05.043
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
ऋचो यजूंष्यधीते यः सामवेदं च यो द्विजः। पापानि कुर्वन्पापेन लिप्यते न स लिप्यते ॥५-४३-१॥
A twice-born who studies the Rigveda, Yajurveda, and Samaveda is not tainted by sins even if he commits them.
सनत्सुजात उवाच॥
Sanatsujata spoke:
नैनं सामान्यृचो वापि न यजूंषि विचक्षण। त्रायन्ते कर्मणः पापान्न ते मिथ्या ब्रवीम्यहम् ॥५-४३-२॥
O wise one, neither ordinary verses nor sacrificial formulas can protect one from sinful actions; I am not speaking falsely.
न छन्दांसि वृजिनात्तारयन्ति; मायाविनं मायया वर्तमानम्। नीडं शकुन्ता इव जातपक्षा; श्छन्दांस्येनं प्रजहत्यन्तकाले ॥५-४३-३॥
The Vedas cannot save a deceiver who lives by illusion from his sins; just as birds with fully grown wings leave the nest, the Vedas abandon him at the time of death.
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
न चेद्वेदा वेदविदं शक्तास्त्रातुं विचक्षण। अथ कस्मात्प्रलापोऽयं ब्राह्मणानां सनातनः ॥५-४३-४॥
If the Vedas cannot protect those who know them, O wise one, then why do the Brahmanas engage in this eternal discourse?
सनत्सुजात उवाच॥
Sanatsujata spoke:
अस्मिँल्लोके तपस्तप्तं फलमन्यत्र दृश्यते। ब्राह्मणानामिमे लोका ऋद्धे तपसि संयताः ॥५-४३-५॥
In this world, austerities are performed, but their results are seen elsewhere. These worlds of the Brahmins are prosperous because they are engaged in austerity.
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
कथं समृद्धमप्यृद्धं तपो भवति केवलम्। सनत्सुजात तद्ब्रूहि यथा विद्याम तद्वयम् ॥५-४३-६॥
Sanatsujata, please explain how prosperous and abundant austerity can exist solely, so that we may understand it.
सनत्सुजात उवाच॥
Sanatsujata spoke:
क्रोधादयो द्वादश यस्य दोषा; स्तथा नृशंसादि षडत्र राजन्। धर्मादयो द्वादश चाततानाः; शास्त्रे गुणा ये विदिता द्विजानाम् ॥५-४३-७॥
O king, there are twelve faults such as anger and six others like cruelty here. In the scriptures, twelve virtues and qualities are known to be spread out among the twice-born.
क्रोधः कामो लोभमोहौ विवित्सा; कृपासूया मानशोकौ स्पृहा च। ईर्ष्या जुगुप्सा च मनुष्यदोषा; वर्ज्याः सदा द्वादशैते नरेण ॥५-४३-८॥
"Anger, desire, greed, delusion, curiosity, compassion, envy, pride, sorrow, longing, jealousy, disgust, and human faults are the twelve vices that a person should always avoid."
एकैकमेते राजेन्द्र मनुष्यान्पर्युपासते। लिप्समानोऽन्तरं तेषां मृगाणामिव लुब्धकः ॥५-४३-९॥
O King, these men surround one by one, seeking an opportunity among them, like a hunter among animals.
विकत्थनः स्पृहयालुर्मनस्वी; बिभ्रत्कोपं चपलोऽरक्षणश्च। एते प्राप्ताः षण्नरान्पापधर्मा; न्प्रकुर्वते नोत सन्तः सुदुर्गे ॥५-४३-१०॥
The boastful, covetous, and proud, who bear anger, are fickle and unprotected; these six sinful men have arrived but do not act, not even the good ones, in a dire situation.
सम्भोगसंविद्द्विषमेधमानो; दत्तानुतापी कृपणोऽबलीयान्। वर्गप्रशंसी वनितासु द्वेष्टा; एतेऽपरे सप्त नृशंसधर्माः ॥५-४३-११॥
The seven other cruel natures include being pleasure-conscious, hating, sacrificing, regretting gifts, being miserly, weak, praising groups, and hating among women.
धर्मश्च सत्यं च दमस्तपश्च; अमात्सर्यं ह्रीस्तितिक्षानसूया। यज्ञश्च दानं च धृतिः श्रुतं च; महाव्रता द्वादश ब्राह्मणस्य ॥५-४३-१२॥
The twelve great vows of a Brahmin include duty, truth, self-control, austerity, non-envy, modesty, forbearance, non-jealousy, sacrifice, charity, steadfastness, and learning.
