Mahābhārata · Adhyāya 5.43
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5.43.1
कस्यैष मौनः कतरन्नु मौनं ।
प्रब्रूहि विद्वन्निह मौनभावम्।
मौनेन विद्वानुत याति मौनं ।
कथं मुने मौनमिहाचरन्ति ॥ ५.४३.१ ॥
Whose silence is this, and which silence is it? O learned one, explain here the state of silence. How does the wise man attain silence through silence? O sage, how do people here practise silence?
5.43.2
यतो न वेदा मनसा सहैन-
मनुप्रविशन्ति ततोऽथ मौनम्।
यत्रोत्थितो वेदशब्दस्तथायं ।
स तन्मयत्वेन विभाति राजन् ॥ ५.४३.२ ॥
Because the Vedas do not enter into him together with the mind, therefore it is silence. Where the sound of the Veda arises, this same thing is there too. O king, he shines forth, made of that.
5.43.3
ऋचो यजूंषि यो वेद सामवेदं च वेद यः ।
पापानि कुर्वन्पापेन लिप्यते किं न लिप्यते ॥ ५.४३.३ ॥
He who knows the Rig verses and the Yajus formulas, and who also knows the Sāma Veda — though he commits sins, why is he not smeared by sin?
5.43.4
नैनं सामान्यृचो वापि न यजूंष्यविचक्षणम् ।
त्रायन्ते कर्मणः पापान्न ते मिथ्या ब्रवीम्यहम् ॥ ५.४३.४ ॥
Neither the Sāma chants, nor the Rig verses, nor the Yajus formulas protect the unwise one from the sins of action. I do not speak falsely.
5.43.5
न च्छन्दांसि वृजिनात्तारयन्ति ।
मायाविनं मायया सर्वमानम्।
नीडं शकुन्ता इव जातपक्षा-
श्छन्दांस्येनं प्रजहत्यन्तकाले ॥ ५.४३.५ ॥
The Vedas do not carry the deceiver across sin, the one who by illusion bends everything. As birds, once their wings have grown, abandon the nest, so at the time of death the Vedas abandon him.
5.43.6
न चेद्वेदा वेदविदं त्रातुं शक्ता विचक्षण ।
अथ कस्मात्प्रलापोऽयं ब्राह्मणानां सनातनः ॥ ५.४३.६ ॥
O wise one, if the Vedas are not able to protect the knower of the Vedas, then why is this eternal lamentation of the brahmins?
5.43.7
तस्यैव नामादिविशेषरूपै-
रिदं जगद्भाति महानुभाव ।
निर्दिश्य सम्यक्प्रवदन्ति वेदा-
स्तद्विश्ववैरूप्यमुदाहरन्ति ॥ ५.४३.७ ॥
By the particular forms of his name and so on, this world shines forth, O one of great power. The Vedas rightly point to him and set forth the manifold diversity of the universe.
5.43.8
तदर्थयुक्तं तप एतदिज्या ।
ताभ्यामसौ पुण्यमुपैति विद्वान्।
पुण्येन पापं विनिहत्य पश्चा-
त्संजायते ज्ञानविदीपितात्मा ॥ ५.४३.८ ॥
This austerity and sacrifice are directed toward that aim. By these two the learned man attains merit; having destroyed sin by merit, he is afterwards born with a self kindled by knowledge.
5.43.9
ज्ञानेन चात्मानमुपैति विद्वा-
नथान्यथा वर्गफलानुकाङ्क्षी।
अस्मिन्कृतं तत्परिगृह्य सर्व-
ममुत्र भुङ्क्ते पुनरेति मार्गम् ॥ ५.४३.९ ॥
The learned man attains the self through knowledge; otherwise he is one who desires the fruits of groups of rites. Taking up all that was done here, he enjoys it in the next world and again returns to the path.
5.43.10
अस्मिँल्लोके तपस्तप्तं फलमन्यत्र भुज्यते ।
ब्राह्मणानामिमे लोका वृद्धे तपसि संयताः ॥ ५.४३.१० ॥
The fruit of austerity performed in this world is enjoyed elsewhere. These worlds of the brahmins are bound to mature austerity.
