Vanaparva - Chapter-2

 

वनपर्व - Vanaparva

अध्यायः – 2 ::Chapter-2

Shlokas	No. of Shlokas
शौनक उवाच॥ श्रूयतां चाभिधास्यामि जनकेन यथा पुरा । आत्मव्यवस्थानकरा गीताः श्लोका महात्मना ॥ 1॥ मनोदेहसमुत्थाभ्यां दुःखाभ्यामर्दितं जगत् । तयोर्व्याससमासाभ्यां शमोपायमिमं शृणु ॥ 2॥ व्याधेरनिष्टसंस्पर्शाच्छ्रमादिष्टविवर्जनात् । दुःखं चतुर्भिः शारीरं कारणैः सम्प्रवर्तते ॥ 3॥ तदाशुप्रतिकाराच्च सततं चाविचिन्तनात् । आधिव्याधिप्रशमनं क्रियायोगद्वयेन तु ॥ 4॥ मतिमन्तो ह्यतो वैद्याः शमं प्रागेव कुर्वते । मानसस्य प्रियाख्यानैः सम्भोगोपनयैर्नृणाम् ॥ 5॥ मानसेन हि दुःखेन शरीरमुपतप्यते । अयःपिण्डेन तप्तेन कुम्भसंस्थमिवोदकम् ॥ 6॥ मानसं शमयेत्तस्माज्ज्ञानेनाग्निमिवाम्बुना । प्रशान्ते मानसे दुःखे शारीरमुपशाम्यति ॥ 7॥ मनसो दुःखमूलं तु स्नेह इत्युपलभ्यते । स्नेहात्तु सज्जते जन्तुर्दुःखयोगमुपैति च ॥ 8॥ स्नेहमूलानि दुःखानि स्नेहजानि भयानि च । शोकहर्षौ तथायासः सर्वं स्नेहात्प्रवर्तते ॥ 9॥ स्नेहात्करणरागश्च प्रजज्ञे वैषयस्तथा । अश्रेयस्कावुभावेतौ पूर्वस्तत्र गुरुः स्मृतः ॥ 10॥ कोटराग्निर्यथाशेषं समूलं पादपं दहेत् । धर्मार्थिनं तथाल्पोऽपि रागदोषो विनाशयेत् ॥ 11॥ विप्रयोगे न तु त्यागी दोषदर्शी समागमात् । विरागं भजते जन्तुर्निर्वैरो निष्परिग्रहः ॥ 12॥ तस्मात्स्नेहं स्वपक्षेभ्यो मित्रेभ्यो धनसञ्चयात् । स्वशरीरसमुत्थं तु ज्ञानेन विनिवर्तयेत् ॥ 13 ज्ञानान्वितेषु मुख्येषु शास्त्रज्ञेषु कृतात्मसु । न तेषु सज्जते स्नेहः पद्मपत्रेष्विवोदकम् ॥ 14॥ रागाभिभूतः पुरुषः कामेन परिकृष्यते । इच्छा सञ्जायते तस्य ततस्तृष्णा प्रवर्तते ॥ 15॥ तृष्णा हि सर्वपापिष्ठा नित्योद्वेगकरी नृणाम् । अधर्मबहुला चैव घोरा पापानुबन्धिनी ॥ 16॥ या दुस्त्यजा दुर्मतिभिर्या न जीर्यति जीर्यतः । योऽसौ प्राणान्तिको रोगस्तां तृष्णां त्यजतः सुखम् ॥ 17॥ अनाद्यन्ता तु सा तृष्णा अन्तर्देहगता नृणाम् । विनाशयति सम्भूता अयोनिज इवानलः ॥ 18॥ यथैधः स्वसमुत्थेन वह्निना नाशमृच्छति । तथाकृतात्मा लोभेन सहजेन विनश्यति ॥ 19॥ राजतः सलिलादग्नेश्चोरतः स्वजनादपि । भयमर्थवतां नित्यं मृत्योः प्राणभृतामिव ॥ 20 यथा ह्यामिषमाकाशे पक्षिभिः श्वापदैर्भुवि । भक्ष्यते सलिले मत्स्यैस्तथा सर्वेण वित्तवान् ॥ 21 अर्थ एव हि केषाञ्चिदनर्थो भविता नृणाम् । अर्थश्रेयसि चासक्तो न श्रेयो विन्दते नरः ॥ 22॥ अर्थ एव हि केषांचिदनर्थं भजते नृणाम्। अर्थश्रेयसि चासक्तो न श्रेयो विन्दते नरः ॥ 23 तस्मादर्थागमाः सर्वे मनोमोहविवर्धनाः कार्पण्यं दर्पमानौ च भयमुद्वेग एव च  ॥ 24॥ अर्थजानि विदुः प्राज्ञा दुःखान्येतानि देहिनाम् अर्थस्योपार्जने दुःखं पालने च क्षये तथा ॥ 25॥ नाशे दुःखं व्यये दुःखं घ्नन्ति चैवार्थकारणात् अर्था दुःखं परित्यक्तुं पालिताश्चापि तेऽसुखाः  ॥ 26॥ दुःखेन चाधिगम्यन्ते तेषां नाशं न चिन्तयेत् असन्तोषपरा मूढाः सन्तोषं यान्ति पण्डिताः  ॥ 27॥ अन्तो नास्ति पिपासायाः सन्तोषः परमं सुखम् तस्मात्सन्तोषमेवेह धनं पश्यन्ति पण्डिताः  ॥ 28॥ अनित्यं यौवनं रूपं जीवितं द्रव्यसञ्चयः ऐश्वर्यं प्रियसंवासो गृध्येदेषु न पण्डितः ॥ 29॥ त्यजेत सञ्चयांस्तस्मात्तज्जं क्लेशं सहेत कः । न हि सञ्चयवान्कश्चिद्दृश्यते निरुपद्रवः अतश्च धर्मिभिः पुम्भिरनीहार्थः प्रशस्यते  ॥ 30॥ धर्मार्थं यस्य वित्तेहा वरं तस्य नरीहता। प्रक्षालनाद्धि पङ्कस्य दूरादस्पर्शनं वरम् ॥ 31॥ युधिष्ठिरैवमर्थेषु न स्पृहां कर्तुमर्हसि । धर्मेण यदि ते कार्यं विमुक्तेच्छो भवार्थतः ॥ 32॥ युधिष्ठिर उवाच॥ नार्थोपभोगलिप्सार्थमियमर्थेप्सुता मम । भरणार्थं तु विप्राणां ब्रह्मन्काङ्क्षे न लोभतः ॥ 33॥ कथं ह्यस्मद्विधो ब्रह्मन्वर्तमानो गृहाश्रमे । भरणं पालनं चापि न कुर्यादनुयायिनाम् ॥ 34॥ संविभागो हि भूतानां सर्वेषामेव शिष्यते । तथैवापचमानेभ्यः प्रदेयं गृहमेधिना ॥ 35॥ तृणानि भूमिरुदकं वाक्चतुर्थी च सूनृता । सतामेतानि गेहेषु नोच्छिद्यन्ते कदाचन ॥ 36॥ देयमार्तस्य शयनं स्थितश्रान्तस्य चासनम् । तृषितस्य च पानीयं क्षुधितस्य च भोजनम् ॥ 37॥ चक्षुर्दद्यान्मनो दद्याद्वाचं दद्याच्च सूनृताम् । उत्थाय चासनं दद्यादेष धर्मः सनातनः॥ 38॥ अघिहोत्रमनड्वांश्च ज्ञातयोऽतिथिबान्धवाः । पुत्रदारभृताश्चैव निर्दहेयुरपूजिताः ॥ 39॥ नात्मार्थं पाचयेदन्नं न वृथा घातयेत्पशून् । न च तत्स्वयमश्नीयाद्विधिवद्यन्न निर्वपेत् ॥ 40॥ श्वभ्यश्च श्वपचेभ्यश्च वयोभ्यश्चावपेद्भुवि । वैश्वदेवं हि नामैतत्सायम्प्रातर्विधीयते ॥ 41॥ विघसाशी भवेत्तस्मान्नित्यं चामृतभोजनः । विघसं भृत्यशेषं तु यज्ञशेषं तथामृतम् ॥ 42॥ एतां यो वर्तते वृत्तिं वर्तमानो गृहाश्रमे । तस्य धर्मं परं प्राहुः कथं वा विप्र मन्यसे ॥ 43॥ शौनक उवाच॥ अहो बत महत्कष्टं विपरीतमिदं जगत् । येनापत्रपते साधुरसाधुस्तेन तुष्यति ॥ 44॥ शिश्नोदरकृतेऽप्राज्ञः करोति विघसं बहु । मोहरागसमाक्रान्त इन्द्रियार्थवशानुगः ॥ 45॥ ह्रियते बुध्यमानोऽपि नरो हारिभिरिन्द्रियैः । विमूढसञ्ज्ञो दुष्टाश्वैरुद्भ्रान्तैरिव सारथिः ॥ 46॥ षडिन्द्रियाणि विषयं समागच्छन्ति वै यदा । तदा प्रादुर्भवत्येषां पूर्वसङ्कल्पजं मनः ॥ 47॥ मनो यस्येन्द्रियग्रामविषयं प्रति चोदितम् । तस्यौत्सुक्यं सम्भवति प्रवृत्तिश्चोपजायते ॥ 48॥ ततः सङ्कल्पवीर्येण कामेन विषयेषुभिः । विद्धः पतति लोभाग्नौ ज्योतिर्लोभात्पतङ्गवत् ॥ 49॥ ततो विहारैराहारैर्मोहितश्च विशां पते । महामोहमुखे मग्नो नात्मानमवबुध्यते ॥ 50॥ एवं पतति संसारे तासु तास्विह योनिषु । अविद्याकर्मतृष्णाभिर्भ्राम्यमाणोऽथ चक्रवत् ॥ 51॥ ब्रह्मादिषु तृणान्तेषु हूतेषु परिवर्तते । जले भुवि तथाकाशे जायमानः पुनः पुनः ॥ 52॥ अबुधानां गतिस्त्वेषा बुधानामपि मे शृणु । ये धर्मे श्रेयसि रता विमोक्षरतयो जनाः ॥ 53॥ यदिदं वेदवचनं कुरु कर्म त्यजेति च । तस्माद्धर्मानिमान्सर्वान्नाभिमानात्समाचरेत् ॥ 54॥ इज्याध्ययनदानानि तपः सत्यं क्षमा दमः । अलोभ इति मार्गोऽयं धर्मस्याष्टविधः स्मृतः ॥ 55॥ तत्र पूर्वश्चतुर्वर्गः पितृयानपथे स्थितः । कर्तव्यमिति यत्कार्यं नाभिमानात्समाचरेत् ॥ 56॥ उत्तरो देवयानस्तु सद्भिराचरितः सदा । अष्टाङ्गेनैव मार्गेण विशुद्धात्मा समाचरेत् ॥ 57॥ सम्यक्सङ्कल्पसम्बन्धात्सम्यक्चेन्द्रियनिग्रहात् । सम्यग्व्रतविशेषाच्च सम्यक्च गुरुसेवनात् ॥ 58॥ सम्यगाहारयोगाच्च सम्यक्चाध्ययनागमात् । सम्यक्कर्मोपसंन्यासात्सम्यक्चित्तनिरोधनात् ॥ 59॥ एवं कर्माणि कुर्वन्ति संसारविजिगीषवः ॥ रागद्वेषविनिर्मुक्ता ऐश्वर्यं देवता गताः ।60 रुद्राः साध्यास्तथादित्या वसवोऽथाश्विनावपि ॥ योगैश्वर्येण संयुक्ता धारयन्ति प्रजा इमाः ॥ 61॥ तथा त्वमपि कौन्तेय शममास्थाय पुष्कलम् । तपसा सिद्धिमन्विच्छ योगसिद्धिं च भारत ॥ 62॥ पितृमातृमयी सिद्धिः प्राप्ता कर्ममयी च ते । तपसा सिद्धिमन्विच्छ द्विजानां भरणाय वै ॥ 63॥ सिद्धा हि यद्यदिच्छन्ति कुर्वते तदनुग्रहात् । तस्मात्तपः समास्थाय कुरुष्वात्ममनोरथम् ॥ 64॥	64 (122)
Yudhishthira said, 'Without a doubt, what you say is true, for I always find joy in the company of the righteous! But my fallen state makes me see myself as a source of shame! How can I face all of you, who do not deserve the burden of suffering for my sake, living off the results of your hard work? Oh, curse the wicked sons of Dhritarashtra!' Vaisampayana continued. 'After saying this, the sorrowful king sat down on the ground. Then a learned Brahmana named Saunaka, skilled in self-knowledge and the Sankhya yoga philosophy, addressed the king, saying, 'Countless causes of grief and numerous fears overwhelm the ignorant daily, but not the wise. Truly, sensible men like you do not allow themselves to be confused by actions that contradict true knowledge, filled with all kinds of evil, and leading to destruction. O king, within you resides the understanding that is equipped with the