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महाभारतः       mahābhārataḥ - book-12, chapter-293

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वसिष्ठ उवाच ।
एवमप्रतिबुद्धत्वादबुद्धजनसेवनात् ।
सर्गकोटिसहस्राणि पतनान्तानि गच्छति ॥१॥
1. vasiṣṭha uvāca ,
evamapratibuddhatvādabuddhajanasevanāt ,
sargakoṭisahasrāṇi patanāntāni gacchati.
1. vasiṣṭhaḥ uvāca evam apratibuddhatvāt abuddhajanasevanāt
sargakoṭisahasrāṇi patanāntāni gacchati
1. vasiṣṭhaḥ uvāca evam apratibuddhatvāt abuddhajanasevanāt
patanāntāni sargakoṭisahasrāṇi gacchati
1. Vasiṣṭha said: Thus, due to a lack of enlightenment and association with unintelligent people, one experiences thousands of millions of epochs (sarga) that invariably end in downfall.
धाम्ना धामसहस्राणि मरणान्तानि गच्छति ।
तिर्यग्योनौ मनुष्यत्वे देवलोके तथैव च ॥२॥
2. dhāmnā dhāmasahasrāṇi maraṇāntāni gacchati ,
tiryagyonau manuṣyatve devaloke tathaiva ca.
2. dhāmnā dhāmasahasrāṇi maraṇāntāni gacchati
tiryak yonau manuṣyatve devaloke tathā eva ca
2. dhāmnā maraṇāntāni dhāmasahasrāṇi gacchati
tiryak yonau manuṣyatve devaloke ca tathaiva
2. By its inherent nature (dhāman), it experiences thousands of existences (dhāman) that culminate in death, whether in animal species, human existence, or similarly, in the divine realms.
चन्द्रमा इव कोशानां पुनस्तत्र सहस्रशः ।
लीयतेऽप्रतिबुद्धत्वादेवमेष ह्यबुद्धिमान् ॥३॥
3. candramā iva kośānāṁ punastatra sahasraśaḥ ,
līyate'pratibuddhatvādevameṣa hyabuddhimān.
3. candramāḥ iva kośānām punaḥ tatra sahasraśaḥ
līyate apratibuddhatvāt evam eṣaḥ hi abuddhimān
3. eṣaḥ hi abuddhimān apratibuddhatvāt kośānām
tatra punaḥ sahasraśaḥ līyate evam candramāḥ iva
3. Just as the moon repeatedly dissolves into countless constituents, so too this ignorant individual (abuddhimān) merges into the sheaths (koṣas) of existence due to a lack of spiritual awakening (aprati-buddhatvāt).
कलाः पञ्चदशा योनिस्तद्धाम इति पठ्यते ।
नित्यमेतद्विजानीहि सोमः षोडशमी कला ॥४॥
4. kalāḥ pañcadaśā yonistaddhāma iti paṭhyate ,
nityametadvijānīhi somaḥ ṣoḍaśamī kalā.
4. kalāḥ pañcadaśā yoniḥ tat dhāma iti paṭhyate
nityam etat vijānīhi somaḥ ṣoḍaśamī kalā
4. pañcadaśāḥ kalāḥ yoniḥ tat dhāma iti paṭhyate
etat nityam vijānīhi somaḥ ṣoḍaśamī kalā
4. The fifteen parts (kalās) are declared to be the source (yoni) and the abode (dhāma). Understand this eternally: Soma, the moon, is the sixteenth part (kalā).
कलायां जायतेऽजस्रं पुनः पुनरबुद्धिमान् ।
धाम तस्योपयुञ्जन्ति भूय एव तु जायते ॥५॥
5. kalāyāṁ jāyate'jasraṁ punaḥ punarabuddhimān ,
dhāma tasyopayuñjanti bhūya eva tu jāyate.
5. kalāyām jāyate ajasram punaḥ punaḥ abuddhimān
dhāma tasya upayuñjanti bhūya eva tu jāyate
5. abuddhimān punaḥ punaḥ ajasram kalāyām jāyate
tu tasya dhāma upayuñjanti bhūyaḥ eva jāyate
5. The ignorant individual (abuddhimān) is constantly born again and again within the mutable parts (kalās). Others make use of his (Soma's) essence (dhāma), but he (the ignorant individual) is indeed born repeatedly.
षोडशी तु कला सूक्ष्मा स सोम उपधार्यताम् ।
न तूपयुज्यते देवैर्देवानुपयुनक्ति सा ॥६॥
6. ṣoḍaśī tu kalā sūkṣmā sa soma upadhāryatām ,
na tūpayujyate devairdevānupayunakti sā.
6. ṣoḍaśī tu kalā sūkṣmā saḥ somaḥ upadhāryatām
na tu upayujyate devaiḥ devān upayuñjanti sā
6. tu ṣoḍaśī kalā sūkṣmā saḥ somaḥ upadhāryatām
sā devaiḥ na upayujyate tu devān upayuñjanti
6. However, the sixteenth part (kalā) is subtle; that Soma (the moon) should be understood as such. It is not utilized by the gods (devas), but rather it utilizes the gods (devas).
एवं तां क्षपयित्वा हि जायते नृपसत्तम ।
सा ह्यस्य प्रकृतिर्दृष्टा तत्क्षयान्मोक्ष उच्यते ॥७॥
7. evaṁ tāṁ kṣapayitvā hi jāyate nṛpasattama ,
sā hyasya prakṛtirdṛṣṭā tatkṣayānmokṣa ucyate.
7. evam tām kṣapayitvā hi jāyate nṛpasattama sā
hi asya prakṛtiḥ dṛṣṭā tatkṣayāt mokṣaḥ ucyate
7. nṛpasattama evam tām kṣapayitvā hi (puruṣaḥ) jāyate
hi sā asya prakṛtiḥ dṛṣṭā tatkṣayāt mokṣaḥ ucyate