5.43.11
ब्राह्मणानां तपः स्वृद्धमन्येषां तावदेव तत् ।
एतत्समृद्धमत्यृद्धं तपो भवति केवलम् ॥ ५.४३.११ ॥
The austerity of brahmins is well prospered; that of others is only so much. This austerity, fully prospered, becomes exceedingly prosperous, yet it remains austerity alone.
5.43.12
कथं समृद्धमप्यृद्धं तपो भवति केवलम् ।
सनत्सुजात तद्ब्रूहि यथा विद्याम तद्वयम् ॥ ५.४३.१२ ॥
How does austerity, though prospered, remain mere austerity? Sanatsujāta, tell us that, so that we may know it.
5.43.13
निष्कल्मषं तपस्त्वेतत्केवलं परिचक्षते ।
एतत्समृद्धमप्यृद्धं तपो भवति केवलम् ॥ ५.४३.१३ ॥
This untainted austerity alone is called austerity. Even an abundant, flourishing austerity becomes mere austerity only through this.
5.43.14
तपोमूलमिदं सर्वं यन्मां पृच्छसि क्षत्रिय ।
तपसा वेदविद्वांसः परं त्वमृतमाप्नुयुः ॥ ५.४३.१४ ॥
O kṣatriya, all that you ask me rests on the root of austerity. Through austerity, the knowers of the Vedas attain the supreme nectar of immortality.
5.43.15
कल्मषं तपसो ब्रूहि श्रुतं निष्कल्मषं तपः ।
सनत्सुजात येनेदं विद्यां गुह्यं सनातनम् ॥ ५.४३.१५ ॥
Tell me the taint of austerity, and tell me that learning (śruta) is untainted austerity. O Sanatsujāta, tell me by what this secret and eternal truth may be known.
5.43.16
क्रोधादयो द्वादश यस्य दोषा-
स्तथा नृशंसानि दश त्रि राजन्।
धर्मादयो द्वादशैते पितॄणां ।
शास्त्रे गुणा ये विदिता द्विजानाम् ॥ ५.४३.१६ ॥
O king, anger and the rest are twelve faults, and cruel deeds are thirteen. These twelve, beginning with dharma, are the qualities of the ancestors, which scripture declares known to the twice-born.
5.43.17
क्रोधः कामो लोभमोहौ विधित्सा-
ऽकृपाऽसूये मानशोकौ स्पृहा च।
ईर्ष्या जुगुप्सा च मनुष्यदोषा ।
वर्ज्याः सदा द्वादशैते नराणाम् ॥ ५.४३.१७ ॥
Anger, desire, greed and delusion, malice (vidhitsā), lack of compassion, envy, pride and grief, craving, jealousy and contempt — these twelve human faults are always to be avoided.
5.43.18
एकैकमेते राजेन्द्र मनुष्यान्पर्युपासते ।
लिप्समानोन्तरं तेषां मृगाणामिव लुब्धकः ॥ ५.४३.१८ ॥
O lord of kings, these faults attend upon men one by one, desiring an opening among them, as a hunter lies in wait for deer.
5.43.19
विकत्थनः स्पृहयालुर्मनस्वी ।
बिभ्रत्कोषं चपलो रोषणश्च।
एतान्पापाः षण्णराः पापधर्मान् ।
प्रकुर्वते नो त्रसन्तः सुदुर्गे ॥ ५.४३.१९ ॥
The boaster, the covetous, the proud-minded, the wealth-bearer, the fickle and the wrathful — these six sinful men, doing sinful deeds and terrifying us, harass us in this very difficult fortress.
5.43.20
संभोगसंविद्विषमोऽतिमानी ।
दत्तानुतापी कृपणो बलीयान्।
वर्गप्रशंसी वनितासु द्वेष्टा ।
एते परे सप्त नृशंसवर्गाः ॥ ५.४३.२० ॥
The unjust in enjoyment and agreement, the overly proud, the one who regrets what he has given, the miser, the strong, the praiser of his own faction, and the hater of women — these are the other seven groups of cruel men.
