Indra uvāca
sarvāṇi karmāṇi samāpya rājan
gṛhaṁ parityajya vanaṁ gato ̍si
tat tvāṁ pṛcchāmi nahuṣasya putra
kenāsi tulyastapasā yayāte
Indra said: O king! O son of Nahuṣa! O Yayāti! After accomplishing all your duties, you went to the forest, leaving your home. I ask you, tell me, like whom you are in ascetic merits?
yayātiruvāca
nāhaṁ devamanuṣyeṣu gandharveṣu maharṣiṣu
ātmanastapasā tulyaṁ kaṁcit paśyāmi vāsava
Yayāti said: O Vāsava, Indra! I do not find among men, celestials, Gandharvas and great Ṛṣis, anyone equal to me in ascetic merits.
indra uvāca
yadāvamaṁsthāḥ sadṛśaḥ śreyasaśca
alpīyasaścāviditaprabhāvaḥ
tasāllokāstvantavantastaveme
kṣīṇe puṇye patitāsyadya rājan
Indra said: O king! As you disregard those who are your superiors,
those who are your equals and those who are your inferiors, your virtues, therefore, suffer a diminution and thus you must fall from heaven.
yayātiruvāca
surarṣigandharvanarāvamānāt
kṣayaṁ gatā me yadi śakra lokāḥ
icchāmyahaṁ suralokād vihīnaḥ
satāṁ madhye patituṁ devarāja
Yayāti said: O king of celestials! If my virtues really have been dininished by my pride, let me fall at least among men who are virtuous and honest.
indra uvāca
satṁ sakāśe patitāsi rājaṁ-
ścyutaḥ pratiṣṭhāṁ yatra labdhāsi bhūyaḥ
etad viditvā ca punaryayāte
tvaṁ māvamaṁsthāḥ sadṛśaḥ śreyasaśca
Indra said: O king! You will fall among those who are virtuous and honest. You will also gain great renown. O Yayāti! After your this experience, never again disregard anyone, your superiors, your equals or even your inferiors.
vaiśampāyana uvāca
tataḥ prahāyāmararājajuṣṭān
puṇyāṁllokān patamānaṁ yayātim
samprekṣya rājarṣivaro ̍ ṣṭakasta-
muvāca saddharmavidhānagoptā
Vaiśampāyana said: Thereupon Yayāti fell from the region of the holy and he was seen thus falling by holy king Aṣṭaka, protector of religion. Seeing him, he asked:
Aṣṭaka said: kastvaṁ yuvā vāsavatulyarūpaḥ
svatejasā dīpyamāno yathāgniḥ
patastudīrṇāmbudharāndhakārām
khāt khecarāṇāṁ pravaro yathārkaḥ
Aṣṭaka said: Who are you, as young as you are, as handsome as Indra, as prominent by your own splendor as that of fire? Who are you falling like foremost ranger of the sky, sun, driving away dark masses of clouds?
dṛṣṭvā ca tvāṁ sūryapathāt patantaṁ
vaiśvānarārkadyutimaprameyam
kiṁ nu svidetat patatīti sarve
vitarkayantaḥ parimohitāḥ smaḥ
Seeing you fall from the region of sun, as effluent as fire or sun, all men are asking themselves: What is this that falls? They were deprived of their consciousness.
dṛṭvā ca tvāṁ dhiṣṭhitaṁ devamārge
śakrārkaviṣṇupratimaprabhāvam
abhyudgatāstvāṁ vayamadya sarve
tattvaṁ prapāte tava jijñāsamānāḥ
Seeing you in the path of celestials, as effulgent as Sūrya, Indra or Viṣṇu, we have all come to you to ascertain the truth.
na cāpi tvaṁ dhṛṣṇumaḥ praṣṭumagre
na ca tvamasmān pṛcchasi ye vayaṁ smaḥ
tat tvāṁ pṛcchāmi spṛṇīyarūpa
kasya tvaṁ vā kiṁnimittaṁ tvamāgāḥ
O enviably handsome one, we would not have been guilty of incivility by first asking you who are, if you would have asked us first who we are. We ask you, tell us who you are and why you come here?
bhayaṁ tu te vyetu viṣādamohau
tyajāśu caivendrasamaprabhāva
tvāṁ vartamānaṁ hi satāṁ sakāśe
nālaṁ prasoḍhuṁ balahāpi śakraḥ
O Indra like great one, let your fears be dispelled, let your woes and afflictions cease. You are now in the presence of the virtuous and the wise. Even Indra, slayer of Bala, cannot do you any harm.
