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महाभारतः       mahābhārataḥ - book-12, chapter-308

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युधिष्ठिर उवाच ।
अपरित्यज्य गार्हस्थ्यं कुरुराजर्षिसत्तम ।
कः प्राप्तो विनयं बुद्ध्या मोक्षतत्त्वं वदस्व मे ॥१॥
1. yudhiṣṭhira uvāca ,
aparityajya gārhasthyaṁ kururājarṣisattama ,
kaḥ prāpto vinayaṁ buddhyā mokṣatattvaṁ vadasva me.
1. yudhiṣṭhira uvāca aparityajya gārhasthyaṃ kururājarṣisattama
kaḥ prāptaḥ vinayaṃ buddhyā mokṣatattvaṃ vadasva me
1. yudhiṣṭhira uvāca: kururājarṣisattama,
gārhasthyaṃ aparityajya buddhyā vinayaṃ kaḥ prāptaḥ? me mokṣatattvaṃ vadasva.
1. Yudhishthira said: O best among the royal sages of the Kurus, who attained self-control (vinaya) through wisdom (buddhi) without abandoning the householder's life (gārhasthya)? Please tell me the truth about liberation (mokṣa).
संन्यस्यते यथात्मायं संन्यस्तात्मा यथा च यः ।
परं मोक्षस्य यच्चापि तन्मे ब्रूहि पितामह ॥२॥
2. saṁnyasyate yathātmāyaṁ saṁnyastātmā yathā ca yaḥ ,
paraṁ mokṣasya yaccāpi tanme brūhi pitāmaha.
2. saṃnyasyate yathā ātmā ayam saṃnyastātmā yathā ca
yaḥ param mokṣasya yat ca api tat me brūhi pitāmaha
2. pitāmaha me brūhi yathā ayam ātmā saṃnyasyate ca yathā
yaḥ saṃnyastātmā ca api yat mokṣasya param tat brūhi
2. O Grandfather, please explain to me how this self (ātman) is renounced, and what kind of person is considered to have renounced the self. Also, tell me what is the ultimate state of liberation (mokṣa).
भीष्म उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
जनकस्य च संवादं सुलभायाश्च भारत ॥३॥
3. bhīṣma uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
janakasya ca saṁvādaṁ sulabhāyāśca bhārata.
3. bhīṣmaḥ uvāca atra api udāharanti imam itihāsam
purātanam janakasya ca saṃvādam sulabhāyāḥ ca bhārata
3. bhīṣmaḥ uvāca bhārata atra api imam purātanam itihāsam
janakasya ca sulabhāyāḥ ca saṃvādam udāharanti
3. Bhishma said: In this regard, they also narrate this ancient historical account, the dialogue between Janaka and Sulabha, O Bhārata.
संन्यासफलिकः कश्चिद्बभूव नृपतिः पुरा ।
मैथिलो जनको नाम धर्मध्वज इति श्रुतः ॥४॥
4. saṁnyāsaphalikaḥ kaścidbabhūva nṛpatiḥ purā ,
maithilo janako nāma dharmadhvaja iti śrutaḥ.
4. saṃnyāsaphalikaḥ kaścit babhūva nṛpatiḥ purā
maithilaḥ janakaḥ nāma dharmadhvajaḥ iti śrutaḥ
4. purā kaścit maithilaḥ janakaḥ nāma dharmadhvajaḥ
iti śrutaḥ nṛpatiḥ saṃnyāsaphalikaḥ babhūva
4. Formerly, there was a certain king of Mithila named Janaka, renowned as Dharmadhvaja (whose banner is natural law), who had attained the fruits of renunciation.
स वेदे मोक्षशास्त्रे च स्वे च शास्त्रे कृतागमः ।
इन्द्रियाणि समाधाय शशास वसुधामिमाम् ॥५॥
5. sa vede mokṣaśāstre ca sve ca śāstre kṛtāgamaḥ ,
indriyāṇi samādhāya śaśāsa vasudhāmimām.
5. sa vede mokṣaśāstre ca sve ca śāstre kṛtāgamaḥ
indriyāṇi samādhāya śaśāsa vasudhām imām
5. sa vede ca mokṣaśāstre ca sve śāstre ca kṛtāgamaḥ
indriyāṇi samādhāya imām vasudhām śaśāsa
5. Having mastered the Veda, the science of liberation (mokṣa), and his own discipline (of statecraft), he ruled this earth after perfectly controlling his senses.
तस्य वेदविदः प्राज्ञाः श्रुत्वा तां साधुवृत्तताम् ।
लोकेषु स्पृहयन्त्यन्ये पुरुषाः पुरुषेश्वर ॥६॥
6. tasya vedavidaḥ prājñāḥ śrutvā tāṁ sādhuvṛttatām ,
lokeṣu spṛhayantyanye puruṣāḥ puruṣeśvara.
6. tasya vedavidaḥ prājñāḥ śrutvā tām sādhuvṛttatām
lokeṣu spṛhayanti anye puruṣāḥ puruṣeśvara
6. puruṣeśvara,
vedavidaḥ prājñāḥ anye puruṣāḥ tasya tām sādhuvṛttatām śrutvā lokeṣu spṛhayanti.
6. O lord among men, other wise individuals who are learned in the Vedas, having heard of his virtuous conduct, long for it among people.
अथ धर्मयुगे तस्मिन्योगधर्ममनुष्ठिता ।
महीमनुचचारैका सुलभा नाम भिक्षुकी ॥७॥
7. atha dharmayuge tasminyogadharmamanuṣṭhitā ,
mahīmanucacāraikā sulabhā nāma bhikṣukī.
7. atha dharmayuge tasmin yoga dharmam anuṣṭhitā
mahīm anucacāra ekā sulabhā nāma bhikṣukī
7. atha tasmin dharmayuge,
yoga dharmam anuṣṭhitā ekā bhikṣukī nāma sulabhā mahīm anucacāra.
7. Then, in that age characterized by adherence to natural law (dharma), a lone female mendicant named Sulabhā, who perfectly practiced the principles of yoga (yoga), wandered across the earth.
तया जगदिदं सर्वमटन्त्या मिथिलेश्वरः ।
तत्र तत्र श्रुतो मोक्षे कथ्यमानस्त्रिदण्डिभिः ॥८॥
8. tayā jagadidaṁ sarvamaṭantyā mithileśvaraḥ ,
tatra tatra śruto mokṣe kathyamānastridaṇḍibhiḥ.
8. tayā jagat idam sarvam aṭantyā mithileśvaraḥ
tatra tatra śrutaḥ mokṣe kathyāmānaḥ tridaṇḍibhiḥ
8. tayā idam sarvam jagat aṭantyā (satyāṃ),
tatra tatra tridaṇḍibhiḥ mokṣe kathyāmānaḥ mithileśvaraḥ śrutaḥ (āsīt).
8. As she, Sulabhā, wandered this entire world, she heard, here and there, of the king of Mithilā (Mithileśvara), Janaka, who was being spoken of by ascetics (tridaṇḍibhiḥ) in connection with liberation (mokṣa).
सा सुसूक्ष्मां कथां श्रुत्वा तथ्यं नेति ससंशया ।
दर्शने जातसंकल्पा जनकस्य बभूव ह ॥९॥
9. sā susūkṣmāṁ kathāṁ śrutvā tathyaṁ neti sasaṁśayā ,
darśane jātasaṁkalpā janakasya babhūva ha.
9. sā susūkṣmām kathām śrutvā tathyām na iti sasaṃśayā
darśane jāta saṃkalpā janakasya babhūva ha
9. sā susūkṣmām kathām śrutvā,
"tathyām na" iti sasaṃśayā (satyāṃ),
janakasya darśane jāta saṃkalpā babhūva ha.
9. Having heard that very subtle discourse (about liberation), she became doubtful, thinking 'Is this true or not?' Thus, she formed a firm resolve to meet Janaka.
ततः सा विप्रहायाथ पूर्वरूपं हि योगतः ।
अबिभ्रदनवद्याङ्गी रूपमन्यदनुत्तमम् ॥१०॥
10. tataḥ sā viprahāyātha pūrvarūpaṁ hi yogataḥ ,
abibhradanavadyāṅgī rūpamanyadanuttamam.
10. tataḥ sā viprahāya atha pūrvarūpam hi yogataḥ
abibhrat anavadyāṅgī rūpam anyat anuttamam
10. tataḥ atha sā yogataḥ hi pūrvarūpam viprahāya
anavadyāṅgī anyat anuttamam rūpam abibhrat
10. Thereafter, by means of her mystic power (yoga), she completely abandoned her former form. She then assumed another, unequalled appearance, with faultless limbs.
चक्षुर्निमेषमात्रेण लघ्वस्त्रगतिगामिनी ।
विदेहानां पुरीं सुभ्रूर्जगाम कमलेक्षणा ॥११॥
11. cakṣurnimeṣamātreṇa laghvastragatigāminī ,
videhānāṁ purīṁ subhrūrjagāma kamalekṣaṇā.
11. cakṣuḥ nimeṣamātreṇa laghvastraga-tigāminī
videhānām purīm subhrūḥ jagāma kamalekṣaṇā
11. laghvastraga-tigāminī subhrūḥ kamalekṣaṇā
cakṣuḥ nimeṣamātreṇa videhānām purīm jagāma
11. Moving with the swiftness of a missile, in merely the blink of an eye, she, with beautiful eyebrows and lotus-like eyes, arrived at the city of the Videhas.
सा प्राप्य मिथिलां रम्यां समृद्धजनसंकुलाम् ।
भैक्षचर्यापदेशेन ददर्श मिथिलेश्वरम् ॥१२॥
12. sā prāpya mithilāṁ ramyāṁ samṛddhajanasaṁkulām ,
bhaikṣacaryāpadeśena dadarśa mithileśvaram.
12. sā prāpya mithilām ramyām samṛddhajanasamkulām
bhaikṣacaryāpadeśena dadarśa mithileśvaram
12. sā ramyām samṛddhajanasamkulām mithilām prāpya
bhaikṣacaryāpadeśena mithileśvaram dadarśa
12. Upon reaching Mithila, a charming city bustling with prosperous people, she beheld the king of Mithila, ostensibly on an alms round.
राजा तस्याः परं दृष्ट्वा सौकुमार्यं वपुस्तथा ।
केयं कस्य कुतो वेति बभूवागतविस्मयः ॥१३॥
13. rājā tasyāḥ paraṁ dṛṣṭvā saukumāryaṁ vapustathā ,
keyaṁ kasya kuto veti babhūvāgatavismayaḥ.
13. rājā tasyāḥ param dṛṣṭvā saukumāryam vapuḥ tathā
kā iyam kasya kutaḥ vā iti babhūva āgatavismayaḥ
13. rājā tasyāḥ param saukumāryam vapuḥ tathā dṛṣṭvā "kā
iyam? kasya? kutaḥ vā?" iti āgatavismayaḥ babhūva
13. Upon seeing the supreme delicacy of her form, the king was struck with wonder, pondering, 'Who is she? To whom does she belong? Or from where has she come?'
ततोऽस्याः स्वागतं कृत्वा व्यादिश्य च वरासनम् ।
पूजितां पादशौचेन वरान्नेनाप्यतर्पयत् ॥१४॥
14. tato'syāḥ svāgataṁ kṛtvā vyādiśya ca varāsanam ,
pūjitāṁ pādaśaucena varānnenāpyatarpayat.
14. tataḥ asyāḥ svāgatam kṛtvā vyādiśya ca varāsanam
pūjitām pādaśaucena varānnena api atarpayat
14. tataḥ asyāḥ svāgatam kṛtvā ca varāsanam vyādiśya
pādaśaucena pūjitām varānnena api atarpayat
14. Then, having welcomed her and offered a splendid seat, he satisfied her - who had been honored with foot-washing - with excellent food as well.
अथ भुक्तवती प्रीता राजानं मन्त्रिभिर्वृतम् ।
सर्वभाष्यविदां मध्ये चोदयामास भिक्षुकी ॥१५॥
15. atha bhuktavatī prītā rājānaṁ mantribhirvṛtam ,
sarvabhāṣyavidāṁ madhye codayāmāsa bhikṣukī.
15. atha bhuktavatī prītā rājānam mantribhiḥ vṛtam
| sarvabhāṣyavidām madhye codayām āsa bhikṣukī
15. atha bhuktavatī prītā bhikṣukī mantribhiḥ vṛtam
rājānam sarvabhāṣyavidām madhye codayām āsa
15. Then, having eaten and being content, the female mendicant (bhikṣukī) questioned the king, who was surrounded by his ministers, amidst all those expert in commentaries.
सुलभा त्वस्य धर्मेषु मुक्तो नेति ससंशया ।
सत्त्वं सत्त्वेन योगज्ञा प्रविवेश महीपते ॥१६॥
16. sulabhā tvasya dharmeṣu mukto neti sasaṁśayā ,
sattvaṁ sattvena yogajñā praviveśa mahīpate.
16. sulabhā tu asya dharmeṣu muktaḥ na iti saṃsaṃśayā
| sattvam sattvena yogajñā praviveśa mahīpate
16. tu asya dharmeṣu sulabhā muktaḥ na iti saṃsaṃśayā
yogajñā (sā) sattvena mahīpateḥ sattvam praviveśa
16. Indeed, his intrinsic nature (dharma) was easily discerned. But being doubtful whether he was truly liberated (mukta) or not, she, who was skilled in yoga (yoga), entered the king's mind with her own mind.
नेत्राभ्यां नेत्रयोरस्य रश्मीन्संयोज्य रश्मिभिः ।
सा स्म संचोदयिष्यन्तं योगबन्धैर्बबन्ध ह ॥१७॥
17. netrābhyāṁ netrayorasya raśmīnsaṁyojya raśmibhiḥ ,
sā sma saṁcodayiṣyantaṁ yogabandhairbabandha ha.
17. netrābhyām netrayoḥ asya raśmīn saṃyojya raśmibhiḥ
| sā sma saṃcodayiṣyantam yogabandhaiḥ babandha ha
17. sā asya netrayoḥ raśmīn netrābhyām raśmibhiḥ saṃyojya
saṃcodayiṣyantam yogabandhaiḥ babandha ha sma
17. She, having connected the rays of her eyes with the rays of his eyes, bound him - who was about to question her - with the bonds of yoga (yoga).
जनकोऽप्युत्स्मयन्राजा भावमस्या विशेषयन् ।
प्रतिजग्राह भावेन भावमस्या नृपोत्तमः ॥१८॥
18. janako'pyutsmayanrājā bhāvamasyā viśeṣayan ,
pratijagrāha bhāvena bhāvamasyā nṛpottamaḥ.
18. जनकः अपि उत्स्मयन् राजा भावम् अस्याः विशेषयन्
प्रतिजग्राह भावेन भावम् अस्याः नृप-उत्तमः
18. जनकः अपि राजा नृप-उत्तमः उत्स्मयन् अस्याः
भावम् विशेषयन् भावेन अस्याः भावम् प्रतिजग्राह
18. King Janaka, the best of kings, smiling and discerning her true feelings, responded to her intention with his own understanding.
