05.040
विदुर उवाच॥
vidura uvāca॥
[विदुर (vidura) - Vidura; उवाच (uvāca) - said;]
(Vidura said:)
Vidura spoke:
योऽभ्यर्थितः सद्भिरसज्जमानः; करोत्यर्थं शक्तिमहापयित्वा। क्षिप्रं यशस्तं समुपैति सन्तमलं; प्रसन्ना हि सुखाय सन्तः ॥५-४०-१॥
yo'bhyarthitaḥ sadbhirasajjamānaḥ; karotyarthaṃ śaktimahāpayitvā. kṣipraṃ yaśastaṃ samupaiti santamalaṃ; prasannā hi sukhāya santaḥ ॥5-40-1॥
[यः (yaḥ) - who; अभ्यर्थितः (abhyarthitaḥ) - requested; सद्भिः (sadbhiḥ) - by the good; असज्जमानः (asajjamānaḥ) - not attached; करोति (karoti) - does; अर्थम् (artham) - purpose; शक्तिम् (śaktim) - power; अहापयित्वा (ahāpayitvā) - having abandoned; क्षिप्रम् (kṣipram) - quickly; यशः (yaśaḥ) - fame; तम् (tam) - that; समुपैति (samupaiti) - attains; सन्तम् (santam) - good; अलम् (alam) - enough; प्रसन्नाः (prasannāḥ) - pleased; हि (hi) - indeed; सुखाय (sukhāya) - for happiness; सन्तः (santaḥ) - good people;]
(He who, when requested by the good, remains unattached and performs the task by abandoning power, quickly attains that fame which is enough for the good; for the good people are indeed pleased for happiness.)
When a person, requested by virtuous people, acts without attachment and relinquishes power, he quickly gains the fame that is sufficient for the virtuous, as the virtuous are indeed pleased for the sake of happiness.
महान्तमप्यर्थमधर्मयुक्तं; यः सन्त्यजत्यनुपाक्रुष्ट एव। सुखं स दुःखान्यवमुच्य शेते; जीर्णां त्वचं सर्प इवावमुच्य ॥५-४०-२॥
mahāntamapyarthamadharmayuktaṃ; yaḥ santyajatyanupākṛṣṭa eva। sukhaṃ sa duḥkhānyavamucya śete; jīrṇāṃ tvacaṃ sarpa ivāvamucya ॥5-40-2॥
[महान्तम् (mahāntam) - great; अपि (api) - even; अर्थम् (artham) - wealth; अधर्मयुक्तम् (adharmayuktam) - unrighteous; यः (yaḥ) - who; सन्त्यजति (santyajati) - abandons; अनुपाक्रुष्टः (anupākṛṣṭaḥ) - unattached; एव (eva) - indeed; सुखम् (sukham) - happiness; सः (saḥ) - he; दुःखानि (duḥkhāni) - sorrows; अवमुच्य (avamucya) - having released; शेते (śete) - sleeps; जीर्णाम् (jīrṇām) - worn-out; त्वचम् (tvacam) - skin; सर्पः (sarpaḥ) - snake; इव (iva) - like; अवमुच्य (avamucya) - having shed;]
(He who abandons even great wealth that is unrighteous, unattached indeed, sleeps happily, having released sorrows, like a snake having shed its worn-out skin.)
A person who, without attachment, gives up even great wealth that is unrighteous, finds happiness and is free from sorrows, just as a snake sheds its old skin.
अनृतं च समुत्कर्षे राजगामि च पैशुनम्। गुरोश्चालीकनिर्बन्धः समानि ब्रह्महत्यया ॥५-४०-३॥
anṛtaṃ ca samutkarṣe rājagāmi ca paiśunam। guroścālikanirbandhaḥ samāni brahmahatyayā ॥5-40-3॥
[अनृतम् (anṛtam) - falsehood; च (ca) - and; समुत्कर्षे (samutkarṣe) - in prosperity; राजगामि (rājagāmi) - going to the king; च (ca) - and; पैशुनम् (paiśunam) - slander; गुरोः (guroḥ) - of the teacher; च (ca) - and; आलिकनिर्बन्धः (ālika-nirbandhaḥ) - insistence on falsehood; समानि (samāni) - are equal; ब्रह्महत्यया (brahmahatyayā) - to the killing of a Brahmin;]
(Falsehood and prosperity, going to the king and slander, insistence on falsehood of the teacher are equal to the killing of a Brahmin.)
Falsehood, prosperity, approaching the king, slander, and insistence on falsehood regarding the teacher are considered as grave as the killing of a Brahmin.
असूयैकपदं मृत्युरतिवादः श्रियो वधः। अशुश्रूषा त्वरा श्लाघा विद्यायाः शत्रवस्त्रयः ॥५-४०-४॥
asūyaikapadaṃ mṛtyurativādaḥ śriyo vadhaḥ। aśuśrūṣā tvarā ślāghā vidyāyāḥ śatravastrayaḥ ॥5-40-4॥
[असूया (asūyā) - envy; एकपदं (ekapadaṃ) - one word; मृत्युः (mṛtyuḥ) - death; अतिवादः (ativādaḥ) - excessive speech; श्रियः (śriyaḥ) - of prosperity; वधः (vadhaḥ) - destruction; अशुश्रूषा (aśuśrūṣā) - disobedience; त्वरा (tvarā) - haste; श्लाघा (ślāghā) - boasting; विद्यायाः (vidyāyāḥ) - of knowledge; शत्रवः (śatravaḥ) - enemies; त्रयः (trayaḥ) - three;]
(Envy is death in one word; excessive speech is the destruction of prosperity. Disobedience, haste, and boasting are the three enemies of knowledge.)
