वैशम्पायन उवाच प्रभातायां तु शर्वर्यां तेषामक्लिष्टकर्मणाम्। वनं यियासतां विप्रास्तस्थुर्भिक्षाभुजोऽचतः॥

Vaishampayana said : When that night passed away and morning appeared, those Brahmanas, who supported themselves by alms, stood before those doers of exalted deeds (the Pandavas) who were on the point of entering the forest.

Vana Parva 2.1

तानुवाच ततो राजा कुन्तीपुत्रो युधिष्ठरः। वयं हि हृतसर्वस्वा हृतराज्या हृतश्रियः॥ फलमूलाशनाहारा वनं गच्छाम दुःखिताः। वनं च दोषबहुलं बहुव्यालसरीसृपम्॥

Thereupon the of Kunti, king Yudhishthira, thus spoke to them, “We are robbed to our kingdom, prosperity and everything. Living on fruits, roots and meat we go to the forest in sorrow. The forest is full of dangers and it abounds in reptiles and beasts of prey.

Vana Parva 2.2

परिक्लेशश्च वो मन्येध्रुवं तत्र भविष्यति। ब्राह्मणानां परिक्लेशो दैवतान्यपि सादयेत्। किं पुनर्मामितो विप्रा निवर्तध्वं यथेष्टतः॥

It appears to me that you will have to suffer much privations and misery there. The sufferings of the Brahmanas may overwhelm even the celestials, what to speak of me! O Brahmanas, go back wherever you like.

Vana Parva 2.3

ब्राह्मणा ऊचु: गतिर्या भवतां राजस्तां वयं गन्तुमुद्यताः। नार्हस्यस्मान् परित्यक्तुं भक्तान् सद्धर्मदर्शिनः॥

The Brahmanas said: O king, we are ready to go where you are going. You should not abandon us who are devoted to you and who follow the path of the true religion.

Vana Parva 2.4

अनुकम्पां हि भक्तेषु देवता ह्यपि कुर्वते। विशेषतो ब्राह्मणेषु सदाचारावलम्बिषु॥

The celestials have compassion on their devotees, specially on the Brahmanas whose conduct is pure.

Vana Parva 2.5

युधिष्ठिर उवाच ममापि परमा भक्तिर्ब्राह्मणेषु सदा द्विजाः। सहायविपरिभ्रंशस्त्वयं सादयतीव माम्॥ आहरेयुरिमे येऽपि फलमूलमधूनि च। त इमे शोकजैर्दुःखैर्धातरो मे विमोहिताः॥ द्रौपद्या विप्रकर्षण राज्यापहरणेन च। दुःखार्दितानिमान् क्लेशैर्नाहं योक्तुमिहोत्सहे॥

Yudhishthira said : O Brahmanas, I have always great devotion towards the Brahmanas. But this destitution has overwhelmed me. My these brothers who are to procure fruits and roots and the deer are stupified with grief for the afflictions that have overtaken them and for the distress of Draupadi and for the loss of our kingdom. Alas, as they are distressed, I cannot employ them in painful tasks!

Vana Parva 2.6

ब्राह्मणा ऊचुः अस्मत्पोषणजा चिन्ता मा भूत् ते हृदि पार्थिव। स्वयमाहत्य चान्नानि त्वानुयास्यामहे वयम्॥

The Brahmanas said : O king, do not allow any anxiety for our maintenance to find a place in your heart. Procuring our food ourselves, we shall follow you.

Vana Parva 2.7

अनुध्यानेन जप्येन विधास्यामः शिवं तव। कथाभिश्चाभिरम्याभिः सह रंस्यामहे वयम्॥

And we shall do you good by meditation and prayers and we shall entertain you with pleasant conversation and we shall ourselves be cheered in return.

Vana Parva 2.8

युधिष्ठिर उवाच एवमेतत्र संदेहो रमेऽहं सततं द्विजैः। न्यूनभावात् तु पश्यामि प्रत्यादेशमिवात्मनः॥

Yudhishthira said: There is no doubt that it must be as you say. I am ever pleased with the company of Brahmanas. But my fallen condition makes me regard myself as an object of reproach.