तदेकस्मिन्नधिष्ठाने संवादः श्रूयतामयम् ।
छत्रादिषु विमुक्तस्य मुक्तायाश्च त्रिदण्डके ॥१९॥
19. tadekasminnadhiṣṭhāne saṁvādaḥ śrūyatāmayam ,
chatrādiṣu vimuktasya muktāyāśca tridaṇḍake.
19. तत् एकस्मिन् अधिष्ठाने संवादः श्रूयताम् अयम्
छत्त्र-आदिषु विमुक्तस्य मुक्तायाः च त्रिदण्डके
19. तत् अयम् संवादः एकस्मिन् अधिष्ठाने श्रूयताम्
छत्त्र-आदिषु विमुक्तस्य च त्रिदण्डके मुक्तायाः
19. Therefore, let this conversation be heard in a single context: the dialogue between one (Janaka) who has renounced worldly possessions like umbrellas, and one (Sulabha) who is liberated and carries the triple staff (tridaṇḍa).
भगवत्याः क्व चर्येयं कृता क्व च गमिष्यसि ।
कस्य च त्वं कुतो वेति पप्रच्छैनां महीपतिः ॥२०॥
20. bhagavatyāḥ kva caryeyaṁ kṛtā kva ca gamiṣyasi ,
kasya ca tvaṁ kuto veti papracchaināṁ mahīpatiḥ.
20. भगवत्याः क्व चर्या इयम् कृता क्व च गमिष्यसि
कस्य च त्वम् कुतः वा इति पप्रच्छ एनाम् महीपतिः
20. महीपतिः एनाम् पप्रच्छ इति (क्व भगवत्याः इयम्
चर्या कृता च क्व गमिष्यसि च त्वम् कस्य वा कुतः)
20. The king asked her, "O revered lady, where have you performed this ascetic practice (caryā), and where will you go? And whose are you, or from what place (do you come)?"
श्रुते वयसि जातौ च सद्भावो नाधिगम्यते ।
एष्वर्थेषूत्तरं तस्मात्प्रवेद्यं सत्समागमे ॥२१॥
21. śrute vayasi jātau ca sadbhāvo nādhigamyate ,
eṣvartheṣūttaraṁ tasmātpravedyaṁ satsamāgame.
21. श्रुते वयसि जातौ च सद्भावः न अधिगंयते एषु
अर्थेषु उत्तरम् तस्मात् प्रवेद्यम् सत्-समागमे
21. श्रुते वयसि जातौ च सद्भावः न अधिगंयते तस्मात्
एषु अर्थेषु उत्तरम् सत्-समागमे प्रवेद्यम्
21. True nature (sadbhāvaḥ) is not discerned based on (external factors like) scriptural knowledge, age, or birth. Therefore, regarding these matters, an answer should be properly declared in an assembly of the wise (satsamāgame).
छत्रादिषु विशेषेषु मुक्तं मां विद्धि सर्वशः ।
स त्वां संमन्तुमिच्छामि मानार्हासि मता हि मे ॥२२॥
22. chatrādiṣu viśeṣeṣu muktaṁ māṁ viddhi sarvaśaḥ ,
sa tvāṁ saṁmantumicchāmi mānārhāsi matā hi me.
22. chatrādiṣu viśeṣeṣu muktam mām viddhi sarvaśaḥ |
saḥ tvām saṃmantum icchāmi mānārhā asi matā hi me
22. tvam (you) mānārhā (worthy of honor) asi (are) hi (indeed) me (by me) matā (considered).
saḥ (therefore) tvām (you) saṃmantum (to honor) icchāmi (I desire).
mām (me) chatrādiṣu (in matters like umbrellas) viśeṣeṣu (in specific distinctions) sarvaśaḥ (completely) muktam (liberated) viddhi (know).
22. Know me to be completely liberated (mokṣa) in all specific categories. Therefore, I desire to honor you, for you are indeed considered worthy of respect by me.
यस्माच्चैतन्मया प्राप्तं ज्ञानं वैशेषिकं पुरा ।
यस्य नान्यः प्रवक्तास्ति मोक्षे तमपि मे शृणु ॥२३॥
23. yasmāccaitanmayā prāptaṁ jñānaṁ vaiśeṣikaṁ purā ,
yasya nānyaḥ pravaktāsti mokṣe tamapi me śṛṇu.
23. yasmāt ca etat mayā prāptam jñānam vaiśeṣikam purā
| yasya na anyaḥ pravaktā asti mokṣe tam api me śṛṇu
23. ca (and) yasmāt (from which) etat (this) vaiśeṣikam (specific) jñānam (knowledge) mayā (by me) purā (formerly) prāptam (was obtained),
yasya (of which) mokṣe (in liberation) anyaḥ (another) pravaktā (expounder) na asti (does not exist),
tam (that) api (also) me (from me) śṛṇu (listen).
23. And listen from me also to that (source or teacher) from which this specific knowledge (jñāna) was formerly obtained by me, and for which there is no other expounder concerning final liberation (mokṣa).
पाराशर्यसगोत्रस्य वृद्धस्य सुमहात्मनः ।
भिक्षोः पञ्चशिखस्याहं शिष्यः परमसंमतः ॥२४॥
24. pārāśaryasagotrasya vṛddhasya sumahātmanaḥ ,
bhikṣoḥ pañcaśikhasyāhaṁ śiṣyaḥ paramasaṁmataḥ.
24. pārāśaryasagotṛasya vṛddhasya sumahātmanaḥ |
bhikṣoḥ pañcaśikhasya aham śiṣyaḥ paramasaṃmataḥ
24. aham (I) pārāśaryasagotṛasya (of the one of Pārāśarya's lineage) vṛddhasya (of the venerable) sumahātmanaḥ (of the very great-souled) bhikṣoḥ (mendicant) pañcaśikhasya (Pañcaśikha's) paramasaṃmataḥ (most esteemed) śiṣyaḥ (disciple).
24. I am the most esteemed disciple of the mendicant Pañcaśikha, the very great-souled and venerable one, who belongs to the same lineage (gotra) as Pārāśarya.
सांख्यज्ञाने तथा योगे महीपालविधौ तथा ।
त्रिविधे मोक्षधर्मेऽस्मिन्गताध्वा छिन्नसंशयः ॥२५॥
25. sāṁkhyajñāne tathā yoge mahīpālavidhau tathā ,
trividhe mokṣadharme'smingatādhvā chinnasaṁśayaḥ.
25. sāṅkhyajñāne tathā yoge mahīpālavidhau tathā |
trividhe mokṣadharme asmin gatādhvā chinnasaṃśayaḥ
25. sāṅkhyajñāne (in Sāṅkhya knowledge),
tathā (and) yoge (in yoga),
tathā (and) mahīpālavidhau (in the conduct of a king),
asmin (in this) trividhe (three-fold) mokṣadharme (natural law of liberation),
(aham) gatādhvā (one whose path is completed) chinnasaṃśayaḥ (one whose doubts are dispelled).
25. I am one who has traversed the path and whose doubts are dispelled concerning Sāṅkhya knowledge (jñāna), as well as yoga, and also the conduct appropriate for a king, (all united) in this threefold natural law (dharma) that leads to final liberation (mokṣa).
स यथाशास्त्रदृष्टेन मार्गेणेह परिव्रजन् ।
वार्षिकांश्चतुरो मासान्पुरा मयि सुखोषितः ॥२६॥
26. sa yathāśāstradṛṣṭena mārgeṇeha parivrajan ,
vārṣikāṁścaturo māsānpurā mayi sukhoṣitaḥ.
26. sa yathāśāstradṛṣṭena mārgeṇa iha parivrajan
vārṣikān caturaḥ māsān purā mayi sukhoṣitaḥ
26. sa iha yathāśāstradṛṣṭena mārgeṇa parivrajan
purā mayi caturaḥ vārṣikān māsān sukhoṣitaḥ
26. He, wandering here along the path prescribed by the scriptures, previously resided comfortably with me for four months during the rainy season.
तेनाहं सांख्यमुख्येन सुदृष्टार्थेन तत्त्वतः ।
श्रावितस्त्रिविधं मोक्षं न च राज्याद्विचालितः ॥२७॥
27. tenāhaṁ sāṁkhyamukhyena sudṛṣṭārthena tattvataḥ ,
śrāvitastrividhaṁ mokṣaṁ na ca rājyādvicālitaḥ.
27. tena aham sāṅkhyamukhyena sudṛṣṭārthena tattvataḥ
śrāvitaḥ trividham mokṣam na ca rājyāt vicālitaḥ
27. tena sāṅkhyamukhyena sudṛṣṭārthena tattvataḥ aham
trividham mokṣam śrāvitaḥ ca rājyāt na vicālitaḥ
27. By him, that principal exponent of Sāṅkhya philosophy, who had truly discerned the ultimate truth, I was instructed concerning the threefold liberation (mokṣa); yet, I was not thereby swayed from my kingdom.
सोऽहं तामखिलां वृत्तिं त्रिविधां मोक्षसंहिताम् ।
मुक्तरागश्चराम्येकः पदे परमके स्थितः ॥२८॥
28. so'haṁ tāmakhilāṁ vṛttiṁ trividhāṁ mokṣasaṁhitām ,
muktarāgaścarāmyekaḥ pade paramake sthitaḥ.
28. saḥ aham tām akhilām vṛttim trividhām mokṣasaṃhitām
muktarāgaḥ carāmi ekaḥ pade paramake sthitaḥ
28. saḥ aham muktarāgaḥ ekaḥ paramake pade sthitaḥ
tām akhilām trividhām mokṣasaṃhitām vṛttim carāmi
28. Thus I, free from all attachment (muktarāga), now live that entire threefold doctrine pertaining to liberation (mokṣa), dwelling alone in the supreme state.
वैराग्यं पुनरेतस्य मोक्षस्य परमो विधिः ।
ज्ञानादेव च वैराग्यं जायते येन मुच्यते ॥२९॥
29. vairāgyaṁ punaretasya mokṣasya paramo vidhiḥ ,
jñānādeva ca vairāgyaṁ jāyate yena mucyate.
29. vairāgyam punaḥ etasya mokṣasya paramaḥ vidhiḥ
jñānāt eva ca vairāgyam jāyate yena mucyate
29. punaḥ vairāgyam etasya mokṣasya paramaḥ vidhiḥ
ca jñānāt eva vairāgyam jāyate yena mucyate
29. Furthermore, dispassion (vairāgya) is the supreme method for achieving this liberation (mokṣa). And it is solely from true knowledge that dispassion arises, by which one is ultimately liberated.
ज्ञानेन कुरुते यत्नं यत्नेन प्राप्यते महत् ।
महद्द्वंद्वप्रमोक्षाय सा सिद्धिर्या वयोतिगा ॥३०॥
30. jñānena kurute yatnaṁ yatnena prāpyate mahat ,
mahaddvaṁdvapramokṣāya sā siddhiryā vayotigā.
30. jñānena kurute yatnam yatnena prāpyate mahat
mahad-dvandva-pramokṣāya sā siddhiḥ yā vayo-atigā
30. jñānena yatnam kurute yatnena mahat prāpyate yā
vayo-atigā sā siddhiḥ mahad-dvandva-pramokṣāya
30. One makes effort through knowledge, and by effort, a great state is attained. That perfection (siddhi) which transcends age is for the complete liberation (mokṣa) from the great pairs of opposites.
सेयं परमिका बुद्धिः प्राप्ता निर्द्वंद्वता मया ।
इहैव गतमोहेन चरता मुक्तसङ्गिना ॥३१॥
31. seyaṁ paramikā buddhiḥ prāptā nirdvaṁdvatā mayā ,
ihaiva gatamohena caratā muktasaṅginā.
31. sā iyam paramikā buddhiḥ prāptā nirdvandvatā
mayā iha eva gata-mohena caratā mukta-saṅginā
31. sā iyam paramikā buddhiḥ nirdvandvatā mayā iha
eva gata-mohena caratā mukta-saṅginā prāptā
31. This supreme understanding (buddhi) and freedom from dualities (nirdvandvatā) have been attained by me, right here in this very life, by living free from delusion and attachment.
यथा क्षेत्रं मृदूभूतमद्भिराप्लावितं तथा ।
जनयत्यङ्कुरं कर्म नृणां तद्वत्पुनर्भवम् ॥३२॥
32. yathā kṣetraṁ mṛdūbhūtamadbhirāplāvitaṁ tathā ,
janayatyaṅkuraṁ karma nṛṇāṁ tadvatpunarbhavam.
32. yathā kṣetram mṛdū-bhūtam adbhiḥ āplāvitam tathā
janayati aṅkuram karma nṛṇām tadvat punarbhavam
32. yathā kṣetram mṛdū-bhūtam adbhiḥ āplāvitam aṅkuram
janayati tathā tadvat nṛṇām karma punarbhavam janayati
32. Just as a field, softened and soaked by waters, produces a sprout, so too do the actions (karma) of human beings similarly generate rebirth (punarbhava).
यथा चोत्तापितं बीजं कपाले यत्र तत्र वा ।
प्राप्याप्यङ्कुरहेतुत्वमबीजत्वान्न जायते ॥३३॥
33. yathā cottāpitaṁ bījaṁ kapāle yatra tatra vā ,
prāpyāpyaṅkurahetutvamabījatvānna jāyate.
33. yathā ca uttāpitam bījam kapāle yatra tatra vā
prāpya api aṅkura-hetutvam a-bījatvāt na jāyate
33. yathā ca bījam kapāle vā yatra tatra uttāpitam
aṅkura-hetutvam api prāpya a-bījatvāt na jāyate
33. And just as a seed, roasted in a potsherd or anywhere else, even though it seemingly possesses the potential to cause sprouting, does not germinate because it has become infertile (abījatva).
तद्वद्भगवता तेन शिखाप्रोक्तेन भिक्षुणा ।
ज्ञानं कृतमबीजं मे विषयेषु न जायते ॥३४॥
34. tadvadbhagavatā tena śikhāproktena bhikṣuṇā ,
jñānaṁ kṛtamabījaṁ me viṣayeṣu na jāyate.
34. tadvat bhagavatā tena śikhāproktena bhikṣuṇā
jñānam kṛtam abījam me viṣayeṣu na jāyate
34. tadvat tena bhagavatā śikhāproktena bhikṣuṇā
me jñānam abījam kṛtam viṣayeṣu na jāyate
34. In the same way, through that venerable mendicant, Śikhī, seedless knowledge was established in me; consequently, this knowledge does not arise in connection with sense objects.
नाभिषज्जति कस्मिंश्चिन्नानर्थे न परिग्रहे ।
नाभिरज्यति चैतेषु व्यर्थत्वाद्रागदोषयोः ॥३५॥
35. nābhiṣajjati kasmiṁścinnānarthe na parigrahe ,
nābhirajyati caiteṣu vyarthatvādrāgadoṣayoḥ.
35. na abhiṣajjati kasmiṃścit na anarthe na parigrahe
na abhirajyati ca eteṣu vyarthatvāt rāgadoṣayoḥ
35. saḥ kasmiṃścit na abhiṣajjati na anarthe na parigrahe
ca rāgadoṣayoḥ vyarthatvāt eteṣu na abhirajyati
35. He does not cling to anything, neither to any disadvantage nor to possessions. He also takes no delight in these, due to the futility of attraction (rāga) and aversion (doṣa).