santaḥ pratiṣṭhā hi sukhacyutānāṁ
satāṁ sadaivāmararājakalpa
te saṁgatāṁ sthāvarajaṅgameśāḥ
pratiṣṭhistvaṁ sadṛśeṣu satsu
O Indra like great one, honest and virtuous are support of their brethren. Here are assembled protectors of movable and immovables of the world, honest and the virtuous. You are now with such ones.
prabhuragniḥ pratapane bhūmirāvapane prabhuḥ
prabhuḥ sūryaḥ prakāśitve satāṁ cābhyāgataḥ prabhuḥ
As Agni is the lord who gives heat, as Earth is the lord who holds the seed and and produces corn, as sun is a guest the lord of the honest and virtuous.
ahaṁ yayātirnahuṣasya putraḥ
pūroḥ pitā sarvabhūtāvamānāt
prabhraṁśitaḥ surasiddharṣilokāt
paricyutaḥ prapatāmyalpapuṇyaḥ
Yayāti said: I am Yayāti, son of Nahuṣa and father of Pūru. l am falling down from the region of celestials, Siddhas, for diminution of my virtues. l am falling because l disregard every creature on Earth.
ahaṁ hi pūrvo vayasā bhavadbhya-
stenābhivādaṁ bhavatāṁ na prayuñjañjae
yo vidyayā tasā janmanā vā
vṛddhaḥ sa pūjyo bhavati dvijānām
As l am older in age, l did not salute you first. He who older in age or superior in learning or asceticism is revered by Brāhmaṇas.
aṣṭaka uvāca
avādīstvaṁ vayasā yaḥ pravṛddhaḥ
sa vairājan nābhyadhikaḥ kathyate ca
yo vidyayā sampravṛddhaḥ
sa eva pūjyo bhavati dvijānām
O king! You say that he who is older in years, deserves respect and reverence of others, but it is said that he is truly worth of respect is superior in learning and asceticism.
yayātiruvāca
pratikūlaṁ karmaṇāṁ pāpamāhu-
sdad vartate ̍ pravaṇe pāpalokyam
santo ̍ satāṁ nānuvartanti caitad
yathā caiṣāmanukūlāstathā āsan
Yayāti said: It is said that sin destroys the merit of all virtuous acts. Vanity contains element of that which leads to hell. Virtuous never follow the path of the sinful.
abhūd dhanaṁ me vipulaṁ gataṁ tad
viceṣṭamāno nādhigantā tadasmi
evaṁ pradhāryātmahite niviṣṭo
yo vartate sa vijānāti dhīraḥ
They are in a way as to increase their virtue. l had great religious merits, but all that is gone now. l shall never be able to regain them with my best efforts. He who will take lesson from my this fate, will be wise and virtuous.
mahādhano yo yajate suyajñai-
ryaḥ sarvavidyāsu vinītabuddhiḥ
vedānadhītya tapasā āyojya dehaṁ
divaṁ samāyāt puruṣo vītamohaḥ
He who having acquired great wealth performs sacrifices, who having acquired all kinds of learning remains humble, who having studied entire Vedas, devotes himself to asceticism, goes to heaven.
na jātu hṛṣyenmahatā dhanena
vedānadhīyītānahaṁkṛtaḥ syāt
nānābhāvā bahavo jīvaloke
vaivādhīnā naṣṭaceṣṭādhikārāḥ
tat tat prāpya na vihanyeta dhīro
diṣṭaṁ balīya iti matvā ātmabuddhyā
No one should be proud of his great wealth, no one should feel exalted because he has studied entire Vedas. Men are of different disposition in the world, but destiny is supreme. Power and exertion are both futile and useless. Knowing destiny to be supreme over all, wise should neither feel pride nor grief.
sukhaṁ hi janturyadi duḥkhaṁ
daivādhīnaṁ vindate nātmaśaktyā
tasmād diṣṭaṁ balavanmanyamāno
na saṁjvarennāpi hṛṣyet kathaṁcit
Remembering that destiny is supreme over all, creatures should know that happiness and misery depend on destiny and not n their own exertion and power.
duḥkhairna tapyenna sukhaiḥ prahṛṣyet
samena varteta sadaiva dhīraḥ
diṣṭaṁ balīya iti manyamāno
na saṁjvarennāpi hṛṣyet kathaṁcit
Wise should always live contend, without grieving for misery or exalting for happiness. When destiny is supreme, both grief and exaltation are useless.
bhaye na muhyāmyaṣṭakāhaṁ kadācit
saṁtāpo me mānaso nāsti kaścit
dhātā yathā māṁ vidadhīta loke
dhruvaṁ tathāhaṁ bhaviteti matvā
O Aṣṭaka! l never feel terrified with fear, nor do l know that I shall be on Earth exactly when the great Ordainer has made me.
