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महाभारतः       mahābhārataḥ - book-1, chapter-85

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अष्टक उवाच ।
यदावसो नन्दने कामरूपी संवत्सराणामयुतं शतानाम् ।
किं कारणं कार्तयुगप्रधान हित्वा तत्त्वं वसुधामन्वपद्यः ॥१॥
1. aṣṭaka uvāca ,
yadāvaso nandane kāmarūpī; saṁvatsarāṇāmayutaṁ śatānām ,
kiṁ kāraṇaṁ kārtayugapradhāna; hitvā tattvaṁ vasudhāmanvapadyaḥ.
1. aṣṭaka uvāca yadā avasaḥ nandane
kāmarūpī saṃvatsarāṇām ayutam
śatānām kim kāraṇam kārtayugapradhāna
hitvā tattvam vasudhām anvapadyaḥ
1. Aṣṭaka asked: 'You resided in Nandana, the celestial garden, for a million years, assuming any form at will (kāmarūpī). O foremost among those of the Kṛta age, what was the reason that, having abandoned that elevated state (tattva), you descended to the earth?'
ययातिरुवाच ।
ज्ञातिः सुहृत्स्वजनो यो यथेह क्षीणे वित्ते त्यज्यते मानवैर्हि ।
तथा तत्र क्षीणपुण्यं मनुष्यं त्यजन्ति सद्यः सेश्वरा देवसंघाः ॥२॥
2. yayātiruvāca ,
jñātiḥ suhṛtsvajano yo yatheha; kṣīṇe vitte tyajyate mānavairhi ,
tathā tatra kṣīṇapuṇyaṁ manuṣyaṁ; tyajanti sadyaḥ seśvarā devasaṁghāḥ.
2. yayātiḥ uvāca jñātiḥ suhṛt svajanaḥ yaḥ
yathā iha kṣīṇe vitte tyajyate mānavaiḥ
hi tathā tatra kṣīṇapuṇyam manuṣyam
tyajanti sadyaḥ seśvarāḥ devasaṃghāḥ
2. Yayāti replied: 'Just as here in this world, a relative, friend, or kinsman who has lost his wealth is abandoned by people, so too in that realm (heaven), when a person's merit (puṇya) is exhausted, the assemblies of gods, together with their lords, immediately abandon him.'
अष्टक उवाच ।
कथं तस्मिन्क्षीणपुण्या भवन्ति संमुह्यते मेऽत्र मनोऽतिमात्रम् ।
किंविशिष्टाः कस्य धामोपयान्ति तद्वै ब्रूहि क्षेत्रवित्त्वं मतो मे ॥३॥
3. aṣṭaka uvāca ,
kathaṁ tasminkṣīṇapuṇyā bhavanti; saṁmuhyate me'tra mano'timātram ,
kiṁviśiṣṭāḥ kasya dhāmopayānti; tadvai brūhi kṣetravittvaṁ mato me.
3. aṣṭaka uvāca katham tasmin kṣīṇapuṇyā
bhavanti sammuhyate me atra manaḥ
atimātram kimviśiṣṭāḥ kasya dhāma upayanti
tat vai brūhi kṣetravit tvam mataḥ me
3. Aṣṭaka asked: 'How do people's merits (puṇya) become exhausted there (in heaven)? My mind is greatly bewildered by this matter. What kind of specific characteristics do they possess, and whose abode do they then reach? Please tell me that, for I consider you a knower of the true nature of realms (kṣetravit).'
ययातिरुवाच ।
इमं भौमं नरकं ते पतन्ति लालप्यमाना नरदेव सर्वे ।
ते कङ्कगोमायुबलाशनार्थं क्षीणा विवृद्धिं बहुधा व्रजन्ति ॥४॥
4. yayātiruvāca ,
imaṁ bhaumaṁ narakaṁ te patanti; lālapyamānā naradeva sarve ,
te kaṅkagomāyubalāśanārthaṁ; kṣīṇā vivṛddhiṁ bahudhā vrajanti.