Envy leads to death in a single word; excessive speech destroys prosperity. Disobedience, haste, and boasting are the three enemies of knowledge.
सुखार्थिनः कुतो विद्या नास्ति विद्यार्थिनः सुखम्। सुखार्थी वा त्यजेद्विद्यां विद्यार्थी वा सुखं त्यजेत् ॥५-४०-५॥
sukhārthinaḥ kuto vidyā nāsti vidyārthinaḥ sukham। sukhārthī vā tyajedvidyāṃ vidyārthī vā sukhaṃ tyajet ॥5-40-5॥
[सुखार्थिनः (sukhārthinaḥ) - seeker of pleasure; कुतः (kutaḥ) - where; विद्या (vidyā) - knowledge; नास्ति (nāsti) - is not; विद्यार्थिनः (vidyārthinaḥ) - seeker of knowledge; सुखम् (sukham) - pleasure; सुखार्थी (sukhārthī) - seeker of pleasure; वा (vā) - or; त्यजेत् (tyajet) - should abandon; विद्यां (vidyāṃ) - knowledge; विद्यार्थी (vidyārthī) - seeker of knowledge; वा (vā) - or; सुखं (sukhaṃ) - pleasure; त्यजेत् (tyajet) - should abandon;]
(Where is knowledge for the seeker of pleasure? There is no pleasure for the seeker of knowledge. Either the seeker of pleasure should abandon knowledge, or the seeker of knowledge should abandon pleasure.)
A person seeking pleasure cannot attain knowledge, and a person seeking knowledge cannot attain pleasure. One must choose to either abandon the pursuit of knowledge for pleasure or abandon pleasure for the pursuit of knowledge.
नाग्निस्तृप्यति काष्ठानां नापगानां महोदधिः। नान्तकः सर्वभूतानां न पुंसां वामलोचना ॥५-४०-६॥
nāgnistr̥pyati kāṣṭhānāṃ nāpagānāṃ mahodadhiḥ। nāntakaḥ sarvabhūtānāṃ na puṃsāṃ vāmalocanā ॥5-40-6॥
[न (na) - not; अग्निः (agniḥ) - fire; तृप्यति (tr̥pyati) - is satisfied; काष्ठानां (kāṣṭhānāṃ) - of wood; न (na) - not; आपगानां (āpagānāṃ) - of rivers; महोदधिः (mahodadhiḥ) - the great ocean; न (na) - not; अन्तकः (antakaḥ) - death; सर्व (sarva) - all; भूतानां (bhūtānāṃ) - of beings; न (na) - not; पुंसां (puṃsāṃ) - of men; वामलोचना (vāmalocanā) - women with beautiful eyes;]
(Fire is not satisfied with wood, the great ocean is not satisfied with rivers, death is not satisfied with all beings, and women with beautiful eyes are not satisfied with men.)
Just as fire is never satisfied with fuel, the ocean with rivers, or death with all beings, women with beautiful eyes are never satisfied with men.
आशा धृतिं हन्ति समृद्धिमन्तकः; क्रोधः श्रियं हन्ति यशः कदर्यता। अपालनं हन्ति पशूंश्च राज; न्नेकः क्रुद्धो ब्राह्मणो हन्ति राष्ट्रम् ॥५-४०-७॥
āśā dhṛtiṃ hanti samṛddhimantakaḥ; krodhaḥ śriyaṃ hanti yaśaḥ kadaryatā। apālanaṃ hanti paśūṃśca rāj; nnekaḥ kruddho brāhmaṇo hanti rāṣṭram ॥5-40-7॥
[आशा (āśā) - hope; धृतिं (dhṛtiṃ) - patience; हन्ति (hanti) - destroys; समृद्धिमन्तकः (samṛddhimantakaḥ) - prosperity; क्रोधः (krodhaḥ) - anger; श्रियम् (śriyam) - wealth; हन्ति (hanti) - destroys; यशः (yaśaḥ) - fame; कदर्यता (kadaryatā) - miserliness; अपालनम् (apālanam) - neglect; हन्ति (hanti) - destroys; पशून् (paśūn) - cattle; च (ca) - and; राजन् (rājan) - king; एकः (ekaḥ) - one; क्रुद्धः (kruddhaḥ) - angry; ब्राह्मणः (brāhmaṇaḥ) - Brahmin; हन्ति (hanti) - destroys; राष्ट्रम् (rāṣṭram) - kingdom;]
(Hope destroys patience; anger destroys wealth, fame, and miserliness. Neglect destroys cattle and a king; one angry Brahmin destroys a kingdom.)
Hope destroys patience; anger destroys wealth and fame, while miserliness leads to downfall. Neglect can ruin cattle and a king, and a single angry Brahmin can bring down a kingdom.
अजश्च कांस्यं च रथश्च नित्यं; मध्वाकर्षः शकुनिः श्रोत्रियश्च। वृद्धो ज्ञातिरवसन्नो वयस्य; एतानि ते सन्तु गृहे सदैव ॥५-४०-८॥
ajaśca kāṃsyaṃ ca rathaśca nityaṃ; madhvākārṣaḥ śakuniḥ śrotriyaśca। vṛddho jñātiravasanno vayasy; etāni te santu gṛhe sadaiva ॥5-40-8॥
[अजः (ajaḥ) - goat; च (ca) - and; कांस्यं (kāṃsyaṃ) - bronze; च (ca) - and; रथः (rathaḥ) - chariot; च (ca) - and; नित्यं (nityaṃ) - always; मध्वाकर्षः (madhvākārṣaḥ) - honey-extractor; शकुनिः (śakuniḥ) - bird; श्रोत्रियः (śrotriyaḥ) - learned person; च (ca) - and; वृद्धः (vṛddhaḥ) - old; ज्ञातिः (jñātiḥ) - relative; अवसन्नः (avasannaḥ) - depressed; वयस्यः (vayasyaḥ) - friend; एतानि (etāni) - these; ते (te) - your; सन्तु (santu) - may be; गृहे (gṛhe) - in house; सदैव (sadaiva) - always;]
(Goat and bronze and chariot always; honey-extractor bird learned person and; old relative depressed friend; these your may be in house always.)
