Austerity, Its Faults, and the True Brahmin

Verse 1 (5.43.1)

कस्यैष मौनः कतरन्नु मौनं । प्रब्रूहि विद्वन्निह मौनभावम् । मौनेन विद्वानुत याति मौनं । कथं मुने मौनमिहाचरन्ति ॥

kasyaiṣa maunaḥ katarannu maunaṃ | prabrūhi vidvanniha maunabhāvam | maunena vidvānuta yāti maunaṃ | kathaṃ mune maunamihācaranti

Whose is this silence, and which kind is true silence? Explain to me here, O learned one, what silence really is. Does a wise man reach silence simply by being silent? How, O sage, do people practise silence in this world?

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

Verse 2 (5.43.2)

यतो न वेदा मनसा सहैन- । मनुप्रविशन्ति ततोऽथ मौनम् । यत्रोत्थितो वेदशब्दस्तथायं । स तन्मयत्वेन विभाति राजन् ॥

yato na vedā manasā sahaina- | manupraviśanti tato'tha maunam | yatrotthito vedaśabdastathāyaṃ | sa tanmayatvena vibhāti rājan

Silence is That which the Vedas, together with the mind, cannot enter. From It the sound of the Veda arose, and this world as well; and It shines forth in them, O king, as their very substance.

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

Verse 3 (5.43.3)

ऋचो यजूंषि यो वेद सामवेदं च वेद यः । पापानि कुर्वन्पापेन लिप्यते किं न लिप्यते ॥

ṛco yajūṃṣi yo veda sāmavedaṃ ca veda yaḥ | pāpāni kurvanpāpena lipyate kiṃ na lipyate

If a man knows the Rig and the Yajus, and knows the Sama Veda too, and yet does sinful deeds, is he tainted by sin or not?

Verse 4 (5.43.4)

नैनं सामान्यृचो वापि न यजूंष्यविचक्षणम् । त्रायन्ते कर्मणः पापान्न ते मिथ्या ब्रवीम्यहम् ॥

nainaṃ sāmānyṛco vāpi na yajūṃṣyavicakṣaṇam | trāyante karmaṇaḥ pāpānna te mithyā bravīmyaham

Neither the Samans, nor the Riks, nor the Yajus save an undiscerning man from his sinful deeds. I am not telling you anything false.

Verse 5 (5.43.5)

न च्छन्दांसि वृजिनात्तारयन्ति । मायाविनं मायया सर्वमानम् । नीडं शकुन्ता इव जातपक्षा- । श्छन्दांस्येनं प्रजहत्यन्तकाले ॥

na cchandāṃsi vṛjināttārayanti | māyāvinaṃ māyayā sarvamānam | nīḍaṃ śakuntā iva jātapakṣā- | śchandāṃsyenaṃ prajahatyantakāle

The Vedic hymns do not carry a deceiver, who deals with everything by deceit, across his wrongdoing. As birds leave the nest once their wings have grown, the hymns abandon such a man at the hour of death.

Verse 6 (5.43.6)

न चेद्वेदा वेदविदं त्रातुं शक्ता विचक्षण । अथ कस्मात्प्रलापोऽयं ब्राह्मणानां सनातनः ॥

na cedvedā vedavidaṃ trātuṃ śaktā vicakṣaṇa | atha kasmātpralāpo'yaṃ brāhmaṇānāṃ sanātanaḥ

If the Vedas cannot save even one who knows the Vedas, O wise one, then why has this endless recitation of the brahmins gone on since ancient times?

Verse 7 (5.43.7)

तस्यैव नामादिविशेषरूपै- । रिदं जगद्भाति महानुभाव । निर्दिश्य सम्यक्प्रवदन्ति वेदा- । स्तद्विश्ववैरूप्यमुदाहरन्ति ॥

tasyaiva nāmādiviśeṣarūpai- | ridaṃ jagadbhāti mahānubhāva | nirdiśya samyakpravadanti vedā- | stadviśvavairūpyamudāharanti

It is through the particular forms of that One alone, name and the rest, that this world shines, O noble one. The Vedas point to It and declare It rightly; they describe the manifold universe as Its form.

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

Verse 8 (5.43.8)

तदर्थयुक्तं तप एतदिज्या । ताभ्यामसौ पुण्यमुपैति विद्वान् । पुण्येन पापं विनिहत्य पश्चा- । त्संजायते ज्ञानविदीपितात्मा ॥

tadarthayuktaṃ tapa etadijyā | tābhyāmasau puṇyamupaiti vidvān | puṇyena pāpaṃ vinihatya paścā- | tsaṃjāyate jñānavidīpitātmā

Austerity joined to that purpose, and sacrifice: through these two the wise man gains merit. Having destroyed his sin by merit, he is afterwards born with a self lit up by knowledge.

