05.044
धृतराष्ट्र उवाच॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
सनत्सुजात यदिमां परार्थां; ब्राह्मीं वाचं प्रवदसि विश्वरूपाम्। परां हि कामेषु सुदुर्लभां कथां; तद्ब्रूहि मे वाक्यमेतत्कुमार ॥५-४४-१॥
sanatsu-jāta yad-imāṃ parārthāṃ; brāhmīṃ vācaṃ pravadasi viśvarūpām। parāṃ hi kāmeṣu sudurlabhāṃ kathāṃ; tad-brūhi me vākyam-etat-kumāra ॥5-44-1॥
[सनत्सुजात (sanatsu-jāta) - O Sanatsujata; यदिमां (yad-imāṃ) - if this; परार्थां (parārthāṃ) - for others; ब्राह्मीं (brāhmīṃ) - divine; वाचं (vācaṃ) - speech; प्रवदसि (pravadasi) - you speak; विश्वरूपाम् (viśvarūpām) - universal form; परां (parāṃ) - supreme; हि (hi) - indeed; कामेषु (kāmeṣu) - among desires; सुदुर्लभां (sudurlabhāṃ) - very rare; कथां (kathāṃ) - story; तद्ब्रूहि (tad-brūhi) - then tell; मे (me) - me; वाक्यमेतत् (vākyam-etat) - this statement; कुमार (kumāra) - O prince;]
(O Sanatsujata, if you speak this divine speech for others, the universal form, indeed the supreme story among desires, very rare, then tell me this statement, O prince.)
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॥
sanatsujāta uvāca॥
[सनत्सुजातः (sanatsujātaḥ) - Sanatsujata; उवाच (uvāca) - said;]
(Sanatsujata said:)
Sanatsujata spoke:
नैतद्ब्रह्म त्वरमाणेन लभ्यं; यन्मां पृच्छस्यभिहृष्यस्यतीव। अव्यक्तविद्यामभिधास्ये पुराणीं; बुद्ध्या च तेषां ब्रह्मचर्येण सिद्धाम् ॥५-४४-२॥
naitadbrahma tvaramāṇena labhyaṃ; yanmāṃ pṛcchasyabhiḥṛṣyasyatīva। avyaktavidyāmabhidhāsye purāṇīṃ; buddhyā ca teṣāṃ brahmacaryeṇa siddhām ॥5-44-2॥
[न (na) - not; एतत् (etat) - this; ब्रह्म (brahma) - Brahman; त्वरमाणेन (tvaramāṇena) - by the hasty; लभ्यम् (labhyam) - attainable; यत् (yat) - which; माम् (mām) - me; पृच्छसि (pṛcchasi) - you ask; अभिहृष्यसि (abhiḥṛṣyasi) - you are excited; अतीव (atīva) - very; अव्यक्तविद्याम् (avyaktavidyām) - unmanifest knowledge; अभिधास्ये (abhidhāsye) - I will speak; पुराणीम् (purāṇīm) - ancient; बुद्ध्या (buddhyā) - by wisdom; च (ca) - and; तेषाम् (teṣām) - of them; ब्रह्मचर्येण (brahmacaryeṇa) - by celibacy; सिद्धाम् (siddhām) - perfected.;]
(This Brahman is not attainable by the hasty; which you ask me, you are very excited. I will speak of the unmanifest knowledge, ancient, perfected by wisdom and by their celibacy.)
