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महाभारतः       mahābhārataḥ - book-12, chapter-212

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भीष्म उवाच ।
जनको जनदेवस्तु ज्ञापितः परमर्षिणा ।
पुनरेवानुपप्रच्छ सांपराये भवाभवौ ॥१॥
1. bhīṣma uvāca ,
janako janadevastu jñāpitaḥ paramarṣiṇā ,
punarevānupapraccha sāṁparāye bhavābhavau.
1. bhīṣmaḥ uvāca janakaḥ janadevaḥ tu jñāpitaḥ paramarṣiṇā
punaḥ eva anupaprachcha sāmparāye bhavābhavau
1. bhīṣmaḥ uvāca janakaḥ janadevaḥ tu paramarṣiṇā
jñāpitaḥ punaḥ eva sāmparāye bhavābhavau anupaprachcha
1. Bhishma said: King Janaka, having been instructed by the great sage, again inquired about existence and non-existence (bhava-abhava) in the context of the hereafter (saṃparāya).
भगवन्यदिदं प्रेत्य संज्ञा भवति कस्यचित् ।
एवं सति किमज्ञानं ज्ञानं वा किं करिष्यति ॥२॥
2. bhagavanyadidaṁ pretya saṁjñā bhavati kasyacit ,
evaṁ sati kimajñānaṁ jñānaṁ vā kiṁ kariṣyati.
2. bhagavan yadi idam pretya saṃjñā bhavati kasyacit
evam sati kim ajñānam jñānam vā kim kariṣyati
2. bhagavan yadi kasyacit pretya idam saṃjñā bhavati
evam sati kim ajñānam vā kim jñānam kariṣyati
2. O Venerable One, if a person retains consciousness (saṃjñā) after death, then, given this, what will ignorance accomplish, or what will knowledge (jñāna) achieve?
सर्वमुच्छेदनिष्ठं स्यात्पश्य चैतद्द्विजोत्तम ।
अप्रमत्तः प्रमत्तो वा किं विशेषं करिष्यति ॥३॥
3. sarvamucchedaniṣṭhaṁ syātpaśya caitaddvijottama ,
apramattaḥ pramatto vā kiṁ viśeṣaṁ kariṣyati.
3. sarvam ucchedaniṣṭham syāt paśya ca etat dvijottama
apramattaḥ pramattaḥ vā kim viśeṣam kariṣyati
3. dvijottama paśya ca etat sarvam ucchedaniṣṭham
syāt apramattaḥ vā pramattaḥ kim viśeṣam kariṣyati
3. Everything would culminate in annihilation; observe this, O best among the twice-born (dvijottama)! What difference will it make whether one is heedful (a-pramatta) or heedless (pramatta)?
असंसर्गो हि भूतेषु संसर्गो वा विनाशिषु ।
कस्मै क्रियेत कल्पेन निश्चयः कोऽत्र तत्त्वतः ॥४॥
4. asaṁsargo hi bhūteṣu saṁsargo vā vināśiṣu ,
kasmai kriyeta kalpena niścayaḥ ko'tra tattvataḥ.
4. asaṃsargaḥ hi bhūteṣu saṃsargaḥ vā vināśiṣu kasmai
kriyeta kalpena niścayaḥ kaḥ atra tattvataḥ
4. hi atra tattvataḥ kaḥ niścayaḥ kasmai kalpena
kriyeta bhūteṣu asaṃsargaḥ vā vināśiṣu saṃsargaḥ
4. Indeed, what (kaḥ) true (tattvataḥ) certainty (niścayaḥ) can be established (kriyeta) for anyone (kasmai) by any conventional rule (kalpena) here (atra), regarding either non-contact (asaṃsargaḥ) with beings (bhūteṣu) or contact (saṃsargaḥ) with perishable things (vināśiṣu)?
तमसा हि प्रतिच्छन्नं विभ्रान्तमिव चातुरम् ।
पुनः प्रशमयन्वाक्यैः कविः पञ्चशिखोऽब्रवीत् ॥५॥
5. tamasā hi praticchannaṁ vibhrāntamiva cāturam ,
punaḥ praśamayanvākyaiḥ kaviḥ pañcaśikho'bravīt.
5. tamasā hi praticchannam vibhrāntam iva ca āturam
punaḥ praśamayan vākyaiḥ kaviḥ pañcaśikhaḥ abravīt
5. hi kaviḥ pañcaśikhaḥ punaḥ vākyaiḥ praticchannam
tamasā iva vibhrāntam ca āturam praśamayan abravīt
5. Indeed (hi), the sage (kaviḥ) Pañcaśikha (pañcaśikhaḥ), again (punaḥ) pacifying (praśamayan) with his words (vākyaiḥ) someone who was covered (praticchannam) by darkness (tamasā) and, as it were (iva), bewildered (vibhrāntam) and distressed (āturam), spoke (abravīt).
उच्छेदनिष्ठा नेहास्ति भावनिष्ठा न विद्यते ।
अयं ह्यपि समाहारः शरीरेन्द्रियचेतसाम् ।
वर्तते पृथगन्योन्यमप्यपाश्रित्य कर्मसु ॥६॥
6. ucchedaniṣṭhā nehāsti bhāvaniṣṭhā na vidyate ,
ayaṁ hyapi samāhāraḥ śarīrendriyacetasām ,
vartate pṛthaganyonyamapyapāśritya karmasu.
6. ucchedaniṣṭhā na iha asti bhāvaniṣṭhā
na vidyate ayam hi api samāhāraḥ
śarīrendriyacetasām vartate pṛthak
anyonyam api apāśritya karmasu
6. iha ucchedaniṣṭhā na asti bhāvaniṣṭhā
na vidyate hi api ayam
śarīrendriyacetasām samāhāraḥ pṛthak api
anyonyam apāśritya karmasu vartate
6. Here (iha), neither is there (na asti) a doctrine of annihilation (ucchedaniṣṭhā), nor is there found (na vidyate) a doctrine of permanence (bhāvaniṣṭhā). This very (ayam) aggregation (samāhāraḥ) of body, senses, and consciousness (śarīrendriyacetasām) functions (vartate) separately (pṛthak), yet also (api) depending on each other (anyonyam apāśritya) in actions (karmasu).
