Adhyaya 116: An Exposition on the Causes of Happiness and Suffering

Verse 1

अथ सुखदुःखनिरूपणम् ॥ श्रीवराह उवाच ॥ मया प्रोक्तविधानॆन यस्तु कर्माणि कारयेत् ॥ तच्छृणुष्व महाभागे यो साफल्यमाप्नुयात्

Now, the exposition on pleasure and pain. Śrī Varāha said: Whoever performs actions according to the procedure taught by me—listen, O greatly fortunate one—by that one may attain fulfillment.

Verse 2

एकचित्तः समास्थाय अहङ्कारविवर्ज्जितः ॥ मच्चित्तसंहतॊ नित्यं क्षान्तो दान्तो जितेन्द्रियः

With a single-pointed mind, steady and free from egoism—ever composed, with the mind fixed on me—patient, self-restrained, and one who has conquered the senses.

Verse 3

फलमूलानि शाकानि द्वादश्यां वा कदाचन ॥ पयोव्रतं च तत्काले पुनरेव निरामिषः

On the twelfth day, at times one may take fruits, roots, and vegetables; and at that time undertake the milk-vow, then again remain without meat.

Verse 4

षष्ठ्यष्टमी ह्यमावास्या तुभयत्र चतुर्दशी ।। मैथुनं नाभिसेवेत द्वादश्यां च तथा प्रिये

On the sixth and eighth lunar days, on the day of amāvāsyā (new moon), and on the fourteenth day in both halves (waxing and waning), one should not engage in sexual union; likewise on the twelfth day as well, O beloved.

Verse 5

एवं योगविधानॆन कर्म कुर्याद् दृढव्रतः ।। पूतात्मा धर्मसंयुक्तो विष्णुलोकं तु गच्छति

Thus, by this prescribed discipline, the one steadfast in vows should perform the practice; purified in self and aligned with dharma, he indeed goes to Viṣṇu’s world.

Verse 6

न ग्लानिर्न जरा तस्य न मोहॊ रॊग एव च ।। भुजाष्टादश जायन्ते धन्वी खड्गी शरि गदी

For him there is no debility, no old age, no delusion, and no disease; eighteen arms arise—he becomes a bowman, a swordsman, a spear-bearer, and a mace-bearer.

Verse 7

तेषां व्युष्टिं प्रवक्ष्यामि मम कर्मसमुत्थिताम् ।। षष्टिवर्षसहस्राणि षष्टिवर्षशतानि च

I shall declare their duration, arising from my rite: sixty thousand years, and also six hundreds of years.

Verse 8

ममार्चनविधिं कृत्वा मम लोके महीयते ।। दुःखमेवं प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे

Having performed the prescribed procedure of worship to me, one is honored in my world. Now I shall explain suffering in this manner; listen to that, O Vasundharā (Earth).

Verse 9

उचितेनोपचारेण दुःखमोक्षविनाशनम् ।। अहङ्कारावृतो नित्यं नरो मोहॆन चावृतः

By proper service and due observance, suffering is destroyed and liberation is attained. Yet a person is ever veiled by egoism and also covered by delusion.

Verse 10

यो न मां प्रतिपद्येत ततो दुःखतरं नु किम् ।। प्राप्तकाले वैश्वदेवे दृष्ट्वा चातिथिमागतं

If one does not turn toward Me, what could be more painful than that? And when, at the proper time for the Vaiśvadeva offering, having seen a guest who has arrived…

Verse 11

अदत्त्वा तस्य यो भुङ्क्ते ततो दुःखतरं नु किम् ।। सर्वान्नानि तु सिद्धानि पाकभेदं करोति यः

Whoever eats without giving to him (the guest)—what could be more painful than that? And whoever, though all foods are already prepared, makes distinctions in cooking and allotment…

Verse 12

तस्य देवा न चाश्नन्ति ततो दुःखतरं नु किम् ।। असन्तुष्टस्तु वैषम्ये परदाराभिमर्शकः

Of such a one the gods do not partake—what could be more painful than that? And one who is dissatisfied, partial in inequity, and who violates another’s wife…

Verse 13

परोपतापी मन्दात्मा ततो दुःखतरं नु किम् ।। अकृत्वा पुष्कलं कर्म गृहे संवसते नरः

One who torments others, of base disposition—what could be more painful than that? And a person who, without performing abundant and worthy deeds, merely dwells at home…

Verse 14

मृत्युकालवशं प्राप्तस्ततो दुःखतरं नु किम् ॥ हस्त्यश्व रथयानानि गम्यमानानि पश्यति

Having fallen under the power of the hour of death—what could be more painful than that? He sees elephants, horses, and chariots being driven along, while he himself is helpless.

Verse 15

धावन्त्यस्याग्रतः पृष्ठे ततो दुःखतरं नु किम् ॥ अश्नन्ति पिशितं केचित्केचिच्छालिसमन्वितम्

They run before him and behind him—what could be more painful than that? Some eat meat, and others eat food accompanied by rice.

