Mahabharata — Volume III (Dutt edition) — Chapter 115
MBh 3 115.1
धृतराष्ट्र उवाच कस्यैष मौनः कतरन्नु मौनं प्रब्रूहि विद्वन्निह मौनभावम्। मौनेन विद्वानुत याति मौनं कथं मुने मौनमिहाचरन्ति॥
dhṛtarāṣṭra uvāca kasyaiṣa maunaḥ katarannu maunaṃ prabrūhi vidvanniha maunabhāvam| maunena vidvānuta yāti maunaṃ kathaṃ mune maunamihācaranti||
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?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.2
सनत्सुजात उवाच मनुप्रविशन्ति ततोऽथमौनम्। यत्रोत्थितो वेदशब्दस्तथाऽयं स तन्मयत्वेन विभाति राजन्॥
sanatsujāta uvāca manupraviśanti tato'thamaunam| yatrotthito vedaśabdastathā'yaṃ sa tanmayatvena vibhāti rājan||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.3
धृतराष्ट्र उवाच ऋचो यजूंषि यो वेद सामवेदं च वेद यः। पापानि कुर्वन् पापेन लिप्यते किं न लिप्यते॥
dhṛtarāṣṭra uvāca ṛco yajūṃṣi yo veda sāmavedaṃ ca veda yaḥ| pāpāni kurvan pāpena lipyate kiṃ na lipyate||
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?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.4
सनत्सुजात उवाच नैनं सामान्यूचो वापि न यजूंष्यविचक्षणम्। त्रायन्ते कर्मणः पापान ते मिथ्या ब्रवीम्यहम्॥
sanatsujāta uvāca nainaṃ sāmānyūco vāpi na yajūṃṣyavicakṣaṇam| trāyante karmaṇaḥ pāpāna te mithyā bravīmyaham||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.5
नच्छन्दांसि वृजिनात् तारयन्ति मायाविनं मायया वर्तमानम्। श्छन्दांस्येनं प्रजहत्यन्तकाले॥
nacchandāṃsi vṛjināt tārayanti māyāvinaṃ māyayā vartamānam| śchandāṃsyenaṃ prajahatyantakāle||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.6
धृतराष्ट्र उवाच न चेद् वेदा विना धर्मं त्रातुं शक्ता विचक्षण। अथ कस्मात् प्रलापोऽयं ब्राह्मणानां सनातनः॥
dhṛtarāṣṭra uvāca na ced vedā vinā dharmaṃ trātuṃ śaktā vicakṣaṇa| atha kasmāt pralāpo'yaṃ brāhmaṇānāṃ sanātanaḥ||
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)?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.7
सनत्सुजात उवाच तस्यैव नामादिवेशेषरूपैरिदं जगद् भाति महानुभाव। निर्दिश्य सम्यक् प्रवदन्ति वेदास्तद् विश्वरैरूप्यमुदाहरन्ति॥
sanatsujāta uvāca tasyaiva nāmādiveśeṣarūpairidaṃ jagad bhāti mahānubhāva| nirdiśya samyak pravadanti vedāstad viśvarairūpyamudāharanti||
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).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.8
ताभ्यामसौ पुण्यमुपैति विद्वान्। पुण्येन पापं विनिहत्य पश्चात् संजायते ज्ञानविदीपितात्मा॥
tābhyāmasau puṇyamupaiti vidvān| puṇyena pāpaṃ vinihatya paścāt saṃjāyate jñānavidīpitātmā||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.9
नथान्यथा वर्गफलानुकाक्षी। ममुत्र भुङ्क्ते पुनरेति मार्गम्॥
nathānyathā vargaphalānukākṣī| mamutra bhuṅkte punareti mārgam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.10
अस्मॅिल्लोके तपस्तप्तं फलमन्यत्र भुज्यते। ब्राह्मणानामिमे लोका धात्वे तपसि तिष्ठताम्॥
asmaॅilloke tapastaptaṃ phalamanyatra bhujyate| brāhmaṇānāmime lokā dhātve tapasi tiṣṭhatām||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.11
