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महाभारतः       mahābhārataḥ - book-12, chapter-224

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युधिष्ठिर उवाच ।
आद्यन्तं सर्वभूतानां श्रोतुमिच्छामि कौरव ।
ध्यानं कर्म च कालं च तथैवायुर्युगे युगे ॥१॥
1. yudhiṣṭhira uvāca ,
ādyantaṁ sarvabhūtānāṁ śrotumicchāmi kaurava ,
dhyānaṁ karma ca kālaṁ ca tathaivāyuryuge yuge.
1. yudhiṣṭhiraḥ uvāca ādyantam sarvabhūtānām śrotum icchāmi
kaurava dhyānam karma ca kālam ca tathā eva āyuḥ yuge yuge
1. Yudhishthira said: 'O Kaurava, I wish to hear about the beginning and end of all beings, as well as about meditation (dhyāna), action (karma), time, and indeed the lifespan in each age (yuga).'
लोकतत्त्वं च कार्त्स्न्येन भूतानामागतिं गतिम् ।
सर्गश्च निधनं चैव कुत एतत्प्रवर्तते ॥२॥
2. lokatattvaṁ ca kārtsnyena bhūtānāmāgatiṁ gatim ,
sargaśca nidhanaṁ caiva kuta etatpravartate.
2. lokatattvam ca kārtsnyena bhūtānām āgatim gatim
sargaḥ ca nidhanam ca eva kutaḥ etat pravartate
2. kārtsnyena lokatattvam ca bhūtānām āgatim gatim
ca eva sargaḥ nidhanam etat kutaḥ pravartate
2. Please explain fully the true nature of the world, the origin and destiny of all beings, as well as their creation and dissolution (nidhana). From where does all this originate?
यदि तेऽनुग्रहे बुद्धिरस्मास्विह सतां वर ।
एतद्भवन्तं पृच्छामि तद्भवान्प्रब्रवीतु मे ॥३॥
3. yadi te'nugrahe buddhirasmāsviha satāṁ vara ,
etadbhavantaṁ pṛcchāmi tadbhavānprabravītu me.
3. yadi te anugrahe buddhiḥ asmāsu iha satām vara
etat bhavantam pṛcchāmi tat bhavān prabravītu me
3. satām vara yadi te asmāsu iha anugrahe buddhiḥ
etat bhavantam pṛcchāmi tat bhavān me prabravītu
3. O best among the virtuous (satām vara), if your intention (buddhi) is to show favor (anugraha) to us in this matter, then I ask this of you; please explain it to me.
पूर्वं हि कथितं श्रुत्वा भृगुभाषितमुत्तमम् ।
भरद्वाजस्य विप्रर्षेस्ततो मे बुद्धिरुत्तमा ॥४॥
4. pūrvaṁ hi kathitaṁ śrutvā bhṛgubhāṣitamuttamam ,
bharadvājasya viprarṣestato me buddhiruttamā.
4. pūrvam hi kathitam śrutvā bhṛgubhāṣitam uttamam
bharadvājasya viprarṣeḥ tataḥ me buddhiḥ uttamā
4. hi pūrvam kathitam uttamam bhṛgubhāṣitam
bharadvājasya viprarṣeḥ śrutvā tataḥ me buddhiḥ uttamā
4. Indeed, having previously heard the excellent discourse delivered by Bhṛgu to the brahmin-sage (viprarṣi) Bharadvāja, my understanding (buddhi) became supreme.
जाता परमधर्मिष्ठा दिव्यसंस्थानसंस्थिता ।
ततो भूयस्तु पृच्छामि तद्भवान्वक्तुमर्हति ॥५॥
5. jātā paramadharmiṣṭhā divyasaṁsthānasaṁsthitā ,
tato bhūyastu pṛcchāmi tadbhavānvaktumarhati.
5. jātā paramadharmiṣṭhā divyasaṃsthānasaṃsthitā
tataḥ bhūyaḥ tu pṛcchāmi tat bhavān vaktum arhati
5. (me buddhiḥ) paramadharmiṣṭhā divyasaṃsthānasaṃsthitā
jātā tataḥ bhūyaḥ tu pṛcchāmi tat bhavān vaktum arhati
5. My understanding has become supremely righteous (paramadharmiṣṭhā) and is established in a divine constitution (divyasaṃsthānasaṃsthitā). Therefore, I ask again; you ought to explain that.
भीष्म उवाच ।
अत्र ते वर्तयिष्येऽहमितिहासं पुरातनम् ।
जगौ यद्भगवान्व्यासः पुत्राय परिपृच्छते ॥६॥
6. bhīṣma uvāca ,
atra te vartayiṣye'hamitihāsaṁ purātanam ,
jagau yadbhagavānvyāsaḥ putrāya paripṛcchate.
6. bhīṣmaḥ uvāca atra te vartayiṣye aham itihāsam
purātanam jagau yat bhagavān vyāsaḥ putrāya paripṛcchate
6. bhīṣmaḥ uvāca atra aham te purātanam itihāsam vartayiṣye,
yat bhagavān vyāsaḥ paripṛcchate putrāya jagau
6. Bhishma said: Here I will narrate to you an ancient tale, which Lord Vyasa recounted to his inquiring son.
अधीत्य वेदानखिलान्साङ्गोपनिषदस्तथा ।
अन्विच्छन्नैष्ठिकं कर्म धर्मनैपुणदर्शनात् ॥७॥
7. adhītya vedānakhilānsāṅgopaniṣadastathā ,
anvicchannaiṣṭhikaṁ karma dharmanaipuṇadarśanāt.
7. adhītya vedān akhilān sa-aṅga-upaniṣadaḥ tathā
anvicchan naiṣṭhikam karma dharma-naipuṇa-darśanāt
7. akhilān sa-aṅga-upaniṣadaḥ vedān tathā adhītya,
dharma-naipuṇa-darśanāt naiṣṭhikam karma anvicchan
7. Having thoroughly studied all the Vedas, along with their auxiliary branches and the Upaniṣads, he was searching for the ultimate prescribed action (karma), motivated by his insight into the intricacies of natural law (dharma).
कृष्णद्वैपायनं व्यासं पुत्रो वैयासकिः शुकः ।
पप्रच्छ संदेहमिमं छिन्नधर्मार्थसंशयम् ॥८॥
8. kṛṣṇadvaipāyanaṁ vyāsaṁ putro vaiyāsakiḥ śukaḥ ,
papraccha saṁdehamimaṁ chinnadharmārthasaṁśayam.
8. kṛṣṇa-dvaipāyanam vyāsam putraḥ vaiyāsakiḥ śukaḥ
papraccha saṃdeham imam chinna-dharma-artha-saṃśayam
8. vaiyāsakiḥ putraḥ śukaḥ chinna-dharma-artha-saṃśayam
kṛṣṇa-dvaipāyanam vyāsam imam saṃdeham papraccha
8. Vyasa's son, Shuka, asked this question to Krishna Dvaipayana Vyasa, the one who dispels doubts regarding natural law (dharma) and life's purpose.
भूतग्रामस्य कर्तारं कालज्ञाने च निश्चयम् ।
ब्राह्मणस्य च यत्कृत्यं तद्भवान्वक्तुमर्हति ॥९॥
9. bhūtagrāmasya kartāraṁ kālajñāne ca niścayam ,
brāhmaṇasya ca yatkṛtyaṁ tadbhavānvaktumarhati.
9. bhūta-grāmasya kartāram kāla-jñāne ca niścayam
brāhmaṇasya ca yat kṛtyam tat bhavān vaktum arhati
9. bhavān bhūta-grāmasya kartāram,
kāla-jñāne ca niścayam,
brāhmaṇasya ca yat kṛtyam,
tat vaktum arhati
9. You are capable of explaining the Creator of all beings, the certainty regarding the knowledge of time, and also what is the proper duty of a Brahmin.
तस्मै प्रोवाच तत्सर्वं पिता पुत्राय पृच्छते ।
अतीतानागते विद्वान्सर्वज्ञः सर्वधर्मवित् ॥१०॥
10. tasmai provāca tatsarvaṁ pitā putrāya pṛcchate ,
atītānāgate vidvānsarvajñaḥ sarvadharmavit.
10. tasmai provāca tat sarvam pitā putrāya pṛcchate
atītānāgate vidvān sarvajñaḥ sarvadharma-vit
10. pitā atītānāgate vidvān sarvajñaḥ sarvadharma-vit
tasmai pṛcchate putrāya tat sarvam provāca
10. The father, who was learned in the past and future, omniscient, and knowledgeable about all natural laws (dharma), explained everything to his inquiring son.
