Adhyaya 15

Verse 1

श्रीनारद उवाच कर्मनिष्ठा द्विजा: केचित्तपोनिष्ठा नृपापरे । स्वाध्यायेऽन्ये प्रवचने केचन ज्ञानयोगयो: ॥ १ ॥

Śrī Nārada said: O King, some brāhmaṇas are devoted to karma, some to austerity; others to Vedic self-study, others to preaching; and very few cultivate knowledge and the paths of yoga—especially bhakti-yoga.

Verse 2

ज्ञाननिष्ठाय देयानि कव्यान्यानन्त्यमिच्छता । दैवे च तदभावे स्यादितरेभ्यो यथार्हत: ॥ २ ॥

One who seeks liberation for himself or his forefathers should offer the śrāddha gifts to a brāhmaṇa fixed in jñāna; if such an elevated brāhmaṇa is unavailable, the gifts may be given, as appropriate, to a brāhmaṇa devoted to karma.

Verse 3

द्वौ दैवे पितृकार्ये त्रीनेकैकमुभयत्र वा । भोजयेत्सुसमृद्धोऽपि श्राद्धे कुर्यान्न विस्तरम् ॥ ३ ॥

For offerings to the devas one should invite only two brāhmaṇas, and for offerings to the forefathers three; or in either case a single brāhmaṇa is sufficient. Even if very wealthy, one should not make the śrāddha elaborate by inviting many brāhmaṇas or arranging costly preparations.

Verse 4

देशकालोचितश्रद्धाद्रव्यपात्रार्हणानि च । सम्यग्भवन्ति नैतानि विस्तरात्स्वजनार्पणात् ॥ ४ ॥

In the śrāddha rite, if one arranges to feed many brāhmaṇas or relatives, discrepancies arise in place and time, in proper faith, in the ingredients and vessels, in who is truly worthy of honor, and in the very method of offering.

Verse 5

देशे काले च सम्प्राप्ते मुन्यन्नं हरिदैवतम् । श्रद्धया विधिवत्पात्रे न्यस्तं कामधुगक्षयम् ॥ ५ ॥

When a suitable place and auspicious time are obtained, one should, with śraddhā and according to proper rite, offer pure food prepared with ghee to the Deity of Śrī Hari, and then give that prasāda to a worthy recipient—a Vaiṣṇava or a brāhmaṇa. This becomes the cause of unfailing prosperity.

Verse 6

देवर्षिपितृभूतेभ्य आत्मने स्वजनाय च । अन्नं संविभजन्पश्येत्सर्वं तत्पुरुषात्मकम् ॥ ६ ॥

While distributing food as prasāda to the demigods, saintly sages, forefathers, all living beings, oneself, one’s family and relatives, one should see everyone as connected with the Supreme Puruṣa and as His devotees.

Verse 7

न दद्यादामिषं श्राद्धे न चाद्याद्धर्मतत्त्ववित् । मुन्यन्नै: स्यात्परा प्रीतिर्यथा न पशुहिंसया ॥ ७ ॥

One who knows the truth of dharma should never offer meat, eggs, fish, and the like in the śrāddha ceremony, nor should he eat them himself. Supreme satisfaction comes when pure food prepared with ghee is offered to saintly persons; the forefathers and Lord Hari are never pleased when animals are killed in the name of sacrifice.

Verse 8

नैताद‍ृश: परो धर्मो नृणां सद्धर्ममिच्छताम् । न्यासो दण्डस्य भूतेषु मनोवाक्कायजस्य य: ॥ ८ ॥

Those who seek to advance in the highest dharma are advised to abandon all envy toward living beings—in mind, in speech, and in bodily action. There is no religion higher than this.

Verse 9

एके कर्ममयान् यज्ञान् ज्ञानिनो यज्ञवित्तमा: । आत्मसंयमनेऽनीहा जुह्वति ज्ञानदीपिते ॥ ९ ॥

Some sages, expert in sacrifice, when spiritual knowledge awakens, abandon ritualistic yajñas and offer self-control into the fire of Brahman-knowledge—the realization of the Absolute Truth—remaining free from material desire.

Verse 10

द्रव्ययज्ञैर्यक्ष्यमाणं द‍ृष्ट्वा भूतानि बिभ्यति । एष माकरुणो हन्यादतज्ज्ञो ह्यसुतृप्ध्रुवम् ॥ १० ॥

Seeing someone engaged in sacrifices with material offerings, the animals meant for slaughter become terrified: “This merciless performer, ignorant of the yajña’s true purpose and pleased by killing, will surely kill us.”

Verse 11

तस्माद्दैवोपपन्नेन मुन्यन्नेनापि धर्मवित् । सन्तुष्टोऽहरह: कुर्यान्नित्यनैमित्तिकी: क्रिया: ॥ ११ ॥

Therefore, one who knows true dharma should be content with whatever food is easily obtained by the Lord’s grace—even a sage’s simple fare—and day by day joyfully perform the daily rites and those prescribed for special occasions.