धातवः पञ्चशाखोऽयं खं वायुर्ज्योतिरम्बु भूः ।
ते स्वभावेन तिष्ठन्ति वियुज्यन्ते स्वभावतः ॥७॥
7. dhātavaḥ pañcaśākho'yaṁ khaṁ vāyurjyotirambu bhūḥ ,
te svabhāvena tiṣṭhanti viyujyante svabhāvataḥ.
7. dhātavaḥ pañcaśākhaḥ ayam kham vāyuḥ jyotiḥ ambu
bhūḥ te svabhāvena tiṣṭhanti viyujyante svabhāvataḥ
7. ayam pañcaśākhaḥ dhātavaḥ kham vāyuḥ jyotiḥ ambu
bhūḥ te svabhāvena tiṣṭhanti svabhāvataḥ viyujyante
7. These (ayam) are the five-branched (pañcaśākhaḥ) fundamental elements (dhātavaḥ): space (kham), air (vāyuḥ), light (jyotiḥ), water (ambu), and earth (bhūḥ). They (te) exist (tiṣṭhanti) according to their own intrinsic nature (svabhāvena) and separate (viyujyante) by their intrinsic nature (svabhāvataḥ).
आकाशं वायुरूष्मा च स्नेहो यच्चापि पार्थिवम् ।
एष पञ्चसमाहारः शरीरमिति नैकधा ।
ज्ञानमूष्मा च वायुश्च त्रिविधः कर्मसंग्रहः ॥८॥
8. ākāśaṁ vāyurūṣmā ca sneho yaccāpi pārthivam ,
eṣa pañcasamāhāraḥ śarīramiti naikadhā ,
jñānamūṣmā ca vāyuśca trividhaḥ karmasaṁgrahaḥ.
8. ākāśam vāyuḥ ūṣmā ca snehaḥ yat ca
api pārthivam eṣaḥ pañcasamāhāraḥ
śarīram iti na ekadhā jñānam ūṣmā
ca vāyuḥ ca trividhaḥ karmasaṅgrahaḥ
8. ākāśam vāyuḥ ūṣmā ca snehaḥ yat ca
api pārthivam eṣaḥ pañcasamāhāraḥ
śarīram iti na ekadhā jñānam ūṣmā
ca vāyuḥ ca trividhaḥ karmasaṅgrahaḥ
8. Space, air, heat, water, and also the earthly element – this is the five-fold aggregate that constitutes the body, not merely in one uniform way. Knowledge, energetic heat, and vital air (vāyu) – this is the threefold accumulation of actions (karma).
इन्द्रियाणीन्द्रियार्थाश्च स्वभावश्चेतना मनः ।
प्राणापानौ विकारश्च धातवश्चात्र निःसृताः ॥९॥
9. indriyāṇīndriyārthāśca svabhāvaścetanā manaḥ ,
prāṇāpānau vikāraśca dhātavaścātra niḥsṛtāḥ.
9. indriyāṇi indriyārthāḥ ca svabhāvaḥ cetanā manaḥ
prāṇāpānau vikāraḥ ca dhātavaḥ ca atra niḥsṛtāḥ
9. indriyāṇi indriyārthāḥ ca svabhāvaḥ cetanā manaḥ
prāṇāpānau vikāraḥ ca dhātavaḥ ca atra niḥsṛtāḥ
9. From this [body or aggregate of elements] also emerge the sense organs, their objects, one's intrinsic nature (svabhāva), consciousness, the mind, the vital breaths (prāṇa and apāna), transformations (vikāra), and the bodily constituents (dhātu).
श्रवणं स्पर्शनं जिह्वा दृष्टिर्नासा तथैव च ।
इन्द्रियाणीति पञ्चैते चित्तपूर्वंगमा गुणाः ॥१०॥
10. śravaṇaṁ sparśanaṁ jihvā dṛṣṭirnāsā tathaiva ca ,
indriyāṇīti pañcaite cittapūrvaṁgamā guṇāḥ.
10. śravaṇam sparśanam jihvā dṛṣṭiḥ nāsā tathā eva ca
indriyāṇi iti pañca ete cittapūrvaṅgamāḥ guṇāḥ
10. śravaṇam sparśanam jihvā dṛṣṭiḥ nāsā tathā eva ca
ete pañca indriyāṇi iti cittapūrvaṅgamāḥ guṇāḥ
10. Hearing, touch, the tongue (taste), sight, and similarly the nose (smell) – these five sense organs (indriya) are qualities (guṇa) that are preceded by consciousness (citta).
तत्र विज्ञानसंयुक्ता त्रिविधा वेदना ध्रुवा ।
सुखदुःखेति यामाहुरदुःखेत्यसुखेति च ॥११॥
11. tatra vijñānasaṁyuktā trividhā vedanā dhruvā ,
sukhaduḥkheti yāmāhuraduḥkhetyasukheti ca.
11. tatra vijñānasaṃyuktā trividhā vedanā dhruvā
sukhaduḥkha iti yām āhuḥ aduḥkha iti asukha iti ca
11. tatra vijñānasaṃyuktā trividhā dhruvā vedanā yām
āhuḥ sukhaduḥkha iti aduḥkha iti asukha iti ca
11. In that context, there is a constant and threefold feeling (vedanā) associated with discernment (vijñāna). This is what they call 'pleasure and pain' (sukhaduḥkha), and also 'neither pain nor pleasure' (aduḥkha asukha).
शब्दः स्पर्शश्च रूपं च रसो गन्धश्च मूर्त्यथ ।
एते ह्यामरणात्पञ्च षड्गुणा ज्ञानसिद्धये ॥१२॥
12. śabdaḥ sparśaśca rūpaṁ ca raso gandhaśca mūrtyatha ,
ete hyāmaraṇātpañca ṣaḍguṇā jñānasiddhaye.
12. śabdaḥ sparśaḥ ca rūpam ca rasaḥ gandhaḥ ca mūrtiḥ
atha | ete hi ā maraṇāt pañca ṣaḍguṇāḥ jñāna-siddhaye
12. śabdaḥ ca sparśaḥ ca rūpam ca rasaḥ ca gandhaḥ ca atha
mūrtiḥ ete pañca ṣaḍguṇāḥ hi ā maraṇāt jñāna-siddhaye
12. Sound, touch, form, taste, and smell, and then also material embodiment (mūrti) - these five (sensory objects) are indeed the six qualities that endure until death for the attainment of knowledge.
तेषु कर्मनिसर्गश्च सर्वतत्त्वार्थनिश्चयः ।
तमाहुः परमं शुक्रं बुद्धिरित्यव्ययं महत् ॥१३॥
13. teṣu karmanisargaśca sarvatattvārthaniścayaḥ ,
tamāhuḥ paramaṁ śukraṁ buddhirityavyayaṁ mahat.
