Mahābhārata · Adhyāya 3.2
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3.2.1
प्रभातायां तु शर्वर्यां तेषामक्लिष्टकर्मणाम् ।
वनं यियासतां विप्रास्तस्थुर्भिक्षाभुजोऽग्रतः।
तानुवाच ततो राजा कुन्तीपुत्रो युधिष्ठिरः ॥ ३.२.१ ॥
When dawn had come, as those of untroubled deeds were about to set out for the forest, the brahmins who lived on alms stood before them. Then the king, Yudhiṣṭhira, son of Kuntī, spoke to them.
3.2.2
वयं हि हृतसर्वस्वा हृतराज्या हृतश्रियः ।
फलमूलामिषाहारा वनं यास्याम दुःखिताः ॥ ३.२.२ ॥
We, robbed of all our wealth, robbed of our kingdom and robbed of our glory, sorrowful, living on fruit, roots and meat, shall go to the forest.
3.2.3
वनं च दोषबहुलं बहुव्यालसरीसृपम् ।
परिक्लेशश्चवो मन्ये ध्रुवं तत्र भविष्यति ॥ ३.२.३ ॥
The forest is full of dangers, with many fierce beasts and reptiles; I think that there you will surely suffer hardship.
3.2.4
ब्राह्मणानां परिक्लेशो दैवतान्यपि सादयेत् ।
किंपुनर्मामितो विप्रा निवर्तध्वं यथेष्टतः ॥ ३.२.४ ॥
Hardship would wear down even the gods where brahmins are concerned; how much more so for me. O brahmins, return from here as you wish.
3.2.5
गतिर्या भवतां राजंस्तां वयं गन्तुमुद्यताः ।
नार्हथास्मान्परित्यक्तुं भक्तान्सद्धर्मदर्शिन ॥ ३.२.५ ॥
O king, the path that you follow, that path we too are ready to go; you, seer of true dharma, ought not to abandon us, your devotees.
3.2.6
स्नेहकर्माणि भक्तेषु दैवतान्यपि कुर्वते ।
विशेषतो ब्राह्मणेषु सदाचारावलम्बिषु ॥ ३.२.६ ॥
Even the gods perform acts of affection toward their devotees, and especially toward brahmins who hold fast to good conduct.
3.2.7
ममापि परमा भक्तिर्ब्राह्मणेषु सदा द्विजाः ।
सहायविपरिभ्रंशस्त्वयं सादयतीव माम् ॥ ३.२.७ ॥
My own supreme devotion to the brahmins is always there, O twice-born ones. But this loss of companions seems to distress me.
3.2.8
आहरेयुर्हि ये सर्वे फलमूलमृगांस्तथा ।
त इमे शोकजैर्दुःखैर्भ्रातरो मे विमोहिताः ॥ ३.२.८ ॥
These brothers of mine, who used to bring fruits, roots and game, are now bewildered by sorrows born of grief.
3.2.9
द्रौपद्या विप्रकर्षेण राज्यापहरणेन च ।
दुःखार्दितानिमान्क्लेशैर्नाहं योक्तुमिहोत्सहे ॥ ३.२.९ ॥
Afflicted by the dragging of Draupadī and the seizure of the kingdom, I am not able to subject these men to hardships here.
3.2.10
अस्मत्पोषणजा चिन्ता मा भूत्ते हृदि पार्थिव ।
स्वयमाहृत्य वन्यानि त्वानुयास्यामहे वयम् ॥ ३.२.१० ॥
O king, let no worry about our sustenance be in your heart. We ourselves, bringing forest food, shall follow you.
3.2.11
अनुध्यानेन जप्येन विधास्यामः शिव तव ।
कथाभिश्चानुकूलाभिः सह रंस्यामहे वने ॥ ३.२.११ ॥
O auspicious one, we shall work for your welfare through meditation and recitation, and delight with you in the forest with pleasing stories.
3.2.12
एवमेतन्न संदेहो रमेयं ब्राह्मणैः सह ।
न्यूनभावात्तु पश्यामि प्रत्यादेशमिवात्मनः ॥ ३.२.१२ ॥
So it is, without doubt: I would delight with the brahmins. Yet from a sense of my own deficiency, I see as it were a rejection of myself.
