Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

महाभारतः       mahābhārataḥ - book-12, chapter-296

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
वसिष्ठ उवाच ।
अप्रबुद्धमथाव्यक्तमिमं गुणविधिं शृणु ।
गुणान्धारयते ह्येषा सृजत्याक्षिपते तथा ॥१॥
1. vasiṣṭha uvāca ,
aprabuddhamathāvyaktamimaṁ guṇavidhiṁ śṛṇu ,
guṇāndhārayate hyeṣā sṛjatyākṣipate tathā.
1. vasiṣṭhaḥ uvāca aprabuddham atha avyaktam imam guṇavidhim
śṛṇu guṇān dhārayate hi eṣā sṛjati ākṣipate tathā
1. vasiṣṭhaḥ uvāca: atha imam aprabuddham avyaktam guṇavidhim
śṛṇu hi eṣā guṇān dhārayate sṛjati tathā ākṣipate
1. Vasiṣṭha said: "Now, listen to this principle of the qualities (guṇas), which is unawakened and unmanifest. Indeed, this (principle, i.e., "prakṛti") sustains the qualities (guṇas), creates, and also withdraws them."
अजस्रं त्विह क्रीडार्थं विकुर्वन्ती नराधिप ।
आत्मानं बहुधा कृत्वा तान्येव च विचक्षते ॥२॥
2. ajasraṁ tviha krīḍārthaṁ vikurvantī narādhipa ,
ātmānaṁ bahudhā kṛtvā tānyeva ca vicakṣate.
2. ajasram tu iha krīḍārtham vikurvantī narādhipa
ātmānam bahudhā kṛtvā tāni eva ca vicakṣate
2. narādhipa iha ajasram tu krīḍārtham ātmānam
bahudhā kṛtvā vikurvantī ca tāni eva vicakṣate
2. O king, constantly here for the sake of sport, she (the supreme power), having made her own self (ātman) manifold, is continually manifesting various forms and indeed observes those very creations.
एतदेवं विकुर्वाणां बुध्यमानो न बुध्यते ।
अव्यक्तबोधनाच्चैव बुध्यमानं वदन्त्यपि ॥३॥
3. etadevaṁ vikurvāṇāṁ budhyamāno na budhyate ,
avyaktabodhanāccaiva budhyamānaṁ vadantyapi.
3. etat evam vikurvāṇām budhyamānaḥ na budhyate
avyaktabodhanāt ca eva budhyamānam vadanti api
3. etat evam vikurvāṇām budhyamānaḥ na budhyate
ca eva avyaktabodhanāt api budhyamānam vadanti
3. Although one perceives these varied manifestations, the perceiver (budhyamānaḥ) fails to comprehend the ultimate truth. And indeed, only through the instruction concerning the unmanifest (avyakta) do they (the wise) speak of (or acknowledge) the truly knowing one.
न त्वेव बुध्यतेऽव्यक्तं सगुणं वाथ निर्गुणम् ।
कदाचित्त्वेव खल्वेतदाहुरप्रतिबुद्धकम् ॥४॥
4. na tveva budhyate'vyaktaṁ saguṇaṁ vātha nirguṇam ,
kadācittveva khalvetadāhurapratibuddhakam.
4. na tu eva budhyate avyaktam saguṇam vā atha nirguṇam
kadācit tu eva khalu etat āhuḥ apratibuddhakam
4. na tu eva avyaktam saguṇam vā atha nirguṇam budhyate
kadācit tu eva khalu etat apratibuddhakam āhuḥ
4. But one does not truly comprehend the unmanifest (avyakta), whether it is endowed with qualities (saguṇa) or devoid of qualities (nirguṇa). Indeed, sometimes they (the sages) refer to this (unmanifest) as unknowable (apratibuddhakam).
बुध्यते यदि वाव्यक्तमेतद्वै पञ्चविंशकम् ।
बुध्यमानो भवत्येष सङ्गात्मक इति श्रुतिः ॥५॥
5. budhyate yadi vāvyaktametadvai pañcaviṁśakam ,
budhyamāno bhavatyeṣa saṅgātmaka iti śrutiḥ.
5. budhyate yadi vā avyaktam etat vai pañcavimśakam
budhyamānaḥ bhavati eṣaḥ saṅgātmakaḥ iti śrutiḥ
5. yadi vā etat avyaktam vai pañcavimśakam budhyate
eṣaḥ budhyamānaḥ saṅgātmakaḥ bhavati iti śrutiḥ
5. If, indeed, this unmanifest (avyakta) is understood as the twenty-fifth principle (puruṣa), then this very understanding one (puruṣa) becomes of the nature of attachment (saṅga-ātmaka), thus states the sacred tradition (śruti).
अनेनाप्रतिबुद्धेति वदन्त्यव्यक्तमच्युतम् ।
अव्यक्तबोधनाच्चैव बुध्यमानं वदन्त्युत ॥६॥
6. anenāpratibuddheti vadantyavyaktamacyutam ,
avyaktabodhanāccaiva budhyamānaṁ vadantyuta.
6. anena apratibuddhā iti vadanti avyaktam acyutam
avyaktabodhanāt ca eva budhyamānam vadanti uta
6. anena avyaktam apratibuddhā iti vadanti ca
eva avyaktabodhanāt budhyamānam uta vadanti
6. They declare the unmanifest (prakṛti) to be unawakened by this imperishable (puruṣa). And similarly, they also declare the imperishable (puruṣa) to be awakened (or discerning) through the awakening (or manifestation) of the unmanifest.
पञ्चविंशं महात्मानं न चासावपि बुध्यते ।
षड्विंशं विमलं बुद्धमप्रमेयं सनातनम् ॥७॥
7. pañcaviṁśaṁ mahātmānaṁ na cāsāvapi budhyate ,
ṣaḍviṁśaṁ vimalaṁ buddhamaprameyaṁ sanātanam.
7. pañcaviṃśam mahātmānam na ca asau api budhyate
ṣaḍviṃśam vimalam buddham aprameyam sanātanam
7. asau pañcaviṃśam mahātmānam ca api na budhyate.