13. teṣu karmanisargaḥ ca sarvatattvārthaniścayaḥ |
tam āhuḥ paramam śukram buddhiḥ iti avyayam mahat
13. teṣu karmanisargaḥ ca sarvatattvārthaniścayaḥ (ca sthaḥ)
tam paramam śukram buddhiḥ iti avyayam mahat āhuḥ
13. Among these (qualities), there is the unfolding of action (karma) and the ascertainment of the meaning of all principles. They call that supreme, pure (essence) by the name of intellect (buddhi), which is imperishable and great.
इमं गुणसमाहारमात्मभावेन पश्यतः ।
असम्यग्दर्शनैर्दुःखमनन्तं नोपशाम्यति ॥१४॥
14. imaṁ guṇasamāhāramātmabhāvena paśyataḥ ,
asamyagdarśanairduḥkhamanantaṁ nopaśāmyati.
14. imam guṇa-samāhāram ātma-bhāvena paśyataḥ |
asamyak-darśanaiḥ duḥkham anantam na upaśāmyati
14. ātma-bhāvena imam guṇa-samāhāram paśyataḥ
asamyak-darśanaiḥ anantam duḥkham na upaśāmyati
14. For one who perceives this aggregate of qualities (guṇa) with self-identification (ātma-bhāva), endless suffering (duḥkha) does not cease due to incorrect views.
अनात्मेति च यद्दृष्टं तेनाहं न ममेत्यपि ।
वर्तते किमधिष्ठाना प्रसक्ता दुःखसंततिः ॥१५॥
15. anātmeti ca yaddṛṣṭaṁ tenāhaṁ na mametyapi ,
vartate kimadhiṣṭhānā prasaktā duḥkhasaṁtatiḥ.
15. anātma iti ca yat dṛṣṭam tena aham na mama iti api
| vartate kim adhiṣṭhānā prasaktā duḥkha-saṃtatiḥ
15. yat ca anātma iti dṛṣṭam tena aham na mama iti api
(bhavati) prasaktā duḥkha-saṃtatiḥ kim adhiṣṭhānā vartate?
15. And when something is seen as 'not-self (anātman)', from that arises the notion 'I am not' and 'this is not mine'. What, then, is the basis (adhiṣṭhāna) for this ensuing, continuous stream of suffering (duḥkha-saṃtati)?
तत्र सम्यङ्मनो नाम त्यागशास्त्रमनुत्तमम् ।
शृणु यत्तव मोक्षाय भाष्यमाणं भविष्यति ॥१६॥
16. tatra samyaṅmano nāma tyāgaśāstramanuttamam ,
śṛṇu yattava mokṣāya bhāṣyamāṇaṁ bhaviṣyati.
16. tatra samyak manaḥ nāma tyāgaśāstram anuttamam
śṛṇu yat tava mokṣāya bhāṣyamāṇam bhaviṣyati
16. tatra tava mokṣāya yat bhāṣyamāṇam bhaviṣyati,
(tat) anuttamam tyāgaśāstram samyak manaḥ nāma śṛṇu
16. Now, listen to this unsurpassed teaching on renunciation (tyāga), named 'Right Mind,' which, when explained, will lead to your liberation (mokṣa).
त्याग एव हि सर्वेषामुक्तानामपि कर्मणाम् ।
नित्यं मिथ्याविनीतानां क्लेशो दुःखावहो मतः ॥१७॥
17. tyāga eva hi sarveṣāmuktānāmapi karmaṇām ,
nityaṁ mithyāvinītānāṁ kleśo duḥkhāvaho mataḥ.
17. tyāgaḥ eva hi sarveṣām uktānām api karmaṇām
nityam mithyāvinītānām kleśaḥ duḥkhāvahaḥ mataḥ
17. hi sarveṣām uktānām api karmaṇām tyāgaḥ eva
nityam mithyāvinītānām duḥkhāvahaḥ kleśaḥ mataḥ
17. Indeed, among all the actions (karma) that have been spoken of, renunciation (tyāga) alone is considered by those who are constantly falsely humble or wrongly disciplined as an affliction (kleśa) that brings misery.
द्रव्यत्यागे तु कर्माणि भोगत्यागे व्रतान्यपि ।
सुखत्यागे तपोयोगः सर्वत्यागे समापना ॥१८॥
18. dravyatyāge tu karmāṇi bhogatyāge vratānyapi ,
sukhatyāge tapoyogaḥ sarvatyāge samāpanā.
18. dravyattyāge tu karmāṇi bhogattyāge vratāni
api sukhatyāge tapoyogaḥ sarvattyāge samāpanā
18. tu dravyattyāge karmāṇi (bhavanti);
bhogattyāge vratāni api (bhavanti);
sukhatyāge tapoyogaḥ (bhavati);
sarvattyāge samāpanā (bhavati)
18. However, with the renunciation (tyāga) of material possessions come various actions (karma); with the renunciation of enjoyments, even vows (vrata) are included; with the renunciation of pleasure, there is the practice of austerity (tapas) and meditative discipline (yoga); and with the renunciation of everything, there is ultimate completion.
तस्य मार्गोऽयमद्वैधः सर्वत्यागस्य दर्शितः ।
विप्रहाणाय दुःखस्य दुर्गतिर्ह्यन्यथा भवेत् ॥१९॥
19. tasya mārgo'yamadvaidhaḥ sarvatyāgasya darśitaḥ ,
viprahāṇāya duḥkhasya durgatirhyanyathā bhavet.
19. tasya mārgaḥ ayam advaiḍhaḥ sarvatyāgasya darśitaḥ
viprahāṇāya duḥkhasya durgatiḥ hi anyathā bhavet
19. tasya sarvatyāgasya ayam advaiḍhaḥ mārgaḥ duḥkhasya
viprahāṇāya darśitaḥ; hi anyathā durgatiḥ bhavet
19. This unambiguous path of complete renunciation (tyāga) has been revealed for the complete eradication of suffering (duḥkha), for otherwise, a miserable state (durgati) would indeed result.
पञ्च ज्ञानेन्द्रियाण्युक्त्वा मनःषष्ठानि चेतसि ।
मनःषष्ठानि वक्ष्यामि पञ्च कर्मेन्द्रियाणि तु ॥२०॥
20. pañca jñānendriyāṇyuktvā manaḥṣaṣṭhāni cetasi ,
manaḥṣaṣṭhāni vakṣyāmi pañca karmendriyāṇi tu.
