05.044
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
सनत्सुजात यदिमां परार्थां; ब्राह्मीं वाचं प्रवदसि विश्वरूपाम्। परां हि कामेषु सुदुर्लभां कथां; तद्ब्रूहि मे वाक्यमेतत्कुमार ॥५-४४-१॥
O Sanatsujata, if you are speaking this divine and universal speech for the benefit of others, which is indeed a very rare story among desires, then please tell me this statement, O prince.
सनत्सुजात उवाच॥
Sanatsujata spoke:
नैतद्ब्रह्म त्वरमाणेन लभ्यं; यन्मां पृच्छस्यभिहृष्यस्यतीव। अव्यक्तविद्यामभिधास्ये पुराणीं; बुद्ध्या च तेषां ब्रह्मचर्येण सिद्धाम् ॥५-४४-२॥
This Brahman cannot be attained by those who are hasty; you seem very eager in your inquiry. I shall impart the ancient, unmanifest knowledge, perfected through wisdom and celibacy.
धृतराष्ट्र उवाच॥
Dhritarashtra said:
अव्यक्तविद्यामिति यत्सनातनीं; ब्रवीषि त्वं ब्रह्मचर्येण सिद्धाम्। अनारभ्या वसतीहार्य काले; कथं ब्राह्मण्यममृतत्वं लभेत ॥५-४४-३॥
You speak of the eternal unmanifest knowledge that is attained through celibacy. Without beginning and dwelling, how can one achieve Brahmanhood and immortality in due time?
सनत्सुजात उवाच॥
Sanatsujata spoke:
येऽस्मिँल्लोके विजयन्तीह कामा; न्ब्राह्मीं स्थितिमनुतितिक्षमाणाः। त आत्मानं निर्हरन्तीह देहा; न्मुञ्जादिषीकामिव सत्त्वसंस्थाः ॥५-४४-४॥
In this world, those who conquer desires and endure in the divine state, they extract the self from the body like a reed from the muñja grass, being established in truth.
शरीरमेतौ कुरुतः पिता माता च भारत। आचार्यशास्ता या जातिः सा सत्या साजरामरा ॥५-४४-५॥
O Bharata, the body is created by both the father and the mother. The teacher and instructor signify a birth that is true and eternal.
आचार्ययोनिमिह ये प्रविश्य; भूत्वा गर्भं ब्रह्मचर्यं चरन्ति। इहैव ते शास्त्रकारा भवन्ति; प्रहाय देहं परमं यान्ति योगम् ॥५-४४-६॥
Those who enter the teacher's womb here and become embryos practice celibacy. Here itself, they become authors of scriptures and, abandoning the body, attain the supreme union.
य आवृणोत्यवितथेन कर्णा; वृतं कुर्वन्नमृतं सम्प्रयच्छन्। तं मन्येत पितरं मातरं च; तस्मै न द्रुह्येत्कृतमस्य जानन् ॥५-४४-७॥
One who truthfully covers the ears, performing his duties and bestowing immortality, should be regarded as both father and mother; knowing his deeds, one should not deceive him.
गुरुं शिष्यो नित्यमभिमन्यमानः; स्वाध्यायमिच्छेच्छुचिरप्रमत्तः। मानं न कुर्यान्न दधीत रोष; मेष प्रथमो ब्रह्मचर्यस्य पादः ॥५-४४-८॥
A disciple should consistently respect the teacher, desire self-study, and remain pure and attentive. He should avoid pride and anger, as humility is the first step in the path of celibacy.
आचार्यस्य प्रियं कुर्यात्प्राणैरपि धनैरपि। कर्मणा मनसा वाचा द्वितीयः पाद उच्यते ॥५-४४-९॥
One should act in accordance with the teacher's wishes, even at the cost of life and wealth, through actions, thoughts, and words. This is referred to as the second part.
समा गुरौ यथा वृत्तिर्गुरुपत्न्यां तथा भवेत्। यथोक्तकारी प्रियकृत्तृतीयः पाद उच्यते ॥५-४४-१०॥
The conduct one maintains towards the teacher should equally be maintained towards the teacher's wife. A person who acts according to instructions and does what is pleasing is considered to embody the third part of the teachings.
नाचार्यायेहोपकृत्वा प्रवादं; प्राज्ञः कुर्वीत नैतदहं करोमि। इतीव मन्येत न भाषयेत; स वै चतुर्थो ब्रह्मचर्यस्य पादः ॥५-४४-११॥
Without serving the teacher here, the wise should refrain from engaging in discussions. He should think, "I do not do this," and should not speak; this is indeed the fourth aspect of celibacy.
एवं वसन्तं यदुपप्लवेद्धन; माचार्याय तदनुप्रयच्छेत्। सतां वृत्तिं बहुगुणामेवमेति; गुरोः पुत्रे भवति च वृत्तिरेषा ॥५-४४-१२॥
Thus, if wealth is lost while living, it should be given to the teacher. The conduct of the virtuous attains many qualities and becomes evident in the teacher's son.
