Mahabharata — Volume VIII (Dutt edition) — Chapter 126
MBh 8 126.1
युधिष्ठिर उवाच सत्यं दमं क्षमा प्रज्ञा प्रशंसन्ति पितामह। विद्वांसो मनुजा लोके कथमेतन्मतं तव॥
yudhiṣṭhira uvāca satyaṃ damaṃ kṣamā prajñā praśaṃsanti pitāmaha| vidvāṃso manujā loke kathametanmataṃ tava||
Yudhishthira said 0 grandfather, learmed men praise truth, self-control, forgiveness and wisdom. What is your opinion about these virtues?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.2
भीष्म उवाच अत्र ते वर्तयिष्येऽहमितिहासं पुरातनम्। साध्यानामिह संवादं हंसस्य च युधिष्ठिर॥
bhīṣma uvāca atra te vartayiṣye'hamitihāsaṃ purātanam| sādhyānāmiha saṃvādaṃ haṃsasya ca yudhiṣṭhira||
Bhishma said Regarding it I shall recite to you an old narrative, O Yudhishthira, of the discourse between the Sadhyas and a Swan.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.3
हंसो भूत्वाथ सौवर्णस्त्वजो नित्यः प्रजापतिः। स वै पर्येति लोकांस्त्रीनथ साध्यानुपागमत्॥
haṃso bhūtvātha sauvarṇastvajo nityaḥ prajāpatiḥ| sa vai paryeti lokāṃstrīnatha sādhyānupāgamat||
Once on a time the uncreate and eternal Lord of all creatures, assuming the form of a golden Swan, passed through the three worlds till in course of his ramblings he came upon the Sadhyas.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.4
साध्या ऊचुः शकुने वयं स्म देवा वै साध्यास्त्वामनुयुक्ष्महे। पृच्छामस्त्वां मोक्षधर्मं भवांश्च किल मोक्षवित्॥
sādhyā ūcuḥ śakune vayaṃ sma devā vai sādhyāstvāmanuyukṣmahe| pṛcchāmastvāṃ mokṣadharmaṃ bhavāṃśca kila mokṣavit||
The Saddhyas said 0 lord, we are the gods called Sadhyas. We like to question you. Indeed, we would ask you about the religion of liberation. You are well acquainted with it.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.5
श्रुतोऽसिः न पण्डितो धीरवादी साधुशब्दश्चरते ते पतत्रिन्। किं मन्यसे श्रेष्ठतमं द्विज त्वं कस्मिन्मनस्ते रमते महात्मन्॥
śruto'siḥ na paṇḍito dhīravādī sādhuśabdaścarate te patatrin| kiṃ manyase śreṣṭhatamaṃ dvija tvaṃ kasminmanaste ramate mahātman||
We have heard, O bird, that you are endued with great learning, and eloquent and wise of speech. O bird, what do you think is the highest of all objects? O great one, in what does your mind find pleasure?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.6
तन्नः कार्यं पक्षिवर प्रशाधि यत्कार्याणां मन्यसे श्रेष्ठमेकम्। विमुच्यते विहगेन्द्रेह शीघ्रम्॥
tannaḥ kāryaṃ pakṣivara praśādhi yatkāryāṇāṃ manyase śreṣṭhamekam| vimucyate vihagendreha śīghram||
Do you, therefore, O foremost of birds, instruct us as to what that one act is which you consider as the foremost of all acts, and by doing which, O king of birds, one may soon be freed from all fetters.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.7
हंस उवाच इदं कार्यममृताशाः शृणोमि तपो दमः सत्यमात्माभिगुप्तिः। ग्रन्थीन् विमुच्य हृदयस्य सर्वान् प्रियाप्रिये स्वं वशमानयीत॥
haṃsa uvāca idaṃ kāryamamṛtāśāḥ śṛṇomi tapo damaḥ satyamātmābhiguptiḥ| granthīn vimucya hṛdayasya sarvān priyāpriye svaṃ vaśamānayīta||
The Swan said O nectar-drinking ones, I have heard that one should follow these, viz., penances, selfcontrol, truth, and subjugation of the mind. Losing all the knots of the heart, one should also bring under his control both what is pleasant and what is unpleasant.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.8
नारुन्तुदः स्यान्न नृशंसवादी न हीनतः परमभ्याददीत। ययास्य वाचा पर उद्विजेत न तां वदेद्रुषती पापलोक्याम्॥
nāruntudaḥ syānna nṛśaṃsavādī na hīnataḥ paramabhyādadīta| yayāsya vācā para udvijeta na tāṃ vadedruṣatī pāpalokyām||
