेयानि च वस्त्राणि शुभान्याभरणानि च । वाहनासनपानानि तत्सर्वं तपसः फलम् ॥

kauśeyāni ca vastrāṇi śubhānyābharaṇāni ca | vāhanāsanapānāni tatsarvaṃ tapasaḥ phalam

Silken garments and fine ornaments, vehicles, seats and drinks—all that is the fruit of austerity.

Verse 21 (12.301.21)

मनोनुकूलाः प्रमदा रूपवत्यः सहस्रशः । वासः प्रासादपृष्ठे च तत्सर्वं तपसः फलम् ॥

manonukūlāḥ pramadā rūpavatyaḥ sahasraśaḥ | vāsaḥ prāsādapṛṣṭhe ca tatsarvaṃ tapasaḥ phalam

Women to one's liking, beautiful ones by the thousand, and a home on the roof of a palace—all that is the fruit of austerity.

Verse 22 (12.301.22)

शयनानि च मुख्यानि भोज्यानि विविधानि च । अभिप्रेतानि सर्वाणि भवन्ति शुभकर्मिणाम् ॥

śayanāni ca mukhyāni bhojyāni vividhāni ca | abhipretāni sarvāṇi bhavanti śubhakarmiṇām

Excellent beds and many kinds of food—everything that is wished for comes to those whose deeds are good.

Verse 23 (12.301.23)

नाप्राप्यं तपसः किंचिन्त्रैलोक्येऽपि परंतप । उपभोगपरित्यागः फलान्यकृतकर्मणाम् ॥

nāprāpyaṃ tapasaḥ kiṃcintrailokye'pi paraṃtapa | upabhogaparityāgaḥ phalānyakṛtakarmaṇām

Nothing is beyond the reach of austerity, even in the three worlds, scorcher of foes. For those who have not done the deed, the fruit is the renunciation of enjoyment.

Verse 24 (12.301.24)

सुखितो दुःखितो वाऽपि नरो लोभं परित्यजेत् । अवेक्ष्य मनसा शास्त्रं बुद्ध्या च नृपसत्तम ॥

sukhito duḥkhito vā'pi naro lobhaṃ parityajet | avekṣya manasā śāstraṃ buddhyā ca nṛpasattama

Whether happy or unhappy, a man should give up greed, considering the scripture with his mind and understanding, best of kings.

Verse 25 (12.301.25)

असंतोषोऽसुखायेति लोभादिन्द्रियविभ्रमः । ततोऽस्य नश्यति प्रज्ञा विद्येवाभ्यासवर्जिता ॥

asaṃtoṣo'sukhāyeti lobhādindriyavibhramaḥ | tato'sya naśyati prajñā vidyevābhyāsavarjitā

Discontent leads only to unhappiness, and from greed comes the confusion of the senses. Then his wisdom is lost, like learning that is not practised.

Note on the text: Corrected असंतोषोऽसुखथायेति → असंतोषोऽसुखायेति (misprint in Wikisource; a stray थ, CE asukhāyaiva).

Verse 26 (12.301.26)

नष्टप्रज्ञो यदा तु स्यात्तदा न्यायं न पश्यति । तस्मात्सुखक्षये प्राप्ते पुमानुग्रतपश्चरेत् ॥

naṣṭaprajño yadā tu syāttadā nyāyaṃ na paśyati | tasmātsukhakṣaye prāpte pumānugratapaścaret

When his wisdom is lost, he no longer sees what is right. Therefore, when pleasure has run out, a man should practise severe austerity.

Verse 27 (12.301.27)

यदिष्टं तत्सुखं प्राहुर्द्वेष्यं दुःखमिहेष्यते । कृताकृतस्य तपसः फलं पश्यस्व यादृशम् ॥

yadiṣṭaṃ tatsukhaṃ prāhurdveṣyaṃ duḥkhamiheṣyate | kṛtākṛtasya tapasaḥ phalaṃ paśyasva yādṛśam

What is liked they call pleasure, and what is disliked is held to be pain here. See what kind of fruit comes of austerity done and of austerity left undone.

Verse 28 (12.301.28)

नित्यं भद्राणि पश्यन्ति विषयांश्चोपभुञ्जते । प्राकाश्यं चैवं गच्छन्ति कृत्वा निष्कल्मषं तपः ॥

nityaṃ bhadrāṇi paśyanti viṣayāṃścopabhuñjate | prākāśyaṃ caivaṃ gacchanti kṛtvā niṣkalmaṣaṃ tapaḥ

They always see good things and enjoy the objects of the senses; having practised stainless austerity, they thus come to eminence.

Verse 29 (12.301.29)

अप्रियाण्यवमानाश्च दुःखं बहुविधात्मकम् । फलार्थी सत्पथं त्यक्त्वा प्राप्नोति विषयात्मकम् ॥

apriyāṇyavamānāśca duḥkhaṃ bahuvidhātmakam | phalārthī satpathaṃ tyaktvā prāpnoti viṣayātmakam

Slights and unwelcome things are pain of many kinds; the seeker of reward who abandons the path of the good obtains only what is made of sense-objects.

