सोऽभिध्यायन्नुत्पतिष्णन्निहन्या- दनादरेणाप्रतिबुध्यमानः। नैनं मृत्युर्मृत्युरिवात्ति भूत्वा एवं विद्वान्यो विनिहन्ति कामान्
He who, rising up, is not struck down by covetousness, who remains alert and not indifferent—death does not consume him as death itself would. In this way, the wise one destroys desires.
कामानुसारी पुरुषः कामाननु विनश्यति। कामान्व्युदस्य धुनुते यत्किञ्चित्पुरुषो रजः
A man who follows desires perishes along with those desires; but, casting off desires, he shakes off whatever impurity there is.
तमोप्रकाशो भूतानां नरकोऽयं प्रदृश्यते। मुह्यन्त इव धावन्ति गच्छन्तः श्वभ्रमुन्मुखाः
This darkness and light among beings is seen as hell; as if deluded, they run about, going headlong toward the abyss.
अमूढवृत्तेः पुरुषस्येह कुर्या- त्किं वै मृत्युस्तार्ण इवास्य व्याघ्रः । अमन्यमानः क्षत्रिय किञ्चिदन्य- न्नाधीयते तार्ण इवास्य सर्पः
What could death do to a man of unconfused conduct here—like a tiger to one who has crossed over? Not considering anything else, O Kshatriya, he learns nothing else, like a snake to one who has crossed over.
र्मृत्योर्यथा विषयं प्राप्य मर्त्यः
Just as a mortal, having reached the realm of death—
यानेवाहुरिज्यया साधुलोकान् द्विजातीनां पुण्यतमान्सनातनात्। तेषां परार्थं कथयन्तीह वेदा एतद्विद्वान्नैति कथं नु कर्म
Those worlds which are said to be attained by sacrifice, the most virtuous and eternal for the twice-born—about them the Vedas speak here for the sake of others. How, then, does one who knows this not go beyond action?
एवं ह्यविद्वानुपयाति तत्र तत्रार्थजातं च वदन्ति वेदाः। सवेह आयाति परं परात्मा प्रयाति मार्गेण निहत्य मार्गान्
Indeed, the unknowing goes there, and the Vedas speak of various aims. But here, the supreme self comes, having destroyed the paths, and departs by the way.
कोऽसौ नियुङ्क्ते तमजं पुराणं स चेदिदं सर्वमनुक्रमेण। किं वास्य कार्यमथवा सुखं च तन्मे विद्वन्ब्रूहि सर्वं यथावत्
Who is it that directs that unborn, ancient one, if indeed he brings forth all this in order? What is his purpose, or his happiness? Tell me all this truly, O wise one.
दोषो महानत्र विभेदयोगे ह्यनादियोगेन भवन्ति नित्याः। तथास्य नाधिक्यमपैति किञ्चि- दनादियोगेन भवन्ति पुंसः
There is a great fault here in the connection with division, for by the connection without beginning, these are eternal. Likewise, nothing is diminished for him; by the connection without beginning, these arise for a person.
य एतद्वा भगवान्स नित्यो विकारयोगेन करोति विश्वम्। तथाच तच्छक्तिरिति स्म मन्यते। तथार्थयोगेन भवन्ति वेदाः
He who is called the Blessed One, he is eternal, and by the connection with transformation, he creates the universe. Thus, it is thought that this is his power; and by such connection with objects, the Vedas arise.
यस्माद्धर्मान्नाचरन्तीह केचि- त्तथा धर्मान्केचिदिहाचरन्ति। धर्मः पापेन प्रतिहन्यते स्वि- दुताहो धर्मः प्रतिहन्ति पापम्
Because some here do not practice dharma, while others do practice dharma here—dharma is hindered by sin, or else, does dharma hinder sin?
तस्मिन्स्थितौ वाप्युभयं हि नित्यं ज्ञानेन विद्वान्प्रतिहन्ति सिद्धम्। तथान्यथा पुण्यमुपैति देही तथागतं पापमुपैति सिद्धम्
In either case, both always persist; the wise, by knowledge, overcome what is established. Thus, the embodied one attains merit or, likewise, attains established sin.
गत्वोभयं कर्मणा युज्यते स्थिरं शुभस्य पापस्य स चापि कर्मणा। धर्मेण पापं प्रणुदतीह विद्वान् धर्मो बलीयानिति तत्र विद्धिः
Having gone to both, one is firmly bound by action, to good and evil alike by action. Here, the wise dispel evil by righteousness; know that righteousness is stronger in this matter.
यानिहाहुः स्वस्य धर्मस्य लोका- न्द्विजातीनां पुण्यकृतां सनातनान्। तेषां क्रमान्कथय ततोऽपि चान्या- न्नैतद्विद्वन्वेत्तुमिच्छामि कर्म
Those worlds which are said to be the own realms of dharma, the eternal, meritorious worlds of the twice-born—tell me their order, and also others beyond them. O wise one, I wish to know this action.
