महाभारतः
mahābhārataḥ
-
book-12, chapter-306
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याज्ञवल्क्य उवाच ।
अव्यक्तस्थं परं यत्तत्पृष्टस्तेऽहं नराधिप ।
परं गुह्यमिमं प्रश्नं शृणुष्वावहितो नृप ॥१॥
अव्यक्तस्थं परं यत्तत्पृष्टस्तेऽहं नराधिप ।
परं गुह्यमिमं प्रश्नं शृणुष्वावहितो नृप ॥१॥
1. yājñavalkya uvāca ,
avyaktasthaṁ paraṁ yattatpṛṣṭaste'haṁ narādhipa ,
paraṁ guhyamimaṁ praśnaṁ śṛṇuṣvāvahito nṛpa.
avyaktasthaṁ paraṁ yattatpṛṣṭaste'haṁ narādhipa ,
paraṁ guhyamimaṁ praśnaṁ śṛṇuṣvāvahito nṛpa.
1.
yājñavalkya uvāca avyaktastham param yat tat pṛṣṭaḥ te aham
narādhipa param guhyam imam praśnam śṛṇuṣva avahitaḥ nṛpa
narādhipa param guhyam imam praśnam śṛṇuṣva avahitaḥ nṛpa
1.
yājñavalkya uvāca narādhipa,
te avyaktastham param yat tat aham pṛṣṭaḥ nṛpa,
avahitaḥ imam param guhyam praśnam śṛṇuṣva
te avyaktastham param yat tat aham pṛṣṭaḥ nṛpa,
avahitaḥ imam param guhyam praśnam śṛṇuṣva
1.
Yājñavalkya said: 'O ruler of men (narādhipa), I have been asked by you about that supreme (parama) reality which is located in the unmanifest. O king (nṛpa), listen attentively to this question, which is a supreme secret.'
यथार्षेणेह विधिना चरतावमतेन ह ।
मयादित्यादवाप्तानि यजूंषि मिथिलाधिप ॥२॥
मयादित्यादवाप्तानि यजूंषि मिथिलाधिप ॥२॥
2. yathārṣeṇeha vidhinā caratāvamatena ha ,
mayādityādavāptāni yajūṁṣi mithilādhipa.
mayādityādavāptāni yajūṁṣi mithilādhipa.
2.
yathā ṛṣeṇa iha vidhinā caratā avamatena ha
mayā ādityāt avāptāni yajūṃṣi mithilādhipa
mayā ādityāt avāptāni yajūṃṣi mithilādhipa
2.
mithilādhipa,
ha,
mayā iha ṛṣeṇa vidhinā caratā avamatena ādityāt yajūṃṣi avāptāni
ha,
mayā iha ṛṣeṇa vidhinā caratā avamatena ādityāt yajūṃṣi avāptāni
2.
O ruler of Mithila (mithilādhipa), indeed, it was by me, behaving here according to the prescribed method (vidhi) like a sage (ṛṣi), yet underestimated, that the Yajus mantras (yajūṃṣi) were obtained from Aditya (the Sun-god).
महता तपसा देवस्तपिष्ठः सेवितो मया ।
प्रीतेन चाहं विभुना सूर्येणोक्तस्तदानघ ॥३॥
प्रीतेन चाहं विभुना सूर्येणोक्तस्तदानघ ॥३॥
3. mahatā tapasā devastapiṣṭhaḥ sevito mayā ,
prītena cāhaṁ vibhunā sūryeṇoktastadānagha.
prītena cāhaṁ vibhunā sūryeṇoktastadānagha.
3.
mahatā tapasā devaḥ tapiṣṭhaḥ sevitaḥ mayā
prītena ca aham vibhunā sūryeṇa uktaḥ tadā anagha
prītena ca aham vibhunā sūryeṇa uktaḥ tadā anagha
3.
anagha,
mayā mahatā tapasā tapiṣṭhaḥ devaḥ sevitaḥ.
ca tadā prītena vibhunā sūryeṇa aham uktaḥ
mayā mahatā tapasā tapiṣṭhaḥ devaḥ sevitaḥ.
ca tadā prītena vibhunā sūryeṇa aham uktaḥ
3.
By me, the most austere (tapiṣṭha) god was served with great austerity (tapas). And then, by the pleased and mighty Sūrya (the Sun-god), I was spoken to, O sinless one (anagha).
वरं वृणीष्व विप्रर्षे यदिष्टं ते सुदुर्लभम् ।
तत्ते दास्यामि प्रीतात्मा मत्प्रसादो हि दुर्लभः ॥४॥
तत्ते दास्यामि प्रीतात्मा मत्प्रसादो हि दुर्लभः ॥४॥
4. varaṁ vṛṇīṣva viprarṣe yadiṣṭaṁ te sudurlabham ,
tatte dāsyāmi prītātmā matprasādo hi durlabhaḥ.
tatte dāsyāmi prītātmā matprasādo hi durlabhaḥ.
4.
varam vṛṇīṣva viprarṣe yat iṣṭam te sudurlabham |
tat te dāsyāmi prīta-ātmā mat-prasādaḥ hi durlabhaḥ
tat te dāsyāmi prīta-ātmā mat-prasādaḥ hi durlabhaḥ
4.
viprarṣe te yat sudurlabham iṣṭam varam vṛṇīṣva
prīta-ātmā tat te dāsyāmi hi mat-prasādaḥ durlabhaḥ
prīta-ātmā tat te dāsyāmi hi mat-prasādaḥ durlabhaḥ
4.
Choose a boon, O Brahmin sage, whatever you desire that is exceedingly rare. I, with a pleased mind (ātman), will grant that to you, for my grace is indeed hard to attain.
ततः प्रणम्य शिरसा मयोक्तस्तपतां वरः ।
यजूंषि नोपयुक्तानि क्षिप्रमिच्छामि वेदितुम् ॥५॥
यजूंषि नोपयुक्तानि क्षिप्रमिच्छामि वेदितुम् ॥५॥
5. tataḥ praṇamya śirasā mayoktastapatāṁ varaḥ ,
yajūṁṣi nopayuktāni kṣipramicchāmi veditum.
yajūṁṣi nopayuktāni kṣipramicchāmi veditum.
5.
tataḥ praṇamya śirasā mayā uktaḥ tapatām varaḥ
| yajūṃṣi na upayuktāni kṣipram icchāmi veditum
| yajūṃṣi na upayuktāni kṣipram icchāmi veditum
5.
tataḥ śirasā praṇamya tapatām varaḥ mayā uktaḥ
yajūṃṣi na upayuktāni kṣipram veditum icchāmi
yajūṃṣi na upayuktāni kṣipram veditum icchāmi
5.
Then, having bowed his head, the best among those practicing austerities (tapas) was addressed by me: 'I quickly wish to learn the Yajus mantras that were not employed.'
ततो मां भगवानाह वितरिष्यामि ते द्विज ।
सरस्वतीह वाग्भूता शरीरं ते प्रवेक्ष्यति ॥६॥
सरस्वतीह वाग्भूता शरीरं ते प्रवेक्ष्यति ॥६॥
6. tato māṁ bhagavānāha vitariṣyāmi te dvija ,
sarasvatīha vāgbhūtā śarīraṁ te pravekṣyati.
sarasvatīha vāgbhūtā śarīraṁ te pravekṣyati.
6.
tataḥ mām bhagavān āha vitariṣyāmi te dvija |
sarasvatī iha vāk-bhūtā śarīram te pravekṣyati
sarasvatī iha vāk-bhūtā śarīram te pravekṣyati
6.
tataḥ bhagavān mām āha dvija te vitariṣyāmi
iha sarasvatī vāk-bhūtā te śarīram pravekṣyati
iha sarasvatī vāk-bhūtā te śarīram pravekṣyati
6.
Then the worshipful one said to me: 'I will bestow upon you, O twice-born one (dvija), Sarasvatī herself, having become the embodiment of speech, will enter your body.'
ततो मामाह भगवानास्यं स्वं विवृतं कुरु ।
विवृतं च ततो मेऽऽस्यं प्रविष्टा च सरस्वती ॥७॥
विवृतं च ततो मेऽऽस्यं प्रविष्टा च सरस्वती ॥७॥
7. tato māmāha bhagavānāsyaṁ svaṁ vivṛtaṁ kuru ,
vivṛtaṁ ca tato me''syaṁ praviṣṭā ca sarasvatī.
vivṛtaṁ ca tato me''syaṁ praviṣṭā ca sarasvatī.
7.
tataḥ mām āha bhagavān āsyam svam vivṛtam kuru |
vivṛtam ca tataḥ me āsyam praviṣṭā ca sarasvatī
vivṛtam ca tataḥ me āsyam praviṣṭā ca sarasvatī
7.
tataḥ bhagavān mām āha svam āsyam vivṛtam kuru
tataḥ ca me āsyam vivṛtam ca sarasvatī praviṣṭā
tataḥ ca me āsyam vivṛtam ca sarasvatī praviṣṭā
7.
Then the worshipful one said to me: 'Open your mouth!' And then, my mouth was opened, and Sarasvatī entered it.
ततो विदह्यमानोऽहं प्रविष्टोऽम्भस्तदानघ ।
अविज्ञानादमर्षाच्च भास्करस्य महात्मनः ॥८॥
अविज्ञानादमर्षाच्च भास्करस्य महात्मनः ॥८॥
8. tato vidahyamāno'haṁ praviṣṭo'mbhastadānagha ,
avijñānādamarṣācca bhāskarasya mahātmanaḥ.
avijñānādamarṣācca bhāskarasya mahātmanaḥ.
8.
tataḥ vidahyamānaḥ aham praviṣṭaḥ ambhaḥ tadā
anagha avijñānāt amarṣāt ca bhāskarasya mahātmanaḥ
anagha avijñānāt amarṣāt ca bhāskarasya mahātmanaḥ
8.
tataḥ anagha vidahyamānaḥ aham tadā ambhaḥ praviṣṭaḥ
avijñānāt amarṣāt ca mahātmanaḥ bhāskarasya
avijñānāt amarṣāt ca mahātmanaḥ bhāskarasya
8.
Then, O sinless one (anagha), being consumed by the intense heat, I entered the water at that time, due to ignorance and indignation towards the great-souled (mahātman) Sun god (Bhāskara).
ततो विदह्यमानं मामुवाच भगवान्रविः ।
मुहूर्तं सह्यतां दाहस्ततः शीतीभविष्यसि ॥९॥
मुहूर्तं सह्यतां दाहस्ततः शीतीभविष्यसि ॥९॥
9. tato vidahyamānaṁ māmuvāca bhagavānraviḥ ,
muhūrtaṁ sahyatāṁ dāhastataḥ śītībhaviṣyasi.
muhūrtaṁ sahyatāṁ dāhastataḥ śītībhaviṣyasi.
9.
tataḥ vidahyamānam mām uvāca bhagavān raviḥ
muhūrtam sahyatām dāhaḥ tataḥ śītībhaviṣyasi
muhūrtam sahyatām dāhaḥ tataḥ śītībhaviṣyasi
9.
tataḥ bhagavān raviḥ vidahyamānam mām uvāca
muhūrtam dāhaḥ sahyatām tataḥ tvam śītībhaviṣyasi
muhūrtam dāhaḥ sahyatām tataḥ tvam śītībhaviṣyasi
9.
Then, the revered Sun god (Ravi) spoke to me, as I was being consumed by the heat: 'Endure this burning sensation for a moment; then you will become cool.'
शीतीभूतं च मां दृष्ट्वा भगवानाह भास्करः ।
प्रतिष्ठास्यति ते वेदः सोत्तरः सखिलो द्विज ॥१०॥
प्रतिष्ठास्यति ते वेदः सोत्तरः सखिलो द्विज ॥१०॥
10. śītībhūtaṁ ca māṁ dṛṣṭvā bhagavānāha bhāskaraḥ ,
pratiṣṭhāsyati te vedaḥ sottaraḥ sakhilo dvija.
pratiṣṭhāsyati te vedaḥ sottaraḥ sakhilo dvija.
10.
śītībhūtam ca mām dṛṣṭvā bhagavān āha bhāskaraḥ
pratiṣṭhāsyati te vedaḥ sa-uttaraḥ sa-khilaḥ dvija
pratiṣṭhāsyati te vedaḥ sa-uttaraḥ sa-khilaḥ dvija
10.
ca mām śītībhūtam dṛṣṭvā bhagavān bhāskaraḥ āha
dvija te vedaḥ sa-uttaraḥ sa-khilaḥ pratiṣṭhāsyati
dvija te vedaḥ sa-uttaraḥ sa-khilaḥ pratiṣṭhāsyati
10.
And having seen me become cool, the revered Sun god (Bhāskara) said: 'O twice-born one (dvija), your Veda, along with its supplementary texts (sakhilaḥ) and later parts (sottaraḥ), will become well-established.'
कृत्स्नं शतपथं चैव प्रणेष्यसि द्विजर्षभ ।
तस्यान्ते चापुनर्भावे बुद्धिस्तव भविष्यति ॥११॥
तस्यान्ते चापुनर्भावे बुद्धिस्तव भविष्यति ॥११॥
11. kṛtsnaṁ śatapathaṁ caiva praṇeṣyasi dvijarṣabha ,
tasyānte cāpunarbhāve buddhistava bhaviṣyati.
tasyānte cāpunarbhāve buddhistava bhaviṣyati.
11.
kṛtsnam śatapatham ca eva praṇeṣyasi dvija-ṛṣabha
tasya ante ca apunarbhāve buddhiḥ tava bhaviṣyati
tasya ante ca apunarbhāve buddhiḥ tava bhaviṣyati
11.
ca eva dvija-ṛṣabha tvam kṛtsnam śatapatham praṇeṣyasi
ca tasya ante apunarbhāve tava buddhiḥ bhaviṣyati
ca tasya ante apunarbhāve tava buddhiḥ bhaviṣyati
11.
Moreover, O chief among twice-born ones (dvijarṣabha), you will propagate the entire Śatapatha Brāhmaṇa. And after that, your understanding (buddhi) will be directed towards liberation (apunarbhāva).
प्राप्स्यसे च यदिष्टं तत्सांख्ययोगेप्सितं पदम् ।
एतावदुक्त्वा भगवानस्तमेवाभ्यवर्तत ॥१२॥
एतावदुक्त्वा भगवानस्तमेवाभ्यवर्तत ॥१२॥
12. prāpsyase ca yadiṣṭaṁ tatsāṁkhyayogepsitaṁ padam ,
etāvaduktvā bhagavānastamevābhyavartata.
etāvaduktvā bhagavānastamevābhyavartata.
12.
prāpsyase ca yat iṣṭam tat sāṃkhyayogepsitam
padam etāvat uktvā bhagavān astam eva abhyavartata
padam etāvat uktvā bhagavān astam eva abhyavartata
12.
ca yat iṣṭam sāṃkhyayogepsitam tat padam prāpsyase
bhagavān etāvat uktvā astam eva abhyavartata
bhagavān etāvat uktvā astam eva abhyavartata
12.
You will achieve that desired state, the same exalted position (padam) that is sought through Sāṃkhya and Yoga. Having spoken these words, the divine one (Bhagavān) then turned towards the sunset.
ततोऽनुव्याहृतं श्रुत्वा गते देवे विभावसौ ।
गृहमागत्य संहृष्टोऽचिन्तयं वै सरस्वतीम् ॥१३॥
गृहमागत्य संहृष्टोऽचिन्तयं वै सरस्वतीम् ॥१३॥
13. tato'nuvyāhṛtaṁ śrutvā gate deve vibhāvasau ,
gṛhamāgatya saṁhṛṣṭo'cintayaṁ vai sarasvatīm.
gṛhamāgatya saṁhṛṣṭo'cintayaṁ vai sarasvatīm.
13.
tataḥ anuvyāhṛtam śrutvā gate deve vibhāvasau
gṛham āgatya saṃhṛṣṭaḥ acintayam vai sarasvatīm
gṛham āgatya saṃhṛṣṭaḥ acintayam vai sarasvatīm
13.
tataḥ anuvyāhṛtam śrutvā deve vibhāvasau gate
gṛham āgatya saṃhṛṣṭaḥ vai sarasvatīm acintayam
gṛham āgatya saṃhṛṣṭaḥ vai sarasvatīm acintayam
13.
Then, having heard what was spoken afterwards, and after the radiant deity (Vibhāvasu) had departed, I returned home. Filled with great joy, I meditated upon Sarasvatī.
ततः प्रवृत्तातिशुभा स्वरव्यञ्जनभूषिता ।
ओंकारमादितः कृत्वा मम देवी सरस्वती ॥१४॥
ओंकारमादितः कृत्वा मम देवी सरस्वती ॥१४॥
14. tataḥ pravṛttātiśubhā svaravyañjanabhūṣitā ,
oṁkāramāditaḥ kṛtvā mama devī sarasvatī.
oṁkāramāditaḥ kṛtvā mama devī sarasvatī.
14.
tataḥ pravṛttā atiśubhā svaravyañjanabhūṣitā
oṅkāram āditaḥ kṛtvā mama devī sarasvatī
oṅkāram āditaḥ kṛtvā mama devī sarasvatī
14.
tataḥ mama devī sarasvatī atiśubhā
svaravyañjanabhūṣitā oṅkāram āditaḥ kṛtvā pravṛttā
svaravyañjanabhūṣitā oṅkāram āditaḥ kṛtvā pravṛttā
14.
Then, my goddess Sarasvatī, exceedingly auspicious and adorned with vowels and consonants, began to manifest, having made Oṃkāra her origin.
ततोऽहमर्घ्यं विधिवत्सरस्वत्यै न्यवेदयम् ।
तपतां च वरिष्ठाय निषण्णस्तत्परायणः ॥१५॥
तपतां च वरिष्ठाय निषण्णस्तत्परायणः ॥१५॥
15. tato'hamarghyaṁ vidhivatsarasvatyai nyavedayam ,
tapatāṁ ca variṣṭhāya niṣaṇṇastatparāyaṇaḥ.
tapatāṁ ca variṣṭhāya niṣaṇṇastatparāyaṇaḥ.
15.
tataḥ aham arghyam vidhivat sarasvatyai nyavedayam
tapatām ca variṣṭhāya niṣaṇṇaḥ tatparāyaṇaḥ
tapatām ca variṣṭhāya niṣaṇṇaḥ tatparāyaṇaḥ
15.
tataḥ aham vidhivat arghyam sarasvatyai ca tapatām
variṣṭhāya niṣaṇṇaḥ tatparāyaṇaḥ nyavedayam
variṣṭhāya niṣaṇṇaḥ tatparāyaṇaḥ nyavedayam
15.
Then, I formally offered the honorific libation (arghya) to Sarasvatī, and to the foremost among those performing austerities (tapas), as I sat devoted to her.
ततः शतपथं कृत्स्नं सरहस्यं ससंग्रहम् ।
चक्रे सपरिशेषं च हर्षेण परमेण ह ॥१६॥
चक्रे सपरिशेषं च हर्षेण परमेण ह ॥१६॥
16. tataḥ śatapathaṁ kṛtsnaṁ sarahasyaṁ sasaṁgraham ,
cakre sapariśeṣaṁ ca harṣeṇa parameṇa ha.
cakre sapariśeṣaṁ ca harṣeṇa parameṇa ha.
16.
tataḥ śatapathaṃ kṛtsnaṃ sarahasyaṃ sasaṃgraham
cakre sapariśeṣaṃ ca harṣeṇa parameṇa ha
cakre sapariśeṣaṃ ca harṣeṇa parameṇa ha
16.
tataḥ parameṇa harṣeṇa ha kṛtsnaṃ sarahasyaṃ
sasaṃgrahaṃ sapariśeṣaṃ ca śatapathaṃ cakre
sasaṃgrahaṃ sapariśeṣaṃ ca śatapathaṃ cakre
16.
Then, with supreme joy, he indeed composed the entire Śatapatha (Brāhmaṇa) including its esoteric doctrines, its summaries, and its supplementary parts.
कृत्वा चाध्ययनं तेषां शिष्याणां शतमुत्तमम् ।
विप्रियार्थं सशिष्यस्य मातुलस्य महात्मनः ॥१७॥
विप्रियार्थं सशिष्यस्य मातुलस्य महात्मनः ॥१७॥
17. kṛtvā cādhyayanaṁ teṣāṁ śiṣyāṇāṁ śatamuttamam ,
vipriyārthaṁ saśiṣyasya mātulasya mahātmanaḥ.
vipriyārthaṁ saśiṣyasya mātulasya mahātmanaḥ.
