एवमभ्यर्थितस्तैस्तु दैत्यराजः पुरोहितैः । दैत्यैर्निष्काशयामास पुत्रं पावकसञ्चयात्
Thus urged by his priests, the king of the Daityas expelled his son from the assembly of fire.
तो गुरुगृहे बालः सवसन् बालदानवान् । अध्यापयामास मुहुरुपदेशान्तरे गुरोः
While living in the house of his teacher, the boy instructed the other young Daityas repeatedly, even amidst the teacher’s other lessons.
श्वूयतां परमार्थो मे दैतेया दितिजात्मजाः । न चान्यथैतन्मन्तव्यं नात्र लोभादिकारणम्
Listen to my highest teaching, O Daityas, sons of Diti; let this not be considered otherwise—there is no motive here of greed or the like.
जन्म बाल्यं ततः सर्वो जन्तुः प्राप्नोति यौवनम् । अव्याहतैव भवति ततोऽनुदिवसं जरा
After birth and childhood, every creature attains youth; then, without hindrance, day by day, old age comes.
ततश्यच मृत्युमभ्येति जन्तुर्दैत्येश्वरात्मजाः । प्रत्यक्षं दृश्यते चैतदस्माकं भवतां तथा
Then, O sons of the lord of the Daityas, death approaches the creature; this is seen directly by us and by you as well.
मृतस्य च पुनर्जन्म भवत्येतज्व नान्यथा । आगमोऽयं तथा तत्र नोपादानं विनोद्भवः
And for the dead, there is rebirth—this is certain, not otherwise; such is the tradition, and in that, there is no arising without a cause.
गर्भवासादि यावत् तु पुनर्जन्मोपपादनम् । समस्तावस्थकं तावदू दुः खमेवावगम्यताम्
From dwelling in the womb and so on, up to the occasion of rebirth, every stage is to be understood as nothing but suffering.
क्षुतूतृषअमोपशमं तदूच्छीताद्यु पशमं सुखम् । मन्यते बालबुद्धित्वादू दुः खमेव हि तत् पुनः
The cessation of hunger and thirst, or the relief from cold and the like, is considered happiness by childish minds, but in truth, that too is only suffering.
अत्यन्तस्तिमिताङ्गानां व्यायामेन सुखैषिणाम् । भ्रान्तिज्ञानावृताक्षाणां प्रहारोऽपि सूखायते
For those whose limbs are utterly inert, who desire pleasure through exertion, whose senses are veiled by deluded knowledge—even a blow seems pleasurable.
क शरीरमशेषाणां श्लैष्मादीनां महाचयः । क कान्ति-शोभा-शौरभ्य-कमनीयादयो गुणाः
What is the body but a mass of phlegm and the like? What beauty, radiance, fragrance, or charm are its qualities?
मांसाऽसृकूपूयविणूमूत्रस्नायुमज्जाऽस्थिसंहतौ । देहे चेत् प्रीतिमान् मूढ़ो नरके भवितापि सः
If a fool delights in a body composed of flesh, blood, pus, veins, urine, sinews, marrow, and bones, he will also find joy in hell.
अग्नेः शीतेन तोयस्य तषा भक्तस्य च क्षुधा । क्रियते सुखकर्त्तृ त्वं तदू विलोमस्य चेतदरैः
Fire is relieved by cold, thirst by water, hunger by food; if one considers these to be the causes of happiness, it is the opposite in truth.
करोति हे दैत्यसुता ! यावन्मात्रं परिग्रहम् । तावन्मात्रं, स एवास्य दुः स्वं चेतसि यच्छति
O sons of the Daityas! As long as one maintains attachment, for that long, he brings suffering upon his own mind.
यावतः कुरुते जन्तुः सम्बन्धान् मनसः प्रियान् । तावन्तोऽस्य निखन्यन्ते ह्टदये शोकशङ्गवः
As many beloved connections as a creature forms in his mind, just so many shafts of sorrow are driven into his heart.
यदू यदू गृहे तन्मनसि यत्र तत्रावतिष्ठतः । नाशदाहापहरणां तत्र तस्यैव तिष्ठति
Wherever one’s mind is fixed, regarding whatever in the home, there alone abide destruction, burning, and loss for him.
जन्मन्यत्र महदू दुःखं म्रियमाणस्य चापि तत् । यातनासु यमस्योग्र गर्भसंक्रमणेषु च ।.
