05.043
Dhritarashtra spoke:
A twice-born who studies the Rigveda, Yajurveda, and Samaveda is not tainted by sins even if he commits them.
Sanatsujata spoke:
O wise one, neither ordinary verses nor sacrificial formulas can protect one from sinful actions; I am not speaking falsely.
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.
Dhritarashtra spoke:
If the Vedas cannot protect those who know them, O wise one, then why do the Brahmanas engage in this eternal discourse?
Sanatsujata spoke:
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.
Dhritarashtra spoke:
Sanatsujata, please explain how prosperous and abundant austerity can exist solely, so that we may understand it.
Sanatsujata spoke:
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.
"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."
O King, these men surround one by one, seeking an opportunity among them, like a hunter among animals.
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.
The seven other cruel natures include being pleasure-conscious, hating, sacrificing, regretting gifts, being miserly, weak, praising groups, and hating among women.
The twelve great vows of a Brahmin include duty, truth, self-control, austerity, non-envy, modesty, forbearance, non-jealousy, sacrifice, charity, steadfastness, and learning.
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.
The wise brāhmaṇas declare that self-control, renunciation, and vigilance are the foundations of immortality, and these are considered truthful.
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.
Anger, sorrow, desire, greed, malice, envy, curiosity, distress, and pleasure are all human emotions and traits.
He who is free from forgetfulness, false speech, and self-conceit is regarded as possessing self-control by the wise.
The sixfold renunciation is indeed better; one does not rejoice upon obtaining what is dear, nor grieve when the unpleasant arises.
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.
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.
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.
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?
Dhritarashtra spoke:
People are primarily instructed through the five narratives and the Vedas. Similarly, some follow the four Vedas, while others adhere to the three Vedas.
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?
Sanatsujata spoke:
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.
Acts of charity, study, and sacrifice, when driven by greed, lose their true essence. For those who deviate from truth, their resolve becomes false.
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.
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.
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.
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.
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.
I know a wise Brahmin narrator who, being free from doubts, does not explain all doubts.
He should conduct his search towards the east, avoiding the south, west, or any other direction.
One should remain silent and meditate without any mental actions. Brahman should return and dwell within one's inner self.
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.
A grammarian is known for understanding all meanings through grammar. Such a person becomes a direct observer of the worlds, possessing complete insight.
O Kshatriya, a Brahmin standing in truth sees Brahman. I tell you this in the sequence of the Vedas, O learned one.
