05.042
वैशम्पायन उवाच॥
Vaiśampāyana spoke:
ततो राजा धृतराष्ट्रो मनीषी; सम्पूज्य वाक्यं विदुरेरितं तत्। सनत्सुजातं रहिते महात्मा; पप्रच्छ बुद्धिं परमां बुभूषन् ॥५-४२-१॥
Then the wise King Dhritarashtra, after honoring Vidura's words, privately asked the great Sanatsujata for supreme wisdom, as he was eager to learn.
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
सनत्सुजात यदीदं शृणोमि; मृत्युर्हि नास्तीति तवोपदेशम्। देवासुरा ह्याचरन्ब्रह्मचर्य; ममृत्यवे तत्कतरन्नु सत्यम् ॥५-४२-२॥
Sanatsujata, I hear your teaching that 'Death does not exist.' The gods and demons practiced celibacy for immortality; which of these is truly the case?
सनत्सुजात उवाच॥
Sanatsujata spoke:
अमृत्युः कर्मणा केचिन्मृत्युर्नास्तीति चापरे। शृणु मे ब्रुवतो राजन्यथैतन्मा विशङ्किथाः ॥५-४२-३॥
Some believe that immortality is achieved through actions, while others claim that death does not exist. Listen to my words, O king, and do not doubt what I say.
उभे सत्ये क्षत्रियाद्यप्रवृत्ते; मोहो मृत्युः संमतो यः कवीनाम्। प्रमादं वै मृत्युमहं ब्रवीमि; सदाप्रमादममृतत्वं ब्रवीमि ॥५-४२-४॥
Both truths are acknowledged when a warrior first engages; poets consider delusion as death. I assert that negligence is indeed death, while constant vigilance is immortality.
प्रमादाद्वै असुराः पराभव; न्नप्रमादाद्ब्रह्मभूता भवन्ति। न वै मृत्युर्व्याघ्र इवात्ति जन्तू; न ह्यस्य रूपमुपलभ्यते ह ॥५-४२-५॥
Due to negligence, demons were defeated, while through vigilance, one attains the state of Brahman. Death does not consume beings like a tiger, as its form is not visible.
यमं त्वेके मृत्युमतोऽन्यमाहु; रात्मावसन्नममृतं ब्रह्मचर्यम्। पितृलोके राज्यमनुशास्ति देवः; शिवः शिवानामशिवोऽशिवानाम् ॥५-४२-६॥
Some say that Yama is another form of death, while others describe the soul as depressed and immortal through celibacy. In the realm of ancestors, the god governs the kingdom, being auspicious to the auspicious and inauspicious to the inauspicious.
आस्यादेष निःसरते नराणां; क्रोधः प्रमादो मोहरूपश्च मृत्युः। ते मोहितास्तद्वशे वर्तमाना; इतः प्रेतास्तत्र पुनः पतन्ति ॥५-४२-७॥
From the mouths of men, anger, negligence, and delusion manifest as death. Those who are deluded and under its influence continue to exist, and from here, they fall again into the cycle of death.
ततस्तं देवा अनु विप्लवन्ते; अतो मृत्युर्मरणाख्यामुपैति। कर्मोदये कर्मफलानुरागा; स्तत्रानु यान्ति न तरन्ति मृत्युम् ॥५-४२-८॥
Then the gods follow him, and thus death, known as 'maraṇa', approaches. When actions arise, those who are attached to the fruits of actions follow there but do not transcend death.
योऽभिध्यायन्नुत्पतिष्णून्निहन्या; दनादरेणाप्रतिबुध्यमानः। स वै मृत्युर्मृत्युरिवात्ति भूत्वा; एवं विद्वान्यो विनिहन्ति कामान् ॥५-४२-९॥
He who meditates and destroys the rising desires without respect, being unaware, indeed becomes like death and consumes; thus, the wise one destroys desires.
कामानुसारी पुरुषः कामाननु विनश्यति। कामान्व्युदस्य धुनुते यत्किञ्चित्पुरुषो रजः ॥५-४२-१०॥
A man who follows his desires perishes because of them. However, a man who abandons desires shakes off all passions.