Verse 12

विधर्म: परधर्मश्च आभास उपमा छल: । अधर्मशाखा: पञ्चेमा धर्मज्ञोऽधर्मवत्त्यजेत् ॥ १२ ॥

There are five branches of irreligion: vidharma, para-dharma, ābhāsa, upadharma, and chala-dharma. One who knows true dharma must abandon these five as adharma.

Verse 13

धर्मबाधो विधर्म: स्यात्परधर्मोऽन्यचोदित: । उपधर्मस्तु पाखण्डो दम्भो वा शब्दभिच्छल: ॥ १३ ॥

Principles that obstruct one from following one’s own dharma are called vidharma. Principles introduced by others are called para-dharma. A new religion fashioned from false pride and opposed to the Vedas is called upadharma, and interpretation by word-juggling is called chala-dharma.

Verse 14

यस्त्विच्छया कृत: पुम्भिराभासो ह्याश्रमात्पृथक् । स्वभावविहितो धर्म: कस्य नेष्ट: प्रशान्तये ॥ १४ ॥

A religious path concocted by men out of whim, separate from the prescribed duties of one’s āśrama, is called ābhāsa—a mere counterfeit reflection. But when one performs the dharma ordained by one’s own nature within varṇa and āśrama, why should it not be sufficient to bring peace and quell material distress?

Verse 15

धर्मार्थमपि नेहेत यात्रार्थं वाधनो धनम् । अनीहानीहमानस्य महाहेरिव वृत्तिदा ॥ १५ ॥

Even if one is poor, one should not strive to improve one’s economic condition merely to keep body and soul together or to gain fame as a pious religionist. Just as a great python lies in one place, making no endeavor for its livelihood, yet receives the food it needs, so the desireless person also obtains maintenance without anxious striving.

Verse 16

सन्तुष्टस्य निरीहस्य स्वात्मारामस्य यत्सुखम् । कुतस्तत्कामलोभेन धावतोऽर्थेहया दिश: ॥ १६ ॥

One who is content, free from restless endeavor, and rejoices within the self—linking all actions to the Supreme Lord dwelling in everyone’s heart—tastes transcendental happiness without striving for livelihood. But where is such happiness for the materialist, driven by lust and greed, who runs in every direction to amass wealth?

Verse 17

सदा सन्तुष्टमनस: सर्वा: शिवमया दिश: । शर्कराकण्टकादिभ्यो यथोपानत्पद: शिवम् ॥ १७ ॥

For one whose mind is always content, every direction is auspicious. Just as a person wearing proper shoes fears neither pebbles nor thorns, so the ever self-satisfied feel no distress; indeed, they find happiness everywhere.

Verse 18

सन्तुष्ट: केन वा राजन्न वर्तेतापि वारिणा । औपस्थ्यजैह्व्यकार्पण्याद्गृहपालायते जन: ॥ १८ ॥

My dear King, a self-satisfied person can be happy even by drinking only water. But one driven by the senses—especially the tongue and the genitals—must, to gratify them, accept the status of a household dog.

Verse 19

असन्तुष्टस्य विप्रस्य तेजो विद्या तपो यश: । स्रवन्तीन्द्रियलौल्येन ज्ञानं चैवावकीर्यते ॥ १९ ॥

A brāhmaṇa or devotee who is not self-satisfied, driven by greed for sense pleasure, loses his spiritual power, learning, austerity, and good name, and his knowledge gradually slips away.

Verse 20

कामस्यान्तं हि क्षुत्तृड्भ्यां क्रोधस्यैतत्फलोदयात् । जनो याति न लोभस्य जित्वा भुक्त्वा दिशो भुव: ॥ २० ॥

Hunger and thirst are satisfied when one eats, and anger is quelled by chastisement and its reaction; but greed—though one conquer all directions and enjoy everything—never becomes satisfied.

Verse 21

पण्डिता बहवो राजन्बहुज्ञा: संशयच्छिद: । सदसस्पतयोऽप्येके असन्तोषात्पतन्त्यध: ॥ २१ ॥

O King Yudhiṣṭhira, many learned and experienced men—able to dispel doubts and even fit to preside over assemblies—fall into hellish life because they are not satisfied with their position.

Verse 22

असङ्कल्पाज्जयेत्कामं क्रोधं कामविवर्जनात् । अर्थानर्थेक्षया लोभं भयं तत्त्वावमर्शनात् ॥ २२ ॥

With firm resolve, one should renounce lust for sense enjoyment; by giving up envy, conquer anger; by reflecting on the harm of hoarding wealth, abandon greed; and by contemplating truth, give up fear.

Verse 23

आन्वीक्षिक्या शोकमोहौ दम्भं महदुपासया । योगान्तरायान्मौनेन हिंसां कामाद्यनीहया ॥ २३ ॥

By inquiry into spiritual knowledge one conquers lamentation and illusion; by serving a great devotee one becomes free from pride; by silence one avoids obstacles on the path of yoga; and by ceasing sense gratification one overcomes envy and malice (hiṃsā).

