05.043
धृतराष्ट्र उवाच॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
ऋचो यजूंष्यधीते यः सामवेदं च यो द्विजः। पापानि कुर्वन्पापेन लिप्यते न स लिप्यते ॥५-४३-१॥
ṛco yajūṃṣy adhīte yaḥ sāmavedaṃ ca yo dvijaḥ। pāpāni kurvan pāpena lipyate na sa lipyate ॥5-43-1॥
[ऋचः (ṛcaḥ) - Rigveda hymns; यजूंषि (yajūṃṣi) - Yajurveda hymns; अधीते (adhīte) - studies; यः (yaḥ) - who; सामवेदं (sāmavedam) - Samaveda; च (ca) - and; यः (yaḥ) - who; द्विजः (dvijaḥ) - twice-born; पापानि (pāpāni) - sins; कुर्वन् (kurvan) - committing; पापेन (pāpena) - by sin; लिप्यते (lipyate) - is tainted; न (na) - not; सः (saḥ) - he; लिप्यते (lipyate) - is tainted;]
(He who studies the Rigveda hymns, Yajurveda hymns, and Samaveda, though committing sins, is not tainted by sin.)
A twice-born who studies the Rigveda, Yajurveda, and Samaveda is not tainted by sins even if he commits them.
सनत्सुजात उवाच॥
sanatsujāta uvāca॥
[सनत्सुजातः (sanatsujātaḥ) - Sanatsujata; उवाच (uvāca) - said;]
(Sanatsujata said:)
Sanatsujata spoke:
नैनं सामान्यृचो वापि न यजूंषि विचक्षण। त्रायन्ते कर्मणः पापान्न ते मिथ्या ब्रवीम्यहम् ॥५-४३-२॥
nainaṃ sāmānyṛco vāpi na yajūṃṣi vicakṣaṇa। trāyante karmaṇaḥ pāpānna te mithyā bravīmyaham ॥5-43-2॥
[न (na) - not; एनम् (enam) - this; सामान्य (sāmānya) - ordinary; ऋचः (ṛcaḥ) - verses; वा (vā) - or; अपि (api) - even; न (na) - not; यजूंषि (yajūṃṣi) - sacrificial formulas; विचक्षण (vicakṣaṇa) - O wise one; त्रायन्ते (trāyante) - protect; कर्मणः (karmaṇaḥ) - from actions; पापात् (pāpāt) - from sin; न (na) - not; ते (te) - they; मिथ्या (mithyā) - false; ब्रवीमि (bravīmi) - I speak; अहम् (aham) - I; ॥५-४३-२॥ (॥5-43-2॥) - (verse number);]
(Not ordinary verses or even sacrificial formulas, O wise one, protect from actions from sin; not they false I speak I.)
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॥
na chandāṃsi vṛjināttārayanti; māyāvinaṃ māyayā vartamānam। nīḍaṃ śakuntā iva jātapakṣā; śchandāṃsyenaṃ prajahatyantakāle ॥5-43-3॥
[न (na) - not; छन्दांसि (chandāṃsi) - Vedas; वृजिनात्तारयन्ति (vṛjināttārayanti) - free from sin; मायाविनं (māyāvinam) - deceiver; मायया (māyayā) - by illusion; वर्तमानम् (vartamānam) - existing; नीडं (nīḍaṃ) - nest; शकुन्ता (śakuntā) - birds; इव (iva) - like; जातपक्षा (jātapakṣā) - with fledged wings; श्छन्दांसि (śchandāṃsi) - Vedas; एनं (enaṃ) - him; प्रजहत्यन्तकाले (prajahatyantakāle) - abandon at the time of death;]
(The Vedas do not free the deceiver existing by illusion from sin; like birds with fledged wings abandon the nest at the time of death, the Vedas abandon him.)
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॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
न चेद्वेदा वेदविदं शक्तास्त्रातुं विचक्षण। अथ कस्मात्प्रलापोऽयं ब्राह्मणानां सनातनः ॥५-४३-४॥
na ced vedā vedavidaṃ śaktāstrātuṃ vicakṣaṇa। atha kasmāt pralāpo'yaṃ brāhmaṇānāṃ sanātanaḥ ॥5-43-4॥
[न (na) - not; चेत् (ced) - if; वेदाः (vedāḥ) - Vedas; वेदविदम् (vedavidam) - knower of the Vedas; शक्ताः (śaktāḥ) - capable; त्रातुम् (trātum) - to protect; विचक्षण (vicakṣaṇa) - wise one; अथ (atha) - then; कस्मात् (kasmāt) - why; प्रलापः (pralāpaḥ) - talk; अयम् (ayam) - this; ब्राह्मणानाम् (brāhmaṇānām) - of the Brahmanas; सनातनः (sanātanaḥ) - eternal;]
(If the Vedas are not capable of protecting the knower of the Vedas, O wise one, then why is this eternal talk of the Brahmanas?)
If the Vedas cannot protect those who know them, O wise one, then why do the Brahmanas engage in this eternal discourse?
