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महाभारतः       mahābhārataḥ - book-5, chapter-42

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वैशंपायन उवाच ।
ततो राजा धृतराष्ट्रो मनीषी संपूज्य वाक्यं विदुरेरितं तत् ।
सनत्सुजातं रहिते महात्मा पप्रच्छ बुद्धिं परमां बुभूषन् ॥१॥
1. vaiśaṁpāyana uvāca ,
tato rājā dhṛtarāṣṭro manīṣī; saṁpūjya vākyaṁ vidureritaṁ tat ,
sanatsujātaṁ rahite mahātmā; papraccha buddhiṁ paramāṁ bubhūṣan.
1. vaiśaṃpāyana uvāca tataḥ rājā dhṛtarāṣṭraḥ
manīṣī saṃpūjya vākyam vidureritam
tat sanatsujātam rahite mahātmā
papraccha buddhim paramām bubhūṣan
1. Vaiśampāyana said: Then King Dhṛtarāṣṭra, the wise and great-souled one, having duly revered that speech uttered by Vidura, privately questioned Sanatsujāta, aspiring to attain the highest wisdom.
धृतराष्ट्र उवाच ।
सनत्सुजात यदीदं शृणोमि मृत्युर्हि नास्तीति तवोपदेशम् ।
देवासुरा ह्याचरन्ब्रह्मचर्यममृत्यवे तत्कतरन्नु सत्यम् ॥२॥
2. dhṛtarāṣṭra uvāca ,
sanatsujāta yadīdaṁ śṛṇomi; mṛtyurhi nāstīti tavopadeśam ,
devāsurā hyācaranbrahmacarya;mamṛtyave tatkatarannu satyam.
2. dhṛtarāṣṭra uvāca sanatsujāta yadi
idam śṛṇomi mṛtyuḥ hi na asti iti tava
upadeśam devāsurāḥ hi ācaran
brahmacaryam amṛtyave tat katarat nu satyam
2. Dhṛtarāṣṭra said: O Sanatsujāta, I hear this teaching from you that death does not exist. But the gods and asuras certainly practiced celibacy (brahmacarya) to attain immortality. So, which of these two is actually the truth?
सनत्सुजात उवाच ।
अमृत्युः कर्मणा केचिन्मृत्युर्नास्तीति चापरे ।
शृणु मे ब्रुवतो राजन्यथैतन्मा विशङ्किथाः ॥३॥
3. sanatsujāta uvāca ,
amṛtyuḥ karmaṇā kecinmṛtyurnāstīti cāpare ,
śṛṇu me bruvato rājanyathaitanmā viśaṅkithāḥ.
3. sanatsujāta uvāca amṛtyuḥ karmaṇā kecit mṛtyuḥ na asti iti
ca apare śṛṇu me bruvataḥ rājan yathā etat mā viśaṅkithāḥ
3. Sanatsujāta said: Some say immortality is achieved through action (karma), while others claim that death simply does not exist. O King, listen to me as I explain this, and do not entertain any doubts.
उभे सत्ये क्षत्रियाद्यप्रवृत्ते मोहो मृत्युः संमतो यः कवीनाम् ।
प्रमादं वै मृत्युमहं ब्रवीमि सदाप्रमादममृतत्वं ब्रवीमि ॥४॥
4. ubhe satye kṣatriyādyapravṛtte; moho mṛtyuḥ saṁmato yaḥ kavīnām ,
pramādaṁ vai mṛtyumahaṁ bravīmi; sadāpramādamamṛtatvaṁ bravīmi.
4. ubhe satye kṣatriya adya pravṛtte
mohaḥ mṛtyuḥ saṃmataḥ yaḥ kavīnām
pramādam vai mṛtyum aham bravīmi
sadā apramādam amṛtatvam bravīmi
4. O Kṣatriya, both these views are currently prevalent. The wise (kavi) consider delusion (moha) to be death. However, I declare heedlessness (pramāda) to be death, and I always declare attentiveness (apramāda) to be immortality.
