धृतराष्ट्र उवाच कस्यैष मौनः कतरन्नु मौनं प्रब्रूहि विद्वन्निह मौनभावम्। मौनेन विद्वानुत याति मौनं कथं मुने मौनमिहाचरन्ति॥
Dhritarashtra said What purpose does the practice of asceticism serve? Which is better, the practice of asceticism or the vow of silence? Speak to me, O learned one, the real nature of asceticism. Can a learned person attain to the state of the Supreme Being by the vow of silence? How in this world O Muni, is asceticism practiced?
सनत्सुजात उवाच मनुप्रविशन्ति ततोऽथमौनम्। यत्रोत्थितो वेदशब्दस्तथाऽयं स तन्मयत्वेन विभाति राजन्॥
Sanat-Sujata said Since not even a knowledge of the Vedas, applied with all possible concentration of the mind, penetrates into the Supreme Soul; therefore is it (the Supreme Soul) called Mauna (asceticism) from which is derived the Vedas and which, on account of its being pregnant with the knowledge of the Vedas, reigns supreme, O king.
धृतराष्ट्र उवाच ऋचो यजूंषि यो वेद सामवेदं च वेद यः। पापानि कुर्वन् पापेन लिप्यते किं न लिप्यते॥
Dhritarashtra said He who is conversant with the Rig and Yajurvedas and also with the Samaveda, is such a man, having committed sins, guilty thereof?
सनत्सुजात उवाच नैनं सामान्यूचो वापि न यजूंष्यविचक्षणम्। त्रायन्ते कर्मणः पापान ते मिथ्या ब्रवीम्यहम्॥
Sanat-Sujata said I speak no falsehood to you when I declare that neither the Sama nor the Yajur nor the Rigvedas do rescue a man, who has no control over his senses, from his sin.
नच्छन्दांसि वृजिनात् तारयन्ति मायाविनं मायया वर्तमानम्। श्छन्दांस्येनं प्रजहत्यन्तकाले॥
The hymns of the Veda do not rescue from sin the cheat that lives by deception. Like a bird which has got feathers forsaking its nest, the hymns forsake such a man when his end comes.
धृतराष्ट्र उवाच न चेद् वेदा विना धर्मं त्रातुं शक्ता विचक्षण। अथ कस्मात् प्रलापोऽयं ब्राह्मणानां सनातनः॥
Dhritarashtra said If the Vedas, without the aid of virtue, are not competent to rescue (men from sins), 0 you, who have control over your senses, then whence is this false and old idea of the Brahmanas (that a knowledge of the Vedas rescues a man from sins)?
सनत्सुजात उवाच तस्यैव नामादिवेशेषरूपैरिदं जगद् भाति महानुभाव। निर्दिश्य सम्यक् प्रवदन्ति वेदास्तद् विश्वरैरूप्यमुदाहरन्ति॥
Sanat-Sujata said This universe shines (has come into existence) from the Supreme Soul and is distinct from the latter in name, form etc. The Vedas, too, pointing this out declare that the universe is distant (from Supreme Soul).
ताभ्यामसौ पुण्यमुपैति विद्वान्। पुण्येन पापं विनिहत्य पश्चात् संजायते ज्ञानविदीपितात्मा॥
Sacrificial ceremonies and asceticism are prescribed for that object (i.e. for attaining to the Supreme Soul). By means of these two does a man man of leaning acquire virtue? Destroying sins by sins by virtuous deeds, he afterwards has his soul illuminated with knowledge.
नथान्यथा वर्गफलानुकाक्षी। ममुत्र भुङ्क्ते पुनरेति मार्गम्॥
A learned man by his knowledge, attains to the Supreme Soul; an unwise man desiring the fruits of the fold objects of humanity in general, having taken with him the effects of acts done here, enjoys them in the other world and (when the enjoyment is over) comes back again to bridge along the same path.
अस्मॅिल्लोके तपस्तप्तं फलमन्यत्र भुज्यते। ब्राह्मणानामिमे लोका धात्वे तपसि तिष्ठताम्॥
The fruits of asceticism in this world are enjoyed in the other (by those who have not brought their souls under their control); but to those blessed persons engaged in austerities these regions yield fruits.
धृतराष्ट्र उवाच कथं समृद्धमसमृद्धं तपो भवति केवलम्। सनत्सुजात् तद् ब्रूहि यथा विद्याम तद् वयम्॥
Dhritarashtra said How can asceticism which is ever the same be successful now and unsuccessful at another time. O Sanat-Sujata, tell us this that we two may know it.