saṁsvedajā aṇḍajodbhidaśca
sarīsṛpāḥ kṛmayo ̍ thāpsu matsyāḥ
tathāśmānastṛṇakāṣṭaṁ ca sarve
diṣṭakṣaye svāṁ prakṛtiṁ bhajanti
Insects, worms, all oviparous creatures, vegetables, crawling animals, vermins, fishes, stones, wood, in fact all created things, are united with Prakṛti when they are freed from their acts.
anityatāṁ sukhaduḥkhasya buddhvā
kasmāt saṁtāpamaṣṭakāhaṁ bhajeyam
kiṁ kuryāṁ vai kiṁ ca kṛtvā na tapye
tasmāt saṁtāpaṁ varjayāmyapramattaḥ
Happiness and misery are transitory, O Aṣṭaka, knowing this, why should l grieve? We never know how we are to act to avoid misery. Therefore, grief must be cast off.
vaiśampāyana uvāca
evaṁ bruvāṇaṁ nṛpatiṁ yayāti-
mathāṣṭakaḥ punarevānvapṛcchat
mātāmahaṁ sarvaguṇopapannaṁ
tatra sthitaṁ svargaloke yathāvat
Vaiśampāyana said: King Yayāti, possessed of every accomplishment, who was material grand father of Aṣṭaka, was again asked by him to tell him account of his living in heaven.
aṣṭaka uvāca
ye ye lokāḥ pārthivendra pradhānā-
stvayā bhuktā yaṁ ca kālaṁ yathāvat
tān me rājan brūhi sarvān yathāvat
kṣetrajñavad bhāvase tvaṁ hi dharmān
Aṣṭaka said: O king! Tell me in detail account of all those regons which you have visited and in which you passed your time in bliss. Tell me also the period for which you thus lived.
yayātiruvāca
rājāhamāsamiha sārvabhauma-
stato lokān mahataścājayaṁ vai
tatrāvasaṁ varṣasahasramātraṁ
tato lokaṁ paramasmyabhyupetaḥ
Yayāti said: l was a great king on Earth, ruling over whole world as my kingdom. l acquired many merits. l lived full 1,000 years on Earth and then l ascended to a very high region.
tataḥ purīṁ puruhūtasya ramyṁ
sahasradvārāṁ śatayojanāyatām
adhyāvasaṁ varṣasahasramātraṁ
tato lokaṁ paramasmyabhyupetaḥ
It is abode of Indra. It is very beautiful, it has 1,000 gates and it extends 100 yojanas all around. Here l lived for another 1,000 years and then l ascended to a higher region.
tato divyamajaraṁ prāpya lokaṁ
prajāpaterlokapaterdurāpam
tatrāvasaṁ varṣasahasramātraṁ
tato lokaṁ paramasmyabhyupetaḥ
This is the region of supreme beatitude, abode of Prajāpati, O king, region which is very difficult to attain. Here l lived for another 1,000 years. Then I ascended to a higher region.
sa devadevasya niveśane ca
vihṛtya lokānavasaṁ yatheṣṭam
sampūjyamānastridaśaiḥ samastai-
stulyaprabhāvadyutirīśvarāṇām
It is abode of god of gods Viṣṇu, where l lived for many years in supreme bliss. l have lived in various regions and I was adored by celestials and I possessed splendor and prowess like celestial.
tathāvasaṁ nandane kāmarūpī
saṁvatsarāṇāmayutaṁ śatānām
sahāpsarobhirviharan puṇyagandhān
paśyan nagān puṣpitāṁścārurūpān
l was capable of assuming any form at will, l sported for many millions of years with Apsaras in the gardens of Nandana, under innumerable beautiful trees clad in flowery garb and spreading delicious perfume.
tatra sthitaṁ māṁ devasukheṣu saktaṁ
kāle ̍ tīte mahati tato ̍ timātram
dūto devānāmabravīdugrarūpo
dhvaṁsetyuccaistriḥ plutena svareṇa
l lived there in celestial happiness for many years, when celestial messenger of grim visage thrice shouted to me in a loud and deep voice: Ruined! Ruined! Ruined!
etāvanme viditaṁ rājasiṁha
tato bhraṣṭo ̍ haṁ nandanāt kṣīṇapuṇyaḥ
vāco ̍ śrauṣaṁ cāntarikṣe surāṇāṁ
sānukrośāḥ śocatāṁ māṁ narendra
O best of kings! This much l remember that l fell from Nandana and all my religious merits were gone. O king! l heard the voices of celestials in the sky exclaiming in grief.