प्रमादाद्वै असुराः पराभवन्नप्रमादाद्ब्रह्मभूता भवन्ति ।
न वै मृत्युर्व्याघ्र इवात्ति जन्तून्न ह्यस्य रूपमुपलभ्यते ह ॥५॥
5. pramādādvai asurāḥ parābhava;nnapramādādbrahmabhūtā bhavanti ,
na vai mṛtyurvyāghra ivātti jantū;nna hyasya rūpamupalabhyate ha.
5. pramādāt vai asurāḥ parābhavan
apramādāt brahmabhūtāḥ bhavanti na
vai mṛtyuḥ vyāghra iva atti jantūn
na hi asya rūpam upalabhyate ha
5. The asuras were vanquished due to heedlessness (pramāda), while through attentiveness (apramāda), beings attain the state of Brahman. Death does not truly devour creatures like a tiger; indeed, its form is not perceived.
यमं त्वेके मृत्युमतोऽन्यमाहुरात्मावसन्नममृतं ब्रह्मचर्यम् ।
पितृलोके राज्यमनुशास्ति देवः शिवः शिवानामशिवोऽशिवानाम् ॥६॥
6. yamaṁ tveke mṛtyumato'nyamāhu;rātmāvasannamamṛtaṁ brahmacaryam ,
pitṛloke rājyamanuśāsti devaḥ; śivaḥ śivānāmaśivo'śivānām.
6. yamam tu eke mṛtyum ataḥ anyam
āhuḥ ātma-avasannam amṛtam brahmacaryam
pitṛloke rājyam anuśāsti
devaḥ śivaḥ śivānām aśivaḥ aśivānām
6. Some identify Yama as death, but others declare that death is something different: being overwhelmed by one's own self (ātman). They say that immortality is attained through spiritual discipline (brahmacharya). The god Śiva, who is benevolent towards the virtuous and malevolent towards the wicked, rules the kingdom in the world of ancestors (pitṛloka).
आस्यादेष निःसरते नराणां क्रोधः प्रमादो मोहरूपश्च मृत्युः ।
ते मोहितास्तद्वशे वर्तमाना इतः प्रेतास्तत्र पुनः पतन्ति ॥७॥
7. āsyādeṣa niḥsarate narāṇāṁ; krodhaḥ pramādo moharūpaśca mṛtyuḥ ,
te mohitāstadvaśe vartamānā; itaḥ pretāstatra punaḥ patanti.
7. āsyāt eṣaḥ niḥsarate narāṇām
krodhaḥ pramādaḥ moha-rūpaḥ ca mṛtyuḥ
te mohitāḥ tat-vaśe vartamānāḥ
itaḥ pretāḥ tatra punaḥ patanti
7. From the mouth of humans issue forth anger, heedlessness, and death, which takes the form of delusion (moha). Those who are thus deluded and remain under their sway, having departed from this world, fall back again into the cycle of rebirth (saṃsāra).
ततस्तं देवा अनु विप्लवन्ते अतो मृत्युर्मरणाख्यामुपैति ।
कर्मोदये कर्मफलानुरागास्तत्रानु यान्ति न तरन्ति मृत्युम् ॥८॥
8. tatastaṁ devā anu viplavante; ato mṛtyurmaraṇākhyāmupaiti ,
karmodaye karmaphalānurāgā;statrānu yānti na taranti mṛtyum.
8. tataḥ tam devāḥ anu viplavante
ataḥ mṛtyuḥ maraṇa-ākhyām upaiti
karma-udaye karma-phala-anurāgāḥ
tatra anu yānti na taranti mṛtyum
8. Then, the gods too fall into disorder after him. Hence, death obtains the appellation 'mortality'. Those who, upon the rise of (new) action (karma), are attached to the fruits of their actions (karma-phala), follow that path and do not overcome death.