ṣaḍviṃśam vimalam buddham aprameyam sanātanam (bhavati)
7. The twenty-fifth (principle), the great self (ātman), does not even discern itself. The twenty-sixth is declared to be pure, enlightened, immeasurable, and eternal.
सततं पञ्चविंशं च चतुर्विंशं च बुध्यते ।
दृश्यादृश्ये ह्यनुगतमुभावेव महाद्युती ॥८॥
8. satataṁ pañcaviṁśaṁ ca caturviṁśaṁ ca budhyate ,
dṛśyādṛśye hyanugatamubhāveva mahādyutī.
8. satatam pañcaviṃśam ca caturviṃśam ca budhyate
dṛśye adṛśye hi anugatam ubhau eva mahādyutī
8. (saḥ) satatam pañcaviṃśam ca caturviṃśam ca budhyate.
hi,
dṛśye adṛśye ca (loke) (sarvam) anugatam (asti),
ubhau eva mahādyutī (bhavataḥ)
8. The twenty-fifth (puruṣa) constantly discerns both itself and the twenty-fourth (prakṛti and its evolutes). Indeed, within both the visible and the invisible, everything is pervaded by these two, both of great splendor.
अव्यक्तं न तु तद्ब्रह्म बुध्यते तात केवलम् ।
केवलं पञ्चविंशं च चतुर्विंशं न पश्यति ॥९॥
9. avyaktaṁ na tu tadbrahma budhyate tāta kevalam ,
kevalaṁ pañcaviṁśaṁ ca caturviṁśaṁ na paśyati.
9. avyaktam na tu tat brahma budhyate tāta kevalam
kevalam pañcaviṃśam ca caturviṃśam na paśyati
9. tāta,
tat brahma tu avyaktam kevalam na budhyate.
(tat) pañcaviṃśam ca caturviṃśam kevalam na paśyati
9. O dear one, that Brahman, however, does not discern the unmanifest (prakṛti) as a separate entity. Nor does it perceive the twenty-fifth (puruṣa) and the twenty-fourth (prakṛti and its evolutes) as isolated entities.
बुध्यमानो यदात्मानमन्योऽहमिति मन्यते ।
तदा प्रकृतिमानेष भवत्यव्यक्तलोचनः ॥१०॥
10. budhyamāno yadātmānamanyo'hamiti manyate ,
tadā prakṛtimāneṣa bhavatyavyaktalocanaḥ.
10. budhyamānaḥ yadā ātmānam anyaḥ aham iti manyate
tadā prakṛtimān eṣaḥ bhavati avyaktalocanaḥ
10. yadā budhyamānaḥ ātmānam anyaḥ aham iti manyate
tadā eṣaḥ prakṛtimān avyaktalocanaḥ bhavati
10. When one, even while perceiving the self (ātman), considers 'I am something other,' then that person becomes subject to material nature (prakṛti) and his vision is obscured by the unmanifest (avyakta).
बुध्यते च परां बुद्धिं विशुद्धाममलां यदा ।
षड्विंशो राजशार्दूल तदा बुद्धत्वमाव्रजेत् ॥११॥
11. budhyate ca parāṁ buddhiṁ viśuddhāmamalāṁ yadā ,
ṣaḍviṁśo rājaśārdūla tadā buddhatvamāvrajet.
11. budhyate ca parām buddhim viśuddhām amalām yadā
ṣaḍviṃśaḥ rājaśārdūla tadā buddhatvam āvrajet
11. ca yadā rājaśārdūla ṣaḍviṃśaḥ parām viśuddhām
amalām buddhim budhyate tadā buddhatvam āvrajet
11. And when the twenty-sixth principle (puruṣa), O tiger among kings, realizes the supreme (parā), perfectly pure (viśuddhā), and stainless (amalā) intellect (buddhi), then it attains the state of awakening (buddhatva).
ततस्त्यजति सोऽव्यक्तं सर्गप्रलयधर्मिणम् ।
निर्गुणः प्रकृतिं वेद गुणयुक्तामचेतनाम् ॥१२॥
12. tatastyajati so'vyaktaṁ sargapralayadharmiṇam ,
nirguṇaḥ prakṛtiṁ veda guṇayuktāmacetanām.
12. tataḥ tyajati saḥ avyaktam sargapralayadharmiṇam
nirguṇaḥ prakṛtim veda guṇayuktām acetanām
12. tataḥ saḥ nirguṇaḥ sargapralayadharmiṇam avyaktam
tyajati prakṛtim guṇayuktām acetanām veda
12. Then, that person (puruṣa), being devoid of qualities (guṇas), abandons the unmanifest (avyakta), whose intrinsic nature (dharma) is characterized by creation and dissolution. He then understands material nature (prakṛti) as being endowed with qualities (guṇas) and as unconscious.
ततः केवलधर्मासौ भवत्यव्यक्तदर्शनात् ।
केवलेन समागम्य विमुक्तोऽऽत्मानमाप्नुयात् ॥१३॥
13. tataḥ kevaladharmāsau bhavatyavyaktadarśanāt ,
kevalena samāgamya vimukto''tmānamāpnuyāt.
13. tataḥ kevaladharmā asau bhavati avyaktadarśanāt
kevalena samāgamya vimuktaḥ ātmānam āpnuyāt
13. tataḥ asau avyaktadarśanāt kevaladharmā bhavati
kevalena samāgamya vimuktaḥ ātmānam āpnuyāt
13. Then, through the realization of the unmanifest (avyakta), that individual acquires a purely singular intrinsic nature (dharma). Having united with the absolute (kevala), he becomes liberated and attains the Self (ātman).
एतत्तत्तत्त्वमित्याहुर्निस्तत्त्वमजरामरम् ।
तत्त्वसंश्रयणादेतत्तत्त्ववन्न च मानद ।
पञ्चविंशतितत्त्वानि प्रवदन्ति मनीषिणः ॥१४॥
14. etattattattvamityāhurnistattvamajarāmaram ,
tattvasaṁśrayaṇādetattattvavanna ca mānada ,
pañcaviṁśatitattvāni pravadanti manīṣiṇaḥ.