aho kaṣṭaṁ kṣīṇapuṇyo yayātiḥ
patatyasau puṇyakīrtiḥ
tānabruvaṁ patamānastato ̍ haṁ
satāṁ madhye nipateyaṁ kathaṁ nu
What a misfortune! That virtuous and meritorious Yayāti is falling! All his religious merits are destroyed! When l was falling , l asked them: Where are those wise ones amongst whom l am to fall?
tairākhyātā bhavatāṁ yajñabhūmiḥ
samīkṣya cemāṁ tvaritamupāgato ̍ smi
havirgandhaṁ deśikaṁ yajñabhūme-
rdhūmāpāṅgaṁ pratigṛhya pratītaḥ
They pointed out to me this sacred sacrificial region belonging to you. l am hastily coming to this your sacrificial ground, seeing curls of smoke that rise from sacrificial fire and blacken the sky. l smelt perfume of sacrificial ghee.
aṣṭaka uvāca
yadāvaso nandane kāmarūpī
saṁvatsarāṇāmayutaṁ śatānām
kiṁ kāraṇaṁ kārtayugapradhāna
hitvā ca tvaṁ vasudhāmanvapadyaḥ
O foremost man of Kṛta yuga! You having been able to assume any form at will, passed millions of years in the garden of Nandana. For this reason you have been compelled to leave that happy region and come here today?
yayātiruvāca
jñātiḥ suhṛt svajano vā yatheha
kṣīṇe vitte tyajyate mānavairhi
tathā tatra kṣīṇapuṇyaṁ manuṣyaṁ
tyajanti sadyaḥ seśvaṅghāḥ
Yayāti said: As relatives and kinsmen forsake in this world a man who has lost his wealth, so in the other world a man who has lost his wealth, so in the other world Indra and celestials forsake one who loses his righteousness.
aṣṭaka uvāca
tasmin kathaṁ kṣīṇapuṇyā bhavanti
sammuhyate me ̍ tra mano ̍ timātram
kiṁ vā viśiṣṭāḥ kasya dhāmopayānti
tade vai brūhi kṣetravit tvaṁ mato me
Aṣṭaka said: O king! l am very curious to learn how men can lose their righteousness in the other world. Tell me also what regions are attained by what means. l know you are acquainted with all doings and sayings.
yayātiruvāca
imaṁ bhaumaṁ narakaṁ te patanti
lālāpyamānā naradeva sarve
te kaṅkagomāyubalāśanārthe
kṣīṇā vivṛddhiṁ bahudhā vrajanti
Yayāti said: O God like man, they who speak of their own merits are doomed to the painful hell called Bhauma - Earth. Though really lean, they appear to grow fat on Earth to become the food for vultures, dogs and jackals.
tasmādetad varjanīyaṁ narendra
duṣṭaṁ loke garhaṇīyaṁ ca karma
ākhyātaṁ te pārthiva sarvameva
bhūyaścedānīṁ vada kiṁ te vadāmi
Therefore, O king! This censurable and wicked vice should be cast off in this world. O king! l have now told you all. Tell me what more l shall speak.
aṣṭaka uvāca
yadā tu tān vitudante vayāṁsi
tathā gṛdhrāḥ śitikaṇṭhāḥ pataṅgāḥ
kathaṁ bhavanti kathamābhavanti
na bhaumamanyaṁ narakaṁ śṛṇomi
Aṣṭaka said: When life is destroyed by age, vultures, Śitikaṇṭhā, insects, worms eat up human body, where does man then live? How does he comes to life again? l have never heard of any hell called Bhauma.
yayātiruvāca
ūrddvaṁ dehāt karmaṇā jṛmbhamāṇād
vyaktaṁ pṛthivyāmanusaṁcaranti
imaṁ bhaumaṁ narakaṁ te patanti
nāvekṣante varṣapūgānanekān
Yayāti said: When the body is destroyed by death, man, according to the effects of his acts, is born again in the womb of his mother. He stays there in indistinct form and he then gradually assumes distinct and visible form. He then reappears and walks on Earth. Thus he falls into the hell Bhauma - Earth and does not see the end of his existence.
ṣaṣṭiṁ sahasrāṇi patanti vyomni
tathā aśītiṁ parivatsarāṇi
tān vai tunti patataḥ prapātaṁ
bhīmā bhaumā rākṣasāstīkṣṇadaṁṣṭrāḥ
Some thus falling live for 60,000 years in firmament, some again for 80,000 years. They then fall on this Earth and they are attacked by fearful Bhauma Rākṣasas of sharp teeth.
aṣṭaka uvāca
yadenasaste patatastudanti
bhīmā bhaumā rākṣasāstīkṣṇadaṁṣṭrāḥ
kathaṁ bhavanti kathamābhavanti
kathaṁbhūtā garbhabhūtā bhavanti
Aṣṭaka said: Why are men, when thus falling from heaven, attacked by these fearful and sharp teethed Rākṣasas? Why are they annihilated? How are they again enter the womb?
