Adhyaya 207: Section on the ‘Person’ who Entices Beings within the Cycle of Rebirth

Verse 1

अथ संसारचक्रपुरुषविलोभनप्रकरणम् ॥ ऋषिपुत्र उवाच ॥ इदमन्यन्महाभागान्नारदात्कलहप्रियात् ॥ श्रुतं विप्रा यथा तत्र यमस्य सदसि स्वयम् ॥

Now begins the section on the “alluring person of the wheel of transmigration.” The Ṛṣi’s son said: “From Nārada—fond of stirring debate, O fortunate ones—I heard another account: how it happened there, in Yama’s own assembly.”

Verse 2

तथा च पृच्छतस्तस्य पुरावृत्तं महात्मनः ॥ आख्यानं कथयामास यदुक्तं चित्रभानुना ॥

And when he was questioned, he recounted the former event concerning that great-souled one—the narrative as it was spoken by Citrabhānu.

Verse 3

यथा च जनको राजा कामान्दिव्यानवाप्तवान् ॥ तत्सर्वं कथयिष्यामि श्रूयतां मुनिसत्तमाः ॥

And how King Janaka obtained divine enjoyments—of all that I shall speak; listen, O best of sages.

Verse 4

अयं तत्र महातेजा नारदो मुनिसत्तमः ॥ धर्मराजसभां प्राप्तस्तपसा द्योतितप्रभः ॥

There, that mighty and radiant Nārada, best of sages, arrived at the assembly of Dharmarāja—his splendor made luminous by ascetic power (tapas).

Verse 5

तत्र राजाऽथ वेगेन तं दृष्ट्वा स्वयमागतं ॥ अर्चयित्वा यथान्यायं कृत्वा चैव प्रदक्षिणम् ॥

Then the king, seeing him arrive in person, quickly approached; having honored him according to proper rule, he also performed pradakṣiṇā—ritual circumambulation to the right.

Verse 6

उवाच च महातेजाः सूर्यपुत्रः प्रतापवान् ॥ स्वागतम् ते द्विजश्रेष्ठ दिष्ट्या प्राप्तोऽसि नारद ॥

Then the mighty, radiant son of the Sun, endowed with valor, spoke: “Welcome to you, best of the twice-born. By good fortune you have arrived, Nārada.”

Verse 7

सर्वज्ञः सर्वदर्शीं च सर्वधर्मविदां वरः ॥ गान्धर्वस्येतिहासस्य विज्ञाता त्वं महामुने ॥

“You are all-knowing and all-seeing, the foremost among those who know all dharmas. You are the knower of the tradition and history of the Gandharvas, great sage.”

Verse 8

वयं पूताश्च मेध्याश्च त्वां दृष्ट्वा ह्यागतं विभो ॥ अयं देशः पुनः पूतः सर्वतो मुनिसत्तम ॥

“Upon seeing you arrive, O mighty one, we are purified and made fit for sacred acts. This region, too, is purified again on all sides, O best of sages.”

Verse 9

यत्कार्यं येन वा कार्यं यद्वै मनसि वर्तते ॥ प्रब्रूहि भगवन्नाशु यच्चान्यत्किंचिदुत्तमम् ॥

“Whatever task you have, by whom it is to be done, and whatever is in your mind—declare it quickly, venerable one, and anything else that is excellent to be said.”

Verse 10

इति धर्मवचः श्रुत्वा नारदः प्राह धर्मवित् ॥ अहं ते कथयिष्यामि यत्पृष्टं संशयास्पदम् ॥

Having heard these words concerning dharma, Nārada, knower of dharma, said: “I will tell you what has been asked—the matter that is a ground of doubt.”

Verse 11

नारद उवाच ॥ भवान् पाता च गोप्ता च नेता धर्मस्य नित्यशः ॥ सत्येन तपसा क्षान्त्या धैर्येण च न संशयः ॥

Nārada said: “You are ever the protector, guardian, and guide of dharma—through truth, austerity (tapas), forbearance, and steadfastness, without doubt.”

