स्त्रीसङ्गेन सदा भोगे सुखमाप्नोति मानवः । अलाभे दुःखमत्यन्तं जीवन्मुक्तः कथं भवेत्
Through association with women and constant enjoyment, a man attains happiness; in their absence, he suffers greatly—how then can one be liberated while living?
जनक उवाच हिंसा यज्ञेषु प्रत्यक्षा साहिंसा परिकीर्तिता । उपाधियोगतो हिंसा नान्यथेति विनिर्णयः
Janaka said: Violence in sacrifice is apparent, yet it is called non-violence; violence arises due to conditions, and this is the settled conclusion.
यथा चेन्धनसंयोगादग्नौ धूमः प्रवर्तते । तद्वियोगात्तथा तस्मिन्निर्धूमत्वं विभाति वै
Just as smoke arises in fire from the presence of fuel, so, when that is absent, the fire appears without smoke.
अहिंसां च तथा विद्धि वेदोक्तां मुनिसत्तम । रागिणां सापि हिंसैव निःस्पृहाणां न सा मता
Understand, O best of sages, that nonviolence as taught in the Vedas is itself violence for those who are attached; for those free from desire, it is not considered so.
अरागेण च यत्कर्म तथाहङ्कारवर्जितम् । अकृतं वेदविद्वांसः प्रवदन्ति मनीषिणः
Whatever action is performed without attachment and without ego, the wise and learned in the Vedas declare it as not truly done.
गृहस्थानां तु हिंसैव या यज्ञे द्विजसत्तम । अरागेण च यत्कर्म तथाहंकारवर्जितम्
For householders, O best of twice-born, the violence involved in sacrifice is indeed present; but whatever action is performed without attachment and without ego—
साहिंसैव महाभाग मुमुक्षूणां जितात्मनाम्
That is true nonviolence, O illustrious one, for seekers of liberation who have mastered themselves.
शुकस्य विवाहादिकार्यवर्णनम् शुक उवाच सन्देहोऽयं महाराज वर्तते हृदये मम । मायामध्ये वर्तमानः स कथं निःस्पृहो भवेत्
Description of Śuka's marriage and related rites Śuka said: O great king, a doubt remains in my heart: How can one living amidst illusion become free from desire?
शास्त्रज्ञानं च सम्प्राप्य नित्यानित्यविचारणम् । त्यजते न मनो मोहं स कथं मुच्यते नरः
Even after attaining scriptural knowledge and discerning the eternal from the transient, the mind does not abandon delusion; how then is a person liberated?
अन्तर्गतं तमश्छेत्तुं शास्त्राद्बोधो हि न क्षमः । यथा न नश्यति तमः कृतया दीपवार्तया
Scriptural understanding is not capable of cutting away the darkness within; just as darkness does not vanish merely by lighting a lamp.
अद्रोहः सर्वभूतेषु कर्तव्यः सर्वदा बुधैः । स कथं राजशार्दूल गृहस्थस्य भवेत्तथा
Non-injury toward all beings should always be practiced by the wise; but how, O tiger among kings, can this be maintained by a householder?
वित्तैषणा न ते शान्ता तथा राज्यसुखैषणा । जयैषणा च सङ्ग्रामे जीवन्मुक्तः कथं भवेः
The desire for wealth is not calmed, nor the longing for royal pleasures; the urge for victory in battle persists—how then can one be liberated while living?
चौरेषु चौरबुद्धिस्तु साधुबुद्धिस्तु तापसे । स्वपरत्वं तवाप्यस्ति विदेहस्त्वं कथं नृप
Among thieves, there is the mind of a thief; among ascetics, the mind of a saint; the sense of 'mine' and 'other' exists for you as well—how then, O king, can you be free from embodiment?
कटुतीक्ष्णुकषायाम्लरसान्वेत्सि शुभाशुभान् । शुभेषु रमते चित्तं नाशुभेषु तथा नृप
You experience harsh, sharp, bitter, and sour tastes, and perceive both auspicious and inauspicious things; your mind delights in what is auspicious, but not so in what is inauspicious, O king.
जाग्रत्स्वप्नसुषुप्तिश्च तव राजन् भवन्ति हि । अवस्थास्तु यथाकालं तुरीया तु कथं नृप
Waking, dreaming, and deep sleep are your states, O king; these occur according to time—how then, O king, can the fourth state be attained?