17.
kṛtvā ca adhyayanaṃ teṣāṃ śiṣyāṇāṃ śataṃ uttamam
vipriyārthaṃ saśiṣyasya mātulasya mahātmanaḥ
vipriyārthaṃ saśiṣyasya mātulasya mahātmanaḥ
17.
ca teṣāṃ uttamam śataṃ śiṣyāṇāṃ adhyayanaṃ kṛtvā
saśiṣyasya mahātmanaḥ mātulasya vipriyārthaṃ
saśiṣyasya mahātmanaḥ mātulasya vipriyārthaṃ
17.
And having performed the teaching for those hundred excellent disciples, (he did this) in order to vex his great-souled maternal uncle and his disciple.
ततः सशिष्येण मया सूर्येणेव गभस्तिभिः ।
व्याप्तो यज्ञो महाराज पितुस्तव महात्मनः ॥१८॥
व्याप्तो यज्ञो महाराज पितुस्तव महात्मनः ॥१८॥
18. tataḥ saśiṣyeṇa mayā sūryeṇeva gabhastibhiḥ ,
vyāpto yajño mahārāja pitustava mahātmanaḥ.
vyāpto yajño mahārāja pitustava mahātmanaḥ.
18.
tataḥ saśiṣyeṇa mayā sūryeṇa iva gabhastibhiḥ
vyāptaḥ yajñaḥ mahārāja pituḥ tava mahātmanaḥ
vyāptaḥ yajñaḥ mahārāja pituḥ tava mahātmanaḥ
18.
tataḥ mahārāja,
tava mahātmanaḥ pituḥ yajñaḥ mayā saśiṣyeṇa sūryeṇa gabhastibhiḥ iva vyāptaḥ
tava mahātmanaḥ pituḥ yajñaḥ mayā saśiṣyeṇa sūryeṇa gabhastibhiḥ iva vyāptaḥ
18.
Then, O great king, the Vedic ritual (yajña) of your noble father was pervaded by me and my disciple, just as the sun is by its rays.
मिषतो देवलस्यापि ततोऽर्धं हृतवानहम् ।
स्ववेददक्षिणायाथ विमर्दे मातुलेन ह ॥१९॥
स्ववेददक्षिणायाथ विमर्दे मातुलेन ह ॥१९॥
19. miṣato devalasyāpi tato'rdhaṁ hṛtavānaham ,
svavedadakṣiṇāyātha vimarde mātulena ha.
svavedadakṣiṇāyātha vimarde mātulena ha.
19.
miṣataḥ devalasya api tataḥ ardhaṃ hṛtavān
aham svavedadakṣiṇāyā atha vimarde mātulena ha
aham svavedadakṣiṇāyā atha vimarde mātulena ha
19.
tataḥ mātulena vimarde devalasya api miṣataḥ
svavedadakṣiṇāyā aham ardhaṃ hṛtavān ha atha
svavedadakṣiṇāyā aham ardhaṃ hṛtavān ha atha
19.
Then, indeed, I took half (of the offering) as my own Vedic ritual fee, even while Devala was looking on, during the dispute with the maternal uncle.
सुमन्तुनाथ पैलेन तथा जैमिनिना च वै ।
पित्रा ते मुनिभिश्चैव ततोऽहमनुमानितः ॥२०॥
पित्रा ते मुनिभिश्चैव ततोऽहमनुमानितः ॥२०॥
20. sumantunātha pailena tathā jaimininā ca vai ,
pitrā te munibhiścaiva tato'hamanumānitaḥ.
pitrā te munibhiścaiva tato'hamanumānitaḥ.
20.
sumantunātha pailena tathā jaimininā ca vai
pitrā te munibhiḥ ca eva tataḥ aham anumānitaḥ
pitrā te munibhiḥ ca eva tataḥ aham anumānitaḥ
20.
aham sumantunātha pailena tathā jaimininā ca
vai te pitrā ca eva munibhiḥ tataḥ anumānitaḥ
vai te pitrā ca eva munibhiḥ tataḥ anumānitaḥ
20.
I was then authorized by Sumantu, Paila, and Jaimini, as well as by your father and other sages.
दश पञ्च च प्राप्तानि यजूंष्यर्कान्मयानघ ।
तथैव लोमहर्षाच्च पुराणमवधारितम् ॥२१॥
तथैव लोमहर्षाच्च पुराणमवधारितम् ॥२१॥
21. daśa pañca ca prāptāni yajūṁṣyarkānmayānagha ,
tathaiva lomaharṣācca purāṇamavadhāritam.
tathaiva lomaharṣācca purāṇamavadhāritam.
21.
daśa pañca ca prāptāni yajūṃṣi arkāt mayā anagha
tathā eva lomaharṣāt ca purāṇam avadhāritam
tathā eva lomaharṣāt ca purāṇam avadhāritam
21.
anagha mayā arkāt daśa pañca ca yajūṃṣi prāptāni
tathā eva lomaharṣāt ca purāṇam avadhāritam
tathā eva lomaharṣāt ca purāṇam avadhāritam
21.
O sinless one (anagha), I obtained fifteen Yajus hymns from the Sun, and similarly, the Purāṇa was ascertained by me from Lomaharṣa.
बीजमेतत्पुरस्कृत्य देवीं चैव सरस्वतीम् ।
सूर्यस्य चानुभावेन प्रवृत्तोऽहं नराधिप ॥२२॥
सूर्यस्य चानुभावेन प्रवृत्तोऽहं नराधिप ॥२२॥
22. bījametatpuraskṛtya devīṁ caiva sarasvatīm ,
sūryasya cānubhāvena pravṛtto'haṁ narādhipa.
sūryasya cānubhāvena pravṛtto'haṁ narādhipa.
22.
bījam etat puraskṛtya devīm ca eva sarasvatīm
sūryasya ca anubhāvena pravṛttaḥ aham narādhipa
sūryasya ca anubhāvena pravṛttaḥ aham narādhipa
22.
narādhipa etat bījam devīm ca eva sarasvatīm
puraskṛtya sūryasya ca anubhāvena aham pravṛttaḥ
puraskṛtya sūryasya ca anubhāvena aham pravṛttaḥ
22.
O king (narādhipa), having honored this seed (original teaching) and indeed the goddess Sarasvatī, and by the power of the Sun god, I have commenced (this work).
कर्तुं शतपथं वेदमपूर्वं कारितं च मे ।
यथाभिलषितं मार्गं तथा तच्चोपपादितम् ॥२३॥
यथाभिलषितं मार्गं तथा तच्चोपपादितम् ॥२३॥
23. kartuṁ śatapathaṁ vedamapūrvaṁ kāritaṁ ca me ,
yathābhilaṣitaṁ mārgaṁ tathā taccopapāditam.
yathābhilaṣitaṁ mārgaṁ tathā taccopapāditam.
23.
kartum śatapatham vedam apūrvam kāritam ca me
yathābhilaṣitam mārgam tathā tat ca upapāditam
yathābhilaṣitam mārgam tathā tat ca upapāditam
23.
apūrvam śatapatham vedam kartum me ca kāritam
tathā yathābhilaṣitam mārgam tat ca upapāditam
tathā yathābhilaṣitam mārgam tat ca upapāditam
23.
I was enabled to compose an unprecedented Śatapatha Veda, and that desired path was indeed brought to completion.
शिष्याणामखिलं कृत्स्नमनुज्ञातं ससंग्रहम् ।
सर्वे च शिष्याः शुचयो गताः परमहर्षिताः ॥२४॥
सर्वे च शिष्याः शुचयो गताः परमहर्षिताः ॥२४॥
24. śiṣyāṇāmakhilaṁ kṛtsnamanujñātaṁ sasaṁgraham ,
sarve ca śiṣyāḥ śucayo gatāḥ paramaharṣitāḥ.
sarve ca śiṣyāḥ śucayo gatāḥ paramaharṣitāḥ.
24.
śiṣyāṇām akhilam kṛtsnam anujñātam sasangraham
sarve ca śiṣyāḥ śucayaḥ gatāḥ paramaharṣitāḥ
sarve ca śiṣyāḥ śucayaḥ gatāḥ paramaharṣitāḥ
24.
śiṣyāṇām akhilam kṛtsnam sasangraham anujñātam.
ca sarve śiṣyāḥ śucayaḥ paramaharṣitāḥ gatāḥ.
ca sarve śiṣyāḥ śucayaḥ paramaharṣitāḥ gatāḥ.
24.
The entire, complete teaching, along with its summaries, was authorized for the disciples. And all the disciples, having become pure, departed exceedingly joyful.
शाखाः पञ्चदशेमास्तु विद्या भास्करदर्शिताः ।
प्रतिष्ठाप्य यथाकामं वेद्यं तदनुचिन्तयम् ॥२५॥
प्रतिष्ठाप्य यथाकामं वेद्यं तदनुचिन्तयम् ॥२५॥
25. śākhāḥ pañcadaśemāstu vidyā bhāskaradarśitāḥ ,
pratiṣṭhāpya yathākāmaṁ vedyaṁ tadanucintayam.
pratiṣṭhāpya yathākāmaṁ vedyaṁ tadanucintayam.
25.
śākhāḥ pañcadaśa imāḥ tu vidyāḥ bhāskaradarśitāḥ
pratiṣṭhāpya yathākāmam vedyam tat anucintayām
pratiṣṭhāpya yathākāmam vedyam tat anucintayām
25.
tu imāḥ pañcadaśa śākhāḥ vidyāḥ bhāskaradarśitāḥ,
yathākāmam pratiṣṭhāpya,
tat vedyam anucintayām.
yathākāmam pratiṣṭhāpya,
tat vedyam anucintayām.
25.
Indeed, these fifteen branches of knowledge, revealed by Bhāskara, having been established as desired, I then contemplate what is to be known.
किमत्र ब्रह्मण्यमृतं किं च वेद्यमनुत्तमम् ।
चिन्तये तत्र चागत्य गन्धर्वो मामपृच्छत ॥२६॥
चिन्तये तत्र चागत्य गन्धर्वो मामपृच्छत ॥२६॥
26. kimatra brahmaṇyamṛtaṁ kiṁ ca vedyamanuttamam ,
cintaye tatra cāgatya gandharvo māmapṛcchata.
cintaye tatra cāgatya gandharvo māmapṛcchata.
26.
kim atra brahmaṇi amṛtam kim ca vedyam anuttamam
cintaye tatra ca āgatya gandharvaḥ mām apṛcchat
cintaye tatra ca āgatya gandharvaḥ mām apṛcchat
26.
atra brahmaṇi kim amṛtam? ca kim anuttamam vedyam? cintaye tatra ca gandharvaḥ āgatya mām apṛcchat.
26.
What here, in relation to Brahman (brahman), is immortal, and what is the supreme knowable? While I was contemplating that, a Gandharva came there and asked me.
विश्वावसुस्ततो राजन्वेदान्तज्ञानकोविदः ।
चतुर्विंशतिकान्प्रश्नान्पृष्ट्वा वेदस्य पार्थिव ।
पञ्चविंशतिमं प्रश्नं पप्रच्छान्वीक्षिकीं तथा ॥२७॥
चतुर्विंशतिकान्प्रश्नान्पृष्ट्वा वेदस्य पार्थिव ।
पञ्चविंशतिमं प्रश्नं पप्रच्छान्वीक्षिकीं तथा ॥२७॥
27. viśvāvasustato rājanvedāntajñānakovidaḥ ,
caturviṁśatikānpraśnānpṛṣṭvā vedasya pārthiva ,
pañcaviṁśatimaṁ praśnaṁ papracchānvīkṣikīṁ tathā.
caturviṁśatikānpraśnānpṛṣṭvā vedasya pārthiva ,
pañcaviṁśatimaṁ praśnaṁ papracchānvīkṣikīṁ tathā.
27.
viśvāvasuḥ tataḥ rājan vedāntajñānakovidaḥ
caturviṃśatikān praśnān pṛṣṭvā
vedasya pārthiva pañcaviṃśatimam
praśnam papraccha ānvīkṣikīm tathā
caturviṃśatikān praśnān pṛṣṭvā
vedasya pārthiva pañcaviṃśatimam
praśnam papraccha ānvīkṣikīm tathā
27.
rājan! pārthiva! tataḥ vedāntajñānakovidaḥ viśvāvasuḥ vedasya caturviṃśatikān praśnān pṛṣṭvā,
tathā pañcaviṃśatimam praśnam ānvīkṣikīm papraccha.
tathā pañcaviṃśatimam praśnam ānvīkṣikīm papraccha.
27.
Then, O King, Viśvāvasu, who was expert in Vedānta (vedānta) knowledge, after asking twenty-four questions concerning the Veda, O Prince, also asked the twenty-fifth question regarding Anvīkṣikī (ānvīkṣikī).
विश्वाविश्वं तथाश्वाश्वं मित्रं वरुणमेव च ।
ज्ञानं ज्ञेयं तथाज्ञो ज्ञः कस्तपा अतपास्तथा ।
सूर्यादः सूर्य इति च विद्याविद्ये तथैव च ॥२८॥
ज्ञानं ज्ञेयं तथाज्ञो ज्ञः कस्तपा अतपास्तथा ।
सूर्यादः सूर्य इति च विद्याविद्ये तथैव च ॥२८॥
28. viśvāviśvaṁ tathāśvāśvaṁ mitraṁ varuṇameva ca ,
jñānaṁ jñeyaṁ tathājño jñaḥ kastapā atapāstathā ,
sūryādaḥ sūrya iti ca vidyāvidye tathaiva ca.
jñānaṁ jñeyaṁ tathājño jñaḥ kastapā atapāstathā ,
sūryādaḥ sūrya iti ca vidyāvidye tathaiva ca.
28.
viśvāviśvam tathā aśvāśvam mitram
varuṇam eva ca jñānam jñeyam tathā ajñaḥ
jñaḥ kaḥ tapāḥ atapāḥ tathā sūryādaḥ
sūryaḥ iti ca vidyāvidye tathā eva ca
varuṇam eva ca jñānam jñeyam tathā ajñaḥ
jñaḥ kaḥ tapāḥ atapāḥ tathā sūryādaḥ
sūryaḥ iti ca vidyāvidye tathā eva ca
28.
viśvāviśvam tathā aśvāśvam mitram
varuṇam eva ca jñānam jñeyam tathā ajñaḥ
jñaḥ kaḥ tapāḥ atapāḥ tathā sūryādaḥ
sūryaḥ iti ca vidyāvidye tathā eva ca
varuṇam eva ca jñānam jñeyam tathā ajñaḥ
jñaḥ kaḥ tapāḥ atapāḥ tathā sūryādaḥ
sūryaḥ iti ca vidyāvidye tathā eva ca
28.
The universe and the non-universe; likewise, the swift and the not-swift; Mitra and Varuṇa as well; knowledge and the knowable; similarly, the ignorant and the wise; who is the one practicing spiritual austerity (tapas) and who is not practicing austerity, in the same way; the sun-devourer and the sun, thus; and knowledge and ignorance (avidyā) as well.
वेद्यावेद्यं तथा राजन्नचलं चलमेव च ।
अपूर्वमक्षयं क्षय्यमेतत्प्रश्नमनुत्तमम् ॥२९॥
अपूर्वमक्षयं क्षय्यमेतत्प्रश्नमनुत्तमम् ॥२९॥
29. vedyāvedyaṁ tathā rājannacalaṁ calameva ca ,
apūrvamakṣayaṁ kṣayyametatpraśnamanuttamam.
apūrvamakṣayaṁ kṣayyametatpraśnamanuttamam.
29.
vedyāvedyam tathā rājan acalam calam eva ca
apūrvam akṣayam kṣayyam etat praśnam anuttamam
apūrvam akṣayam kṣayyam etat praśnam anuttamam
29.
vedyāvedyam tathā rājan acalam calam eva ca
apūrvam akṣayam kṣayyam ca etat anuttamam praśnam
apūrvam akṣayam kṣayyam ca etat anuttamam praśnam
29.
The knowable and the unknowable; similarly, O King, the immovable and the movable as well; the unprecedented, the imperishable, and the perishable - this is the excellent question.
अथोक्तश्च मया राजन्राजा गन्धर्वसत्तमः ।
पृष्टवाननुपूर्वेण प्रश्नमुत्तममर्थवत् ॥३०॥
पृष्टवाननुपूर्वेण प्रश्नमुत्तममर्थवत् ॥३०॥
30. athoktaśca mayā rājanrājā gandharvasattamaḥ ,
pṛṣṭavānanupūrveṇa praśnamuttamamarthavat.
pṛṣṭavānanupūrveṇa praśnamuttamamarthavat.
30.
atha uktaḥ ca mayā rājan rājā gandharvasattamaḥ
pṛṣṭavān anupūrveṇa praśnam uttamam arthavat
pṛṣṭavān anupūrveṇa praśnam uttamam arthavat
30.
atha rājan mayā ca uktaḥ rājā gandharvasattamaḥ
anupūrveṇa uttamam arthavat praśnam pṛṣṭavān
anupūrveṇa uttamam arthavat praśnam pṛṣṭavān
30.
Now, it was related by me, O King: the king, the best among Gandharvas, asked an excellent and meaningful question in due order.
मुहूर्तं मृष्यतां तावद्यावदेनं विचिन्तये ।
बाढमित्येव कृत्वा स तूष्णीं गन्धर्व आस्थितः ॥३१॥
बाढमित्येव कृत्वा स तूष्णीं गन्धर्व आस्थितः ॥३१॥
31. muhūrtaṁ mṛṣyatāṁ tāvadyāvadenaṁ vicintaye ,
bāḍhamityeva kṛtvā sa tūṣṇīṁ gandharva āsthitaḥ.
bāḍhamityeva kṛtvā sa tūṣṇīṁ gandharva āsthitaḥ.
31.
muhūrtam mṛṣyatām tāvat yāvat enam vicintaye bāḍham
iti eva kṛtvā saḥ tūṣṇīm gandharvaḥ āsthitaḥ
iti eva kṛtvā saḥ tūṣṇīm gandharvaḥ āsthitaḥ
31.
muhūrtam tāvat mṛṣyatām yāvat enam vicintaye.
saḥ gandharvaḥ bāḍham iti eva kṛtvā tūṣṇīm āsthitaḥ
saḥ gandharvaḥ bāḍham iti eva kṛtvā tūṣṇīm āsthitaḥ
31.
Please bear with me for a moment, while I reflect on this. Having said 'Alright' in response, that Gandharva remained silent.
ततोऽन्वचिन्तयमहं भूयो देवीं सरस्वतीम् ।
मनसा स च मे प्रश्नो दध्नो घृतमिवोद्धृतम् ॥३२॥
मनसा स च मे प्रश्नो दध्नो घृतमिवोद्धृतम् ॥३२॥
32. tato'nvacintayamahaṁ bhūyo devīṁ sarasvatīm ,
manasā sa ca me praśno dadhno ghṛtamivoddhṛtam.
manasā sa ca me praśno dadhno ghṛtamivoddhṛtam.
32.
tataḥ anvacintayam aham bhūyaḥ devīm sarasvatīm
manasā saḥ ca me praśnaḥ dadhnaḥ ghṛtam iva uddhṛtam
manasā saḥ ca me praśnaḥ dadhnaḥ ghṛtam iva uddhṛtam
32.
aham tataḥ bhūyaḥ manasā devīm sarasvatīm anvacintayam
ca saḥ me praśnaḥ dadhnaḥ ghṛtam iva uddhṛtam
ca saḥ me praśnaḥ dadhnaḥ ghṛtam iva uddhṛtam
32.
Thereafter, I reflected again upon the goddess Sarasvatī with my mind. And that question of mine was clarified, just as ghee is drawn from curds.
तत्रोपनिषदं चैव परिशेषं च पार्थिव ।
मथ्नामि मनसा तात दृष्ट्वा चान्वीक्षिकीं पराम् ॥३३॥
मथ्नामि मनसा तात दृष्ट्वा चान्वीक्षिकीं पराम् ॥३३॥
33. tatropaniṣadaṁ caiva pariśeṣaṁ ca pārthiva ,
mathnāmi manasā tāta dṛṣṭvā cānvīkṣikīṁ parām.
mathnāmi manasā tāta dṛṣṭvā cānvīkṣikīṁ parām.
33.
tatra upaniṣadam ca eva pariśeṣam ca pārthiva
mathnāmi manasā tāta dṛṣṭvā ca ānvīkṣikīm parām
mathnāmi manasā tāta dṛṣṭvā ca ānvīkṣikīm parām
33.
pārthiva tāta aham manasā tatra upaniṣadam ca
eva pariśeṣam ca parām ānvīkṣikīm dṛṣṭvā mathnāmi
eva pariśeṣam ca parām ānvīkṣikīm dṛṣṭvā mathnāmi
33.
O King, dear one, with my mind I thoroughly analyze both the Upaniṣad and the remaining texts, having also considered the supreme science of inquiry.