One should not cut the vitals of others. One should not utter cruel words. One should never receive scriptural lectures from a mean person. one should never utter such words as pain others, as make others miserable, and as lead to hell.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.9
वाक्सायका वदनानिष्पतन्ति यैराहतः शोचति रात्र्यहानि। परस्य नामर्मसु ते पतन्ति तान्पण्डितो नावसृजेत् परेषु॥
vāksāyakā vadanāniṣpatanti yairāhataḥ śocati rātryahāni| parasya nāmarmasu te patanti tānpaṇḍito nāvasṛjet pareṣu||
Wordy arrows fall from the lips. Pierced therewith one burns always. Those arrows do not cut any other part than the very vitals of the person aimed. Hence he who is a learned man, should never aim them at others.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.10
भृशं विध्येच्छम एवेह कार्यः। संरोष्यमाणः प्रतिहष्यते यः स आदत्ते सुकृतं वै परस्य॥
bhṛśaṃ vidhyecchama eveha kāryaḥ| saṃroṣyamāṇaḥ pratihaṣyate yaḥ sa ādatte sukṛtaṃ vai parasya||
If a person deeply cuts a wise man with wordy arrows, the wise man should remain silent. The man who, though sought to be angered, rejoices without giving way to anger, takes away from the provoker all his merits,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.11
क्षेपायमाणमभिषगव्यलीकं निगृह्णाति ज्वलितं यश्च मन्युम्। अदुष्टचेता मुदितोऽनसूयुः स आदत्ते सुकृतं वै परेषाम्॥
kṣepāyamāṇamabhiṣagavyalīkaṃ nigṛhṇāti jvalitaṃ yaśca manyum| aduṣṭacetā mudito'nasūyuḥ sa ādatte sukṛtaṃ vai pareṣām||
That man of virtuous soul, who, full of joy and shom of malice, control his burning ire which, if indulged, would lead him to speak ill of others and verily become his enemy, takes away the merits of others.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.12
आक्रुश्यमानो न वदामि किंचित् क्षमाम्यहं ताड्यमानश्च नित्यम्। श्रेष्ठं ह्येतद् यत्क्षमामाहुरार्याः सत्यं तथैवार्जवमानृशंस्यम्॥
ākruśyamāno na vadāmi kiṃcit kṣamāmyahaṃ tāḍyamānaśca nityam| śreṣṭhaṃ hyetad yatkṣamāmāhurāryāḥ satyaṃ tathaivārjavamānṛśaṃsyam||
As for myself, I never answer when another speaks ill of me. If attacked, I always forgive the assault. The righteous hold that forgiveness, truth, sincerity and compassion are the foremost (of all virtues).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.13
वेदस्योपनिषत् सत्यं सत्यस्योपनिषद् दमः। दमस्योपनिषन्मोक्ष एतत् सर्वानुशासनम्॥
vedasyopaniṣat satyaṃ satyasyopaniṣad damaḥ| damasyopaniṣanmokṣa etat sarvānuśāsanam||
Truth is the essence of the Vedas. The essence of Truth is self-control. The essence of self-control is Liberation. This is the teaching of all the scriptures.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.14
वाचो वेगं मनसः क्रोधवेगं विधित्सावेगमुदरोपस्थवेगम्। स्तं मन्येऽहं ब्राह्मणं वै मुनिं च॥
vāco vegaṃ manasaḥ krodhavegaṃ vidhitsāvegamudaropasthavegam| staṃ manye'haṃ brāhmaṇaṃ vai muniṃ ca||
I know that person as a Brahmana and Muni who governs the rising impulse of speech, the impulse of anger appearing in the mind, the impulse to thirst, and the impulses of the stomach and the organ of pleasure.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.15
स्तथा तितिक्षुरतितिक्षोर्विशिष्टः। स्तथाज्ञानाज्ज्ञानविद् वै विशिष्टः॥
stathā titikṣuratitikṣorviśiṣṭaḥ| stathājñānājjñānavid vai viśiṣṭaḥ||
One who does not give way to anger is superior to one who does. One who practises renunciation is superior to one who does nol. One who possesses the virtues of manhood is superior to one who has them not. One who has knowledge is superior to one who has not got it.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.16
