05.042
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; उवाच (uvāca) - said;]
(Vaiśampāyana said:)
Vaiśampāyana spoke:
ततो राजा धृतराष्ट्रो मनीषी; सम्पूज्य वाक्यं विदुरेरितं तत्। सनत्सुजातं रहिते महात्मा; पप्रच्छ बुद्धिं परमां बुभूषन् ॥५-४२-१॥
tato rājā dhṛtarāṣṭro manīṣī; sampūjya vākyaṃ vidureritaṃ tat। sanatsu-jātaṃ rahite mahātmā; papraccha buddhiṃ paramāṃ bubhūṣan ॥5-42-1॥
[ततः (tataḥ) - then; राजा (rājā) - king; धृतराष्ट्रः (dhṛtarāṣṭraḥ) - Dhritarashtra; मनीषी (manīṣī) - wise; सम्पूज्य (sampūjya) - having honored; वाक्यम् (vākyaṃ) - words; विदुर (vidura) - Vidura; इरितम् (iritaṃ) - spoken; तत् (tat) - that; सनत्सुजातम् (sanatsu-jātam) - Sanatsujata; रहिते (rahite) - in private; महात्मा (mahātmā) - great soul; पप्रच्छ (papraccha) - asked; बुद्धिम् (buddhiṃ) - wisdom; परमाम् (paramām) - supreme; बुभूषन् (bubhūṣan) - desiring;]
(Then King Dhritarashtra, the wise, having honored the words spoken by Vidura, asked Sanatsujata in private, the great soul, desiring supreme wisdom.)
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॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
सनत्सुजात यदीदं शृणोमि; मृत्युर्हि नास्तीति तवोपदेशम्। देवासुरा ह्याचरन्ब्रह्मचर्य; ममृत्यवे तत्कतरन्नु सत्यम् ॥५-४२-२॥
sanatsu-jāta yadīdaṃ śṛṇomi; mṛtyurhi nāstīti tavopadeśam। devāsurā hyācaranbrahmacarya; mamṛtyave tatkatarannu satyam ॥5-42-2॥
[सनत्सुजात (sanatsu-jāta) - Sanatsujata; यत् (yat) - that; इदं (idaṃ) - this; शृणोमि (śṛṇomi) - I hear; मृत्युः (mṛtyuḥ) - death; हि (hi) - indeed; न (na) - not; अस्ति (asti) - is; इति (iti) - thus; तव (tava) - your; उपदेशम् (upadeśam) - teaching; देवाः (devāḥ) - gods; असुराः (asurāḥ) - demons; हि (hi) - indeed; आचरन् (ācaran) - practiced; ब्रह्मचर्य (brahmacarya) - celibacy; अमृत्यवे (amṛtyave) - for immortality; तत् (tat) - that; कतरत् (katarat) - which; नु (nu) - indeed; सत्यम् (satyam) - truth;]
(Sanatsujata, I hear this: 'Death is not,' thus is your teaching. Gods and demons indeed practiced celibacy for immortality; which indeed is the truth?)
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॥
sanatsujāta uvāca॥
[सनत्सुजातः (sanatsujātaḥ) - Sanatsujata; उवाच (uvāca) - said;]
(Sanatsujata said:)
Sanatsujata spoke:
अमृत्युः कर्मणा केचिन्मृत्युर्नास्तीति चापरे। शृणु मे ब्रुवतो राजन्यथैतन्मा विशङ्किथाः ॥५-४२-३॥
amṛtyuḥ karmaṇā kecinmṛtyurnāstīti cāpare। śṛṇu me bruvato rājanyathaitan mā viśaṅkithāḥ ॥5-42-3॥
[अमृत्युः (amṛtyuḥ) - immortality; कर्मणा (karmaṇā) - by action; केचित् (kecit) - some; मृत्युः (mṛtyuḥ) - death; न (na) - not; अस्ति (asti) - is; इति (iti) - thus; च (ca) - and; अपरे (apare) - others; शृणु (śṛṇu) - hear; मे (me) - my; ब्रुवतः (bruvataḥ) - speaking; राजन् (rājan) - O king; यथा (yathā) - as; एतत् (etat) - this; मा (mā) - do not; विशङ्किथाः (viśaṅkithāḥ) - doubt;]
(Some say immortality is achieved by action, others say there is no death. Hear my words, O king, as I speak this; do not doubt.)