14. etat tat tattvam iti āhuḥ nistattvam
ajarāmaram tattvasaṃśrayaṇāt
etat tattvavat na ca mānada
pañcaviṃśatitattvāni pravadanti manīṣiṇaḥ
14. mānada,
etat tat tattvam iti āhuḥ nistattvam ajarāmaram.
tattvasaṃśrayaṇāt etat tattvavat ca na.
manīṣiṇaḥ pañcaviṃśatitattvāni pravadanti.
14. They declare this to be the ultimate principle (tattva), which is beyond all categories (nistattvam), ageless, and immortal. By resorting to this principle (tattva), one becomes like it, yet it is not entirely identical, O giver of honor. The wise, however, speak of twenty-five principles (tattva).
न चैष तत्त्ववांस्तात निस्तत्त्वस्त्वेष बुद्धिमान् ।
एष मुञ्चति तत्त्वं हि क्षिप्रं बुद्धस्य लक्षणम् ॥१५॥
15. na caiṣa tattvavāṁstāta nistattvastveṣa buddhimān ,
eṣa muñcati tattvaṁ hi kṣipraṁ buddhasya lakṣaṇam.
15. na ca eṣa tattvavān tāta nistattvaḥ tu eṣa buddhimān
eṣa muñcati tattvam hi kṣipram buddhasya lakṣaṇam
15. tāta,
eṣa buddhimān ca na tattvavān,
tu eṣa nistattvaḥ.
eṣa hi kṣipram tattvam muñcati buddhasya lakṣaṇam.
15. And this wise one (buddhimān), O dear one (tāta), is not endowed with principles; rather, he is without principles (nistattvas). This indeed is the characteristic of an awakened one (buddha), that he quickly abandons principles (tattva).
षड्विंशोऽहमिति प्राज्ञो गृह्यमाणोऽजरामरः ।
केवलेन बलेनैव समतां यात्यसंशयम् ॥१६॥
16. ṣaḍviṁśo'hamiti prājño gṛhyamāṇo'jarāmaraḥ ,
kevalena balenaiva samatāṁ yātyasaṁśayam.
16. ṣaṭviṃśaḥ aham iti prājñaḥ gṛhyamāṇaḥ ajarāmaraḥ
kevalena balena eva samatām yāti asaṃśayam
16. prājñaḥ aham ṣaṭviṃśaḥ iti gṛhyamāṇaḥ ajarāmaraḥ.
kevalena balena eva asaṃśayam samatām yāti.
16. The wise one (prājña), realizing 'I am the twenty-sixth (principle)' (ṣaḍviṃśa), becomes thereby ageless and immortal. Through inner strength alone, he undoubtedly attains equanimity (samatā).
षड्विंशेन प्रबुद्धेन बुध्यमानोऽप्यबुद्धिमान् ।
एतन्नानात्वमित्युक्तं सांख्यश्रुतिनिदर्शनात् ॥१७॥
17. ṣaḍviṁśena prabuddhena budhyamāno'pyabuddhimān ,
etannānātvamityuktaṁ sāṁkhyaśrutinidarśanāt.
17. ṣaṭviṃśena prabuddhena budhyamānaḥ api abuddhimān
etat nānātvam iti uktam sāṃkhyaśrutinidarśanāt
17. abuddhimān api ṣaṭviṃśena prabuddhena budhyamānaḥ etat nānātvam iti sāṃkhyaśrutinidarśanāt uktam.
17. Even an unintelligent person (abuddhimān), being enlightened by the awakened twenty-sixth (principle) (ṣaḍviṃśa), also becomes awakened. This is declared to be the diversity (nānātva) according to the illustrations (nidarśanāt) from the Sāṃkhya scriptures (śruti).
चेतनेन समेतस्य पञ्चविंशतिकस्य च ।
एकत्वं वै भवत्यस्य यदा बुद्ध्या न बुध्यते ॥१८॥
18. cetanena sametasya pañcaviṁśatikasya ca ,
ekatvaṁ vai bhavatyasya yadā buddhyā na budhyate.
18. cetanena sametasyā pañcaviṃśatikasya ca ekatvaṃ
vai bhavati asya yadā buddhyā na budhyate
18. yadā buddhyā na budhyate cetanena sametasyā pañcaviṃśatikasya ca,
asya ekatvaṃ vai bhavati
18. When the twenty-fifth principle (puruṣa), which is associated with the conscious element, is not correctly perceived by the intellect (buddhi), then a state of oneness (with prakṛti) certainly arises for it.
बुध्यमानोऽप्रबुद्धेन समतां याति मैथिल ।
सङ्गधर्मा भवत्येष निःसङ्गात्मा नराधिप ॥१९॥
19. budhyamāno'prabuddhena samatāṁ yāti maithila ,
saṅgadharmā bhavatyeṣa niḥsaṅgātmā narādhipa.
19. budhyamānaḥ aprabuddhena samatāṃ yāti maithila
saṅgadharmā bhavati eṣa niḥsaṅgātmā narādhipa
19. maithila,
aprabuddhena budhyamānaḥ samatāṃ yāti; narādhipa,
niḥsaṅgātmā eṣa saṅgadharmā bhavati
19. O Maithila, the conscious (puruṣa), when perceived by the unawakened, attains a state of equality (with nature). O King, this (puruṣa), whose true self (ātman) is unattached, then takes on the characteristic of attachment.
निःसङ्गात्मानमासाद्य षड्विंशकमजं विदुः ।
विभुस्त्यजति चाव्यक्तं यदा त्वेतद्विबुध्यते ।
चतुर्विंशमगाधं च षड्विंशस्य प्रबोधनात् ॥२०॥
20. niḥsaṅgātmānamāsādya ṣaḍviṁśakamajaṁ viduḥ ,
vibhustyajati cāvyaktaṁ yadā tvetadvibudhyate ,
caturviṁśamagādhaṁ ca ṣaḍviṁśasya prabodhanāt.