4. yayātiḥ uvāca | imam bhaumam narakam
te patanti lālapyamānāḥ naradeva
sarve | te kaṅkagomāyubalāśanārtham
kṣīṇāḥ vivṛddhim bahudhā vrajanti
4. King Yayāti said: "O king, all those who fall into this earthly hell, lamenting loudly, become emaciated. They then repeatedly experience various kinds of regeneration to be consumed by vultures, jackals, and crows."
तस्मादेतद्वर्जनीयं नरेण दुष्टं लोके गर्हणीयं च कर्म ।
आख्यातं ते पार्थिव सर्वमेतद्भूयश्चेदानीं वद किं ते वदामि ॥५॥
5. tasmādetadvarjanīyaṁ nareṇa; duṣṭaṁ loke garhaṇīyaṁ ca karma ,
ākhyātaṁ te pārthiva sarvameta;dbhūyaścedānīṁ vada kiṁ te vadāmi.
5. tasmāt etat varjanīyam nareṇa duṣṭam
loke garhaṇīyam ca karma |
ākhyātam te pārthiva sarvam etat
bhūyaḥ ca idānīm vada kim te vadāmi
5. Therefore, a person should avoid this wicked and despicable (karma) action in the world. O king, all of this has been related to you; now tell me, what more shall I tell you?
अष्टक उवाच ।
यदा तु तान्वितुदन्ते वयांसि तथा गृध्राः शितिकण्ठाः पतंगाः ।
कथं भवन्ति कथमाभवन्ति न भौममन्यं नरकं शृणोमि ॥६॥
6. aṣṭaka uvāca ,
yadā tu tānvitudante vayāṁsi; tathā gṛdhrāḥ śitikaṇṭhāḥ pataṁgāḥ ,
kathaṁ bhavanti kathamābhavanti; na bhaumamanyaṁ narakaṁ śṛṇomi.
6. aṣṭakaḥ uvāca | yadā tu tān vitudante
vayāṃsi tathā gṛdhrāḥ śitikaṇṭhāḥ
pataṅgāḥ | katham bhavanti katham
ābhavanti na bhaumam anyam narakam śṛṇomi
6. Aṣṭaka said: "But when birds, vultures, blue-throated birds, and other flying creatures torment those (souls), how do their bodies form, and how do they regenerate? I have not heard of any other earthly hell (comparable to this)."
ययातिरुवाच ।
ऊर्ध्वं देहात्कर्मणो जृम्भमाणाद्व्यक्तं पृथिव्यामनुसंचरन्ति ।
इमं भौमं नरकं ते पतन्ति नावेक्षन्ते वर्षपूगाननेकान् ॥७॥
7. yayātiruvāca ,
ūrdhvaṁ dehātkarmaṇo jṛmbhamāṇā;dvyaktaṁ pṛthivyāmanusaṁcaranti ,
imaṁ bhaumaṁ narakaṁ te patanti; nāvekṣante varṣapūgānanekān.
7. yayātiḥ uvāca ūrdhvaṃ dehāt karmaṇaḥ
jṛmbhamāṇāt vyaktaṃ pṛthivyām
anusaṃcaranti imaṃ bhaumaṃ narakaṃ te
patanti na avekṣante varṣapūgān anekān
7. Yayati said: "After (they leave) the body, as a consequence of their actions (karma) manifesting, they clearly wander upon the earth. They fall into this earthly hell and do not perceive the countless years (they will spend there)."
षष्टिं सहस्राणि पतन्ति व्योम्नि तथा अशीतिं परिवत्सराणि ।
तान्वै तुदन्ति प्रपततः प्रपातं भीमा भौमा राक्षसास्तीक्ष्णदंष्ट्राः ॥८॥
8. ṣaṣṭiṁ sahasrāṇi patanti vyomni; tathā aśītiṁ parivatsarāṇi ,
tānvai tudanti prapatataḥ prapātaṁ; bhīmā bhaumā rākṣasāstīkṣṇadaṁṣṭrāḥ.