चतुर्थी राजशार्दूल विद्यैषा सांपरायिकी ।
उदीरिता मया तुभ्यं पञ्चविंशेऽधि धिष्ठिता ॥३४॥
उदीरिता मया तुभ्यं पञ्चविंशेऽधि धिष्ठिता ॥३४॥
34. caturthī rājaśārdūla vidyaiṣā sāṁparāyikī ,
udīritā mayā tubhyaṁ pañcaviṁśe'dhi dhiṣṭhitā.
udīritā mayā tubhyaṁ pañcaviṁśe'dhi dhiṣṭhitā.
34.
caturthī rājaśārdūla vidyā eṣā sāṃparāyikī
udīritā mayā tubhyam pañcaviṃśe adhi dhiṣṭhitā
udīritā mayā tubhyam pañcaviṃśe adhi dhiṣṭhitā
34.
rājaśārdūla eṣā caturthī sāṃparāyikī vidyā
mayā tubhyam udīritā pañcaviṃśe adhi dhiṣṭhitā
mayā tubhyam udīritā pañcaviṃśe adhi dhiṣṭhitā
34.
O best of kings (rājaśārdūla), this fourth branch of knowledge, which pertains to the highest good or final liberation (mokṣa), has been declared by me to you, and it is founded upon the twenty-fifth principle (puruṣa).
अथोक्तस्तु मया राजन्राजा विश्वावसुस्तदा ।
श्रूयतां यद्भवानस्मान्प्रश्नं संपृष्टवानिह ॥३५॥
श्रूयतां यद्भवानस्मान्प्रश्नं संपृष्टवानिह ॥३५॥
35. athoktastu mayā rājanrājā viśvāvasustadā ,
śrūyatāṁ yadbhavānasmānpraśnaṁ saṁpṛṣṭavāniha.
śrūyatāṁ yadbhavānasmānpraśnaṁ saṁpṛṣṭavāniha.
35.
atha uktaḥ tu mayā rājan rājā viśvāvasuḥ tadā
śrūyatām yat bhavān asmān praśnam sampṛṣṭavān iha
śrūyatām yat bhavān asmān praśnam sampṛṣṭavān iha
35.
rājan atha tadā mayā rājā viśvāvasuḥ tu uktaḥ yat
bhavān iha asmān praśnam sampṛṣṭavān tat śrūyatām
bhavān iha asmān praśnam sampṛṣṭavān tat śrūyatām
35.
Then, O King, I addressed King Viśvāvasu at that time: 'Let the question which you have posed to us here be heard.'
विश्वाविश्वेति यदिदं गन्धर्वेन्द्रानुपृच्छसि ।
विश्वाव्यक्तं परं विद्याद्भूतभव्यभयंकरम् ॥३६॥
विश्वाव्यक्तं परं विद्याद्भूतभव्यभयंकरम् ॥३६॥
36. viśvāviśveti yadidaṁ gandharvendrānupṛcchasi ,
viśvāvyaktaṁ paraṁ vidyādbhūtabhavyabhayaṁkaram.
viśvāvyaktaṁ paraṁ vidyādbhūtabhavyabhayaṁkaram.
36.
viśva aviśva iti yat idam gandharvendra anupṛcchasi
| viśva avyaktaṃ param vidyāt bhūtabhavyabhayaṃkaram
| viśva avyaktaṃ param vidyāt bhūtabhavyabhayaṃkaram
36.
gandharvendra yat idam viśva aviśva iti anupṛcchasi (tat)
viśva avyaktaṃ param bhūtabhavyabhayaṃkaram (iti) vidyāt
viśva avyaktaṃ param bhūtabhavyabhayaṃkaram (iti) vidyāt
36.
O king of Gandharvas, concerning what you ask as 'the manifest' (viśva) and 'the non-manifest' (aviśva) – one should know that the manifest (viśva) and the unmanifest (avyakta) together are the Supreme, which inspires awe in all beings, past and future.
त्रिगुणं गुणकर्तृत्वादविश्वो निष्कलस्तथा ।
अश्वस्तथैव मिथुनमेवमेवानुदृश्यते ॥३७॥
अश्वस्तथैव मिथुनमेवमेवानुदृश्यते ॥३७॥
37. triguṇaṁ guṇakartṛtvādaviśvo niṣkalastathā ,
aśvastathaiva mithunamevamevānudṛśyate.
aśvastathaiva mithunamevamevānudṛśyate.
37.
triguṇam guṇakartṛtvāt aviśvaḥ niṣkalaḥ tathā
| aśvaḥ tathaiva mithunam evam eva anudṛśyate
| aśvaḥ tathaiva mithunam evam eva anudṛśyate
37.
(yat) aviśvaḥ (tat) triguṇam guṇakartṛtvāt (asti) tathā ca
niṣkalaḥ (asti) aśvaḥ tathaiva mithunam evam eva anudṛśyate
niṣkalaḥ (asti) aśvaḥ tathaiva mithunam evam eva anudṛśyate
37.
The non-universal (aviśva) is characterized by the three qualities (guṇas) due to its being the agent of those qualities; similarly, (there is) the partless (niṣkala). Just as a horse and a pair (mithunam) are perceived, so indeed are these (two principles) observed.
अव्यक्तं प्रकृतिं प्राहुः पुरुषेति च निर्गुणम् ।
तथैव मित्रं पुरुषं वरुणं प्रकृतिं तथा ॥३८॥
तथैव मित्रं पुरुषं वरुणं प्रकृतिं तथा ॥३८॥
38. avyaktaṁ prakṛtiṁ prāhuḥ puruṣeti ca nirguṇam ,
tathaiva mitraṁ puruṣaṁ varuṇaṁ prakṛtiṁ tathā.
tathaiva mitraṁ puruṣaṁ varuṇaṁ prakṛtiṁ tathā.
38.
avyaktaṃ prakṛtim prāhuḥ puruṣam iti ca nirguṇam
| tathaiva mitram puruṣam varuṇam prakṛtim tathā
| tathaiva mitram puruṣam varuṇam prakṛtim tathā
38.
(vidvamsaḥ) avyaktaṃ prakṛtim
prāhuḥ puruṣam ca iti nirguṇam
(prāhuḥ) tathaiva mitram puruṣam
varuṇam tathā prakṛtim (prāhuḥ)
prāhuḥ puruṣam ca iti nirguṇam
(prāhuḥ) tathaiva mitram puruṣam
varuṇam tathā prakṛtim (prāhuḥ)
38.
They call the unmanifest (avyakta) primordial nature (prakṛti), and the cosmic person (puruṣa) as being without qualities (nirguṇa). Similarly, they consider Mitra to be the cosmic person (puruṣa) and Varuṇa to be primordial nature (prakṛti).
ज्ञानं तु प्रकृतिं प्राहुर्ज्ञेयं निष्कलमेव च ।
अज्ञश्च ज्ञश्च पुरुषस्तस्मान्निष्कल उच्यते ॥३९॥
अज्ञश्च ज्ञश्च पुरुषस्तस्मान्निष्कल उच्यते ॥३९॥
39. jñānaṁ tu prakṛtiṁ prāhurjñeyaṁ niṣkalameva ca ,
ajñaśca jñaśca puruṣastasmānniṣkala ucyate.
ajñaśca jñaśca puruṣastasmānniṣkala ucyate.
39.
jñānaṃ tu prakṛtim prāhuḥ jñeyaṃ niṣkalam eva ca
| ajñaḥ ca jñaḥ ca puruṣaḥ tasmāt niṣkalaḥ ucyate
| ajñaḥ ca jñaḥ ca puruṣaḥ tasmāt niṣkalaḥ ucyate
39.
(vidvamsaḥ) jñānaṃ tu prakṛtim
prāhuḥ jñeyaṃ ca eva niṣkalam (prāhuḥ)
puruṣaḥ ajñaḥ ca jñaḥ ca
(bhavati) tasmāt (saḥ) niṣkalaḥ ucyate
prāhuḥ jñeyaṃ ca eva niṣkalam (prāhuḥ)
puruṣaḥ ajñaḥ ca jñaḥ ca
(bhavati) tasmāt (saḥ) niṣkalaḥ ucyate
39.
They call knowledge (jñāna) primordial nature (prakṛti), and the knowable (jñeya) indeed as partless (niṣkala). The cosmic person (puruṣa) is both the ignorant and the knowing one; therefore, it is called partless (niṣkala).
कस्तपा अतपाः प्रोक्तः कोऽसौ पुरुष उच्यते ।
तपाः प्रकृतिरित्याहुरतपा निष्कलः स्मृतः ॥४०॥
तपाः प्रकृतिरित्याहुरतपा निष्कलः स्मृतः ॥४०॥
40. kastapā atapāḥ proktaḥ ko'sau puruṣa ucyate ,
tapāḥ prakṛtirityāhuratapā niṣkalaḥ smṛtaḥ.
tapāḥ prakṛtirityāhuratapā niṣkalaḥ smṛtaḥ.
40.
kaḥ tapāḥ atapāḥ proktaḥ kaḥ asau puruṣaḥ ucyate
| tapāḥ prakṛtiḥ iti āhuḥ atapāḥ niṣkalaḥ smṛtaḥ
| tapāḥ prakṛtiḥ iti āhuḥ atapāḥ niṣkalaḥ smṛtaḥ
40.
kaḥ tapāḥ proktaḥ kaḥ asau puruṣaḥ ucyate
prakṛtiḥ tapāḥ iti āhuḥ atapāḥ niṣkalaḥ smṛtaḥ
prakṛtiḥ tapāḥ iti āhuḥ atapāḥ niṣkalaḥ smṛtaḥ
40.
Who is declared to be the 'active' and who the 'inactive'? Who is that cosmic person (puruṣa) called? They declare that nature (prakṛti) is the 'active' principle, and the 'inactive' principle is remembered as the partless (niṣkala).
तथैवावेद्यमव्यक्तं वेद्यः पुरुष उच्यते ।
चलाचलमिति प्रोक्तं त्वया तदपि मे शृणु ॥४१॥
चलाचलमिति प्रोक्तं त्वया तदपि मे शृणु ॥४१॥
41. tathaivāvedyamavyaktaṁ vedyaḥ puruṣa ucyate ,
calācalamiti proktaṁ tvayā tadapi me śṛṇu.
calācalamiti proktaṁ tvayā tadapi me śṛṇu.
41.
tathā eva avedyam avyaktam vedyaḥ puruṣaḥ ucyate
| calācalam iti proktam tvayā tat api me śṛṇu
| calācalam iti proktam tvayā tat api me śṛṇu
41.
tathā eva avyaktam avedyam puruṣaḥ vedyaḥ ucyate
tvayā calācalam iti proktam tat api me śṛṇu
tvayā calācalam iti proktam tat api me śṛṇu
41.
Similarly, the unmanifest (avyakta) is unknowable, while the knowable is called the cosmic person (puruṣa). Also, concerning that which you declared as 'moving and unmoving' (calācalam), listen to me.
चलां तु प्रकृतिं प्राहुः कारणं क्षेपसर्गयोः ।
अक्षेपसर्गयोःकर्ता निश्चलः पुरुषः स्मृतः ॥४२॥
अक्षेपसर्गयोःकर्ता निश्चलः पुरुषः स्मृतः ॥४२॥
42. calāṁ tu prakṛtiṁ prāhuḥ kāraṇaṁ kṣepasargayoḥ ,
akṣepasargayoḥkartā niścalaḥ puruṣaḥ smṛtaḥ.
akṣepasargayoḥkartā niścalaḥ puruṣaḥ smṛtaḥ.
42.
calām tu prakṛtim prāhuḥ kāraṇam kṣepasargayoḥ
| akṣepasargayoḥ kartā niścalaḥ puruṣaḥ smṛtaḥ
| akṣepasargayoḥ kartā niścalaḥ puruṣaḥ smṛtaḥ
42.
tu calām prakṛtim kṣepasargayoḥ kāraṇam prāhuḥ
niścalaḥ puruṣaḥ akṣepasargayoḥ kartā smṛtaḥ
niścalaḥ puruṣaḥ akṣepasargayoḥ kartā smṛtaḥ
42.
But they declare that mutable nature (prakṛti) is the cause of projection and emanation. The immutable cosmic person (puruṣa) is remembered as the agent for non-projection and non-emanation.
अजावुभावप्रजौ च अक्षयौ चाप्युभावपि ।
अजौ नित्यावुभौ प्राहुरध्यात्मगतिनिश्चयाः ॥४३॥
अजौ नित्यावुभौ प्राहुरध्यात्मगतिनिश्चयाः ॥४३॥
43. ajāvubhāvaprajau ca akṣayau cāpyubhāvapi ,
ajau nityāvubhau prāhuradhyātmagatiniścayāḥ.
ajau nityāvubhau prāhuradhyātmagatiniścayāḥ.
43.
ajau ubhau aprajau ca akṣayau ca api ubhau api
| ajau nityau ubhau prāhuḥ adhyātmagatiniścayāḥ
| ajau nityau ubhau prāhuḥ adhyātmagatiniścayāḥ
43.
ubhau ajau aprajau ca ubhau api akṣayau ca
adhyātmagatiniścayāḥ ubhau ajau nityau prāhuḥ
adhyātmagatiniścayāḥ ubhau ajau nityau prāhuḥ
43.
Both (Puruṣa and Prakṛti) are unborn (aja) and without progeny, and both are indeed imperishable. Those who are resolute in spiritual understanding (adhyātmagatiniścayāḥ) declare both to be unborn (aja) and eternal (nitya).
अक्षयत्वात्प्रजनने अजमत्राहुरव्ययम् ।
अक्षयं पुरुषं प्राहुः क्षयो ह्यस्य न विद्यते ॥४४॥
अक्षयं पुरुषं प्राहुः क्षयो ह्यस्य न विद्यते ॥४४॥
44. akṣayatvātprajanane ajamatrāhuravyayam ,
akṣayaṁ puruṣaṁ prāhuḥ kṣayo hyasya na vidyate.
akṣayaṁ puruṣaṁ prāhuḥ kṣayo hyasya na vidyate.
44.
akṣayatvāt prajanane ajam atra āhuḥ avyayam |
akṣayam puruṣam prāhuḥ kṣayaḥ hi asya na vidyate
akṣayam puruṣam prāhuḥ kṣayaḥ hi asya na vidyate
44.
atra prajanane akṣayatvāt ajam avyayam āhuḥ
puruṣam akṣayam prāhuḥ hi asya kṣayaḥ na vidyate
puruṣam akṣayam prāhuḥ hi asya kṣayaḥ na vidyate
44.
They declare that it is unborn (aja) and immutable here due to its imperishability during creation. They describe the cosmic person (puruṣa) as imperishable, for indeed, its destruction does not exist.
गुणक्षयत्वात्प्रकृतिः कर्तृत्वादक्षयं बुधाः ।
एषा तेऽऽन्वीक्षिकी विद्या चतुर्थी सांपरायिकी ॥४५॥
एषा तेऽऽन्वीक्षिकी विद्या चतुर्थी सांपरायिकी ॥४५॥
45. guṇakṣayatvātprakṛtiḥ kartṛtvādakṣayaṁ budhāḥ ,
eṣā te''nvīkṣikī vidyā caturthī sāṁparāyikī.
eṣā te''nvīkṣikī vidyā caturthī sāṁparāyikī.
45.
guṇakṣayatvāt prakṛtiḥ kartṛtvāt akṣayam budhāḥ
| eṣā te ānvīkṣikī vidyā caturthī sāmparāyikī
| eṣā te ānvīkṣikī vidyā caturthī sāmparāyikī
45.
guṇakṣayatvāt prakṛtiḥ kartṛtvāt akṣayam budhāḥ
eṣā te ānvīkṣikī vidyā caturthī sāmparāyikī
eṣā te ānvīkṣikī vidyā caturthī sāmparāyikī
45.
The wise (budhāḥ) consider nature (prakṛti) imperishable (akṣayam) because of the cessation of qualities and due to its (intrinsic) agency. This analytical knowledge (vidyā) is presented to you as the fourth, which pertains to the ultimate spiritual goal.
विद्योपेतं धनं कृत्वा कर्मणा नित्यकर्मणि ।
एकान्तदर्शना वेदाः सर्वे विश्वावसो स्मृताः ॥४६॥
एकान्तदर्शना वेदाः सर्वे विश्वावसो स्मृताः ॥४६॥
46. vidyopetaṁ dhanaṁ kṛtvā karmaṇā nityakarmaṇi ,
ekāntadarśanā vedāḥ sarve viśvāvaso smṛtāḥ.
ekāntadarśanā vedāḥ sarve viśvāvaso smṛtāḥ.
46.
vidyā upetam dhanam kṛtvā karmaṇā nityakarmaṇi
| ekāntadarśanāḥ vedāḥ sarve viśvāvaso smṛtāḥ
| ekāntadarśanāḥ vedāḥ sarve viśvāvaso smṛtāḥ
46.
viśvāvaso vidyā upetam dhanam karmaṇā nityakarmaṇi
kṛtvā ekāntadarśanāḥ sarve vedāḥ smṛtāḥ
kṛtvā ekāntadarśanāḥ sarve vedāḥ smṛtāḥ
46.
O Viśvāvasu, having accumulated merit (dhana) imbued with knowledge (vidyā) through performing actions (karma) in constant duties (nitya-karma), all the Vedas are comprehended by those who possess a singular vision (ekānta-darśanāḥ).
जायन्ते च म्रियन्ते च यस्मिन्नेते यतश्च्युताः ।
वेदार्थं ये न जानन्ति वेद्यं गन्धर्वसत्तम ॥४७॥
वेदार्थं ये न जानन्ति वेद्यं गन्धर्वसत्तम ॥४७॥
47. jāyante ca mriyante ca yasminnete yataścyutāḥ ,
vedārthaṁ ye na jānanti vedyaṁ gandharvasattama.
vedārthaṁ ye na jānanti vedyaṁ gandharvasattama.
47.
jāyante ca mriyante ca yasmin ete yataḥ cyutāḥ |
vedārtham ye na jānanti vedyam gandharvasattama
vedārtham ye na jānanti vedyam gandharvasattama
47.
gandharvasattama ete yasmin ca yataḥ ca cyutāḥ
jāyante ca mriyante ye vedārtham vedyam na jānanti
jāyante ca mriyante ye vedārtham vedyam na jānanti
47.
O best of Gandharvas (gandharva-sattama), these (beings) are born and die in whom (yasmin) and from whom (yataḥ) they emanate; those who do not know the meaning of the Vedas, nor that which is truly to be known.
साङ्गोपाङ्गानपि यदि पञ्च वेदानधीयते ।
वेदवेद्यं न जानीते वेदभारवहो हि सः ॥४८॥
वेदवेद्यं न जानीते वेदभारवहो हि सः ॥४८॥
48. sāṅgopāṅgānapi yadi pañca vedānadhīyate ,
vedavedyaṁ na jānīte vedabhāravaho hi saḥ.
vedavedyaṁ na jānīte vedabhāravaho hi saḥ.
48.
sāṅgopāṅgān api yadi pañca vedān adhīyate
vedavedyaṃ na jānīte vedabhāravahaḥ hi saḥ
vedavedyaṃ na jānīte vedabhāravahaḥ hi saḥ
48.
yadi sāṅgopāṅgān pañca vedān api adhīyate
vedavedyaṃ na jānīte saḥ hi vedabhāravahaḥ
vedavedyaṃ na jānīte saḥ hi vedabhāravahaḥ
48.
Even if one studies the five Vedas along with their auxiliary disciplines, if they do not comprehend the ultimate knowledge to be gained from the Vedas, then they are merely a bearer of the Vedic burden.
यो घृतार्थी खरीक्षीरं मथेद्गन्धर्वसत्तम ।
विष्ठां तत्रानुपश्येत न मण्डं नापि वा घृतम् ॥४९॥
विष्ठां तत्रानुपश्येत न मण्डं नापि वा घृतम् ॥४९॥
49. yo ghṛtārthī kharīkṣīraṁ mathedgandharvasattama ,
viṣṭhāṁ tatrānupaśyeta na maṇḍaṁ nāpi vā ghṛtam.
viṣṭhāṁ tatrānupaśyeta na maṇḍaṁ nāpi vā ghṛtam.
49.
yaḥ ghṛtārthī kharīkṣīraṃ mathet gandharvasattama
viṣṭhāṃ tatra anupaśyeta na maṇḍaṃ na api vā ghṛtam
viṣṭhāṃ tatra anupaśyeta na maṇḍaṃ na api vā ghṛtam
49.
gandharvasattama yaḥ ghṛtārthī kharīkṣīraṃ mathet
tatra viṣṭhāṃ anupaśyeta na maṇḍaṃ na api vā ghṛtam
tatra viṣṭhāṃ anupaśyeta na maṇḍaṃ na api vā ghṛtam
49.
O best among Gandharvas, anyone who churns donkey's milk hoping to get ghee will find only excrement there, neither cream nor, indeed, ghee.