eight qualities capable of protecting against all harms, which comes from studying the Vedas and scriptures! Men like you are never bewildered by poverty or when misfortunes strike their friends, whether physical or mental! Listen, I will share the verses once spoken by the famous Janaka about self-control!' This world suffers from both physical and mental pain. Listen now to the ways I will briefly and thoroughly explain how to ease this suffering. There are four main causes of physical pain: illness, contact with harmful things, hard work, and lack of desired possessions. Illness can be treated with medicine, while mental troubles can be eased through meditation. Wise doctors first try to alleviate their patients' mental suffering through friendly conversation and by offering enjoyable things. Just as a hot iron makes water warm, mental distress can lead to physical pain. Similarly, just as water can extinguish fire, true understanding can calm mental unrest. When the mind finds peace, the body follows. It seems that attachment is the root of all mental suffering. Attachments cause every being to suffer and bring about various troubles. Indeed, attachment is the source of all misery and fear, as well as every kind of joy and sorrow. All intentions arise from attachment, which also fuels the desire for material possessions! Both of these lead to suffering, but intentions are the more harmful source. Just as a small fire can burn down a tree from within, a small amount of attachment can destroy both virtue and benefit. A person cannot be seen as having given up the world simply because they have abandoned material possessions. Rather, someone who remains aware of the world's flaws, even while engaging with it, can be said to have truly renounced the world. To truly let go of worldly attachments, it is essential to free oneself from all negative desires, relying on nothing. Thus, no one should attach their feelings to friends or the wealth they have accumulated, nor should the attachment to oneself remain due to ignorance. Just like a lotus leaf that never gets soaked by water, the souls of those who can tell the difference between what is temporary and what is eternal—those who are dedicated to seeking the everlasting, knowledgeable in scriptures, and purified by wisdom—remain untouched by fleeting emotions. A person swayed by feelings is tormented by desire; this desire, which springs from the heart, only intensifies their craving for worldly goods. Truly, this craving is sinful and is seen as the root of all worries. It is this dangerous craving, filled with sin, that leads to wrongful actions. Those who are able to let go of this craving find true happiness, something that the wicked cannot relinquish, a craving that doesn’t fade with the body’s decay and is, in fact, a deadly affliction! It has no beginning or end. Residing in the heart, it destroys beings, just like a fire that burns without a physical source. Just as a bundle of wood gets consumed by the fire it feeds on, a person with an impure soul, self-destructs from the greed within. And as living creatures live in fear of death, wealthy individuals are always anxious about threats from kings and thieves, from water and fire, and even from their own families. Much like how meat can be snatched up by birds in the air, by