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

Verse 9 (5.43.9)

ज्ञानेन चात्मानमुपैति विद्वा- । नथान्यथा वर्गफलानुकाङ्क्षी । अस्मिन्कृतं तत्परिगृह्य सर्व- । ममुत्र भुङ्क्ते पुनरेति मार्गम् ॥

jñānena cātmānamupaiti vidvā- | nathānyathā vargaphalānukāṅkṣī | asminkṛtaṃ tatparigṛhya sarva- | mamutra bhuṅkte punareti mārgam

Through knowledge the wise man attains the Self. Otherwise, one who longs for the fruits of worldly aims carries with him all that he did here, enjoys it in the next world, and comes back again to the same road.

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

Verse 10 (5.43.10)

अस्मिँल्लोके तपस्तप्तं फलमन्यत्र भुज्यते । ब्राह्मणानामिमे लोका वृद्धे तपसि संयताः ॥

asmim̐lloke tapastaptaṃ phalamanyatra bhujyate | brāhmaṇānāmime lokā vṛddhe tapasi saṃyatāḥ

Austerity practised in this world bears fruit that is enjoyed elsewhere. These worlds belong to brahmins who are disciplined in rich austerity.

Verse 11 (5.43.11)

ब्राह्मणानां तपः स्वृद्धमन्येषां तावदेव तत् । एतत्समृद्धमत्यृद्धं तपो भवति केवलम् ॥

brāhmaṇānāṃ tapaḥ svṛddhamanyeṣāṃ tāvadeva tat | etatsamṛddhamatyṛddhaṃ tapo bhavati kevalam

The austerity of brahmins is richly prospered; for others it is only so much. This austerity becomes prosperous, exceedingly prosperous, and pure.

Note on the text: Not in the critical edition (found in the vulgate recension). sanskritdocuments prints it in brackets inside its verse 12.

Verse 12 (5.43.12)

कथं समृद्धमप्यृद्धं तपो भवति केवलम् । सनत्सुजात तद्ब्रूहि यथा विद्याम तद्वयम् ॥

kathaṃ samṛddhamapyṛddhaṃ tapo bhavati kevalam | sanatsujāta tadbrūhi yathā vidyāma tadvayam

How does austerity become prosperous, abundant and pure? Tell us that, Sanatsujata, so that we may understand it.

Verse 13 (5.43.13)

निष्कल्मषं तपस्त्वेतत्केवलं परिचक्षते । एतत्समृद्धमप्यृद्धं तपो भवति केवलम् ॥

niṣkalmaṣaṃ tapastvetatkevalaṃ paricakṣate | etatsamṛddhamapyṛddhaṃ tapo bhavati kevalam

Austerity free from stain is what is called pure. It is this that becomes prosperous, abundant and pure austerity.

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

Verse 14 (5.43.14)

तपोमूलमिदं सर्वं यन्मां पृच्छसि क्षत्रिय । तपसा वेदविद्वांसः परं त्वमृतमाप्नुयुः ॥

tapomūlamidaṃ sarvaṃ yanmāṃ pṛcchasi kṣatriya | tapasā vedavidvāṃsaḥ paraṃ tvamṛtamāpnuyuḥ

All that you ask me about, O Kshatriya, has its root in austerity. By austerity those who know the Vedas attain the supreme immortality.

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

Verse 15 (5.43.15)

कल्मषं तपसो ब्रूहि श्रुतं निष्कल्मषं तपः । सनत्सुजात येनेदं विद्यां गुह्यं सनातनम् ॥

kalmaṣaṃ tapaso brūhi śrutaṃ niṣkalmaṣaṃ tapaḥ | sanatsujāta yenedaṃ vidyāṃ guhyaṃ sanātanam

Tell me what stains austerity; I have heard of austerity without stain. Tell me, Sanatsujata, so that I may know this ancient secret.

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

Verse 16 (5.43.16)

क्रोधादयो द्वादश यस्य दोषा- । स्तथा नृशंसानि दश त्रि राजन् । धर्मादयो द्वादशैते पितॄणां । शास्त्रे गुणा ये विदिता द्विजानाम् ॥

krodhādayo dvādaśa yasya doṣā- | stathā nṛśaṃsāni daśa tri rājan | dharmādayo dvādaśaite pitṝṇāṃ | śāstre guṇā ye viditā dvijānām

Austerity has twelve faults, beginning with anger, and likewise, O king, there are thirteen kinds of cruelty. Its virtues are the twelve beginning with dharma, which the twice-born know from the teaching of the ancestors.