येषां व्रतेऽथ विस्पर्धा बले बलवतामिव। ते ब्राह्मणा इतः प्रेत्य स्वर्गे यान्ति प्रकाशताम्
Those whose vows are as if in rivalry, like the strength of the strong, those Brahmins, departing from here, go to brightness in heaven.
येषां धर्मे च विस्पर्धा तेषां जज्ज्ञानसाधनम्। ते ब्राह्मणा इतो मुक्ताः स्वर्गं यान्ति त्रिविष्टपम्
Those whose rivalry is in dharma, whose means is knowledge—those Brahmins, freed from here, go to heaven, to the highest abode.
तस्य सम्यक्समाचारमाहुर्वेदविदो जनाः। नैनं मन्येत भूयिष्ठं बाह्यमाभ्यन्तरं जनम्
Those who know the Vedas say that his conduct is truly upright; one should not regard most people, whether outsiders or those within, as his equal.
यत्र मन्येत भूयिष्ठं प्रावृषीव तृणोदकम्। अन्नं पानं ब्राह्मणस्य तञ्जीवोन्नानुसंज्वरेत्
Wherever one thinks that, like grass and water in the rainy season, food and drink are abundant for a Brahmin, let him sustain his life with that alone.
यत्राकथयमानस्य प्रयच्छत्यशिवं भयम्। अतिरिक्तमिवाकुर्वन्स श्रेयान्नेतरो जनः
Where, without being asked, someone gives what brings misfortune or fear, acting excessively, that person is less worthy than another.
यो वा कथयमानस्य ह्यात्मानं नानुसंज्वरेत्। ब्रह्मस्वं नोपभुञ्जीत तदन्नं संमतं सताम्। कुशवल्कलचेलाद्यं ब्रह्मस्वं योगिनो विदुः
If someone, when asked, does not revive himself, he should not enjoy the wealth of Brahmins; such food is esteemed by the virtuous. Yogis know that Brahmin wealth consists of kusa grass, bark garments, and the like.
यथा खं वान्तमश्नाति श्वा वै नित्यमभूतये । एवं ते वान्तमश्नन्ति स्ववीर्यस्योपसेवनात्
Just as a dog always eats what has been vomited for its own ruin, so do they eat what has been rejected, by consuming the strength of others.
नित्यमज्ञातचर्या मे इति मन्येत ब्राह्मणः। ज्ञातीनां तु वसन्मध्ये नैवं विन्देत किञ्चन
A Brahmin should always think, 'I live unknown.' But dwelling among relatives, he should not find anything in this way.
कोह्येवमन्तरात्मानं ब्राह्मणो हन्तुमर्हति। निर्लिङ्गमचलं शुद्धं सर्वद्वन्द्वविवर्जितम्
Who indeed should wish to harm his own inner self, which is without marks, unmoving, pure, and free from all dualities?
योऽन्यथा सन्तमात्मानमन्यथा प्रतिपद्यते। किं तेन न कृतं पापं चोरेणात्मापहारिणा
He who perceives his true self as otherwise than it is—what sin has he not committed, being a thief who steals his own self?
अश्रान्तः स्यादनादाता संमतो निरुपद्रवः। शिष्टो न शिष्टवत्स स्याद्ब्राह्मणो ब्रह्मवित्कविः
He should be tireless, not a taker, respected, free from trouble; a Brahmin who knows Brahman and is wise should not act like one who is merely disciplined.
अनाढ्या मानुषे वित्ते आढ्या दैवे तथा क्रतौ । ते दुर्धर्षा दुष्प्रकम्प्यास्तान्विद्याद्ब्रह्मणस्तनुम्
Those who are poor in human wealth but rich in divine and sacrificial wealth are hard to overcome and difficult to shake; know them as the embodied form of Brahman.
सर्वान्खिष्टकृतो देवान्विद्याद्य इह कश्चन। न स मानो ब्राह्मणस्य तस्मिन्प्रयतते स्वयम्
One should know that whoever here has angered all the gods, no respect accrues to a Brahmin who strives in that way.
यमप्रयतमानं तु मानयन्ति समाहिताः । न मान्यमानो मन्येत नावमानेऽतिसंज्वरेत्
But those who are composed honor the one who does not strive for respect; if he is not honored, he should not think himself dishonored, nor be greatly disturbed by disrespect.
लोकः स्वभाववृत्तिर्हि निमेषोन्मषवत्सदा। विद्वांसो मानयन्तीह इति मन्येत मानितः
The world always acts according to its own nature, like the blink of an eye; when honored, one should think, 'The wise honor here.'
अधर्मनिपुणा मुढा लोके मायाविशारदाः । न मान्यं मानयिष्यन्ति एवं मन्येत मानितः
Fools skilled in unrighteousness and masters of deceit in the world will not honor the honorable; thus, when honored, one should think so.