05.043
dhṛtarāṣṭra uvāca॥
Dhritarashtra spoke:
ṛco yajūṃṣy adhīte yaḥ sāmavedaṃ ca yo dvijaḥ। pāpāni kurvan pāpena lipyate na sa lipyate ॥5-43-1॥
A twice-born who studies the Rigveda, Yajurveda, and Samaveda is not tainted by sins even if he commits them.
sanatsujāta uvāca॥
Sanatsujata spoke:
nainaṃ sāmānyṛco vāpi na yajūṃṣi vicakṣaṇa। trāyante karmaṇaḥ pāpānna te mithyā bravīmyaham ॥5-43-2॥
O wise one, neither ordinary verses nor sacrificial formulas can protect one from sinful actions; I am not speaking falsely.
na chandāṃsi vṛjināttārayanti; māyāvinaṃ māyayā vartamānam। nīḍaṃ śakuntā iva jātapakṣā; śchandāṃsyenaṃ prajahatyantakāle ॥5-43-3॥
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.
dhṛtarāṣṭra uvāca॥
Dhritarashtra spoke:
na ced vedā vedavidaṃ śaktāstrātuṃ vicakṣaṇa। atha kasmāt pralāpo'yaṃ brāhmaṇānāṃ sanātanaḥ ॥5-43-4॥
If the Vedas cannot protect those who know them, O wise one, then why do the Brahmanas engage in this eternal discourse?
sanatsujāta uvāca॥
Sanatsujata spoke:
asmiṁlloke tapastaptaṁ phalamanyatra dṛśyate। brāhmaṇānāmime lokā ṛddhe tapasi saṁyatāḥ ॥5-43-5॥
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.
dhṛtarāṣṭra uvāca॥
Dhritarashtra spoke:
kathaṁ samṛddhamapyṛddhaṁ tapo bhavati kevalam। sanatsu jāta tadbrūhi yathā vidyāma tadvayam ॥5-43-6॥
Sanatsujata, please explain how prosperous and abundant austerity can exist solely, so that we may understand it.
sanatsujāta uvāca॥
Sanatsujata spoke:
krodhādayo dvādaśa yasya doṣā; stathā nṛśaṁsādi ṣaḍatra rājan। dharmādayo dvādaśa cātatānāḥ; śāstre guṇā ye viditā dvijānām ॥5-43-7॥
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.
krodhaḥ kāmo lobhamohau vivitsā; kṛpāsūyā mānaśokau spṛhā ca। īrṣyā jugupsā ca manuṣyadoṣā; varjyāḥ sadā dvādaśaite nareṇa ॥5-43-8॥
"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."
ekaikametē rājēndra manuṣyānparyupāsatē। lipsamānō'ntaraṁ tēṣāṁ mṛgāṇāmiva lubdhakaḥ ॥5-43-9॥
O King, these men surround one by one, seeking an opportunity among them, like a hunter among animals.
vikatthanaḥ spṛhayālurmanasvī; bibhratkopam capalo'rakṣaṇaśca। ete prāptāḥ ṣaṇnarānpāpadharmā; nprakurvate nota santaḥ sudurge ॥5-43-10॥
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.
sambhogasaṁviddviṣamedhamāno; dattānutāpī kṛpaṇo'balīyān। vargapraśaṁsī vanitāsu dveṣṭā; ete'pare sapta nṛśaṁsadharmāḥ ॥5-43-11॥
The seven other cruel natures include being pleasure-conscious, hating, sacrificing, regretting gifts, being miserly, weak, praising groups, and hating among women.
dharmaśca satyaṃ ca damastapaśca; amātsaryaṃ hrīstitikṣānasūyā. yajñaśca dānaṃ ca dhṛtiḥ śrutaṃ ca; mahāvratā dvādaśa brāhmaṇasya ॥5-43-12॥
The twelve great vows of a Brahmin include duty, truth, self-control, austerity, non-envy, modesty, forbearance, non-jealousy, sacrifice, charity, steadfastness, and learning.
yastvetebhyaḥ pravaseddvādaśebhyaḥ; sarvāmapīmāṃ pṛthivīṃ praśiṣyāt। tribhirdvābhyāmekato vā viśiṣṭo; nāsya svamastīti sa veditavyaḥ ॥5-43-13॥
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.
damastyāgo'pramādaśca eteṣvamṛtamāhitam। tāni satyamukhānyāhurbrāhmaṇā ye manīṣiṇaḥ ॥5-43-14॥
The wise brāhmaṇas declare that self-control, renunciation, and vigilance are the foundations of immortality, and these are considered truthful.
damo'ṣṭādaśadoṣaḥ syātpratikūlaṃ kṛtākṛte। anṛtaṃ cābhyasūyā ca kāmārthau ca tathā spṛhā ॥5-43-15॥
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.
krodhaḥ śokastathā tṛṣṇā lobhaḥ paiśunyameva ca। matsaraśca vivitsā ca paritāpastathā ratiḥ ॥5-43-16॥
Anger, sorrow, desire, greed, malice, envy, curiosity, distress, and pleasure are all human emotions and traits.
apasmāraḥ sātivādastathā sambhāvanātmani। etairvimukto doṣairyaḥ sa damaḥ sadbhirucyate ॥5-43-17॥
He who is free from forgetfulness, false speech, and self-conceit is regarded as possessing self-control by the wise.