सनत्सुजात उवाच॥
sanatsujāta uvāca॥
[सनत्सुजातः (sanatsujātaḥ) - Sanatsujata; उवाच (uvāca) - said;]
(Sanatsujata said:)
Sanatsujata spoke:
अस्मिँल्लोके तपस्तप्तं फलमन्यत्र दृश्यते। ब्राह्मणानामिमे लोका ऋद्धे तपसि संयताः ॥५-४३-५॥
asmiṁlloke tapastaptaṁ phalamanyatra dṛśyate। brāhmaṇānāmime lokā ṛddhe tapasi saṁyatāḥ ॥5-43-5॥
[अस्मिन् (asmin) - in this; लोके (loke) - world; तपः (tapaḥ) - austerity; तप्तं (taptaṁ) - performed; फलम् (phalam) - result; अन्यत्र (anyatra) - elsewhere; दृश्यते (dṛśyate) - is seen; ब्राह्मणानाम् (brāhmaṇānām) - of the Brahmins; इमे (ime) - these; लोकाः (lokāḥ) - worlds; ऋद्धे (ṛddhe) - prosperous; तपसि (tapasi) - in austerity; संयताः (saṁyatāḥ) - engaged;]
(In this world, austerity is performed, the result is seen elsewhere. These worlds of the Brahmins are prosperous, engaged in austerity.)
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॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
कथं समृद्धमप्यृद्धं तपो भवति केवलम्। सनत्सुजात तद्ब्रूहि यथा विद्याम तद्वयम् ॥५-४३-६॥
kathaṁ samṛddhamapyṛddhaṁ tapo bhavati kevalam। sanatsu jāta tadbrūhi yathā vidyāma tadvayam ॥5-43-6॥
[कथं (katham) - how; समृद्धम् (samṛddham) - prosperous; अपि (api) - also; ऋद्धम् (ṛddham) - abundant; तपः (tapaḥ) - austerity; भवति (bhavati) - becomes; केवलम् (kevalam) - only; सनत्सुजात (sanatsu jāta) - Sanatsujata; तत् (tat) - that; ब्रूहि (brūhi) - tell; यथा (yathā) - as; विद्याम (vidyāma) - we may know; तद्वयम् (tadvayam) - that we.;]
(How does prosperous and abundant austerity become only? Sanatsujata, tell that as we may know that.)
Sanatsujata, please explain how prosperous and abundant austerity can exist solely, so that we may understand it.
सनत्सुजात उवाच॥
sanatsujāta uvāca॥
[सनत्सुजातः (sanatsujātaḥ) - Sanatsujata; उवाच (uvāca) - said;]
(Sanatsujata said:)
Sanatsujata spoke:
क्रोधादयो द्वादश यस्य दोषा; स्तथा नृशंसादि षडत्र राजन्। धर्मादयो द्वादश चाततानाः; शास्त्रे गुणा ये विदिता द्विजानाम् ॥५-४३-७॥
krodhādayo dvādaśa yasya doṣā; stathā nṛśaṁsādi ṣaḍatra rājan। dharmādayo dvādaśa cātatānāḥ; śāstre guṇā ye viditā dvijānām ॥5-43-7॥
[क्रोधादयः (krodhādayaḥ) - anger and others; द्वादश (dvādaśa) - twelve; यस्य (yasya) - whose; दोषाः (doṣāḥ) - faults; स्तथा (stathā) - and also; नृशंसादि (nṛśaṁsādi) - cruelty and others; षट् (ṣaṭ) - six; अत्र (atra) - here; राजन् (rājan) - O king; धर्मादयः (dharmādayaḥ) - virtues and others; द्वादश (dvādaśa) - twelve; च (ca) - and; आततानाः (ātatānāḥ) - spread out; शास्त्रे (śāstre) - in the scriptures; गुणाः (guṇāḥ) - qualities; ये (ye) - which; विदिताः (viditāḥ) - known; द्विजानाम् (dvijānām) - of the twice-born;]
(Anger and others, twelve faults whose; and also cruelty and others, six here, O king. Virtues and others, twelve spread out; in the scriptures, qualities which are known of the twice-born.)
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॥
krodhaḥ kāmo lobhamohau vivitsā; kṛpāsūyā mānaśokau spṛhā ca। īrṣyā jugupsā ca manuṣyadoṣā; varjyāḥ sadā dvādaśaite nareṇa ॥5-43-8॥
[क्रोधः (krodhaḥ) - anger; कामः (kāmaḥ) - desire; लोभमोहौ (lobhamohau) - greed and delusion; विवित्सा (vivitsā) - curiosity; कृपासूया (kṛpāsūyā) - compassion and envy; मानशोकौ (mānaśokau) - pride and sorrow; स्पृहा (spṛhā) - longing; च (ca) - and; ईर्ष्या (īrṣyā) - jealousy; जुगुप्सा (jugupsā) - disgust; च (ca) - and; मनुष्यदोषाः (manuṣyadoṣāḥ) - human faults; वर्ज्याः (varjyāḥ) - to be avoided; सदा (sadā) - always; द्वादश (dvādaśa) - twelve; एते (ete) - these; नरेण (nareṇa) - by a man;]
(Anger, desire, greed and delusion, curiosity, compassion and envy, pride and sorrow, longing and jealousy, disgust and human faults; these twelve are always to be avoided by a man.)