7. O best of kings, by thus exhausting her (material nature, prakṛti), one is truly liberated. For she is considered his intrinsic nature (prakṛti), and liberation (mokṣa) is declared to arise from her destruction.
तदेवं षोडशकलं देहमव्यक्तसंज्ञकम् ।
ममायमिति मन्वानस्तत्रैव परिवर्तते ॥८॥
8. tadevaṁ ṣoḍaśakalaṁ dehamavyaktasaṁjñakam ,
mamāyamiti manvānastatraiva parivartate.
8. tat evam ṣoḍaśakalam deham avyaktasaṃjñakam
mama ayam iti manvānaḥ tatra eva parivartate
8. (puruṣaḥ) mama ayam iti manvānaḥ tat evam ṣoḍaśakalam
avyaktasaṃjñakam deham tatra eva parivartate
8. That sixteen-part body, known as the 'unmanifest' - by considering 'this is mine' (in relation to it), one (the individual soul) continues to revolve within that very (cycle of transmigration, saṃsāra).
पञ्चविंशस्तथैवात्मा तस्यैवा प्रतिबोधनात् ।
विमलस्य विशुद्धस्य शुद्धानिलनिषेवणात् ॥९॥
9. pañcaviṁśastathaivātmā tasyaivā pratibodhanāt ,
vimalasya viśuddhasya śuddhānilaniṣevaṇāt.
9. pañcaviṃśaḥ tathā eva ātmā tasya eva apratibodhanāt
vimalasya viśuddhasya śuddhānilaniṣevaṇāt
9. pañcaviṃśaḥ ātmā tathā eva tasya
eva vimalasya viśuddhasya
(ātmanaḥ) apratibodhanāt (ca)
śuddhānilaniṣevaṇāt (samsāre vartate)
9. The twenty-fifth (principle), the Self (ātman), similarly, (remains obscured) due to the non-realization of that very stainless and perfectly pure (Self), (and) due to the association with even pure subtle elements like air (prāṇa).
अशुद्ध एव शुद्धात्मा तादृग्भवति पार्थिव ।
अबुद्धसेवनाच्चापि बुद्धोऽप्यबुधतां व्रजेत् ॥१०॥
10. aśuddha eva śuddhātmā tādṛgbhavati pārthiva ,
abuddhasevanāccāpi buddho'pyabudhatāṁ vrajet.
10. aśuddhaḥ eva śuddhātmā tādṛk bhavati pārthiva
abuddhasevanāt ca api buddhaḥ api abudhatām vrajet
10. pārthiva aśuddhaḥ eva śuddhātmā tādṛk bhavati ca
api abuddhasevanāt buddhaḥ api abudhatām vrajet
10. O king (Pārthiva), even the pure Self (ātman), when associated with impurity, indeed appears as impure. And moreover, even an enlightened one, by associating with the ignorant, would descend into a state of ignorance.
तथैवाप्रतिबुद्धोऽपि ज्ञेयो नृपतिसत्तम ।
प्रकृतेस्त्रिगुणायास्तु सेवनात्प्राकृतो भवेत् ॥११॥
11. tathaivāpratibuddho'pi jñeyo nṛpatisattama ,
prakṛtestriguṇāyāstu sevanātprākṛto bhavet.
11. tathā eva apratibuddhaḥ api jñeyaḥ nṛpatisattama
prakṛteḥ triguṇāyāḥ tu sevanāt prākṛtaḥ bhavet
11. nṛpatisattama,
tathā eva apratibuddhaḥ api jñeyaḥ; triguṇāyāḥ prakṛteḥ tu sevanāt prākṛtaḥ bhavet.
11. O best of kings, similarly, one who is unawakened should be understood to become mundane by associating with nature (prakṛti), which is characterized by the three *guṇas*.
करालजनक उवाच ।
अक्षरक्षरयोरेष द्वयोः संबन्ध इष्यते ।
स्त्रीपुंसोर्वापि भगवन्संबन्धस्तद्वदुच्यते ॥१२॥
12. karālajanaka uvāca ,
akṣarakṣarayoreṣa dvayoḥ saṁbandha iṣyate ,
strīpuṁsorvāpi bhagavansaṁbandhastadvaducyate.
12. karālajanaka uvāca akṣara kṣarayoḥ eṣaḥ dvayoḥ sambandhaḥ
iṣyate strīpuṃsoḥ vā api bhagavan sambandhaḥ tadvat ucyate
12. karālajanaka uvāca.
akṣara-kṣarayoḥ dvayoḥ eṣaḥ sambandhaḥ iṣyate.
vā api,
bhagavan,
strīpuṃsoḥ sambandhaḥ tadvat ucyate.
12. Karālajanaka said: This relationship between the imperishable (akṣara) and the perishable (kṣara) is understood. And similarly, O Lord, the relationship between a woman and a man is also described.
ऋते न पुरुषेणेह स्त्री गर्भं धारयत्युत ।
ऋते स्त्रियं न पुरुषो रूपं निर्वर्तयेत्तथा ॥१३॥
13. ṛte na puruṣeṇeha strī garbhaṁ dhārayatyuta ,
ṛte striyaṁ na puruṣo rūpaṁ nirvartayettathā.
13. ṛte na puruṣeṇa iha strī garbham dhārayati uta
ṛte striyam na puruṣaḥ rūpam nirvartayet tathā
13. puruṣeṇa ṛte,
iha strī garbham na dhārayati uta.
striyam ṛte,
tathā puruṣaḥ rūpam na nirvartayet.
13. Here, a woman cannot conceive or bear a child without a man (puruṣa). Similarly, a man (puruṣa) cannot produce a form (offspring) without a woman.
अन्योन्यस्याभिसंबन्धादन्योन्यगुणसंश्रयात् ।