Verse 24

कृपया भूतजं दु:खं दैवं जह्यात्समाधिना । आत्मजं योगवीर्येण निद्रां सत्त्वनिषेवया ॥ २४ ॥

Suffering caused by other beings should be dispelled by compassion, suffering sent by providence by samādhi and meditation, and suffering of body and mind by the strength of yoga; and by cultivating goodness—especially in one’s diet—one should conquer sleep.

Verse 25

रजस्तमश्च सत्त्वेन सत्त्वं चोपशमेन च । एतत्सर्वं गुरौ भक्त्या पुरुषो ह्यञ्जसा जयेत् ॥ २५ ॥

Conquer passion and ignorance by cultivating goodness, and then, through calm detachment, transcend even goodness to stand in śuddha-sattva. All this is accomplished naturally by serving the spiritual master with faith and devotion, thus overcoming the modes of nature.

Verse 26

यस्य साक्षाद्भ‍गवति ज्ञानदीपप्रदे गुरौ । मर्त्यासद्धी: श्रुतं तस्य सर्वं कुञ्जरशौचवत् ॥ २६ ॥

The spiritual master should be regarded as directly the Supreme Lord, for he bestows the lamp of transcendental knowledge. One who thinks of him as an ordinary mortal makes all hearing, Vedic study, and learning fruitless—like an elephant’s bath.

Verse 27

एष वै भगवान्साक्षात् प्रधानपुरुषेश्वर: । योगेश्वरैर्विमृग्याङ्‌घ्रिर्लोको यं मन्यते नरम् ॥ २७ ॥

He is Bhagavān Himself, the Lord of pradhāna and puruṣa; His lotus feet are sought and worshiped by great yogeśvaras like Vyāsa, yet fools still consider Him an ordinary man.

Verse 28

षड्‌‌वर्गसंयमैकान्ता: सर्वा नियमचोदना: । तदन्ता यदि नो योगानावहेयु: श्रमावहा: ॥ २८ ॥

Rituals, disciplines, austerities, and yoga are meant to restrain the senses and mind; but if they do not culminate in meditation upon the Supreme Lord, they are nothing but fruitless, frustrating labor.

Verse 29

यथा वार्तादयो ह्यर्था योगस्यार्थं न बिभ्रति । अनर्थाय भवेयु: स्म पूर्तमिष्टं तथासत: ॥ २९ ॥

Just as worldly occupations and profits do not aid one’s yoga but only deepen material entanglement, so Vedic ritual works cannot uplift one who is devoid of bhakti to the Supreme Personality of Godhead.

Verse 30

यश्चित्तविजये यत्त: स्यान्नि:सङ्गोऽपरिग्रह: । एको विविक्तशरणो भिक्षुर्भैक्ष्यमिताशन: ॥ ३० ॥

One who seeks to conquer the mind should leave family company and dwell in solitude, free from tainted association. To sustain the body, he should beg only what is needed and eat with restraint.

Verse 31

देशे शुचौ समे राजन्संस्थाप्यासनमात्मन: । स्थिरं सुखं समं तस्मिन्नासीतर्ज्वङ्ग ओमिति ॥ ३१ ॥

My dear King, in a pure and holy place upon level ground, one should set one’s seat. Sitting comfortably, steady and equipoised, with the body held straight, one should begin chanting the Vedic praṇava, “Om”.

Verse 32

प्राणापानौ सन्निरुन्ध्यात्पूरकुम्भकरेचकै: । यावन्मनस्त्यजेत कामान्स्वनासाग्रनिरीक्षण: ॥ ३२ ॥ यतो यतो नि:सरति मन: कामहतं भ्रमत् । ततस्तत उपाहृत्य हृदि रुन्ध्याच्छनैर्बुध: ॥ ३३ ॥

Fixing his gaze upon the tip of the nose, the learned yogī controls prāṇa and apāna by pūraka, kumbhaka, and recaka—drawing in the breath, retaining it, and exhaling, bringing both to rest. Thus he restrains the mind from material attachment and abandons all desires. Whenever the mind, defeated by lust, wanders toward sense enjoyment, the yogī should at once bring it back and gradually confine it within the heart.

Verse 33

प्राणापानौ सन्निरुन्ध्यात्पूरकुम्भकरेचकै: । यावन्मनस्त्यजेत कामान्स्वनासाग्रनिरीक्षण: ॥ ३२ ॥ यतो यतो नि:सरति मन: कामहतं भ्रमत् । ततस्तत उपाहृत्य हृदि रुन्ध्याच्छनैर्बुध: ॥ ३३ ॥

Fixing his gaze upon the tip of the nose, the learned yogī controls prāṇa and apāna by pūraka, kumbhaka, and recaka—drawing in the breath, retaining it, and exhaling, bringing both to rest. Thus he restrains the mind from material attachment and abandons all desires. Whenever the mind, defeated by lust, wanders toward sense enjoyment, the yogī should at once bring it back and gradually confine it within the heart.