अनाद्यन्तमजं दिव्यमजरं ध्रुवमव्ययम् ।
अप्रतर्क्यमविज्ञेयं ब्रह्माग्रे समवर्तत ॥११॥
11. anādyantamajaṁ divyamajaraṁ dhruvamavyayam ,
apratarkyamavijñeyaṁ brahmāgre samavartata.
11. anādyantam ajam divyam ajaram dhruvam avyayam
apratarkyam avijñeyam brahma agre samavartata
11. agre anādyantam ajam divyam ajaram dhruvam
avyayam apratarkyam avijñeyam brahma samavartata
11. In the beginning, Brahman (brahman) existed, without beginning or end, unborn, divine, ageless, eternal, imperishable, inconceivable, and unknowable.
काष्ठा निमेषा दश पञ्च चैव त्रिंशत्तु काष्ठा गणयेत्कलां ताम् ।
त्रिंशत्कलाश्चापि भवेन्मुहूर्तो भागः कलाया दशमश्च यः स्यात् ॥१२॥
12. kāṣṭhā nimeṣā daśa pañca caiva; triṁśattu kāṣṭhā gaṇayetkalāṁ tām ,
triṁśatkalāścāpi bhavenmuhūrto; bhāgaḥ kalāyā daśamaśca yaḥ syāt.
12. kāṣṭhā nimeṣā daśa pañca ca eva
triṃśat tu kāṣṭhāḥ gaṇayet kalām tām
triṃśat kalāḥ ca api bhavet muhūrtaḥ
bhāgaḥ kalāyāḥ daśamaḥ ca yaḥ syāt
12. daśa pañca ca eva nimeṣā kāṣṭhā (bhavet)
triṃśat kāṣṭhāḥ tām kalām tu gaṇayet
ca api triṃśat kalāḥ muhūrtaḥ bhavet
ca yaḥ daśamaḥ bhāgaḥ kalāyāḥ syāt
12. Fifteen "nimeṣa"s make one "kāṣṭhā". Thirty "kāṣṭhā"s are reckoned as one "kalā". Furthermore, thirty "kalā"s constitute a "muhūrta". The tenth part of a "kalā" is also a recognized unit.
त्रिंशन्मुहूर्तश्च भवेदहश्च रात्रिश्च संख्या मुनिभिः प्रणीता ।
मासः स्मृतो रात्र्यहनी च त्रिंशत्संवत्सरो द्वादशमास उक्तः ।
संवत्सरं द्वे अयने वदन्ति संख्याविदो दक्षिणमुत्तरं च ॥१३॥
13. triṁśanmuhūrtaśca bhavedahaśca; rātriśca saṁkhyā munibhiḥ praṇītā ,
māsaḥ smṛto rātryahanī ca triṁśa;tsaṁvatsaro dvādaśamāsa uktaḥ ,
saṁvatsaraṁ dve ayane vadanti; saṁkhyāvido dakṣiṇamuttaraṁ ca.
13. triṃśat muhūrtaḥ ca bhavet ahaḥ ca rātriḥ ca saṃkhyā
munibhiḥ praṇītā māsaḥ smṛtaḥ rātryahanī ca
triṃśat saṃvatsaraḥ dvādaśa-māsaḥ uktaḥ saṃvatsaram
dve ayane vadanti saṃkhyā-vidaḥ dakṣiṇam uttaram ca
13. triṃśat muhūrtaḥ ca ahaḥ ca rātriḥ ca bhavet (eṣā)
saṃkhyā munibhiḥ praṇītā triṃśat rātryahanī ca māsaḥ
smṛtaḥ dvādaśa-māsaḥ saṃvatsaraḥ uktaḥ saṃkhyā-vidaḥ
dve dakṣiṇam uttaram ca ayane saṃvatsaram vadanti
13. Thirty "muhūrta"s constitute a day and a night, a measurement established by the sages. Thirty nights and days are traditionally called a month, and a year is said to consist of twelve months. Experts in calculation state that a year has two solstices (ayana): the southern and the northern.
अहोरात्रे विभजते सूर्यो मानुषलौकिके ।
रात्रिः स्वप्नाय भूतानां चेष्टायै कर्मणामहः ॥१४॥
14. ahorātre vibhajate sūryo mānuṣalaukike ,
rātriḥ svapnāya bhūtānāṁ ceṣṭāyai karmaṇāmahaḥ.
14. ahorātre vibhajate sūryaḥ mānuṣalaukike rātriḥ
svapnāya bhūtānām ceṣṭāyai karmaṇām ahaḥ
14. sūryaḥ mānuṣalaukike ahorātre vibhajate rātriḥ
bhūtānām svapnāya ahaḥ karmaṇām ceṣṭāyai
14. The sun divides the day and night in the human world. Night is for the sleep of beings, and day is for their activities and undertakings.
पित्र्ये रात्र्यहनी मासः प्रविभागस्तयोः पुनः ।
कृष्णोऽहः कर्मचेष्टायां शुक्लः स्वप्नाय शर्वरी ॥१५॥
15. pitrye rātryahanī māsaḥ pravibhāgastayoḥ punaḥ ,
kṛṣṇo'haḥ karmaceṣṭāyāṁ śuklaḥ svapnāya śarvarī.
15. pitrye rātryahanī māsaḥ pravibhāgaḥ tayoḥ punaḥ
kṛṣṇaḥ ahaḥ karmaceṣṭāyām śuklaḥ svapnāya śarvarī
15. māsaḥ pitrye rātryahanī punaḥ tayoḥ pravibhāgaḥ
kṛṣṇaḥ ahaḥ karmaceṣṭāyām śuklaḥ śarvarī svapnāya
15. In the ancestral (pitṛ) realm, a month constitutes their day and night. Furthermore, regarding the division of these two, the dark fortnight (kṛṣṇa pakṣa) is their day for activities, and the bright fortnight (śukla pakṣa) is their night for sleep.
दैवे रात्र्यहनी वर्षं प्रविभागस्तयोः पुनः ।
अहस्तत्रोदगयनं रात्रिः स्याद्दक्षिणायनम् ॥१६॥
16. daive rātryahanī varṣaṁ pravibhāgastayoḥ punaḥ ,
ahastatrodagayanaṁ rātriḥ syāddakṣiṇāyanam.
16. daive rātryahanī varṣam pravibhāgaḥ tayoḥ punaḥ
ahaḥ tatra udagayanam rātriḥ syāt dakṣiṇāyanam
16. varṣam daive rātryahanī punaḥ tayoḥ pravibhāgaḥ
tatra udagayanam ahaḥ dakṣiṇāyanam rātriḥ syāt
16. In the divine (deva) realm, a year constitutes their day and night. Furthermore, regarding the division of these two, the northern course of the sun (udagayana) is considered their day, and the southern course (dakṣiṇāyana) is their night.
ये ते रात्र्यहनी पूर्वे कीर्तिते दैवलौकिके ।
तयोः संख्याय वर्षाग्रं ब्राह्मे वक्ष्याम्यहःक्षपे ॥१७॥
17. ye te rātryahanī pūrve kīrtite daivalaukike ,
tayoḥ saṁkhyāya varṣāgraṁ brāhme vakṣyāmyahaḥkṣape.
17. ye te rātryahanī pūrve kīrtite devalaukike tayoḥ
saṃkhyāya varṣāgram brāhme vakṣyāmi ahaḥkṣape
17. ye te pūrve devalaukike rātryahanī kīrtite tayoḥ
varṣāgram saṃkhyāya brāhme ahaḥkṣape vakṣyāmi
17. Having calculated the total number of years that constitute those two day-and-night cycles previously described as belonging to the divine (deva) realm, I will now explain the day and night (cycle) in the Brahma (brahman) realm.
तेषां संवत्सराग्राणि प्रवक्ष्याम्यनुपूर्वशः ।
कृते त्रेतायुगे चैव द्वापरे च कलौ तथा ॥१८॥
18. teṣāṁ saṁvatsarāgrāṇi pravakṣyāmyanupūrvaśaḥ ,
kṛte tretāyuge caiva dvāpare ca kalau tathā.
18. teṣām saṃvatsarāgrāṇi pravakṣyāmi anupūrvaśaḥ
kṛte tretāyuge ca eva dvāpare ca kalau tathā
18. anupūrvaśaḥ teṣām saṃvatsarāgrāṇi pravakṣyāmi
kṛte ca tretāyuge ca dvāpare ca kalau tathā
18. I will now explain, in due order, the durations of the years for these (yugas): in the Kṛta, Tretā, Dvāpara, and similarly, in the Kali Yuga.