धृतराष्ट्र उवाच कथं समृद्धमसमृद्धं तपो भवति केवलम्। सनत्सुजात् तद् ब्रूहि यथा विद्याम तद् वयम्॥
dhṛtarāṣṭra uvāca kathaṃ samṛddhamasamṛddhaṃ tapo bhavati kevalam| sanatsujāt tad brūhi yathā vidyāma tad vayam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.12
सनत्सुजात उवाच निष्कल्मषं तपस्त्वेतत् केवलं परिचक्षते। एतत् समृद्धमप्युद्धं तपो भवति केवलम्॥
sanatsujāta uvāca niṣkalmaṣaṃ tapastvetat kevalaṃ paricakṣate| etat samṛddhamapyuddhaṃ tapo bhavati kevalam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.13
तपोमूलमिदं सर्वं यन्मां पृच्छसि क्षत्रिय। तपसा वेदविद्वांसः परं त्वतमाप्नुयुः॥
tapomūlamidaṃ sarvaṃ yanmāṃ pṛcchasi kṣatriya| tapasā vedavidvāṃsaḥ paraṃ tvatamāpnuyuḥ||
What you ask me, O Kshatriya, have all their bases on asceticism do learned men know the Supreme Soul and win immortality.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.14
धृतराष्ट्र उवाच कल्मषं तपसो ब्रूहि श्रुतं निष्कल्मषं तपः। सनत्सुजात येनेदं विद्यां गुह्यं सनातनम्॥
dhṛtarāṣṭra uvāca kalmaṣaṃ tapaso brūhi śrutaṃ niṣkalmaṣaṃ tapaḥ| sanatsujāta yenedaṃ vidyāṃ guhyaṃ sanātanam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.15
सनत्सुजात उवाच स्तथा नृशंसानि दशत्रि राजन्। धर्मादयो द्वादशैते पितॄणां शास्त्रे गुणा ये विदिता द्विजानाम्॥
sanatsujāta uvāca stathā nṛśaṃsāni daśatri rājan| dharmādayo dvādaśaite pitṝṇāṃ śāstre guṇā ye viditā dvijānām||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.16
क्रोधः कामो लोभमोहौ विधित्सा कृपासूये मानशौको स्पृहा चा ईर्ष्या जुगुप्सा च मनुष्यदोषा वाः सदा द्वादशैते नराणाम्॥
krodhaḥ kāmo lobhamohau vidhitsā kṛpāsūye mānaśauko spṛhā cā īrṣyā jugupsā ca manuṣyadoṣā vāḥ sadā dvādaśaite narāṇām||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.17
एकैकः पर्युपास्ते ह मनुष्यान् मनुजर्षभ। लिप्समानोऽन्तरं तेषां मृगाणामिव लुब्धकः॥
ekaikaḥ paryupāste ha manuṣyān manujarṣabha| lipsamāno'ntaraṃ teṣāṃ mṛgāṇāmiva lubdhakaḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.18
विकत्थनः स्पृहयालुर्मनस्वी बिभ्रत् कोपं चपलोऽरक्षणाश्च। एतान् पापाः षण्नराः पापधर्मान् प्रकुर्वते नोत्रसन्तः सुदुर्गे॥
vikatthanaḥ spṛhayālurmanasvī bibhrat kopaṃ capalo'rakṣaṇāśca| etān pāpāḥ ṣaṇnarāḥ pāpadharmān prakurvate notrasantaḥ sudurge||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.19
सम्भोगसंविद् विषमोऽतिमानी दत्तानुतापी कृपणो बलीयान्। वर्गप्रशंसी वनितासु द्वेष्टा एते परे सप्त नृशंसवर्गाः॥
sambhogasaṃvid viṣamo'timānī dattānutāpī kṛpaṇo balīyān| vargapraśaṃsī vanitāsu dveṣṭā ete pare sapta nṛśaṃsavargāḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.20
धर्मश्च सत्यं च दमस्तपश्च अमात्सर्यं ह्रीस्तितिक्षानसूया। यज्ञश्च दानं च धृतिः श्रुतं च व्रतानि वै द्वादश ब्राह्मणस्य॥
dharmaśca satyaṃ ca damastapaśca amātsaryaṃ hrīstitikṣānasūyā| yajñaśca dānaṃ ca dhṛtiḥ śrutaṃ ca vratāni vai dvādaśa brāhmaṇasya||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.21
