CCC of Shanti parva - Moksha dharma Swan

h<sgIta £ h<sêpSy äü[> saXyg[an! àTyupdez> (za<itpv¡ pÂnvTyixkiÖzttmae=Xyay>)

Hamsa Gita (The teachings of Brahma in the disguise of a swan to the Sadhyas)

yuixiór %vac

sTy< dm< ]ma< à}a< àz<siNt iptamh,

ivÖa<sae mnuja laeke kwmetNmt< tv. 1.

Yudhishthira said,
Learned men praise truth, self-restraint, forgiveness, and wisdom. O grandpa, what is your
opinion about these virtues?
-I:m %vac

AÇ te vtRiy:ye=himithas< puratnm!,

saXyanaimh s<vad< h<sSy c yuixiór. 2.

Bhishma said,
O Yudhishthira! In this connection I shall narrate an old chronicle of the sermon between the
Sadhyas and a Swan.
h<sae -UTvaw saEv[RSTvjae inTy> àjapit>,

s vE pyeRit laeka<ôInw saXyanupagmt!. 3.

Once, assuming the form of a golden Swan, the eternal-Unborn Lord of all creatures (namely
Brahman), wandered through the three worlds; and in course of this wandering he came upon
the Sadhyas.
saXya ^cu>

zk…ne vy< Sm deva vE saXyaSTvamnuyu'!úmhe,

p&CDamSTva< mae]xm¡ -va<í ikl mae]ivt!. 4.

The Sadhyas said,
We are the deities called Sadhyas, O Lord! Please allow us to question you. Indeed, we
would like to ask you about the religion of Emancipation, as your well-acquaintance with it;
is well known.
ïutae=is n> pi{ftae xIrvadI

saxuzBd> írte te ptiÇn!,

ik< mNyse ïeótm< iÖj Tv<

kiSmn! mnSte rmte mhaTmn!. 5.

We have heard O Great soul! You are possessed of great learning, and eloquence. Your wise
speech is prevailing everywhere, O bird! What do you think is the highest of all objects? O
high-souled one! In what does your mind find pleasure?
tÚ> kay¡ pi]vràzaix

yt! kayaR[a< mNyse ïeómekm!,

yt! k«Tva vE pué;> svRbNxE-

ivRmuCyte ivhgeNÔeh zIºm!. 6.

O foremost of birds! Please instruct us about that one act which you regard as the foremost of
all acts. O chief of the feathery creation! By doing which, one is quickly freed from all bonds.
h<s %vac

#d< kayRmm&taza> ï&[aeim

tpae dm> sTymaTmai-guiÝ>,

¢NwIn! ivmuCy ùdySy svaRn!

iàyaiàye Sv< vzmanyIt. 7.

The Swan said,
One should have recourse to these, viz., penances, self-restraint, truth, and subjugation of the
mind. I have heard, ye, the enjoyer of Amrita! Untying all the knots of the heart, one should
also bring under one's control both what is agreeable and what is disagreeable.
naéNtud> SyaÚ n&z<svadI

n hInt> prm_yaddIt,

yyaSy vaca pr %iÖjet

n ta< vded!é;tI— paplaeKyam!. 8.

One should not wound the vitals of others. One should not be an utterer of cruel speeches.
One should never take scriptural lectures from a mean person. One should never utter the
words inflicting pain on others, as it cause others to burn (with misery), and lead to hell.
vaKsayka vdnaiÚ:ptiNt

yEraht> zaecit raÈyhain,

prSy nammRsu te ptiNt

tan! pi{ftae navs&jet! pre;u. 9.

Pierced there with wordy arrows shot from the lips, one (to whom they are directed) suffers
in grief incessantly day & night. Those shafts strike verily the vitals of the person. Hence the
learned one should never aim them at others.
príedenmitvadbanE-

-&Rz< ivXyeCDm @veh kayR>,

s<rae:yma[> àitm&:yte y>

s AadÄe suk«t< vE prSy. 10.

Even deeply pierced with wordy shafts, the wise man should then retain peace (without
giving way to wrath). The man who, though sought to be angered, rejoices without yielding
to anger, takes away all merits of his provoker.
]epai-manadi-;¼VylIk<

ing&Ÿait Jvilt< yí mNyum!,

AÊòcetae muidtae=nsUyu>

s AadÄe suk«t< vE pre;am!. 11.