Verse 34

एवमभ्यस्यतश्चित्तं कालेनाल्पीयसा यते: । अनिशं तस्य निर्वाणं यात्यनिन्धनवह्निवत् ॥ ३४ ॥

When the yogī regularly practices in this way, in a short time his heart becomes fixed and free from disturbance, like a fire without flames or smoke.

Verse 35

कामादिभिरनाविद्धं प्रशान्ताखिलवृत्ति यत् । चित्तं ब्रह्मसुखस्पृष्टं नैवोत्तिष्ठेत कर्हिचित् ॥ ३५ ॥

When one’s consciousness is uncontaminated by material lusty desires, it becomes calm and peaceful in all activities, for one is situated in eternal blissful life.

Verse 36

य: प्रव्रज्य गृहात्पूर्वं त्रिवर्गावपनात्पुन: । यदि सेवेत तान्भिक्षु: स वै वान्ताश्यपत्रप: ॥ ३६ ॥

One who first accepts sannyāsa but then returns to such materialistic activities is to be called a vāntāśī, or one who eats his own vomit. He is indeed a shameless person.

Verse 37

यै: स्वदेह: स्मृतोऽनात्मा मर्त्यो विट्कृमिभस्मवत् । त एनमात्मसात्कृत्वा श्लाघयन्ति ह्यसत्तमा: ॥ ३७ ॥

Sannyāsīs who first consider that the body is subject to death... but who again give importance to the body and glorify it as the self, are to be considered the greatest rascals.

Verse 38

गृहस्थस्य क्रियात्यागो व्रतत्यागो वटोरपि । तपस्विनो ग्रामसेवा भिक्षोरिन्द्रियलोलता ॥ ३८ ॥ आश्रमापसदा ह्येते खल्वाश्रमविडम्बना: । देवमायाविमूढांस्तानुपेक्षेतानुकम्पया ॥ ३९ ॥

It is abominable for a gṛhastha to give up duty, a brahmacārī to break vows, a vānaprastha to live in a village, or a sannyāsī to indulge senses. Such pretenders are bewildered by Maya.

Verse 39

गृहस्थस्य क्रियात्यागो व्रतत्यागो वटोरपि । तपस्विनो ग्रामसेवा भिक्षोरिन्द्रियलोलता ॥ ३८ ॥ आश्रमापसदा ह्येते खल्वाश्रमविडम्बना: । देवमायाविमूढांस्तानुपेक्षेतानुकम्पया ॥ ३९ ॥

It is disgraceful for a gṛhastha to abandon prescribed duties, for a brahmacārī under the guru’s care to forsake his vows, for a vānaprastha to remain in the village absorbed in worldly dealings, or for a sannyāsī to become addicted to sense pleasure. Such persons are fallen from the āśrama and merely imitate it, bewildered by the Lord’s māyā; one should remove them from any post, or, with compassion, instruct them—if possible—to return to their proper āśrama-dharma.

Verse 40

आत्मानं चेद्विजानीयात्परं ज्ञानधुताशय: । किमिच्छन्कस्य वा हेतोर्देहं पुष्णाति लम्पट: ॥ ४० ॥

If, cleansed by higher knowledge, one can know the self and the Supreme Self—Bhagavān—then for whom, and for what purpose, does a foolish, greedy person maintain the body merely for sense enjoyment?

Verse 41

आहु: शरीरं रथमिन्द्रियाणि हयानभीषून्मन इन्द्रियेशम् । वर्त्मानि मात्रा धिषणां च सूतं सत्त्वं बृहद् बन्धुरमीशसृष्टम् ॥ ४१ ॥

The learned compare the body, fashioned by Bhagavān’s order, to a chariot: the senses are the horses; the mind, lord of the senses, is the reins; the sense objects are the roads and destinations; intelligence is the charioteer; and the consciousness pervading the body (sattva) becomes the cause of bondage in this world.

Verse 42

अक्षं दशप्राणमधर्मधर्मौ चक्रेऽभिमानं रथिनं च जीवम् । धनुर्हि तस्य प्रणवं पठन्ति शरं तु जीवं परमेव लक्ष्यम् ॥ ४२ ॥

The ten vital airs within the body are like the spokes of the wheel, whose upper and lower parts are called dharma and adharma. The jīva absorbed in bodily identity is the chariot’s owner. The praṇava “Om” is the bow, the pure jīva is the arrow, and the Supreme Being alone is the target.

Verse 43

रागो द्वेषश्च लोभश्च शोकमोहौ भयं मद: । मानोऽवमानोऽसूया च माया हिंसा च मत्सर: ॥ ४३ ॥ रज: प्रमाद: क्षुन्निद्रा शत्रवस्त्वेवमादय: । रजस्तम:प्रकृतय: सत्त्वप्रकृतय: क्‍वचित् ॥ ४४ ॥ H

In the conditioned state, one’s outlook is tainted by rajas and tamas—attachment, hatred, greed, lamentation, delusion, fear, intoxication, false prestige, humiliation, fault-finding, deception (māyā), violence, envy, passion, negligence, hunger, and sleep; all these are enemies. Sometimes even sattva (goodness) can also cloud one’s conception of life.