May you always have in your house a goat, bronze, a chariot, a honey-extractor, a bird, a learned person, an old relative, a depressed friend; these should always be present in your home.
अजोक्षा चन्दनं वीणा आदर्शो मधुसर्पिषी। विषमौदुम्बरं शङ्खः स्वर्णं नाभिश्च रोचना ॥५-४०-९॥
ajokṣā candanaṁ vīṇā ādarśo madhusarpiṣī। viṣamodumbaraṁ śaṅkhaḥ svarṇaṁ nābhiśca rocanā ॥5-40-9॥
[अजोक्षा (ajokṣā) - a type of wood; चन्दनं (candanaṁ) - sandalwood; वीणा (vīṇā) - lute; आदर्शः (ādarśaḥ) - mirror; मधुसर्पिषी (madhusarpiṣī) - honey and ghee; विषमौदुम्बरं (viṣamodumbaraṁ) - poisonous fig tree; शङ्खः (śaṅkhaḥ) - conch; स्वर्णं (svarṇaṁ) - gold; नाभिः (nābhiḥ) - navel; च (ca) - and; रोचना (rocanā) - brilliance;]
(The wood ajoksha, sandalwood, lute, mirror, honey and ghee, poisonous fig tree, conch, gold, navel, and brilliance.)
The verse lists various items: ajoksha wood, sandalwood, a lute, a mirror, honey and ghee, a poisonous fig tree, a conch, gold, a navel, and brilliance, each symbolizing different qualities or attributes.
गृहे स्थापयितव्यानि धन्यानि मनुरब्रवीत्। देवब्राह्मणपूजार्थमतिथीनां च भारत ॥५-४०-१०॥
gṛhe sthāpayitavyāni dhanyāni manurabravīt। devabrāhmaṇapūjārthamatithīnāṃ ca bhārata ॥5-40-10॥
[गृहे (gṛhe) - in the house; स्थापयितव्यानि (sthāpayitavyāni) - to be placed; धन्यानि (dhanyāni) - grains; मनुः (manuḥ) - Manu; अब्रवीत् (abravīt) - said; देव (deva) - gods; ब्राह्मण (brāhmaṇa) - Brahmins; पूजार्थम् (pūjārtham) - for the purpose of worship; अतिथीनां (atithīnāṃ) - for guests; च (ca) - and; भारत (bhārata) - O Bharata;]
(In the house, grains are to be placed, said Manu, for the purpose of worship of gods and Brahmins, and for guests, O Bharata.)
Manu said, "O Bharata, grains should be stored in the house for worshipping gods and Brahmins, and for the guests."
इदं च त्वां सर्वपरं ब्रवीमि; पुण्यं पदं तात महाविशिष्टम्। न जातु कामान्न भयान्न लोभा; द्धर्मं त्यजेज्जीवितस्यापि हेतोः ॥५-४०-११॥
idaṃ ca tvāṃ sarvaparaṃ bravīmi; puṇyaṃ padaṃ tāta mahāviśiṣṭam। na jātu kāmānna bhayānna lobhā; dharmaṃ tyajejjīvitasyaapi hetoḥ ॥5-40-11॥
[इदं (idaṃ) - this; च (ca) - and; त्वां (tvāṃ) - you; सर्वपरं (sarvaparaṃ) - supreme; ब्रवीमि (bravīmi) - I say; पुण्यं (puṇyaṃ) - sacred; पदं (padaṃ) - place; तात (tāta) - dear; महाविशिष्टम् (mahāviśiṣṭam) - most excellent; न (na) - not; जातु (jātu) - ever; कामात् (kāmāt) - by desire; न (na) - not; भयात् (bhayāt) - by fear; न (na) - not; लोभात् (lobhāt) - by greed; धर्मं (dharmaṃ) - duty; त्यजेत् (tyajet) - should abandon; जीवितस्य (jīvitasya) - of life; अपि (api) - even; हेतोः (hetoḥ) - for the sake;]
(And I say to you this supreme sacred place, dear most excellent. Never by desire, nor by fear, nor by greed should one abandon duty, even for the sake of life.)
I declare to you, dear one, this is the most excellent sacred place. One should never abandon duty out of desire, fear, or greed, even for the sake of life.
नित्यो धर्मः सुखदुःखे त्वनित्ये; नित्यो जीवो धातुरस्य त्वनित्यः। त्यक्त्वानित्यं प्रतितिष्ठस्व नित्ये; सन्तुष्य त्वं तोषपरो हि लाभः ॥५-४०-१२॥
nityo dharmaḥ sukhaduḥkhe tvanitye; nityo jīvo dhāturasya tvanityaḥ। tyaktvā'nityaṃ pratitiṣṭhasva nitye; santuṣya tvaṃ toṣaparo hi lābhaḥ ॥5-40-12॥
[नित्यः (nityaḥ) - eternal; धर्मः (dharmaḥ) - duty; सुखदुःखे (sukhaduḥkhe) - happiness and sorrow; तु (tu) - but; अनित्ये (anitye) - impermanent; नित्यः (nityaḥ) - eternal; जीवः (jīvaḥ) - soul; धातुः (dhātuḥ) - element; अस्य (asya) - of this; तु (tu) - but; अनित्यः (anityaḥ) - impermanent; त्यक्त्वा (tyaktvā) - having abandoned; अनित्यं (anityam) - the impermanent; प्रतितिष्ठस्व (pratitiṣṭhasva) - be established; नित्ये (nitye) - in the eternal; सन्तुष्य (santuṣya) - being content; त्वं (tvaṃ) - you; तोषपरः (toṣaparaḥ) - devoted to contentment; हि (hi) - indeed; लाभः (lābhaḥ) - gain.;]
(Eternal is duty, but happiness and sorrow are impermanent; eternal is the soul, but the element of this is impermanent. Having abandoned the impermanent, be established in the eternal; being content, you are indeed devoted to contentment, which is gain.)