Verse 12

भावज्ञश्च कृतज्ञश्च त्वदन्यो न हि विद्यते ॥ संशयं सुमहत्प्राप्तस्तन्ममाचक्ष्व सुव्रत ॥

“None other than you is found—one who knows intentions and one who is grateful. I have come into a very great doubt; therefore explain it to me, O one of excellent vows.”

Verse 13

अमरत्वं कथं याति व्रतेन नियमेन च ॥ केन वा दानधर्मेण तपसा वा सुरोत्तम ॥

“How does one attain immortality through a vow and through disciplined observance? Or by which practice of generosity, or by what austerity (tapas), O best among the gods?”

Verse 14

अतुलां च श्रियं लोके कीर्तिं च सुमहत्फलम् ॥ लभन्ते शाश्वतं स्थानं दुर्लभं विगतज्वराः ॥

“(By what means) do they obtain incomparable prosperity in the world, and fame whose fruit is exceedingly great? (By what means) do they attain an eternal station, difficult to obtain, free from affliction?”

Verse 15

केन गच्छन्ति नरकं पापिष्ठं लोकगर्हणम् ॥ सर्वमाख्याहि तत्त्वेन परं कौतूहलं हि मे ॥

“By what (actions) do people go to hell—most sinful and condemned by the world? Explain everything in accordance with reality; for great curiosity has arisen in me.”

Verse 16

यम उवाच ॥ गच्छन्ति हि नराः घोराः बहवोऽधर्मनिर्मितम् ॥ बन्धान्श्च सुबहूंस्तत्र प्राप्नुवन्ति तपोधन ॥

Yama said: Indeed, many fearsome men go to that realm produced by unrighteousness; and there, O treasure of austerity, they incur many bonds and punitive restraints.

Verse 17

विस्तरेण तु तत्सर्वं ब्रवीमि मुनिसत्तम ॥ श्रूयतां तन्महाभाग श्रुत्वा चैवोपधारय ॥

But I shall explain all of that in detail, O best of sages. Let it be heard, O illustrious one; and having heard it, reflect upon it carefully.

Verse 18

नाग्निचिन्नरकं याति न पुत्री न च भूमिदः ॥ शूरश्च शतवर्षी च वेदानां चैव पारगः ॥

One who maintains the sacred fires does not go to hell; nor does one who has a daughter, nor a giver of land. Likewise, a hero, one who has lived a hundred years, and one who has mastered the Vedas does not go.

Verse 19

अहिंसका न गच्छन्ति ब्रह्मचर्यव्यवस्थिताः ॥ पतिव्रता दानवन्तो द्विजभक्ताश्च ये नराः ॥

The non-violent do not go there, nor do those established in the discipline of brahmacarya. Those devoted to their spouse, the charitable, and those devoted to the twice-born—such people do not go to that place.

Verse 20

स्वदारनिरताः दान्ताः परदारविवर्जकाः ॥ सर्वभूतात्मभूताश्च सर्वभूतानुकम्पकाः ॥

Those devoted to their own spouse, self-restrained, avoiding others’ spouses, identifying the self with all beings, and compassionate toward all beings—such people do not go to that place.

Verse 21

न गच्छन्ति तु तं देशं पापिष्ठं तमसावृतम् ॥ यातनास्थानसंपूर्णं हाहाकारभयाकुलम् ॥

They do not go to that region—most sinful, shrouded in darkness—filled with places of torment, and overwhelmed by cries of anguish and fear.

Verse 22

ज्ञानवन्तो द्विजा ये च ये च विद्यां पराङ्गताः ॥ उदासीना न गच्छन्ति स्वाम्यर्थे च हता नराः ॥

The knowledgeable twice-born and those who have attained excellence in learning do not go there. Nor do the detached go; nor those slain for their lord’s cause in loyal service.

Verse 23

न गच्छन्त्यत्र दातारः सर्वभूतहिते रताः ॥ शुश्रूषका मातृपित्रोर्न गच्छन्ति च ये नराः ॥

To that place do not go the givers who delight in the welfare of all beings. Nor do those who attentively serve their mother and father go.