Full of joy and freed from malice, the man of righteous soul, who subdues his blazing wrath;
which, if indulged, would lead him to speak ill and verily become a foe of his tormenter,
takes away all merits of the tyrant.
Aa³…Zymanae n vdaim ik<ict!

]maMyh< ta'(maní inTym!,

ïeó< ýetd! yT]mama÷rayaR>

sTy< twEvajRvman&z<Sym!. 12.

As regards myself, I never response, if anyone speaks ill of me. If assailed, I always forgive
the assault. The righteous are of the opinion that forgiveness, truth, sincerity and compassion
are the foremost (of all virtues).
vedSyaepin;TsTy< sTySyaepin;d! dm>,

dmSyaepin;Nmae] @tt svaRnuzasnm!. 13.

Truth is the arcanum of the Vedas. The top-secret of Truth is self-restraint. The culmination
of self-restraint is Emancipation. This is the teaching of all the scriptures.
vacae veg< mns> ³aexveg<

ivivTsavegmudraepSwvegm!,

@tan! vegan! yae iv;hedudI[a¡ -

St< mNye=h< äaü[< vE muin< c. 14.

I regard that person to be contemplator and the knower of the Brahman; who subjugates; the
rising impulse of speech, the impulse of wrath appearing in the mind, the impulse of thirst
(after unworthy things), and the impulses of the stomach and the organ of pleasure.
A³aexn> ³…Xyta< vE ivizò-

Stwaitit]uritit]aeivRizò>,

Amanu;aNmanu;ae vE ivizò-

Stwa}anaJ}anivd! vE ivizò>. 15.

One who does not yield to anger is superior to one who does. Enduring one is superior to one
who is not. One who possesses the virtues of manhood is superior to one who has them not.
The man of knowledge is superior to ignorant one.
Aa³…Zymanae na³uZyeNmNyuren< itit]t>,

Aa³aeòar< indRhit suk«t< caSy ivNdit. 16.

One who does not assail in return even while assailed with harsh speeches; indeed, controlled
wrath of such enduring one, succeeds in consuming the assailant and taking away all merits
of that tyrant.
yae naTyu−> àah ê]< iày< va

yae va htae n àithiNt xEyaRt!,

pap< c yae neCDit tSy hNtu-

StSyeh deva> Sp&hyiNt inTym!. 17.

One who when assailed with harsh speeches does not utter a harsh word in reply, or when
praised does not utter what is agreeable to that praise, who is endued with such fortitude as
not to strike in return when struck and not to even wish evil to the striker; finds his
companionship always coveted by the gods.
papIys> ]metEv ïeys> s†zSy c,

ivmaintae htaeT³…ò @v< isiÏ< gim:yit. 18.

Superior or equal sinner should be forgiven only, by one who is insulted, struck, or
calumniated. By acting in this way one attains superb success.
sdahmayaRiÚ-&tae=Pyupase

n me ivixTsaeTshte n rae;>,

n vaPyh< ilPsman> prEim

n cEv ik<icd! iv;ye[ yaim. 19.

No desire for action prompts me nor does anger provoke, I am not servant of them; yet I
always wait reverentially on the righteous ones. I am not fostered by a stranger under the
influence of the gain and I do not approach any one (with solicitations) for any enjoyment.
nah< zÝ> àitzpaim k<icdœ

dm< Öar< ým&tSyeh veiÒ,

guý< äü tidd< vae ävIim

n manu;aCD+eótr< ih ik<ict!. 20.

Even cursed, I never curse in return. I know for certain that self-restraint is the door of
immortality. Now I am going to disclose unto you a great mystery, and that is, there is no
status superior to the humanity.
inmuRCyman> pape_yae xne_y #v cNÔm>,

ivrj> kalmaka'œ]n! xIrae xEyeR[ isXyit. 21.

Freed from sin like the Moon from murky clouds, the patient one, freed from all passions,
attains to success by patiently waiting for his time.
y> sveR;a< -vit ýcRnIy

%TsexnStM- #vai-jat>,

ySmE vac< suàsÚa< vdiNt

s vE devan! gCDit s<ytaTma. 22.

A person of restrained soul, who becomes adorable to all, by becoming the foremost as the
supporting pillar born in noble-lineage, and regarding whom only delightful words are
spoken by one and all, becomes the Deity Itself.
n twa v−…imCDiNt kLyanan! pué;e gu[an!,

ywE;a< v−…imCDiNt nEguR{ymnuyuÃka>. 23.