सनत्सुजात उवाच निष्कल्मषं तपस्त्वेतत् केवलं परिचक्षते। एतत् समृद्धमप्युद्धं तपो भवति केवलम्॥
Sanat-Sujata said Asceticism unstained by faults (desire, insufficient concentration etc.) alone leads to emancipation; this (asceticism) is successful; other sorts of devotion are unsuccessful.
तपोमूलमिदं सर्वं यन्मां पृच्छसि क्षत्रिय। तपसा वेदविद्वांसः परं त्वतमाप्नुयुः॥
What you ask me, O Kshatriya, have all their bases on asceticism do learned men know the Supreme Soul and win immortality.
धृतराष्ट्र उवाच कल्मषं तपसो ब्रूहि श्रुतं निष्कल्मषं तपः। सनत्सुजात येनेदं विद्यां गुह्यं सनातनम्॥
Dhritarashtra said Speak about asceticism stained by fruits; I have heard all about that unstained by faults, by which, O Sanat-Sujata, I have come to know of an ancient mystery.
सनत्सुजात उवाच स्तथा नृशंसानि दशत्रि राजन्। धर्मादयो द्वादशैते पितॄणां शास्त्रे गुणा ये विदिता द्विजानाम्॥
Sanat-Sujata said Stained asceticism is that which has for its faults the twelve (vices) with anger at the beginning as also the thirteen descriptions of wickedness, O king. The twelve virtues having righteousness at the beginning which are known to the twice-born are also included in the code of the Pitris.
क्रोधः कामो लोभमोहौ विधित्सा कृपासूये मानशौको स्पृहा चा ईर्ष्या जुगुप्सा च मनुष्यदोषा वाः सदा द्वादशैते नराणाम्॥
Anger, desire, covetousness, ignorance of right and wrong, discontentment, unkindness, jealousy, vanity, grief, love, of pleasure, envy and a tendency to speak ill of others are the faults of men and these twelve ought ever to be avoided by human beings.
एकैकः पर्युपास्ते ह मनुष्यान् मनुजर्षभ। लिप्समानोऽन्तरं तेषां मृगाणामिव लुब्धकः॥
Each of these by itself by itself can bring about the ruin of mankind, O bull among men; opportunity is awaited by these (vices) like deer by a hunter.
विकत्थनः स्पृहयालुर्मनस्वी बिभ्रत् कोपं चपलोऽरक्षणाश्च। एतान् पापाः षण्नराः पापधर्मान् प्रकुर्वते नोत्रसन्तः सुदुर्गे॥
Speaking ill of others and well of themselves, adopting every means to enjoy the wives of others, vanity, anger, fickleness and not protecting proper persons-these vices wretches of wicked soul commit and do not fear the gravest dangers in this world and in the other.
सम्भोगसंविद् विषमोऽतिमानी दत्तानुतापी कृपणो बलीयान्। वर्गप्रशंसी वनितासु द्वेष्टा एते परे सप्त नृशंसवर्गाः॥
He who considers enjoyment to be a grand aim of life, he who repents after making a gift, he who is a miser, he who oppresses others, he who is pleased at the misery of others and he who hates his wife-these seven are extremely wicked.
धर्मश्च सत्यं च दमस्तपश्च अमात्सर्यं ह्रीस्तितिक्षानसूया। यज्ञश्च दानं च धृतिः श्रुतं च व्रतानि वै द्वादश ब्राह्मणस्य॥
Righteousness, truthfulness, self-control, asceticism, delight at other's happiness, modesty, forgiveness, reverse of malice performance of sacrificial ceremonies, gifts, patience, learning and vows, these twelve are the attributes of a Brahmana.
यस्त्वेतेभ्यः प्रभवेद् द्वादशभ्यः सर्वामपीमां पृथिवीं स शिष्यात्। स्तस्य स्वमस्तीति स वेदितव्यः॥
He who excels in these twelve is capable over the whole of this earth and he who is graced with these, too or even one of these should be regarded as having gained his object.
दमस्त्यागोऽप्रमादश्च एतष्वमृतमाहितम्। तानि सत्यमुखान्याहुर्ब्राह्मणा ये मनीषिणः॥
Self-control, renunciation and true knowledge-in these is centered immortality. Those Brahmanas that have great minds are of opinion that truth underlies all these virtues.