यस्त्वेतेभ्यः प्रभवेद् द्वादशभ्यः सर्वामपीमां पृथिवीं स शिष्यात्। स्तस्य स्वमस्तीति स वेदितव्यः॥
yastvetebhyaḥ prabhaved dvādaśabhyaḥ sarvāmapīmāṃ pṛthivīṃ sa śiṣyāt| stasya svamastīti sa veditavyaḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.22
दमस्त्यागोऽप्रमादश्च एतष्वमृतमाहितम्। तानि सत्यमुखान्याहुर्ब्राह्मणा ये मनीषिणः॥
damastyāgo'pramādaśca etaṣvamṛtamāhitam| tāni satyamukhānyāhurbrāhmaṇā ye manīṣiṇaḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.23
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॥
damo hyaṣṭādaśaguṇaḥ pratikūlaṃ kṛtākṛte| anṛtaṃ cābhyasūyā ca kāmārthau ca tathā spṛhā||| krodhaḥ śokastathā tṛṣṇā lobhaḥ paiśunyameva ca| matsaraca vihiṃsā ca paritāpastathā'ratiḥ|| apasmāraścātivādastathā sambhāvanā''tmani| etairvimukto doṣairyaḥ sa dāntaḥ sadbhirucyate||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.24
मदोऽष्टादशदोषः स्यात् त्यागो भवति षड् विधः। विपर्ययाः स्मृता एते मददोषा उदाहृताः॥
mado'ṣṭādaśadoṣaḥ syāt tyāgo bhavati ṣaḍ vidhaḥ| viparyayāḥ smṛtā ete madadoṣā udāhṛtāḥ||
The eighteen vices constitute mada, renouncement is of six kinds, the Smritis call the reverse of these six sorts of renouncement as mada.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.25
श्रेयांस्तु षड्विधस्त्यागस्तृतीयो दुष्करो भवेत्। तेन दुःखं तरत्येव भिन्नं तस्मिन् जितं कृते॥
śreyāṃstu ṣaḍvidhastyāgastṛtīyo duṣkaro bhavet| tena duḥkhaṃ taratyeva bhinnaṃ tasmin jitaṃ kṛte||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.26
श्रेयांस्तु षड्विधस्त्यागः श्रियः प्राप्य न हृष्यति। इष्टापूर्ते द्वितीयं स्यान्नित्यवैराग्ययोगतः॥
śreyāṃstu ṣaḍvidhastyāgaḥ śriyaḥ prāpya na hṛṣyati| iṣṭāpūrte dvitīyaṃ syānnityavairāgyayogataḥ||
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).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.27
कामत्यागश्च राजेन्द्र स तृतीय इति स्मृतः। अप्यवाच्यं वदन्त्येतं स तृतीयो गुणः स्मृतः॥
kāmatyāgaśca rājendra sa tṛtīya iti smṛtaḥ| apyavācyaṃ vadantyetaṃ sa tṛtīyo guṇaḥ smṛtaḥ||
(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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.28
त्यक्तैर्द्रव्यैर्यद् भवति नोपयुक्तैश्च कामतः। न च द्रव्यैस्तद भवति नोपयुक्तैश्च कामतः॥
tyaktairdravyairyad bhavati nopayuktaiśca kāmataḥ| na ca dravyaistada bhavati nopayuktaiśca kāmataḥ||
(The third sort is) that which abandons enjoyments without enjoying them and not that which abandons them after enjoying them to heart's content.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.29
न च कर्मस्वसिद्धेषु दुःखं तेन च न ग्लपेत्। सर्वैरेव गुणैर्युक्तो द्रव्यवानपि यो भवेत्॥
na ca karmasvasiddheṣu duḥkhaṃ tena ca na glapet| sarvaireva guṇairyukto dravyavānapi yo bhavet||
(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).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.30
अप्रिये च समुत्पन्ने व्यथां जातु न गच्छति। इष्टान् पुत्रांश्च दारांश्च न याचेत कदाचन।॥
