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महाभारतः       mahābhārataḥ - book-12, chapter-187

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युधिष्ठिर उवाच ।
अध्यात्मं नाम यदिदं पुरुषस्येह चिन्त्यते ।
यदध्यात्मं यतश्चैतत्तन्मे ब्रूहि पितामह ॥१॥
1. yudhiṣṭhira uvāca ,
adhyātmaṁ nāma yadidaṁ puruṣasyeha cintyate ,
yadadhyātmaṁ yataścaitattanme brūhi pitāmaha.
1. yudhiṣṭhiraḥ uvāca adhyātmam nāma yat idam puruṣasya iha
cintyate yat adhyātmam yataḥ ca etat tat me brūhi pitāmaha
1. yudhiṣṭhiraḥ uvāca pitāmaha,
iha puruṣasya yat idam adhyātmam nāma cintyate,
tat adhyātmam yataḥ ca etat,
tat me brūhi
1. Yudhiṣṭhira said: "Whatever is here considered as the Self (adhyātma) of the (cosmic) person (puruṣa), tell me, O Grandfather, what that Self (adhyātma) is and from what it originates."
भीष्म उवाच ।
अध्यात्ममिति मां पार्थ यदेतदनुपृच्छसि ।
तद्व्याख्यास्यामि ते तात श्रेयस्करतरं सुखम् ॥२॥
2. bhīṣma uvāca ,
adhyātmamiti māṁ pārtha yadetadanupṛcchasi ,
tadvyākhyāsyāmi te tāta śreyaskarataraṁ sukham.
2. bhīṣmaḥ uvāca adhyātmam iti mām pārtha yat etat
anupṛcchasi tat vyākhyāsyāmi te tāta śreyaskarataram sukham
2. bhīṣmaḥ uvāca he pārtha,
he tāta,
yat etat adhyātmam iti mam anupṛcchasi,
tat śreyaskarataram sukham te vyākhyāsyāmi
2. Bhīṣma said: "O Pārtha, regarding this Self (adhyātma) about which you inquire of me, I shall explain it to you, dear son, as a happiness that is most conducive to welfare."
यज्ज्ञात्वा पुरुषो लोके प्रीतिं सौख्यं च विन्दति ।
फललाभश्च सद्यः स्यात्सर्वभूतहितं च तत् ॥३॥
3. yajjñātvā puruṣo loke prītiṁ saukhyaṁ ca vindati ,
phalalābhaśca sadyaḥ syātsarvabhūtahitaṁ ca tat.
3. yat jñātvā puruṣaḥ loke prītim saukhyam ca vindati
phalalābhaḥ ca sadyaḥ syāt sarvabhūtahitam ca tat
3. yat jñātvā puruṣaḥ loke prītim saukhyam ca vindati
phalalābhaḥ ca sadyaḥ syāt ca tat sarvabhūtahitam
3. Having known this (adhyātma), a person (puruṣa) in the world obtains delight and happiness. And the gain of its reward is immediate; moreover, that (knowledge) is beneficial to all beings.
पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम् ।
महाभूतानि भूतानां सर्वेषां प्रभवाप्ययौ ॥४॥
4. pṛthivī vāyurākāśamāpo jyotiśca pañcamam ,
mahābhūtāni bhūtānāṁ sarveṣāṁ prabhavāpyayau.
4. pṛthivī vāyuḥ ākāśam āpaḥ jyotiḥ ca pañcamam
mahābhūtāni bhūtānām sarveṣām prabhavāpyayau
4. pṛthivī vāyuḥ ākāśam āpaḥ jyotiḥ ca pañcamam
mahābhūtāni sarveṣām bhūtānām prabhavāpyayau
4. Earth, air, space, water, and fire (as the fifth) are the great elements (mahābhūtāni). They are the origin and the dissolution of all beings.
ततः सृष्टानि तत्रैव तानि यान्ति पुनः पुनः ।
महाभूतानि भूतेषु सागरस्योर्मयो यथा ॥५॥
5. tataḥ sṛṣṭāni tatraiva tāni yānti punaḥ punaḥ ,
mahābhūtāni bhūteṣu sāgarasyormayo yathā.
5. tataḥ sṛṣṭāni tatra eva tāni yānti punaḥ punaḥ
mahābhūtāni bhūteṣu sāgarasya ūrmayaḥ yathā
5. tataḥ sṛṣṭāni tāni mahābhūtāni punaḥ punaḥ
tatra eva bhūteṣu yānti yathā sāgarasya ūrmayaḥ
5. Then, these great elements (mahābhūtāni), once created, repeatedly return to that very state within beings, just as the waves (ūrmayaḥ) of the ocean (sāgarasya) do.
प्रसार्य च यथाङ्गानि कूर्मः संहरते पुनः ।
तद्वद्भूतानि भूतात्मा सृष्ट्वा संहरते पुनः ॥६॥
6. prasārya ca yathāṅgāni kūrmaḥ saṁharate punaḥ ,
tadvadbhūtāni bhūtātmā sṛṣṭvā saṁharate punaḥ.
6. prasārya ca yathā aṅgāni kūrmaḥ saṃharate punaḥ
tadvat bhūtāni bhūtātmā sṛṣṭvā saṃharate punaḥ
6. yathā kūrmaḥ aṅgāni prasārya ca punaḥ saṃharate,
tadvat bhūtātmā bhūtāni sṛṣṭvā punaḥ saṃharate
6. Just as a tortoise (kūrmaḥ), having stretched out its limbs (aṅgāni), retracts them again, similarly, the Self of beings (bhūtātmā), having created beings (bhūtāni), withdraws them again.
महाभूतानि पञ्चैव सर्वभूतेषु भूतकृत् ।
अकरोत्तेषु वैषम्यं तत्तु जीवोऽनु पश्यति ॥७॥
7. mahābhūtāni pañcaiva sarvabhūteṣu bhūtakṛt ,
akarotteṣu vaiṣamyaṁ tattu jīvo'nu paśyati.
7. mahābhūtāni pañca eva sarvabhūteṣu bhūtakṛt
akarot teṣu vaiṣamyam tat tu jīvaḥ anu paśyati
7. bhūtakṛt sarvabhūteṣu pañca eva mahābhūtāni
akarot teṣu vaiṣamyam tat tu jīvaḥ anu paśyati
7. The creator of beings (bhūtakṛt) indeed fashioned the five great elements (mahābhūtāni) in all beings and introduced distinct differences (vaiṣamyam) among them. But the individual soul (jīva) perceives these differences.
शब्दः श्रोत्रं तथा खानि त्रयमाकाशयोनिजम् ।
वायोस्त्वक्स्पर्शचेष्टाश्च वागित्येतच्चतुष्टयम् ॥८॥
8. śabdaḥ śrotraṁ tathā khāni trayamākāśayonijam ,
vāyostvaksparśaceṣṭāśca vāgityetaccatuṣṭayam.
8. śabdaḥ śrotram tathā khāni trayam ākāśayonijam |
vāyoḥ tvak sparśaceṣṭāḥ ca vāk iti etat catuṣṭayam
8. śabdaḥ śrotram tathā khāni trayam ākāśayonijam
vāyoḥ tvak sparśaceṣṭāḥ ca vāk iti etat catuṣṭayam
8. Sound, the organ of hearing, and the bodily apertures – these three are born from space (ākāśa). From air (vāyu) come the skin, the sensation of touch, physical movements, and speech – this is a group of four.
रूपं चक्षुस्तथा पक्तिस्त्रिविधं तेज उच्यते ।
रसः क्लेदश्च जिह्वा च त्रयो जलगुणाः स्मृताः ॥९॥
9. rūpaṁ cakṣustathā paktistrividhaṁ teja ucyate ,
rasaḥ kledaśca jihvā ca trayo jalaguṇāḥ smṛtāḥ.
9. rūpam cakṣuḥ tathā paktiḥ trividham tejaḥ ucyate
| rasaḥ kledaḥ ca jihvā ca trayaḥ jalaguṇāḥ smṛtāḥ