8. ṣaṣṭiṃ sahasrāṇi patanti vyomni
tathā aśītiṃ parivatsarāṇi tān
vai tudanti patataḥ prapātaṃ bhīmāḥ
bhaumāḥ rākṣasāḥ tīkṣṇadaṃṣṭrāḥ
8. They fall for sixty thousand years in the sky, and eighty more years. Indeed, terrible, earthly Rākṣasas with sharp fangs torment those who are falling into the abyss.
अष्टक उवाच ।
यदेनसस्ते पततस्तुदन्ति भीमा भौमा राक्षसास्तीक्ष्णदंष्ट्राः ।
कथं भवन्ति कथमाभवन्ति कथंभूता गर्भभूता भवन्ति ॥९॥
9. aṣṭaka uvāca ,
yadenasaste patatastudanti; bhīmā bhaumā rākṣasāstīkṣṇadaṁṣṭrāḥ ,
kathaṁ bhavanti kathamābhavanti; kathaṁbhūtā garbhabhūtā bhavanti.
9. aṣṭakaḥ uvāca yat enasaḥ te patataḥ
tudanti bhīmāḥ bhaumāḥ rākṣasāḥ
tīkṣṇadaṃṣṭrāḥ kathaṃ bhavanti kathaṃ ābhavanti
kathaṃbhūtāḥ garbhabhūtāḥ bhavanti
9. Ashtaka said: "From what sin (enas) do those terrible, earthly Rākṣasas with sharp fangs torment those who are falling? How do (these Rākṣasas) exist? How do they come into being? And what kind of beings are (the victims) when they are born from a womb?"
ययातिरुवाच ।
अस्रं रेतः पुष्पफलानुपृक्तमन्वेति तद्वै पुरुषेण सृष्टम् ।
स वै तस्या रज आपद्यते वै स गर्भभूतः समुपैति तत्र ॥१०॥
10. yayātiruvāca ,
asraṁ retaḥ puṣpaphalānupṛkta;manveti tadvai puruṣeṇa sṛṣṭam ,
sa vai tasyā raja āpadyate vai; sa garbhabhūtaḥ samupaiti tatra.
10. yayātiḥ uvāca asraṃ retaḥ puṣpaphalānupṛktam
anveti tat vai puruṣeṇa
sṛṣṭam saḥ vai tasyāḥ rajaḥ āpadyate
vai saḥ garbhabhūtaḥ samupaiti tatra
10. Yayati said: The subtle vital essence (asraṃ retaḥ), imbued with the generative potential of flowers and fruits, follows and pervades that which is created by the individual consciousness (puruṣa). Indeed, that consciousness then enters the woman's menses, and, having become an embryo, it enters there (into the womb).
वनस्पतींश्चौषधीश्चाविशन्ति अपो वायुं पृथिवीं चान्तरिक्षम् ।
चतुष्पदं द्विपदं चापि सर्वमेवंभूता गर्भभूता भवन्ति ॥११॥
11. vanaspatīṁścauṣadhīścāviśanti; apo vāyuṁ pṛthivīṁ cāntarikṣam ,
catuṣpadaṁ dvipadaṁ cāpi sarva;mevaṁbhūtā garbhabhūtā bhavanti.
11. vanaspatīn ca auṣadhīḥ ca āviśanti
apaḥ vāyum pṛthivīm ca antarikṣam
catuṣpadam dvipadam ca api sarvam
evambhūtāḥ garbhabhūtāḥ bhavanti
11. They (the individual selves) enter into plants and herbs, into water, air, earth, and the atmosphere. All two-footed and four-footed creatures, having thus come into being, exist in an embryonic state (garbhabhūtāḥ).