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॥
ubhe satye kṣatriyādyapravṛtte; moho mṛtyuḥ saṃmato yaḥ kavīnām। pramādaṃ vai mṛtyumahaṃ bravīmi; sadāpramādamamṛtatvaṃ bravīmi ॥5-42-4॥
[उभे (ubhe) - both; सत्ये (satye) - truths; क्षत्रिय (kṣatriya) - warrior; आद्य (ādya) - first; प्रवृत्ते (pravṛtte) - engaged; मोहः (mohaḥ) - delusion; मृत्युः (mṛtyuḥ) - death; संमतः (saṃmataḥ) - agreed; यः (yaḥ) - who; कवीनाम् (kavīnām) - of poets; प्रमादं (pramādaṃ) - negligence; वै (vai) - indeed; मृत्युम् (mṛtyum) - death; अहम् (aham) - I; ब्रवीमि (bravīmi) - declare; सदा (sadā) - always; अप्रमादम् (apramādam) - vigilance; अमृतत्वं (amṛtatvaṃ) - immortality;]
(Both truths, when the warrior first engages; delusion is considered death by poets. I declare negligence indeed as death; I declare constant vigilance as immortality.)
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॥
pramādād vai asurāḥ parābhavan; napramādād brahmabhūtā bhavanti। na vai mṛtyurvyāghra ivātti jantūn; na hy asya rūpam upalabhyate ha ॥5-42-5॥
[प्रमादात् (pramādāt) - from negligence; वै (vai) - indeed; असुराः (asurāḥ) - demons; पराभवन् (parābhavan) - were defeated; न (na) - not; अप्रमादात् (apramādāt) - from non-negligence; ब्रह्मभूताः (brahmabhūtāḥ) - those who have realized Brahman; भवन्ति (bhavanti) - become; न (na) - not; वै (vai) - indeed; मृत्युः (mṛtyuḥ) - death; व्याघ्रः (vyāghraḥ) - tiger; इव (iva) - like; अत्ति (atti) - devours; जन्तून् (jantūn) - creatures; न (na) - not; हि (hi) - indeed; अस्य (asya) - its; रूपम् (rūpam) - form; उपलभ्यते (upalabhyate) - is perceived; ह (ha) - indeed;]
(From negligence, indeed, demons were defeated; from non-negligence, those who have realized Brahman become. Death, indeed, does not devour creatures like a tiger; for its form is not perceived.)
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॥
yamaṁ tveke mṛtyumato'nyamāhu; rātmāvasannamamṛtaṁ brahmacaryam। pitṛloke rājyamanuśāsti devaḥ; śivaḥ śivānāmaśivo'śivānām ॥5-42-6॥
[यमम् (yamam) - Yama; त्व (tva) - indeed; एके (eke) - some; मृत्युमतः (mṛtyumataḥ) - of death; अन्यम् (anyam) - another; आहु (āhu) - say; र (ra) - indeed; आत्मा (ātmā) - soul; अवसन्नम् (avasannam) - depressed; अमृतम् (amṛtam) - immortal; ब्रह्मचर्यम् (brahmacaryam) - celibacy; पितृलोके (pitṛloke) - in the world of ancestors; राज्यम् (rājyam) - kingdom; अनुशास्ति (anuśāsti) - rules; देवः (devaḥ) - god; शिवः (śivaḥ) - auspicious; शिवानाम् (śivānām) - of the auspicious; अशिवः (aśivaḥ) - inauspicious; अशिवानाम् (aśivānām) - of the inauspicious;]
(Some indeed say Yama is another form of death; the soul is depressed, immortal celibacy. In the world of ancestors, the god rules the kingdom; auspicious for the auspicious, inauspicious for the inauspicious.)
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॥
āsyādeṣa niḥsarate narāṇāṃ; krodhaḥ pramādo moharūpaśca mṛtyuḥ। te mohitāstadvaśe vartamānā; itaḥ pretāstatra punaḥ patanti ॥5-42-7॥
[आस्यात् (āsyāt) - from the mouth; एषः (eṣaḥ) - this; निःसरते (niḥsarate) - emerges; नराणां (narāṇāṃ) - of men; क्रोधः (krodhaḥ) - anger; प्रमादः (pramādaḥ) - negligence; मोह (moha) - delusion; रूपः (rūpaḥ) - form; च (ca) - and; मृत्युः (mṛtyuḥ) - death; ते (te) - they; मोहिताः (mohitāḥ) - deluded; तद्वशे (tadvaśe) - under its control; वर्तमाना (vartamānā) - existing; इतः (itaḥ) - from here; प्रेताः (pretāḥ) - departed souls; तत्र (tatra) - there; पुनः (punaḥ) - again; पतन्ति (patanti) - fall;]
(From the mouth of men emerges anger, negligence, delusion in the form of death. Deluded, they exist under its control; from here, the departed souls fall there again.)