9. rūpam cakṣuḥ tathā paktiḥ trividham tejaḥ ucyate
rasaḥ kledaḥ ca jihvā ca trayaḥ jalaguṇāḥ smṛtāḥ
9. Form, the organ of sight, and digestion (or transformation) – these three are said to be the three aspects of fire (tejas). Taste, moisture, and the tongue – these three are considered the qualities (guṇas) of water (jala).
घ्रेयं घ्राणं शरीरं च ते तु भूमिगुणास्त्रयः ।
महाभूतानि पञ्चैव षष्ठं तु मन उच्यते ॥१०॥
10. ghreyaṁ ghrāṇaṁ śarīraṁ ca te tu bhūmiguṇāstrayaḥ ,
mahābhūtāni pañcaiva ṣaṣṭhaṁ tu mana ucyate.
10. ghreyam ghrāṇam śarīram ca te tu bhūmiguṇāḥ trayaḥ
| mahābhūtāni pañca eva ṣaṣṭham tu manaḥ ucyate
10. ghreyam ghrāṇam śarīram ca te tu trayaḥ bhūmiguṇāḥ
mahābhūtāni pañca eva ṣaṣṭham tu manaḥ ucyate
10. Odor, the organ of smell, and the body – these three, in turn, are the qualities (guṇas) of earth (bhūmi). The great elements (mahābhūtāni) are indeed five, but the sixth is said to be the mind (manas).
इन्द्रियाणि मनश्चैव विज्ञानान्यस्य भारत ।
सप्तमी बुद्धिरित्याहुः क्षेत्रज्ञः पुनरष्टमः ॥११॥
11. indriyāṇi manaścaiva vijñānānyasya bhārata ,
saptamī buddhirityāhuḥ kṣetrajñaḥ punaraṣṭamaḥ.
11. indriyāṇi manaḥ ca eva vijñānāni asya bhārata |
saptamī buddhiḥ iti āhuḥ kṣetrajñaḥ punaḥ aṣṭamaḥ
11. bhārata asya indriyāṇi manaḥ ca eva vijñānāni
saptamī buddhiḥ iti āhuḥ punaḥ kṣetrajñaḥ aṣṭamaḥ
11. O Bhārata, the sense organs, the mind (manas), and the various forms of knowledge (vijñāna) belong to this (being/field). They call the intellect (buddhi) the seventh, and the knower of the field (kṣetrajña) is, furthermore, the eighth.
चक्षुरालोकनायैव संशयं कुरुते मनः ।
बुद्धिरध्यवसायाय क्षेत्रज्ञः साक्षिवत्स्थितः ॥१२॥
12. cakṣurālokanāyaiva saṁśayaṁ kurute manaḥ ,
buddhiradhyavasāyāya kṣetrajñaḥ sākṣivatsthitaḥ.
12. cakṣuḥ ālokanāya eva saṃśayam kurute manaḥ
buddhiḥ adhyavasāyāya kṣetrajñaḥ sākṣivat sthitaḥ
12. cakṣuḥ ālokanāya eva manaḥ saṃśayam kurute
buddhiḥ adhyavasāyāya kṣetrajñaḥ sākṣivat sthitaḥ
12. The eye is solely for seeing. The mind creates doubt. The intellect (buddhi) is for ascertainment. The knower of the field (kṣetrajña) remains like a witness.
ऊर्ध्वं पादतलाभ्यां यदर्वागूर्ध्वं च पश्यति ।
एतेन सर्वमेवेदं विद्ध्यभिव्याप्तमन्तरम् ॥१३॥
13. ūrdhvaṁ pādatalābhyāṁ yadarvāgūrdhvaṁ ca paśyati ,
etena sarvamevedaṁ viddhyabhivyāptamantaram.
13. ūrdhvam pādatalābhyām yat arvāk ūrdhvam ca paśyati
etena sarvam eva idam viddhi abhivyāptam antaram
13. yat pādatalābhyām ūrdhvam arvāk ūrdhvam ca paśyati
etena idam sarvam eva antaram abhivyāptam viddhi
13. Whatever is perceived from the soles of the feet upwards, and downwards from above, know that this entire inner space is pervaded by it (the knower of the field, kṣetrajña).
पुरुषे चेन्द्रियाणीह वेदितव्यानि कृत्स्नशः ।
तमो रजश्च सत्त्वं च विद्धि भावांस्तदाश्रयान् ॥१४॥
14. puruṣe cendriyāṇīha veditavyāni kṛtsnaśaḥ ,
tamo rajaśca sattvaṁ ca viddhi bhāvāṁstadāśrayān.
14. puruṣe ca indriyāṇi iha veditavyāni kṛtsnaśaḥ
tamaḥ rajaḥ ca sattvam ca viddhi bhāvān tadāśrayān
14. iha puruṣe ca indriyāṇi kṛtsnaśaḥ veditavyāni
tamaḥ rajaḥ ca sattvam ca tadāśrayān bhāvān viddhi
14. And here, the senses (indriyāṇi) associated with the cosmic person (puruṣa) should be known entirely. Also, know tamas, rajas, and sattva as the states (bhāvāḥ) dependent on that (puruṣa).
एतां बुद्ध्वा नरो बुद्ध्या भूतानामागतिं गतिम् ।
समवेक्ष्य शनैश्चैव लभते शममुत्तमम् ॥१५॥
15. etāṁ buddhvā naro buddhyā bhūtānāmāgatiṁ gatim ,
samavekṣya śanaiścaiva labhate śamamuttamam.
15. etām buddhvā naraḥ buddhyā bhūtānām āgatim gatim
samavekṣya śanaiḥ ca eva labhate śamam uttamam
15. naraḥ etām buddhvā buddhyā bhūtānām āgatim gatim
ca samavekṣya eva śanaiḥ uttamam śamam labhate
15. Having understood this (knowledge) through his intellect (buddhi), a person, by thoroughly observing the coming and going (i.e., the cycle of saṃsāra) of beings, gradually attains supreme tranquility.
गुणान्नेनीयते बुद्धिर्बुद्धिरेवेन्द्रियाण्यपि ।
मनःषष्ठानि सर्वाणि बुद्ध्यभावे कुतो गुणाः ॥१६॥
16. guṇānnenīyate buddhirbuddhirevendriyāṇyapi ,
manaḥṣaṣṭhāni sarvāṇi buddhyabhāve kuto guṇāḥ.
16. guṇān nenīyate buddhiḥ buddhiḥ eva indriyāṇi api
manaḥṣaṣṭhāni sarvāṇi buddhyabhāve kutaḥ guṇāḥ
16. buddhiḥ guṇān nenīyate buddhiḥ eva manaḥṣaṣṭhāni sarvāṇi indriyāṇi api [ne-nīyate].
buddhyabhāve guṇāḥ kutaḥ [syuḥ]?
16. The intellect (buddhi) is constantly influenced by the qualities (guṇas). Indeed, the intellect also directs all the senses, with the mind (manas) as the sixth. In the absence of intellect, how could there be (perception of) qualities?
इति तन्मयमेवैतत्सर्वं स्थावरजङ्गमम् ।
प्रलीयते चोद्भवति तस्मान्निर्दिश्यते तथा ॥१७॥
17. iti tanmayamevaitatsarvaṁ sthāvarajaṅgamam ,
pralīyate codbhavati tasmānnirdiśyate tathā.
17. iti tanmayam eva etat sarvam sthāvarajaṅgamam
pralīyate ca udbhavati tasmāt nirdiśyate tathā
17. iti etat sarvam sthāvarajaṅgamam tanmayam eva [asti].
[idam] pralīyate ca udbhavati.
tasmāt tathā nirdiśyate.
17. Thus, this entire creation, both the stationary and the moving, is indeed constituted by that (principle, referring to the *guṇas* and *buddhi* from the previous verse). It (this creation) dissolves and also arises. Therefore, it is described in this way.
