आत्मना विहितं दुः खमात्मना विहितं सखम् । गर्भशय्यामुपादाय भुङ्क्ते वै पौर्वदैहिकम् ॥ १,११३.
Suffering is created by oneself, and so is companionship; taking up the bed of the womb, one experiences the results of deeds from previous bodies.
न चान्तरिक्षे न समुद्रमध्ये न पर्वतानां विवरप्रवेशे । न मातृमूर्ध्नि प्रधृतस्तथाङ्के त्यक्तुं क्षमः कर्म कृतं नरो हि ॥ १,११३.
Neither in the sky, nor in the midst of the ocean, nor by entering the crevices of mountains, nor when held on a mother's head or lap—nowhere can a man escape the consequences of his actions.
दुगस्त्रिकूटः परिखा समुद्रो रक्षांसि योधाः परमा च वृत्तिः । शास्त्रञ्च वै तूशनसा प्रदिष्टं स रावणः कालवशाद्विनष्टः ॥ १,११३.
A fort with three peaks, a moat, the ocean, guards, warriors, and the greatest resources, and even the science taught by Ushanas—Ravana was destroyed by the force of time despite all these.
यस्मिन्वयसि यत्काले यद्दिवा यच्च वा निशि । यन्मुहूर्ते क्षणे वापि तत्तथा न तदन्यथा ॥ १,११३.
At whatever age, at whatever time, by day or by night, in whatever moment or instant—what is destined happens exactly so, not otherwise.
गच्छन्ति चान्तरिक्षे वा प्रविशन्ति महीतले । धारयन्ति दिशः सर्वा नादत्तमुपलभ्यते ॥ १,११३.
Whether they travel through the sky or enter the earth, or hold all the directions—what is not given to one cannot be obtained.
पुराधीता च या विद्या पुरा दत्तञ्च यद्धनम् । पुरा कृतानि कर्माणि ह्यग्रे धावन्ति धावतः ॥ १,११३.
Knowledge learned long ago, wealth given long ago, and deeds performed long ago—all these run ahead of a person as he runs forward.
कर्माण्यत्र प्रधानानि सम्यगृक्षे शुभग्रहे । वसिष्ठकृतलग्नापि जानकी दुः खभाजनम् ॥ १,११३.
Here, actions are primary, whether at an auspicious time or under a favorable star; even Janaki, though her marriage was set by Vasishtha, became a recipient of suffering.
स्थूलजङ्घो यदा रामः शब्दगामी च लक्ष्मणः । घनकेशी यदा सीता त्रयस्ते दुः खभाजनम् ॥ १,११३.
When Rama had thick thighs, Lakshmana was guided by sound, and Sita had dense hair—these three became recipients of suffering.
न पितुः कर्मणा पुत्रः पिता वा पुत्रकर्मणा । स्वयं कृतेन गच्छन्ति स्वयं बद्धाः स्वकर्मणा ॥ १,११३.
A son does not go by the actions of his father, nor a father by those of his son; each proceeds bound by his own actions.
कर्मजन्यशरीरेषु रोगाः शरीरमानसाः । शरा इव पतन्तीह विमुक्ता दृढधन्विभिः ॥ १,११३.
In bodies born of karma, diseases—both physical and mental—fall like arrows released by strong archers.
अन्यथा शास्त्रगार्भिण्या धिया धीरोर्ऽथमीहते । स्वामिवत्प्राक्कृतं कर्म विदधाति तदन्यथा ॥ १,११३.
Otherwise, even a wise person, though pregnant with the knowledge of the scriptures, strives for wealth; but like a servant, he performs the karma previously set, and not otherwise.
बालो युवा च वृद्धश्च यः करोति शुभाशुभम् । तस्यान्तस्यामवस्थायां भुङ्क्ते जन्मनिजन्मनि ॥ १,११३.
Whether a child, a youth, or an old man—whoever does good or evil—he enjoys the results in that very state, in birth after birth.
अनीक्षमाणोऽपि नरो विदेशस्थोऽपि मानवः । स्वकर्मपातवातेन नीयते यत्र तत्फलम् ॥ १,११३.
Even if a man does not see, even if he is in a foreign land, he is carried by the wind of his own karma to where its fruit is.
प्राप्तव्यमर्थं लभते मनुष्यो देवोऽपि तं वारयितुं न शक्तः । अतो न शोचामि न विस्मयो मे ललाटलेखा न पुनः प्रयाति (यदस्मदीयं न तु तत्परेषाम् ॥ १,११३.
A person attains what is destined for him; even a god is not able to prevent it. Therefore, I do not grieve nor am I astonished; the line on the forehead does not return again (what is mine is not another's).
सर्पः कूपे गजः स्कन्धे बिल आखुश्च धावति । नरः शीघ्रतरादेव कर्मणः कः पलायते ॥ १,११३.