तथा वेद्यमवेद्यं च वेदविद्यो न विन्दति ।
स केवलं मूढमतिर्ज्ञानभारवहः स्मृतः ॥५०॥
स केवलं मूढमतिर्ज्ञानभारवहः स्मृतः ॥५०॥
50. tathā vedyamavedyaṁ ca vedavidyo na vindati ,
sa kevalaṁ mūḍhamatirjñānabhāravahaḥ smṛtaḥ.
sa kevalaṁ mūḍhamatirjñānabhāravahaḥ smṛtaḥ.
50.
tathā vedyaṃ avedyaṃ ca vedavidyaḥ na vindati
saḥ kevalaṃ mūḍhamatiḥ jñānabhāravahaḥ smṛtaḥ
saḥ kevalaṃ mūḍhamatiḥ jñānabhāravahaḥ smṛtaḥ
50.
tathā vedavidyaḥ vedyaṃ ca avedyaṃ na vindati
saḥ kevalaṃ mūḍhamatiḥ jñānabhāravahaḥ smṛtaḥ
saḥ kevalaṃ mūḍhamatiḥ jñānabhāravahaḥ smṛtaḥ
50.
In the same way, one who is learned in the Vedas but does not truly comprehend what is knowable and what is unknowable, is merely regarded as an individual with a deluded intellect, a bearer of the burden of knowledge.
द्रष्टव्यौ नित्यमेवैतौ तत्परेणान्तरात्मना ।
यथास्य जन्मनिधने न भवेतां पुनः पुनः ॥५१॥
यथास्य जन्मनिधने न भवेतां पुनः पुनः ॥५१॥
51. draṣṭavyau nityamevaitau tatpareṇāntarātmanā ,
yathāsya janmanidhane na bhavetāṁ punaḥ punaḥ.
yathāsya janmanidhane na bhavetāṁ punaḥ punaḥ.
51.
draṣṭavyau nityam eva etau tatpareṇa antarātmanā
yathā asya janmanidhane na bhavetāṃ punaḥ punaḥ
yathā asya janmanidhane na bhavetāṃ punaḥ punaḥ
51.
nityam eva etau tatpareṇa antarātmanā draṣṭavyau
yathā asya janmanidhane punaḥ punaḥ na bhavetāṃ
yathā asya janmanidhane punaḥ punaḥ na bhavetāṃ
51.
These two (the knowable and the unknowable aspects of reality) must always be clearly perceived by the inner self (ātman) which is intent on that supreme goal, so that one's cycles of birth and death (saṃsāra) do not recur repeatedly.
अजस्रं जन्मनिधनं चिन्तयित्वा त्रयीमिमाम् ।
परित्यज्य क्षयमिह अक्षयं धर्ममास्थितः ॥५२॥
परित्यज्य क्षयमिह अक्षयं धर्ममास्थितः ॥५२॥
52. ajasraṁ janmanidhanaṁ cintayitvā trayīmimām ,
parityajya kṣayamiha akṣayaṁ dharmamāsthitaḥ.
parityajya kṣayamiha akṣayaṁ dharmamāsthitaḥ.
52.
ajasram janmanidhanam cintayitvā trayīm imām
parityajya kṣayam iha akṣayam dharmam āsthitaḥ
parityajya kṣayam iha akṣayam dharmam āsthitaḥ
52.
iha ajasram janmanidhanam cintayitvā imām kṣayam
trayīm parityajya akṣayam dharmam āsthitaḥ
trayīm parityajya akṣayam dharmam āsthitaḥ
52.
Having constantly contemplated this cycle of birth and death, and having abandoned this perishable triple knowledge (of the three Vedas), one becomes established in the imperishable natural law (dharma).
यदा तु पश्यतेऽत्यन्तमहन्यहनि काश्यप ।
तदा स केवलीभूतः षड्विंशमनुपश्यति ॥५३॥
तदा स केवलीभूतः षड्विंशमनुपश्यति ॥५३॥
53. yadā tu paśyate'tyantamahanyahani kāśyapa ,
tadā sa kevalībhūtaḥ ṣaḍviṁśamanupaśyati.
tadā sa kevalībhūtaḥ ṣaḍviṁśamanupaśyati.
53.
yadā tu paśyate atyantam ahanyahani kāśyapa
tadā saḥ kevalībhūtaḥ ṣaḍviṃśam anupaśyati
tadā saḥ kevalībhūtaḥ ṣaḍviṃśam anupaśyati
53.
kāśyapa,
yadā tu saḥ atyantam ahanyahani paśyate,
tadā kevalībhūtaḥ ṣaḍviṃśam anupaśyati
yadā tu saḥ atyantam ahanyahani paśyate,
tadā kevalībhūtaḥ ṣaḍviṃśam anupaśyati
53.
But when, O Kaśyapa, one continuously perceives (reality) day by day, then, having attained isolation (kaivalya), that person perceives the twenty-sixth (principle) (puruṣa).
अन्यश्च शश्वदव्यक्तस्तथान्यः पञ्चविंशकः ।
तस्य द्वावनुपश्येत तमेकमिति साधवः ॥५४॥
तस्य द्वावनुपश्येत तमेकमिति साधवः ॥५४॥
54. anyaśca śaśvadavyaktastathānyaḥ pañcaviṁśakaḥ ,
tasya dvāvanupaśyeta tamekamiti sādhavaḥ.
tasya dvāvanupaśyeta tamekamiti sādhavaḥ.
54.
anyaḥ ca śaśvat avyaktaḥ tathā anyaḥ pañcaviṃśakaḥ
tasya dvau anupaśyeta tam ekam iti sādhavaḥ
tasya dvau anupaśyeta tam ekam iti sādhavaḥ
54.
sādhavaḥ,
anyaḥ ca śaśvat avyaktaḥ tathā anyaḥ pañcaviṃśakaḥ (asti).
tasya dvau tam ekam (puruṣam) iti anupaśyeta
anyaḥ ca śaśvat avyaktaḥ tathā anyaḥ pañcaviṃśakaḥ (asti).
tasya dvau tam ekam (puruṣam) iti anupaśyeta
54.
And another (principle) is the eternally unmanifest (prakṛti), and similarly another is the twenty-fifth (principle, the individual self). O wise ones, one should perceive these two (dvau) as distinct from that one (supreme principle) (puruṣa).
तेनैतन्नाभिजानन्ति पञ्चविंशकमच्युतम् ।
जन्ममृत्युभयाद्योगाः सांख्याश्च परमैषिणः ॥५५॥
जन्ममृत्युभयाद्योगाः सांख्याश्च परमैषिणः ॥५५॥
55. tenaitannābhijānanti pañcaviṁśakamacyutam ,
janmamṛtyubhayādyogāḥ sāṁkhyāśca paramaiṣiṇaḥ.
janmamṛtyubhayādyogāḥ sāṁkhyāśca paramaiṣiṇaḥ.
55.
tena etat na abhijānanti pañcaviṃśakam acyutam
janmamṛtyubhayāt yogāḥ sāṅkhyāḥ ca paramaiṣiṇaḥ
janmamṛtyubhayāt yogāḥ sāṅkhyāḥ ca paramaiṣiṇaḥ
55.
tena janmamṛtyubhayāt parama-aiṣiṇaḥ yogāḥ ca
sāṅkhyāḥ etat acyutam pañcaviṃśakam na abhijānanti
sāṅkhyāḥ etat acyutam pañcaviṃśakam na abhijānanti
55.
Therefore, due to the fear of the cycle of birth and death (saṃsāra), these practitioners of yoga (yoga) and Sāṅkhya, who are striving for the supreme goal, do not truly understand this immutable twenty-fifth (principle, the individual self).
विश्वावसुरुवाच ।
पञ्चविंशं यदेतत्ते प्रोक्तं ब्राह्मणसत्तम ।
तथा तन्न तथा वेति तद्भवान्वक्तुमर्हति ॥५६॥
पञ्चविंशं यदेतत्ते प्रोक्तं ब्राह्मणसत्तम ।
तथा तन्न तथा वेति तद्भवान्वक्तुमर्हति ॥५६॥
56. viśvāvasuruvāca ,
pañcaviṁśaṁ yadetatte proktaṁ brāhmaṇasattama ,
tathā tanna tathā veti tadbhavānvaktumarhati.
pañcaviṁśaṁ yadetatte proktaṁ brāhmaṇasattama ,
tathā tanna tathā veti tadbhavānvaktumarhati.
56.
viśvāvasuḥ uvāca pañcaviṃśam yat etat te proktam brāhmaṇa-sattama
tathā tat na tathā vā iti tat bhavān vaktum arhati
tathā tat na tathā vā iti tat bhavān vaktum arhati
56.
brāhmaṇa-sattama,
viśvāvasuḥ uvāca: yat etat te pañcaviṃśam proktam,
tat tathā vā na tathā iti,
tat bhavān vaktum arhati.
viśvāvasuḥ uvāca: yat etat te pañcaviṃśam proktam,
tat tathā vā na tathā iti,
tat bhavān vaktum arhati.
56.
Viśvāvasu spoke: O best among Brahmins, you should explain whether what you have stated as the twenty-fifth principle is indeed so, or not so.
जैगीषव्यस्यासितस्य देवलस्य च मे श्रुतम् ।
पराशरस्य विप्रर्षेर्वार्षगण्यस्य धीमतः ॥५७॥
पराशरस्य विप्रर्षेर्वार्षगण्यस्य धीमतः ॥५७॥
57. jaigīṣavyasyāsitasya devalasya ca me śrutam ,
parāśarasya viprarṣervārṣagaṇyasya dhīmataḥ.
parāśarasya viprarṣervārṣagaṇyasya dhīmataḥ.
57.
jaigīṣavyasya asitasya devalasya ca me śrutam
parāśarasya viprarṣeḥ vārṣagaṇyasya dhīmataḥ
parāśarasya viprarṣeḥ vārṣagaṇyasya dhīmataḥ
57.
jaigīṣavyasya,
asitasya,
devalasya,
parāśarasya viprarṣeḥ,
vārṣagaṇyasya dhīmataḥ ca (from) me śrutam (it was heard by me).
asitasya,
devalasya,
parāśarasya viprarṣeḥ,
vārṣagaṇyasya dhīmataḥ ca (from) me śrutam (it was heard by me).
57.
I have heard this from Jaigīṣavya, Asita, and Devala; from the Brahmin sage Parāśara; and from the wise Vārṣagaṇya.
भिक्षोः पञ्चशिखस्याथ कपिलस्य शुकस्य च ।
गौतमस्यार्ष्टिषेणस्य गर्गस्य च महात्मनः ॥५८॥
गौतमस्यार्ष्टिषेणस्य गर्गस्य च महात्मनः ॥५८॥
58. bhikṣoḥ pañcaśikhasyātha kapilasya śukasya ca ,
gautamasyārṣṭiṣeṇasya gargasya ca mahātmanaḥ.
gautamasyārṣṭiṣeṇasya gargasya ca mahātmanaḥ.
58.
bhikṣoḥ pañcaśikhasya atha kapilasya śukasya ca
gautamasya ārṣṭiṣeṇasya gargasya ca mahātmanaḥ
gautamasya ārṣṭiṣeṇasya gargasya ca mahātmanaḥ
58.
bhikṣoḥ pañcaśikhasya,
atha kapilasya,
śukasya ca; gautamasya,
ārṣṭiṣeṇasya,
gargasya ca mahātmanaḥ (from these too I heard).
atha kapilasya,
śukasya ca; gautamasya,
ārṣṭiṣeṇasya,
gargasya ca mahātmanaḥ (from these too I heard).
58.
Furthermore, I heard from the mendicant Pañcaśikha, from Kapila, and from Śuka; and from Gautama, Ārṣṭiṣeṇa, and the great-souled Garga.
नारदस्यासुरेश्चैव पुलस्त्यस्य च धीमतः ।
सनत्कुमारस्य ततः शुक्रस्य च महात्मनः ॥५९॥
सनत्कुमारस्य ततः शुक्रस्य च महात्मनः ॥५९॥
59. nāradasyāsureścaiva pulastyasya ca dhīmataḥ ,
sanatkumārasya tataḥ śukrasya ca mahātmanaḥ.
sanatkumārasya tataḥ śukrasya ca mahātmanaḥ.
59.
nāradasya asureḥ ca eva pulastyasya ca dhīmataḥ
sanatkumārasya tataḥ śukrasya ca mahātmanaḥ
sanatkumārasya tataḥ śukrasya ca mahātmanaḥ
59.
nāradasya,
asureḥ ca eva,
pulastyasya ca dhīmataḥ; tataḥ sanatkumārasya,
śukrasya ca mahātmanaḥ (from these too I heard).
asureḥ ca eva,
pulastyasya ca dhīmataḥ; tataḥ sanatkumārasya,
śukrasya ca mahātmanaḥ (from these too I heard).
59.
From Nārada, and also from Āsuri, and from the wise Pulastya; then from Sanatkumāra, and from the noble Śukra.
कश्यपस्य पितुश्चैव पूर्वमेव मया श्रुतम् ।
तदनन्तरं च रुद्रस्य विश्वरूपस्य धीमतः ॥६०॥
तदनन्तरं च रुद्रस्य विश्वरूपस्य धीमतः ॥६०॥
60. kaśyapasya pituścaiva pūrvameva mayā śrutam ,
tadanantaraṁ ca rudrasya viśvarūpasya dhīmataḥ.
tadanantaraṁ ca rudrasya viśvarūpasya dhīmataḥ.
60.
kasyapasya pituḥ ca eva pūrvam eva mayā śrutam
tat anantaram ca rudrasya viśvarūpasya dhīmataḥ
tat anantaram ca rudrasya viśvarūpasya dhīmataḥ
60.
mayā pūrvam eva kasyapasya pituḥ ca eva śrutam tat
anantaram ca rudrasya dhīmataḥ viśvarūpasya (śrutam)
anantaram ca rudrasya dhīmataḥ viśvarūpasya (śrutam)
60.
I have already heard this from Kaśyapa, and also from my father. And thereafter, from the intelligent Viśvarūpa, son of Rudra.
दैवतेभ्यः पितृभ्यश्च दैत्येभ्यश्च ततस्ततः ।
प्राप्तमेतन्मया कृत्स्नं वेद्यं नित्यं वदन्त्युत ॥६१॥
प्राप्तमेतन्मया कृत्स्नं वेद्यं नित्यं वदन्त्युत ॥६१॥
61. daivatebhyaḥ pitṛbhyaśca daityebhyaśca tatastataḥ ,
prāptametanmayā kṛtsnaṁ vedyaṁ nityaṁ vadantyuta.
prāptametanmayā kṛtsnaṁ vedyaṁ nityaṁ vadantyuta.
61.
daivatebhyaḥ pitṛbhyaḥ ca daityebhyaḥ ca tataḥ tataḥ
prāptam etat mayā kṛtsnam vedyam nityam vadanti uta
prāptam etat mayā kṛtsnam vedyam nityam vadanti uta
61.
mayā daivatebhyaḥ pitṛbhyaḥ ca daityebhyaḥ ca tataḥ
tataḥ etat kṛtsnam vedyam prāptam uta nityam vadanti
tataḥ etat kṛtsnam vedyam prāptam uta nityam vadanti
61.
This entire knowable (knowledge) has been obtained by me from the gods, from the ancestors, and from the demons, from various sources. And they declare it to be eternal.
तस्मात्तद्वै भवद्बुद्ध्या श्रोतुमिच्छामि ब्राह्मण ।
भवान्प्रबर्हः शास्त्राणां प्रगल्भश्चातिबुद्धिमान् ॥६२॥
भवान्प्रबर्हः शास्त्राणां प्रगल्भश्चातिबुद्धिमान् ॥६२॥
62. tasmāttadvai bhavadbuddhyā śrotumicchāmi brāhmaṇa ,
bhavānprabarhaḥ śāstrāṇāṁ pragalbhaścātibuddhimān.
bhavānprabarhaḥ śāstrāṇāṁ pragalbhaścātibuddhimān.
62.
tasmāt tat vai bhavat buddhyā śrotum icchāmi brāhmaṇa
bhavān prabarhaḥ śāstrāṇām pragalbhaḥ ca ati buddhimān
bhavān prabarhaḥ śāstrāṇām pragalbhaḥ ca ati buddhimān
62.
brāhmaṇa tasmāt vai tat bhavat buddhyā śrotum icchāmi
bhavān śāstrāṇām prabarhaḥ ca pragalbhaḥ ati buddhimān
bhavān śāstrāṇām prabarhaḥ ca pragalbhaḥ ati buddhimān
62.
Therefore, O Brahmin, I indeed wish to hear that from your intelligence. You are the pre-eminent (scholar) of the scriptures (śāstra), and are skilled and exceedingly intelligent.
न तवाविदितं किंचिद्भवाञ्श्रुतिनिधिः स्मृतः ।
कथ्यते देवलोके च पितृलोके च ब्राह्मण ॥६३॥
कथ्यते देवलोके च पितृलोके च ब्राह्मण ॥६३॥
63. na tavāviditaṁ kiṁcidbhavāñśrutinidhiḥ smṛtaḥ ,
kathyate devaloke ca pitṛloke ca brāhmaṇa.
kathyate devaloke ca pitṛloke ca brāhmaṇa.
63.
na tava aviditam kiñcit bhavān śrutinidhiḥ
smṛtaḥ kathyate devaloke ca pitṛloke ca brāhmaṇa
smṛtaḥ kathyate devaloke ca pitṛloke ca brāhmaṇa
63.
brāhmaṇa tava kiñcit aviditam na bhavān
śrutinidhiḥ smṛtaḥ ca devaloke ca pitṛloke kathyate
śrutinidhiḥ smṛtaḥ ca devaloke ca pitṛloke kathyate
63.
O Brahmin, nothing is unknown to you; you are considered a treasure of revealed knowledge (śruti). This is spoken of both in the divine realm and in the ancestral realm.
ब्रह्मलोकगताश्चैव कथयन्ति महर्षयः ।
पतिश्च तपतां शश्वदादित्यस्तव भाषते ॥६४॥
पतिश्च तपतां शश्वदादित्यस्तव भाषते ॥६४॥
64. brahmalokagatāścaiva kathayanti maharṣayaḥ ,
patiśca tapatāṁ śaśvadādityastava bhāṣate.
patiśca tapatāṁ śaśvadādityastava bhāṣate.
64.
brahmalokagatāḥ ca eva kathayanti maharṣayaḥ
patiḥ ca tapatām śaśvat ādityaḥ tava bhāṣate
patiḥ ca tapatām śaśvat ādityaḥ tava bhāṣate
64.
maharṣayaḥ brahmalokagatāḥ ca eva kathayanti
ca śaśvat tapatām patiḥ ādityaḥ tava bhāṣate
ca śaśvat tapatām patiḥ ādityaḥ tava bhāṣate
64.
Even the great sages who have attained the world of Brahman (brahman) declare this. And the Sun god (āditya), the eternal lord of those who perform austerities (tapas), also speaks to you.
सांख्यज्ञानं त्वया ब्रह्मन्नवाप्तं कृत्स्नमेव च ।
तथैव योगज्ञानं च याज्ञवल्क्य विशेषतः ॥६५॥
तथैव योगज्ञानं च याज्ञवल्क्य विशेषतः ॥६५॥
65. sāṁkhyajñānaṁ tvayā brahmannavāptaṁ kṛtsnameva ca ,
tathaiva yogajñānaṁ ca yājñavalkya viśeṣataḥ.
tathaiva yogajñānaṁ ca yājñavalkya viśeṣataḥ.
65.
sāṅkhyajñānaṃ tvayā brahman avāptaṃ kṛtsnam eva
ca tathā eva yogajñānaṃ ca yājñavalkya viśeṣataḥ
ca tathā eva yogajñānaṃ ca yājñavalkya viśeṣataḥ
65.
brahman tvayā sāṅkhyajñānaṃ kṛtsnam eva ca avāptam
tathā eva yājñavalkya yogajñānaṃ ca viśeṣataḥ (avāptam)
tathā eva yājñavalkya yogajñānaṃ ca viśeṣataḥ (avāptam)
65.
O Brahmin (brahman), you have indeed thoroughly acquired the knowledge of Sāṅkhya. And similarly, O Yājñavalkya, you have especially attained the knowledge of yoga (yoga).
निःसंदिग्धं प्रबुद्धस्त्वं बुध्यमानश्चराचरम् ।
श्रोतुमिच्छामि तज्ज्ञानं घृतं मण्डमयं यथा ॥६६॥
श्रोतुमिच्छामि तज्ज्ञानं घृतं मण्डमयं यथा ॥६६॥
66. niḥsaṁdigdhaṁ prabuddhastvaṁ budhyamānaścarācaram ,
śrotumicchāmi tajjñānaṁ ghṛtaṁ maṇḍamayaṁ yathā.
śrotumicchāmi tajjñānaṁ ghṛtaṁ maṇḍamayaṁ yathā.
