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महाभारतः       mahābhārataḥ - book-12, chapter-295

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वसिष्ठ उवाच ।
सांख्यदर्शनमेतावदुक्तं ते नृपसत्तम ।
विद्याविद्ये त्विदानीं मे त्वं निबोधानुपूर्वशः ॥१॥
1. vasiṣṭha uvāca ,
sāṁkhyadarśanametāvaduktaṁ te nṛpasattama ,
vidyāvidye tvidānīṁ me tvaṁ nibodhānupūrvaśaḥ.
1. vasiṣṭhaḥ uvāca sāṃkhyadarśanam etāvat uktam te nṛpasattama
vidyā avidye tu idānīm me tvam nibodha anupūrvaśaḥ
1. vasiṣṭhaḥ uvāca nṛpasattama te sāṃkhyadarśanam etāvat
uktam idānīm tu tvam me vidyā avidye anupūrvaśaḥ nibodha
1. Vasiṣṭha spoke: "O best of kings, thus far the Sāṃkhya system (darśana) has been explained to you. Now, listen to me as I systematically explain knowledge (vidyā) and ignorance (avidyā)."
अविद्यामाहुरव्यक्तं सर्गप्रलयधर्मि वै ।
सर्गप्रलयनिर्मुक्तं विद्यां वै पञ्चविंशकम् ॥२॥
2. avidyāmāhuravyaktaṁ sargapralayadharmi vai ,
sargapralayanirmuktaṁ vidyāṁ vai pañcaviṁśakam.
2. avidyām āhuḥ avyaktam sargapralayadharmi vai
sargapralayanirmuktam vidyām vai pañcavimśakam
2. te avidyām avyaktam sargapralayadharmi vai āhuḥ
vidyām vai sargapralayanirmuktam pañcavimśakam (āhuḥ)
2. They declare ignorance (avidyā) to be the unmanifest (avyakta), which possesses the intrinsic nature (dharma) of creation and dissolution. Knowledge (vidyā), on the other hand, is verily the twenty-fifth principle (puruṣa), free from creation and dissolution.
परस्परमविद्यां वै तन्निबोधानुपूर्वशः ।
यथोक्तमृषिभिस्तात सांख्यस्यास्य निदर्शनम् ॥३॥
3. parasparamavidyāṁ vai tannibodhānupūrvaśaḥ ,
yathoktamṛṣibhistāta sāṁkhyasyāsya nidarśanam.
3. parasparam avidyām vai tat nibodha anupūrvaśaḥ
yathā uktam ṛṣibhiḥ tāta sāṃkhyasya asya nidarśanam
3. tāta vai parasparam avidyām tat anupūrvaśaḥ nibodha
yathā ṛṣibhiḥ asya sāṃkhyasya nidarśanam uktam
3. O dear one, understand systematically this mutual relationship concerning ignorance (avidyā), just as this exposition of the Sāṃkhya system (darśana) has been declared by the sages.
कर्मेन्द्रियाणां सर्वेषां विद्या बुद्धीन्द्रियं स्मृतम् ।
बुद्धीन्द्रियाणां च तथा विशेषा इति नः श्रुतम् ॥४॥
4. karmendriyāṇāṁ sarveṣāṁ vidyā buddhīndriyaṁ smṛtam ,
buddhīndriyāṇāṁ ca tathā viśeṣā iti naḥ śrutam.
4. karmendriyāṇām sarveṣām vidyā buddhīndriyam smṛtam
buddhīndriyāṇām ca tathā viśeṣāḥ iti naḥ śrutam
4. sarveṣām karmendriyāṇām buddhīndriyam vidyā smṛtam
tathā ca buddhīndriyāṇām viśeṣāḥ iti naḥ śrutam
4. The intellect-organ is considered the guiding principle (vidyā) for all the organs of action. And similarly, we have heard that the subtle sense objects (viśeṣāḥ) are the guiding principle for the intellect-organs.
विशेषाणां मनस्तेषां विद्यामाहुर्मनीषिणः ।
मनसः पञ्चभूतानि विद्या इत्यभिचक्षते ॥५॥
5. viśeṣāṇāṁ manasteṣāṁ vidyāmāhurmanīṣiṇaḥ ,
manasaḥ pañcabhūtāni vidyā ityabhicakṣate.
5. viśeṣāṇām manas teṣām vidyām āhuḥ manīṣiṇaḥ
manasaḥ pañcabhūtāni vidyā iti abhicakṣate
5. manīṣiṇaḥ teṣām viśeṣāṇām manas vidyām āhuḥ
(te) manasaḥ pañcabhūtāni vidyā iti abhicakṣate
5. The wise declare the mind (manas) to be the guiding principle (vidyā) for those subtle sense objects (viśeṣāḥ). However, they also refer to the five gross elements (pañcabhūtāni) as the guiding principle for the mind.
अहंकारस्तु भूतानां पञ्चानां नात्र संशयः ।
अहंकारस्य च तथा बुद्धिर्विद्या नरेश्वर ॥६॥
6. ahaṁkārastu bhūtānāṁ pañcānāṁ nātra saṁśayaḥ ,
ahaṁkārasya ca tathā buddhirvidyā nareśvara.
