Heedlessness Is Death

Verse 1 (5.42.1)

ततो राजा धृतराष्ट्रो मनीषी । संपूज्य वाक्यं विदुरेरितं तत् । सनत्सुजातं रहिते महात्मा । पप्रच्छ बुद्धिं परमां बुभूषन् ॥

tato rājā dhṛtarāṣṭro manīṣī | saṃpūjya vākyaṃ vidureritaṃ tat | sanatsujātaṃ rahite mahātmā | papraccha buddhiṃ paramāṃ bubhūṣan

Then the wise King Dhritarashtra, honouring the words Vidura had spoken, questioned the great-souled Sanatsujata in private, longing for the highest understanding.

Verse 2 (5.42.2)

सनत्सुजात यदिमं शृणोमि । न मृत्युरस्तीति तवोपदेशम् । देवासुरा ह्याचरन्ब्रह्मचर्य- । ममृत्यवे तत्कतरन्नु सत्यम् ॥

sanatsujāta yadimaṃ śṛṇomi | na mṛtyurastīti tavopadeśam | devāsurā hyācaranbrahmacarya- | mamṛtyave tatkatarannu satyam

Sanatsujata, I hear that your teaching is that there is no death. Yet the gods and the demons practised brahmacharya in order to escape death. Which of these, then, is true?

Verse 3 (5.42.3)

अमृत्युं कर्मणा केचिन्मृत्युर्नास्तीति चापरे । शृणु मे ब्रुवतो राजन्यथैतन्मा विशङ्किथाः ॥

amṛtyuṃ karmaṇā kecinmṛtyurnāstīti cāpare | śṛṇu me bruvato rājanyathaitanmā viśaṅkithāḥ

Some say that deathlessness is won by action; others say that there is no death at all. Listen as I explain, O king, so that you have no doubt about it.

Verse 4 (5.42.4)

उभे सत्ये क्षत्रियाद्य प्रवृत्ते । मोहो मृत्युः संमतोऽयं कवीनाम् । प्रमादं वै मृत्युमहं ब्रवीमि । तथाऽप्रमादममृतत्वं ब्रवीमि ॥

ubhe satye kṣatriyādya pravṛtte | moho mṛtyuḥ saṃmato'yaṃ kavīnām | pramādaṃ vai mṛtyumahaṃ bravīmi | tathā'pramādamamṛtatvaṃ bravīmi

Both are true, O Kshatriya, and both have held from the beginning. The wise regard delusion as death. I call heedlessness death, and in the same way I call heedfulness immortality.

Verse 5 (5.42.5)

प्रमादाद्वै असुराः पराभव- । न्नप्रमादाद्ब्रह्मभूताः सुराश्च । नैव मृत्युर्व्याघ्र इवात्ति जन्तू- । न्न ह्यस्य रूपमुपलभ्यते हि ॥

pramādādvai asurāḥ parābhava- | nnapramādādbrahmabhūtāḥ surāśca | naiva mṛtyurvyāghra ivātti jantū- | nna hyasya rūpamupalabhyate hi

Through heedlessness the demons were defeated, and through heedfulness the gods became one with Brahman. Death does not devour creatures like a tiger; indeed, no form of it is ever seen.

Verse 6 (5.42.6)

यमं त्वेके मृत्युमतोऽन्यमाहु- । रात्मावासममृतं ब्रह्मचर्यम् । पितृलोके राज्यमनुशास्ति देवः । शिवः शिवानामशिवोऽशिवानाम् ॥

yamaṃ tveke mṛtyumato'nyamāhu- | rātmāvāsamamṛtaṃ brahmacaryam | pitṛloke rājyamanuśāsti devaḥ | śivaḥ śivānāmaśivo'śivānām

Some say that death is Yama, distinct from this, and that brahmacharya, dwelling in the self, is immortality. That god rules his kingdom in the world of the ancestors, kindly to the good and unkindly to the wicked.

