Mahābhārata · Adhyāya 5.42
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5.42.1
ततो राजा धृतराष्ट्रो मनीषी ।
संपूज्य वाक्यं विदुरेरितं तत्।
सनत्सुजातं रहिते महात्मा ।
पप्रच्छ बुद्धिं परमां बुभूषन् ॥ ५.४२.१ ॥
Then the wise king Dhṛtarāṣṭra, having honored the words spoken by Vidura, asked the great-souled Sanatsujāta in private, desiring the supreme wisdom.
5.42.2
सनत्सुजात यदिमं शृणोमि ।
न मृत्युरस्तीति तवोपदेशम्।
देवासुरा ह्याचरन्ब्रह्मचर्य-
ममृत्यवे तत्कतरन्नु सत्यम् ॥ ५.४२.२ ॥
O Sanatsujāta, I hear that according to your teaching there is no death. Gods and demons practiced celibate discipline for immortality. Which of these is then the truth?
5.42.3
अमृत्युं कर्मणा केचिन्मृत्युर्नास्तीति चापरे ।
शृणु मे ब्रुवतो राजन्यथैतन्मा विशङ्किथाः ॥ ५.४२.३ ॥
Some attain immortality through action, while others say there is no death. Listen to me, O king, as I speak; do not doubt this as it truly is.
5.42.4
उभे सत्ये क्षत्रियाद्य प्रवृत्ते ।
मोहो मृत्युः संमतोऽयं कवीनाम्।
प्रमादं वै मृत्युमहं ब्रवीमि ।
तथाऽप्रमादममृतत्वं ब्रवीमि ॥ ५.४२.४ ॥
O kṣatriya, both truths have arisen. Delusion is considered death by the wise. I declare heedlessness to be death, and likewise I declare vigilance to be immortality.
5.42.5
प्रमादाद्वै असुराः पराभव-
न्नप्रमादाद्ब्रह्मभूताः सुराश्च।
नैव मृत्युर्व्याघ्र इवात्ति जन्तू-
न्न ह्यस्य रूपमुपलभ्यते हि ॥ ५.४२.५ ॥
Through heedlessness the asuras were defeated, while the gods, become brahman through vigilance, prevailed. Death devours creatures like a tiger, yet its form is not perceived.
5.42.6
यमं त्वेके मृत्युमतोऽन्यमाहु-
रात्मावासममृतं ब्रह्मचर्यम्।
पितृलोके राज्यमनुशास्ति देवः ।
शिवः शिवानामशिवोऽशिवानाम् ॥ ५.४२.६ ॥
Some call Yama something other than Death: the dwelling of the self, the immortal, the discipline of celibacy. In the world of the fathers the god rules; among the auspicious he is Śiva, among the inauspicious he is the inauspicious one.
5.42.7
अस्यादेशान्निःसरते नराणां ।
क्रोधः प्रमादो लोभरूपश्च मृत्युः।
अहं गतेनैव चरन्विमार्गा-
न्न चात्मनो योगमुपैति कश्चित् ॥ ५.४२.७ ॥
By his command, from men issue anger, heedlessness, and death in the form of greed. Wandering in wrong paths, as though I myself had gone, no one attains union with his own self.
5.42.8
ते मोहितास्तद्वशे वर्तमाना ।
इतः प्रेतास्तत्र पुनः पतन्ति।
ततस्तान्देवा अनुविप्लवन्ते ।
अतो मृत्युर्मरणादभ्युपैति ॥ ५.४२.८ ॥
Deluded, they abide under his power. Departing from here as spirits, they fall there again. Then the gods afflict them. Therefore death comes near through dying.
5.42.9
कर्मोदये कर्मफलानुरागा-
स्तत्रानु ते यान्ति न तरन्ति मृत्युम् ।
सदर्थयोगानवगमात्समन्ता-
त्प्रवर्तते भोगभोगेन देही ॥ ५.४२.९ ॥
When deeds rise, those attached to the fruits of action go after them there and do not cross over death. Not understanding the union with the true aim, the embodied being is carried on every side by the enjoyment of pleasures.
5.42.10
तद्वै महामोहनमिन्द्रियाणां ।
मिथ्यार्थयोगस्य गतिर्हि नित्या।
मिथ्यार्थयोगाभिहतान्तरात्मा ।
स्मरन्नुपास्ते विषयान्समन्तात् ॥ ५.४२.१० ॥
That is the great delusion of the senses, for the course of union with false objects is constant. The inner self, struck by union with false objects, remembering the sense-objects on every side, keeps dwelling on them.