रूपं निर्वर्तयत्येतदेवं सर्वासु योनिषु ॥१४॥
14. anyonyasyābhisaṁbandhādanyonyaguṇasaṁśrayāt ,
rūpaṁ nirvartayatyetadevaṁ sarvāsu yoniṣu.
14. anyonyasya abhisambandhāt anyonyaguṇasaṃśrayāt
rūpam nirvartayati etat evam sarvāsu yoniṣu
14. anyonyasya abhisambandhāt,
anyonyaguṇasaṃśrayāt,
etat rūpam evam sarvāsu yoniṣu nirvartayati.
14. From their mutual connection and dependence on each other's qualities, this form (offspring) is produced in this manner in all species.
रत्यर्थमभिसंरोधादन्योन्यगुणसंश्रयात् ।
ऋतौ निर्वर्तते रूपं तद्वक्ष्यामि निदर्शनम् ॥१५॥
15. ratyarthamabhisaṁrodhādanyonyaguṇasaṁśrayāt ,
ṛtau nirvartate rūpaṁ tadvakṣyāmi nidarśanam.
15. ratyartham abhisamrodhāt anyonyaguṇasaṃśrayāt
ṛtau nirvartate rūpam tat vakṣyāmi nidarśanam
15. ṛtau ratyartham abhisamrodhāt anyonyaguṇasaṃśrayāt
rūpam nirvartate tat nidarśanam vakṣyāmi
15. Through the union for sexual pleasure and the intermingling of mutual qualities, a physical form is produced during the fertile period. I will now explain that with an illustration.
ये गुणाः पुरुषस्येह ये च मातृगुणास्तथा ।
अस्थि स्नायु च मज्जा च जानीमः पितृतो द्विज ॥१६॥
16. ye guṇāḥ puruṣasyeha ye ca mātṛguṇāstathā ,
asthi snāyu ca majjā ca jānīmaḥ pitṛto dvija.
16. ye guṇāḥ puruṣasya iha ye ca mātṛguṇāḥ tathā
asthi snāyu ca majjā ca jānīmaḥ pitṛtaḥ dvija
16. dvija asthi snāyu ca majjā ca pitṛtaḥ jānīmaḥ
iha ye puruṣasya guṇāḥ ye ca tathā mātṛguṇāḥ
16. O twice-born (dvija), we know that the bones, sinews, and marrow originate from the father. In this world, there are qualities of the male (puruṣa) and similarly qualities of the mother.
त्वङ्मांसं शोणितं चैव मातृजान्यपि शुश्रुम ।
एवमेतद्द्विजश्रेष्ठ वेदशास्त्रेषु पठ्यते ॥१७॥
17. tvaṅmāṁsaṁ śoṇitaṁ caiva mātṛjānyapi śuśruma ,
evametaddvijaśreṣṭha vedaśāstreṣu paṭhyate.
17. tvak māṃsam śoṇitam ca eva mātṛjāni api śuśruma
evam etat dvijaśreṣṭha vedaśāstreṣu paṭhyate
17. dvijaśreṣṭha tvak māṃsam ca eva śoṇitam api mātṛjāni śuśruma.
evam etat vedaśāstreṣu paṭhyate
17. We have indeed heard that skin, flesh, and blood are born of the mother. O best among the twice-born (dvija), this is thus taught in the Vedas and sacred treatises (śāstra).
प्रमाणं यच्च वेदोक्तं शास्त्रोक्तं यच्च पठ्यते ।
वेदशास्त्रप्रमाणं च प्रमाणं तत्सनातनम् ॥१८॥
18. pramāṇaṁ yacca vedoktaṁ śāstroktaṁ yacca paṭhyate ,
vedaśāstrapramāṇaṁ ca pramāṇaṁ tatsanātanam.
18. pramāṇam yat ca vedoktam śāstroktaṃ yat ca paṭhyate
vedaśāstrapramāṇam ca pramāṇam tat sanātanam
18. yat ca vedoktam pramāṇam yat ca śāstroktaṃ paṭhyate
vedaśāstrapramāṇam ca tat sanātanam pramāṇam
18. Whatever is declared in the Veda and whatever is taught in the sacred treatises (śāstra) serves as authoritative evidence. And that authoritative evidence provided by the Veda and (śāstra) is indeed the eternal standard.
एवमेवाभिसंबद्धौ नित्यं प्रकृतिपूरुषौ ।
पश्यामि भगवंस्तस्मान्मोक्षधर्मो न विद्यते ॥१९॥
19. evamevābhisaṁbaddhau nityaṁ prakṛtipūruṣau ,
paśyāmi bhagavaṁstasmānmokṣadharmo na vidyate.
19. evam eva abhisaṃbaddhau nityam prakṛtipūruṣau
paśyāmi bhagavan tasmāt mokṣadharmaḥ na vidyate
19. bhagavan nityam prakṛtipūruṣau evam eva
abhisaṃbaddhau paśyāmi tasmāt mokṣadharmaḥ na vidyate
19. O Venerable One, I always perceive nature (prakṛti) and the supreme cosmic person (puruṣa) as intimately connected in this very way. Therefore, the natural law (dharma) of liberation (mokṣa) does not exist.
अथ वानन्तरकृतं किंचिदेव निदर्शनम् ।
तन्ममाचक्ष्व तत्त्वेन प्रत्यक्षो ह्यसि सर्वथा ॥२०॥
20. atha vānantarakṛtaṁ kiṁcideva nidarśanam ,
tanmamācakṣva tattvena pratyakṣo hyasi sarvathā.
20. atha vā anantarakṛtam kiñcit eva nidarśanam tat
mama ācakṣva tattvena pratyakṣaḥ hi asi sarvathā
20. atha vā tat kiñcit eva anantarakṛtam nidarśanam
mama tattvena ācakṣva hi sarvathā pratyakṣaḥ asi
20. Or, then, please explain to me precisely some immediate or subsequent illustration, for you are indeed directly perceptible in every respect.