Verse 44

रागो द्वेषश्च लोभश्च शोकमोहौ भयं मद: । मानोऽवमानोऽसूया च माया हिंसा च मत्सर: ॥ ४३ ॥ रज: प्रमाद: क्षुन्निद्रा शत्रवस्त्वेवमादय: । रजस्तम:प्रकृतय: सत्त्वप्रकृतय: क्‍वचित् ॥ ४४ ॥ H

In the conditioned state, one’s outlook on life is sometimes tainted by rajas and tamas, appearing as attachment, hatred, greed, lamentation, delusion, fear, madness, false pride, insult, fault-finding, deceit, envy, violence, intolerance, negligence, hunger and sleep. All these are enemies; at times even sattva (goodness) can also cloud one’s conception.

Verse 45

यावन्नृकायरथमात्मवशोपकल्पं धत्ते गरिष्ठचरणार्चनया निशातम् । ज्ञानासिमच्युतबलो दधदस्तशत्रु: स्वानन्दतुष्ट उपशान्त इदं विजह्यात् ॥ ४५ ॥

As long as one must bear this material body—like a chariot with parts and equipment not fully under one’s control—one should worship the lotus feet of one’s superiors, the spiritual master and the preceding ācāryas. By their mercy the sword of knowledge is sharpened, and by the grace-power of Acyuta one conquers the enemies described. Thus, satisfied in transcendental bliss and pacified, the devotee may leave the body and return to one’s spiritual identity.

Verse 46

नोचेत्प्रमत्तमसदिन्द्रियवाजिसूता नीत्वोत्पथं विषयदस्युषु निक्षिपन्ति । ते दस्यव: सहयसूतममुं तमोऽन्धे संसारकूप उरुमृत्युभये क्षिपन्ति ॥ ४६ ॥

Otherwise, without taking shelter of Acyuta and Baladeva, the senses—like horses—and the intelligence—like the driver—both prone to material taint, inattentively carry the chariot of the body onto the wrong road of sense enjoyment. Then the rogues of viṣaya—eating, sleeping, and mating—hurl the horses and driver into the blinding dark well of saṁsāra, again placing one in the dreadful danger of repeated birth and death.

Verse 47

प्रवृत्तं च निवृत्तं च द्विविधं कर्म वैदिकम् । आवर्तते प्रवृत्तेन निवृत्तेनाश्नुतेऽमृतम् ॥ ४७ ॥

According to the Vedas, there are two kinds of action: pravṛtti and nivṛtti. By pravṛtti one revolves within saṁsāra, but by nivṛtti one attains amṛta—eternal, blissful life.

Verse 48

¨ हिंस्रं द्रव्यमयं काम्यमग्निहोत्राद्यशान्तिदम् । दर्शश्च पूर्णमासश्च चातुर्मास्यं पशु: सुत: ॥ ४८ ॥ एतदिष्टं प्रवृत्ताख्यं हुतं प्रहुतमेव च । पूर्तं सुरालयारामकूपाजीव्यादिलक्षणम् ॥ ४९ ॥

Rituals and sacrifices such as agni-hotra, darśa, pūrṇamāsa, cāturmāsya, paśu-yajña, and soma-yajña are kāmya rites—centered on material offerings and marked by violence—burning much wealth, especially grains, and breeding anxiety. Likewise, worship of Vaiśvadeva, the baliharaṇa ceremony, building temples for demigods, constructing rest houses and gardens, digging wells to distribute water, setting up food distribution, and other public works—all these are signs of the path of pravṛtti, characterized by attachment to material desires.

Verse 49

¨ हिंस्रं द्रव्यमयं काम्यमग्निहोत्राद्यशान्तिदम् । दर्शश्च पूर्णमासश्च चातुर्मास्यं पशु: सुत: ॥ ४८ ॥ एतदिष्टं प्रवृत्ताख्यं हुतं प्रहुतमेव च । पूर्तं सुरालयारामकूपाजीव्यादिलक्षणम् ॥ ४९ ॥

Ritual sacrifices such as agni-hotra, darśa, pūrṇamāsa, cāturmāsya, paśu-yajña and soma-yajña are marked by animal killing and the burning of many valuables, especially grains, for the sake of material desires, and they breed anxiety rather than peace. Likewise, worship of Vaiśvadeva, the Baliharaṇa rite, and so-called iṣṭa and pūrta works—building temples for demigods, rest houses and gardens, digging wells to give water, distributing food, and other public welfare—are also symptoms of attachment to worldly longing.