yayātiruvāca
asraṁ retaḥ puṣpaphalānupṛkta-
manveti tad vai puruṣeṇa sṛṣṭam
sa vai tasyā raja āpadyate vai
sa garbhabhūtaḥ samupaiti tatra
vanaspatīnoṣadhīścāśanti
apo vāyuṁ pṛthivīṁ cāntarikṣam
catuṣpadaṁ dvipadaṁ cāpi sarva-
mevambhūtā garbhabhūtā bhavanti
Yayāti said: All beings, thus fallen from heaven, become subtle substance, living in water. This water subsequently becomes the semen from which life is created. It then enters the womb of a woman in her season and develops into the embryo. It then becomes visible life like the fruit from the flower. Entering into trees, plants, vegetables, water, air, Earth and space, watery seed of life becomes quadrupeds or bipeds. This is the case with all creatures.
aṣṭaka uvāca
anyad vapurvidadhātīha garbha-
mutāhosvit svena kāyena yāti
āpadyamāno narayonimetā-
mācakṣva me saṁśayāt prabravīmi
śarīrabhedābhisamucchrayaṁ ca
cakṣuḥśrotre labhate kena saṁjñām
etat tattvaṁ sarvamācakṣva pṛṣṭaḥ
kṣetrajñaṁ tvaṁ tāta manyāma sarve
Aṣṭaka said: Does a being who has got a human form enter the womb in its own shape or in some other? How does it acquire its distinct and visible shape, its eyes, ears and consciousness? Tell me all this, because I have my doubts.
yayātiruvāca
vāyuḥ samutkarṣati garbhayoni-
mṛtau retaḥ puṣparasānupṛktam
sa tatra tanmātrakṛtādhikāraḥ
krameṇa saṁvardhayatīha garbham
Yayāti said: Being that remains in a subtle form in the seed, when dropped into the womb, is attracted by atmospheric force for purposes of rebirth, according to the merits of one ̍s acts.
sa jāyamāno vigṛhītamātraḥ
saṁjñāmadhiṣṭhāya tato manuṣyaḥ
sa śrotrābhyāṁ vedayati cakṣuṣā ca
ghrāṇena gandhaṁ jihvayātho rasaṁ ca
tvacā sparśaṁ manasā veda bhāvam
ityaṣṭakehopahitaṁ hi viddhi
mahātmanāṁ prāṇabhṛtāṁ śarīre
He then develops in the course of time into embryo. He is then furnished with visible organisation. Coming out of the womb in course of time, he becomes sensible of sound by his ears, of colour and form by his eyes, of scent by his nose, of taste by his tongue, of touch by his whole body and of ideas by his mind. O Aṣṭaka, it is thus that the gross and visible body develops from the subtle essence.
aṣṭaka uvāca
yaḥ saṁsthitaḥ puruṣo dahyate vā
nikhanyate vāpi nikṛṣyate vā
abhāvabhūtaḥ sa vināśametya
kenātmanā cetayate parastāt
Aṣṭaka said: Body is burnt, buried or otherwise destroyed after death. Reducedd to nothing on one ̍s death, by what principle is one again revived.
yayāti uvāca
hitvā so ̍sūn suptavannitvā
purodhāya sukṛtaṁ duṣkṛtaṁ vā
anyāṁ yoniṁ pavanāgrānusārī
hitvā dehaṁ bhajate rājasiṁha
Yayāti said: O lion of kings! Man who dies, assumes a subtle body, but he remains in consciousness of all his acts as if in a dream. Then he assumes some other form with a quicker speed that that of air.
puṇyaṁ yoniṁ puṇyakṛto vrajanti
pāpāṁ yoniṁ pāpakṛto vrajanti
kīṭāḥ pataṅgāśca bhavanti pāpā
na me viyakṣāsti mahānubhāva
catuṣpadā dvipadāḥ ṣaṭpadāśca
tathābhūtā garbhabhūtā bhavanti
ākhyātametannikhilena sarvaṁ
bhūyastu kiṁ pṛcchasi rājasiṁha
Virtuous attain to a superior and vicious to inferior existence. Vicious becomes worms and insects. O illustrious one! I have nothing more to say. I have told you how beings are born by the development of their embryonic form as quadrupeds, bipeds and 6 footed creatures. What more will you ask me?
aṣṭaka uvāca
kiṁsvit kṛtvā labhate tāta lokān
martyaḥ śreṣṭhāṁstapasā vidyayā vā
tanme pṛṣṭaḥ śaṁsa sarvaṁ yathāva-
cchubhāṁllokān yena gacchet krameṇa
Aṣṭaka said: O sire! How does a man attain to those higher regions whence there is no return to earthly life again? It is by asceticism or knowledge? How does a man attain to the region of the highest bliss? As I ask you, tell me all.