Verse 17 (5.43.17)

क्रोधः कामो लोभमोहौ विधित्सा- । ऽकृपाऽसूये मानशोकौ स्पृहा च । ईर्ष्या जुगुप्सा च मनुष्यदोषा । वर्ज्याः सदा द्वादशैते नराणाम् ॥

krodhaḥ kāmo lobhamohau vidhitsā- | 'kṛpā'sūye mānaśokau spṛhā ca | īrṣyā jugupsā ca manuṣyadoṣā | varjyāḥ sadā dvādaśaite narāṇām

Anger, lust, greed, delusion, craving for gratification, pitilessness, envy, pride, grief, longing, jealousy and contempt: these are the twelve human faults that men should always shun.

Verse 18 (5.43.18)

एकैकमेते राजेन्द्र मनुष्यान्पर्युपासते । लिप्समानोन्तरं तेषां मृगाणामिव लुब्धकः ॥

ekaikamete rājendra manuṣyānparyupāsate | lipsamānontaraṃ teṣāṃ mṛgāṇāmiva lubdhakaḥ

Each of these, O king of kings, lies in wait for men, looking for an opening in them, as a hunter watches for deer.

Verse 19 (5.43.19)

विकत्थनः स्पृहयालुर्मनस्वी । बिभ्रत्कोषं चपलो रोषणश्च । एतान्पापाः षण्णराः पापधर्मान् । प्रकुर्वते नो त्रसन्तः सुदुर्गे ॥

vikatthanaḥ spṛhayālurmanasvī | bibhratkoṣaṃ capalo roṣaṇaśca | etānpāpāḥ ṣaṇṇarāḥ pāpadharmān | prakurvate no trasantaḥ sudurge

The boaster, the covetous, the haughty, the one who clings to his hoard, the fickle and the wrathful: these six sinful men commit sinful deeds without fear, even in the gravest danger.

Verse 20 (5.43.20)

संभोगसंविद्विषमोऽतिमानी । दत्तानुतापी कृपणो बलीयान् । वर्गप्रशंसी वनितासु द्वेष्टा । एते परे सप्त नृशंसवर्गाः ॥

saṃbhogasaṃvidviṣamo'timānī | dattānutāpī kṛpaṇo balīyān | vargapraśaṃsī vanitāsu dveṣṭā | ete pare sapta nṛśaṃsavargāḥ

One who is unfair in sharing pleasures and company, the overproud, one who regrets what he has given, the miser, one who presumes on his strength, one who praises only his own faction, and one who hates women: these are the other seven of the cruel kind.

Verse 21 (5.43.21)

धर्मश्च सत्यं च दमस्तपश्च । आमात्सर्यं ह्रीस्तितिक्षानसूया । यज्ञश्च दानं च धृतिः श्रुतं च । व्रतानि वै द्वादश ब्राह्मणस्य ॥

dharmaśca satyaṃ ca damastapaśca | āmātsaryaṃ hrīstitikṣānasūyā | yajñaśca dānaṃ ca dhṛtiḥ śrutaṃ ca | vratāni vai dvādaśa brāhmaṇasya

Dharma, truth, self-control, austerity, freedom from jealousy, modesty, forbearance, freedom from envy, sacrifice, charity, steadfastness and learning: these twelve are the vows of a brahmin.

Verse 22 (5.43.22)

यस्त्वेतेभ्यः प्रभवेद्द्वादशभ्यः । सर्वामपीमां पृथिवीं स शिष्यात् । त्रिभिर्द्वाभ्यामेकतो वार्थितो य- । स्तस्य स्वमस्तीति स वेदितव्यः ॥

yastvetebhyaḥ prabhaveddvādaśabhyaḥ | sarvāmapīmāṃ pṛthivīṃ sa śiṣyāt | tribhirdvābhyāmekato vārthito ya- | stasya svamastīti sa veditavyaḥ

He who has mastered these twelve could govern even this whole earth. And one who is endowed with three of them, or two, or even one, should be known as truly possessing something of his own.

Verse 23 (5.43.23)

दमस्त्यागोऽप्रमादश्च एतेष्वमृतमाहितम् । तानि सत्यमुखान्याहुर्ब्राह्मणा ये मनीषिणः ॥

damastyāgo'pramādaśca eteṣvamṛtamāhitam | tāni satyamukhānyāhurbrāhmaṇā ye manīṣiṇaḥ

Self-control, renunciation and heedfulness: in these immortality is placed. Wise brahmins say that these three have truth at their head.