चत्वार्याहुः सहस्राणि वर्षाणां तत्कृतं युगम् ।
तस्य तावच्छती संध्या संध्यांशश्च तथाविधः ॥१९॥
19. catvāryāhuḥ sahasrāṇi varṣāṇāṁ tatkṛtaṁ yugam ,
tasya tāvacchatī saṁdhyā saṁdhyāṁśaśca tathāvidhaḥ.
19. catvāri āhuḥ sahasrāṇi varṣāṇām tat kṛtam yugam
tasya tāvat śatī saṃdhyā saṃdhyāṃśaḥ ca tathāvidhaḥ
19. āhuḥ tat kṛtam yugam catvāri sahasrāṇi varṣāṇām
tasya saṃdhyā tāvat śatī ca saṃdhyāṃśaḥ tathāvidhaḥ
19. They declare that the Kṛta age (yuga) consists of four thousand years. Its dawn (saṃdhyā) is of four hundred (years), and its twilight portion (saṃdhyāṃśa) is of a similar length.
इतरेषु ससंध्येषु ससंध्यांशेषु च त्रिषु ।
एकापायेन संयान्ति सहस्राणि शतानि च ॥२०॥
20. itareṣu sasaṁdhyeṣu sasaṁdhyāṁśeṣu ca triṣu ,
ekāpāyena saṁyānti sahasrāṇi śatāni ca.
20. itareṣu sasandhyeṣu sasandhyāṃśeṣu ca triṣu
ekāpāyena saṃyānti sahasrāṇi śatāni ca
20. itareṣu triṣu sasandhyeṣu ca sasandhyāṃśeṣu
sahasrāṇi ca śatāni ekāpāyena saṃyānti
20. In the other three yugas, along with their dawns (saṃdhyā) and twilight portions (saṃdhyāṃśa), the thousands and hundreds (of years) decrease by one unit each.
एतानि शाश्वताँल्लोकान्धारयन्ति सनातनान् ।
एतद्ब्रह्मविदां तात विदितं ब्रह्म शाश्वतम् ॥२१॥
21. etāni śāśvatāँllokāndhārayanti sanātanān ,
etadbrahmavidāṁ tāta viditaṁ brahma śāśvatam.
21. etāni śāśvatān lokān dhārayanti sanātanān
etat brahmavidām tāta viditam brahma śāśvatam
21. etāni sanātanān śāśvatān lokān dhārayanti
tāta etat śāśvatam brahma brahmavidām viditam
21. These (divisions of time) uphold the eternal, everlasting worlds. This eternal absolute reality (brahman), my dear one, is known to those who know (brahman).
चतुष्पात्सकलो धर्मः सत्यं चैव कृते युगे ।
नाधर्मेणागमः कश्चित्परस्तस्य प्रवर्तते ॥२२॥
22. catuṣpātsakalo dharmaḥ satyaṁ caiva kṛte yuge ,
nādharmeṇāgamaḥ kaścitparastasya pravartate.
22. catuṣpāt sakalaḥ dharmaḥ satyam ca eva kṛte yuge
na adharmeṇa āgamaḥ kaścit paraḥ tasya pravartate
22. kṛte yuge sakalaḥ catuṣpāt dharmaḥ ca satyam eva (asti).
adharmeṇa kaścit āgamaḥ vā tasya paraḥ (ca) na pravartate.
22. In the Kṛta Yuga, the complete natural law (dharma) stands on all four feet, and truth (satya) indeed prevails. No approach or occurrence by means of unrighteousness (adharma), nor anything external to that [dharma], takes place.
इतरेष्वागमाद्धर्मः पादशस्त्ववरोप्यते ।
चौरिकानृतमायाभिरधर्मश्चोपचीयते ॥२३॥
23. itareṣvāgamāddharmaḥ pādaśastvavaropyate ,
caurikānṛtamāyābhiradharmaścopacīyate.
23. itareṣu āgamāt dharmaḥ pādaśaḥ tu avaropyate
caurikānṛtamāyābhiḥ adharmaḥ ca upacīyate
23. itareṣu (yugeṣu) āgamāt dharmaḥ tu pādaśaḥ avaropyate.
caurikānṛtamāyābhiḥ ca adharmaḥ upacīyate.
23. In the subsequent ages (yugas), natural law (dharma) is diminished by a quarter with each [succeeding age]. And unrighteousness (adharma) increases through theft, falsehood, and deception (māyā).
अरोगाः सर्वसिद्धार्थाश्चतुर्वर्षशतायुषः ।
कृते त्रेतादिष्वेतेषां पादशो ह्रसते वयः ॥२४॥
24. arogāḥ sarvasiddhārthāścaturvarṣaśatāyuṣaḥ ,
kṛte tretādiṣveteṣāṁ pādaśo hrasate vayaḥ.
24. arogāḥ sarvasiddharthāḥ caturvarṣaśatāyuṣaḥ
kṛte tretādiṣu eteṣām pādaśaḥ hrasate vayaḥ
24. kṛte (yuge janāḥ) arogāḥ sarvasiddharthāḥ caturvarṣaśatāyuṣaḥ (bhavanti).
tretādiṣu (yugeṣu) eteṣām vayaḥ pādaśaḥ hrasate.
24. In the Kṛta age, people are free from diseases, have all their objectives fulfilled, and live for four hundred years. In the Tretā and subsequent ages, their lifespan (vayas) diminishes by a quarter with each [succeeding age].
वेदवादाश्चानुयुगं ह्रसन्तीति च नः श्रुतम् ।
आयूंषि चाशिषश्चैव वेदस्यैव च यत्फलम् ॥२५॥
25. vedavādāścānuyugaṁ hrasantīti ca naḥ śrutam ,
āyūṁṣi cāśiṣaścaiva vedasyaiva ca yatphalam.
25. vedavādāḥ ca anuyugam hrasanti iti ca naḥ śrutam
āyūṃṣi ca āśiṣaḥ ca eva vedasya eva ca yat phalam
25. naḥ ca itim śrutam (yat) vedavādāḥ ca anuyugam hrasanti,
(tathā) āyūṃṣi ca āśiṣaḥ ca eva vedasya eva ca yat phalam (hrasanti).
25. And it has been heard by us that Vedic pronouncements (veda-vāda) diminish with each successive age (yuga). Lifespans, blessings, and indeed whatever merit (phala) is attained from the Veda also diminish.
अन्ये कृतयुगे धर्मास्त्रेतायां द्वापरेऽपरे ।
अन्ये कलियुगे धर्मा यथाशक्तिकृता इव ॥२६॥
26. anye kṛtayuge dharmāstretāyāṁ dvāpare'pare ,
anye kaliyuge dharmā yathāśaktikṛtā iva.
26. anye kṛtayuge dharmāḥ tretāyām dvāpare apare
anye kaliyuge dharmāḥ yathāśakti kṛtāḥ iva
26. anye dharmāḥ kṛtayuge; apare tretāyām dvāpare;
anye dharmāḥ kaliyuge yathāśakti kṛtāḥ iva
26. The duties (dharma) are different in the Krita Yuga; other duties (dharma) apply in the Treta and Dvapara Yugas. Similarly, different duties (dharma) are observed in the Kali Yuga, as if performed according to one's capacity.
तपः परं कृतयुगे त्रेतायां ज्ञानमुत्तमम् ।
द्वापरे यज्ञमेवाहुर्दानमेव कलौ युगे ॥२७॥
27. tapaḥ paraṁ kṛtayuge tretāyāṁ jñānamuttamam ,
dvāpare yajñamevāhurdānameva kalau yuge.
27. tapaḥ param kṛtayuge tretāyām jñānam uttamam
| dvāpare yajñam eva āhuḥ dānam eva kalau yuge
27. kṛtayuge tapaḥ param; tretāyām jñānam uttamam;
dvāpare yajñam eva āhuḥ; kalau yuge dānam eva āhuḥ
27. Austerity (tapas) is considered supreme in the Krita Yuga, and excellent knowledge in the Treta Yuga. In the Dvapara Yuga, they proclaim that Vedic ritual (yajña) alone is paramount, and in the Kali Yuga, charity (dāna) alone.
एतां द्वादशसाहस्रीं युगाख्यां कवयो विदुः ।
सहस्रं परिवृत्तं तद्ब्राह्मं दिवसमुच्यते ॥२८॥
28. etāṁ dvādaśasāhasrīṁ yugākhyāṁ kavayo viduḥ ,
sahasraṁ parivṛttaṁ tadbrāhmaṁ divasamucyate.