6. ahaṅkāraḥ tu bhūtānām pañcānām na atra saṃśayaḥ
ahaṅkārasya ca tathā buddhiḥ vidyā nareśvara
6. tu pañcānām bhūtānām ahaṅkāraḥ [vidyā asti] atra saṃśayaḥ
na ca tathā nareśvara ahaṅkārasya buddhiḥ vidyā [asti]
6. There is no doubt that the ego (ahaṅkāra) is the guiding principle (vidyā) for the five gross elements (pañcabhūtāni). And similarly, O lord of men, the intellect (buddhi) is the guiding principle for the ego (ahaṅkāra).
बुद्धेः प्रकृतिरव्यक्तं तत्त्वानां परमेश्वरम् ।
विद्या ज्ञेया नरश्रेष्ठ विधिश्च परमः स्मृतः ॥७॥
7. buddheḥ prakṛtiravyaktaṁ tattvānāṁ parameśvaram ,
vidyā jñeyā naraśreṣṭha vidhiśca paramaḥ smṛtaḥ.
7. buddheḥ prakṛtiḥ avyaktam tattvānām parameśvaram
vidyā jñeyā naraśreṣṭha vidhiḥ ca paramaḥ smṛtaḥ
7. buddheḥ avyaktam prakṛtiḥ tattvānām parameśvaram
naraśreṣṭha sā vidyā jñeyā ca paramaḥ vidhiḥ smṛtaḥ
7. For the intellect (buddhi), the unmanifest (avyaktam) primordial nature (prakṛti) is the supreme lord of all principles (tattvas). This (prakṛti) should be known as the ultimate knowledge (vidyā), O best of men, and it is also considered the supreme law.
अव्यक्तस्य परं प्राहुर्विद्यां वै पञ्चविंशकम् ।
सर्वस्य सर्वमित्युक्तं ज्ञेयं ज्ञानस्य पार्थिव ॥८॥
8. avyaktasya paraṁ prāhurvidyāṁ vai pañcaviṁśakam ,
sarvasya sarvamityuktaṁ jñeyaṁ jñānasya pārthiva.
8. avyaktasya param prāhuḥ vidyām vai pañcaviṃśakam
sarvasya sarvam iti uktam jñeyam jñānasya pārthiva
8. pārthiva avyaktasya param pañcaviṃśakam vai vidyām
prāhuḥ sarvasya sarvam iti uktam jñānasya jñeyam
8. O Pārthiva, the wise declare the supreme twenty-fifth principle (puruṣa), which transcends the unmanifest (prakṛti), to be true knowledge (vidyā). It is stated that the knowable (jñeya), which is the totality of all existence, is the very essence of knowledge (jñāna).
ज्ञानमव्यक्तमित्युक्तं ज्ञेयं वै पञ्चविंशकम् ।
तथैव ज्ञानमव्यक्तं विज्ञाता पञ्चविंशकः ॥९॥
9. jñānamavyaktamityuktaṁ jñeyaṁ vai pañcaviṁśakam ,
tathaiva jñānamavyaktaṁ vijñātā pañcaviṁśakaḥ.
9. jñānam avyaktam iti uktam jñeyam vai pañcaviṃśakam
tathā eva jñānam avyaktam vijñātā pañcaviṃśakaḥ
9. jñānam avyaktam iti uktam jñeyam vai pañcaviṃśakam
tathā eva jñānam avyaktam vijñātā pañcaviṃśakaḥ
9. Knowledge (jñāna) is declared to be the unmanifest (prakṛti), and the knowable (jñeya) is indeed the twenty-fifth principle (puruṣa). Similarly, knowledge (jñāna) is the unmanifest (prakṛti), and the knower (vijñātā) is also the twenty-fifth principle (puruṣa).
विद्याविद्यार्थतत्त्वेन मयोक्तं ते विशेषतः ।
अक्षरं च क्षरं चैव यदुक्तं तन्निबोध मे ॥१०॥
10. vidyāvidyārthatattvena mayoktaṁ te viśeṣataḥ ,
akṣaraṁ ca kṣaraṁ caiva yaduktaṁ tannibodha me.
10. vidyāvidyārthatattvena mayā uktam te viśeṣataḥ
akṣaram ca kṣaram ca eva yat uktam tat nibodha me
10. mayā te vidyāvidyārthatattvena viśeṣataḥ uktam akṣaram ca kṣaram ca eva yat uktam,
tat me nibodha
10. By me, the essential nature of both knowledge (vidyā) and ignorance (avidyā) has been explained to you in detail. Now, regarding that which has been stated about the immutable (akṣara) and the mutable (kṣara), understand it from me.
उभावेतौ क्षरावुक्तावुभावेतौ च नक्षरौ ।
कारणं तु प्रवक्ष्यामि यथा ख्यातौ तु तत्त्वतः ॥११॥
11. ubhāvetau kṣarāvuktāvubhāvetau ca nakṣarau ,
kāraṇaṁ tu pravakṣyāmi yathā khyātau tu tattvataḥ.
11. ubhau etau kṣarau uktau ubhau etau ca na akṣarau
kāraṇam tu pravakṣyāmi yathā khyātau tu tattvataḥ
11. ubhau etau kṣarau uktau ca ubhau etau na akṣarau.
tu (aham) kāraṇam pravakṣyāmi yathā tu tattvataḥ khyātau
11. Both of these (knowledge and ignorance, or aspects of the mutable/immutable from the previous verse) are declared to be mutable (kṣara), and neither of them is immutable (akṣara). However, I will truly explain to you the reason why they are designated as such.