यश्च मे दक्षिणं बाहुं चन्दनेन समुक्षयेत् ।
सव्यं वास्या च यस्तक्षेत्समावेतावुभौ मम ॥३६॥
36. yaśca me dakṣiṇaṁ bāhuṁ candanena samukṣayet ,
savyaṁ vāsyā ca yastakṣetsamāvetāvubhau mama.
36. yaḥ ca me dakṣiṇam bāhum candanena samukṣayet
savyam vāsyā ca yaḥ takṣet samāvetau ubhau mama
36. ca yaḥ me dakṣiṇam bāhum candanena samukṣayet
vāsyā ca yaḥ savyam takṣet ubhau mama samāvetau
36. And whoever would sprinkle my right arm with sandalwood paste, or whoever would hew my left (arm) with an axe, both are regarded as equal by me.
सुखी सोऽहमवाप्तार्थः समलोष्टाश्मकाञ्चनः ।
मुक्तसङ्गः स्थितो राज्ये विशिष्टोऽन्यैस्त्रिदण्डिभिः ॥३७॥
37. sukhī so'hamavāptārthaḥ samaloṣṭāśmakāñcanaḥ ,
muktasaṅgaḥ sthito rājye viśiṣṭo'nyaistridaṇḍibhiḥ.
37. sukhī saḥ aham avāptārthaḥ samaloṣṭāśmakāñcanaḥ
muktasaṅgaḥ sthitaḥ rājye viśiṣṭaḥ anyaiḥ tridaṇḍibhiḥ
37. aham saḥ sukhī avāptārthaḥ samaloṣṭāśmakāñcanaḥ
muktasaṅgaḥ rājye sthitaḥ anyaiḥ tridaṇḍibhiḥ viśiṣṭaḥ
37. I am that happy one who has achieved his purpose, to whom clods of earth, stones, and gold are all equal. Free from attachment (saṅga), I remain in the kingdom, distinguished from other renunciates (tridaṇḍī).
मोक्षे हि त्रिविधा निष्ठा दृष्टा पूर्वैर्महर्षिभिः ।
ज्ञानं लोकोत्तरं यच्च सर्वत्यागश्च कर्मणाम् ॥३८॥
38. mokṣe hi trividhā niṣṭhā dṛṣṭā pūrvairmaharṣibhiḥ ,
jñānaṁ lokottaraṁ yacca sarvatyāgaśca karmaṇām.
38. mokṣe hi trividhā niṣṭhā dṛṣṭā pūrvaiḥ maharṣibhiḥ
jñānam lokottaram yat ca sarvatyāgaḥ ca karmaṇām
38. mokṣe hi pūrvaiḥ maharṣibhiḥ trividhā niṣṭhā dṛṣṭā
yat ca lokottaram jñānam ca karmaṇām sarvatyāgaḥ
38. Indeed, a threefold path to liberation (mokṣa) has been observed by ancient great sages: transcendent knowledge, and the complete renunciation of all actions (karma).
ज्ञाननिष्ठां वदन्त्येके मोक्षशास्त्रविदो जनाः ।
कर्मनिष्ठां तथैवान्ये यतयः सूक्ष्मदर्शिनः ॥३९॥
39. jñānaniṣṭhāṁ vadantyeke mokṣaśāstravido janāḥ ,
karmaniṣṭhāṁ tathaivānye yatayaḥ sūkṣmadarśinaḥ.
39. jñānaniṣṭhām vadanti eke mokṣaśāstravidaḥ janāḥ
karmaniṣṭhām tathā eva anye yatayaḥ sūkṣmadarśinaḥ
39. eke mokṣaśāstravidaḥ janāḥ jñānaniṣṭhām vadanti
tathā eva anye sūkṣmadarśinaḥ yatayaḥ karmaniṣṭhām
39. Some people who are knowledgeable in the scriptures of liberation (mokṣa) declare that the path is through steadfastness in knowledge. Similarly, other ascetics (yati), possessing subtle insight, declare it to be steadfastness in action (karma).
प्रहायोभयमप्येतज्ज्ञानं कर्म च केवलम् ।
तृतीयेयं समाख्याता निष्ठा तेन महात्मना ॥४०॥
40. prahāyobhayamapyetajjñānaṁ karma ca kevalam ,
tṛtīyeyaṁ samākhyātā niṣṭhā tena mahātmanā.
40. prahāya ubhayam api etat jñānam karma ca kevalam
tṛtīyā iyam samākhyātā niṣṭhā tena mahātmanā
40. tena mahātmanā etat ubhayam jñānam karma ca
kevalam prahāya iyam tṛtīyā niṣṭhā samākhyātā
40. Having abandoned both this knowledge and action (karma) entirely, this third path (niṣṭhā) was declared by that great soul (mahātman).
यमे च नियमे चैव द्वेषे कामे परिग्रहे ।
माने दम्भे तथा स्नेहे सदृशास्ते कुटुम्बिभिः ॥४१॥
41. yame ca niyame caiva dveṣe kāme parigrahe ,
māne dambhe tathā snehe sadṛśāste kuṭumbibhiḥ.
41. yame ca niyame ca eva dveṣe kāme parigrahe
māne dambhe tathā snehe sadṛśāḥ te kuṭumbibhiḥ
41. te yame ca niyame ca eva dveṣe kāme parigrahe
māne dambhe tathā snehe kuṭumbibhiḥ sadṛśāḥ
41. And indeed, regarding self-restraint (yama), observance (niyama), hatred, desire, acquisition, pride, hypocrisy, and similarly in affection, they are similar to householders.
त्रिदण्डादिषु यद्यस्ति मोक्षो ज्ञानेन केनचित् ।
छत्रादिषु कथं न स्यात्तुल्यहेतौ परिग्रहे ॥४२॥
42. tridaṇḍādiṣu yadyasti mokṣo jñānena kenacit ,
chatrādiṣu kathaṁ na syāttulyahetau parigrahe.
42. tridaṇḍādiṣu yadi asti mokṣaḥ jñānena kenacit |
chatrādiṣu kathaṃ na syāt tulyahetau parigrahe
42. yadi kenacit jñānena tridaṇḍādiṣu mokṣaḥ asti,
tadā tulyahetau parigrahe chatrādiṣu kathaṃ na syāt?
42. If liberation (mokṣa) is achieved by someone through knowledge while possessing items like the triple staff, then why would it not be achieved with possessions like an umbrella, given that the underlying reason for acquiring them is the same?
येन येन हि यस्यार्थः कारणेनेह कस्यचित् ।
तत्तदालम्बते द्रव्यं सर्वः स्वे स्वे परिग्रहे ॥४३॥
43. yena yena hi yasyārthaḥ kāraṇeneha kasyacit ,
tattadālambate dravyaṁ sarvaḥ sve sve parigrahe.
43. yena yena hi yasya arthaḥ kāraṇena iha kasyacit |
tat tat ālambate dravyaṃ sarvaḥ sve sve parigrahe
43. hi yena yena kāraṇena kasyacit yasya arthaḥ iha,
sarvaḥ sve sve parigrahe tat tat dravyaṃ ālambate.
43. Indeed, whatever purpose (artha) an individual (kasyacit) has here, and by whatever means (kāraṇena) it is to be achieved, everyone takes hold of that very object (dravya) for their own specific possession (parigraha).
दोषदर्शी तु गार्हस्थ्ये यो व्रजत्याश्रमान्तरम् ।
उत्सृजन्परिगृह्णंश्च सोऽपि सङ्गान्न मुच्यते ॥४४॥
44. doṣadarśī tu gārhasthye yo vrajatyāśramāntaram ,
utsṛjanparigṛhṇaṁśca so'pi saṅgānna mucyate.
44. doṣadarśī tu gārhasthye yaḥ vrajati āśramāntaram
| utsṛjan parigṛhṇan ca saḥ api saṅgāt na mucyate
44. tu yaḥ gārhasthye doṣadarśī,
āśramāntaram vrajati,
[saḥ] utsṛjan ca parigṛhṇan [api] saḥ api saṅgāt na mucyate.
44. However, one who, perceiving faults in the householder's stage of life (gārhasthya), then moves to another stage of life (āśrama), both abandoning (some things) and acquiring (others), even that person is not freed from attachment (saṅga).
आधिपत्ये तथा तुल्ये निग्रहानुग्रहात्मनि ।
राजर्षिभिक्षुकाचार्या मुच्यन्ते केन हेतुना ॥४५॥
45. ādhipatye tathā tulye nigrahānugrahātmani ,
rājarṣibhikṣukācāryā mucyante kena hetunā.
45. ādhipatye tathā tulye nigrahānugrahātmani |
rājarṣibhikṣukācāryāḥ mucyante kena hetunā
45. tathā tulye nigrahānugrahātmani ādhipatye,
rājarṣibhikṣukācāryāḥ kena hetunā mucyante?
45. Similarly, when there is equal authority (ādhipatya) in the form of restraining and favouring (nigrahānugraha), by what reason are royal sages (rājarṣi), mendicants (bhikṣu), and teachers (ācārya) liberated (mokṣa)?
अथ सत्याधिपत्येऽपि ज्ञानेनैवेह केवलम् ।
मुच्यन्ते किं न मुच्यन्ते पदे परमके स्थिताः ॥४६॥
46. atha satyādhipatye'pi jñānenaiveha kevalam ,
mucyante kiṁ na mucyante pade paramake sthitāḥ.
46. atha satyādhipatye api jñānena eva iha kevalam
mucyante kim na mucyante pade paramake sthitāḥ
46. atha satyādhipatye api iha kevalam jñānena eva
paramake pade sthitāḥ kim mucyante na mucyante?
46. Now, even with the supremacy of truth (satya), are those who are established in the supreme (parama) state liberated here solely by knowledge (jñāna), or are they not liberated (mokṣa)?
काषायधारणं मौण्ड्यं त्रिविष्टब्धः कमण्डलुः ।
लिङ्गान्यत्यर्थमेतानि न मोक्षायेति मे मतिः ॥४७॥
47. kāṣāyadhāraṇaṁ mauṇḍyaṁ triviṣṭabdhaḥ kamaṇḍaluḥ ,
liṅgānyatyarthametāni na mokṣāyeti me matiḥ.
47. kāṣāyadhāraṇam mauṇḍyam triviṣṭabdhaḥ kamaṇḍaluḥ
liṅgāni atyartham etāni na mokṣāya iti me matiḥ
47. kāṣāyadhāraṇam mauṇḍyam triviṣṭabdhaḥ kamaṇḍaluḥ
etāni atyartham liṅgāni na mokṣāya iti me matiḥ
47. Wearing ochre robes, shaving the head, and carrying a three-propped water-pot - these are merely external symbols (liṅga) and are not for liberation (mokṣa); this is my conviction (mati).
यदि सत्यपि लिङ्गेऽस्मिञ्ज्ञानमेवात्र कारणम् ।
निर्मोक्षायेह दुःखस्य लिङ्गमात्रं निरर्थकम् ॥४८॥
48. yadi satyapi liṅge'smiñjñānamevātra kāraṇam ,
nirmokṣāyeha duḥkhasya liṅgamātraṁ nirarthakam.
48. yadi sati api liṅge asmin jñānam eva atra kāraṇam
nirmokṣāya iha duḥkhasya liṅgamātram nirarthakam
48. yadi asmin liṅge api sati atra jñānam eva duḥkhasya nirmokṣāya kāraṇam (asti),
(tarhi) iha liṅgamātram nirarthakam
48. If, even when these external signs (liṅga) are present, knowledge (jñāna) alone is the cause for liberation (mokṣa) from suffering (duḥkha) in this world, then the mere presence of these signs (liṅga) is meaningless.
अथ वा दुःखशैथिल्यं वीक्ष्य लिङ्गे कृता मतिः ।
किं तदेवार्थसामान्यं छत्रादिषु न लक्ष्यते ॥४९॥
49. atha vā duḥkhaśaithilyaṁ vīkṣya liṅge kṛtā matiḥ ,
kiṁ tadevārthasāmānyaṁ chatrādiṣu na lakṣyate.
49. atha vā duḥkhaśaithilyam vīkṣya liṅge kṛtā matiḥ
kim tat eva artha sāmānyam chatrādiṣu na lakṣyate
49. atha vā duḥkhaśaithilyam vīkṣya liṅge matiḥ kṛtā (asti),
kim tat eva artha sāmānyam chatrādiṣu na lakṣyate?
49. Or else, if the mind (mati) is fixed on external signs (liṅga) after observing the alleviation of suffering (duḥkha), then why is that same general utility not perceived in objects like umbrellas and other similar items?
आकिंचन्ये न मोक्षोऽस्ति कैंचन्ये नास्ति बन्धनम् ।
कैंचन्ये चेतरे चैव जन्तुर्ज्ञानेन मुच्यते ॥५०॥
50. ākiṁcanye na mokṣo'sti kaiṁcanye nāsti bandhanam ,
kaiṁcanye cetare caiva janturjñānena mucyate.
50. ākiṃcanye na mokṣaḥ asti kaiṃcanye na asti bandhanam
kaiṃcanye ca itare ca eva jantuḥ jñānena mucyate
50. ākiṃcanye mokṣaḥ na asti kaiṃcanye bandhanam na asti
kaiṃcanye ca itare ca eva jantuḥ jñānena mucyate
50. Liberation (mokṣa) is not found merely in non-possession, nor is bondage found in possession. A living being is liberated by knowledge (jñāna), whether in the state of possession or in the other (state of non-possession).
तस्माद्धर्मार्थकामेषु तथा राज्यपरिग्रहे ।
बन्धनायतनेष्वेषु विद्ध्यबन्धे पदे स्थितम् ॥५१॥
51. tasmāddharmārthakāmeṣu tathā rājyaparigrahe ,
bandhanāyataneṣveṣu viddhyabandhe pade sthitam.
51. tasmāt dharmārthakāmeṣu tathā rājyaparigrahe
bandhanāyataneṣu eṣu viddhi abandhe pade sthitam
51. tasmāt,
dharmārthakāmeṣu tathā rājyaparigrahe,
eṣu bandhanāyataneṣu,
abandhe pade sthitam viddhi.
51. Therefore, regarding duty (dharma), wealth, and pleasure, and similarly the acquisition of a kingdom - know that even amidst these, which are abodes of bondage, one can remain situated in a state of non-bondage.
राज्यैश्वर्यमयः पाशः स्नेहायतनबन्धनः ।
मोक्षाश्मनिशितेनेह छिन्नस्त्यागासिना मया ॥५२॥
52. rājyaiśvaryamayaḥ pāśaḥ snehāyatanabandhanaḥ ,
mokṣāśmaniśiteneha chinnastyāgāsinā mayā.
52. rājyaiśvaryamayaḥ pāśaḥ snehāyatanabandhanaḥ
mokṣāśmaniśitena iha chinnaḥ tyāgāsinā mayā
52. iha,
rājyaiśvaryamayaḥ,
snehāyatanabandhanaḥ,
pāśaḥ,
mayā,
mokṣāśmaniśitena,
tyāgāsinā,
chinnaḥ.
52. Here, the noose consisting of royal power and dominion, which fosters bondage through attachment, has been severed by me with the sword of renunciation (tyāga), sharpened on the whetstone of liberation (mokṣa).