28. etām dvādaśasāhasrīm yugākhyām kavayaḥ viduḥ |
sahasram parivṛttam tat brāhmam divasam ucyate
28. kavayaḥ etām dvādaśasāhasrīm yugākhyām viduḥ sahasram parivṛttam,
tat brāhmam divasam ucyate
28. The wise ones know this cycle of twelve thousand (divine years) to be designated as an age (yugākhyā). When a thousand such cycles have revolved, that is called a day of Brahmā (brāhmam divasam).
रात्रिस्तावत्तिथी ब्राह्मी तदादौ विश्वमीश्वरः ।
प्रलयेऽध्यात्ममाविश्य सुप्त्वा सोऽन्ते विबुध्यते ॥२९॥
29. rātristāvattithī brāhmī tadādau viśvamīśvaraḥ ,
pralaye'dhyātmamāviśya suptvā so'nte vibudhyate.
29. rātriḥ tāvattithī brāhmī tat ādau viśvam īśvaraḥ |
pralaye adhyātmam āviśya suptvā saḥ ante vibudhyate
29. rātriḥ tāvattithī brāhmī.
tat ādau īśvaraḥ viśvam.
pralaye adhyātmam āviśya suptvā saḥ ante vibudhyate
29. The night is of the same duration, also a Brahmic (brāhmī) period. At the beginning (of the day), the Lord (īśvara) (creates) the universe. At the dissolution (pralaye), having entered into His own spiritual essence (adhyātmam) and having slept, He awakens at the end (of the night).
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः ।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥३०॥
30. sahasrayugaparyantamaharyadbrahmaṇo viduḥ ,
rātriṁ yugasahasrāntāṁ te'horātravido janāḥ.
30. sahasrayugaparyantam ahaḥ yat brahmaṇaḥ viduḥ
rātrim yugasahasrāntām te ahorātravidaḥ janāḥ
30. te janāḥ ahorātravidaḥ (ye) brahmaṇaḥ yat ahaḥ
sahasrayugaparyantam rātrim yugasahasrāntām (ca) viduḥ
30. Those people who understand the true measure of day and night (ahorātra-vid), know that the day of Brahmā (Brahman) lasts for a thousand ages (yugas), and his night also extends for a thousand ages.
प्रतिबुद्धो विकुरुते ब्रह्माक्षय्यं क्षपाक्षये ।
सृजते च महद्भूतं तस्माद्व्यक्तात्मकं मनः ॥३१॥
31. pratibuddho vikurute brahmākṣayyaṁ kṣapākṣaye ,
sṛjate ca mahadbhūtaṁ tasmādvyaktātmakaṁ manaḥ.
31. pratibuddhaḥ vikurute brahmā akṣayyam kṣapākṣaye
sṛjate ca mahat bhūtam tasmāt vyaktātmakam manaḥ
31. kṣapākṣaye pratibuddhaḥ brahmā akṣayyam vikurute.
ca (saḥ) mahat bhūtam tasmāt vyaktātmakam manaḥ (ca) sṛjate.
31. When Brahmā (Brahman) awakens at the end of the night, he brings forth the imperishable (akṣayyam) primary matter. And from that, he creates the great element, and then the mind (manas), which is of a manifest nature.
ब्रह्म तेजोमयं शुक्रं यस्य सर्वमिदं जगत् ।
एकस्य भूतं भूतस्य द्वयं स्थावरजङ्गमम् ॥३२॥
32. brahma tejomayaṁ śukraṁ yasya sarvamidaṁ jagat ,
ekasya bhūtaṁ bhūtasya dvayaṁ sthāvarajaṅgamam.
32. brahma tejomayam śukram yasya sarvam idam jagat
ekasya bhūtam bhūtasya dvayam sthāvarajaṅgamam
32. brahma tejomayam śukram (ca asti),
yasya (śaktyā) idam sarvam jagat (asti).
ekasya bhūtasya (idam) bhūtam sthāvarajaṅgamam dvayam (ca asti).
32. That Brahman (Brahman) is brilliant, pure, and radiant, and it is by its power that this entire universe exists. This created world, which is both stationary and moving, is a twofold manifestation of that one supreme Being.
अहर्मुखे विबुद्धः सन्सृजते विद्यया जगत् ।
अग्र एव महाभूतमाशु व्यक्तात्मकं मनः ॥३३॥
33. aharmukhe vibuddhaḥ sansṛjate vidyayā jagat ,
agra eva mahābhūtamāśu vyaktātmakaṁ manaḥ.
33. ahanmukhe vibuddhaḥ san sṛjate vidyayā jagat
agre eva mahābhūtam āśu vyaktātmakam manaḥ
33. ahanmukhe vibuddhaḥ san (brahmā) vidyayā jagat sṛjate.
agre eva mahābhūtam (ca tataḥ) āśu vyaktātmakam manaḥ (ca sṛjate).
33. At the dawn of day, being awakened, he creates the entire universe (jagat) through his intrinsic knowledge (vidyā). Indeed, first, he swiftly creates the great element (mahābhūta), and then the mind (manas), which is of a manifest nature.
अभिभूयेह चार्चिष्मद्व्यसृजत्सप्त मानसान् ।
दूरगं बहुधागामि प्रार्थनासंशयात्मकम् ॥३४॥
34. abhibhūyeha cārciṣmadvyasṛjatsapta mānasān ,
dūragaṁ bahudhāgāmi prārthanāsaṁśayātmakam.
34. abhibhūya iha ca arciṣmat vyasṛjat sapta mānasān
dūragam bahudhāgāmi prārthanāsaṃśayātmakam
34. arciṣmat iha ca abhibhūya sapta mānasān vyasṛjat
dūragam bahudhāgāmi prārthanāsaṃśayātmakam
34. Having pervaded all existence here, the radiant [creator] created seven mental beings. He also created [the mind, which is] far-reaching, multi-faceted, and characterized by desire and doubt.
मनः सृष्टिं विकुरुते चोद्यमानं सिसृक्षया ।
आकाशं जायते तस्मात्तस्य शब्दो गुणो मतः ॥३५॥
35. manaḥ sṛṣṭiṁ vikurute codyamānaṁ sisṛkṣayā ,
ākāśaṁ jāyate tasmāttasya śabdo guṇo mataḥ.
35. manaḥ sṛṣṭim vikurute codyamānam sisṛkṣayā
ākāśam jāyate tasmāt tasya śabdaḥ guṇaḥ mataḥ
35. sisṛkṣayā codyamānam manaḥ sṛṣṭim vikurute
tasmāt ākāśam jāyate tasya śabdaḥ guṇaḥ mataḥ
35. Impelled by the desire to create, the mind (manas) transforms itself into creation. From that [mind], space (ākāśa) is born; its quality (guṇa) is considered to be sound (śabda).
आकाशात्तु विकुर्वाणात्सर्वगन्धवहः शुचिः ।
बलवाञ्जायते वायुस्तस्य स्पर्शो गुणो मतः ॥३६॥
36. ākāśāttu vikurvāṇātsarvagandhavahaḥ śuciḥ ,
balavāñjāyate vāyustasya sparśo guṇo mataḥ.
36. ākāśāt tu vikurvāṇāt sarvagandhavahaḥ śuciḥ
balavān jāyate vāyuḥ tasya sparśaḥ guṇaḥ mataḥ
36. tu vikurvāṇāt ākāśāt sarvagandhavahaḥ śuciḥ
balavān vāyuḥ jāyate tasya sparśaḥ guṇaḥ mataḥ
36. From that transforming space (ākāśa), pure and powerful wind (vāyu), which carries all scents, is born. Its quality (guṇa) is considered to be touch (sparśa).
वायोरपि विकुर्वाणाज्ज्योतिर्भूतं तमोनुदम् ।
रोचिष्णु जायते तत्र तद्रूपगुणमुच्यते ॥३७॥
37. vāyorapi vikurvāṇājjyotirbhūtaṁ tamonudam ,
rociṣṇu jāyate tatra tadrūpaguṇamucyate.
37. vāyoḥ api vikurvāṇāt jyotirbhūtam tamonudam
rociṣṇu jāyate tatra tat rūpaguṇam ucyate
37. api vikurvāṇāt vāyoḥ tamonudam rociṣṇu
jyotirbhūtam tatra जायते tat rūpaguṇam ucyate
37. From the wind (vāyu), which is also undergoing modification, the luminous element of light (jyoti), dispelling darkness, is born. That [light] is then said to have form (rūpa) as its quality (guṇa).