Verse 16

शुष्कान्नं केचिदश्नन्ति ततो दुःखतरं नु किम् ॥ वरवस्त्रावृतां शय्यां समासेवति भूषिताम्

Some eat dry food—what could be more painful than that? Another enjoys a bed covered with fine cloth, adorned and well furnished.

Verse 17

केचित्तृणेषु शेरन्ते ततो दुःखतरं नु किम् ॥ सुरूपो दृश्यते कश्चित्पुरुषश्चात्मकर्मभिः

Some lie down upon grass—what could be more painful than that? And some man is seen as handsome, through the force of his own deeds.

Verse 18

केचिद्विरूपा दृश्यन्ते ततो दुःखतरं नु किम् ॥ विद्वान्कृती गुणज्ञश्च सर्वशास्त्रविशारदः

Some are seen as ill-formed—what could be more painful than that? Yet one is learned, accomplished, discerning of qualities, and skilled in all the śāstras (treatises).

Verse 19

दरिद्रो जायते दाता ततो दुःखतरं नु किम् ॥ द्विभार्यः पुरुषो यस्तु तयोरेकां प्रशंसति

A giver is born poor—what could be more painful than that? And the man who has two wives praises only one of them.

Verse 20

एका तु दुर्भगा तत्र ततो दुःखतरं नु किम् ॥ ब्राह्मणः क्षत्रियो वैश्यस्त्रयो वर्णाः सुमध्यमे

But one (wife) there is unfortunate—what could be more painful than that? O fair-waisted one, (there are) three social classes: the brāhmaṇa, the kṣatriya, and the vaiśya.

Verse 21

पापकर्मरता ह्यासन्ततो दुःखतरं नु किम् ॥ लब्ध्वा तु मानुषीं संज्ञां पञ्चभूत समन्विताम्

They were indeed devoted to sinful actions—what could be more painful than that? Having obtained a human state endowed with the five elements,

Verse 22

मामेव न प्रपद्यन्ते ततो दुःखतरं नु किम् ॥ एतत्ते कथितं भद्रे दुःखकर्मविनिश्चयम्

They do not take refuge in me alone—what could be more painful than that? O auspicious one, this has been explained to you: the ascertainment of actions that lead to suffering.

Verse 23

सर्वभूताहितं पापं यत्त्वया परिपृच्छितम् ॥ यच्च मां पृच्छते भद्रे शुभं कीदृशमुच्यते

The evil that is harmful to all beings—about which you have inquired; and also, O auspicious one, you ask me what kind of ‘good’ is spoken of as good.

Verse 24

तच्छृणुष्वानवद्याङ्गि मम कर्मविनिश्चयम् ॥ कृत्वा तु विपुलं कर्म मद्भक्तेषु निवेदयेत् ॥

Listen, O faultless-limbed one, to my settled determination regarding right conduct: having performed a substantial meritorious act, one should dedicate it to my devotees.

Verse 25

यस्य बुद्धिर्विजायेत स दुःखायोपजायते ॥ मां पूजयित्वा नैवेद्यं विशिष्टं परिकल्प्य च ॥

One in whom such a (misdirected) notion arises comes to be for suffering. Having worshipped me, one should also prepare a distinguished food-offering (naivedya).

Verse 26

शेषमन्नं समश्नाति ततः सौख्यतरं नु किम् ॥ त्रिकालं ये प्रपद्यन्ते मयोक्तेन वसुन्धरे ॥

Then one eats the remaining food; what could be more conducive to well-being than that? O Vasundharā, those who follow what I have stated at the three times of the day—what practice is more beneficial than this?

Verse 27

कृत्वा सायाह्निकं कर्म ततः सौख्यतरं नु किम् ॥ देवतातिथिमर्त्यानां त्यक्त्वा चान्नं वसुन्धरे ॥

Having performed the evening rite, what could be more conducive to well-being than that? And, O Vasundharā, after setting aside food for the deities, guests, and human beings—what practice is more beneficial?

Verse 28

येन केनचिद्दत्तेन ततः सौख्यतरं नु किम् ॥ मासि मास्येकदिवसस्त्वमावास्येति योच्यते ॥

By whatever means something is given, what could be more conducive to well-being than giving? Month after month, there is one day that is called the new-moon day (amāvāsyā).

Verse 29

पितरो यस्य तृप्यन्ति ततः सौख्यतरं नु किम् ॥ भोजनेषु प्रपन्नेषु यवान्नं यः प्रयच्छति ॥

For whom the ancestors are satisfied—what could be more conducive to well-being than that? One who gives barley-food to those who have come seeking food—what could be more beneficial?

Verse 30

अभिन्नमुखरागेण ततः सौख्यतरं नु किम् ॥ उभयोरपि भार्यासु यस्य बुद्धिर्न नश्यति ॥

With an unaltered expression and steady composure—what could be more conducive to well-being than that? Regarding both wives, one whose judgment does not collapse but remains firm—what could be more beneficial?

Verse 31

समं पश्यति यो देवि ततः सौख्यतरं नु किम् ॥ अहिंसनं तु कुर्वीत विशुद्धेनान्तरात्मना ॥

O Goddess, one who sees with equality—what could be more conducive to well-being than that? Indeed, one should practice non-violence with an inward self that is purified.