सोऽहमेवंगतो मुक्तो जातास्थस्त्वयि भिक्षुकि ।
अयथार्थो हि ते वर्णो वक्ष्यामि शृणु तन्मम ॥५३॥
53. so'hamevaṁgato mukto jātāsthastvayi bhikṣuki ,
ayathārtho hi te varṇo vakṣyāmi śṛṇu tanmama.
53. saḥ aham evaṃgataḥ muktaḥ jātāsthaḥ tvayi bhikṣuki
ayathārthaḥ hi te varṇaḥ vakṣyāmi śṛṇu tat mama
53. saḥ aham,
evaṃgataḥ,
muktaḥ,
tvayi jātāsthaḥ (asmi),
bhikṣuki hi te varṇaḥ ayathārthaḥ tat mama vakṣyāmi,
śṛṇu.
53. I, having attained this state, am liberated, and my faith has arisen in you, O female mendicant! Indeed, your description (varṇa) of me is inaccurate. I will tell you my [true story]; listen to that from me.
सौकुमार्यं तथा रूपं वपुरग्र्यं तथा वयः ।
तवैतानि समस्तानि नियमश्चेति संशयः ॥५४॥
54. saukumāryaṁ tathā rūpaṁ vapuragryaṁ tathā vayaḥ ,
tavaitāni samastāni niyamaśceti saṁśayaḥ.
54. saukumāryam tathā rūpam vapuḥ agryam tathā vayaḥ
tava etāni samastāni niyamaḥ ca iti saṃśayaḥ
54. tava saukumāryam tathā rūpam agryam vapuḥ tathā
vayaḥ etāni samastāni ca niyamaḥ iti saṃśayaḥ
54. Your delicacy, beauty, excellent physique, and youth – all these qualities, combined with your self-restraint (niyama), create a doubt in me.
यच्चाप्यननुरूपं ते लिङ्गस्यास्य विचेष्टितम् ।
मुक्तोऽयं स्यान्न वेत्यस्माद्धर्षितो मत्परिग्रहः ॥५५॥
55. yaccāpyananurūpaṁ te liṅgasyāsya viceṣṭitam ,
mukto'yaṁ syānna vetyasmāddharṣito matparigrahaḥ.
55. yat ca api ananurūpam te liṅgasya asya viceṣṭitam muktaḥ
ayam syāt na vā iti asmāt harṣitaḥ mat-parigrahaḥ
55. ca api asya liṅgasya te viceṣṭitam yat ananurūpam ayam
muktaḥ syāt na vā iti asmāt mat-parigrahaḥ harṣitaḥ
55. Furthermore, this behavior of yours, which is inconsistent with your ascetic symbols, creates a doubt: 'Is this one truly liberated, or not?' Because of this very doubt, my desire to embrace you is emboldened.
न च कामसमायुक्ते मुक्तेऽप्यस्ति त्रिदण्डकम् ।
न रक्ष्यते त्वया चेदं न मुक्तस्यास्ति गोपना ॥५६॥
56. na ca kāmasamāyukte mukte'pyasti tridaṇḍakam ,
na rakṣyate tvayā cedaṁ na muktasyāsti gopanā.
56. na ca kāma-samāyukte mukte api asti tridaṇḍakam
na rakṣyate tvayā ca idam na muktasya asti gopanā
56. ca na api kāma-samāyukte mukte tridaṇḍakam asti
na ca tvayā idam rakṣyate na muktasya gopanā asti
56. And indeed, a liberated person who is still united with desire does not truly bear the triple staff (tridaṇḍaka) (as a mark of genuine renunciation). Moreover, this (vow of renunciation) is not being safeguarded by you, nor is there any concealment for a true renunciant.
मत्पक्षसंश्रयाच्चायं शृणु यस्ते व्यतिक्रमः ।
आश्रयन्त्याः स्वभावेन मम पूर्वपरिग्रहम् ॥५७॥
57. matpakṣasaṁśrayāccāyaṁ śṛṇu yaste vyatikramaḥ ,
āśrayantyāḥ svabhāvena mama pūrvaparigraham.
57. matpakṣa-saṃśrayāt ca ayam śṛṇu yaḥ te vyatikramaḥ
āśrayantyāḥ svabhāvena mama pūrva-parigraham
57. ca matpakṣa-saṃśrayāt ayam te yaḥ
vyatikramaḥ asti (iti) śṛṇu (saḥ vyatikramaḥ
asti yat) āśrayantyāḥ mama svabhāvena
pūrva-parigraham (na svīkriyate)
57. And listen, this is your transgression (vyatikrama), which arises from my seeking refuge with your side: it is the disregard for my natural inclination (svabhāva) as one who seeks a partner for an intended husband.
प्रवेशस्ते कृतः केन मम राष्ट्रे पुरे तथा ।
कस्य वा संनिसर्गात्त्वं प्रविष्टा हृदयं मम ॥५८॥
58. praveśaste kṛtaḥ kena mama rāṣṭre pure tathā ,
kasya vā saṁnisargāttvaṁ praviṣṭā hṛdayaṁ mama.
58. praveśaḥ te kṛtaḥ kena mama rāṣṭre pure tathā |
kasya vā saṃnisargāt tvam praviṣṭā hṛdayam mama
58. kena te praveśaḥ mama rāṣṭre tathā pure kṛtaḥ
vā kasya saṃnisargāt tvam mama hṛdayam praviṣṭā
58. By whom was your entry into my kingdom and city accomplished? And by whose influence or association have you entered my heart?
वर्णप्रवरमुख्यासि ब्राह्मणी क्षत्रियो ह्यहम् ।
नावयोरेकयोगोऽस्ति मा कृथा वर्णसंकरम् ॥५९॥
59. varṇapravaramukhyāsi brāhmaṇī kṣatriyo hyaham ,
nāvayorekayogo'sti mā kṛthā varṇasaṁkaram.
59. varṇapravaramukhyā asi brāhmaṇī kṣatriyaḥ hi aham
| na avayoḥ ekayogaḥ asti mā kṛthāḥ varṇasaṅkaram
59. tvam varṇapravaramukhyā brāhmaṇī asi,
hi aham kṣatriyaḥ na avayoḥ ekayogaḥ asti,
varṇasaṅkaram mā kṛthāḥ
59. You are a Brāhmaṇa woman, chief among the most distinguished castes, while I am a Kṣatriya. There can be no union for us. Do not create a mixture of social orders (varṇasaṅkara).
वर्तसे मोक्षधर्मेषु गार्हस्थ्ये त्वहमाश्रमे ।
अयं चापि सुकष्टस्ते द्वितीयोऽऽश्रमसंकरः ॥६०॥
60. vartase mokṣadharmeṣu gārhasthye tvahamāśrame ,
ayaṁ cāpi sukaṣṭaste dvitīyo''śramasaṁkaraḥ.
60. vartase mokṣadharmeṣu gārhasthye tu aham āśrame
| ayam ca api sukaṣṭaḥ te dvitīyaḥ āśramasaṅkaraḥ
60. tvam mokṣadharmeṣu vartase,
tu aham gārhasthye āśrame ca api ayam te sukaṣṭaḥ dvitīyaḥ āśramasaṅkaraḥ
60. You are committed to the principles (dharma) that lead to liberation (mokṣa), whereas I am in the householder stage (āśrama) of life. This, moreover, would be your second grievous transgression: an undesirable mixture of life stages (āśramasaṅkara).
सगोत्रां वासगोत्रां वा न वेद त्वां न वेत्थ माम् ।
सगोत्रमाविशन्त्यास्ते तृतीयो गोत्रसंकरः ॥६१॥
61. sagotrāṁ vāsagotrāṁ vā na veda tvāṁ na vettha mām ,
sagotramāviśantyāste tṛtīyo gotrasaṁkaraḥ.
61. sagotrām vā asagotrām vā na veda tvām na vettha
mām | sagotram āviśantyāḥ te tṛtīyaḥ gotrasaṅkaraḥ
61. aham tvām sagotrām vā asagotrām vā na veda,
tvam mām na vettha te sagotram āviśantyāḥ tṛtīyaḥ gotrasaṅkaraḥ
61. I do not know whether you are of the same lineage (gotra) or a different one, and you do not know me. If you were to enter into a relationship (with me) and we share the same lineage, that would be your third transgression: a mixing of lineages (gotrasaṅkara).
अथ जीवति ते भर्ता प्रोषितोऽप्यथ वा क्वचित् ।
अगम्या परभार्येति चतुर्थो धर्मसंकरः ॥६२॥
62. atha jīvati te bhartā proṣito'pyatha vā kvacit ,
agamyā parabhāryeti caturtho dharmasaṁkaraḥ.
62. atha jīvati te bhartā proṣitaḥ api atha vā kvacit
agamyā parabhāryā iti caturthaḥ dharmasaṃkaraḥ
62. atha te bhartā kvacit proṣitaḥ api vā jīvati,
(yadā) parabhāryā agamyā iti (bhavati,
tadā) caturthaḥ dharmasaṃkaraḥ
62. Now, whether your husband is living, even if he has gone abroad somewhere, or if another man's wife is approached (which is forbidden) – this constitutes the fourth transgression against natural law (dharma).
सा त्वमेतान्यकार्याणि कार्यापेक्षा व्यवस्यसि ।
अविज्ञानेन वा युक्ता मिथ्याज्ञानेन वा पुनः ॥६३॥
63. sā tvametānyakāryāṇi kāryāpekṣā vyavasyasi ,
avijñānena vā yuktā mithyājñānena vā punaḥ.
63. sā tvam etāni akāryāṇi kāryāpekṣā vyavasyasi
avijñānena vā yuktā mithyājñānena vā punaḥ
63. sā tvam kāryāpekṣā etāni akāryāṇi vyavasyasi,
avijñānena yuktā vā,
punaḥ mithyājñānena vā?
63. You, therefore, undertake these improper actions, though you have a proper objective in mind. Are you influenced by ignorance or, perhaps, by false knowledge?
अथ वापि स्वतन्त्रासि स्वदोषेणेह केनचित् ।
यदि किंचिच्छ्रुतं तेऽस्ति सर्वं कृतमनर्थकम् ॥६४॥
64. atha vāpi svatantrāsi svadoṣeṇeha kenacit ,
yadi kiṁcicchrutaṁ te'sti sarvaṁ kṛtamanarthakam.
64. atha vā api svatantrā asi svadoṣeṇa iha kenacit
yadi kiṃcit śrutam te asti sarvam kṛtam anarthakam
64. atha vā api iha kenacit svadoṣeṇa svatantrā asi? yadi te kiṃcit śrutam asti,
(tadā) sarvam kṛtam anarthakam (bhavati).
64. Or perhaps you are acting independently here due to some fault of your own. If you have believed anything (about my intentions), then all my efforts are rendered meaningless.
इदमन्यत्तृतीयं ते भावस्पर्शविघातकम् ।
दुष्टाया लक्ष्यते लिङ्गं प्रवक्तव्यं प्रकाशितम् ॥६५॥
65. idamanyattṛtīyaṁ te bhāvasparśavighātakam ,
duṣṭāyā lakṣyate liṅgaṁ pravaktavyaṁ prakāśitam.
65. idam anyat tṛtīyam te bhāvasparśavighātakam
duṣṭāyāḥ lakṣyate liṅgam pravaktavyam prakāśitam
65. idam anyat tṛtīyam te bhāvasparśavighātakam (ast,
yat) duṣṭāyāḥ liṅgam lakṣyate,
(tat) pravaktavyam prakāśitam (ca).
65. This is a third matter, another thing, destructive of your pure disposition. A clear sign of a wicked woman is observed, which must be openly declared, as it is manifested.
न मय्येवाभिसंधिस्ते जयैषिण्या जये कृतः ।
येयं मत्परिषत्कृत्स्ना जेतुमिच्छसि तामपि ॥६६॥
66. na mayyevābhisaṁdhiste jayaiṣiṇyā jaye kṛtaḥ ,
yeyaṁ matpariṣatkṛtsnā jetumicchasi tāmapi.
66. na mayi eva abhisandhiḥ te jayaiṣiṇyā jaye kṛtaḥ
yā iyam matpariṣat kṛtsnā jetum icchasi tām api
66. te abhisandhiḥ mayi eva na jayaiṣiṇyā jaye kṛtaḥ
yā iyam kṛtsnā matpariṣat tām api jetum icchasi
66. Your intention, focused on victory and driven by a desire for triumph, is not directed solely at me; you also wish to conquer this entire assembly of mine.
तथा ह्येवं पुनश्च त्वं दृष्टिं स्वां प्रतिमुञ्चसि ।
मत्पक्षप्रतिघाताय स्वपक्षोद्भावनाय च ॥६७॥
67. tathā hyevaṁ punaśca tvaṁ dṛṣṭiṁ svāṁ pratimuñcasi ,
matpakṣapratighātāya svapakṣodbhāvanāya ca.
67. tathā hi evam punaḥ ca tvam dṛṣṭim svām pratimuncasi
matpakṣapratighātāya svapakṣodbhāvanāya ca
67. hi tathā evam ca punaḥ tvam svām dṛṣṭim pratimuncasi
matpakṣapratighātāya ca svapakṣodbhāvanāya
67. Indeed, in this very manner, you again focus your attention (dṛṣṭi) on thwarting my faction and on strengthening your own.
सा स्वेनामर्षजेन त्वमृद्धिमोहेन मोहिता ।
भूयः सृजसि योगास्त्रं विषामृतमिवैकधा ॥६८॥
68. sā svenāmarṣajena tvamṛddhimohena mohitā ,
bhūyaḥ sṛjasi yogāstraṁ viṣāmṛtamivaikadhā.
68. sā svena amarṣajena tvam ṛddhimohena mohitā
bhūyaḥ sṛjasi yogāstram viṣāmṛtam iva ekadhā
68. sā tvam svena amarṣajena ṛddhimohena mohitā
bhūyaḥ sṛjasi ekadhā viṣāmṛtam iva yogāstram
68. Deluded by your own indignation-born infatuation with power, you once more create a 'yoga-weapon' (yogāstra) that is like both poison and nectar at once.
इच्छतोर्हि द्वयोर्लाभः स्त्रीपुंसोरमृतोपमः ।
अलाभश्चाप्यरक्तस्य सोऽत्र दोषो विषोपमः ॥६९॥
69. icchatorhi dvayorlābhaḥ strīpuṁsoramṛtopamaḥ ,
alābhaścāpyaraktasya so'tra doṣo viṣopamaḥ.
69. icchatoḥ hi dvayoḥ lābhaḥ strīpuṃsoḥ amṛtopamaḥ
alābhaḥ ca api araktasya saḥ atra doṣaḥ viṣopamaḥ
69. hi dvayoḥ icchatoḥ strīpuṃsoḥ lābhaḥ amṛtopamaḥ
ca api araktasya alābhaḥ saḥ atra doṣaḥ viṣopamaḥ
69. Indeed, for a man and a woman, when both desire, the fulfillment is like nectar. Conversely, for the one who is unattached (arakta), the lack of fulfillment in that situation is a fault (doṣa) here, like poison.
मा स्प्राक्षीः साधु जानीष्व स्वशास्त्रमनुपालय ।
कृतेयं हि विजिज्ञासा मुक्तो नेति त्वया मम ।
एतत्सर्वं प्रतिच्छन्नं मयि नार्हसि गूहितुम् ॥७०॥
70. mā sprākṣīḥ sādhu jānīṣva svaśāstramanupālaya ,
kṛteyaṁ hi vijijñāsā mukto neti tvayā mama ,
etatsarvaṁ praticchannaṁ mayi nārhasi gūhitum.