पदात्यश्वरथेभाश्च सर्वे वै वशगा मम । स्वाम्यहं चैव सर्वेषां मन्यसे त्वं न मन्यसे
Foot soldiers, horses, chariots, and elephants are all under my control; I am the master of all—do you think so, or do you not think so?
मिष्टमत्सि सदा राजन्मुदितो विमनास्तथा । मालायां च तथा सर्पे समदृक् क्व नृपोत्तम
You are always pleased, O king, when eating delicious food, and likewise distressed; whether with a garland or a snake, where is equanimity, O best of kings?
विमुक्तस्तु भवेद्राजन् समलोष्टाश्मकाञ्चनः । एकात्मबुद्धिः सर्वत्र हितकृत्सर्वजन्तुषु
One who is liberated, O king, regards earth, stone, and gold alike; with a single-minded awareness everywhere, he acts for the welfare of all beings.
न मेऽद्य रमते चित्तं गृहदारादिषु क्वचित् । एकाकी निःस्पृहोऽत्यर्थं चरेयमिति मे मतिः
Today my mind does not delight anywhere in home, wife, or other things; my resolve is to wander alone, utterly free from desire.
निःसङ्गो निर्ममः शान्तः पत्रमूलफलाशनः । मृगवद्विचरिष्यामि निर्द्वन्द्वो निष्परिग्रहः
Detached, free from possessiveness, peaceful, eating leaves, roots, and fruits, I shall roam like a deer, without duality and without possessions.
किं मे गृहेण वित्तेन भार्यया च सुरूपया । विरागमनसः कामं गुणातीतस्य पार्थिव
What use are a house, wealth, or a beautiful wife to me, O king, whose mind is detached and who has transcended the qualities?
चिन्त्यसे विविधाकारं नानारागसमाकुलम् । दम्भोऽयं किल ते भाति विमुक्तोऽस्मीति भाषसे
You are concerned with various forms, filled with many attachments; this is mere pretension, for you claim to be liberated.
कदाचिच्छत्रुजा चिन्ता धनजा च कदाचन । कदाचित्सैन्यजा चिन्ता निश्चिन्तोऽसि कदा नृप
Sometimes you worry about enemies, sometimes about wealth, sometimes about armies; O king, when are you truly free from care?
वैखानसा ये मुनयो मिताहारा जितव्रताः । तेऽपि मुह्यन्ति संसारे जानन्तोऽपि ह्यसत्यताम्
Even the Vaikhānasa sages, who eat moderately and have mastered vows, become deluded in worldly life, though they know its falsity.
तव वंशसमुत्थानां विदेहा इति भूपते । कुटिलं नाम जानीहि नान्यथेति कदाचन
O king, those born in your lineage are called 'Videha'; know that this name is crooked, and it is never otherwise.
विद्याधरो यथा मूर्खो जन्मान्धस्तु दिवाकरः । लक्ष्मीधरो दरिद्रश्च नाम तेषां निरर्थकम्
Just as a Vidyādhara is ignorant, a person born blind is the sun, or a wealthy man is poor, their names are meaningless.
तव वंशोद्भवा ये ये श्रुताः पूर्वे मया नृपाः । विदेहा इति विख्याता नामतः कर्मतो न ते
All the kings of your lineage whom I have heard of before are renowned as 'Videha' by name, but not by their deeds.
निमिनामाभवद्राजा पूर्वं तव कुले नृप । यज्ञार्थं स तु राजर्षिर्वसिष्ठं स्वगुरुं मुनिम्
Nimi, named as king, was once in your family, O king; for the sake of a sacrifice, that royal sage invited his own guru, the sage Vasiṣṭha.
निमन्त्रयामास तदा तमुवाच नृपं मुनिः । निमन्त्रितोऽस्मि यज्ञार्थं देवेन्द्रेणाधुना किल
At that time, he invited him, and the sage said to the king: 'I have now been invited by Indra for a sacrifice.'
कृत्वा तस्य मखं पूर्णं करिष्यामि तवापि वै । तावत्कुरुष्व राजेन्द्र सम्भारं तु शनैः शनैः
'After completing his sacrifice, I will perform yours as well; meanwhile, O king, gradually prepare the materials.'