05.044
dhṛtarāṣṭra uvāca॥
Dhritarashtra spoke:
sanatsu-jāta yad-imāṃ parārthāṃ; brāhmīṃ vācaṃ pravadasi viśvarūpām। parāṃ hi kāmeṣu sudurlabhāṃ kathāṃ; tad-brūhi me vākyam-etat-kumāra ॥5-44-1॥
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.
sanatsujāta uvāca॥
Sanatsujata spoke:
naitadbrahma tvaramāṇena labhyaṃ; yanmāṃ pṛcchasyabhiḥṛṣyasyatīva। avyaktavidyāmabhidhāsye purāṇīṃ; buddhyā ca teṣāṃ brahmacaryeṇa siddhām ॥5-44-2॥
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.
dhṛtarāṣṭra uvāca॥
Dhritarashtra said:
avyaktavidyāmiti yatsanātanīṁ; bravīṣi tvaṁ brahmacaryeṇa siddhām। anārabhyā vasatīhārya kāle; kathaṁ brāhmaṇyamamṛtatvaṁ labheta ॥5-44-3॥
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?
sanatsujāta uvāca॥
Sanatsujata spoke:
ye'smiṁlloke vijayantīha kāmā; nbrahmīṁ sthitimanutitikṣamāṇāḥ। ta ātmānaṁ nirharantīha dehā; nmuñjādiṣīkāmiva sattvasaṁsthāḥ ॥5-44-4॥
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.
śarīrametau kurutaḥ pitā mātā ca bhārata। ācāryaśāstā yā jātiḥ sā satyā sājarāmarā ॥5-44-5॥
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.
ācāryayonimiha ye praviśya; bhūtvā garbhaṃ brahmacaryaṃ caranti। ihaiva te śāstrakārā bhavanti; prahāya dehaṃ paramaṃ yānti yogam ॥5-44-6॥
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.
ya āvṛṇotyavitathena karṇā; vṛtaṃ kurvannamṛtaṃ samprayacchan। taṃ manyeta pitaraṃ mātaraṃ ca; tasmai na druhyetkṛtamasya jānan ॥5-44-7॥
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.
guruṁ śiṣyo nityamabhimanyamānaḥ; svādhyāyamiccheccucirapramattaḥ। mānaṁ na kuryānna dadhīta roṣa; meṣa prathamo brahmacaryasya pādaḥ ॥5-44-8॥
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.
ācāryasya priyaṃ kuryātprāṇairapi dhanairapi। karmaṇā manasā vācā dvitīyaḥ pāda ucyate ॥5-44-9॥
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.
samā gurau yathā vṛttirgurupatnyāṃ tathā bhavet। yathoktakārī priyakṛttṛtīyaḥ pāda ucyate ॥5-44-10॥
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.
nācāryāyehopakṛtvā pravādaṁ; prājñaḥ kurvīta naitadahaṁ karomi। itīva manyeta na bhāṣayeta; sa vai caturtho brahmacaryasya pādaḥ ॥5-44-11॥
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.
evaṃ vasantaṃ yadupaplavedhana; mācāryāya tadanuprayacchet. satāṃ vṛttiṃ bahuguṇāmevameti; guroḥ putre bhavati ca vṛttireṣā ॥5-44-12॥
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.
evaṃ vasansarvato vardhatīha; bahūnputrām̐llabhate ca pratiṣṭhām। varṣanti cāsmai pradiśo diśaśca; vasantyasminbrahmacarye janāśca ॥5-44-13॥
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.
etena brahmacaryeṇa devā devatvam āpnuvan। ṛṣayaś ca mahābhāgā brahmalokaṃ manīṣiṇaḥ ॥5-44-14॥
Through this practice of celibacy, the gods achieved their divine status, and the great sages, being wise, reached the realm of Brahma.
gandharvāṇāmanenaiva rūpamapsarasāmabhūt। etena brahmacaryeṇa sūryo ahnāya jāyate ॥5-44-15॥
Through this practice, the Gandharvas transformed into the form of the Apsaras. By maintaining celibacy, the sun rises for the day.
ya āśayetpāṭayeccāpi rāja; nsarvaṃ śarīraṃ tapasā tapyamānaḥ। etenāsau bālyamatyeti vidvā; nmṛtyuṃ tathā rodhayatyantakāle ॥5-44-16॥
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.
antavantaḥ kṣatriya te jayanti; lokāñjanāḥ karmaṇā nirmitena। brahmaiva vidvāṃstena abhyeti sarvaṃ; nānyaḥ panthā ayanāya vidyate ॥5-44-17॥
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.
dhṛtarāṣṭra uvāca॥
Dhritarashtra spoke:
ābhāti śuklamiva lohitamiva; atho kṛṣṇamathāñjanaṃ kādravaṃ vā। tadbrāhmaṇaḥ paśyati yo'tra vidvā; nkathaṃrūpaṃ tadamṛtamakṣaraṃ padam ॥5-44-18॥
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.
sanatsujāta uvāca॥
Sanatsujata spoke:
nābhāti śuklamiva lohitamiva; atho kṛṣṇamāyasamarkavarṇam। na pṛthivyāṃ tiṣṭhati nāntarikṣe; naitatsamudre salilaṃ bibharti ॥5-44-19॥
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.
na tārakāsu na ca vidyudāśritaṃ; na cābhreṣu dṛśyate rūpamasya। na cāpi vāyau na ca devatāsu; na taccandre dṛśyate nota sūrye ॥5-44-20॥
Its form is not visible in the stars, lightning, clouds, wind, deities, moon, or sun.
naivarkṣu tanna yajuḥṣu nāpyatharvasu; na caiva dṛśyatyamaleṣu sāmasu। rathantare bārhate cāpi rāja; nmahāvrate naiva dṛśyeddhruvaṃ tat ॥5-44-21॥
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.
apāraṇīyaṃ tamasaḥ parastā; ttadantako'pyeti vināśakāle। aṇīyarūpaṃ kṣuradhārayā ta; nmahacca rūpaṃ tvapi parvatebhyaḥ ॥5-44-22॥
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.
sā pratiṣṭhā tadamṛtaṃ lokāstadbrahma tadyaśaḥ। bhūtāni jajñire tasmātpralayaṃ yānti tatra ca ॥5-44-23॥
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.
anāmayaṃ tanmahadudyataṃ yaśo; vāco vikārānkavayo vadanti। tasmiñjagatsarvamidaṃ pratiṣṭhitaṃ; ye tadviduramṛtāste bhavanti ॥5-44-24॥
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.