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॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra said:
अव्यक्तविद्यामिति यत्सनातनीं; ब्रवीषि त्वं ब्रह्मचर्येण सिद्धाम्। अनारभ्या वसतीहार्य काले; कथं ब्राह्मण्यममृतत्वं लभेत ॥५-४४-३॥
avyaktavidyāmiti yatsanātanīṁ; bravīṣi tvaṁ brahmacaryeṇa siddhām। anārabhyā vasatīhārya kāle; kathaṁ brāhmaṇyamamṛtatvaṁ labheta ॥5-44-3॥
[अव्यक्तविद्याम् (avyaktavidyām) - unmanifest knowledge; इति (iti) - thus; यत् (yat) - which; सनातनीं (sanātanīṁ) - eternal; ब्रवीषि (bravīṣi) - you say; त्वं (tvaṁ) - you; ब्रह्मचर्येण (brahmacaryeṇa) - by celibacy; सिद्धाम् (siddhām) - attained; अनारभ्या (anārabhyā) - without beginning; वसती (vasatī) - dwelling; हार्य (hārya) - to be taken; काले (kāle) - in time; कथं (kathaṁ) - how; ब्राह्मण्यम् (brāhmaṇyam) - Brahmanhood; अमृतत्वं (amṛtatvaṁ) - immortality; लभेत (labheta) - can obtain;]
(Unmanifest knowledge, which is eternal, you say is attained by celibacy. Without beginning, dwelling to be taken in time, how can Brahmanhood and immortality be obtained?)
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॥
sanatsujāta uvāca॥
[सनत्सुजात (sanatsujāta) - Sanatsujata; उवाच (uvāca) - said;]
(Sanatsujata said:)
Sanatsujata spoke:
येऽस्मिँल्लोके विजयन्तीह कामा; न्ब्राह्मीं स्थितिमनुतितिक्षमाणाः। त आत्मानं निर्हरन्तीह देहा; न्मुञ्जादिषीकामिव सत्त्वसंस्थाः ॥५-४४-४॥
ye'smiṁlloke vijayantīha kāmā; nbrahmīṁ sthitimanutitikṣamāṇāḥ। ta ātmānaṁ nirharantīha dehā; nmuñjādiṣīkāmiva sattvasaṁsthāḥ ॥5-44-4॥
[ये (ye) - those who; अस्मिँल्लोके (asmiṁlloke) - in this world; विजयन्तीह (vijayantīha) - conquer; कामा (kāmā) - desires; ब्राह्मीं (brahmīṁ) - divine; स्थितिम् (sthitim) - state; अनुतितिक्षमाणाः (anutitikṣamāṇāḥ) - enduring; ते (te) - they; आत्मानम् (ātmānam) - self; निर्हरन्तीह (nirharantīha) - remove; देहात् (dehāt) - from the body; मुंजात् (muñjāt) - from the muñja grass; इषीकाम् (iṣīkām) - reed; इव (iva) - like; सत्त्वसंस्थाः (sattvasaṁsthāḥ) - established in truth;]
(Those who conquer desires in this world, enduring the divine state, they remove the self from the body like a reed from the muñja grass, established in truth.)
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॥
śarīrametau kurutaḥ pitā mātā ca bhārata। ācāryaśāstā yā jātiḥ sā satyā sājarāmarā ॥5-44-5॥
[शरीरम् (śarīram) - body; एतौ (etau) - these two; कुरुतः (kurutaḥ) - make; पिता (pitā) - father; माता (mātā) - mother; च (ca) - and; भारत (bhārata) - O Bharata; आचार्य (ācārya) - teacher; शास्ता (śāstā) - instructor; या (yā) - which; जातिः (jātiḥ) - birth; सा (sā) - that; सत्या (satyā) - true; साजरामरा (sājarāmarā) - eternal;]
(The body is made by these two, the father and the mother, O Bharata. The teacher and instructor, that birth is true and eternal.)
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॥
ācāryayonimiha ye praviśya; bhūtvā garbhaṃ brahmacaryaṃ caranti। ihaiva te śāstrakārā bhavanti; prahāya dehaṃ paramaṃ yānti yogam ॥5-44-6॥
[आचार्ययोनिम् (ācāryayonim) - teacher's womb; इह (iha) - here; ये (ye) - who; प्रविश्य (praviśya) - entering; भूत्वा (bhūtvā) - becoming; गर्भम् (garbham) - embryo; ब्रह्मचर्यम् (brahmacaryam) - celibacy; चरन्ति (caranti) - practice; इहैव (ihaiva) - here itself; ते (te) - they; शास्त्रकाराः (śāstrakārāḥ) - authors of scriptures; भवन्ति (bhavanti) - become; प्रहाय (prahāya) - abandoning; देहम् (deham) - body; परमम् (paramam) - supreme; यान्ति (yānti) - attain; योगम् (yogam) - union;]
(Entering the teacher's womb here, becoming an embryo, they practice celibacy. Here itself, they become authors of scriptures; abandoning the body, they attain supreme union.)