Accomplishers after getting united with one & all, never come forward to speak of the merits
of a person as they remain desires to speak about the state free from qualities (viz. sattva,
rajas & tamas).
ySy va'œmnsI guÝe sMyk! ài[ihte sda,

vedaStpí Tyagí s #d< svRmaßuyat!. 24.

Whose speech and mind are properly restrained and always devoted to the Supreme, succeeds
in attaining to the fruits of the contemplation on Vedas, Penances, and Renunciation.
Aa³aeznivmana_ya< nabuxan! baexyed! bux>,

tSmaÚ vxRyedNy< n caTman< ivih<syet!. 25.

Agitating by their dispraise and insults, the man of wisdom should never try to teach the
ignorant ones by reviling their faults, never extol others in their presence; and should not get
injured himself, by charging them.
Am&tSyev sNt&PyedvmanSy pi{ft>,

suo< ývmt> zete yae=vmNta s nZyit. 26.

The man of wisdom and learning should regard revilement as nectar; as even reviled, he
sleeps without anxiety, but on the other hand, he who reviles meets with destruction.
yt! ³aexnae yjit yd! ddait

yÖa tpStPyit y¾uhaeit,

vEvSvtStÏrte=Sy sv¡

mae"> ïmae -vit ³aexnSy. 27.

Whatever an angry man performs in anger, the sacrifices, the gifts, the penances, or the
offerings and libations to the sacred fire, becomes such that their merits are robbed by Yama.
The toil of an angry man becomes entirely fruitless.
cTvair ySy Öarai[ suguÝaNymraeÄma>,

%pSwmudr< hStaE vak ctuwIR s xmRivt!. 28.

Ye foremost of immortals! That person is said to be conversant with righteousness, whose
four doors, viz., the organ of pleasure, the stomach, the two arms, and speech, are well-
restrained.
sTy< dm< ýajRvman&z<Sy<

x&it< itit]amitsevman>,

SvaXyayinTyae=Sp&hyNpre;a-

mekaNtzILyUXvRgit-Rvet! s>. 29.

The person; who always exceeds in practising, truth, self-restraint, straightforwardness/
sincerity, compassion, patience and forbearance, devoted to the study of the Vedas, does not
covet what belongs to others, and delights in solitude; succeeds in spiritual progress.
svaRíenannucrn! vTsv½tur> Stnan!,

n pavntm< ik<ict! sTyadXygm< Kvict!. 30.

Like an intelligent calf sucking all the four teats of its mom's udder, one should devote
oneself to the practice of all these virtues. I do not know whether anything exists that is more
sacred than Truth.
Aac]e=h< mnu:ye_yae deve_y> àits<crn!,

sTy< SvgRSy saepan< paravarSy naEirv. 31.

Having meandered among both human beings and the deities, I declare that, Truth is the only
means for reaching heaven, even as a ship is the only means for crossing the ocean.
ya†zE> s<invsit ya†za<íaepsevte,

ya†igCDe½ -ivtu< ta†g! -vit pUé;>. 32.

A person becomes like those with whom he dwells, and like those whom he reverences, and
like to what he wishes to be.
yid sNt< sevte y*sNt<

tpiSvn< yid va Stenmev,

vasae ywa r<gvz< àyait

twa s te;a< vzm_yupEit. 33.

If a person serves him with reverence to anyone; who is saint or otherwise, who is austere
possessed of ascetic merit or a thief; passes under his sway and catches his hue like a piece of
cloth catching the dye in which it is steeped.
sda deva> saxui-> s<vdNte

n manu;< iv;y< yaiNt Ôòum!,

neNÊ> sm> Syadsmae ih vayu-

é½avc< iv;y< y> s ved. 34.

The deities always converse with men of wisdom and goodness; they never wish, even for
considering the enjoyments in which men take pleasure. Neither the very Moon nor the Wind
can be equated to the person who knows that all objects of enjoyment (which human beings
cherish) are characterised by vicissitudes.
AÊò< vtRmane tu ùdyaNtrpUé;e,

tenEv deva> àIyNte sta< magRiSwten vE. 35.

The gods take a pleasure only in such (successful ascetic), whose soul that dwells in one's
heart is unstained, by practicing the path of the righteous.
izîaedre ye inrta> sdEv

Stena nra vaKpé;aí inTym!,

Apetdae;anip tan! ividTva

Ërad! deva> sMpirvjRyiNt. 36.