आक्रुश्यमानो नाक्रुश्येन्मन्युरेनं तितिक्षतः। आक्रोष्टारं निर्दहति सुकृतं चास्य विन्दति॥
ākruśyamāno nākruśyenmanyurenaṃ titikṣataḥ| ākroṣṭāraṃ nirdahati sukṛtaṃ cāsya vindati||
Assailed with harsh words, one should not assail in return. Indeed, one who, under such circumstances, renounces anger, succeeds in burning the assailer and taking away all his merits.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.17
यो नात्युक्तः प्राह रूक्षं प्रियं वा यो वा हतो न प्रतिहन्ति धैर्यात्। स्तस्येह देवाः स्पृहयन्ति नित्यम्॥
yo nātyuktaḥ prāha rūkṣaṃ priyaṃ vā yo vā hato na pratihanti dhairyāt| stasyeha devāḥ spṛhayanti nityam||
That person who when attacked with harsh words, does not utter a harsh word in reply, who when lauded does not say what is pleasant to him who praise, who is gifted with such fortitude as not to strike in return when struck and not to even wish evil to the striker, finds his company always sought after by the gods.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.18
पापीयसः क्षमेतैव श्रेयसः सदृशस्य च। विमानितो हतोत्क्रुष्ट एवं सिद्धिं गमिष्यति॥
pāpīyasaḥ kṣametaiva śreyasaḥ sadṛśasya ca| vimānito hatotkruṣṭa evaṃ siddhiṃ gamiṣyati||
A sinful man should be forgiven as if he were righteous by one who is insulted, struck, and calumniated. By acting in this way one gains success.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.19
सदाहमार्यान्निभृतोऽप्युपासे न मे विधित्सोत्सहते न रोषः। न वाप्यहं लिप्समानः परैमि न चैव किंचिद् विषयेण यामि॥
sadāhamāryānnibhṛto'pyupāse na me vidhitsotsahate na roṣaḥ| na vāpyahaṃ lipsamānaḥ paraimi na caiva kiṃcid viṣayeṇa yāmi||
Though all my objects have been fulfilled, yet I always wait respectfully on the righteous. I have no thirst. My anger has been suppressed. Seduced by covetousness I do not deviate from the path of virtue. I do not also approach any one with prayers for riches.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.20
नाहं शप्तः प्रतिशपामि कंचिद् दमं द्वारं ह्यमृतस्येह वेद्मिा गुह्यं ब्रह्म तदिदं ब्रवीमि न मानुषाच्छ्रेष्ठतरं हिं किंचित्॥
nāhaṃ śaptaḥ pratiśapāmi kaṃcid damaṃ dvāraṃ hyamṛtasyeha vedmiā guhyaṃ brahma tadidaṃ bravīmi na mānuṣācchreṣṭhataraṃ hiṃ kiṃcit||
If cursed I do not curse in return. I know that self-control is the door of immortality. I disclose to you a great mystery. There is no position that is superior to that of humanity.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.21
निर्मुच्यमानः पापेभ्यो घनेभ्य इव चन्द्रमाः। विरजाः कालमाकाङ्क्षन् धीरो धैर्येण सिद्ध्यति॥
nirmucyamānaḥ pāpebhyo ghanebhya iva candramāḥ| virajāḥ kālamākāṅkṣan dhīro dhairyeṇa siddhyati||
Freed from sin like the Moon from misty clouds, the wise man, shining in resplendence, acquires success by patiently waiting for his time.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.22
यः सर्वेषां भवति ह्यर्चनीय उत्सेधनस्तम्भ इवाभिजातः। यस्मै वाचं सुप्रसन्नां वदन्ति स वै देवान् गच्छति संयतात्मा॥
yaḥ sarveṣāṃ bhavati hyarcanīya utsedhanastambha ivābhijātaḥ| yasmai vācaṃ suprasannāṃ vadanti sa vai devān gacchati saṃyatātmā||
A person of controlled soul, who becomes the object of worship with all by becoming the foremost of the pillars of the universe, and to whom only agreeable words are addressed by all, acquires the companionship of the gods.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.23
न तथा वक्तुमिच्छन्ति कल्याणान् पुरुषे गुणान्। यथैषां वक्तमिच्छन्ति नैर्गुण्यमनुयुञ्जकाः॥
na tathā vaktumicchanti kalyāṇān puruṣe guṇān| yathaiṣāṃ vaktamicchanti nairguṇyamanuyuñjakāḥ||