5.43.21
धर्मश्च सत्यं च दमस्तपश्च ।
आमात्सर्यं ह्रीस्तितिक्षानसूया।
यज्ञश्च दानं च धृतिः श्रुतं च ।
व्रतानि वै द्वादश ब्राह्मणस्य ॥ ५.४३.२१ ॥
Dharma and truth, self-restraint and austerity, freedom from envy, modesty, forbearance, freedom from fault-finding, sacrifice and giving, steadfastness and learning — these are the twelve vows of a brahmin.
5.43.22
यस्त्वेतेभ्यः प्रभवेद्द्वादशभ्यः ।
सर्वामपीमां पृथिवीं स शिष्यात्।
त्रिभिर्द्वाभ्यामेकतो वार्थितो य-
स्तस्य स्वमस्तीति स वेदितव्यः ॥ ५.४३.२२ ॥
He who, endowed with these twelve, could govern even this entire earth — he is the one (fit for it). And he whose wealth is asked for by three, by two, or by one should be known as its owner.
5.43.23
दमस्त्यागोऽप्रमादश्च एतेष्वमृतमाहितम् ।
तानि सत्यमुखान्याहुर्ब्राह्मणा ये मनीषिणः ॥ ५.४३.२३ ॥
Self-restraint, renunciation and vigilance — in these nectar is placed; the wise brahmins call those (vows) having truth as their foremost.
5.43.24
दमोऽष्टादशदोषः स्यात्प्रातिकूल्यं कृते भवेत् ।
अनृतं चाभ्यसूया च कामार्थौ च तथा स्पृहा ॥ ५.४३.२४ ॥
Self-restraint has eighteen faults, which arise within as its opposites: falsehood, envy, desire and the craving for gain, and longing.
5.43.25
क्रोधः शोकस्तथा तृष्णा लोभः पैशून्यमेव च ।
मत्सरश्च विहिंसा च परितापस्तथाऽरतिः ॥ ५.४३.२५ ॥
Anger, grief, craving, greed, malice, jealousy, cruelty, distress, and discontent.
5.43.26
अपस्मारश्चातिवादस्तथा संभावनात्मनि ।
एतैर्विमुक्तो दोषैर्यः स दान्तः सद्भिरुच्यते ॥ ५.४३.२६ ॥
One freed from these faults—mental lapse, excessive boasting, and self-exaltation—is called self-controlled by the good.
5.43.27
मदोऽष्टादशदोषः स्यात्त्यागो भवति षड्विधः ।
विपर्ययाः स्मृता एते मददोषा उदाहृताः ।
दोषा दमस्य ये प्रोक्तास्तान्दोषान्परिवर्जयेत् ॥ ५.४३.२७ ॥
Pride has eighteen faults; renunciation is of six kinds. These are remembered as their opposites, and the faults of pride are declared. The faults of self-restraint that were spoken of should be avoided.
5.43.28
श्रेयांस्तु षड्विधस्त्यागस्तृतीयो दुष्करो भवेत् ।
तेन दुःखं तरत्येव भिन्नं तस्मिञ्जितं कृते ॥ ५.४३.२८ ॥
The sixfold renunciation is the better; the third of them is hard to do. By it one crosses sorrow; in it there is piercing, and victory is won over the made (self).
5.43.29
श्रेयांस्तु षड्विधस्त्यागः श्रियं प्राप्य न हृष्यति ।
इष्टापूर्ते द्वितीयं स्यान्नित्यवैराग्ययोगतः ॥ ५.४३.२९ ॥
The sixfold renunciation is the better: one who, having obtained prosperity, does not rejoice; the second is the sacrifice and public works, through the yoga of constant dispassion.
5.43.30
कामत्यागश्च राजेन्द्र स तृतीय इति स्मृतः ।
अप्यवाच्यं वदन्त्येतं स तृतीयो गुणः स्मृतः ॥ ५.४३.३० ॥
O lord of kings, the renunciation of desire is declared the third. They call it even unspeakable; it is recognized as the third quality.
5.43.31
त्यक्तैर्द्रव्यैर्यद्भवति नोपयुक्तैश्च कामतः ।
न च द्रव्यैस्तद्भवति नोपयुक्तैश्च कामतः ॥ ५.४३.३१ ॥
That which comes from possessions given up, not from things enjoyed out of desire; and that which does not come from possessions, does not come from things enjoyed out of desire either.
