महाभारतः
mahābhārataḥ
-
book-12, chapter-290
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युधिष्ठिर उवाच ।
सम्यक्त्वयायं नृपते वर्णितः शिष्टसंमतः ।
योगमार्गो यथान्यायं शिष्यायेह हितैषिणा ॥१॥
सम्यक्त्वयायं नृपते वर्णितः शिष्टसंमतः ।
योगमार्गो यथान्यायं शिष्यायेह हितैषिणा ॥१॥
1. yudhiṣṭhira uvāca ,
samyaktvayāyaṁ nṛpate varṇitaḥ śiṣṭasaṁmataḥ ,
yogamārgo yathānyāyaṁ śiṣyāyeha hitaiṣiṇā.
samyaktvayāyaṁ nṛpate varṇitaḥ śiṣṭasaṁmataḥ ,
yogamārgo yathānyāyaṁ śiṣyāyeha hitaiṣiṇā.
1.
yudhiṣṭhira uvāca samyak tvayā ayam nṛpate varṇitaḥ
śiṣṭasaṃmataḥ yogamārgaḥ yathā nyāyam śiṣyāya iha hitaiṣiṇā
śiṣṭasaṃmataḥ yogamārgaḥ yathā nyāyam śiṣyāya iha hitaiṣiṇā
1.
nṛpate hitaiṣiṇā tvayā iha śiṣyāya śiṣṭasaṃmataḥ ayam
yogamārgaḥ yathā nyāyam samyak varṇitaḥ yudhiṣṭhira uvāca
yogamārgaḥ yathā nyāyam samyak varṇitaḥ yudhiṣṭhira uvāca
1.
Yudhiṣṭhira said: O King, this path of spiritual discipline (yoga), approved by the wise, has been properly described by you, a well-wisher, to your disciple here, in accordance with the proper method.
सांख्ये त्विदानीं कार्त्स्न्येन विधिं प्रब्रूहि पृच्छते ।
त्रिषु लोकेषु यज्ज्ञानं सर्वं तद्विदितं हि ते ॥२॥
त्रिषु लोकेषु यज्ज्ञानं सर्वं तद्विदितं हि ते ॥२॥
2. sāṁkhye tvidānīṁ kārtsnyena vidhiṁ prabrūhi pṛcchate ,
triṣu lokeṣu yajjñānaṁ sarvaṁ tadviditaṁ hi te.
triṣu lokeṣu yajjñānaṁ sarvaṁ tadviditaṁ hi te.
2.
sāṅkhye tu idānīm kārtsnyena vidhim prabrūhi pṛcchate
triṣu lokeṣu yat jñānam sarvam tat viditam hi te
triṣu lokeṣu yat jñānam sarvam tat viditam hi te
2.
idānīm tu pṛcchate sāṅkhye kārtsnyena vidhim prabrūhi
hi yat jñānam triṣu lokeṣu sarvam tat te viditam
hi yat jñānam triṣu lokeṣu sarvam tat te viditam
2.
Now, please explain the method of Sāṅkhya (sāṅkhya) completely to me, who am asking. For all the knowledge (jñāna) that exists in the three worlds is indeed known to you.
भीष्म उवाच ।
शृणु मे त्वमिदं शुद्धं सांख्यानां विदितात्मनाम् ।
विहितं यतिभिर्बुद्धैः कपिलादिभिरीश्वरैः ॥३॥
शृणु मे त्वमिदं शुद्धं सांख्यानां विदितात्मनाम् ।
विहितं यतिभिर्बुद्धैः कपिलादिभिरीश्वरैः ॥३॥
3. bhīṣma uvāca ,
śṛṇu me tvamidaṁ śuddhaṁ sāṁkhyānāṁ viditātmanām ,
vihitaṁ yatibhirbuddhaiḥ kapilādibhirīśvaraiḥ.
śṛṇu me tvamidaṁ śuddhaṁ sāṁkhyānāṁ viditātmanām ,
vihitaṁ yatibhirbuddhaiḥ kapilādibhirīśvaraiḥ.
3.
bhīṣma uvāca śṛṇu me tvam idam śuddham sāṅkhyānām
viditātmanām vihitam yatibhiḥ buddhair kapilādibhiḥ īśvaraiḥ
viditātmanām vihitam yatibhiḥ buddhair kapilādibhiḥ īśvaraiḥ
3.
bhīṣma uvāca tvam me idam śuddham sāṅkhyānām viditātmanām
kapila ādibhiḥ buddhair īśvaraiḥ yatibhiḥ vihitam śṛṇu
kapila ādibhiḥ buddhair īśvaraiḥ yatibhiḥ vihitam śṛṇu
3.
Bhīṣma said: You listen to this pure [doctrine] of mine, [which is] for the Sāṅkhya (sāṅkhya) followers who have realized the Self (ātman), and which was prescribed by wise ascetics (yati) and venerable masters like Kapila and others.
यस्मिन्न विभ्रमाः केचिद्दृश्यन्ते मनुजर्षभ ।
गुणाश्च यस्मिन्बहवो दोषहानिश्च केवला ॥४॥
गुणाश्च यस्मिन्बहवो दोषहानिश्च केवला ॥४॥
4. yasminna vibhramāḥ keciddṛśyante manujarṣabha ,
guṇāśca yasminbahavo doṣahāniśca kevalā.
guṇāśca yasminbahavo doṣahāniśca kevalā.
4.
yasmin na vibhramāḥ kecit dṛśyante manujarṣabha
guṇāḥ ca yasmin bahavaḥ doṣahāniḥ ca kevalā
guṇāḥ ca yasmin bahavaḥ doṣahāniḥ ca kevalā
4.
manujarṣabha yasmin kecit vibhramāḥ na dṛśyante
ca yasmin bahavaḥ guṇāḥ ca kevalā doṣahāniḥ
ca yasmin bahavaḥ guṇāḥ ca kevalā doṣahāniḥ
4.
O best among men, in which no illusions or errors (vibhrama) whatsoever are seen, and in which there are many merits and solely the absence of faults.
ज्ञानेन परिसंख्याय सदोषान्विषयान्नृप ।
मानुषान्दुर्जयान्कृत्स्नान्पैशाचान्विषयांस्तथा ॥५॥
मानुषान्दुर्जयान्कृत्स्नान्पैशाचान्विषयांस्तथा ॥५॥
5. jñānena parisaṁkhyāya sadoṣānviṣayānnṛpa ,
mānuṣāndurjayānkṛtsnānpaiśācānviṣayāṁstathā.
mānuṣāndurjayānkṛtsnānpaiśācānviṣayāṁstathā.
5.
jñānena parisaṃkhyāya sadoṣān viṣayān nṛpa
mānuṣān durjayān kṛtsnān paiśācān viṣayān tathā
mānuṣān durjayān kṛtsnān paiśācān viṣayān tathā
5.
nṛpa jñānena kṛtsnān sadoṣān durjayān mānuṣān
viṣayān tathā paiśācān viṣayān parisaṃkhyāya
viṣayān tathā paiśācān viṣayān parisaṃkhyāya
5.
O King, having thoroughly understood, by means of knowledge, all the human realms, which are flawed and difficult to conquer, and likewise the demonic realms.
राक्षसान्विषयाञ्ज्ञात्वा यक्षाणां विषयांस्तथा ।
विषयानौरगाञ्ज्ञात्वा गान्धर्वविषयांस्तथा ॥६॥
विषयानौरगाञ्ज्ञात्वा गान्धर्वविषयांस्तथा ॥६॥
6. rākṣasānviṣayāñjñātvā yakṣāṇāṁ viṣayāṁstathā ,
viṣayānauragāñjñātvā gāndharvaviṣayāṁstathā.
viṣayānauragāñjñātvā gāndharvaviṣayāṁstathā.
6.
rākṣasān viṣayān jñātvā yakṣāṇāṃ viṣayān tathā
viṣayān auragān jñātvā gāndharvaviṣayān tathā
viṣayān auragān jñātvā gāndharvaviṣayān tathā
6.
rākṣasān viṣayān jñātvā tathā yakṣāṇāṃ viṣayān
auragān viṣayān jñātvā tathā gāndharvaviṣayān
auragān viṣayān jñātvā tathā gāndharvaviṣayān
6.
Having understood the realms of the Rākṣasas (demons) and likewise those of the Yakṣas, and having understood the realms of the serpents (Nāgas) and similarly those of the Gandharvas.
पितॄणां विषयाञ्ज्ञात्वा तिर्यक्षु चरतां नृप ।
सुपर्णविषयाञ्ज्ञात्वा मरुतां विषयांस्तथा ॥७॥
सुपर्णविषयाञ्ज्ञात्वा मरुतां विषयांस्तथा ॥७॥
7. pitṝṇāṁ viṣayāñjñātvā tiryakṣu caratāṁ nṛpa ,
suparṇaviṣayāñjñātvā marutāṁ viṣayāṁstathā.
suparṇaviṣayāñjñātvā marutāṁ viṣayāṁstathā.
7.
pitṝṇāṃ viṣayān jñātvā tiryukṣu caratāṃ nṛpa
suparṇaviṣayān jñātvā marutāṃ viṣayān tathā
suparṇaviṣayān jñātvā marutāṃ viṣayān tathā
7.
nṛpa pitṝṇāṃ viṣayān tathā tiryukṣu caratāṃ viṣayān
jñātvā suparṇaviṣayān jñātvā tathā marutāṃ viṣayān
jñātvā suparṇaviṣayān jñātvā tathā marutāṃ viṣayān
7.
O King, having understood the realms of the ancestors (Pitṛs) and of creatures (animals) that move (on earth), and having likewise understood the realms of the Suparṇas and the Maruts.
राजर्षिविषयाञ्ज्ञात्वा ब्रह्मर्षिविषयांस्तथा ।
आसुरान्विषयाञ्ज्ञात्वा वैश्वदेवांस्तथैव च ॥८॥
आसुरान्विषयाञ्ज्ञात्वा वैश्वदेवांस्तथैव च ॥८॥
8. rājarṣiviṣayāñjñātvā brahmarṣiviṣayāṁstathā ,
āsurānviṣayāñjñātvā vaiśvadevāṁstathaiva ca.
āsurānviṣayāñjñātvā vaiśvadevāṁstathaiva ca.
8.
rājarṣiviṣayān jñātvā brahmarṣiviṣayān tathā
āsurān viṣayān jñātvā vaiśvadevān tathā eva ca
āsurān viṣayān jñātvā vaiśvadevān tathā eva ca
8.
rājarṣiviṣayān jñātvā tathā brahmarṣiviṣayān
āsurān viṣayān jñātvā tathā eva ca vaiśvadevān
āsurān viṣayān jñātvā tathā eva ca vaiśvadevān
8.
Having understood the realms of the royal sages (Rājarṣis) and similarly those of the Brahman sages (Brahmarṣis), and having understood the realms of the Asuras and just so those of the Viśvedevas.
देवर्षिविषयाञ्ज्ञात्वा योगानामपि चेश्वरान् ।
विषयांश्च प्रजेशानां ब्रह्मणो विषयांस्तथा ॥९॥
विषयांश्च प्रजेशानां ब्रह्मणो विषयांस्तथा ॥९॥
9. devarṣiviṣayāñjñātvā yogānāmapi ceśvarān ,
viṣayāṁśca prajeśānāṁ brahmaṇo viṣayāṁstathā.
viṣayāṁśca prajeśānāṁ brahmaṇo viṣayāṁstathā.
9.
devarṣiviṣayān jñātvā yogānām api ca īśvarān
viṣayān ca prajeśānām brahmaṇaḥ viṣayān tathā
viṣayān ca prajeśānām brahmaṇaḥ viṣayān tathā
9.
devarṣiviṣayān yogānām īśvarān api ca prajeśānām
viṣayān ca brahmaṇaḥ viṣayān tathā jñātvā
viṣayān ca brahmaṇaḥ viṣayān tathā jñātvā
9.
Having understood the realms of the divine sages (devarṣi), and also the masters of the various paths of spiritual discipline (yoga), as well as the domains of the lords of creation (prajā-īśānām), and similarly the realms of Brahma.
आयुषश्च परं कालं लोके विज्ञाय तत्त्वतः ।
सुखस्य च परं तत्त्वं विज्ञाय वदतां वर ॥१०॥
सुखस्य च परं तत्त्वं विज्ञाय वदतां वर ॥१०॥
10. āyuṣaśca paraṁ kālaṁ loke vijñāya tattvataḥ ,
sukhasya ca paraṁ tattvaṁ vijñāya vadatāṁ vara.
sukhasya ca paraṁ tattvaṁ vijñāya vadatāṁ vara.
10.
āyuṣaḥ ca param kālam loke vijñāya tattvataḥ
sukhasya ca param tattvam vijñāya vadatām vara
sukhasya ca param tattvam vijñāya vadatām vara
10.
vadatām vara,
loke āyuṣaḥ param kālam tattvataḥ vijñāya ca,
sukhasya param tattvam ca vijñāya
loke āyuṣaḥ param kālam tattvataḥ vijñāya ca,
sukhasya param tattvam ca vijñāya
10.
O best among speakers, having truly understood the ultimate duration of life in this world, and having comprehended the ultimate reality of happiness.
प्राप्ते काले च यद्दुःखं पततां विषयैषिणाम् ।
तिर्यक्च पततां दुःखं पततां नरके च यत् ॥११॥
तिर्यक्च पततां दुःखं पततां नरके च यत् ॥११॥
11. prāpte kāle ca yadduḥkhaṁ patatāṁ viṣayaiṣiṇām ,
tiryakca patatāṁ duḥkhaṁ patatāṁ narake ca yat.
tiryakca patatāṁ duḥkhaṁ patatāṁ narake ca yat.
11.
prāpte kāle ca yat duḥkham patatām viṣayaiṣiṇām
tiryāk ca patatām duḥkham patatām narake ca yat
tiryāk ca patatām duḥkham patatām narake ca yat
11.
prāpte kāle viṣayaiṣiṇām patatām ca yat duḥkham,
tiryāk patatām ca duḥkham,
narake patatām ca yat (duḥkham)
tiryāk patatām ca duḥkham,
narake patatām ca yat (duḥkham)
11.
And the suffering that befalls those who desire sense objects (viṣaya) when their destined time arrives, as well as the pain of those who fall into animal existences, and the suffering of those who fall into hell.
स्वर्गस्य च गुणान्कृत्स्नान्दोषान्सर्वांश्च भारत ।
वेदवादे च ये दोषा गुणा ये चापि वैदिकाः ॥१२॥
वेदवादे च ये दोषा गुणा ये चापि वैदिकाः ॥१२॥
12. svargasya ca guṇānkṛtsnāndoṣānsarvāṁśca bhārata ,
vedavāde ca ye doṣā guṇā ye cāpi vaidikāḥ.
vedavāde ca ye doṣā guṇā ye cāpi vaidikāḥ.
12.
svargasya ca guṇān kṛtsnān doṣān sarvān ca bhārata
vedavāde ca ye doṣāḥ guṇāḥ ye ca api vaidikāḥ
vedavāde ca ye doṣāḥ guṇāḥ ye ca api vaidikāḥ
12.
bhārata,
svargasya kṛtsnān guṇān ca sarvān doṣān ca (jñātvā),
vedavāde ye doṣāḥ ca,
ye vaidikāḥ guṇāḥ api ca (jñātvā)
svargasya kṛtsnān guṇān ca sarvān doṣān ca (jñātvā),
vedavāde ye doṣāḥ ca,
ye vaidikāḥ guṇāḥ api ca (jñātvā)
12.
O Bhārata, (and having known) all the merits and all the defects of heaven, and also what faults exist in the Vedic doctrines (vedavāda), as well as what qualities are considered Vedic.
ज्ञानयोगे च ये दोषा गुणा योगे च ये नृप ।
सांख्यज्ञाने च ये दोषास्तथैव च गुणा नृप ॥१३॥
सांख्यज्ञाने च ये दोषास्तथैव च गुणा नृप ॥१३॥
13. jñānayoge ca ye doṣā guṇā yoge ca ye nṛpa ,
sāṁkhyajñāne ca ye doṣāstathaiva ca guṇā nṛpa.
sāṁkhyajñāne ca ye doṣāstathaiva ca guṇā nṛpa.
13.
jñānayoge ca ye doṣāḥ guṇāḥ yoge ca ye nṛpa |
sāṃkhyajñāne ca ye doṣāḥ tathā eva ca guṇāḥ nṛpa
sāṃkhyajñāne ca ye doṣāḥ tathā eva ca guṇāḥ nṛpa
13.
nṛpa jñānayoge ye doṣāḥ ca,
yoge ye guṇāḥ ca,
tathaiva nṛpa sāṃkhyajñāne ye doṣāḥ ca guṇāḥ
yoge ye guṇāḥ ca,
tathaiva nṛpa sāṃkhyajñāne ye doṣāḥ ca guṇāḥ
13.
O king, what are the faults present in the path of knowledge (jñānayoga), and what are the merits found in the path of discipline (yoga)? And similarly, O king, what are the faults and what are the merits in the understanding of Sāṃkhya?
सत्त्वं दशगुणं ज्ञात्वा रजो नवगुणं तथा ।
तमश्चाष्टगुणं ज्ञात्वा बुद्धिं सप्तगुणां तथा ॥१४॥
तमश्चाष्टगुणं ज्ञात्वा बुद्धिं सप्तगुणां तथा ॥१४॥
14. sattvaṁ daśaguṇaṁ jñātvā rajo navaguṇaṁ tathā ,
tamaścāṣṭaguṇaṁ jñātvā buddhiṁ saptaguṇāṁ tathā.
tamaścāṣṭaguṇaṁ jñātvā buddhiṁ saptaguṇāṁ tathā.
14.
sattvam daśaguṇam jñātvā rajaḥ navaguṇam tathā |
tamaḥ ca aṣṭaguṇam jñātvā buddhim saptaguṇām tathā
tamaḥ ca aṣṭaguṇam jñātvā buddhim saptaguṇām tathā
14.
sattvam daśaguṇam jñātvā,
tathā rajaḥ navaguṇam (jñātvā),
tamaḥ ca aṣṭaguṇam jñātvā,
tathā buddhim saptaguṇām (jñātvā)
tathā rajaḥ navaguṇam (jñātvā),
tamaḥ ca aṣṭaguṇam jñātvā,
tathā buddhim saptaguṇām (jñātvā)
14.
Having understood that sattva is tenfold, and rajas is likewise ninefold; having understood that tamas is eightfold, and the intellect (buddhi) is similarly sevenfold.
