5. Priyavarga
The Chapter about the Beloved
(29 Verses)
[5.1]
[rh.q.]
Priyebhyo jāyate śokaḥ, priyebhyo jāyate bhayam,
priyebhyo vipramuktānāṁ nāsti śokaḥ, kuto bhayam?
From the beloved arises grief, from the beloved arises fear, for those fully freed from the beloved there is no grief, how is there fear?
[5.2]
[stm.]
Priyebhyo jāyate śokaḥ, priyebhyo jāyate bhayam,
priyāṇām anyathībhāvād, unmādam api gacchati.
From the beloved arises grief, from the beloved arises fear, due to change in the loved ones, Literally: becoming other, it means falling sick, growing old, or even dying. one even goes mad.
[5.3]
[stm.]
Śokā hi ye vai paridevitaṁ ca,
duḥkhaṁ ca lokasya hi naikarūpam,
priyaṁ pratītyeha tad asti sarvaṁ,
priye ’sati, syān na kathaṁ cid etat?
Indeed, whatever the griefs and lamentations, and the many kinds of suffering of the world, it all exists because of the beloved here, without the beloved, This is a locative absolutive construction describing the circumstance before the question. what suffering could there possibly be?
[5.4]
[adm.]
Tasmād dhi te sukhitā vītaśokā,
yeṣāṁ priyaṁ nāsti kathaṁ cid eva,
tasmād aśokaṁ padam eṣamāṇaḥ,
priyaṁ na kurvīta hi jīvaloke.
Therefore they are happy and free from grief, for whom there is nothing beloved whatsoever, therefore one seeking the state without grief, should not create love for anything in the world of the living.
[5.5]
[adm.]
Mā priyaiḥ saṁgamo jātu, mā ca syād apriyaiḥ sadā,
priyāṇām adarśanaṁ duḥkham, apriyāṇāṁ ca darśanam.
Do not ever have association with the beloved, and one should not always be with the unloved, not seeing those loved is suffering, and also seeing those unloved.
[5.6]
[stm.]
Priyāṇāṁ ca vinābhāvād apriyāṇāṁ ca saṁgramāt
tīvra utpadyate śoko, jīryante yena mānavāḥ.
From separation from the beloved and association with the unloved intense grief arises, by which people waste away.
[5.7]
[stm.]
Priyaṁ mṛtaṁ kālagataṁ, jñātayaḥ sahitāḥ sthitāḥ,
śocanti dīrgham adhvānaṁ, duḥkho hi priyasaṁgamaḥ.
When a loved one is dead and gone, This is an accusative absolutive construction describing the time when something happens. The participle santam is omitted, but must be understood here. See Wijesekera, §57 for similar cases in Pāḷi. relatives, gathering, stand around, they grieve for a long time, for attachment to the beloved is suffering.
[5.8]
[stm.]
Tasmāt priyaṁ na kurvīta, priyabhāvo hi pāpakaḥ,
granthās teṣāṁ na vidyante yeṣāṁ nāsti priyāpriyam.
Therefore one should not have love, for the existence of the beloved is harmful, knots are not found for those who hold nothing as beloved or as unloved.
[5.9]
[stm.]
Ayoge yujya cātmānaṁ, yoge cāyujya sarvadā,
arthaṁ hitvā, priyagrāhī spṛhayaty arthayogine.
Having applied oneself to the unsuitable, never having applied oneself to what is suitable, abandoning the good, the one who grasps the beloved envies the one applied to good.
[5.10]
[stm.]
Priyarūpasātagrathitā Devakāyāḥ pṛthaksthitāḥ,
āghādinaḥ paridyūnā, Mṛtyurājavaśaṁ gatāḥ.
Hosts of Devas, tied by the pleasure of beloved forms, stand divided, tormented, worn out, they have gone under the power of the King of Death.
[5.11]
[stm.]
Ye vai divā ca rātrau caivāpramattāḥ priyaṁ jahati nityam,
te vai khananti tv aghamūlaṁ,
Mṛtyu-r-āmiṣaṁ durativartyam.
For sure those who are heedful by day and by night, always abandon There is a discord between the subject ye, plural, and the verb jahati, singular. It arises due the needs of the Old Gīti metre, which requires a short syllable in this position. The correct form is jahanti. the beloved, they surely dig up the root of misery, Death’s bait, so difficult to transcend.
[5.12]
[stm.]
Asādhu sādhurūpeṇa, priyarūpeṇa cāpriyam,
duḥkhaṁ sukhyasya rūpeṇa, pramattān abhimardati.
The unpleasant with a pleasant form, the unlovely with a lovely form, the painful in the form of pleasure, destroy the heedless.
[5.13]
[stm.]
Ātmānaṁ cet priyaṁ vidyān, nainaṁ pāpena yojayet,
na hy etat sulabhaṁ bhavati sukhaṁ duṣkṛtakāriṇā.