Revilers never speak of the merits of a person as readily as they speak of his demerits.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.24
यस्य वाङ्मनसीगुप्ते सम्यक् प्रणिहिते सदा। वेदास्तपश्च त्यागश्च स इदं सर्वमाप्नुयात्॥
yasya vāṅmanasīgupte samyak praṇihite sadā| vedāstapaśca tyāgaśca sa idaṃ sarvamāpnuyāt||
That person whose speech and mind are properly controlled and always devoted to the Supreme, gets the fruits of the Vedas, Penances, and Renunciation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.25
आक्रोशनविमानाभ्यां नाबुधान् बोधयेद् बुधः। तस्मान्न वर्धयेदन्यं न चात्मानं विहिंसयेत्॥
ākrośanavimānābhyāṃ nābudhān bodhayed budhaḥ| tasmānna vardhayedanyaṃ na cātmānaṃ vihiṃsayet||
The wise man should never revile (in return) those who have no merit, by speaking out their dispraise and by insults. He should not extol others and should never injure themselves.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.26
अमृतस्येव संतृप्यदेवमानस्य पण्डितः। सुखं ह्यवमतः शेते योऽवमन्ता स नश्यति॥
amṛtasyeva saṃtṛpyadevamānasya paṇḍitaḥ| sukhaṃ hyavamataḥ śete yo'vamantā sa naśyati||
The wise and learned man considers revilement as nectar. Reviled, he sleeps without anxiety. The reviler, on the other hand, meets with destruction.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.27
यत् क्रोधनो यजति यद् ददाति यद् वा तपस्तप्यति यज्जुहोति। वैवस्वतस्तद्धरतेऽस्य सर्वं मोघः श्रमो भवति हि क्रोधनस्य॥
yat krodhano yajati yad dadāti yad vā tapastapyati yajjuhoti| vaivasvatastaddharate'sya sarvaṃ moghaḥ śramo bhavati hi krodhanasya||
The sacrifices that one celebrates angrily, the gifts one makes in angrily, the penances one practices angrily, and the offerings and libations one makes to the sacred fire angrily, are such that their merits are robbed by Yama. The toil of an angry man becomes entirely frutile.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.28
चत्वारि यस्य द्वाराणि सुगुप्तान्यमरोत्तमाः। उपस्थमुदरं हस्तौ वाक चतुर्थी स धर्मवित्॥
catvāri yasya dvārāṇi suguptānyamarottamāḥ| upasthamudaraṃ hastau vāka caturthī sa dharmavit||
You foremost of immortals, that person is said to be conversant with virtue whose four doors, viz., the organ of generation, the stoinach, the two arms, and speech, are well governed.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.29
सत्यं दम ह्यार्जवमानृशंस्यं धृति तितिक्षामतिसेवमानः। मेकान्तशील्यूर्ध्वगतिर्भवेत् सः॥
satyaṃ dama hyārjavamānṛśaṃsyaṃ dhṛti titikṣāmatisevamānaḥ| mekāntaśīlyūrdhvagatirbhavet saḥ||
That person who, always practising truth and self-control and sincerity and mercy and patience and renunciation, becomes devoted to the study of the Vedas, does not covet others possession, and pursues what is good with a singleness of purpose, succeeds in going to heaven.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.30
सर्वांश्चैनाननुचरन् वत्सवच्चतुरः स्तनान्। न पावनतमं किंचित् सत्यादध्यगमं क्वचित्॥
sarvāṃścainānanucaran vatsavaccaturaḥ stanān| na pāvanatamaṃ kiṃcit satyādadhyagamaṃ kvacit||
Like a calf sucking all the four teets of its dam's udders, one should devote himself to the practice of all these virtues. I do not know whether anything exists more sacred than Truth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.31
आचक्षेऽहं मनुष्येभ्यो देवेभ्यः प्रतिसंचरन्। सत्यं स्वर्गस्य सोपानं पारावारस्य नौरिव॥
ācakṣe'haṃ manuṣyebhyo devebhyaḥ pratisaṃcaran| satyaṃ svargasya sopānaṃ pārāvārasya nauriva||