षड्गुणं च नभो ज्ञात्वा मनः पञ्चगुणं तथा ।
बुद्धिं चतुर्गुणां ज्ञात्वा तमश्च त्रिगुणं महत् ॥१५॥
बुद्धिं चतुर्गुणां ज्ञात्वा तमश्च त्रिगुणं महत् ॥१५॥
15. ṣaḍguṇaṁ ca nabho jñātvā manaḥ pañcaguṇaṁ tathā ,
buddhiṁ caturguṇāṁ jñātvā tamaśca triguṇaṁ mahat.
buddhiṁ caturguṇāṁ jñātvā tamaśca triguṇaṁ mahat.
15.
ṣaṭguṇam ca nabhaḥ jñātvā manaḥ pañcaguṇam tathā |
buddhim caturguṇām jñātvā tamaḥ ca triguṇam mahat
buddhim caturguṇām jñātvā tamaḥ ca triguṇam mahat
15.
nabhaḥ ca ṣaṭguṇam jñātvā,
tathā manaḥ pañcaguṇam (jñātvā),
buddhim caturguṇām jñātvā,
ca mahat tamaḥ triguṇam (jñātvā)
tathā manaḥ pañcaguṇam (jñātvā),
buddhim caturguṇām jñātvā,
ca mahat tamaḥ triguṇam (jñātvā)
15.
And knowing space (nabhas) to be sixfold, and the mind (manas) similarly fivefold; knowing the intellect (buddhi) to be fourfold, and the great tamas to be threefold.
द्विगुणं च रजो ज्ञात्वा सत्त्वमेकगुणं पुनः ।
मार्गं विज्ञाय तत्त्वेन प्रलये प्रेक्षणं तथा ॥१६॥
मार्गं विज्ञाय तत्त्वेन प्रलये प्रेक्षणं तथा ॥१६॥
16. dviguṇaṁ ca rajo jñātvā sattvamekaguṇaṁ punaḥ ,
mārgaṁ vijñāya tattvena pralaye prekṣaṇaṁ tathā.
mārgaṁ vijñāya tattvena pralaye prekṣaṇaṁ tathā.
16.
dviguṇam ca rajaḥ jñātvā sattvam ekaguṇam punaḥ
| mārgam vijñāya tattvena pralaye prekṣaṇam tathā
| mārgam vijñāya tattvena pralaye prekṣaṇam tathā
16.
rajaḥ ca dviguṇam jñātvā,
punaḥ sattvam ekaguṇam (jñātvā).
tattvena mārgam vijñāya,
tathā pralaye prekṣaṇam (vijñāya)
punaḥ sattvam ekaguṇam (jñātvā).
tattvena mārgam vijñāya,
tathā pralaye prekṣaṇam (vijñāya)
16.
And knowing rajas to be twofold, and sattva again to be singlefold. Having truly comprehended the path, and similarly the contemplation (prekṣaṇa) at the time of cosmic dissolution (pralaya).
ज्ञानविज्ञानसंपन्नाः कारणैर्भाविताः शुभैः ।
प्राप्नुवन्ति शुभं मोक्षं सूक्ष्मा इव नभः परम् ॥१७॥
प्राप्नुवन्ति शुभं मोक्षं सूक्ष्मा इव नभः परम् ॥१७॥
17. jñānavijñānasaṁpannāḥ kāraṇairbhāvitāḥ śubhaiḥ ,
prāpnuvanti śubhaṁ mokṣaṁ sūkṣmā iva nabhaḥ param.
prāpnuvanti śubhaṁ mokṣaṁ sūkṣmā iva nabhaḥ param.
17.
jñānavijñānasaṃpannāḥ kāraṇaiḥ bhāvitāḥ śubhaiḥ
prāpnuvanti śubham mokṣam sūkṣmāḥ iva nabhaḥ param
prāpnuvanti śubham mokṣam sūkṣmāḥ iva nabhaḥ param
17.
jñānavijñānasaṃpannāḥ śubhaiḥ kāraṇaiḥ bhāvitāḥ
śubham mokṣam prāpnuvanti sūkṣmāḥ nabhah param iva
śubham mokṣam prāpnuvanti sūkṣmāḥ nabhah param iva
17.
Those endowed with both theoretical knowledge (jñāna) and practical realization (vijñāna), and purified by auspicious causes, attain blessed liberation (mokṣa), just as subtle entities merge into the supreme space.
रूपेण दृष्टिं संयुक्तां घ्राणं गन्धगुणेन च ।
शब्दे सक्तं तथा श्रोत्रं जिह्वां रसगुणेषु च ॥१८॥
शब्दे सक्तं तथा श्रोत्रं जिह्वां रसगुणेषु च ॥१८॥
18. rūpeṇa dṛṣṭiṁ saṁyuktāṁ ghrāṇaṁ gandhaguṇena ca ,
śabde saktaṁ tathā śrotraṁ jihvāṁ rasaguṇeṣu ca.
śabde saktaṁ tathā śrotraṁ jihvāṁ rasaguṇeṣu ca.
18.
rūpeṇa dṛṣṭim saṃyuktām ghrāṇam gandhaguṇena ca
śabde saktam tathā śrotram jihvām rasaguṇeṣu ca
śabde saktam tathā śrotram jihvām rasaguṇeṣu ca
18.
dṛṣṭim rūpeṇa saṃyuktām ghrāṇam gandhaguṇena ca
śrotram śabde saktam tathā jihvām rasaguṇeṣu ca
śrotram śabde saktam tathā jihvām rasaguṇeṣu ca
18.
Sight is connected with form, and the sense of smell with the quality of odor; similarly, the ear is attached to sound, and the tongue to the qualities of taste.
तनुं स्पर्शे तथा सक्तां वायुं नभसि चाश्रितम् ।
मोहं तमसि संसक्तं लोभमर्थेषु संश्रितम् ॥१९॥
मोहं तमसि संसक्तं लोभमर्थेषु संश्रितम् ॥१९॥
19. tanuṁ sparśe tathā saktāṁ vāyuṁ nabhasi cāśritam ,
mohaṁ tamasi saṁsaktaṁ lobhamartheṣu saṁśritam.
mohaṁ tamasi saṁsaktaṁ lobhamartheṣu saṁśritam.
19.
tanum sparśe tathā saktām vāyum nabhaśi ca āśritam
moham tamasi saṃsaktam lobham artheṣu saṃśritam
moham tamasi saṃsaktam lobham artheṣu saṃśritam
19.
tanum sparśe tathā saktām vāyum nabhaśi ca āśritam
moham tamasi saṃsaktam lobham artheṣu saṃśritam
moham tamasi saṃsaktam lobham artheṣu saṃśritam
19.
Similarly, the body is attached to touch, and air (vāyu) resides in space; delusion is strongly attached to darkness, and greed is dependent on material objects.
विष्णुं क्रान्ते बले शक्रं कोष्ठे सक्तं तथानलम् ।
अप्सु देवीं तथा सक्तामपस्तेजसि चाश्रिताः ॥२०॥
अप्सु देवीं तथा सक्तामपस्तेजसि चाश्रिताः ॥२०॥
20. viṣṇuṁ krānte bale śakraṁ koṣṭhe saktaṁ tathānalam ,
apsu devīṁ tathā saktāmapastejasi cāśritāḥ.
apsu devīṁ tathā saktāmapastejasi cāśritāḥ.
20.
viṣṇum krānte bale śakram koṣṭhe saktam tathā analam
apsu devīm tathā saktām āpaḥ tejasi ca āśritāḥ
apsu devīm tathā saktām āpaḥ tejasi ca āśritāḥ
20.
viṣṇum krānte bale śakram koṣṭhe saktam tathā analam
devīm apsu tathā saktām āpaḥ tejasi ca āśritāḥ
devīm apsu tathā saktām āpaḥ tejasi ca āśritāḥ
20.
Vishnu is associated with powerful strides; Indra is attached to the belly, and similarly, fire (Agni) is attached within the body; likewise, the goddess (Devi) is associated with waters, and the waters themselves are dependent on light.
तेजो वायौ तु संसक्तं वायुं नभसि चाश्रितम् ।
नभो महति संयुक्तं महद्बुद्धौ च संश्रितम् ॥२१॥
नभो महति संयुक्तं महद्बुद्धौ च संश्रितम् ॥२१॥
21. tejo vāyau tu saṁsaktaṁ vāyuṁ nabhasi cāśritam ,
nabho mahati saṁyuktaṁ mahadbuddhau ca saṁśritam.
nabho mahati saṁyuktaṁ mahadbuddhau ca saṁśritam.
21.
tejaḥ vāyau tu saṃsaktam vāyum nabhasi ca āśritam
nabhaḥ mahati saṃyuktam mahat buddhau ca saṃśritam
nabhaḥ mahati saṃyuktam mahat buddhau ca saṃśritam
21.
tejaḥ vāyau tu saṃsaktam ca vāyum nabhasi āśritam
nabhaḥ mahati saṃyuktam ca mahat buddhau saṃśritam
nabhaḥ mahati saṃyuktam ca mahat buddhau saṃśritam
21.
Light (tejas) is connected within air; and air is dependent on space. Space is united within the great principle (mahat); and the great principle (mahat) is rooted in the intellect (buddhi).
बुद्धिं तमसि संसक्तां तमो रजसि चाश्रितम् ।
रजः सत्त्वे तथा सक्तं सत्त्वं सक्तं तथात्मनि ॥२२॥
रजः सत्त्वे तथा सक्तं सत्त्वं सक्तं तथात्मनि ॥२२॥
22. buddhiṁ tamasi saṁsaktāṁ tamo rajasi cāśritam ,
rajaḥ sattve tathā saktaṁ sattvaṁ saktaṁ tathātmani.
rajaḥ sattve tathā saktaṁ sattvaṁ saktaṁ tathātmani.
22.
buddhim tamasi saṃsaktām tamaḥ rajasi ca āśritam
rajaḥ sattve tathā saktam sattvam saktam tathā ātmani
rajaḥ sattve tathā saktam sattvam saktam tathā ātmani
22.
buddhim tamasi saṃsaktām ca tamaḥ rajasi āśritam
tathā rajaḥ sattve saktam tathā sattvam ātmani saktam
tathā rajaḥ sattve saktam tathā sattvam ātmani saktam
22.
Intellect (buddhi) is connected with darkness (tamas); and darkness (tamas) is dependent on passion (rajas). Passion (rajas) is similarly connected with goodness (sattva); and goodness (sattva) is similarly connected with the self (ātman).
सक्तमात्मानमीशे च देवे नारायणे तथा ।
देवं मोक्षे च संसक्तं मोक्षं सक्तं तु न क्वचित् ॥२३॥
देवं मोक्षे च संसक्तं मोक्षं सक्तं तु न क्वचित् ॥२३॥
23. saktamātmānamīśe ca deve nārāyaṇe tathā ,
devaṁ mokṣe ca saṁsaktaṁ mokṣaṁ saktaṁ tu na kvacit.
devaṁ mokṣe ca saṁsaktaṁ mokṣaṁ saktaṁ tu na kvacit.
23.
saktam ātmānam īśe ca deve nārāyaṇe tathā devam
mokṣe ca saṃsaktam mokṣam saktam tu na kvacit
mokṣe ca saṃsaktam mokṣam saktam tu na kvacit
23.
ātmānam īśe ca deve nārāyaṇe tathā saktam devam
mokṣe ca saṃsaktam tu mokṣam kvacit na saktam
mokṣe ca saṃsaktam tu mokṣam kvacit na saktam
23.
The self (ātman) is connected with the Lord (īśa) and with the deity Nārāyaṇa. The deity is connected with liberation (mokṣa); but liberation (mokṣa) is not connected with anything anywhere.
ज्ञात्वा सत्त्वयुतं देहं वृतं षोडशभिर्गुणैः ।
स्वभावं चेतनां चैव ज्ञात्वा वै देहमाश्रिते ॥२४॥
स्वभावं चेतनां चैव ज्ञात्वा वै देहमाश्रिते ॥२४॥
24. jñātvā sattvayutaṁ dehaṁ vṛtaṁ ṣoḍaśabhirguṇaiḥ ,
svabhāvaṁ cetanāṁ caiva jñātvā vai dehamāśrite.
svabhāvaṁ cetanāṁ caiva jñātvā vai dehamāśrite.
24.
jñātvā sattvayutam deham vṛtam ṣoḍaśabhiḥ guṇaiḥ
svabhāvam cetanām ca eva jñātvā vai deham āśrite
svabhāvam cetanām ca eva jñātvā vai deham āśrite
24.
sattvayutam deham ṣoḍaśabhiḥ guṇaiḥ vṛtam jñātvā
ca eva svabhāvam cetanām vai jñātvā deham āśrite
ca eva svabhāvam cetanām vai jñātvā deham āśrite
24.
Having recognized the body, which is endowed with the quality of goodness (sattva) and enveloped by sixteen constituents; and having truly discerned one's own essential nature and consciousness (cetana) - this is for the self that resides within the body.
मध्यस्थमेकमात्मानं पापं यस्मिन्न विद्यते ।
द्वितीयं कर्म विज्ञाय नृपते विषयैषिणाम् ॥२५॥
द्वितीयं कर्म विज्ञाय नृपते विषयैषिणाम् ॥२५॥
25. madhyasthamekamātmānaṁ pāpaṁ yasminna vidyate ,
dvitīyaṁ karma vijñāya nṛpate viṣayaiṣiṇām.
dvitīyaṁ karma vijñāya nṛpate viṣayaiṣiṇām.
25.
madhyastham ekam ātmānam pāpam yasmin na vidyate
dvitīyam karma vijñāya nṛpate viṣayaiṣiṇām
dvitīyam karma vijñāya nṛpate viṣayaiṣiṇām
25.
nṛpate,
yasmin pāpam na vidyate,
tat madhyastham ekam ātmānam vijñāya,
viṣayaiṣiṇām dvitīyam karma (api) vijñāya (iti jñāhi).
yasmin pāpam na vidyate,
tat madhyastham ekam ātmānam vijñāya,
viṣayaiṣiṇām dvitīyam karma (api) vijñāya (iti jñāhi).
25.
O king, one should understand the singular, impartial Self (ātman), in which no sin is found. And one should also understand the 'second' principle: action (karma) associated with those who pursue worldly objects.
इन्द्रियाणीन्द्रियार्थांश्च सर्वानात्मनि संश्रितान् ।
प्राणापानौ समानं च व्यानोदानौ च तत्त्वतः ॥२६॥
प्राणापानौ समानं च व्यानोदानौ च तत्त्वतः ॥२६॥
26. indriyāṇīndriyārthāṁśca sarvānātmani saṁśritān ,
prāṇāpānau samānaṁ ca vyānodānau ca tattvataḥ.
prāṇāpānau samānaṁ ca vyānodānau ca tattvataḥ.
26.
indriyāṇi indriyārthān ca sarvān ātmani saṃśritān
prāṇāpānau samānam ca vyānodānau ca tattvataḥ
prāṇāpānau samānam ca vyānodānau ca tattvataḥ
26.
tattvataḥ indriyāṇi ca sarvān indriyārthān ātmani saṃśritān,
ca prāṇāpānau,
ca samānam,
ca vyānodānau (jñātvā/jñeyam asti).
ca prāṇāpānau,
ca samānam,
ca vyānodānau (jñātvā/jñeyam asti).
26.
And truly, (one should know) the sense organs (indriyāṇi) and all their objects, residing in the Self (ātman), as well as prāṇa and apāna, samāna, and vyāna and udāna.
अवाक्चैवानिलं ज्ञात्वा प्रवहं चानिलं पुनः ।
सप्त वातांस्तथा शेषान्सप्तधा विधिवत्पुनः ॥२७॥
सप्त वातांस्तथा शेषान्सप्तधा विधिवत्पुनः ॥२७॥
27. avākcaivānilaṁ jñātvā pravahaṁ cānilaṁ punaḥ ,
sapta vātāṁstathā śeṣānsaptadhā vidhivatpunaḥ.
sapta vātāṁstathā śeṣānsaptadhā vidhivatpunaḥ.
27.
avāk ca eva anilam jñātvā pravaham ca anilam punaḥ
sapta vātān tathā śeṣān saptadhā vidhivat punaḥ
sapta vātān tathā śeṣān saptadhā vidhivat punaḥ
27.
punaḥ ca eva avāk anilam jñātvā,
punaḥ ca pravaham anilam,
tathā ca śeṣān sapta vātān saptadhā vidhivat (jñātvā)
punaḥ ca pravaham anilam,
tathā ca śeṣān sapta vātān saptadhā vidhivat (jñātvā)
27.
And further, having truly understood the downward-moving wind (vāyu) as well as the 'pravaha' wind (vāyu), and likewise the remaining seven winds (vāyu), again, properly, in seven ways.
प्रजापतीनृषींश्चैव मार्गांश्च सुबहून्वरान् ।
सप्तर्षींश्च बहूञ्ज्ञात्वा राजर्षींश्च परंतप ॥२८॥
सप्तर्षींश्च बहूञ्ज्ञात्वा राजर्षींश्च परंतप ॥२८॥
28. prajāpatīnṛṣīṁścaiva mārgāṁśca subahūnvarān ,
saptarṣīṁśca bahūñjñātvā rājarṣīṁśca paraṁtapa.
saptarṣīṁśca bahūñjñātvā rājarṣīṁśca paraṁtapa.
28.
prajāpatīn ṛṣīn ca eva mārgān ca subahūn varān
saptarṣīn ca bahūn jñātvā rājarṣīn ca paraṃtapa
saptarṣīn ca bahūn jñātvā rājarṣīn ca paraṃtapa
28.
paraṃtapa,
prajāpatīn ca eva ṛṣīn,
ca subahūn varān mārgān,
ca saptarṣīn,
ca bahūn rājarṣīn jñātvā (jñeyam asti).
prajāpatīn ca eva ṛṣīn,
ca subahūn varān mārgān,
ca saptarṣīn,
ca bahūn rājarṣīn jñātvā (jñeyam asti).
28.
O tormentor of foes (parantapa), having understood the Prajāpatis, and indeed the sages (ṛṣi), and very many excellent paths, and the Seven Sages (saptarṣi), and many royal sages (rājarṣi)...
सुरर्षीन्महतश्चान्यान्महर्षीन्सूर्यसंनिभान् ।
ऐश्वर्याच्च्याविताञ्ज्ञात्वा कालेन महता नृप ॥२९॥
ऐश्वर्याच्च्याविताञ्ज्ञात्वा कालेन महता नृप ॥२९॥
29. surarṣīnmahataścānyānmaharṣīnsūryasaṁnibhān ,
aiśvaryāccyāvitāñjñātvā kālena mahatā nṛpa.
aiśvaryāccyāvitāñjñātvā kālena mahatā nṛpa.
29.
sura-ṛṣīn mahataḥ ca anyān maharṣīn sūrya-saṃnibhān
aiśvaryāt cyāvitān jñātvā kālena mahatā nṛpa
aiśvaryāt cyāvitān jñātvā kālena mahatā nṛpa
29.
nṛpa kālena mahatā aiśvaryāt cyāvitān
sūrya-saṃnibhān sura-ṛṣīn ca anyān maharṣīn jñātvā
sūrya-saṃnibhān sura-ṛṣīn ca anyān maharṣīn jñātvā
29.