दमो ह्यष्टादशगुणः प्रतिकूलं कृताकृते। अनृतं चाभ्यसूया च कामार्थौ च तथा स्पृहा।॥ क्रोधः शोकस्तथा तृष्णा लोभः पैशुन्यमेव च। मत्सरच विहिंसा च परितापस्तथाऽरतिः॥ अपस्मारश्चातिवादस्तथा सम्भावनाऽऽत्मनि। एतैर्विमुक्तो दोषैर्यः स दान्तः सद्भिरुच्यते॥
Self-control has for its elements eighteen virtues, the non-observance through laziness of acts prescribed in the Vedas, untruthfulness, malice, desire, wealth, love of pleasure, anger, grief, thirst, avarice, deceitfulness, delight at the pain of others, envy, repentance, aversion from virtues and noble acts, forgetfulness, speaking ill of others and well or self-he who is freed from these vices is said to possess selfcontrol by good people.
मदोऽष्टादशदोषः स्यात् त्यागो भवति षड् विधः। विपर्ययाः स्मृता एते मददोषा उदाहृताः॥
The eighteen vices constitute mada, renouncement is of six kinds, the Smritis call the reverse of these six sorts of renouncement as mada.
श्रेयांस्तु षड्विधस्त्यागस्तृतीयो दुष्करो भवेत्। तेन दुःखं तरत्येव भिन्नं तस्मिन् जितं कृते॥
The six kinds of renunciation are all good, the third is hard to practice; but by means of that relief is obtained from sorrow, besides that one being achieved, one gets over all difficulties.
श्रेयांस्तु षड्विधस्त्यागः श्रियः प्राप्य न हृष्यति। इष्टापूर्ते द्वितीयं स्यान्नित्यवैराग्ययोगतः॥
The six kinds of renunciation are all good, (they are) not delighting at the acquirement of prosperity; the second is the performance of sacrificial ceremonies and pious acts (renouncement of the reverse of these).
कामत्यागश्च राजेन्द्र स तृतीय इति स्मृतः। अप्यवाच्यं वदन्त्येतं स तृतीयो गुणः स्मृतः॥
(Renouncement of desire is known in the Smritis, as the third, O chief among kings. He who has not this third sort of renouncement is not fit to come under the above description, which the Smritis declare.
त्यक्तैर्द्रव्यैर्यद् भवति नोपयुक्तैश्च कामतः। न च द्रव्यैस्तद भवति नोपयुक्तैश्च कामतः॥
(The third sort is) that which abandons enjoyments without enjoying them and not that which abandons them after enjoying them to heart's content.
न च कर्मस्वसिद्धेषु दुःखं तेन च न ग्लपेत्। सर्वैरेव गुणैर्युक्तो द्रव्यवानपि यो भवेत्॥
(He who speaks of the fourth sort) one should not be sorry at the failure of an action, nor allow himself to be afflicted by the failure; even he possesses all the virtue and the means (of achieving the act).
अप्रिये च समुत्पन्ने व्यथां जातु न गच्छति। इष्टान् पुत्रांश्च दारांश्च न याचेत कदाचन।॥
Or on a disagreeable thing taking place, he dose not feel pain. (The fifth sort is now treated of) one should never ask for a son or a wife or any other favour.
अर्हते याचमानाय प्रदेयं तच्छुभं भवेत्। अप्रमादी भवेदेतैः स चाप्यष्टगुणो भवेत्॥
(Sixth sort) that a gift should be made to one asking for it; by this happiness can always be attained. By these means can one gain a true knowledge of self and the last one is made up of eight qualities.
सत्यं ध्यानं समाधानं चोद्यं वैराग्यमेव च। अस्तेयं ब्रह्मचर्यं च तथा संचहमेव च।॥
These are truth meditation, a conception of the distinctness of subject and object, capability of arriving at conclusions, renouncement of the world, the habit of never taking what belongs to another, asceticism and non-acceptance of gifts.
एवं दोषां मदस्योक्तास्तान् दोषान् परिवर्जयेत्। तथा त्यागोऽप्रमादश्च स चाप्यष्टगुणो मतः॥
Such are said to be the vises of man and these vices should always be avoided. The same should be done of the averse of renouncement and ignorance of self. A true knowledge of self, again, has eight virtues.
अष्टौ दोषाः प्रमादस्य तान् दोषान् परिवर्जयेत्। इन्द्रियेभ्यश्च पञ्चभ्यो मनसश्चैव भारत। अतीतानागतेभ्यश्च मुक्त्युपेतः सुखी भवेत्॥
Ignorance of self has eight vices. These vices should be avoided. He who has attained freedom from the five, senses and from desire, O Bharata and from all concern for the past and future becomes happy.
सत्यात्मा भव राजेन्द्र सत्ये लोकाः प्रतिष्ठिताः। तांस्तु सत्यमुखानाहुः सत्ये ह्यमृतमाहितम्॥
Let your soul be attached to truth, O chief among kings; on truth is founded the universe. Self-control, true knowledge and renunciation are said to be based on truth; on truth is centered immortality.
