अधीत्य वेदान्परिसंस्तीर्य चाग्नी- निष्ट्वा यज्ञैः पालयित्वा प्रजाश्च। गोब्रह्मणार्थं शस्त्रपूतान्तरात्मा हतः सङ्ग्रामे क्षत्रियः स्वर्गमेति
A Kshatriya, after studying the Vedas, establishing fires, performing sacrifices, protecting the people, and, with a mind purified by weapons for the sake of cows and Brahmins, dying in battle, attains heaven.
वैश्योऽधीत्य ब्राह्मणान्क्षत्रियांश्च धनैः काले संविभज्याश्रितांश्च। त्रेतापूतं धूममाघ्राय पुण्यं प्रेत्य स्वर्गे दिव्यसुखानि भुङ्क्ते
A Vaishya, after studying Brahmins and Kshatriyas, distributing wealth to dependents at the proper time, and inhaling smoke purified by the Treta fire, enjoys heavenly, divine pleasures after death.
ब्रह्म क्षत्रं वैश्यवर्णं च शूद्रः क्रमेणैतान्न्यायतः पूजयानः। तुष्टेष्वेतेष्वव्यथो दग्धपाप- स्त्यक्त्वा देहं स्वर्गसुखानि भुङ्क्ते
A Shudra, honoring the Brahmin, Kshatriya, and Vaishya castes in order and according to propriety, when they are pleased, is free from distress and sin, and after leaving the body, enjoys heavenly happiness.
चातुर्वर्ण्यस्यैष धर्मस्तवोक्तो हेतुं चानुब्रुवतो मे निबोध। क्षात्राद्धर्माद्धीयते पाण्डुपुत्र- स्तं त्वं राजन्राजधर्मे नियुङ्क्ष
This is the duty of the four castes as told to you; listen also to the reason as I explain it. The son of Pandu is led by the duty of Kshatriyas; therefore, O King, appoint him to the royal duty.
एवमेतद्यथा त्वं मामनुशासनि नित्यदा। ममापि च मतिः सौम्य भवत्येवं यथात्थ माम्
Thus it is, as you always instruct me; gentle one, my mind too becomes as you wish when you speak to me.
सा तु बुद्धिः कृताप्येवं पाण्डवान्प्रति मे सदा। दुर्योधनं समासाद्य पुनर्विपरिवर्तते
Even when my mind is thus resolved regarding the Pandavas, upon encountering Duryodhana, it turns again.
न दिष्टमभ्यतिक्रान्तुं शक्यं भूतेन केनचित्। दिष्टमेव ध्रुवं मन्ये पौरुषं तु निरर्थकम्
No being can transgress what is destined; destiny alone is certain, I consider effort to be fruitless.
अनुक्तं यदि ते किञ्चिद्वाचा विदुर विद्यते। तन्मे शुश्रूषतो ब्रूहि विचित्राणि हि भाषसे
If there is anything you have not yet spoken, O Vidura, tell it to me as I am eager to listen; for you speak in many ways.
धृतराष्ट्र कुमारो वै यः पुराणः सनातनः। तनत्सुजातः प्रोवाच मृत्युर्नास्तीति भारत
Dhritarashtra's son, who is ancient and eternal, that is Sujata, spoke, saying, 'There is no death,' O Bharata.
स ते गुह्यान्प्रकाशांश्च सर्वान्हृदयसंश्रयान्। प्रवक्ष्यति महाराज सर्वबुद्धिमतां वरः
He will tell you all the secret and open matters that dwell in the heart, O great king, for he is foremost among the wise.
किं त्वं न वेद तद्भूयो यन्मे ब्रूयात्सनातनः। त्वमेव विदुर ब्रूहि प्रज्ञाशेषोऽस्ति चेत्तव
Do you not know again that which the eternal one would tell me? You alone, Vidura, should speak, for if you possess complete wisdom.
शूद्रयोनावहं जातो नातोऽन्यद्वक्तुमुत्सहे। कुमारस्य तु याबुद्धिर्वेद तां शाश्वतीमहम्
I was born in a Shudra womb, so I do not dare to speak anything else; but the understanding that the prince has of the Veda, that I hold as eternal.
ब्राह्मीं हि योनिमापन्नः सगुह्यमपि यो वदेत्। न तेन गर्ह्यो देवानां तस्मादेतद्ब्रवीमि ते
For one who has attained a Brahmin birth and speaks even what is secret, he is not to be blamed by the gods; therefore, I say this to you.
ब्रवीहि विदुर त्वं मे पुराणं तं सनातनम् । कथमेतेन देहेन स्यादिहैव समागमः
Speak to me, Vidura, that ancient, eternal teaching: how could union occur here with this body?
चिन्तयामास विदुरस्तभृषिं शंसितव्रतम्। स च तच्चिन्तितं ज्ञात्वा दर्शयामास भारत
Vidura contemplated the sage, renowned for his vows; and he, knowing what was thought, revealed it, O Bharata.
स चैनं प्रतिजग्राह विधिदृष्टेन कर्मणा । सुखोपविष्टं विश्रान्तमथैनं विदुरोऽब्रवीत्
He accepted him according to the prescribed rite; when he was comfortably seated and rested, Vidura spoke to him.