"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॥
ekaikametē rājēndra manuṣyānparyupāsatē। lipsamānō'ntaraṁ tēṣāṁ mṛgāṇāmiva lubdhakaḥ ॥5-43-9॥
[एकैकम् (ekaikam) - one by one; एते (ete) - these; राजेन्द्र (rājendra) - O king; मनुष्यान् (manuṣyān) - men; पर्युपासते (paryupāsate) - surround; लिप्समानः (lipsamānaḥ) - desiring; अन्तरम् (antaram) - gap; तेषाम् (teṣām) - of them; मृगाणाम् (mṛgāṇām) - of animals; इव (iva) - like; लुब्धकः (lubdhakaḥ) - hunter;]
(One by one, these men surround, O king, desiring a gap of them, like a hunter of animals.)
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॥
vikatthanaḥ spṛhayālurmanasvī; bibhratkopam capalo'rakṣaṇaśca। ete prāptāḥ ṣaṇnarānpāpadharmā; nprakurvate nota santaḥ sudurge ॥5-43-10॥
[विकत्थनः (vikatthanaḥ) - boastful; स्पृहयालुः (spṛhayāluḥ) - covetous; मनस्वी (manasvī) - proud; बिभ्रत् (bibhrat) - bearing; कोपं (kopam) - anger; चपलः (capalaḥ) - fickle; अरक्षणः (arakṣaṇaḥ) - unprotected; च (ca) - and; एते (ete) - these; प्राप्ताः (prāptāḥ) - have attained; षण्नरान् (ṣaṇnarān) - six men; पापधर्माः (pāpadharmāḥ) - of sinful nature; न (na) - not; प्रकुर्वते (prakurvate) - perform; न (na) - not; उत (uta) - even; सन्तः (santaḥ) - good people; सुदुर्गे (sudurge) - in a difficult situation;]
(Boastful, covetous, proud, bearing anger, fickle, and unprotected; these six men of sinful nature have attained, but do not perform, not even good people, in a difficult situation.)
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॥
sambhogasaṁviddviṣamedhamāno; dattānutāpī kṛpaṇo'balīyān। vargapraśaṁsī vanitāsu dveṣṭā; ete'pare sapta nṛśaṁsadharmāḥ ॥5-43-11॥
[सम्भोगसंविद् (sambhogasaṁvid) - pleasure-conscious; द्विष (dviṣa) - hating; मेधमानः (medhamānaḥ) - sacrificing; दत्तानुतापी (dattānutāpī) - regretting gifts; कृपणः (kṛpaṇaḥ) - miserly; अबलीयान् (abalīyān) - weak; वर्गप्रशंसी (vargapraśaṁsī) - praising groups; वनितासु (vanitāsu) - among women; द्वेष्टा (dveṣṭā) - hating; एते (ete) - these; अपरे (apare) - other; सप्त (sapta) - seven; नृशंसधर्माः (nṛśaṁsadharmāḥ) - cruel natures;]
(Pleasure-conscious, hating, sacrificing; regretting gifts, miserly, weak. Praising groups, hating among women; these are the other seven cruel natures.)
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॥
dharmaśca satyaṃ ca damastapaśca; amātsaryaṃ hrīstitikṣānasūyā. yajñaśca dānaṃ ca dhṛtiḥ śrutaṃ ca; mahāvratā dvādaśa brāhmaṇasya ॥5-43-12॥
[धर्मः (dharmaḥ) - duty; च (ca) - and; सत्यं (satyaṃ) - truth; च (ca) - and; दमः (damaḥ) - self-control; तपः (tapaḥ) - austerity; च (ca) - and; अमात्सर्यं (amātsaryaṃ) - non-envy; ह्रीः (hrīḥ) - modesty; तितिक्षा (titikṣā) - forbearance; अनसूया (anasūyā) - non-jealousy; यज्ञः (yajñaḥ) - sacrifice; च (ca) - and; दानं (dānaṃ) - charity; च (ca) - and; धृतिः (dhṛtiḥ) - steadfastness; श्रुतं (śrutaṃ) - learning; च (ca) - and; महाव्रता (mahāvratā) - great vows; द्वादश (dvādaśa) - twelve; ब्राह्मणस्य (brāhmaṇasya) - of a Brahmin;]
(Duty, truth, self-control, austerity, non-envy, modesty, forbearance, non-jealousy, sacrifice, charity, steadfastness, learning, and great vows are the twelve qualities of a Brahmin.)
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॥
yastvetebhyaḥ pravaseddvādaśebhyaḥ; sarvāmapīmāṃ pṛthivīṃ praśiṣyāt। tribhirdvābhyāmekato vā viśiṣṭo; nāsya svamastīti sa veditavyaḥ ॥5-43-13॥
[यः (yaḥ) - who; तु (tu) - but; एतेभ्यः (etebhyaḥ) - from these; प्रवसेत् (pravaset) - departs; द्वादशेभ्यः (dvādaśebhyaḥ) - from twelve; सर्वाम् (sarvām) - all; अपि (api) - even; इमाम् (imām) - this; पृथिवीम् (pṛthivīm) - earth; प्रशिष्यात् (praśiṣyāt) - should rule; त्रिभिः (tribhiḥ) - by three; द्वाभ्याम् (dvābhyām) - by two; एकतः (ekataḥ) - by one; वा (vā) - or; विशिष्टः (viśiṣṭaḥ) - distinguished; न (na) - not; अस्य (asya) - his; स्वम् (svam) - own; अस्ति (asti) - is; इति (iti) - thus; सः (saḥ) - he; वेदितव्यः (veditavyaḥ) - should be known;]
(Who, however, departs from these twelve, should rule over all this earth. Distinguished by three, two, or one, he should be known as having nothing of his own.)