Verse 7 (5.42.7)

अस्यादेशान्निःसरते नराणां । क्रोधः प्रमादो लोभरूपश्च मृत्युः । अहं गतेनैव चरन्विमार्गा- । न्न चात्मनो योगमुपैति कश्चित् ॥

asyādeśānniḥsarate narāṇāṃ | krodhaḥ pramādo lobharūpaśca mṛtyuḥ | ahaṃ gatenaiva caranvimārgā- | nna cātmano yogamupaiti kaścit

At his command, death issues forth among men as anger, heedlessness and greed. Moving under the sway of ego and wandering along wrong paths, no one attains union with the Self.

Note on the text: Only the first half corresponds to the critical edition (5.42.7ab); the second half is not in the critical edition (found in the vulgate recension).

Verse 8 (5.42.8)

ते मोहितास्तद्वशे वर्तमाना । इतः प्रेतास्तत्र पुनः पतन्ति । ततस्तान्देवा अनुविप्लवन्ते । अतो मृत्युर्मरणादभ्युपैति ॥

te mohitāstadvaśe vartamānā | itaḥ pretāstatra punaḥ patanti | tatastāndevā anuviplavante | ato mṛtyurmaraṇādabhyupaiti

Deluded and living under its sway, they depart from this world and fall there again and again. Then their senses drift down after them, and so death overtakes them in the form of dying.

Note on the text: Verse division differs: this verse corresponds to the critical edition's 5.42.7cd–8ab.

Verse 9 (5.42.9)

कर्मोदये कर्मफलानुरागा- । स्तत्रानु ते यान्ति न तरन्ति मृत्युम् । सदर्थयोगानवगमात्समन्ता- । त्प्रवर्तते भोगभोगेन देही ॥

karmodaye karmaphalānurāgā- | statrānu te yānti na taranti mṛtyum | sadarthayogānavagamātsamantā- | tpravartate bhogabhogena dehī

When their deeds bear fruit, those attached to the fruits of action follow after them and do not cross beyond death. Because it does not grasp its union with the Real, the embodied soul keeps turning on every side from one enjoyment to the next.

Note on the text: Only the first half corresponds to the critical edition (5.42.8cd); the second half is not in the critical edition (found in the vulgate recension).

Verse 10 (5.42.10)

तद्वै महामोहनमिन्द्रियाणां । मिथ्यार्थयोगस्य गतिर्हि नित्या । मिथ्यार्थयोगाभिहतान्तरात्मा । स्मरन्नुपास्ते विषयान्समन्तात् ॥

tadvai mahāmohanamindriyāṇāṃ | mithyārthayogasya gatirhi nityā | mithyārthayogābhihatāntarātmā | smarannupāste viṣayānsamantāt

That is the great bewilderment of the senses, for the pull of attachment to false objects never ceases. His inner self struck down by that attachment, a man dwells on the objects of sense and serves them on every side.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 11 (5.42.11)

अभिध्या वै प्रथमं हन्ति लोकान् । कामक्रोधावनुगृह्याशु पश्चात् । एते बालान्मृत्यवे प्रापयन्ति । धीरास्तु धैर्येण तरन्ति मृत्युम् ॥

abhidhyā vai prathamaṃ hanti lokān | kāmakrodhāvanugṛhyāśu paścāt | ete bālānmṛtyave prāpayanti | dhīrāstu dhairyeṇa taranti mṛtyum

Brooding on objects first strikes people down; then desire and anger, following swiftly, seize them. These lead the foolish to death, but the steady cross beyond death by their steadfastness.

Verse 12 (5.42.12)

सोऽभिध्यायन्नुत्पतिष्णून्निहन्या- । दनादरेणाप्रतिबुध्यमानः । नैनं मृत्युर्मृत्युरिवात्ति भूत्वा । एवं विद्वान्यो विनिहन्ति कामान् ॥

so'bhidhyāyannutpatiṣṇūnnihanyā- | danādareṇāpratibudhyamānaḥ | nainaṃ mṛtyurmṛtyurivātti bhūtvā | evaṃ vidvānyo vinihanti kāmān

He who by reflection strikes down desires as they arise, treating them with indifference and paying them no heed, is not devoured by death, even when death comes as death itself. Such is the wise man who destroys his desires.

Note on the text: Corrected त्पतिष्णन्नि → त्पतिष्णून्नि (misprint in Wikisource; the critical edition reads it).