3.2.13
कथं द्रक्ष्यामि वः सर्वान्स्वयमाहृत्य भोजिनः ।
मद्भक्त्या क्लिश्यतोऽनर्हान्धिक्पापान्धृतराष्ट्रजान् ॥ ३.२.१३ ॥
How shall I see you all, having brought you myself, eating, suffering through my devotion? Shame on the sinful sons of Dhṛtarāṣṭra, the undeserving ones.
3.2.14
इत्युक्त्वा नृपतिः शोचन्निषसाद महीतले ॥ ३.२.१४ ॥
Having spoken thus, the king sat down on the ground, grieving.
3.2.15
तमध्यात्मरतो विद्वाञ्शौनको नाम वै द्विजः ।
योगे साङ्ख्ये च कुशलो राजानमिदमब्रवीत् ॥ ३.२.१५ ॥
Then Śaunaka, a learned twice-born devoted to the inner self, skilled in yoga and Sāṅkhya, spoke these words to the king.
3.2.16
शोकस्थानसहस्राणि हर्षस्थानशतानि च ।
दिवसेदिवसे मूढमाविशन्ति न पण्डितम् ॥ ३.२.१६ ॥
Thousands of occasions for grief and hundreds for joy enter the fool day after day, but not the wise man.
3.2.17
न हि ज्ञानविरुद्धेषु बहुदोषेषु कर्मसु ।
श्रेयोघातिषु सज्जन्ते बुद्धिमन्तो भवद्विधाः ॥ ३.२.१७ ॥
Indeed, the wise such as you do not cling to actions that run against knowledge, are full of many faults, and destroy welfare.
3.2.18
अष्टाङ्गां बुद्धिमाहुर्यां सर्वाश्रेयोभिघातिनीम् ।
श्रुतिस्मृतिसमायुक्तां राजन्सा त्वय्यवस्थिता ॥ ३.२.१८ ॥
That intellect, which they call eight-limbed, which destroys all welfare, joined with śruti and smṛti — O king, that intellect is established in you.
3.2.19
शुश्रूषा श्रवणं चैव ग्रहणं धारणं तथा ।
ऊहापोहोऽर्थविज्ञानं तत्वज्ञानं च धीगुणाः ॥ ३.२.१९ ॥
Eagerness to listen, hearing, grasping, retaining, likewise reasoning and reflection, knowledge of meaning, and knowledge of truth — these are the qualities of the intellect.
3.2.20
अर्थकृच्छ्रेषु दुर्गेषु व्यापत्सु स्वजनेष्वपि ।
शारीरमानसैर्दुःखैर्न सीदन्ति भवद्विधाः ॥ ३.२.२० ॥
Even in monetary distress, in difficult straits, in calamities, even among one's own kin, men like you do not sink under bodily and mental sorrows.
3.2.21
श्रूयतां चाभिधास्यामि जनकेन यथा पुरा ।
आत्मव्यवस्थानकरागीताः श्लोका महात्मना ॥ ३.२.२१ ॥
Listen, and I shall relate what Janaka sang of old: the verses that establish the self, sung by the great-souled one.
3.2.22
मनोदेहसमुत्थाभ्यां दुःखाभ्यामर्दितं जगत् ।
तयोर्व्याससमासाभ्यांशमोपायमिमं शृणु ॥ ३.२.२२ ॥
The world is afflicted by two sorrows arising from mind and body. Hear this means of calming them, both in detail and in summary.
3.2.23
व्याधेरनिष्टसंस्पर्शाच्छ्रमादिष्टविवर्जनात् ।
दुःखं चतुर्भिः शारीरं कारणैः संप्रवर्तते ॥ ३.२.२३ ॥
Bodily sorrow arises from four causes: disease, contact with what is unwelcome, fatigue, and the loss of what is dear.
3.2.24
तदा तत्प्रतिकाराच्च सततं चाविचिन्तनात् ।
आधिव्याधिप्रशमनं क्रियायोगबलेन तु ॥ ३.२.२४ ॥
Then, by counteracting it and by not constantly dwelling on it, mental and bodily affliction is calmed, through the power of disciplined action.