Duty is eternal, while happiness and sorrow are fleeting. The soul is eternal, but its elements are transient. Abandon the transient and establish yourself in the eternal. By being content, you achieve true gain, as contentment itself is the greatest wealth.
महाबलान्पश्य महानुभावा; न्प्रशास्य भूमिं धनधान्यपूर्णाम्। राज्यानि हित्वा विपुलांश्च भोगा; न्गतान्नरेन्द्रान्वशमन्तकस्य ॥५-४०-१३॥
mahābalānpaśya mahānubhāvā; npraśāsya bhūmiṃ dhanadhānyapūrṇām। rājyāni hitvā vipulāṃśca bhogā; ngatānnarendrānvaśamantakasya ॥5-40-13॥
[महाबलान् (mahābalān) - greatly powerful; पश्य (paśya) - see; महानुभावा (mahānubhāvā) - great souls; प्रशास्य (praśāsya) - having ruled; भूमिं (bhūmiṃ) - the earth; धनधान्यपूर्णाम् (dhanadhānyapūrṇām) - full of wealth and grains; राज्यानि (rājyāni) - kingdoms; हित्वा (hitvā) - having abandoned; विपुलान् (vipulān) - vast; च (ca) - and; भोगान् (bhogān) - pleasures; गतान् (gatān) - gone; नरेन्द्रान् (narendrān) - kings; वशम् (vaśam) - under the control; अन्तकस्य (antakasya) - of death;]
(See the greatly powerful and great souls; having ruled the earth full of wealth and grains, having abandoned kingdoms and vast pleasures, the kings have gone under the control of death.)
Behold the mighty and noble souls; after ruling the earth abundant in wealth and grains, and forsaking kingdoms and vast pleasures, the kings have succumbed to the power of death.
मृतं पुत्रं दुःखपुष्टं मनुष्या; उत्क्षिप्य राजन्स्वगृहान्निर्हरन्ति। तं मुक्तकेशाः करुणं रुदन्त; श्चितामध्ये काष्ठमिव क्षिपन्ति ॥५-४०-१४॥
mṛtaṃ putraṃ duḥkhapuṣṭaṃ manuṣyā; utkṣipya rājansvagṛhānnirharanti। taṃ muktakeśāḥ karuṇaṃ rudanta; ścitāmadhye kāṣṭhamiva kṣipanti ॥5-40-14॥
[मृतम् (mṛtam) - dead; पुत्रम् (putram) - son; दुःखपुष्टम् (duḥkhapuṣṭam) - nourished by sorrow; मनुष्याः (manuṣyāḥ) - people; उत्क्षिप्य (utkṣipya) - lifting; राजन् (rājan) - O king; स्वगृहात् (svagṛhāt) - from their house; निर्हरन्ति (nirharanti) - carry out; तम् (tam) - him; मुक्तकेशाः (muktakeśāḥ) - with disheveled hair; करुणम् (karuṇam) - piteously; रुदन्तः (rudantaḥ) - weeping; चितामध्ये (ścitāmadhye) - in the midst of the funeral pyre; काष्ठम् (kāṣṭham) - like a log; इव (iva) - as if; क्षिपन्ति (kṣipanti) - they throw.;]
(The people, lifting the dead son nourished by sorrow, O king, carry him out from their house. With disheveled hair, weeping piteously, they throw him in the midst of the funeral pyre as if he were a log.)
The grieving people, with disheveled hair and weeping, carry their dead son out of the house and place him on the funeral pyre as if he were a mere log.
अन्यो धनं प्रेतगतस्य भुङ्क्ते; वयांसि चाग्निश्च शरीरधातून्। द्वाभ्यामयं सह गच्छत्यमुत्र; पुण्येन पापेन च वेष्ट्यमानः ॥५-४०-१५॥
anyo dhanaṃ pretagatasya bhuṅkte; vayāṃsi cāgniśca śarīradhātūn। dvābhyāmayaṃ saha gacchatyamutra; puṇyena pāpena ca veṣṭyamānaḥ ॥5-40-15॥
[अन्यः (anyaḥ) - another; धनम् (dhanam) - wealth; प्रेतगतस्य (pretagatasya) - of the deceased; भुङ्क्ते (bhuṅkte) - enjoys; वयांसि (vayāṃsi) - birds; च (ca) - and; अग्निः (agniḥ) - fire; च (ca) - and; शरीरधातून् (śarīradhātūn) - body elements; द्वाभ्याम् (dvābhyām) - by two; अयम् (ayam) - this; सह (saha) - with; गच्छति (gacchati) - goes; अमुत्र (amutra) - there; पुण्येन (puṇyena) - with virtue; पापेन (pāpena) - with sin; च (ca) - and; वेष्ट्यमानः (veṣṭyamānaḥ) - surrounded;]
(Another enjoys the wealth of the deceased; birds and fire consume the body elements. With both, this one goes there, surrounded by virtue and sin.)
Another person enjoys the wealth left by the deceased; the body is consumed by birds and fire. Accompanied by both virtue and sin, the soul travels to the next world.