अनादिनिधनावेतावुभावेवेश्वरौ मतौ ।
तत्त्वसंज्ञावुभावेतौ प्रोच्येते ज्ञानचिन्तकैः ॥१२॥
12. anādinidhanāvetāvubhāveveśvarau matau ,
tattvasaṁjñāvubhāvetau procyete jñānacintakaiḥ.
12. anādinidhanau etau ubhau eva īśvarau matau |
tattvasaṃjñau ubhau etau procyete jñānacintakaiḥ
12. etau ubhau anādinidhanau eva īśvarau matau etau ubhau tattvasaṃjñau jñānacintakaiḥ procyete.
12. These two (entities) are considered to be without beginning or end, and indeed, as supreme controllers (īśvara). These very two are declared by the profound thinkers on knowledge to be the fundamental principles (tattva).
सर्गप्रलयधर्मित्वादव्यक्तं प्राहुरक्षरम् ।
तदेतद्गुणसर्गाय विकुर्वाणं पुनः पुनः ॥१३॥
13. sargapralayadharmitvādavyaktaṁ prāhurakṣaram ,
tadetadguṇasargāya vikurvāṇaṁ punaḥ punaḥ.
13. sargapralayadharmitvāt avyaktaṃ prāhuḥ akṣaram
| tat etat guṇasargāya vikurvāṇaṃ punaḥ punaḥ
13. sargapralayadharmitvāt avyaktaṃ akṣaram prāhuḥ tat etat guṇasargāya punaḥ punaḥ vikurvāṇam.
13. Because of its intrinsic nature (dharma) to create and dissolve, they call the unmanifest (avyakta) the imperishable (akṣara). That very (unmanifest) transforms itself repeatedly for the evolution of the constituents (guṇa).
गुणानां महदादीनामुत्पद्यति परस्परम् ।
अधिष्ठानात्क्षेत्रमाहुरेतत्तत्पञ्चविंशकम् ॥१४॥
14. guṇānāṁ mahadādīnāmutpadyati parasparam ,
adhiṣṭhānātkṣetramāhuretattatpañcaviṁśakam.
14. guṇānām mahadādīnām utpadyati parasparam |
adhiṣṭhānāt kṣetram āhuḥ etat tat pañcaviṃśakam
14. guṇānām mahadādīnām parasparam utpadyati adhiṣṭhānāt etat kṣetram āhuḥ; tat pañcaviṃśakam.
14. The constituents (guṇa), beginning with Mahat (intellect), originate from one another. From the foundational support (adhiṣṭhāna), they call this the 'field' (kṣetra); and that (support itself) is the twenty-fifth (principle).
यदा तु गुणजालं तदव्यक्तात्मनि संक्षिपेत् ।
तदा सह गुणैस्तैस्तु पञ्चविंशो विलीयते ॥१५॥
15. yadā tu guṇajālaṁ tadavyaktātmani saṁkṣipet ,
tadā saha guṇaistaistu pañcaviṁśo vilīyate.
15. yadā tu guṇajālam tat avyaktātmani saṃkṣipet |
tadā saha guṇaiḥ taiḥ tu pañcaviṃśaḥ vilīyate
15. yadā tu tat guṇajālam avyaktātmani saṃkṣipet tadā tu taiḥ guṇaiḥ saha pañcaviṃśaḥ vilīyate.
15. But when that network of constituents (guṇa) withdraws into the essence (ātman) of the unmanifest (avyakta), then indeed, along with those constituents, the twenty-fifth (principle) also dissolves.
गुणा गुणेषु लीयन्ते तदैका प्रकृतिर्भवेत् ।
क्षेत्रज्ञोऽपि यदा तात तत्क्षेत्रे संप्रलीयते ॥१६॥
16. guṇā guṇeṣu līyante tadaikā prakṛtirbhavet ,
kṣetrajño'pi yadā tāta tatkṣetre saṁpralīyate.
16. guṇāḥ guṇeṣu līyante tadā ekā prakṛtiḥ bhavet
kṣetrajñaḥ api yadā tāta tat kṣetre saṃpralīyate
16. tāta,
yadā guṇāḥ guṇeṣu līyante,
tadā ekā prakṛtiḥ bhavet,
api ca yadā kṣetrajñaḥ tat kṣetre saṃpralīyate
16. When the qualities (guṇas) are absorbed into other qualities, and then a singular nature (prakṛti) arises; and also, O dear one, when the knower of the field (kṣetrajña) is completely absorbed into that very field (kṣetra)...
तदाक्षरत्वं प्रकृतिर्गच्छते गुणसंज्ञिता ।
निर्गुणत्वं च वैदेह गुणेषु प्रतिवर्तनात् ॥१७॥
17. tadākṣaratvaṁ prakṛtirgacchate guṇasaṁjñitā ,
nirguṇatvaṁ ca vaideha guṇeṣu prativartanāt.
17. tadā akṣaratvam prakṛtiḥ gacchate guṇasaṃjñitā
nirguṇatvam ca vaideha guṇeṣu prativartanāt
17. vaideha,
tadā guṇasaṃjñitā prakṛtiḥ akṣaratvam gacchate,
ca guṇeṣu prativartanāt nirguṇatvam (gacchate)
17. Then that nature (prakṛti), which is designated by qualities (guṇas), attains imperishability. And, O Vaideha, it attains the state of being without qualities (nirguṇatva) due to its cessation of activity within the qualities.