मोक्षकामा वयं चापि काङ्क्षामो यदनामयम् ।
अदेहमजरं दिव्यमतीन्द्रियमनीश्वरम् ॥२१॥
21. mokṣakāmā vayaṁ cāpi kāṅkṣāmo yadanāmayam ,
adehamajaraṁ divyamatīndriyamanīśvaram.
21. mokṣakāmāḥ vayam ca api kāṅkṣāmaḥ yat anāmayam
adeham ajaram divyam atīndriyam anīśvaram
21. vayam ca api mokṣakāmāḥ yat anāmayam adeham
ajaram divyam atīndriyam anīśvaram kāṅkṣāmaḥ
21. We too, desirous of liberation (mokṣa), long for that which is peaceful, bodiless, ageless, divine, beyond the senses, and without a master.
वसिष्ठ उवाच ।
यदेतदुक्तं भवता वेदशास्त्रनिदर्शनम् ।
एवमेतद्यथा चैतन्न गृह्णाति तथा भवान् ॥२२॥
22. vasiṣṭha uvāca ,
yadetaduktaṁ bhavatā vedaśāstranidarśanam ,
evametadyathā caitanna gṛhṇāti tathā bhavān.
22. vasiṣṭhaḥ uvāca yat etat uktam bhavatā vedaśāstranidarśanam
evam etat yathā ca etat na gṛhṇāti tathā bhavān
22. vasiṣṭhaḥ uvāca bhavatā yat etat vedaśāstranidarśanam uktam,
etat evam yathā ca etat tathā bhavān na gṛhṇāti
22. Vasiṣṭha said: 'What you have stated as an illustration from the Vedic scriptures - that is indeed so. Yet, you do not comprehend it fully in its true sense.'
धार्यते हि त्वया ग्रन्थ उभयोर्वेदशास्त्रयोः ।
न तु ग्रन्थस्य तत्त्वज्ञो यथावत्त्वं नरेश्वर ॥२३॥
23. dhāryate hi tvayā grantha ubhayorvedaśāstrayoḥ ,
na tu granthasya tattvajño yathāvattvaṁ nareśvara.
23. dhāryate hi tvayā granthaḥ ubhayoḥ vedaśāstrayoḥ na
tu granthasya tattvajñaḥ yathāvat-tvam nareśvara
23. nareśvara tvayā hi ubhayoḥ vedaśāstrayoḥ granthaḥ
dhāryate tu granthasya tattvajñaḥ yathāvat-tvam na
23. O lord of men (nareśvara), you certainly memorize the texts (grantha) of both the Vedas and the scriptures, but you are not a knower of the essence of those texts, nor of their true reality.
यो हि वेदे च शास्त्रे च ग्रन्थधारणतत्परः ।
न च ग्रन्थार्थतत्त्वज्ञस्तस्य तद्धारणं वृथा ॥२४॥
24. yo hi vede ca śāstre ca granthadhāraṇatatparaḥ ,
na ca granthārthatattvajñastasya taddhāraṇaṁ vṛthā.
24. yaḥ hi vede ca śāstre ca granthadhāraṇatatparaḥ na
ca granthārthatattvajñaḥ tasya tat dhāraṇam vṛthā
24. yaḥ hi vede ca śāstre ca granthadhāraṇatatparaḥ ca
granthārthatattvajñaḥ na tasya tat dhāraṇam vṛthā
24. Indeed, he who is intent on merely memorizing texts (grantha) in both the Veda and the scriptures, but is not a knower of the essence of their meaning, for him, that memorization is in vain.
भारं स वहते तस्य ग्रन्थस्यार्थं न वेत्ति यः ।
यस्तु ग्रन्थार्थतत्त्वज्ञो नास्य ग्रन्थागमो वृथा ॥२५॥
25. bhāraṁ sa vahate tasya granthasyārthaṁ na vetti yaḥ ,
yastu granthārthatattvajño nāsya granthāgamo vṛthā.
25. bhāram saḥ vahate tasya granthasya artham na vetti yaḥ
yaḥ tu granthārthatattvajñaḥ na asya granthāgamaḥ vṛthā
25. yaḥ tasya granthasya artham na vetti saḥ bhāram vahate tu
yaḥ granthārthatattvajñaḥ asti asya granthāgamaḥ na vṛthā
25. He who does not comprehend the meaning of a text (grantha) merely carries it as a burden. But for him who is a true knower of the essence of the text's meaning, his acquisition of knowledge (granthāgama) is never in vain.
ग्रन्थस्यार्थं च पृष्टः संस्तादृशो वक्तुमर्हति ।
यथा तत्त्वाभिगमनादर्थं तस्य स विन्दति ॥२६॥
26. granthasyārthaṁ ca pṛṣṭaḥ saṁstādṛśo vaktumarhati ,
yathā tattvābhigamanādarthaṁ tasya sa vindati.
26. granthasya artham ca pṛṣṭaḥ san tādṛśaḥ vaktum arhati
yathā tattvābhigamanāt artham tasya saḥ vindati
26. ca granthasya artham pṛṣṭaḥ san tādṛśaḥ vaktum arhati
yathā saḥ tattvābhigamanāt tasya artham vindati
26. And such a person, when questioned about the meaning of a text (grantha), is indeed capable of explaining it, for he understands its true purpose through his direct grasp of its essence.
यस्तु संसत्सु कथयेद्ग्रन्थार्थं स्थूलबुद्धिमान् ।
स कथं मन्दविज्ञानो ग्रन्थं वक्ष्यति निर्णयात् ॥२७॥
27. yastu saṁsatsu kathayedgranthārthaṁ sthūlabuddhimān ,
sa kathaṁ mandavijñāno granthaṁ vakṣyati nirṇayāt.
27. yaḥ tu saṃsatsu kathayet granthārtham sthūlabuddhimān