70. mā sprākṣīḥ sādhu jānīṣva svaśāstram
anupālaya kṛtā iyam hi vijijñāsā
muktaḥ na iti tvayā mama etat sarvam
praticchannam mayi na arhasi gūhitum
70. mā sprākṣīḥ sādhu jānīṣva svaśāstram
anupālaya tvayā mama kṛtā iyam hi
vijijñāsā muktaḥ na iti etat sarvam
praticchannam mayi gūhitum na arhasi
70. Do not touch. Understand properly and abide by your own natural law (dharma). Indeed, this inquiry, 'Am I liberated (mokṣa) or not?' has been made by you concerning me. You should not conceal from me all this that is hidden.
सा यदि त्वं स्वकार्येण यद्यन्यस्य महीपतेः ।
तत्त्वं सत्रप्रतिच्छन्ना मयि नार्हसि गूहितुम् ॥७१॥
71. sā yadi tvaṁ svakāryeṇa yadyanyasya mahīpateḥ ,
tattvaṁ satrapraticchannā mayi nārhasi gūhitum.
71. sā yadi tvam svakāryeṇa yadi anyasya mahīpateḥ
tattvam satrapraticchannā mayi na arhasi gūhitum
71. yadi tvam svakāryeṇa sā yadi anyasya mahīpateḥ [kāryeṇa,
then] tvam satrapraticchannā tattvam mayi gūhitum na arhasi
71. If you are engaged in your own work, or in that of another king, then you, veiled in disguise (satra), should not conceal the truth from me.
न राजानं मृषा गच्छेन्न द्विजातिं कथंचन ।
न स्त्रियं स्त्रीगुणोपेतां हन्युर्ह्येते मृषागताः ॥७२॥
72. na rājānaṁ mṛṣā gacchenna dvijātiṁ kathaṁcana ,
na striyaṁ strīguṇopetāṁ hanyurhyete mṛṣāgatāḥ.
72. na rājānam mṛṣā gacchet na dvijātim kathaṃcana
na striyam strīguṇopetām hanyuḥ hi ete mṛṣāgatāḥ
72. rājānam mṛṣā na gacchet dvijātim kathaṃcana na [gacchet]
strīguṇopetām striyam na [gacchet] hi mṛṣāgatāḥ ete hanyuḥ
72. One should not approach a king with falsehood, nor by any means a twice-born (dvijāti) person, nor a woman endowed with (virtuous) feminine qualities. Indeed, those who approach them falsely would be destroyed by these (powerful figures).
राज्ञां हि बलमैश्वर्यं ब्रह्म ब्रह्मविदां बलम् ।
रूपयौवनसौभाग्यं स्त्रीणां बलमनुत्तमम् ॥७३॥
73. rājñāṁ hi balamaiśvaryaṁ brahma brahmavidāṁ balam ,
rūpayauvanasaubhāgyaṁ strīṇāṁ balamanuttamam.
73. rājñām hi balam aiśvaryam brahma brahmavidām balam
rūpayauvanasaubhāgyam strīṇām balam anuttamam
73. hi rājñām balam aiśvaryam [asti] brahmavidām balam brahma
[asti] strīṇām anuttamam balam rūpayauvanasaubhāgyam [asti]
73. Indeed, the strength of kings is sovereignty. The strength of those who know Brahman (brahman) is Brahman (brahman) itself. The unsurpassed strength of women is beauty, youth, and good fortune.
अत एतैर्बलैरेते बलिनः स्वार्थमिच्छता ।
आर्जवेनाभिगन्तव्या विनाशाय ह्यनार्जवम् ॥७४॥
74. ata etairbalairete balinaḥ svārthamicchatā ,
ārjavenābhigantavyā vināśāya hyanārjavam.
74. ataḥ etaiḥ balaiḥ ete balinaḥ svārtham icchatā
ārjaveṇa abhigantavyāḥ vināśāya hi anārjavam
74. ataḥ svārtham icchatā ete balinaḥ etaiḥ balaiḥ ārjaveṇa abhigantavyāḥ,
hi anārjavam vināśāya.
74. Therefore, these powerful individuals who seek their own self-interest should be confronted with integrity and by these resources, for deceit certainly leads to ruin.
सा त्वं जातिं श्रुतं वृत्तं भावं प्रकृतिमात्मनः ।
कृत्यमागमने चैव वक्तुमर्हसि तत्त्वतः ॥७५॥
75. sā tvaṁ jātiṁ śrutaṁ vṛttaṁ bhāvaṁ prakṛtimātmanaḥ ,
kṛtyamāgamane caiva vaktumarhasi tattvataḥ.
75. sā tvam jātim śrutam vṛttam bhāvam prakṛtim ātmanaḥ
kṛtyam āgamane ca eva vaktum arhasi tattvataḥ
75. sā tvam jātim,
śrutam,
vṛttam,
bhāvam,
ātmanaḥ prakṛtim ca āgamane kṛtyam eva tattvataḥ vaktum arhasi.
75. Therefore, you should accurately state your lineage, learning, conduct, disposition, your own intrinsic nature (prakṛti), and indeed, the purpose of your arrival.
इत्येतैरसुखैर्वाक्यैरयुक्तैरसमञ्जसैः ।
प्रत्यादिष्टा नरेन्द्रेण सुलभा न व्यकम्पत ॥७६॥
76. ityetairasukhairvākyairayuktairasamañjasaiḥ ,
pratyādiṣṭā narendreṇa sulabhā na vyakampata.
76. iti etaiḥ asukhaiḥ vākyaiḥ ayuktaiḥ asamañjasaiḥ
pratyādiṣṭā narendreṇa sulabhā na vyakampata
76. iti narendreṇa etaiḥ asukhaiḥ ayuktaiḥ asamañjasaiḥ vākyaiḥ pratyādiṣṭā sulabhā na vyakampata.
76. Thus rejected by the king with these unpleasant, unsuitable, and inconsistent words, Sulabha did not tremble.
उक्तवाक्ये तु नृपतौ सुलभा चारुदर्शना ।
ततश्चारुतरं वाक्यं प्रचक्रामाथ भाषितुम् ॥७७॥
77. uktavākye tu nṛpatau sulabhā cārudarśanā ,
tataścārutaraṁ vākyaṁ pracakrāmātha bhāṣitum.
77. ukta vākye tu nṛpatau sulabhā cārudarśanā
tataḥ cārutaram vākyam pracakrāma atha bhāṣitum
77. tu nṛpatau ukta vākye,
cārudarśanā sulabhā tataḥ atha cārutaram vākyam bhāṣitum pracakrāma.
77. But when the king had finished speaking, Sulabha, who was charming in appearance, then began to utter even more beautiful words.
नवभिर्नवभिश्चैव दोषैर्वाग्बुद्धिदूषणैः ।
अपेतमुपपन्नार्थमष्टादशगुणान्वितम् ॥७८॥
78. navabhirnavabhiścaiva doṣairvāgbuddhidūṣaṇaiḥ ,
apetamupapannārthamaṣṭādaśaguṇānvitam.
78. navabhiḥ navabhiḥ ca eva doṣaiḥ vāk buddhi dūṣaṇaiḥ
apetam upapanna artham aṣṭādaśa guṇa anvitam
78. vāk buddhi dūṣaṇaiḥ navabhiḥ navabhiḥ ca eva doṣaiḥ apetam,
upapanna artham,
aṣṭādaśa guṇa anvitam
78. That (discourse or statement) which is free from eighteen faults that vitiate speech and intellect, possesses well-reasoned meaning, and is endowed with eighteen qualities...
सौक्ष्म्यं संख्याक्रमौ चोभौ निर्णयः सप्रयोजनः ।
पञ्चैतान्यर्थजातानि वाक्यमित्युच्यते नृप ॥७९॥
79. saukṣmyaṁ saṁkhyākramau cobhau nirṇayaḥ saprayojanaḥ ,
pañcaitānyarthajātāni vākyamityucyate nṛpa.
79. saukṣmyam saṅkhyā kramau ca ubhau nirṇayaḥ saprayojanaḥ
pañca etāni artha jātāni vākyam iti ucyate nṛpa
79. nṛpa,
saukṣmyam,
saṅkhyā kramau ca ubhau,
saprayojanaḥ nirṇayaḥ,
etāni pañca artha jātāni vākyam iti ucyate.
79. O king, these five categories of meaning - subtlety, both enumeration and order, and conclusion with purpose - are called a statement (vākyam).
एषामेकैकशोऽर्थानां सौक्ष्म्यादीनां सुलक्षणम् ।
शृणु संसार्यमाणानां पदार्थैः पदवाक्यतः ॥८०॥
80. eṣāmekaikaśo'rthānāṁ saukṣmyādīnāṁ sulakṣaṇam ,
śṛṇu saṁsāryamāṇānāṁ padārthaiḥ padavākyataḥ.
80. eṣām ekaikasśaḥ arthānām saukṣmya ādīnām sulakṣaṇam
śṛṇu saṃsāryamāṇānām padārthaiḥ padavākyataḥ
80. śṛṇu,
eṣām saukṣmya ādīnām arthānām ekaikasśaḥ sulakṣaṇam,
(ca yāni) padārthaiḥ padavākyataḥ saṃsāryamāṇānām.
80. Listen to the distinct characteristics of each of these meanings, starting with subtlety, as they are understood through word-meanings (padārtha) and by means of words and sentences.
ज्ञानं ज्ञेयेषु भिन्नेषु यथाभेदेन वर्तते ।
तत्रातिशयिनी बुद्धिस्तत्सौक्ष्म्यमिति वर्तते ॥८१॥
81. jñānaṁ jñeyeṣu bhinneṣu yathābhedena vartate ,
tatrātiśayinī buddhistatsaukṣmyamiti vartate.
81. jñānam jñeyesu bhinneṣu yathā abhedena vartate
tatra atiśayinī buddhiḥ tat saukṣmyam iti vartate
81. yathā jñānam bhinneṣu jñeyesu abhedena vartate,
tatra atiśayinī buddhiḥ tat saukṣmyam iti vartate.
81. When knowledge operates without differentiation amidst distinct objects of knowledge, the intellect (buddhi) that is exceptionally capable in that situation is defined as subtlety (saukṣmya).
दोषाणां च गुणानां च प्रमाणं प्रविभागशः ।
कंचिदर्थमभिप्रेत्य सा संख्येत्युपधार्यताम् ॥८२॥
82. doṣāṇāṁ ca guṇānāṁ ca pramāṇaṁ pravibhāgaśaḥ ,
kaṁcidarthamabhipretya sā saṁkhyetyupadhāryatām.
82. doṣāṇām ca guṇānām ca pramāṇam pravibhāgaśaḥ kañcit
artham abhipretya sā saṅkhyā iti upadhāryatām
82. kañcit artham abhipretya doṣāṇām ca guṇānām ca
pravibhāgaśaḥ pramāṇam sā saṅkhyā iti upadhāryatām
82. When a particular objective is intended, the distinct measure of both merits and demerits should be understood as enumeration or classification.
इदं पूर्वमिदं पश्चाद्वक्तव्यं यद्विवक्षितम् ।
क्रमयोगं तमप्याहुर्वाक्यं वाक्यविदो जनाः ॥८३॥
83. idaṁ pūrvamidaṁ paścādvaktavyaṁ yadvivakṣitam ,
kramayogaṁ tamapyāhurvākyaṁ vākyavido janāḥ.
83. idam pūrvam idam paścāt vaktavyam yat vivakṣitam
kramayogam tam api āhuḥ vākyam vākyavidaḥ janāḥ
83. yat vivakṣitam idam pūrvam idam paścāt vaktavyam (tat),
tam kramayogam api vākyavidaḥ janāḥ vākyam āhuḥ
83. When something is intended to be expressed as 'this comes first, this comes later', experts in language also call that sequential arrangement a 'statement'.
धर्मार्थकाममोक्षेषु प्रतिज्ञाय विशेषतः ।
इदं तदिति वाक्यान्ते प्रोच्यते स विनिर्णयः ॥८४॥
84. dharmārthakāmamokṣeṣu pratijñāya viśeṣataḥ ,
idaṁ taditi vākyānte procyate sa vinirṇayaḥ.
84. dharmārthakāmamokṣeṣu pratijñāya viśeṣataḥ
idam tat iti vākyānte procyate saḥ vinirṇayaḥ
84. dharmārthakāmamokṣeṣu viśeṣataḥ pratijñāya,
(yadā) 'idam tat' iti vākyānte procyate,
saḥ vinirṇayaḥ (bhavati).
84. When, after making a specific declaration regarding constitutional duties (dharma), prosperity (artha), desires (kāma), and final liberation (mokṣa), the phrase 'this is that' is stated at the end of a statement, that is called a conclusive ascertainment.
इच्छाद्वेषभवैर्दुःखैः प्रकर्षो यत्र जायते ।
तत्र या नृपते वृत्तिस्तत्प्रयोजनमिष्यते ॥८५॥
85. icchādveṣabhavairduḥkhaiḥ prakarṣo yatra jāyate ,
tatra yā nṛpate vṛttistatprayojanamiṣyate.
85. icchādveṣabhavaiḥ duḥkhaiḥ prakarṣaḥ yatra jāyate
tatra yā nṛpate vṛttiḥ tat prayojanam iṣyate
85. nṛpate,
yatra icchādveṣabhavaiḥ duḥkhaiḥ prakarṣaḥ jāyate,
tatra yā vṛttiḥ,
tat prayojanam iṣyate.
85. O king, where an intensity of suffering arises from desire and aversion, the course of action (vṛtti) that follows in that situation is considered the purpose (prayojana).
तान्येतानि यथोक्तानि सौक्ष्म्यादीनि जनाधिप ।
एकार्थसमवेतानि वाक्यं मम निशामय ॥८६॥
86. tānyetāni yathoktāni saukṣmyādīni janādhipa ,
ekārthasamavetāni vākyaṁ mama niśāmaya.
86. tāni etāni yathā uktāni saukṣmyādīni janādhipa
ekārthasamavetāni vākyam mama niśāmaya
86. janādhipa tāni etāni yathā uktāni saukṣmyādīni
ekārthasamavetāni mama vākyam niśāmaya
86. O ruler of people (janādhipa), listen to these words of mine, which, as previously stated, possess qualities like subtlety and are unified in a single purpose.
उपेतार्थमभिन्नार्थं नापवृत्तं न चाधिकम् ।
नाश्लक्ष्णं न च संदिग्धं वक्ष्यामि परमं तव ॥८७॥
87. upetārthamabhinnārthaṁ nāpavṛttaṁ na cādhikam ,
nāślakṣṇaṁ na ca saṁdigdhaṁ vakṣyāmi paramaṁ tava.
87. upetārtham abhinnārtham na apavṛttam na ca adhikam
na aślakṣṇam na ca saṃdigdham vakṣyāmi paramam tava
87. aham tava paramam (vākyam) vakṣyāmi tat upetārtham abhinnārtham
na apavṛttam na ca adhikam na aślakṣṇam na ca saṃdigdham
87. I will speak to you words that are supreme, possessing clear meaning, free from contradiction, not disconnected, not superfluous, not harsh, and not ambiguous.