Having walked among both human beings and the gods, I say that Truth is the only means for reaching heaven even as a ship is the only means for crossing deep.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.32
यादृशैः संनिवसति यादृशांश्योपसेवते। यादृगिच्छेच्च भवितुं तादृग् भवति पूरुषः॥
yādṛśaiḥ saṃnivasati yādṛśāṃśyopasevate| yādṛgicchecca bhavituṃ tādṛg bhavati pūruṣaḥ||
A person becomes like those with whom he lives, and like those whom he respects, and like to what he wishes to be.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.33
यदि सन्तं सेवति यद्यसन्तं तपस्विनं यदि वा स्तेनमेव। वासो यथा रंगवशं प्रयाति तथा स तेषां वशमभ्युपैति॥
yadi santaṃ sevati yadyasantaṃ tapasvinaṃ yadi vā stenameva| vāso yathā raṃgavaśaṃ prayāti tathā sa teṣāṃ vaśamabhyupaiti||
If a person waits respectfully on him who is good, or him who is otherwise, if he waits respectfully on a sage endued with ascetic merit or on a thief, passes under his control and gets his colour like a piece of cloth catching the dye in which it is washed.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.34
सदा देवाः साधुभिः संवदन्ते न मानुषं विषयं यान्ति द्रष्टुम्। रुच्चावचं विषयं यः स वेद॥
sadā devāḥ sādhubhiḥ saṃvadante na mānuṣaṃ viṣayaṃ yānti draṣṭum| ruccāvacaṃ viṣayaṃ yaḥ sa veda||
The gods always talk with those who are good and wise. They, therefore, never entertain the desire for even seeing the enjoyments in which men take pleasure. The person who knows that all objects of enjoyment are subject to changes, has few rivals, and is superior to the very Moon and Wind.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.35
अदुष्टं वर्तमाने तु हृदयान्तरपूरुषे। तेनैव देवाः प्रीयन्ते सतां मार्गस्थितेन वै॥
aduṣṭaṃ vartamāne tu hṛdayāntarapūruṣe| tenaiva devāḥ prīyante satāṃ mārgasthitena vai||
When the Purusha that lives in one's heart is pure, and walks in the path of the righteous, the gods take a pleasure in him.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.36
शिश्नोदरे ये निरताः सदैव स्तेना नरावाक्परुषाश्च नित्यम्। अपेतदोषानपि तान् विदित्वा दूराद् देवाः सम्परिवर्जयन्ति॥
śiśnodare ye niratāḥ sadaiva stenā narāvākparuṣāśca nityam| apetadoṣānapi tān viditvā dūrād devāḥ samparivarjayanti||
The gods shun from a distance those who are always devoted to the gratification of their senses of pleasure and the stomach, who are given to thieving, and who always indulge in harsh words, even if they expiate their offences by performing the proper rites.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.37
न वै देवा हीनसत्त्वेन तोष्याः सर्वाशिना दुष्कृतकर्मणा वा। सत्यव्रता ये तु नराः कृतज्ञा धर्मे रतास्तैः सह सम्भजन्ते॥
na vai devā hīnasattvena toṣyāḥ sarvāśinā duṣkṛtakarmaṇā vā| satyavratā ye tu narāḥ kṛtajñā dharme ratāstaiḥ saha sambhajante||
The god are never gratified with one of mean soul, with one who observes no restraint in the matter of food, and with one who is of sinful deeds. On the other hand, the gods associate with those men who observe the vow of truth, who are grateful, and who are engaged in the practice of virtue.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.38
अव्याहृतं व्याहृताच्छ्रेय आहुः सत्यं वदेद् व्याहृतं तद् द्वितीयम्। वदेद् व्याहृतं तत् तृतीयं प्रियं धर्मं वदेद् व्याहृतं तच्चतुर्थम्॥
avyāhṛtaṃ vyāhṛtācchreya āhuḥ satyaṃ vaded vyāhṛtaṃ tad dvitīyam| vaded vyāhṛtaṃ tat tṛtīyaṃ priyaṃ dharmaṃ vaded vyāhṛtaṃ taccaturtham||
Silence is better than speech. To speak the truth is better than silence. To speak, again, truth what is connected with virtue is better than to speak the truth. To speak what, besides being true and righteous is agrecable, is better than to speak truth connected with virtue.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.39