20. pañca jñānendriyāṇi uktvā manaḥṣaṣṭhāni cetasi
manaḥṣaṣṭhāni vakṣyāmi pañca karmendriyāṇi tu
20. uktvā pañca jñānendriyāṇi manaḥṣaṣṭhāni cetasi
vakṣyāmi pañca karmendriyāṇi tu manaḥṣaṣṭhāni
20. Having described the five organs of knowledge (jñānendriya) with the mind as the sixth, which reside in consciousness (cetas), I shall now explain the five organs of action (karmendriya), again considering the mind as the sixth.
हस्तौ कर्मेन्द्रियं ज्ञेयमथ पादौ गतीन्द्रियम् ।
प्रजनानन्दयोः शेफो विसर्गे पायुरिन्द्रियम् ॥२१॥
21. hastau karmendriyaṁ jñeyamatha pādau gatīndriyam ,
prajanānandayoḥ śepho visarge pāyurindriyam.
21. hastau karmendriyaṃ jñeyam atha pādau gatīndriyam
prajanānandayoḥ śephaḥ visarge pāyuḥ indriyam
21. hastau karmendriyaṃ jñeyam atha pādau gatīndriyam
śephaḥ prajanānandayoḥ pāyuḥ indriyam visarge
21. The two hands should be understood as organs of action (karmendriya), and the two feet as organs of movement. The penis (śepha) is for procreation and pleasure, while the anus (pāyu) is the organ for excretion.
वाक्तु शब्दविशेषार्थं गतिं पञ्चान्वितां विदुः ।
एवमेकादशैतानि बुद्ध्या त्ववसृजेन्मनः ॥२२॥
22. vāktu śabdaviśeṣārthaṁ gatiṁ pañcānvitāṁ viduḥ ,
evamekādaśaitāni buddhyā tvavasṛjenmanaḥ.
22. vāc tu śabdaviśeṣārtham gatim pañcānvitām viduḥ
| evam ekādaśa etāni buddhyā tu avasṛjet manaḥ
22. vāc tu śabdaviśeṣārtham viduḥ gatim pañcānvitām
evam buddhyā avasṛjet manaḥ etāni ekādaśa
22. Speech (vāc) is indeed for conveying specific sounds and their meanings. They consider movement (gati) to be associated with five [functions]. In this manner, one should, by means of the intellect (buddhi), direct the mind (manas) along with these eleven [senses and organs].
कर्णौ शब्दश्च चित्तं च त्रयः श्रवणसंग्रहे ।
तथा स्पर्शे तथा रूपे तथैव रसगन्धयोः ॥२३॥
23. karṇau śabdaśca cittaṁ ca trayaḥ śravaṇasaṁgrahe ,
tathā sparśe tathā rūpe tathaiva rasagandhayoḥ.
23. karṇau śabdaḥ ca cittam ca trayaḥ śravaṇasaṃgrahe
| tathā sparśe tathā rūpe tathā eva rasagandhayoḥ
23. karṇau śabdaḥ ca cittam ca trayaḥ śravaṇasaṃgrahe
tathā sparśe tathā rūpe tathā eva rasagandhayoḥ
23. The two ears, sound, and the mind/consciousness (citta) – these three constitute the apprehension of sound (śravaṇa). Similarly, the same applies to touch, to form/sight, and likewise to taste and smell.
एवं पञ्चत्रिका ह्येते गुणास्तदुपलब्धये ।
येन यस्त्रिविधो भावः पर्यायात्समुपस्थितः ॥२४॥
24. evaṁ pañcatrikā hyete guṇāstadupalabdhaye ,
yena yastrividho bhāvaḥ paryāyātsamupasthitaḥ.
24. evam pañcatrikāḥ hi ete guṇāḥ tat upalabdhaye
yena yaḥ trividhaḥ bhāvaḥ paryāyāt samupasthitaḥ
24. evam hi ete pañcatrikāḥ guṇāḥ tat upalabdhaye
yena yaḥ trividhaḥ bhāvaḥ paryāyāt samupasthitaḥ
24. Thus, these qualities (guṇas), structured as five-triads, exist for their apprehension. Through them, each of the threefold states of being (bhāva) manifests in turn.
सात्त्विको राजसश्चैव तामसश्चैव ते त्रयः ।
त्रिविधा वेदना येषु प्रसूता सर्वसाधना ॥२५॥
25. sāttviko rājasaścaiva tāmasaścaiva te trayaḥ ,
trividhā vedanā yeṣu prasūtā sarvasādhanā.
25. sāttvikaḥ rājasaḥ ca eva tāmasaḥ ca eva te
trayaḥ trividhā vedanā yeṣu prasūtā sarvasādhanā
25. sāttvikaḥ rājasaḥ ca eva tāmasaḥ ca eva te
trayaḥ yeṣu trividhā vedanā sarvasādhanā prasūtā
25. These three – the sattvic, rajasic, and tamasic – are those in which threefold sensations (vedanā), possessing all instruments (sādhana), are produced.
प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता ।
अकुतश्चित्कुतश्चिद्वा चित्ततः सात्त्विको गुणः ॥२६॥
26. praharṣaḥ prītirānandaḥ sukhaṁ saṁśāntacittatā ,
akutaścitkutaścidvā cittataḥ sāttviko guṇaḥ.
26. praharṣaḥ prītiḥ ānandaḥ sukham saṃśāntacittatā
akutaścit kutaścit vā cittataḥ sāttvikaḥ guṇaḥ
26. praharṣaḥ prītiḥ ānandaḥ sukham saṃśāntacittatā
akutaścit kutaścit vā cittataḥ sāttvikaḥ guṇaḥ
26. Great joy, delight, bliss (ānanda), happiness, and a tranquil state of mind – these constitute the sattvic quality (guṇa), originating from the mind (citta), whether without a specific cause or with one.
अतुष्टिः परितापश्च शोको लोभस्तथाक्षमा ।
लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुतः ॥२७॥
27. atuṣṭiḥ paritāpaśca śoko lobhastathākṣamā ,
liṅgāni rajasastāni dṛśyante hetvahetutaḥ.