एवमेव च क्षेत्रज्ञः क्षेत्रज्ञानपरिक्षये ।
प्रकृत्या निर्गुणस्त्वेष इत्येवमनुशुश्रुम ॥१८॥
18. evameva ca kṣetrajñaḥ kṣetrajñānaparikṣaye ,
prakṛtyā nirguṇastveṣa ityevamanuśuśruma.
18. evam eva ca kṣetrajñaḥ kṣetrajñānaparikṣaye
prakṛtyā nirguṇaḥ tu eṣaḥ iti evam anuśuśruma
18. ca evam eva,
kṣetrajñaḥ kṣetrajñānaparikṣaye (sati),
eṣaḥ tu prakṛtyā nirguṇaḥ,
iti evam anuśuśruma
18. And in the same manner, when the knowledge of the field (kṣetra) is completely exhausted, this knower of the field (kṣetrajña) is indeed by its intrinsic nature (prakṛti) without qualities (nirguṇa)—thus we have heard.
क्षरो भवत्येष यदा तदा गुणवतीमथ ।
प्रकृतिं त्वभिजानाति निर्गुणत्वं तथात्मनः ॥१९॥
19. kṣaro bhavatyeṣa yadā tadā guṇavatīmatha ,
prakṛtiṁ tvabhijānāti nirguṇatvaṁ tathātmanaḥ.
19. kṣaraḥ bhavati eṣaḥ yadā tadā guṇavatīm atha
prakṛtim tu abhijānāti nirguṇatvam tathā ātmanaḥ
19. yadā eṣaḥ kṣaraḥ bhavati,
tadā tu atha guṇavatīm prakṛtim abhijānāti,
tathā ātmanaḥ nirguṇatvam (abhijānāti)
19. However, when this (knower of the field) becomes perishable (kṣara), then he comes to understand nature (prakṛti) as endowed with qualities (guṇavatī), and similarly, the attributelessness (nirguṇatva) of the self (ātman).
तदा विशुद्धो भवति प्रकृतेः परिवर्जनात् ।
अन्योऽहमन्येयमिति यदा बुध्यति बुद्धिमान् ॥२०॥
20. tadā viśuddho bhavati prakṛteḥ parivarjanāt ,
anyo'hamanyeyamiti yadā budhyati buddhimān.
20. tadā viśuddhaḥ bhavati prakṛteḥ parivarjanāt
anyaḥ aham anyā iyam iti yadā budhyati buddhimān
20. yadā buddhimān anyaḥ aham anyā iyam iti budhyati
tadā prakṛteḥ parivarjanāt viśuddhaḥ bhavati
20. When the discerning person understands, 'I am distinct from this (nature),' then, by completely relinquishing the totality of nature (prakṛti), they become pure.
तदैषोऽन्यत्वतामेति न च मिश्रत्वमाव्रजेत् ।
प्रकृत्या चैव राजेन्द्र नमिश्रोऽन्यश्च दृश्यते ॥२१॥
21. tadaiṣo'nyatvatāmeti na ca miśratvamāvrajet ,
prakṛtyā caiva rājendra namiśro'nyaśca dṛśyate.
21. tadā eṣaḥ anyatvatām eti na ca miśratvam āvrajet
prakṛtyā ca eva rājendra na miśraḥ anyaḥ ca dṛśyate
21. tadā eṣaḥ anyatvatām eti ca miśratvam na āvrajet
rājendra ca eva prakṛtyā na miśraḥ ca anyaḥ dṛśyate
21. Then, this person attains a state of distinctness and should not become intertwined (with nature). Indeed, O King of kings, he is perceived as unmixed and distinct from nature (prakṛti).
यदा तु गुणजालं तत्प्राकृतं विजुगुप्सते ।
पश्यते चापरं पश्यं तदा पश्यन्न संज्वरेत् ॥२२॥
22. yadā tu guṇajālaṁ tatprākṛtaṁ vijugupsate ,
paśyate cāparaṁ paśyaṁ tadā paśyanna saṁjvaret.
22. yadā tu guṇajālam tat prākṛtam vijugupsate
paśyate ca aparam paśyan tadā paśyan na sañjvaret
22. yadā tu tat prākṛtam guṇajālam vijugupsate ca
paśyan aparam paśyate tadā paśyan na sañjvaret
22. But when one truly loathes that network of qualities (guṇajāla) which pertains to nature (prakṛti), and simultaneously perceives the Supreme (aparam), then the perceiver does not suffer.
किं मया कृतमेतावद्योऽहं कालमिमं जनम् ।
मत्स्यो जालं ह्यविज्ञानादनुवर्तितवांस्तथा ॥२३॥
23. kiṁ mayā kṛtametāvadyo'haṁ kālamimaṁ janam ,
matsyo jālaṁ hyavijñānādanuvartitavāṁstathā.
23. kim mayā kṛtam etāvat yaḥ aham kālam imam janam
matsyaḥ jālam hi avijñānāt anuvarthitavān tathā
23. kim mayā etāvat kṛtam? yaḥ aham hi avijñānāt tathā
matsyaḥ jālam imam kālam janam anuvarthitavān
23. What have I done all this time, I who, like a fish in a net, have surely submitted to this temporal existence (saṃsāra) due to ignorance?
अहमेव हि संमोहादन्यमन्यं जनाज्जनम् ।
मत्स्यो यथोदकज्ञानादनुवर्तितवानिह ॥२४॥
24. ahameva hi saṁmohādanyamanyaṁ janājjanam ,
matsyo yathodakajñānādanuvartitavāniha.
