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.
न वै मानं च मौनं च सहितौ वसतः सदा। अयं हि लोको मानस्य असौ मौनस्य तद्विदुः
Respect and silence do not always dwell together; this world is for respect, the other for silence—so the wise know.
श्रीर्हि मानार्थसंवासा सा चापि परिपन्थिनी । ब्राह्मी सुदुर्लभा श्रीर्हि प्रज्ञाहीनेन क्षत्रिय
Prosperity dwells with respect, but she is also an obstacle; O Kshatriya, Brahminical prosperity is very hard to obtain for one lacking wisdom.
द्वाराणि तस्येह वदन्ति सन्तो बहुप्रकाराणि दुराधराणि। सत्यार्जवे ह्रीर्दमशौचविद्या षण्मानमोहप्रतिबन्धनानि
The wise declare that there are many difficult doors here for him: truth, straightforwardness, modesty, self-restraint, purity, and knowledge—these six are obstacles to pride and delusion.
सनत्सुजात यामिमां परां त्वं ब्राह्मीं वाचं वदसे विश्वरूपाम्। परां हि कामेन सुदुर्लभां कथां प्रब्रूहि मे वाक्यमिदं कुमार
Sanatsujata, you speak this supreme, all-encompassing Brahminical teaching; tell me, O youth, this supreme, most rare discourse, which is desired by all.
नैतद्ब्रह्म त्वरमाणेन लभ्यं यन्मां पृच्छन्नतिहृष्यस्यतीव। बुद्धौ विलीने मनसि प्रचिन्त्य विद्या हि सा ब्रह्मचर्येण लभ्या
This is not the knowledge of Brahman that can be attained in haste, as you, questioning me, are exceedingly delighted. When the intellect is merged in the mind and deeply contemplated, that knowledge is indeed gained through the practice of brahmacharya.
अत्यन्तविद्यामिति यत्सनातनीं ब्रवीषि त्वं ब्रह्मचर्येण सिद्धाम्। अनारभ्यां वसतीह कार्यकाले कथं ब्राह्मण्यममृतत्वं लभेत
You speak of the supreme, eternal knowledge as being perfected through brahmacharya. But if one does not begin the discipline at the proper time, how can a Brahmin attain immortality?
अव्यक्तविद्यामभिधास्ये पराणीं बुद्ध्या च तेषां ब्रह्मचर्येण सिद्धाम्। यां प्राप्यैनं मर्त्यलोकं त्यजन्ति या वै विद्या गुरुवृद्धेषु नित्या
I shall speak of the supreme, unmanifest knowledge, which is perfected by intellect and by brahmacharya. Having attained it, they abandon this mortal world; that knowledge is ever found among venerable teachers.
ब्रह्मचर्येण या विद्या शक्या वेदितुमञ्चसा। तत्कथं ब्रह्मचर्यं स्यादेतद्ब्रह्मन्ब्रवीहि मे
The knowledge that can be truly understood through brahmacharya—how, O Brahman, is that brahmacharya to be practiced? Tell me this.
आचार्ययोनिमिह ये प्रविश्य भूत्वा गर्भे ब्रह्मचर्यं चरन्ति। इहैव ते शास्त्रकारा भवन्ति प्रहाय देहं परमं यान्ति योगम्
Those who, entering the teacher’s lineage, practice brahmacharya as if dwelling in the womb, become authors of scripture here itself, and, casting off the body, attain the highest union.
अस्मिँल्लोके वै जयन्तीह कामा- न्ब्राह्मीं स्थितिं ह्यनुतितिक्षमाणाः। त आत्मानं निर्हरन्तीह देहा- न्मुञ्जादिषीकामिव सत्वसंस्थाः
In this world, those who steadfastly endure desires and maintain the Brahman state, they withdraw their souls from the body, just as a stalk is drawn from the sheath, established in purity.