20. niḥsaṅgātmānam āsādya ṣaḍviṃśakaṃ
ajaṃ viduḥ vibhuḥ tyajati ca avyaktaṃ
yadā tu etat vibudhyate caturviṃśaṃ
agādhaṃ ca ṣaḍviṃśasya prabodhanāt
20. niḥsaṅgātmānam āsādya,
ṣaḍviṃśakaṃ ajaṃ viduḥ.
yadā tu etat vibudhyate,
vibhuḥ avyaktaṃ ca caturviṃśaṃ agādhaṃ ca tyajati,
ṣaḍviṃśasya prabodhanāt
20. Having realized the unattached self (ātman), they understand the twenty-sixth principle (brahman) to be unborn. When this (twenty-sixth principle) is truly comprehended, the all-pervading (brahman) relinquishes the unmanifest (prakṛti); indeed, the unfathomable twenty-fourth (principles of prakṛti's evolutes) is also abandoned through the awakening to the twenty-sixth (brahman).
एष ह्यप्रतिबुद्धश्च बुध्यमानश्च तेऽनघ ।
प्रोक्तो बुद्धश्च तत्त्वेन यथाश्रुतिनिदर्शनात् ।
नानात्वैकत्वमेतावद्द्रष्टव्यं शास्त्रदृष्टिभिः ॥२१॥
21. eṣa hyapratibuddhaśca budhyamānaśca te'nagha ,
prokto buddhaśca tattvena yathāśrutinidarśanāt ,
nānātvaikatvametāvaddraṣṭavyaṁ śāstradṛṣṭibhiḥ.
21. eṣa hi apratibuddhaḥ ca budhyamānaḥ
ca te anagha proktaḥ buddhaḥ ca tattvena
yathāśrutinidarśanāt nānātvaikatvaṃ
etāvat draṣṭavyaṃ śāstradṛṣṭibhiḥ
21. anagha,
te eṣa hi apratibuddhaḥ ca budhyamānaḥ ca buddhaḥ ca tattvena yathāśrutinidarśanāt proktaḥ.
etāvat nānātvaikatvaṃ śāstradṛṣṭibhiḥ draṣṭavyaṃ
21. O sinless one (anagha), this (puruṣa) is indeed declared to you as both unawakened and awakening, and also as truly awakened, in accordance with the examples found in the scriptures (śruti). Thus, this duality of manifoldness and oneness should be understood by those with insight into the scriptures (śāstra).
मशकोदुम्बरे यद्वदन्यत्वं तद्वदेतयोः ।
मत्स्योऽम्भसि यथा तद्वदन्यत्वमुपलभ्यते ॥२२॥
22. maśakodumbare yadvadanyatvaṁ tadvadetayoḥ ,
matsyo'mbhasi yathā tadvadanyatvamupalabhyate.
22. maśakaḥ udumbare yat vat anyatvam tat vat etayoḥ
matsyaḥ ambhasi yathā tat vat anyatvam upalabhyate
22. yathā maśakaḥ udumbare yat vat anyatvam tat vat
etayoḥ matsyaḥ ambhasi tat vat anyatvam upalabhyate
22. Just as there is a distinctness between a mosquito and the fig tree (udumbara) it inhabits, and similarly, just as a fish is perceived as distinct from the water, so too is the distinctness between these two (the self and nature) apprehended.
एवमेवावगन्तव्यं नानात्वैकत्वमेतयोः ।
एतद्विमोक्ष इत्युक्तमव्यक्तज्ञानसंहितम् ॥२३॥
23. evamevāvagantavyaṁ nānātvaikatvametayoḥ ,
etadvimokṣa ityuktamavyaktajñānasaṁhitam.
23. evam eva avagantavyam nānātva ekatvam etayoḥ
etad vimokṣaḥ iti uktam avyaktajñānasaṃhitam
23. evam eva etayoḥ nānātva ekatvam avagantavyam
etat avyaktajñānasaṃhitam vimokṣaḥ iti uktam
23. Thus, the distinctness and the underlying oneness of these two (the self and nature) should indeed be understood. This, accompanied by the knowledge of the unmanifest (prakṛti), is declared to be final liberation (vimokṣa).
पञ्चविंशतिकस्यास्य योऽयं देहेषु वर्तते ।
एष मोक्षयितव्येति प्राहुरव्यक्तगोचरात् ॥२४॥
24. pañcaviṁśatikasyāsya yo'yaṁ deheṣu vartate ,
eṣa mokṣayitavyeti prāhuravyaktagocarāt.
24. pañcaviṃśatikasya asya yaḥ ayam deheṣu vartate
eṣa mokṣayitavyaḥ iti prāhuḥ avyaktagocarāt
24. yaḥ ayam asya pañcaviṃśatikasya deheṣu vartate
eṣaḥ mokṣayitavyaḥ iti avyaktagocarāt prāhuḥ
24. This [self], which is the twenty-fifth principle and resides in various bodies – 'this one is to be liberated' – thus declare those who comprehend the unmanifest (prakṛti).
सोऽयमेवं विमुच्येत नान्यथेति विनिश्चयः ।
परेण परधर्मा च भवत्येष समेत्य वै ॥२५॥
25. so'yamevaṁ vimucyeta nānyatheti viniścayaḥ ,
pareṇa paradharmā ca bhavatyeṣa sametya vai.
25. saḥ ayam evam vimucyeta na anyathā iti viniścayaḥ
pareṇa paradarmā ca bhavati eṣaḥ sametya vai
25. saḥ ayam evam vimucyeta na anyathā iti viniścayaḥ
ca eṣaḥ sametya pareṇa paradarmā vai bhavati
25. This very self (puruṣa) would thus be liberated, not otherwise – such is the definite conclusion. And this one, having united, certainly becomes of supreme intrinsic nature (dharma) by means of the Supreme (brahman).