3.2.25
मतिमन्तो व्यथोपेताः शमं प्रागेव कुर्वते ।
मानसस्य प्रियाख्यानैः संभोगोपनयैर्नृणाम् ॥ ३.२.२५ ॥
The wise, afflicted with distress, bring calm to the mind even beforehand, by pleasant tales and by bringing enjoyments to men.
3.2.26
मानसेन हि दुःखेन शरीरमुपतप्यते ।
अयःपिण्डेन तप्तेन कुम्भसंस्थमिवोदकम् ॥ ३.२.२६ ॥
By mental suffering the body is indeed tormented, as water in a pot is heated by a red-hot lump of iron.
3.2.27
मानसं शमयेत्तस्माज्ज्ञानेनाग्निमिवाम्बुना ।
प्रशन्ते मानसे दुःखे शारीरमुपशाम्यति ॥ ३.२.२७ ॥
Therefore one should calm the mental suffering by knowledge, as fire is quenched by water. When mental suffering is calmed, bodily suffering too is calmed.
3.2.28
मनसो दुःखमूलं तु स्नेह इत्युपलभ्यते ।
स्नेहात्तु सज्जते जन्तुर्दुःखयोगमुपैति च ॥ ३.२.२८ ॥
Attachment is known to be the root of mental suffering. From attachment a living being clings, and comes to union with suffering.
3.2.29
स्नेहमूलानि दुःखानि स्नेहजानि भयानि च ।
शोकहर्षौ तथायासः सर्वं स्नेहात्प्रवर्तते ॥ ३.२.२९ ॥
Sufferings are rooted in attachment, and fears too are born of attachment. Grief, joy and toil — all of it arises from attachment.
3.2.30
स्नेहात्कारुण्यरागौ च प्रजास्वीर्ष्यादयस्तथा ।
अश्रेयस्कावुभावेतौ पूर्वस्तत्र गुरुः स्मृतः ॥ ३.२.३० ॥
From attachment arise compassion and passion, and envy and the like toward creatures. Both of these are not conducive to good; of them the former is remembered as the weightier.
3.2.31
कोटराग्निर्यथाऽशेषं समूलं पादपं दहेत् ।
धर्मार्थिनं तथाऽल्पोपि रागदोषो विनाशयेत् ॥ ३.२.३१ ॥
As a fire in a hollow burns an entire tree, root and all, so even a small fault of attachment destroys one who seeks dharma and wealth.
3.2.32
विप्रयोगे न तु त्यागी दोषदर्शी समागमे ।
विरागं भजते जन्तुर्निर्वैरो निष्परिग्रहः ॥ ३.२.३२ ॥
In separation one is a renouncer, but in union one sees the fault. A living being free from enmity and possessions attains dispassion.
3.2.33
तस्मात्स्नेहं स्वपक्षेभ्यो मित्रेभ्यो धनसंचयात् ।
स्वशरीरसमुत्थं च ज्ञानेन विनिवर्तयेत् ॥ ३.२.३३ ॥
Therefore one should turn back affection for one's own kin, for friends, for the accumulation of wealth, and that arising from one's own body, by means of knowledge.
3.2.34
ज्ञानान्वितेषु युक्तेषु शास्त्रज्ञेषु कृतात्मसु ।
न तेषु सज्जते स्नेहः पद्मपत्रेष्विवोदकम् ॥ ३.२.३४ ॥
Affection does not cling to those endowed with knowledge, disciplined, learned in scripture, and self-controlled, just as water does not cling to lotus leaves.
3.2.35
रागाभिभूतः पुरुषः कामेन परिकृष्यते ।
इच्छा संजायते तस्य ततस्तृष्णा विवर्धते ॥ ३.२.३५ ॥
A man overpowered by attachment is dragged along by desire; wishing arises in him, and then craving grows.
3.2.36
तृष्णा हि सर्वपापिष्ठा नित्योद्देगकरी नृणाम् ।
अधर्मबहुला चैव घोरा पापानुबन्धिनी ॥ ३.२.३६ ॥
Craving is indeed the most sinful of all, constantly stirring agitation in men, abounding in unrighteousness, terrible, and bound up with sin.
3.2.37
या दुस्त्यजा दुर्मतिभिर्या न जीर्यति जीर्यतः ।
योसौ प्राणान्तिको रोगस्तां तृष्णांत्यजतः सुखम् ॥ ३.२.३७ ॥
That craving which is hard for the foolish to abandon, which does not grow old even when a man grows old, which is like a deadly disease: happiness belongs to him who abandons that craving.