Verse 32

अहिंसोपारतः शुद्धः स सुखायोपजायते ॥ परभार्यां सुरूपां तु दृष्ट्वा दृष्टिर्न चालयते ॥

One who has desisted from violence and is pure becomes a cause of well-being. Having seen another man’s wife, even if beautiful, his gaze does not waver or stray.

Verse 33

यस्य चित्तं न गच्छेतु ततः सौख्यतरं नु किम् ॥ मौक्तिकादीनि रत्नानि तथैव कनकानि च ॥

For whom the mind does not go astray—what could be more conducive to well-being than that? Pearls and other jewels, and likewise gold as well, are among the objects that can draw it away.

Verse 34

लोष्टवत्पश्यते यस्तु ततः सौख्यतरं नु किम् ॥ मुदिते वाश्वनागेन्द्रे उभे सैन्ये पथि स्थिते ॥

What greater happiness could there be than that of one who regards all things as a mere clod of earth? When the lord of horses and elephants rejoices and both armies stand upon the road, ready for encounter, such equanimity is praised.

Verse 35

यस्तु प्राणान्प्रमुच्येत ततः सौख्यतरं नु किम् ॥ लब्धेन चाप्यलब्धेन कुत्सितं कर्म गर्हयन् ॥

What greater happiness could there be than for one who would even relinquish life? He is the one who censures blameworthy action, whether gain has come or has not come.

Verse 36

यस्तु जीवति सन्तुष्टः स सुखायोपपद्यते ॥ भर्तुस्तु वै व्रतं स्त्रीणामेवमेव वसुन्धरे ॥

Whoever lives content becomes fit for happiness. And indeed, O Vasundharā, the vow and duty of women is thus described: it is oriented toward the husband.

Verse 37

निगृहीतेन्द्रियः पञ्च ततः सौख्यतरं नु किम् ॥ सहते चावमानं तु व्यसने न तु दुर्मनाः ॥

What greater happiness could there be than that of one who has restrained the five senses? He endures insult, and in misfortune he does not become dejected.

Verse 38

यस्येदं विदितं सर्वं ततः सौख्यतरं नु किम् ॥ अकामो वा सकामो वा मम क्षेत्रे वसुंधरे ॥

What greater happiness could there be than for one to whom all this is known? Whether free of desire or possessed of desire, O Vasundharā, this holds within my sacred domain.

Verse 39

यस्तु प्राणान्प्रमुच्येत ततः सौख्यतरं नु किम् ॥ मातरं पितरं चैव यः सदा पूजयेन नरः ॥

What greater happiness could there be than that of one who would even relinquish life? It is the man who always honors and reveres his mother and father.

Verse 40

देवतेव सदा पश्येत् ततः सौख्यतरं नु किम् ॥ ऋतुकाले तु यो गच्छेन्मासेमासे च मैथुनम् ॥

What greater happiness could there be than for one who always regards them as a deity? And as a discipline, one who approaches sexual union only in the fertile season, month by month in regulated intervals, is commended.

Verse 41

अनन्यमानसो भूत्वा ततः सौख्यतरं नु किम् ॥ प्रयुक्तः सर्वदेवानां यो मामेवं प्रपूजयेत् ॥

What greater happiness could there be than becoming single-minded? He who, duly engaged in the worship acknowledged among all the deities, worships me in this manner is commended.

Verse 42

तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ एतत्ते कथितं भद्रे शुभनिर्देशनिश्चयः ॥ सर्वलोकहितार्थाय यन्मां त्वं परिपृच्छसि ॥

For him I do not perish, and he does not perish to me. This has been told to you, O auspicious one—an established determination of beneficial guidance—because you question me for the welfare of all worlds.

Verse 43

यो मां नैव प्रपद्येत ततो दुःखतरं नु किम् ॥ सर्वाशी सर्वविक्रेता नमस्कारविवर्जितः ॥

What could be more painful than the lot of one who does not resort to me? He becomes one who eats anything indiscriminately, sells anything indiscriminately, and is devoid of salutations and reverent courtesies.

Verse 44

केचिन्मूकाश्च दृश्यन्ते ततो दुःखतरं नु किम् ॥ विद्यमाने धने केचित्कृपणाः भोगवर्जिताः ॥

Some are seen to be mute—what could be more painful than that? Yet even when wealth is present, some people, being miserly, remain deprived of enjoyment.

Verse 45

यश्चात्मा वै समश्नाति ततः सौख्यतरं नु किम् ॥ प्रविष्टस्त्वतिथिर्यस्य निराशो यन्न गच्छति ॥

And one who himself eats in due measure—what could be happier than that? Happier still is he from whose house a guest, having entered, does not depart disappointed.

Verse 46

या तोषयति भर्तारं ततः सौख्यतरं नु किम् ॥ विद्यते विभवेनापि पुरुषो यस्तु पण्डितः ॥

She who brings contentment to her husband—what could be happier than that? And even amid prosperity, a person who is truly learned is rare indeed.