Vana Parva 2.9

कथं द्रक्ष्यामि वः सर्वान् स्वयमाहृतभोजनान्। मद्भक्त्या क्लिश्यतोऽनर्हान् धिक् पापान्धृतराष्ट्रजान्।

How shall I see you all, my well-wishers, who do not deserve to suffer any trouble, subsist on food procured by yourselves? O fie on the sons of Dhritarashtra!

Vana Parva 2.10

वैशम्पायन उवाच इत्युक्त्वा स नृपः शोचन निषसाद महीतले। यात्मरतो विद्वाञ्छौनको नाम वै द्विजः॥ योगे सांख्ये च कुशलो राजानमिदमब्रवीत्॥

Vaishampayana said : Having said this, that king (Yudhishthira) sat down weeping on the ground. Then a learned Brahmana, named Shaunaka, who was learned in the philosophy of the soul and in the Sankhya and Yoga, thus spoke to the king.

Vana Parva 2.11

शोकस्थानसहस्राणि भयस्थानशतानि च। दिवसे दिवसे मूढमाविशन्ति न पण्डितम्॥

Shaunaka said : Thousand causes of grief and hundred causes of fear overwhelm the ignorant day after day, but not the learned.

Vana Parva 2.12

न हि ज्ञानविरुद्धेषु बहुदोषेषु कर्मसु। श्रेयोघातिषु सज्जन्ते बुद्धिमन्तो भवद्विधाः॥

Intelligent men like you never allow themselves to be deluded by acts which are opposed to true knowledge, which is fought with every kind of evil and which is destructive of salvation.

Vana Parva 2.13

अष्टाङ्गां बुद्धिमाहुर्यां सर्वाश्रेयोऽभिघातिनीम्। श्रुतिस्मृतिसमायुक्तां राजन् सा त्वय्यवस्थिता॥

O king, the understanding with the eight attributes, which is said to be capable of providing against all evils which results from the study of the Shrutis, is in you.

Vana Parva 2.14

अर्थकृच्छ्रेषु दुर्गेषु व्यापत्सु स्वजनस्य च। शारीरमानसैर्दुःखैन सीदन्ति भवद्विधाः॥

Men like you are never stupified by poverty or by meeting with difficult ways or by afflictions that overtake his friends or by bodily or mental miseries.

Vana Parva 2.15

श्रूयतां चाभिधास्यामि जनकेन यथा पुरा। आत्मव्यवस्थानकरा गीताः श्लोका महात्मना॥

Hear, I shall recite to you the slokas which were chanted by the high-souled Janaka of old on the subject of controlling the soul.

Vana Parva 2.16

मनोदेहसमुत्थाभ्यां दुःखाभ्यमर्दितं जगत्। त्योर्व्याससमासाभ्यां शमोपायमिमं शृणु॥

This world is afflicted with both bodily and mental sufferings. Listen to the means of allaying them as I indicate them both briefly and in detail.

Vana Parva 2.17

व्याधेरनिष्टसंस्पर्शाच्छ्रमादिष्टविर्वजनात्। दुःखं चतुर्भिः शारीरं कारणैः सम्प्रवर्तते॥

Disease, contact with painful things, toil and want of objects desired, these are the four causes of the sufferings of the body.

Vana Parva 2.18

तदा तत्प्रतिकाराच्च सततं चाविचिन्तनात्। आधिव्याधिप्रशमनं क्रियायोगद्वयेन तु॥

Disease may be allayed by the application of medicine, but mental ailments, are cured by Yoga meditation.

Vana Parva 2.19

मतिमन्तो ह्यतो वैद्याः शमं प्रागेव कुर्वते। मानसस्य प्रियाख्यानैः सम्भोगोपनयैर्नृणाम्॥

Therefore, intelligent physicians first seek to allay the mental sufferings of their patients by agreeable conversations and by the offer of desirable objects.