5.42.11
अभिध्या वै प्रथमं हन्ति लोकान् ।
कामक्रोधावनुगृह्याशु पश्चात्।
एते बालान्मृत्यवे प्रापयन्ति ।
धीरास्तु धैर्येण तरन्ति मृत्युम् ॥ ५.४२.११ ॥
Covetousness first destroys the worlds. Taking up desire and anger, it soon follows after. These lead the foolish to death, but the steadfast cross over death through steadiness.
5.42.12
सोऽभिध्यायन्नुत्पतिष्णन्निहन्या-
दनादरेणाप्रतिबुध्यमानः।
नैनं मृत्युर्मृत्युरिवात्ति भूत्वा ।
एवं विद्वान्यो विनिहन्ति कामान् ॥ ५.४२.१२ ॥
He who, brooding on desires and rising up, is struck down through disregard, not awakening, death does not devour him as death itself. Thus the wise one who utterly destroys desires.
5.42.13
कामानुसारी पुरुषः कामाननु विनश्यति ।
कामान्व्युदस्य धुनुते यत्किञ्चित्पुरुषो रजः ॥ ५.४२.१३ ॥
The man who follows desire perishes after desires. Having cast desires off, a man shakes away whatever dust of passion there is.
5.42.14
तमोप्रकाशो भूतानां नरकोऽयं प्रदृश्यते ।
मुह्यन्त इव धावन्ति गच्छन्तः श्वभ्रमुन्मुखाः ॥ ५.४२.१४ ॥
This hell, darkness made manifest among beings, is seen. As if bewildered, they run, going eagerly toward the pit.
5.42.15
अमूढवृत्तेः पुरुषस्येह कुर्या-
त्किं वै मृत्युस्तार्ण इवास्य व्याघ्रः ।
अमन्यमानः क्षत्रिय किञ्चिदन्य-
न्नाधीयते तार्ण इवास्य सर्पः ॥ ५.४२.१५ ॥
For a man of undeluded conduct, what could death do here? To him it is like grass, as grass is to the tiger. O kṣatriya, thinking nothing else, he regards it as grass, as grass is to the serpent.
5.42.16
र्मृत्योर्यथा विषयं प्राप्य मर्त्यः ॥ ५.४२.१६ ॥
As a mortal, having reached the domain of death (…)
5.42.17
यानेवाहुरिज्यया साधुलोकान् ।
द्विजातीनां पुण्यतमान्सनातनात्।
तेषां परार्थं कथयन्तीह वेदा ।
एतद्विद्वान्नैति कथं नु कर्म ॥ ५.४२.१७ ॥
Those eternal, most meritorious worlds of the righteous that the twice-born are said to win through sacrifice, the Vedas here describe their supreme purpose. How would one who knows this not attain action?
5.42.18
एवं ह्यविद्वानुपयाति तत्र ।
तत्रार्थजातं च वदन्ति वेदाः।
सवेह आयाति परं परात्मा ।
प्रयाति मार्गेण निहत्य मार्गान् ॥ ५.४२.१८ ॥
Thus the unknowing one goes there, and the Vedas speak of the whole array of goals there. He comes here; the supreme Self proceeds by a single path, having destroyed the paths.
5.42.19
कोऽसौ नियुङ्क्ते तमजं पुराणं ।
स चेदिदं सर्वमनुक्रमेण।
किं वास्य कार्यमथवा सुखं च ।
तन्मे विद्वन्ब्रूहि सर्वं यथावत् ॥ ५.४२.१९ ॥
Who is it that sets that unborn, ancient one in motion? If he ordains all this in order, what is his duty, or what is his happiness? O learned one, tell me all of it exactly as it is.
5.42.20
दोषो महानत्र विभेदयोगे ।
ह्यनादियोगेन भवन्ति नित्याः।
तथास्य नाधिक्यमपैति किञ्चि-
दनादियोगेन भवन्ति पुंसः ॥ ५.४२.२० ॥
Here, in the union of division, lies a great fault; through beginningless union they become eternal. Likewise nothing in him is in excess or departs; through beginningless union they arise in the person.
5.42.21
य एतद्वा भगवान्स नित्यो ।
विकारयोगेन करोति विश्वम्।
तथाच तच्छक्तिरिति स्म मन्यते ।
तथार्थयोगेन भवन्ति वेदाः ॥ ५.४२.२१ ॥
This blessed lord, who is eternal, creates the universe through the union of modification. And this is considered his power; likewise, through the union of purpose, the Vedas come to be.