Verse 13 (5.42.13)

कामानुसारी पुरुषः कामाननु विनश्यति । कामान्व्युदस्य धुनुते यत्किञ्चित्पुरुषो रजः ॥

kāmānusārī puruṣaḥ kāmānanu vinaśyati | kāmānvyudasya dhunute yatkiñcitpuruṣo rajaḥ

The man who runs after his desires perishes along with his desires. By casting desires aside, a man shakes off whatever dust of passion clings to him.

Verse 14 (5.42.14)

तमोप्रकाशो भूतानां नरकोऽयं प्रदृश्यते । मुह्यन्त इव धावन्ति गच्छन्तः श्वभ्रमुन्मुखाः ॥

tamoprakāśo bhūtānāṃ narako'yaṃ pradṛśyate | muhyanta iva dhāvanti gacchantaḥ śvabhramunmukhāḥ

This lightless darkness is seen to be the hell of living beings. As though bewildered, they rush on, hurrying eagerly towards the pit.

Verse 15 (5.42.15)

अमूढवृत्तेः पुरुषस्येह कुर्या- । त्किं वै मृत्युस्तार्ण इवास्य व्याघ्रः । अमन्यमानः क्षत्रिय किञ्चिदन्य- । न्नाधीयते तार्ण इवास्य सर्पः ॥

amūḍhavṛtteḥ puruṣasyeha kuryā- | tkiṃ vai mṛtyustārṇa ivāsya vyāghraḥ | amanyamānaḥ kṣatriya kiñcidanya- | nnādhīyate tārṇa ivāsya sarpaḥ

What can death do here to a man whose conduct is free from delusion? To him it is like a tiger made of straw. Valuing nothing else, O Kshatriya, he is not touched by it, as though it were a snake made of straw.

Note on the text: Only the second half corresponds to the critical edition (5.42.13ab); the first half is not in the critical edition (found in the vulgate recension).

Verse 16 (5.42.16)

क्रोधाल्लोभान्मोहभयान्तरात्मा । स वै मृत्युस्त्वच्छरीरे य एषः । एवं मृत्युं जायमानं विदित्वा । ज्ञाने तिष्ठन्न बिभेतीह मृत्योः । विनश्यते विषये तस्य मृत्यु- । र्मृत्योर्यथा विषयं प्राप्य मर्त्यः ॥

krodhāllobhānmohabhayāntarātmā | sa vai mṛtyustvaccharīre ya eṣaḥ | evaṃ mṛtyuṃ jāyamānaṃ viditvā | jñāne tiṣṭhanna bibhetīha mṛtyoḥ | vinaśyate viṣaye tasya mṛtyu- | rmṛtyoryathā viṣayaṃ prāpya martyaḥ

The one whose inner self is filled with delusion and fear, born of anger and greed, is that very death which dwells within your body. Knowing that death arises in this way, one who stands firm in knowledge has no fear of death here. Death perishes on entering his domain, as a mortal perishes on entering the domain of death.

Note on the text: Restored: Wikisource preserves only the last quarter of this verse (its own label is 5-42-16f; quarters a–e are missing from the page). The first five quarters are supplied from sanskritdocuments verse 16, whose last quarter is identical to the Wikisource fragment; त्वच्छरिरे there is corrected to त्वच्छरीरे (the critical edition reads tvac charīre). Corresponds to the critical edition's 5.42.13cd–14.

Verse 17 (5.42.17)

यानेवाहुरिज्यया साधुलोकान् । द्विजातीनां पुण्यतमान्सनातनात् । तेषां परार्थं कथयन्तीह वेदा । एतद्विद्वान्नैति कथं नु कर्म ॥

yānevāhurijyayā sādhulokān | dvijātīnāṃ puṇyatamānsanātanāt | teṣāṃ parārthaṃ kathayantīha vedā | etadvidvānnaiti kathaṃ nu karma

The holy worlds which, they say, the twice-born win by sacrifice, the most meritorious and everlasting, the Vedas speak of here as the highest goal. Knowing this, why does a wise man not take to ritual action?

Note on the text: Not in the critical edition (found in the vulgate recension). A near-doublet of verse 25, which corresponds to the critical edition's 5.42.17.