saḥ katham mandavijñānaḥ grantham vakṣyati nirṇayāt
27. yaḥ tu sthūlabuddhimān saṃsatsu granthārtham kathayet
saḥ mandavijñānaḥ katham grantham nirṇayāt vakṣyati
27. Indeed, how can a person of dull intellect, who would attempt to explain the meaning of a text in assemblies, explain that text with certainty, being slow-witted?
निर्णयं चापि छिद्रात्मा न तं वक्ष्यति तत्त्वतः ।
सोपहासात्मतामेति यस्माच्चैवात्मवानपि ॥२८॥
28. nirṇayaṁ cāpi chidrātmā na taṁ vakṣyati tattvataḥ ,
sopahāsātmatāmeti yasmāccaivātmavānapi.
28. nirṇayam ca api chidrātmā na tam vakṣyati tattvataḥ
saḥ upahāsātmatām eti yasmāt ca eva ātmavān api
28. chidrātmā nirṇayam ca api tattvataḥ tam na vakṣyati.
saḥ upahāsātmatām eti yasmāt ca eva ātmavān api
28. Moreover, one with a flawed understanding (chidrātmā) cannot truly explain a definitive conclusion. Such a person becomes an object of ridicule, because even one who is wise (ātmavān) would find them laughable.
तस्मात्त्वं शृणु राजेन्द्र यथैतदनुदृश्यते ।
याथातथ्येन सांख्येषु योगेषु च महात्मसु ॥२९॥
29. tasmāttvaṁ śṛṇu rājendra yathaitadanudṛśyate ,
yāthātathyena sāṁkhyeṣu yogeṣu ca mahātmasu.
29. tasmāt tvam śṛṇu rājendra yathā etat anudṛśyate
yāthātathyena sāṃkhyeṣu yogeṣu ca mahātmasu
29. tasmāt rājendra tvam śṛṇu yathā etat yāthātathyena
sāṃkhyeṣu yogeṣu ca mahātmasu anudṛśyate
29. Therefore, O great king, listen to how this (truth) is accurately perceived among the proponents of Sāṃkhya and Yoga (yoga), and among great souls.
यदेव योगाः पश्यन्ति सांख्यैस्तदनुगम्यते ।
एकं सांख्यं च योगं च यः पश्यति स बुद्धिमान् ॥३०॥
30. yadeva yogāḥ paśyanti sāṁkhyaistadanugamyate ,
ekaṁ sāṁkhyaṁ ca yogaṁ ca yaḥ paśyati sa buddhimān.
30. yat eva yogāḥ paśyanti sāṃkhyaiḥ tat anugamyate
ekam sāṃkhyam ca yogam ca yaḥ paśyati saḥ buddhimān
30. yat eva yogāḥ paśyanti tat sāṃkhyaiḥ anugamyate.
yaḥ ekam sāṃkhyam ca yogam ca paśyati saḥ buddhimān
30. What the practitioners of Yoga (yoga) perceive, that same (truth) is understood by the followers of Sāṃkhya. The one who sees Sāṃkhya and Yoga (yoga) as a single (system) is truly intelligent.
त्वङ्मांसं रुधिरं मेदः पित्तं मज्जास्थि स्नायु च ।
एतदैन्द्रियकं तात यद्भवानिदमाह वै ॥३१॥
31. tvaṅmāṁsaṁ rudhiraṁ medaḥ pittaṁ majjāsthi snāyu ca ,
etadaindriyakaṁ tāta yadbhavānidamāha vai.
31. tvakmāṃsam rudhiram medaḥ pittam majjāsthi snāyu
ca etat aindriyakam tāta yat bhavān idam āha vai
31. tāta tvakmāṃsam rudhiram medaḥ pittam majjāsthi
snāyu ca etat aindriyakam yat bhavān idam vai āha
31. Skin, flesh, blood, fat, bile, marrow, bone, and sinews – these, my dear, are what you have indeed described as related to the senses.
द्रव्याद्द्रव्यस्य निष्पत्तिरिन्द्रियादिन्द्रियं तथा ।
देहाद्देहमवाप्नोति बीजाद्बीजं तथैव च ॥३२॥
32. dravyāddravyasya niṣpattirindriyādindriyaṁ tathā ,
dehāddehamavāpnoti bījādbījaṁ tathaiva ca.
32. dravyāt dravyasya niṣpattiḥ indriyāt indriyam
tathā dehāt deham avāpnoti bījāt bījam tathā eva ca
32. dravyāt dravyasya niṣpattiḥ tathā indriyāt indriyam
dehāt deham avāpnoti tathā eva ca bījāt bījam
32. From one substance, another substance arises; similarly, from one sense organ, another sense organ. A body obtains another body, and likewise, a seed obtains another seed.
निरिन्द्रियस्याबीजस्य निर्द्रव्यस्यास्य देहिनः ।
कथं गुणा भविष्यन्ति निर्गुणत्वान्महात्मनः ॥३३॥
33. nirindriyasyābījasya nirdravyasyāsya dehinaḥ ,
kathaṁ guṇā bhaviṣyanti nirguṇatvānmahātmanaḥ.
33. nirindriyasya abījasya nirdravyasya asya dehinaḥ
katham guṇā bhaviṣyanti nirguṇatvāt mahātmanaḥ
33. nirindriyasya abījasya nirdravyasya asya dehinaḥ
guṇā katham bhaviṣyanti mahātmanaḥ nirguṇatvāt
33. How can qualities (guṇa) exist for this embodied being who is without senses, without seed, and without substance, given the quality-less (nirguṇa) nature of the great self (mahātman)?
गुणा गुणेषु जायन्ते तत्रैव निविशन्ति च ।
एवं गुणाः प्रकृतितो जायन्ते च न सन्ति च ॥३४॥