न गुर्वक्षरसंबद्धं पराङ्मुखमुखं न च ।
नानृतं न त्रिवर्गेण विरुद्धं नाप्यसंस्कृतम् ॥८८॥
88. na gurvakṣarasaṁbaddhaṁ parāṅmukhamukhaṁ na ca ,
nānṛtaṁ na trivargeṇa viruddhaṁ nāpyasaṁskṛtam.
88. na guru akṣara sambandham parāṅmukhamukham na ca na
anṛtam na trivargeṇa viruddham na api asaṃskṛtam
88. tat vākyam na guru akṣara sambandham na ca parāṅmukhamukham
na anṛtam na trivargeṇa viruddham na api asaṃskṛtam
88. It (the statement) is not burdened with difficult syllables, nor is it obscure or unintelligible; it is not false, not contrary to the three aims of human life (dharma, artha, and kāma), nor is it unrefined.
न न्यूनं कष्टशब्दं वा व्युत्क्रमाभिहितं न च ।
न शेषं नानुकल्पेन निष्कारणमहेतुकम् ॥८९॥
89. na nyūnaṁ kaṣṭaśabdaṁ vā vyutkramābhihitaṁ na ca ,
na śeṣaṁ nānukalpena niṣkāraṇamahetukam.
89. na nyūnam kaṣṭaśabdam vā vyutkrama abhihitam na
ca na śeṣam na anukalpena niṣkāraṇam ahetukam
89. tat vākyam na nyūnam na kaṣṭaśabdam vā na ca vyutkrama
abhihitam na śeṣam na anukalpena na niṣkāraṇam ahetukam
89. It (the statement) is not deficient, nor does it contain harsh words, nor is it expressed in incorrect order; it is not redundant, not based on a secondary rule, and not without reason or illogical.
कामात्क्रोधाद्भयाल्लोभाद्दैन्यादानार्यकात्तथा ।
ह्रीतोऽनुक्रोशतो मानान्न वक्ष्यामि कथंचन ॥९०॥
90. kāmātkrodhādbhayāllobhāddainyādānāryakāttathā ,
hrīto'nukrośato mānānna vakṣyāmi kathaṁcana.
90. kāmāt krodhāt bhayāt lobhāt dainyāt ānāryakāt tathā
hrītaḥ anukrośataḥ mānāt na vakṣyāmi kathaṃcana
90. na kathaṃcana vakṣyāmi kāmāt krodhāt bhayāt lobhāt
dainyāt ānāryakāt tathā hrītaḥ anukrośataḥ mānāt
90. I will never speak out of desire, anger, fear, greed, wretchedness, ignobility, shame, compassion, or pride, under any circumstances.
वक्ता श्रोता च वाक्यं च यदा त्वविकलं नृप ।
सममेति विवक्षायां तदा सोऽर्थः प्रकाशते ॥९१॥
91. vaktā śrotā ca vākyaṁ ca yadā tvavikalaṁ nṛpa ,
samameti vivakṣāyāṁ tadā so'rthaḥ prakāśate.
91. vaktā śrotā ca vākyaṃ ca yadā tu avikalaṃ nṛpa
samaṃ eti vivakṣāyāṃ tadā saḥ arthaḥ prakāśate
91. nṛpa yadā vaktā ca śrotā ca vākyaṃ tu avikalaṃ
vivakṣāyāṃ samaṃ eti tadā saḥ arthaḥ prakāśate
91. O king, when the speaker, the listener, and the statement are all unimpaired, and fully align with the intention to communicate, then the true meaning becomes fully manifest.
वक्तव्ये तु यदा वक्ता श्रोतारमवमन्यते ।
स्वार्थमाह परार्थं वा तदा वाक्यं न रोहति ॥९२॥
92. vaktavye tu yadā vaktā śrotāramavamanyate ,
svārthamāha parārthaṁ vā tadā vākyaṁ na rohati.
92. vaktavye tu yadā vaktā śrotāram avamanyate
svārtham āha parārtham vā tadā vākyaṃ na rohati
92. yadā tu vaktā vaktavye śrotāram avamanyate
svārtham vā parārtham āha tadā vākyaṃ na rohati
92. However, when a speaker, while addressing a topic, disrespects the listener, or speaks with his own hidden agenda or another's, then his words do not succeed.
अथ यः स्वार्थमुत्सृज्य परार्थं प्राह मानवः ।
विशङ्का जायते तस्मिन्वाक्यं तदपि दोषवत् ॥९३॥
93. atha yaḥ svārthamutsṛjya parārthaṁ prāha mānavaḥ ,
viśaṅkā jāyate tasminvākyaṁ tadapi doṣavat.
93. atha yaḥ svārtham utsṛjya parārtham prāha mānavaḥ
viśaṅkā jāyate tasmin vākyaṃ tat api doṣavat
93. atha yaḥ mānavaḥ svārtham utsṛjya parārtham prāha
tasmin vākyaṃ viśaṅkā jāyate tat api doṣavat
93. Furthermore, when a person speaks for the benefit of another, disregarding his own interest, then suspicion arises regarding that statement, and even such a statement is considered flawed.
यस्तु वक्ता द्वयोरर्थमविरुद्धं प्रभाषते ।
श्रोतुश्चैवात्मनश्चैव स वक्ता नेतरो नृप ॥९४॥
94. yastu vaktā dvayorarthamaviruddhaṁ prabhāṣate ,
śrotuścaivātmanaścaiva sa vaktā netaro nṛpa.
94. yaḥ tu vaktā dvayoḥ artham aviruddham prabhāṣate
śrotuḥ ca eva ātmanaḥ ca eva saḥ vaktā na itaraḥ nṛpa
94. nṛpa,
yaḥ vaktā śrotuḥ ca eva ātmanaḥ ca eva dvayoḥ artham aviruddham prabhāṣate,
saḥ vaktā,
itaraḥ na (bhavati).
94. O king, that speaker is truly eloquent who explains a meaning that is not contradictory to the interests of both the listener and himself. No other is a speaker.
तदर्थवदिदं वाक्यमुपेतं वाक्यसंपदा ।
अविक्षिप्तमना राजन्नेकाग्रः श्रोतुमर्हसि ॥९५॥
95. tadarthavadidaṁ vākyamupetaṁ vākyasaṁpadā ,
avikṣiptamanā rājannekāgraḥ śrotumarhasi.
95. tat arthavat idam vākyam upetam vākyasampadā
avikṣiptamanāḥ rājan ekāgraḥ śrotum arhasi
95. rājan,
tvam (implied) avikṣiptamanāḥ ekāgraḥ san (implied) vākyasampadā upetam idam arthavat vākyam śrotum arhasi.
95. O king, you ought to listen with an undistracted and focused mind to this meaningful discourse, which is endowed with excellence in expression.
कासि कस्य कुतो वेति त्वयाहमभिचोदिता ।
तत्रोत्तरमिदं वाक्यं राजन्नेकमनाः शृणु ॥९६॥
96. kāsi kasya kuto veti tvayāhamabhicoditā ,
tatrottaramidaṁ vākyaṁ rājannekamanāḥ śṛṇu.
96. kā asi kasya kutaḥ vā iti tvayā aham abhicoditā
tatra uttaram idam vākyam rājan ekamanāḥ śṛṇu
96. tvayā aham "kā asi kasyāḥ (asi) kutaḥ vā (asi)" iti abhicoditā.
tatra idam uttaram vākyam (asti).
rājan,
ekamanāḥ (san) śṛṇu.
96. You have questioned me, 'Who are you? Whose are you? Or from where do you come?' In reply to that, O king, listen to this statement with a concentrated mind.
यथा जतु च काष्ठं च पांसवश्चोदबिन्दुभिः ।
सुश्लिष्टानि तथा राजन्प्राणिनामिह संभवः ॥९७॥
97. yathā jatu ca kāṣṭhaṁ ca pāṁsavaścodabindubhiḥ ,
suśliṣṭāni tathā rājanprāṇināmiha saṁbhavaḥ.
97. yathā jatu ca kāṣṭham ca pāṃsavaḥ ca udabindubhiḥ
suśliṣṭāni tathā rājan prāṇinām iha saṃbhavaḥ
97. rājan,
yathā jatu ca kāṣṭham ca pāṃsavaḥ ca udabindubhiḥ (sahā) suśliṣṭāni,
tathā iha prāṇinām saṃbhavaḥ (asti).
97. Just as lac and wood, and dust particles, are well-joined together by drops of water, so too, O king, is the generation and existence of living beings in this world.
शब्दः स्पर्शो रसो रूपं गन्धः पञ्चेन्द्रियाणि च ।
पृथगात्मा दशात्मानः संश्लिष्टा जतुकाष्ठवत् ॥९८॥
98. śabdaḥ sparśo raso rūpaṁ gandhaḥ pañcendriyāṇi ca ,
pṛthagātmā daśātmānaḥ saṁśliṣṭā jatukāṣṭhavat.
98. śabdaḥ sparśaḥ rasaḥ rūpam gandhaḥ pañca indriyāṇi
ca pṛthak ātmā daśa ātmānaḥ saṃśliṣṭāḥ jatukāṣṭhavat
98. śabdaḥ sparśaḥ rasaḥ rūpam gandhaḥ pañca indriyāṇi
ca pṛthak daśa ātmānaḥ ātmā jatukāṣṭhavat saṃśliṣṭāḥ
98. Sound, touch, taste, form, and smell – these, along with the five senses, comprise ten distinct principles (ātman). They are intertwined like lac and wood.
न चैषां चोदना काचिदस्तीत्येष विनिश्चयः ।
एकैकस्येह विज्ञानं नास्त्यात्मनि तथा परे ॥९९॥
99. na caiṣāṁ codanā kācidastītyeṣa viniścayaḥ ,
ekaikasyeha vijñānaṁ nāstyātmani tathā pare.
99. na ca eṣām codanā kācit asti iti eṣaḥ viniścayaḥ
ekaikasya iha vijñānam na asti ātmani tathā pare
99. eṣaḥ viniścayaḥ (asti) ca eṣām kācit codanā na asti
iti ekaikasya vijñānam iha ātmani tathā pare na asti
99. And there is no specific driving force (codanā) for these (senses and their objects) – this is the definite conclusion. In this world, an isolated cognition (vijñāna) does not exist solely within the self (ātman) or solely in another (external object).
न वेद चक्षुश्चक्षुष्ट्वं श्रोत्रं नात्मनि वर्तते ।
तथैव व्यभिचारेण न वर्तन्ते परस्परम् ।
संश्लिष्टा नाभिजायन्ते यथाप इह पांसवः ॥१००॥
100. na veda cakṣuścakṣuṣṭvaṁ śrotraṁ nātmani vartate ,
tathaiva vyabhicāreṇa na vartante parasparam ,
saṁśliṣṭā nābhijāyante yathāpa iha pāṁsavaḥ.
100. na veda cakṣuḥ cakṣuṣṭvam śrotram na
ātmani vartate tathā eva vyabhicāreṇa
na vartante parasparam saṃśliṣṭāḥ
na abhijāyante yathā āpaḥ iha pāṃsavaḥ
100. cakṣuḥ cakṣuṣṭvam na veda śrotram ātmani
na vartate tathā eva vyabhicāreṇa
parasparam na vartante saṃśliṣṭāḥ api
yathā āpaḥ iha pāṃsavaḥ na abhijāyante
100. The eye does not comprehend its own 'eyeness' (its intrinsic nature as an eye), and the ear does not function (or reside) solely within the self (ātman). Similarly, due to their inherent variability, they do not operate independently of each other. Even when intimately combined, they do not originate as a singular, new entity, just as water and dust do not in this world.
बाह्यानन्यानपेक्षन्ते गुणांस्तानपि मे शृणु ।
रूपं चक्षुः प्रकाशश्च दर्शने हेतवस्त्रयः ।
यथैवात्र तथान्येषु ज्ञानज्ञेयेषु हेतवः ॥१०१॥
101. bāhyānanyānapekṣante guṇāṁstānapi me śṛṇu ,
rūpaṁ cakṣuḥ prakāśaśca darśane hetavastrayaḥ ,
yathaivātra tathānyeṣu jñānajñeyeṣu hetavaḥ.
101. bāhyān anyān apekṣante guṇān tān api
me śṛṇu rūpam cakṣuḥ prakāśaḥ ca
darśane hetavaḥ trayaḥ yathā eva atra
tathā anyeṣu jñānajñeyeṣu hetavaḥ
101. me anyān bāhyān guṇān api apekṣante tān
śṛṇu rūpam cakṣuḥ ca prakāśaḥ darśane
trayaḥ hetavaḥ yathā eva atra tathā
anyeṣu jñānajñeyeṣu hetavaḥ (bhavanti)
101. Listen to me concerning those other external qualities (guṇa) that are depended upon. Form, the eye, and light – these three are the causes for sight. Just as it is in this instance, similarly, they are the causes in other situations involving knowledge and objects of knowledge.
ज्ञानज्ञेयान्तरे तस्मिन्मनो नामापरो गुणः ।
विचारयति येनायं निश्चये साध्वसाधुनी ॥१०२॥
102. jñānajñeyāntare tasminmano nāmāparo guṇaḥ ,
vicārayati yenāyaṁ niścaye sādhvasādhunī.
102. jñānajñeyāntare tasmin manaḥ nāma aparaḥ guṇaḥ
vicārayati yena ayam niścaye sādhvasādhunī
102. tasmin jñānajñeyāntare manaḥ nāma aparaḥ guṇaḥ
vicārayati yena ayam niścaye sādhvasādhunī
102. In that interval between knowledge and the knowable, there is another attribute called 'mind'. By this, a being definitively discerns what is good and what is bad.
द्वादशस्त्वपरस्तत्र बुद्धिर्नाम गुणः स्मृतः ।
येन संशयपूर्वेषु बोद्धव्येषु व्यवस्यति ॥१०३॥
103. dvādaśastvaparastatra buddhirnāma guṇaḥ smṛtaḥ ,
yena saṁśayapūrveṣu boddhavyeṣu vyavasyati.
103. dvādaśaḥ tu aparaḥ tatra buddhiḥ nāma guṇaḥ
smṛtaḥ yena saṃśayapūrveṣu boddhavyeṣu vyavasyati
103. tatra aparaḥ dvādaśaḥ buddhiḥ nāma guṇaḥ smṛtaḥ
yena saṃśayapūrveṣu boddhavyeṣu vyavasyati
103. There, another attribute, the twelfth, is remembered (or called) as 'intellect' (buddhi). By this, one determines what needs to be known, especially in matters preceded by doubt.
अथ द्वादशके तस्मिन्सत्त्वं नामापरो गुणः ।
महासत्त्वोऽल्पसत्त्वो वा जन्तुर्येनानुमीयते ॥१०४॥
104. atha dvādaśake tasminsattvaṁ nāmāparo guṇaḥ ,
mahāsattvo'lpasattvo vā janturyenānumīyate.