Verse 50

द्रव्यसूक्ष्मविपाकश्च धूमो रात्रिरपक्षय: । अयनं दक्षिणं सोमो दर्श ओषधिवीरुध: ॥ ५० ॥ अन्नं रेत इति क्ष्मेश पितृयानं पुनर्भव: । एकैकश्येनानुपूर्वं भूत्वा भूत्वेह जायते ॥ ५१ ॥

My dear King Yudhiṣṭhira, when ghee and grains such as barley and sesame are offered as oblations, their subtle result becomes celestial smoke, carrying the performer step by step through realms called Dhūma, Rātri, Kṛṣṇapakṣa and Dakṣiṇāyana, and finally to the moon. Yet afterward he descends again to earth, becoming herbs, creepers, vegetables and grains; these are eaten, turned into semen, placed within a woman’s body, and thus birth occurs again and again.

Verse 51

द्रव्यसूक्ष्मविपाकश्च धूमो रात्रिरपक्षय: । अयनं दक्षिणं सोमो दर्श ओषधिवीरुध: ॥ ५० ॥ अन्नं रेत इति क्ष्मेश पितृयानं पुनर्भव: । एकैकश्येनानुपूर्वं भूत्वा भूत्वेह जायते ॥ ५१ ॥

My dear King Yudhiṣṭhira, when ghee and grains such as barley and sesame are offered as oblations, their subtle result becomes celestial smoke, carrying the performer step by step through realms called Dhūma, Rātri, Kṛṣṇapakṣa and Dakṣiṇāyana, and finally to the moon. Yet afterward he descends again to earth, becoming herbs, creepers, vegetables and grains; these are eaten, turned into semen, placed within a woman’s body, and thus birth occurs again and again.

Verse 52

निषेकादिश्मशानान्तै: संस्कारै: संस्कृतो द्विज: । इन्द्रियेषु क्रियायज्ञान् ज्ञानदीपेषु जुह्वति ॥ ५२ ॥

A twice-born brāhmaṇa, refined by purificatory saṁskāras from garbhādhāna (conception) up to the final rites at the cremation ground, gradually becomes detached from materialistic works and ritual sacrifices. Then, with knowledge as his sacred fire, he offers the “sacrifices of action”—the deeds of the senses—into the working senses illuminated by the lamp of jñāna, thus cleansing the inner self.

Verse 53

इन्द्रियाणि मनस्यूर्मौ वाचि वैकारिकं मन: । वाचं वर्णसमाम्नाये तमोङ्कारे स्वरे न्यसेत् । ओङ्कारं बिन्दौ नादे तं तं तु प्राणे महत्यमुम् ॥ ५३ ॥

Offer all the senses’ activities into the mind, which is tossed by waves of acceptance and rejection; offer the mind into speech; speech into the totality of letters; and that totality into the concise sound oṁkāra. Then offer oṁkāra into bindu, bindu into nāda, nāda into prāṇa; and finally place the remaining jīva within the Supreme Brahman—this is the method of sacrifice.

Verse 54

अग्नि: सूर्यो दिवा प्राह्ण: शुक्लो राकोत्तरं स्वराट् । विश्वोऽथ तैजस: प्राज्ञस्तुर्य आत्मा समन्वयात् ॥ ५४ ॥

On the ascending path, the jīva enters in order the realms of fire, the sun, the day, the day’s end, the bright fortnight, the full moon, and the sun’s northern course, together with their presiding deities. Reaching Brahmaloka, he enjoys life for millions of years, and at last his material designation is finished. Then he attains a subtle designation and thereafter the causal designation, as the witness of all prior states. When that causal state is dissolved, he attains his pure condition, identifying with the Paramātmā; thus the living being becomes transcendental.

Verse 55

देवयानमिदं प्राहुर्भूत्वा भूत्वानुपूर्वश: । आत्मयाज्युपशान्तात्मा ह्यात्मस्थो न निवर्तते ॥ ५५ ॥

This gradual elevation toward self-realization is called deva-yāna; even through repeated births one attains its stages in due order. But one who worships through sacrifice for the Self, whose mind is pacified, who is situated within the ātman and free from all material desires, does not return to the path of repeated birth and death.

Verse 56

य एते पितृदेवानामयने वेदनिर्मिते । शास्त्रेण चक्षुषा वेद जनस्थोऽपि न मुह्यति ॥ ५६ ॥

Even while situated in a material body, one who knows the two Vedic paths—pitṛ-yāna and deva-yāna—and thus opens the eyes of knowledge through śāstra is never bewildered in this world.

Verse 57

आदावन्ते जनानां सद् बहिरन्त: परावरम् । ज्ञानं ज्ञेयं वचो वाच्यं तमो ज्योतिस्त्वयं स्वयम् ॥ ५७ ॥

O Lord, at the beginning and end of all beings, within and without, as the higher and the lower, You alone are the Supreme Truth. You ever exist as knowledge and the object of knowledge, as speech and what is to be understood, as darkness and as light; both the enjoyed and the enjoyer are You. Thus You are everything.

Verse 58

आबाधितोऽपि ह्याभासो यथा वस्तुतया स्मृत: । दुर्घटत्वादैन्द्रियकं तद्वदर्थविकल्पितम् ॥ ५८ ॥

Even if one deems the sun’s reflection in a mirror to be unreal, it still has a factual mode of existence. Similarly, it is exceedingly difficult to prove by speculative knowledge that the world perceived by the senses has no reality at all.