अष्टक उवाच ।
अन्यद्वपुर्विदधातीह गर्भ उताहोस्वित्स्वेन कामेन याति ।
आपद्यमानो नरयोनिमेतामाचक्ष्व मे संशयात्प्रब्रवीमि ॥१२॥
12. aṣṭaka uvāca ,
anyadvapurvidadhātīha garbha; utāhosvitsvena kāmena yāti ,
āpadyamāno narayonimetā;mācakṣva me saṁśayātprabravīmi.
12. aṣṭakaḥ uvāca anyat vapuḥ vidadhāti
iha garbhaḥ uta aho svit svena
kāmena yāti āpadyamānaḥ nara-yonim
etām ācakṣva me saṃśayāt prabravīmi
12. Ashtaka said: Does the embryo (i.e., the individual self in the embryonic state) here create another body, or does it proceed by its own will when it enters this human womb? Please explain this to me, for I speak out of doubt.
शरीरदेहादिसमुच्छ्रयं च चक्षुःश्रोत्रे लभते केन संज्ञाम् ।
एतत्तत्त्वं सर्वमाचक्ष्व पृष्टः क्षेत्रज्ञं त्वां तात मन्याम सर्वे ॥१३॥
13. śarīradehādisamucchrayaṁ ca; cakṣuḥśrotre labhate kena saṁjñām ,
etattattvaṁ sarvamācakṣva pṛṣṭaḥ; kṣetrajñaṁ tvāṁ tāta manyāma sarve.
13. śarīradehādisamucChrayam ca
cakṣuḥśrotre labhate kena saṃjñām etat
tattvam sarvam ācakṣva pṛṣṭaḥ
kṣetrajñam tvām tāta manyāma sarve
13. By what means do the eyes and ears, as well as the entire physical aggregate of the body, acquire perception (saṃjñā)? Dear one, when asked, please explain this entire truth, for we all consider you to be the knower of the field (kṣetrajña).
ययातिरुवाच ।
वायुः समुत्कर्षति गर्भयोनिमृतौ रेतः पुष्परसानुपृक्तम् ।
स तत्र तन्मात्रकृताधिकारः क्रमेण संवर्धयतीह गर्भम् ॥१४॥
14. yayātiruvāca ,
vāyuḥ samutkarṣati garbhayoni;mṛtau retaḥ puṣparasānupṛktam ,
sa tatra tanmātrakṛtādhikāraḥ; krameṇa saṁvardhayatīha garbham.
14. yayātiḥ uvāca vāyuḥ samutkarṣati
garbhayonim ṛtau retaḥ puṣparasa
anupṛktam saḥ tatra tanmātrakṛtādhikāraḥ
krameṇa saṃvardhayati iha garbham
14. Yayati said: The vital breath (vāyu) draws the semen, imbued with vital essences, into the womb at the proper time for conception. There, endowed with the function arising from the subtle elements (tanmātras), it gradually develops the embryo.
स जायमानो विगृहीतगात्रः षड्ज्ञाननिष्ठायतनो मनुष्यः ।
स श्रोत्राभ्यां वेदयतीह शब्दं सर्वं रूपं पश्यति चक्षुषा च ॥१५॥
15. sa jāyamāno vigṛhītagātraḥ; ṣaḍjñānaniṣṭhāyatano manuṣyaḥ ,
sa śrotrābhyāṁ vedayatīha śabdaṁ; sarvaṁ rūpaṁ paśyati cakṣuṣā ca.
15. saḥ jāyamānaḥ vigṛhītagātraḥ
ṣaḍjñānaniṣṭhāyatanaḥ manuṣyaḥ saḥ
śrotrābhyām vedayati iha śabdam
sarvam rūpam paśyati cakṣuṣā ca
15. Being born, he is a human being with fully developed limbs and endowed with six seats of perception. He perceives sound through his ears and sees all forms through his eye.
घ्राणेन गन्धं जिह्वयाथो रसं च त्वचा स्पर्शं मनसा वेद भावम् ।
इत्यष्टकेहोपचितिं च विद्धि महात्मनः प्राणभृतः शरीरे ॥१६॥
16. ghrāṇena gandhaṁ jihvayātho rasaṁ ca; tvacā sparśaṁ manasā veda bhāvam ,
ityaṣṭakehopacitiṁ ca viddhi; mahātmanaḥ prāṇabhṛtaḥ śarīre.