104. atha dvādaśake tasmin sattvam nāma aparaḥ guṇaḥ
mahāsattvaḥ alpasattvaḥ vā jantuḥ yena anumīyate
104. atha tasmin dvādaśake sattvam nāma aparaḥ guṇaḥ
yena jantuḥ mahāsattvaḥ vā alpasattvaḥ anumīyate
104. Now, in that twelfth (category of attributes), there is another attribute called 'sattva' (sattva). By this (sattva), a living being (jantu) is inferred to be either of great sattva or of little sattva.
क्षेत्रज्ञ इति चाप्यन्यो गुणस्तत्र चतुर्दशः ।
ममायमिति येनायं मन्यते न च मन्यते ॥१०५॥
105. kṣetrajña iti cāpyanyo guṇastatra caturdaśaḥ ,
mamāyamiti yenāyaṁ manyate na ca manyate.
105. kṣetrajñaḥ iti ca api anyaḥ guṇaḥ tatra caturdaśaḥ
mama ayam iti yena ayam manyate na ca manyate
105. tatra ca api anyaḥ caturdaśaḥ kṣetrajñaḥ iti guṇaḥ
yena ayam mama ayam iti manyate ca na manyate
105. And another, the fourteenth attribute there, is called the 'knower of the field' (kṣetrajña). By this (attribute), a being thinks 'this is mine' and also does not think 'this is mine'.
अथ पञ्चदशो राजन्गुणस्तत्रापरः स्मृतः ।
पृथक्कलासमूहस्य सामग्र्यं तदिहोच्यते ॥१०६॥
106. atha pañcadaśo rājanguṇastatrāparaḥ smṛtaḥ ,
pṛthakkalāsamūhasya sāmagryaṁ tadihocyate.
106. atha pañcadaśaḥ rājan guṇaḥ tatra aparaḥ smṛtaḥ
pṛthak kalāsamūhasya sāmagryam tat iha ucyate
106. atha rājan tatra pañcadaśaḥ aparaḥ guṇaḥ smṛtaḥ
tat iha pṛthak kalāsamūhasya sāmagryam ucyate
106. Now, O king, the fifteenth quality is remembered there as 'another' (apara). This is here referred to as 'completeness' (sāmagrya), meaning the totality of a group of distinct parts.
गुणस्त्वेवापरस्तत्र संघात इति षोडशः ।
आकृतिर्व्यक्तिरित्येतौ गुणौ यस्मिन्समाश्रितौ ॥१०७॥
107. guṇastvevāparastatra saṁghāta iti ṣoḍaśaḥ ,
ākṛtirvyaktirityetau guṇau yasminsamāśritau.
107. guṇaḥ tu eva aparaḥ tatra saṃghātaḥ iti ṣoḍaśaḥ
ākṛtiḥ vyaktiḥ iti etau guṇau yasmin samāśritau
107. tatra aparaḥ guṇaḥ tu eva ṣoḍaśaḥ iti saṃghātaḥ
yasmin ākṛtiḥ vyaktiḥ iti etau guṇau samāśritau
107. Another quality there, the sixteenth, is called 'saṃghāta' (aggregate). It is that in which the qualities of 'ākṛti' (form) and 'vyakti' (manifestation) are based.
सुखदुःखे जरामृत्यू लाभालाभौ प्रियाप्रिये ।
इति चैकोनविंशोऽयं द्वंद्वयोग इति स्मृतः ॥१०८॥
108. sukhaduḥkhe jarāmṛtyū lābhālābhau priyāpriye ,
iti caikonaviṁśo'yaṁ dvaṁdvayoga iti smṛtaḥ.
108. sukhaduḥkhe jarāmṛtyū lābhālābhau priyāpriye
iti ca ekonaviṃśaḥ ayam dvandvayogaḥ iti smṛtaḥ
108. sukhaduḥkhe jarāmṛtyū lābhālābhau priyāpriye ca
iti ayam ekonaviṃśaḥ dvandvayogaḥ iti smṛtaḥ
108. Pleasure and pain, old age and death, gain and loss, and pleasant and unpleasant things: this nineteenth (quality) is remembered as 'dvandva-yoga' (the union of opposites).
ऊर्ध्वमेकोनविंशत्याः कालो नामापरो गुणः ।
इतीमं विद्धि विंशत्या भूतानां प्रभवाप्ययम् ॥१०९॥
109. ūrdhvamekonaviṁśatyāḥ kālo nāmāparo guṇaḥ ,
itīmaṁ viddhi viṁśatyā bhūtānāṁ prabhavāpyayam.
109. ūrdhvam ekonaviṃśatyāḥ kālaḥ nāma aparaḥ guṇaḥ
iti imam viddhi viṃśatyā bhūtānām prabhavāpyayam
109. ekonaviṃśatyāḥ ūrdhvam kālaḥ nāma aparaḥ guṇaḥ [asti]
iti imam viṃśatyā bhūtānām prabhavāpyayam viddhi
109. Following the nineteenth, another quality is 'kāla' (time). Understand this (kāla) to be the twentieth (quality), which is the origin and dissolution of all beings.
विंशकश्चैष संघातो महाभूतानि पञ्च च ।
सदसद्भावयोगौ च गुणावन्यौ प्रकाशकौ ॥११०॥
110. viṁśakaścaiṣa saṁghāto mahābhūtāni pañca ca ,
sadasadbhāvayogau ca guṇāvanyau prakāśakau.
110. viṃśakaḥ ca eṣaḥ saṃghātaḥ mahābhūtāni pañca ca
sat asat bhāvayogau ca guṇau anyau prakāśakau
110. eṣaḥ viṃśakaḥ saṃghātaḥ ca pañca mahābhūtāni ca
sat asat bhāvayogau ca anyau guṇau prakāśakau
110. This aggregate of twenty (constituents), along with the five great elements, and the dual states of existence (sat) and non-existence (asat) - these two are considered other qualities that reveal (the nature of reality).
इत्येवं विंशतिश्चैव गुणाः सप्त च ये स्मृताः ।
विधिः शुक्रं बलं चेति त्रय एते गुणाः परे ॥१११॥
111. ityevaṁ viṁśatiścaiva guṇāḥ sapta ca ye smṛtāḥ ,
vidhiḥ śukraṁ balaṁ ceti traya ete guṇāḥ pare.
111. iti evam viṃśatiḥ ca eva guṇāḥ sapta ca ye smṛtāḥ
vidhiḥ śukram balam ca iti trayaḥ ete guṇāḥ pare
111. evam iti viṃśatiḥ ca eva sapta guṇāḥ ca ye smṛtāḥ
vidhiḥ śukram balam ca iti ete trayaḥ pare guṇāḥ
111. Thus, these twenty (constituents), and the seven qualities which are traditionally mentioned, and (furthermore) the three, namely (natural) law (dharma), vital fluid, and strength – these are considered supreme qualities.
एकविंशश्च दश च कलाः संख्यानतः स्मृताः ।
समग्रा यत्र वर्तन्ते तच्छरीरमिति स्मृतम् ॥११२॥
112. ekaviṁśaśca daśa ca kalāḥ saṁkhyānataḥ smṛtāḥ ,
samagrā yatra vartante taccharīramiti smṛtam.
112. ekaviṃśaḥ ca daśa ca kalāḥ saṃkhyānataḥ smṛtāḥ
samagrāḥ yatra vartante tat śarīram iti smṛtam
112. ekaviṃśaḥ ca daśa ca kalāḥ saṃkhyānataḥ smṛtāḥ
yatra samagrāḥ vartante tat śarīram iti smṛtam
112. Twenty-one, and ten (more) constituents (kalās), are traditionally enumerated. Where all of these collectively exist, that is designated as the 'body'.
अव्यक्तं प्रकृतिं त्वासां कलानां कश्चिदिच्छति ।
व्यक्तं चासां तथैवान्यः स्थूलदर्शी प्रपश्यति ॥११३॥
113. avyaktaṁ prakṛtiṁ tvāsāṁ kalānāṁ kaścidicchati ,
vyaktaṁ cāsāṁ tathaivānyaḥ sthūladarśī prapaśyati.
113. avyaktam prakṛtim tu āsām kalānām kaścit icchati
vyaktam ca āsām tathā eva anyaḥ sthūladarśī prapaśyati
113. tu āsām kalānām kaścit avyaktam prakṛtim icchati ca
tathā eva anyaḥ sthūladarśī āsām vyaktam prapaśyati
113. But regarding these constituents (kalās), some thinkers consider the unmanifest (avyakta) to be their fundamental nature (prakṛti). And similarly, another (thinker), a superficial observer (sthūladarśī), perceives the manifest (vyakta) to be their nature.
अव्यक्तं यदि वा व्यक्तं द्वयीमथ चतुष्टयीम् ।
प्रकृतिं सर्वभूतानां पश्यन्त्यध्यात्मचिन्तकाः ॥११४॥
114. avyaktaṁ yadi vā vyaktaṁ dvayīmatha catuṣṭayīm ,
prakṛtiṁ sarvabhūtānāṁ paśyantyadhyātmacintakāḥ.
114. avyaktam yadi vā vyaktam dvayīm atha catuṣṭayīm
prakṛtim sarvabhūtānām paśyanti adhyātmacintakāḥ
114. adhyātmacintakāḥ avyaktam yadi vā vyaktam dvayīm
atha catuṣṭayīm sarvabhūtānām prakṛtim paśyanti
114. Those who contemplate on the self (adhyātman) perceive the fundamental nature (prakṛti) of all beings, whether it is unmanifest or manifest, dual or fourfold.
सेयं प्रकृतिरव्यक्ता कलाभिर्व्यक्ततां गता ।
अहं च त्वं च राजेन्द्र ये चाप्यन्ये शरीरिणः ॥११५॥
115. seyaṁ prakṛtiravyaktā kalābhirvyaktatāṁ gatā ,
ahaṁ ca tvaṁ ca rājendra ye cāpyanye śarīriṇaḥ.
115. sā iyam prakṛtiḥ avyaktā kalābhiḥ vyaktatām gatā
aham ca tvam ca rājendra ye ca api anye śarīriṇaḥ
115. rājendra sā iyam avyaktā prakṛtiḥ kalābhiḥ vyaktatām
gatā ca aham ca tvam ca ye api anye śarīriṇaḥ
115. O King (rājendra), that very unmanifest nature (prakṛti) attains a manifest state through its various constituents, including myself, you, and all other embodied beings (śarīrin).
बिन्दुन्यासादयोऽवस्थाः शुक्रशोणितसंभवाः ।
यासामेव निपातेन कललं नाम जायते ॥११६॥
116. bindunyāsādayo'vasthāḥ śukraśoṇitasaṁbhavāḥ ,
yāsāmeva nipātena kalalaṁ nāma jāyate.
116. bindunyāsādayaḥ avasthāḥ śukraśoṇitasaṃbhavāḥ
yāsām eva nipātena kalalam nāma jāyate
116. bindunyāsādayaḥ śukraśoṇitasaṃbhavāḥ avasthāḥ
yāsām eva nipātena nāma kalalam jāyate
116. The states or stages of development, beginning with the emission of reproductive fluids (bindu) and originating from semen (śukra) and blood (śoṇita), are such that from their very combination a rudimentary embryo (kalala) is formed.
कललादर्बुदोत्पत्तिः पेशी चाप्यर्बुदोद्भवा ।
पेश्यास्त्वङ्गाभिनिर्वृत्तिर्नखरोमाणि चाङ्गतः ॥११७॥
117. kalalādarbudotpattiḥ peśī cāpyarbudodbhavā ,
peśyāstvaṅgābhinirvṛttirnakharomāṇi cāṅgataḥ.
117. kalalāt arbudotpattiḥ peśī ca api arbudodbhavā
peśyāḥ tu aṅgābhinirvṛttiḥ nakharomāṇi ca aṅgataḥ
117. kalalāt arbudotpattiḥ ca api arbudodbhavā peśī tu
peśyāḥ aṅgābhinirvṛttiḥ ca aṅgataḥ nakharomāṇi
117. From the rudimentary embryo (kalala) originates a solid lump (arbuda); and from that lump, a muscle mass (peśī) also arises. From the muscle mass, in turn, there is the development of limbs (aṅga), and from the limbs, nails and hairs are formed.
संपूर्णे नवमे मासे जन्तोर्जातस्य मैथिल ।
जायते नामरूपत्वं स्त्री पुमान्वेति लिङ्गतः ॥११८॥
118. saṁpūrṇe navame māse jantorjātasya maithila ,
jāyate nāmarūpatvaṁ strī pumānveti liṅgataḥ.
118. sampūrṇe navame māse jantoḥ jātasya maithila
jāyate nāmarūpatvam strī pumān vā iti liṅgataḥ
118. maithila sampūrṇe navame māse jātasya jantoḥ
nāmarūpatvam strī pumān vā iti liṅgataḥ jāyate
118. O Maithila, when a living being is born in the complete ninth month, it takes on a specific form and identity (nāmarūpatva), determined by gender as either female or male.
जातमात्रं तु तद्रूपं दृष्ट्वा ताम्रनखाङ्गुलि ।
कौमाररूपमापन्नं रूपतो नोपलभ्यते ॥११९॥
119. jātamātraṁ tu tadrūpaṁ dṛṣṭvā tāmranakhāṅguli ,
kaumārarūpamāpannaṁ rūpato nopalabhyate.
119. jātamātram tu tat rūpam dṛṣṭvā tāmranakhāṅguli
kaumārarūpam āpannam rūpataḥ na upalabhyate
119. tu tat rūpam jātamātram tāmranakhāṅguli
kaumārarūpam āpannam dṛṣṭvā rūpataḥ na upalabhyate
119. However, that form, immediately upon birth and characterized by reddish nails and digits, having quickly attained the form of childhood, is no longer perceived as its original (newborn) form.
कौमाराद्यौवनं चापि स्थाविर्यं चापि यौवनात् ।
अनेन क्रमयोगेन पूर्वं पूर्वं न लभ्यते ॥१२०॥
120. kaumārādyauvanaṁ cāpi sthāviryaṁ cāpi yauvanāt ,
anena kramayogena pūrvaṁ pūrvaṁ na labhyate.
120. kaumārāt yauvanam ca api sthāviryam ca api yauvanāt
anena kramayogena pūrvam pūrvam na labhyate
120. kaumārāt yauvanam ca api,
yauvanāt sthāviryam ca api,
anena kramayogena pūrvam pūrvam na labhyate
120. And from childhood (kaumāra) comes youth, and from youth, old age. By this successive process (kramayoga), each preceding state is no longer perceived.
कलानां पृथगर्थानां प्रतिभेदः क्षणे क्षणे ।
वर्तते सर्वभूतेषु सौक्ष्म्यात्तु न विभाव्यते ॥१२१॥
121. kalānāṁ pṛthagarthānāṁ pratibhedaḥ kṣaṇe kṣaṇe ,
vartate sarvabhūteṣu saukṣmyāttu na vibhāvyate.
121. kalānām pṛthagarthānām pratibhedaḥ kṣaṇe kṣaṇe
vartate sarvabhūteṣu saukṣmyāt tu na vibhāvyate
121. kalānām pṛthagarthānām pratibhedaḥ kṣaṇe kṣaṇe sarvabhūteṣu vartate,
tu saukṣmyāt na vibhāvyate
121. A distinct transformation (pratibheda) of individual parts (kalā), each with its own specific nature, occurs moment by moment in all beings (sarvabhūta). However, due to its extreme subtlety (saukṣmya), it is not perceived.