yayātiruvāca
tapaśca dānaṁ ca śamo damaśca
hrīrārjavaṁ sarvabhūtānukampā
svargasya lokasya vadanti santo
dvārāṇi saptaiva mahānti puṁsām
naśyanti mānena tamo ̍ bhibhūtāḥ
puṁsaḥ sadaiveti vadanti santaḥ
Yayāti said: Wise say that there are 7 gates through which admission might be gained to heaven. These are asceticism, gift, tranquility of mind, self control, modesty, simplicity and kindness. A person loses all this in consequence of vanity.
adhīyānaḥ paṇḍitaṁ manyamāno
yo vidyayā hanti yaśaḥ pareṣām
tasyāntavantaśca bhavanti lokā
na cāsya tad brahma phalaṁ dadāti
Man who having acquired knowledge, regards himself as learned and destroys reputation of others by his learning, never goes to the region of highest bliss. It does not also gives him the power of attaining to Brahman.
catvāri karmāṇyabhayaṁkarāṇi
bhayaṁ prayacchantyayathākṛtāni
mānāmnihotramuta mānamaunaṁ
mānenādhītamuta mānayajñaḥ
Study, taciturnity, worship before fire and sacrifices, these are 4 means through which fear is removed, but when these 4 are mixed with vanity, they cause fear instead of removing it.
na mānamānyo mudamādadīta
na saṁtāpaṁ prāpnuyāccāvamānāt
santaḥ sataḥ pūjayantīha loke
nāsādhavaḥ sādhubuddhiṁ labhante
iti dadyāmita yaja ityadhīya iti vratam
ityetāni bhayānyāhustāni varjyāni sarvaśaḥ
Wise should never feel pride in receiving honours, nor should they be sorry if insulted, for it is wise alone who honour the wise. Wicked and wicious can never act like virtuous. I have given so many vows, such a vanity and pride are roots of all fear. Therefore, it must be abandoned by all means.
ye cāśrayaṁ vedayante purāṇaṁ
manīṣiṇo. mānasamārgaruddham
tadvaḥ śreyantiṁ saṁyogametya
paraṁ śāntiṁ prāpnuyuḥ pretya ceha
Those learned men who accept as their only shelter unchangeable and inconceivable Brahman, Brahman, that showers blessings on the persons virtuous as you are, enjoy perfect peace here in thiss world and hereafter in heaven.
aṣṭakauvāca
caran gṛhasthaḥ kathameti dhamān
kathaṁ bhikṣuḥ kathamācāryakarmā
vānaprasthaḥ satpathe saṁniviṣṭo
bāhūnyasmin samprati vedayanti
Aṣṭaka said: Those who are learned in the Vedas differ in opinions as regards respective methods which should be practised by Gṛhasthas, Brahmacārīs, Bhikṣus, Vānaprasthas, so that they may acquire religious merits.
yayātiruvāca
āhūtādhyāyī gurukarmasvacodyaḥ
pūrvotthāyī caramaṁ copaśāyī
mṛdurdānto dhṛtimānapramattaḥ
sthādhyāyaśīlaḥ sidhyati brahmacārī
Yayāti said: Brahmacārī must do the following: When he will live in the house of his Guru, he must serve his Guru without waiting for his command. He must rise before his Guru from his bed and go to bed after him. He must be humble, self controlled, patient, vigilant and devoted to study.
dharmagataṁ prāpya dhanaṁ yajeta
dadyāt sadaivātithīn bhoyajecca
anādadānaśca parairadattaṁ
saiṣā gṛhasthopaniṣat purāṇī
It is said in the oldest Upaniṣad, that he must perform sacrifices after acquiring wealth by honest means. He should spend it in charity, he should be hospitable to all that would come to his house, he should never use anything without giving a portion to others.
svavīryajīvī vṛjinānnivṛtto
dātā parebhyo na paropatāpī
tādṛṅmuniḥ siddhimupaiti mukhyāṁ
vasannaraṇye niyatāhāraceṣṭaḥ
Muni - Brahmacārī should live in the forest, depending on his own vigor and without searching for food. He should abstain from all kinds of vicious acts, he should give away in charity, never inflict pain upon any creature. It is then only that he can gain success.
aśilpajīvī guṇavāṁścaiva nityaṁ
jitendriyaḥ sarvato viprayuktaḥ
anokaśāyī laghuralpapracāra-
ścaran deśānekacaraḥ sa bhikṣuḥ
He is true Bhikṣu, who does not support himself by any manual labour, who possesses many accomplishments, who has his passions under complete control, who is thoroughly unconnected with all worldly concerns, who does not sleep under shelter of a householder ̍ s roof, who is without wife and who travelers over many countries, going some distance every day.