apriye ca samutpanne vyathāṃ jātu na gacchati| iṣṭān putrāṃśca dārāṃśca na yāceta kadācana|||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.31
अर्हते याचमानाय प्रदेयं तच्छुभं भवेत्। अप्रमादी भवेदेतैः स चाप्यष्टगुणो भवेत्॥
arhate yācamānāya pradeyaṃ tacchubhaṃ bhavet| apramādī bhavedetaiḥ sa cāpyaṣṭaguṇo bhavet||
(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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.32
सत्यं ध्यानं समाधानं चोद्यं वैराग्यमेव च। अस्तेयं ब्रह्मचर्यं च तथा संचहमेव च।॥
satyaṃ dhyānaṃ samādhānaṃ codyaṃ vairāgyameva ca| asteyaṃ brahmacaryaṃ ca tathā saṃcahameva ca|||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.33
एवं दोषां मदस्योक्तास्तान् दोषान् परिवर्जयेत्। तथा त्यागोऽप्रमादश्च स चाप्यष्टगुणो मतः॥
evaṃ doṣāṃ madasyoktāstān doṣān parivarjayet| tathā tyāgo'pramādaśca sa cāpyaṣṭaguṇo mataḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.34
अष्टौ दोषाः प्रमादस्य तान् दोषान् परिवर्जयेत्। इन्द्रियेभ्यश्च पञ्चभ्यो मनसश्चैव भारत। अतीतानागतेभ्यश्च मुक्त्युपेतः सुखी भवेत्॥
aṣṭau doṣāḥ pramādasya tān doṣān parivarjayet| indriyebhyaśca pañcabhyo manasaścaiva bhārata| atītānāgatebhyaśca muktyupetaḥ sukhī bhavet||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.35
सत्यात्मा भव राजेन्द्र सत्ये लोकाः प्रतिष्ठिताः। तांस्तु सत्यमुखानाहुः सत्ये ह्यमृतमाहितम्॥
satyātmā bhava rājendra satye lokāḥ pratiṣṭhitāḥ| tāṃstu satyamukhānāhuḥ satye hyamṛtamāhitam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.36
निवृत्तेनैव दोषेण तपोव्रतभिहाचरेत्। एतद् धातृकृतं वृत्तं सत्यमेव सतां व्रतम्॥
nivṛttenaiva doṣeṇa tapovratabhihācaret| etad dhātṛkṛtaṃ vṛttaṃ satyameva satāṃ vratam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.37
दोषैरेतैर्वियुक्तस्तु गुणैरेतैः समन्वितः। एतत् समृद्धमत्यर्थं तपो भवति केवलम्॥
doṣairetairviyuktastu guṇairetaiḥ samanvitaḥ| etat samṛddhamatyarthaṃ tapo bhavati kevalam||
Asceticism devoid of these vices and graced with these virtues becomes eminently successful in achieving prosperity.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.38
यन्मां पृच्छसि राजेन्द्र संक्षेपात् प्रब्रवीमि ते। एतत् पापहरं पुण्यं जन्ममृत्युजरापहम्॥
yanmāṃ pṛcchasi rājendra saṃkṣepāt prabravīmi te| etat pāpaharaṃ puṇyaṃ janmamṛtyujarāpaham||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.39
धृतराष्ट्र उवाच आख्यानपञ्चमैर्वेदैर्भूयिष्ठं कथ्यते जनः। तथा चान्ये चतुर्वेदास्त्रिवेदाश्च तथा परे॥
dhṛtarāṣṭra uvāca ākhyānapañcamairvedairbhūyiṣṭhaṃ kathyate janaḥ| tathā cānye caturvedāstrivedāśca tathā pare||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.40
द्विवेदाश्चैकवेदाश्चाष्यनृचश्च तथा परे। तेषां तु कतरः स स्याद् यमहं वेद वै द्विजम्॥
dvivedāścaikavedāścāṣyanṛcaśca tathā pare| teṣāṃ tu kataraḥ sa syād yamahaṃ veda vai dvijam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.41