5.43.32
न च कर्मस्वसिद्धेषु दुःखं ते न च न ग्लपेत् ।
सर्वैरेव गुणैर्युक्तो द्रव्यवानपि यो भवेत् ॥ ५.४३.३२ ॥
When actions are unaccomplished, let no sorrow come to you, nor let your mind fail. Even one who possesses wealth should be endowed with all these qualities.
5.43.33
अप्रिये च समुत्पन्ने व्यथां जातु न गच्छति ।
इष्टान्पुत्रांश्च दारांश्च न याचेत कदाचन ॥ ५.४३.३३ ॥
Even when something unpleasant arises, he never falls into distress; and he should never at any time beg for beloved sons and wives.
5.43.34
अर्हते याचमानाय प्रदेयं तच्छुभं भवेत् ।
अप्रमादी भवेदेतैः स चाप्यष्टगुणो भवेत् ॥ ५.४३.३४ ॥
To a worthy petitioner who begs, what is given becomes auspicious. Let him be vigilant in these things, and he too becomes endowed with eight qualities.
5.43.35
सत्यं ध्यानं समाधानं चोद्यं वैराग्यमेव च ।
अस्तेयं ब्रह्मचर्यं च तथाऽसंग्रहमेव च ॥ ५.४३.३५ ॥
Truthfulness, meditation, concentration, effort, dispassion, non-stealing, chastity, and likewise non-hoarding.
5.43.36
एवं दोषा मदस्योक्तास्तान्दोषान्परिवर्जयेत् ।
तथा त्यागोऽप्रमादश्च स चाप्यष्टगुणो मतः ॥ ५.४३.३६ ॥
Thus the faults of intoxication have been declared; one should abandon those faults. Likewise renunciation and heedfulness, and that too is held to have eight qualities.
5.43.37
अष्टौ दोषाः प्रमादस्य तान्दोषान्परिवर्जयेत् ।
इन्द्रियेभ्यश्च पञ्चभ्यो मनसश्चैव भारत।
अतीतानागतेभ्यश्च मुक्त्युपेतः सुखी भवेत् ॥ ५.४३.३७ ॥
There are eight faults of heedlessness; one should abandon those faults—from the five senses and from the mind as well, O Bhārata—and from things past and future; endowed with liberation, one becomes happy.
5.43.38
सत्यात्मा भव राजेन्द्र सत्ये लोकाः प्रतिष्ठिताः ।
तांस्तु सत्यमुखानाहुः सत्ये ह्यमृतमाहितम् ॥ ५.४३.३८ ॥
Be one whose self is truth, O lord of kings, for the worlds are established in truth. They are called truth-faced, for in truth immortality is placed.
5.43.39
निवृत्तेनैव दोषेण तपो व्रतमिहाचरेत् ।
एतद्धातृकृतं वृत्तं सत्यमेव सतां व्रतम् ॥ ५.४३.३९ ॥
Only one who has turned away from fault should practise austerity and vow here. This conduct was made by the Creator; truth alone is the vow of the good.
5.43.40
दोषैरेतैर्वियुक्तस्तु गुणैरेतैः समन्वितः ।
एतत्समृद्धमत्यर्थं तपो भवति केवलम् ॥ ५.४३.४० ॥
Freed from these faults and endowed with these qualities, this austerity becomes exceedingly abundant and altogether complete.
5.43.41
यन्मां पृच्छसि राजेन्द्र संक्षेपात्प्रब्रवीमि ते ।
एतत्पापहरं पुण्यं जन्ममृत्युजरापहम् ॥ ५.४३.४१ ॥
O lord of kings, what you ask me I tell you in brief: this removes sin, is meritorious, and removes birth, death and old age.
5.43.42
आख्यानप़ञ्चमैर्वेदैर्भूयिष्ठं कथ्यते जनः ।
तथा चान्ये चतुर्वेदास्त्रिधेदाश्च तथा परे ॥ ५.४३.४२ ॥
By the Vedas, with the Ākhyāna as the fifth, people mostly speak thus; likewise others speak of the four Vedas, and of three Vedas, and others too.