Verse 18 (5.42.18)

एवं ह्यविद्वानुपयाति तत्र । तत्रार्थजातं च वदन्ति वेदाः । सवेह आयाति परं परात्मा । प्रयाति मार्गेण निहत्य मार्गान् ॥

evaṃ hyavidvānupayāti tatra | tatrārthajātaṃ ca vadanti vedāḥ | saveha āyāti paraṃ parātmā | prayāti mārgeṇa nihatya mārgān

It is the man without knowledge who goes there in this way, and it is for him that the Vedas describe the many kinds of gain to be had there. But the wise man reaches the Supreme here itself, as the supreme Self; he travels by the true path, having set all other paths aside.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 19 (5.42.19)

कोऽसौ नियुङ्क्ते तमजं पुराणं । स चेदिदं सर्वमनुक्रमेण । किं वास्य कार्यमथवा सुखं च । तन्मे विद्वन्ब्रूहि सर्वं यथावत् ॥

ko'sau niyuṅkte tamajaṃ purāṇaṃ | sa cedidaṃ sarvamanukrameṇa | kiṃ vāsya kāryamathavā sukhaṃ ca | tanme vidvanbrūhi sarvaṃ yathāvat

Who is it that sets that unborn, ancient one to work? And if he himself is all this, in due order, what is there for him to do, or what joy? Tell me all of this truly, O learned one.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 20 (5.42.20)

दोषो महानत्र विभेदयोगे । ह्यनादियोगेन भवन्ति नित्याः । तथास्य नाधिक्यमपैति किञ्चि- । दनादियोगेन भवन्ति पुंसः ॥

doṣo mahānatra vibhedayoge | hyanādiyogena bhavanti nityāḥ | tathāsya nādhikyamapaiti kiñci- | danādiyogena bhavanti puṃsaḥ

There is great error in holding them to be separate, for beings are eternal through a union that has no beginning. So his greatness is in no way diminished; it is through that beginningless union that individual souls come to be.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 21 (5.42.21)

य एतद्वा भगवान्स नित्यो । विकारयोगेन करोति विश्वम् । तथाच तच्छक्तिरिति स्म मन्यते । तथार्थयोगेन भवन्ति वेदाः ॥

ya etadvā bhagavānsa nityo | vikārayogena karoti viśvam | tathāca tacchaktiriti sma manyate | tathārthayogena bhavanti vedāḥ

He, the eternal Lord who is all this, makes the universe through union with change. So it is held that this is his power; and in the same way, through their bond with meaning, the Vedas come into being.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 22 (5.42.22)

यस्माद्धर्मान्नाचरन्तीह केचि- । त्तथा धर्मान्केचिदिहाचरन्ति । धर्मः पापेन प्रतिहन्यते स्वि- । दुताहो धर्मः प्रतिहन्ति पापम् ॥

yasmāddharmānnācarantīha keci- | ttathā dharmānkecidihācaranti | dharmaḥ pāpena pratihanyate svi- | dutāho dharmaḥ pratihanti pāpam

Since some here do not practise dharma while others here do practise it, tell me: is dharma overcome by sin, or does dharma overcome sin?

Verse 23 (5.42.23)

तस्मिन्स्थितौ वाप्युभयं हि नित्यं । ज्ञानेन विद्वान्प्रतिहन्ति सिद्धम् । तथान्यथा पुण्यमुपैति देही । तथागतं पापमुपैति सिद्धम् ॥

tasminsthitau vāpyubhayaṃ hi nityaṃ | jñānena vidvānpratihanti siddham | tathānyathā puṇyamupaiti dehī | tathāgataṃ pāpamupaiti siddham

In that state both are always present, and the wise man destroys both by knowledge; that is certain. Otherwise the embodied soul gains merit, and in the same way it surely gains sin as well.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 24 (5.42.24)

गत्वोभयं कर्मणा युज्यते स्थिरं । शुभस्य पापस्य स चापि कर्मणा । धर्मेण पापं प्रणुदतीह विद्वान् । धर्मो बलीयानिति तत्र विद्धि ॥

gatvobhayaṃ karmaṇā yujyate sthiraṃ | śubhasya pāpasya sa cāpi karmaṇā | dharmeṇa pāpaṃ praṇudatīha vidvān | dharmo balīyāniti tatra viddhi

Passing on from here, he is held fast by his action to both, the fruit of good and the fruit of evil alike. But the wise man drives out sin here by dharma; know, then, that dharma is the stronger.