16. ghrāṇena gandham jihvayā atho rasam
ca tvacā sparśam manasā veda bhāvam
| iti aṣṭake iha upacitim ca
viddhi mahātmanaḥ prāṇabhṛtaḥ śarīre
16. Through the nose, one perceives smell; through the tongue, taste; through the skin, touch; and through the mind, one perceives thoughts or states of being. Thus, O Aṣṭaka, understand this to be the way the great soul (ātman) of the living being gathers experiences within the body.
अष्टक उवाच ।
यः संस्थितः पुरुषो दह्यते वा निखन्यते वापि निघृष्यते वा ।
अभावभूतः स विनाशमेत्य केनात्मानं चेतयते पुरस्तात् ॥१७॥
17. aṣṭaka uvāca ,
yaḥ saṁsthitaḥ puruṣo dahyate vā; nikhanyate vāpi nighṛṣyate vā ,
abhāvabhūtaḥ sa vināśametya; kenātmānaṁ cetayate purastāt.
17. aṣṭaka uvāca | yaḥ saṃsthitaḥ puruṣaḥ
dahyate vā nikhanyate vā api
nighṛṣyate vā | abhāvabhūtaḥ saḥ vināśam
etya kena ātmānam cetayate purastāt
17. Aṣṭaka said: 'When a person (puruṣa) dies, whether he is burned, or buried, or even devoured, and his body has turned into non-existence, approaching its destruction—by what means does that (soul or self) perceive (its) self (ātman) afterwards?'
ययातिरुवाच ।
हित्वा सोऽसून्सुप्तवन्निष्टनित्वा पुरोधाय सुकृतं दुष्कृतं च ।
अन्यां योनिं पवनाग्रानुसारी हित्वा देहं भजते राजसिंह ॥१८॥
18. yayātiruvāca ,
hitvā so'sūnsuptavanniṣṭanitvā; purodhāya sukṛtaṁ duṣkṛtaṁ ca ,
anyāṁ yoniṁ pavanāgrānusārī; hitvā dehaṁ bhajate rājasiṁha.
18. yayātiḥ uvāca | hitvā saḥ asūn suptavat
niṣṭanitvā purodhāya sukṛtam
duṣkṛtam ca | anyām yonim pavanāgra-anusārī
hitvā deham bhajate rājasiṃha
18. Yayāti said: 'Having abandoned the vital breaths, as if in slumber, and having ceased to breathe, carrying forth both good deeds (sukṛta) and bad deeds (duṣkṛta), that (soul), following the primal vital breath (prāṇa), relinquishes one body and attains another birth, O lion among kings!'
पुण्यां योनिं पुण्यकृतो व्रजन्ति पापां योनिं पापकृतो व्रजन्ति ।
कीटाः पतंगाश्च भवन्ति पापा न मे विवक्षास्ति महानुभाव ॥१९॥
19. puṇyāṁ yoniṁ puṇyakṛto vrajanti; pāpāṁ yoniṁ pāpakṛto vrajanti ,
kīṭāḥ pataṁgāśca bhavanti pāpā; na me vivakṣāsti mahānubhāva.
19. puṇyām yonim puṇyakṛtaḥ vrajanti
pāpām yonim pāpakṛtaḥ vrajanti
kīṭāḥ pataṅgāḥ ca bhavanti
pāpāḥ na me vivakṣā asti mahānubhāva
19. Those who perform virtuous deeds go to auspicious births, and those who perform sinful deeds go to sinful births. Sinners become insects and moths. O great one, I have no desire to elaborate on this.