66.
niḥsaṃdigdham prabuddhaḥ tvaṃ budhyamānaḥ carācaram
śrotum icchāmi tat jñānaṃ ghṛtam maṇḍamayam yathā
śrotum icchāmi tat jñānaṃ ghṛtam maṇḍamayam yathā
66.
tvaṃ niḥsaṃdigdham prabuddhaḥ carācaram budhyamānaḥ (asi)
tat jñānaṃ yathā ghṛtam maṇḍamayam (asti) śrotum icchāmi
tat jñānaṃ yathā ghṛtam maṇḍamayam (asti) śrotum icchāmi
66.
You are undoubtedly enlightened, comprehending all creation (carācara). I wish to hear that knowledge (jñāna), which is like the concentrated essence (maṇḍa) of clarified butter (ghṛta).
याज्ञवल्क्य उवाच ।
कृत्स्नधारिणमेव त्वां मन्ये गन्धर्वसत्तम ।
जिज्ञाससि च मां राजंस्तन्निबोध यथाश्रुतम् ॥६७॥
कृत्स्नधारिणमेव त्वां मन्ये गन्धर्वसत्तम ।
जिज्ञाससि च मां राजंस्तन्निबोध यथाश्रुतम् ॥६७॥
67. yājñavalkya uvāca ,
kṛtsnadhāriṇameva tvāṁ manye gandharvasattama ,
jijñāsasi ca māṁ rājaṁstannibodha yathāśrutam.
kṛtsnadhāriṇameva tvāṁ manye gandharvasattama ,
jijñāsasi ca māṁ rājaṁstannibodha yathāśrutam.
67.
yājñavalkya uvāca kṛtsnadhāriṇam eva tvām manye
gandharvasattama jijñāsasi ca mām rājan tat nibodha yathāśrutam
gandharvasattama jijñāsasi ca mām rājan tat nibodha yathāśrutam
67.
yājñavalkya uvāca gandharvasattama tvām kṛtsnadhāriṇam eva manye ca rājan mām jijñāsasi,
tat yathāśrutam nibodha
tat yathāśrutam nibodha
67.
Yājñavalkya said: 'O best of Gandharvas, I regard you as one who retains all knowledge. And since you, O King, are questioning me, therefore, listen and understand it as it has been heard (śruta).'
अबुध्यमानां प्रकृतिं बुध्यते पञ्चविंशकः ।
न तु बुध्यति गन्धर्व प्रकृतिः पञ्चविंशकम् ॥६८॥
न तु बुध्यति गन्धर्व प्रकृतिः पञ्चविंशकम् ॥६८॥
68. abudhyamānāṁ prakṛtiṁ budhyate pañcaviṁśakaḥ ,
na tu budhyati gandharva prakṛtiḥ pañcaviṁśakam.
na tu budhyati gandharva prakṛtiḥ pañcaviṁśakam.
68.
abudhyamānām prakṛtim budhyate pañcaviṃśakaḥ na
tu budhyati gandharva prakṛtiḥ pañcaviṃśakam
tu budhyati gandharva prakṛtiḥ pañcaviṃśakam
68.
gandharva pañcaviṃśakaḥ abudhyamānām prakṛtim
budhyate tu prakṛtiḥ pañcaviṃśakam na budhyati
budhyate tu prakṛtiḥ pañcaviṃśakam na budhyati
68.
O Gandharva, the twenty-fifth principle (puruṣa) understands unconscious nature (prakṛti), but nature (prakṛti) does not understand the twenty-fifth principle (puruṣa).
अनेनाप्रतिबोधेन प्रधानं प्रवदन्ति तम् ।
सांख्ययोगाश्च तत्त्वज्ञा यथाश्रुतिनिदर्शनात् ॥६९॥
सांख्ययोगाश्च तत्त्वज्ञा यथाश्रुतिनिदर्शनात् ॥६९॥
69. anenāpratibodhena pradhānaṁ pravadanti tam ,
sāṁkhyayogāśca tattvajñā yathāśrutinidarśanāt.
sāṁkhyayogāśca tattvajñā yathāśrutinidarśanāt.
69.
anena apratibodhena pradhānam pravadanti tam
sāṅkhyayogāḥ ca tattvajñāḥ yathāśrutinidarśanāt
sāṅkhyayogāḥ ca tattvajñāḥ yathāśrutinidarśanāt
69.
sāṅkhyayogāḥ ca tattvajñāḥ yathāśrutinidarśanāt
anena apratibodhena tam pradhānam pravadanti
anena apratibodhena tam pradhānam pravadanti
69.
And the followers of Sāṅkhya and Yoga (yoga), who are knowers of truth, declare him [the twenty-fifth principle, puruṣa] as the supreme one (pradhāna) on account of this non-mutual comprehension, based on the evidence of the Vedic revelations.
पश्यंस्तथैवापश्यंश्च पश्यत्यन्यस्तथानघ ।
षड्विंशः पञ्चविंशं च चतुर्विंशं च पश्यति ।
न तु पश्यति पश्यंस्तु यश्चैनमनुपश्यति ॥७०॥
षड्विंशः पञ्चविंशं च चतुर्विंशं च पश्यति ।
न तु पश्यति पश्यंस्तु यश्चैनमनुपश्यति ॥७०॥
70. paśyaṁstathaivāpaśyaṁśca paśyatyanyastathānagha ,
ṣaḍviṁśaḥ pañcaviṁśaṁ ca caturviṁśaṁ ca paśyati ,
na tu paśyati paśyaṁstu yaścainamanupaśyati.
ṣaḍviṁśaḥ pañcaviṁśaṁ ca caturviṁśaṁ ca paśyati ,
na tu paśyati paśyaṁstu yaścainamanupaśyati.
70.
paśyan tathā eva apaśyan ca paśyati
anyaḥ tathā anagha ṣaḍviṃśaḥ pañcaviṃśam
ca caturviṃśam ca paśyati na tu
paśyati paśyan tu yaḥ ca enam anupaśyati
anyaḥ tathā anagha ṣaḍviṃśaḥ pañcaviṃśam
ca caturviṃśam ca paśyati na tu
paśyati paśyan tu yaḥ ca enam anupaśyati
70.
anagha anyaḥ paśyan tathā eva apaśyan
ca paśyati ṣaḍviṃśaḥ pañcaviṃśam ca
caturviṃśam ca paśyati tu yaḥ ca
enam anupaśyati saḥ paśyan na paśyati
ca paśyati ṣaḍviṃśaḥ pañcaviṃśam ca
caturviṃśam ca paśyati tu yaḥ ca
enam anupaśyati saḥ paśyan na paśyati
70.
O sinless one, another [individual] perceives, simultaneously seeing and not seeing. The twenty-sixth principle (brahman) sees the twenty-fifth principle (puruṣa) and the twenty-fourth [material] principles. But one who attempts to perceive this [twenty-sixth principle] does not truly see it, even though he observes.
पञ्चविंशोऽभिमन्येत नान्योऽस्ति परमो मम ।
न चतुर्विंशकोऽग्राह्यो मनुजैर्ज्ञानदर्शिभिः ॥७१॥
न चतुर्विंशकोऽग्राह्यो मनुजैर्ज्ञानदर्शिभिः ॥७१॥
71. pañcaviṁśo'bhimanyeta nānyo'sti paramo mama ,
na caturviṁśako'grāhyo manujairjñānadarśibhiḥ.
na caturviṁśako'grāhyo manujairjñānadarśibhiḥ.
71.
pañcaviṃśaḥ abhimanyeta na anyaḥ asti paramaḥ mama
na caturviṃśakaḥ agrāhyaḥ manujaiḥ jñānadarśibhiḥ
na caturviṃśakaḥ agrāhyaḥ manujaiḥ jñānadarśibhiḥ
71.
pañcaviṃśaḥ abhimanyeta mama paramaḥ anyaḥ na asti
tu caturviṃśakaḥ jñānadarśibhiḥ manujaiḥ na agrāhyaḥ
tu caturviṃśakaḥ jñānadarśibhiḥ manujaiḥ na agrāhyaḥ
71.
The twenty-fifth principle (puruṣa) may believe, 'There is no supreme [being] other than me.' However, the twenty-fourth [material] principle is not incomprehensible to those human beings who possess true knowledge.
मत्स्येवोदकमन्वेति प्रवर्तति प्रवर्तनात् ।
यथैव बुध्यते मत्स्यस्तथैषोऽप्यनुबुध्यते ।
सस्नेहः सहवासाच्च साभिमानश्च नित्यशः ॥७२॥
यथैव बुध्यते मत्स्यस्तथैषोऽप्यनुबुध्यते ।
सस्नेहः सहवासाच्च साभिमानश्च नित्यशः ॥७२॥
72. matsyevodakamanveti pravartati pravartanāt ,
yathaiva budhyate matsyastathaiṣo'pyanubudhyate ,
sasnehaḥ sahavāsācca sābhimānaśca nityaśaḥ.
yathaiva budhyate matsyastathaiṣo'pyanubudhyate ,
sasnehaḥ sahavāsācca sābhimānaśca nityaśaḥ.
72.
matsyaḥ iva udakam anveti pravartati
pravartanāt yathā eva budhyate matsyaḥ
tathā eṣaḥ api anubudhyate sasnehaḥ
sahavāsāt ca sābhimānaḥ ca nityaśaḥ
pravartanāt yathā eva budhyate matsyaḥ
tathā eṣaḥ api anubudhyate sasnehaḥ
sahavāsāt ca sābhimānaḥ ca nityaśaḥ
72.
matsyaḥ iva udakam anveti pravartanāt
pravartati yathā eva matsyaḥ budhyate
tathā eṣaḥ api anubudhyate sahavāsāt
ca sasnehaḥ ca nityaśaḥ sābhimānaḥ
pravartati yathā eva matsyaḥ budhyate
tathā eṣaḥ api anubudhyate sahavāsāt
ca sasnehaḥ ca nityaśaḥ sābhimānaḥ
72.
Just as a fish instinctively follows water and moves by its inherent nature, and just as a fish is aware, so too this being perceives and understands. He is always affectionate due to cohabitation and also constantly filled with pride.
स निमज्जति कालस्य यदैकत्वं न बुध्यते ।
उन्मज्जति हि कालस्य ममत्वेनाभिसंवृतः ॥७३॥
उन्मज्जति हि कालस्य ममत्वेनाभिसंवृतः ॥७३॥
73. sa nimajjati kālasya yadaikatvaṁ na budhyate ,
unmajjati hi kālasya mamatvenābhisaṁvṛtaḥ.
unmajjati hi kālasya mamatvenābhisaṁvṛtaḥ.
73.
sa nimajjati kālasya yadā ekatvam na budhyate
unmajjati hi kālasya mamatvena abhisaṃvṛtaḥ
unmajjati hi kālasya mamatvena abhisaṃvṛtaḥ
73.
sa yadā ekatvam na budhyate,
(tadā) kālasya nimajjati; hi mamatvena abhisaṃvṛtaḥ (san) kālasya unmajjati.
(tadā) kālasya nimajjati; hi mamatvena abhisaṃvṛtaḥ (san) kālasya unmajjati.
73.
He submerges himself in the flow of time (kāla) when he fails to recognize his fundamental oneness (aikatva). Conversely, he rises above the flow of time (kāla) when he is enveloped by the sense of 'mine' or possessiveness.
यदा तु मन्यतेऽन्योऽहमन्य एष इति द्विजः ।
तदा स केवलीभूतः षड्विंशमनुपश्यति ॥७४॥
तदा स केवलीभूतः षड्विंशमनुपश्यति ॥७४॥
74. yadā tu manyate'nyo'hamanya eṣa iti dvijaḥ ,
tadā sa kevalībhūtaḥ ṣaḍviṁśamanupaśyati.
tadā sa kevalībhūtaḥ ṣaḍviṁśamanupaśyati.
74.
yadā tu manyate anyaḥ aham anyaḥ eṣaḥ iti dvijaḥ
tadā sa kevalībhūtaḥ ṣaḍviṃśam anupaśyati
tadā sa kevalībhūtaḥ ṣaḍviṃśam anupaśyati
74.
yadā tu dvijaḥ "aham anyaḥ,
eṣaḥ anyaḥ" iti manyate,
tadā sa kevalībhūtaḥ ṣaḍviṃśam anupaśyati.
eṣaḥ anyaḥ" iti manyate,
tadā sa kevalībhūtaḥ ṣaḍviṃśam anupaśyati.
74.
But when the twice-born (dvija) considers, "I am separate, and this other is also separate," then, having attained a state of isolation (kevalībhūta), he perceives the twenty-sixth principle.
अन्यश्च राजन्नवरस्तथान्यः पञ्चविंशकः ।
तत्स्थत्वादनुपश्यन्ति एक एवेति साधवः ॥७५॥
तत्स्थत्वादनुपश्यन्ति एक एवेति साधवः ॥७५॥
75. anyaśca rājannavarastathānyaḥ pañcaviṁśakaḥ ,
tatsthatvādanupaśyanti eka eveti sādhavaḥ.
tatsthatvādanupaśyanti eka eveti sādhavaḥ.
75.
anyaḥ ca rājan avaraḥ tathā anyaḥ pañcaviṃśakaḥ
tatsthatvāt anupaśyanti ekaḥ eva iti sādhavaḥ
tatsthatvāt anupaśyanti ekaḥ eva iti sādhavaḥ
75.
rājan,
anyaḥ ca avaraḥ tathā anyaḥ pañcaviṃśakaḥ (asti).
(kintu) tatsthatvāt sādhavaḥ "ekaḥ eva" iti anupaśyanti.
anyaḥ ca avaraḥ tathā anyaḥ pañcaviṃśakaḥ (asti).
(kintu) tatsthatvāt sādhavaḥ "ekaḥ eva" iti anupaśyanti.
75.
And another (principle), O King, is considered lower, and similarly, another is the twenty-fifth. However, by being established in the truth of that (oneness), the virtuous (sādhavaḥ) perceive that there is only one (eka).
तेनैतन्नाभिनन्दन्ति पञ्चविंशकमच्युतम् ।
जन्ममृत्युभयाद्भीता योगाः सांख्याश्च काश्यप ।
षड्विंशमनुपश्यन्ति शुचयस्तत्परायणाः ॥७६॥
जन्ममृत्युभयाद्भीता योगाः सांख्याश्च काश्यप ।
षड्विंशमनुपश्यन्ति शुचयस्तत्परायणाः ॥७६॥
76. tenaitannābhinandanti pañcaviṁśakamacyutam ,
janmamṛtyubhayādbhītā yogāḥ sāṁkhyāśca kāśyapa ,
ṣaḍviṁśamanupaśyanti śucayastatparāyaṇāḥ.
janmamṛtyubhayādbhītā yogāḥ sāṁkhyāśca kāśyapa ,
ṣaḍviṁśamanupaśyanti śucayastatparāyaṇāḥ.
76.
tena etat na abhinandanti pañcaviṃśakam
acyutam janmamṛtyubhayāt bhītāḥ
yogāḥ sāṅkhyāḥ ca kāśyapa ṣaḍviṃśam
अनुपश्यन्ति śucayaḥ tatparāyaṇāḥ
acyutam janmamṛtyubhayāt bhītāḥ
yogāḥ sāṅkhyāḥ ca kāśyapa ṣaḍviṃśam
अनुपश्यन्ति śucayaḥ tatparāyaṇāḥ
76.
kāśyapa janmamṛtyubhayāt bhītāḥ tena
etat acyutam pañcaviṃśakam na
abhinandanti ca śucayaḥ tatparāyaṇāḥ
yogāḥ sāṅkhyāḥ ṣaḍviṃśam anupaśyanti
etat acyutam pañcaviṃśakam na
abhinandanti ca śucayaḥ tatparāyaṇāḥ
yogāḥ sāṅkhyāḥ ṣaḍviṃśam anupaśyanti
76.
O Kaśyapa, those Yogis and Sāṅkhyas who are frightened by the fear of the cycle of birth and death (saṃsāra) do not truly delight in this immutable twenty-fifth principle (puruṣa). However, the pure ones, who are entirely devoted to the twenty-sixth principle (Brahman), indeed perceive it.
यदा स केवलीभूतः षड्विंशमनुपश्यति ।
तदा स सर्वविद्विद्वान्न पुनर्जन्म विन्दति ॥७७॥
तदा स सर्वविद्विद्वान्न पुनर्जन्म विन्दति ॥७७॥
77. yadā sa kevalībhūtaḥ ṣaḍviṁśamanupaśyati ,
tadā sa sarvavidvidvānna punarjanma vindati.
tadā sa sarvavidvidvānna punarjanma vindati.
77.
yadā saḥ kevalībhūtaḥ ṣaḍviṃśam anupaśyati tadā
saḥ sarvavit विद्वान् na punarjanma vindati
saḥ sarvavit विद्वान् na punarjanma vindati
77.
yadā saḥ kevalībhūtaḥ ṣaḍviṃśam anupaśyati tadā
saḥ sarvavit विद्वान् na punarjanma vindati
saḥ sarvavit विद्वान् na punarjanma vindati
77.
When that individual self becomes truly isolated (kevalībhūtaḥ) and perceives the twenty-sixth principle (Brahman), then that wise one, who is also the all-knower, no longer experiences rebirth (saṃsāra).
एवमप्रतिबुद्धश्च बुध्यमानश्च तेऽनघ ।
बुद्धश्चोक्तो यथातत्त्वं मया श्रुतिनिदर्शनात् ॥७८॥
बुद्धश्चोक्तो यथातत्त्वं मया श्रुतिनिदर्शनात् ॥७८॥
78. evamapratibuddhaśca budhyamānaśca te'nagha ,
buddhaścokto yathātattvaṁ mayā śrutinidarśanāt.
buddhaścokto yathātattvaṁ mayā śrutinidarśanāt.
78.
evam apratibuddhaḥ ca budhyamānaḥ ca te anagha
buddhaḥ ca uktaḥ yathātattvam mayā śrutinidarśanāt
buddhaḥ ca uktaḥ yathātattvam mayā śrutinidarśanāt
78.
anagha evam apratibuddhaḥ ca budhyamānaḥ ca ca
buddhaḥ te mayā yathātattvam śrutinidarśanāt uktaḥ
buddhaḥ te mayā yathātattvam śrutinidarśanāt uktaḥ
78.
O sinless one (anagha), in this manner, I have expounded to you - according to the truth (yathātattvam) and with scriptural illustrations - the states of the unenlightened, the one who is in the process of awakening, and the fully awakened (buddha) one.
पश्यापश्यं योऽनुपश्येत्क्षेमं तत्त्वं च काश्यप ।
केवलाकेवलं चाद्यं पञ्चविंशात्परं च यत् ॥७९॥
केवलाकेवलं चाद्यं पञ्चविंशात्परं च यत् ॥७९॥
79. paśyāpaśyaṁ yo'nupaśyetkṣemaṁ tattvaṁ ca kāśyapa ,
kevalākevalaṁ cādyaṁ pañcaviṁśātparaṁ ca yat.
kevalākevalaṁ cādyaṁ pañcaviṁśātparaṁ ca yat.
79.
paśya apaśyam yaḥ anupaśyet kṣemam tattvam ca kāśyapa
kevalam akevalam ca ādyam pañcaviṃśāt param ca yat
kevalam akevalam ca ādyam pañcaviṃśāt param ca yat
79.
kāśyapa paśya yat paśyam ca apaśyam ca kṣemam tattvam ca
kevalam ca akevalam ca ādyam ca yat ca pañcaviṃśāt param
kevalam ca akevalam ca ādyam ca yat ca pañcaviṃśāt param
79.
O Kaśyapa, behold that reality (tattvam) which one perceives as both manifest (paśyam) and unmanifest (apaśyam), as the secure (kṣemam), as both the absolute (kevala) and the non-absolute (akevala), as the primal (ādyam), and which is indeed beyond the twenty-fifth principle (puruṣa).
विश्वावसुरुवाच ।
तथ्यं शुभं चैतदुक्तं त्वया भोः सम्यक्क्षेम्यं देवताद्यं यथावत् ।
स्वस्त्यक्षयं भवतश्चास्तु नित्यं बुद्ध्या सदा बुद्धियुक्तं नमस्ते ॥८०॥
तथ्यं शुभं चैतदुक्तं त्वया भोः सम्यक्क्षेम्यं देवताद्यं यथावत् ।
स्वस्त्यक्षयं भवतश्चास्तु नित्यं बुद्ध्या सदा बुद्धियुक्तं नमस्ते ॥८०॥
80. viśvāvasuruvāca ,
tathyaṁ śubhaṁ caitaduktaṁ tvayā bhoḥ; samyakkṣemyaṁ devatādyaṁ yathāvat ,
svastyakṣayaṁ bhavataścāstu nityaṁ; buddhyā sadā buddhiyuktaṁ namaste.
tathyaṁ śubhaṁ caitaduktaṁ tvayā bhoḥ; samyakkṣemyaṁ devatādyaṁ yathāvat ,
svastyakṣayaṁ bhavataścāstu nityaṁ; buddhyā sadā buddhiyuktaṁ namaste.