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॥
damastyāgo'pramādaśca eteṣvamṛtamāhitam। tāni satyamukhānyāhurbrāhmaṇā ye manīṣiṇaḥ ॥5-43-14॥
[दमः (damaḥ) - self-control; त्यागः (tyāgaḥ) - renunciation; अप्रमादः (apramādaḥ) - vigilance; च (ca) - and; एतेषु (eteṣu) - in these; अमृतम् (amṛtam) - immortality; आहितम् (āhitam) - is placed; तानि (tāni) - those; सत्यमुखानि (satyamukhāni) - truthful; आहुः (āhuḥ) - declare; ब्राह्मणाः (brāhmaṇāḥ) - brāhmaṇas; ये (ye) - who; मनीषिणः (manīṣiṇaḥ) - are wise;]
(Self-control, renunciation, and vigilance — in these, immortality is placed. Those are declared as truthful by the brāhmaṇas who are wise.)
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॥
damo'ṣṭādaśadoṣaḥ syātpratikūlaṃ kṛtākṛte। anṛtaṃ cābhyasūyā ca kāmārthau ca tathā spṛhā ॥5-43-15॥
[दमः (damaḥ) - self-restraint; अष्टादश (aṣṭādaśa) - eighteen; दोषः (doṣaḥ) - faults; स्यात् (syāt) - may be; प्रतिकूलं (pratikūlaṃ) - opposed; कृताकृते (kṛtākṛte) - done and undone; अनृतं (anṛtaṃ) - falsehood; च (ca) - and; अभ्यसूया (abhyasūyā) - envy; च (ca) - and; कामार्थौ (kāmārthau) - desire and wealth; च (ca) - and; तथा (tathā) - also; स्पृहा (spṛhā) - longing;]
(Self-restraint may be the eighteen faults opposed to what is done and undone, falsehood, envy, desire and wealth, and also longing.)
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॥
krodhaḥ śokastathā tṛṣṇā lobhaḥ paiśunyameva ca। matsaraśca vivitsā ca paritāpastathā ratiḥ ॥5-43-16॥
[क्रोधः (krodhaḥ) - anger; शोकः (śokaḥ) - sorrow; तथा (tathā) - and; तृष्णा (tṛṣṇā) - desire; लोभः (lobhaḥ) - greed; पैशुन्यम् (paiśunyam) - malice; एव (eva) - indeed; च (ca) - and; मत्सरः (matsaraḥ) - envy; च (ca) - and; विवित्सा (vivitsā) - curiosity; च (ca) - and; परितापः (paritāpaḥ) - distress; तथा (tathā) - and; रतिः (ratiḥ) - pleasure;]
(Anger, sorrow, and desire, greed, malice indeed, and envy, and curiosity, and distress, and pleasure.)
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॥
apasmāraḥ sātivādastathā sambhāvanātmani। etairvimukto doṣairyaḥ sa damaḥ sadbhirucyate ॥5-43-17॥
[अपस्मारः (apasmāraḥ) - forgetfulness; सातिवादः (sātivādaḥ) - false speech; तथा (tathā) - and; सम्भावनात्मनि (sambhāvanātmani) - self-conceit; एतैः (etaiḥ) - by these; विमुक्तः (vimuktaḥ) - freed; दोषैः (doṣaiḥ) - from faults; यः (yaḥ) - who; सः (saḥ) - he; दमः (damaḥ) - self-control; सद्भिः (sadbhir) - by the good; उच्यते (ucyate) - is called;]
(Forgetfulness, false speech, and self-conceit; he who is freed from these faults is called self-control by the good.)
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॥
śreyāṃstu ṣaḍvidhastyāgaḥ priyaṃ prāpya na hṛṣyati। apriye tu samutpanne vyathāṃ jātu na cārcchati ॥5-43-18॥
[श्रेयांस् (śreyāṃs) - better; तु (tu) - but; षड्विधः (ṣaḍvidhaḥ) - sixfold; त्यागः (tyāgaḥ) - renunciation; प्रियं (priyam) - dear; प्राप्य (prāpya) - having obtained; न (na) - not; हृष्यति (hṛṣyati) - rejoices; अप्रिये (apriye) - in the unpleasant; तु (tu) - but; समुत्पन्ने (samutpanne) - having arisen; व्यथां (vyathām) - pain; जातु (jātu) - ever; न (na) - not; च (ca) - and; अर्च्छति (arcchati) - grieves;]
(Better indeed is the sixfold renunciation; having obtained the dear, one does not rejoice. But when the unpleasant arises, one does not grieve at all.)