ज्योतिषोऽपि विकुर्वाणाद्भवन्त्यापो रसात्मिकाः ।
अद्भ्यो गन्धगुणा भूमिः पूर्वैषा सृष्टिरुच्यते ॥३८॥
38. jyotiṣo'pi vikurvāṇādbhavantyāpo rasātmikāḥ ,
adbhyo gandhaguṇā bhūmiḥ pūrvaiṣā sṛṣṭirucyate.
38. jyotiṣaḥ api vikurvāṇāt bhavanti āpaḥ rasa-ātmikāḥ
adbhyaḥ gandha-guṇā bhūmiḥ pūrvā eṣā sṛṣṭiḥ ucyate
38. eṣā pūrvā sṛṣṭiḥ ucyate jyotiṣaḥ api vikurvāṇāt āpaḥ
rasa-ātmikāḥ bhavanti adbhyaḥ gandha-guṇā bhūmiḥ
38. From light, transforming itself, water becomes endowed with taste. From water, earth, possessing the quality of smell, arises. This is declared to be the primary creation.
गुणाः पूर्वस्य पूर्वस्य प्राप्नुवन्त्युत्तरोत्तरम् ।
तेषां यावत्तिथं यद्यत्तत्तत्तावद्गुणं स्मृतम् ॥३९॥
39. guṇāḥ pūrvasya pūrvasya prāpnuvantyuttarottaram ,
teṣāṁ yāvattithaṁ yadyattattattāvadguṇaṁ smṛtam.
39. guṇāḥ pūrvasya pūrvasya prāpnuvanti uttara-uttaram
teṣām yāvat-titham yat yat tat tat tāvat-guṇam smṛtam
39. pūrvasya pūrvasya guṇāḥ uttara-uttaram prāpnuvanti
teṣām yat yat yāvat-titham tat tat tāvat-guṇam smṛtam
39. The qualities of each preceding element accrue to the successively later ones. Whatever the number (of elements) they belong to, that many qualities are said to characterize them.
उपलभ्याप्सु चेद्गन्धं केचिद्ब्रूयुरनैपुणात् ।
पृथिव्यामेव तं विद्यादापो वायुं च संश्रितम् ॥४०॥
40. upalabhyāpsu cedgandhaṁ kecidbrūyuranaipuṇāt ,
pṛthivyāmeva taṁ vidyādāpo vāyuṁ ca saṁśritam.
40. upalabhya apsu cet gandham kecit brūyuḥ anaipuṇāt
pṛthivyām eva tam vidyāt āpaḥ vāyum ca saṃśritam
40. cet kecit anaipuṇāt apsu gandham upalabhya brūyuḥ
tam pṛthivyām eva vidyāt āpaḥ ca vāyum saṃśritam
40. If some, due to lack of skill, were to perceive smell in water, one should know that it actually resides in the earth, and that water (āpaḥ) depends on air.
एते तु सप्त पुरुषा नानाविर्याः पृथक्पृथक् ।
नाशक्नुवन्प्रजाः स्रष्टुमसमागम्य सर्वतः ॥४१॥
41. ete tu sapta puruṣā nānāviryāḥ pṛthakpṛthak ,
nāśaknuvanprajāḥ sraṣṭumasamāgamya sarvataḥ.
41. ete tu sapta puruṣāḥ nānā-vīryāḥ pṛthak pṛthak
na aśaknuvan prajāḥ sraṣṭum asamāgamya sarvataḥ
41. ete tu sapta puruṣāḥ pṛthak pṛthak nānā-vīryāḥ
sarvataḥ asamāgamya prajāḥ sraṣṭum na aśaknuvan
41. These seven cosmic persons (puruṣa) had diverse powers individually. They were unable to create beings (prajāḥ) without assembling together completely.
ते समेत्य महात्मानमन्योन्यमभिसंश्रिताः ।
शरीराश्रयणं प्राप्तास्ततः पुरुष उच्यते ॥४२॥
42. te sametya mahātmānamanyonyamabhisaṁśritāḥ ,
śarīrāśrayaṇaṁ prāptāstataḥ puruṣa ucyate.
42. te sametya mahātmānam anyonyam abhisaṃśritāḥ
śarīrāśrayaṇam prāptāḥ tataḥ puruṣaḥ ucyate
42. They (the constituent elements), having assembled, mutually interdependent, and having attained the great self (mahātman) as their bodily dwelling, are therefore called the Person (puruṣa).
श्रयणाच्छरीरं भवति मूर्तिमत्षोडशात्मकम् ।
तदाविशन्ति भूतानि महान्ति सह कर्मणा ॥४३॥
43. śrayaṇāccharīraṁ bhavati mūrtimatṣoḍaśātmakam ,
tadāviśanti bhūtāni mahānti saha karmaṇā.
43. śrayaṇāt śarīram bhavati mūrtimat ṣoḍaśātmakam
tad āviśanti bhūtāni mahānti saha karmaṇā
43. Due to this dwelling, the body (śarīra) becomes embodied (mūrtimat), constituted of sixteen components. Into it enter the great elements along with their actions (karma).
सर्वभूतानि चादाय तपसश्चरणाय च ।
आदिकर्ता महाभूतं तमेवाहुः प्रजापतिम् ॥४४॥
44. sarvabhūtāni cādāya tapasaścaraṇāya ca ,
ādikartā mahābhūtaṁ tamevāhuḥ prajāpatim.
44. sarvabhūtāni ca ādāya tapasaḥ caraṇāya ca
ādikartā mahābhūtam tam eva āhuḥ prajāpatim
44. And having taken all beings, and for the practice of austerity (tapas), they call that prime creator (ādikartā), who is the great element, none other than Prajāpati.
स वै सृजति भूतानि स एव पुरुषः परः ।
अजो जनयते ब्रह्मा देवर्षिपितृमानवान् ॥४५॥
45. sa vai sṛjati bhūtāni sa eva puruṣaḥ paraḥ ,
ajo janayate brahmā devarṣipitṛmānavān.
45. sa vai sṛjati bhūtāni saḥ eva puruṣaḥ paraḥ
ajaḥ janayate brahmā devarṣipitṛmānavān
45. Indeed, He creates all beings; He alone is the supreme Person (puruṣa). The unborn (aja) Brahmā brings forth the gods, sages, ancestors, and humans.
लोकान्नदीः समुद्रांश्च दिशः शैलान्वनस्पतीन् ।
नरकिंनररक्षांसि वयःपशुमृगोरगान् ।
अव्ययं च व्ययं चैव द्वयं स्थावरजङ्गमम् ॥४६॥
46. lokānnadīḥ samudrāṁśca diśaḥ śailānvanaspatīn ,
narakiṁnararakṣāṁsi vayaḥpaśumṛgoragān ,
avyayaṁ ca vyayaṁ caiva dvayaṁ sthāvarajaṅgamam.
46. lokān nadīḥ samudrān ca diśaḥ śailān
vanaspatīn nara kinnara rakṣāṃsi
vayaḥ paśu mṛga uragān avyayam ca
vyayam ca eva dvayam sthāvara jaṅgamam
46. lokān nadīḥ samudrān ca diśaḥ śailān
vanaspatīn nara kinnara rakṣāṃsi
vayaḥ paśu mṛga uragān avyayam ca
vyayam ca eva dvayam sthāvara jaṅgamam
46. The Creator ordains the worlds, rivers, and oceans; the directions, mountains, and trees; humans, Kinnaras, and Rākṣasas; birds, cattle, deer, and serpents; both the imperishable and the perishable, comprising stationary and mobile beings.
तेषां ये यानि कर्माणि प्राक्सृष्ट्यां प्रतिपेदिरे ।
तान्येव प्रतिपद्यन्ते सृज्यमानाः पुनः पुनः ॥४७॥
47. teṣāṁ ye yāni karmāṇi prāksṛṣṭyāṁ pratipedire ,
tānyeva pratipadyante sṛjyamānāḥ punaḥ punaḥ.
47. teṣām ye yāni karmāṇi prāk sṛṣṭyām pratipedire
tāni eva pratipadyante sṛjyamānāḥ punaḥ punaḥ
47. ye teṣām prāk sṛṣṭyām yāni karmāṇi pratipedire
punaḥ punaḥ sṛjyamānāḥ tāni eva pratipadyante
47. Among those beings, whatever actions (karma) they undertook in a previous creation (sṛṣṭi), those very same actions (karma) they undertake again and again when they are being created.