O king, having realized that the divine sages and other great sages, who shone like the sun, had been divested of their power and prosperity (aiśvarya) by the passage of a long time...
महतां भूतसंघानां श्रुत्वा नाशं च पार्थिव ।
गतिं चाप्यशुभां ज्ञात्वा नृपते पापकर्मणाम् ॥३०॥
गतिं चाप्यशुभां ज्ञात्वा नृपते पापकर्मणाम् ॥३०॥
30. mahatāṁ bhūtasaṁghānāṁ śrutvā nāśaṁ ca pārthiva ,
gatiṁ cāpyaśubhāṁ jñātvā nṛpate pāpakarmaṇām.
gatiṁ cāpyaśubhāṁ jñātvā nṛpate pāpakarmaṇām.
30.
mahatām bhūta-saṃghānām śrutvā nāśaṃ ca pārthiva
gatim ca api aśubhām jñātvā nṛpate pāpa-karmaṇām
gatim ca api aśubhām jñātvā nṛpate pāpa-karmaṇām
30.
pārthiva mahatām bhūta-saṃghānām nāśaṃ ca śrutvā
nṛpate ca api aśubhām gatim pāpa-karmaṇām jñātvā
nṛpate ca api aśubhām gatim pāpa-karmaṇām jñātvā
30.
O king (pārthiva), having heard of the destruction of great multitudes of beings, and also having realized the inauspicious destiny of those who engage in sinful actions (karma), O ruler (nṛpate)...
वैतरण्यां च यद्दुःखं पतितानां यमक्षये ।
योनीषु च विचित्रासु संसारानशुभांस्तथा ॥३१॥
योनीषु च विचित्रासु संसारानशुभांस्तथा ॥३१॥
31. vaitaraṇyāṁ ca yadduḥkhaṁ patitānāṁ yamakṣaye ,
yonīṣu ca vicitrāsu saṁsārānaśubhāṁstathā.
yonīṣu ca vicitrāsu saṁsārānaśubhāṁstathā.
31.
vaitaraṇyām ca yat duḥkham patitānām yama-kṣaye
yonīṣu ca vicitrāsu saṃsārān aśubhān tathā
yonīṣu ca vicitrāsu saṃsārān aśubhān tathā
31.
ca yat duḥkham vaitaraṇyām yama-kṣaye patitānām
ca vicitrāsu yonīṣu tathā aśubhān saṃsārān
ca vicitrāsu yonīṣu tathā aśubhān saṃsārān
31.
And the suffering endured by those who fall into the Vaitaraṇī river within the abode of Yama, as well as the inauspicious cycles of transmigration (saṃsāra) through various births...
जठरे चाशुभे वासं शोणितोदकभाजने ।
श्लेष्ममूत्रपुरीषे च तीव्रगन्धसमन्विते ॥३२॥
श्लेष्ममूत्रपुरीषे च तीव्रगन्धसमन्विते ॥३२॥
32. jaṭhare cāśubhe vāsaṁ śoṇitodakabhājane ,
śleṣmamūtrapurīṣe ca tīvragandhasamanvite.
śleṣmamūtrapurīṣe ca tīvragandhasamanvite.
32.
jaṭhare ca aśubhe vāsaṃ śoṇitodaka-bhājane
śleṣma-mūtra-purīṣe ca tīvra-gandha-samanvite
śleṣma-mūtra-purīṣe ca tīvra-gandha-samanvite
32.
ca aśubhe jaṭhare śoṇitodaka-bhājane
śleṣma-mūtra-purīṣe ca tīvra-gandha-samanvite vāsaṃ
śleṣma-mūtra-purīṣe ca tīvra-gandha-samanvite vāsaṃ
32.
And the unpleasant dwelling within the womb (jaṭhara), which is a vessel of blood and water, surrounded by phlegm, urine, and feces, and filled with a pungent odor.
शुक्रशोणितसंघाते मज्जास्नायुपरिग्रहे ।
सिराशतसमाकीर्णे नवद्वारे पुरेऽशुचौ ॥३३॥
सिराशतसमाकीर्णे नवद्वारे पुरेऽशुचौ ॥३३॥
33. śukraśoṇitasaṁghāte majjāsnāyuparigrahe ,
sirāśatasamākīrṇe navadvāre pure'śucau.
sirāśatasamākīrṇe navadvāre pure'śucau.
33.
śukraśoṇitasaṃghāte majjāsnāyuparigrahe
sirāśatasamākīrṇe navadvāre pure aśucau
sirāśatasamākīrṇe navadvāre pure aśucau
33.
aśucau pure navadvāre śukraśoṇitasaṃghāte
majjāsnāyuparigrahe sirāśatasamākīrṇe
majjāsnāyuparigrahe sirāśatasamākīrṇe
33.
(Describing the body as) an impure city (pura) with nine gates, formed from the union of semen and blood, sustained by marrow and sinews, and permeated by hundreds of veins.
विज्ञायाहितमात्मानं योगांश्च विविधान्नृप ।
तामसानां च जन्तूनां रमणीयावृतात्मनाम् ॥३४॥
तामसानां च जन्तूनां रमणीयावृतात्मनाम् ॥३४॥
34. vijñāyāhitamātmānaṁ yogāṁśca vividhānnṛpa ,
tāmasānāṁ ca jantūnāṁ ramaṇīyāvṛtātmanām.
tāmasānāṁ ca jantūnāṁ ramaṇīyāvṛtātmanām.
34.
vijñāya āhitam ātmānam yogān ca vividhān nṛpa
tāmasānām ca jantūnām ramaṇīyāvṛtātmanām
tāmasānām ca jantūnām ramaṇīyāvṛtātmanām
34.
nṛpa vijñāya āhitam ātmānam vividhān yogān
ca tāmasānām ramaṇīyāvṛtātmanām jantūnām ca
ca tāmasānām ramaṇīyāvṛtātmanām jantūnām ca
34.
O king, having understood what is beneficial for the self (ātman) and various spiritual disciplines (yoga), as well as (the state) of Tamasic beings whose inner selves (ātman) are enveloped by worldly pleasures.
सात्त्विकानां च जन्तूनां कुत्सितं भरतर्षभ ।
गर्हितं महतामर्थे सांख्यानां विदितात्मनाम् ॥३५॥
गर्हितं महतामर्थे सांख्यानां विदितात्मनाम् ॥३५॥
35. sāttvikānāṁ ca jantūnāṁ kutsitaṁ bharatarṣabha ,
garhitaṁ mahatāmarthe sāṁkhyānāṁ viditātmanām.
garhitaṁ mahatāmarthe sāṁkhyānāṁ viditātmanām.
35.
sāttvikānām ca jantūnām kutsitam bharatarṣabha
garhitam mahatām arthe sāṃkhyānām viditātmanām
garhitam mahatām arthe sāṃkhyānām viditātmanām
35.
bharatarṣabha sāttvikānām jantūnām ca kutsitam
mahatām arthe garhitam viditātmanām sāṃkhyānām ca
mahatām arthe garhitam viditātmanām sāṃkhyānām ca
35.
O best of Bharatas, (these worldly pleasures are) despised by Sattvic beings, and reprehensible in the eyes of the great ones, (and also despised by) Sāṃkhyas who have realized the self (ātman).
उपप्लवांस्तथा घोराञ्शशिनस्तेजसस्तथा ।
ताराणां पतनं दृष्ट्वा नक्षत्राणां च पर्ययम् ॥३६॥
ताराणां पतनं दृष्ट्वा नक्षत्राणां च पर्ययम् ॥३६॥
36. upaplavāṁstathā ghorāñśaśinastejasastathā ,
tārāṇāṁ patanaṁ dṛṣṭvā nakṣatrāṇāṁ ca paryayam.
tārāṇāṁ patanaṁ dṛṣṭvā nakṣatrāṇāṁ ca paryayam.
36.
upaplavān tathā ghorān śaśinaḥ tejasaḥ tathā
tārāṇām patanam dṛṣṭvā nakṣatrāṇām ca paryayam
tārāṇām patanam dṛṣṭvā nakṣatrāṇām ca paryayam
36.
dṛṣṭvā ghorān upaplavān tathā śaśinaḥ tejasaḥ
tathā tārāṇām patanam ca nakṣatrāṇām paryayam
tathā tārāṇām patanam ca nakṣatrāṇām paryayam
36.
And having seen the dreadful disturbances, the fading brilliance of the moon, the falling of the stars, and the decline of the constellations.
द्वंद्वानां विप्रयोगं च विज्ञाय कृपणं नृप ।
अन्योन्यभक्षणं दृष्ट्वा भूतानामपि चाशुभम् ॥३७॥
अन्योन्यभक्षणं दृष्ट्वा भूतानामपि चाशुभम् ॥३७॥
37. dvaṁdvānāṁ viprayogaṁ ca vijñāya kṛpaṇaṁ nṛpa ,
anyonyabhakṣaṇaṁ dṛṣṭvā bhūtānāmapi cāśubham.
anyonyabhakṣaṇaṁ dṛṣṭvā bhūtānāmapi cāśubham.
37.
dvandvānām viprayogaṃ ca vijñāya kṛpaṇaṃ nṛpa
anyonyabhakṣaṇaṃ dṛṣṭvā bhūtānām api ca aśubham
anyonyabhakṣaṇaṃ dṛṣṭvā bhūtānām api ca aśubham
37.
nṛpa dvandvānām viprayogaṃ kṛpaṇaṃ ca vijñāya
bhūtānām api anyonyabhakṣaṇaṃ aśubham ca dṛṣṭvā
bhūtānām api anyonyabhakṣaṇaṃ aśubham ca dṛṣṭvā
37.
O king, understanding the pitiable separation of all dualities (dvandva), and having witnessed the inauspicious mutual consumption of beings...
बाल्ये मोहं च विज्ञाय क्षयं देहस्य चाशुभम् ।
रागे मोहे च संप्राप्ते क्वचित्सत्त्वं समाश्रितम् ॥३८॥
रागे मोहे च संप्राप्ते क्वचित्सत्त्वं समाश्रितम् ॥३८॥
38. bālye mohaṁ ca vijñāya kṣayaṁ dehasya cāśubham ,
rāge mohe ca saṁprāpte kvacitsattvaṁ samāśritam.
rāge mohe ca saṁprāpte kvacitsattvaṁ samāśritam.
38.
bālye mohaṃ ca vijñāya kṣayaṃ dehasya ca aśubham
rāge mohe ca samprāpte kvacit sattvaṃ samāśritam
rāge mohe ca samprāpte kvacit sattvaṃ samāśritam
38.
bālye mohaṃ ca dehasya kṣayaṃ aśubham ca vijñāya
rāge mohe ca samprāpte kvacit sattvaṃ samāśritam
rāge mohe ca samprāpte kvacit sattvaṃ samāśritam
38.
And understanding the delusion (moha) of childhood and the inauspicious decay of the body, when attachment and delusion become prevalent, true goodness (sattva) is rarely resorted to.
सहस्रेषु नरः कश्चिन्मोक्षबुद्धिं समाश्रितः ।
दुर्लभत्वं च मोक्षस्य विज्ञाय श्रुतिपूर्वकम् ॥३९॥
दुर्लभत्वं च मोक्षस्य विज्ञाय श्रुतिपूर्वकम् ॥३९॥
39. sahasreṣu naraḥ kaścinmokṣabuddhiṁ samāśritaḥ ,
durlabhatvaṁ ca mokṣasya vijñāya śrutipūrvakam.
durlabhatvaṁ ca mokṣasya vijñāya śrutipūrvakam.
39.
sahasreṣu naraḥ kaścit mokṣabuddhiṃ samāśritaḥ
durlabhatvaṃ ca mokṣasya vijñāya śrutipūrvakam
durlabhatvaṃ ca mokṣasya vijñāya śrutipūrvakam
39.
sahasreṣu kaścit naraḥ mokṣabuddhiṃ samāśritaḥ
mokṣasya durlabhatvaṃ ca śrutipūrvakam vijñāya
mokṣasya durlabhatvaṃ ca śrutipūrvakam vijñāya
39.
Among thousands, a rare person develops the intent for liberation (mokṣa), having understood the rarity of such liberation (mokṣa) according to scriptural tradition (śruti).
बहुमानमलब्धेषु लब्धे मध्यस्थतां पुनः ।
विषयाणां च दौरात्म्यं विज्ञाय नृपते पुनः ॥४०॥
विषयाणां च दौरात्म्यं विज्ञाय नृपते पुनः ॥४०॥
40. bahumānamalabdheṣu labdhe madhyasthatāṁ punaḥ ,
viṣayāṇāṁ ca daurātmyaṁ vijñāya nṛpate punaḥ.
viṣayāṇāṁ ca daurātmyaṁ vijñāya nṛpate punaḥ.
40.
bahumānam alabdheṣu labdhe madhyasthatāṃ punaḥ
viṣayāṇām ca daurātmyaṃ vijñāya nṛpate punaḥ
viṣayāṇām ca daurātmyaṃ vijñāya nṛpate punaḥ
40.
nṛpate alabdheṣu bahumānam labdhe punaḥ
madhyasthatāṃ ca viṣayāṇām daurātmyaṃ vijñāya punaḥ
madhyasthatāṃ ca viṣayāṇām daurātmyaṃ vijñāya punaḥ
40.
O king, understanding the high regard (bahumāna) for things not yet obtained, and conversely, indifference towards those that are obtained; and furthermore, having discerned the corrupting nature of sense objects (viṣaya)...
गतासूनां च कौन्तेय देहान्दृष्ट्वा तथाशुभान् ।
वासं कुलेषु जन्तूनां दुःखं विज्ञाय भारत ॥४१॥
वासं कुलेषु जन्तूनां दुःखं विज्ञाय भारत ॥४१॥
41. gatāsūnāṁ ca kaunteya dehāndṛṣṭvā tathāśubhān ,
vāsaṁ kuleṣu jantūnāṁ duḥkhaṁ vijñāya bhārata.
vāsaṁ kuleṣu jantūnāṁ duḥkhaṁ vijñāya bhārata.
41.
gatāsūnām ca kaunteya dehān dṛṣṭvā tathā aśubhān
vāsam kuleṣu jantūnām duḥkham vijñāya bhārata
vāsam kuleṣu jantūnām duḥkham vijñāya bhārata
41.
kaunteya bhārata ca gatāsūnām tathā aśubhān dehān
dṛṣṭvā jantūnām kuleṣu vāsam duḥkham vijñāya
dṛṣṭvā jantūnām kuleṣu vāsam duḥkham vijñāya
41.
And, O son of Kuntī (Kaunteya), having seen the inauspicious bodies of those whose life-breaths have departed, and having understood the suffering (duḥkha) of beings dwelling in various families, O descendant of Bharata (Bhārata).
ब्रह्मघ्नानां गतिं ज्ञात्वा पतितानां सुदारुणाम् ।
सुरापाने च सक्तानां ब्राह्मणानां दुरात्मनाम् ।
गुरुदारप्रसक्तानां गतिं विज्ञाय चाशुभाम् ॥४२॥
सुरापाने च सक्तानां ब्राह्मणानां दुरात्मनाम् ।
गुरुदारप्रसक्तानां गतिं विज्ञाय चाशुभाम् ॥४२॥
42. brahmaghnānāṁ gatiṁ jñātvā patitānāṁ sudāruṇām ,
surāpāne ca saktānāṁ brāhmaṇānāṁ durātmanām ,
gurudāraprasaktānāṁ gatiṁ vijñāya cāśubhām.
surāpāne ca saktānāṁ brāhmaṇānāṁ durātmanām ,
gurudāraprasaktānāṁ gatiṁ vijñāya cāśubhām.
42.
brahmaghnānām gatim jñātvā patitānām
sudāruṇām surāpāne ca saktānām
brāhmaṇānām durātmanām
gurudāraprasaktānām gatim vijñāya ca aśubhām
sudāruṇām surāpāne ca saktānām
brāhmaṇānām durātmanām
gurudāraprasaktānām gatim vijñāya ca aśubhām
42.
brahmaghnānām patitānām sudāruṇām
gatim jñātvā ca surāpāne saktānām
durātmanām brāhmaṇānām
gurudāraprasaktānām ca अशुभाम् गतिम् विज्ञाय
gatim jñātvā ca surāpāne saktānām
durātmanām brāhmaṇānām
gurudāraprasaktānām ca अशुभाम् गतिम् विज्ञाय
42.
Having known the extremely terrible destiny of those who slay Brahmins and are fallen; and having understood the inauspicious destiny of those wicked-souled (durātmanām) Brahmins addicted to liquor consumption, and of those attached to their guru's (guru) wife.
जननीषु च वर्तन्ते ये न सम्यग्युधिष्ठिर ।
सदेवकेषु लोकेषु ये न वर्तन्ति मानवाः ॥४३॥
सदेवकेषु लोकेषु ये न वर्तन्ति मानवाः ॥४३॥
43. jananīṣu ca vartante ye na samyagyudhiṣṭhira ,
sadevakeṣu lokeṣu ye na vartanti mānavāḥ.
sadevakeṣu lokeṣu ye na vartanti mānavāḥ.
43.
jananīṣu ca vartante ye na samyak yudhiṣṭhira
sadevakeṣu lokeṣu ye na vartanti mānavāḥ
sadevakeṣu lokeṣu ye na vartanti mānavāḥ
43.
yudhiṣṭhira ca ye mānavāḥ jananīṣu na samyak
vartante ye ca sadevakeṣu lokeṣu na vartanti
vartante ye ca sadevakeṣu lokeṣu na vartanti
43.
And, O Yudhiṣṭhira, those human beings who do not behave properly towards their mothers, and those human beings who are not found in the worlds (loka) inhabited by gods (deva).
तेन ज्ञानेन विज्ञाय गतिं चाशुभकर्मणाम् ।
तिर्यग्योनिगतानां च विज्ञाय गतयः पृथक् ॥४४॥
तिर्यग्योनिगतानां च विज्ञाय गतयः पृथक् ॥४४॥
44. tena jñānena vijñāya gatiṁ cāśubhakarmaṇām ,
tiryagyonigatānāṁ ca vijñāya gatayaḥ pṛthak.
tiryagyonigatānāṁ ca vijñāya gatayaḥ pṛthak.
44.
tena jñānena vijñāya gatim ca aśubhakarmaṇām
tiryagyonigatānām ca vijñāya gatayaḥ pṛthak
tiryagyonigatānām ca vijñāya gatayaḥ pṛthak
44.
tena jñānena ca aśubhakarmaṇām gatim vijñāya
ca tiryagyonigatānām gatayaḥ pṛthak vijñāya
ca tiryagyonigatānām gatayaḥ pṛthak vijñāya
44.