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॥
ya āvṛṇotyavitathena karṇā; vṛtaṃ kurvannamṛtaṃ samprayacchan। taṃ manyeta pitaraṃ mātaraṃ ca; tasmai na druhyetkṛtamasya jānan ॥5-44-7॥
[य (ya) - who; आवृणोति (āvṛṇoti) - covers; अवितथेन (avitathena) - with truth; कर्णा (karṇā) - ears; वृतं (vṛtam) - covered; कुर्वन् (kurvan) - doing; अमृतं (amṛtam) - immortality; सम्प्रयच्छन् (samprayacchan) - bestowing; तं (tam) - him; मन्येत (manyeta) - should consider; पितरं (pitaraṃ) - father; मातरं (mātaraṃ) - mother; च (ca) - and; तस्मै (tasmai) - to him; न (na) - not; द्रुह्येत् (druhyet) - should deceive; कृतम् (kṛtam) - done; अस्य (asya) - his; जानन् (jānan) - knowing;]
(Who covers the ears with truth, doing what is covered, bestowing immortality, should consider him as father and mother; to him, knowing what is done, should not deceive.)
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॥
guruṁ śiṣyo nityamabhimanyamānaḥ; svādhyāyamiccheccucirapramattaḥ। mānaṁ na kuryānna dadhīta roṣa; meṣa prathamo brahmacaryasya pādaḥ ॥5-44-8॥
[गुरुं (guruṁ) - teacher; शिष्यः (śiṣyaḥ) - disciple; नित्यम् (nityam) - always; अभिमन्यमानः (abhimanyamānaḥ) - respecting; स्वाध्यायम् (svādhyāyam) - self-study; इच्छेत् (icchet) - should desire; शुचिः (śuciḥ) - pure; अप्रमत्तः (apramattaḥ) - attentive; मानम् (mānam) - pride; न (na) - not; कुर्यात् (kuryāt) - should do; न (na) - not; दधीत (dadhīta) - should hold; रोषः (roṣaḥ) - anger; मेषः (meṣaḥ) - sheep; प्रथमः (prathamaḥ) - first; ब्रह्मचर्यस्य (brahmacaryasya) - of celibacy; पादः (pādaḥ) - step;]
(The disciple should always respect the teacher; should desire self-study, be pure and attentive. He should not be proud, nor should he hold anger; sheep is the first step of celibacy.)
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॥
ācāryasya priyaṃ kuryātprāṇairapi dhanairapi। karmaṇā manasā vācā dvitīyaḥ pāda ucyate ॥5-44-9॥
[आचार्यस्य (ācāryasya) - of the teacher; प्रियं (priyaṃ) - dear; कुर्यात् (kuryāt) - should do; प्राणैः (prāṇaiḥ) - with life; अपि (api) - even; धनैः (dhanaiḥ) - with wealth; अपि (api) - even; कर्मणा (karmaṇā) - by action; मनसा (manasā) - by mind; वाचा (vācā) - by speech; द्वितीयः (dvitīyaḥ) - second; पादः (pādaḥ) - foot; उच्यते (ucyate) - is said;]
(One should do what is dear to the teacher, even with life and wealth, by action, mind, and speech. This is said to be the second foot.)
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॥
samā gurau yathā vṛttirgurupatnyāṃ tathā bhavet। yathoktakārī priyakṛttṛtīyaḥ pāda ucyate ॥5-44-10॥
[समा (samā) - equal; गुरौ (gurau) - to the teacher; यथा (yathā) - as; वृत्तिः (vṛttiḥ) - conduct; गुरुपत्न्यां (gurupatnyāṃ) - to the teacher's wife; तथा (tathā) - so; भवेत् (bhavet) - should be; यथोक्तकारी (yathoktakārī) - one who acts as instructed; प्रियकृत् (priyakṛt) - one who does what is pleasing; तृतीयः (tṛtīyaḥ) - third; पादः (pādaḥ) - part; उच्यते (ucyate) - is said;]
(As the conduct towards the teacher, so should it be towards the teacher's wife. One who acts as instructed and does what is pleasing is said to be the third part.)