Note on the text: Only the second half corresponds to the critical edition (5.42.16cd); the first half is not in the critical edition (found in the vulgate recension). Corrected विद्धिः → विद्धि (misprint in Wikisource; the critical edition reads it).

Verse 25 (5.42.25)

यानिहाहुः स्वस्य धर्मस्य लोका- । न्द्विजातीनां पुण्यकृतां सनातनान् । तेषां क्रमान्कथय ततोऽपि चान्या- । न्नैतद्विद्वन्वेत्तुमिच्छामि कर्म ॥

yānihāhuḥ svasya dharmasya lokā- | ndvijātīnāṃ puṇyakṛtāṃ sanātanān | teṣāṃ kramānkathaya tato'pi cānyā- | nnaitadvidvanvettumicchāmi karma

The everlasting worlds which, they say here, belong to the twice-born who do good by following their own dharma: describe their order to me, and the other worlds besides. I do not ask about ritual action, O learned one.

Verse 26 (5.42.26)

येषां व्रतेऽथ विस्पर्धा बले बलवतामिव । ते ब्राह्मणा इतः प्रेत्य स्वर्गे यान्ति प्रकाशताम् ॥

yeṣāṃ vrate'tha vispardhā bale balavatāmiva | te brāhmaṇā itaḥ pretya svarge yānti prakāśatām

Those Brahmins who vie with one another in their vows, as the strong vie in strength, go to heaven on departing from here and become radiant.

Verse 27 (5.42.27)

येषां धर्मे च विस्पर्धा तेषां तज्ज्ञानसाधनम् । ते ब्राह्मणा इतो मुक्ताः स्वर्गं यान्ति त्रिविष्टपम् ॥

yeṣāṃ dharme ca vispardhā teṣāṃ tajjñānasādhanam | te brāhmaṇā ito muktāḥ svargaṃ yānti triviṣṭapam

For those who vie with one another in dharma, that rivalry becomes a means to knowledge; such Brahmins, freed from this world, go to heaven, the realm of the gods.

Note on the text: Not in the critical edition (found in the vulgate recension). Corrected जज्ज्ञान → तज्ज्ञान (misprint in Wikisource; the printed form is not a word).

Verse 28 (5.42.28)

तस्य सम्यक्समाचारमाहुर्वेदविदो जनाः । नैनं मन्येत भूयिष्ठं बाह्यमाभ्यन्तरं जनम् ॥

tasya samyaksamācāramāhurvedavido janāḥ | nainaṃ manyeta bhūyiṣṭhaṃ bāhyamābhyantaraṃ janam

Those who know the Vedas call such a man's conduct right. Yet he should not set great store by people, whether they are strangers or those close to him.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 29 (5.42.29)

यत्र मन्येत भूयिष्ठं प्रावृषीव तृणोदकम् । अन्नं पानं ब्राह्मणस्य तज्जीवन्नानुसंज्वरेत् ॥

yatra manyeta bhūyiṣṭhaṃ prāvṛṣīva tṛṇodakam | annaṃ pānaṃ brāhmaṇasya tajjīvannānusaṃjvaret

Where a Brahmin finds food and drink in plenty, like grass and water in the rainy season, he should live on that and not fret over it.

Note on the text: Corrected तञ्जीवोन्नानुसंज्वरेत् → तज्जीवन्नानुसंज्वरेत् (misprint in Wikisource; the critical edition reads it).

Verse 30 (5.42.30)

यत्राकथयमानस्य प्रयच्छत्यशिवं भयम् । अतिरिक्तमिवाकुर्वन्स श्रेयान्नेतरो जनः ॥

yatrākathayamānasya prayacchatyaśivaṃ bhayam | atiriktamivākurvansa śreyānnetaro janaḥ

Where one who does not proclaim his own merits is met with ill-omened fear, the man who does not answer it with excess is the better one, and not the other.