80.
viśvāvasu uvāca tathyam śubham ca etat
uktam tvayā bhoḥ samyak kṣemyam devatādyam
yathāvat svasti akṣayam bhavataḥ ca astu
nityam buddhyā sadā buddhiyuktam namas te
uktam tvayā bhoḥ samyak kṣemyam devatādyam
yathāvat svasti akṣayam bhavataḥ ca astu
nityam buddhyā sadā buddhiyuktam namas te
80.
viśvāvasu uvāca.
bhoḥ,
tvayā etat tathyam śubham ca samyak kṣemyam devatādyam yathāvat uktam.
nityam ca bhavataḥ svasti akṣayam astu.
sadā buddhiyuktam te buddhyā namas.
bhoḥ,
tvayā etat tathyam śubham ca samyak kṣemyam devatādyam yathāvat uktam.
nityam ca bhavataḥ svasti akṣayam astu.
sadā buddhiyuktam te buddhyā namas.
80.
Viśvāvasu spoke: "O sir, what you have spoken is true, auspicious, entirely beneficial, and appropriately related to the deities and the primeval. May imperishable welfare always be yours. With my intellect, I offer salutations to you, who are ever endowed with intellect (buddhi)."
याज्ञवल्क्य उवाच ।
एवमुक्त्वा संप्रयातो दिवं स विभ्राजन्वै श्रीमता दर्शनेन ।
तुष्टश्च तुष्ट्या परयाभिनन्द्य प्रदक्षिणं मम कृत्वा महात्मा ॥८१॥
एवमुक्त्वा संप्रयातो दिवं स विभ्राजन्वै श्रीमता दर्शनेन ।
तुष्टश्च तुष्ट्या परयाभिनन्द्य प्रदक्षिणं मम कृत्वा महात्मा ॥८१॥
81. yājñavalkya uvāca ,
evamuktvā saṁprayāto divaṁ sa; vibhrājanvai śrīmatā darśanena ,
tuṣṭaśca tuṣṭyā parayābhinandya; pradakṣiṇaṁ mama kṛtvā mahātmā.
evamuktvā saṁprayāto divaṁ sa; vibhrājanvai śrīmatā darśanena ,
tuṣṭaśca tuṣṭyā parayābhinandya; pradakṣiṇaṁ mama kṛtvā mahātmā.
81.
yājñavalkya uvāca evam uktvā samprayātaḥ
divam sa vibhrājan vai śrīmatā
darśanena tuṣṭaḥ ca tuṣṭyā parayā
abhinandya pradakṣiṇam mama kṛtvā mahātmā
divam sa vibhrājan vai śrīmatā
darśanena tuṣṭaḥ ca tuṣṭyā parayā
abhinandya pradakṣiṇam mama kṛtvā mahātmā
81.
yājñavalkya uvāca.
sa mahātmā evam uktvā,
parayā tuṣṭyā abhinandya,
mama pradakṣiṇam kṛtvā,
śrīmatā darśanena vibhrājan vai,
divam samprayātaḥ ca tuṣṭaḥ.
sa mahātmā evam uktvā,
parayā tuṣṭyā abhinandya,
mama pradakṣiṇam kṛtvā,
śrīmatā darśanena vibhrājan vai,
divam samprayātaḥ ca tuṣṭaḥ.
81.
Yājñavalkya said: "Having spoken thus, that great soul (mahātmā) departed to heaven, shining brilliantly with a glorious appearance. He was satisfied and, after greeting me with great satisfaction, he performed circumambulation (pradakṣiṇa) for me."
ब्रह्मादीनां खेचराणां क्षितौ च ये चाधस्तात्संवसन्ते नरेन्द्र ।
तत्रैव तद्दर्शनं दर्शयन्वै सम्यक्क्षेम्यं ये पथं संश्रिता वै ॥८२॥
तत्रैव तद्दर्शनं दर्शयन्वै सम्यक्क्षेम्यं ये पथं संश्रिता वै ॥८२॥
82. brahmādīnāṁ khecarāṇāṁ kṣitau ca; ye cādhastātsaṁvasante narendra ,
tatraiva taddarśanaṁ darśayanvai; samyakkṣemyaṁ ye pathaṁ saṁśritā vai.
tatraiva taddarśanaṁ darśayanvai; samyakkṣemyaṁ ye pathaṁ saṁśritā vai.
82.
brahmādīnām khecarāṇām kṣitau ca ye
ca adhastāt saṃvasante narendra
tatra eva tat darśanam darśayan vai
samyak kṣemyam ye patham saṃśritāḥ vai
ca adhastāt saṃvasante narendra
tatra eva tat darśanam darśayan vai
samyak kṣemyam ye patham saṃśritāḥ vai
82.
narendra,
brahmādīnām khecarāṇām ca kṣitau,
ye ca adhastāt saṃvasante,
ye ca samyak kṣemyam patham saṃśritāḥ,
tatra eva tat darśanam darśayan vai.
brahmādīnām khecarāṇām ca kṣitau,
ye ca adhastāt saṃvasante,
ye ca samyak kṣemyam patham saṃśritāḥ,
tatra eva tat darśanam darśayan vai.
82.
O king (narendra), he indeed displayed that vision there to the celestial beings (khecara) starting with Brahmā, and also to those on earth, and those who dwell below, who have taken refuge in the path of complete well-being.
सांख्याः सर्वे सांख्यधर्मे रताश्च तद्वद्योगा योगधर्मे रताश्च ।
ये चाप्यन्ये मोक्षकामा मनुष्यास्तेषामेतद्दर्शनं ज्ञानदृष्टम् ॥८३॥
ये चाप्यन्ये मोक्षकामा मनुष्यास्तेषामेतद्दर्शनं ज्ञानदृष्टम् ॥८३॥
83. sāṁkhyāḥ sarve sāṁkhyadharme ratāśca; tadvadyogā yogadharme ratāśca ,
ye cāpyanye mokṣakāmā manuṣyā;steṣāmetaddarśanaṁ jñānadṛṣṭam.
ye cāpyanye mokṣakāmā manuṣyā;steṣāmetaddarśanaṁ jñānadṛṣṭam.
83.
sāṃkhyāḥ sarve sāṃkhyadharme ratāḥ
ca tadvat yogāḥ yogadharme ratāḥ
ca ye ca api anye mokṣakāmāḥ manuṣyāḥ
teṣām etat darśanam jñānadṛṣṭam
ca tadvat yogāḥ yogadharme ratāḥ
ca ye ca api anye mokṣakāmāḥ manuṣyāḥ
teṣām etat darśanam jñānadṛṣṭam
83.
sarve sāṃkhyāḥ ca sāṃkhyadharme ratāḥ,
tadvat yogāḥ ca yogadharme ratāḥ,
ye ca api anye mokṣakāmāḥ manuṣyāḥ,
teṣām etat darśanam jñānadṛṣṭam.
tadvat yogāḥ ca yogadharme ratāḥ,
ye ca api anye mokṣakāmāḥ manuṣyāḥ,
teṣām etat darśanam jñānadṛṣṭam.
83.
All followers of Sāṃkhya, devoted to the Sāṃkhya natural law (dharma), and similarly the yogis devoted to the natural law (dharma) of yoga (yoga), and also other people desirous of liberation (mokṣa) - for them, this vision is perceived through wisdom (jñāna).
ज्ञानान्मोक्षो जायते पूरुषाणां नास्त्यज्ञानादेवमाहुर्नरेन्द्र ।
तस्माज्ज्ञानं तत्त्वतोऽन्वेषितव्यं येनात्मानं मोक्षयेज्जन्ममृत्योः ॥८४॥
तस्माज्ज्ञानं तत्त्वतोऽन्वेषितव्यं येनात्मानं मोक्षयेज्जन्ममृत्योः ॥८४॥
84. jñānānmokṣo jāyate pūruṣāṇāṁ; nāstyajñānādevamāhurnarendra ,
tasmājjñānaṁ tattvato'nveṣitavyaṁ; yenātmānaṁ mokṣayejjanmamṛtyoḥ.
tasmājjñānaṁ tattvato'nveṣitavyaṁ; yenātmānaṁ mokṣayejjanmamṛtyoḥ.
84.
jñānāt mokṣaḥ jāyate pūruṣāṇām na
asti ajñānāt evam āhuḥ narendra |
tasmāt jñānam tattvataḥ anveṣitavyam
yena ātmānam mokṣayet janmamṛtyoḥ
asti ajñānāt evam āhuḥ narendra |
tasmāt jñānam tattvataḥ anveṣitavyam
yena ātmānam mokṣayet janmamṛtyoḥ
84.
narendra,
pūruṣāṇām jñānāt mokṣaḥ jāyate,
ajñānāt na asti,
evam āhuḥ tasmāt tattvataḥ jñānam anveṣitavyam,
yena ātmānam janmamṛtyoḥ mokṣayet.
pūruṣāṇām jñānāt mokṣaḥ jāyate,
ajñānāt na asti,
evam āhuḥ tasmāt tattvataḥ jñānam anveṣitavyam,
yena ātmānam janmamṛtyoḥ mokṣayet.
84.
O king, it is said that liberation (mokṣa) for individuals arises from knowledge, and not from ignorance. Therefore, knowledge should be sought in its true essence, by which one may free oneself (ātman) from the cycle of birth and death (saṃsāra).
प्राप्य ज्ञानं ब्राह्मणात्क्षत्रियाद्वा वैश्याच्छूद्रादपि नीचादभीक्ष्णम् ।
श्रद्धातव्यं श्रद्दधानेन नित्यं न श्रद्धिनं जन्ममृत्यू विशेताम् ॥८५॥
श्रद्धातव्यं श्रद्दधानेन नित्यं न श्रद्धिनं जन्ममृत्यू विशेताम् ॥८५॥
85. prāpya jñānaṁ brāhmaṇātkṣatriyādvā; vaiśyācchūdrādapi nīcādabhīkṣṇam ,
śraddhātavyaṁ śraddadhānena nityaṁ; na śraddhinaṁ janmamṛtyū viśetām.
śraddhātavyaṁ śraddadhānena nityaṁ; na śraddhinaṁ janmamṛtyū viśetām.
85.
prāpya jñānam brāhmaṇāt kṣatriyāt vā
vaiśyāt śūdrāt api nīcāt abhīkṣṇam
| śraddhātavyam śraddadhānena nityam
na śraddhinam janmamṛtyū viśetām
vaiśyāt śūdrāt api nīcāt abhīkṣṇam
| śraddhātavyam śraddadhānena nityam
na śraddhinam janmamṛtyū viśetām
85.
brāhmaṇāt vā kṣatriyāt vaiśyāt śūdrāt api nīcāt abhīkṣṇam jñānam prāpya,
nityam śraddadhānena śraddhātavyam janmamṛtyū śraddhinam na viśetām.
nityam śraddadhānena śraddhātavyam janmamṛtyū śraddhinam na viśetām.
85.
Having constantly acquired knowledge, whether from a Brahmin, a Kshatriya, a Vaishya, or even from a Shudra or one of a lower status, that knowledge should always be accepted with faith (śraddhā) by one who is faithful. For the cycle of birth and death (saṃsāra) cannot affect a person who possesses such faith (śraddhā).
सर्वे वर्णा ब्राह्मणा ब्रह्मजाश्च सर्वे नित्यं व्याहरन्ते च ब्रह्म ।
तत्त्वं शास्त्रं ब्रह्मबुद्ध्या ब्रवीमि सर्वं विश्वं ब्रह्म चैतत्समस्तम् ॥८६॥
तत्त्वं शास्त्रं ब्रह्मबुद्ध्या ब्रवीमि सर्वं विश्वं ब्रह्म चैतत्समस्तम् ॥८६॥
86. sarve varṇā brāhmaṇā brahmajāśca; sarve nityaṁ vyāharante ca brahma ,
tattvaṁ śāstraṁ brahmabuddhyā bravīmi; sarvaṁ viśvaṁ brahma caitatsamastam.
tattvaṁ śāstraṁ brahmabuddhyā bravīmi; sarvaṁ viśvaṁ brahma caitatsamastam.
86.
sarve varṇāḥ brāhmaṇāḥ brahmajāḥ ca
sarve nityam vyāharante ca brahma |
tattvam śāstram brahmabuddhyā bravīmi
sarvam viśvam brahma ca etat samastam
sarve nityam vyāharante ca brahma |
tattvam śāstram brahmabuddhyā bravīmi
sarvam viśvam brahma ca etat samastam
86.
sarve varṇāḥ brāhmaṇāḥ ca brahmajāḥ,
sarve ca nityam brahma vyāharante tattvam śāstram brahmabuddhyā bravīmi: sarvam etat viśvam ca samastam brahma.
sarve ca nityam brahma vyāharante tattvam śāstram brahmabuddhyā bravīmi: sarvam etat viśvam ca samastam brahma.
86.
All social classes (varṇas) are Brahmins, and all are born from Brahman; all constantly declare Brahman (brahman). I speak this scriptural truth with an understanding focused on Brahman (brahman): this entire universe (viśva) is entirely Brahman (brahman).
ब्रह्मास्यतो ब्राह्मणाः संप्रसूता बाहुभ्यां वै क्षत्रियाः संप्रसूताः ।
नाभ्यां वैश्याः पादतश्चापि शूद्राः सर्वे वर्णा नान्यथा वेदितव्याः ॥८७॥
नाभ्यां वैश्याः पादतश्चापि शूद्राः सर्वे वर्णा नान्यथा वेदितव्याः ॥८७॥
87. brahmāsyato brāhmaṇāḥ saṁprasūtā; bāhubhyāṁ vai kṣatriyāḥ saṁprasūtāḥ ,
nābhyāṁ vaiśyāḥ pādataścāpi śūdrāḥ; sarve varṇā nānyathā veditavyāḥ.
nābhyāṁ vaiśyāḥ pādataścāpi śūdrāḥ; sarve varṇā nānyathā veditavyāḥ.
87.
brahmāsyataḥ brāhmaṇāḥ samprasūtāḥ
bāhubhyām vai kṣatriyāḥ samprasūtāḥ |
nābhyām vaiśyāḥ pādataḥ ca api śūdrāḥ
sarve varṇāḥ na anyathā veditavyāḥ
bāhubhyām vai kṣatriyāḥ samprasūtāḥ |
nābhyām vaiśyāḥ pādataḥ ca api śūdrāḥ
sarve varṇāḥ na anyathā veditavyāḥ
87.
brāhmaṇāḥ brahmāsyataḥ samprasūtāḥ,
kṣatriyāḥ vai bāhubhyām samprasūtāḥ vaiśyāḥ nābhyām,
śūdrāḥ ca api pādataḥ (samprasūtāḥ) sarve varṇāḥ anyathā na veditavyāḥ.
kṣatriyāḥ vai bāhubhyām samprasūtāḥ vaiśyāḥ nābhyām,
śūdrāḥ ca api pādataḥ (samprasūtāḥ) sarve varṇāḥ anyathā na veditavyāḥ.
87.
Brahmins were born from the mouth of Brahma, Kshatriyas indeed from his arms, Vaishyas from his navel, and Shudras also from his feet. All social classes (varṇas) should not be understood to have originated otherwise.
अज्ञानतः कर्मयोनिं भजन्ते तां तां राजंस्ते यथा यान्त्यभावम् ।
तथा वर्णा ज्ञानहीनाः पतन्ते घोरादज्ञानात्प्राकृतं योनिजालम् ॥८८॥
तथा वर्णा ज्ञानहीनाः पतन्ते घोरादज्ञानात्प्राकृतं योनिजालम् ॥८८॥
88. ajñānataḥ karmayoniṁ bhajante; tāṁ tāṁ rājaṁste yathā yāntyabhāvam ,
tathā varṇā jñānahīnāḥ patante; ghorādajñānātprākṛtaṁ yonijālam.
tathā varṇā jñānahīnāḥ patante; ghorādajñānātprākṛtaṁ yonijālam.
88.
ajñānataḥ karmayoniṃ bhajante tāṃ
tāṃ rājan te yathā yānti abhāvam
tathā varṇāḥ jñānahīnāḥ patante
ghorāt ajñānāt prākṛtaṃ yonijālam
tāṃ rājan te yathā yānti abhāvam
tathā varṇāḥ jñānahīnāḥ patante
ghorāt ajñānāt prākṛtaṃ yonijālam
88.
O King, just as those who, due to ignorance, pursue various paths of action (karma) ultimately come to naught, similarly, the social classes (varṇas) devoid of true knowledge fall into a terrible cycle of material births because of profound ignorance.
तस्माज्ज्ञानं सर्वतो मार्गितव्यं सर्वत्रस्थं चैतदुक्तं मया ते ।
तस्थौ ब्रह्मा तस्थिवांश्चापरो यस्तस्मै नित्यं मोक्षमाहुर्द्विजेन्द्राः ॥८९॥
तस्थौ ब्रह्मा तस्थिवांश्चापरो यस्तस्मै नित्यं मोक्षमाहुर्द्विजेन्द्राः ॥८९॥
89. tasmājjñānaṁ sarvato mārgitavyaṁ; sarvatrasthaṁ caitaduktaṁ mayā te ,
tasthau brahmā tasthivāṁścāparo ya;stasmai nityaṁ mokṣamāhurdvijendrāḥ.
tasthau brahmā tasthivāṁścāparo ya;stasmai nityaṁ mokṣamāhurdvijendrāḥ.
89.
tasmāt jñānaṃ sarvataḥ mārgitavyaṃ
sarvatrasthaṃ ca etat uktaṃ mayā te
tasthau brahmā tasthivān ca aparaḥ yaḥ
tasmai nityaṃ mokṣam āhuḥ dvijendrāḥ
sarvatrasthaṃ ca etat uktaṃ mayā te
tasthau brahmā tasthivān ca aparaḥ yaḥ
tasmai nityaṃ mokṣam āhuḥ dvijendrāḥ
89.
Therefore, knowledge should be sought from all sources, and this knowledge, which is ever-present, has been explained by me to you. The chief among the twice-born (dvijendras) declare eternal liberation (mokṣa) for one who remains steadfast in Brahman and for anyone else who is similarly firm (in that knowledge).
यत्ते पृष्टं तन्मया चोपदिष्टं याथातथ्यं तद्विशोको भवस्व ।
राजन्गच्छस्वैतदर्थस्य पारं सम्यक्प्रोक्तं स्वस्ति तेऽस्त्वत्र नित्यम् ॥९०॥
राजन्गच्छस्वैतदर्थस्य पारं सम्यक्प्रोक्तं स्वस्ति तेऽस्त्वत्र नित्यम् ॥९०॥
90. yatte pṛṣṭaṁ tanmayā copadiṣṭaṁ; yāthātathyaṁ tadviśoko bhavasva ,
rājangacchasvaitadarthasya pāraṁ; samyakproktaṁ svasti te'stvatra nityam.
rājangacchasvaitadarthasya pāraṁ; samyakproktaṁ svasti te'stvatra nityam.
90.
yat te pṛṣṭaṃ tat mayā ca upadiṣṭaṃ
yāthātathyaṃ tat viśokaḥ bhavasva
rājan gacchasva etadarthasya pāraṃ samyak
proktaṃ svasti te astu atra nityam
yāthātathyaṃ tat viśokaḥ bhavasva
rājan gacchasva etadarthasya pāraṃ samyak
proktaṃ svasti te astu atra nityam
90.
What you asked, that has been taught by me accurately, as it truly is. Therefore, be free from sorrow. O King, attain the full understanding of this subject, for it has been thoroughly explained. May constant well-being be with you in this regard.
भीष्म उवाच ।
स एवमनुशास्तस्तु याज्ञवल्क्येन धीमता ।
प्रीतिमानभवद्राजा मिथिलाधिपतिस्तदा ॥९१॥
स एवमनुशास्तस्तु याज्ञवल्क्येन धीमता ।
प्रीतिमानभवद्राजा मिथिलाधिपतिस्तदा ॥९१॥
91. bhīṣma uvāca ,
sa evamanuśāstastu yājñavalkyena dhīmatā ,
prītimānabhavadrājā mithilādhipatistadā.
sa evamanuśāstastu yājñavalkyena dhīmatā ,
prītimānabhavadrājā mithilādhipatistadā.
91.
bhīṣmaḥ uvāca saḥ evam anuśāstaḥ tu yājñavalkyena
dhīmatā prītimān abhavat rājā mithilādhipatiḥ tadā
dhīmatā prītimān abhavat rājā mithilādhipatiḥ tadā
91.
Bhishma said: Having been thus instructed by the wise Yajnavalkya, that king, the lord of Mithila, then became greatly pleased.