Verse 24 (5.43.24)

दमोऽष्टादशदोषः स्यात्प्रातिकूल्यं कृते भवेत् । अनृतं चाभ्यसूया च कामार्थौ च तथा स्पृहा ॥

damo'ṣṭādaśadoṣaḥ syātprātikūlyaṃ kṛte bhavet | anṛtaṃ cābhyasūyā ca kāmārthau ca tathā spṛhā

Self-control is marred by eighteen faults: contrariness in what one does, falsehood, fault-finding, lust, greed for wealth, and craving;

Verse 25 (5.43.25)

क्रोधः शोकस्तथा तृष्णा लोभः पैशून्यमेव च । मत्सरश्च विहिंसा च परितापस्तथाऽरतिः ॥

krodhaḥ śokastathā tṛṣṇā lobhaḥ paiśūnyameva ca | matsaraśca vihiṃsā ca paritāpastathā'ratiḥ

anger, grief, thirst, greed, slander, jealousy, violence, remorse and discontent;

Verse 26 (5.43.26)

अपस्मारश्चातिवादस्तथा संभावनात्मनि । एतैर्विमुक्तो दोषैर्यः स दान्तः सद्भिरुच्यते ॥

apasmāraścātivādastathā saṃbhāvanātmani | etairvimukto doṣairyaḥ sa dāntaḥ sadbhirucyate

forgetfulness, excess of speech, and conceit about oneself. One who is free of these faults is called self-controlled by the good.

Verse 27 (5.43.27)

मदोऽष्टादशदोषः स्यात्त्यागो भवति षड्विधः । विपर्ययाः स्मृता एते मददोषा उदाहृताः । दोषा दमस्य ये प्रोक्तास्तान्दोषान्परिवर्जयेत् ॥

mado'ṣṭādaśadoṣaḥ syāttyāgo bhavati ṣaḍvidhaḥ | viparyayāḥ smṛtā ete madadoṣā udāhṛtāḥ | doṣā damasya ye proktāstāndoṣānparivarjayet

Pride has eighteen faults, and renunciation is of six kinds. The faults of pride are said to be the reverse of the virtues. The faults named as opposed to self-control are the faults one should avoid.

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

Verse 28 (5.43.28)

श्रेयांस्तु षड्विधस्त्यागस्तृतीयो दुष्करो भवेत् । तेन दुःखं तरत्येव भिन्नं तस्मिञ्जितं कृते ॥

śreyāṃstu ṣaḍvidhastyāgastṛtīyo duṣkaro bhavet | tena duḥkhaṃ taratyeva bhinnaṃ tasmiñjitaṃ kṛte

The sixfold renunciation is excellent, and its third kind is hard to achieve. By it one surely crosses beyond sorrow; when it is accomplished, every bond is broken and all is won.

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

Verse 29 (5.43.29)

श्रेयांस्तु षड्विधस्त्यागः श्रियं प्राप्य न हृष्यति । इष्टापूर्ते द्वितीयं स्यान्नित्यवैराग्ययोगतः ॥

śreyāṃstu ṣaḍvidhastyāgaḥ śriyaṃ prāpya na hṛṣyati | iṣṭāpūrte dvitīyaṃ syānnityavairāgyayogataḥ

Of this excellent sixfold renunciation, the first is that a man does not exult on gaining prosperity. The second concerns sacrifices and works of public good, given up through steady detachment.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.18).

Verse 30 (5.43.30)

कामत्यागश्च राजेन्द्र स तृतीय इति स्मृतः । अप्यवाच्यं वदन्त्येतं स तृतीयो गुणः स्मृतः ॥

kāmatyāgaśca rājendra sa tṛtīya iti smṛtaḥ | apyavācyaṃ vadantyetaṃ sa tṛtīyo guṇaḥ smṛtaḥ

The renunciation of desire, O king of kings, is known as the third. They call it something beyond words; it is known as the third quality.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.19).

Verse 31 (5.43.31)

त्यक्तैर्द्रव्यैर्यद्भवति नोपयुक्तैश्च कामतः । न च द्रव्यैस्तद्भवति नोपयुक्तैश्च कामतः ॥

tyaktairdravyairyadbhavati nopayuktaiśca kāmataḥ | na ca dravyaistadbhavati nopayuktaiśca kāmataḥ

The renunciation that comes through giving up possessions and not using them for pleasure does not come through having possessions, nor through enjoying them at will.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.20).

