Shloka 3
Sanatsujāta on Vedic Learning, Truth (Satya), and the Discipline of Dama–Tyāga–Apramāda
ध्ृतराष्टर उवाच अत्यन्तविद्यामिति यत् सनातनीं ब्रवीषि त्वं ब्रह्मचर्येण सिद्धाम् । अनारभ्यां वसतीह कार्यकाले कथं ब्राह्मुण्यममृतत्वं लभेत
dhṛtarāṣṭra uvāca | atyantavidyām iti yat sanātanīṃ bravīṣi tvaṃ brahmacaryeṇa siddhām | anārabhyāṃ vasatīha kāryakāle kathaṃ brāhmaṇyam amṛtatvaṃ labheta |
قال دْهريتاراشترا: «إنك تتحدث عن معرفةٍ أزليةٍ عليا تُستكمل بالبراهْمَتشَرْيا (brahmacarya). ولكن يُقال إنها “لا تُبتدأ بالفعل”، وأنها تبقى هنا في الذات حتى في زمن أداء الواجبات. فإذا كان الأمر كذلك، فكيف ينال أمثالي حالةَ برهمن، والخلودَ المتصل ببرهمن—أي الموكشا (mokṣa)؟»
ध्ृतराष्टर उवाच
Educational Q&A
The verse frames a classic tension: liberation is described as an ever-present, action-independent knowledge abiding in the Self, yet it is also said to be perfected through disciplined brahmacarya. Dhṛtarāṣṭra asks how a householder-king engaged in duties can reach brahman-realization and deathlessness if the path seems tied to ascetic discipline.
In Udyoga Parva’s counsel-oriented setting before the great war, Dhṛtarāṣṭra questions a teaching he has heard about eternal knowledge and liberation. He seeks clarification on whether such realization is accessible to those immersed in royal responsibilities rather than living an ascetic, celibate life.