साध्या ऊचुः केनायमावृतो लोकः केन वा न प्रकाशते। केन त्यजति मित्राणि केन स्वर्गं न गच्छति॥
sādhyā ūcuḥ kenāyamāvṛto lokaḥ kena vā na prakāśate| kena tyajati mitrāṇi kena svargaṃ na gacchati||
The Saddhyas said, By what is this world covered? Why does one fail to shine? For what cause do people renounce their friends? Why do people fail to go to heaven.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.40
हंस उवाच अज्ञानेनावृतो लोको मात्सर्यान्न प्रकाशते। लोभात् त्यजति मित्राणि संगात् स्वर्ग न गच्छति॥
haṃsa uvāca ajñānenāvṛto loko mātsaryānna prakāśate| lobhāt tyajati mitrāṇi saṃgāt svarga na gacchati||
The world is covered by Ignorance. Men fail to shine on account of malice. People renounce friends, actuated by covetousness. Men fail to attain to heaven on account of attachment.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.41
साध्या ऊचुः कः स्विदेको रमते ब्राह्मणानां कः स्विदेको बहुभिर्जोषमास्ते। क: स्विदेको बलवान् दुर्बलोऽपि कः स्विदेषां कलह नान्ववैति॥
sādhyā ūcuḥ kaḥ svideko ramate brāhmaṇānāṃ kaḥ svideko bahubhirjoṣamāste| ka: svideko balavān durbalo'pi kaḥ svideṣāṃ kalaha nānvavaiti||
Who alone among the Brahmanas is always happy? Who alone amongst them can practise the vow of silence though living in the midst of many? Who alone amongst them, though weak, is still considered as strong? And who alone amongst them does not quarrel.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.42
हंस उवाच प्राज्ञ एको रमते ब्राह्मणानां प्राज्ञश्चैको बहुभिर्जोषमास्ते। प्राज्ञ एको बलवान् दुर्बलोऽपि प्राज्ञ एषां कलहं नान्ववैति॥
haṃsa uvāca prājña eko ramate brāhmaṇānāṃ prājñaścaiko bahubhirjoṣamāste| prājña eko balavān durbalo'pi prājña eṣāṃ kalahaṃ nānvavaiti||
He alone amongst the Brahmanas who is endued with wisdom is always happy. He alone. amongst the Brahmanas who is endued with wisdom, succeeds in practising the vow of silence though living in the midst of many. He alone amongst the Brahmanas who is endued with wisdom, thought actually weak, is considered as strong. He alone amongst them who has wisdom succeeds in avoiding quarrel.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.43
साध्या ऊचुः किं ब्राह्मणानां देवत्वं किं च साधुत्वमुच्यते। असाधुत्वं च किं तेषां किमेषां मानुषं मतम्॥
sādhyā ūcuḥ kiṃ brāhmaṇānāṃ devatvaṃ kiṃ ca sādhutvamucyate| asādhutvaṃ ca kiṃ teṣāṃ kimeṣāṃ mānuṣaṃ matam||
The Saddhyas said Wherein lies the divinity of the Brahmanas? In what their purity? In what their impurity? And in what their status of humanity?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.44
हंस उवाच स्वाध्याय एषां देवत्वं व्रतं साधुत्वमुच्यते। असाधुत्वं परीवादो मृत्युर्मानुष्यमुच्यते॥
haṃsa uvāca svādhyāya eṣāṃ devatvaṃ vrataṃ sādhutvamucyate| asādhutvaṃ parīvādo mṛtyurmānuṣyamucyate||
The Swan said The divinity of the Brahmanas consists in the study of the Vedas. Their purity is in their status of humanity?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 126.45
भीष्म उवाच संवादं इत्ययं श्रेष्ठः साध्यानां परिकीर्तितः। क्षेत्रं वै कर्मणां योनिः सद्भावः सत्यमुच्यते॥
bhīṣma uvāca saṃvādaṃ ityayaṃ śreṣṭhaḥ sādhyānāṃ parikīrtitaḥ| kṣetraṃ vai karmaṇāṃ yoniḥ sadbhāvaḥ satyamucyate||
Bhishma said Thus have I recited to you the excellent discourse between the Saddhyas (and the Swan). The body is the origin of acts, and existence or individual Soul is truth.
— tr. M.N. Dutt (1891–96) (public domain)