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॥
tatastaṃ devā anu viplavante; ato mṛtyur maraṇākhyām upaiti। karmodaye karmaphalānurāgā; tatrānu yānti na taranti mṛtyum ॥5-42-8॥
[ततः (tataḥ) - then; तम् (tam) - him; देवाः (devāḥ) - gods; अनु (anu) - after; विप्लवन्ते (viplavante) - wander; अतः (ataḥ) - therefore; मृत्युः (mṛtyuḥ) - death; मरण (maraṇa) - death; आख्याम् (ākhyām) - called; उपैति (upaiti) - approaches; कर्मोदये (karmodaye) - at the rise of action; कर्मफल (karmaphala) - fruits of action; अनुरागाः (anurāgāḥ) - attached; तत्र (tatra) - there; अनु (anu) - after; यान्ति (yānti) - go; न (na) - not; तरन्ति (taranti) - cross; मृत्युम् (mṛtyum) - death;]
(Then the gods wander after him; therefore, death called 'maraṇa' approaches. At the rise of action, those attached to the fruits of action go there but do not cross death.)
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॥
yo'bhidhyāyannutpatiṣṇūnnihanyā; danādareṇāpratibudhyamānaḥ। sa vai mṛtyurmṛtyurivātti bhūtvā; evaṃ vidvānyo vinihanti kāmān ॥5-42-9॥
[यः (yaḥ) - who; अभिध्यायन् (abhidhyāyan) - meditating; उत्पतिष्णून् (utpatiṣṇūn) - rising; निहन्यात् (nihanyāt) - would destroy; अनादरेण (anādareṇa) - without respect; अप्रतिबुध्यमानः (apratibudhyamānaḥ) - not being aware; सः (saḥ) - he; वै (vai) - indeed; मृत्युः (mṛtyuḥ) - death; मृत्युः (mṛtyuḥ) - death; इव (iva) - like; अत्ति (atti) - eats; भूत्वा (bhūtvā) - having become; एवम् (evam) - thus; विद्वान् (vidvān) - wise; यः (yaḥ) - who; विनिहन्ति (vinihanti) - destroys; कामान् (kāmān) - desires;]
(Who, meditating, would destroy the rising ones without respect, not being aware; he indeed, like death, eats having become; thus the wise one who destroys desires.)
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॥
kāmānusārī puruṣaḥ kāmānanu vinaśyati। kāmānvyudasya dhunute yatkiñcitpuruṣo rajaḥ ॥5-42-10॥
[कामानुसारी (kāmānusārī) - following desires; पुरुषः (puruṣaḥ) - a man; कामाननु (kāmānanu) - after desires; विनश्यति (vinaśyati) - perishes; कामान् (kāmān) - desires; व्युदस्य (vyudasya) - having abandoned; धुनुते (dhunute) - shakes off; यत्किञ्चित् (yatkiñcit) - whatever; पुरुषः (puruṣaḥ) - a man; रजः (rajaḥ) - passion;]
(A man following desires perishes after desires. Having abandoned desires, a man shakes off whatever passion.)
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॥
tamo'prakāśo bhūtānāṃ narako'yaṃ pradṛśyate। gṛhyanta iva dhāvanti gacchantaḥ śvabhramunmukhāḥ ॥5-42-11॥
[तमः (tamaḥ) - darkness; अप्रकाशः (aprakāśaḥ) - non-illumination; भूतानाम् (bhūtānām) - of beings; नरकः (narakaḥ) - hell; अयम् (ayam) - this; प्रदृश्यते (pradṛśyate) - is seen; गृह्यन्ते (gṛhyante) - are seized; इव (iva) - as if; धावन्ति (dhāvanti) - they run; गच्छन्तः (gacchantaḥ) - going; श्वभ्रम् (śvabhram) - to the abyss; उन्मुखाः (unmukhāḥ) - facing upwards;]
(Darkness, non-illumination of beings, this hell is seen. As if seized, they run, going to the abyss facing upwards.)