सनत्सुजात उवाच एकस्य वेदस्याज्ञानाद् वेदास्ते बहवः कृताः। सत्यस्यैकस्य राजेन्द्र सत्ये कश्चिदवस्थितः॥
sanatsujāta uvāca ekasya vedasyājñānād vedāste bahavaḥ kṛtāḥ| satyasyaikasya rājendra satye kaścidavasthitaḥ||
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?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.42
एवं वेदमविज्ञाय प्राज्ञोऽहमिति मन्यते। दानमध्ययनं यज्ञो लोभादेतत् प्रवर्तते॥
evaṃ vedamavijñāya prājño'hamiti manyate| dānamadhyayanaṃ yajño lobhādetat pravartate||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.43
सत्यात् प्रच्यवमानानां संकल्पश्च तथा भवेत्। ततो यज्ञः प्रतायेत सत्यस्यैवावधारणात्॥
satyāt pracyavamānānāṃ saṃkalpaśca tathā bhavet| tato yajñaḥ pratāyeta satyasyaivāvadhāraṇāt||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.44
मनसान्यस्य भवति वाचान्यस्याथ कर्मणा। संकल्पसिद्धः पुरुषः संकल्पानधितिष्ठति॥
manasānyasya bhavati vācānyasyātha karmaṇā| saṃkalpasiddhaḥ puruṣaḥ saṃkalpānadhitiṣṭhati||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.45
अनैभृत्येन चैतस्य दीक्षितव्रतमाचरेत्। नामैतद् धातुनिर्वृत्तं सत्यमेव सतां परम्॥
anaibhṛtyena caitasya dīkṣitavratamācaret| nāmaitad dhātunirvṛttaṃ satyameva satāṃ param||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.46
ज्ञानं वै नाम प्रत्यक्षं परोक्षं जायते तपः। विद्याद् बहु पठन्तं तु द्विजं वै बहुपाठिनम्॥
jñānaṃ vai nāma pratyakṣaṃ parokṣaṃ jāyate tapaḥ| vidyād bahu paṭhantaṃ tu dvijaṃ vai bahupāṭhinam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.47
तस्मात् क्षत्रिय मा मंस्था जल्पितेनैव वै द्विजम्। व एव सत्यान्नापैति स ज्ञेयो ब्राह्मणस्त्वया॥
tasmāt kṣatriya mā maṃsthā jalpitenaiva vai dvijam| va eva satyānnāpaiti sa jñeyo brāhmaṇastvayā||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.48
छन्दांसि नाम क्षत्रिय तान्यथर्वा पुरा जगौ महर्षिसङ्घ एषः। छन्दोविदस्ते य उत नाधीतवेदा न वेदवेद्यस्य विदुर्हि तत्त्वम्॥
chandāṃsi nāma kṣatriya tānyatharvā purā jagau maharṣisaṅgha eṣaḥ| chandovidaste ya uta nādhītavedā na vedavedyasya vidurhi tattvam||
"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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.49
छन्दांसि नाम द्विपदां वरिष्ठ स्वच्छन्दयोगेन भवन्ति तत्र। छन्दोविदस्तेन च तानधीत्य गता न वेदस्य न वेद्यमार्याः॥
chandāṃsi nāma dvipadāṃ variṣṭha svacchandayogena bhavanti tatra| chandovidastena ca tānadhītya gatā na vedasya na vedyamāryāḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.50
न वेदानां वेदिता कश्चिदस्ति कश्चित् त्वेतान् बुध्यते वाऽपि राजन्। यो वेद वेदान् न स वेद वेद्यं सत्ये स्थितो यस्तु स वेद वेद्यम्॥
na vedānāṃ veditā kaścidasti kaścit tvetān budhyate vā'pi rājan| yo veda vedān na sa veda vedyaṃ satye sthito yastu sa veda vedyam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.51
न वेदानां वेदितां कश्चिदस्ति वेद्येन वेदं न विदुर्न वेद्यम्। यो वेद वेदं स च वेद वेद्यं यो वेद वेद्यं न स वेद सत्यम्॥