5.42.22
यस्माद्धर्मान्नाचरन्तीह केचि-
त्तथा धर्मान्केचिदिहाचरन्ति।
धर्मः पापेन प्रतिहन्यते स्वि-
दुताहो धर्मः प्रतिहन्ति पापम् ॥ ५.४२.२२ ॥
For here some do not practise dharma, and some do practise it. Is dharma struck down by sin, or does dharma strike down sin?
5.42.23
तस्मिन्स्थितौ वाप्युभयं हि नित्यं ।
ज्ञानेन विद्वान्प्रतिहन्ति सिद्धम्।
तथान्यथा पुण्यमुपैति देही ।
तथागतं पापमुपैति सिद्धम् ॥ ५.४२.२३ ॥
In that state both are always present. By knowledge the wise man overcomes the accomplished one. Likewise, otherwise, the embodied being attains merit; and likewise sin that has come attains the accomplished one.
5.42.24
गत्वोभयं कर्मणा युज्यते स्थिरं ।
शुभस्य पापस्य स चापि कर्मणा।
धर्मेण पापं प्रणुदतीह विद्वान् ।
धर्मो बलीयानिति तत्र विद्धिः ॥ ५.४२.२४ ॥
Having attained both through action, one is firmly bound to both good and sin; and that too by action. Here the wise man drives sin away by dharma. Know that dharma is stronger in this matter.
5.42.25
यानिहाहुः स्वस्य धर्मस्य लोका-
न्द्विजातीनां पुण्यकृतां सनातनान्।
तेषां क्रमान्कथय ततोऽपि चान्या-
न्नैतद्विद्वन्वेत्तुमिच्छामि कर्म ॥ ५.४२.२५ ॥
Tell me the sequence of those eternal worlds which people here call the worlds of one's own dharma, of the twice-born, and of those who have done meritorious deeds; and then tell of the others as well. O wise one, I wish to know this deed.
5.42.26
येषां व्रतेऽथ विस्पर्धा बले बलवतामिव ।
ते ब्राह्मणा इतः प्रेत्य स्वर्गे यान्ति प्रकाशताम् ॥ ५.४२.२६ ॥
Those brahmins in whose vow there is rivalry like the strength of the strong, departing from here after death, go to heaven to shine forth.
5.42.27
येषां धर्मे च विस्पर्धा तेषां जज्ज्ञानसाधनम् ।
ते ब्राह्मणा इतो मुक्ताः स्वर्गं यान्ति त्रिविष्टपम् ॥ ५.४२.२७ ॥
For those in whom there is rivalry in dharma, that is the means to knowledge. Those brahmins, freed from here, go to heaven, the three-heavened realm.
5.42.28
तस्य सम्यक्समाचारमाहुर्वेदविदो जनाः ।
नैनं मन्येत भूयिष्ठं बाह्यमाभ्यन्तरं जनम् ॥ ५.४२.२८ ॥
Those who know the Vedas call his right conduct excellent. One should not hold any person, external or internal, in too high regard.
5.42.29
यत्र मन्येत भूयिष्ठं प्रावृषीव तृणोदकम् ।
अन्नं पानं ब्राह्मणस्य तञ्जीवोन्नानुसंज्वरेत् ॥ ५.४२.२९ ॥
Where food and drink for a brahmin are regarded as abundant, like grass and water in the rainy season, by that the living being is kindled again.
5.42.30
यत्राकथयमानस्य प्रयच्छत्यशिवं भयम् ।
अतिरिक्तमिवाकुर्वन्स श्रेयान्नेतरो जनः ॥ ५.४२.३० ॥
Where fear and misfortune are inflicted on one who does not speak, and he is made to seem superfluous, that man is the better one, not the other.
5.42.31
यो वा कथयमानस्य ह्यात्मानं नानुसंज्वरेत् ।
ब्रह्मस्वं नोपभुञ्जीत तदन्नं संमतं सताम्।
कुशवल्कलचेलाद्यं ब्रह्मस्वं योगिनो विदुः ॥ ५.४२.३१ ॥
One who is not troubled by the speaker himself should not enjoy a brahmin's property; that food is approved by the good. Yogins know that kuśa grass, bark, cloth and such are a brahmin's property.
5.42.32
यथा खं वान्तमश्नाति श्वा वै नित्यमभूतये ।
एवं ते वान्तमश्नन्ति स्ववीर्यस्योपसेवनात् ॥ ५.४२.३२ ॥
As a dog always eats its own vomit, which brings it no good, so they eat what has been vomited through serving their own strength.