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॥
abhidhyā vai prathamaṃ hanti cainaṃ; kāmakrodhau gṛhya cainaṃ tu paścāt। ete bālānmṛtyave prāpayanti; dhīrāstu dhairyeṇa taranti mṛtyum ॥5-42-12॥
[अभिध्या (abhidhyā) - desire; वै (vai) - indeed; प्रथमं (prathamaṃ) - first; हन्ति (hanti) - kills; च (ca) - and; एनं (enaṃ) - this one; कामक्रोधौ (kāmakrodhau) - desire and anger; गृह्य (gṛhya) - having seized; च (ca) - and; एनं (enaṃ) - this one; तु (tu) - but; पश्चात् (paścāt) - afterwards; एते (ete) - these; बालान् (bālān) - fools; मृत्यवे (mṛtyave) - to death; प्रापयन्ति (prāpayanti) - lead; धीराः (dhīrāḥ) - the wise; तु (tu) - but; धैर्येण (dhairyeṇa) - with courage; तरन्ति (taranti) - cross; मृत्युम् (mṛtyum) - death;]
(Desire indeed first kills this one; desire and anger having seized this one, but afterwards. These lead fools to death; but the wise cross death with courage.)
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॥
amanyamānaḥ kṣatriya kiñcidanya; nnādhīyate tārṇa ivāsya vyāghraḥ। krodhāllobhānmohamayāntarātmā; sa vai mṛtyustvaccharīre ya eṣaḥ ॥5-42-13॥
[अमन्यमानः (amanyamānaḥ) - not considering; क्षत्रिय (kṣatriya) - warrior; किञ्चिदन्य (kiñcidanya) - something else; न (na) - not; अधीयते (adhīyate) - studies; तार्ण (tārṇa) - grass; इव (iva) - like; अस्य (asya) - his; व्याघ्रः (vyāghraḥ) - tiger; क्रोधात् (krodhāt) - from anger; लोभात् (lobhāt) - from greed; मोहमय (mohamaya) - deluded; अन्तरात्मा (antarātmā) - inner self; सः (saḥ) - he; वै (vai) - indeed; मृत्युः (mṛtyuḥ) - death; त्वत् (tvat) - your; शरीरे (śarīre) - body; यः (yaḥ) - who; एषः (eṣaḥ) - this;]
(Not considering himself a warrior, he studies nothing else, like a tiger on grass. His inner self, deluded by anger and greed, indeed is death in your body.)
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॥
evaṁ mṛtyuṁ jāyamānaṁ viditvā; jñāne tiṣṭhanna bibhetīha mṛtyoḥ। vinaśyate viṣaye tasya mṛtyu; rmṛtyoryathā viṣayaṁ prāpya martyaḥ ॥5-42-14॥
[एवं (evaṁ) - thus; मृत्युम् (mṛtyum) - death; जायमानम् (jāyamānam) - being born; विदित्वा (viditvā) - having known; ज्ञाने (jñāne) - in knowledge; तिष्ठन् (tiṣṭhan) - standing; न (na) - not; बिभेति (bibheti) - fears; इह (iha) - here; मृत्योः (mṛtyoḥ) - of death; विनश्यते (vinaśyate) - perishes; विषये (viṣaye) - in the object; तस्य (tasya) - his; मृत्युः (mṛtyuḥ) - death; मृत्योः (mṛtyoḥ) - of death; यथा (yathā) - as; विषयम् (viṣayam) - object; प्राप्य (prāpya) - having obtained; मर्त्यः (martyaḥ) - mortal;]
(Thus, having known death being born, standing in knowledge, he does not fear death here. His death perishes in the object, as the mortal having obtained the object of death.)
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॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
येऽस्मिन्धर्मान्नाचरन्तीह के चि; त्तथा धर्मान्केचिदिहाचरन्ति। धर्मः पापेन प्रतिहन्यते स्म; उताहो धर्मः प्रतिहन्ति पापम् ॥५-४२-१५॥
ye'smindharmānnācarantīha ke ci; ttathā dharmānkecidihācaranti। dharmaḥ pāpena pratihanyate sma; utāho dharmaḥ pratihanti pāpam ॥5-42-15॥
[ये (ye) - those who; अस्मिन् (asmin) - in this; धर्मान् (dharmān) - duties; न (na) - not; आचरन्ति (ācaranti) - perform; इह (iha) - here; के चित् (ke cit) - some; तथा (tathā) - similarly; धर्मान् (dharmān) - duties; के चित् (ke cit) - some; इह (iha) - here; आचरन्ति (ācaranti) - perform; धर्मः (dharmaḥ) - righteousness; पापेन (pāpena) - by sin; प्रतिहन्यते (pratihanyate) - is obstructed; स्म (sma) - indeed; उत (uta) - or; अहो (aho) - alas; धर्मः (dharmaḥ) - righteousness; प्रतिहन्ति (pratihanti) - destroys; पापम् (pāpam) - sin;]
(Those who do not perform duties here, and some who do perform duties here. Righteousness is obstructed by sin, or alas, righteousness destroys sin.)