एवं वसन्सर्वतो वर्धतीह; बहून्पुत्राँल्लभते च प्रतिष्ठाम्। वर्षन्ति चास्मै प्रदिशो दिशश्च; वसन्त्यस्मिन्ब्रह्मचर्ये जनाश्च ॥५-४४-१३॥
Thus, by living a life of celibacy everywhere, he prospers here; he gains many sons and fame. The regions and directions favor him, and people reside in this state of celibacy.
एतेन ब्रह्मचर्येण देवा देवत्वमाप्नुवन्। ऋषयश्च महाभागा ब्रह्मलोकं मनीषिणः ॥५-४४-१४॥
Through this practice of celibacy, the gods achieved their divine status, and the great sages, being wise, reached the realm of Brahma.
गन्धर्वाणामनेनैव रूपमप्सरसामभूत्। एतेन ब्रह्मचर्येण सूर्यो अह्नाय जायते ॥५-४४-१५॥
Through this practice, the Gandharvas transformed into the form of the Apsaras. By maintaining celibacy, the sun rises for the day.
य आशयेत्पाटयेच्चापि राज; न्सर्वं शरीरं तपसा तप्यमानः। एतेनासौ बाल्यमत्येति विद्वा; न्मृत्युं तथा रोधयत्यन्तकाले ॥५-४४-१६॥
O king, the one who inspires and teaches, while enduring the penance that torments the entire body, overcomes the immaturity of youth and, being wise, prevents death at the final moment.
अन्तवन्तः क्षत्रिय ते जयन्ति; लोकाञ्जनाः कर्मणा निर्मितेन। ब्रह्मैव विद्वांस्तेन अभ्येति सर्वं; नान्यः पन्था अयनाय विद्यते ॥५-४४-१७॥
The warriors are finite and they conquer the worldly people through actions they have created. It is only through Brahman that the wise can approach everything; there is no other path for reaching the ultimate goal.
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
आभाति शुक्लमिव लोहितमिव; अथो कृष्णमथाञ्जनं काद्रवं वा। तद्ब्राह्मणः पश्यति योऽत्र विद्वा; न्कथंरूपं तदमृतमक्षरं पदम् ॥५-४४-१८॥
The wise Brahmin perceives it as shining in various colors—white, red, black, or dark like collyrium. He understands the nature of the immortal and imperishable state.
सनत्सुजात उवाच॥
Sanatsujata spoke:
नाभाति शुक्लमिव लोहितमिव; अथो कृष्णमायसमर्कवर्णम्। न पृथिव्यां तिष्ठति नान्तरिक्षे; नैतत्समुद्रे सलिलं बिभर्ति ॥५-४४-१९॥
The object does not appear white or red, nor does it resemble the color of black iron or the sun. It is neither found on earth nor in the sky, and the ocean does not contain this water.
न तारकासु न च विद्युदाश्रितं; न चाभ्रेषु दृश्यते रूपमस्य। न चापि वायौ न च देवतासु; न तच्चन्द्रे दृश्यते नोत सूर्ये ॥५-४४-२०॥
Its form is not visible in the stars, lightning, clouds, wind, deities, moon, or sun.
नैवर्क्षु तन्न यजुःषु नाप्यथर्वसु; न चैव दृश्यत्यमलेषु सामसु। रथन्तरे बार्हते चापि राज; न्महाव्रते नैव दृश्येद्ध्रुवं तत् ॥५-४४-२१॥
That is not found at all in the Rigveda, Yajurveda, or Atharvaveda; nor is it seen in the pure Samaveda. It is also not found in the Rathantara, Barhata, or the great vow, O king.
अपारणीयं तमसः परस्ता; त्तदन्तकोऽप्येति विनाशकाले। अणीयरूपं क्षुरधारया त; न्महच्च रूपं त्वपि पर्वतेभ्यः ॥५-४४-२२॥
The subtle form, which is unobstructable and beyond darkness, even reaches its end at the time of destruction. It is as subtle as the edge of a razor, yet also as great as the mountains.
सा प्रतिष्ठा तदमृतं लोकास्तद्ब्रह्म तद्यशः। भूतानि जज्ञिरे तस्मात्प्रलयं यान्ति तत्र च ॥५-४४-२३॥
She is the foundation, the immortal essence, the worlds, the Brahman, and the glory. From that, beings are born and to that, they return at dissolution.
अनामयं तन्महदुद्यतं यशो; वाचो विकारान्कवयो वदन्ति। तस्मिञ्जगत्सर्वमिदं प्रतिष्ठितं; ये तद्विदुरमृतास्ते भवन्ति ॥५-४४-२४॥
The greatly exalted fame is free from disease; poets say that words are transformations. In that, the entire world is established, and those who know this become immortal.