na vedānāṃ veditāṃ kaścidasti vedyena vedaṃ na vidurna vedyam| yo veda vedaṃ sa ca veda vedyaṃ yo veda vedyaṃ na sa veda satyam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.52
यो वेद वेदान् स च वेद वेद्यं न तं विदुर्वेदविदो न वेदाः। तथापि वेदेन विदन्ति वेदं ब्राह्मणा वेदविदो भवन्ति।॥
yo veda vedān sa ca veda vedyaṃ na taṃ vidurvedavido na vedāḥ| tathāpi vedena vidanti vedaṃ brāhmaṇā vedavido bhavanti|||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.53
धामांशभागस्य तथा हि वेदा यथा च शाखा हि महीरुहस्य। संवेदने चैव यथाऽऽमनन्ति तस्मिन् हि सत्ये परमात्मनोऽर्थे॥
dhāmāṃśabhāgasya tathā hi vedā yathā ca śākhā hi mahīruhasya| saṃvedane caiva yathā''mananti tasmin hi satye paramātmano'rthe||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.54
अभिजानामि ब्राह्मणं व्याख्यातारं विचक्षणम्। यश्छिन्नविचिकित्स: स व्याचष्टे सर्वसंशयान्॥
abhijānāmi brāhmaṇaṃ vyākhyātāraṃ vicakṣaṇam| yaśchinnavicikitsa: sa vyācaṣṭe sarvasaṃśayān||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.55
नास्य पर्येषणं गच्छेत् प्राचीनं नीत दक्षिणम्। नार्वाचीनं कुतस्तिर्यङ् नादिशं तु कथञ्चन॥
nāsya paryeṣaṇaṃ gacchet prācīnaṃ nīta dakṣiṇam| nārvācīnaṃ kutastiryaṅ nādiśaṃ tu kathañcana||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.56
तस्य पर्येषणं गच्छेत् प्रत्यर्थिषु कथञ्चन। अविचिन्वनिमं वेदे तपः पश्यति तं प्रभुम्॥
tasya paryeṣaṇaṃ gacchet pratyarthiṣu kathañcana| avicinvanimaṃ vede tapaḥ paśyati taṃ prabhum||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.57
तूष्णीम्भूत उपासीत न चेष्टेन्मनसाऽपि च। उपावर्तस्व तद् ब्रह्म अन्तरात्मनि विश्रुतम्॥
tūṣṇīmbhūta upāsīta na ceṣṭenmanasā'pi ca| upāvartasva tad brahma antarātmani viśrutam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.58
मौनान्न स मुनिर्भवति नारण्यवसनान्मुनिः। स्वलक्षणं तु यो वेद स मुनिः श्रेष्ठ उच्यते॥
maunānna sa munirbhavati nāraṇyavasanānmuniḥ| svalakṣaṇaṃ tu yo veda sa muniḥ śreṣṭha ucyate||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.59
सर्वार्थानां व्याकरणाद् वैयाकरण उच्यते। तन्मूलतो व्याकरणं व्याकरोतीति तत् तथा॥
sarvārthānāṃ vyākaraṇād vaiyākaraṇa ucyate| tanmūlato vyākaraṇaṃ vyākarotīti tat tathā||
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).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.60
प्रत्यक्षदर्शी लोकानां सर्वदर्शी भवेन्नरः। सत्ये वै ब्राह्मणस्तिष्ठंस्तद् विद्वान् सर्वविद् भवेत्।।६२
pratyakṣadarśī lokānāṃ sarvadarśī bhavennaraḥ| satye vai brāhmaṇastiṣṭhaṃstad vidvān sarvavid bhavet||62
A man, who sees all the worlds before his eyes, sees everything and that learned Brahmana who is established on truth knows everything.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 115.61
धर्मादिषु स्थितोऽप्येवं क्षत्रिय ब्रह्म पश्यति। वेदानां चानुपूर्येण एतद् बुद्ध्या ब्रवीमि ते॥
dharmādiṣu sthito'pyevaṃ kṣatriya brahma paśyati| vedānāṃ cānupūryeṇa etad buddhyā bravīmi te||
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.
— tr. M.N. Dutt (1891–96) (public domain)