3.2.38
अनाद्यन्ता तु सा तृष्णा अन्तर्देहगता नृणाम् ।
विनाशयति भूतानि अयोनिज इवानलः ॥ ३.२.३८ ॥
That craving has no beginning or end; it dwells within the bodies of men and destroys beings, like a fire not born from a womb.
3.2.39
यथैधः स्वसमुत्थेन वह्निना नाशमृच्छति ।
तथाऽकृतात्मा लोभेन सहजेन विनश्यति ॥ ३.२.३९ ॥
As fuel is destroyed by the fire arisen from itself, so the unrestrained self is destroyed by innate greed.
3.2.40
राजतः सलिलादग्नेश्चोरतः स्वजनादपि ।
अर्थिभ्यः कालतस्तस्मान्नित्यमर्थवतां भयम्।
भयमर्थवतां नित्यं मृत्योः प्राणभृतामिव ॥ ३.२.४० ॥
From the king, from water, from fire, from thieves, even from one's own kin, from beggars, from time: therefore the wealthy always live in fear, just as living beings always fear death.
3.2.41
यथा ह्याभिषमाकाशे पक्षिभिः श्वापदैर्भुवि ।
भक्ष्यते सलिले मत्स्यैस्तथा सर्वेण वित्तवान् ॥ ३.२.४१ ॥
As prey is devoured by birds in the sky, by beasts of prey on the earth, and by fish in the water, so the wealthy man is devoured by everyone.
3.2.42
अर्थ एव हि केषांचिदनर्थं भजते नृणाम् ।
अर्थश्रेयसि चासक्तो न श्रेयो विन्दते नरः।
तस्मादर्थागमाः सर्वे मनोमोहविवर्धनाः ॥ ३.२.४२ ॥
For some, wealth alone brings ruin upon men; a man attached to wealth as the highest good does not attain the highest good. Therefore all the means of gaining wealth increase the delusion of the mind.
3.2.43
कार्पण्यं दर्पमानौ च भयमुद्वेग एव च ।
अर्थजानि विदुः प्राज्ञा दुःखान्येतानि देहिनाम् ॥ ३.२.४३ ॥
Miserliness, pride and conceit, fear, and agitation as well — the wise know these sorrows to be born of wealth, and they befall embodied beings.
3.2.44
अर्थस्योपार्जने दुःखमार्जितानां च रक्षणे ।
नाशे दुःखं व्यये दुःखं घ्नन्ति चैवार्थकारणात् ॥ ३.२.४४ ॥
There is suffering in acquiring wealth, suffering in guarding what has been acquired; suffering in its loss, suffering in its spending — and it is because of wealth that people are struck down.
3.2.45
अर्था दुःखं परित्यक्तुं पालिताश्चैव शत्रवः ।
दुःखेन चाधिगम्यन्ते तेषां नाशं न चिन्तयेत् ॥ ३.२.४५ ॥
To give up wealth is painful, and wealth once guarded itself becomes an enemy; it is obtained only with suffering — one should not dwell on its loss.
3.2.46
असन्तोषपरा मूढाः संतोषं यान्ति पण्डिताः ।
अन्तो नास्ति पिपासायाः संतोषः परमं सुखम्।
तस्मात्संतोषमेवेह परं पश्यन्ति पण्डितः ॥ ३.२.४६ ॥
The deluded, bent on discontent, do not attain contentment; the wise attain it. Thirst has no end; contentment is the supreme happiness. Therefore the wise see contentment alone as the highest here.
3.2.47
अनित्यं यौवनं रूपं जीवितं रत्नसंचयः ।
ऐश्वर्यं प्रियसंवासो गृद्ध्येत्तत्र न पण्डितः ॥ ३.२.४७ ॥
Youth, beauty, life, a hoard of jewels, lordship, and the company of the beloved — all are impermanent; the wise man should not be greedy for them.
3.2.48
त्यजेत स च यांस्तस्मात्तज्जान्क्लेशान्सहेत च ।
न हि संचयवान्कश्चिद्दृश्यते निरुपद्रवः।
अतश्च धार्मिकैः पुम्भिरनीहार्थः प्रशस्यते ॥ ३.२.४८ ॥
Therefore one should abandon them and bear the afflictions born of them. No one who hoards is seen to be free of troubles; hence righteous men praise the renunciation of wealth pursued without craving.