With that knowledge (jñāna), having understood the destiny of those whose actions (karma) are inauspicious; and having distinctly known the destinies of those who have entered animal births (tiryagyoni).
वेदवादांस्तथा चित्रानृतूनां पर्ययांस्तथा ।
क्षयं संवत्सराणां च मासानां प्रक्षयं तथा ॥४५॥
क्षयं संवत्सराणां च मासानां प्रक्षयं तथा ॥४५॥
45. vedavādāṁstathā citrānṛtūnāṁ paryayāṁstathā ,
kṣayaṁ saṁvatsarāṇāṁ ca māsānāṁ prakṣayaṁ tathā.
kṣayaṁ saṁvatsarāṇāṁ ca māsānāṁ prakṣayaṁ tathā.
45.
vedavādān tathā citrān ṛtūnām paryayān tathā
kṣayam saṃvatsarāṇām ca māsānām prakṣayam tathā
kṣayam saṃvatsarāṇām ca māsānām prakṣayam tathā
45.
tathā citrān vedavādān tathā ṛtūnām paryayān ca
saṃvatsarāṇām kṣayam tathā māsānām prakṣayam
saṃvatsarāṇām kṣayam tathā māsānām prakṣayam
45.
Having observed the diverse declarations of the Vedas, and the cycles of seasons, and the decline of years, as well as the complete decay of months.
पक्षक्षयं तथा दृष्ट्वा दिवसानां च संक्षयम् ।
क्षयं वृद्धिं च चन्द्रस्य दृष्ट्वा प्रत्यक्षतस्तथा ॥४६॥
क्षयं वृद्धिं च चन्द्रस्य दृष्ट्वा प्रत्यक्षतस्तथा ॥४६॥
46. pakṣakṣayaṁ tathā dṛṣṭvā divasānāṁ ca saṁkṣayam ,
kṣayaṁ vṛddhiṁ ca candrasya dṛṣṭvā pratyakṣatastathā.
kṣayaṁ vṛddhiṁ ca candrasya dṛṣṭvā pratyakṣatastathā.
46.
pakṣakṣayam tathā dṛṣṭvā divasānām ca saṃkṣayam
kṣayam vṛddhim ca candrasya dṛṣṭvā pratyakṣataḥ tathā
kṣayam vṛddhim ca candrasya dṛṣṭvā pratyakṣataḥ tathā
46.
tathā pakṣakṣayam ca divasānām saṃkṣayam dṛṣṭvā ca
candrasya kṣayam vṛddhim tathā pratyakṣataḥ dṛṣṭvā
candrasya kṣayam vṛddhim tathā pratyakṣataḥ dṛṣṭvā
46.
And having similarly observed the decline of lunar fortnights, and the total decrease of days; and having thus directly perceived the waning and waxing of the moon.
वृद्धिं दृष्ट्वा समुद्राणां क्षयं तेषां तथा पुनः ।
क्षयं धनानां च तथा पुनर्वृद्धिं तथैव च ॥४७॥
क्षयं धनानां च तथा पुनर्वृद्धिं तथैव च ॥४७॥
47. vṛddhiṁ dṛṣṭvā samudrāṇāṁ kṣayaṁ teṣāṁ tathā punaḥ ,
kṣayaṁ dhanānāṁ ca tathā punarvṛddhiṁ tathaiva ca.
kṣayaṁ dhanānāṁ ca tathā punarvṛddhiṁ tathaiva ca.
47.
vṛddhim dṛṣṭvā samudrāṇām kṣayam teṣām tathā punaḥ
kṣayam dhanānām ca tathā punarvṛddhim tathā eva ca
kṣayam dhanānām ca tathā punarvṛddhim tathā eva ca
47.
samudrāṇām vṛddhim dṛṣṭvā tathā teṣām punaḥ kṣayam
ca dhanānām kṣayam tathā ca tathaiva punarvṛddhim
ca dhanānām kṣayam tathā ca tathaiva punarvṛddhim
47.
Having observed the growth of oceans and then their subsequent decline, and likewise, the decline of riches and then their renewed growth.
संयोगानां क्षयं दृष्ट्वा युगानां च विशेषतः ।
क्षयं च दृष्ट्वा शैलानां क्षयं च सरितां तथा ॥४८॥
क्षयं च दृष्ट्वा शैलानां क्षयं च सरितां तथा ॥४८॥
48. saṁyogānāṁ kṣayaṁ dṛṣṭvā yugānāṁ ca viśeṣataḥ ,
kṣayaṁ ca dṛṣṭvā śailānāṁ kṣayaṁ ca saritāṁ tathā.
kṣayaṁ ca dṛṣṭvā śailānāṁ kṣayaṁ ca saritāṁ tathā.
48.
saṃyogānām kṣayam dṛṣṭvā yugānām ca viśeṣataḥ
kṣayam ca dṛṣṭvā śailānām kṣayam ca saritām tathā
kṣayam ca dṛṣṭvā śailānām kṣayam ca saritām tathā
48.
saṃyogānām kṣayam dṛṣṭvā ca viśeṣataḥ yugānām
kṣayam ca dṛṣṭvā śailānām kṣayam ca tathā saritām
kṣayam ca dṛṣṭvā śailānām kṣayam ca tathā saritām
48.
Having observed the decline of unions, and especially the decline of cosmic ages (yuga); and having also observed the decay of mountains, and similarly, the decline of rivers.
वर्णानां च क्षयं दृष्ट्वा क्षयान्तं च पुनः पुनः ।
जरामृत्युं तथा जन्म दृष्ट्वा दुःखानि चैव ह ॥४९॥
जरामृत्युं तथा जन्म दृष्ट्वा दुःखानि चैव ह ॥४९॥
49. varṇānāṁ ca kṣayaṁ dṛṣṭvā kṣayāntaṁ ca punaḥ punaḥ ,
jarāmṛtyuṁ tathā janma dṛṣṭvā duḥkhāni caiva ha.
jarāmṛtyuṁ tathā janma dṛṣṭvā duḥkhāni caiva ha.
49.
varṇānām ca kṣayam dṛṣṭvā kṣayāntam ca punaḥ punaḥ
jarāmṛtyum tathā janma dṛṣṭvā duḥkhāni ca eva ha
jarāmṛtyum tathā janma dṛṣṭvā duḥkhāni ca eva ha
49.
varṇānām ca kṣayam kṣayāntam ca punaḥ punaḥ dṛṣṭvā
tathā janma jarāmṛtyum ca duḥkhāni eva ha dṛṣṭvā
tathā janma jarāmṛtyum ca duḥkhāni eva ha dṛṣṭvā
49.
Having repeatedly observed the decay of various elements and their ultimate destruction, and having similarly seen birth, old age, death, and all miseries...
देहदोषांस्तथा ज्ञात्वा तेषां दुःखं च तत्त्वतः ।
देहविक्लवतां चैव सम्यग्विज्ञाय भारत ॥५०॥
देहविक्लवतां चैव सम्यग्विज्ञाय भारत ॥५०॥
50. dehadoṣāṁstathā jñātvā teṣāṁ duḥkhaṁ ca tattvataḥ ,
dehaviklavatāṁ caiva samyagvijñāya bhārata.
dehaviklavatāṁ caiva samyagvijñāya bhārata.
50.
dehadoṣān tathā jñātvā teṣām duḥkham ca tattvataḥ
| dehaviklavatām ca eva samyak vijñāya bhārata
| dehaviklavatām ca eva samyak vijñāya bhārata
50.
tathā dehadoṣān teṣām duḥkham ca tattvataḥ jñātvā
ca eva dehaviklavatām samyak vijñāya bhārata
ca eva dehaviklavatām samyak vijñāya bhārata
50.
Similarly, having truly comprehended the body's defects and the suffering caused by them, and having thoroughly understood the body's inherent fragility, O Bhārata (bhārata)...
आत्मदोषांश्च विज्ञाय सर्वानात्मनि संश्रितान् ।
स्वदेहादुत्थितान्गन्धांस्तथा विज्ञाय चाशुभान् ॥५१॥
स्वदेहादुत्थितान्गन्धांस्तथा विज्ञाय चाशुभान् ॥५१॥
51. ātmadoṣāṁśca vijñāya sarvānātmani saṁśritān ,
svadehādutthitāngandhāṁstathā vijñāya cāśubhān.
svadehādutthitāngandhāṁstathā vijñāya cāśubhān.
51.
ātmadoṣān ca vijñāya sarvān ātmani saṃśritān |
svadehāt utthitān gandhān tathā vijñāya ca aśubhān
svadehāt utthitān gandhān tathā vijñāya ca aśubhān
51.
ca sarvān ātmani saṃśritān ātmadoṣān vijñāya
tathā svadehāt utthitān aśubhān gandhān ca vijñāya
tathā svadehāt utthitān aśubhān gandhān ca vijñāya
51.
And having understood all the faults inherent in the individual self (ātman), and similarly having recognized the unpleasant odors (gandhān) emanating from one's own body...
युधिष्ठिर उवाच ।
कान्स्वगात्रोद्भवान्दोषान्पश्यस्यमितविक्रम ।
एतन्मे संशयं कृत्स्नं वक्तुमर्हसि तत्त्वतः ॥५२॥
कान्स्वगात्रोद्भवान्दोषान्पश्यस्यमितविक्रम ।
एतन्मे संशयं कृत्स्नं वक्तुमर्हसि तत्त्वतः ॥५२॥
52. yudhiṣṭhira uvāca ,
kānsvagātrodbhavāndoṣānpaśyasyamitavikrama ,
etanme saṁśayaṁ kṛtsnaṁ vaktumarhasi tattvataḥ.
kānsvagātrodbhavāndoṣānpaśyasyamitavikrama ,
etanme saṁśayaṁ kṛtsnaṁ vaktumarhasi tattvataḥ.
52.
yudhiṣṭhira uvāca | kān svagātrodbhavān doṣān paśyasi
amitavikrama | etat me saṃśayam kṛtsnam vaktum arhasi tattvataḥ
amitavikrama | etat me saṃśayam kṛtsnam vaktum arhasi tattvataḥ
52.
yudhiṣṭhira uvāca he amitavikrama kān svagātrodbhavān doṣān
paśyasi etat me kṛtsnam saṃśayam tattvataḥ vaktum arhasi
paśyasi etat me kṛtsnam saṃśayam tattvataḥ vaktum arhasi
52.
Yudhiṣṭhira said: 'O you of immeasurable might (amitavikrama), what faults originating from your own body do you perceive? You should explain this entire matter of my doubt to me thoroughly.'
भीष्म उवाच ।
पञ्च दोषान्प्रभो देहे प्रवदन्ति मनीषिणः ।
मार्गज्ञाः कापिलाः सांख्याः शृणु तानरिसूदन ॥५३॥
पञ्च दोषान्प्रभो देहे प्रवदन्ति मनीषिणः ।
मार्गज्ञाः कापिलाः सांख्याः शृणु तानरिसूदन ॥५३॥
53. bhīṣma uvāca ,
pañca doṣānprabho dehe pravadanti manīṣiṇaḥ ,
mārgajñāḥ kāpilāḥ sāṁkhyāḥ śṛṇu tānarisūdana.
pañca doṣānprabho dehe pravadanti manīṣiṇaḥ ,
mārgajñāḥ kāpilāḥ sāṁkhyāḥ śṛṇu tānarisūdana.
53.
bhīṣmaḥ uvāca pañca doṣān prabho dehe pravadanti
manīṣiṇaḥ mārgajñāḥ kāpilāḥ sāṅkhyāḥ śṛṇu tān arisūdana
manīṣiṇaḥ mārgajñāḥ kāpilāḥ sāṅkhyāḥ śṛṇu tān arisūdana
53.
bhīṣmaḥ uvāca prabho arisūdana mārgajñāḥ kāpilāḥ
sāṅkhyāḥ manīṣiṇaḥ dehe pañca doṣān pravadanti tān śṛṇu
sāṅkhyāḥ manīṣiṇaḥ dehe pañca doṣān pravadanti tān śṛṇu
53.
Bhishma said: "O Lord (Yudhishthira), the wise ones, the knowers of the path, the followers of Kapila, and the adherents of Sāṅkhya philosophy, declare that there are five faults in the body. O destroyer of enemies, listen to them."
कामक्रोधौ भयं निद्रा पञ्चमः श्वास उच्यते ।
एते दोषाः शरीरेषु दृश्यन्ते सर्वदेहिनाम् ॥५४॥
एते दोषाः शरीरेषु दृश्यन्ते सर्वदेहिनाम् ॥५४॥
54. kāmakrodhau bhayaṁ nidrā pañcamaḥ śvāsa ucyate ,
ete doṣāḥ śarīreṣu dṛśyante sarvadehinām.
ete doṣāḥ śarīreṣu dṛśyante sarvadehinām.
54.
kāmakrodhau bhayam nidrā pañcamaḥ śvāsaḥ ucyate
ete doṣāḥ śarīreṣu dṛśyante sarvadehīnām
ete doṣāḥ śarīreṣu dṛśyante sarvadehīnām
54.
kāmakrodhau bhayam nidrā pañcamaḥ śvāsaḥ ucyate
ete doṣāḥ sarvadehīnām śarīreṣu dṛśyante
ete doṣāḥ sarvadehīnām śarīreṣu dṛśyante
54.
Desire, anger, fear, sleep, and the fifth is said to be heavy breathing (or exertion/fatigue). These faults are seen in the bodies of all embodied beings.
छिन्दन्ति क्षमया क्रोधं कामं संकल्पवर्जनात् ।
सत्त्वसंशीलनान्निद्रामप्रमादाद्भयं तथा ।
छिन्दन्ति पञ्चमं श्वासं लघ्वाहारतया नृप ॥५५॥
सत्त्वसंशीलनान्निद्रामप्रमादाद्भयं तथा ।
छिन्दन्ति पञ्चमं श्वासं लघ्वाहारतया नृप ॥५५॥
55. chindanti kṣamayā krodhaṁ kāmaṁ saṁkalpavarjanāt ,
sattvasaṁśīlanānnidrāmapramādādbhayaṁ tathā ,
chindanti pañcamaṁ śvāsaṁ laghvāhāratayā nṛpa.
sattvasaṁśīlanānnidrāmapramādādbhayaṁ tathā ,
chindanti pañcamaṁ śvāsaṁ laghvāhāratayā nṛpa.
55.
chindanti kṣamayā krodham kāmam
saṅkalpavarjanāt sattvasaṃśīlanāt nidrām
apramādāt bhayam tathā chindanti
pañcamam śvāsam laghvāhāratayā nṛpa
saṅkalpavarjanāt sattvasaṃśīlanāt nidrām
apramādāt bhayam tathā chindanti
pañcamam śvāsam laghvāhāratayā nṛpa
55.
nṛpa kṣamayā krodham chindanti saṅkalpavarjanāt
kāmam chindanti sattvasaṃśīlanāt nidrām
chindanti tathā apramādāt bhayam chindanti
laghvāhāratayā pañcamam śvāsam chindanti
kāmam chindanti sattvasaṃśīlanāt nidrām
chindanti tathā apramādāt bhayam chindanti
laghvāhāratayā pañcamam śvāsam chindanti
55.
O King, they overcome anger through patience; desire by renouncing the intentions (that lead to it); sleep by cultivating the quality of goodness (sattva); and similarly, fear by vigilance. They overcome the fifth, heavy breathing (or exertion/fatigue), by eating light food.
गुणान्गुणशतैर्ज्ञात्वा दोषान्दोषशतैरपि ।
हेतून्हेतुशतैश्चित्रैश्चित्रान्विज्ञाय तत्त्वतः ॥५६॥
हेतून्हेतुशतैश्चित्रैश्चित्रान्विज्ञाय तत्त्वतः ॥५६॥
56. guṇānguṇaśatairjñātvā doṣāndoṣaśatairapi ,
hetūnhetuśataiścitraiścitrānvijñāya tattvataḥ.
hetūnhetuśataiścitraiścitrānvijñāya tattvataḥ.
56.
guṇān guṇaśataiḥ jñātvā doṣān doṣaśataiḥ api
hetūn hetuśataiḥ citraiḥ citrān vijñāya tattvataḥ
hetūn hetuśataiḥ citraiḥ citrān vijñāya tattvataḥ
56.
guṇān guṇaśataiḥ jñātvā doṣān api doṣaśataiḥ jñātvā
hetuśataiḥ citraiḥ hetūn vijñāya tattvataḥ citrān vijñāya
hetuśataiḥ citraiḥ hetūn vijñāya tattvataḥ citrān vijñāya
56.
Having understood qualities through countless (hundreds of) good qualities, and faults also through countless (hundreds of) faults; having truly comprehended the diverse causes through innumerable varied causes, and the diverse manifestations in their essential nature...
अपां फेनोपमं लोकं विष्णोर्मायाशतैर्वृतम् ।
चित्तभित्तिप्रतीकाशं नलसारमनर्थकम् ॥५७॥
चित्तभित्तिप्रतीकाशं नलसारमनर्थकम् ॥५७॥
57. apāṁ phenopamaṁ lokaṁ viṣṇormāyāśatairvṛtam ,
cittabhittipratīkāśaṁ nalasāramanarthakam.
cittabhittipratīkāśaṁ nalasāramanarthakam.
57.
apām phenopamam lokam viṣṇoḥ māyāśataiḥ vṛtam
cittabhittipratīkāśam nalasāram anarthakam
cittabhittipratīkāśam nalasāram anarthakam
57.
lokam apām phenopamam viṣṇoḥ māyāśataiḥ vṛtam
cittabhittipratīkāśam nalasāram anarthakam
cittabhittipratīkāśam nalasāram anarthakam
57.
This world is like water-foam, enveloped by hundreds of Viṣṇu's illusory powers (māyā), resembling a mural painting, devoid of real essence, and without true purpose.
तमः श्वभ्रनिभं दृष्ट्वा वर्षबुद्बुदसंनिभम् ।
नाशप्रायं सुखाद्धीनं नाशोत्तरमभावगम् ।
रजस्तमसि संमग्नं पङ्के द्विपमिवावशम् ॥५८॥
नाशप्रायं सुखाद्धीनं नाशोत्तरमभावगम् ।
रजस्तमसि संमग्नं पङ्के द्विपमिवावशम् ॥५८॥
58. tamaḥ śvabhranibhaṁ dṛṣṭvā varṣabudbudasaṁnibham ,
nāśaprāyaṁ sukhāddhīnaṁ nāśottaramabhāvagam ,
rajastamasi saṁmagnaṁ paṅke dvipamivāvaśam.
nāśaprāyaṁ sukhāddhīnaṁ nāśottaramabhāvagam ,
rajastamasi saṁmagnaṁ paṅke dvipamivāvaśam.