योऽभिध्यायन्नुत्पतिष्णून्निहन्यादनादरेणाप्रतिबुध्यमानः ।
स वै मृत्युर्मृत्युरिवात्ति भूत्वा एवं विद्वान्यो विनिहन्ति कामान् ॥९॥
9. yo'bhidhyāyannutpatiṣṇūnnihanyā;danādareṇāpratibudhyamānaḥ ,
sa vai mṛtyurmṛtyurivātti bhūtvā; evaṁ vidvānyo vinihanti kāmān.
9. yaḥ abhidhyāyan utpatiṣṇūn nihanyāt
anādareṇa apratibudhyamānaḥ saḥ
vai mṛtyuḥ mṛtyuḥ iva atti bhūtvā
evam vidvān yaḥ vinihanti kāmān
9. Whoever, being unaware (apratibudhyamānaḥ), heedlessly observes and suppresses those desires (kāma) that are prone to arise, that person indeed becomes death and devours like death. In contrast, one who is truly wise completely destroys those desires (kāma).
कामानुसारी पुरुषः कामाननु विनश्यति ।
कामान्व्युदस्य धुनुते यत्किंचित्पुरुषो रजः ॥१०॥
10. kāmānusārī puruṣaḥ kāmānanu vinaśyati ,
kāmānvyudasya dhunute yatkiṁcitpuruṣo rajaḥ.
10. kāmānusārī puruṣaḥ kāmān anu vinaśyati kāmān
vyudasya dhunute yat kiñcit puruṣaḥ rajaḥ
10. A person who follows desires perishes along with them. But having cast aside desires, a person shakes off whatever mental impurities (rajas) they possess.
तमोऽप्रकाशो भूतानां नरकोऽयं प्रदृश्यते ।
गृह्यन्त इव धावन्ति गच्छन्तः श्वभ्रमुन्मुखाः ॥११॥
11. tamo'prakāśo bhūtānāṁ narako'yaṁ pradṛśyate ,
gṛhyanta iva dhāvanti gacchantaḥ śvabhramunmukhāḥ.
11. tamaḥ aprakāśaḥ bhūtānām narakaḥ ayam pradṛśyate
gṛhyante iva dhāvanti gacchantaḥ śvabhram unmukhāḥ
11. This darkness and absence of light for living beings is perceived as hell. They run as if seized, moving with their faces turned downwards towards a deep pit.
अभिध्या वै प्रथमं हन्ति चैनं कामक्रोधौ गृह्य चैनं तु पश्चात् ।
एते बालान्मृत्यवे प्रापयन्ति धीरास्तु धैर्येण तरन्ति मृत्युम् ॥१२॥
12. abhidhyā vai prathamaṁ hanti cainaṁ; kāmakrodhau gṛhya cainaṁ tu paścāt ,
ete bālānmṛtyave prāpayanti; dhīrāstu dhairyeṇa taranti mṛtyum.
12. abhidhyā vai prathamam hanti ca enam
kāmakrodhau gṛhya ca enam tu
paścāt ete bālān mṛtyave prāpayanti
dhīrāḥ tu dhairyeṇa taranti mṛtyum
12. Indeed, covetousness (abhidhyā) first destroys a person. Then, desire (kāma) and anger (krodha) seize them afterwards. These (three) lead the ignorant to death, but the wise overcome death with fortitude.
अमन्यमानः क्षत्रिय किंचिदन्यन्नाधीयते तार्ण इवास्य व्याघ्रः ।
क्रोधाल्लोभान्मोहमयान्तरात्मा स वै मृत्युस्त्वच्छरीरे य एषः ॥१३॥
13. amanyamānaḥ kṣatriya kiṁcidanya;nnādhīyate tārṇa ivāsya vyāghraḥ ,
krodhāllobhānmohamayāntarātmā; sa vai mṛtyustvaccharīre ya eṣaḥ.