येन पश्यति तच्चक्षुः शृणोति श्रोत्रमुच्यते ।
जिघ्रति घ्राणमित्याहू रसं जानाति जिह्वया ॥१८॥
18. yena paśyati taccakṣuḥ śṛṇoti śrotramucyate ,
jighrati ghrāṇamityāhū rasaṁ jānāti jihvayā.
18. yena paśyati tat cakṣuḥ śṛṇoti śrotram ucyate
jighrati ghrāṇam iti āhuḥ rasam jānāti jihvayā
18. yena [janaḥ] paśyati,
tat cakṣuḥ [ucyate].
[yena janaḥ] śṛṇoti,
[tat] śrotram ucyate.
[yena janaḥ] jighrati,
[tat] ghrāṇam iti āhuḥ.
[janaḥ] jihvayā rasam jānāti.
18. That by which one sees is called the eye. That by which one hears is called the ear. That by which one smells is what they call the nose. And by the tongue, one perceives taste.
त्वचा स्पृशति च स्पर्शान्बुद्धिर्विक्रियतेऽसकृत् ।
येन संकल्पयत्यर्थं किंचिद्भवति तन्मनः ॥१९॥
19. tvacā spṛśati ca sparśānbuddhirvikriyate'sakṛt ,
yena saṁkalpayatyarthaṁ kiṁcidbhavati tanmanaḥ.
19. tvacā spṛśati ca sparśān buddhiḥ vikriyate asakṛt
yena saṅkalpayati artham kiñcit bhavati tat manaḥ
19. त्वचा स्पर्शान् च स्पृशतिबुद्धिः असकृत् विक्रियतेयेन [पुरुषः] किञ्चित् अर्थम् सङ्कल्पयति,
तत् मनः भवति।
19. One perceives objects of touch by the skin. The intellect (buddhi) is repeatedly modified (by these perceptions). That by which one conceptualizes any object is the mind (manas).
अधिष्ठानानि बुद्धेर्हि पृथगर्थानि पञ्चधा ।
पञ्चेन्द्रियाणि यान्याहुस्तान्यदृश्योऽधितिष्ठति ॥२०॥
20. adhiṣṭhānāni buddherhi pṛthagarthāni pañcadhā ,
pañcendriyāṇi yānyāhustānyadṛśyo'dhitiṣṭhati.
20. adhiṣṭhānāni buddheḥ hi pṛthagarthāni pañcadhā
pañca indriyāṇi yāni āhuḥ tāni adṛśyaḥ adhitiṣṭhati
20. buddheḥ hi pañcadhā pṛthagarthāni adhiṣṭhānāni yāni
pañca indriyāṇi āhuḥ tāni adṛśyaḥ adhitiṣṭhati
20. The intellect (buddhi) indeed has five distinct bases, each with its own objects. These are what are called the five sense organs, and it is the unseen one, the cosmic person (puruṣa), that presides over them.
पुरुषाधिष्ठिता बुद्धिस्त्रिषु भावेषु वर्तते ।
कदाचिल्लभते प्रीतिं कदाचिदनुशोचति ॥२१॥
21. puruṣādhiṣṭhitā buddhistriṣu bhāveṣu vartate ,
kadācillabhate prītiṁ kadācidanuśocati.
21. puruṣādhiṣṭhitā buddhiḥ triṣu bhāveṣu vartate
kadācit labhate prītim kadācit anuśocati
21. puruṣādhiṣṭhitā buddhiḥ triṣu bhāveṣu vartate
kadācit prītim labhate kadācit anuśocati
21. The intellect (buddhi), presided over by the cosmic person (puruṣa), operates within three states. Sometimes it experiences joy, and sometimes it grieves.
न सुखेन न दुःखेन कदाचिदपि वर्तते ।
एवं नराणां मनसि त्रिषु भावेष्ववस्थिता ॥२२॥
22. na sukhena na duḥkhena kadācidapi vartate ,
evaṁ narāṇāṁ manasi triṣu bhāveṣvavasthitā.
22. na sukhena na duḥkhena kadācit api vartate
evam narāṇām manasi triṣu bhāveṣu avasthitā
22. kadācit api na sukhena na duḥkhena vartate
evam narāṇām manasi triṣu bhāveṣu avasthitā
22. It (the intellect) never operates solely with happiness or solely with sorrow. Similarly, among human beings, the mind (manas) too is situated in these three states (gunas).
सेयं भावात्मिका भावांस्त्रीनेतान्नातिवर्तते ।
सरितां सागरो भर्ता महावेलामिवोर्मिमान् ॥२३॥
23. seyaṁ bhāvātmikā bhāvāṁstrīnetānnātivartate ,
saritāṁ sāgaro bhartā mahāvelāmivormimān.
23. sā iyam bhāvātmakā bhāvān trīn etān na ativartate
saritām sāgaraḥ bhartā mahāvelām iva ūrmimān
23. iyam sā bhāvātmakā etān trīn bhāvān na ativartate
saritām bhartā ūrmimān sāgaraḥ mahāvelām iva
23. This very intellect (buddhi), being inherently constituted by these states (gunas), does not transgress these three states. Just as the wavy ocean, the master of rivers, does not go beyond its great shore.
अतिभावगता बुद्धिर्भावे मनसि वर्तते ।
प्रवर्तमानं हि रजस्तद्भावमनुवर्तते ॥२४॥
24. atibhāvagatā buddhirbhāve manasi vartate ,
pravartamānaṁ hi rajastadbhāvamanuvartate.
24. atibhāvagatā buddhiḥ bhāve manasi vartate
pravartamānam hi rajaḥ tat-bhāvam anuvartate
24. buddhiḥ atibhāvagatā bhāve manasi vartate hi
pravartamānam rajaḥ tat-bhāvam anuvartate
24. The intellect, having reached an intense state, operates within that state of mind. Indeed, the quality of activity (rajas), when manifesting, follows that very state.
इन्द्रियाणि हि सर्वाणि प्रदर्शयति सा सदा ।
प्रीतिः सत्त्वं रजः शोकस्तमो मोहश्च ते त्रयः ॥२५॥
25. indriyāṇi hi sarvāṇi pradarśayati sā sadā ,
prītiḥ sattvaṁ rajaḥ śokastamo mohaśca te trayaḥ.
25. indriyāṇi hi sarvāṇi pradarśayati sā sadā prītiḥ
sattvam rajaḥ śokaḥ tamaḥ mohaḥ ca te trayaḥ
25. sā hi sadā sarvāṇi indriyāṇi pradarśayati prītiḥ sattvam,
śokaḥ rajaḥ,
ca mohaḥ tamaḥ te trayaḥ
25. Indeed, she (the intellect mentioned previously) always reveals all the senses. Delight is the quality of goodness (sattva), sorrow is the quality of activity (rajas), and delusion is the quality of inertia (tamas); these are the three.
ये ये च भावा लोकेऽस्मिन्सर्वेष्वेतेषु ते त्रिषु ।
इति बुद्धिगतिः सर्वा व्याख्याता तव भारत ॥२६॥
26. ye ye ca bhāvā loke'sminsarveṣveteṣu te triṣu ,
iti buddhigatiḥ sarvā vyākhyātā tava bhārata.
26. ye ye ca bhāvā loke asmin sarveṣu eteṣu te triṣu
iti buddhi-gatiḥ sarvā vyākhyātā tava bhārata
26. bhārata,
ye ye ca bhāvā asmin loke sarveṣu eteṣu te triṣu [vartante],
iti te sarvā buddhi-gatiḥ tava vyākhyātā
26. O Bhārata (Arjuna), whatever states of being exist in this world, all of them are within these three (qualities). Thus, the entire course of the intellect has been explained to you.