If one would understand oneself as loved, one would not join oneself to wrong, for happiness is not easy to obtain by one who does bad deeds.
[5.14]
[stm.]
Ātmānaṁ cet priyaṁ vidyān, nainaṁ pāpena yojayet,
etad dhi sulabhaṁ bhavati sukhaṁ sukṛtakāriṇā.
If one would understand oneself as loved, one would not join oneself to wrong, for happiness is easy to obtain by one who does good deeds.
[5.15]
[adm. + sim.]
Ātmānaṁ cet priyaṁ vidyād, rakṣed enaṁ surakṣitam,
yathā pratyantanagaraṁ gambhīraparikhaṁ dṛḍham,
trayāṇām anyatamaṁ yāmaṁ pratijāgreta paṇḍitaḥ.
If one were to understand oneself as loved, one should guard oneself well, as a frontier town is made steadfast with deep moats, during any of the three stages the wise one should be watchful.
[5.16–5.17]
[adm. + sim.]
Ātmānaṁ cet priyaṁ vidyād, gopayet taṁ sugopitam,
yathā pratyantanagaraṁ, guptam antarbahisthiram,
evaṁ gopayatātmānaṁ, kṣaṇo vo mā hy upatyagāt,
kṣaṇātītā hi śocante, narakeṣu samarpitāḥ.
If one were to understand oneself as loved, being well-guarded, one should guard oneself, just as a border town is guarded, firm on the inside and the outside, so one should guard over oneself, do not let the moment pass you by, for those who let the moment pass grieve, when cast into purgatory. This is a locative absolutive construction of past participle with the locative, giving a temporal sense.
[5.18]
[adm.]
Sarvā diśas tv anuparigamya cetasā,
naivādhyagāt priyataram ātmanaḥ kva cit,
evaṁ priyaḥ pṛthagātmā pareṣāṁ,
tasmān na hiṁsyāt param ātmakāraṇam.
Having searched all directions with the mind, one finds no one more loved than oneself, in this way, others each love themselves, therefore one who cares for oneself should not harm another.
[5.19]
[adm.]
Sarve daṇḍasya bibhyanti, sarveṣāṁ jīvitaṁ priyam,
ātmānam upamāṁ kṛtvā, naiva hanyān na ghātayet.
Everyone fears the stick, for all life is beloved, having made a comparison to oneself, one should not hurt or cause to hurt.
[5.20–5.21]
[stm. + sim.]
Cirapravāsinaṁ yadvad dūrataḥ svastināgatam,
jñātayaḥ suhṛdo mitrāś cābhinandanti āgatam,
kṛtapuṇyaṁ tathā martyam asmāl lokāt paraṁ gatam,
puṇyāny evābhinandanti, priyaṁ jñātim ivāgatam.
Just as when one who lives abroad comes safely from afar, his relatives, companions and friends rejoice at his return, so, when a mortal who has performed merit goes from this world to the next, his merits rejoice, just as a relative rejoices for their loved one at his return.
[5.22]
[adm.]
Tasmāt kuruta puṇyānāṁ, nicayaṁ sāmparāyikam,
puṇyāni paraloke hi pratiṣṭhā prāṇināṁ hi sā.
Therefore do meritorious deeds, a provision for a future life, for that merit is indeed a support for breathing beings in the next world.
[5.23]
[stm.]
Puṇyaṁ Devāḥ praśaṁsanti, samacaryāṁ ca yaś caret,
iha cānindito bhavati, pretya svarge ca modate.
The Devas praise the merit of one who would live in harmony, one becomes blameless here, and after death, one is gladened in heaven.
[5.24]
[stm.]
Dharmasthaṁ śīlasaṁpannaṁ hrīmantaṁ satyavādinam,
ātmanaḥ kārakaṁ santaṁ, taṁ janaḥ kurute priyam.
Established in Dharma, endowed with virtue, conscientious, a speaker of truth, the good one who acts for himself, I.e. acts well, for his own benefit. that one the people do love.
[5.25]
[stm.]
Pareṣāṁ ca priyo bhavati, hy ātmārthaṁ kriyate ’pi ca,
dṛṣte ca dharme prāśaṁsyaḥ, sāmparāye ca sadgatiḥ.
One is even beloved by others, even when acting for one’s own sake, one is praiseworthy in this present life, and has a good destination in a future life.
[5.26]
[adm.]
Avavadetānuśāsīta, cāsabhyāc ca nivārayet,
asatāṁ na priyo bhavati, satāṁ bhavati tu priyaḥ.
One should both advise and instruct, and forbid what is vile, one is not loved by the bad, but one is loved by the good.
[5.27]
[stm.]
Asantaś caiva santaś ca nānā yānti tv itaś cyutāḥ,
asanto narakaṁ yānti, santaḥ svargaparāyaṇāḥ.
The bad and the good when passing away go to various destinations from here, the bad go to purgatory, the good cross over to heaven.
Priyavargaḥ, 5.
The Chapter about the Beloved, the Fifth