हिंस्राहिंस्रे मृदुक्रूरे धर्माधर्मे ऋतानृते ।
अतो यन्मन्यते धाता तस्मात्तत्तस्य रोचते ॥४८॥
48. hiṁsrāhiṁsre mṛdukrūre dharmādharme ṛtānṛte ,
ato yanmanyate dhātā tasmāttattasya rocate.
48. hiṃsrā ahiṃsre mṛdu krūre dharma adharme ṛta anṛte
ataḥ yat manyate dhātā tasmāt tat tat tasya rocate
48. dhātā yat manyate hiṃsrā ahiṃsre mṛdu krūre dharma
adharme ṛta anṛte ataḥ tasmāt tat tat tasya rocate
48. Violent and non-violent natures, gentle and cruel dispositions, the constitution (dharma) and its opposite (adharma), truth and untruth – whatever the Creator (Dhātā) conceives, that very thing becomes pleasing to him.
महाभूतेषु नानात्वमिन्द्रियार्थेषु मूर्तिषु ।
विनियोगं च भूतानां धातैव विदधात्युत ॥४९॥
49. mahābhūteṣu nānātvamindriyārtheṣu mūrtiṣu ,
viniyogaṁ ca bhūtānāṁ dhātaiva vidadhātyuta.
49. mahābhūteṣu nānātvam indriyārtheṣu mūrtiṣu
viniyogam ca bhūtānām dhātā eva vidadhāti uta
49. dhātā eva mahābhūteṣu indriyārtheṣu mūrtiṣu
nānātvam ca bhūtānām viniyogam uta vidadhāti
49. The Creator (Dhātā) indeed establishes the diversity in the great elements, in the objects of the senses, and in physical forms; and also the allocation of beings, moreover.
केचित्पुरुषकारं तु प्राहुः कर्मविदो जनाः ।
दैवमित्यपरे विप्राः स्वभावं भूतचिन्तकाः ॥५०॥
50. kecitpuruṣakāraṁ tu prāhuḥ karmavido janāḥ ,
daivamityapare viprāḥ svabhāvaṁ bhūtacintakāḥ.
50. kecit puruṣakāram tu prāhuḥ karmavidaḥ janāḥ |
daivam iti apare viprāḥ svabhāvam bhūtacintakāḥ
50. karmavidaḥ janāḥ tu kecit puruṣakāram prāhuḥ apare viprāḥ
daivam iti (prāhuḥ) bhūtacintakāḥ (tu) svabhāvam (prāhuḥ)
50. Some people, who understand "karma" (action), assert that human effort is supreme. Other wise people say it is destiny (daiva). And those who contemplate the fundamental nature of beings (bhūta) maintain that it is their intrinsic nature (svabhāva).
पौरुषं कर्म दैवं च फलवृत्तिस्वभावतः ।
त्रय एतेऽपृथग्भूता नविवेकं तु केचन ॥५१॥
51. pauruṣaṁ karma daivaṁ ca phalavṛttisvabhāvataḥ ,
traya ete'pṛthagbhūtā navivekaṁ tu kecana.
51. pauruṣam karma daivam ca phalavṛttisvabhāvataḥ
| trayaḥ ete apṛthagbhūtāḥ na avivekam tu kecana
51. pauruṣam karma ca daivam (ca) phalavṛttisvabhāvataḥ ete trayaḥ apṛthagbhūtāḥ tu kecana avivekam na (paśyanti).
51. Human effort (puruṣa karma) and destiny (daiva), along with the intrinsic nature (svabhāva) of the results, these three are not separate. However, some people lack the discernment to see their indivisibility.
एवमेतच्च नैवं च यद्भूतं सृजते जगत् ।
कर्मस्था विषमं ब्रूयुः सत्त्वस्थाः समदर्शिनः ॥५२॥
52. evametacca naivaṁ ca yadbhūtaṁ sṛjate jagat ,
karmasthā viṣamaṁ brūyuḥ sattvasthāḥ samadarśinaḥ.
52. evam etat ca na evam ca yat bhūtam sṛjate jagat |
karmasthāḥ viṣamam brūyuḥ sattvasthāḥ samadarśinaḥ
52. yat bhūtam jagat sṛjate (tat) ca evam etat ca na evam (iti) karmasthāḥ viṣamam brūyuḥ (tu) sattvasthāḥ samadarśinaḥ (brūyuḥ).
52. "It is thus, and it is not thus" – this is how the existing reality (bhūta) creates the world (jagat). Those devoted to "karma" (action) would describe it as uneven, while those established in purity (sattva) see all things equally.
तपो निःश्रेयसं जन्तोस्तस्य मूलं दमः शमः ।
तेन सर्वानवाप्नोति यान्कामान्मनसेच्छति ॥५३॥
53. tapo niḥśreyasaṁ jantostasya mūlaṁ damaḥ śamaḥ ,
tena sarvānavāpnoti yānkāmānmanasecchati.
53. tapaḥ niḥśreyasam jantoḥ tasya mūlam damaḥ śamaḥ
| tena sarvān avāpnoti yān kāmān manasā icchati
53. jantoḥ tapaḥ niḥśreyasam tasya mūlam damaḥ śamaḥ (ca) tena (dama-śamena) (janaḥ) manasā yān kāmān icchati (tān) sarvān avāpnoti.
53. Austerity (tapas) is the highest good (niḥśreyasa) for a living being. Its root is self-control (dama) and mental tranquility (śama). Through these, one obtains all the desires (kāma) that one wishes for in one's mind.
तपसा तदवाप्नोति यद्भूतं सृजते जगत् ।
स तद्भूतश्च सर्वेषां भूतानां भवति प्रभुः ॥५४॥
54. tapasā tadavāpnoti yadbhūtaṁ sṛjate jagat ,
sa tadbhūtaśca sarveṣāṁ bhūtānāṁ bhavati prabhuḥ.
54. tapasā tat avāpnoti yat bhūtam sṛjate jagat saḥ
tatbhūtaḥ ca sarveṣām bhūtānām bhavati prabhuḥ
54. saḥ tapasā tat avāpnoti yat bhūtam jagat sṛjate
ca tatbhūtaḥ sarveṣām bhūtānām prabhuḥ bhavati
54. Through spiritual discipline (tapas), one attains the power by which one creates the manifest world. And having become that [creator], he becomes the lord of all beings.
ऋषयस्तपसा वेदानध्यैषन्त दिवानिशम् ।
अनादिनिधना नित्या वागुत्सृष्टा स्वयंभुवा ॥५५॥
55. ṛṣayastapasā vedānadhyaiṣanta divāniśam ,
anādinidhanā nityā vāgutsṛṣṭā svayaṁbhuvā.
55. ṛṣayaḥ tapasā vedān adhyaiṣanta divāniśam
anādinidhanā nityā vāk utsṛṣṭā svayambhuva
55. ṛṣayaḥ tapasā divāniśam vedān adhyaiṣanta
anādinidhanā nityā vāk svayambhuva utsṛṣṭā
55. Through spiritual discipline (tapas), the sages studied the Vedas (Veda) day and night. The eternal word (Veda), which is without beginning or end, was revealed by the Self-existent one.
ऋषीणां नामधेयानि याश्च वेदेषु सृष्टयः ।
शर्वर्यन्तेषु जातानां तान्येवैभ्यो ददाति सः ॥५६॥
56. ṛṣīṇāṁ nāmadheyāni yāśca vedeṣu sṛṣṭayaḥ ,
śarvaryanteṣu jātānāṁ tānyevaibhyo dadāti saḥ.
56. ṛṣīṇām nāmadheyāni yāḥ ca vedeṣu sṛṣṭayaḥ
śarvarī anteṣu jātānām tāni eva ebhyaḥ dadāti saḥ
56. saḥ śarvarī anteṣu jātānām ebhyaḥ ṛṣīṇām
nāmadheyāni ca yāḥ vedeṣu sṛṣṭayaḥ tāni eva dadāti
56. He (the Creator) grants to those who are born at the end of the nights (at the dawn of new cosmic cycles) the very names of the sages and the creations (entities, concepts) which are described in the Vedas (Veda).
नामभेदस्तपःकर्मयज्ञाख्या लोकसिद्धयः ।
आत्मसिद्धिस्तु वेदेषु प्रोच्यते दशभिः क्रमैः ॥५७॥
57. nāmabhedastapaḥkarmayajñākhyā lokasiddhayaḥ ,
ātmasiddhistu vedeṣu procyate daśabhiḥ kramaiḥ.