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॥
iṣṭāndārāṃśca putrāṃśca na cānyaṃ yadvaco bhavet। arhate yācamānāya prade yaṃ tadvaco bhavet apyavācyaṃ vadatyeva sa tṛtīyo guṇaḥ smṛtaḥ ॥5-43-19॥
[इष्टान् (iṣṭān) - desired; दारान् (dārān) - wives; च (ca) - and; पुत्रान् (putrān) - sons; च (ca) - and; न (na) - not; च (ca) - and; अन्यम् (anyam) - other; यत् (yat) - which; वचः (vacaḥ) - word; भवेत् (bhavet) - may be; अर्हते (arhate) - to the deserving; याचमानाय (yācamānāya) - to the one who asks; प्रदेयम् (pradeyam) - should be given; तत् (tat) - that; वचः (vacaḥ) - word; भवेत् (bhavet) - may be; अपि (api) - even; अवाच्यम् (avācyam) - unspeakable; वदति (vadati) - speaks; एव (eva) - indeed; सः (saḥ) - he; तृतीयः (tṛtīyaḥ) - third; गुणः (guṇaḥ) - quality; स्मृतः (smṛtaḥ) - is considered;]
(Desired wives and sons, and not any other word may be. To the deserving one who asks, that word should be given. Even the unspeakable, he indeed speaks. This is considered the third quality.)
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॥
tyaktairdravyairyo bhavati nopayuṅkte ca kāmataḥ। na ca karmasu taddhīnaḥ śiṣyabuddhirnaro yathā ॥ sarvaireva guṇairyukto dravyavānapi yo bhavet ॥5-43-20॥
[त्यक्तैः (tyaktaiḥ) - by abandoned; द्रव्यैः (dravyaiḥ) - by wealth; यः (yaḥ) - who; भवति (bhavati) - becomes; न (na) - not; उपयुङ्क्ते (upayuṅkte) - engages; च (ca) - and; कामतः (kāmataḥ) - out of desire; न (na) - not; च (ca) - and; कर्मसु (karmasu) - in actions; तत् (tat) - that; हीनः (hīnaḥ) - devoid; शिष्यबुद्धिः (śiṣyabuddhiḥ) - disciple's intellect; नरः (naraḥ) - man; यथा (yathā) - like; सर्वैः (sarvaiḥ) - by all; एव (eva) - indeed; गुणैः (guṇaiḥ) - qualities; युक्तः (yuktaḥ) - endowed; द्रव्यवान् (dravyavān) - wealthy; अपि (api) - even; यः (yaḥ) - who; भवेत् (bhavet) - becomes;]
(Who becomes not engaged by abandoned wealth out of desire, nor is he devoid of actions like a disciple's intellect, indeed endowed with all qualities, even if he becomes wealthy.)
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॥
apramādo'ṣṭadoṣaḥ syāttāndoṣānparivarjayet। indriyebhyaśca pañcabhyo manasaścaiva bhārata ॥ atītānāgatebhyaśca mukto hyetaiḥ sukhī bhavet ॥5-43-21॥
[अप्रमादः (apramādaḥ) - non-negligence; अष्ट (aṣṭa) - eight; दोषः (doṣaḥ) - faults; स्यात् (syāt) - may be; तान् (tān) - those; दोषान् (doṣān) - faults; परिवर्जयेत् (parivarjayet) - should avoid; इन्द्रियेभ्यः (indriyebhyaḥ) - from the senses; च (ca) - and; पञ्चभ्यः (pañcabhyaḥ) - from the five; मनसः (manasaḥ) - from the mind; च (ca) - and; एव (eva) - indeed; भारत (bhārata) - O Bharata; अतीतानागतेभ्यः (atītānāgatebhyaḥ) - from past and future; च (ca) - and; मुक्तः (muktaḥ) - liberated; हि (hi) - indeed; एतैः (etaiḥ) - by these; सुखी (sukhī) - happy; भवेत् (bhavet) - may become;]
(Non-negligence may be the eight faults; one should avoid those faults. From the senses and the five, and from the mind, indeed, O Bharata, from past and future, liberated indeed by these, one may become happy.)
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॥
doṣairetairvimuktaṃ tu guṇairetaiḥ samanvitam। etatsamṛddhamapyṛddhaṃ tapo bhavati kevalam ॥ yanmāṃ pṛcchasi rājendra kiṃ bhūyaḥ śrotumicchasi ॥5-43-22॥
[दोषैः (doṣaiḥ) - by faults; एतैः (etaiḥ) - these; विमुक्तं (vimuktaṃ) - freed; तु (tu) - but; गुणैः (guṇaiḥ) - by qualities; एतैः (etaiḥ) - these; समन्वितम् (samanvitam) - endowed; एतत् (etat) - this; समृद्धम् (samṛddham) - prosperous; अपि (api) - also; ऋद्धं (ṛddhaṃ) - grown; तपः (tapaḥ) - penance; भवति (bhavati) - becomes; केवलम् (kevalam) - only; यत् (yat) - which; माम् (mām) - me; पृच्छसि (pṛcchasi) - you ask; राजेन्द्र (rājendra) - O king; किम् (kim) - what; भूयः (bhūyaḥ) - more; श्रोतुम् (śrotum) - to hear; इच्छसि (icchasi) - you wish;]
(Freed from these faults but endowed with these qualities, this prosperous and grown penance becomes only. O king, what more do you wish to hear, which you ask me?)