चतुष्पदा द्विपदाः षट्पदाश्च तथाभूता गर्भभूता भवन्ति ।
आख्यातमेतन्निखिलेन सर्वं भूयस्तु किं पृच्छसि राजसिंह ॥२०॥
20. catuṣpadā dvipadāḥ ṣaṭpadāśca; tathābhūtā garbhabhūtā bhavanti ,
ākhyātametannikhilena sarvaṁ; bhūyastu kiṁ pṛcchasi rājasiṁha.
20. catuṣpadāḥ dvipadāḥ ṣaṭpadāḥ ca
tathābhūtāḥ garbhabhūtāḥ bhavanti
ākhyātam etat nikhilena sarvam
bhūyaḥ tu kim pṛcchasi rājasiṃha
20. Quadrupeds, bipeds, and hexapods, as well as those born from the womb, come into existence. All of this has been fully explained. What else do you ask, O king among men?
अष्टक उवाच ।
किं स्वित्कृत्वा लभते तात लोकान्मर्त्यः श्रेष्ठांस्तपसा विद्यया वा ।
तन्मे पृष्टः शंस सर्वं यथावच्छुभाँल्लोकान्येन गच्छेत्क्रमेण ॥२१॥
21. aṣṭaka uvāca ,
kiṁ svitkṛtvā labhate tāta lokā;nmartyaḥ śreṣṭhāṁstapasā vidyayā vā ,
tanme pṛṣṭaḥ śaṁsa sarvaṁ yathāva;cchubhāँllokānyena gacchetkrameṇa.
21. aṣṭakaḥ uvāca kim svit kṛtvā labhate
tāta lokān martyaḥ śreṣṭhān tapasā vidyayā
vā tat me pṛṣṭaḥ śaṃsa sarvam yathāvat
śubhān lokān yena gacchet krameṇa
21. Aṣṭaka said: "By what deed, dear father, does a mortal attain superior worlds—is it through spiritual austerity (tapas) or through knowledge? Therefore, since you are asked by me, tell me everything precisely by which one may progressively reach auspicious worlds."
ययातिरुवाच ।
तपश्च दानं च शमो दमश्च ह्रीरार्जवं सर्वभूतानुकम्पा ।
नश्यन्ति मानेन तमोऽभिभूताः पुंसः सदैवेति वदन्ति सन्तः ॥२२॥
22. yayātiruvāca ,
tapaśca dānaṁ ca śamo damaśca; hrīrārjavaṁ sarvabhūtānukampā ,
naśyanti mānena tamo'bhibhūtāḥ; puṁsaḥ sadaiveti vadanti santaḥ.
22. yayātiḥ uvāca tapaḥ ca dānam ca śamaḥ
damaḥ ca hrīḥ ārjavam sarvabhūtānukampā
naśyanti mānena tamaḥ abhibhūtāḥ
puṃsaḥ sadā eva iti vadanti santaḥ
22. Yayati said: Austerity (tapas), charity (dāna), tranquility, self-control, modesty, straightforwardness, and compassion for all beings – these virtues of a person always perish when overwhelmed by the darkness of pride (māna), so say the wise.
अधीयानः पण्डितं मन्यमानो यो विद्यया हन्ति यशः परेषाम् ।
तस्यान्तवन्तश्च भवन्ति लोका न चास्य तद्ब्रह्म फलं ददाति ॥२३॥
23. adhīyānaḥ paṇḍitaṁ manyamāno; yo vidyayā hanti yaśaḥ pareṣām ,
tasyāntavantaśca bhavanti lokā; na cāsya tadbrahma phalaṁ dadāti.
23. adhīyānaḥ paṇḍitam manyamānaḥ yaḥ
vidyayā hanti yaśaḥ pareṣām tasya
antavantaḥ ca bhavanti lokāḥ na
ca asya tat brahma phalam dadāti
23. He who, despite studying, considers himself learned and uses his knowledge (vidyā) to destroy the reputation of others, finds his worlds to be perishable, and that sacred knowledge (brahman) does not bestow any fruit upon him.