rātryā yayā vābhijitāśca lokā
bhavanti kāmābhijitāḥ sukhāśca
tāmeva rātriṁ prayateta vidvā-
naraṇyasaṁstho bhavituṁ yatātmā
daśaiva pūrvān daśa cāparāṁśca
jñātīnathātmānamathaikaviṁśam
araṇyavāsī sukṛte dadhāti
vimucyāraṇye svaśarīradhātūn
Learned man should adopt Vānaprastha mode of life, after performing necessary rites. He should adopt it when he has been able to control his thirst for enjoyments and desire for acquiring wealth. When man dies in the forest, leading Vānaprastha mode of life, he mixes his ancestors and grandchildren, numbering 10 generations including himself, with divine essence.
aṣṭaka uvāca
katisvideva munayaḥ kati maunāni cāpyuta
bhavantīti tadācakṣva śrotucchimahe vayam
Aṣṭaka said: How many kinds of Munis are there and how many kinds of Munis - observers of vows? We desire to hear all this.
yayātiruvāca
araṇye vasato yasya grāmo bhavati pṛṣṭhataḥ
grāme vā vasato ̍ raṇyaṁ sa syājjanādhipa
Yayāti said: O king! He is a true Muni, who possesses all things pertaining to a village though living in the forest and also possesses all things pertaining to the forest though living in a village.
aṣṭaka uvāca
kathaṁsvid vasato ̍ raṇye grāmo bhavati pṛṣṭhataḥ
grāme vā vasato ̍ raṇyaṁ kathaṁ bhavati pṛṣṭhataḥ
Aṣṭaka said: How is it possible to possess all things pertaining to a village when living in the forest and all things pertaining to a forest when living in a village?
yayātiruvāca
na grāmyayuñjīta ya āraṇyo munirbhavet
tathāsya vasato ̍ raṇye grāmo bhavati pṛṣṭhataḥ
Yayāti said: Muni lives in the forest after withdrawing himself from all worldly objects, but though he never seeks to possess things pertaining to a village, he may yet get them by his ascetic powers.
anagniraniketaścāpyagotracaraṇo muniḥ
kaupīnācchādanaṁ yāvat tāvadicchecca cīvaram
yāvat prāṇābhisaṁdhānaṁ tāvadicchecca bhojanam
tathāsya vasato grāme ̍ raṇyaṁ bhavati pṛṣṭhataḥ
yastu kāmān parityajya tyaktakarmā jitendriyaḥ
ātiṣṭhecca munirmaunaṁ sa loke siddhimāpnuyāt
True Muni, withdrawn from all earthly objects, might live in a village, leading life of a hermit. Clad in Kaupīna, he considers himself attired in richest robe. He is content with food just sufficient to support life. He who abandons all desires, who has all his passions under complete control and who has given up all actions, is the man who attentions success.
dhautadantaṁ kṛttanakhaṁ sadā snātamalaṅkṛtam
asitaṁ sitakarmāṇaṁ kastamarhati nārcitum
Why should you not revere man who lives on pure food, who refrains from injuring others, whose heart is ever holy, who is free from the leaden weight of desire and who abstrains from injury even when it is sanctioned by scriptures?
tapasā karśitaḥ kṣāmaḥ kṣīmāsāsthiśoṇitaḥ
sa ca lokamimaṁ jitvā lokaṁ vijayate param
Emaciated by hard asceticism and reduced in marrow, blood and flesh, such a Muni not only conquers this world, but highest world.
yadā bhavati nirdvandvo munirmaunaṁ samāsthitaḥ
atha lokamimaṁ jitvā lokaṁ vijayate param
Muni who sits in Yoga meditation and who becomes indifferent to happiness and misery, honour and insult, conquers this world and conquering it, he conquers this world and conquering it, he conquers higher world.
āsyena tu yadāhāraṁ govanmṛgayate muniḥ
athāsya lokaḥ sarvo ̍ yaṁ so ̍ mṛtatvāya kalpate
Muni who eats like kine and other animals, without providing for it beforehand and without any relish, becomes identified with whole universe.
aṣṭaka uvāca
katarastvanayoḥ pūrvaṁ devānāmeti sātmatām
ubhayordhāvato rājan sūryācandramasoriva
Aṣṭaka said: O king! Who does amongst the two , namely ascetic and man of knowledge, first attain to communion with Brahmā, although both exerting like sun and moon!