śreyāṃstu ṣaḍvidhastyāgaḥ priyaṃ prāpya na hṛṣyati। apriye tu samutpanne vyathāṃ jātu na cārcchati ॥5-43-18॥
The sixfold renunciation is indeed better; one does not rejoice upon obtaining what is dear, nor grieve when the unpleasant arises.
iṣṭāndārāṃśca putrāṃśca na cānyaṃ yadvaco bhavet। arhate yācamānāya prade yaṃ tadvaco bhavet apyavācyaṃ vadatyeva sa tṛtīyo guṇaḥ smṛtaḥ ॥5-43-19॥
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.
tyaktairdravyairyo bhavati nopayuṅkte ca kāmataḥ। na ca karmasu taddhīnaḥ śiṣyabuddhirnaro yathā ॥ sarvaireva guṇairyukto dravyavānapi yo bhavet ॥5-43-20॥
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.
apramādo'ṣṭadoṣaḥ syāttāndoṣānparivarjayet। indriyebhyaśca pañcabhyo manasaścaiva bhārata ॥ atītānāgatebhyaśca mukto hyetaiḥ sukhī bhavet ॥5-43-21॥
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.
doṣairetairvimuktaṃ tu guṇairetaiḥ samanvitam। etatsamṛddhamapyṛddhaṃ tapo bhavati kevalam ॥ yanmāṃ pṛcchasi rājendra kiṃ bhūyaḥ śrotumicchasi ॥5-43-22॥
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?
dhṛtarāṣṭra uvāca॥
Dhritarashtra spoke:
ākhyānapañcamairvedairbhūyiṣṭhaṃ kathyate janaḥ। tathaivānye caturvedāstrivedāśca tathāpare ॥5-43-23॥
People are primarily instructed through the five narratives and the Vedas. Similarly, some follow the four Vedas, while others adhere to the three Vedas.
dvivedāścaikavedāśca anṛcaśca tathāpare। teṣāṃ tu katamaḥ sa syādyamahaṃ veda brāhmaṇam ॥5-43-24॥
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?
sanatsujāta uvāca॥
Sanatsujata spoke:
ekasya vedasyājñānādvedāste bahavo'bhavan। satyasyaikasya rājendra satye kaścidavasthitaḥ ॥ evaṃ vedamanutsādya prajñāṃ mahati kurvate ॥5-43-25॥
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.
dānamadhyayanaṃ yajño lobhādetatpravartate। satyātpracyavamānānāṃ saṅkalpo vitatho bhavet ॥5-43-26॥
Acts of charity, study, and sacrifice, when driven by greed, lose their true essence. For those who deviate from truth, their resolve becomes false.
tato yajñaḥ pratāyeta satyasyaivāvadhāraṇāt। manasānyasya bhavati vācānyasyota karmaṇā ॥ saṅkalpasiddhaḥ puruṣaḥ saṅkalpānadhitiṣṭhati ॥5-43-27॥
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.
anaibhṛtyena vai tasya dīkṣitavratamācaret। nāmaitaddhātunirvṛttaṃ satyameva satāṃ param ॥ jñānaṃ vai nāma pratyakṣaṃ parokṣaṃ jāyate tapaḥ ॥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.
vidyādbahu paṭhantaṃ tu bahupāṭhīti brāhmaṇam। tasmātkṣatriya mā maṃsthā jalpitenaiva brāhmaṇam ॥ ya eva satyānnāpaīti sa jñeyo brāhmaṇastvayā ॥5-43-29॥
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.
chandāṃsi nāma kṣatriya tānyatharvā; jagau purastādṛṣisarga eṣaḥ। chandovidaste ya u tānadhītya; na vedyavedasya vidurna vedyam ॥5-43-30॥
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.
na vedānāṃ veditā kaścidasti; kaścidvedānbudhyate vāpi rājan। yo veda vedānna sa veda vedyaṃ; satye sthito yastu sa veda vedyam ॥5-43-31॥
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.
abhijānāmi brāhmaṇamākhyātāraṃ vicakṣaṇam। yaśchinnavicikitsaḥ sannācaṣṭe sarvasaṃśayān ॥5-43-32॥
I know a wise Brahmin narrator who, being free from doubts, does not explain all doubts.
tasya paryeṣaṇaṃ gacchetprācīnaṃ nota dakṣiṇam। nārvācīnaṃ kutastiryaṅnādiśaṃ tu kathañcana ॥5-43-33॥
He should conduct his search towards the east, avoiding the south, west, or any other direction.
tūṣṇīmbhūta upāsīta na ceṣṭenmanasā api। abhyāvarteta brahmāsya antarātmani vai śritam ॥5-43-34॥
One should remain silent and meditate without any mental actions. Brahman should return and dwell within one's inner self.
maunāddhi sa munirbhavati nāraṇyavasanānmuniḥ। akṣaraṃ tattu yo veda sa muniḥ śreṣṭha ucyate ॥5-43-35॥
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.
sarvārthānāṃ vyākaraṇādvaiyākaraṇa ucyate। pratyakṣadarśī lokānāṃ sarvadarśī bhavennaraḥ ॥5-43-36॥
A grammarian is known for understanding all meanings through grammar. Such a person becomes a direct observer of the worlds, possessing complete insight.
satye vai brāhmaṇastiṣṭhanbrahma paśyati kṣatriya। vedānāṃ cānupūrvyeṇa etadvidvanbravīmi te ॥5-43-37॥
O Kshatriya, a Brahmin standing in truth sees Brahman. I tell you this in the sequence of the Vedas, O learned one.