यस्त्वेतेभ्यः प्रवसेद्द्वादशेभ्यः; सर्वामपीमां पृथिवीं प्रशिष्यात्। त्रिभिर्द्वाभ्यामेकतो वा विशिष्टो; नास्य स्वमस्तीति स वेदितव्यः ॥५-४३-१३॥
He who departs from these twelve should rule the entire earth. Whether distinguished by three, two, or one, he should be understood as having nothing of his own.
दमस्त्यागोऽप्रमादश्च एतेष्वमृतमाहितम्। तानि सत्यमुखान्याहुर्ब्राह्मणा ये मनीषिणः ॥५-४३-१४॥
The wise brāhmaṇas declare that self-control, renunciation, and vigilance are the foundations of immortality, and these are considered truthful.
दमोऽष्टादशदोषः स्यात्प्रतिकूलं कृताकृते। अनृतं चाभ्यसूया च कामार्थौ च तथा स्पृहा ॥५-४३-१५॥
Self-restraint may be considered as the eighteen faults that are opposed to both actions done and undone, including falsehood, envy, desire for wealth, and longing.
क्रोधः शोकस्तथा तृष्णा लोभः पैशुन्यमेव च। मत्सरश्च विवित्सा च परितापस्तथा रतिः ॥५-४३-१६॥
Anger, sorrow, desire, greed, malice, envy, curiosity, distress, and pleasure are all human emotions and traits.
अपस्मारः सातिवादस्तथा सम्भावनात्मनि। एतैर्विमुक्तो दोषैर्यः स दमः सद्भिरुच्यते ॥५-४३-१७॥
He who is free from forgetfulness, false speech, and self-conceit is regarded as possessing self-control by the wise.
श्रेयांस्तु षड्विधस्त्यागः प्रियं प्राप्य न हृष्यति। अप्रिये तु समुत्पन्ने व्यथां जातु न चार्च्छति ॥५-४३-१८॥
The sixfold renunciation is indeed better; one does not rejoice upon obtaining what is dear, nor grieve when the unpleasant arises.
इष्टान्दारांश्च पुत्रांश्च न चान्यं यद्वचो भवेत्। अर्हते याचमानाय प्रदेयं तद्वचो भवेत् अप्यवाच्यं वदत्येव स तृतीयो गुणः स्मृतः ॥५-४३-१९॥
The desired wives and sons, and not any other words, should be given to the deserving one who asks. Even if it is unspeakable, he indeed speaks it. This is considered the third quality.
त्यक्तैर्द्रव्यैर्यो भवति नोपयुङ्क्ते च कामतः। न च कर्मसु तद्धीनः शिष्यबुद्धिर्नरो यथा ॥ सर्वैरेव गुणैर्युक्तो द्रव्यवानपि यो भवेत् ॥५-४३-२०॥
A person who does not engage in actions out of desire for abandoned wealth, nor is devoid of actions like a disciple's intellect, is indeed endowed with all qualities, even if he becomes wealthy.
अप्रमादोऽष्टदोषः स्यात्तान्दोषान्परिवर्जयेत्। इन्द्रियेभ्यश्च पञ्चभ्यो मनसश्चैव भारत ॥ अतीतानागतेभ्यश्च मुक्तो ह्येतैः सुखी भवेत् ॥५-४३-२१॥
Non-negligence is considered as eight faults, and one should avoid these faults. O Bharata, by being liberated from the influences of the senses, the mind, and the concerns of past and future, one can attain happiness.
दोषैरेतैर्विमुक्तं तु गुणैरेतैः समन्वितम्। एतत्समृद्धमप्यृद्धं तपो भवति केवलम् ॥ यन्मां पृच्छसि राजेन्द्र किं भूयः श्रोतुमिच्छसि ॥५-४३-२२॥
Freed from these faults and endowed with these qualities, this prosperous penance becomes complete. O king, what more do you wish to hear from me?
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
आख्यानपञ्चमैर्वेदैर्भूयिष्ठं कथ्यते जनः। तथैवान्ये चतुर्वेदास्त्रिवेदाश्च तथापरे ॥५-४३-२३॥
People are primarily instructed through the five narratives and the Vedas. Similarly, some follow the four Vedas, while others adhere to the three Vedas.
द्विवेदाश्चैकवेदाश्च अनृचश्च तथापरे। तेषां तु कतमः स स्याद्यमहं वेद ब्राह्मणम् ॥५-४३-२४॥
Among those who know two Vedas, one Veda, those unfamiliar with the Ṛk verses, and others, which one can truly be considered a Brāhmaṇa, as I understand it?
सनत्सुजात उवाच॥
Sanatsujata spoke:
एकस्य वेदस्याज्ञानाद्वेदास्ते बहवोऽभवन्। सत्यस्यैकस्य राजेन्द्र सत्ये कश्चिदवस्थितः ॥ एवं वेदमनुत्साद्य प्रज्ञां महति कुर्वते ॥५-४३-२५॥
Due to ignorance, the singular Veda was perceived as many. O King, someone remains steadfast in the singular truth. Thus, without undermining the Veda, they cultivate great wisdom.