Verse 32 (5.43.32)

न च कर्मस्वसिद्धेषु दुःखं ते न च न ग्लपेत् । सर्वैरेव गुणैर्युक्तो द्रव्यवानपि यो भवेत् ॥

na ca karmasvasiddheṣu duḥkhaṃ te na ca na glapet | sarvaireva guṇairyukto dravyavānapi yo bhavet

Such a man does not grieve when his undertakings fail, nor does he lose heart, even though he is wealthy and endowed with every virtue.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.20).

Verse 33 (5.43.33)

अप्रिये च समुत्पन्ने व्यथां जातु न गच्छति । इष्टान्पुत्रांश्च दारांश्च न याचेत कदाचन ॥

apriye ca samutpanne vyathāṃ jātu na gacchati | iṣṭānputrāṃśca dārāṃśca na yāceta kadācana

When something unwelcome happens, he never feels distress. He should never beg for cherished sons or wives.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.18–19).

Verse 34 (5.43.34)

अर्हते याचमानाय प्रदेयं तच्छुभं भवेत् । अप्रमादी भवेदेतैः स चाप्यष्टगुणो भवेत् ॥

arhate yācamānāya pradeyaṃ tacchubhaṃ bhavet | apramādī bhavedetaiḥ sa cāpyaṣṭaguṇo bhavet

To a worthy person who asks, one should give; that is auspicious. Through these one becomes heedful, and heedfulness too has eight qualities:

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.19).

Verse 35 (5.43.35)

सत्यं ध्यानं समाधानं चोद्यं वैराग्यमेव च । अस्तेयं ब्रह्मचर्यं च तथाऽसंग्रहमेव च ॥

satyaṃ dhyānaṃ samādhānaṃ codyaṃ vairāgyameva ca | asteyaṃ brahmacaryaṃ ca tathā'saṃgrahameva ca

truth, meditation, concentration, inquiry, detachment, not stealing, continence and non-possession.

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

Verse 36 (5.43.36)

एवं दोषा मदस्योक्तास्तान्दोषान्परिवर्जयेत् । तथा त्यागोऽप्रमादश्च स चाप्यष्टगुणो मतः ॥

evaṃ doṣā madasyoktāstāndoṣānparivarjayet | tathā tyāgo'pramādaśca sa cāpyaṣṭaguṇo mataḥ

Thus the faults of pride have been told; one should shun them. So too renunciation and heedfulness have been told, and heedfulness is held to have eight qualities.

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

Verse 37 (5.43.37)

अष्टौ दोषाः प्रमादस्य तान्दोषान्परिवर्जयेत् । इन्द्रियेभ्यश्च पञ्चभ्यो मनसश्चैव भारत । अतीतानागतेभ्यश्च मुक्त्युपेतः सुखी भवेत् ॥

aṣṭau doṣāḥ pramādasya tāndoṣānparivarjayet | indriyebhyaśca pañcabhyo manasaścaiva bhārata | atītānāgatebhyaśca muktyupetaḥ sukhī bhavet

Heedlessness has eight faults, and one should shun them. They arise from the five senses and from the mind, O Bharata, and from the past and the future. One who is free of them is happy.

Verse 38 (5.43.38)

सत्यात्मा भव राजेन्द्र सत्ये लोकाः प्रतिष्ठिताः । तांस्तु सत्यमुखानाहुः सत्ये ह्यमृतमाहितम् ॥

satyātmā bhava rājendra satye lokāḥ pratiṣṭhitāḥ | tāṃstu satyamukhānāhuḥ satye hyamṛtamāhitam

Be devoted to truth, O king of kings; the worlds rest on truth. Self-control and the other virtues are said to have truth at their head, and in truth immortality is placed.

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

Verse 39 (5.43.39)

निवृत्तेनैव दोषेण तपो व्रतमिहाचरेत् । एतद्धातृकृतं वृत्तं सत्यमेव सतां व्रतम् ॥

nivṛttenaiva doṣeṇa tapo vratamihācaret | etaddhātṛkṛtaṃ vṛttaṃ satyameva satāṃ vratam

Only when faults have been turned away should one practise austerity and vows here. This is the way of life ordained by the Creator; truth alone is the vow of the good.

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

Verse 40 (5.43.40)

दोषैरेतैर्वियुक्तस्तु गुणैरेतैः समन्वितः । एतत्समृद्धमत्यर्थं तपो भवति केवलम् ॥

doṣairetairviyuktastu guṇairetaiḥ samanvitaḥ | etatsamṛddhamatyarthaṃ tapo bhavati kevalam

Austerity that is free from these faults and endowed with these virtues becomes exceedingly prosperous and pure.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.22).