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॥
nācāryāyehopakṛtvā pravādaṁ; prājñaḥ kurvīta naitadahaṁ karomi। itīva manyeta na bhāṣayeta; sa vai caturtho brahmacaryasya pādaḥ ॥5-44-11॥
[न (na) - not; आचार्याय (ācāryāya) - to the teacher; इह (iha) - here; उपकृत्वा (upakṛtvā) - having served; प्रवादं (pravādam) - discussion; प्राज्ञः (prājñaḥ) - wise one; कुर्वीत (kurvīta) - should do; न (na) - not; एतद् (etad) - this; अहम् (aham) - I; करोमि (karomi) - do; इति (iti) - thus; इव (iva) - like; मन्येत (manyeta) - should think; न (na) - not; भाषयेत (bhāṣayeta) - should speak; स (sa) - he; वै (vai) - indeed; चतुर्थः (caturthaḥ) - fourth; ब्रह्मचर्यस्य (brahmacaryasya) - of celibacy; पादः (pādaḥ) - part;]
(Not having served the teacher here, the wise one should not engage in discussion; he should think, "I do not do this," and should not speak; this indeed is the fourth part of celibacy.)
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॥
evaṃ vasantaṃ yadupaplavedhana; mācāryāya tadanuprayacchet. satāṃ vṛttiṃ bahuguṇāmevameti; guroḥ putre bhavati ca vṛttireṣā ॥5-44-12॥
[एवं (evaṃ) - thus; वसन्तं (vasantaṃ) - living; यदुपप्लवेद्धन (yadupaplavedhana) - if wealth is lost; माचार्याय (mācāryāya) - to the teacher; तदनुप्रयच्छेत् (tadanupra-yacchet) - that should be given; सतां (satāṃ) - of the good; वृत्तिं (vṛttiṃ) - conduct; बहुगुणामेवमेति (bahuguṇāmevameti) - many qualities thus attain; गुरोः (guroḥ) - of the teacher; पुत्रे (putre) - in the son; भवति (bhavati) - becomes; च (ca) - and; वृत्तिरेषा (vṛttireṣā) - this conduct;]
(Thus, living, if wealth is lost, it should be given to the teacher. The conduct of the good attains many qualities; this conduct becomes in the teacher's son.)
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॥
evaṃ vasansarvato vardhatīha; bahūnputrām̐llabhate ca pratiṣṭhām। varṣanti cāsmai pradiśo diśaśca; vasantyasminbrahmacarye janāśca ॥5-44-13॥
[एवम् (evam) - thus; वसन् (vasan) - living; सर्वतः (sarvataḥ) - everywhere; वर्धति (vardhati) - grows; इह (iha) - here; बहून् (bahūn) - many; पुत्रान् (putrān) - sons; लभते (labhate) - obtains; च (ca) - and; प्रतिष्ठाम् (pratiṣṭhām) - fame; वर्षन्ति (varṣanti) - rain; च (ca) - and; अस्मै (asmai) - for him; प्रदिशः (pradiśaḥ) - regions; दिशः (diśaḥ) - directions; च (ca) - and; वसन्ति (vasanti) - dwell; अस्मिन् (asmin) - in this; ब्रह्मचर्ये (brahmacarye) - celibacy; जनाः (janāḥ) - people; च (ca) - and;]
(Thus, living everywhere, he grows here; he obtains many sons and fame. The regions and directions rain for him; people dwell in this celibacy.)
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॥
etena brahmacaryeṇa devā devatvam āpnuvan। ṛṣayaś ca mahābhāgā brahmalokaṃ manīṣiṇaḥ ॥5-44-14॥
[एतेन (etena) - by this; ब्रह्मचर्येण (brahmacaryeṇa) - by celibacy; देवाः (devāḥ) - gods; देवत्वम् (devatvam) - divinity; आप्नुवन् (āpnuvan) - attained; ऋषयः (ṛṣayaḥ) - sages; च (ca) - and; महाभागाः (mahābhāgāḥ) - great souls; ब्रह्मलोकम् (brahmalokam) - Brahma's world; मनीषिणः (manīṣiṇaḥ) - wise ones;]
(By this celibacy, the gods attained divinity. The sages, great souls, attained Brahma's world, the wise ones.)