13. amanymānaḥ kṣatriya kiñcit anyat na
adhīyate tārṇaḥ iva asya vyāghraḥ
krodhāt lobhāt mohamayāntarātman
saḥ vai mṛtyuḥ tvat śarīre yaḥ eṣaḥ
13. O Kṣatriya, a person who disregards everything else considers even a tiger to be like a blade of grass. The inner self (antarātman) that consists of anger (krodha), greed, and delusion (moha) - that very thing is death (mṛtyu) within your body.
एवं मृत्युं जायमानं विदित्वा ज्ञाने तिष्ठन्न बिभेतीह मृत्योः ।
विनश्यते विषये तस्य मृत्युर्मृत्योर्यथा विषयं प्राप्य मर्त्यः ॥१४॥
14. evaṁ mṛtyuṁ jāyamānaṁ viditvā; jñāne tiṣṭhanna bibhetīha mṛtyoḥ ,
vinaśyate viṣaye tasya mṛtyu;rmṛtyoryathā viṣayaṁ prāpya martyaḥ.
14. evam mṛtyum jāyamānam viditvā jñāne
tiṣṭhan na bibheti iha mṛtyoḥ
| vinaśyate viṣaye tasya mṛtyuḥ
mṛtyoḥ yathā viṣayam prāpya martyaḥ
14. Knowing death to be ever-arising, one who abides in true knowledge (jñāna) does not fear death in this world. Indeed, death itself perishes in his domain, just as a mortal perishes upon reaching the domain of death.
धृतराष्ट्र उवाच ।
येऽस्मिन्धर्मान्नाचरन्तीह केचित्तथा धर्मान्केचिदिहाचरन्ति ।
धर्मः पापेन प्रतिहन्यते स्म उताहो धर्मः प्रतिहन्ति पापम् ॥१५॥
15. dhṛtarāṣṭra uvāca ,
ye'smindharmānnācarantīha keci;ttathā dharmānkecidihācaranti ,
dharmaḥ pāpena pratihanyate sma; utāho dharmaḥ pratihanti pāpam.
15. dhṛtarāṣṭra uvāca | ye asmin dharmān na
ācaranti iha kecit tathā dharmān kecit
iha ācaranti | dharmaḥ pāpena pratihanyate
sma uta āho dharmaḥ pratihanti pāpam
15. Dhṛtarāṣṭra said: Some people here do not practice their natural law (dharma), while others do practice it. Is natural law (dharma) suppressed by evil (pāpa), or does natural law (dharma) suppress evil (pāpa)?
सनत्सुजात उवाच ।
उभयमेव तत्रोपभुज्यते फलं धर्मस्यैवेतरस्य च ।
धर्मेणाधर्मं प्रणुदतीह विद्वान्धर्मो बलीयानिति तस्य विद्धि ॥१६॥
16. sanatsujāta uvāca ,
ubhayameva tatropabhujyate phalaṁ; dharmasyaivetarasya ca ,
dharmeṇādharmaṁ praṇudatīha vidvā;ndharmo balīyāniti tasya viddhi.
16. sanatsujāta uvāca | ubhayam eva tatra
upabhujyate phalam dharmasya eva itarasya
ca | dharmeṇa adharmam praṇudati iha
vidvān dharmaḥ balīyān iti tasya viddhi
16. Sanatsujāta said: Indeed, both results are experienced there: that of natural law (dharma) and that of its opposite. A wise person here dispels unrighteousness (adharma) through natural law (dharma); therefore, know that natural law (dharma) is more powerful.
धृतराष्ट्र उवाच ।
यानिमानाहुः स्वस्य धर्मस्य लोकान्द्विजातीनां पुण्यकृतां सनातनान् ।
तेषां परिक्रमान्कथयन्तस्ततोऽन्यान्नैतद्विद्वन्नैव कृतं च कर्म ॥१७॥
17. dhṛtarāṣṭra uvāca ,
yānimānāhuḥ svasya dharmasya lokā;ndvijātīnāṁ puṇyakṛtāṁ sanātanān ,
teṣāṁ parikramānkathayantastato'nyā;nnaitadvidvannaiva kṛtaṁ ca karma.