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॥
sanatsujāta uvāca॥
[सनत्सुजात (sanatsujāta) - Sanatsujata; उवाच (uvāca) - said;]
(Sanatsujata said:)
Sanatsujata spoke:
उभयमेव तत्रोपभुज्यते फलं; धर्मस्यैवेतरस्य च। धर्मेणाधर्मं प्रणुदतीह विद्वा; न्धर्मो बलीयानिति तस्य विद्धि ॥५-४२-१६॥
ubhayameva tatropabhujyate phalaṁ; dharmasyaivetarasya ca। dharmeṇādharmaṁ praṇudatīha vidvā; ndharmo balīyāniti tasya viddhi ॥5-42-16॥
[उभयम् (ubhayam) - both; एव (eva) - indeed; तत्र (tatra) - there; उपभुज्यते (upabhujyate) - is enjoyed; फलं (phalaṁ) - fruit; धर्मस्य (dharmasya) - of righteousness; एव (eva) - indeed; इतरस्य (itarasya) - of the other; च (ca) - and; धर्मेण (dharmeṇa) - by righteousness; अधर्मं (adharmaṁ) - unrighteousness; प्रणुदति (praṇudati) - drives away; इह (iha) - here; विद्वान् (vidvān) - the wise; धर्मः (dharmaḥ) - righteousness; बलीयान् (balīyān) - stronger; इति (iti) - thus; तस्य (tasya) - of that; विद्धि (viddhi) - know;]
(Both indeed are enjoyed there: the fruit of righteousness and of the other. Here, the wise drives away unrighteousness by righteousness; know that righteousness is stronger.)
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॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
यानिमानाहुः स्वस्य धर्मस्य लोका; न्द्विजातीनां पुण्यकृतां सनातनान्। तेषां परिक्रमान्कथयन्तस्ततोऽन्या; न्नैतद्विद्वन्नैव कृतं च कर्म ॥५-४२-१७॥
yānīmānāhuḥ svasya dharmasya lokā; ndvijātīnāṃ puṇyakṛtāṃ sanātanān। teṣāṃ parikramānkathayantastato'nyā; nnaitadvidvannaiva kṛtaṃ ca karma ॥5-42-17॥
[यानि (yāni) - which; मानः (mānaḥ) - honor; आहुः (āhuḥ) - they say; स्वस्य (svasya) - one's own; धर्मस्य (dharmasya) - of duty; लोकाः (lokāḥ) - worlds; द्विजातीनाम् (dvijātīnām) - of the twice-born; पुण्यकृताम् (puṇyakṛtām) - of the virtuous; सनातनान् (sanātanān) - eternal; तेषाम् (teṣām) - their; परिक्रमान् (parikramān) - movements; कथयन्तः (kathayantaḥ) - speaking; ततः (tataḥ) - from there; अन्यान् (anyān) - others; न (na) - not; एतत् (etat) - this; विद्वन् (vidvan) - O learned one; न (na) - not; एव (eva) - indeed; कृतम् (kṛtam) - done; च (ca) - and; कर्म (karma) - action;]
(Which honor they say are the worlds of one's own duty, of the twice-born, of the virtuous, eternal. Their movements speaking from there others, not this, O learned one, not indeed done and action.)
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॥
sanatsujāta uvāca॥
[सनत्सुजातः (sanatsujātaḥ) - Sanatsujata; उवाच (uvāca) - said;]
(Sanatsujata said:)
Sanatsujata spoke:
येषां बले न विस्पर्धा बले बलवतामिव। ते ब्राह्मणा इतः प्रेत्य स्वर्गलोके प्रकाशते ॥५-४२-१८॥
yeṣāṃ bale na vispardhā bale balavatāmiva। te brāhmaṇā itaḥ pretya svargaloke prakāśate ॥5-42-18॥
[येषाम् (yeṣām) - whose; बले (bale) - in strength; न (na) - not; विस्पर्धा (vispardhā) - competition; बले (bale) - in strength; बलवताम् (balavatām) - of the strong; इव (iva) - like; ते (te) - they; ब्राह्मणाः (brāhmaṇāḥ) - brāhmaṇas; इतः (itaḥ) - from here; प्रेत्य (pretya) - after death; स्वर्गलोके (svargaloke) - in the heavenly world; प्रकाशते (prakāśate) - shine;]
(Whose strength is not competed with in strength like that of the strong, those brāhmaṇas shine in the heavenly world after departing from here.)