निवृत्तेनैव दोषेण तपोव्रतभिहाचरेत्। एतद् धातृकृतं वृत्तं सत्यमेव सतां व्रतम्॥
Being devoid of all vices, devotion and asceticism should be practiced here. It has been prescribed by God that truth shall constitute the vow of the righteous.
दोषैरेतैर्वियुक्तस्तु गुणैरेतैः समन्वितः। एतत् समृद्धमत्यर्थं तपो भवति केवलम्॥
Asceticism devoid of these vices and graced with these virtues becomes eminently successful in achieving prosperity.
यन्मां पृच्छसि राजेन्द्र संक्षेपात् प्रब्रवीमि ते। एतत् पापहरं पुण्यं जन्ममृत्युजरापहम्॥
What you ask me, O chief among king, I have told you in brief-a subject sacred and sindestroying and capable of rescuing people from birth, death and decrepitude.
धृतराष्ट्र उवाच आख्यानपञ्चमैर्वेदैर्भूयिष्ठं कथ्यते जनः। तथा चान्ये चतुर्वेदास्त्रिवेदाश्च तथा परे॥
Dhritarashtra said By the fifth Veda, called Akhyana, it is declared that the Supreme Soul is identical with the universe; but there are some that recognize only three.
द्विवेदाश्चैकवेदाश्चाष्यनृचश्च तथा परे। तेषां तु कतरः स स्याद् यमहं वेद वै द्विजम्॥
Some again recognize only two Vedas and others only one; while another class recognize only the Supreme Being. Of these, whom am I to regard as really possessing a knowledge of the Supreme Being.
सनत्सुजात उवाच एकस्य वेदस्याज्ञानाद् वेदास्ते बहवः कृताः। सत्यस्यैकस्य राजेन्द्र सत्ये कश्चिदवस्थितः॥
Sanat-Sujata said Form ignorance of the one that ought to be known, have several Vedas been conceived. There is but one truth, O chief among kings. Who is there, who has attained to that truth?
एवं वेदमविज्ञाय प्राज्ञोऽहमिति मन्यते। दानमध्ययनं यज्ञो लोभादेतत् प्रवर्तते॥
Not knowing such a one that ought to be known, a man thinks "I am wise" and from hope of gaining happiness employs himself in gifts, study and the performance of sacrifices.
सत्यात् प्रच्यवमानानां संकल्पश्च तथा भवेत्। ततो यज्ञः प्रतायेत सत्यस्यैवावधारणात्॥
The purposes of those that have deviated from truth are in accordance with their condition and, so replying on the truth of the Vedas, perform sacrificial ceremonies.
मनसान्यस्य भवति वाचान्यस्याथ कर्मणा। संकल्पसिद्धः पुरुषः संकल्पानधितिष्ठति॥
Some (perform sacrifices) by (concentration of) the mind, some by speech (recitation of hymns); and some by acts (the real ceremonies); but the man who is destined to attain to the true object, gets a true knowledge of self through the proper means.
अनैभृत्येन चैतस्य दीक्षितव्रतमाचरेत्। नामैतद् धातुनिर्वृत्तं सत्यमेव सतां परम्॥
When a man's purposes have failed through a defect in his heart, he should not make vows of silence, called the Dikshitavrata. This name comes from a root (Diksh), which signifies the observance of vows. Truth is the only object of the good.
ज्ञानं वै नाम प्रत्यक्षं परोक्षं जायते तपः। विद्याद् बहु पठन्तं तु द्विजं वै बहुपाठिनम्॥
The fruits of knowledge are immediate that of asceticism remote. A twice-born who has read much should only be known as a wellread man.
तस्मात् क्षत्रिय मा मंस्था जल्पितेनैव वै द्विजम्। व एव सत्यान्नापैति स ज्ञेयो ब्राह्मणस्त्वया॥
Therefore, O Kshatriya, that one can know the Supreme Soul by mere reading. He, who does not fall away from truth, should be known by you as one who has attained a knowledge of the Supreme Being.
छन्दांसि नाम क्षत्रिय तान्यथर्वा पुरा जगौ महर्षिसङ्घ एषः। छन्दोविदस्ते य उत नाधीतवेदा न वेदवेद्यस्य विदुर्हि तत्त्वम्॥
"Verses" is the name given, O Kshatriya, to what was recited by Atharvan in ancient days, in company with other great Rishis. Those who have read the Vedas and yet do not know the Being that ought to be known are not to be regarded as conversant with those verses.