27. atuṣṭiḥ paritāpaḥ ca śokaḥ lobhaḥ tathā akṣamā
liṅgāni rajasaḥ tāni dṛśyante hetu ahetutaḥ
27. atuṣṭiḥ paritāpaḥ ca śokaḥ lobhaḥ tathā akṣamā
tāni rajasaḥ liṅgāni hetu ahetutaḥ dṛśyante
27. Dissatisfaction, anguish, sorrow, greed, and impatience – these are the signs that are seen of the rajasic quality (rajas), whether with or without a specific cause.
अविवेकस्तथा मोहः प्रमादः स्वप्नतन्द्रिता ।
कथंचिदपि वर्तन्ते विविधास्तामसा गुणाः ॥२८॥
28. avivekastathā mohaḥ pramādaḥ svapnatandritā ,
kathaṁcidapi vartante vividhāstāmasā guṇāḥ.
28. avivekaḥ tathā mohaḥ pramādaḥ svapnatandritā
kathaṃcit api vartante vividhāḥ tāmasāḥ guṇāḥ
28. avivekaḥ mohaḥ pramādaḥ svapnatandritā tathā
vividhāḥ tāmasāḥ guṇāḥ kathaṃcit api vartante
28. Various qualities of inertia (tamas), such as lack of discernment, delusion, heedlessness, sleep, and lethargy, somehow manifest.
तत्र यत्प्रीतिसंयुक्तं काये मनसि वा भवेत् ।
वर्तते सात्त्विको भाव इत्यपेक्षेत तत्तथा ॥२९॥
29. tatra yatprītisaṁyuktaṁ kāye manasi vā bhavet ,
vartate sāttviko bhāva ityapekṣeta tattathā.
29. tatra yat prītisaṃyuktam kāye manasi vā bhavet
vartate sāttvikaḥ bhāvaḥ iti apekṣeta tat tathā
29. tatra yat prītisaṃyuktam kāye vā manasi bhavet,
sāttvikaḥ bhāvaḥ vartate iti tat tathā apekṣeta
29. Whatever (state) manifests in the body or mind that is conjoined with joy should be regarded as a sattvic (sāttvika) state of being (bhāva). One should accordingly recognize it as such.
यत्तु संतापसंयुक्तमप्रीतिकरमात्मनः ।
प्रवृत्तं रज इत्येव ततस्तदभिचिन्तयेत् ॥३०॥
30. yattu saṁtāpasaṁyuktamaprītikaramātmanaḥ ,
pravṛttaṁ raja ityeva tatastadabhicintayet.
30. yat tu saṃtāpasaṃyuktam aprītikaram ātmanaḥ
pravṛttam rajaḥ iti eva tataḥ tat abhicintayet
30. yat tu saṃtāpasaṃyuktam ātmanaḥ aprītikaram [ca] [bhavati],
tat pravṛttam rajaḥ eva iti tataḥ abhicintayet
30. Whatever, however, is associated with suffering and causes displeasure to the self (ātman) - one should then consider that as the manifestation of the quality of passion (rajas).
अथ यन्मोहसंयुक्तं काये मनसि वा भवेत् ।
अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत् ॥३१॥
31. atha yanmohasaṁyuktaṁ kāye manasi vā bhavet ,
apratarkyamavijñeyaṁ tamastadupadhārayet.
31. atha yat mohasaṃyuktam kāye manasi vā bhavet
apratarkyam avijñeyam tamas tat upadhārayet
31. atha yat mohasaṃyuktam apratarkyam avijñeyam kāye vā manasi bhavet,
tat tamas upadhārayet
31. Now, whatever manifests in the body or mind that is conjoined with delusion, inconceivable, and unknowable - one should understand that as the quality of inertia (tamas).
तद्धि श्रोत्राश्रयं भूतं शब्दः श्रोत्रं समाश्रितः ।
नोभयं शब्दविज्ञाने विज्ञानस्येतरस्य वा ॥३२॥
32. taddhi śrotrāśrayaṁ bhūtaṁ śabdaḥ śrotraṁ samāśritaḥ ,
nobhayaṁ śabdavijñāne vijñānasyetarasya vā.
32. tat hi śrotra-āśrayam bhūtam śabdaḥ śrotram samāśritaḥ
na ubhayam śabda-vijñāne vijñānasya itarasya vā
32. hi śabdaḥ tat śrotra-āśrayam bhūtam; śrotram samāśritaḥ (asti).
ubhayam śabda-vijñāne na (asti),
vā itarasya vijñānasya (api na asti).
32. Indeed, sound (śabda) is an entity that relies on the ear, and the ear relies on sound. Yet, neither the sound nor the ear constitutes the knowledge of sound, nor the knowledge of anything else.
एवं त्वक्चक्षुषी जिह्वा नासिका चैव पञ्चमी ।
स्पर्शे रूपे रसे गन्धे तानि चेतो मनश्च तत् ॥३३॥
33. evaṁ tvakcakṣuṣī jihvā nāsikā caiva pañcamī ,
sparśe rūpe rase gandhe tāni ceto manaśca tat.
33. evam tvak-cakṣuṣī jihvā nāsikā ca eva pañcamī
sparśe rūpe rase gandhe tāni cetaḥ manaḥ ca tat
33. evam tvak-cakṣuṣī,
jihvā,
ca eva pañcamī nāsikā (vartante); (tāni sambandhitāni) sparśe,
rūpe,
rase,
gandhe (ca).
tāni cetaḥ,
ca tat manaḥ (bhavati).
33. Similarly, the skin and eyes, the tongue, and the nose as the fifth (sense organ), are associated with touch, form, taste, and smell respectively. These (senses) are awareness (cetas), and that (awareness) is the mind (manas).
स्वकर्मयुगपद्भावो दशस्वेतेषु तिष्ठति ।
चित्तमेकादशं विद्धि बुद्धिर्द्वादशमी भवेत् ॥३४॥
34. svakarmayugapadbhāvo daśasveteṣu tiṣṭhati ,
cittamekādaśaṁ viddhi buddhirdvādaśamī bhavet.
34. sva-karma-yugapad-bhāvaḥ daśasu eteṣu tiṣṭhati
cittam ekādaśam viddhi buddhiḥ dvādaśamī bhavet
34. sva-karma-yugapad-bhāvaḥ eteṣu daśasu tiṣṭhati.
(tvam) cittam ekādaśam viddhi,
(ca) buddhiḥ dvādaśamī bhavet.