34. guṇā guṇeṣu jāyante tatraiva niviśanti ca ,
evaṁ guṇāḥ prakṛtito jāyante ca na santi ca.
34. guṇā guṇeṣu jāyante tatra eva niviśanti ca
evam guṇāḥ prakṛtitaḥ jāyante ca na santi ca
34. guṇā guṇeṣu jāyante tatra eva ca niviśanti
evam guṇāḥ prakṛtitaḥ jāyante ca na ca santi
34. Qualities (guṇa) arise among qualities and reside within them. Thus, qualities (guṇa) are born from nature (prakṛti) and also do not truly exist.
त्वङ्मांसं रुधिरं मेदः पित्तं मज्जास्थि स्नायु च ।
अष्टौ तान्यथ शुक्रेण जानीहि प्राकृतानि वै ॥३५॥
35. tvaṅmāṁsaṁ rudhiraṁ medaḥ pittaṁ majjāsthi snāyu ca ,
aṣṭau tānyatha śukreṇa jānīhi prākṛtāni vai.
35. tvak māṃsam rudhiram medaḥ pittam majjā asthi snāyu
ca aṣṭau tāni atha śukreṇa jānīhi prākṛtāni vai
35. jānīhi tvak māṃsam rudhiram medaḥ pittam majjā
asthi snāyu ca śukreṇa atha tāni aṣṭau prākṛtāni vai
35. Know that these eight – skin, flesh, blood, fat, bile, marrow, bone, and sinew – along with semen, are constituents of material nature (prakṛti).
पुमांश्चैवापुमांश्चैव त्रैलिङ्ग्यं प्राकृतं स्मृतम् ।
नैव पुमान्पुमांश्चैव स लिङ्गीत्यभिधीयते ॥३६॥
36. pumāṁścaivāpumāṁścaiva trailiṅgyaṁ prākṛtaṁ smṛtam ,
naiva pumānpumāṁścaiva sa liṅgītyabhidhīyate.
36. pumān ca eva apumān ca eva trailṅgyam prākṛtam smṛtam
na eva pumān pumān ca eva saḥ liṅgī iti abhidhīyate
36. pumān ca eva apumān ca eva trailṅgyam prākṛtam smṛtam
saḥ na eva pumān pumān ca eva iti liṅgī abhidhīyate
36. Both masculine and non-masculine (expressions) are regarded as the natural (prākṛta) triad of characteristics (trailṅgya). That (entity) which is neither (grossly) masculine nor (emphatically) masculine (i.e., not defined by any gross gender), is called "liṅgī" (the subtle body or characteristic-bearer).
अलिङ्गा प्रकृतिर्लिङ्गैरुपलभ्यति सात्मजैः ।
यथा पुष्पफलैर्नित्यमृतवो मूर्तयस्तथा ॥३७॥
37. aliṅgā prakṛtirliṅgairupalabhyati sātmajaiḥ ,
yathā puṣpaphalairnityamṛtavo mūrtayastathā.
37. aliṅgā prakṛtiḥ liṅgaiḥ upalabhyate sātmajaiḥ
yathā puṣpa phalaiḥ nityam ṛtavaḥ mūrtayaḥ tathā
37. prakṛtiḥ aliṅgā sātmajaiḥ liṅgaiḥ upalabhyate
yathā ṛtavaḥ nityam puṣpa phalaiḥ tathā mūrtayaḥ
37. Material nature (prakṛti), though unmanifest (aliṅgā), is perceived through its various manifestations (liṅgaiḥ), which are its own products (sātmajaiḥ). Just as the seasons (ṛtavaḥ) are always known by their flowers and fruits, so too are (Prakṛti's) forms (mūrtayaḥ) (perceived).
एवमप्यनुमानेन ह्यलिङ्गमुपलभ्यते ।
पञ्चविंशतिमस्तात लिङ्गेष्वनियतात्मकः ॥३८॥
38. evamapyanumānena hyaliṅgamupalabhyate ,
pañcaviṁśatimastāta liṅgeṣvaniyatātmakaḥ.
38. evam api anumānena hi aliṅgam upalabhyate
pañcaviṃśatim astāta liṅgeṣu aniyatātmakaḥ
38. evam api hi aliṅgam anumānena upalabhyate tāta
liṅgeṣu pañcaviṃśatim aniyatātmakaḥ (asti)
38. Thus, even the unmanifest (aliṅga) is indeed perceived by inference (anumāna). O dear one (tāta), among the various characteristics (liṅgeṣu), the twenty-fifth (principle, i.e., puruṣa) is one whose nature is undetermined (aniyatātmakaḥ).
अनादिनिधनोऽनन्तः सर्वदर्शी निरामयः ।
केवलं त्वभिमानित्वाद्गुणेष्वगुण उच्यते ॥३९॥
39. anādinidhano'nantaḥ sarvadarśī nirāmayaḥ ,
kevalaṁ tvabhimānitvādguṇeṣvaguṇa ucyate.
39. anādinidhanaḥ anantaḥ sarvadarśī nirāmayaḥ
kevalam tu abhimānitvāt guṇeṣu aguṇaḥ ucyate
39. anādinidhanaḥ anantaḥ sarvadarśī nirāmayaḥ
kevalam tu abhimānitvāt guṇeṣu aguṇaḥ ucyate
39. The Self (ātman) is without beginning or end, infinite, all-seeing, and free from all affliction. However, it is only referred to as 'without qualities' (aguṇa) precisely due to its egoistic identification (abhimāna) with the constituents (guṇa) of material nature (prakṛti).
गुणा गुणवतः सन्ति निर्गुणस्य कुतो गुणाः ।
तस्मादेवं विजानन्ति ये जना गुणदर्शिनः ॥४०॥
40. guṇā guṇavataḥ santi nirguṇasya kuto guṇāḥ ,
tasmādevaṁ vijānanti ye janā guṇadarśinaḥ.
40. guṇāḥ guṇavataḥ santi nirguṇasya kutaḥ guṇāḥ
tasmāt evam vijānanti ye janāḥ guṇadarśinaḥ