Verse 30 (12.301.30)

धर्मे तपसि दाने च विचिकित्साऽस्य जायते । स कृत्वा पापकान्येव निरयं प्रतिपद्यते ॥

dharme tapasi dāne ca vicikitsā'sya jāyate | sa kṛtvā pāpakānyeva nirayaṃ pratipadyate

Doubt arises in him about dharma, austerity and giving; and having done only evil deeds, he goes to hell.

Verse 31 (12.301.31)

सुखे तु वर्तमानो वै दुःखे वाऽपि नरोत्तम । सुवृत्ताद्यो न चलते शास्त्रचक्षुः स मानवः ॥

sukhe tu vartamāno vai duḥkhe vā'pi narottama | suvṛttādyo na calate śāstracakṣuḥ sa mānavaḥ

The man who, in happiness or in sorrow, O best of men, does not waver from good conduct, and whose eye is the scripture, is a true human being.

Note on the text: Corrected नरोत्तम् → नरोत्तम (misprint in Wikisource; stray final halant on a vocative, CE narottama).

Verse 32 (12.301.32)

इषुप्रपातमात्रं हि स्पर्शयोगे रतिः स्मृता । रसने दर्शने घ्राणे श्रवणे च विशांपते ॥

iṣuprapātamātraṃ hi sparśayoge ratiḥ smṛtā | rasane darśane ghrāṇe śravaṇe ca viśāṃpate

In the contact of touch, delight is said to last only as long as the flight of an arrow; so too in taste, sight, smell and hearing, O lord of the people.

Verse 33 (12.301.33)

ततोऽस्य जायते तीव्रा वेदना तत्क्षयात्पुनः । बुधा ये न प्रशंसन्ति मोक्षं सुखमनुत्तमम् ॥

tato'sya jāyate tīvrā vedanā tatkṣayātpunaḥ | budhā ye na praśaṃsanti mokṣaṃ sukhamanuttamam

Then, when it is over, sharp pain arises in him again. The wise do not praise it; for them liberation is the highest happiness.

Verse 34 (12.301.34)

ततः फलार्थं सर्वस्य भवन्ति ज्यायसे गुणाः । धर्मवृद्ध्या च सततं कामार्थाभ्यां न हीयते ॥

tataḥ phalārthaṃ sarvasya bhavanti jyāyase guṇāḥ | dharmavṛddhyā ca satataṃ kāmārthābhyāṃ na hīyate

Then, for the sake of reward, the virtues of everyone serve a greater good; and through the growth of dharma a man is never cut off from desire and wealth.

Verse 35 (12.301.35)

अप्रयत्नागताः सेव्या गृहस्थैर्विषयाः सदा । प्रयत्नेनोपगम्यश्च स्वधर्म इति मे मतिः ॥

aprayatnāgatāḥ sevyā gṛhasthairviṣayāḥ sadā | prayatnenopagamyaśca svadharma iti me matiḥ

Householders should always enjoy the objects that come without effort; but one's own dharma is to be approached with effort. That is my view.

Verse 36 (12.301.36)

मानिनां कुलजातानां नित्यं शास्त्रार्थचक्षुषाम् । क्रियाधर्मविमुक्तानामशक्त्या संवृतात्मनाम् ॥

mānināṃ kulajātānāṃ nityaṃ śāstrārthacakṣuṣām | kriyādharmavimuktānāmaśaktyā saṃvṛtātmanām

For those who are proud, born in good families, always having the meaning of the scriptures for their eyes, released from the duties of ritual action, and withdrawn into themselves for lack of strength—

Verse 37 (12.301.37)

क्रियमाणं यदा कर्म नाशं गच्छति मानुषम् । तेषां नान्यदृते लोके तपसः कर्म विद्यते ॥

kriyamāṇaṃ yadā karma nāśaṃ gacchati mānuṣam | teṣāṃ nānyadṛte loke tapasaḥ karma vidyate

—when the action performed by a mortal comes to ruin, there is no other work in the world for them than austerity.

Verse 38 (12.301.38)

सर्वात्मनाऽनुकुर्वीत गृहस्थः कर्मनिश्चयम् । दाक्ष्येण हव्यकव्यार्थं स्वधर्मे विचरन्नृप ॥

sarvātmanā'nukurvīta gṛhasthaḥ karmaniścayam | dākṣyeṇa havyakavyārthaṃ svadharme vicarannṛpa

A householder should in every way follow a settled resolve on action, and with skill, moving in his own dharma, O king, perform what is due to the gods and the ancestors.

Verse 39 (12.301.39)

यथा नदीनदाः सर्वे सागरे यान्ति संस्थितिम् । एवमाश्रमिणः सर्वे गृहस्थे यान्ति संस्थितिम् ॥

yathā nadīnadāḥ sarve sāgare yānti saṃsthitim | evamāśramiṇaḥ sarve gṛhasthe yānti saṃsthitim

As all rivers, great and small, find their rest in the ocean, so all those of the other orders of life find their rest in the householder."