34. The simultaneous functioning of their respective actions exists among these ten (senses). Know *citta* (mind-stuff) to be the eleventh, and the intellect (*buddhi*) should be the twelfth.
तेषामयुगपद्भाव उच्छेदो नास्ति तामसः ।
आस्थितो युगपद्भावे व्यवहारः स लौकिकः ॥३५॥
35. teṣāmayugapadbhāva ucchedo nāsti tāmasaḥ ,
āsthito yugapadbhāve vyavahāraḥ sa laukikaḥ.
35. teṣām a-yugapad-bhāvaḥ ucchedaḥ na asti tāmasaḥ
āsthitaḥ yugapad-bhāve vyavahāraḥ sa laukikaḥ
35. teṣām a-yugapad-bhāvaḥ (asti); tāmasaḥ ucchedaḥ na asti.
sa laukikaḥ vyavahāraḥ yugapad-bhāve āsthitaḥ (asti).
35. For them (these faculties), the state of non-simultaneous functioning does not constitute an ignorant ("tāmasa") destruction. That worldly activity (vyavahāra) is established in the state of simultaneous functioning.
इन्द्रियाण्यवसृज्यापि दृष्ट्वा पूर्वं श्रुतागमम् ।
चिन्तयन्नानुपर्येति त्रिभिरेवान्वितो गुणैः ॥३६॥
36. indriyāṇyavasṛjyāpi dṛṣṭvā pūrvaṁ śrutāgamam ,
cintayannānuparyeti tribhirevānvito guṇaiḥ.
36. indriyāṇi avasṛjya api dṛṣṭvā pūrvam śrutāgamam
cintayan na anuparyeti tribhiḥ eva anvitaḥ guṇaiḥ
36. indriyāṇi avasṛjya api pūrvam śrutāgamam dṛṣṭvā
cintayan na anuparyeti tribhiḥ eva guṇaiḥ anvitaḥ
36. Even if one withdraws the senses and has previously apprehended scriptural knowledge, one who continues to reflect does not entirely escape, remaining indeed endowed with the three qualities (guṇas).
यत्तमोपहतं चित्तमाशु संचारमध्रुवम् ।
करोत्युपरमं काले तदाहुस्तामसं सुखम् ॥३७॥
37. yattamopahataṁ cittamāśu saṁcāramadhruvam ,
karotyuparamaṁ kāle tadāhustāmasaṁ sukham.
37. yat tamaḥ upahatam cittam āśu saṃcāram adhruvam
karoti uparamam kāle tat āhuḥ tāmasam sukham
37. yat cittam tamaḥ upahatam āśu saṃcāram adhruvam
kāle uparamam karoti tat tāmasam sukham āhuḥ
37. When the mind (citta) is overcome by darkness (tamas), is swift in its movements, and is unsteady, and yet finds cessation over time, they call that pleasure (sukham) of the quality of inertia (tamas).
यद्यदागमसंयुक्तं न कृत्स्नमुपशाम्यति ।
अथ तत्राप्युपादत्ते तमो व्यक्तमिवानृतम् ॥३८॥
38. yadyadāgamasaṁyuktaṁ na kṛtsnamupaśāmyati ,
atha tatrāpyupādatte tamo vyaktamivānṛtam.
38. yat yat āgama saṃyuktam na kṛtsnam upaśāmyati
atha tatra api upādatte tamaḥ vyaktam iva anṛtam
38. yat yat āgama saṃyuktam na kṛtsnam upaśāmyati
atha tatra api tamaḥ upādatte vyaktam iva anṛtam
38. When whatever is associated with scriptural tradition does not entirely bring peace, then even in that state, one grasps darkness (tamas), which manifests as if it were untruth.
एवमेष प्रसंख्यातः स्वकर्मप्रत्ययी गुणः ।
कथंचिद्वर्तते सम्यक्केषांचिद्वा न वर्तते ॥३९॥
39. evameṣa prasaṁkhyātaḥ svakarmapratyayī guṇaḥ ,
kathaṁcidvartate samyakkeṣāṁcidvā na vartate.
39. evam eṣaḥ prasaṃkhyātaḥ svakarmapratyayī guṇaḥ
kathaṃcit vartate samyak keṣāṃcit vā na vartate
39. evam eṣaḥ guṇaḥ prasaṃkhyātaḥ svakarmapratyayī keṣāṃcit
kathaṃcit samyak vartate vā keṣāṃcit na vartate
39. Thus, this quality (guṇa), which has been described as based on one's own actions (karma), operates properly to some extent for some, or for others, it does not operate at all.
एवमाहुः समाहारं क्षेत्रमध्यात्मचिन्तकाः ।
स्थितो मनसि यो भावः स वै क्षेत्रज्ञ उच्यते ॥४०॥
40. evamāhuḥ samāhāraṁ kṣetramadhyātmacintakāḥ ,
sthito manasi yo bhāvaḥ sa vai kṣetrajña ucyate.
40. evam āhuḥ samāhāram kṣetram adhyātmacintakāḥ
sthitaḥ manasi yaḥ bhāvaḥ saḥ vai kṣetrajñaḥ ucyate
40. adhyātmacintakāḥ samāhāram kṣetram evam āhuḥ yaḥ
bhāvaḥ manasi sthitaḥ saḥ vai kṣetrajñaḥ ucyate
40. Spiritual philosophers (adhyātmacintakāḥ) declare the aggregate to be the field. That state of being which resides in the mind is indeed called the knower of the field.
एवं सति क उच्छेदः शाश्वतो वा कथं भवेत् ।
स्वभावाद्वर्तमानेषु सर्वभूतेषु हेतुतः ॥४१॥
41. evaṁ sati ka ucchedaḥ śāśvato vā kathaṁ bhavet ,
svabhāvādvartamāneṣu sarvabhūteṣu hetutaḥ.
41. evam sati kaḥ ucchedaḥ śāśvataḥ vā katham bhavet
svabhāvāt vartamāneṣu sarvabhūteṣu hetutaḥ
41. evam sati kaḥ ucchedaḥ vā śāśvataḥ katham bhavet?
svabhāvāt vartamāneṣu sarvabhūteṣu hetutaḥ
41. If this is so, then how can there be any destruction, or how can anything be eternal? This holds for all beings that exist according to their intrinsic nature (dharma), by virtue of a cause.
यथार्णवगता नद्यो व्यक्तीर्जहति नाम च ।
न च स्वतां नियच्छन्ति तादृशः सत्त्वसंक्षयः ॥४२॥
42. yathārṇavagatā nadyo vyaktīrjahati nāma ca ,
na ca svatāṁ niyacchanti tādṛśaḥ sattvasaṁkṣayaḥ.