उत्सृज्य विनिवर्तन्ते ज्ञातयः सुहृदः सुताः। अग्नौ प्रास्तं तु पुरुषं कर्मान्वेति स्वयङ्कृतम् ॥५-४०-१६॥
utsṛjya vinivartante jñātayaḥ suhṛdaḥ sutāḥ। agnau prāstaṃ tu puruṣaṃ karmānveti svayaṅkṛtam ॥5-40-16॥
[उत्सृज्य (utsṛjya) - having abandoned; विनिवर्तन्ते (vinivartante) - return; ज्ञातयः (jñātayaḥ) - relatives; सुहृदः (suhṛdaḥ) - friends; सुताः (sutāḥ) - sons; अग्नौ (agnau) - in the fire; प्रास्तम् (prāstam) - offered; तु (tu) - but; पुरुषम् (puruṣam) - man; कर्म (karma) - deeds; अन्वेति (anveti) - follow; स्वयङ्कृतम् (svayaṅkṛtam) - self-done;]
(Having abandoned, relatives, friends, and sons return; but the deeds offered in the fire follow the man, self-done.)
Relatives, friends, and sons return after abandoning; however, the deeds performed by oneself follow the man even when offered into the fire.
अस्माल्लोकादूर्ध्वममुष्य चाधो; महत्तमस्तिष्ठति ह्यन्धकारम्। तद्वै महामोहनमिन्द्रियाणां; बुध्यस्व मा त्वां प्रलभेत राजन् ॥५-४०-१७॥
asmāllokādūrdhvamamuṣya cādho; mahattamastiṣṭhati hyandhakāram। tadvai mahāmohanamindriyāṇāṃ; budhyasva mā tvāṃ pralabheta rājan ॥5-40-17॥
[अस्माल्लोकात् (asmāllokāt) - from this world; ऊर्ध्वम् (ūrdhvam) - above; अमुष्य (amuṣya) - of that; च (ca) - and; अधः (adhaḥ) - below; महत्तमः (mahattamaḥ) - greatest; तिष्ठति (tiṣṭhati) - stands; हि (hi) - indeed; अन्धकारम् (andhakāram) - darkness; तत् (tat) - that; वै (vai) - indeed; महामोहनम् (mahāmohanam) - great delusion; इन्द्रियाणाम् (indriyāṇām) - of the senses; बुध्यस्व (budhyasva) - understand; मा (mā) - not; त्वाम् (tvām) - you; प्रलभेत (pralabheta) - may deceive; राजन् (rājan) - O king;]
(Above this world and below that, the greatest darkness indeed stands. That is indeed the great delusion of the senses; understand, O king, may it not deceive you.)
Above this world and below that, there exists the greatest darkness. It is the great delusion of the senses; understand this, O king, and do not let it deceive you.
इदं वचः शक्ष्यसि चेद्यथाव; न्निशम्य सर्वं प्रतिपत्तुमेवम्। यशः परं प्राप्स्यसि जीवलोके; भयं न चामुत्र न चेह तेऽस्ति ॥५-४०-१८॥
idaṁ vacaḥ śakṣyasi cedyathāv; nniśamya sarvaṁ pratipattumevam। yaśaḥ paraṁ prāpsyasi jīvaloke; bhayaṁ na cāmutra na ceha te'sti ॥5-40-18॥
[इदं (idaṁ) - this; वचः (vacaḥ) - word; शक्ष्यसि (śakṣyasi) - you will be able; चेत् (ced) - if; यथावत् (yathāvat) - properly; निशम्य (niśamya) - having heard; सर्वं (sarvaṁ) - everything; प्रतिपत्तुम् (pratipattum) - to understand; एवम् (evam) - thus; यशः (yaśaḥ) - fame; परम् (param) - supreme; प्राप्स्यसि (prāpsyasi) - you will attain; जीवलोके (jīvaloke) - in the world of the living; भयम् (bhayam) - fear; न (na) - not; च (ca) - and; अमुत्र (amutra) - in the other world; न (na) - not; च (ca) - and; इह (iha) - here; ते (te) - your; अस्ति (asti) - is;]
(If you are able to understand this word properly, having heard everything, you will attain supreme fame in the world of the living; fear will not be yours in the other world nor here.)
If you can comprehend this message correctly after hearing everything, you will achieve great fame in this world; you will have no fear either here or in the afterlife.
आत्मा नदी भारत पुण्यतीर्था; सत्योदका धृतिकूला दमोर्मिः। तस्यां स्नातः पूयते पुण्यकर्मा; पुण्यो ह्यात्मा नित्यमम्भोऽम्भ एव ॥५-४०-१९॥
ātmā nadī bhārata puṇyatīrthā; satyodakā dhṛtikūlā damormiḥ। tasyāṃ snātaḥ pūyate puṇyakarmā; puṇyo hyātmā nityamambho'mbha eva ॥5-40-19॥
[आत्मा (ātmā) - self; नदी (nadī) - river; भारत (bhārata) - India; पुण्यतीर्था (puṇyatīrthā) - sacred place; सत्योदका (satyodakā) - truthful water; धृतिकूला (dhṛtikūlā) - with banks of patience; दमोर्मिः (damormiḥ) - waves of self-control; तस्याम् (tasyām) - in that; स्नातः (snātaḥ) - bathed; पूयते (pūyate) - is purified; पुण्यकर्मा (puṇyakarmā) - virtuous deeds; पुण्यः (puṇyaḥ) - virtuous; हि (hi) - indeed; आत्मा (ātmā) - self; नित्यम् (nityam) - always; अम्भः (ambhaḥ) - water; अम्भ (ambha) - water; एव (eva) - only;]
(The self is a river in India, a sacred place; with truthful water, banks of patience, and waves of self-control. One who bathes in it is purified by virtuous deeds; indeed, the self is always water, only water.)