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॥
yatra manyeta bhūyiṣṭhaṃ prāvṛṣīva tṛṇolapam। annaṃ pānaṃ ca brāhmaṇastajjīvannānusañvaret ॥5-42-19॥
[यत्र (yatra) - where; मन्येत (manyeta) - one may think; भूयिष्ठम् (bhūyiṣṭham) - abundant; प्रावृषि (prāvṛṣi) - in the rainy season; इव (iva) - like; तृणोलपम् (tṛṇolapam) - a mass of grass; अन्नम् (annam) - food; पानम् (pānam) - drink; च (ca) - and; ब्राह्मणः (brāhmaṇaḥ) - a Brahmin; तत् (tat) - that; जीवन् (jīvan) - living; न (na) - not; अनुसञ्ज्वरेत् (anusañvaret) - should worry;]
(Where one may think there is abundant food and drink, like a mass of grass in the rainy season, a Brahmin living there should not worry.)
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॥
yatrākathayamānasya prayacchatyaśivaṃ bhayam। atiriktaṃivākuruvaṃsa śreyānnetaro janaḥ ॥5-42-20॥
[यत्र (yatra) - where; अकथयमानस्य (akathayamānasya) - of one who is not speaking; प्रयच्छति (prayacchati) - gives; अशिवं (aśivam) - inauspicious; भयम् (bhayam) - fear; अतिरिक्तम् (atiriktam) - excessive; इव (iva) - like; आकुर्वन् (ākurvan) - acting; सः (saḥ) - he; श्रेयान् (śreyān) - better; न (na) - not; इतरः (itaraḥ) - other; जनः (janaḥ) - person;]
(Where one who is not speaking gives inauspicious fear, acting excessively like that, he is better, not the other person.)
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॥
yo vākathayamānasya ātmānaṃ nānusañjvaret। brahmasvaṃ nopabhuñjedvā tadannaṃ saṃmataṃ satām ॥5-42-21॥
[यः (yaḥ) - who; वाकथयमानस्य (vākathayamānasya) - of one who is speaking; आत्मानं (ātmānam) - self; न (na) - not; अनुसञ्ज्वरेत् (anusañjvaret) - should be disturbed; ब्रह्मस्वं (brahmasvam) - Brahman's wealth; न (na) - not; उपभुञ्जेत् (upabhuñjet) - should enjoy; वा (vā) - or; तत् (tat) - that; अन्नं (annam) - food; संमतं (saṃmatam) - approved; सताम् (satām) - by the virtuous;]
(One who is speaking should not disturb himself. He should not enjoy Brahman's wealth or that food which is approved by the virtuous.)
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॥
yathā svaṃ vāntamaśnāti śvā vai nityamabhūtaye। evaṃ te vāntamaśnanti svavīryasyopajīvanāt ॥5-42-22॥
[यथा (yathā) - as; स्वम् (svam) - own; वान्तम् (vāntam) - vomit; अश्नाति (aśnāti) - eats; श्वा (śvā) - dog; वै (vai) - indeed; नित्यम् (nityam) - always; अभूतये (abhūtaye) - for destruction; एवम् (evam) - thus; ते (te) - they; वान्तम् (vāntam) - vomit; अश्नन्ति (aśnanti) - eat; स्ववीर्यस्य (svavīryasya) - of their own strength; उपजीवनात् (upajīvanāt) - from subsisting;]
(As a dog indeed always eats its own vomit for destruction, thus they eat the vomit from subsisting on their own strength.)
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॥
nityam ajñātacaryā me iti manyeta brāhmaṇaḥ। jñātīnāṃ tu vasanmadhye naiva vidyeta kiñcana ॥5-42-23॥
[नित्यम् (nityam) - always; अज्ञातचर्या (ajñātacaryā) - unknown practice; मे (me) - my; इति (iti) - thus; मन्येत (manyeta) - should think; ब्राह्मणः (brāhmaṇaḥ) - a Brahmin; ज्ञातीनाम् (jñātīnām) - of relatives; तु (tu) - but; वसन्मध्ये (vasanmadhye) - living among; न (na) - not; एव (eva) - indeed; विद्येत (vidyeta) - should be known; किञ्चन (kiñcana) - anything;]
(A Brahmin should always think, "My practice is unknown." But living among relatives, nothing should be known.)