विशुद्धधर्मा शुद्धेन बुद्धेन च स बुद्धिमान् ।
विमुक्तधर्मा मुक्तेन समेत्य पुरुषर्षभ ॥२६॥
26. viśuddhadharmā śuddhena buddhena ca sa buddhimān ,
vimuktadharmā muktena sametya puruṣarṣabha.
26. viśuddhadharmā śuddhena buddhena ca sa buddhimān
| vimuktadharmā muktena sametya puruṣarṣabha
26. puruṣarṣabha sa buddhimān śuddhena buddhena ca viśuddhadharmā
(bhavati) muktena sametya vimuktadharmā (bhavati)
26. O best among men (puruṣarṣabha), that intelligent person (buddhimān) becomes one whose intrinsic nature (dharma) is purified through association with the pure and the enlightened. Furthermore, having united with the liberated, he becomes one whose intrinsic nature (dharma) is liberated.
नियोगधर्मिणा चैव नियोगात्मा भवत्यपि ।
विमोक्षिणा विमोक्षश्च समेत्येह तथा भवेत् ॥२७॥
27. niyogadharmiṇā caiva niyogātmā bhavatyapi ,
vimokṣiṇā vimokṣaśca sametyeha tathā bhavet.
27. niyogadharmiṇā ca eva niyogātmā bhavati api |
vimokṣiṇā vimokṣaḥ ca sametya iha tathā bhavet
27. ca eva niyogadharmiṇā niyogātmā api bhavati
iha tathā vimokṣiṇā sametya ca vimokṣaḥ bhavet
27. And indeed, by the one whose intrinsic nature (dharma) is discipline, one's self (ātman) also becomes disciplined. Similarly, by uniting with a liberator here (in this world), true liberation (mokṣa) is attained.
शुचिकर्मा शुचिश्चैव भवत्यमितदीप्तिमान् ।
विमलात्मा च भवति समेत्य विमलात्मना ॥२८॥
28. śucikarmā śuciścaiva bhavatyamitadīptimān ,
vimalātmā ca bhavati sametya vimalātmanā.
28. śucikarmā śuciḥ ca eva bhavati amitadīptimān
| vimalātmā ca bhavati sametya vimalātmanā
28. śucikarmā śuciḥ ca eva amitadīptimān bhavati
ca vimalātmanā sametya vimalātmā bhavati
28. One whose actions (karma) are pure and who is himself pure, indeed becomes immensely radiant. And one's self (ātman) becomes pure by uniting with a pure self (ātman).
केवलात्मा तथा चैव केवलेन समेत्य वै ।
स्वतन्त्रश्च स्वतन्त्रेण स्वतन्त्रत्वमवाप्नुते ॥२९॥
29. kevalātmā tathā caiva kevalena sametya vai ,
svatantraśca svatantreṇa svatantratvamavāpnute.
29. kevalātmā tathā ca eva kevalena sametya vai |
svatantraḥ ca svatantreṇa svatantratvam avāpnute
29. tathā ca eva vai kevalena sametya kevalātmā (bhavati)
ca svatantreṇa svatantraḥ svatantratvam avāpnute
29. And similarly, one's self (ātman) indeed becomes absolute (kevalātmā) by uniting with the absolute (kevalena). And the independent person (svatantraḥ) attains independence (svatantratvam) through another independent person (svatantreṇa).
एतावदेतत्कथितं मया ते तथ्यं महाराज यथार्थतत्त्वम् ।
अमत्सरत्वं प्रतिगृह्य चार्थं सनातनं ब्रह्म विशुद्धमाद्यम् ॥३०॥
30. etāvadetatkathitaṁ mayā te; tathyaṁ mahārāja yathārthatattvam ,
amatsaratvaṁ pratigṛhya cārthaṁ; sanātanaṁ brahma viśuddhamādyam.
30. etāvat etat kathitam mayā te tatyam
mahārāja yathārthatattvam
amatsaratvam pratigṛhya ca artham
sanātanam brahma viśuddham ādyam
30. mahārāja mayā te etāvat etat tatyam yathārthatattvam kathitam.
ca amatsaratvam pratigṛhya sanātanam brahma viśuddham ādyam artham.
30. O great king, this much, which is the true essence of reality, the essential truth, has been declared by me to you. Receive this profound subject, the eternal, pure, and primeval ultimate reality (brahman), without envy.
न वेदनिष्ठस्य जनस्य राजन्प्रदेयमेतत्परमं त्वया भवेत् ।
विवित्समानाय विबोधकारकं प्रबोधहेतोः प्रणतस्य शासनम् ॥३१॥
31. na vedaniṣṭhasya janasya rāja;npradeyametatparamaṁ tvayā bhavet ,
vivitsamānāya vibodhakārakaṁ; prabodhahetoḥ praṇatasya śāsanam.
31. na vedaniṣṭhasya janasya rājan
pradeyam etat paramam tvayā bhavet
vivitsamānāya vibodhakārakaṃ
prabodhahetoḥ praṇatasya śāsanam
31. rājan tvayā vedaniṣṭhasya janasya etat paramam na pradeyam bhavet.
(idam) vibodhakārakam śāsanam prabodhahetoḥ vivitsamānāya praṇatasya (janasya deyam).
31. O King, this supreme (teaching) should not be given by you to a person solely devoted to the Vedic texts. This instruction, which promotes profound awakening, is for the sake of enlightenment and is intended for a humble seeker of knowledge.
न देयमेतच्च तथानृतात्मने शठाय क्लीबाय न जिह्मबुद्धये ।
न पण्डितज्ञानपरोपतापिने देयं त्वयेदं विनिबोध यादृशे ॥३२॥
32. na deyametacca tathānṛtātmane; śaṭhāya klībāya na jihmabuddhaye ,
na paṇḍitajñānaparopatāpine; deyaṁ tvayedaṁ vinibodha yādṛśe.
32. na deyam etat ca tathā anṛtātmane
śaṭhāya klībāyā na jihmabuddhaye
na paṇḍitajñānaparopatāpine
deyam tvayā idam vinibodha yādṛśe
32. (idam) etat ca tathā anṛtātmane na deyam.