गते मुनिवरे तस्मिन्कृते चापि प्रदक्षिणे ।
दैवरातिर्नरपतिरासीनस्तत्र मोक्षवित् ॥९२॥
दैवरातिर्नरपतिरासीनस्तत्र मोक्षवित् ॥९२॥
92. gate munivare tasminkṛte cāpi pradakṣiṇe ,
daivarātirnarapatirāsīnastatra mokṣavit.
daivarātirnarapatirāsīnastatra mokṣavit.
92.
gate munivare tasmin kṛte ca api pradakṣiṇe
daivarātiḥ narapatiḥ āsīnaḥ tatra mokṣavit
daivarātiḥ narapatiḥ āsīnaḥ tatra mokṣavit
92.
tasmin munivare gate ca api pradakṣiṇe kṛte,
mokṣavit narapatiḥ daivarātiḥ tatra āsīnaḥ
mokṣavit narapatiḥ daivarātiḥ tatra āsīnaḥ
92.
When that great sage had departed and the circumambulation had also been performed, King Daivarāti, a knower of liberation (mokṣa), was seated there.
गोकोटिं स्पर्शयामास हिरण्यस्य तथैव च ।
रत्नाञ्जलिमथैकं च ब्राह्मणेभ्यो ददौ तदा ॥९३॥
रत्नाञ्जलिमथैकं च ब्राह्मणेभ्यो ददौ तदा ॥९३॥
93. gokoṭiṁ sparśayāmāsa hiraṇyasya tathaiva ca ,
ratnāñjalimathaikaṁ ca brāhmaṇebhyo dadau tadā.
ratnāñjalimathaikaṁ ca brāhmaṇebhyo dadau tadā.
93.
gokoṭim sparśayāmāsa hiraṇyasya tathā eva ca
ratnāñjalim atha ekam ca brāhmaṇebhyaḥ dadau tadā
ratnāñjalim atha ekam ca brāhmaṇebhyaḥ dadau tadā
93.
tadā atha saḥ brāhmaṇebhyaḥ gokoṭim hiraṇyasya ca
tathā eva ekam ratnāñjalim ca sparśayāmāsa dadau ca
tathā eva ekam ratnāñjalim ca sparśayāmāsa dadau ca
93.
Then, at that time, he gave a crore of cows and gold to the Brahmins, and likewise, a handful of jewels.
विदेहराज्यं च तथा प्रतिष्ठाप्य सुतस्य वै ।
यतिधर्ममुपासंश्चाप्यवसन्मिथिलाधिपः ॥९४॥
यतिधर्ममुपासंश्चाप्यवसन्मिथिलाधिपः ॥९४॥
94. videharājyaṁ ca tathā pratiṣṭhāpya sutasya vai ,
yatidharmamupāsaṁścāpyavasanmithilādhipaḥ.
yatidharmamupāsaṁścāpyavasanmithilādhipaḥ.
94.
videharājyam ca tathā pratiṣṭhāpya sutasya vai
yatidharmam upāsan ca api avasan mithilādhipaḥ
yatidharmam upāsan ca api avasan mithilādhipaḥ
94.
tathā ca sutasya vai videharājyam pratiṣṭhāpya,
mithilādhipaḥ yatidharmam upāsan ca api avasan
mithilādhipaḥ yatidharmam upāsan ca api avasan
94.
And having thus established the kingdom of Videha for his son, the king of Mithila indeed lived there, observing the renunciate's natural law (dharma).
सांख्यज्ञानमधीयानो योगशास्त्रं च कृत्स्नशः ।
धर्माधर्मौ च राजेन्द्र प्राकृतं परिगर्हयन् ॥९५॥
धर्माधर्मौ च राजेन्द्र प्राकृतं परिगर्हयन् ॥९५॥
95. sāṁkhyajñānamadhīyāno yogaśāstraṁ ca kṛtsnaśaḥ ,
dharmādharmau ca rājendra prākṛtaṁ parigarhayan.
dharmādharmau ca rājendra prākṛtaṁ parigarhayan.
95.
sāṅkhyajñānam adhīyānaḥ yogaśāstram ca kṛtsnaśaḥ
dharmādharma_u ca rājendra prākṛtam parigarhayant
dharmādharma_u ca rājendra prākṛtam parigarhayant
95.
rājendra,
(saḥ) sāṅkhyajñānam ca kṛtsnaśaḥ yogaśāstram adhīyānaḥ ca prākṛtam dharmādharma_u ca parigarhayant (avasan)
(saḥ) sāṅkhyajñānam ca kṛtsnaśaḥ yogaśāstram adhīyānaḥ ca prākṛtam dharmādharma_u ca parigarhayant (avasan)
95.
O King (rājendra), he resided (there) studying the knowledge of Sāṅkhya and the entire philosophy of Yoga (yogaśāstra), and criticizing both the material (prākṛtam) and the duality of natural law (dharma) and unnatural law (adharma).
अनन्तमिति कृत्वा स नित्यं केवलमेव च ।
धर्माधर्मौ पुण्यपापे सत्यासत्ये तथैव च ॥९६॥
धर्माधर्मौ पुण्यपापे सत्यासत्ये तथैव च ॥९६॥
96. anantamiti kṛtvā sa nityaṁ kevalameva ca ,
dharmādharmau puṇyapāpe satyāsatye tathaiva ca.
dharmādharmau puṇyapāpe satyāsatye tathaiva ca.
96.
anantam iti kṛtvā sa nityam kevalam eva ca
dharmādharmau puṇyapāpe satyāsatye tathā eva ca
dharmādharmau puṇyapāpe satyāsatye tathā eva ca
96.
sa anantam nityam kevalam iti kṛtvā ca
dharmādharmau puṇyapāpe satyāsatye tathā eva ca
dharmādharmau puṇyapāpe satyāsatye tathā eva ca
96.
Considering it (the ultimate reality) as infinite, eternal, and singular, he also [thought of it as beyond] the dualities of natural law and its opposite (dharma-adharma), merit and sin, and truth and untruth.
जन्ममृत्यू च राजेन्द्र प्राकृतं तदचिन्तयत् ।
ब्रह्माव्यक्तस्य कर्मेदमिति नित्यं नराधिप ॥९७॥
ब्रह्माव्यक्तस्य कर्मेदमिति नित्यं नराधिप ॥९७॥
97. janmamṛtyū ca rājendra prākṛtaṁ tadacintayat ,
brahmāvyaktasya karmedamiti nityaṁ narādhipa.
brahmāvyaktasya karmedamiti nityaṁ narādhipa.
97.
janmamṛtyū ca rājendra prākṛtam tat acintayat
brahmāvyaktasya karma idam iti nityam narādhipa
brahmāvyaktasya karma idam iti nityam narādhipa
97.
ca rājendra tat janmamṛtyū prākṛtam acintayat
narādhipa nityam iti idam brahmāvyaktasya karma
narādhipa nityam iti idam brahmāvyaktasya karma
97.
And, O best of kings, he contemplated that birth and death are natural (phenomena). He always thought, O lord of men, that this (entire process) is the action (karma) of the unmanifest (Brahman).
पश्यन्ति योगाः सांख्याश्च स्वशास्त्रकृतलक्षणाः ।
इष्टानिष्टवियुक्तं हि तस्थौ ब्रह्म परात्परम् ।
नित्यं तमाहुर्विद्वांसः शुचिस्तस्माच्छुचिर्भव ॥९८॥
इष्टानिष्टवियुक्तं हि तस्थौ ब्रह्म परात्परम् ।
नित्यं तमाहुर्विद्वांसः शुचिस्तस्माच्छुचिर्भव ॥९८॥
98. paśyanti yogāḥ sāṁkhyāśca svaśāstrakṛtalakṣaṇāḥ ,
iṣṭāniṣṭaviyuktaṁ hi tasthau brahma parātparam ,
nityaṁ tamāhurvidvāṁsaḥ śucistasmācchucirbhava.
iṣṭāniṣṭaviyuktaṁ hi tasthau brahma parātparam ,
nityaṁ tamāhurvidvāṁsaḥ śucistasmācchucirbhava.
98.
paśyanti yogāḥ sāṅkhyāḥ ca
svaśāstrakṛtalakṣaṇāḥ iṣṭāniṣṭaviyuktam hi
tasthau brahma parātparam nityam tam
āhuḥ vidvāṃsaḥ śuciḥ tasmāt śuciḥ bhava
svaśāstrakṛtalakṣaṇāḥ iṣṭāniṣṭaviyuktam hi
tasthau brahma parātparam nityam tam
āhuḥ vidvāṃsaḥ śuciḥ tasmāt śuciḥ bhava
98.
yogāḥ ca sāṅkhyāḥ svaśāstrakṛtalakṣaṇāḥ
paśyanti hi brahma iṣṭāniṣṭaviyuktam
parātparam tasthau vidvāṃsaḥ tam nityam
āhuḥ (tat) śuciḥ tasmāt śuciḥ bhava
paśyanti hi brahma iṣṭāniṣṭaviyuktam
parātparam tasthau vidvāṃsaḥ tam nityam
āhuḥ (tat) śuciḥ tasmāt śuciḥ bhava
98.
The followers of Yoga (yoga) and Sāṅkhya, whose characteristics are defined by their own scriptures, perceive (this ultimate reality). Brahman, which remains detached from desirable and undesirable, is indeed higher than the highest. The learned call it eternal; it is pure, therefore you be pure.
दीयते यच्च लभते दत्तं यच्चानुमन्यते ।
ददाति च नरश्रेष्ठ प्रतिगृह्णाति यच्च ह ।
ददात्यव्यक्तमेवैतत्प्रतिगृह्णाति तच्च वै ॥९९॥
ददाति च नरश्रेष्ठ प्रतिगृह्णाति यच्च ह ।
ददात्यव्यक्तमेवैतत्प्रतिगृह्णाति तच्च वै ॥९९॥
99. dīyate yacca labhate dattaṁ yaccānumanyate ,
dadāti ca naraśreṣṭha pratigṛhṇāti yacca ha ,
dadātyavyaktamevaitatpratigṛhṇāti tacca vai.
dadāti ca naraśreṣṭha pratigṛhṇāti yacca ha ,
dadātyavyaktamevaitatpratigṛhṇāti tacca vai.
99.
dīyate yat ca labhate dattam yat ca
anumanyate dadāti ca naraśreṣṭha
pratigṛhṇāti yat ca ha dadāti avyaktam
eva etat pratigṛhṇāti tat ca vai
anumanyate dadāti ca naraśreṣṭha
pratigṛhṇāti yat ca ha dadāti avyaktam
eva etat pratigṛhṇāti tat ca vai
99.
yat ca dīyate yat ca labhate yat ca
dattam anumanyate ca naraśreṣṭha yat ca
ha dadāti yat ca pratigṛhṇāti avyaktam
eva etat dadāti ca tat vai pratigṛhṇāti
dattam anumanyate ca naraśreṣṭha yat ca
ha dadāti yat ca pratigṛhṇāti avyaktam
eva etat dadāti ca tat vai pratigṛhṇāti
99.
And what is given (by others), and what is received, and what is approved as given (by others) - and, O best of men, what one (personally) gives and what one (personally) receives; this (ultimate reality) gives as the unmanifest (avyakta) itself, and that (ultimate reality) indeed receives it.
आत्मा ह्येवात्मनो ह्येकः कोऽन्यस्त्वत्तोऽधिको भवेत् ।
एवं मन्यस्व सततमन्यथा मा विचिन्तय ॥१००॥
एवं मन्यस्व सततमन्यथा मा विचिन्तय ॥१००॥
100. ātmā hyevātmano hyekaḥ ko'nyastvatto'dhiko bhavet ,
evaṁ manyasva satatamanyathā mā vicintaya.
evaṁ manyasva satatamanyathā mā vicintaya.
100.
ātmā hi eva ātmanaḥ hi ekaḥ kaḥ anyaḥ tvattaḥ adhikaḥ
bhavet | evam manyasva satatam anyathā mā vicintaya
bhavet | evam manyasva satatam anyathā mā vicintaya
100.
ātmā hi eva ātmanaḥ hi ekaḥ kaḥ anyaḥ tvattaḥ adhikaḥ
bhavet evam satatam manyasva anyathā mā vicintaya
bhavet evam satatam manyasva anyathā mā vicintaya
100.
Your self (ātman) is indeed your only true self (ātman). Who else could be superior to you? Always consider this; do not think otherwise.
यस्याव्यक्तं न विदितं सगुणं निर्गुणं पुनः ।
तेन तीर्थानि यज्ञाश्च सेवितव्याविपश्चिता ॥१०१॥
तेन तीर्थानि यज्ञाश्च सेवितव्याविपश्चिता ॥१०१॥
101. yasyāvyaktaṁ na viditaṁ saguṇaṁ nirguṇaṁ punaḥ ,
tena tīrthāni yajñāśca sevitavyāvipaścitā.
tena tīrthāni yajñāśca sevitavyāvipaścitā.
101.
yasya avyaktam na viditam saguṇam nirguṇam punaḥ
| tena tīrthāni yajñāḥ ca sevitavyā avipaścitā
| tena tīrthāni yajñāḥ ca sevitavyā avipaścitā
101.
yasya avyaktam saguṇam punaḥ nirguṇam na viditam,
tena avipaścitā tīrthāni ca yajñāḥ sevitavyā.
tena avipaścitā tīrthāni ca yajñāḥ sevitavyā.
101.
For one to whom the unmanifest (avyakta) - both with attributes (saguṇa) and without attributes (nirguṇa) - is not known, by such an unwise person, pilgrimages to holy places (tīrtha) and Vedic rituals (yajña) should be undertaken.
न स्वाध्यायैस्तपोभिर्वा यज्ञैर्वा कुरुनन्दन ।
लभतेऽव्यक्तसंस्थानं ज्ञात्वाव्यक्तं महीपते ॥१०२॥
लभतेऽव्यक्तसंस्थानं ज्ञात्वाव्यक्तं महीपते ॥१०२॥
102. na svādhyāyaistapobhirvā yajñairvā kurunandana ,
labhate'vyaktasaṁsthānaṁ jñātvāvyaktaṁ mahīpate.
labhate'vyaktasaṁsthānaṁ jñātvāvyaktaṁ mahīpate.
102.
na svādhyāyaiḥ tapobhiḥ vā yajñaiḥ vā kurunandana |
labhate avyaktasaṃsthānam jñātvā avyaktam mahīpate
labhate avyaktasaṃsthānam jñātvā avyaktam mahīpate
102.
kurunandana,
mahīpate! avyaktam jñātvā,
svādhyāyaiḥ vā tapobhiḥ vā yajñaiḥ avyaktasaṃsthānam na labhate.
mahīpate! avyaktam jñātvā,
svādhyāyaiḥ vā tapobhiḥ vā yajñaiḥ avyaktasaṃsthānam na labhate.
102.
O Kurunandana, O King! Even after knowing the unmanifest (avyakta), one does not attain the state of being established in the unmanifest (avyaktasaṃsthāna) merely through self-study (svādhyāya), austerities (tapas), or Vedic rituals (yajña).
तथैव महतः स्थानमाहंकारिकमेव च ।
अहंकारात्परं चापि स्थानानि समवाप्नुयात् ॥१०३॥
अहंकारात्परं चापि स्थानानि समवाप्नुयात् ॥१०३॥
103. tathaiva mahataḥ sthānamāhaṁkārikameva ca ,
ahaṁkārātparaṁ cāpi sthānāni samavāpnuyāt.
ahaṁkārātparaṁ cāpi sthānāni samavāpnuyāt.
103.
tathā eva mahataḥ sthānam āhaṃkārikam eva ca
| ahaṃkārāt param ca api sthānāni samavāpnuyāt
| ahaṃkārāt param ca api sthānāni samavāpnuyāt
103.
tathā eva mahataḥ sthānam ca eva āhaṃkārikam.
ca api ahaṃkārāt param sthānāni samavāpnuyāt.
ca api ahaṃkārāt param sthānāni samavāpnuyāt.
103.
Similarly, one attains the state of the Great principle (Mahat) and also the egoic (āhaṃkārika) principle; furthermore, one may attain states (sthānāni) even beyond the ego (ahaṃkāra).
ये त्वव्यक्तात्परं नित्यं जानते शास्त्रतत्पराः ।
जन्ममृत्युवियुक्तं च वियुक्तं सदसच्च यत् ॥१०४॥
जन्ममृत्युवियुक्तं च वियुक्तं सदसच्च यत् ॥१०४॥
104. ye tvavyaktātparaṁ nityaṁ jānate śāstratatparāḥ ,
janmamṛtyuviyuktaṁ ca viyuktaṁ sadasacca yat.
janmamṛtyuviyuktaṁ ca viyuktaṁ sadasacca yat.
104.
ye tu avyaktāt param nityam jānate śāstratatparāḥ
janmamṛtyuviyuktam ca viyuktam sadasat ca yat
janmamṛtyuviyuktam ca viyuktam sadasat ca yat
104.
śāstratatparāḥ ye tu avyaktāt param nityam
janmamṛtyuviyuktam ca sadasat ca viyuktam yat jānate
janmamṛtyuviyuktam ca sadasat ca viyuktam yat jānate
104.
Those who are diligently devoted to the scriptures (śāstra) know that which is supreme, eternal, beyond the unmanifest, and free from both birth and death, as well as being separate from both existence and non-existence.
एतन्मयाप्तं जनकात्पुरस्तात्तेनापि चाप्तं नृप याज्ञवल्क्यात् ।
ज्ञानं विशिष्टं न तथा हि यज्ञा ज्ञानेन दुर्गं तरते न यज्ञैः ॥१०५॥
ज्ञानं विशिष्टं न तथा हि यज्ञा ज्ञानेन दुर्गं तरते न यज्ञैः ॥१०५॥
105. etanmayāptaṁ janakātpurastā;ttenāpi cāptaṁ nṛpa yājñavalkyāt ,
jñānaṁ viśiṣṭaṁ na tathā hi yajñā; jñānena durgaṁ tarate na yajñaiḥ.
jñānaṁ viśiṣṭaṁ na tathā hi yajñā; jñānena durgaṁ tarate na yajñaiḥ.
105.
etat mayā āptam janakāt purastāt
tena api ca āptam nṛpa yājñavalkyāt
jñānam viśiṣṭam na tathā hi yajñāḥ
jñānena durgam tarate na yajñaiḥ
tena api ca āptam nṛpa yājñavalkyāt
jñānam viśiṣṭam na tathā hi yajñāḥ
jñānena durgam tarate na yajñaiḥ
105.
nṛpa,
etat mayā janakāt purastāt āptam.
tena api ca yājñavalkyāt āptam.
jñānam viśiṣṭam (asti),
hi yajñāḥ tathā na (santī).
jñānena durgam tarate,
na yajñaiḥ.
etat mayā janakāt purastāt āptam.
tena api ca yājñavalkyāt āptam.
jñānam viśiṣṭam (asti),
hi yajñāḥ tathā na (santī).
jñānena durgam tarate,
na yajñaiḥ.
105.
This knowledge (jñāna) was previously obtained by me from Janaka; and, O King, it was also obtained by him from Yājñavalkya. Knowledge (jñāna) is truly superior; Vedic rituals (yajña) are not so. One crosses over hardship by means of knowledge (jñāna), not by Vedic rituals (yajña).
दुर्गं जन्म निधनं चापि राजन्न भूतिकं ज्ञानविदो वदन्ति ।
यज्ञैस्तपोभिर्नियमैर्व्रतैश्च दिवं समासाद्य पतन्ति भूमौ ॥१०६॥
यज्ञैस्तपोभिर्नियमैर्व्रतैश्च दिवं समासाद्य पतन्ति भूमौ ॥१०६॥
106. durgaṁ janma nidhanaṁ cāpi rāja;nna bhūtikaṁ jñānavido vadanti ,
yajñaistapobhirniyamairvrataiśca; divaṁ samāsādya patanti bhūmau.
yajñaistapobhirniyamairvrataiśca; divaṁ samāsādya patanti bhūmau.
106.
durgam janma nidhanam ca api rājan
na bhūtikam jñānavidaḥ vadanti
yajñaiḥ tapobhiḥ niyamaiḥ vrataiḥ
ca divam samāsādya patanti bhūmau
na bhūtikam jñānavidaḥ vadanti
yajñaiḥ tapobhiḥ niyamaiḥ vrataiḥ
ca divam samāsādya patanti bhūmau
106.
rājan,
jñānavidaḥ (idam) vadanti (yat) durgam janma nidhanam ca api na bhūtikam.
yajñaiḥ tapobhiḥ niyamaiḥ vrataiḥ ca divam samāsādya (janāḥ) bhūmau patanti.
jñānavidaḥ (idam) vadanti (yat) durgam janma nidhanam ca api na bhūtikam.
yajñaiḥ tapobhiḥ niyamaiḥ vrataiḥ ca divam samāsādya (janāḥ) bhūmau patanti.