तमोऽप्रकाशो भूतानां नरकोऽयं प्रदृश्यते। गृह्यन्त इव धावन्ति गच्छन्तः श्वभ्रमुन्मुखाः ॥५-४२-११॥
This darkness and non-illumination is perceived as hell for beings. They appear to be seized and run towards the abyss, facing upwards.
अभिध्या वै प्रथमं हन्ति चैनं; कामक्रोधौ गृह्य चैनं तु पश्चात्। एते बालान्मृत्यवे प्रापयन्ति; धीरास्तु धैर्येण तरन्ति मृत्युम् ॥५-४२-१२॥
Desire is the first to destroy a person; desire and anger seize him later. These lead fools to their demise, but the wise overcome death with courage.
अमन्यमानः क्षत्रिय किञ्चिदन्य; न्नाधीयते तार्ण इवास्य व्याघ्रः। क्रोधाल्लोभान्मोहमयान्तरात्मा; स वै मृत्युस्त्वच्छरीरे य एषः ॥५-४२-१३॥
The one who does not consider himself a warrior and learns nothing else is like a tiger on grass. His inner self, filled with anger and greed, is indeed the death that resides in your body.
एवं मृत्युं जायमानं विदित्वा; ज्ञाने तिष्ठन्न बिभेतीह मृत्योः। विनश्यते विषये तस्य मृत्यु; र्मृत्योर्यथा विषयं प्राप्य मर्त्यः ॥५-४२-१४॥
Thus, understanding the nature of death and standing firm in knowledge, one does not fear death here. His death is nullified in the pursuit of the object, just as a mortal attains the object of death.
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
येऽस्मिन्धर्मान्नाचरन्तीह के चि; त्तथा धर्मान्केचिदिहाचरन्ति। धर्मः पापेन प्रतिहन्यते स्म; उताहो धर्मः प्रतिहन्ति पापम् ॥५-४२-१५॥
In this world, there are those who do not follow their duties and some who do. Righteousness is indeed obstructed by sin, or perhaps, righteousness itself destroys sin.
सनत्सुजात उवाच॥
Sanatsujata spoke:
उभयमेव तत्रोपभुज्यते फलं; धर्मस्यैवेतरस्य च। धर्मेणाधर्मं प्रणुदतीह विद्वा; न्धर्मो बलीयानिति तस्य विद्धि ॥५-४२-१६॥
Both the fruits of righteousness and unrighteousness are indeed enjoyed there. Here, the wise dispels unrighteousness through righteousness; know that righteousness is stronger.
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
यानिमानाहुः स्वस्य धर्मस्य लोका; न्द्विजातीनां पुण्यकृतां सनातनान्। तेषां परिक्रमान्कथयन्तस्ततोऽन्या; न्नैतद्विद्वन्नैव कृतं च कर्म ॥५-४२-१७॥
The worlds that are said to be the rewards of one's own duty, the eternal worlds of the twice-born and the virtuous, are described by their movements. From there, O learned one, others are not indeed done and action.
सनत्सुजात उवाच॥
Sanatsujata spoke:
येषां बले न विस्पर्धा बले बलवतामिव। ते ब्राह्मणा इतः प्रेत्य स्वर्गलोके प्रकाशते ॥५-४२-१८॥
The brāhmaṇas, whose strength is unparalleled even among the strong, shine in the heavenly realm after leaving this world.
यत्र मन्येत भूयिष्ठं प्रावृषीव तृणोलपम्। अन्नं पानं च ब्राह्मणस्तज्जीवन्नानुसञ्ज्वरेत् ॥५-४२-१९॥
In a place where it seems there is plenty of food and drink, like grass flourishing in the rainy season, a Brahmin residing there should remain unworried.
यत्राकथयमानस्य प्रयच्छत्यशिवं भयम्। अतिरिक्तमिवाकुर्वन्स श्रेयान्नेतरो जनः ॥५-४२-२०॥
In a situation where silence brings about fear and inauspiciousness, acting excessively is considered better than remaining silent, as it is not the other person who is better.