śaṭhāya klībāyā na jihmabuddhaye (ca na deyam).
paṇḍitajñānaparopatāpine na (deyam).
tvayā idam deyam yādṛśe vinibodha.
32. O King, this (teaching) should not be given to one who is untruthful, nor to the deceitful, the weak-willed, or one with a crooked intellect. It should also not be given to one who harasses others with his knowledge. Understand well to whom this should be given by you.
श्रद्धान्वितायाथ गुणान्विताय परापवादाद्विरताय नित्यम् ।
विशुद्धयोगाय बुधाय चैव क्रियावतेऽथ क्षमिणे हिताय ॥३३॥
33. śraddhānvitāyātha guṇānvitāya; parāpavādādviratāya nityam ,
viśuddhayogāya budhāya caiva; kriyāvate'tha kṣamiṇe hitāya.
33. śraddhānvitāya atha guṇānvitāya parāpavādāt viratāya nityam
viśuddhayogāya budhāya ca eva kriyāvate atha kṣamiṇe hitāya
33. atha śraddhānvitāya,
guṇānvitāya,
nityam parāpavādāt viratāya,
viśuddhayogāya,
budhāya ca eva kriyāvate atha kṣamiṇe hitāya (deyam).
33. This should be given to one who is endowed with faith (śraddhā) and good qualities, who is always abstaining from slandering others, whose spiritual practice (yoga) is pure, and who is wise, active in (good) deeds, patient, and benevolent.
विविक्तशीलाय विधिप्रियाय विवादहीनाय बहुश्रुताय ।
विजानते चैव न चाहितक्षमे दमे च शक्ताय शमे च देहिनाम् ॥३४॥
34. viviktaśīlāya vidhipriyāya; vivādahīnāya bahuśrutāya ,
vijānate caiva na cāhitakṣame; dame ca śaktāya śame ca dehinām.
34. viviktaśīlāya vidhipriyāya vivādahīnāya bahuśrutāya vijānate
ca eva na ca ahitakṣame dame ca śaktāya śame ca dehinām
34. dehinām viviktaśīlāya vidhipriyāya
vivādahīnāya bahuśrutāya vijānate
ca eva na ca ahitakṣame dame ca
śame ca śaktāya (idam brahma deyam)
34. This (knowledge) should be given to one of pure character, who is fond of prescribed injunctions, free from disputes, and highly learned. It should also be given to one who truly understands, and who is not tolerant of what is harmful, and who is capable in self-control (dama) and tranquility (śama) among all embodied beings.
एतैर्गुणैर्हीनतमे न देयमेतत्परं ब्रह्म विशुद्धमाहुः ।
न श्रेयसा योक्ष्यति तादृशे कृतं धर्मप्रवक्तारमपात्रदानात् ॥३५॥
35. etairguṇairhīnatame na deya;metatparaṁ brahma viśuddhamāhuḥ ,
na śreyasā yokṣyati tādṛśe kṛtaṁ; dharmapravaktāramapātradānāt.
35. etaiḥ guṇaiḥ hīnatame na deyam
etat param brahma viśuddham āhuḥ
na śreyasā yokṣyati tādṛśe
kṛtam dharmapravaktāram apātradānāt
35. etaiḥ guṇaiḥ hīnatame etat param
viśuddham brahma na deyam iti
āhuḥ tādṛśe kṛtam apātradānāt
dharmapravaktāram śreyasā na yokṣyati
35. They declare that this supreme, pure knowledge (brahman) should not be imparted to one who is most devoid of these qualities. An act performed for such a person, like giving (dāna) to an unworthy recipient, will not lead to welfare for the expounder of natural law (dharma).
पृथ्वीमिमां यद्यपि रत्नपूर्णां दद्यान्नदेयं त्विदमव्रताय ।
जितेन्द्रियायैतदसंशयं ते भवेत्प्रदेयं परमं नरेन्द्र ॥३६॥
36. pṛthvīmimāṁ yadyapi ratnapūrṇāṁ; dadyānnadeyaṁ tvidamavratāya ,
jitendriyāyaitadasaṁśayaṁ te; bhavetpradeyaṁ paramaṁ narendra.
36. pṛthvīm imām yady api ratnapūrṇām
dadyāt na deyam tu idam avratāya
jitendriyāya etat asaṃśayam te
bhavet pradeyam paramam narendra
36. narendra yady api ratnapūrṇām imām pṛthvīm dadyāt (api),
idam avratāya tu na deyam jitendriyāya te etat paramam pradeyam asaṃśayam bhavet
36. Even if one were to give this earth, full of jewels, this (knowledge) should not be given to one who is without vows or discipline. But to one who has conquered their senses, O King (narendra), this supreme (knowledge) should certainly be given by you, without any doubt.
कराल मा ते भयमस्तु किंचिदेतच्छ्रुतं ब्रह्म परं त्वयाद्य ।
यथावदुक्तं परमं पवित्रं निःशोकमत्यन्तमनादिमध्यम् ॥३७॥
37. karāla mā te bhayamastu kiṁci;detacchrutaṁ brahma paraṁ tvayādya ,
yathāvaduktaṁ paramaṁ pavitraṁ; niḥśokamatyantamanādimadhyam.
37. karāla mā te bhayam astu kiṃcit
etat śrutam brahma param tvayā
adya yathāvat uktam paramam pavitram
niḥśokam atyantam anādimadhyam
37. karāla,
te kiṃcit bhayam mā astu adya tvayā etat param brahma śrutam (etat) yathāvat uktam paramam pavitram niḥśokam atyantam anādimadhyam (asti)
37. O Karala, may you have no fear whatsoever. For this supreme (brahman), which is perfectly pure, free from sorrow, exceedingly ultimate, and without beginning or middle, has been heard by you today, as it was properly revealed.