Verse 24

तिलान् गां च हिरण्यं च पृथिवीं चापि शाश्वतीम् ॥ ब्राह्मणेभ्यः प्रयच्छन्ति न गच्छन्ति न संशयः ॥

Those who give sesame, a cow, gold, and also enduring land to brāhmaṇas do not go to that place—of this there is no doubt.

Verse 25

यथोक्तं यजमानाश्च सत्रयाजिन एव च ॥ चातुर्मास्यकरा ये च ये द्विजा आहिताग्नयः ॥

And those sacrificers who perform rites as prescribed, as well as performers of satra-sacrifices; those who undertake the Cāturmāsya rites; and those twice-born who have established the sacred fires—such persons too do not go there.

Verse 26

गुरुचित्तानुपालाश्च कृतिनो मौनयन्त्रिताः ॥ नित्यस्वाध्यायिनो दान्ताः सदा सभ्याश्च ये नराः

Those men who follow the intention of their teacher, are disciplined in conduct, restrained by silence, constant in self-study, self-controlled, and ever courteous—

Verse 27

मां न पश्यन्ति ते चैव स्वात्मभावेन भाविताः ॥ अपर्वमैथुना ये च न गच्छन्ति जितेन्द्रियाः

—they do not behold me (that is, they do not come within Yama’s direct purview), being shaped by the disposition of their own self; and those who are self-controlled, who do not engage in sexual union at improper times, do not go to that condition.

Verse 28

न गच्छन्ति हि तद्दोरं यत्र ते पापकर्मिणः

Indeed, they do not go to that dreadful place where those who commit sinful actions go.

Verse 29

नारद उवाच ॥ किं दानं श्रेय आहोस्वित्पात्रेण फलमुच्यते ॥ किं वा कर्म महत्कृत्वा स्वर्गलोके महीयते

Nārada said: Which gift is considered most beneficial? Is the fruit (of giving) said to depend upon the recipient? Or by performing what great act does one gain eminence in the heavenly world?

Verse 30

रूपं वा धनधान्यं वा ह्यायुश्च कुलमेव वा ॥ प्राप्यते येन दानेन तन्ममाचक्ष्व सुव्रत

Or beauty, or wealth and grain, or longevity, or even a noble lineage—by what kind of giving are these obtained? Tell me that, O you of good vows.

Verse 31

यम उवाच ॥ न शक्यं विस्तरेणेह वक्तुं वर्षशतैरपि ॥ शुभाशुभानां गतयो द्रष्टुं वा प्रष्टुमेव वा

Yama said: It is not possible to describe this here in full, even over hundreds of years—nor to see completely, or even to inquire into, the courses of auspicious and inauspicious karmic outcomes.

Verse 32

किञ्चिन्मात्रं प्रवक्ष्यामि येन यत्प्राप्यते नरैः ॥ विविधानि च सौख्यानि प्रायशस्तु गुणागुणैः

I shall state only a small portion—how and what is attained by people; and the various pleasures are, for the most part, attained in accordance with merits and demerits.

Verse 33

रहस्यमिदमाख्यानं श्रूयतां मुनिसत्तम ॥ या गतिः प्राप्यते येन प्रेत्यभावे न संशयः

Hear this account, a confidential teaching, O best of sages: by it the destiny attained in the state after death is obtained—there is no doubt.

Verse 34

तपसा प्राप्यते स्वर्गस्तपसा प्राप्यते यशः ॥ आयुःप्रकर्षो भोगाश्च भवति तपसैव तु

By austerity (tapas) heaven is attained; by austerity fame is attained. The increase of lifespan and enjoyments, too, comes about by austerity alone.

Verse 35

ज्ञानविज्ञानमारोग्यं रूपसौभाग्यसंपदः ॥ तपसा प्राप्यते भोगो मनसा नोपदिश्यते

Knowledge and discriminative understanding, health, and the riches of beauty and good fortune—enjoyment is attained by austerity; it is not conferred merely by mental intention.