17. dhṛtarāṣṭra uvāca | yāni imān āhuḥ svasya
dharmasya lokān dvijātīnām puṇyakṛtām
sanātanān | teṣām parikramān kathayantaḥ tataḥ
anyān na etat vidvān na eva kṛtam ca karma
17. Dhṛtarāṣṭra said: They speak of these eternal realms (lokān), which are attained by one's own natural law (dharma) and are for the twice-born (dvijāti) who perform meritorious deeds. But merely speaking of their paths, or of other matters, is not something a wise person (vidvān) does, nor is it considered a [meritorious] action (karma).
सनत्सुजात उवाच ।
येषां बले न विस्पर्धा बले बलवतामिव ।
ते ब्राह्मणा इतः प्रेत्य स्वर्गलोके प्रकाशते ॥१८॥
18. sanatsujāta uvāca ,
yeṣāṁ bale na vispardhā bale balavatāmiva ,
te brāhmaṇā itaḥ pretya svargaloke prakāśate.
18. sanatsujātaḥ uvāca yeṣām bale na vispardhā bale balavatām
iva te brāhmaṇāḥ itaḥ pretya svargaloke prakāśate
18. Sanatsujāta said: Those brāhmaṇas who do not engage in rivalry with their strength, unlike the competitive strength of the powerful, shine in the heavenly realm (svargaloka) after departing from this world.
यत्र मन्येत भूयिष्ठं प्रावृषीव तृणोलपम् ।
अन्नं पानं च ब्राह्मणस्तज्जीवन्नानुसंज्वरेत् ॥१९॥
19. yatra manyeta bhūyiṣṭhaṁ prāvṛṣīva tṛṇolapam ,
annaṁ pānaṁ ca brāhmaṇastajjīvannānusaṁjvaret.
19. yatra manyeta bhūyiṣṭham prāvṛṣi iva tṛṇolapam
annam pānam ca brāhmaṇaḥ tat jīvan na anusaṃjvaret
19. A brāhmaṇa should not become anxious while living on food and drink that he considers as abundant as grass and reeds in the rainy season.
यत्राकथयमानस्य प्रयच्छत्यशिवं भयम् ।
अतिरिक्तमिवाकुर्वन्स श्रेयान्नेतरो जनः ॥२०॥
20. yatrākathayamānasya prayacchatyaśivaṁ bhayam ,
atiriktamivākurvansa śreyānnetaro janaḥ.
20. yatra akathayamānasya prayacchati aśivam bhayam
atirikktam iva akurvan saḥ śreyān na itaraḥ janaḥ
20. Where inauspicious fear arises for one who does not express his troubles, he who acts as if not doing anything excessive is superior, not others.
यो वाकथयमानस्य आत्मानं नानुसंज्वरेत् ।
ब्रह्मस्वं नोपभुञ्जेद्वा तदन्नं संमतं सताम् ॥२१॥
21. yo vākathayamānasya ātmānaṁ nānusaṁjvaret ,
brahmasvaṁ nopabhuñjedvā tadannaṁ saṁmataṁ satām.
21. yaḥ vā akathayamānasya ātmānam na anusaṃjvaret
brahmasvam na upabhuñjet vā tat annam saṃmatam satām
21. Whoever, even without expressing his needs, does not afflict his own self (ātman) with worry, or who does not consume property belonging to a brāhmaṇa (brahmasvam) – food consumed by such a person is approved by the virtuous.
यथा स्वं वान्तमश्नाति श्वा वै नित्यमभूतये ।
एवं ते वान्तमश्नन्ति स्ववीर्यस्योपजीवनात् ॥२२॥
22. yathā svaṁ vāntamaśnāti śvā vai nityamabhūtaye ,
evaṁ te vāntamaśnanti svavīryasyopajīvanāt.
22. yathā svam vāntam aśnāti śvā vai nityam abhūtaye
evam te vāntam aśnanti svavīryasya upajīvanāt
22. Just as a dog habitually eats its own vomit, which is always for its detriment, similarly, those people consume their own vomit by subsisting solely on their own power.