58.
tamaḥ śvabhranibham dṛṣṭvā
varṣabudbudasaṃnibham nāśaprāyam sukhāt hīnam
nāśa-uttaram abhāvagām rajaḥ tamasi
saṃmagnam paṅke dvipam iva avaśam
varṣabudbudasaṃnibham nāśaprāyam sukhāt hīnam
nāśa-uttaram abhāvagām rajaḥ tamasi
saṃmagnam paṅke dvipam iva avaśam
58.
(lokam) tamaḥ śvabhranibham
varṣabudbudasaṃnibham nāśaprāyam sukhāt hīnam
nāśa-uttaram abhāvagām rajaḥ tamasi
saṃmagnam paṅke avaśam dvipam iva dṛṣṭvā
varṣabudbudasaṃnibham nāśaprāyam sukhāt hīnam
nāśa-uttaram abhāvagām rajaḥ tamasi
saṃmagnam paṅke avaśam dvipam iva dṛṣṭvā
58.
Having seen (this world) as dark like a chasm, resembling a rain bubble, prone to destruction, devoid of happiness, leading to non-existence after its perishing, immersed in passion (rajas) and ignorance (tamas), and helpless like an elephant stuck in mud.
सांख्या राजन्महाप्राज्ञास्त्यक्त्वा देहं प्रजाकृतम् ।
ज्ञानज्ञेयेन सांख्येन व्यापिना महता नृप ॥५९॥
ज्ञानज्ञेयेन सांख्येन व्यापिना महता नृप ॥५९॥
59. sāṁkhyā rājanmahāprājñāstyaktvā dehaṁ prajākṛtam ,
jñānajñeyena sāṁkhyena vyāpinā mahatā nṛpa.
jñānajñeyena sāṁkhyena vyāpinā mahatā nṛpa.
59.
sāṅkhyāḥ rājan mahāprājñāḥ tyaktvā deham prajākṛtam
jñāna-jñeyena sāṅkhyena vyāpinā mahatā nṛpa
jñāna-jñeyena sāṅkhyena vyāpinā mahatā nṛpa
59.
rājan nṛpa mahāprājñāḥ sāṅkhyāḥ prajākṛtam deham
tyaktvā jñāna-jñeyena vyāpinā mahatā sāṅkhyena
tyaktvā jñāna-jñeyena vyāpinā mahatā sāṅkhyena
59.
O King, the greatly wise Sāṅkhyas, having abandoned the body, which is created for living beings, [achieve liberation] by means of the great, all-pervading Sāṅkhya philosophy (sāṅkhya), which encompasses both knowledge (jñāna) and the knowable.
राजसानशुभान्गन्धांस्तामसांश्च तथाविधान् ।
पुण्यांश्च सात्त्विकान्गन्धान्स्पर्शजान्देहसंश्रितान् ।
छित्त्वाशु ज्ञानशस्त्रेण तपोदण्डेन भारत ॥६०॥
पुण्यांश्च सात्त्विकान्गन्धान्स्पर्शजान्देहसंश्रितान् ।
छित्त्वाशु ज्ञानशस्त्रेण तपोदण्डेन भारत ॥६०॥
60. rājasānaśubhāngandhāṁstāmasāṁśca tathāvidhān ,
puṇyāṁśca sāttvikāngandhānsparśajāndehasaṁśritān ,
chittvāśu jñānaśastreṇa tapodaṇḍena bhārata.
puṇyāṁśca sāttvikāngandhānsparśajāndehasaṁśritān ,
chittvāśu jñānaśastreṇa tapodaṇḍena bhārata.
60.
rājasān aśubhān gandhān ca tāmasān ca
tathāvidhān puṇyān ca sāttvikān
gandhān sparśajān dehasaṃśritān chittvā
āśu jñānaśastreṇa tapodaṇḍena bhārata
tathāvidhān puṇyān ca sāttvikān
gandhān sparśajān dehasaṃśritān chittvā
āśu jñānaśastreṇa tapodaṇḍena bhārata
60.
bhārata rājasān aśubhān gandhān ca
tathāvidhān tāmasān ca puṇyān sāttvikān
gandhān sparśajān dehasaṃśritān
āśu jñānaśastreṇa tapodaṇḍena chittvā
tathāvidhān tāmasān ca puṇyān sāttvikān
gandhān sparśajān dehasaṃśritān
āśu jñānaśastreṇa tapodaṇḍena chittvā
60.
O Bhārata, having swiftly severed (attachment to) the passionate (rājasic) inauspicious sensory objects of smell, and similar ignorant (tāmasic) ones, as well as the pure (sāttvic) auspicious sensory objects of smell, and those born of touch, which are dependent on the body, with the weapon of knowledge (jñāna) and the rod of austerity (tapas).
ततो दुःखोदकं घोरं चिन्ताशोकमहाह्रदम् ।
व्याधिमृत्युमहाग्राहं महाभयमहोरगम् ॥६१॥
व्याधिमृत्युमहाग्राहं महाभयमहोरगम् ॥६१॥
61. tato duḥkhodakaṁ ghoraṁ cintāśokamahāhradam ,
vyādhimṛtyumahāgrāhaṁ mahābhayamahoragam.
vyādhimṛtyumahāgrāhaṁ mahābhayamahoragam.
61.
tataḥ duḥkhodakam ghoram cintāśokamahāhradam
vyādhimṛtyumahāgrāham mahābhayamahoragam
vyādhimṛtyumahāgrāham mahābhayamahoragam
61.
tataḥ ghoram duḥkhodakam cintāśokamahāhradam
vyādhimṛtyumahāgrāham mahābhayamahoragam
vyādhimṛtyumahāgrāham mahābhayamahoragam
61.
Then, [one encounters] something dreadful, whose waters are suffering, a vast deep pool of anxiety and sorrow, infested with mighty crocodiles of disease and death, and enormous serpents of great fear.
तमःकूर्मं रजोमीनं प्रज्ञया संतरन्त्युत ।
स्नेहपङ्कं जरादुर्गं स्पर्शद्वीपमरिंदम ॥६२॥
स्नेहपङ्कं जरादुर्गं स्पर्शद्वीपमरिंदम ॥६२॥
62. tamaḥkūrmaṁ rajomīnaṁ prajñayā saṁtarantyuta ,
snehapaṅkaṁ jarādurgaṁ sparśadvīpamariṁdama.
snehapaṅkaṁ jarādurgaṁ sparśadvīpamariṁdama.
62.
tamaḥkūrmam rajomīnam prajñayā saṃtaranti uta
snehapaṅkam jarādurgam sparśadvīpam arimdam
snehapaṅkam jarādurgam sparśadvīpam arimdam
62.
arimdam prajñayā uta saṃtaranti tamaḥkūrmam
rajomīnam snehapaṅkam jarādurgam sparśadvīpam
rajomīnam snehapaṅkam jarādurgam sparśadvīpam
62.
And people indeed cross over this [dreadful realm] by wisdom (prajñā), O subduer of foes, a realm filled with the tortoises of ignorance (tamas) and the fish of passion (rajas), with the mud of attachment, the impassable obstacles of old age, and the islands of sense contact.
कर्मागाधं सत्यतीरं स्थितव्रतमिदं नृप ।
हिंसाशीघ्रमहावेगं नानारसमहाकरम् ॥६३॥
हिंसाशीघ्रमहावेगं नानारसमहाकरम् ॥६३॥
63. karmāgādhaṁ satyatīraṁ sthitavratamidaṁ nṛpa ,
hiṁsāśīghramahāvegaṁ nānārasamahākaram.
hiṁsāśīghramahāvegaṁ nānārasamahākaram.
63.
karmāgādham satyatīram sthitavratam idam
nṛpa hiṃsāśīghramahāvegam nānārasamahākaram
nṛpa hiṃsāśīghramahāvegam nānārasamahākaram
63.
nṛpa,
idam karmāgādham satyatīram sthitavratam hiṃsāśīghramahāvegam nānārasamahākaram
idam karmāgādham satyatīram sthitavratam hiṃsāśīghramahāvegam nānārasamahākaram
63.
This [realm], O king, is fathomless due to (its) actions (karma), yet it possesses truth (satya) as its shore. It is characterized by fixed natural laws or observances, having a mighty, swift current of violence, and great mines of various experiences (rasas).
नानाप्रीतिमहारत्नं दुःखज्वरसमीरणम् ।
शोकतृष्णामहावर्तं तीक्ष्णव्याधिमहागजम् ॥६४॥
शोकतृष्णामहावर्तं तीक्ष्णव्याधिमहागजम् ॥६४॥
64. nānāprītimahāratnaṁ duḥkhajvarasamīraṇam ,
śokatṛṣṇāmahāvartaṁ tīkṣṇavyādhimahāgajam.
śokatṛṣṇāmahāvartaṁ tīkṣṇavyādhimahāgajam.
64.
nānāprītimahāratnam duḥkhajvarasamīraṇam
śokatṛṣṇāmahāvartam tīkṣṇavyādhimahāgajam
śokatṛṣṇāmahāvartam tīkṣṇavyādhimahāgajam
64.
nānāprītimahāratnam duḥkhajvarasamīraṇam
śokatṛṣṇāmahāvartam tīkṣṇavyādhimahāgajam
śokatṛṣṇāmahāvartam tīkṣṇavyādhimahāgajam
64.
It possesses great jewels of various joys, has the agitating winds of the fever of suffering, with mighty whirlpools of sorrow and craving, and vast elephants of fierce disease.
अस्थिसंघातसंघाटं श्लेष्मफेनमरिंदम ।
दानमुक्ताकरं भीमं शोणितह्रदविद्रुमम् ॥६५॥
दानमुक्ताकरं भीमं शोणितह्रदविद्रुमम् ॥६५॥
65. asthisaṁghātasaṁghāṭaṁ śleṣmaphenamariṁdama ,
dānamuktākaraṁ bhīmaṁ śoṇitahradavidrumam.
dānamuktākaraṁ bhīmaṁ śoṇitahradavidrumam.
65.
asthi-saṃghāta-saṃghāṭam śleṣma-phenam ariṃdama
dāna-muktā-karam bhīmam śoṇita-hrada-vidrumam
dāna-muktā-karam bhīmam śoṇita-hrada-vidrumam
65.
ariṃdama asthi-saṃghāta-saṃghāṭam śleṣma-phenam
dāna-muktā-karam bhīmam śoṇita-hrada-vidrumam
dāna-muktā-karam bhīmam śoṇita-hrada-vidrumam
65.
O subduer of enemies, [this formidable ocean of existence is] a terrible structure composed of masses of bones, with foam of phlegm, a source of pearls of bodily exudations (dāna), and corals formed by lakes of blood.
हसितोत्क्रुष्टनिर्घोषं नानाज्ञानसुदुस्तरम् ।
रोदनाश्रुमलक्षारं सङ्गत्यागपरायणम् ॥६६॥
रोदनाश्रुमलक्षारं सङ्गत्यागपरायणम् ॥६६॥
66. hasitotkruṣṭanirghoṣaṁ nānājñānasudustaram ,
rodanāśrumalakṣāraṁ saṅgatyāgaparāyaṇam.
rodanāśrumalakṣāraṁ saṅgatyāgaparāyaṇam.
66.
hasita-utkruṣṭa-nirghoṣam nānājñāna-su-dustaram
rodana-aśru-mala-kṣāram saṅgati-tyāga-parāyaṇam
rodana-aśru-mala-kṣāram saṅgati-tyāga-parāyaṇam
66.
hasita-utkruṣṭa-nirghoṣam nānājñāna-su-dustaram
rodana-aśru-mala-kṣāram saṅgati-tyāga-parāyaṇam
rodana-aśru-mala-kṣāram saṅgati-tyāga-parāyaṇam
66.
[It is] filled with the sounds of laughter and shouts, very difficult to traverse due to diverse experiences, characterized by the salty impurities of tears from weeping, and through its very nature compels one towards the abandonment of attachments.
पुनराजन्मलोकौघं पुत्रबान्धवपत्तनम् ।
अहिंसासत्यमर्यादं प्राणत्यागमहोर्मिणम् ॥६७॥
अहिंसासत्यमर्यादं प्राणत्यागमहोर्मिणम् ॥६७॥
67. punarājanmalokaughaṁ putrabāndhavapattanam ,
ahiṁsāsatyamaryādaṁ prāṇatyāgamahormiṇam.
ahiṁsāsatyamaryādaṁ prāṇatyāgamahormiṇam.
67.
punar-ājanma-loka-ogham putra-bāndhava-pattanam
ahiṃsā-satya-maryādam prāṇa-tyāga-mahā-ūrmiṇam
ahiṃsā-satya-maryādam prāṇa-tyāga-mahā-ūrmiṇam
67.
punar-ājanma-loka-ogham putra-bāndhava-pattanam
ahiṃsā-satya-maryādam prāṇa-tyāga-mahā-ūrmiṇam
ahiṃsā-satya-maryādam prāṇa-tyāga-mahā-ūrmiṇam
67.
[It is] a flood of worlds of repeated births (saṃsāra), a city of sons and relatives, whose limits are non-violence and truth (dharma), and which has great waves of abandoning life (death).
वेदान्तगमनद्वीपं सर्वभूतदयोदधिम् ।
मोक्षदुष्प्रापविषयं वडवामुखसागरम् ॥६८॥
मोक्षदुष्प्रापविषयं वडवामुखसागरम् ॥६८॥
68. vedāntagamanadvīpaṁ sarvabhūtadayodadhim ,
mokṣaduṣprāpaviṣayaṁ vaḍavāmukhasāgaram.
mokṣaduṣprāpaviṣayaṁ vaḍavāmukhasāgaram.
68.
vedānta-gamana-dvīpam sarva-bhūta-dayā-udadhim
mokṣa-duṣprāpa-viṣayam vaḍavāmukha-sāgaram
mokṣa-duṣprāpa-viṣayam vaḍavāmukha-sāgaram
68.
vedānta-gamana-dvīpam sarva-bhūta-dayā-udadhim
mokṣa-duṣprāpa-viṣayam vaḍavāmukha-sāgaram
mokṣa-duṣprāpa-viṣayam vaḍavāmukha-sāgaram
68.
[It is] an island accessible by the path of Vedānta, an ocean where compassion for all beings is cultivated, whose difficult-to-obtain goal is final liberation (mokṣa), and which is ultimately the ocean with its submarine fire.
तरन्ति मुनयः सिद्धा ज्ञानयोगेन भारत ।
तीर्त्वा च दुस्तरं जन्म विशन्ति विमलं नभः ॥६९॥
तीर्त्वा च दुस्तरं जन्म विशन्ति विमलं नभः ॥६९॥
69. taranti munayaḥ siddhā jñānayogena bhārata ,
tīrtvā ca dustaraṁ janma viśanti vimalaṁ nabhaḥ.
tīrtvā ca dustaraṁ janma viśanti vimalaṁ nabhaḥ.
69.
taranti munayaḥ siddhāḥ jñānayogena bhārata
tīrtvā ca dustaram janma viśanti vimalam nabhaḥ
tīrtvā ca dustaram janma viśanti vimalam nabhaḥ
69.
bhārata munayaḥ siddhāḥ jñānayogena taranti ca
dustaram janma tīrtvā vimalam nabhaḥ viśanti
dustaram janma tīrtvā vimalam nabhaḥ viśanti
69.
O Bhārata, the sages (muni) and perfected beings (siddha) cross over by means of the yoga of knowledge (jñānayoga). Having overcome this exceedingly difficult cycle of birth and death (saṃsāra), they enter the stainless, pure expanse (brahman).
ततस्तान्सुकृतीन्सांख्यान्सूर्यो वहति रश्मिभिः ।
पद्मतन्तुवदाविश्य प्रवहन्विषयान्नृप ॥७०॥
पद्मतन्तुवदाविश्य प्रवहन्विषयान्नृप ॥७०॥
70. tatastānsukṛtīnsāṁkhyānsūryo vahati raśmibhiḥ ,
padmatantuvadāviśya pravahanviṣayānnṛpa.
padmatantuvadāviśya pravahanviṣayānnṛpa.
70.
tataḥ tān sukṛtīn sāṅkhyān sūryaḥ vahati raśmibhiḥ
padmatantuvat āviśya pravahan viṣayān nṛpa
padmatantuvat āviśya pravahan viṣayān nṛpa
70.
nṛpa tataḥ sūryaḥ raśmibhiḥ padmatantuvat āviśya
pravahan tān sukṛtīn sāṅkhyān viṣayān vahati
pravahan tān sukṛtīn sāṅkhyān viṣayān vahati
70.
O king (nṛpa), then the sun (sūrya) carries those virtuous (sukṛtin) followers of knowledge (sāṅkhya) by its rays. Pervading them like a lotus fiber, it conveys them through the various realms.
तत्र तान्प्रवहो वायुः प्रतिगृह्णाति भारत ।
वीतरागान्यतीन्सिद्धान्वीर्ययुक्तांस्तपोधनान् ॥७१॥
वीतरागान्यतीन्सिद्धान्वीर्ययुक्तांस्तपोधनान् ॥७१॥
71. tatra tānpravaho vāyuḥ pratigṛhṇāti bhārata ,
vītarāgānyatīnsiddhānvīryayuktāṁstapodhanān.
vītarāgānyatīnsiddhānvīryayuktāṁstapodhanān.
71.
tatra tān pravahaḥ vāyuḥ pratigṛhṇāti bhārata
vītarāgān yatīn siddhān vīryayuktān tapodhanān
vītarāgān yatīn siddhān vīryayuktān tapodhanān
71.
bhārata tatra pravahaḥ vāyuḥ tān vītarāgān yatīn
siddhān vīryayuktān tapodhanān pratigṛhṇāti
siddhān vīryayuktān tapodhanān pratigṛhṇāti
71.
O Bhārata, there the Pravaha wind (vāyu) receives those free from attachment (vītarāga), ascetics (yati), perfected beings (siddha), those endowed with energy (vīryayukta), and those whose wealth is austerity (tapodhana).
सूक्ष्मः शीतः सुगन्धी च सुखस्पर्शश्च भारत ।
सप्तानां मरुतां श्रेष्ठो लोकान्गच्छति यः शुभान् ।
स तान्वहति कौन्तेय नभसः परमां गतिम् ॥७२॥
सप्तानां मरुतां श्रेष्ठो लोकान्गच्छति यः शुभान् ।
स तान्वहति कौन्तेय नभसः परमां गतिम् ॥७२॥
72. sūkṣmaḥ śītaḥ sugandhī ca sukhasparśaśca bhārata ,
saptānāṁ marutāṁ śreṣṭho lokāngacchati yaḥ śubhān ,
sa tānvahati kaunteya nabhasaḥ paramāṁ gatim.
saptānāṁ marutāṁ śreṣṭho lokāngacchati yaḥ śubhān ,
sa tānvahati kaunteya nabhasaḥ paramāṁ gatim.