चत्वारि कर्माण्यभयंकराणि भयं प्रयच्छन्त्ययथाकृतानि ।
मानाग्निहोत्रमुत मानमौनं मानेनाधीतमुत मानयज्ञः ॥२४॥
24. catvāri karmāṇyabhayaṁkarāṇi; bhayaṁ prayacchantyayathākṛtāni ,
mānāgnihotramuta mānamaunaṁ; mānenādhītamuta mānayajñaḥ.
24. catvāri karmāṇi abhayaṅkarāṇi
bhayaṃ prayacchanti ayathākṛtāni
māna agnihotram uta māna maunaṃ
mānena adhītam uta māna yajñaḥ
24. catvāri abhayaṅkarāṇi karmāṇi ayathākṛtāni bhayaṃ prayacchanti.
māna agnihotram uta māna maunaṃ mānena adhītam uta māna yajñaḥ
24. Four actions (karma), which are meant to remove fear, bestow fear when not performed properly. These are: a fire ritual (homa) performed out of pride, silence observed out of pride, study performed out of pride, and a Vedic ritual (yajña) performed out of pride.
न मान्यमानो मुदमाददीत न संतापं प्राप्नुयाच्चावमानात् ।
सन्तः सतः पूजयन्तीह लोके नासाधवः साधुबुद्धिं लभन्ते ॥२५॥
25. na mānyamāno mudamādadīta; na saṁtāpaṁ prāpnuyāccāvamānāt ,
santaḥ sataḥ pūjayantīha loke; nāsādhavaḥ sādhubuddhiṁ labhante.
25. na mānyamānaḥ mudam ādādīta na
saṃtāpam prāpnuyāt ca avamānāt
santaḥ sataḥ pūjayanti iha loke na
asādhavaḥ sādhubuddhim labhante
25. A virtuous person should not feel excessive joy when honored, nor should they feel distress when insulted. For in this world, the virtuous honor the virtuous, but the wicked do not attain a virtuous disposition.
इति दद्यादिति यजेदित्यधीयीत मे व्रतम् ।
इत्यस्मिन्नभयान्याहुस्तानि वर्ज्यानि नित्यशः ॥२६॥
26. iti dadyāditi yajedityadhīyīta me vratam ,
ityasminnabhayānyāhustāni varjyāni nityaśaḥ.
26. iti dadyāt iti yajet iti adhīyīta me vratam |
iti asmin abhayāni āhuḥ tāni varjyāni nityaśaḥ
26. me vratam [asti]: iti dadyāt,
iti yajet,
iti adhīyīta.
iti asmin abhayāni āhuḥ,
[kintu] tāni nityaśaḥ varjyāni.
26. My instruction is that one should give (dāna), perform a Vedic ritual (yajña), and study (adhīyīta) in the proper way. It is said that by performing such actions (as described in the previous verse, i.e., out of pride) one achieves fearlessness; however, those (prideful actions) are always to be avoided.
येनाश्रयं वेदयन्ते पुराणं मनीषिणो मानसमानभक्तम् ।
तन्निःश्रेयस्तैजसं रूपमेत्य परां शान्तिं प्राप्नुयुः प्रेत्य चेह ॥२७॥
27. yenāśrayaṁ vedayante purāṇaṁ; manīṣiṇo mānasamānabhaktam ,
tanniḥśreyastaijasaṁ rūpametya; parāṁ śāntiṁ prāpnuyuḥ pretya ceha.
27. yena āśrayam vedayante purāṇam
manīṣiṇaḥ mānasamānabhaktam tat
niḥśreyas taijasam rūpam etya parām
śāntim prāpnuyuḥ pretya ca iha
27. By means of which, the wise ones (manīṣiṇaḥ) perceive the ancient (purāṇam) as their refuge (āśrayam), an object of mental (mānasa) and reverential (māna) devotion (bhakti). Having attained that luminous (taijasam) form (rūpam) which is the ultimate good (niḥśreyas), they achieve supreme peace (śāntim) both in this world and after death.