यो वाकथयमानस्य आत्मानं नानुसञ्ज्वरेत्। ब्रह्मस्वं नोपभुञ्जेद्वा तदन्नं संमतं सताम् ॥५-४२-२१॥
One who speaks should remain undisturbed and should neither enjoy the wealth of Brahman nor the food approved by the virtuous.
यथा स्वं वान्तमश्नाति श्वा वै नित्यमभूतये। एवं ते वान्तमश्नन्ति स्ववीर्यस्योपजीवनात् ॥५-४२-२२॥
Just as a dog always eats its own vomit, leading to its destruction, in the same way, they consume what they have discarded by relying on their own strength.
नित्यमज्ञातचर्या मे इति मन्येत ब्राह्मणः। ज्ञातीनां तु वसन्मध्ये नैव विद्येत किञ्चन ॥५-४२-२३॥
A Brahmin should always consider his practices to be unknown. However, while living among relatives, nothing should be revealed.
को ह्येवमन्तरात्मानं ब्राह्मणो हन्तुमर्हति। तस्माद्धि किञ्चित्क्षत्रिय ब्रह्मावसति पश्यति ॥५-४२-२४॥
Who indeed deserves to harm the inner self in such a way, especially a Brahmin? Therefore, a Kshatriya perceives something where Brahma resides.
अश्रान्तः स्यादनादानात्संमतो निरुपद्रवः। शिष्टो न शिष्टवत्स स्याद्ब्राह्मणो ब्रह्मवित्कविः ॥५-४२-२५॥
A Brahmin should be untiring, not accepting gifts, approved by others, and free from disturbances. He should be learned, not just appearing to be learned, and should be a sage who knows Brahman.
अनाढ्या मानुषे वित्ते आढ्या वेदेषु ये द्विजाः। ते दुर्धर्षा दुष्प्रकम्प्या विद्यात्तान्ब्रह्मणस्तनुम् ॥५-४२-२६॥
Those who are not wealthy in terms of human possessions but are rich in the knowledge of the Vedas, those twice-born are invincible and unshakeable; they should be known as the embodiment of Brahman.
सर्वान्स्विष्टकृतो देवान्विद्याद्य इह कश्चन। न समानो ब्राह्मणस्य यस्मिन्प्रयतते स्वयम् ॥५-४२-२७॥
One should recognize that all the gods are satisfied by the one who performs the sacrifice here; there is no one comparable to a Brahmin who makes efforts on his own.
यमप्रयतमानं तु मानयन्ति स मानितः। न मान्यमानो मन्येत नामानादभिसञ्ज्वरेत् ॥५-४२-२८॥
A person who is making an effort is honored by others, but if he is not honored, he should not feel slighted or become agitated by the lack of respect.
विद्वांसो मानयन्तीह इति मन्येत मानितः। अधर्मविदुषो मूढा लोकशास्त्रविशारदाः ॥ न मान्यं मानयिष्यन्ति इति मन्येदमानितः ॥५-४२-२९॥
The learned ones here should think themselves respected, as the ignorant of righteousness, fools, and experts in worldly knowledge do not respect the respectable, thus they should consider themselves disrespected.
न वै मानं च मौनं च सहितौ चरतः सदा। अयं हि लोको मानस्य असौ मानस्य तद्विदुः ॥५-४२-३०॥
Pride and silence do not always coexist. This world indeed knows the nature of pride.
श्रीः सुखस्येह संवासः सा चापि परिपन्थिनी। ब्राह्मी सुदुर्लभा श्रीर्हि प्रज्ञाहीनेन क्षत्रिय ॥५-४२-३१॥
Prosperity, which is the abode of happiness here, can also be an obstacle. Divine prosperity is indeed very rare for a warrior lacking wisdom.
द्वाराणि तस्या हि वदन्ति सन्तो; बहुप्रकाराणि दुरावराणि। सत्यार्जवे ह्रीर्दमशौचविद्याः; षण्मानमोहप्रतिबाधनानि ॥५-४२-३२॥
The wise say that the paths to her are manifold and challenging to traverse, consisting of truth, straightforwardness, modesty, self-control, purity, and knowledge, which obstruct pride and delusion.