The self is metaphorically described as a river in India, symbolizing a sacred place with truthful waters, banks of patience, and waves of self-control. Bathing in this river signifies purification through virtuous deeds, emphasizing that the self is inherently pure and constant like water.
कामक्रोधग्राहवतीं पञ्चेन्द्रियजलां नदीम्। कृत्वा धृतिमयीं नावं जन्मदुर्गाणि सन्तर ॥५-४०-२०॥
kāmakrodhagrāhavatīṃ pañcendriyajalāṃ nadīm। kṛtvā dhṛtimayīṃ nāvaṃ janmadurgāṇi santara ॥5-40-20॥
[काम (kāma) - desire; क्रोध (krodha) - anger; ग्राहवतीं (grāhavatīṃ) - having crocodiles; पञ्च (pañca) - five; इन्द्रिय (indriya) - senses; जलां (jalāṃ) - water; नदीम् (nadīm) - river; कृत्वा (kṛtvā) - having made; धृतिमयीं (dhṛtimayīṃ) - of firmness; नावं (nāvaṃ) - boat; जन्म (janma) - birth; दुर्गाणि (durgāṇi) - fortresses; सन्तर (santara) - cross;]
(Having made a boat of firmness, cross the river with water of the five senses, having crocodiles of desire and anger.)
Make a firm boat to cross the river of life, filled with the waters of the five senses and inhabited by the crocodiles of desire and anger.
प्रज्ञावृद्धं धर्मवृद्धं स्वबन्धुं; विद्यावृद्धं वयसा चापि वृद्धम्। कार्याकार्ये पूजयित्वा प्रसाद्य; यः सम्पृच्छेन्न स मुह्येत्कदाचित् ॥५-४०-२१॥
prajñāvṛddhaṃ dharmavṛddhaṃ svabandhuṃ; vidyāvṛddhaṃ vayasā cāpi vṛddham। kāryākārye pūjayitvā prasādya; yaḥ sampṛcchenna sa muhyetkadācit ॥5-40-21॥
[प्रज्ञावृद्धं (prajñāvṛddham) - wise elder; धर्मवृद्धं (dharmavṛddham) - righteous elder; स्वबन्धुं (svabandhuṃ) - own relative; विद्यावृद्धं (vidyāvṛddham) - learned elder; वयसा (vayasā) - by age; च (ca) - and; अपि (api) - also; वृद्धम् (vṛddham) - elder; कार्याकार्ये (kāryākārye) - in right and wrong; पूजयित्वा (pūjayitvā) - having honored; प्रसाद्य (prasādya) - having pleased; यः (yaḥ) - who; सम्पृच्छेत् (sampṛcchet) - should inquire; न (na) - not; स (sa) - he; मुह्येत् (muhyet) - be confused; कदाचित् (kadācit) - ever;]
(Having honored and pleased a wise, righteous, own relative, learned elder, and elder by age, who should inquire about right and wrong, he will never be confused.)
One who honors and pleases a wise, righteous, and learned elder, who is also a relative and elder by age, and then inquires about what is right and wrong, will never be confused.
धृत्या शिश्नोदरं रक्षेत्पाणिपादं च चक्षुषा। चक्षुःश्रोत्रे च मनसा मनो वाचं च कर्मणा ॥५-४०-२२॥
dhṛtyā śiśnodaraṃ rakṣetpāṇipādaṃ ca cakṣuṣā। cakṣuḥśrotre ca manasā mano vācaṃ ca karmaṇā ॥5-40-22॥
[धृत्या (dhṛtyā) - with firmness; शिश्नोदरं (śiśnodaram) - genitals and belly; रक्षेत् (rakṣet) - should protect; पाणिपादं (pāṇipādam) - hands and feet; च (ca) - and; चक्षुषा (cakṣuṣā) - with eyes; चक्षुःश्रोत्रे (cakṣuḥśrotre) - eyes and ears; च (ca) - and; मनसा (manasā) - with mind; मनो (manaḥ) - mind; वाचं (vākam) - speech; च (ca) - and; कर्मणा (karmaṇā) - with actions;]
(With firmness, one should protect the genitals and belly, hands and feet with eyes, eyes and ears with mind, mind and speech with actions.)
One should protect their genitals and belly with firmness, their hands and feet with their eyes, their eyes and ears with their mind, and their mind and speech with their actions.
नित्योदकी नित्ययज्ञोपवीती; नित्यस्वाध्यायी पतितान्नवर्जी। ऋतं ब्रुवन्गुरवे कर्म कुर्व; न्न ब्राह्मणश्च्यवते ब्रह्मलोकात् ॥५-४०-२३॥
nityodakī nityayajñopavītī; nityasvādhyāyī patitānnavarjī। ṛtaṃ bruvangurave karma kurva; nna brāhmaṇaścyavate brahmalokāt ॥5-40-23॥
[नित्योदकी (nityodakī) - daily water-bearer; नित्ययज्ञोपवीती (nityayajñopavītī) - daily sacred-thread wearer; नित्यस्वाध्यायी (nityasvādhyāyī) - daily self-studier; पतितान्नवर्जी (patitānnavarjī) - avoider of fallen food; ऋतं (ṛtaṃ) - truth; ब्रुवन् (bruvan) - speaking; गुरवे (gurave) - to the teacher; कर्म (karma) - duty; कुर्वन् (kurvan) - performing; ब्राह्मणः (brāhmaṇaḥ) - a Brahmin; च्यवते (cyavate) - deviates; ब्रह्मलोकात् (brahmalokāt) - from the world of Brahma;]
(The Brahmin, who is a daily water-bearer, daily sacred-thread wearer, daily self-studier, avoider of fallen food, speaking truth to the teacher, performing duty, does not deviate from the world of Brahma.)