छन्दांसि नाम द्विपदां वरिष्ठ स्वच्छन्दयोगेन भवन्ति तत्र। छन्दोविदस्तेन च तानधीत्य गता न वेदस्य न वेद्यमार्याः॥
The verses, O chief among the best beings, independently become the means of obtaining Truth. They are not conversant with (the spirit of) the verses, who perform sacrifices after study of the Vedas and do not know the Supreme Being.
न वेदानां वेदिता कश्चिदस्ति कश्चित् त्वेतान् बुध्यते वाऽपि राजन्। यो वेद वेदान् न स वेद वेद्यं सत्ये स्थितो यस्तु स वेद वेद्यम्॥
There are some who do not know the Vedas and some that know them, O king. He, who (merely) knows the Veda, does not know the knowable Being; but he who stands on truth knows knowable Being.
न वेदानां वेदितां कश्चिदस्ति वेद्येन वेदं न विदुर्न वेद्यम्। यो वेद वेदं स च वेद वेद्यं यो वेद वेद्यं न स वेद सत्यम्॥
Among the faculties of the mind there is none which can help us in obtaining a true knowledge of self. There is none, again, who by means of the mind alone can acquire a knowledge of the knowable Being. He who knows what self is knows what self is not. He who stands on Truth knows the Supreme Soul.
यो वेद वेदान् स च वेद वेद्यं न तं विदुर्वेदविदो न वेदाः। तथापि वेदेन विदन्ति वेदं ब्राह्मणा वेदविदो भवन्ति।॥
He who knows the proofs knows also that which is sought to be proved; but the true essence and nature thereof neither the Vedas, nor those conversant with the Vedas know. Still those twice-born that are conversant with the Vedas know the knowable Being by means of the Vedas.
धामांशभागस्य तथा हि वेदा यथा च शाखा हि महीरुहस्य। संवेदने चैव यथाऽऽमनन्ति तस्मिन् हि सत्ये परमात्मनोऽर्थे॥
As a twig obtained from a big tree is used in pointing out the new moon; so are the Vedas used in pointing out the truth and other attributes of the Supreme Soul.
अभिजानामि ब्राह्मणं व्याख्यातारं विचक्षणम्। यश्छिन्नविचिकित्स: स व्याचष्टे सर्वसंशयान्॥
I consider him to be a Brahmana, who knowing the Supreme Soul can expound (the rules of life) and explain the doubts of all, himself having all doubts removed from his mind.
नास्य पर्येषणं गच्छेत् प्राचीनं नीत दक्षिणम्। नार्वाचीनं कुतस्तिर्यङ् नादिशं तु कथञ्चन॥
No clue can be found of the soul in the West, nor in the East, nor in the South, nor in the North, nor in the intermediate directions-in fact in no direction.
तस्य पर्येषणं गच्छेत् प्रत्यर्थिषु कथञ्चन। अविचिन्वनिमं वेदे तपः पश्यति तं प्रभुम्॥
Very rarely can a clue be found of the soul by one who regards the earthly body as identical with the soul. The man of devotion perceives the Lord who is not even conceivable by the Vedas.
तूष्णीम्भूत उपासीत न चेष्टेन्मनसाऽपि च। उपावर्तस्व तद् ब्रह्म अन्तरात्मनि विश्रुतम्॥
Bringing all your senses under control and without any exertion of your mind in other direction), seek to know that Brahma who, you have heard, resides in your inner soul.
मौनान्न स मुनिर्भवति नारण्यवसनान्मुनिः। स्वलक्षणं तु यो वेद स मुनिः श्रेष्ठ उच्यते॥
That man is not a devotee who observes the vow of silence, nor he who lives in the woods; but that one is said to be a true devotee who knows his own nature.
सर्वार्थानां व्याकरणाद् वैयाकरण उच्यते। तन्मूलतो व्याकरणं व्याकरोतीति तत् तथा॥
That man is said to be a grammarian who can trace each word to its root and explain it. Similarly that man is a true grammarian who can trace each object to its root (Brahma or the Supreme Soul).
प्रत्यक्षदर्शी लोकानां सर्वदर्शी भवेन्नरः। सत्ये वै ब्राह्मणस्तिष्ठंस्तद् विद्वान् सर्वविद् भवेत्।।६२
A man, who sees all the worlds before his eyes, sees everything and that learned Brahmana who is established on truth knows everything.
धर्मादिषु स्थितोऽप्येवं क्षत्रिय ब्रह्म पश्यति। वेदानां चानुपूर्येण एतद् बुद्ध्या ब्रवीमि ते॥
A Kshatriya, too, who practises such virtues beholds the Supreme Soul and can do the same by performing all the acts prescribed in the Vedas. Knowing this I tell you.