24. aham eva hi saṃmohāt anyam anyam janāt janam
matsyaḥ yathā udakajñānāt anuvartitavān iha
24. aham hi eva saṃmohāt iha janāt anyam anyam
janam anuvartitavān yathā matsyaḥ udakajñānāt
24. Indeed, I myself, due to profound delusion, have pursued one person after another in this world, just as a fish, due to its ignorance regarding water (not realizing its intrinsic nature is inseparable from water), chases other fish.
मत्स्योऽन्यत्वं यथाज्ञानादुदकान्नाभिमन्यते ।
आत्मानं तद्वदज्ञानादन्यत्वं चैव वेद्म्यहम् ॥२५॥
25. matsyo'nyatvaṁ yathājñānādudakānnābhimanyate ,
ātmānaṁ tadvadajñānādanyatvaṁ caiva vedmyaham.
25. matsyaḥ anyatvam yathā ajñānāt udakāt na abhimanyate
| ātmānam tadvat ajñānāt anyatvam ca eva vedmi aham
25. yathā matsyaḥ ajñānāt udakāt anyatvam na abhimanyate
tadvat aham ajñānāt ātmānam anyatvam ca eva vedmi
25. Just as a fish, due to ignorance, does not recognize its distinctness from water (failing to perceive its individual form, yet paradoxically pursuing other fish as if they were separate), similarly, I, due to ignorance, indeed perceive my individual self (ātman) as distinct (from the ultimate reality).
ममास्तु धिगबुद्धस्य योऽहं मग्नमिमं पुनः ।
अनुवर्तितवान्मोहादन्यमन्यं जनाज्जनम् ॥२६॥
26. mamāstu dhigabuddhasya yo'haṁ magnamimaṁ punaḥ ,
anuvartitavānmohādanyamanyaṁ janājjanam.
26. mama astu dhik abuddhasya yaḥ aham magnam imam
punaḥ mohāt anuvartitavān anyam anyam janāt janam
26. astu dhik mama abuddhasya yaḥ aham punaḥ mohāt
magnam imam anyam anyam janāt janam anuvartitavān
26. Shame on me, the ignorant one! I who, due to delusion, again pursued one person after another, even while this very existence is deeply immersed (in the cycle of rebirth (saṃsāra) and suffering).
अयमत्र भवेद्बन्धुरनेन सह मोक्षणम् ।
साम्यमेकत्वमायातो यादृशस्तादृशस्त्वहम् ॥२७॥
27. ayamatra bhavedbandhuranena saha mokṣaṇam ,
sāmyamekatvamāyāto yādṛśastādṛśastvaham.
27. ayam atra bhavet bandhuḥ anena saha mokṣaṇam |
sāmyam ekatvam āyātaḥ yādṛśaḥ tādrśaḥ tu aham
27. atra ayam bandhuḥ bhavet anena saha mokṣaṇam aham
sāmyam ekatvam āyātaḥ tu aham yādṛśaḥ tādrśaḥ
27. Here, this (true self) should become a friend; with this (realization) comes liberation (mokṣa). Having attained equality and oneness, I am indeed such as I was (unchanged in my essential nature).
तुल्यतामिह पश्यामि सदृशोऽहमनेन वै ।
अयं हि विमलो व्यक्तमहमीदृशकस्तथा ॥२८॥
28. tulyatāmiha paśyāmi sadṛśo'hamanena vai ,
ayaṁ hi vimalo vyaktamahamīdṛśakastathā.
28. tulyatām iha paśyāmi sadṛśaḥ aham anena vai
ayam hi vimalaḥ vyaktam aham īdṛśakaḥ tathā
28. iha aham anena vai sadṛśaḥ tulyatām paśyāmi.
hi ayam vyaktam vimalaḥ,
tathā aham īdṛśakaḥ.
28. Here, I perceive a similarity; I am indeed like him. For he is clearly pure, and I am also of such a nature.
योऽहमज्ञानसंमोहादज्ञया संप्रवृत्तवान् ।
ससङ्गयाहं निःसङ्गः स्थितः कालमिमं त्वहम् ॥२९॥
29. yo'hamajñānasaṁmohādajñayā saṁpravṛttavān ,
sasaṅgayāhaṁ niḥsaṅgaḥ sthitaḥ kālamimaṁ tvaham.
29. yaḥ aham ajñānasaṃmohāt ajñayā sampravṛttavān
sasaṅgayā aham nissaṅgaḥ sthitaḥ kālam imam tu aham
29. aham yaḥ ajñānasaṃmohāt ajñayā sampravṛttavān,
aham tu sasaṅgayā nissaṅgaḥ imam kālam sthitaḥ.
29. I, who acted fully due to the delusion of ignorance (ajñāna) through the ignorant [faculty], I have remained unattached (nissaṅga) throughout this period, even though [seemingly] associated with attachment.
अनयाहं वशीभूतः कालमेतं न बुद्धवान् ।
उच्चमध्यमनीचानां तामहं कथमावसे ॥३०॥
30. anayāhaṁ vaśībhūtaḥ kālametaṁ na buddhavān ,
uccamadhyamanīcānāṁ tāmahaṁ kathamāvase.
30. anayā aham vaśībhūtaḥ kālam etam na buddhvān
uccamadhyamanīcānām tām aham katham āvase
30. anayā aham vaśībhūtaḥ,
etam kālam na buddhvān.
aham uccamadhyamanīcānām tām katham āvase?