Verse 36

एवं प्राप्नोति पुण्येन मौनेनाज्ञां महामुने ॥ उपभोगांस्तु दानेन ब्रह्मचर्येण जीवितम् ॥

Thus, through merit (puṇya), one attains authority by the observance of silence, O great sage. Through giving (dāna) one gains enjoyments, and through the discipline of brahmacarya one gains the vitality of life.

Verse 37

पयोभक्ष्या दिवं यान्ति जायते द्रविणाढ्यता ॥ गुरुशुश्रूषया नित्यं श्राद्धदानॆन सन्ततिः ॥

Those who subsist on milk go to heaven; from such discipline arises abundance of wealth. By constant service to the teacher, and by offerings given in the śrāddha rites, progeny is obtained.

Verse 38

गवाद्याः कालदीक्षाभिर्ये तु वा तृणशायिनः ॥ स्वयं त्रिषवणाद्ब्रह्म त्वपः पीत्वेष्टलोकभाक् ॥

Those who undertake time-bound initiatory observances, living like cattle and the like, or those who sleep upon grass—by the triṣavaṇa discipline undertaken of oneself, and by drinking only water, one becomes a sharer in the desired world (reward-state).

Verse 39

क्रतुयष्टा दिवं याति चोपहारं च सुव्रत ॥ कृत्वा तु दशवर्षाणि नीरपानाद्विशिष्यते ॥

One who has performed sacrifices (yajña) goes to heaven and obtains offerings as well, O you of good vow. But the discipline of drinking only water, practiced for ten years, is said to excel.

Verse 40

रसानां प्रतिसंहारात् सौभाग्यमनुजायते ॥ आमिषस्य प्रतीहाराद्भवत्यायुष्मती प्रजा ॥

From the withdrawal from pleasures of taste, good fortune arises. From abstaining from meat, one’s offspring becomes long-lived.

Verse 41

गन्धमाल्यनिवृत्त्या तु मूर्तिर्भवति पुष्कला ॥ अन्नदानेन च नरः स्मृतिं मेधां च विन्दति ॥

By refraining from perfumes and garlands, one’s bodily form becomes full and robust. And by the gift of food, a person attains memory and intelligence.

Verse 42

छत्रप्रदानेन गृहं वरिष्ठं रथं ह्युपानद्युगसम्प्रदानात् ॥ वस्त्रप्रदानेन सुरूपता च धनैश्च पुत्रैश्च भृताः भवन्ति ॥

By gifting an umbrella, one obtains an excellent house; by donating a pair of footwear, one obtains a chariot. By gifting garments, one gains beauty of form; and one becomes supported by wealth and by sons.

Verse 43

पानीयस्य प्रदानेन तृप्तिर्भवति शाश्वती ॥ अन्नपानप्रदानेन कामभोगैस्तु तृप्यते ॥

By giving drinking water, satisfaction becomes enduring. By giving food and drink, one is satisfied through the fruition of desired enjoyments.

Verse 44

पुष्पोपगन्धं च फलोपगन्धं यः पादपं स्पर्शयते द्विजाय ॥ स स्त्रीसमृद्धं हि सुरत्नपूर्णं गृहं हि सर्वोपचितं लभेत ॥

Whoever offers to a twice-born person (dvija) a tree endowed with the fragrance of flowers and the scent of fruits obtains a house prosperous in household well-being, filled with fine jewels, and abundantly furnished with all necessities.

Verse 45

वस्त्रान्नपानीय-रसप्रदानात् प्राप्नोति तानेव रसप्रदानात् ॥ स्रग्धूपगन्धान्यनुलेपनानि पुष्पाणि गृह्याणि मनोरमाणि ॥

From giving garments, food, drinking water, and flavorful refreshments, one attains corresponding rewards through such giving of tastes. (One gains) garlands, incense and fragrances, unguents, flowers, and delightful household goods.