3.2.49
धर्मार्थं यस्य वित्तेहा वरं तस्य नरीहता ।
प्रक्षालनाद्धि पङ्कस्य श्रेयो ह्यस्पर्शनं नृणाम् ॥ ३.२.४९ ॥
For one whose desire for wealth is for the sake of dharma, freedom from desire among men is better; indeed, it is better not to touch mud than to wash it off.
3.2.50
युधिष्ठिरैवमर्थेषु न स्पृहां कर्तुमर्हसि ।
धर्मेण यदि ते कार्यं विमुक्तेच्छो भवार्थतः ॥ ३.२.५० ॥
Yudhiṣṭhira, thus you should not long for wealth; if your undertaking is through dharma, be free of desire for wealth.
3.2.51
नार्थोपभोगलिप्सार्थमियमर्थेप्सुता मम ।
भरणार्थं तु विप्राणां ब्रह्मन्काङ्क्षे न लोभतः ॥ ३.२.५१ ॥
This desire of mine for wealth is not for the sake of longing to enjoy it; O brahmin, I desire it only for the maintenance of brahmins, not out of greed.
3.2.52
कथं ह्यस्मद्विधो ब्रह्मन्वर्तमानो गृहाश्रमे ।
भरणं पालनं चापि न कुर्यादनुयायिनाम् ॥ ३.२.५२ ॥
O brahmin, how could a man like me, living in the householder stage, fail to maintain and protect those who follow him?
3.2.53
संविभागो हि भूतानां सर्वेषामेव दृश्यते ।
तथैवापचमानेभ्यः प्रदेयं गृहमेधिना ॥ ३.२.५३ ॥
Sharing is indeed seen among all beings; in the same way, the householder should give to those who cook.
3.2.54
तृणानि भूमिरुदकं वाक्चतुर्थी च सूनृता ।
सतामेतानि गेहेषु नोच्छिद्यन्ते कदाचन ॥ ३.२.५४ ॥
Grass, earth, water, and fourth, kind and true speech — in the homes of the good these are never cut off.
3.2.55
देयमार्तस्य शयनं स्थितश्रान्तस्य चासनम् ।
तृषितस्य च पानीयं क्षुधितस्य च भोजनम् ॥ ३.२.५५ ॥
A bed should be given to the weary, a seat to one who is tired from standing, water to the thirsty, and food to the hungry.
3.2.56
चक्षुर्दद्यान्मनो दद्याद्वाचं दद्याच्च सूनृताम् ।
उत्थाय चासनं दद्यादेष धर्मः सनातनः।
प्रत्युत्थायाभिगमनं कुर्यान्न्यायेन चार्चनाम् ॥ ३.२.५६ ॥
One should give a kindly glance, goodwill, and gentle speech; one should rise and offer a seat — this is the eternal duty. One should rise to meet the guest, approach him, and honour him duly.
3.2.57
अग्निहोत्रमनड्वांश्च ज्ञातयोऽतिथिवान्धवाः ।
पुत्रा दाराश्च भृत्याश्च निर्दहेयुरपूजिताः ॥ ३.२.५७ ॥
The sacred fire, the ox, kinsmen, guests and friends, sons, wives and servants — if left unhonoured, they will burn the householder.
3.2.58
आत्मार्थं पाचयेन्नान्नं न वृथा घातयेत्पशून् ।
न चैकः स्वयमश्नीयाद्विधिवर्जं न निर्वपेत् ॥ ३.२.५८ ॥
One should not cook food for oneself alone, nor slaughter animals in vain; one should not eat alone, nor make offerings without the prescribed rite.
3.2.59
श्वभ्यश्च श्वपचेभ्यश्च वयोभ्यश्चावपेद्भुवि ।
वैश्वदेवं हि नामैतत्सायं प्रातश्च दीयते ॥ ३.२.५९ ॥
One should scatter food on the ground for dogs, for outcastes, and for birds; this is called the Vaiśvadeva offering, and it is given in the evening and in the morning.