Those, who are always after the gratification of their organs of pleasure and the stomach, are
addicted to thieving, or always indulge in harsh speeches; even though they expiate their
offences by performing the proper rites; by keeping themselves at the safe distance, the gods
abandon them.
n vE deva hInsÅven tae:ya>

svaRizna Ê:k«t kmR[a va,

sTyìta ye tu nra> k«t}a

xmeR rtaStE> sh sM-jNte. 37.

The gods are never delighted with one who is of; mean soul & sinful deeds and observes no
restrictions in the matter of food. On the other hand, the gods associate with those men who;
keep the vow of truth, are grateful, and are engaged in the practice of righteousness.
AVyaùt< Vyaù«taCD+ey Aa÷>

sTy< vded! Vyaùt< tdœ iÖtIym!,

iày< vded! Vyaùt< tt! t&tIy<

xmR< vded! Vyaùt< tt! ctuwRm!. 38.

It is said that, the silence is better than mere speech (and it is first speciality of the speech). To
speak the truth is second speciality of the speech. To speak agreeable is third speciality of the
speech. To speak righteous, is forth speciality of the speech. (These are increasingly better in
sequence.)
saXya ^cu>

kenaymav&tae laek> ken va n àkazte,

ken Tyjit imÇai[ ken Svg¡ n gCDit. 39.

The Sadhyas said
By what is this world (a being) covered and for what does it fails to reveal its true nature? For
what does one cast off one’s friends and for what reason does one fails to attain the heaven?
h<s %vac

A}anenav&tae laekae maTsyaRÚ àkazte,

lae-aÅyjit imÇai[ s<gat! Svg¡ n gCDit. 40.

The Swan said
This world (a being) is enveloped by the (darkness of) Ignorance, and it fails to reveal (or
recognise) its true nature (which in reality is pure consciousness) as the consequence of
malice. Induced by covetousness one casts-off one’s friends, and in consequence of
attachment fails to attain the heaven.
saXya ^cu>

k> iSvdekae rmte äaü[ana<

k> iSvdekae b÷i-jaeR;maSte,

k> iSvdekae blvan! ÊbRlae=ip

k> iSvde;a< klh< naNvvEit. 41.

The Sadhyas said
Who alone among the Brahmans is always happy? Who alone amongst them can observe the
vow of silence though dwelling in the midst of many? Who alone amongst them, though
weak, is still regarded as strong? And who alone amongst them does not quarrel?
h<s %vac

àa} @kae rmte äaü[ana<

àa}íEkae b÷i-jaeR;maSte,

àa} @kae blvan! ÊbRlae=ip

àa} @;a< klh< naNvvEit. 42.

The Swan said
Amongst the Brahmans, the wise one alone is always happy. The wise one alone, even-
though dwelling in the midst of many, succeeds in observing the vow of silence. The wise
one alone, even-though he is (actually physically) weak, is regarded as strong. And this wise
one alone succeeds in avoiding quarrel.
saXya ^cu>

ik< äaü[ana< devTv< ik< c saxuTvmuCyte,

AsaxuTv< c ik< te;a< ikme;a< manu;< mtm!. 43.

The Sadhyas said
In what does consists the divinity of the Brahmans & what is called as their excellence?
What is improper in them? And what is their status of humanity?
h<s %vac

SvaXyay @;a< devTv< ìt< saxuTvmuCyte,

AsaxuTv< prIvadae m&TyumaRnu:ymuCyte. 44.

The Swan said
The study of the Vedas alone remains the divinity of the Brahmans, Their vows and
observances, is their excellence. Censure is improper (character) in them and undergoing
death is their humanity.
-I:m %vac

(#TyuKTva prmae devae -gvan! inTy AVyy>,

saXyEdeRvh[E> saxR< idvmevaéraeh s>.

Bhishma continued
Narrating like this, eternal, immutable, great lord Brahma ascended to the heaven
accompanied by Sadhyas.
@td! yzSymayu:y< pu{y< SvgaRy c ºuvm!,

dizRt< devdeven prme[aVyyen c.)

This narration by eternal, immutable, great lord Brahma the god of gods certainly leads to,
the success, extension in the life span, and the heaven.
s<vad #Tyy< ïeó> saXyana< pirkIitRt>,

]eÇ< vE kmR[a< yaein> sÑav> sTymuCyte. 45.

Thus I have narrated to you the excellent chronicle of the discourse between the Sadhyas (and
the Swan). The body of being is the field of acts, and existence of Jiva/being is truth.