beasts on land, or by fish in water, a wealthy person is exposed to dangers no matter their location. For many, their fortune becomes their curse, and those who mistakenly see their happiness tied to wealth fail to understand true joy. Thus, the accumulation of wealth is often a cause of increasing greed and foolishness. Wealth, by itself, breeds stinginess, arrogance, fear, and anxiety! These are the sufferings that the wise recognize in riches! People endure endless struggles in gaining and keeping wealth, and spending it often brings sorrow. Indeed, sometimes life itself is sacrificed in the pursuit of riches! Giving up wealth causes suffering, and even those close to you may turn against you for the sake of money! So, if wealth brings such distress, it’s best not to cling to it. Only the ignorant are unhappy about losing it. The wise, on the other hand, remain content. The desire for wealth is never satisfied. True contentment is the greatest joy, and the wise see it as the ultimate goal. They understand that youth and beauty, life and riches, and even relationships are fleeting, and they don’t long for them. Therefore, it's wise to avoid chasing after wealth, knowing the struggles it brings. No rich person is free from struggle, and that's why the virtuous respect those who don’t crave wealth. As for those who seek wealth for noble reasons, it’s better for them to avoid it altogether; it’s preferable not to get dirty than to have to clean up afterward. So, Yudhishthira, do not desire anything! If you seek virtue, free yourself from the desire for material things! " Yudhishthira said, 'O Brahmana, my desire for wealth is not for personal enjoyment; it is solely to support the Brahmanas, not out of greed! Why, O Brahmana, would anyone like us lead a domestic life if we cannot care for and support those who depend on us? All living beings share the food they acquire with those who rely on them. Likewise, a person leading a domestic life should provide for Yatis and Brahmacharins who have given up cooking for themselves. The homes of good people should always have ample seating, resting space, water for washing and quenching thirst, and kind words to share. A bed should be offered to the weary, a seat to the tired, water to the thirsty, and food to the hungry. A guest deserves warm smiles, a cheerful demeanour, and kind words. The host should rise, approach the guest, offer a seat, and respectfully honor them. This is the essence of true morality. Those who neglect performing the Agnihotra, do not care for bulls, or fail to support their relatives, guests, friends, children, spouses, and servants, are burdened with sin for such disregard. No one should cook solely for themselves, nor should they kill an animal without offering it to the gods, ancestors, and guests. One should not consume food that has not been properly dedicated to the gods and ancestors. By offering food to dogs, Chandalas, and birds both morning and evening, one performs the Viswedeva sacrifice. Eating the Vighasa is like consuming ambrosia. What is left over after dedicating food to the gods and ancestors is considered ambrosia, and what remains after feeding a guest is called Vighasa, which is equal to ambrosia itself.' Hosting a guest is like making a sacrifice. The cheerful demeanour the host shows, the