Verse 59

क्षित्यादीनामिहार्थानां छाया न कतमापि हि । न सङ्घातो विकारोऽपि न पृथङ्‌‌नान्वितो मृषा ॥ ५९ ॥

In this world there are the five great elements—earth, water, fire, air, and ether—yet the body is neither their reflection, nor merely their aggregate, nor their transformation. Since the body and its ingredients are neither truly separate nor truly fused, such theories are without substance.

Verse 60

धातवोऽवयवित्वाच्च तन्मात्रावयवैर्विना । न स्युर्ह्यसत्यवयविन्यसन्नवयवोऽन्तत: ॥ ६० ॥

Because the bodily elements form an integrated whole, they cannot exist without the tan-mātras, the subtle objects of the senses. Therefore, if the body is unreal, the sense objects too are by nature unreal and temporary.

Verse 61

स्यात्साद‍ृश्यभ्रमस्तावद्विकल्पे सति वस्तुन: । जाग्रत्स्वापौ यथा स्वप्ने तथा विधिनिषेधता ॥ ६१ ॥

When, by mental division, a substance is separated from its parts, the acceptance of “similarity” between the two is called illusion. Just as in a dream one fabricates a split between wakefulness and sleep, in such a state of mind the scriptures recommend rules of conduct—injunctions and prohibitions.

Verse 62

भावाद्वैतं क्रियाद्वैतं द्रव्याद्वैतं तथात्मन: । वर्तयन्स्वानुभूत्येह त्रीन्स्वप्नान्धुनुते मुनि: ॥ ६२ ॥

Having contemplated the oneness of existence, activity, and material paraphernalia, and realizing the Self to be distinct from all action and reaction, the muni—according to his own realization—casts off the three states: waking, dreaming, and deep sleep.

Verse 63

कार्यकारणवस्त्वैक्यदर्शनं पटतन्तुवत् । अवस्तुत्वाद्विकल्पस्य भावाद्वैतं तदुच्यते ॥ ६३ ॥

When one sees that effect and cause are one—like cloth and its threads—and that duality is ultimately unreal because vikalpa is without true substance, that oneness is called bhāvādvaita.

Verse 64

यद् ब्रह्मणि परे साक्षात्सर्वकर्मसमर्पणम् । मनोवाक्तनुभि: पार्थ क्रियाद्वैतं तदुच्यते ॥ ६४ ॥

O Yudhiṣṭhira (Pārtha), when all acts performed by mind, speech, and body are directly offered in service to the Supreme Personality of Godhead, Śrī Kṛṣṇa, that unity of action is called kriyādvaita.

Verse 65

आत्मजायासुतादीनामन्येषां सर्वदेहिनाम् । यत्स्वार्थकामयोरैक्यं द्रव्याद्वैतं तदुच्यते ॥ ६५ ॥

When the ultimate goal and true interest of oneself, one’s wife, children, relatives, and all embodied beings are one, that is called dravyādvaita—oneness of interest.

Verse 66

यद् यस्य वानिषिद्धं स्याद्येन यत्र यतो नृप । स तेनेहेत कार्याणि नरो नान्यैरनापदि ॥ ६६ ॥

O King, in ordinary times, when there is no danger, a man should perform his prescribed duties according to his āśrama, using only those means, efforts, procedures, and dwelling places that are not forbidden to him—not other ways.

Verse 67

एतैरन्यैश्च वेदोक्तैर्वर्तमान: स्वकर्मभि: । गृहेऽप्यस्य गतिं यायाद् राजंस्तद्भ‍क्तिभाङ्‌‌नर: ॥ ६७ ॥

O King, by performing one’s duties according to these and other Vedic instructions, solely to remain a devotee of Lord Śrī Kṛṣṇa, one can attain the supreme destination even while living at home.

Verse 68

यथा हि यूयं नृपदेव दुस्त्यजा- दापद्गणादुत्तरतात्मन: प्रभो: । यत्पादपङ्केरुहसेवया भवा- नहारषीन्निर्जितदिग्गज: क्रतून् ॥ ६८ ॥

O King Yudhiṣṭhira, by your service to the Lord’s lotus feet, you Pāṇḍavas crossed over grave dangers raised by many kings and demigods. By serving Śrī Kṛṣṇa’s lotus feet, you conquered mighty foes like the elephants of the directions and gathered the requisites for sacrifice; by His grace, may you be freed from material entanglement.

Verse 69

अहं पुराभवं कश्चिद्गन्धर्व उपबर्हण: । नाम्नातीते महाकल्पे गन्धर्वाणां सुसम्मत: ॥ ६९ ॥

Long ago, in a past mahā-kalpa, I existed as the Gandharva named Upabarhaṇa, highly honored among the Gandharvas.

Verse 70

रूपपेशलमाधुर्यसौगन्ध्यप्रियदर्शन: । स्त्रीणां प्रियतमो नित्यं मत्त: स्वपुरलम्पट: ॥ ७० ॥

My face was beautiful and my form alluring; adorned with fragrance, flower garlands, and sandalwood paste, I was pleasing to behold. Ever the favorite of the women of my city, I became intoxicated and continually driven by lust.