Verse 31 (5.42.31)

यो वा कथयमानस्य ह्यात्मानं नानुसंज्वरेत् । ब्रह्मस्वं नोपभुञ्जीत तदन्नं संमतं सताम् । कुशवल्कलचेलाद्यं ब्रह्मस्वं योगिनो विदुः ॥

yo vā kathayamānasya hyātmānaṃ nānusaṃjvaret | brahmasvaṃ nopabhuñjīta tadannaṃ saṃmataṃ satām | kuśavalkalacelādyaṃ brahmasvaṃ yogino viduḥ

Or he who is not troubled in himself when others talk about him, and who does not enjoy what belongs to Brahmins: his food is approved by the good. The yogis know kusha grass, garments of bark and the like as the property of Brahmins.

Note on the text: The first two lines correspond to the critical edition (5.42.21); the third line is not in the critical edition (found in the vulgate recension).

Verse 32 (5.42.32)

यथा स्वं वान्तमश्नाति श्वा वै नित्यमभूतये । एवं ते वान्तमश्नन्ति स्ववीर्यस्योपसेवनात् ॥

yathā svaṃ vāntamaśnāti śvā vai nityamabhūtaye | evaṃ te vāntamaśnanti svavīryasyopasevanāt

Just as a dog always eats its own vomit, to its own harm, so those who live by trading on their own powers eat vomit.

Note on the text: Corrected यथा खं → यथा स्वं (misprint in Wikisource; the critical edition reads it).

Verse 33 (5.42.33)

नित्यमज्ञातचर्या मे इति मन्येत ब्राह्मणः । ज्ञातीनां तु वसन्मध्ये नैवं विन्देत किञ्चन ॥

nityamajñātacaryā me iti manyeta brāhmaṇaḥ | jñātīnāṃ tu vasanmadhye naivaṃ vindeta kiñcana

A Brahmin should think, 'My way of life must always remain unknown.' Even while living among his kinsmen, he should seek to gain nothing from them in this way.

Verse 34 (5.42.34)

कोह्येवमन्तरात्मानं ब्राह्मणो हन्तुमर्हति । निर्लिङ्गमचलं शुद्धं सर्वद्वन्द्वविवर्जितम् ॥

kohyevamantarātmānaṃ brāhmaṇo hantumarhati | nirliṅgamacalaṃ śuddhaṃ sarvadvandvavivarjitam

What Brahmin would thus destroy the inner Self, which has no marks, is unmoving and pure, and is free from every pair of opposites?

Note on the text: Only the first line corresponds to the critical edition (5.42.24ab); the second line is not in the critical edition (found in the vulgate recension).

Verse 35 (5.42.35)

योऽन्यथा सन्तमात्मानमन्यथा प्रतिपद्यते । किं तेन न कृतं पापं चोरेणात्मापहारिणा ॥

yo'nyathā santamātmānamanyathā pratipadyate | kiṃ tena na kṛtaṃ pāpaṃ coreṇātmāpahāriṇā

He who takes the Self, which is one thing, to be something else: what sin has that thief not committed, who robs the Self?

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 36 (5.42.36)

अश्रान्तः स्यादनादाता संमतो निरुपद्रवः । शिष्टो न शिष्टवत्स स्याद्ब्राह्मणो ब्रह्मवित्कविः ॥

aśrāntaḥ syādanādātā saṃmato nirupadravaḥ | śiṣṭo na śiṣṭavatsa syādbrāhmaṇo brahmavitkaviḥ

He should be untiring, accepting no gifts, respected by the good and free from trouble; though cultured, he should not parade his culture. Such a Brahmin knows Brahman and is a seer.

Verse 37 (5.42.37)

अनाढ्या मानुषे वित्ते आढ्या दैवे तथा क्रतौ । ते दुर्धर्षा दुष्प्रकम्प्यास्तान्विद्याद्ब्रह्मणस्तनुम् ॥

anāḍhyā mānuṣe vitte āḍhyā daive tathā kratau | te durdharṣā duṣprakampyāstānvidyādbrahmaṇastanum

Those who are poor in human wealth but rich in what is divine and in sacrifice are unassailable and unshakeable; one should know them as the very body of Brahman.