57. nāmabhedaḥ tapas karmayajñākhyāḥ lokasiddhayaḥ
ātmasiddhiḥ tu vedeṣu procyate daśabhiḥ kramaiḥ
57. nāmabhedaḥ tapas karmayajñākhyāḥ lokasiddhayaḥ [santi]
tu vedeṣu ātmasiddhiḥ daśabhiḥ kramaiḥ procyate
57. Distinctions based on names, spiritual discipline (tapas), action (karma), and Vedic ritual (yajña) – these are considered worldly achievements. But the realization of the Self (ātman-siddhi) is declared in the Vedas (Veda) through ten steps.
यदुक्तं वेदवादेषु गहनं वेददृष्टिभिः ।
तदन्तेषु यथायुक्तं क्रमयोगेन लक्ष्यते ॥५८॥
58. yaduktaṁ vedavādeṣu gahanaṁ vedadṛṣṭibhiḥ ,
tadanteṣu yathāyuktaṁ kramayogena lakṣyate.
58. yat uktam veda-vādeṣu gahanam veda-dṛṣṭibhiḥ
tat anteṣu yathā-yuktam krama-yogena lakṣyate
58. veda-vādeṣu yat gahanam uktam veda-dṛṣṭibhiḥ
tat anteṣu yathā-yuktam krama-yogena lakṣyate
58. That which is declared in the Vedic teachings, and is profound for those with Vedic insight, is properly understood in the final sections of the Vedas (Upanishads) through a systematic process (krama-yoga).
कर्मजोऽयं पृथग्भावो द्वंद्वयुक्तो वियोगिनः ।
आत्मसिद्धिस्तु विज्ञाता जहाति प्रायशो बलम् ॥५९॥
59. karmajo'yaṁ pṛthagbhāvo dvaṁdvayukto viyoginaḥ ,
ātmasiddhistu vijñātā jahāti prāyaśo balam.
59. karma-jaḥ ayam pṛthag-bhāvaḥ dvandva-yuktaḥ viyoginaḥ
ātma-siddhiḥ tu vijñātā jahāti prāyaśaḥ balam
59. ayam karma-jaḥ dvandva-yuktaḥ pṛthag-bhāvaḥ viyoginaḥ (asti).
tu vijñātā ātma-siddhiḥ prāyaśaḥ balam jahāti.
59. This separate state of being, born of actions (karma) and intertwined with dualities, belongs to the one who experiences separation. However, when the realization of the true self (ātman) is attained, it generally diminishes the power [of these dualities and separation].
द्वे ब्रह्मणी वेदितव्ये शब्दब्रह्म परं च यत् ।
शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥६०॥
60. dve brahmaṇī veditavye śabdabrahma paraṁ ca yat ,
śabdabrahmaṇi niṣṇātaḥ paraṁ brahmādhigacchati.
60. dve brahmaṇī veditavye śabda-brahma param ca yat
śabda-brahmaṇi niṣṇātaḥ param brahma adhigacchati
60. dve brahmaṇī veditavye: śabda-brahma ca yat param.
yaḥ śabda-brahmaṇi niṣṇātaḥ (saḥ) param brahma adhigacchati.
60. Two forms of the Absolute (brahman) should be known: the sound-brahman and that which is supreme. One who is proficient in the sound-brahman attains the supreme Absolute (brahman).
आरम्भयज्ञाः क्षत्रस्य हविर्यज्ञा विशस्तथा ।
परिचारयज्ञाः शूद्रास्तु तपोयज्ञा द्विजातयः ॥६१॥
61. ārambhayajñāḥ kṣatrasya haviryajñā viśastathā ,
paricārayajñāḥ śūdrāstu tapoyajñā dvijātayaḥ.
61. ārambha-yajñāḥ kṣatrasya havir-yajñāḥ viśaḥ tathā
paricāra-yajñāḥ śūdrāḥ tu tapo-yajñāḥ dvijātayaḥ
61. kṣatrasya ārambha-yajñāḥ (santi).
tathā viśaḥ havir-yajñāḥ (santi).
tu śūdrāḥ paricāra-yajñāḥ (santi).
(ca) dvijātayaḥ tapo-yajñāḥ (santi).
61. For the warrior class (kṣatriya), the Vedic rituals (yajña) are characterized by initiative and enterprise; similarly, for the merchant class (viś), their Vedic rituals (yajña) consist of oblations. However, for the servitor class (śūdra), their Vedic rituals (yajña) are acts of service, while for the twice-born (dvijātayaḥ), their Vedic rituals (yajña) are austerity (tapas).
त्रेतायुगे विधिस्त्वेषां यज्ञानां न कृते युगे ।
द्वापरे विप्लवं यान्ति यज्ञाः कलियुगे तथा ॥६२॥
62. tretāyuge vidhistveṣāṁ yajñānāṁ na kṛte yuge ,
dvāpare viplavaṁ yānti yajñāḥ kaliyuge tathā.
62. tretāyuge vidhiḥ tu eṣām yajñānām na kṛte yuge
dvāpare viplavam yānti yajñāḥ kaliyuge tathā
62. eṣām yajñānām vidhiḥ tu tretāyuge kṛte yuge na
dvāpare yajñāḥ viplavam yānti tathā kaliyuge
62. This injunction concerning these Vedic rituals (yajña) applies in the Tretā age, but not in the Kṛta age. Sacrifices (yajña) become disrupted in the Dvāpara age, and similarly in the Kali age.
अपृथग्धर्मिणो मर्त्या ऋक्सामानि यजूंषि च ।
काम्यां पुष्टिं पृथग्दृष्ट्वा तपोभिस्तप एव च ॥६३॥
63. apṛthagdharmiṇo martyā ṛksāmāni yajūṁṣi ca ,
kāmyāṁ puṣṭiṁ pṛthagdṛṣṭvā tapobhistapa eva ca.
63. apṛthagdharmiṇaḥ martyāḥ ṛksāmāni yajūṃṣi ca
kāmyām puṣṭim pṛthak dṛṣṭvā tapobhiḥ tapaḥ eva ca
63. apṛthagdharmiṇaḥ martyāḥ ṛksāmāni ca yajūṃṣi
kāmyām puṣṭim ca tapobhiḥ eva tapaḥ pṛthak dṛṣṭvā
63. Even mortals whose intrinsic nature (dharma) was undivided, viewed the Ṛk, Sāman, and Yajus (Vedas), along with desired prosperity, and also austerity (tapas) (achieved) through austerities (tapas), as separate (entities or goals).
त्रेतायां तु समस्तास्ते प्रादुरासन्महाबलाः ।
संयन्तारः स्थावराणां जङ्गमानां च सर्वशः ॥६४॥
64. tretāyāṁ tu samastāste prādurāsanmahābalāḥ ,
saṁyantāraḥ sthāvarāṇāṁ jaṅgamānāṁ ca sarvaśaḥ.
64. tretāyām tu samastāḥ te prādurāsan mahābalāḥ
saṃyantāraḥ sthāvarāṇām jaṅgamānām ca sarvaśaḥ
64. tu tretāyām te samastāḥ mahābalāḥ prādurāsan
sthāvarāṇām ca jaṅgamānām sarvaśaḥ saṃyantāraḥ
64. But in the Tretā age, all those mighty beings appeared, who were complete controllers of both the immovable and movable entities.
त्रेतायां संहता ह्येते यज्ञा वर्णास्तथैव च ।
संरोधादायुषस्त्वेते व्यस्यन्ते द्वापरे युगे ॥६५॥
65. tretāyāṁ saṁhatā hyete yajñā varṇāstathaiva ca ,
saṁrodhādāyuṣastvete vyasyante dvāpare yuge.
65. tretāyām saṃhatāḥ hi ete yajñāḥ varṇāḥ tathā eva
ca saṃrodhāt āyuṣaḥ tu ete vyasyante dvāpare yuge
65. hi tretāyām ete yajñāḥ ca varṇāḥ tathā eva saṃhatāḥ
tu āyuṣaḥ saṃrodhāt dvāpare yuge ete vyasyante
65. Indeed, in the Tretā age, these Vedic rituals (yajña) and social classes (varṇa) were cohesive. However, due to the reduction of life span, these become fragmented in the Dvāpara age.
दृश्यन्ते नापि दृश्यन्ते वेदाः कलियुगेऽखिलाः ।
उत्सीदन्ते सयज्ञाश्च केवला धर्मसेतवः ॥६६॥
66. dṛśyante nāpi dṛśyante vedāḥ kaliyuge'khilāḥ ,
utsīdante sayajñāśca kevalā dharmasetavaḥ.