नित्यमज्ञातचर्या मे इति मन्येत ब्राह्मणः ।
ज्ञातीनां तु वसन्मध्ये नैव विद्येत किंचन ॥२३॥
23. nityamajñātacaryā me iti manyeta brāhmaṇaḥ ,
jñātīnāṁ tu vasanmadhye naiva vidyeta kiṁcana.
23. nityam ajñātacaryā me iti manyeta brāhmaṇaḥ
jñātīnām tu vasan madhye na eva vidyeta kiñcana
23. A brahmin (brāhmaṇa) should always think, 'My conduct is to remain unknown.' However, living among relatives, he should not be known at all.
को ह्येवमन्तरात्मानं ब्राह्मणो हन्तुमर्हति ।
तस्माद्धि किंचित्क्षत्रिय ब्रह्मावसति पश्यति ॥२४॥
24. ko hyevamantarātmānaṁ brāhmaṇo hantumarhati ,
tasmāddhi kiṁcitkṣatriya brahmāvasati paśyati.
24. kaḥ hi evam antarātmanam brāhmaṇaḥ hantum arhati
tasmāt hi kiñcit kṣatriya brahmāvasati paśyati
24. Indeed, what brahmin (brāhmaṇa) would be able to kill his own inner self (antarātman) in this manner? Therefore, O kṣatriya, he indeed perceives some dwelling place of the ultimate reality (brahman).
अश्रान्तः स्यादनादानात्संमतो निरुपद्रवः ।
शिष्टो न शिष्टवत्स स्याद्ब्राह्मणो ब्रह्मवित्कविः ॥२५॥
25. aśrāntaḥ syādanādānātsaṁmato nirupadravaḥ ,
śiṣṭo na śiṣṭavatsa syādbrāhmaṇo brahmavitkaviḥ.
25. aśrāntaḥ syāt anādānāt saṃmataḥ nirupadravaḥ śiṣṭaḥ
na śiṣṭavat saḥ syāt brāhmaṇaḥ brahmavit kaviḥ
25. He should be tireless, free from accepting gifts, respected, and free from disturbances. Even if learned, a brahmin (brāhmaṇa) who knows the ultimate reality (brahman) and is a seer (kavi) should not behave merely like a conventional learned person.
अनाढ्या मानुषे वित्ते आढ्या वेदेषु ये द्विजाः ।
ते दुर्धर्षा दुष्प्रकम्प्या विद्यात्तान्ब्रह्मणस्तनुम् ॥२६॥
26. anāḍhyā mānuṣe vitte āḍhyā vedeṣu ye dvijāḥ ,
te durdharṣā duṣprakampyā vidyāttānbrahmaṇastanum.
26. anāḍhyā mānuṣe vitte āḍhyā vedeṣu ye dvijāḥ te
durdharṣā duṣprakampyā vidyāt tān brahmaṇaḥ tanum
26. Those twice-born (dvijāḥ) who are poor in worldly wealth but rich in the Vedas - know them to be unassailable and unshakable, for they are an embodiment of the ultimate reality (brahman).
सर्वान्स्विष्टकृतो देवान्विद्याद्य इह कश्चन ।
न समानो ब्राह्मणस्य यस्मिन्प्रयतते स्वयम् ॥२७॥
27. sarvānsviṣṭakṛto devānvidyādya iha kaścana ,
na samāno brāhmaṇasya yasminprayatate svayam.
27. sarvān sviṣṭakṛtaḥ devān vidyāt yaḥ iha kaścana
na samānaḥ brāhmaṇasya yasmin prayatate svayam
27. One should know that no one here, whoever it may be - not even all the gods (deva) who perfectly perform Vedic rituals (yajña) - is equal to a Brahmin (brāhmaṇa) who himself strives (for knowledge or natural law).