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॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
आख्यानपञ्चमैर्वेदैर्भूयिष्ठं कथ्यते जनः। तथैवान्ये चतुर्वेदास्त्रिवेदाश्च तथापरे ॥५-४३-२३॥
ākhyānapañcamairvedairbhūyiṣṭhaṃ kathyate janaḥ। tathaivānye caturvedāstrivedāśca tathāpare ॥5-43-23॥
[आख्यानपञ्चमैः (ākhyānapañcamaiḥ) - with the five narratives; वेदैः (vedaiḥ) - with the Vedas; भूयिष्ठं (bhūyiṣṭham) - mostly; कथ्यते (kathyate) - is told; जनः (janaḥ) - people; तथैव (tathaiva) - similarly; अन्ये (anye) - others; चतुर्वेदाः (caturvedāḥ) - the four Vedas; त्रिवेदाः (trivedāḥ) - the three Vedas; च (ca) - and; तथा (tathā) - thus; अपरे (apare) - others;]
(People are mostly told with the five narratives and the Vedas. Similarly, others are with the four Vedas, and thus others with the three Vedas.)
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॥
dvivedāścaikavedāśca anṛcaśca tathāpare। teṣāṃ tu katamaḥ sa syādyamahaṃ veda brāhmaṇam ॥5-43-24॥
[द्विवेदाः (dvivedāḥ) - knowers of two Vedas; च (ca) - and; एकवेदाः (ekavedāḥ) - knowers of one Veda; च (ca) - and; अनृचः (anṛcaḥ) - those who do not know the Ṛk verses; च (ca) - and; तथा (tathā) - also; अपरे (apare) - others; तेषाम् (teṣām) - of them; तु (tu) - but; कतामः (katamaḥ) - which one; सः (saḥ) - he; स्यात् (syāt) - may be; यम् (yam) - whom; अहम् (aham) - I; वेद (veda) - know; ब्राह्मणम् (brāhmaṇam) - as a Brāhmaṇa;]
(The knowers of two Vedas, the knowers of one Veda, those who do not know the Ṛk verses, and others; but which one of them may he be whom I know as a Brāhmaṇa?)
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॥
sanatsujāta uvāca॥
[सनत्सुजातः (sanatsujātaḥ) - Sanatsujata; उवाच (uvāca) - said;]
(Sanatsujata said:)
Sanatsujata spoke:
एकस्य वेदस्याज्ञानाद्वेदास्ते बहवोऽभवन्। सत्यस्यैकस्य राजेन्द्र सत्ये कश्चिदवस्थितः ॥ एवं वेदमनुत्साद्य प्रज्ञां महति कुर्वते ॥५-४३-२५॥
ekasya vedasyājñānādvedāste bahavo'bhavan। satyasyaikasya rājendra satye kaścidavasthitaḥ ॥ evaṃ vedamanutsādya prajñāṃ mahati kurvate ॥5-43-25॥
[एकस्य (ekasya) - of one; वेदस्य (vedasya) - of the Veda; अज्ञानात् (ajñānāt) - due to ignorance; वेदाः (vedāḥ) - Vedas; ते (te) - they; बहवः (bahavaḥ) - many; अभवन् (abhavan) - became; सत्यस्य (satyasya) - of truth; एकस्य (ekasya) - one; राजेन्द्र (rājendra) - O king; सत्ये (satye) - in truth; कश्चित् (kaścit) - someone; अवस्थितः (avasthitaḥ) - remains; एवं (evaṃ) - thus; वेदम् (vedam) - Veda; अनुत्साद्य (anutsādya) - without destroying; प्रज्ञाम् (prajñām) - wisdom; महति (mahati) - great; कुर्वते (kurvate) - perform;]
(Due to the ignorance of one Veda, they became many Vedas. O king, someone remains in the one truth. Thus, without destroying the Veda, they perform great wisdom.)
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॥
dānamadhyayanaṃ yajño lobhādetatpravartate। satyātpracyavamānānāṃ saṅkalpo vitatho bhavet ॥5-43-26॥
[दान (dāna) - charity; अध्ययनं (adhyayanaṃ) - study; यज्ञः (yajñaḥ) - sacrifice; लोभात् (lobhāt) - from greed; एतत् (etat) - this; प्रवर्तते (pravartate) - proceeds; सत्यात् (satyāt) - from truth; प्रच्यवमानानां (pracyavamānānāṃ) - of those deviating; सङ्कल्पः (saṅkalpaḥ) - resolve; वितथः (vitathaḥ) - false; भवेत् (bhavet) - becomes;]
(Charity, study, and sacrifice proceed from greed. The resolve of those deviating from truth becomes false.)
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॥
tato yajñaḥ pratāyeta satyasyaivāvadhāraṇāt। manasānyasya bhavati vācānyasyota karmaṇā ॥ saṅkalpasiddhaḥ puruṣaḥ saṅkalpānadhitiṣṭhati ॥5-43-27॥
[ततः (tataḥ) - then; यज्ञः (yajñaḥ) - sacrifice; प्रतायेत (pratāyeta) - would extend; सत्यस्य (satyasya) - of truth; एव (eva) - indeed; अवधारणात् (avadhāraṇāt) - from determination; मनसा (manasā) - by mind; अन्यस्य (anyasya) - of another; भवति (bhavati) - becomes; वाचा (vācā) - by speech; अन्यस्य (anyasya) - of another; उत (uta) - and; कर्मणा (karmaṇā) - by action; सङ्कल्पसिद्धः (saṅkalpasiddhaḥ) - accomplished by resolve; पुरुषः (puruṣaḥ) - man; सङ्कल्पान् (saṅkalpān) - resolves; अधितिष्ठति (adhitiṣṭhati) - stands over;]
(Then the sacrifice would extend from the determination of truth. By mind, it becomes of another, by speech of another, and by action. The man accomplished by resolve stands over resolves.)