5.43.43
द्विवेदाश्चैकवेदाश्चाप्यनृचश्च तथा परे ।
तेषां तु कतरः स स्याद्यमहं वेद वै द्विजम् ॥ ५.४३.४३ ॥
Those with two Vedas, those with one Veda, and others without verses too — which of them is that twice-born whom I indeed know?
5.43.44
एकस्य वेस्याज्ञानाद्वेदास्ते बहवः कृताः ।
सत्यस्यैकस्य राजेन्द्र सत्ये कश्चिदवस्थितः ॥ ५.४३.४४ ॥
Through ignorance of the one Veda, many Vedas have been made; O lord of kings, in the one truth only someone stands firm.
5.43.45
एवं वेदमविज्ञाय प्राज्ञोऽहमिति मन्यते ।
दानमध्ययनं यज्ञो लोभादेतत्प्रवर्तते ॥ ५.४३.४५ ॥
Not knowing the Veda in this way, a man thinks himself wise; giving, study and sacrifice arise only from greed.
5.43.46
सत्यात्प्रच्यवमानानां सङ्कल्पो वितथो भवेत् ।
ततो यज्ञः प्रतायेत सत्यस्यानवधारणात् ॥ ५.४३.४६ ॥
For those who fall from truth, resolve becomes false; then, because truth is not firmly held, sacrifice is spread abroad.
5.43.47
मनसान्यस्य भवति वाचान्यस्याथ कर्मणा ।
सङ्कल्पसिद्धः पुरुषः सङ्कल्पानधितिष्ठति ॥ ५.४३.४७ ॥
In mind it is one thing, in speech another, and then in deed another; a man accomplished in resolve governs his resolutions.
5.43.48
अनैभृत्येन चैतस्य दीक्षितव्रतमाचरेत् ।
नामैतद्धातुनिर्वृत्तं सत्यमेव सतां परम् ॥ ५.४३.४८ ॥
Without deceit, one should keep the consecrated vow for this purpose. The word 'nāma' is formed from its root; for the good, truth alone is supreme.
5.43.49
ज्ञानं वै नाम प्रत्यक्षं परोक्षं जायते तपः ।
विद्याद्बहु पठन्तं तु द्विजं वै बहुपाठिनम् ॥ ५.४३.४९ ॥
Knowledge arises both directly and indirectly, and so does austerity. One should regard a twice-born man who recites much merely as one who recites much.
5.43.50
तस्मात्क्षत्रिय मा मंस्था जल्पितेनैव वै द्विजम् ।
य एव सत्यान्नापैति स ज्ञेयो ब्राह्मणस्त्वया ॥ ५.४३.५० ॥
Therefore, O Kṣatriya, do not think a man is twice-born merely by his talk. He who never departs from truth — him alone you should know as a brahmin.
5.43.51
छन्दांसि नाम क्षत्रिय तान्यथर्वा ।
पुरा जगौ महर्षिसङ्घ एषः
छन्दोविदस्ते य उत नाधीतवेदा ।
न वेदवेद्यस्य विदुर्हि तत्त्वम् ॥ ५.४३.५१ ॥
O Kṣatriya, these are called the metres; of old Atharvan and the host of great sages sang them. Those who are knowers of metre, even if they have not studied the Vedas — they indeed know the truth that is to be known through the Veda.
5.43.52
छन्दांसि नाम द्विपदां वरिष्ठ ।
स्वच्छन्दयोगेन भवन्ति तत्र।
छन्दोविदस्ते न च तानधीत्य ।
गता न वेदस्य न वेद्यमार्याः ॥ ५.४३.५२ ॥
O best of the two-footed, the metres indeed arise through the union of free will and practice. Those who know the metres did not come to know them by studying; the noble ones did not attain what is to be known of the Veda.
5.43.53
न वेदानां वेदिता कश्चिदस्ति ।
कश्चित्त्वेतान्बुद्ध्यते वापि राजन्।
यो वेद वेदान्न स वेद वेद्यं ।
सत्ये स्थितो यस्तु स वेद वेद्यम् ॥ ५.४३.५३ ॥
There is no true knower of the Vedas. O king, does anyone truly comprehend them? He who knows the Vedas does not know what is to be known; only he who abides in truth knows what is to be known.