30. By this [influence], I was overpowered and did not comprehend this time. How can I, then, reside with her who manifests as the high, middle, and low [classifications]?
समानयानया चेह सहवासमहं कथम् ।
गच्छाम्यबुद्धभावत्वादेषेदानीं स्थिरो भवे ॥३१॥
31. samānayānayā ceha sahavāsamahaṁ katham ,
gacchāmyabuddhabhāvatvādeṣedānīṁ sthiro bhave.
31. samānayā anayā ca iha sahavāsam aham katham gacchāmi
abuddhabhāvatvāt eṣaḥ idānīm sthiraḥ bhavet
31. iha samānayā anayā ca aham sahavāsam katham gacchāmi? abuddhabhāvatvāt eṣaḥ idānīm sthiraḥ bhavet.
31. And here, how can I cohabit with this very same [influence]? Due to the state of not having comprehended [its true nature previously], this [self] should now become steadfast.
सहवासं न यास्यामि कालमेतद्धि वञ्चनात् ।
वञ्चितोऽस्म्यनया यद्धि निर्विकारो विकारया ॥३२॥
32. sahavāsaṁ na yāsyāmi kālametaddhi vañcanāt ,
vañcito'smyanayā yaddhi nirvikāro vikārayā.
32. sahavāsam na yāsyāmi kālam etat hi vañcanāt
vañcitaḥ asmi anayā yat hi nirvikāraḥ vikārayā
32. aham sahavāsam na yāsyāmi hi etat kālam vañcanāt (asti)
yat hi nirvikāraḥ (aham) anayā vikārayā vañcitaḥ asmi
32. I shall not continue this association (with the mutable world/body), for this period of time has truly been one of deception. Indeed, I, the unperturbed (puruṣa), have been deceived by this mutable (prakṛti) entity.
न चायमपराधोऽस्या अपराधो ह्ययं मम ।
योऽहमत्राभवं सक्तः पराङ्मुखमुपस्थितः ॥३३॥
33. na cāyamaparādho'syā aparādho hyayaṁ mama ,
yo'hamatrābhavaṁ saktaḥ parāṅmukhamupasthitaḥ.
33. na ca ayam aparādhaḥ asyāḥ aparādhaḥ hi ayam mama
yaḥ aham atra abhavam saktaḥ parāṅmukham upasthitaḥ
33. ca ayam asyāḥ aparādhaḥ na hi ayam mama aparādhaḥ yaḥ
aham atra parāṅmukham upasthitaḥ (san) saktaḥ abhavam
33. And this is not her (prakṛti's) fault; rather, this fault is truly mine. For it was I who became attached here, even though I was present yet turned away (from my intrinsic nature or essential being).
ततोऽस्मि बहुरूपासु स्थितो मूर्तिष्वमूर्तिमान् ।
अमूर्तश्चापि मूर्तात्मा ममत्वेन प्रधर्षितः ॥३४॥
34. tato'smi bahurūpāsu sthito mūrtiṣvamūrtimān ,
amūrtaścāpi mūrtātmā mamatvena pradharṣitaḥ.
34. tataḥ asmi bahurūpāsu sthitaḥ mūrtiṣu amūrtimān
amūrtaḥ ca api mūrtātmā mamatvena pradharṣitaḥ
34. tataḥ amūrtimān (aham) bahurūpāsu mūrtiṣu sthitaḥ asmi ca
api amūrtaḥ mūrtātmā (aham) mamatvena pradharṣitaḥ (asmi)
34. Therefore, though I am inherently formless, I find myself dwelling in many forms, in various physical embodiments. And consequently, even I, the formless (ātman), though embodying myself (mūrtātmā), have been overcome by the sense of possessiveness (mama-tva).
प्रकृतेरनयत्वेन तासु तास्विह योनिषु ।
निर्ममस्य ममत्वेन किं कृतं तासु तासु च ।
योनीषु वर्तमानेन नष्टसंज्ञेन चेतसा ॥३५॥
35. prakṛteranayatvena tāsu tāsviha yoniṣu ,
nirmamasya mamatvena kiṁ kṛtaṁ tāsu tāsu ca ,
yonīṣu vartamānena naṣṭasaṁjñena cetasā.
35. prakṛteḥ anayatvena tāsu tāsu
iha yoniṣu nirmamasya mamatvena
kim kṛtam tāsu tāsu ca yoniṣu
vartamānena naṣṭasaṃjñena cetasā
35. iha prakṛteḥ anayatvena ca tāsu
tāsu yoniṣu vartamānena naṣṭasaṃjñena
cetasā nirmamasya (mama)
mamatvena kim kṛtam (iti praśnaḥ)
35. Due to the lack of proper guidance from (prakṛti), and by the sense of 'mine-ness' (mama-tva), what has been done to me, who is inherently free from possessiveness (nir-mama), as I continue to exist in these various life forms (yoniṣu) here, with a consciousness (cetasā) that has lost its true understanding (naṣṭa-saṃjña)?
न ममात्रानया कार्यमहंकारकृतात्मया ।
आत्मानं बहुधा कृत्वा येयं भूयो युनक्ति माम् ।
इदानीमेष बुद्धोऽस्मि निर्ममो निरहंकृतः ॥३६॥
36. na mamātrānayā kāryamahaṁkārakṛtātmayā ,
ātmānaṁ bahudhā kṛtvā yeyaṁ bhūyo yunakti mām ,
idānīmeṣa buddho'smi nirmamo nirahaṁkṛtaḥ.