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॥
anaibhṛtyena vai tasya dīkṣitavratamācaret। nāmaitaddhātunirvṛttaṃ satyameva satāṃ param ॥ jñānaṃ vai nāma pratyakṣaṃ parokṣaṃ jāyate tapaḥ ॥५-४३-२८॥
[अनैभृत्येन (anaibhṛtyena) - without servitude; वै (vai) - indeed; तस्य (tasya) - his; दीक्षितव्रतम् (dīkṣitavratam) - initiated vow; आचरेत् (ācaret) - should perform; नाम (nāma) - name; एतत् (etat) - this; धातुनिर्वृत्तम् (dhātunirvṛttam) - originated from the root; सत्यं (satyam) - truth; एव (eva) - indeed; सताम् (satām) - of the good; परम् (param) - supreme; ज्ञानम् (jñānam) - knowledge; वै (vai) - indeed; नाम (nāma) - name; प्रत्यक्षम् (pratyakṣam) - direct; परोक्षम् (parokṣam) - indirect; जायते (jāyate) - arises; तपः (tapaḥ) - austerity;]
(Without servitude, indeed, his initiated vow should be performed. This name originated from the root is indeed the supreme truth of the good. Knowledge, indeed, the name arises directly and indirectly from austerity.)
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॥
vidyādbahu paṭhantaṃ tu bahupāṭhīti brāhmaṇam। tasmātkṣatriya mā maṃsthā jalpitenaiva brāhmaṇam ॥ ya eva satyānnāpaīti sa jñeyo brāhmaṇastvayā ॥5-43-29॥
[विद्यात् (vidyāt) - should know; बहु (bahu) - much; पठन्तं (paṭhantaṃ) - reciting; तु (tu) - but; बहुपाठी (bahupāṭhī) - one who reads much; इति (iti) - thus; ब्राह्मणम् (brāhmaṇam) - a Brahmin; तस्मात् (tasmāt) - therefore; क्षत्रिय (kṣatriya) - O Kshatriya; मा (mā) - do not; मंस्था (maṃsthā) - consider; जल्पितेन (jalpitena) - by mere talk; एव (eva) - only; ब्राह्मणम् (brāhmaṇam) - a Brahmin; यः (yaḥ) - who; एव (eva) - only; सत्यात् (satyāt) - from truth; न (na) - not; अपैति (apaīti) - deviates; सः (saḥ) - he; ज्ञेयः (jñeyaḥ) - should be known; ब्राह्मणः (brāhmaṇaḥ) - a Brahmin; त्वया (tvayā) - by you;]
(One should know a Brahmin as one who recites much, but O Kshatriya, do not consider a Brahmin by mere talk. He who does not deviate from truth should be known as a Brahmin by you.)
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॥
chandāṃsi nāma kṣatriya tānyatharvā; jagau purastādṛṣisarga eṣaḥ। chandovidaste ya u tānadhītya; na vedyavedasya vidurna vedyam ॥5-43-30॥
[छन्दांसि (chandāṃsi) - Vedas; नाम (nāma) - by name; क्षत्रिय (kṣatriya) - Kshatriya; तानि (tāni) - those; अथर्वा (atharvā) - Atharva; जगौ (jagau) - sang; पुरस्तात् (purastāt) - in the beginning; ऋषिसर्ग (ṛṣisarga) - creation of sages; एषः (eṣaḥ) - this; छन्दोविदः (chandovidaḥ) - knowers of the Vedas; ते (te) - they; य (ya) - who; उ (u) - indeed; तान् (tān) - them; अधीत्य (adhītya) - having studied; न (na) - not; वेद्य (vedya) - to be known; वेदस्य (vedasya) - of the Veda; विदुः (viduḥ) - know; न (na) - not; वेद्यम् (vedyam) - the object of knowledge;]
(The Vedas, known as Kshatriya, were sung by Atharva in the beginning of the creation of sages. Those who are knowers of the Vedas, having studied them, do not know the object of knowledge of the Veda.)
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॥
na vedānāṃ veditā kaścidasti; kaścidvedānbudhyate vāpi rājan। yo veda vedānna sa veda vedyaṃ; satye sthito yastu sa veda vedyam ॥5-43-31॥
[न (na) - not; वेदानां (vedānāṃ) - of the Vedas; वेदिता (veditā) - knower; कश्चित् (kaścit) - anyone; अस्ति (asti) - is; कश्चित् (kaścit) - anyone; वेदान् (vedān) - the Vedas; बुध्यते (budhyate) - understands; वा (vā) - or; अपि (api) - even; राजन् (rājan) - O king; यः (yaḥ) - who; वेद (veda) - knows; वेदान् (vedān) - the Vedas; न (na) - not; सः (saḥ) - he; वेद (veda) - knows; वेद्यम् (vedyam) - the knowable; सत्ये (satye) - in truth; स्थितः (sthitaḥ) - situated; यः (yaḥ) - who; तु (tu) - but; सः (saḥ) - he; वेद (veda) - knows; वेद्यम् (vedyam) - the knowable;]
(There is no one who knows the Vedas; or even understands the Vedas, O king. He who knows the Vedas does not know the knowable; but he who is situated in truth knows the knowable.)