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॥
gandharvāṇāmanenaiva rūpamapsarasāmabhūt। etena brahmacaryeṇa sūryo ahnāya jāyate ॥5-44-15॥
[गन्धर्वाणाम् (gandharvāṇām) - of the Gandharvas; अनेन (anena) - by this; एव (eva) - indeed; रूपम् (rūpam) - form; अप्सरसाम् (apsarasām) - of the Apsaras; अभूत् (abhūt) - became; एतेन (etena) - by this; ब्रह्मचर्येण (brahmacaryeṇa) - by celibacy; सूर्यः (sūryaḥ) - the sun; अह्नाय (ahnāya) - for the day; जायते (jāyate) - is born;]
(By this indeed, the form of the Gandharvas became that of the Apsaras. By this celibacy, the sun is born for the day.)
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॥
ya āśayetpāṭayeccāpi rāja; nsarvaṃ śarīraṃ tapasā tapyamānaḥ। etenāsau bālyamatyeti vidvā; nmṛtyuṃ tathā rodhayatyantakāle ॥5-44-16॥
[यः (yaḥ) - who; आशयेत् (āśayet) - should inspire; पाटयेत् (pāṭayet) - should teach; च (ca) - and; अपि (api) - also; राजन् (rājan) - O king; सर्वम् (sarvam) - all; शरीरम् (śarīram) - body; तपसा (tapasā) - by penance; तप्यमानः (tapyamānaḥ) - being tormented; एतेन (etena) - by this; असौ (asau) - he; बाल्यम् (bālyam) - childhood; अत्येति (atyeti) - overcomes; विद्वान् (vidvān) - wise; मृत्युम् (mṛtyum) - death; तथा (tathā) - thus; रोधयति (rodhayati) - prevents; अन्तकाले (antakāle) - at the end time;]
(Who should inspire and teach, O king, all the body being tormented by penance; by this, he overcomes childhood, the wise prevents death at the end time.)
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॥
antavantaḥ kṣatriya te jayanti; lokāñjanāḥ karmaṇā nirmitena। brahmaiva vidvāṃstena abhyeti sarvaṃ; nānyaḥ panthā ayanāya vidyate ॥5-44-17॥
[अन्तवन्तः (antavantaḥ) - finite; क्षत्रिय (kṣatriya) - warriors; ते (te) - they; जयन्ति (jayanti) - conquer; लोकाञ्जनाः (lokāñjanāḥ) - worldly people; कर्मणा (karmaṇā) - by action; निर्मितेन (nirmitena) - created; ब्रह्मैव (brahmaiva) - Brahman alone; विद्वान् (vidvān) - the wise; तेन (tena) - by that; अभ्येति (abhyeti) - approaches; सर्वं (sarvaṃ) - all; न (na) - not; अन्यः (anyaḥ) - other; पन्था (panthā) - path; अयनाय (ayanāya) - for going; विद्यते (vidyate) - exists;]
(Finite are the warriors; they conquer the worldly people by action created. Brahman alone, the wise approaches all; no other path for going exists.)