36. na mama atra anayā kāryam
ahaṅkārakṛtātmayā ātmānam bahudhā kṛtvā yā
iyam bhūyaḥ yunakti mām idānīm eṣaḥ
buddhaḥ asmi nirmamaḥ nirahaṃkṛtaḥ
36. idānīm eṣaḥ buddhaḥ asmi nirmamaḥ nirahaṃkṛtaḥ yā iyam ahaṅkārakṛtātmayā ātmānam bahudhā kṛtvā bhūyaḥ mām yunakti,
(tayā) anayā atra mama kāryam na
36. I have no concern here with this (entity) whose nature is created by the ego (ahaṅkāra), and which, having diversified the self (ātman) in many ways, repeatedly binds me. Now I am enlightened, free from possessiveness, and free from ego (ahaṅkāra).
ममत्वमनया नित्यमहंकारकृतात्मकम् ।
अपेत्याहमिमां हित्वा संश्रयिष्ये निरामयम् ॥३७॥
37. mamatvamanayā nityamahaṁkārakṛtātmakam ,
apetyāhamimāṁ hitvā saṁśrayiṣye nirāmayam.
37. mamatvam anayā nityam ahaṅkārakṛtātmakam
apetya aham imām hitvā saṃśrayiṣye nirāmayam
37. aham anayā ahaṅkārakṛtātmakam nityam mamatvam apetya,
imām hitvā,
nirāmayam saṃśrayiṣye
37. Having entirely abandoned this possessiveness (mamatvam), which is constantly caused by this (entity) characterized by ego (ahaṅkāra), and having left this (entity), I shall resort to the untainted (state).
अनेन साम्यं यास्यामि नानयाहमचेतसा ।
क्षमं मम सहानेन नैकत्वमनया सह ।
एवं परमसंबोधात्पञ्चविंशोऽनुबुद्धवान् ॥३८॥
38. anena sāmyaṁ yāsyāmi nānayāhamacetasā ,
kṣamaṁ mama sahānena naikatvamanayā saha ,
evaṁ paramasaṁbodhātpañcaviṁśo'nubuddhavān.
38. anena sāmyam yāsyāmi na anayā aham
acetasā kṣamam mama saha anena
na ekatvam anayā saha evam
paramasaṃbodhāt pañcaviṃśaḥ anubuddhavān
38. aham anena sāmyam yāsyāmi,
acetasā anayā na anena saha mama kṣamam,
anayā saha ekatvam na evam paramasaṃbodhāt pañcaviṃśaḥ anubuddhavān
38. I shall attain equality with this (conscious principle, puruṣa), but I shall not (attain equality) with this unconscious (prakṛti). Association with this (conscious principle, puruṣa) is proper for me, but not oneness with this (unconscious prakṛti). Thus, from supreme realization (saṃbodha), the twenty-fifth (principle, puruṣa) attained perfect understanding.
अक्षरत्वं नियच्छेत त्यक्त्वा क्षरमनामयम् ।
अव्यक्तं व्यक्तधर्माणं सगुणं निर्गुणं तथा ।
निर्गुणं प्रथमं दृष्ट्वा तादृग्भवति मैथिल ॥३९॥
39. akṣaratvaṁ niyaccheta tyaktvā kṣaramanāmayam ,
avyaktaṁ vyaktadharmāṇaṁ saguṇaṁ nirguṇaṁ tathā ,
nirguṇaṁ prathamaṁ dṛṣṭvā tādṛgbhavati maithila.
39. akṣaratvam niyaccheta tyaktvā kṣaram
anāmayam avyaktam vyaktadharmāṇam
saguṇam nirguṇam tathā nirguṇam
prathamam dṛṣṭvā tādṛk bhavati maithila
39. maithila,
kṣaram anāmayam avyaktam vyaktadharmāṇam saguṇam tathā nirguṇam (sarvam upādhibhūtam) tyaktvā,
akṣaratvam niyaccheta prathamam nirguṇam dṛṣṭvā,
tādṛk bhavati
39. Having abandoned the perishable (kṣaram), the conditioned state of being 'untroubled' (anāmayam), the unmanifest (avyaktam) which has manifest properties (vyaktadharmāṇam), and (all that is) with qualities (saguṇam) as well as (all that is considered) without qualities (nirguṇam) [all aspects of conditioned existence], one should secure imperishability (akṣaratvam). O Maithila, by first perceiving the truly transcendent (nirguṇam), one becomes like that.
अक्षरक्षरयोरेतदुक्तं तव निदर्शनम् ।
मयेह ज्ञानसंपन्नं यथाश्रुतिनिदर्शनात् ॥४०॥
40. akṣarakṣarayoretaduktaṁ tava nidarśanam ,
mayeha jñānasaṁpannaṁ yathāśrutinidarśanāt.
40. akṣarakṣarayoḥ etat uktam tava nidarśanam
mayā iha jñānasaṃpannam yathāśrutinidarśanāt
40. mayā iha jñānasaṃpannam yathāśrutinidarśanāt
akṣarakṣarayoḥ etat nidarśanam tava uktam
40. This explanation concerning the immutable and the mutable has been given to you by me here, an explanation that is endowed with knowledge, and derived from scriptural illustrations (śruti-nidarśana).