A Brahmin who regularly performs his duties such as fetching water, wearing the sacred thread, studying, avoiding impure food, speaking truth to his teacher, and fulfilling his responsibilities, remains steadfast in the realm of Brahma.
अधीत्य वेदान्परिसंस्तीर्य चाग्नी; निष्ट्वा यज्ञैः पालयित्वा प्रजाश्च। गोब्राह्मणार्थे शस्त्रपूतान्तरात्मा; हतः सङ्ग्रामे क्षत्रियः स्वर्गमेति ॥५-४०-२४॥
adhītya vedānparisaṁstīrya cāgnī; niṣṭvā yajñaiḥ pālayitvā prajāśca। gobrāhmaṇārthe śastrapūtāntarātmā; hataḥ saṅgrāme kṣatriyaḥ svargameti ॥5-40-24॥
[अधीत्य (adhītya) - having studied; वेदान् (vedān) - the Vedas; परिसंस्तीर्य (parisaṁstīrya) - having spread; च (ca) - and; अग्नी (agnī) - the fires; निष्ट्वा (niṣṭvā) - having performed; यज्ञैः (yajñaiḥ) - with sacrifices; पालयित्वा (pālayitvā) - having protected; प्रजाः (prajāḥ) - the subjects; च (ca) - and; गोब्राह्मणार्थे (gobrāhmaṇārthe) - for the sake of cows and Brahmins; शस्त्रपूत (śastrapūta) - purified by weapons; अन्तरात्मा (antarātmā) - inner self; हतः (hataḥ) - killed; सङ्ग्रामे (saṅgrāme) - in battle; क्षत्रियः (kṣatriyaḥ) - a Kshatriya; स्वर्गम् (svargam) - heaven; एति (eti) - attains;]
(Having studied the Vedas, having spread the fires, having performed sacrifices, having protected the subjects, for the sake of cows and Brahmins, a Kshatriya whose inner self is purified by weapons, when killed in battle, attains heaven.)
A Kshatriya, after studying the Vedas, performing sacrifices, protecting his subjects, and fighting for the sake of cows and Brahmins, attains heaven when he is killed in battle, as his soul is purified by the weapons.
वैश्योऽधीत्य ब्राह्मणान्क्षत्रियांश्च; धनैः काले संविभज्याश्रितांश्च। त्रेतापूतं धूममाघ्राय पुण्यं; प्रेत्य स्वर्गे देवसुखानि भुङ्क्ते ॥५-४०-२५॥
vaiśyo'dhītya brāhmaṇānkṣatriyāṃśca; dhanaiḥ kāle saṃvibhajyāśritāṃśca। tretāpūtaṃ dhūmamāghrāya puṇyaṃ; pretya svarge devasukhāni bhuṅkte ॥5-40-25॥
[वैश्यः (vaiśyaḥ) - merchant; अधीत्य (adhītya) - having studied; ब्राह्मणान् (brāhmaṇān) - Brahmins; क्षत्रियान् (kṣatriyān) - Kshatriyas; च (ca) - and; धनैः (dhanaiḥ) - with wealth; काले (kāle) - in time; संविभज्य (saṃvibhajya) - having distributed; आश्रितान् (āśritān) - dependents; च (ca) - and; त्रेता (tretā) - Tretā (fire ritual); पूतम् (pūtam) - purified; धूमम् (dhūmam) - smoke; आघ्राय (āghrāya) - having inhaled; पुण्यम् (puṇyam) - merit; प्रेत्य (pretya) - after death; स्वर्गे (svarge) - in heaven; देवसुखानि (devasukhāni) - divine pleasures; भुङ्क्ते (bhuṅkte) - enjoys;]
(The merchant, having studied the Brahmins and Kshatriyas, and having distributed wealth to dependents in time, having inhaled the purified smoke of the Tretā ritual, enjoys divine pleasures in heaven after death.)
The merchant, after learning from the Brahmins and Kshatriyas and distributing wealth to his dependents, partakes in the purified smoke of the Tretā ritual and enjoys heavenly pleasures after death.
ब्रह्मक्षत्रं वैश्यवर्णं च शूद्रः; क्रमेणैतान्न्यायतः पूजयानः। तुष्टेष्वेतेष्वव्यथो दग्धपाप; स्त्यक्त्वा देहं स्वर्गसुखानि भुङ्क्ते ॥५-४०-२६॥
brahmakṣatraṃ vaiśyavarṇaṃ ca śūdraḥ; krameṇaitānnyāyataḥ pūjayānaḥ। tuṣṭeṣveteṣvavyatho dagdhapāpa; styaktvā dehaṃ svargasukhāni bhuṅkte ॥5-40-26॥
[ब्रह्मक्षत्रं (brahmakṣatram) - Brahmins and Kshatriyas; वैश्यवर्णं (vaiśyavarṇam) - Vaishyas; च (ca) - and; शूद्रः (śūdraḥ) - Shudras; क्रमेण (krameṇa) - in order; एतान् (etān) - these; न्यायतः (nyāyataḥ) - justly; पूजयानः (pūjayānaḥ) - honoring; तुष्टेषु (tuṣṭeṣu) - when pleased; एतेषु (eteṣu) - with these; अव्यथः (avyathaḥ) - without distress; दग्धपापः (dagdhapāpaḥ) - one whose sins are burnt; त्यक्त्वा (tyaktvā) - having abandoned; देहं (deham) - the body; स्वर्गसुखानि (svargasukhāni) - heavenly pleasures; भुङ्क्ते (bhuṅkte) - enjoys;]
(Brahmins and Kshatriyas, Vaishyas and Shudras; honoring these in order justly, when pleased with these, without distress, one whose sins are burnt, having abandoned the body, enjoys heavenly pleasures.)