अगाधजन्मामरणं च राजन्निरामयं वीतभयं शिवं च ।
समीक्ष्य मोहं त्यज चाद्य सर्वं ज्ञानस्य तत्त्वार्थमिदं विदित्वा ॥३८॥
38. agādhajanmāmaraṇaṁ ca rāja;nnirāmayaṁ vītabhayaṁ śivaṁ ca ,
samīkṣya mohaṁ tyaja cādya sarvaṁ; jñānasya tattvārthamidaṁ viditvā.
38. agādha-janmāmaranam ca rājan
nirāmayam vītabhayam śivam ca samīkṣya
moham tyaja ca adya sarvam
jñānasya tattvārtham idam viditvā
38. rājan idam agādha-janmāmaranam
nirāmayam vītabhayam śivam ca
samīkṣya jñānasya tattvārtham
viditvā adya ca sarvam moham tyaja
38. O king, having thoroughly perceived this profound, birthless, deathless state, which is free from suffering, fearless, and auspicious, and having understood this true essence of knowledge, abandon all delusion immediately.
अवाप्तमेतद्धि पुरा सनातनाद्धिरण्यगर्भाद्गदतो नराधिप ।
प्रसाद्य यत्नेन तमुग्रतेजसं सनातनं ब्रह्म यथाद्य वै त्वया ॥३९॥
39. avāptametaddhi purā sanātanā;ddhiraṇyagarbhādgadato narādhipa ,
prasādya yatnena tamugratejasaṁ; sanātanaṁ brahma yathādya vai tvayā.
39. avāptam etat hi purā sanātanāt
hiraṇyagarbhāt gadataḥ narādhipa
prasādya yatnena tam ugratejasam
sanātanam brahma yathā adya vai tvayā
39. narādhipa etat hi purā sanātanāt
hiraṇyagarbhāt gadataḥ avāptam
yathā adya vai tvayā yatnena tam
ugratejasam sanātanam brahma prasādya
39. O king (narādhipa), this (knowledge) was indeed obtained long ago from the eternal (sanātana) Hiraṇyagarbha as he was proclaiming it. Just as it was then, it has now indeed been attained by you through diligently propitiating that eternal (sanātana) ultimate reality (brahman), who possesses fierce energy.
पृष्टस्त्वया चास्मि यथा नरेन्द्र तथा मयेदं त्वयि चोक्तमद्य ।
तथावाप्तं ब्रह्मणो मे नरेन्द्र महज्ज्ञानं मोक्षविदां पुराणम् ॥४०॥
40. pṛṣṭastvayā cāsmi yathā narendra; tathā mayedaṁ tvayi coktamadya ,
tathāvāptaṁ brahmaṇo me narendra; mahajjñānaṁ mokṣavidāṁ purāṇam.
40. pṛṣṭaḥ tvayā ca asmi yathā narendra
tathā mayā idam tvayi ca uktam
adya tathā avāptam brahmaṇaḥ me
narendra mahat jñānam mokṣavidām purāṇam
40. narendra yathā tvayā ca asmi pṛṣṭaḥ
tathā adya mayā idam ca tvayi
uktam tathā narendra mokṣavidām purāṇam
mahat jñānam brahmaṇaḥ me avāptam
40. O lord of men (narendra), just as I have been questioned by you, so has this been declared by me to you today. In the same way, O lord of men, this great, ancient knowledge (jñāna) of those who understand liberation (mokṣa) was obtained by me from the ultimate reality (brahman).
भीष्म उवाच ।
एतदुक्तं परं ब्रह्म यस्मान्नावर्तते पुनः ।
पञ्चविंशो महाराज परमर्षिनिदर्शनात् ॥४१॥
41. bhīṣma uvāca ,
etaduktaṁ paraṁ brahma yasmānnāvartate punaḥ ,
pañcaviṁśo mahārāja paramarṣinidarśanāt.
41. bhīṣmaḥ uvāca etat uktam param brahma yasmāt na
āvartate punaḥ pañcavimśaḥ mahārāja paramarṣinidarśanāt
41. bhīṣma uvāca etat param brahma uktam yasmāt punaḥ na
āvartate mahārāja paramarṣinidarśanāt pañcavimśaḥ
41. Bhīṣma said: This supreme reality (brahman) has been declared, from which one does not return again. O great king (mahārāja), this is (the teaching of) the twenty-fifth (principle, i.e., puruṣa), based on the insight (darśana) of the great sages.
पुनरावृत्तिमाप्नोति परं ज्ञानमवाप्य च ।
नावबुध्यति तत्त्वेन बुध्यमानोऽजरामरः ॥४२॥
42. punarāvṛttimāpnoti paraṁ jñānamavāpya ca ,
nāvabudhyati tattvena budhyamāno'jarāmaraḥ.
42. punarāvṛttim āpnoti param jñānam avāpya ca |
na avabudhyati tattvena budhyamānaḥ ajarāmaraḥ
42. param jñānam avāpya ca tattvena na avabudhyati
punarāvṛttim āpnoti budhyamānaḥ ajarāmaraḥ
42. Even after attaining supreme knowledge (jñānam), if one does not truly comprehend it, one undergoes rebirth (punarāvṛtti). However, one who understands truly is ageless and immortal.
एतन्निःश्रेयसकरं ज्ञानानां ते परं मया ।
कथितं तत्त्वतस्तात श्रुत्वा देवर्षितो नृप ॥४३॥
43. etanniḥśreyasakaraṁ jñānānāṁ te paraṁ mayā ,
kathitaṁ tattvatastāta śrutvā devarṣito nṛpa.
43. etat niḥśreyasakaram jñānānām te param mayā |
kathitam tattvataḥ tāta śrutvā devarṣitaḥ nṛpa
43. tāta nṛpa jñānānām param etat niḥśreyasakaram
mayā devarṣitaḥ śrutvā tattvataḥ te kathitam
43. O dear one (tāta), O king (nṛpa), this supreme (param) [teaching], which brings about liberation (mokṣa) – [and is] supreme among all knowledges (jñānānām) – has been truly (tattvataḥ) recounted to you (te) by me (mayā), after I heard (śrutvā) it from the divine sage (devarṣitaḥ).