Vana Parva 2.20

मानसेन हि दुःखेन शरीरमुपतप्यते। अय:पिण्डेन तप्तेन कुम्भसंस्थमिवोदकम्॥

As a hot iron ball makes the water of a jar hot, so mental grief brings in bodily pains.

Vana Parva 2.21

मानसं शमयेत् तस्माज्ज्ञानेनाग्निमिवाम्बुना। प्रशान्ते मानसे ह्यस्य शारीरमुपशाम्यति॥

As water quenches fire, so knowledge allays mental ailments. When mind enjoys' peace, body also enjoys peace.

Vana Parva 2.22

मनसो दुःखमूलं तु स्नेह इत्युपलभ्यते। स्नेहात् तु सज्जते जन्तुर्दुःखयोगमुपैति च॥

It appears attachment is the root of all mental agonies; it is attachment that makes every creature miserable and brings on every kind of woe.

Vana Parva 2.23

स्नेहमूलानि दुःखानि स्नेहजानि भयानि च। शोकहर्षों तथाऽऽयासः सर्वं स्नेहात् प्रवर्तते॥ स्नेहाद् भावोऽनुरागश्च प्रजज्ञे विषये तथा। अश्रेयस्कावुभावेतौ पूर्वस्तत्र गुरुः स्मृतः॥

Attachment is the root of all misery and of all fear. Attachment produces joy and grief of every kind. From attachment spring all worldly desires and it is from attachment that springs the love of worldly goods. Both of these are evils, but the first is worse than the second.

Vana Parva 2.24

कोटराग्निर्यथाशेषं समूलं पादपं दहेत्। धर्मार्थो तु तथाल्पोऽपि रागदोषो विनाशयेत्॥

As fire in the hollow of a tree consumes the tree itself to its roots, so attachment, however little it may be, destroys both Dharma and Artha,

Vana Parva 2.25

विप्रयोगे न तु त्यागी दोषदर्शी समागमे। विरागं भजते जन्तुर्निवैरो निरवग्रहः॥

He, who has merely withdrawn from possessions, cannot be regarded as to have renounced the world. He, however, who remains in contact with the world, but sees its faults, may be said to have truly renounced the world. Such a man becomes freed from all evil passions and his soul is dependent on nothing.

Vana Parva 2.26

तस्मात् स्नेहं न लिप्सेत मित्रेभ्योधनसंचयात्। स्वशरीरसमुत्थं च ज्ञानेन विनिवर्तयेत्॥

Therefore none should place his attachment on either friends or on wealth which he has carned. The attachment towards one's own body is destroyed by knowledge.

Vana Parva 2.27

ज्ञानान्वितेषु युक्तेषु शास्त्रज्ञेषु कृतात्मसु। न तेषु सज्जते स्नेहः पद्मपत्रेष्विवोदकम्॥

Like the lotus leaf which is never drenched by water, souls of those men who are capable of knowing the everlasting and of men who are devoted to the pursuit of the eternal, learned in the Shastras and purified by knowledge, can never be touched by attachment.

Vana Parva 2.28

रागाभिभूतः पुरुषः कामेन परिकृष्यते। इच्छा संजायते तस्य ततस्तृष्णा विवर्धते॥ तृष्णा हि सर्वपापिष्ठा नित्योद्वेगकरी स्मृता। अधर्मबहुला चैव घोरा पापानुबन्धिनी॥

The man that is influenced by itachment is tortured by desire and from the desire that springs up in his heart, his thirst for worldly possessions increases. This thirst is sinful and is regarded as the source of all anxieties. It is this terrible thirst, fraught with sin, that leads to unrighteous acts.

Vana Parva 2.29

या दुस्त्यजा दुर्मतिभिर्या न जीर्यति जीर्यतः। योऽसौ प्राणान्तिको रोगस्तां तृष्णां त्यजतः सुखम्॥३६

Those men, who can renounce this thirst, which can never be renounced by the wicked, which decays not with the decay of the body and which is a fatal disease, can be freed from misery.