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॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
आभाति शुक्लमिव लोहितमिव; अथो कृष्णमथाञ्जनं काद्रवं वा। तद्ब्राह्मणः पश्यति योऽत्र विद्वा; न्कथंरूपं तदमृतमक्षरं पदम् ॥५-४४-१८॥
ābhāti śuklamiva lohitamiva; atho kṛṣṇamathāñjanaṃ kādravaṃ vā। tadbrāhmaṇaḥ paśyati yo'tra vidvā; nkathaṃrūpaṃ tadamṛtamakṣaraṃ padam ॥5-44-18॥
[आभाति (ābhāti) - shines; शुक्लम् (śuklam) - white; इव (iva) - like; लोहितम् (lohitam) - red; इव (iva) - like; अथ (atha) - then; कृष्णम् (kṛṣṇam) - black; अथ (atha) - then; अञ्जनम् (añjanam) - collyrium; काद्रवम् (kādravam) - dark; वा (vā) - or; तत् (tat) - that; ब्राह्मणः (brāhmaṇaḥ) - Brahmin; पश्यति (paśyati) - sees; यः (yaḥ) - who; अत्र (atra) - here; विद्वान् (vidvān) - wise; कथं (kathaṃ) - how; रूपम् (rūpam) - form; तत् (tat) - that; अमृतम् (amṛtam) - immortal; अक्षरम् (akṣaram) - imperishable; पदम् (padam) - state;]
(It shines like white, like red; then black, then collyrium, or dark. That Brahmin sees who is wise here; how is that form, the immortal, imperishable state.)
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॥
sanatsujāta uvāca॥
[सनत्सुजातः (sanatsujātaḥ) - Sanatsujata; उवाच (uvāca) - said;]
(Sanatsujata said:)
Sanatsujata spoke:
नाभाति शुक्लमिव लोहितमिव; अथो कृष्णमायसमर्कवर्णम्। न पृथिव्यां तिष्ठति नान्तरिक्षे; नैतत्समुद्रे सलिलं बिभर्ति ॥५-४४-१९॥
nābhāti śuklamiva lohitamiva; atho kṛṣṇamāyasamarkavarṇam। na pṛthivyāṃ tiṣṭhati nāntarikṣe; naitatsamudre salilaṃ bibharti ॥5-44-19॥
[न (na) - not; आभाति (ābhāti) - shines; शुक्लम् (śuklam) - white; इव (iva) - like; लोहितम् (lohitam) - red; इव (iva) - like; अथो (atho) - and; कृष्णम् (kṛṣṇam) - black; आयसम् (āyasam) - iron; अर्कवर्णम् (arkavarṇam) - sun-colored; न (na) - not; पृथिव्यां (pṛthivyāṃ) - on earth; तिष्ठति (tiṣṭhati) - stands; न (na) - not; अन्तरिक्षे (antarikṣe) - in the sky; न (na) - not; एतत् (etat) - this; समुद्रे (samudre) - in the ocean; सलिलम् (salilam) - water; बिभर्ति (bibharti) - holds;]
(It does not shine like white or red; and neither like black iron sun-colored. It does not stand on earth nor in the sky; nor does the ocean hold this water.)
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॥
na tārakāsu na ca vidyudāśritaṃ; na cābhreṣu dṛśyate rūpamasya। na cāpi vāyau na ca devatāsu; na taccandre dṛśyate nota sūrye ॥5-44-20॥
[न (na) - not; तारकासु (tārakāsu) - in the stars; न (na) - not; च (ca) - and; विद्युदाश्रितं (vidyudāśritaṃ) - in the lightning; न (na) - not; च (ca) - and; अभ्रेषु (abhreṣu) - in the clouds; दृश्यते (dṛśyate) - is seen; रूपमस्य (rūpamasya) - form of this; न (na) - not; च (ca) - and; अपि (api) - even; वायौ (vāyau) - in the wind; न (na) - not; च (ca) - and; देवतासु (devatāsu) - in the deities; न (na) - not; तत् (tat) - that; चन्द्रे (candre) - in the moon; दृश्यते (dṛśyate) - is seen; न (na) - not; उत (uta) - or; सूर्ये (sūrye) - in the sun;]
(Not in the stars, nor in the lightning; nor is its form seen in the clouds. Not even in the wind, nor in the deities; nor is it seen in the moon, nor in the sun.)