भगवन्संशयः कश्चिद्धृतराष्ट्रस्य मानसः । यो न शक्यो मया वक्तुं त्वमस्मै वक्तुमर्हसि
O revered one, there is a certain doubt in Dhritarashtra's mind, which I am unable to express; you should speak to him.
यं श्रत्वाऽयं मनुष्येन्द्रः सर्वदुःखातिगो भवेत्
Hearing which, this king of men would become free from all suffering.
लाभालाभौ प्रियद्वेष्यौ यथैनं न जरान्तकौ। विषहेरन्भयामर्षौ श्रुत्पिपासे मदोद्भवौ । अरतिश्चैव तन्द्री च कामक्रोधौ क्षयोदयौ
Gain and loss, pleasure and displeasure, so that neither old age nor death could overcome him; fear and anger, thirst and hunger born of pride; as well as discontent and lethargy, desire and wrath, decay and growth.
ततो राजा धृतराष्ट्रो मनीषी संपूज्य वाक्यं विदुरेरितं तत्। सनत्सुजातं रहिते महात्मा पप्रच्छ बुद्धिं परमां बुभूषन्
Then King Dhritarashtra, wise, having honored the words spoken by Vidura, questioned Sanatsujata, the great soul, in private, desiring supreme understanding.
सनत्सुजात यदिमं शृणोमि न मृत्युरस्तीति तवोपदेशम्। देवासुरा ह्याचरन्ब्रह्मचर्य- ममृत्यवे तत्कतरन्नु सत्यम्
Sanatsujata, when I hear your teaching that death does not exist, the gods and asuras practiced celibacy for immortality—so which is true?
अमृत्युं कर्मणा केचिन्मृत्युर्नास्तीति चापरे। शृणु मे ब्रुवतो राजन्यथैतन्मा विशङ्किथाः
Some say immortality is attained by action, others say death does not exist; listen to me as I speak, O king, and do not doubt.
उभे सत्ये क्षत्रियाद्य प्रवृत्ते मोहो मृत्युः संमतोऽयं कवीनाम्। प्रमादं वै मृत्युमहं ब्रवीमि तथाऽप्रमादममृतत्वं ब्रवीमि
Both truths are set forth among Kshatriyas; confusion is regarded as death by the wise. I declare heedlessness as death, and likewise, I declare vigilance as immortality.
प्रमादाद्वै असुराः पराभव- न्नप्रमादाद्ब्रह्मभूताः सुराश्च। नैव मृत्युर्व्याघ्र इवात्ति जन्तू- न्न ह्यस्य रूपमुपलभ्यते हि
Indeed, the asuras perished through heedlessness, and the gods became Brahman by vigilance. Death does not devour creatures like a tiger, nor can its form be perceived.
यमं त्वेके मृत्युमतोऽन्यमाहु- रात्मावासममृतं ब्रह्मचर्यम्। पितृलोके राज्यमनुशास्ति देवः शिवः शिवानामशिवोऽशिवानाम्
Some call Yama the lord of death, others say immortality resides in the self, in celibacy. The god rules in the realm of ancestors; auspicious for the auspicious, inauspicious for the inauspicious.
अस्यादेशान्निःसरते नराणां क्रोधः प्रमादो लोभरूपश्च मृत्युः। अहं गतेनैव चरन्विमार्गा- न्न चात्मनो योगमुपैति कश्चित्
From this teaching arise in men anger, heedlessness, and greed, which are forms of death. Wandering with a lost mind, none attains union with the self.
ते मोहितास्तद्वशे वर्तमाना इतः प्रेतास्तत्र पुनः पतन्ति। ततस्तान्देवा अनुविप्लवन्ते अतो मृत्युर्मरणादभ्युपैति
Those deluded, acting under its influence, depart from here and fall again there; then the gods disturb them, and thus death approaches through dying.
कर्मोदये कर्मफलानुरागा- स्तत्रानु ते यान्ति न तरन्ति मृत्युम् । सदर्थयोगानवगमात्समन्ता- त्प्रवर्तते भोगभोगेन देही
When action arises, attachment to the fruits of action follows; thus they go, but do not cross death. Because of ignorance of true union, the embodied one revolves everywhere, enjoying pleasure after pleasure.
तद्वै महामोहनमिन्द्रियाणां मिथ्यार्थयोगस्य गतिर्हि नित्या। मिथ्यार्थयोगाभिहतान्तरात्मा स्मरन्नुपास्ते विषयान्समन्तात्
Indeed, this is the great delusion of the senses: the constant course of false association with objects. The inner self, struck by false association, remembers and pursues sense objects on every side.
अभिध्या वै प्रथमं हन्ति लोकान् कामक्रोधावनुगृह्याशु पश्चात्। एते बालान्मृत्यवे प्रापयन्ति धीरास्तु धैर्येण तरन्ति मृत्युम्
Covetousness first destroys people; then, quickly, desire and anger seize them. These lead the foolish to death, but the wise cross over death by steadfastness.