इन्द्रियाणि च सर्वाणि विजेतव्यानि धीमता ।
सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा ॥२७॥
27. indriyāṇi ca sarvāṇi vijetavyāni dhīmatā ,
sattvaṁ rajastamaścaiva prāṇināṁ saṁśritāḥ sadā.
27. indriyāṇi ca sarvāṇi vijetavyāni dhīmatā sattvam
rajaḥ tamaḥ ca eva prāṇinām saṃśritāḥ sadā
27. ca sarvāṇi indriyāṇi dhīmatā vijetavyāni sattvam
rajaḥ ca eva tamaḥ sadā prāṇinām saṃśritāḥ
27. And all the senses must be conquered by a discerning person. Indeed, the qualities of goodness (sattva), activity (rajas), and inertia (tamas) are always inherent in living beings.
त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते ।
सात्त्विकी राजसी चैव तामसी चेति भारत ॥२८॥
28. trividhā vedanā caiva sarvasattveṣu dṛśyate ,
sāttvikī rājasī caiva tāmasī ceti bhārata.
28. trividhā vedanā ca eva sarvasattveṣu dṛśyate
sāttvikī rājasī ca eva tāmasī ca iti bhārata
28. bhārata sarvasattveṣu trividhā vedanā ca eva
sāttvikī rājasī ca eva tāmasī ca iti dṛśyate
28. Indeed, O Bhārata, three kinds of feelings (vedanā) are observed in all beings: those that are sattvic, rajasic, and tamasic.
सुखस्पर्शः सत्त्वगुणो दुःखस्पर्शो रजोगुणः ।
तमोगुणेन संयुक्तौ भवतोऽव्यावहारिकौ ॥२९॥
29. sukhasparśaḥ sattvaguṇo duḥkhasparśo rajoguṇaḥ ,
tamoguṇena saṁyuktau bhavato'vyāvahārikau.
29. sukhasparśaḥ sattvaguṇaḥ duḥkhasparśaḥ rajoguṇaḥ
tamoguṇena saṃyuktau bhavataḥ avyāvahārikau
29. sukhasparśaḥ sattvaguṇaḥ (asti); duḥkhasparśaḥ rajoguṇaḥ
(asti); (tau) tamoguṇena saṃyuktau avyāvahārikau bhavataḥ
29. A pleasant experience is characteristic of the sattva quality; a painful experience is characteristic of the rajas quality. When these two (sattvic and rajasic experiences) are combined with the tamas quality, they become dysfunctional.
तत्र यत्प्रीतिसंयुक्तं काये मनसि वा भवेत् ।
वर्तते सात्त्विको भाव इत्यवेक्षेत तत्तदा ॥३०॥
30. tatra yatprītisaṁyuktaṁ kāye manasi vā bhavet ,
vartate sāttviko bhāva ityavekṣeta tattadā.
30. tatra yat prītisaṃyuktaṃ kāye manasi vā bhavet
vartate sāttvikaḥ bhāvaḥ iti avekṣeta tat tadā
30. tatra yat prītisaṃyuktaṃ kāye vā manasi bhavet,
tadā tat sāttvikaḥ bhāvaḥ vartate iti avekṣeta
30. There, whatever feeling or state (bhāva) is associated with pleasure, whether it be in the body or in the mind, one should then recognize that it is a sattvic manifestation.
अथ यद्दुःखसंयुक्तमतुष्टिकरमात्मनः ।
प्रवृत्तं रज इत्येव तन्नसंरभ्य चिन्तयेत् ॥३१॥
31. atha yadduḥkhasaṁyuktamatuṣṭikaramātmanaḥ ,
pravṛttaṁ raja ityeva tannasaṁrabhya cintayet.
31. atha yat duḥkhasaṃyuktam atuṣṭikaram ātmanaḥ
pravṛttam rajaḥ iti eva tat na saṃrabhya cintayet
31. atha yat ātmanaḥ duḥkhasaṃyuktam atuṣṭikaram pravṛttam (syāt),
tat rajaḥ iti eva (jñātvā) na saṃrabhya cintayet
31. Now, when whatever is conjoined with pain and causes dissatisfaction to the self (ātman) has arisen, one should indeed recognize that as rajas and consider it without agitation.
अथ यन्मोहसंयुक्तमव्यक्तमिव यद्भवेत् ।
अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत् ॥३२॥
32. atha yanmohasaṁyuktamavyaktamiva yadbhavet ,
apratarkyamavijñeyaṁ tamastadupadhārayet.
32. atha yat mohasaṃyuktam avyaktam iva yat bhavet
apratarkyam avijñeyam tamaḥ tat upadhārayet
32. atha yat mohasaṃyuktam avyaktam iva yat bhavet
apratarkyam avijñeyam tat tamaḥ upadhārayet
32. Now, that which is associated with delusion (moha), which may appear unmanifest, is incomprehensible, and unknowable - one should understand that to be darkness (tamas).
प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता ।
कथंचिदभिवर्तन्त इत्येते सात्त्विका गुणाः ॥३३॥
33. praharṣaḥ prītirānandaḥ sukhaṁ saṁśāntacittatā ,
kathaṁcidabhivartanta ityete sāttvikā guṇāḥ.
33. praharṣaḥ prītiḥ ānandaḥ sukham saṃśāntacittatā
kathaṃcit abhivartante iti ete sāttvikāḥ guṇāḥ
33. praharṣaḥ prītiḥ ānandaḥ sukham saṃśāntacittatā
iti ete sāttvikāḥ guṇāḥ kathaṃcit abhivartante
33. Great joy, delight, bliss (ānanda), happiness, and tranquility of mind - these are the sattvic qualities (guṇa) that manifest in some way.
अतुष्टिः परितापश्च शोको लोभस्तथाक्षमा ।
लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुभिः ॥३४॥
34. atuṣṭiḥ paritāpaśca śoko lobhastathākṣamā ,
liṅgāni rajasastāni dṛśyante hetvahetubhiḥ.
34. atuṣṭiḥ paritāpaḥ ca śokaḥ lobhaḥ tathā akṣamā
liṅgāni rajasaḥ tāni dṛśyante hetvahetubhiḥ
34. atuṣṭiḥ paritāpaḥ ca śokaḥ lobhaḥ tathā akṣamā
tāni rajasaḥ liṅgāni hetvahetubhiḥ dṛśyante
34. Discontent, anguish, sorrow, greed, and impatience - these are the characteristics of rajas (guṇa), which manifest with or without specific reasons.
अभिमानस्तथा मोहः प्रमादः स्वप्नतन्द्रिता ।
कथंचिदभिवर्तन्ते विविधास्तामसा गुणाः ॥३५॥
35. abhimānastathā mohaḥ pramādaḥ svapnatandritā ,
kathaṁcidabhivartante vividhāstāmasā guṇāḥ.
35. abhimānaḥ tathā mohaḥ pramādaḥ svapnatandritā
kathaṃcit abhivartante vividhāḥ tāmasāḥ guṇāḥ
35. abhimānaḥ tathā mohaḥ pramādaḥ svapnatandritā
vividhāḥ tāmasāḥ guṇāḥ kathaṃcit abhivartante
35. Ego (abhimāna), delusion (moha), heedlessness, and the combination of sleepiness and lethargy - these various tamasic qualities (guṇa) manifest in some way.
दूरगं बहुधागामि प्रार्थनासंशयात्मकम् ।