A snake in a well, an elephant on its shoulder, and a mouse running into a hole—who among men can flee faster than karma?
नाल्पा भवति सद्विद्या दीयमानापि वर्धते । कूपस्थमिव पानीयं भवत्येव बहूदकम् ॥ १,११३.
True knowledge, even if given in small measure, grows; like water in a well, it becomes abundant.
येर्ऽथा धर्मेण ते सत्या येऽधर्मेण गताः श्रियः । धर्मार्थो च महांल्लोके तत्स्मृत्वा ह्यर्थकारणात् ॥ १,११३.
Wealth obtained by righteousness is true; riches gained by unrighteousness are not. Remembering that dharma and artha are great in the world, one should act for the sake of wealth accordingly.
अन्नार्थो यानि दुः खानि करोति कृपणो जनः । तान्येव यदि धर्मार्थो न भूयः क्लेशभाजनम् ॥ १,११३.
The sufferings a wretched person endures for the sake of food and wealth—if these are for the sake of dharma and artha, they no longer become a source of pain.
सर्वेषामेव शौचानामन्नशौचं विशिष्यते । योऽन्नार्थैः शुचिः शौचान्न मृदा वारिणा शुचिः ॥ १,११३.
Of all forms of purity, purity of food is considered the highest; one who is pure in relation to food is truly pure, not merely by earth or water.
सत्यं शौचं मनः शौचं शौचमिन्द्रियनिग्रहः । सर्वभूते दया शौचं जलशौचञ्च पञ्चमम् ॥ १,११३.
Truthfulness is purity, purity of mind is purity, purity is control of the senses, compassion toward all beings is purity, and purity of water is the fifth.
यस्य सत्यञ्च शौचञ्च तस्य स्वर्गो न दुर्लभः । सत्यं हि वचनं यस्य सोऽश्वमेधाद्विशिष्यते ॥ १,११३.
For one who possesses truth and purity, heaven is not difficult to attain; indeed, one whose speech is truthful surpasses even the performance of the Aśvamedha sacrifice.
मृत्तिकानां सहस्रेण चोदकानां शतेन हि । न शुध्यति दुराचारो भावोपहतचेतनः ॥ १,११३.
Even with a thousand applications of clay and a hundred of water, a wicked person whose mind is corrupted by evil intent does not become pure.
यस्य हस्तौ च पादौ च मनश्चैव सुसंयतम् । विद्या तपश्च कीर्तिश्च स तीर्थफलमश्नुते ॥ १,११३.
He whose hands and feet and mind are well restrained, who possesses knowledge, austerity, and fame, attains the fruit of pilgrimage.
न प्रहृष्यति संमानैर्नावमानैः प्रकुप्यति । न क्रुद्धः परुषं ब्रूयादेतत्साधोस्तु लक्षणम् ॥ १,११३.
He does not rejoice in honors nor become angry at insults; when angry, he does not speak harshly—such is the mark of a virtuous person.
दरिद्रस्य मनुष्यस्य प्राज्ञस्य मधुरस्य च । काले श्रुत्वा हितं वाक्यं न कश्चित्परितुष्यति ॥ १,११३.
When timely and beneficial words are spoken to a poor man, a wise man, or a sweet-natured man, no one is pleased by them.
न मन्त्रबलवीर्येण प्रज्ञया पौरुषेण च । अलभ्यं लभ्यते मर्त्यैस्तत्र का परिवेदना ॥ १,११३.
By the power of spells, strength, intelligence, or effort, mortals do not obtain what is unattainable; so what cause is there for sorrow?
अयाचितो मया लब्धो पुनर्मत्प्रेषणाद्गतः । यत्रागतस्तत्र गतस्तत्र का परिवेदना ॥ १,११३.
What I have gained without asking, and what has departed after being sent by me—wherever it came from, there it has gone; what cause is there for sorrow?
एकवृक्षे सदा रात्रौ नानापक्षिसमागमः । प्रभातेऽन्यदिशो यान्ति का तत्र परिवेदना ॥ १,११३.
At night, many different birds gather on a single tree; at dawn, they go their separate ways—what cause is there for sorrow in this?
एकसार्थप्रयाताना सर्वेषान्तत्र गामिनाम् । यस्त्वेकस्त्वरितो याति का तत्र परिवेदना ॥ १,११३.
Among all those traveling together in a caravan, if one departs quickly on his own, what cause is there for sorrow in that?
अव्यक्तादीनि भूतानि व्यक्तमध्यानि शौनक । अव्यक्तनिधनान्येनव का तत्र परिवेदना ॥ १,११३.
Beings begin in the unmanifest, exist in the manifest in the middle, and end in the unmanifest, O Śaunaka; what cause is there for sorrow in this?