Verse 41 (5.43.41)

यन्मां पृच्छसि राजेन्द्र संक्षेपात्प्रब्रवीमि ते । एतत्पापहरं पुण्यं जन्ममृत्युजरापहम् ॥

yanmāṃ pṛcchasi rājendra saṃkṣepātprabravīmi te | etatpāpaharaṃ puṇyaṃ janmamṛtyujarāpaham

What you asked me, O king of kings, I tell you in brief. This teaching is holy; it takes away sin and frees one from birth, death and old age.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.22).

Verse 42 (5.43.42)

आख्यानपञ्चमैर्वेदैर्भूयिष्ठं कथ्यते जनः । तथा चान्ये चतुर्वेदास्त्रिवेदाश्च तथा परे ॥

ākhyānapañcamairvedairbhūyiṣṭhaṃ kathyate janaḥ | tathā cānye caturvedāstrivedāśca tathā pare

Most people are described by the Vedas they know, with the old narratives counted as the fifth; others are said to know four Vedas, and others three.

Note on the text: Corrected आख्यानप़ञ्चमैर् → आख्यानपञ्चमैर् (Wikisource typo, a stray nukta; sanskritdocuments and the critical edition read आख्यानपञ्चमैर्). Corrected त्रिधेदाश्च → त्रिवेदाश्च (misprint in Wikisource; the critical edition reads त्रिवेदाश्च, and sanskritdocuments repeats the misprint).

Verse 43 (5.43.43)

द्विवेदाश्चैकवेदाश्चाप्यनृचश्च तथा परे । तेषां तु कतरः स स्याद्यमहं वेद वै द्विजम् ॥

dvivedāścaikavedāścāpyanṛcaśca tathā pare | teṣāṃ tu kataraḥ sa syādyamahaṃ veda vai dvijam

Some know two Vedas, some one, and others know no verse of the Rig at all. Which of these is the one I should know as a true brahmin?

Verse 44 (5.43.44)

एकस्य वेदस्याज्ञानाद्वेदास्ते बहवः कृताः । सत्यस्यैकस्य राजेन्द्र सत्ये कश्चिदवस्थितः ॥

ekasya vedasyājñānādvedāste bahavaḥ kṛtāḥ | satyasyaikasya rājendra satye kaścidavasthitaḥ

It was through ignorance of the one Veda that the Vedas came to be many. Of the one Truth, O king of kings, only rarely is anyone established in that Truth.

Note on the text: Corrected वेस्याज्ञानाद् → वेदस्याज्ञानाद् (misprint in Wikisource; the critical edition reads वेदस्याज्ञानाद्, and sanskritdocuments repeats the misprint). Partial match: the critical edition arranges these lines differently (cf. 5.43.25).

Verse 45 (5.43.45)

एवं वेदमविज्ञाय प्राज्ञोऽहमिति मन्यते । दानमध्ययनं यज्ञो लोभादेतत्प्रवर्तते ॥

evaṃ vedamavijñāya prājño'hamiti manyate | dānamadhyayanaṃ yajño lobhādetatpravartate

So, without knowing the Veda, a man thinks, 'I am wise.' Charity, study and sacrifice are then undertaken out of greed.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.25–26).

Verse 46 (5.43.46)

सत्यात्प्रच्यवमानानां सङ्कल्पो वितथो भवेत् । ततो यज्ञः प्रतायेत सत्यस्यानवधारणात् ॥

satyātpracyavamānānāṃ saṅkalpo vitatho bhavet | tato yajñaḥ pratāyeta satyasyānavadhāraṇāt

For those who fall away from truth, their resolve proves false. Then sacrifice is spread out at length, because truth has not been grasped.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.26–27).

Verse 47 (5.43.47)

मनसान्यस्य भवति वाचान्यस्याथ कर्मणा । सङ्कल्पसिद्धः पुरुषः सङ्कल्पानधितिष्ठति ॥

manasānyasya bhavati vācānyasyātha karmaṇā | saṅkalpasiddhaḥ puruṣaḥ saṅkalpānadhitiṣṭhati

For one man sacrifice is performed in the mind, for another in speech, and for another in action. The man whose resolve is perfected has mastery over his resolves.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.27).

Verse 48 (5.43.48)

अनैभृत्येन चैतस्य दीक्षितव्रतमाचरेत् । नामैतद्धातुनिर्वृत्तं सत्यमेव सतां परम् ॥

anaibhṛtyena caitasya dīkṣitavratamācaret | nāmaitaddhātunirvṛttaṃ satyameva satāṃ param

Because such resolve is unsteady, one should keep the vow of one who has been consecrated. The name 'truth' comes from the root meaning 'to be'; truth alone is supreme for the good.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.28).