मनः सुनियतं यस्य स सुखी प्रेत्य चेह च ॥३६॥
36. dūragaṁ bahudhāgāmi prārthanāsaṁśayātmakam ,
manaḥ suniyataṁ yasya sa sukhī pretya ceha ca.
36. dūragam bahudhāgāmi prārthanāsaṃśayātmakam
manaḥ suniyatam yasya saḥ sukhī pretya ca iha ca
36. yasya manaḥ dūragam bahudhāgāmi prārthanāsaṃśayātmakam suniyatam [bhavati],
saḥ [janaḥ] iha ca pretya ca sukhī [bhavati]
36. The mind wanders far, goes in many directions, and is characterized by desires and doubts. He whose mind is well-controlled is happy both in this world and after death.
सत्त्वक्षेत्रज्ञयोरेतदन्तरं पश्य सूक्ष्मयोः ।
सृजते तु गुणानेक एको न सृजते गुणान् ॥३७॥
37. sattvakṣetrajñayoretadantaraṁ paśya sūkṣmayoḥ ,
sṛjate tu guṇāneka eko na sṛjate guṇān.
37. sattvakṣetrajñayoḥ etat antaram paśya sūkṣmayoḥ
sṛjate tu guṇān anekaḥ ekaḥ na sṛjate guṇān
37. [he seeker,
] sūkṣmayoḥ sattvakṣetrajñayoḥ etat antaram paśya tu anekaḥ guṇān sṛjate,
ekaḥ guṇān na sṛjate
37. Behold this subtle distinction between the material principle (sattva) and the knower of the field (kṣetrajña). Indeed, the manifold one (material nature) creates the qualities (guṇas), while the one (the individual soul) does not create the qualities (guṇas).
मशकोदुम्बरौ चापि संप्रयुक्तौ यथा सदा ।
अन्योन्यमन्यौ च यथा संप्रयोगस्तथा तयोः ॥३८॥
38. maśakodumbarau cāpi saṁprayuktau yathā sadā ,
anyonyamanyau ca yathā saṁprayogastathā tayoḥ.
38. maśaka-udambarau ca api saṃprayuktau yathā sadā
anyonyam anyau ca yathā saṃprayogaḥ tathā tayoḥ
38. yathā maśaka-udambarau ca api sadā saṃprayuktau [bhavataḥ],
tathā anyau ca anyonyam [samprayuktau bhavataḥ],
[yathā] saṃprayogaḥ tathā tayoḥ [saṃprayogaḥ asti]
38. Just as a mosquito and a fig fruit are always joined, so too is the mutual connection of those other two (the material principle and the knower of the field); for them, the union is precisely in that manner.
पृथग्भूतौ प्रकृत्या तौ संप्रयुक्तौ च सर्वदा ।
यथा मत्स्यो जलं चैव संप्रयुक्तौ तथैव तौ ॥३९॥
39. pṛthagbhūtau prakṛtyā tau saṁprayuktau ca sarvadā ,
yathā matsyo jalaṁ caiva saṁprayuktau tathaiva tau.
39. pṛthagbhūtau prakṛtyā tau saṃprayuktau ca sarvadā
yathā matsyaḥ jalam ca eva saṃprayuktau tathā eva tau
39. tau [sattvakṣetrajñau] prakṛtyā pṛthagbhūtau [bhavataḥ api],
ca sarvadā saṃprayuktau [bhavataḥ] yathā matsyaḥ jalam ca eva saṃprayuktau [bhavataḥ],
tathā eva tau [bhavataḥ]
39. Those two (the material principle and the knower of the field), though fundamentally distinct by their intrinsic nature (prakṛti), are always connected. Just as a fish and water are indeed joined, so too are those two.
न गुणा विदुरात्मानं स गुणान्वेत्ति सर्वशः ।
परिद्रष्टा गुणानां च संस्रष्टा मन्यते सदा ॥४०॥
40. na guṇā vidurātmānaṁ sa guṇānvetti sarvaśaḥ ,
paridraṣṭā guṇānāṁ ca saṁsraṣṭā manyate sadā.
40. na guṇāḥ viduḥ ātmanam sa guṇān vetti sarvaśaḥ
paridraṣṭā guṇānām ca saṃsraṣṭā manyate sadā
40. guṇāḥ na viduḥ ātmanam sa tu guṇān sarvaśaḥ vetti
guṇānām paridraṣṭā ca saṃsraṣṭā sadā manyate
40. The qualities (guṇas) do not know the Self (ātman); He, however, knows all qualities thoroughly. Being the observer of the qualities, He always considers Himself their associate.
इन्द्रियैस्तु प्रदीपार्थं कुरुते बुद्धिसप्तमैः ।
निर्विचेष्टैरजानद्भिः परमात्मा प्रदीपवत् ॥४१॥
41. indriyaistu pradīpārthaṁ kurute buddhisaptamaiḥ ,
nirviceṣṭairajānadbhiḥ paramātmā pradīpavat.
41. indriyaiḥ tu pradīpārtham kurute buddhisaptamaiḥ
nirviceṣṭaiḥ ajānadbhiḥ paramātmā pradīpavat
41. paramātmā pradīpavat [asti] tu nirviceṣṭaiḥ ajānadbhiḥ
buddhisaptamaiḥ indriyaiḥ pradīpārtham kurute
41. The Supreme Self (paramātman) is like a lamp. Through the senses (indriyas) - which are inactive and unknowing - along with the intellect (buddhi) as the seventh faculty, it generates illumination for their purpose.
सृजते हि गुणान्सत्त्वं क्षेत्रज्ञः परिपश्यति ।
संप्रयोगस्तयोरेष सत्त्वक्षेत्रज्ञयोर्ध्रुवः ॥४२॥
42. sṛjate hi guṇānsattvaṁ kṣetrajñaḥ paripaśyati ,
saṁprayogastayoreṣa sattvakṣetrajñayordhruvaḥ.
42. sṛjate hi guṇān sattvam kṣetrajñaḥ paripasyati
saṃprayogaḥ tayoḥ eṣaḥ sattvakṣetrajñayoḥ dhruvaḥ
42. sattvam hi guṇān sṛjate kṣetrajñaḥ [tān] paripasyati
eṣaḥ tayoḥ sattvakṣetrajñayoḥ saṃprayogaḥ dhruvaḥ
42. Indeed, the mind-stuff (sattva) creates the phenomenal qualities (guṇas), while the knower of the field (kṣetrajña) merely observes them. This conjunction (saṃprayoga) between the mind-stuff and the knower of the field (kṣetrajña) is eternal.
आश्रयो नास्ति सत्त्वस्य क्षेत्रज्ञस्य च कश्चन ।
सत्त्वं मनः संसृजति न गुणान्वै कदाचन ॥४३॥
43. āśrayo nāsti sattvasya kṣetrajñasya ca kaścana ,
sattvaṁ manaḥ saṁsṛjati na guṇānvai kadācana.
43. āśrayaḥ na asti sattvasya kṣetrajñasya ca kaścana
sattvam manaḥ saṃsṛjati na guṇān vai kadācana
43. sattvasya kṣetrajñasya ca kaścana āśrayaḥ na asti sattvam
manaḥ saṃsṛjati [kintu] guṇān vai kadācana na [sṛjati]
43. There is no support (āśraya) whatsoever for the mind-stuff (sattva) or for the knower of the field (kṣetrajña). The mind-stuff (sattva) creates the mind (manas), but it certainly never creates the fundamental qualities (guṇas) themselves.
रश्मींस्तेषां स मनसा यदा सम्यङ्नियच्छति ।
तदा प्रकाशतेऽस्यात्मा घटे दीपो ज्वलन्निव ॥४४॥
44. raśmīṁsteṣāṁ sa manasā yadā samyaṅniyacchati ,