42. yathā arṇavagatāḥ nadyaḥ vyaktiyaḥ jahati nāma ca
na ca svatām niyacchanti tādṛśaḥ sattvasaṃkṣayaḥ
42. yathā arṇavagatāḥ nadyaḥ vyaktiyaḥ nāma ca jahati,
ca svatām na niyacchanti,
tādṛśaḥ sattvasaṃkṣayaḥ
42. Just as rivers entering the ocean abandon their individual forms and names, yet do not lose their fundamental nature, so too is the cessation of being.
एवं सति कुतः संज्ञा प्रेत्यभावे पुनर्भवेत् ।
प्रतिसंमिश्रिते जीवे गृह्यमाणे च मध्यतः ॥४३॥
43. evaṁ sati kutaḥ saṁjñā pretyabhāve punarbhavet ,
pratisaṁmiśrite jīve gṛhyamāṇe ca madhyataḥ.
43. evam sati kutaḥ saṃjñā pretyabhāve punaḥ bhavet
pratisaṃmiśrite jīve gṛhyamāṇe ca madhyataḥ
43. evam sati jīve pratisaṃmiśrite ca madhyataḥ gṛhyamāṇe,
kutaḥ pretyabhāve punaḥ saṃjñā bhavet?
43. If this is so, then how could consciousness possibly arise again in a future existence, when the living being is completely mingled (with other elements) and apprehended from within?
इमां तु यो वेद विमोक्षबुद्धिमात्मानमन्विच्छति चाप्रमत्तः ।
न लिप्यते कर्मफलैरनिष्टैः पत्रं बिसस्येव जलेन सिक्तम् ॥४४॥
44. imāṁ tu yo veda vimokṣabuddhi;mātmānamanvicchati cāpramattaḥ ,
na lipyate karmaphalairaniṣṭaiḥ; patraṁ bisasyeva jalena siktam.
44. imām tu yaḥ veda vimokṣabuddhim
ātmānam anvicchati ca apramattaḥ
na lipyate karmaphalaiḥ aniṣṭaiḥ
patram bisasya iva jalena siktam
44. yaḥ tu imām vimokṣabuddhim veda ca apramattaḥ ātmānam anvicchati,
saḥ aniṣṭaiḥ karmaphalaiḥ na lipyate,
bisasya patram jalena siktam iva
44. But he who knows this understanding of liberation (mokṣa) and diligently seeks the Self (ātman) is not tainted by undesirable results of action (karma), just as a lotus leaf is not moistened by water.
दृढैश्च पाशैर्बहुभिर्विमुक्तः प्रजानिमित्तैरपि दैवतैश्च ।
यदा ह्यसौ सुखदुःखे जहाति मुक्तस्तदाग्र्यां गतिमेत्यलिङ्गः ।
श्रुतिप्रमाणागममङ्गलैश्च शेते जरामृत्युभयादतीतः ॥४५॥
45. dṛḍhaiśca pāśairbahubhirvimuktaḥ; prajānimittairapi daivataiśca ,
yadā hyasau sukhaduḥkhe jahāti; muktastadāgryāṁ gatimetyaliṅgaḥ ,
śrutipramāṇāgamamaṅgalaiśca; śete jarāmṛtyubhayādatītaḥ.
45. dṛḍhaiḥ ca pāśaiḥ bahubhiḥ vimuktaḥ prajānimittaiḥ
api daivataiḥ ca yadā hi asau sukhaduḥkhe jahāti
muktaḥ tadā agryām gatim eti aliṅgaḥ
śrutipramāṇāgamamaṅgalaiḥ ca śete jarāmṛtyubhayāt atītaḥ
45. yadā hi asau dṛḍhaiḥ ca bahubhiḥ pāśaiḥ,
prajānimittaiḥ api ca daivataiḥ vimuktaḥ,
sukhaduḥkhe jahāti,
tadā muktaḥ aliṅgaḥ agryām gatim eti.
ca śrutipramāṇāgamamaṅgalaiḥ atītaḥ jarāmṛtyubhayāt śete
45. And when that person, freed from many strong bonds - those caused by progeny and even by deities - abandons pleasure and pain (sukha-duḥkha), then, liberated (mokṣa) and without any distinguishing attributes, he attains the supreme state. Honored by sacred texts (śruti), valid knowledge (pramāṇa), and revered traditions (āgama), he rests, having transcended the fear of old age and death.
क्षीणे च पुण्ये विगते च पापे ततोनिमित्ते च फले विनष्टे ।
अलेपमाकाशमलिङ्गमेवमास्थाय पश्यन्ति महद्ध्यसक्ताः ॥४६॥
46. kṣīṇe ca puṇye vigate ca pāpe; tatonimitte ca phale vinaṣṭe ,
alepamākāśamaliṅgameva;māsthāya paśyanti mahaddhyasaktāḥ.
46. kṣīṇe ca puṇye vigate ca pāpe tataḥ animitte ca phale vinaṣṭe
alepam ākāśam aliṅgam evam āsthāya paśyanti mahad asaktāḥ
46. ca puṇye kṣīṇe,
ca pāpe vigate,
ca tataḥ animitte phale vinaṣṭe,
tadā mahad asaktāḥ evam āsthāya alepam ākāśam aliṅgam paśyanti
46. And when merit (puṇya) is exhausted, and sin (pāpa) is removed, and the results (phala), being without further cause, are completely destroyed, then, the great non-attached ones (mahant), by firmly establishing themselves in this way, perceive [reality] as undefiled, like space (ākāśa), and without distinguishing attributes.
यथोर्णनाभिः परिवर्तमानस्तन्तुक्षये तिष्ठति पात्यमानः ।
तथा विमुक्तः प्रजहाति दुःखं विध्वंसते लोष्ट इवाद्रिमर्च्छन् ॥४७॥
47. yathorṇanābhiḥ parivartamāna;stantukṣaye tiṣṭhati pātyamānaḥ ,
tathā vimuktaḥ prajahāti duḥkhaṁ; vidhvaṁsate loṣṭa ivādrimarcchan.