Verse 49 (5.43.49)

ज्ञानं वै नाम प्रत्यक्षं परोक्षं जायते तपः । विद्याद्बहु पठन्तं तु द्विजं वै बहुपाठिनम् ॥

jñānaṃ vai nāma pratyakṣaṃ parokṣaṃ jāyate tapaḥ | vidyādbahu paṭhantaṃ tu dvijaṃ vai bahupāṭhinam

Knowledge is directly seen; austerity bears fruit unseen. A twice-born man who merely reads a great deal should be known only as a great reader.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.28–29).

Verse 50 (5.43.50)

तस्मात्क्षत्रिय मा मंस्था जल्पितेनैव वै द्विजम् । य एव सत्यान्नापैति स ज्ञेयो ब्राह्मणस्त्वया ॥

tasmātkṣatriya mā maṃsthā jalpitenaiva vai dvijam | ya eva satyānnāpaiti sa jñeyo brāhmaṇastvayā

Therefore, O Kshatriya, do not take a man to be a brahmin merely from his talk. The one who never departs from truth is the one you should know as a brahmin.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.29).

Verse 51 (5.43.51)

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

The sacred metres, O Kshatriya, were sung of old by Atharvan and by this company of great seers. Those who know the metres but have not studied the Vedas do not know the truth of That which the Vedas make known.

Verse 52 (5.43.52)

छन्दांसि नाम द्विपदां वरिष्ठ । स्वच्छन्दयोगेन भवन्ति तत्र । छन्दोविदस्ते न च तानधीत्य । गता न वेदस्य न वेद्यमार्याः ॥

chandāṃsi nāma dvipadāṃ variṣṭha | svacchandayogena bhavanti tatra | chandovidaste na ca tānadhītya | gatā na vedasya na vedyamāryāḥ

The metres, O best of men, come into being there of their own free accord. Those who know the metres have not, merely by studying them, reached either the Veda or That which it makes known, though they are counted among the noble.

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

Verse 53 (5.43.53)

न वेदानां वेदिता कश्चिदस्ति । कश्चित्त्वेतान्बुद्ध्यते वापि राजन् । यो वेद वेदान्न स वेद वेद्यं । सत्ये स्थितो यस्तु स वेद वेद्यम् ॥

na vedānāṃ veditā kaścidasti | kaścittvetānbuddhyate vāpi rājan | yo veda vedānna sa veda vedyaṃ | satye sthito yastu sa veda vedyam

No one knows the Vedas fully, O king, though some may understand them. He who knows only the Vedas does not know That which is to be known; but he who is established in truth knows That which is to be known.

Verse 54 (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 ॥

na vedānāṃ veditā kaścidasti | vedyena vedaṃ na vidurna vedyam | yo veda vedaṃ sa ca veda vedyaṃ | yo veda vedyaṃ na sa veda satyam

No one knows the Vedas fully. Through what is to be known, men know neither the Veda nor what is to be known. He who knows the Veda knows also what is to be known; but he who knows only what is to be known does not know the Truth.

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

Verse 55 (5.43.55)

यो वेद वेदान्स च वेद वेद्यं । न तं विदुर्वेदविदो न वेदाः । तथापि वेदेन विदन्ति वेदं । ये ब्राह्मणा वेदविदो भवन्ति ॥

yo veda vedānsa ca veda vedyaṃ | na taṃ vidurvedavido na vedāḥ | tathāpi vedena vidanti vedaṃ | ye brāhmaṇā vedavido bhavanti

He who knows the Vedas knows also what is to be known. Neither the knowers of the Veda nor the Vedas themselves know Him. Yet through the Veda they come to know the Veda: those brahmins who become true knowers of the Veda.

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

Verse 56 (5.43.56)

धामांशभागस्य तथा हि वेदा । यथा च शाखा हि महीरुहस्य । संवेदने चैव यथामनन्ति । तस्मिन्हि सत्ये परमात्मनोऽर्थे ॥

dhāmāṃśabhāgasya tathā hi vedā | yathā ca śākhā hi mahīruhasya | saṃvedane caiva yathāmananti | tasminhi satye paramātmano'rthe

The Vedas stand to That, of which all things are a part, as branches stand to a great tree; and so the sages regard them as serving the knowledge of that Truth, the Supreme Self.