tadā prakāśate'syātmā ghaṭe dīpo jvalanniva.
44. raśmīn teṣām sa manasā yadā samyak niyacchati
tadā prakāśate asya ātmā ghaṭe dīpaḥ jvalan iva
44. yadā sa manasā teṣām raśmīn samyak niyacchati,
tadā asya ātmā ghaṭe jvalan dīpaḥ iva prakāśate.
44. When he properly controls the "reins" (sense faculties) of those (senses) with his mind, then his true self (ātman) shines forth, like a lamp burning brightly within a jar.
त्यक्त्वा यः प्राकृतं कर्म नित्यमात्मरतिर्मुनिः ।
सर्वभूतात्मभूतः स्यात्स गच्छेत्परमां गतिम् ॥४५॥
45. tyaktvā yaḥ prākṛtaṁ karma nityamātmaratirmuniḥ ,
sarvabhūtātmabhūtaḥ syātsa gacchetparamāṁ gatim.
45. tyaktvā yaḥ prākṛtam karma nityam ātmaratiḥ muniḥ
sarvabhūtātmabhūtaḥ syāt sa gacchet parām gatim
45. yaḥ muniḥ prākṛtam karma tyaktvā nityam ātmaratiḥ sarvabhūtātmabhūtaḥ syāt,
sa parām gatim gacchet.
45. The sage (muniḥ) who, having abandoned worldly actions (karma) and ever delighting in the self (ātman), becomes the very self (ātman) of all beings, he indeed attains the supreme state.
यथा वारिचरः पक्षी लिप्यमानो न लिप्यते ।
एवमेव कृतप्रज्ञो भूतेषु परिवर्तते ॥४६॥
46. yathā vāricaraḥ pakṣī lipyamāno na lipyate ,
evameva kṛtaprajño bhūteṣu parivartate.
46. yathā vāricaraḥ pakṣī lipyamānaḥ na lipyate
evam eva kṛtaprajñaḥ bhūteṣu parivartate
46. yathā vāricaraḥ pakṣī lipyamānaḥ na lipyate,
evam eva kṛtaprajñaḥ bhūteṣu परिवर्तते।
46. Just as a water-bird, though it may be moistened (by water), is not stained by it, even so, a person of established wisdom (kṛtaprajña) moves among (or interacts with) beings (without being affected).
एवंस्वभावमेवैतत्स्वबुद्ध्या विहरेन्नरः ।
अशोचन्नप्रहृष्यंश्च चरेद्विगतमत्सरः ॥४७॥
47. evaṁsvabhāvamevaitatsvabuddhyā viharennaraḥ ,
aśocannaprahṛṣyaṁśca caredvigatamatsaraḥ.
47. evaṃsvabhāvam eva etat svabuddhyā viharet
naraḥ aśocan aprahṛṣyan ca caret vigatamatsaraḥ
47. etat evaṃsvabhāvam eva (iti matvā) naraḥ svabuddhyā viharet,
aśocan aprahṛṣyan ca vigatamatsaraḥ caret.
47. Understanding that this (the Self) is of such a nature, a person should live with their own intellect, neither grieving nor excessively rejoicing, and should conduct themselves free from envy.
स्वभावसिद्ध्या संसिद्धान्स नित्यं सृजते गुणान् ।
ऊर्णनाभिर्यथा स्रष्टा विज्ञेयास्तन्तुवद्गुणाः ॥४८॥
48. svabhāvasiddhyā saṁsiddhānsa nityaṁ sṛjate guṇān ,
ūrṇanābhiryathā sraṣṭā vijñeyāstantuvadguṇāḥ.
48. svabhāvasiddhyā saṃsiddhān sa nityaṃ sṛjate guṇān
ūrṇanābhiḥ yathā sraṣṭā vijñeyāḥ tantuvat guṇāḥ
48. sa svabhāvasiddhyā saṃsiddhān guṇān nityaṃ sṛjate
yathā ūrṇanābhiḥ sraṣṭā guṇāḥ tantuvat vijñeyāḥ
48. He (the cosmic Self) constantly creates the guṇas, which are perfected through the attainment of their intrinsic nature (svabhāva). Just as a spider is the creator, so too should the guṇas be understood like its threads.
प्रध्वस्ता न निवर्तन्ते निवृत्तिर्नोपलभ्यते ।
प्रत्यक्षेण परोक्षं तदनुमानेन सिध्यति ॥४९॥
49. pradhvastā na nivartante nivṛttirnopalabhyate ,
pratyakṣeṇa parokṣaṁ tadanumānena sidhyati.
49. pradhvastāḥ na nivartante nivṛttiḥ na upalabhyate
pratyakṣeṇa parokṣam tat anumānena sidhyati
49. pradhvastāḥ na nivartante nivṛttiḥ na
upalabhyate tat parokṣam anumānena sidhyati
49. Things that are completely destroyed do not return, and their cessation (nivṛtti) is not directly perceived. That imperceptible reality (parokṣam) is established through inference.
एवमेके व्यवस्यन्ति निवृत्तिरिति चापरे ।
उभयं संप्रधार्यैतदध्यवस्येद्यथामति ॥५०॥
50. evameke vyavasyanti nivṛttiriti cāpare ,
ubhayaṁ saṁpradhāryaitadadhyavasyedyathāmati.
50. evam eke vyavasyanti nivṛttiḥ iti ca apare
ubhayam saṃpradhārya etat adhyavasyet yathāmati
50. eke evam nivṛttiḥ iti vyavasyanti ca apare
ubhayam saṃpradhārya etat adhyavasyet yathāmati
50. Some thus resolve on cessation (nivṛtti), while others (resolve on engagement). Having carefully considered both of these views, one should decide according to their own understanding.
इतीमं हृदयग्रन्थिं बुद्धिभेदमयं दृढम् ।
विमुच्य सुखमासीत न शोचेच्छिन्नसंशयः ॥५१॥
51. itīmaṁ hṛdayagranthiṁ buddhibhedamayaṁ dṛḍham ,
vimucya sukhamāsīta na śocecchinnasaṁśayaḥ.
51. iti imam hṛdayagranthim buddhibhedamayam dṛḍham
vimucya sukham āsīta na śocet chinnasaṃśayaḥ
51. iti imam dṛḍham buddhibhedamayam hṛdayagranthim vimucya,
chinnasaṃśayaḥ sukham āsīta,
na śocet
51. Therefore, having untied this firm knot of the heart, which causes intellectual confusion, one should remain happily and not grieve, having dispelled all doubts.
मलिनाः प्राप्नुयुः शुद्धिं यथा पूर्णां नदीं नराः ।
अवगाह्य सुविद्वंसो विद्धि ज्ञानमिदं तथा ॥५२॥
52. malināḥ prāpnuyuḥ śuddhiṁ yathā pūrṇāṁ nadīṁ narāḥ ,
avagāhya suvidvaṁso viddhi jñānamidaṁ tathā.
52. malināḥ prāpnuyuḥ śuddhiṃ yathā pūrṇāṃ nadīṃ narāḥ
avagāhya suvidvāṃsaḥ viddhi jñānam idam tathā
52. suvidvāṃsaḥ yathā narāḥ pūrṇāṃ nadīṃ avagāhya
śuddhiṃ prāpnuyuḥ tathā idam jñānam viddhi
52. Just as people attain purity by bathing in a full river, similarly, O very wise ones, know this knowledge (jñāna).
महानदीं हि पारज्ञस्तप्यते न तरन्यथा ।
एवं ये विदुरध्यात्मं कैवल्यं ज्ञानमुत्तमम् ॥५३॥
53. mahānadīṁ hi pārajñastapyate na taranyathā ,
evaṁ ye viduradhyātmaṁ kaivalyaṁ jñānamuttamam.