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॥
naivarkṣu tanna yajuḥṣu nāpyatharvasu; na caiva dṛśyatyamaleṣu sāmasu। rathantare bārhate cāpi rāja; nmahāvrate naiva dṛśyeddhruvaṃ tat ॥5-44-21॥
[नैव (naiva) - not at all; अर्क्षु (arkṣu) - in the Rigveda; तत् (tat) - that; न (na) - not; यजुःषु (yajuḥṣu) - in the Yajurveda; न (na) - not; अपि (api) - also; अथर्वसु (atharvasu) - in the Atharvaveda; न (na) - not; च (ca) - and; एव (eva) - indeed; दृश्यति (dṛśyati) - is seen; अमलेषु (amaleṣu) - in the pure; सामसु (sāmasu) - in the Samaveda; रथन्तरे (rathantare) - in the Rathantara; बार्हते (bārhate) - in the Barhata; च (ca) - and; अपि (api) - also; राजन् (rājan) - O king; महाव्रते (mahāvrate) - in the great vow; नैव (naiva) - not at all; दृश्येत् (dṛśyet) - is seen; ध्रुवं (dhruvam) - certainly; तत् (tat) - that;]
(Not at all is that seen in the Rigveda, nor in the Yajurveda, nor also in the Atharvaveda; and indeed it is not seen in the pure Samaveda. In the Rathantara, in the Barhata, and also, O king, in the great vow, that is certainly not seen.)
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॥
apāraṇīyaṃ tamasaḥ parastā; ttadantako'pyeti vināśakāle। aṇīyarūpaṃ kṣuradhārayā ta; nmahacca rūpaṃ tvapi parvatebhyaḥ ॥5-44-22॥
[अपारणीयं (apāraṇīyaṃ) - unobstructable; तमसः (tamasaḥ) - of darkness; परस्ता (parastā) - beyond; त्तदन्तकः (ttadantakaḥ) - that end; अपि (api) - even; एति (eti) - reaches; विनाशकाले (vināśakāle) - at the time of destruction; अणीयरूपं (aṇīyarūpaṃ) - subtle form; क्षुरधारया (kṣuradhārayā) - by the edge of a razor; तत् (tat) - that; महच्च (mahacca) - great; रूपं (rūpaṃ) - form; तु (tu) - but; अपि (api) - also; पर्वतेभ्यः (parvatebhyaḥ) - than the mountains;]
(Unobstructable beyond darkness; even that end reaches at the time of destruction. Subtle form by the edge of a razor; but also great form than the mountains.)
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॥
sā pratiṣṭhā tadamṛtaṃ lokāstadbrahma tadyaśaḥ। bhūtāni jajñire tasmātpralayaṃ yānti tatra ca ॥5-44-23॥
[सा (sā) - she; प्रतिष्ठा (pratiṣṭhā) - foundation; तत् (tad) - that; अमृतं (amṛtaṃ) - immortal; लोकाः (lokāḥ) - worlds; तत् (tad) - that; ब्रह्म (brahma) - Brahman; तत् (tad) - that; यशः (yaśaḥ) - glory; भूतानि (bhūtāni) - beings; जज्ञिरे (jajñire) - are born; तस्मात् (tasmāt) - from that; प्रलयं (pralayaṃ) - dissolution; यान्ति (yānti) - go; तत्र (tatra) - there; च (ca) - and;]
(She is the foundation, that immortal, those worlds, that Brahman, that glory. Beings are born from that, and go to dissolution there.)
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॥
anāmayaṃ tanmahadudyataṃ yaśo; vāco vikārānkavayo vadanti। tasmiñjagatsarvamidaṃ pratiṣṭhitaṃ; ye tadviduramṛtāste bhavanti ॥5-44-24॥
[अनामयं (anāmayaṃ) - free from disease; तत् (tat) - that; महदुद्यतं (mahadudyataṃ) - greatly exalted; यशः (yaśaḥ) - fame; वाचः (vācaḥ) - words; विकारान् (vikārān) - transformations; कवयः (kavayaḥ) - poets; वदन्ति (vadanti) - say; तस्मिन् (tasmin) - in that; जगत् (jagat) - world; सर्वम् (sarvam) - all; इदम् (idam) - this; प्रतिष्ठितम् (pratiṣṭhitam) - established; ये (ye) - those who; तत् (tat) - that; विदुः (viduḥ) - know; अमृताः (amṛtāḥ) - immortal; ते (te) - they; भवन्ति (bhavanti) - become;]
(Free from disease, that greatly exalted fame; poets say words are transformations. In that, this entire world is established; those who know that become immortal.)
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.