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॥
ko hyevamantarátmānaṃ brāhmaṇo hantumarhati। tasmāddhi kiñcitkṣatriya brahmāvasati paśyati ॥5-42-24॥
[कः (kaḥ) - who; हि (hi) - indeed; एवम् (evam) - thus; अन्तरात्मानम् (antarātmānam) - inner self; ब्राह्मणः (brāhmaṇaḥ) - a Brahmin; हन्तुम् (hantum) - to kill; अर्हति (arhati) - deserves; तस्मात् (tasmāt) - therefore; हि (hi) - indeed; किञ्चित् (kiñcit) - something; क्षत्रिय (kṣatriya) - a Kshatriya; ब्रह्मा (brahmā) - Brahma; अवसति (avasati) - dwells; पश्यति (paśyati) - sees;]
(Who indeed deserves to kill the inner self thus, a Brahmin? Therefore, indeed, a Kshatriya sees something where Brahma dwells.)
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॥
aśrāntaḥ syādanādānātsaṃmato nirupadravaḥ। śiṣṭo na śiṣṭavatsa syādbrāhmaṇo brahmavitkaviḥ ॥5-42-25॥
[अश्रान्तः (aśrāntaḥ) - untiring; स्यात् (syāt) - should be; अनादानात् (anādānāt) - from non-receiving; संमतः (saṃmataḥ) - approved; निरुपद्रवः (nirupadravaḥ) - without disturbance; शिष्टः (śiṣṭaḥ) - learned; न (na) - not; शिष्टवत् (śiṣṭavat) - like the learned; स्यात् (syāt) - should be; ब्राह्मणः (brāhmaṇaḥ) - a Brahmin; ब्रह्मवित् (brahmavit) - knower of Brahman; कविः (kaviḥ) - sage;]
(Untiring should be from non-receiving, approved, without disturbance. Learned, not like the learned, should be a Brahmin, knower of Brahman, sage.)
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॥
anāḍhyā mānuṣe vitte āḍhyā vedeṣu ye dvijāḥ। te durdharṣā duṣprakampyā vidyāttān brahmaṇas tanum ॥5-42-26॥
[अनाढ्या (anāḍhyā) - not wealthy; मानुषे (mānuṣe) - in human; वित्ते (vitte) - wealth; आढ्या (āḍhyā) - rich; वेदेषु (vedeṣu) - in Vedas; ये (ye) - who; द्विजाः (dvijāḥ) - twice-born; ते (te) - they; दुर्धर्षा (durdharṣā) - invincible; दुष्प्रकम्प्या (duṣprakampyā) - unshakeable; विद्यात् (vidyāt) - should know; तान् (tān) - them; ब्रह्मणः (brahmaṇaḥ) - of Brahman; तनुम् (tanum) - body;]
(Not wealthy in human wealth, rich in Vedas are those twice-born; they are invincible, unshakeable, should know them as the body of Brahman.)
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॥
sarvānsviṣṭakṛto devānvidyādya iha kaścana। na samāno brāhmaṇasya yasminprayatate svayam ॥5-42-27॥
[सर्वान् (sarvān) - all; स्विष्टकृतः (sviṣṭakṛtaḥ) - the performer of the sacrifice; देवान् (devān) - gods; विद्यात् (vidyāt) - should know; यः (yaḥ) - who; इह (iha) - here; कश्चन (kaścana) - anyone; न (na) - not; समानः (samānaḥ) - equal; ब्राह्मणस्य (brāhmaṇasya) - to a Brahmin; यस्मिन् (yasmin) - in whom; प्रयतते (prayatate) - endeavors; स्वयम् (svayam) - himself;]
(One should know all the gods as satisfied by the performer of the sacrifice here; there is no one equal to a Brahmin in whom he himself endeavors.)