Verse 71

एकदा देवसत्रे तु गन्धर्वाप्सरसां गणा: । उपहूता विश्वसृग्भिर्हरिगाथोपगायने ॥ ७१ ॥

Once, in an assembly of the devas, a devasatra was held—a saṅkīrtana festival to sing the glories of Śrī Hari. The prajāpatis invited the hosts of Gandharvas and Apsarās to take part.

Verse 72

अहं च गायंस्तद्विद्वान् स्त्रीभि: परिवृतो गत: । ज्ञात्वा विश्वसृजस्तन्मे हेलनं शेपुरोजसा । याहि त्वं शूद्रतामाशु नष्टश्री: कृतहेलन: ॥ ७२ ॥

Invited to that festival, I too went, and, surrounded by women, began singing in melody the praises of the demigods. Knowing this to be my disrespect, the prajāpatis Viśvasṛj cursed me sternly: “For your offense, become at once a śūdra, bereft of beauty and splendor.”

Verse 73

तावद्दास्यामहं जज्ञे तत्रापि ब्रह्मवादिनाम् । शुश्रूषयानुषङ्गेण प्राप्तोऽहं ब्रह्मपुत्रताम् ॥ ७३ ॥

By that curse I was born a śūdra from the womb of a maidservant. Yet even there, through association with and service to Vaiṣṇavas learned in Vedic wisdom, in this life I gained the fortune to be born as a son of Lord Brahmā.

Verse 74

धर्मस्ते गृहमेधीयो वर्णित: पापनाशन: । गृहस्थो येन पदवीमञ्जसा न्यासिनामियात् ॥ ७४ ॥

O King, I have described to you the sin-destroying dharma for householders, by which even a gṛhastha may easily attain the supreme result reached by the renounced.

Verse 75

यूयं नृलोके बत भूरिभागा लोकं पुनाना मुनयोऽभियन्ति । येषां गृहानावसतीति साक्षाद् गूढं परं ब्रह्म मनुष्यलिङ्गम् ॥ ७५ ॥

My dear Yudhiṣṭhira, you Pāṇḍavas are most fortunate: sages who purify the worlds come to your home like ordinary guests, and the hidden Parabrahman, Śrī Kṛṣṇa, dwells with you in human form as if your brother.

Verse 76

स वा अयं ब्रह्म महद्विमृग्य कैवल्यनिर्वाणसुखानुभूति: । प्रिय: सुहृद् व: खलु मातुलेय आत्मार्हणीयो विधिकृद्गुरुश्च ॥ ७६ ॥

How wondrous: Śrī Kṛṣṇa, the Parabrahman sought by great sages for liberation and nirvāṇic bliss, is your beloved well-wisher—friend, cousin, heart and soul, worshipable guide, and spiritual master.

Verse 77

न यस्य साक्षाद्भ‍वपद्मजादिभी रूपं धिया वस्तुतयोपवर्णितम् । मौनेन भक्त्योपशमेन पूजित: प्रसीदतामेष स सात्वतां पति: ॥ ७७ ॥

Present here is that same Supreme Lord whose true form cannot be grasped even by Brahmā and Śiva. Devotees realize Him through unwavering surrender. May that Lord—protector of His bhaktas, master of the Sātvatas, worshiped by silence, devotion, and cessation of worldly acts—be pleased with us.

Verse 78

श्रीशुक उवाच इति देवर्षिणा प्रोक्तं निशम्य भरतर्षभ: । पूजयामास सुप्रीत: कृष्णं च प्रेमविह्वल: ॥ ७८ ॥

Śrī Śukadeva Gosvāmī said: Having heard the teachings spoken by Devarṣi Nārada, Yudhiṣṭhira, the best of the Bhāratas, felt deep joy within and, overwhelmed with love, worshiped Lord Śrī Kṛṣṇa.

Verse 79

कृष्णपार्थावुपामन्‍त्र्य पूजित: प्रययौ मुनि: । श्रुत्वा कृष्णं परं ब्रह्म पार्थ: परमविस्मित: ॥ ७९ ॥

Worshiped by Kṛṣṇa and Pārtha, Nārada Muni bade them farewell and departed. Hearing that Kṛṣṇa is the Supreme Brahman, the Supreme Personality of Godhead, King Yudhiṣṭhira was filled with wonder.

Verse 80

इति दाक्षायणीनां ते पृथग्वंशा: प्रकीर्तिता: । देवासुरमनुष्याद्या लोका यत्र चराचरा: ॥ ८० ॥ सत्त्वेन प्रतिलभ्याय नैष्कर्म्येण विपश्चिता । नम: कैवल्यनाथाय निर्वाणसुखसंविदे ॥ ११ ॥

Thus the separate dynasties born from the daughters of Dakṣa have been described. All the worlds inhabited by moving and nonmoving beings—demigods, asuras, and humans—arose from them.