Verse 46

स स्त्रीसमृद्धं गजवाजिपूर्णं लभेदधिष्ठानवरं वरिष्ठम् ॥ धूपप्रदानेन तथा गवां च लोकानाप्नोति नरो वसूनाम्

By that meritorious act, a man obtains a foremost and excellent station—abundant in womenfolk and filled with elephants and horses. Likewise, through the offering of incense and also by the gifting of cows, a man attains the worlds associated with the Vasus.

Verse 47

गजं तथा गोवृषभप्रदानैः स्वर्गे सुखं शाश्वतमामनन्ति ॥ घृतेन तेजः सुकुमारतां च प्राणद्युतिः स्निग्धता चापि तैलैः

They declare that by gifting an elephant, and likewise by gifting cows and bulls, one attains enduring happiness in heaven. By offering ghee one gains radiance and delicacy of body; by oils, vitality and brightness of life, and also unctuousness.

Verse 48

क्षौद्रेण नानारसतृप्ततां च दीपप्रदानाद् द्युतिमाप्नुवन्ति

By offering honey one attains satisfaction through many flavors; and by the gifting of a lamp, they attain radiance.

Verse 49

पायसेन वपुःपुष्टिं कृसरात्स्निग्धसौम्यताम् ॥ फलैस्तु लभते पुत्रं पुष्पैः सौभाग्यमेव च

By offering pāyasa one gains bodily nourishment and fullness; from kṛsara, a gentle and pleasing unctuousness. By fruits, one obtains a son; and by flowers, indeed, good fortune as well.

Verse 50

रथैर्दिव्यं विमानं तु शिबिकां चैव मानवः ॥ प्रेक्षणैरपि सौभाग्यं प्राप्नोतीह न संशयः

By gifting chariots, a person attains a divine aerial conveyance (vimāna), and likewise a palanquin. Even through providing spectacles or performances, one attains good fortune here—there is no doubt.

Verse 51

अभयस्य प्रदानॆन सर्वकामानवाप्नुयात्

By granting fearlessness—protection and assurance—one attains all desired aims.

Verse 52

दुर्ल्लभं त्रिषु लोकेषु यच्च प्रियतरं तव ॥ तपोमयानां सर्वेषां द्विजातीनां च सुव्रत

O you of good vow, that which is hard to obtain in the three worlds, and that which is most dear to you—this is taught for all devoted to austerity (tapas) and for the twice-born (dvija) as well.

Verse 53

पतिव्रता न गच्छन्ति सत्यवाक्याश्च ये नराः ॥ अजिताश्चाशठाश्चैव स्वामिभक्ताश्च ये नराः

Those devoted to their spouse do not fall from the proper path; likewise, men who speak truth, who are steadfast and unconquered and not deceitful, and men loyal to their master—these are praised here.

Verse 54

ब्राह्मणा अमरत्वं च प्राप्नुवन्ति न संशयः ॥ निवृत्ताः सर्वकामेभ्यो निराशाः सुजितेन्द्रियाः

Brāhmaṇas attain immortality—without doubt—namely those who have turned away from all desires, are without expectation, and have well-conquered their senses.

Verse 55

अहिंसया परं रूपं दीक्षया कुलजन्म च ॥ फलमूलाशिनो राज्यं स्वर्गः पर्णाशिनां भवेत्

Through nonviolence (ahiṃsā) one attains an excellent form; through consecratory discipline (dīkṣā), noble birth in a good lineage. For those who live on fruits and roots, the result is said to be sovereignty; for those who live on leaves, the result would be heaven.

Verse 56

दत्त्वा द्विजेभ्यः स भवेत्सुरूपो रोगांश्च कांश्चिल्लभते न जातु ॥ बीजैरशून्यैः शयनाभिरामं दद्याद्गृहं यः पुरुषो द्विजाय

By giving in charity to the twice-born, a person becomes fair in form and never incurs any disease. Whoever grants a brāhmaṇa a house, well supplied with seed-grain and furnished with pleasing beds, attains such merit.