72.
sūkṣmaḥ śītaḥ sugandhī ca sukhasparśaḥ
ca bhārata saptānām marutām śreṣṭhaḥ
lokān gacchati yaḥ śubhān saḥ tān
vahati kaunteya nabhasaḥ paramām gatim
ca bhārata saptānām marutām śreṣṭhaḥ
lokān gacchati yaḥ śubhān saḥ tān
vahati kaunteya nabhasaḥ paramām gatim
72.
bhārata kaunteya yaḥ sūkṣmaḥ śītaḥ
sugandhī ca sukhasparśaḥ ca saptānām
marutām śreṣṭhaḥ śubhān lokān gacchati
saḥ nabhasaḥ paramām gatim tān vahati
sugandhī ca sukhasparśaḥ ca saptānām
marutām śreṣṭhaḥ śubhān lokān gacchati
saḥ nabhasaḥ paramām gatim tān vahati
72.
O Bhārata, that wind (pravaha) which is subtle, cool, fragrant, and pleasant to touch, the best of the seven Maruts (winds), and which proceeds to auspicious realms, it carries them, O Kaunteya, to the supreme state (mokṣa) beyond the heavens.
नभो वहति लोकेश रजसः परमां गतिम् ।
रजो वहति राजेन्द्र सत्त्वस्य परमां गतिम् ॥७३॥
रजो वहति राजेन्द्र सत्त्वस्य परमां गतिम् ॥७३॥
73. nabho vahati lokeśa rajasaḥ paramāṁ gatim ,
rajo vahati rājendra sattvasya paramāṁ gatim.
rajo vahati rājendra sattvasya paramāṁ gatim.
73.
nabhaḥ vahati lokeśa rajasaḥ paramām gatim
rajaḥ vahati rājendra sattvasya paramām gatim
rajaḥ vahati rājendra sattvasya paramām gatim
73.
lokeśa nabhaḥ rajasaḥ paramām gatim vahati
rājendra rajaḥ sattvasya paramām gatim vahati
rājendra rajaḥ sattvasya paramām gatim vahati
73.
O lord of the worlds (Lokeśa), space carries the supreme destiny of the quality of passion (rajas). O king of kings (Rājendra), the quality of passion (rajas) carries the supreme destiny of the quality of goodness (sattva).
सत्त्वं वहति शुद्धात्मन्परं नारायणं प्रभुम् ।
प्रभुर्वहति शुद्धात्मा परमात्मानमात्मना ॥७४॥
प्रभुर्वहति शुद्धात्मा परमात्मानमात्मना ॥७४॥
74. sattvaṁ vahati śuddhātmanparaṁ nārāyaṇaṁ prabhum ,
prabhurvahati śuddhātmā paramātmānamātmanā.
prabhurvahati śuddhātmā paramātmānamātmanā.
74.
sattvam vahati śuddhātman param nārāyaṇam prabhum
prabhuḥ vahati śuddhātmā paramātmānam ātmanā
prabhuḥ vahati śuddhātmā paramātmānam ātmanā
74.
śuddhātman sattvam param nārāyaṇam prabhum vahati
śuddhātmā prabhuḥ ātmanā paramātmānam vahati
śuddhātmā prabhuḥ ātmanā paramātmānam vahati
74.
O pure soul (śuddhātman), the quality of goodness (sattva) leads to the supreme Lord Nārāyaṇa. The pure soul (śuddhātman), [who has become] a lord (prabhu), attains the supreme Self (paramātman) through the [individual] self (ātman).
परमात्मानमासाद्य तद्भूतायतनामलाः ।
अमृतत्वाय कल्पन्ते न निवर्तन्ति चाभिभो ।
परमा सा गतिः पार्थ निर्द्वंद्वानां महात्मनाम् ॥७५॥
अमृतत्वाय कल्पन्ते न निवर्तन्ति चाभिभो ।
परमा सा गतिः पार्थ निर्द्वंद्वानां महात्मनाम् ॥७५॥
75. paramātmānamāsādya tadbhūtāyatanāmalāḥ ,
amṛtatvāya kalpante na nivartanti cābhibho ,
paramā sā gatiḥ pārtha nirdvaṁdvānāṁ mahātmanām.
amṛtatvāya kalpante na nivartanti cābhibho ,
paramā sā gatiḥ pārtha nirdvaṁdvānāṁ mahātmanām.
75.
paramātmānam āsādya tadbhūtāyatanāmalāḥ
amṛtatvāya kalpante na
nivartanti ca abhibho paramā sā gatiḥ
pārtha nirdvandvānām mahātmanām
amṛtatvāya kalpante na
nivartanti ca abhibho paramā sā gatiḥ
pārtha nirdvandvānām mahātmanām
75.
abhibho pārtha paramātmānam āsādya
tadbhūtāyatanāmalāḥ amṛtatvāya
kalpante ca na nivartanti sā paramā
gatiḥ nirdvandvānām mahātmanām
tadbhūtāyatanāmalāḥ amṛtatvāya
kalpante ca na nivartanti sā paramā
gatiḥ nirdvandvānām mahātmanām
75.
Having attained the supreme Self (paramātman), those who are pure (amalāḥ) and whose nature (āyatana) has become one with that (tadbhūta) [Supreme Self] become fit for immortality (amṛtatva). And they do not return, O lord (abhibho). O Pārtha, that is the supreme destination for great souls (mahātman) who are free from dualities (nirdvandva).
युधिष्ठिर उवाच ।
स्थानमुत्तममासाद्य भगवन्तं स्थिरव्रताः ।
आजन्ममरणं वा ते स्मरन्त्युत न वानघ ॥७६॥
स्थानमुत्तममासाद्य भगवन्तं स्थिरव्रताः ।
आजन्ममरणं वा ते स्मरन्त्युत न वानघ ॥७६॥
76. yudhiṣṭhira uvāca ,
sthānamuttamamāsādya bhagavantaṁ sthiravratāḥ ,
ājanmamaraṇaṁ vā te smarantyuta na vānagha.
sthānamuttamamāsādya bhagavantaṁ sthiravratāḥ ,
ājanmamaraṇaṁ vā te smarantyuta na vānagha.
76.
yudhiṣṭhiraḥ uvāca sthānam uttamam āsādya bhagavantam
sthiravratāḥ ājanmamaraṇam vā te smaranti uta na vā anagha
sthiravratāḥ ājanmamaraṇam vā te smaranti uta na vā anagha
76.
yudhiṣṭhiraḥ uvāca anagha uttamam sthānam āsādya sthiravratāḥ
te ājanmamaraṇam bhagavantam smaranti uta vā na vā
te ājanmamaraṇam bhagavantam smaranti uta vā na vā
76.
Yudhiṣṭhira said: 'Having attained the supreme state, O sinless one (anagha), do those with firm vows (sthiravratāḥ) remember the Venerable One (Bhagavant) from birth until death, or not?'
यदत्र तथ्यं तन्मे त्वं यथावद्वक्तुमर्हसि ।
त्वदृते मानवं नान्यं प्रष्टुमर्हामि कौरव ॥७७॥
त्वदृते मानवं नान्यं प्रष्टुमर्हामि कौरव ॥७७॥
77. yadatra tathyaṁ tanme tvaṁ yathāvadvaktumarhasi ,
tvadṛte mānavaṁ nānyaṁ praṣṭumarhāmi kaurava.
tvadṛte mānavaṁ nānyaṁ praṣṭumarhāmi kaurava.
77.
yat atra tatyam tat me tvam yathāvat vaktum arhasi
tvat ṛte mānavam na anyam praṣṭum arhāmi kaurava
tvat ṛte mānavam na anyam praṣṭum arhāmi kaurava
77.
kaurava,
tvam atra yat tatyam,
tat me yathāvat vaktum arhasi.
tvat ṛte anyam mānavam na praṣṭum arhāmi.
tvam atra yat tatyam,
tat me yathāvat vaktum arhasi.
tvat ṛte anyam mānavam na praṣṭum arhāmi.
77.
O Kaurava, you ought to tell me truthfully what is the truth in this matter. I am not able to ask any other human being apart from you.
मोक्षदोषो महानेष प्राप्य सिद्धिं गतानृषीन् ।
यदि तत्रैव विज्ञाने वर्तन्ते यतयः परे ॥७८॥
यदि तत्रैव विज्ञाने वर्तन्ते यतयः परे ॥७८॥
78. mokṣadoṣo mahāneṣa prāpya siddhiṁ gatānṛṣīn ,
yadi tatraiva vijñāne vartante yatayaḥ pare.
yadi tatraiva vijñāne vartante yatayaḥ pare.
78.
mokṣa doṣaḥ mahān eṣaḥ prāpya siddhim gatān ṛṣīn
yadi tatra eva vijñāne vartante yatayaḥ pare
yadi tatra eva vijñāne vartante yatayaḥ pare
78.
eṣaḥ mahān mokṣa doṣaḥ (asti) (teṣām) ṛṣīn siddhim prāpya gatān (api),
yadi pare yatayaḥ tatra eva vijñāne vartante.
yadi pare yatayaḥ tatra eva vijñāne vartante.
78.
This is a great flaw on the path to final liberation (mokṣa) for those sages who have attained spiritual perfection and thus transcended (worldly existence), if indeed other ascetics continue to abide in that very knowledge.
प्रवृत्तिलक्षणं धर्मं पश्यामि परमं नृप ।
मग्नस्य हि परे ज्ञाने किं नु दुःखतरं भवेत् ॥७९॥
मग्नस्य हि परे ज्ञाने किं नु दुःखतरं भवेत् ॥७९॥
79. pravṛttilakṣaṇaṁ dharmaṁ paśyāmi paramaṁ nṛpa ,
magnasya hi pare jñāne kiṁ nu duḥkhataraṁ bhavet.
magnasya hi pare jñāne kiṁ nu duḥkhataraṁ bhavet.
79.
pravṛtti lakṣaṇam dharmam paśyāmi paramam nṛpa
magnasya hi pare jñāne kim nu duḥkhataram bhavet
magnasya hi pare jñāne kim nu duḥkhataram bhavet
79.
nṛpa,
(aham) pravṛtti lakṣaṇam dharmam paramam paśyāmi.
hi,
pare jñāne magnasya (janasya kṛte) kim nu duḥkhataram bhavet?
(aham) pravṛtti lakṣaṇam dharmam paramam paśyāmi.
hi,
pare jñāne magnasya (janasya kṛte) kim nu duḥkhataram bhavet?
79.
O King, I consider the natural law (dharma) characterized by active engagement (pravṛtti) to be supreme. Indeed, for one immersed in supreme knowledge, what could possibly be more distressing (than inactivity)?
भीष्म उवाच ।
यथान्यायं त्वया तात प्रश्नः पृष्टः सुसंकटः ।
बुद्धानामपि संमोहः प्रश्नेऽस्मिन्भरतर्षभ ।
अत्रापि तत्त्वं परमं शृणु सम्यङ्मयेरितम् ॥८०॥
यथान्यायं त्वया तात प्रश्नः पृष्टः सुसंकटः ।
बुद्धानामपि संमोहः प्रश्नेऽस्मिन्भरतर्षभ ।
अत्रापि तत्त्वं परमं शृणु सम्यङ्मयेरितम् ॥८०॥
80. bhīṣma uvāca ,
yathānyāyaṁ tvayā tāta praśnaḥ pṛṣṭaḥ susaṁkaṭaḥ ,
buddhānāmapi saṁmohaḥ praśne'sminbharatarṣabha ,
atrāpi tattvaṁ paramaṁ śṛṇu samyaṅmayeritam.
yathānyāyaṁ tvayā tāta praśnaḥ pṛṣṭaḥ susaṁkaṭaḥ ,
buddhānāmapi saṁmohaḥ praśne'sminbharatarṣabha ,
atrāpi tattvaṁ paramaṁ śṛṇu samyaṅmayeritam.
80.
bhīṣmaḥ uvāca yathā nyāyam tvayā tāta
praśnaḥ pṛṣṭaḥ su saṃkaṭaḥ buddhānām api
saṃmohaḥ praśne asmin bharatarṣabha atra
api tattvam paramam śṛṇu samyak mayā īritam
praśnaḥ pṛṣṭaḥ su saṃkaṭaḥ buddhānām api
saṃmohaḥ praśne asmin bharatarṣabha atra
api tattvam paramam śṛṇu samyak mayā īritam
80.
bhīṣmaḥ uvāca: tāta,
tvayā yathā nyāyam su saṃkaṭaḥ praśnaḥ pṛṣṭaḥ.
bharatarṣabha,
asmin praśne buddhānām api saṃmohaḥ (bhavati).
atra api mayā samyak īritam paramam tattvam śṛṇu.
tvayā yathā nyāyam su saṃkaṭaḥ praśnaḥ pṛṣṭaḥ.
bharatarṣabha,
asmin praśne buddhānām api saṃmohaḥ (bhavati).
atra api mayā samyak īritam paramam tattvam śṛṇu.
80.
Bhishma said: 'O dear one, you have asked a question that is both appropriate and extremely difficult. Even the enlightened experience confusion regarding this matter, O chief among the Bharatas. Now, hear from me the supreme truth concerning this, as it is properly expounded by me.'
बुद्धिश्च परमा यत्र कापिलानां महात्मनाम् ।
इन्द्रियाण्यपि बुध्यन्ते स्वदेहं देहिनो नृप ।
कारणान्यात्मनस्तानि सूक्ष्मः पश्यति तैस्तु सः ॥८१॥
इन्द्रियाण्यपि बुध्यन्ते स्वदेहं देहिनो नृप ।
कारणान्यात्मनस्तानि सूक्ष्मः पश्यति तैस्तु सः ॥८१॥
81. buddhiśca paramā yatra kāpilānāṁ mahātmanām ,
indriyāṇyapi budhyante svadehaṁ dehino nṛpa ,
kāraṇānyātmanastāni sūkṣmaḥ paśyati taistu saḥ.
indriyāṇyapi budhyante svadehaṁ dehino nṛpa ,
kāraṇānyātmanastāni sūkṣmaḥ paśyati taistu saḥ.
81.
buddhiḥ ca paramā yatra kāpilānām
mahātmanām indriyāṇi api budhyante
svadeham dehinaḥ nṛpa kāraṇāni ātmanaḥ
tāni sūkṣmaḥ paśyati taiḥ tu saḥ
mahātmanām indriyāṇi api budhyante
svadeham dehinaḥ nṛpa kāraṇāni ātmanaḥ
tāni sūkṣmaḥ paśyati taiḥ tu saḥ
81.
nṛpa yatra kāpilānām mahātmanām ca
paramā buddhiḥ indriyāṇi api dehinaḥ
svadeham budhyante tāni ātmanaḥ
kāraṇāni taiḥ tu saḥ sūkṣmaḥ paśyati
paramā buddhiḥ indriyāṇi api dehinaḥ
svadeham budhyante tāni ātmanaḥ
kāraṇāni taiḥ tu saḥ sūkṣmaḥ paśyati
81.
O king, where the supreme understanding (buddhi) of the great Sāṃkhya philosophers (Kāpilas) prevails, there even the senses perceive the body of the embodied being. These senses are the instruments of the subtle self (ātman), and through them, that subtle self perceives.
आत्मना विप्रहीणानि काष्ठकुड्यसमानि तु ।
विनश्यन्ति न संदेहः फेना इव महार्णवे ॥८२॥
विनश्यन्ति न संदेहः फेना इव महार्णवे ॥८२॥
82. ātmanā viprahīṇāni kāṣṭhakuḍyasamāni tu ,
vinaśyanti na saṁdehaḥ phenā iva mahārṇave.
vinaśyanti na saṁdehaḥ phenā iva mahārṇave.
82.
ātmanā viprahīṇāni kāṣṭhakuḍyasamāni tu
vinaśyanti na saṃdehaḥ phenāḥ iva mahārṇave
vinaśyanti na saṃdehaḥ phenāḥ iva mahārṇave
82.
ātmanā viprahīṇāni tu kāṣṭhakuḍyasamāni
vinaśyanti na saṃdehaḥ mahārṇave phenāḥ iva
vinaśyanti na saṃdehaḥ mahārṇave phenāḥ iva
82.
When separated from the self (ātman), they become like wood and walls. They perish, there is no doubt, just like foam in the great ocean.
इन्द्रियैः सह सुप्तस्य देहिनः शत्रुतापन ।
सूक्ष्मश्चरति सर्वत्र नभसीव समीरणः ॥८३॥
सूक्ष्मश्चरति सर्वत्र नभसीव समीरणः ॥८३॥
83. indriyaiḥ saha suptasya dehinaḥ śatrutāpana ,
sūkṣmaścarati sarvatra nabhasīva samīraṇaḥ.
sūkṣmaścarati sarvatra nabhasīva samīraṇaḥ.
83.
indriyaiḥ saha suptasya dehinaḥ śatrutāpana
sūkṣmaḥ carati sarvatra nabhasi iva samīraṇaḥ
sūkṣmaḥ carati sarvatra nabhasi iva samīraṇaḥ
83.
śatrutāpana dehinaḥ suptasya indriyaiḥ saha
sūkṣmaḥ sarvatra carati samīraṇaḥ nabhasi iva
sūkṣmaḥ sarvatra carati samīraṇaḥ nabhasi iva
83.
O tormentor of enemies, when the embodied being (dehin) is asleep along with its senses, the subtle one (ātman) moves everywhere, just like the wind in the sky.
स पश्यति यथान्यायं स्पर्शान्स्पृशति चाभिभो ।
बुध्यमानो यथापूर्वमखिलेनेह भारत ॥८४॥
बुध्यमानो यथापूर्वमखिलेनेह भारत ॥८४॥
84. sa paśyati yathānyāyaṁ sparśānspṛśati cābhibho ,
budhyamāno yathāpūrvamakhileneha bhārata.
budhyamāno yathāpūrvamakhileneha bhārata.
84.
saḥ paśyati yathānyāyam sparśān spṛśati ca abhibho
budhyamānaḥ yathāpūrvam akhilena iha bhārata
budhyamānaḥ yathāpūrvam akhilena iha bhārata
84.
abhibho bhārata saḥ yathānyāyam sparśān paśyati
ca spṛśati budhyamānaḥ yathāpūrvam akhilena iha
ca spṛśati budhyamānaḥ yathāpūrvam akhilena iha
84.
O conqueror, O descendant of Bharata, that subtle self (ātman) perceives things appropriately and experiences sensations. He understands everything entirely, just as before, in this world.
इन्द्रियाणीह सर्वाणि स्वे स्वे स्थाने यथाविधि ।
अनीशत्वात्प्रलीयन्ते सर्पा हतविषा इव ॥८५॥
अनीशत्वात्प्रलीयन्ते सर्पा हतविषा इव ॥८५॥
85. indriyāṇīha sarvāṇi sve sve sthāne yathāvidhi ,
anīśatvātpralīyante sarpā hataviṣā iva.
anīśatvātpralīyante sarpā hataviṣā iva.