3.2.60
विघसाशी भवेत्तस्मान्नित्यं चामृतभोजनः ।
विघसो भुक्तशेषं तु यज्ञशेषं तथाऽमृतम् ॥ ३.२.६० ॥
Therefore one should always be one who eats the remnant (vighasa), and one who eats ambrosia; the remnant after eating is the vighasa, and the remnant of sacrifice is ambrosia.
3.2.61
चक्षुर्दद्यान्मनो दद्याद्वाचं दद्याच्च सूनृताम् ।
अनुव्रजेदुपासीत स यज्ञः पञ्चदक्षिणः ॥ ३.२.६१ ॥
One should give the eye, give the mind, and give kind and truthful speech; one should follow after and attend upon others — this is the sacrifice with five fees.
3.2.62
यो दद्यादपरिक्लिष्टमन्नमद्वनि वर्तते ।
श्रान्तायादृष्टपूर्वाय तस्य पुण्यफलं महत् ॥ ३.२.६२ ॥
He who, while on the road, gives food without hardship to a weary man never seen before, has a great fruit of merit.
3.2.63
एवं यो वर्तते वृत्तिं वर्तमानो गृहाश्रमे ।
तस्य धर्मं परंप्राहुः कथं वा विप्र मन्यसे ॥ ३.२.६३ ॥
They call the dharma of one who thus conducts his livelihood while living in the householder's stage the supreme dharma — O brahmin, how do you regard it?
3.2.64
अहो बत महत्कष्टं विपरीतमिदं जगत् ।
येनापत्रपते साधुरसाधुस्तेन तुष्यति ॥ ३.२.६४ ॥
Ah, what a great suffering! This world is perverse — by that which the good man is ashamed, the wicked man is pleased.
3.2.65
शिश्नोदरकृतेऽप्राज्ञः करोति विषसं बहु ।
मोहरागवशाक्रान्त इन्द्रियार्थवशानुगः ॥ ३.२.६५ ॥
For the sake of genitals and belly the unwise man commits much evil, overpowered by delusion and passion, following the power of the objects of the senses.
3.2.66
ह्रियते बुध्यमानोपि नरो हारिभिरिन्द्रियैः ।
विमूढसंज्ञो दुष्टाश्वैरुद्धान्तैरिव सारथिः ॥ ३.२.६६ ॥
Though aware, a man is carried away by the alluring senses, like a charioteer whose wits are confused by wicked, unruly horses.
3.2.67
षडिन्द्रियाणि विषयं समागच्छन्ति वै यदा ।
तद्रा प्रादुर्भवत्यषां पूर्वसंकल्पजं मनः ॥ ३.२.६७ ॥
When the six senses come into contact with their objects, then the mind, born of their prior intention, arises.
3.2.68
मनो यस्येन्द्रियस्येह विषयान्याति सेवितुम् ।
वस्यौत्सुक्यं संभवति प्रवृत्तिश्चोपजायते ॥ ३.२.६८ ॥
Through whichever sense the mind here rushes to enjoy sense objects, in one subjugated by it eagerness arises and engagement is born.
3.2.69
ततः संकल्पवीर्येण कामेन विषयेषुभिः ।
विद्धः पतति लोभाग्नौज्योतिर्लोभात्पतङ्गवत् ॥ ३.२.६९ ॥
Then, by the power of intention, pierced by desire with the arrows of sense objects, he falls into the fire of greed, as a moth falls into a flame out of greed.
3.2.70
ततो दारैर्विहारैश्च मोहितश्च यथेप्सया ।
महामोहमुखे मग्नो नात्मानमवबुध्यते ॥ ३.२.७० ॥
Then, deluded by wives and pleasures, following his desires, sunk into the mouth of great delusion, he does not perceive himself.
3.2.71
एवं पतति संसारे तासुतास्विह योनिषु ।
अविद्याकर्मतृष्णाभिर्भ्राम्यमाणोऽथ चक्रवत् ॥ ३.२.७१ ॥
Thus he falls in saṃsāra, into these and those wombs here, whirled like a wheel by ignorance, action and craving.
3.2.72
ब्रह्मादिषु तृणान्तेषु भूतेषु परिवर्तते ।
जले भुवि तथाऽऽकाशे जायमानः पुनःपुनः ॥ ३.२.७२ ॥
From Brahmā down to a blade of grass he revolves among beings, born again and again in water, on earth, and in space.