Vana Parva 2.30

अनाद्यन्ता तु सा तृष्णा अन्तर्देहगता नृणाम्। विनाशयति भूतानि अयोनिज इवानलः॥

This thirst has neither beginning nor end. Like the fire of incorporeal origin, it destroys creatures by living within their hearts.

Vana Parva 2.31

यथैधः स्वसमुत्थेन वह्निना नाशमृच्छति। तथाकृतात्मा लोभेन सहजेन विनश्यति॥

As a faggot of wood is consumed by the fire that is fed by that faggot, so a person of impure soul meets with destruction from the covetousness born in his own heart.

Vana Parva 2.32

राजतः सलिलादग्नेश्चोरतः स्वजनादपि। भयमर्थवतां नित्यं मृत्योः प्राणभृतामिव॥

Creatures endued with life have always a dread of death; so men having wealth are in constant dread of the king, the water, the fire, the thief and his relatives.

Vana Parva 2.33

यथा ह्यामिषमाकाशे पक्षिभिः श्वापदैर्भुवि। भक्ष्यते सलिले मत्स्यैस्तथा सर्वत्र वित्तवान्॥

If a piece of meat be in the air, it may be devoured by the birds, if it is on the grounds, it may be devoured by beasts of prey and if in the water, by the fishes, so a man having wealth is exposed to dangers wherever he might be.

Vana Parva 2.34

अर्थ एव हि केषांचिदनर्थं भजते नृणाम्। अर्थश्रेयसि चासक्तो न श्रेयो विन्दते नरः॥

To many men, the wealth they possess is their bane. The man, who sees happiness in wealth and becomes attached to it, knows not what true happiness is.

Vana Parva 2.35

तस्मादर्थागमाः सर्वे मनोमोहविवर्धनाः। कार्पण्यं दर्पमानौ च भयमुद्वेग एव च॥ अर्थजानि विदुः प्राज्ञा दुःखान्येतानि देहिनाम्। अर्थस्योत्पादने चैव पालने च तथा क्षये।॥ सहन्ति च महद् दुःखं प्रन्ति चैवार्थकारणात्। अर्था दुःखं परित्यक्तुं पालिताश्चैव शत्रवः॥

Therefore, the accession of wealth is what increases covetousness and folly. It is the root of niggardliness, boastfulness, pride, fear and anxiety. These are the miseries that wise men see in wealth. Men have to suffer infinite miseries in the acquisition and retention of wealth. Its expenditure also is painful. Sometimes men are even killed for the sake of wealth. To abandon wealth is painful; even those men who are cherished become enemies for the sake of wealth.

Vana Parva 2.36

दुःखेन चाधिगम्यन्ते तस्मान्नाशं न चिन्तयेत्। असंतोषपरा मूढाः संतोषं यान्ति पण्डिताः॥

As the possession of wealth is fraught with such misery, one should not (at all) mind its loss. Ignorant men alone are discontented, but the wise men are always contented.

Vana Parva 2.37

अन्तो नास्ति पिपासायाः संतोषः परमं सुखम्। तस्मात् संतोषमेवेह परं पश्यन्ति पण्डिताः॥

The thirst for wealth can never be assuaged. Contentment is the highest happiness, therefore the wise men consider contentment to be the highest object to attain.

Vana Parva 2.38

अनित्यं यौवनं रूपं जीवितं रत्नसंचयः। ऐश्पर्य प्रियसंवासो गृध्येत् तत्र न पण्डितः॥

The learned men, knowing youth, beauty, life, treasure, prosperity and association with beloved ones to be (all) unstable, never covet them.

Vana Parva 2.39

त्यजेत संचयांस्तस्मात्तज्जान् क्लेशान् सहेत च। न हि संचयवान् कश्चिद् दृश्यते निरुपद्रवः। अतश्चधार्मिकैः पुंभिरनीहार्थः प्रशस्यते॥

Therefore one should refrain from the acquisition of wealth and thus avoid the sufferings of misery. The man of wealth can never be without dangers. For this reason virtuous men praise those who have no desire for wealth.