yayātiruvāca
aniketo gṛhastheṣu kāmavṛtteṣu saṁyataḥ
grāma eva vasan bhikṣustayoḥ pūrvataraṁ gataḥ
Yayāti said: He who is a man of knowledge and who is self controlled, though living among householders with various sorts of desires, attains to salvation first.
avāpya dīrghamāyustu yaḥ prāpto vikṛtiṁ caret
tapyate yadi tat kṛtvā caret so ̍ nyat tapastataḥ
Those who devote themselves to Yoga meditation take time to acquire that knowledge, for by practice alone they divest themselves from the idea of duality.
pāpānāṁ karmaṇāṁ nityaṁ bibhiyād yastu mānavaḥ
sukhamapyācaran nityaṁ so ̍ tyantaṁ sukhamedhate
tad vai nṛśaṁsaṁ tadasatyamāhu-
ryaḥ sevate ̍ dharmamanarthabuddhiḥ
artho ̍ pyanīśasya tathaiva rājaṁ-
stadārjavaṁ sa samādhistadāryam
Then again, if a man devoted to Yoga do not find sufficient time to attain to success in one ̍ s life, he is benefited in his next life by the progress already made, but man of knowledge ever sees indestructible Unity, therefore he, though emerged in worldly enjoyments, is never affected in the heart.
aṣṭaka uvāca
kenāsi hūtaḥ prahito ̍ si rājan
yuvā sragvī darśanīyaḥ suvarcāḥ
kuta āyātaḥ katarasyāṁ diśi tva-
mutāhosvit pārthivaṁ sthānamasti
Aṣṭaka said: O king! You are young, handsome, decorated with celestial garlands, your splendor is great. From what please have you come and where do you go? Whose messenger are you? Are you going to Earth?
yayātiruvāca
imaṁ bhaumaṁ narakaṁ kṣīṇapuṇyaḥ
praveṭumurvīṁ gaganād viprahīṇaḥ
uktvāhaṁ vaḥ prapatiṣyāmyāmyanantaraṁ
tvaranti māṁ lokapā brahmaṇo ye
Yayāti said: As l have lost my religious virtues, l am falling into Bhauma - Earth, hell. l shall go there after finishing my talk with you. Lokapālas are commanding me even now to hasten thither.
satāṁ sakāśe tu vṛtaḥ prapāta-
ste saṁgatā guṇavantastu sarve
śakrācca labdho hi varo mayaiṣa
patiṣyatā bhūmitalaṁ narendra
O king! l have obtained following boon from lndra. Though l shall fall on Earth, yet l shall fall among wise and virtuous men.
aṣṭaka uvāca
pṛcchāmi tvāṁ mā prapata prapātaṁ
yadi lokāḥ pārthiva santi me ̍ tra
yadyantarikṣe yadi vā divi sthitāḥ
kṣetrajñaṁ tvāṁ tasya dharmasya manye
Aṣṭaka said: O king! l believe, you know everything. l ask you, is there any region for myself either in heaven or in the firmament? lf there be any, you shall not fall.
yayātiruvāca
yāvat pṛthivyāṁ vihitaṁ gavāśvaṁ
sahāraṇyaiḥ paśubhiḥ pārvataiśca
tāvallokā divi te saṁsthitā vai
tathā vijānīhi narendrasiṁha
Yayāti said: O best of kings! There are many regions for you to enjoy in heaven, as many as kine and horses of Earth, as animals in the wilderness and hills.
aṣṭaka uvāca
tāṁste dadāmi mā prapata prapātaṁ
ye me lokā divi rājendra santi
yadyantarikṣe yadi vā divi śritā-
stānākrama kṣipramapetamohaḥ
Aṣṭaka said: O king! l give to you all those regions in heaven or in the firmament that are for me to enjoy. Therefore, though falling, you must not fall. Take them soon, wherever they may be, in heaven or in firmament. Let your sorrow cease.
yayātiruvāca
nāsmadvidho brāhmaṇo brahmavicca
pratigrahe vartate rājamukhya
yathā pradeyaṁ satataṁ dvijebhya-
stathādadaṁ pūrvamahaṁ narendra
Yayāti said: O best of kings! Brahma knowing Brāhmaṇa alone can accept gifts and not men like ourselves. O king! l myself have given away many gifts to Brāhmaṇas, as l should do.
nābrāhmaṇaḥ kṛpaṇo jātu jīved
yāñcāpi syād brāhmaṇī vīrapatnī
so ̍ haṁ naivākṛtapūrvaṁ careyaṁ
vidhitsamānaḥ kimu tatra sādhu
Let no man, who is not a Brāhmaṇa and no woman who is the wife of a hero, earn infamy by accepting gifts. l have always desired to perform virtuous acts on Earth. What l have never done before, how shall I do it now and accept a gift?
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