निःसंदिग्धं च सूक्ष्मं च विबुद्धं विमलं तथा ।
प्रवक्ष्यामि तु ते भूयस्तन्निबोध यथाश्रुतम् ॥४१॥
41. niḥsaṁdigdhaṁ ca sūkṣmaṁ ca vibuddhaṁ vimalaṁ tathā ,
pravakṣyāmi tu te bhūyastannibodha yathāśrutam.
41. niḥsaṃdigdham ca sūkṣmam ca vibuddham vimalam tathā
pravakṣyāmi tu te bhūyaḥ tat nibodha yathāśrutam
41. tu te bhūyaḥ niḥsaṃdigdham ca sūkṣmam ca vibuddham
vimalam tathā tat pravakṣyāmi; yathāśrutam nibodha
41. But I will now further explain to you that which is unequivocal, subtle, thoroughly understood, and pure. Therefore, understand it as it is taught.
सांख्ययोगौ मया प्रोक्तौ शास्त्रद्वयनिदर्शनात् ।
यदेव शास्त्रं सांख्योक्तं योगदर्शनमेव तत् ॥४२॥
42. sāṁkhyayogau mayā proktau śāstradvayanidarśanāt ,
yadeva śāstraṁ sāṁkhyoktaṁ yogadarśanameva tat.
42. sāṃkhyayogau mayā proktau śāstradvayanidarśanāt
yat eva śāstram sāṃkhyoktam yogadarśanam eva tat
42. mayā śāstradvayanidarśanāt sāṃkhyayogau proktau;
yat eva śāstram sāṃkhyoktam tat yogadarśanam eva
42. The Sāṃkhya and Yoga (yoga) systems of thought have been articulated by me, drawing from the insights of two distinct scriptural traditions. Indeed, whatever doctrine (śāstra) is taught as Sāṃkhya is precisely what constitutes the Yoga (yoga) philosophy.
प्रबोधनकरं ज्ञानं सांख्यानामवनीपते ।
विस्पष्टं प्रोच्यते तत्र शिष्याणां हितकाम्यया ॥४३॥
43. prabodhanakaraṁ jñānaṁ sāṁkhyānāmavanīpate ,
vispaṣṭaṁ procyate tatra śiṣyāṇāṁ hitakāmyayā.
43. prabodhankaram jñānam sāṃkhyānām avanīpate
vispaṣṭam procyate tatra śiṣyāṇām hitakāmyayā
43. avanīpate,
sāṃkhyānām prabodhankaram jñānam tatra śiṣyāṇām hitakāmyayā vispaṣṭam procyate
43. O king, the knowledge that brings awakening to the Sāṃkhyas is clearly expounded in that system, out of a desire for the well-being of the disciples.
बृहच्चैव हि तच्छास्त्रमित्याहुः कुशला जनाः ।
अस्मिंश्च शास्त्रे योगानां पुनर्दधि पुनः शरः ॥४४॥
44. bṛhaccaiva hi tacchāstramityāhuḥ kuśalā janāḥ ,
asmiṁśca śāstre yogānāṁ punardadhi punaḥ śaraḥ.
44. bṛhat ca eva hi tat śāstram iti āhuḥ kuśalāḥ janāḥ
asmin ca śāstre yogānām punaḥ dadhi punaḥ śaraḥ
44. kuśalāḥ janāḥ hi bṛhat ca eva tat śāstram iti āhuḥ
ca asmin śāstre yogānām punaḥ dadhi punaḥ śaraḥ
44. Indeed, skilled people say that this is a great scripture (śāstra). And in this scripture, regarding the various `yoga` (yoga) disciplines, there is again (the gentleness of) curd, and again (the sharpness of) an arrow.
पञ्चविंशात्परं तत्त्वं न पश्यति नराधिप ।
सांख्यानां तु परं तत्र यथावदनुवर्णितम् ॥४५॥
45. pañcaviṁśātparaṁ tattvaṁ na paśyati narādhipa ,
sāṁkhyānāṁ tu paraṁ tatra yathāvadanuvarṇitam.
45. pañcaviṃśāt param tattvam na paśyati narādhipa
sāṅkhyānām tu param tatra yathāvat anuvarṇitam
45. narādhipa pañcaviṃśāt param tattvam na paśyati
tu sāṅkhyānām tatra param yathāvat anuvarṇitam
45. O King, one does not perceive any principle (tattva) higher than the twenty-fifth (puruṣa). However, for the Sāṅkhyas, the supreme (puruṣa) is indeed described there accurately.
बुद्धमप्रतिबुद्धं च बुध्यमानं च तत्त्वतः ।
बुध्यमानं च बुद्धं च प्राहुर्योगनिदर्शनम् ॥४६॥
46. buddhamapratibuddhaṁ ca budhyamānaṁ ca tattvataḥ ,
budhyamānaṁ ca buddhaṁ ca prāhuryoganidarśanam.
46. buddham apratibuddham ca budhyamānam ca tattvataḥ
budhyamānam ca buddham ca prāhuḥ yoganidarśanam
46. tattvataḥ buddham ca apratibuddham ca budhyamānam
ca budhyamānam ca buddham ca yoganidarśanam prāhuḥ
46. They declare that the understood (buddham), the not-understood (apratibuddham), and that which is in the process of being understood (budhyamānam)—all these states, in their true nature (tattvataḥ), encompassing both the ongoing process of understanding and the state of being understood—constitute the illustration of `yoga` (yoga).

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 Chapter 294 Chapter 295 (current chapter) 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