40. guṇāḥ guṇavataḥ santi nirguṇasya kutaḥ guṇāḥ
tasmāt evam vijānanti ye janāḥ guṇadarśinaḥ
40. Qualities (guṇa) belong to a qualified entity. How then can qualities exist for one who is without qualities (nirguṇa)? Therefore, those people who discern qualities (guṇa) understand this truth.
यदा त्वेष गुणान्सर्वान्प्राकृतानभिमन्यते ।
तदा स गुणवानेव परमेणानुपश्यति ॥४१॥
41. yadā tveṣa guṇānsarvānprākṛtānabhimanyate ,
tadā sa guṇavāneva parameṇānupaśyati.
41. yadā tu eṣaḥ guṇān sarvān prākṛtān abhimanyate
tadā saḥ guṇavān eva parameṇa anupaśyati
41. yadā tu eṣaḥ sarvān prākṛtān guṇān abhimanyate
tadā saḥ guṇavān eva parameṇa anupaśyati
41. But when this individual (puruṣa) recognizes all qualities (guṇa) as belonging to material nature (prakṛti), then he indeed becomes truly virtuous (guṇavān) and perceives by means of the Supreme Self (ātman).
यत्तद्बुद्धेः परं प्राहुः सांख्या योगाश्च सर्वशः ।
बुध्यमानं महाप्राज्ञमबुद्धपरिवर्जनात् ॥४२॥
42. yattadbuddheḥ paraṁ prāhuḥ sāṁkhyā yogāśca sarvaśaḥ ,
budhyamānaṁ mahāprājñamabuddhaparivarjanāt.
42. yat tat buddheḥ param prāhuḥ sāṅkhyāḥ yogāḥ ca
sarvaśaḥ budhyamānam mahāprājñam abuddha-parivarjanāt
42. yat tat sāṅkhyāḥ ca yogāḥ sarvaśaḥ buddheḥ param prāhuḥ
tat mahāprājñam budhyamānam abuddha-parivarjanāt
42. What the Sāṅkhya philosophers and practitioners of Yoga (yoga) universally declare to be higher than the intellect (buddhi) – that supremely wise Self (ātman) is understood through the exclusion of all that is non-intelligent or unawakened.
अप्रबुद्धमथाव्यक्तं सगुणं प्राहुरीश्वरम् ।
निर्गुणं चेश्वरं नित्यमधिष्ठातारमेव च ॥४३॥
43. aprabuddhamathāvyaktaṁ saguṇaṁ prāhurīśvaram ,
nirguṇaṁ ceśvaraṁ nityamadhiṣṭhātārameva ca.
43. aprabuddham atha avyaktam saguṇam prāhuḥ īśvaram
nirguṇam ca īśvaram nityam adhiṣṭhātāram eva ca
43. aprabuddham atha avyaktam saguṇam īśvaram prāhuḥ
ca nityam nirguṇam īśvaram ca eva adhiṣṭhātāram
43. They declare the unawakened, unmanifest (avyakta), and qualified (saguṇa) state to be Īśvara (the Lord). And they also refer to the eternal, attribute-less (nirguṇa) Īśvara as the supreme presider.
प्रकृतेश्च गुणानां च पञ्चविंशतिकं बुधाः ।
सांख्ययोगे च कुशला बुध्यन्ते परमैषिणः ॥४४॥
44. prakṛteśca guṇānāṁ ca pañcaviṁśatikaṁ budhāḥ ,
sāṁkhyayoge ca kuśalā budhyante paramaiṣiṇaḥ.
44. prakṛteḥ ca guṇānām ca pañcaviṃśatikam budhāḥ
sāṃkhyayoge ca kuśalāḥ budhyante paramaiṣiṇaḥ
44. budhāḥ ca sāṃkhyayoge kuśalāḥ ca paramaiṣiṇaḥ
prakṛteḥ ca guṇānām ca pañcaviṃśatikam budhyante
44. The wise (budhāḥ), who are proficient in Sāṃkhya and Yoga and who aspire to the supreme goal, understand the twenty-five principles of primordial nature (prakṛti) and its constituent qualities (guṇas).
यदा प्रबुद्धास्त्वव्यक्तमवस्थाजन्मभीरवः ।
बुध्यमानं प्रबुध्यन्ति गमयन्ति समं तदा ॥४५॥
45. yadā prabuddhāstvavyaktamavasthājanmabhīravaḥ ,
budhyamānaṁ prabudhyanti gamayanti samaṁ tadā.
45. yadā prabuddhāḥ tu avyaktam avasthājanmabhīravaḥ
budhyamānam prabudhyanti gamayanti samam tadā
45. yadā tu avyaktam avasthājanmabhīravaḥ prabuddhāḥ
budhyamānam prabudhyanti tadā samam gamayanti
45. When those who are truly awakened (prabuddhāḥ), indeed, being fearful of the cycles of existence and birth (saṃsāra), thoroughly comprehend the unmanifest (avyakta) in its state of being understood, then they attain a state of equilibrium.
एतन्निदर्शनं सम्यगसम्यगनुदर्शनम् ।
बुध्यमानाप्रबुद्धाभ्यां पृथक्पृथगरिंदम ॥४६॥
46. etannidarśanaṁ samyagasamyaganudarśanam ,
budhyamānāprabuddhābhyāṁ pṛthakpṛthagariṁdama.
46. etat nidarśanam samyak asamyak anudarśanam
budhyamānaaprabuddhābhyām pṛthak pṛthak ariṃdama
46. ariṃdama etat nidarśanam samyak asamyak
anudarśanam budhyamānaaprabuddhābhyām pṛthak pṛthak
46. O subduer of enemies (ariṃdama), this explanation (nidarśanam) and perception (anudarśanam) are understood as correct (samyak) and incorrect (asamyak) respectively. They are perceived distinctly by those who are understanding (budhyamāna) and by those who are unawakened (aprabuddha).