5.43.54
न वेदानां वेदिता कश्चिदस्ति ।
वेद्येन वेदं न विदुर्न वेद्यम् ।
यो वेद वेदं स च वेद वेद्यं ।
यो वेद वेद्यं न स वेद सत्यम् ॥ ५.४३.५४ ॥
There is no true knower of the Vedas. The Veda is not known by what is to be known, nor is what is to be known itself known. He who knows the Veda knows what is to be known; he who knows what is to be known does not know the truth.
5.43.55
यो वेद वेदान्स च वेद वेद्यं ।
न तं विदुर्वेदविदो न वेदाः।
तथापि वेदेन विदन्ति वेदं ।
ये ब्राह्मणा वेदविदो भवन्ति ॥ ५.४३.५५ ॥
He who knows the Vedas and knows what is to be known—him neither the knowers of the Veda nor the Vedas themselves know. Yet those brahmins who become knowers of the Veda know the Veda through the Veda.
5.43.56
धामांशभागस्य तथा हि वेदा ।
यथा च शाखा हि महीरुहस्य।
संवेदने चैव यथामनन्ति ।
तस्मिन्हि सत्ये परमात्मनोऽर्थे ॥ ५.४३.५६ ॥
Indeed the Vedas are the abode of that portion which is a part, just as the branches belong to the great tree. So, too, in the matter of knowing, they hold that it is so—in that very truth, which concerns the supreme Self.
5.43.57
अभिजानामि ब्राह्मणं व्याख्यातारं विचक्षणम् ।
यश्छिन्नविचिकित्सः स व्याचष्टे सर्वसंशयान् ॥ ५.४३.५७ ॥
I know a brahmin who is an expounder and a wise man. He whose doubt has been cut away—he alone explains all doubts.
5.43.58
नास्य पर्येषणं गच्छेत्प्रचीनं नोत दक्षिणम् ।
नार्वाचीनं कुतस्तिर्यङ्गादिशन्तु कथञ्चन ॥ ५.४३.५८ ॥
His search should not go eastward, nor southward; nor northward. How then should anyone direct it crosswise in any way?
5.43.59
तस्य पर्येषणं गच्छेत्प्रत्यर्थिषु कथञ्चन ।
अविचिन्वन्निमं वेदे तपः पश्यति तं प्रभुम् ॥ ५.४३.५९ ॥
His search should not go among rivals in any way. Without seeking him in the Veda, austerity sees that lord.
5.43.60
तूष्णींभूत उपासीत न चेष्टेन्मनसापि च ।
उपावर्तस्व तद्ब्रह्म अन्तरात्मनि विश्रुतम् ॥ ५.४३.६० ॥
Having become silent, one should sit and not stir, even in mind. Turn toward that Brahman, renowned in the inner self.
5.43.61
मौनान्न स मुनिर्भवति नारण्यवसनान्मुनिः ।
स्वलक्षणं तु यो वेद स मुनिः श्रेष्ठ उच्यते ॥ ५.४३.६१ ॥
One does not become a sage by silence, nor by dwelling in the forest. But he who knows his own nature is called the best of sages.
5.43.62
सर्वार्थानां व्याकरणाद्वैयाकरण उच्यते ।
तन्मूलतो व्याकरणं व्याकरोतीति तत्तथा ॥ ५.४३.६२ ॥
Because he analyses all meanings, he is called a grammarian. From its root he explains grammar; so it is.
5.43.63
प्रत्यक्षदर्शी लोकानां सर्वदर्शी भवेन्नरः ।
सत्ये वै ब्राह्मणस्तिष्ठंस्तद्विद्वान्सर्वविद्भवेत् ॥ ५.४३.६३ ॥
A man who sees the worlds directly may become all-seeing. The brahmin who abides in truth, knowing that, becomes all-knowing.
5.43.64
धर्मादिषु स्थितोऽप्येवं क्षत्रिय ब्रह्म पश्यति ।
वेदानां चानुपूर्व्येण एतद्बुद्ध्या ब्रवीमि ते ॥ ५.४३.६४ ॥
A kṣatriya too, established in dharma and the rest, sees brahman in this way. In the due order of the Vedas, I tell you this with understanding.