दानमध्ययनं यज्ञो लोभादेतत्प्रवर्तते। सत्यात्प्रच्यवमानानां सङ्कल्पो वितथो भवेत् ॥५-४३-२६॥
Acts of charity, study, and sacrifice, when driven by greed, lose their true essence. For those who deviate from truth, their resolve becomes false.
ततो यज्ञः प्रतायेत सत्यस्यैवावधारणात्। मनसान्यस्य भवति वाचान्यस्योत कर्मणा ॥ सङ्कल्पसिद्धः पुरुषः सङ्कल्पानधितिष्ठति ॥५-४३-२७॥
Then the sacrifice extends from the determination of truth. Through mind, speech, and action, it becomes different. The man accomplished by resolve stands firm in his resolves.
अनैभृत्येन वै तस्य दीक्षितव्रतमाचरेत्। नामैतद्धातुनिर्वृत्तं सत्यमेव सतां परम् ॥ ज्ञानं वै नाम प्रत्यक्षं परोक्षं जायते तपः ॥५-४३-२८॥
Without servitude, one should indeed perform his initiated vow. This name, originated from the root, is indeed the supreme truth of the virtuous. Knowledge, indeed, is named as it arises both directly and indirectly from austerity.
विद्याद्बहु पठन्तं तु बहुपाठीति ब्राह्मणम्। तस्मात्क्षत्रिय मा मंस्था जल्पितेनैव ब्राह्मणम् ॥ य एव सत्यान्नापैति स ज्ञेयो ब्राह्मणस्त्वया ॥५-४३-२९॥
A Brahmin is recognized by his extensive recitation and adherence to truth, not merely by words. Therefore, O Kshatriya, do not judge a Brahmin by his speech alone, but by his steadfastness to truth.
छन्दांसि नाम क्षत्रिय तान्यथर्वा; जगौ पुरस्तादृषिसर्ग एषः। छन्दोविदस्ते य उ तानधीत्य; न वेद्यवेदस्य विदुर्न वेद्यम् ॥५-४३-३०॥
The Vedas, referred to as Kshatriya, were initially sung by Atharva at the beginning of the creation of sages. Those who are experts in the Vedas, even after studying them, do not comprehend the ultimate object of knowledge of the Veda.
न वेदानां वेदिता कश्चिदस्ति; कश्चिद्वेदान्बुध्यते वापि राजन्। यो वेद वेदान्न स वेद वेद्यं; सत्ये स्थितो यस्तु स वेद वेद्यम् ॥५-४३-३१॥
No one truly knows the Vedas, nor fully understands them, O king. The one who claims to know the Vedas does not truly know the essence; only the one who is established in truth knows the essence.
अभिजानामि ब्राह्मणमाख्यातारं विचक्षणम्। यश्छिन्नविचिकित्सः सन्नाचष्टे सर्वसंशयान् ॥५-४३-३२॥
I know a wise Brahmin narrator who, being free from doubts, does not explain all doubts.
तस्य पर्येषणं गच्छेत्प्राचीनं नोत दक्षिणम्। नार्वाचीनं कुतस्तिर्यङ्नादिशं तु कथञ्चन ॥५-४३-३३॥
He should conduct his search towards the east, avoiding the south, west, or any other direction.
तूष्णीम्भूत उपासीत न चेष्टेन्मनसा अपि। अभ्यावर्तेत ब्रह्मास्य अन्तरात्मनि वै श्रितम् ॥५-४३-३४॥
One should remain silent and meditate without any mental actions. Brahman should return and dwell within one's inner self.
मौनाद्धि स मुनिर्भवति नारण्यवसनान्मुनिः। अक्षरं तत्तु यो वेद स मुनिः श्रेष्ठ उच्यते ॥५-४३-३५॥
A person becomes a sage by maintaining silence and living in the forest. However, the one who knows the imperishable truth is considered the greatest sage.
सर्वार्थानां व्याकरणाद्वैयाकरण उच्यते। प्रत्यक्षदर्शी लोकानां सर्वदर्शी भवेन्नरः ॥५-४३-३६॥
A grammarian is known for understanding all meanings through grammar. Such a person becomes a direct observer of the worlds, possessing complete insight.
सत्ये वै ब्राह्मणस्तिष्ठन्ब्रह्म पश्यति क्षत्रिय। वेदानां चानुपूर्व्येण एतद्विद्वन्ब्रवीमि ते ॥५-४३-३७॥
O Kshatriya, a Brahmin standing in truth sees Brahman. I tell you this in the sequence of the Vedas, O learned one.