5.42.33
नित्यमज्ञातचर्या मे इति मन्येत ब्राह्मणः ।
ज्ञातीनां तु वसन्मध्ये नैवं विन्देत किञ्चन ॥ ५.४२.३३ ॥
A brahmin should always think his conduct unknown; but dwelling among kinsmen, he obtains nothing of this kind.
5.42.34
कोह्येवमन्तरात्मानं ब्राह्मणो हन्तुमर्हति ।
निर्लिङ्गमचलं शुद्धं सर्वद्वन्द्वविवर्जितम् ॥ ५.४२.३४ ॥
What brahmin could indeed harm the inner self in this way, which is without marks, unmoving, pure, and free from all pairs of opposites?
5.42.35
योऽन्यथा सन्तमात्मानमन्यथा प्रतिपद्यते ।
किं तेन न कृतं पापं चोरेणात्मापहारिणा ॥ ५.४२.३५ ॥
What evil has not been done by him who presents otherwise the self that is as it is, that thief who steals himself?
5.42.36
अश्रान्तः स्यादनादाता संमतो निरुपद्रवः ।
शिष्टो न शिष्टवत्स स्याद्ब्राह्मणो ब्रह्मवित्कविः ॥ ५.४२.३६ ॥
He should be untiring, not a receiver of gifts, respected, free from troubles; though well-behaved, he should not pretend to be like the well-behaved. Such a brahmin is a knower of brahman, a wise sage.
5.42.37
अनाढ्या मानुषे वित्ते आढ्या दैवे तथा क्रतौ ।
ते दुर्धर्षा दुष्प्रकम्प्यास्तान्विद्याद्ब्रह्मणस्तनुम् ॥ ५.४२.३७ ॥
Poor in human wealth, but rich in the divine and in sacrifice — they are hard to assail, hard to shake; one should know them as the body of brahman.
5.42.38
सर्वान्खिष्टकृतो देवान्विद्याद्य इह कश्चन ।
न स मानो ब्राह्मणस्य तस्मिन्प्रयतते स्वयम् ॥ ५.४२.३८ ॥
Whoever here regards all the gods as offenders has no respect for the brahmin; he himself strives in that very (brahmin).
5.42.39
यमप्रयतमानं तु मानयन्ति समाहिताः ।
न मान्यमानो मन्येत नावमानेऽतिसंज्वरेत् ॥ ५.४२.३९ ॥
Those who are composed honor the man who does not strive for honor. Though honored, he should not think himself honored, and in dishonor he should not be greatly agitated.
5.42.40
लोकः स्वभाववृत्तिर्हि निमेषोन्मषवत्सदा ।
विद्वांसो मानयन्तीह इति मन्येत मानितः ॥ ५.४२.४० ॥
The world always changes by its own nature, like the blinking of an eye. Thinking that the learned honor here, let the one who is honored be content.
5.42.41
अधर्मनिपुणा मुढा लोके मायाविशारदाः ।
न मान्यं मानयिष्यन्ति एवं मन्येत मानितः ॥ ५.४२.४१ ॥
In the world, those skilled in unrighteousness, the deluded and the adept in deceit will not honor one who deserves honor. Thinking so, let the one who is honored be content.
5.42.42
न वै मानं च मौनं च सहितौ वसतः सदा ।
अयं हि लोको मानस्य असौ मौनस्य तद्विदुः ॥ ५.४२.४२ ॥
Honor and silence do not always dwell together. This world belongs to honor, that one to silence — so the wise know.
5.42.43
श्रीर्हि मानार्थसंवासा सा चापि परिपन्थिनी ।
ब्राह्मी सुदुर्लभा श्रीर्हि प्रज्ञाहीनेन क्षत्रिय ॥ ५.४२.४३ ॥
Fortune dwells together with honor and wealth, and it too is an obstacle to wisdom. The sacred fortune of Brahman is very hard to obtain — O kṣatriya, for one lacking wisdom it is harder still.
5.42.44
द्वाराणि तस्येह वदन्ति सन्तो ।
बहुप्रकाराणि दुराधराणि।
सत्यार्जवे ह्रीर्दमशौचविद्या ।
षण्मानमोहप्रतिबन्धनानि ॥ ५.४२.४४ ॥
The good say that there are many gates to it (the sacred fortune), hard to hold back: truthfulness and uprightness, modesty, self-restraint, purity and learning. These six are the bonds that hold back honor and delusion.