Vana Parva 2.40

धर्मार्थं यस्य वित्तेहा वरं तस्य निरीहता। प्रक्षालनाद्धि पंकस्य श्रेयो न स्पर्शनं नृणाम्॥

As regards those that acquire wealth for the virtuous purposes, it is better for them not to do it at all. It is better not to touch mud than to wash it off after being besmeared with it.

Vana Parva 2.41

युधिष्ठिरैवं सर्वेषु न स्पृहां कर्तुमर्हसि। धर्मेण यदि ते कार्यं विमुक्तेच्छो भवार्थतः॥

O Yudhishthira, you should not covet anything. It you want to acquire virtue, free yourself from all desires for the possession of wealth.

Vana Parva 2.42

युधिष्ठिर उवाच नार्थोपभोगलिप्सार्थमियमर्थेप्सुता मम। भरणार्थं तु विप्राणां ब्रह्मन् काझे न लोभतः॥

Yudhishthira said: O Brahmana, this my desire for wealth is not for the purpose of enjoying it when obtained. I do not desire it through avarice. I desire it only for the support of the Brahmanas.

Vana Parva 2.43

कथं ह्यस्मद्विधो ब्रह्मन् वर्तमानो गृहाश्रमे। भरणं पालनं चापि न कुर्यादनुयायिनाम्॥

O Brahmana, for what purpose would one like to lead a domestic life, if he cannot cherish and support those that follow him?

Vana Parva 2.44

संविभागो हि भूतानां सर्वेषामेव दृश्यते। तथैवापचमानेभ्यः प्रदेयं गृहमेधिना॥

All creatures are seen to divide their food among those that depend on them. So should person leading a domestic life give a share of his food to Brahmacharis who have given up cooking.

Vana Parva 2.45

तृणानि भूमिरुदकं वाक् चतुर्थी च सूनृता। सतामेतानि गेहेषु नोच्छिद्यन्ते कदाचन॥ देयमार्तस्य शयनं स्थितश्रान्तस्य चासनम्। तृषितस्य च पानीयं क्षुधितस्य च भोजनम्॥

"The houses of good men can never be in want of grass, space, water and sweet words, the fourth. Bed to the tired, seat to one who is fatigued by standing, water to on who is thirsty and food to one who is hungry should be always given.

Vana Parva 2.46

चक्षुर्दद्यान्मनो दद्याद् वाचं दद्यात् सुभाषिताम्। उत्थाय चासनं दद्यादेषधर्मः सनातनः। प्रत्युत्थायाभिगमनं कुर्यात्र्यायेन चार्चनम्॥ अग्निहोत्रमनड्वांश्च ज्ञातयोऽतिथिबान्धवाः। पुत्रा दाराश्च भृत्याश्च निर्दहेयुरपूजिताः॥ आत्मार्थं पाचयेन्नान्नं न वृथा घातयेत् पशून्। न च तत् स्वयमश्नीयाद् विधिवद् यन्न निर्वपेत्॥

Pleasant looks, cheerful heart and sweet words are due to a guest. Rising up, the host should advance towards the guest; he should offer him a seat and duly worship him. This is the eternal Dharma. They who do not perform Agnihotra, they who do not wait upon bulls and cherish their kinsmen, guest, friends, sons, wives and servants, for such negligence are consumed with sin. None should cook his food for himself, none should kill any animal for nothing. Non should eat that food which is not duly dedicated.

Vana Parva 2.47

श्वभ्यश्च श्वपचेभ्यश्च वयोभ्यश्चावपेद् भुवि। वैश्वदेवं हि नामैतत् सायं प्रातश्च दीयते॥

By scattering morning and evening food on the earth for dogs, Chandalas and birds, a person should perform the Vishvadeva (sacrifice).

Vana Parva 2.48

विघसाशी भवेत् तस्मान्नित्यं चामृतभोजनः। विघसो भुक्तशेषं तु यज्ञशेषं तथामृतम्॥

He who eats Vighasa eats ambrosia. That, which remains after dedication in a sacrifice, is (also) regarded as ambrosia.