66. dṛśyante na api dṛśyante vedāḥ kaliyuge akhilāḥ
utsīdante sa-yajñāḥ ca kevalāḥ dharma-setavaḥ
66. kaliyuge akhilāḥ vedāḥ na api dṛśyante,
ca sa-yajñāḥ kevalāḥ dharma-setavaḥ utsīdante
66. In the Kali Yuga, all Vedas are not truly seen or understood. And along with the Vedic rituals (yajña), the very foundations of natural law (dharma) perish.
कृते युगे यस्तु धर्मो ब्राह्मणेषु प्रदृश्यते ।
आत्मवत्सु तपोवत्सु श्रुतवत्सु प्रतिष्ठितः ॥६७॥
67. kṛte yuge yastu dharmo brāhmaṇeṣu pradṛśyate ,
ātmavatsu tapovatsu śrutavatsu pratiṣṭhitaḥ.
67. kṛte yuge yaḥ tu dharmaḥ brāhmaṇeṣu pradṛśyate
ātma-vatsu tapo-vatsu śruta-vatsu pratiṣṭhitaḥ
67. kṛte yuge yaḥ dharmaḥ tu brāhmaṇeṣu pradṛśyate,
[saḥ] ātma-vatsu tapo-vatsu śruta-vatsu pratiṣṭhitaḥ
67. Indeed, in the Kṛta Yuga, that natural law (dharma) which is observed among Brahmins (brāhmaṇa), is established in those who possess self-knowledge (ātman), austerity (tapas), and sacred learning.
अधर्मव्रतसंयोगं यथाधर्मं युगे युगे ।
विक्रियन्ते स्वधर्मस्था वेदवादा यथायुगम् ॥६८॥
68. adharmavratasaṁyogaṁ yathādharmaṁ yuge yuge ,
vikriyante svadharmasthā vedavādā yathāyugam.
68. adharma-vrata-saṃyogam yathā-dharmaṃ yuge yuge
vikriyante sva-dharma-sthāḥ veda-vādāḥ yathā-yugam
68. yuge yuge sva-dharma-sthāḥ veda-vādāḥ vikriyante
adharma-vrata-saṃyogam yathā-dharmaṃ yathā-yugam
68. Age after age, those established in their own natural law (svadharma) and the Vedic teachings (veda-vādāḥ) are corrupted. They become associated with unrighteous vows (adharma-vrata-saṃyoga) and deviate from natural law (yathādharma), adapting themselves according to the age (yathāyugam).
यथा विश्वानि भूतानि वृष्ट्या भूयांसि प्रावृषि ।
सृज्यन्ते जङ्गमस्थानि तथा धर्मा युगे युगे ॥६९॥
69. yathā viśvāni bhūtāni vṛṣṭyā bhūyāṁsi prāvṛṣi ,
sṛjyante jaṅgamasthāni tathā dharmā yuge yuge.
69. yathā viśvāni bhūtāni vṛṣṭyā bhūyāṃsi prāvṛṣi
sṛjyante jaṅgama-sthāni tathā dharmāḥ yuge yuge
69. yathā prāvṛṣi vṛṣṭyā jaṅgama-sthāni viśvāni bhūtāni bhūyāṃsi sṛjyante,
tathā yuge yuge dharmāḥ [sṛjyante]
69. Just as all beings (bhūta), both mobile and immobile, multiply and become numerous due to rain during the rainy season, so too do the natural laws (dharma) appear in successive ages.
यथर्तुष्वृतुलिङ्गानि नानारूपाणि पर्यये ।
दृश्यन्ते तानि तान्येव तथा ब्रह्माहरात्रिषु ॥७०॥
70. yathartuṣvṛtuliṅgāni nānārūpāṇi paryaye ,
dṛśyante tāni tānyeva tathā brahmāharātriṣu.
70. yathā ṛtuṣu ṛtuliṅgāni nānārūpāṇi paryaye
dṛśyante tāni tāni eva tathā brahmāharātriṣu
70. yathā ṛtuṣu paryaye nānārūpāṇi ṛtuliṅgāni tāni tāni eva dṛśyante,
tathā brahmāharātriṣu
70. Just as various seasonal characteristics are observed in the succession of seasons, so too are those very same forms seen during the days and nights of Brahmā.
विहितं कालनानात्वमनादिनिधनं तथा ।
कीर्तितं यत्पुरस्तात्ते तत्सूते चात्ति च प्रजाः ॥७१॥
71. vihitaṁ kālanānātvamanādinidhanaṁ tathā ,
kīrtitaṁ yatpurastātte tatsūte cātti ca prajāḥ.
71. vihitam kālanānātvam anādinidhanam tathā kīrtitam
yat purastāt te tat sūte ca ātti ca prajāḥ
71. te purastāt yat vihitam anādinidhanam kālanānātvam tathā kīrtitam,
tat prajāḥ sūte ca ātti ca
71. The multiplicity of time (kāla), which is without beginning or end and which was previously declared to you, that (time) creates and consumes creatures.
दधाति प्रभवे स्थानं भूतानां संयमो यमः ।
स्वभावेनैव वर्तन्ते द्वंद्वयुक्तानि भूरिशः ॥७२॥
72. dadhāti prabhave sthānaṁ bhūtānāṁ saṁyamo yamaḥ ,
svabhāvenaiva vartante dvaṁdvayuktāni bhūriśaḥ.
72. dadhāti prabhave sthānam bhūtānām saṃyamaḥ yamaḥ
svabhāvena eva vartante dvandvayuktāni bhūriśaḥ
72. saṃyamaḥ yamaḥ bhūtānām prabhave sthānam dadhāti;
dvandvayuktāni bhūriśaḥ svabhāvena eva vartante
72. Restraint (saṃyama) and self-control (yama) establish the very ground for the manifestation of beings. Numerous beings, subject to dualities, exist by their own intrinsic nature (svabhāva).
सर्गः कालः क्रिया वेदाः कर्ता कार्यं क्रिया फलम् ।
प्रोक्तं ते पुत्र सर्वं वै यन्मां त्वं परिपृच्छसि ॥७३॥
73. sargaḥ kālaḥ kriyā vedāḥ kartā kāryaṁ kriyā phalam ,
proktaṁ te putra sarvaṁ vai yanmāṁ tvaṁ paripṛcchasi.
73. sargaḥ kālaḥ kriyā vedāḥ kartā kāryam kriyā phalam
proktam te putra sarvam vai yat mām tvam paripṛcchasi
73. putra! sargaḥ kālaḥ kriyā vedāḥ kartā kāryam kriyā phalam — yat tvam mām paripṛcchasi,
tat sarvam vai te proktam
73. Creation, time, action, the Vedas, the agent, the object (of action), the process (of action), and the result - all this, O son, which you ask me about, has indeed been declared to you.
प्रत्याहारं तु वक्ष्यामि शर्वर्यादौ गतेऽहनि ।
यथेदं कुरुतेऽध्यात्मं सुसूक्ष्मं विश्वमीश्वरः ॥७४॥
74. pratyāhāraṁ tu vakṣyāmi śarvaryādau gate'hani ,
yathedaṁ kurute'dhyātmaṁ susūkṣmaṁ viśvamīśvaraḥ.
74. pratyāhāram tu vakṣyāmi śarvaryādau gate ahani
yathā idam kurute adhyātmam susūkṣmam viśvam īśvaraḥ
74. tu pratyāhāram vakṣyāmi śarvaryādau ahani gate
yathā īśvaraḥ idam susūkṣmam viśvam adhyātmam kurute
74. But I will explain *pratyāhāra*, at the beginning of the night, after the day has passed. [It concerns] how the Lord (īśvara) transforms this exceedingly subtle universe into the spiritual self (adhyātman).
दिवि सूर्यास्तथा सप्त दहन्ति शिखिनोऽर्चिषा ।
सर्वमेतत्तदार्चिर्भिः पूर्णं जाज्वल्यते जगत् ॥७५॥
75. divi sūryāstathā sapta dahanti śikhino'rciṣā ,
sarvametattadārcirbhiḥ pūrṇaṁ jājvalyate jagat.
75. divi sūryāḥ tathā sapta dahanti śikhinaḥ arciṣā
sarvam etattadārcirbhiḥ pūrṇam jājvalyate jagat
75. divi sapta sūryāḥ tathā śikhinaḥ arciṣā dahanti
sarvam jagat etattadārcirbhiḥ pūrṇam jājvalyate
75. In the sky, seven suns, and also fiery ones (śikhinaḥ), burn with their rays. The entire world (jagat) is completely ablaze, blazing intensely with those very rays.

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 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 (current chapter) 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