हिरण्यगर्भादृषिणा वसिष्ठेन महात्मना ।
वसिष्ठादृषिशार्दूलान्नारदोऽवाप्तवानिदम् ॥४४॥
44. hiraṇyagarbhādṛṣiṇā vasiṣṭhena mahātmanā ,
vasiṣṭhādṛṣiśārdūlānnārado'vāptavānidam.
44. hiraṇyagarbhāt ṛṣiṇā vasiṣṭhena mahātmanā |
vasiṣṭhāt ṛṣiśārdūlāt nāradaḥ avāptavān idam
44. idam ṛṣiṇā mahātmanā vasiṣṭhena hiraṇyagarbhāt
ṛṣiśārdūlāt vasiṣṭhāt nāradaḥ idam avāptavān
44. This (idam) was obtained (avāptavān) by Nārada from Vasiṣṭha (vasiṣṭhāt), who is the foremost among sages (ṛṣiśārdūla). Vasiṣṭha (vasiṣṭhena), the great-souled (mahātman) sage (ṛṣi), had received it from Hiraṇyagarbha.
नारदाद्विदितं मह्यमेतद्ब्रह्म सनातनम् ।
मा शुचः कौरवेन्द्र त्वं श्रुत्वैतत्परमं पदम् ॥४५॥
45. nāradādviditaṁ mahyametadbrahma sanātanam ,
mā śucaḥ kauravendra tvaṁ śrutvaitatparamaṁ padam.
45. nāradāt viditam mahyam etat brahma sanātanam | mā
śucaḥ kauravendra tvam śrutvā etat paramam padam
45. etat sanātanam brahma nāradāt mahyam viditam
kauravendra tvam etat paramam padam śrutvā mā śucaḥ
45. This eternal (sanātanam) Brahman (brahman) has been revealed (viditam) to me (mahyam) by Nārada. O chief of the Kurus (kauravendra), having heard (śrutvā) this (etat) supreme (paramam) state (padam), you (tvam) should not (mā) grieve (śucaḥ).
येन क्षराक्षरे वित्ते न भयं तस्य विद्यते ।
विद्यते तु भयं तस्य यो नैतद्वेत्ति पार्थिव ॥४६॥
46. yena kṣarākṣare vitte na bhayaṁ tasya vidyate ,
vidyate tu bhayaṁ tasya yo naitadvetti pārthiva.
46. yena kṣarākṣare vitte na bhayam tasya vidyate
vidyate tu bhayam tasya yaḥ na etat vetti pārthiva
46. pārthiva yena kṣarākṣare vitte tasya bhayam na
vidyate tu yaḥ etat na vetti tasya bhayam vidyate
46. O king, for the one by whom the perishable and the imperishable are understood, there is no fear. However, fear exists for him who does not know this [truth].
अविज्ञानाच्च मूढात्मा पुनः पुनरुपद्रवन् ।
प्रेत्य जातिसहस्राणि मरणान्तान्युपाश्नुते ॥४७॥
47. avijñānācca mūḍhātmā punaḥ punarupadravan ,
pretya jātisahasrāṇi maraṇāntānyupāśnute.
47. avijñānāt ca mūḍhātmā punaḥ punaḥ upadravan
pretya jātisahasrāṇi maraṇāntāni upāśnute
47. ca avijñānāt mūḍhātmā punaḥ punaḥ upadravan
pretya maraṇāntāni jātisahasrāṇi upāśnute
47. And due to ignorance, the deluded soul (ātman), repeatedly suffering, experiences thousands of births that culminate in death, after passing away.
देवलोकं तथा तिर्यङ्मानुष्यमपि चाश्नुते ।
यदि शुध्यति कालेन तस्मादज्ञानसागरात् ॥४८॥
48. devalokaṁ tathā tiryaṅmānuṣyamapi cāśnute ,
yadi śudhyati kālena tasmādajñānasāgarāt.
48. devalokaṃ tathā tiryak manuṣyam api ca āśnute
yadi śudhyati kālena tasmāt ajñānasāgarāt
48. tathā ca devalokaṃ tiryak manuṣyam api āśnute
yadi kālena tasmāt ajñānasāgarāt śudhyati
48. He also experiences the realms of the gods, as well as animal and human existences. This occurs if, in due course, he is purified from that ocean of ignorance.
अज्ञानसागरो घोरो ह्यव्यक्तोऽगाध उच्यते ।
अहन्यहनि मज्जन्ति यत्र भूतानि भारत ॥४९॥
49. ajñānasāgaro ghoro hyavyakto'gādha ucyate ,
ahanyahani majjanti yatra bhūtāni bhārata.
49. ajñānasāgaraḥ ghoraḥ hi avyaktaḥ agādhaḥ ucyate
ahanyahani majjanti yatra bhūtāni bhārata
49. bhārata hi ajñānasāgaraḥ ghoraḥ avyaktaḥ
agādhaḥ ucyate yatra ahanyahani bhūtāni majjanti
49. Indeed, the ocean of ignorance is said to be dreadful, unmanifest, and unfathomable. O Bhārata, it is there that beings sink day by day.
यस्मादगाधादव्यक्तादुत्तीर्णस्त्वं सनातनात् ।
तस्मात्त्वं विरजाश्चैव वितमस्कश्च पार्थिव ॥५०॥
50. yasmādagādhādavyaktāduttīrṇastvaṁ sanātanāt ,
tasmāttvaṁ virajāścaiva vitamaskaśca pārthiva.
50. yasmāt agādhāt avyaktāt uttīrṇaḥ tvam sanātanāt
tasmāt tvam virajāḥ ca eva vitamaskaḥ ca pārthiva
50. pārthiva yasmāt agādhāt avyaktāt sanātanāt tvam
uttīrṇaḥ tasmāt tvam virajāḥ ca eva vitamaskaḥ ca
50. O King (pārthiva), since you have emerged from that unfathomable, unmanifest, and eternal (sanātana) reality, therefore you are indeed free from passion and free from ignorance.

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 Chapter 296 (current chapter) 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