Vana Parva 2.49

चक्षुर्दघान्मनो दद्याद् वाचं दद्याच्च सूनृताम्। अनुव्रजेदुपासीत स यज्ञः पञ्चदक्षिणः॥

The pleasant looks (one casts on his guests), the attention he devotes to him, the sweet words with which he addresses him, the respect with which he follows him and the food and drink with which he treats him, are the five Dakshinas in that sacrifice.

Vana Parva 2.50

यो दद्यादपरिक्लिष्टमध्वनि वर्तते। श्रान्तायदृष्टपूर्वाय तस्य पुण्यफलं महत्॥

He, who gives food freely to a fatigued way. farer, whom he has never seen before, obtains grcat virtuous merit.

Vana Parva 2.51

एवं यो वर्तते वृत्तिं वर्तमानो गृहाश्रमे। तस्यधर्म परं प्राहुः कथं वा विप्र मन्यसे॥

He, who leading domestic life, follows such practices, obtains, it is said, great religious merit. O Brahmana, what is your opinion?

Vana Parva 2.52

शौनक उवाच अहो वत महत् कष्टं विपरीतमिदं जगत्। येनापत्रपते साधुरसाधुस्तेन तुष्यति॥

Shaunaka said: Alas, alas this worlds is full of contradictions! That which makes the good and the honest ashamed gratifies the wicked.

Vana Parva 2.53

शिश्नोदरकृतेऽप्राज्ञः करोति विघसं बहु। मोहरागवशाक्रान्त इन्द्रियार्थवशानुगः॥

Move by ignorance and passions and becoming slaves to their senses, ignorant men perform many acts to gratify their stomachs an sexual organs.

Vana Parva 2.54

ह्रियते बुध्यमानोऽपि नरो हारिभिरिन्द्रियैः। विमूढसंज्ञो दुष्टाश्वैरुद्धान्तैरिव सारथिः॥

Men are lcd astray by their seducing senses, as a charioteer who has lost his senses (is led। astray) by wicked horses.

Vana Parva 2.55

षडिन्द्रियाणि विषयं समागच्छन्ति वै यदा। तदा प्रादुर्भवत्येषां पूर्वसंकल्पजं मनः॥

When any of the six senses finds its ! particular object, the desire springs up in the heart to enjoy that particular object.

Vana Parva 2.56

मनो यस्येन्द्रियस्येह विषयान् याति सेवितुम्। तस्यौत्सुक्यं सम्भवति प्रवृत्तिश्चोपजायते॥

Thus when one's mind proceeds to enjoy the objects of any particular sense, a wish is entertained; that wish in its turn gives birth to a resolve.

Vana Parva 2.57

ततः संकल्पबीजेन कामेन विषयेषुभिः। विद्धः पतति लोभाग्नौ ज्योतिर्लोभात् पतङ्गवत्॥

As an insect falls into a flame from love of light, man falls into the fire of temptation, as it were pierced by the arrows of the objects of enjoyments) which are discharged by the desire which is the seed of resolve.

Vana Parva 2.58

ततो विहारैराहारैर्मोहितश्च यथेप्सया। महामोहे सुखे मग्नो नात्मानमवबुध्यते॥ एवं पतति संसारे तासु तास्विह योनिषु। अविद्याकर्मतृष्णाभिर्धाम्यमाणोऽथ चक्रवत्॥ ब्रह्मादिषु तृणान्तेषु भूतेषु परिवर्तते। जले भुवि तथाऽऽकाशे जायमानः पुनः पुनः॥

Blinded by sensual pleasure which he freely seeks and steeped in dark ignorance and folly which he mistakes for happiness, he thenceforth knows not himself. Like a wheel that is incessantly whirling, every creature, from ignorance, acts and desire, roves in various states in the world, wandering from one birth to another, ranging from Brahma to a blade of grass, an taking birth again and again now in water, now in earth and now in the sky.