परस्परेणैतदुक्तं क्षराक्षरनिदर्शनम् ।
एकत्वमक्षरं प्राहुर्नानात्वं क्षरमुच्यते ॥४७॥
47. paraspareṇaitaduktaṁ kṣarākṣaranidarśanam ,
ekatvamakṣaraṁ prāhurnānātvaṁ kṣaramucyate.
47. parasparēṇa etat uktam kṣarākṣaranidarśanam |
ēkatvam akṣaram prāhuḥ nānātvam kṣaram ucyatē
47. etat kṣarākṣaranidarśanam parasparēṇa uktam
ēkatvam akṣaram prāhuḥ nānātvam kṣaram ucyatē
47. The distinction between the perishable (kṣara) and the imperishable (akṣara) has been mutually declared. Oneness is referred to as the imperishable (akṣara), and multiplicity is called the perishable (kṣara).
पञ्चविंशतिनिष्ठोऽयं यदासम्यक्प्रवर्तते ।
एकत्वं दर्शनं चास्य नानात्वं चाप्यदर्शनम् ॥४८॥
48. pañcaviṁśatiniṣṭho'yaṁ yadāsamyakpravartate ,
ekatvaṁ darśanaṁ cāsya nānātvaṁ cāpyadarśanam.
48. pañcaviṃśatiniṣṭhaḥ ayam yadā asamyak pravartate |
ēkatvam darśanam ca asya nānātvam ca api adarśanam
48. ayam pañcaviṃśatiniṣṭhaḥ yadā asamyak pravartate,
asya ēkatvam darśanam ca,
nānātvam ca api adarśanam
48. When this (consciousness, puruṣa), connected with the twenty-five (Sāṅkhya) principles (tattvas), functions improperly, then oneness (with nature) becomes its perception (darśana), while multiplicity (of distinct entities or puruṣas) becomes its non-perception (adarśana).
तत्त्वनिस्तत्त्वयोरेतत्पृथगेव निदर्शनम् ।
पञ्चविंशतिसर्गं तु तत्त्वमाहुर्मनीषिणः ॥४९॥
49. tattvanistattvayoretatpṛthageva nidarśanam ,
pañcaviṁśatisargaṁ tu tattvamāhurmanīṣiṇaḥ.
49. tattvanistattvayoḥ etat pṛthak eva nidarśanam
| pañcaviṃśatisargam tu tattvam āhuḥ manīṣiṇaḥ
49. etat tattvanistattvayoḥ pṛthak eva nidarśanam
manīṣiṇaḥ tu pañcaviṃśatisargam tattvam āhuḥ
49. This is indeed a distinct explanation regarding reality (tattva) and non-reality (nistattva). The wise (manīṣiṇaḥ), however, declare the twenty-fivefold emanation to be reality (tattva).
निस्तत्त्वं पञ्चविंशस्य परमाहुर्निदर्शनम् ।
वर्गस्य वर्गमाचारं तत्त्वं तत्त्वात्सनातनम् ॥५०॥
50. nistattvaṁ pañcaviṁśasya paramāhurnidarśanam ,
vargasya vargamācāraṁ tattvaṁ tattvātsanātanam.
50. nistattvam pañcaviṃśasya param āhuḥ nidarśanam |
vargasya vargam ācāram tattvam tattvāt sanātanam
50. pañcaviṃśasya nistattvam param nidarśanam āhuḥ
vargasya vargam ācāram tattvam tattvāt sanātanam
50. They declare non-reality (nistattva) to be the supreme illustration for the twenty-fifth (puruṣa). The ultimate reality (tattva), which is the inherent order (ācāra) of categories (varga) by category, is eternal, distinct from (other) principles (tattva).

Links to all chapters:

ādi parva

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

sabhā parva

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

vana parva

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

virāṭa parva

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

udyoga parva

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

bhīṣma parva

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

droṇa parva

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

karṇa parva

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

śalya parva

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

sauptika parva

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

strī parva

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

śānti parva (current book)

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

anuśāsana parva

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

aśvamedhika parva

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

āśramavāsika parva

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

mausala parva

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

mahāprasthānika parva

Chapter 1 Chapter 2 Chapter 3

svargārohaṇa parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5