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॥
abhijānāmi brāhmaṇamākhyātāraṃ vicakṣaṇam। yaśchinnavicikitsaḥ sannācaṣṭe sarvasaṃśayān ॥5-43-32॥
[अभिजानामि (abhijānāmi) - I know; ब्राह्मणम् (brāhmaṇam) - a Brahmin; आख्यातारम् (ākhyātāram) - a narrator; विचक्षणम् (vicakṣaṇam) - wise; यः (yaḥ) - who; छिन्नविचिकित्सः (chinnavicikitsaḥ) - free from doubts; सन् (san) - being; न (na) - not; आचष्टे (ācaṣṭe) - explains; सर्वसंशयान् (sarvasaṃśayān) - all doubts;]
(I know a Brahmin, a wise narrator, who, being free from doubts, does not explain all doubts.)
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॥
tasya paryeṣaṇaṃ gacchetprācīnaṃ nota dakṣiṇam। nārvācīnaṃ kutastiryaṅnādiśaṃ tu kathañcana ॥5-43-33॥
[तस्य (tasya) - his; पर्येषणं (paryeṣaṇam) - search; गच्छेत् (gacchet) - should go; प्राचीनं (prācīnam) - east; न (na) - not; उत (uta) - or; दक्षिणम् (dakṣiṇam) - south; न (na) - not; अर्वाचीनं (arvācīnam) - west; कुतः (kutaḥ) - where; तिर्यक् (tiryaṅ) - across; न (na) - not; अदिशं (adiśam) - direction; तु (tu) - but; कथञ्चन (kathañcana) - anyhow;]
(His search should go east, not south, nor west, nor across any direction anyhow.)
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॥
tūṣṇīmbhūta upāsīta na ceṣṭenmanasā api। abhyāvarteta brahmāsya antarātmani vai śritam ॥5-43-34॥
[तूष्णीम्भूत (tūṣṇīmbhūta) - silent; उपासीत (upāsīta) - should meditate; न (na) - not; चेष्टेत् (ceṣṭet) - should act; मनसा (manasā) - with mind; अपि (api) - even; अभ्यावर्तेत (abhyāvarteta) - should turn back; ब्रह्म (brahma) - Brahman; अस्य (asya) - his; अन्तरात्मनि (antarātmani) - in the inner self; वै (vai) - indeed; श्रितम् (śritam) - resides;]
(One should remain silent, should not act even with the mind. Brahman should turn back and reside indeed in his inner self.)
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॥
maunāddhi sa munirbhavati nāraṇyavasanānmuniḥ। akṣaraṃ tattu yo veda sa muniḥ śreṣṭha ucyate ॥5-43-35॥
[मौनात् (maunāt) - from silence; हि (hi) - indeed; सः (saḥ) - he; मुनिः (muniḥ) - sage; भवति (bhavati) - becomes; नारण्यवसनात् (nāraṇyavasanāt) - from dwelling in the forest; मुनिः (muniḥ) - sage; अक्षरम् (akṣaram) - imperishable; तत् (tat) - that; तु (tu) - but; यः (yaḥ) - who; वेद (veda) - knows; सः (saḥ) - he; मुनिः (muniḥ) - sage; श्रेष्ठः (śreṣṭhaḥ) - best; उच्यते (ucyate) - is called;]
(Indeed, he becomes a sage from silence; a sage from dwelling in the forest. But he who knows that imperishable is called the best sage.)
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॥
sarvārthānāṃ vyākaraṇādvaiyākaraṇa ucyate। pratyakṣadarśī lokānāṃ sarvadarśī bhavennaraḥ ॥5-43-36॥
[सर्वार्थानां (sarvārthānāṃ) - of all meanings; व्याकरणात् (vyākaraṇāt) - from grammar; वैयाकरणः (vaiyākaraṇaḥ) - grammarian; उच्यते (ucyate) - is called; प्रत्यक्षदर्शी (pratyakṣadarśī) - direct seer; लोकानां (lokānāṃ) - of the worlds; सर्वदर्शी (sarvadarśī) - all-seeing; भवेत् (bhavet) - becomes; नरः (naraḥ) - man;]
(A grammarian is called so because of all meanings from grammar. A man becomes a direct seer of the worlds, all-seeing.)
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॥
satye vai brāhmaṇastiṣṭhanbrahma paśyati kṣatriya। vedānāṃ cānupūrvyeṇa etadvidvanbravīmi te ॥5-43-37॥
[सत्ये (satye) - in truth; वै (vai) - indeed; ब्राह्मणः (brāhmaṇaḥ) - a Brahmin; तिष्ठन् (tiṣṭhan) - standing; ब्रह्म (brahma) - Brahman; पश्यति (paśyati) - sees; क्षत्रिय (kṣatriya) - O Kshatriya; वेदानां (vedānāṃ) - of the Vedas; च (ca) - and; अनुपूर्व्येण (anupūrvyeṇa) - in sequence; एतद् (etad) - this; विद्वन् (vidvan) - O learned one; ब्रवीमि (bravīmi) - I say; ते (te) - to you;]
(In truth, indeed, a Brahmin standing sees Brahman, O Kshatriya. Of the Vedas and in sequence, this, O learned one, I say to you.)
O Kshatriya, a Brahmin standing in truth sees Brahman. I tell you this in the sequence of the Vedas, O learned one.