Verse 38 (5.42.38)

सर्वान्स्विष्टकृतो देवान्विद्याद्य इह कश्चन । न स मानो ब्राह्मणस्य तस्मिन्प्रयतते स्वयम् ॥

sarvānsviṣṭakṛto devānvidyādya iha kaścana | na sa māno brāhmaṇasya tasminprayatate svayam

Even one here who knows all the gods who make sacrifice fruitful does not attain the dignity of a true Brahmin, since he is still striving after them himself.

Note on the text: Corrected खिष्टकृतो → स्विष्टकृतो (misprint in Wikisource; the critical edition reads it).

Verse 39 (5.42.39)

यमप्रयतमानं तु मानयन्ति समाहिताः । न मान्यमानो मन्येत नावमानेऽतिसंज्वरेत् ॥

yamaprayatamānaṃ tu mānayanti samāhitāḥ | na mānyamāno manyeta nāvamāne'tisaṃjvaret

He whom the composed honour without his seeking it should not grow proud at being honoured, nor be deeply pained when he is slighted.

Verse 40 (5.42.40)

लोकः स्वभाववृत्तिर्हि निमेषोन्मेषवत्सदा । विद्वांसो मानयन्तीह इति मन्येत मानितः ॥

lokaḥ svabhāvavṛttirhi nimeṣonmeṣavatsadā | vidvāṃso mānayantīha iti manyeta mānitaḥ

It is the nature of the world to behave so, always, like the closing and opening of an eye. When he is honoured, he should think, 'It is the wise who honour here.'

Note on the text: Only the second line corresponds to the critical edition (5.42.29ab); the first line is not in the critical edition (found in the vulgate recension). Corrected निमेषोन्मषवत् → निमेषोन्मेषवत् (misprint in Wikisource; the printed form is not a word).

Verse 41 (5.42.41)

अधर्मनिपुणा मूढा लोके मायाविशारदाः । न मान्यं मानयिष्यन्ति एवं मन्येतामानितः ॥

adharmanipuṇā mūḍhā loke māyāviśāradāḥ | na mānyaṃ mānayiṣyanti evaṃ manyetāmānitaḥ

'The deluded of this world, skilled in adharma and expert in deceit, will not honour one who deserves honour': so should he think when he is not honoured.

Note on the text: Corresponds to the critical edition's 5.42.29cd–ef. Corrected मुढा → मूढा (misprint in Wikisource; the critical edition reads it). Corrected मन्येत मानितः → मन्येतामानितः (misprint in Wikisource; a dropped ा; the critical edition reads manyetāmānitaḥ, "one who is not honoured").

Verse 42 (5.42.42)

न वै मानं च मौनं च सहितौ वसतः सदा । अयं हि लोको मानस्य असौ मौनस्य तद्विदुः ॥

na vai mānaṃ ca maunaṃ ca sahitau vasataḥ sadā | ayaṃ hi loko mānasya asau maunasya tadviduḥ

Honour and silence never dwell together. This world belongs to honour, the other to silence; so the wise know.

Verse 43 (5.42.43)

श्रीर्हि मानार्थसंवासा सा चापि परिपन्थिनी । ब्राह्मी सुदुर्लभा श्रीर्हि प्रज्ञाहीनेन क्षत्रिय ॥

śrīrhi mānārthasaṃvāsā sā cāpi paripanthinī | brāhmī sudurlabhā śrīrhi prajñāhīnena kṣatriya

Fortune lives together with honour and wealth, yet it too stands in the way. The fortune of Brahman is very hard to win, O Kshatriya, for one who lacks wisdom.

Verse 44 (5.42.44)

द्वाराणि तस्येह वदन्ति सन्तो । बहुप्रकाराणि दुराधराणि । सत्यार्जवे ह्रीर्दमशौचविद्या । षण्मानमोहप्रतिबन्धनानि ॥

dvārāṇi tasyeha vadanti santo | bahuprakārāṇi durādharāṇi | satyārjave hrīrdamaśaucavidyā | ṣaṇmānamohapratibandhanāni

The good speak of many gateways to it, all hard to keep: truth, straightforwardness, modesty, self-control, purity and learning. These six hold back pride and delusion.