By honoring Brahmins, Kshatriyas, Vaishyas, and Shudras in their respective order, and when they are pleased, one who is free from distress and whose sins are burnt, upon abandoning the body, enjoys the pleasures of heaven.
चातुर्वर्ण्यस्यैष धर्मस्तवोक्तो; हेतुं चात्र ब्रुवतो मे निबोध। क्षात्राद्धर्माद्धीयते पाण्डुपुत्र; स्तं त्वं राजन्राजधर्मे नियुङ्क्ष्व ॥५-४०-२७॥
cāturvarṇyasya eṣa dharmas tava ukto; hetuṃ ca atra bruvataḥ me nibodha। kṣātrād dharmād dhīyate pāṇḍuputra; taṃ tvaṃ rājan rājadharme niyuṅkṣva ॥5-40-27॥
[चातुर्वर्ण्यस्य (cāturvarṇyasya) - of the four castes; एष (eṣa) - this; धर्मः (dharmaḥ) - duty; तव (tava) - your; उक्तः (uktaḥ) - spoken; हेतुं (hetuṃ) - reason; च (ca) - and; अत्र (atra) - here; ब्रुवतः (bruvataḥ) - speaking; मे (me) - my; निबोध (nibodha) - understand; क्षात्रात् (kṣātrāt) - from the warrior class; धर्मात् (dharmāt) - from duty; हीयते (hīyate) - is deprived; पाण्डुपुत्र (pāṇḍuputra) - O son of Pandu; तम् (tam) - him; त्वम् (tvam) - you; राजन् (rājan) - O king; राजधर्मे (rājadharme) - in royal duty; नियुङ्क्ष्व (niyuṅkṣva) - engage;]
(This duty of the four castes has been spoken to you; understand my reason here, speaking. O son of Pandu, he is deprived of duty from the warrior class; you engage him in royal duty, O king.)
The duties of the four castes have been explained to you. Understand the reason I am speaking here. O son of Pandu, one is deprived of duty from the warrior class; therefore, O king, engage him in the duties of a ruler.
धृतराष्ट्र उवाच॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
एवमेतद्यथा मां त्वमनुशाससि नित्यदा। ममापि च मतिः सौम्य भवत्येवं यथात्थ माम् ॥५-४०-२८॥
evametadyathā māṃ tvanuśāsasi nityadā। mamāpi ca matiḥ saumya bhavatyevaṃ yathāttha mām ॥5-40-28॥
[एवम् (evam) - thus; एतत् (etat) - this; यथा (yathā) - as; माम् (mām) - me; त्वम् (tvam) - you; अनुशाससि (anuśāsasi) - instruct; नित्यदा (nityadā) - always; मम (mama) - my; अपि (api) - also; च (ca) - and; मतिः (matiḥ) - mind; सौम्य (saumya) - gentle one; भवति (bhavati) - becomes; एवम् (evam) - thus; यथा (yathā) - as; अथ (atha) - then; माम् (mām) - me;]
(Thus, as you always instruct me, my mind also, O gentle one, becomes as you say to me.)
O gentle one, just as you always instruct me, my mind too aligns with your words.
सा तु बुद्धिः कृताप्येवं पाण्डवान्प्रति मे सदा। दुर्योधनं समासाद्य पुनर्विपरिवर्तते ॥५-४०-२९॥
sā tu buddhiḥ kṛtāpyevaṃ pāṇḍavānprati me sadā। duryodhanaṃ samāsādya punarviparivartate ॥5-40-29॥
[सा (sā) - that; तु (tu) - but; बुद्धिः (buddhiḥ) - intelligence; कृता (kṛtā) - made; अपि (api) - even; एवं (evaṃ) - thus; पाण्डवान् (pāṇḍavān) - towards the Pandavas; प्रति (prati) - towards; मे (me) - my; सदा (sadā) - always; दुर्योधनं (duryodhanam) - Duryodhana; समासाद्य (samāsādya) - approaching; पुनः (punaḥ) - again; विपरिवर्तते (viparivartate) - changes;]
(That intelligence, even though made thus towards the Pandavas, always changes again upon approaching Duryodhana.)
My resolve, though made in favor of the Pandavas, always changes again when I approach Duryodhana.
न दिष्टमभ्यतिक्रान्तुं शक्यं मर्त्येन केनचित्। दिष्टमेव कृतं मन्ये पौरुषं तु निरर्थकम् ॥५-४०-३०॥
na diṣṭamabhyatikrāntuṃ śakyaṃ martyena kenacit। diṣṭameva kṛtaṃ manye pauruṣaṃ tu nirarthakam ॥5-40-30॥
[न (na) - not; दिष्टम् (diṣṭam) - fate; अभ्यतिक्रान्तुम् (abhyatikrāntum) - to transgress; शक्यम् (śakyam) - possible; मर्त्येन (martyena) - by a mortal; केनचित् (kenacit) - by anyone; दिष्टम् (diṣṭam) - fate; एव (eva) - only; कृतम् (kṛtam) - done; मन््ये (manye) - I think; पौरुषम् (pauruṣam) - human effort; तु (tu) - but; निरर्थकम् (nirarthakam) - useless;]
(It is not possible for any mortal to transgress fate. I think only fate is accomplished; human effort is useless.)
It is impossible for any mortal to overcome destiny. I believe that destiny alone is fulfilled, and human effort is futile.