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॥
yamaprayatamānaṃ tu mānayanti sa mānitaḥ। na mānyamāno manyeta nāmānādabhisañjvaret ॥5-42-28॥
[यमप्रयतमानं (yamaprayatamānaṃ) - one who is striving; तु (tu) - but; मानयन्ति (mānayanti) - they honor; स (sa) - he; मानितः (mānitaḥ) - is honored; न (na) - not; मान्यमानः (mānyamānaḥ) - being honored; मन्येत (manyeta) - should think; न (na) - not; अमानादभिसञ्ज्वरेत् (amānādabhisañjvaret) - should be agitated by disrespect;]
(One who is striving, but they honor him, he is honored. Not being honored, he should not think, nor should he be agitated by disrespect.)
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॥
vidvāṃso mānayantīha iti manyeta mānitaḥ। adharmaviduṣo mūḍhā lokaśāstraviśāradāḥ ॥ na mānyaṃ mānayiṣyanti iti manyedamānitaḥ ॥5-42-29॥
[विद्वांसः (vidvāṃsaḥ) - learned ones; मानयन्ति (mānayanti) - respect; इह (iha) - here; इति (iti) - thus; मन्येत (manyeta) - should think; मानितः (mānitaḥ) - respected; अधर्मविदुषः (adharmaviduṣaḥ) - ignorant of righteousness; मूढाः (mūḍhāḥ) - fools; लोकशास्त्रविशारदाः (lokaśāstraviśāradāḥ) - experts in worldly knowledge; न (na) - not; मान्यम् (mānyam) - respectable; मानयिष्यन्ति (mānayiṣyanti) - will respect; इति (iti) - thus; मन्येत (manyeta) - should think; अमानितः (amānitaḥ) - disrespected;]
(The learned ones respect here, thus should think respected. The ignorant of righteousness, fools, experts in worldly knowledge, do not respect the respectable, thus should think disrespected.)
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॥
na vai mānaṃ ca maunaṃ ca sahitau carataḥ sadā। ayaṃ hi loko mānasya asau mānasya tadviduḥ ॥5-42-30॥
[न (na) - not; वै (vai) - indeed; मानं (mānaṃ) - pride; च (ca) - and; मौनं (maunaṃ) - silence; च (ca) - and; सहितौ (sahitau) - together; चरतः (carataḥ) - move; सदा (sadā) - always; अयं (ayaṃ) - this; हि (hi) - indeed; लोकः (lokaḥ) - world; मानस्य (mānasya) - of pride; असौ (asau) - that; मानस्य (mānasya) - of pride; तत् (tad) - that; विदुः (viduḥ) - know;]
(Not indeed pride and silence move together always. This world indeed knows that of pride, that of pride.)
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॥
śrīḥ sukhasyeha saṁvāsaḥ sā cāpi paripanthinī। brāhmī sudurlabhā śrīrhi prajñāhīnena kṣatriya ॥5-42-31॥
[श्रीः (śrīḥ) - prosperity; सुखस्य (sukhasya) - of happiness; इह (iha) - here; संवासः (saṁvāsaḥ) - dwelling; सा (sā) - she; च (ca) - and; अपि (api) - also; परिपन्थिनी (paripanthinī) - obstacle; ब्राह्मी (brāhmī) - divine; सुदुर्लभा (sudurlabhā) - very rare; श्रीः (śrīḥ) - prosperity; हि (hi) - indeed; प्रज्ञाहीनेन (prajñāhīnena) - by the ignorant; क्षत्रिय (kṣatriya) - warrior;]
(Prosperity is the dwelling of happiness here, and she is also an obstacle. Divine prosperity is indeed very rare for the ignorant warrior.)
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॥
dvārāṇi tasyā hi vadanti santo; bahuprakārāṇi durāvarāṇi। satyārjave hrīrdamaśaucavidyāḥ; ṣaṇmānamohapratibādhanāni ॥5-42-32॥
[द्वाराणि (dvārāṇi) - doors; तस्या (tasyā) - of her; हि (hi) - indeed; वदन्ति (vadanti) - say; सन्तः (santaḥ) - wise ones; बहुप्रकाराणि (bahuprakārāṇi) - of many kinds; दुरावराणि (durāvarāṇi) - difficult to overcome; सत्यार्जवे (satyārjave) - truth and straightforwardness; ह्रीः (hrīḥ) - modesty; दम (dama) - self-control; शौच (śauca) - purity; विद्याः (vidyāḥ) - knowledge; षण्मानमोहप्रतिबाधनानि (ṣaṇmānamohapratibādhanāni) - obstructions to pride and delusion;]
(The wise ones indeed say that her doors are of many kinds, difficult to overcome: truth and straightforwardness, modesty, self-control, purity, knowledge, and obstructions to pride and delusion.)
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.