In every birth, there is great suffering, and for the dying as well; in the fierce torments of Yama and in the transitions through the womb.
गर्भै च सुखलेशोऽपि भवद्भिरनुमीयते । यदि तत् कथ्यतामेवं सर्वं दुः खमयं जगत्
Even the slightest trace of happiness in the womb is inferred by you; if that is so, then tell me—this entire world is filled with suffering.
तदेवमतिदुः खानामास्पदेऽत्र भवार्णावे । बवतां कथ्यते सत्यं विष्णुरेकः परायणम्
Thus, in this ocean of existence, which is the very abode of great suffering, you declare truly that Viṣṇu alone is the supreme refuge.
मा जानीत वयं बाला देही देहेषु शाशवतः । जरा-यौवन-जन्माद्या धर्म्मा देहस्य नात्मनः
We are children and do not know that the embodied soul is eternal in bodies; old age, youth, birth, and such are properties of the body, not of the self.
बालोऽहं तावदिच्छातो यतिष्ये श्रेयसे युवा । युवाहं वार्द्धके प्राप्त करिष्याम्यात्मनो हितम्
As a child, I think, 'I will strive for the good when I am young'; as a youth, 'I will do what is beneficial for myself when I am old.'
वृद्धोऽहं मम कर्म्माणि समस्तानि न गोचरे । किं करिष्यामि मन्दात्मा समर्थेन न यत् कृतम्
When I am old, all my actions are beyond my reach; what can I do then, dull-minded as I am, when I did not act while I was capable?
एवं दुराशायक्षिप्तमानसः पुरुषः सदा । श्रेयसोऽभिमुखं याति न कदाचित् पिपसितः
Thus, a person whose mind is always distracted by vain hopes never turns toward the good, like one who is constantly thirsty.
बाल्ये क्रीड़नकासक्ता यौवने विषयोन्मुखाः । अज्ञा नयन्त्यशत्तया च वार्द्ध कं समुपस्थितम्
In childhood, attached to play; in youth, inclined to sense pleasures; led by ignorance and lack of strength, old age suddenly arrives.
तस्माद् बाल्ये विवेकात्मा यतेत श्रेयस् सदा । बाल्य-यौवन-वृद्धाद्यर्दैहभावैरसंयुतः
Therefore, one who is discerning should always strive for the good even in childhood, unbound by the states of childhood, youth, or old age.
तदेतदू वो मयाख्यातं यदि जानीत नानृतम् । तदस्मत्प्रीतये विष्णाः स्मर्य्यतां बन्धमुक्तिदः
This I have now told you; if you understand, it is not false. For my satisfaction, O Viṣṇus, remember Him who grants bondage and liberation.
आयासः स्मरणो कोऽस्य स्मृतो यच्छति शोभनम् पापक्षयश्च भवति स्मरतां तमपनिंशम्
What effort is there in remembering Him, whose remembrance bestows auspiciousness? The destruction of sin also comes to those who remember Him without ceasing.
सर्व्वभूतस्थिते तस्मिन् मतिर्मैत्री दिवानिशम् । बवतां जायतामेवं सर्वक्ल शोन् प्रहास्यथ
May your minds be filled with friendship, day and night, toward Him who dwells in all beings; thus you will cast off all suffering.
तापत्रयेणाभिहतं यदेतदखिलं जगत् । तदा शोच्येषु भूतेषु द्रे षं प्राज्ञः करोति कः ।। ८० अथ भद्राणि भूतानि हीनशक्तिरहं परम् । मुदं तथापि कुर्व्वीत् हानिर्द्रेषफलं यतः
Who, being wise, grieves for those beings afflicted by the threefold miseries in this entire world? Now, though I am weak, I should still rejoice at the good of beings, for loss is the fruit of sorrow.
बद्धवैराणि भूतानि द्र षं कुर्व्वन्ति चेत् ततः । शोच्यान्यहोऽतिमोहेन व्याप्तानीति मनीषिणा
If beings, bound by enmity, cause sorrow, then, alas, the wise know that those overwhelmed by such delusion are truly to be pitied.
एते बिन्नदृशा दैत्या विकल्पाः कथिता मया । कृत्वाभ्युपगमं तत्र संक्षेपः श्वूयतां मम
These various opinions of the Daityas, arising from differing views, have been described by me; having accepted this, now hear my summary.