यमप्रयतमानं तु मानयन्ति स मानितः ।
न मान्यमानो मन्येत नामानादभिसंज्वरेत् ॥२८॥
28. yamaprayatamānaṁ tu mānayanti sa mānitaḥ ,
na mānyamāno manyeta nāmānādabhisaṁjvaret.
28. yam aprayatamānam tu mānayanti saḥ mānitaḥ na
mānyamānaḥ manyeta na amānāt abhisaṃjvaret
28. But if they honor someone who is not striving (for knowledge or discipline), that honored person should not consider himself truly honored. Nor should one grieve over dishonor.
विद्वांसो मानयन्तीह इति मन्येत मानितः ।
अधर्मविदुषो मूढा लोकशास्त्रविशारदाः ।
न मान्यं मानयिष्यन्ति इति मन्येदमानितः ॥२९॥
29. vidvāṁso mānayantīha iti manyeta mānitaḥ ,
adharmaviduṣo mūḍhā lokaśāstraviśāradāḥ ,
na mānyaṁ mānayiṣyanti iti manyedamānitaḥ.
29. vidvāṃsaḥ mānayanti iha iti manyeta
mānitaḥ adharmaviduṣaḥ mūḍhāḥ
lokaśāstraviśāradāḥ na mānyam
mānayiṣyanti iti manyeta amānitaḥ
29. The honored person should think, 'The truly learned (vidvāṃsaḥ) honor me here.' And the dishonored person should think, 'The foolish, who are ignorant of natural law (dharma) and merely skilled in worldly knowledge and conventions, will not honor one who is truly worthy of respect.'
न वै मानं च मौनं च सहितौ चरतः सदा ।
अयं हि लोको मानस्य असौ मानस्य तद्विदुः ॥३०॥
30. na vai mānaṁ ca maunaṁ ca sahitau carataḥ sadā ,
ayaṁ hi loko mānasya asau mānasya tadviduḥ.
30. na vai mānam ca maunam ca sahitau carataḥ sadā
ayam hi lokaḥ mānasya asau maunasya tat viduḥ
30. Truly, pride (māna) and silence (mauna) never go hand-in-hand. This world belongs to the proud, but the other world belongs to those who understand silence (mauna).
श्रीः सुखस्येह संवासः सा चापि परिपन्थिनी ।
ब्राह्मी सुदुर्लभा श्रीर्हि प्रज्ञाहीनेन क्षत्रिय ॥३१॥
31. śrīḥ sukhasyeha saṁvāsaḥ sā cāpi paripanthinī ,
brāhmī sudurlabhā śrīrhi prajñāhīnena kṣatriya.
31. śrīḥ sukhasya iha saṃvāsaḥ sā ca api paripanthinī
brāhmī sudurlabhā śrīḥ hi prajñāhīnena kṣatriya
31. O Kṣatriya, prosperity (śrī) in this world is an abode of happiness, but that (worldly prosperity) is also an impediment. Indeed, the spiritual (brāhmī) prosperity (śrī) is very difficult for one lacking wisdom (prajñā) to attain.
द्वाराणि तस्या हि वदन्ति सन्तो बहुप्रकाराणि दुरावराणि ।
सत्यार्जवे ह्रीर्दमशौचविद्याः षण्मानमोहप्रतिबाधनानि ॥३२॥
32. dvārāṇi tasyā hi vadanti santo; bahuprakārāṇi durāvarāṇi ,
satyārjave hrīrdamaśaucavidyāḥ; ṣaṇmānamohapratibādhanāni.
32. dvārāṇi tasyāḥ hi vadanti santaḥ bahuprakārāṇi durāvarāṇi
satyārjave hrīḥ damaśauca vidyāḥ ṣaṇmānamohapratibādhanāni
32. Indeed, the virtuous (santaḥ) declare that her (spiritual prosperity's) gates are numerous and difficult to obstruct. Truthfulness (satya), straightforwardness (ārjava), modesty (hrī), self-control (dama), purity (śauca), and knowledge (vidyā) are the six means for counteracting pride (māna) and delusion (moha).