47. yathā ūrṇanābhiḥ parivartamānaḥ
tantukṣaye tiṣṭhati pātyamānaḥ
tathā vimuktaḥ prajahāti duḥkham
vidhvaṃsate loṣṭaḥ iva adrim ṛcchan
47. yathā ūrṇanābhiḥ parivartamānaḥ tantukṣaye pātyamānaḥ tiṣṭhati,
tathā vimuktaḥ duḥkham prajahāti; (tat duḥkham) loṣṭaḥ adrim ṛcchan iva vidhvaṃsate
47. Just as a spider, constantly moving, stops and falls when its thread (tantu) is exhausted, so too, the liberated one abandons suffering (duḥkha), and that suffering is destroyed, like a clod of earth disintegrating upon striking a mountain.
यथा रुरुः शृङ्गमथो पुराणं हित्वा त्वचं वाप्युरगो यथावत् ।
विहाय गच्छत्यनवेक्षमाणस्तथा विमुक्तो विजहाति दुःखम् ॥४८॥
48. yathā ruruḥ śṛṅgamatho purāṇaṁ; hitvā tvacaṁ vāpyurago yathāvat ,
vihāya gacchatyanavekṣamāṇa;stathā vimukto vijahāti duḥkham.
48. yathā ruruḥ śṛṅgam atha u purāṇam
hitvā tvacam vā api uragaḥ
yathāvat vihāya gacchati anavekṣamāṇaḥ
tathā vimuktaḥ vijahāti duḥkham
48. yathā ruruḥ purāṇam śṛṅgam hitvā,
vā api uragaḥ yathāvat tvacam vihāya anavekṣamāṇaḥ gacchati,
tathā vimuktaḥ duḥkham vijahāti.
48. Just as a deer (ruru) sheds its old antlers, or a snake naturally casts off its skin, and departs without looking back, similarly, a liberated person completely abandons suffering (duḥkha).
द्रुमं यथा वाप्युदके पतन्तमुत्सृज्य पक्षी प्रपतत्यसक्तः ।
तथा ह्यसौ सुखदुःखे विहाय मुक्तः परार्ध्यां गतिमेत्यलिङ्गः ॥४९॥
49. drumaṁ yathā vāpyudake patanta;mutsṛjya pakṣī prapatatyasaktaḥ ,
tathā hyasau sukhaduḥkhe vihāya; muktaḥ parārdhyāṁ gatimetyaliṅgaḥ.
49. drumam yathā vā api udake patantam
utsṛjya pakṣī prapatati asaktaḥ
tathā hi asau sukhaduḥkhe vihāya
muktaḥ parārghyām gatim eti aliṅgaḥ
49. yathā pakṣī udake patantam drumam vā api utsṛjya asaktaḥ prapatati,
tathā hi asau muktaḥ sukhaduḥkhe vihāya,
aliṅgaḥ (san) parārghyām gatim eti.
49. Just as a bird, abandoning a tree that is falling into water, flies away unattached, similarly, that liberated one (muktaḥ), indeed, having given up both pleasure and pain, attains the supreme state, being without any distinguishing characteristics (aliṅga).
अपि च भवति मैथिलेन गीतं नगरमुपाहितमग्निनाभिवीक्ष्य ।
न खलु मम तुषोऽपि दह्यतेऽत्र स्वयमिदमाह किल स्म भूमिपालः ॥५०॥
50. api ca bhavati maithilena gītaṁ; nagaramupāhitamagninābhivīkṣya ,
na khalu mama tuṣo'pi dahyate'tra; svayamidamāha kila sma bhūmipālaḥ.
50. api ca bhavati maithilena gītam
nagaram upāhitam agninā abhivīkṣya na
khalu mama tuṣaḥ api dahyate atra
svayam idam āha kila sma bhūmipālaḥ
50. api ca maithilena gītam (etat) bhavati: agninā upāhitam nagaram abhivīkṣya,
bhūmipālaḥ svayam idam kila sma āha,
"atra mama tuṣaḥ api na khalu dahyate.
"
50. Moreover, there is this verse sung by the king of Mithila (Janaka): having personally witnessed his city consumed by fire, the king (bhūmipālaḥ) himself famously declared, "Indeed, not even a particle of my possessions is being burnt here."
इदममृतपदं विदेहराजः स्वयमिह पञ्चशिखेन भाष्यमाणः ।
निखिलमभिसमीक्ष्य निश्चितार्थं परमसुखी विजहार वीतशोकः ॥५१॥
51. idamamṛtapadaṁ videharājaḥ; svayamiha pañcaśikhena bhāṣyamāṇaḥ ,
nikhilamabhisamīkṣya niścitārthaṁ; paramasukhī vijahāra vītaśokaḥ.
51. idam amṛtapadam videharājaḥ svayam
iha pañcaśikhena bhāṣyamāṇaḥ
nikhilam abhisamīkṣya niścitārtham
paramasukhī vijahāra vītaśokaḥ
51. iha pañcaśikhena bhāṣyamāṇaḥ videharājaḥ svayam idam amṛtapadam (ca) nikhilam niścitārtham abhisamīkṣya,
vītaśokaḥ paramasukhī vijahāra.
51. Having personally heard and thoroughly grasped the certain truth of this entire path to immortality (amṛtapadam) as it was being expounded here by Pañcaśikha, the King of Videha (videharājaḥ) himself lived supremely happy and free from sorrow (vītaśokaḥ).
इमं हि यः पठति विमोक्षनिश्चयं न हीयते सततमवेक्षते तथा ।
उपद्रवान्नानुभवत्यदुःखितः प्रमुच्यते कपिलमिवैत्य मैथिलः ॥५२॥
52. imaṁ hi yaḥ paṭhati vimokṣaniścayaṁ; na hīyate satatamavekṣate tathā ,
upadravānnānubhavatyaduḥkhitaḥ; pramucyate kapilamivaitya maithilaḥ.
52. imam hi yaḥ paṭhati vimokṣaniścayam
na hīyate satatam avekṣate tathā
upadravān na anubhavati aduḥkhitaḥ
pramucyate kapilam iva etya maithilaḥ
52. hi yaḥ imam vimokṣaniścayam paṭhati
na hīyate tathā satatam avekṣate
upadravān na anubhavati aduḥkhitaḥ
pramucyate maithilaḥ kapilam iva etya
52. Indeed, whoever studies this teaching which ensures liberation (mokṣa) does not fall short and constantly reflects upon it. Such a person does not experience disturbances, remains untroubled, and achieves complete liberation, just as the king of Mithila (Maithila) did by approaching Kapila.

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

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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 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 (current chapter) 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