85.
indriyāṇi iha sarvāṇi sve sve sthāne yathāvidhi
anīśatvāt pralīyante sarpāḥ hataviṣāḥ iva
anīśatvāt pralīyante sarpāḥ hataviṣāḥ iva
85.
iha sarvāṇi indriyāṇi sve sve sthāne yathāvidhi
anīśatvāt hataviṣāḥ sarpāḥ iva pralīyante
anīśatvāt hataviṣāḥ sarpāḥ iva pralīyante
85.
Here, all the senses, each in its respective proper function, dissolve due to their powerlessness, just like snakes that have been deprived of their venom.
इन्द्रियाणां तु सर्वेषां स्वस्थानेष्वेव सर्वशः ।
आक्रम्य गतयः सूक्ष्माश्चरत्यात्मा न संशयः ॥८६॥
आक्रम्य गतयः सूक्ष्माश्चरत्यात्मा न संशयः ॥८६॥
86. indriyāṇāṁ tu sarveṣāṁ svasthāneṣveva sarvaśaḥ ,
ākramya gatayaḥ sūkṣmāścaratyātmā na saṁśayaḥ.
ākramya gatayaḥ sūkṣmāścaratyātmā na saṁśayaḥ.
86.
indriyāṇām tu sarveṣām svasthāneṣu eva sarvaśaḥ
ākramya gatayaḥ sūkṣmāḥ carati ātmā na saṃśayaḥ
ākramya gatayaḥ sūkṣmāḥ carati ātmā na saṃśayaḥ
86.
tu ātmā na saṃśayaḥ sarveṣām indriyāṇām svasthāneṣu
eva sarvaśaḥ sūkṣmāḥ gatayaḥ ākramya carati
eva sarvaśaḥ sūkṣmāḥ gatayaḥ ākramya carati
86.
But the self (ātman), without doubt, pervades and controls all the subtle functions of the senses, each in its own place entirely.
सत्त्वस्य च गुणान्कृत्स्नान्रजसश्च गुणान्पुनः ।
गुणांश्च तमसः सर्वान्गुणान्बुद्धेश्च भारत ॥८७॥
गुणांश्च तमसः सर्वान्गुणान्बुद्धेश्च भारत ॥८७॥
87. sattvasya ca guṇānkṛtsnānrajasaśca guṇānpunaḥ ,
guṇāṁśca tamasaḥ sarvānguṇānbuddheśca bhārata.
guṇāṁśca tamasaḥ sarvānguṇānbuddheśca bhārata.
87.
sattvasya ca guṇān kṛtsnān rajasaḥ ca guṇān punaḥ
guṇān ca tamasaḥ sarvān guṇān buddheḥ ca bhārata
guṇān ca tamasaḥ sarvān guṇān buddheḥ ca bhārata
87.
bhārata ca sattvasya kṛtsnān guṇān ca rajasaḥ guṇān
punaḥ ca tamasaḥ sarvān guṇān ca buddheḥ guṇān
punaḥ ca tamasaḥ sarvān guṇān ca buddheḥ guṇān
87.
And, O Bhārata, all the qualities of sattva, and again the qualities of rajas, and all the qualities of tamas, and the qualities of the intellect (buddhi)...
गुणांश्च मनसस्तद्वन्नभसश्च गुणांस्तथा ।
गुणान्वायोश्च धर्मात्मंस्तेजसश्च गुणान्पुनः ॥८८॥
गुणान्वायोश्च धर्मात्मंस्तेजसश्च गुणान्पुनः ॥८८॥
88. guṇāṁśca manasastadvannabhasaśca guṇāṁstathā ,
guṇānvāyośca dharmātmaṁstejasaśca guṇānpunaḥ.
guṇānvāyośca dharmātmaṁstejasaśca guṇānpunaḥ.
88.
guṇān ca manasaḥ tadvat nabhasaḥ ca guṇān tathā
guṇān vāyoḥ ca dharmātman tejasaḥ ca guṇān punaḥ
guṇān vāyoḥ ca dharmātman tejasaḥ ca guṇān punaḥ
88.
dharmātman tadvat manasaḥ guṇān ca tathā nabhasaḥ
guṇān ca vāyoḥ guṇān punaḥ ca tejasaḥ guṇān
guṇān ca vāyoḥ guṇān punaḥ ca tejasaḥ guṇān
88.
O righteous one (dharmātman), similarly, [he perceives] the qualities of the mind, and likewise the qualities of space, and the qualities of air, and again the qualities of fire.
अपां गुणांस्तथा पार्थ पार्थिवांश्च गुणानपि ।
सर्वात्मना गुणैर्व्याप्य क्षेत्रज्ञः स युधिष्ठिर ॥८९॥
सर्वात्मना गुणैर्व्याप्य क्षेत्रज्ञः स युधिष्ठिर ॥८९॥
89. apāṁ guṇāṁstathā pārtha pārthivāṁśca guṇānapi ,
sarvātmanā guṇairvyāpya kṣetrajñaḥ sa yudhiṣṭhira.
sarvātmanā guṇairvyāpya kṣetrajñaḥ sa yudhiṣṭhira.
89.
apām guṇān tathā pārtha pārthivān ca guṇān api
sarvātmanā guṇaiḥ vyāpya kṣetrajñaḥ saḥ yudhiṣṭhira
sarvātmanā guṇaiḥ vyāpya kṣetrajñaḥ saḥ yudhiṣṭhira
89.
pārtha yudhiṣṭhira saḥ kṣetrajñaḥ sarvātmanā guṇaiḥ
apām guṇān tathā pārthivān ca guṇān api vyāpya
apām guṇān tathā pārthivān ca guṇān api vyāpya
89.
O son of Pṛthā (Pārtha), O Yudhiṣṭhira, that knower of the field (kṣetrajña) completely pervades the qualities of water and also the qualities of earth by means of its own inherent qualities.
आत्मा च याति क्षेत्रज्ञं कर्मणी च शुभाशुभे ।
शिष्या इव महात्मानमिन्द्रियाणि च तं विभो ॥९०॥
शिष्या इव महात्मानमिन्द्रियाणि च तं विभो ॥९०॥
90. ātmā ca yāti kṣetrajñaṁ karmaṇī ca śubhāśubhe ,
śiṣyā iva mahātmānamindriyāṇi ca taṁ vibho.
śiṣyā iva mahātmānamindriyāṇi ca taṁ vibho.
90.
ātman ca yāti kṣetrajñam karmaṇī ca śubhāśubhe
śiṣyāḥ iva mahātmānam indriyāṇi ca tam vibho
śiṣyāḥ iva mahātmānam indriyāṇi ca tam vibho
90.
vibho ātman ca kṣetrajñam yāti ca śubhāśubhe karmaṇī ca
indriyāṇi tam (kṣetrajñam) yāti śiṣyāḥ iva mahātmānam
indriyāṇi tam (kṣetrajñam) yāti śiṣyāḥ iva mahātmānam
90.
O lord (vibho), the individual self (ātman) approaches the knower of the field (kṣetrajña), and both auspicious and inauspicious actions (karma) also approach it. Similarly, the senses (indriya) approach him, just as disciples approach a great soul (mahātman).
प्रकृतिं चाप्यतिक्रम्य गच्छत्यात्मानमव्ययम् ।
परं नारायणात्मानं निर्द्वंद्वं प्रकृतेः परम् ॥९१॥
परं नारायणात्मानं निर्द्वंद्वं प्रकृतेः परम् ॥९१॥
91. prakṛtiṁ cāpyatikramya gacchatyātmānamavyayam ,
paraṁ nārāyaṇātmānaṁ nirdvaṁdvaṁ prakṛteḥ param.
paraṁ nārāyaṇātmānaṁ nirdvaṁdvaṁ prakṛteḥ param.
91.
prakṛtim ca api atikramya gacchati ātmānam avyayam
param nārāyaṇātmānam nirdvandvam prakṛteḥ param
param nārāyaṇātmānam nirdvandvam prakṛteḥ param
91.
ca api prakṛtim atikramya avyayam param nārāyaṇātmānam
nirdvandvam prakṛteḥ param ātmānam gacchati
nirdvandvam prakṛteḥ param ātmānam gacchati
91.
And having transcended even the totality of nature (prakṛti), one attains the imperishable self (ātman), the supreme self (ātman) of Nārāyaṇa, which is free from dualities and beyond nature (prakṛti).
विमुक्तः पुण्यपापेभ्यः प्रविष्टस्तमनामयम् ।
परमात्मानमगुणं न निवर्तति भारत ॥९२॥
परमात्मानमगुणं न निवर्तति भारत ॥९२॥
92. vimuktaḥ puṇyapāpebhyaḥ praviṣṭastamanāmayam ,
paramātmānamaguṇaṁ na nivartati bhārata.
paramātmānamaguṇaṁ na nivartati bhārata.
92.
vimuktaḥ puṇyapāpebhyah praviṣṭaḥ tam anāmayam
paramātmanam aguṇam na nivartati bhārata
paramātmanam aguṇam na nivartati bhārata
92.
bhārata puṇyapāpebhyah vimuktaḥ anāmayam
aguṇam tam paramātmanam praviṣṭaḥ na nivartati
aguṇam tam paramātmanam praviṣṭaḥ na nivartati
92.
O Bhārata, one who is liberated from merits and sins, having entered that Supreme Self (paramātman) - which is free from suffering and without (material) qualities - does not return (to the cycle of transmigration, saṃsāra).
शिष्टं त्वत्र मनस्तात इन्द्रियाणि च भारत ।
आगच्छन्ति यथाकालं गुरोः संदेशकारिणः ॥९३॥
आगच्छन्ति यथाकालं गुरोः संदेशकारिणः ॥९३॥
93. śiṣṭaṁ tvatra manastāta indriyāṇi ca bhārata ,
āgacchanti yathākālaṁ guroḥ saṁdeśakāriṇaḥ.
āgacchanti yathākālaṁ guroḥ saṁdeśakāriṇaḥ.
93.
शिष्टम् तु अत्र मनः तात इन्द्रियाणि च
भारत आगच्छन्ति यथाकालम् गुरोः संदेशकारिणः
भारत आगच्छन्ति यथाकालम् गुरोः संदेशकारिणः
93.
तात भारत,
अत्र मनः च इन्द्रियाणि तु शिष्टम् यथाकालम् गुरोः संदेशकारिणः आगच्छन्ति
अत्र मनः च इन्द्रियाणि तु शिष्टम् यथाकालम् गुरोः संदेशकारिणः आगच्छन्ति
93.
O dear son, O Bhārata, here the mind and the senses properly come forth at the appropriate time, carrying out the instructions of the preceptor (guru).
शक्यं चाल्पेन कालेन शान्तिं प्राप्तुं गुणार्थिना ।
एवं युक्तेन कौन्तेय युक्तज्ञानेन मोक्षिणा ॥९४॥
एवं युक्तेन कौन्तेय युक्तज्ञानेन मोक्षिणा ॥९४॥
94. śakyaṁ cālpena kālena śāntiṁ prāptuṁ guṇārthinā ,
evaṁ yuktena kaunteya yuktajñānena mokṣiṇā.
evaṁ yuktena kaunteya yuktajñānena mokṣiṇā.
94.
शक्यम् च अल्पेन कालेन शान्तिम् प्राप्तुम् गुणार्थिना
एवम् युक्तेन कौन्तेय युक्तज्ञानेन मोक्षिणा
एवम् युक्तेन कौन्तेय युक्तज्ञानेन मोक्षिणा
94.
कौन्तेय,
च एवम् गुणार्थिना युक्तेन युक्तज्ञानेन मोक्षिणा अल्पेन कालेन शान्तिम् प्राप्तुम् शक्यम्
च एवम् गुणार्थिना युक्तेन युक्तज्ञानेन मोक्षिणा अल्पेन कालेन शान्तिम् प्राप्तुम् शक्यम्
94.
And, O Kaunteya (Arjuna), it is possible for one who seeks excellence, who is thus disciplined (yukta), who possesses right knowledge (jñāna), and who is striving for liberation (mokṣa), to attain peace (śānti) in a short time.
सांख्या राजन्महाप्राज्ञा गच्छन्ति परमां गतिम् ।
ज्ञानेनानेन कौन्तेय तुल्यं ज्ञानं न विद्यते ॥९५॥
ज्ञानेनानेन कौन्तेय तुल्यं ज्ञानं न विद्यते ॥९५॥
95. sāṁkhyā rājanmahāprājñā gacchanti paramāṁ gatim ,
jñānenānena kaunteya tulyaṁ jñānaṁ na vidyate.
jñānenānena kaunteya tulyaṁ jñānaṁ na vidyate.
95.
सांख्याः राजन् महाप्राज्ञाः गच्छन्ति पराम् गतिम्
ज्ञानेन अनेन कौन्तेय तुल्यम् ज्ञानम् न विद्यते
ज्ञानेन अनेन कौन्तेय तुल्यम् ज्ञानम् न विद्यते
95.
राजन्,
महाप्राज्ञाः सांख्याः पराम् गतिम् गच्छन्तिकौन्तेय,
अनेन ज्ञानेन तुल्यम् ज्ञानम् न विद्यते।
महाप्राज्ञाः सांख्याः पराम् गतिम् गच्छन्तिकौन्तेय,
अनेन ज्ञानेन तुल्यम् ज्ञानम् न विद्यते।
95.
O King (rājan), the greatly wise followers of Sāṅkhya attain the supreme state (gati). O Kaunteya (Arjuna), there is no knowledge (jñāna) equal to this knowledge.
अत्र ते संशयो मा भूज्ज्ञानं सांख्यं परं मतम् ।
अक्षरं ध्रुवमव्यक्तं पूर्वं ब्रह्म सनातनम् ॥९६॥
अक्षरं ध्रुवमव्यक्तं पूर्वं ब्रह्म सनातनम् ॥९६॥
96. atra te saṁśayo mā bhūjjñānaṁ sāṁkhyaṁ paraṁ matam ,
akṣaraṁ dhruvamavyaktaṁ pūrvaṁ brahma sanātanam.
akṣaraṁ dhruvamavyaktaṁ pūrvaṁ brahma sanātanam.
96.
अत्र ते संशयः मा भूत् ज्ञानम् सांख्यम् परम् मतम्
अक्षरम् ध्रुवम् अव्यक्तम् पूर्वम् ब्रह्म सनातनम्
अक्षरम् ध्रुवम् अव्यक्तम् पूर्वम् ब्रह्म सनातनम्
96.
अत्र ते संशयः मा भूत्सांख्यम् ज्ञानम् परम् मतम्अक्षरम् ध्रुवम् अव्यक्तम् पूर्वम् सनातनम् ब्रह्म (अस्ति)।
96.
Let there be no doubt for you in this matter; Sāṅkhya knowledge (jñāna) is considered supreme. The imperishable, constant, unmanifest, primeval Brahman is eternal.
अनादिमध्यनिधनं निर्द्वंद्वं कर्तृ शाश्वतम् ।
कूटस्थं चैव नित्यं च यद्वदन्ति शमात्मकाः ॥९७॥
कूटस्थं चैव नित्यं च यद्वदन्ति शमात्मकाः ॥९७॥
97. anādimadhyanidhanaṁ nirdvaṁdvaṁ kartṛ śāśvatam ,
kūṭasthaṁ caiva nityaṁ ca yadvadanti śamātmakāḥ.
kūṭasthaṁ caiva nityaṁ ca yadvadanti śamātmakāḥ.
97.
anādimadhyanidhanam nirdvandvam kartṛ śāśvatam
kūṭastham ca eva nityam ca yat vadanti śamātmakaḥ
kūṭastham ca eva nityam ca yat vadanti śamātmakaḥ
97.
śamātmakaḥ yat anādimadhyanidhanam nirdvandvam
kartṛ śāśvatam ca eva nityam ca kūṭastham vadanti
kartṛ śāśvatam ca eva nityam ca kūṭastham vadanti
97.
Those who are tranquil in spirit (ātman) describe that (entity) which is without beginning, middle, or end, free from dualities, the eternal creator, and indeed immutable and perpetual.
यतः सर्वाः प्रवर्तन्ते सर्गप्रलयविक्रियाः ।
यच्च शंसन्ति शास्त्रेषु वदन्ति परमर्षयः ॥९८॥
यच्च शंसन्ति शास्त्रेषु वदन्ति परमर्षयः ॥९८॥
98. yataḥ sarvāḥ pravartante sargapralayavikriyāḥ ,
yacca śaṁsanti śāstreṣu vadanti paramarṣayaḥ.
yacca śaṁsanti śāstreṣu vadanti paramarṣayaḥ.
98.
yataḥ sarvāḥ pravartante sargapralayavikriyāḥ
yat ca śaṃsanti śāstreṣu vadanti paramarṣayaḥ
yat ca śaṃsanti śāstreṣu vadanti paramarṣayaḥ
98.
yataḥ sarvāḥ sargapralayavikriyāḥ pravartante
ca yat paramarṣayaḥ śāstreṣu śaṃsanti vadanti
ca yat paramarṣayaḥ śāstreṣu śaṃsanti vadanti
98.
From which all transformations (vikriyāḥ) of creation (sarga) and dissolution (pralaya) originate, and which the great sages (paramarṣayaḥ) declare in the scriptures (śāstreṣu).
सर्वे विप्राश्च देवाश्च तथागमविदो जनाः ।
ब्रह्मण्यं परमं देवमनन्तं परतोऽच्युतम् ॥९९॥
ब्रह्मण्यं परमं देवमनन्तं परतोऽच्युतम् ॥९९॥
99. sarve viprāśca devāśca tathāgamavido janāḥ ,
brahmaṇyaṁ paramaṁ devamanantaṁ parato'cyutam.
brahmaṇyaṁ paramaṁ devamanantaṁ parato'cyutam.
99.
sarve viprāḥ ca devāḥ ca tathā āgamavidaḥ janāḥ
brāhmaṇyam paramam devam anantam parataḥ acyutam
brāhmaṇyam paramam devam anantam parataḥ acyutam
99.
sarve viprāḥ ca devāḥ ca tathā āgamavidaḥ janāḥ
brāhmaṇyam paramam devam anantam parataḥ acyutam
brāhmaṇyam paramam devam anantam parataḥ acyutam
99.
All Brahmins (viprāḥ) and gods (devāḥ), and similarly, people (janāḥ) who are knowers of the Agamas, (declare it to be) the supreme (paramam) divine (devam) reality, pertaining to Brahman (Brahman), infinite (anantam), beyond everything (parataḥ), and immutable (acyutam).
प्रार्थयन्तश्च तं विप्रा वदन्ति गुणबुद्धयः ।
सम्यग्युक्तास्तथा योगाः सांख्याश्चामितदर्शनाः ॥१००॥
सम्यग्युक्तास्तथा योगाः सांख्याश्चामितदर्शनाः ॥१००॥
100. prārthayantaśca taṁ viprā vadanti guṇabuddhayaḥ ,
samyagyuktāstathā yogāḥ sāṁkhyāścāmitadarśanāḥ.
samyagyuktāstathā yogāḥ sāṁkhyāścāmitadarśanāḥ.