3.2.73
अबुधानां गतिस्त्वेषा बुधानामपि मे शृणु ।
ये धर्मे श्रेयसि रता विमोक्षरतयो जनाः ॥ ३.२.७३ ॥
This is the path of the unwise; hear from me also the path of the wise: people who delight in dharma and the highest good, who take pleasure in liberation.
3.2.74
तदिदं वेदवचनं कुरु कर्म त्यजेति च ।
तस्माद्धर्मानिमान्सर्वान्नाभिमानात्समाचरेत् ॥ ३.२.७४ ॥
This is the word of the Veda: perform action, and give it up. Therefore one should not practise all these duties out of pride.
3.2.75
इज्याध्ययनदानानि तपः सत्यं क्षमा दमः ।
अलोभ इतिमार्गोऽयं धर्ममस्याष्टविधः स्मृतः ॥ ३.२.७५ ॥
Sacrifice, study, giving, austerity, truthfulness, forbearance, self-restraint and freedom from greed: this path of dharma is declared to be eightfold.
3.2.76
अत्र पूर्वश्चतुर्वर्गः पितृयाणपथे स्थितः ।
कर्तव्यमिति यत्कार्यं नाभिमानात्समाचरेत् ॥ ३.२.७६ ॥
Here the first fourfold group stands on the path of the fathers. The duty declared as 'to be done' one should not practise out of pride.
3.2.77
उत्तरो देवयानस्तु सद्भिराचरितः सदा ।
अष्टाङ्गेनैव मार्गेण विशुद्धात्मा समाचरेत् ॥ ३.२.७७ ॥
But the northern path of the gods has always been followed by the good. The pure-souled one should walk only by this eightfold path.
3.2.78
सम्यक्संकल्पसंबन्धात्सम्यक्चेन्द्रियनिग्रहात् ।
सम्यग्द्व्रतविशेषाच्च सम्यक्च गुरुसेवनात् ॥ ३.२.७८ ॥
Through right resolve and its connection, through right restraint of the senses, through right special vows, and through right service to the teacher.
3.2.79
सम्यगाहारयोगाच्च सम्यक्चाध्ययनागमात् ।
सम्यक्कर्मोपसंन्यासात्सम्यक्चित्तनिरोधनात् ॥ ३.२.७९ ॥
Through proper regulation of diet, through right study and knowledge of the scriptures, through right renunciation of action, and through right restraint of the mind.
3.2.80
एवं कर्माणि कुर्वन्ति संसारविजिगीषवः ।
रागद्वेषविनिर्मुक्ता ऐश्वर्यवशमागताः ॥ ३.२.८० ॥
Thus those who desire to conquer worldly existence perform their actions; freed from attachment and aversion, they come under the sway of supreme power.
3.2.81
रुद्राः साध्यास्तथाऽऽदित्या वसवोऽथ तथाश्विनौ ।
योगैश्वर्येण संयुक्ता धारयन्ति प्रजा इमाः ॥ ३.२.८१ ॥
The Rudras, the Sādhyas, likewise the Ādityas and the Vasus, and the two Aśvins, endowed with the power of yoga and sovereignty, sustain these creatures.
3.2.82
तथा त्वमपि कौन्तेय शममास्थाय पुष्कलम् ।
तपसा सिद्धिमन्विच्छ योगसिद्धिं च भारत ॥ ३.२.८२ ॥
So you too, son of Kuntī, take up perfect tranquility and seek success through austerity, and the success of yoga, O descendant of Bharata.
3.2.83
पितृमातृमयी सिद्धिः प्राप्ता कर्ममयी च ते ।
तपसा सिद्धिमन्विच्छ द्विजानां भरणाय वै ॥ ३.२.८३ ॥
The success that belongs to father and mother, and the success born of action, you have already obtained; now seek success through austerity, for the sustenance of the twice-born.
3.2.84
सिद्धा हि यद्यदिच्छन्ति कुर्वते तदनुग्रहम् ।
तस्मात्तपः समास्थाय कुरुष्वात्ममनोरथम् ॥ ३.२.८४ ॥
Whatever the perfected ones desire, they bestow their favour upon; therefore, taking up austerity fully, fulfil the wish of your own mind.