Vana Parva 2.59

अबुधानां गतिस्त्वेषा बुधानामपि मे शृणु। येधर्मे श्रेयसि रता विमोक्षरतयो जनाः॥

This is the career of those that are without knowledge. Listen to that of the wise, the men who are intent on virtue and who are desirous of Moksha (emancipation).

Vana Parva 2.60

तदिदं वेदवचनं कुरु कर्म त्यजेति च। तस्माद्धर्मानिमान् सर्वान् नाभिमानात् समाचरेत्।७४॥

This is the word of the Vedas, act, but act with renunciation. Therefore you should act renouncing Abhimana.

Vana Parva 2.61

इज्याध्ययनदानानि तपः सत्यं क्षमा दमः। अलोभ इति मार्गोऽयंधर्मस्याष्टविधः स्मृतः॥

Performances of sacrifices, study, gifts, penance, truth, forgiveness, subduing the senses and renunciation of desire, these are the eight Dharmas declared by the Smriti.

Vana Parva 2.62

अब पूर्वश्चतुर्वर्गः पितृयाणपथे स्थितः। कर्तव्यमिति यत् कार्यं नाभिमानात् समाचरेत्॥

Of these the first four pave the way to the regions of Pitris. Therefore it is the duty of all to act by renouncing Abhimana.

Vana Parva 2.63

उत्तरो देवयानस्तु सद्भिराचरितः सदा। अष्टाङ्गेनैव मार्गेण विशुद्धात्मा समाचरेत्॥

The last four are always observed by the pious who aspire to attain to the region of the celestials. The men of pure soul should observe these eight (paths).

Vana Parva 2.64

सम्यक्संकल्पसंबन्धात् सम्यक् चेन्द्रियनिग्रहात् सम्यग्व्रतविशेषाच्च सम्यक च गुरुसेवनात्॥ सम्यगाहारयोगाच्च सम्यक् चाध्ययनागमात्। सम्यक्कर्मोपसंन्यासात् सम्यक्चित्तनिरोधनात्॥ एवं कर्माणि कुर्वन्ति संसारविजिगीषवः। रागद्वेषविनिर्मुक्ता ऐश्वर्यं देवता गताः॥

Those, who wish to subdue the world for the purposes of salvation, should always act by fully renouncing all motives and by subduing their senses, rigidly observing vows, devotedly serving their preceptors, austerely regulating their food, diligently studying the Vedas, renouncing action as mean and restraining their heart. By renouncing desire and aversions, the celestials have obtained prosperity.

Vana Parva 2.65

रुद्राः साध्यास्तथाऽऽदित्या वसवोऽथ तथाश्विनौ। योगैश्वर्येण संयुक्ताधारयन्ति प्रजा इमाः॥

It is for the virtue of their wealth of Yoga, that the Rudras, the Sadhyas, the Adityas, the Vasus and the Ashvins support all these creatures (of the world).

Vana Parva 2.66

तथा त्वमपि कौन्तेय शममास्थाय पुष्कलम्। तपसा सिद्धिमन्विच्छ योगसिद्धिं च भारत॥

O son of Kunti, O descendant of Bharata, therefore you too like them, entirely renouncing actions with motive, try to obtain success in Yoga and austerities.

Vana Parva 2.67

पितृमातृमयी सिद्धिः प्राप्ता कर्ममयी च ते। तपसा सिद्धिमन्विच्छ द्विजानां भरणाय वै॥

You have already obtained success as far as your debts to the Pitris, both male and female are concerned and you have obtained that success also which is derived from action. Try now to obtain success in from action. Try now to obtain success in penances in order to support the Brahmanas.

Vana Parva 2.68

सिद्धा हि यद् यदिच्छन्ति कुर्वते तदनुग्रहात्। तस्मात्तपः समास्थाय कुरुष्वात्ममनोरथम्॥

Those that are crowned with ascetic success can by virtue of that success do whatever they like. Therefore practising asceticism, realise all your wishes.

Vana Parva 2.69