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

Verse 57 (5.43.57)

अभिजानामि ब्राह्मणं व्याख्यातारं विचक्षणम् । यश्छिन्नविचिकित्सः स व्याचष्टे सर्वसंशयान् ॥

abhijānāmi brāhmaṇaṃ vyākhyātāraṃ vicakṣaṇam | yaśchinnavicikitsaḥ sa vyācaṣṭe sarvasaṃśayān

I recognise as a brahmin the discerning expounder whose own doubts have been cut away and who clears every doubt for others.

Verse 58 (5.43.58)

नास्य पर्येषणं गच्छेत्प्राचीनं नोत दक्षिणम् । नार्वाचीनं कुतस्तिर्यङ्नादिशन्तु कथञ्चन ॥

nāsya paryeṣaṇaṃ gacchetprācīnaṃ nota dakṣiṇam | nārvācīnaṃ kutastiryaṅnādiśantu kathañcana

One should not go searching for It to the east or to the south, nor close at hand, still less across the quarters; not in any direction at all.

Note on the text: Corrected प्रचीनं → प्राचीनं (misprint in Wikisource; the critical edition reads प्राचीनं, and sanskritdocuments repeats the misprint). Corrected तिर्यङ्गादिशन्तु → तिर्यङ्नादिशन्तु (misprint in Wikisource; the critical edition reads तिर्यङ् नादिशं तु, and sanskritdocuments repeats the misprint).

Verse 59 (5.43.59)

तस्य पर्येषणं गच्छेत्प्रत्यर्थिषु कथञ्चन । अविचिन्वन्निमं वेदे तपः पश्यति तं प्रभुम् ॥

tasya paryeṣaṇaṃ gacchetpratyarthiṣu kathañcana | avicinvannimaṃ vede tapaḥ paśyati taṃ prabhum

Nor should one look for It in any way among the objects outside oneself. Without searching for It even in the Veda, one sees that Lord through austerity.

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

Verse 60 (5.43.60)

तूष्णींभूत उपासीत न चेष्टेन्मनसापि च । उपावर्तस्व तद्ब्रह्म अन्तरात्मनि विश्रुतम् ॥

tūṣṇīṃbhūta upāsīta na ceṣṭenmanasāpi ca | upāvartasva tadbrahma antarātmani viśrutam

Becoming silent, one should meditate, not stirring even in the mind. Turn towards that Brahman, which is known to dwell in the inner self.

Verse 61 (5.43.61)

मौनान्न स मुनिर्भवति नारण्यवसनान्मुनिः । स्वलक्षणं तु यो वेद स मुनिः श्रेष्ठ उच्यते ॥

maunānna sa munirbhavati nāraṇyavasanānmuniḥ | svalakṣaṇaṃ tu yo veda sa muniḥ śreṣṭha ucyate

One does not become a muni by silence, nor by living in the forest. He who knows his own true nature is called the best of munis.

Verse 62 (5.43.62)

सर्वार्थानां व्याकरणाद्वैयाकरण उच्यते । तन्मूलतो व्याकरणं व्याकरोतीति तत्तथा ॥

sarvārthānāṃ vyākaraṇādvaiyākaraṇa ucyate | tanmūlato vyākaraṇaṃ vyākarotīti tattathā

One who unfolds the meaning of all things is called a grammarian, an unfolder. Since all things are unfolded from That as their root, he is rightly given that name.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.36).

Verse 63 (5.43.63)

प्रत्यक्षदर्शी लोकानां सर्वदर्शी भवेन्नरः । सत्ये वै ब्राह्मणस्तिष्ठंस्तद्विद्वान्सर्वविद्भवेत् ॥

pratyakṣadarśī lokānāṃ sarvadarśī bhavennaraḥ | satye vai brāhmaṇastiṣṭhaṃstadvidvānsarvavidbhavet

The man who sees the worlds directly becomes all-seeing. A brahmin who stands in truth and knows That becomes all-knowing.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.36–37).

Verse 64 (5.43.64)

धर्मादिषु स्थितोऽप्येवं क्षत्रिय ब्रह्म पश्यति । वेदानां चानुपूर्व्येण एतद्बुद्ध्या ब्रवीमि ते ॥

dharmādiṣu sthito'pyevaṃ kṣatriya brahma paśyati | vedānāṃ cānupūrvyeṇa etadbuddhyā bravīmi te

Standing firm in dharma and the other virtues in this way, O Kshatriya, and following the Vedas in due order, one beholds Brahman. This I tell you from my own understanding.

Note on the text: Partial match: the critical edition arranges these lines differently (cf. 5.43.37).