53. mahānadīṃ hi pārajñaḥ tapyate na taran yathā
evaṃ ye viduḥ adhyātmam kaivalyaṃ jñānam uttamam
53. hi yathā mahānadīṃ pārajñaḥ taran na tapyate
evaṃ ye adhyātmam kaivalyaṃ uttamam jñānam viduḥ
53. Indeed, just as a ferryman, skilled in crossing a great river, does not suffer (na tapyate) while crossing, similarly, those who know the supreme knowledge (jñāna) of the individual self (adhyātman) which leads to ultimate liberation (kaivalya) do not suffer.
एतां बुद्ध्वा नरः सर्वां भूतानामागतिं गतिम् ।
अवेक्ष्य च शनैर्बुद्ध्या लभते शं परं ततः ॥५४॥
54. etāṁ buddhvā naraḥ sarvāṁ bhūtānāmāgatiṁ gatim ,
avekṣya ca śanairbuddhyā labhate śaṁ paraṁ tataḥ.
54. etāṃ buddhvā naraḥ sarvāṃ bhūtānām āgatiṃ gatim
avekṣya ca śanaiḥ buddhyā labhate śaṃ paraṃ tataḥ
54. naraḥ etāṃ bhūtānām sarvāṃ āgatiṃ gatim buddhvā
ca śanaiḥ buddhyā avekṣya tataḥ paraṃ śaṃ labhate
54. Having understood this entire cycle of coming and going (āgatiṃ gatim) of all beings, and having gradually observed it with intelligence (buddhi), a person then attains supreme peace.
त्रिवर्गो यस्य विदितः प्राग्ज्योतिः स विमुच्यते ।
अन्विष्य मनसा युक्तस्तत्त्वदर्शी निरुत्सुकः ॥५५॥
55. trivargo yasya viditaḥ prāgjyotiḥ sa vimucyate ,
anviṣya manasā yuktastattvadarśī nirutsukaḥ.
55. trivargaḥ yasya viditaḥ prāgjyotiḥ sa vimucyate
anviṣya manasā yuktaḥ tattvadarśī nirutsukaḥ
55. yasya trivargaḥ viditaḥ prāgjyotiḥ sa vimucyate
manasā anviṣya yuktaḥ tattvadarśī nirutsukaḥ
55. A person whose three aims of human life (dharma, artha, kāma) are well understood, and whose inner light (prāgjyotiḥ) has arisen, he is liberated. Having investigated (the truth) with a focused mind, such a seer of reality (tattvadarśī) becomes free from anxiety (nirutsukaḥ).
न चात्मा शक्यते द्रष्टुमिन्द्रियेषु विभागशः ।
तत्र तत्र विसृष्टेषु दुर्जयेष्वकृतात्मभिः ॥५६॥
56. na cātmā śakyate draṣṭumindriyeṣu vibhāgaśaḥ ,
tatra tatra visṛṣṭeṣu durjayeṣvakṛtātmabhiḥ.
56. na ca ātmā śakyate draṣṭum indriyeṣu vibhāgaśaḥ
tatra tatra visṛṣṭeṣu durjayeṣu akṛtātmabhiḥ
56. akṛtātmabhiḥ ātmā indriyeṣu vibhāgaśaḥ draṣṭum
na śakyate ca tatra tatra visṛṣṭeṣu durjayeṣu
56. The self (ātman) cannot be perceived distinctly within the senses, especially by those whose minds are not disciplined, as these senses are scattered here and there and are difficult to control.
एतद्बुद्ध्वा भवेद्बुद्धः किमन्यद्बुद्धलक्षणम् ।
विज्ञाय तद्धि मन्यन्ते कृतकृत्या मनीषिणः ॥५७॥
57. etadbuddhvā bhavedbuddhaḥ kimanyadbuddhalakṣaṇam ,
vijñāya taddhi manyante kṛtakṛtyā manīṣiṇaḥ.
57. etat buddhvā bhavet buddhaḥ kim anyat buddhalakṣaṇam
vijñāya tat hi manyante kṛtakṛtyāḥ manīṣiṇaḥ
57. etat buddhvā buddhaḥ bhavet anyat buddhalakṣaṇam
kim hi manīṣiṇaḥ tat vijñāya kṛtakṛtyāḥ manyante
57. Having understood this, one becomes truly wise. What other characteristic defines an enlightened person? Indeed, having thoroughly comprehended this, the sagacious consider themselves to have fulfilled their purpose.
न भवति विदुषां ततो भयं यदविदुषां सुमहद्भयं भवेत् ।
न हि गतिरधिकास्ति कस्यचित्सति हि गुणे प्रवदन्त्यतुल्यताम् ॥५८॥
58. na bhavati viduṣāṁ tato bhayaṁ; yadaviduṣāṁ sumahadbhayaṁ bhavet ,
na hi gatiradhikāsti kasyaci;tsati hi guṇe pravadantyatulyatām.
58. na bhavati viduṣām tataḥ bhayam
yat aviduṣām sumahat bhayam bhavet
na hi gatiḥ adhikā asti kasyacit
sati hi guṇe pravadanti atulyatām
58. yat aviduṣām sumahat bhayam bhavet
tataḥ viduṣām bhayam na bhavati
hi kasyacit adhikā gatiḥ na asti
hi guṇe sati atulyatām pravadanti
58. From that which causes great fear for the ignorant, no such fear arises for the wise. Indeed, there is no higher destination (gati) for anyone; for when a superior quality is present, people declare its incomparability.
यत्करोत्यनभिसंधिपूर्वकं तच्च निर्णुदति यत्पुरा कृतम् ।
नाप्रियं तदुभयं कुतः प्रियं तस्य तज्जनयतीह कुर्वतः ॥५९॥
59. yatkarotyanabhisaṁdhipūrvakaṁ; tacca nirṇudati yatpurā kṛtam ,
nāpriyaṁ tadubhayaṁ kutaḥ priyaṁ; tasya tajjanayatīha kurvataḥ.
59. yat karoti anabhisaṃdhipūrvakam
tat ca nirṇudati yat purā kṛtam
na apriyam tat ubhayam kutaḥ priyam
tasya tat janayati iha kurvataḥ
59. yat anabhisaṃdhipūrvakam karoti
tat ca yat purā kṛtam nirṇudati
tat ubhayam na apriyam kurvataḥ
tasya iha tat priyam kutaḥ janayati
59. What one performs without desiring the results, that action (karma) also nullifies what was done previously. That twofold outcome (of not generating new (karma) and eliminating past (karma)) is not unpleasant. From where then could that action generate anything desirable for him who acts in this world?
लोक आतुरजनान्विराविणस्तत्तदेव बहु पश्य शोचतः ।
तत्र पश्य कुशलानशोचतो ये विदुस्तदुभयं पदं सदा ॥६०॥
60. loka āturajanānvirāviṇa;stattadeva bahu paśya śocataḥ ,
tatra paśya kuśalānaśocato; ye vidustadubhayaṁ padaṁ sadā.
60. loka āturajanān virāviṇaḥ tat tat eva bahu paśya śocataḥ
tatra paśya kuśalān aśocataḥ ye viduḥ tat ubhayam padam sadā
60. loka bahu virāviṇaḥ āturajanān tat tat eva śocataḥ paśya
tatra aśocataḥ kuśalān ye sadā tat ubhayam padam viduḥ paśya
60. O people, observe many distressed individuals crying out and grieving over various things. In contrast, see those who are skillful and not grieving, for they always understand both these states (padam).