100.
prārthayantaḥ ca tam viprāḥ vadanti guṇabuddhayaḥ
samyak yuktāḥ tathā yogāḥ sāṃkhyāḥ ca amitadarśanāḥ
samyak yuktāḥ tathā yogāḥ sāṃkhyāḥ ca amitadarśanāḥ
100.
viprāḥ guṇabuddhayaḥ ca tam prārthayantaḥ vadanti
tathā samyak yuktāḥ yogāḥ ca amitadarśanāḥ sāṃkhyāḥ
tathā samyak yuktāḥ yogāḥ ca amitadarśanāḥ sāṃkhyāḥ
100.
And the Brahmins (viprāḥ), whose understanding is directed towards (His) attributes, and who pray to Him, declare (this). Similarly, the yogis (yoga), who are perfectly disciplined, and the Sāṅkhyas, who possess unlimited insight (amitadarśanāḥ), also declare (this).
अमूर्तेस्तस्य कौन्तेय सांख्यं मूर्तिरिति श्रुतिः ।
अभिज्ञानानि तस्याहुर्मतं हि भरतर्षभ ॥१०१॥
अभिज्ञानानि तस्याहुर्मतं हि भरतर्षभ ॥१०१॥
101. amūrtestasya kaunteya sāṁkhyaṁ mūrtiriti śrutiḥ ,
abhijñānāni tasyāhurmataṁ hi bharatarṣabha.
abhijñānāni tasyāhurmataṁ hi bharatarṣabha.
101.
amūrteḥ tasya kaunteya sāṃkhyaṃ mūrtiḥ iti śrutiḥ
abhijñānāni tasya āhuḥ mataṃ hi bharatarṣabha
abhijñānāni tasya āhuḥ mataṃ hi bharatarṣabha
101.
kaunteya tasya amūrteḥ sāṃkhyaṃ mūrtiḥ iti śrutiḥ
bharatarṣabha hi tasya abhijñānāni mataṃ āhuḥ
bharatarṣabha hi tasya abhijñānāni mataṃ āhuḥ
101.
O son of Kunti (Kaunteya), tradition (śruti) declares that Sāṃkhya (sāṃkhya) is the manifested form of that formless (reality). Indeed, O best among the Bhāratas (Bharatarṣabha), they say that its distinguishing characteristics constitute its doctrine (mata).
द्विविधानीह भूतानि पृथिव्यां पृथिवीपते ।
जङ्गमागमसंज्ञानि जङ्गमं तु विशिष्यते ॥१०२॥
जङ्गमागमसंज्ञानि जङ्गमं तु विशिष्यते ॥१०२॥
102. dvividhānīha bhūtāni pṛthivyāṁ pṛthivīpate ,
jaṅgamāgamasaṁjñāni jaṅgamaṁ tu viśiṣyate.
jaṅgamāgamasaṁjñāni jaṅgamaṁ tu viśiṣyate.
102.
dvividhāni iha bhūtāni pṛthivyāṃ pṛthivīpate
jaṅgamāgamasaṃjñāni jaṅgamaṃ tu viśiṣyate
jaṅgamāgamasaṃjñāni jaṅgamaṃ tu viśiṣyate
102.
pṛthivīpate iha pṛthivyāṃ jaṅgamāgamasaṃjñāni
dvividhāni bhūtāni tu jaṅgamaṃ viśiṣyate
dvividhāni bhūtāni tu jaṅgamaṃ viśiṣyate
102.
O lord of the earth (Pṛthivīpate), there are two kinds of beings (bhūtāni) here on earth: those designated as moving (jaṅgama) and non-moving (āgama). Among these, the moving beings are considered superior.
ज्ञानं महद्यद्धि महत्सु राजन्वेदेषु सांख्येषु तथैव योगे ।
यच्चापि दृष्टं विविधं पुराणं सांख्यागतं तन्निखिलं नरेन्द्र ॥१०३॥
यच्चापि दृष्टं विविधं पुराणं सांख्यागतं तन्निखिलं नरेन्द्र ॥१०३॥
103. jñānaṁ mahadyaddhi mahatsu rāja;nvedeṣu sāṁkhyeṣu tathaiva yoge ,
yaccāpi dṛṣṭaṁ vividhaṁ purāṇaṁ; sāṁkhyāgataṁ tannikhilaṁ narendra.
yaccāpi dṛṣṭaṁ vividhaṁ purāṇaṁ; sāṁkhyāgataṁ tannikhilaṁ narendra.
103.
jñānaṃ mahat yat hi mahatsu rājan
vedeṣu sāṃkhyeṣu tathā eva yoge
yat ca api dṛṣṭaṃ vividhaṃ purāṇaṃ
sāṃkhyāgataṃ tat nikhilaṃ narendra
vedeṣu sāṃkhyeṣu tathā eva yoge
yat ca api dṛṣṭaṃ vividhaṃ purāṇaṃ
sāṃkhyāgataṃ tat nikhilaṃ narendra
103.
rājan mahat yat jñānaṃ hi mahatsu
vedeṣu sāṃkhyeṣu tathā eva yoge
ca yat api vividhaṃ purāṇaṃ dṛṣṭaṃ
tat nikhilaṃ narendra sāṃkhyāgataṃ
vedeṣu sāṃkhyeṣu tathā eva yoge
ca yat api vividhaṃ purāṇaṃ dṛṣṭaṃ
tat nikhilaṃ narendra sāṃkhyāgataṃ
103.
O King (Rājan), the great knowledge (jñāna) that is found in the significant Vedas, in the Sāṃkhya (sāṃkhya) philosophies, and likewise in Yoga (yoga); and whatever diverse, ancient lore (purāṇa) is also observed – all that, O lord of men (Narendra), is understood to originate from Sāṃkhya.
यच्चेतिहासेषु महत्सु दृष्टं यच्चार्थशास्त्रे नृप शिष्टजुष्टे ।
ज्ञानं च लोके यदिहास्ति किंचित्सांख्यागतं तच्च महन्महात्मन् ॥१०४॥
ज्ञानं च लोके यदिहास्ति किंचित्सांख्यागतं तच्च महन्महात्मन् ॥१०४॥
104. yaccetihāseṣu mahatsu dṛṣṭaṁ; yaccārthaśāstre nṛpa śiṣṭajuṣṭe ,
jñānaṁ ca loke yadihāsti kiṁci;tsāṁkhyāgataṁ tacca mahanmahātman.
jñānaṁ ca loke yadihāsti kiṁci;tsāṁkhyāgataṁ tacca mahanmahātman.
104.
yat ca itihāseṣu mahatsu dṛṣṭaṃ yat
ca arthaśāstre nṛpa śiṣṭajuṣṭe
jñānaṃ ca loke yat iha asti kiṃcit
sāṃkhyāgataṃ tat ca mahat mahātman
ca arthaśāstre nṛpa śiṣṭajuṣṭe
jñānaṃ ca loke yat iha asti kiṃcit
sāṃkhyāgataṃ tat ca mahat mahātman
104.
nṛpa ca yat mahatsu itihāseṣu dṛṣṭaṃ
ca yat śiṣṭajuṣṭe arthaśāstre
jñānaṃ ca yat kiṃcit iha loke asti
tat ca mahātman mahat sāṃkhyāgataṃ
ca yat śiṣṭajuṣṭe arthaśāstre
jñānaṃ ca yat kiṃcit iha loke asti
tat ca mahātman mahat sāṃkhyāgataṃ
104.
And whatever knowledge (jñāna) is observed in the great epics (itihāsa), O King (Nṛpa), and whatever (knowledge is found) in the Arthaśāstra, which is revered by the wise; and indeed, whatever knowledge exists here in the world – all that, O great-souled one (Mahātman), is also significant and originates from Sāṃkhya (sāṃkhya).
शमश्च दृष्टः परमं बलं च ज्ञानं च सूक्ष्मं च यथावदुक्तम् ।
तपांसि सूक्ष्माणि सुखानि चैव सांख्ये यथावद्विहितानि राजन् ॥१०५॥
तपांसि सूक्ष्माणि सुखानि चैव सांख्ये यथावद्विहितानि राजन् ॥१०५॥
105. śamaśca dṛṣṭaḥ paramaṁ balaṁ ca; jñānaṁ ca sūkṣmaṁ ca yathāvaduktam ,
tapāṁsi sūkṣmāṇi sukhāni caiva; sāṁkhye yathāvadvihitāni rājan.
tapāṁsi sūkṣmāṇi sukhāni caiva; sāṁkhye yathāvadvihitāni rājan.
105.
śamaḥ ca dṛṣṭaḥ paramam balam ca
jñānam ca sūkṣmam ca yathāvat uktam
tapāṃsi sūkṣmāṇi sukhāni ca eva
sāṅkhye yathāvat vihitāni rājan
jñānam ca sūkṣmam ca yathāvat uktam
tapāṃsi sūkṣmāṇi sukhāni ca eva
sāṅkhye yathāvat vihitāni rājan
105.
rājan śamaḥ ca dṛṣṭaḥ paramam balam
ca sūkṣmam jñānam ca yathāvat
uktam eva ca sūkṣmāṇi tapāṃsi
sukhāni ca sāṅkhye yathāvat vihitāni
ca sūkṣmam jñānam ca yathāvat
uktam eva ca sūkṣmāṇi tapāṃsi
sukhāni ca sāṅkhye yathāvat vihitāni
105.
O King, tranquility is considered, as is supreme strength, and subtle knowledge is duly declared. Similarly, subtle austerities (tapas) and happiness are properly laid down in the Sāṅkhya (sāṅkhya) doctrine.
विपर्यये तस्य हि पार्थ देवान्गच्छन्ति सांख्याः सततं सुखेन ।
तांश्चानुसंचार्य ततः कृतार्थाः पतन्ति विप्रेषु यतेषु भूयः ॥१०६॥
तांश्चानुसंचार्य ततः कृतार्थाः पतन्ति विप्रेषु यतेषु भूयः ॥१०६॥
106. viparyaye tasya hi pārtha devā;ngacchanti sāṁkhyāḥ satataṁ sukhena ,
tāṁścānusaṁcārya tataḥ kṛtārthāḥ; patanti vipreṣu yateṣu bhūyaḥ.
tāṁścānusaṁcārya tataḥ kṛtārthāḥ; patanti vipreṣu yateṣu bhūyaḥ.
106.
viparyaye tasya hi pārtha devān
gacchanti sāṅkhyāḥ satatam sukhena
tān ca anusaṃcārya tataḥ
kṛtārthāḥ patanti vipreṣu yateṣu bhūyaḥ
gacchanti sāṅkhyāḥ satatam sukhena
tān ca anusaṃcārya tataḥ
kṛtārthāḥ patanti vipreṣu yateṣu bhūyaḥ
106.
pārtha hi tasya viparyaye sāṅkhyāḥ
sukhena satatam devān gacchanti
tān ca anusaṃcārya tataḥ
kṛtārthāḥ bhūyaḥ vipreṣu yateṣu patanti
sukhena satatam devān gacchanti
tān ca anusaṃcārya tataḥ
kṛtārthāḥ bhūyaḥ vipreṣu yateṣu patanti
106.
Indeed, O Pārtha, in the reverse course (meaning if they do not achieve direct liberation), the followers of Sāṅkhya (sāṅkhya) constantly ascend to the realms of the gods with ease. After dwelling among them and accomplishing their purpose, they are born again among Brahmins and ascetics.
हित्वा च देहं प्रविशन्ति मोक्षं दिवौकसो द्यामिव पार्थ सांख्याः ।
ततोऽधिकं तेऽभिरता महार्हे सांख्ये द्विजाः पार्थिव शिष्टजुष्टे ॥१०७॥
ततोऽधिकं तेऽभिरता महार्हे सांख्ये द्विजाः पार्थिव शिष्टजुष्टे ॥१०७॥
107. hitvā ca dehaṁ praviśanti mokṣaṁ; divaukaso dyāmiva pārtha sāṁkhyāḥ ,
tato'dhikaṁ te'bhiratā mahārhe; sāṁkhye dvijāḥ pārthiva śiṣṭajuṣṭe.
tato'dhikaṁ te'bhiratā mahārhe; sāṁkhye dvijāḥ pārthiva śiṣṭajuṣṭe.
107.
hitvā ca deham praviśanti mokṣam
divaukasaḥ dyām iva pārtha sāṅkhyāḥ
tataḥ adhikam te abhiratāḥ mahārhe
sāṅkhye dvijāḥ pārthiva śiṣṭajuṣṭe
divaukasaḥ dyām iva pārtha sāṅkhyāḥ
tataḥ adhikam te abhiratāḥ mahārhe
sāṅkhye dvijāḥ pārthiva śiṣṭajuṣṭe
107.
pārtha sāṅkhyāḥ ca deham hitvā
divaukasaḥ dyām iva mokṣam praviśanti
pārthiva tataḥ adhikam te dvijāḥ
śiṣṭajuṣṭe mahārhe sāṅkhye abhiratāḥ
divaukasaḥ dyām iva mokṣam praviśanti
pārthiva tataḥ adhikam te dvijāḥ
śiṣṭajuṣṭe mahārhe sāṅkhye abhiratāḥ
107.
O Pārtha, just as celestial beings enter heaven, so too do the Sāṅkhyas (sāṅkhya), having abandoned their bodies, enter final liberation (mokṣa). Moreover, O Prince, the twice-born (dvijāḥ) are exceedingly devoted to the highly esteemed Sāṅkhya (sāṅkhya) doctrine, which is revered by the disciplined.
तेषां न तिर्यग्गमनं हि दृष्टं नावाग्गतिः पापकृतां निवासः ।
न चाबुधानामपि ते द्विजातयो ये ज्ञानमेतन्नृपतेऽनुरक्ताः ॥१०८॥
न चाबुधानामपि ते द्विजातयो ये ज्ञानमेतन्नृपतेऽनुरक्ताः ॥१०८॥
108. teṣāṁ na tiryaggamanaṁ hi dṛṣṭaṁ; nāvāggatiḥ pāpakṛtāṁ nivāsaḥ ,
na cābudhānāmapi te dvijātayo; ye jñānametannṛpate'nuraktāḥ.
na cābudhānāmapi te dvijātayo; ye jñānametannṛpate'nuraktāḥ.
108.
teṣām na tiryaggamanam hi dṛṣṭam
na avāggatiḥ pāpakṛtām nivāsaḥ
na ca abudhānām api te dvijātayaḥ
ye jñānam etat nṛpate anuraktāḥ
na avāggatiḥ pāpakṛtām nivāsaḥ
na ca abudhānām api te dvijātayaḥ
ye jñānam etat nṛpate anuraktāḥ
108.
nṛpate teṣām hi tiryaggamanam na
dṛṣṭam na ca pāpakṛtām nivāsaḥ
avāggatiḥ ye etat jñānam anuraktāḥ
te dvijātayaḥ api abudhānām na
dṛṣṭam na ca pāpakṛtām nivāsaḥ
avāggatiḥ ye etat jñānam anuraktāḥ
te dvijātayaḥ api abudhānām na
108.
Indeed, for them (the Sāṅkhyas), neither a descent to animal births is observed, nor a downward course to the abodes of sinners. And, O King, those twice-born (dvijāḥ) who are devoted to this knowledge (jñāna) are certainly not ignorant.
सांख्यं विशालं परमं पुराणं महार्णवं विमलमुदारकान्तम् ।
कृत्स्नं च सांख्यं नृपते महात्मा नारायणो धारयतेऽप्रमेयम् ॥१०९॥
कृत्स्नं च सांख्यं नृपते महात्मा नारायणो धारयतेऽप्रमेयम् ॥१०९॥
109. sāṁkhyaṁ viśālaṁ paramaṁ purāṇaṁ; mahārṇavaṁ vimalamudārakāntam ,
kṛtsnaṁ ca sāṁkhyaṁ nṛpate mahātmā; nārāyaṇo dhārayate'prameyam.
kṛtsnaṁ ca sāṁkhyaṁ nṛpate mahātmā; nārāyaṇo dhārayate'prameyam.
109.
sāṅkhyam viśālam paramam purāṇam
mahārṇavam vimalam udārakāntam
kṛtsnam ca sāṅkhyam nṛpate mahātmā
nārāyaṇaḥ dhārayate aprameyam
mahārṇavam vimalam udārakāntam
kṛtsnam ca sāṅkhyam nṛpate mahātmā
nārāyaṇaḥ dhārayate aprameyam
109.
nṛpate mahātmā nārāyaṇaḥ viśālam
paramam purāṇam mahārṇavam vimalam
udārakāntam sāṅkhyam dhārayate
ca kṛtsnam aprameyam sāṅkhyam
paramam purāṇam mahārṇavam vimalam
udārakāntam sāṅkhyam dhārayate
ca kṛtsnam aprameyam sāṅkhyam
109.
O king, the great-souled Nārāyaṇa sustains this vast, supreme, and ancient Sāṅkhya (philosophy), which is like a great, pure, noble, and beautiful ocean. Indeed, he sustains the entire immeasurable Sāṅkhya (philosophy).
एतन्मयोक्तं नरदेव तत्त्वं नारायणो विश्वमिदं पुराणम् ।
स सर्गकाले च करोति सर्गं संहारकाले च तदत्ति भूयः ॥११०॥
स सर्गकाले च करोति सर्गं संहारकाले च तदत्ति भूयः ॥११०॥
110. etanmayoktaṁ naradeva tattvaṁ; nārāyaṇo viśvamidaṁ purāṇam ,
sa sargakāle ca karoti sargaṁ; saṁhārakāle ca tadatti bhūyaḥ.
sa sargakāle ca karoti sargaṁ; saṁhārakāle ca tadatti bhūyaḥ.
110.
etat mayā uktam naradeva tattvam
nārāyaṇaḥ viśvam idam purāṇam
saḥ sargakāle ca karoti sargam
saṃhārakāle ca tat atti bhūyaḥ
nārāyaṇaḥ viśvam idam purāṇam
saḥ sargakāle ca karoti sargam
saṃhārakāle ca tat atti bhūyaḥ
110.
naradeva mayā etat tattvam uktam
nārāyaṇaḥ idam purāṇam viśvam
saḥ ca sargakāle sargam karoti
ca saṃhārakāle bhūyaḥ tat atti
nārāyaṇaḥ idam purāṇam viśvam
saḥ ca sargakāle sargam karoti
ca saṃhārakāle bhūyaḥ tat atti
110.
O lord of men (naradeva), this truth (tattva) has been declared by me: Nārāyaṇa is this ancient universe. And He brings forth creation at the time of creation, and at the time of dissolution, He consumes it again.
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
strī parva
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
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 (current chapter)
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