106.
O King, those who possess true knowledge (jñāna) declare that a difficult birth and death are not ultimately conducive to welfare. Through Vedic rituals (yajña), austerities (tapas), strict observances, and vows, people reach heaven, but inevitably fall back to earth.
तस्मादुपासस्व परं महच्छुचि शिवं विमोक्षं विमलं पवित्रम् ।
क्षेत्रज्ञवित्पार्थिव ज्ञानयज्ञमुपास्य वै तत्त्वमृषिर्भविष्यसि ॥१०७॥
क्षेत्रज्ञवित्पार्थिव ज्ञानयज्ञमुपास्य वै तत्त्वमृषिर्भविष्यसि ॥१०७॥
107. tasmādupāsasva paraṁ mahacchuci; śivaṁ vimokṣaṁ vimalaṁ pavitram ,
kṣetrajñavitpārthiva jñānayajña;mupāsya vai tattvamṛṣirbhaviṣyasi.
kṣetrajñavitpārthiva jñānayajña;mupāsya vai tattvamṛṣirbhaviṣyasi.
107.
tasmāt upāsasva param mahat śuci
śivam vimokṣam vimalam pavitram
kṣetrajñavit pārthiva jñānayajñam
upāsya vai tattvamṛṣiḥ bhaviṣyasi
śivam vimokṣam vimalam pavitram
kṣetrajñavit pārthiva jñānayajñam
upāsya vai tattvamṛṣiḥ bhaviṣyasi
107.
tasmāt,
kṣetrajñavit pārthiva,
param mahat śuci śivam vimokṣam vimalam pavitram upāsasva.
(tvam) jñānayajñam upāsya vai tattvamṛṣiḥ bhaviṣyasi.
kṣetrajñavit pārthiva,
param mahat śuci śivam vimokṣam vimalam pavitram upāsasva.
(tvam) jñānayajñam upāsya vai tattvamṛṣiḥ bhaviṣyasi.
107.
Therefore, O King, you who understand the knower of the field (kṣetrajña), you should meditate upon the supreme, the great, the pure, the auspicious, the flawless, and the sacred, which is indeed liberation (mokṣa). Having meditated upon this Vedic ritual (yajña) of knowledge (jñāna), you will certainly become a sage (ṛṣi) of ultimate reality (tattva).
उपनिषदमुपाकरोत्तदा वै जनकनृपस्य पुरा हि याज्ञवल्क्यः ।
यदुपगणितशाश्वताव्ययं तच्छुभममृतत्वमशोकमृच्छतीति ॥१०८॥
यदुपगणितशाश्वताव्ययं तच्छुभममृतत्वमशोकमृच्छतीति ॥१०८॥
108. upaniṣadamupākarottadā vai; janakanṛpasya purā hi yājñavalkyaḥ ,
yadupagaṇitaśāśvatāvyayaṁ ta;cchubhamamṛtatvamaśokamṛcchatīti.
yadupagaṇitaśāśvatāvyayaṁ ta;cchubhamamṛtatvamaśokamṛcchatīti.
108.
upaniṣadam upākarot tadā vai
janakanṛpasya purā hi yājñavalkyaḥ yat
upagaṇita śāśvata avyayam tat
śubham amṛtatvam aśokam ṛcchati iti
janakanṛpasya purā hi yājñavalkyaḥ yat
upagaṇita śāśvata avyayam tat
śubham amṛtatvam aśokam ṛcchati iti
108.
purā hi tadā vai yājñavalkyaḥ
janakanṛpasya upaniṣadam upākarot yat
upagaṇita śāśvata avyayam tat
śubham aśokam amṛtatvam ṛcchati iti
janakanṛpasya upaniṣadam upākarot yat
upagaṇita śāśvata avyayam tat
śubham aśokam amṛtatvam ṛcchati iti
108.
Indeed, Yājñavalkya formerly expounded the Upaniṣad to King Janaka at that time. Through that teaching, one attains that auspicious, sorrowless, and immortal state (amṛtatva) which is understood to be eternal and imperishable.
Links to all chapters:
ādi parva
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
Chapter 65
Chapter 66
Chapter 67
Chapter 68
Chapter 69
Chapter 70
Chapter 71
Chapter 72
Chapter 73
Chapter 74
Chapter 75
Chapter 76
Chapter 77
Chapter 78
Chapter 79
Chapter 80
Chapter 81
Chapter 82
Chapter 83
Chapter 84
Chapter 85
Chapter 86
Chapter 87
Chapter 88
Chapter 89
Chapter 90
Chapter 91
Chapter 92
Chapter 93
Chapter 94
Chapter 95
Chapter 96
Chapter 97
Chapter 98
Chapter 99
Chapter 100
Chapter 101
Chapter 102
Chapter 103
Chapter 104
Chapter 105
Chapter 106
Chapter 107
Chapter 108
Chapter 109
Chapter 110
Chapter 111
Chapter 112
Chapter 113
Chapter 114
Chapter 115
Chapter 116
Chapter 117
Chapter 118
Chapter 119
Chapter 120
Chapter 121
Chapter 122
Chapter 123
Chapter 124
Chapter 125
Chapter 126
Chapter 127
Chapter 128
Chapter 129
Chapter 130
Chapter 131
Chapter 132
Chapter 133
Chapter 134
Chapter 135
Chapter 136
Chapter 137
Chapter 138
Chapter 139
Chapter 140
Chapter 141
Chapter 142
Chapter 143
Chapter 144
Chapter 145
Chapter 146
Chapter 147
Chapter 148
Chapter 149
Chapter 150
Chapter 151
Chapter 152
Chapter 153
Chapter 154
Chapter 155
Chapter 156
Chapter 157
Chapter 158
Chapter 159
Chapter 160
Chapter 161
Chapter 162
Chapter 163
Chapter 164
Chapter 165
Chapter 166
Chapter 167
Chapter 168
Chapter 169
Chapter 170
Chapter 171
Chapter 172
Chapter 173
Chapter 174
Chapter 175
Chapter 176
Chapter 177
Chapter 178
Chapter 179
Chapter 180
Chapter 181
Chapter 182
Chapter 183
Chapter 184
Chapter 185
Chapter 186
Chapter 187
Chapter 188
Chapter 189
Chapter 190
Chapter 191
Chapter 192
Chapter 193
Chapter 194
Chapter 195
Chapter 196
Chapter 197
Chapter 198
Chapter 199
Chapter 200
Chapter 201
Chapter 202
Chapter 203
Chapter 204
Chapter 205
Chapter 206
Chapter 207
Chapter 208
Chapter 209
Chapter 210
Chapter 211
Chapter 212
Chapter 213
Chapter 214
Chapter 215
Chapter 216
Chapter 217
Chapter 218
Chapter 219
Chapter 220
Chapter 221
Chapter 222
Chapter 223
Chapter 224
Chapter 225
sabhā parva
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
Chapter 65
Chapter 66
Chapter 67
Chapter 68
Chapter 69
Chapter 70
Chapter 71
Chapter 72
vana parva
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
Chapter 65
Chapter 66
Chapter 67
Chapter 68
Chapter 69
Chapter 70
Chapter 71
Chapter 72
Chapter 73
Chapter 74
Chapter 75
Chapter 76
Chapter 77
Chapter 78
Chapter 79
Chapter 80
Chapter 81
Chapter 82
Chapter 83
Chapter 84
Chapter 85
Chapter 86
Chapter 87
Chapter 88
Chapter 89
Chapter 90
Chapter 91
Chapter 92
Chapter 93
Chapter 94
Chapter 95
Chapter 96
Chapter 97
Chapter 98
Chapter 99
Chapter 100
Chapter 101
Chapter 102
Chapter 103
Chapter 104
Chapter 105
Chapter 106
Chapter 107
Chapter 108
Chapter 109
Chapter 110
Chapter 111
Chapter 112
Chapter 113
Chapter 114
Chapter 115
Chapter 116
Chapter 117
Chapter 118
Chapter 119
Chapter 120
Chapter 121
Chapter 122
Chapter 123
Chapter 124
Chapter 125
Chapter 126
Chapter 127
Chapter 128
Chapter 129
Chapter 130
Chapter 131
Chapter 132
Chapter 133
Chapter 134
Chapter 135
Chapter 136
Chapter 137
Chapter 138
Chapter 139
Chapter 140
Chapter 141
Chapter 142
Chapter 143
Chapter 144
Chapter 145
Chapter 146
Chapter 147
Chapter 148
Chapter 149
Chapter 150
Chapter 151
Chapter 152
Chapter 153
Chapter 154
Chapter 155
Chapter 156
Chapter 157
Chapter 158
Chapter 159
Chapter 160
Chapter 161
Chapter 162
Chapter 163
Chapter 164
Chapter 165
Chapter 166
Chapter 167
Chapter 168
Chapter 169
Chapter 170
Chapter 171
Chapter 172
Chapter 173
Chapter 174
Chapter 175
Chapter 176
Chapter 177
Chapter 178
Chapter 179
Chapter 180
Chapter 181
Chapter 182
Chapter 183
Chapter 184
Chapter 185
Chapter 186
Chapter 187
Chapter 188
Chapter 189
Chapter 190
Chapter 191
Chapter 192
Chapter 193
Chapter 194
Chapter 195
Chapter 196
Chapter 197
Chapter 198
Chapter 199
Chapter 200
Chapter 201
Chapter 202
Chapter 203
Chapter 204
Chapter 205
Chapter 206
Chapter 207
Chapter 208
Chapter 209
Chapter 210
Chapter 211
Chapter 212
Chapter 213
Chapter 214
Chapter 215
Chapter 216
Chapter 217
Chapter 218
Chapter 219
Chapter 220
Chapter 221
Chapter 222
Chapter 223
Chapter 224
Chapter 225
Chapter 226
Chapter 227
Chapter 228
Chapter 229
Chapter 230
Chapter 231
Chapter 232
Chapter 233
Chapter 234
Chapter 235
Chapter 236
Chapter 237
Chapter 238
Chapter 239
Chapter 240
Chapter 241
Chapter 242
Chapter 243
Chapter 244
Chapter 245
Chapter 246
Chapter 247
Chapter 248
Chapter 249
Chapter 250
Chapter 251
Chapter 252
Chapter 253
Chapter 254
Chapter 255
Chapter 256
Chapter 257
Chapter 258
Chapter 259
Chapter 260
Chapter 261
Chapter 262
Chapter 263
Chapter 264
Chapter 265
Chapter 266
Chapter 267
Chapter 268
Chapter 269
Chapter 270
Chapter 271
Chapter 272
Chapter 273
Chapter 274
Chapter 275
Chapter 276
Chapter 277
Chapter 278
Chapter 279
Chapter 280
Chapter 281
Chapter 282
Chapter 283
Chapter 284
Chapter 285
Chapter 286
Chapter 287
Chapter 288
Chapter 289
Chapter 290
Chapter 291
Chapter 292
Chapter 293
Chapter 294
Chapter 295
Chapter 296
Chapter 297
Chapter 298
Chapter 299
virāṭa parva
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
Chapter 65
Chapter 66
Chapter 67
udyoga parva
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
Chapter 65
Chapter 66
Chapter 67
Chapter 68
Chapter 69
Chapter 70
Chapter 71
Chapter 72
Chapter 73
Chapter 74
Chapter 75
Chapter 76
Chapter 77
Chapter 78
Chapter 79
Chapter 80
Chapter 81
Chapter 82
Chapter 83
Chapter 84
Chapter 85
Chapter 86
Chapter 87
Chapter 88
Chapter 89
Chapter 90
Chapter 91
Chapter 92
Chapter 93
Chapter 94
Chapter 95
Chapter 96
Chapter 97
Chapter 98
Chapter 99
Chapter 100
Chapter 101
Chapter 102
Chapter 103
Chapter 104
Chapter 105
Chapter 106
Chapter 107
Chapter 108
Chapter 109
Chapter 110
Chapter 111
Chapter 112
Chapter 113
Chapter 114
Chapter 115
Chapter 116
Chapter 117
Chapter 118
Chapter 119
Chapter 120
Chapter 121
Chapter 122
Chapter 123
Chapter 124
Chapter 125
Chapter 126
Chapter 127
Chapter 128
Chapter 129
Chapter 130
Chapter 131
Chapter 132
Chapter 133
Chapter 134
Chapter 135
Chapter 136
Chapter 137
Chapter 138
Chapter 139
Chapter 140
Chapter 141
Chapter 142
Chapter 143
Chapter 144
Chapter 145
Chapter 146
Chapter 147
Chapter 148
Chapter 149
Chapter 150
Chapter 151
Chapter 152
Chapter 153
Chapter 154
Chapter 155
Chapter 156
Chapter 157
Chapter 158
Chapter 159
Chapter 160
Chapter 161
Chapter 162
Chapter 163
Chapter 164
Chapter 165
Chapter 166
Chapter 167
Chapter 168
Chapter 169
Chapter 170
Chapter 171
Chapter 172
Chapter 173
Chapter 174
Chapter 175
Chapter 176
Chapter 177
Chapter 178
Chapter 179
Chapter 180
Chapter 181
Chapter 182
Chapter 183
Chapter 184
Chapter 185
Chapter 186
Chapter 187
Chapter 188
Chapter 189
Chapter 190
Chapter 191
Chapter 192
Chapter 193
Chapter 194
Chapter 195
Chapter 196
Chapter 197
bhīṣma parva
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
Chapter 65
Chapter 66
Chapter 67
Chapter 68
Chapter 69
Chapter 70
Chapter 71
Chapter 72
Chapter 73
Chapter 74
Chapter 75
Chapter 76
Chapter 77
Chapter 78
Chapter 79
Chapter 80
Chapter 81
Chapter 82
Chapter 83
Chapter 84
Chapter 85
Chapter 86
Chapter 87
Chapter 88
Chapter 89
Chapter 90
Chapter 91
Chapter 92
Chapter 93
Chapter 94
Chapter 95
Chapter 96
Chapter 97
Chapter 98
Chapter 99
Chapter 100
Chapter 101
Chapter 102
Chapter 103
Chapter 104
Chapter 105
Chapter 106
Chapter 107
Chapter 108
Chapter 109
Chapter 110
Chapter 111
Chapter 112
Chapter 113
Chapter 114
Chapter 115
Chapter 116
Chapter 117
droṇa parva
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
Chapter 65
Chapter 66
Chapter 67
Chapter 68
Chapter 69
Chapter 70
Chapter 71
Chapter 72
Chapter 73
Chapter 74
Chapter 75
Chapter 76
Chapter 77
Chapter 78
Chapter 79
Chapter 80
Chapter 81
Chapter 82
Chapter 83
Chapter 84
Chapter 85
Chapter 86
Chapter 87
Chapter 88
Chapter 89
Chapter 90
Chapter 91
Chapter 92
Chapter 93
Chapter 94
Chapter 95
Chapter 96
Chapter 97
Chapter 98
Chapter 99
Chapter 100
Chapter 101
Chapter 102
Chapter 103
Chapter 104
Chapter 105
Chapter 106
Chapter 107
Chapter 108
Chapter 109
Chapter 110
Chapter 111
Chapter 112
Chapter 113
Chapter 114
Chapter 115
Chapter 116
Chapter 117
Chapter 118
Chapter 119
Chapter 120
Chapter 121
Chapter 122
Chapter 123
Chapter 124
Chapter 125
Chapter 126
Chapter 127
Chapter 128
Chapter 129
Chapter 130
Chapter 131
Chapter 132
Chapter 133
Chapter 134
Chapter 135
Chapter 136
Chapter 137
Chapter 138
Chapter 139
Chapter 140
Chapter 141
Chapter 142
Chapter 143
Chapter 144
Chapter 145
Chapter 146
Chapter 147
Chapter 148
Chapter 149
Chapter 150
Chapter 151
Chapter 152
Chapter 153
Chapter 154
Chapter 155
Chapter 156
Chapter 157
Chapter 158
Chapter 159
Chapter 160
Chapter 161
Chapter 162
Chapter 163
Chapter 164
Chapter 165
Chapter 166
Chapter 167
Chapter 168
Chapter 169
Chapter 170
Chapter 171
Chapter 172
Chapter 173
karṇa parva
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
Chapter 65
Chapter 66
Chapter 67
Chapter 68
Chapter 69
śalya parva
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
sauptika parva
strī parva
śānti parva (current book)
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49
Chapter 50
Chapter 51
Chapter 52
Chapter 53
Chapter 54
Chapter 55
Chapter 56
Chapter 57
Chapter 58
Chapter 59
Chapter 60
Chapter 61
Chapter 62
Chapter 63
Chapter 64
Chapter 65
Chapter 66
Chapter 67
Chapter 68
Chapter 69
Chapter 70
Chapter 71
Chapter 72
Chapter 73
Chapter 74
Chapter 75
Chapter 76
Chapter 77
Chapter 78
Chapter 79
Chapter 80
Chapter 81
Chapter 82
Chapter 83
Chapter 84
Chapter 85
Chapter 86
Chapter 87
Chapter 88
Chapter 89
Chapter 90
Chapter 91
Chapter 92
Chapter 93
Chapter 94
Chapter 95
Chapter 96
Chapter 97
Chapter 98
Chapter 99
Chapter 100
Chapter 101
Chapter 102
Chapter 103
Chapter 104
Chapter 105
Chapter 106
Chapter 107
Chapter 108
Chapter 109
Chapter 110
Chapter 111
Chapter 112
Chapter 113
Chapter 114
Chapter 115
Chapter 116
Chapter 117
Chapter 118
Chapter 119
Chapter 120
Chapter 121
Chapter 122
Chapter 123
Chapter 124
Chapter 125
Chapter 126
Chapter 127
Chapter 128
Chapter 129
Chapter 130
Chapter 131
Chapter 132
Chapter 133
Chapter 134
Chapter 135
Chapter 136
Chapter 137
Chapter 138
Chapter 139
Chapter 140
Chapter 141
Chapter 142
Chapter 143
Chapter 144
Chapter 145
Chapter 146
Chapter 147
Chapter 148
Chapter 149
Chapter 150
Chapter 151
Chapter 152
Chapter 153
Chapter 154
Chapter 155
Chapter 156
Chapter 157
Chapter 158
Chapter 159
Chapter 160
Chapter 161
Chapter 162
Chapter 163
Chapter 164
Chapter 165
Chapter 166
Chapter 167
Chapter 168
Chapter 169
Chapter 170
Chapter 171
Chapter 172
Chapter 173
Chapter 174
Chapter 175
Chapter 176
Chapter 177
Chapter 178
Chapter 179
Chapter 180
Chapter 181
Chapter 182
Chapter 183
Chapter 184
Chapter 185
Chapter 186
Chapter 187
Chapter 188
Chapter 189
Chapter 190
Chapter 191
Chapter 192
Chapter 193
Chapter 194
Chapter 195
Chapter 196
Chapter 197
Chapter 198
Chapter 199
Chapter 200
Chapter 201
Chapter 202
Chapter 203
Chapter 204
Chapter 205
Chapter 206
Chapter 207
Chapter 208
Chapter 209
Chapter 210
Chapter 211
Chapter 212
Chapter 213
Chapter 214
Chapter 215
Chapter 216
Chapter 217
Chapter 218
Chapter 219
Chapter 220
Chapter 221
Chapter 222
Chapter 223
Chapter 224
Chapter 225
Chapter 226
Chapter 227
Chapter 228
Chapter 229
Chapter 230
Chapter 231
Chapter 232
Chapter 233
Chapter 234
Chapter 235
Chapter 236
Chapter 237
Chapter 238
Chapter 239
Chapter 240
Chapter 241
Chapter 242
Chapter 243
Chapter 244
Chapter 245
Chapter 246
Chapter 247
Chapter 248
Chapter 249
Chapter 250
Chapter 251
Chapter 252
Chapter 253
Chapter 254
Chapter 255
Chapter 256
Chapter 257
Chapter 258
Chapter 259
Chapter 260
Chapter 261
Chapter 262
Chapter 263
Chapter 264
Chapter 265
Chapter 266
Chapter 267
Chapter 268
Chapter 269
Chapter 270
Chapter 271
Chapter 272
Chapter 273
Chapter 274
Chapter 275
Chapter 276
Chapter 277
Chapter 278
Chapter 279
Chapter 280
Chapter 281
Chapter 282
Chapter 283
Chapter 284
Chapter 285
Chapter 286
Chapter 287
Chapter 288
Chapter 289
Chapter 290
Chapter 291
Chapter 292
Chapter 293
Chapter 294
Chapter 295
Chapter 296
Chapter 297
Chapter 298
Chapter 299
Chapter 300
Chapter 301
Chapter 302
Chapter 303
Chapter 304
Chapter 305
Chapter 306 (current chapter)
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