attention he gives, the kind words he says, the respect in following him, and the food and drink he offers are like the five gifts in that sacrifice. Whoever generously shares food with a tired traveller they've never seen before gains great merit, and those who lead a domestic life and follow such practices earn significant spiritual rewards. O Brahmana, what do you think about this? Saunaka replied, 'Oh, this world is filled with contradictions! What shames the good pleases the wicked! Driven by ignorance and desires, even the foolish engage in acts that seem virtuous to fulfil their cravings in the afterlife! With their eyes wide open, these people are misled by their seductive senses, just like a charioteer out of control by unruly and wicked horses! When any of the six senses encounters something appealing, a strong desire arises in the heart to enjoy that thing. Then, when their heart seeks to indulge in a particular sense's object, a wish forms that leads to a determined plan. Finally, like an insect drawn to a flame by its love for light, the person falls into temptation's fire, pierced by the arrows of desire aimed at what they wish to enjoy! From then on, trapped in the pursuit of sensory pleasure, mired in deep ignorance and foolishness mistaken for happiness, they no longer recognize themselves!' Just like a wheel that keeps on turning, every being falls into different states in this world due to ignorance, actions, and desires, moving from one life to another, experiencing everything from the highest realms to the humblest of blades of grass, sometimes in water, sometimes on land, and sometimes in the air! This is the journey of the uninformed. Now listen to the wise, those who focus on beneficial virtues and seek liberation! The Vedas teach us to act while letting go of attachment to our actions. Therefore, you should act without ego, performing sacrifices, studying the Vedas, giving, practicing penance, being truthful, forgiving, controlling the senses, and renouncing desires—these are the eight essential duties that lead to the right path. The first four lead to the realm of the ancestors, while the last four are followed by the virtuous to reach the heavens of the gods. The pure-hearted should always practice these eight paths. Those who want to control the world for salvation must act selflessly, mastering their senses, adhering to vows, serving their teachers, managing their diet strictly, studying the Vedas diligently, and avoiding selfish actions. By letting go of desire and aversion, the gods have found success. It is through their deep spiritual practice that the Rudras, Sadhyas, Adityas, Vasus, and the twin Aswins govern all beings. So, O son of Kunti, just like them, you, O Bharata, should strive to attain success in yoga and through fasting without selfish intent. You have already made progress in repaying your ancestral debts, both to your forefathers and foremothers, as well as in achieving success through actions like sacrifices. Therefore, aim to succeed in your penances for the benefit of the righteous. Those who achieve success through ascetic practices can fulfill their desires just as they wish; thus, practice asceticism and bring all your wishes to life."

 

इति श्री जयसंहिते  वनपर्वणि द्वितीयोऽध्यायः॥

 

Vanaparva Chapter- 1

Vanaparva Chapter- 3