Links to all chapters:

ādi parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216 Chapter 217 Chapter 218 Chapter 219 Chapter 220 Chapter 221 Chapter 222 Chapter 223 Chapter 224 Chapter 225

sabhā parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72

vana parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216 Chapter 217 Chapter 218 Chapter 219 Chapter 220 Chapter 221 Chapter 222 Chapter 223 Chapter 224 Chapter 225 Chapter 226 Chapter 227 Chapter 228 Chapter 229 Chapter 230 Chapter 231 Chapter 232 Chapter 233 Chapter 234 Chapter 235 Chapter 236 Chapter 237 Chapter 238 Chapter 239 Chapter 240 Chapter 241 Chapter 242 Chapter 243 Chapter 244 Chapter 245 Chapter 246 Chapter 247 Chapter 248 Chapter 249 Chapter 250 Chapter 251 Chapter 252 Chapter 253 Chapter 254 Chapter 255 Chapter 256 Chapter 257 Chapter 258 Chapter 259 Chapter 260 Chapter 261 Chapter 262 Chapter 263 Chapter 264 Chapter 265 Chapter 266 Chapter 267 Chapter 268 Chapter 269 Chapter 270 Chapter 271 Chapter 272 Chapter 273 Chapter 274 Chapter 275 Chapter 276 Chapter 277 Chapter 278 Chapter 279 Chapter 280 Chapter 281 Chapter 282 Chapter 283 Chapter 284 Chapter 285 Chapter 286 Chapter 287 Chapter 288 Chapter 289 Chapter 290 Chapter 291 Chapter 292 Chapter 293 Chapter 294 Chapter 295 Chapter 296 Chapter 297 Chapter 298 Chapter 299

virāṭa parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67

udyoga parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197

bhīṣma parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117

droṇa parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173

karṇa parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69

śalya parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64

sauptika parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18

strī parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27

śānti parva (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 (current chapter) Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216 Chapter 217 Chapter 218 Chapter 219 Chapter 220 Chapter 221 Chapter 222 Chapter 223 Chapter 224 Chapter 225 Chapter 226 Chapter 227 Chapter 228 Chapter 229 Chapter 230 Chapter 231 Chapter 232 Chapter 233 Chapter 234 Chapter 235 Chapter 236 Chapter 237 Chapter 238 Chapter 239 Chapter 240 Chapter 241 Chapter 242 Chapter 243 Chapter 244 Chapter 245 Chapter 246 Chapter 247 Chapter 248 Chapter 249 Chapter 250 Chapter 251 Chapter 252 Chapter 253 Chapter 254 Chapter 255 Chapter 256 Chapter 257 Chapter 258 Chapter 259 Chapter 260 Chapter 261 Chapter 262 Chapter 263 Chapter 264 Chapter 265 Chapter 266 Chapter 267 Chapter 268 Chapter 269 Chapter 270 Chapter 271 Chapter 272 Chapter 273 Chapter 274 Chapter 275 Chapter 276 Chapter 277 Chapter 278 Chapter 279 Chapter 280 Chapter 281 Chapter 282 Chapter 283 Chapter 284 Chapter 285 Chapter 286 Chapter 287 Chapter 288 Chapter 289 Chapter 290 Chapter 291 Chapter 292 Chapter 293 Chapter 294 Chapter 295 Chapter 296 Chapter 297 Chapter 298 Chapter 299 Chapter 300 Chapter 301 Chapter 302 Chapter 303 Chapter 304 Chapter 305 Chapter 306 Chapter 307 Chapter 308 Chapter 309 Chapter 310 Chapter 311 Chapter 312 Chapter 313 Chapter 314 Chapter 315 Chapter 316 Chapter 317 Chapter 318 Chapter 319 Chapter 320 Chapter 321 Chapter 322 Chapter 323 Chapter 324 Chapter 325 Chapter 326 Chapter 327 Chapter 328 Chapter 329 Chapter 330 Chapter 331 Chapter 332 Chapter 333 Chapter 334 Chapter 335 Chapter 336 Chapter 337 Chapter 338 Chapter 339 Chapter 340 Chapter 341 Chapter 342 Chapter 343 Chapter 344 Chapter 345 Chapter 346 Chapter 347 Chapter 348 Chapter 349 Chapter 350 Chapter 351 Chapter 352 Chapter 353

anuśāsana parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154

aśvamedhika parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96

āśramavāsika parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47

mausala parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9

mahāprasthānika parva

Chapter 1 Chapter 2 Chapter 3

svargārohaṇa parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5