न चैषामप्ययो राजँल्लक्ष्यते प्रभवो न च ।
अवस्थायामवस्थायां दीपस्येवार्चिषो गतिः ॥१२२॥
122. na caiṣāmapyayo rājaँllakṣyate prabhavo na ca ,
avasthāyāmavasthāyāṁ dīpasyevārciṣo gatiḥ.
122. na ca eṣām apyayaḥ rājan lakṣyate prabhavaḥ na ca
avasthāyām avasthāyām dīpasya iva arciṣaḥ gatiḥ
122. rājan eṣām apyayaḥ na lakṣyate ca prabhavaḥ na ca
avasthāyām avasthāyām dīpasya arciṣaḥ iva gatiḥ
122. O King, neither their dissolution nor their origin is perceived. Their continuous movement from one state to another is like the course of a lamp's flame.
तस्याप्येवंप्रभावस्य सदश्वस्येव धावतः ।
अजस्रं सर्वलोकस्य कः कुतो वा न वा कुतः ॥१२३॥
123. tasyāpyevaṁprabhāvasya sadaśvasyeva dhāvataḥ ,
ajasraṁ sarvalokasya kaḥ kuto vā na vā kutaḥ.
123. tasya api evaṃprabhāvasya sadaśvasya iva dhāvataḥ
ajasram sarvalokasya kaḥ kutaḥ vā na vā kutaḥ
123. sarvalokasya tasya api evaṃprabhāvasya sadaśvasya
iva ajasram dhāvataḥ kaḥ kutaḥ vā na vā kutaḥ
123. For the entire world, which is governed by that being of such immense power, like a noble horse running ceaselessly – who is he? From where does he originate, or from where does he not originate?
कस्येदं कस्य वा नेदं कुतो वेदं न वा कुतः ।
संबन्धः कोऽस्ति भूतानां स्वैरप्यवयवैरिह ॥१२४॥
124. kasyedaṁ kasya vā nedaṁ kuto vedaṁ na vā kutaḥ ,
saṁbandhaḥ ko'sti bhūtānāṁ svairapyavayavairiha.
124. kasya idam kasya vā na idam kutaḥ vā idam na vā kutaḥ
sambandhaḥ kaḥ asti bhūtānām svaiḥ api avayavaiḥ iha
124. iha idam kasya vā na idam kasya vā idam kutaḥ vā na vā
kutaḥ? bhūtānām svaiḥ avayavaiḥ api kaḥ sambandhaḥ asti?
124. Whose is this, or whose is this not? From where does this originate, or from where does it not? What connection (sambaandha) exists here among beings, even with their own constituent parts?
यथादित्यान्मणेश्चैव वीरुद्भ्यश्चैव पावकः ।
भवत्येवं समुदयात्कलानामपि जन्तवः ॥१२५॥
125. yathādityānmaṇeścaiva vīrudbhyaścaiva pāvakaḥ ,
bhavatyevaṁ samudayātkalānāmapi jantavaḥ.
125. yathā ādityāt maṇeḥ ca eva vīrudbhyaḥ ca eva
pāvakaḥ bhavati evam samudayāt kalānām api jantavaḥ
125. yathā ādityāt ca maṇeḥ eva ca vīrudbhyaḥ eva pāvakaḥ bhavati,
evam kalānām samudayāt api jantavaḥ
125. Just as fire (pāvaka) arises from the sun, from a gem, and from plants, similarly, living beings (jantavaḥ) come into existence from the combination (samudaya) of various constituent parts.
आत्मन्येवात्मनात्मानं यथा त्वमनुपश्यसि ।
एवमेवात्मनात्मानमन्यस्मिन्किं न पश्यसि ।
यद्यात्मनि परस्मिंश्च समतामध्यवस्यसि ॥१२६॥
126. ātmanyevātmanātmānaṁ yathā tvamanupaśyasi ,
evamevātmanātmānamanyasminkiṁ na paśyasi ,
yadyātmani parasmiṁśca samatāmadhyavasyasi.
126. ātmani eva ātmanā ātmānam yathā tvam
anupaśyasi evam eva ātmanā ātmānam
anyasmin kim na paśyasi yadi ātmani
parasmin ca samatām adhyavasyasi
126. tvam yathā ātmani ātmanā ātmānam
anupaśyasi evam eva ātmanā ātmānam
anyasmin kim na paśyasi yadi ātmani
parasmin ca samatām adhyavasyasi
126. Just as you perceive the Self (ātman) within your own being, by your own Self (ātman), why do you not perceive that same Self (ātman) by your own Self (ātman) in others? This is if you truly discern equality in your own Self (ātman) and in others.
अथ मां कासि कस्येति किमर्थमनुपृच्छसि ।
इदं मे स्यादिदं नेति द्वंद्वैर्मुक्तस्य मैथिल ।
कासि कस्य कुतो वेति वचने किं प्रयोजनम् ॥१२७॥
127. atha māṁ kāsi kasyeti kimarthamanupṛcchasi ,
idaṁ me syādidaṁ neti dvaṁdvairmuktasya maithila ,
kāsi kasya kuto veti vacane kiṁ prayojanam.
127. atha mām kā asi kasya iti kim artham
anupṛcchasi idam me syāt idam na iti
dvandvaiḥ muktasya maithila kā asi
kasya kutaḥ vā iti vacane kim prayojanam
127. atha maithila idam me syāt idam na iti
dvandvaiḥ muktasya mām kā asi kasya
iti kim artham anupṛcchasi kā asi
kasya kutaḥ vā iti vacane kim prayojanam
127. Then, O Maithila, why do you ask me 'Who are you? Whose are you?' For someone liberated from the dualities (dvandvas) of 'This is mine, this is not mine,' what is the purpose of saying 'Who are you? Whose are you? Or from where are you?'
रिपौ मित्रेऽथ मध्यस्थे विजये संधिविग्रहे ।
कृतवान्यो महीपाल किं तस्मिन्मुक्तलक्षणम् ॥१२८॥
128. ripau mitre'tha madhyasthe vijaye saṁdhivigrahe ,
kṛtavānyo mahīpāla kiṁ tasminmuktalakṣaṇam.
128. ripau mitre atha madhyasthe vijaye sandhivigrahe
kṛtavān yaḥ mahīpāla kim tasmin muktalakṣaṇam
128. mahīpāla yaḥ ripau mitre atha madhyasthe kṛtavān
vijaye sandhivigrahe tasmin kim muktalakṣaṇam
128. O King (mahīpāla), what are the characteristics of a liberated person (mokṣa) in one who engages with enemies, friends, or neutral parties, and who acts in terms of victory, peace (sandhi), or war (vigraha)?
त्रिवर्गे सप्तधा व्यक्तं यो न वेदेह कर्मसु ।
सङ्गवान्यस्त्रिवर्गे च किं तस्मिन्मुक्तलक्षणम् ॥१२९॥
129. trivarge saptadhā vyaktaṁ yo na vedeha karmasu ,
saṅgavānyastrivarge ca kiṁ tasminmuktalakṣaṇam.
129. trivarge saptadhā vyaktam yaḥ na veda iha karmasu
saṅgavān yaḥ trivarge ca kim tasmin muktalakṣaṇam
129. yaḥ iha karmasu trivarge saptadhā vyaktam na veda
ca yaḥ trivarge saṅgavān tasmin kim muktalakṣaṇam
129. What are the characteristics of a liberated person (mokṣa) in one who does not understand the threefold pursuits (trivarga) as distinctly manifest in the seven elements (of statecraft) here in his actions (karma), and who is still attached to these threefold pursuits (trivarga)?
प्रिये चैवाप्रिये चैव दुर्बले बलवत्यपि ।
यस्य नास्ति समं चक्षुः किं तस्मिन्मुक्तलक्षणम् ॥१३०॥
130. priye caivāpriye caiva durbale balavatyapi ,
yasya nāsti samaṁ cakṣuḥ kiṁ tasminmuktalakṣaṇam.
130. priye ca eva apriye ca eva dur-bale balavati api
yasya na asti samam cakṣuḥ kim tasmin mukta-lakṣaṇam
130. yasya priye ca eva apriye ca eva dur-bale api balavati api samam cakṣuḥ na asti,
tasmin kim mukta-lakṣaṇam
130. In one who does not possess an equal vision towards what is pleasing and what is not pleasing, towards the weak and also the strong – what sign of liberation (mokṣa) is there in him?
तदमुक्तस्य ते मोक्षे योऽभिमानो भवेन्नृप ।
सुहृद्भिः स निवार्यस्ते विचित्तस्येव भेषजैः ॥१३१॥
131. tadamuktasya te mokṣe yo'bhimāno bhavennṛpa ,
suhṛdbhiḥ sa nivāryaste vicittasyeva bheṣajaiḥ.
131. tat amuktasya te mokṣe yaḥ abhimānaḥ bhavet nṛpa
su-hṛdbhiḥ saḥ nivāryate te vicittasya iva bheṣajaiḥ
131. nṛpa tat amuktasya te mokṣe yaḥ abhimānaḥ bhavet
saḥ su-hṛdbhiḥ te nivāryate vicittasya iva bheṣajaiḥ
131. O King, that pride (abhimāna) of yours concerning liberation (mokṣa), which might arise in you who are not yet liberated (amukta) – that (pride) should be averted by well-wishers, just as medicines are for a mentally disturbed person.
तानि तान्यनुसंदृश्य सङ्गस्थानान्यरिंदम ।
आत्मनात्मनि संपश्येत्किं तस्मिन्मुक्तलक्षणम् ॥१३२॥
132. tāni tānyanusaṁdṛśya saṅgasthānānyariṁdama ,
ātmanātmani saṁpaśyetkiṁ tasminmuktalakṣaṇam.
132. tāni tāni anusandṛśya saṅga-sthānāni arimdama
ātmanā ātmani sampasyet kim tasmin mukta-lakṣaṇam
132. arimdama tāni tāni saṅga-sthānāni anusandṛśya
ātmanā ātmani sampasyet kim tasmin mukta-lakṣaṇam
132. O Destroyer of Foes (arindama), having thoroughly observed those various points of attachment, one should perceive the Self (ātman) in the Self (ātman) by the Self (ātman). Otherwise, what characteristic of a liberated one (mukta) is there in him?
इमान्यन्यानि सूक्ष्माणि मोक्षमाश्रित्य कानिचित् ।
चतुरङ्गप्रवृत्तानि सङ्गस्थानानि मे शृणु ॥१३३॥
133. imānyanyāni sūkṣmāṇi mokṣamāśritya kānicit ,
caturaṅgapravṛttāni saṅgasthānāni me śṛṇu.
133. imāni anyāni sūkṣmāṇi mokṣam āśritya kānicit
catur-aṅga-pravṛttāni saṅga-sthānāni me śṛṇu
133. me imāni anyāni sūkṣmāṇi kānicit mokṣam āśritya
catur-aṅga-pravṛttāni saṅga-sthānāni śṛṇu
133. Listen to me about these other subtle points of attachment (saṅgasthānāni), some of which, operating in a four-fold manner, pertain to liberation (mokṣa).
य इमां पृथिवीं कृत्स्नामेकच्छत्रां प्रशास्ति ह ।
एकमेव स वै राजा पुरमध्यावसत्युत ॥१३४॥
134. ya imāṁ pṛthivīṁ kṛtsnāmekacchatrāṁ praśāsti ha ,
ekameva sa vai rājā puramadhyāvasatyuta.
134. yaḥ imām pṛthivīm kṛtsnām ekacchatrām praśāsti
ha ekam eva saḥ vai rājā puram adhyāvasati uta
134. yaḥ imām kṛtsnām ekacchatrām pṛthivīm ha praśāsti
saḥ rājā vai ekam eva puram adhyāvasati uta
134. He who indeed governs this entire earth under a single sovereign rule, that king truly resides in only one city.
तत्पुरे चैकमेवास्य गृहं यदधितिष्ठति ।
गृहे शयनमप्येकं निशायां यत्र लीयते ॥१३५॥
135. tatpure caikamevāsya gṛhaṁ yadadhitiṣṭhati ,
gṛhe śayanamapyekaṁ niśāyāṁ yatra līyate.
135. tatpure ca ekam eva asya gṛham yat adhitiṣṭhati
gṛhe śayanam api ekam niśāyām yatra līyate
135. ca tatpure asya ekam eva gṛham yat adhitiṣṭhati
gṛhe api ekam śayanam yatra niśāyām līyate
135. And in that city, there is only one house of his that he occupies. Within that house, there is also just one bed, where he rests at night.
शय्यार्धं तस्य चाप्यत्र स्त्रीपूर्वमधितिष्ठति ।
तदनेन प्रसङ्गेन फलेनैवेह युज्यते ॥१३६॥
136. śayyārdhaṁ tasya cāpyatra strīpūrvamadhitiṣṭhati ,
tadanena prasaṅgena phalenaiveha yujyate.
136. śayyārdham tasya ca api atra strīpūrvam adhitiṣṭhati
tat anena prasaṅgena phalena eva iha yujyate
136. ca atra tasya śayyārdham api strīpūrvam adhitiṣṭhati
tat anena prasaṅgena iha phalena eva yujyate
136. And here, half of his bed is occupied by a woman first. Therefore, by this very connection (prasaṅga) to a woman, he becomes entangled only with the consequences (phala) of actions (karma) in this world.
एवमेवोपभोगेषु भोजनाच्छादनेषु च ।
गुणेषु परिमेयेषु निग्रहानुग्रहौ प्रति ॥१३७॥
137. evamevopabhogeṣu bhojanācchādaneṣu ca ,
guṇeṣu parimeyeṣu nigrahānugrahau prati.
137. evam eva upabhogeṣu bhojanācchādaneṣu ca
guṇeṣu parimeyeṣu nigrahānugrahau prati
137. evam eva upabhogeṣu bhojanācchādaneṣu ca
guṇeṣu parimeyeṣu nigrahānugrahau prati
137. In the same manner, this applies to enjoyments, food, and clothing, and also in the context of measurable qualities, as well as regarding both punishment and favor.
परतन्त्रः सदा राजा स्वल्पे सोऽपि प्रसज्जते ।
संधिविग्रहयोगे च कुतो राज्ञः स्वतन्त्रता ॥१३८॥
138. paratantraḥ sadā rājā svalpe so'pi prasajjate ,
saṁdhivigrahayoge ca kuto rājñaḥ svatantratā.
138. paratantraḥ sadā rājā su-alpe saḥ api prasajjate
sandhi-vigraha-yoge ca kutaḥ rājñaḥ svatantratā
138. rājā sadā paratantraḥ,
saḥ api svalpe prasajjate.
saṃdhi-vigraha-yoge ca rājñaḥ svatantratā kutaḥ?
138. A king is always dependent, and even in small matters, he becomes bound. In the conduct of peace and war, how can a king possibly have independence?
स्त्रीषु क्रीडाविहारेषु नित्यमस्यास्वतन्त्रता ।
मन्त्रे चामात्यसमितौ कुत एव स्वतन्त्रता ॥१३९॥
139. strīṣu krīḍāvihāreṣu nityamasyāsvatantratā ,
mantre cāmātyasamitau kuta eva svatantratā.
139. strīṣu krīḍā-vihāreṣu nityam asya a-svatantratā
mantre ca āmātya-samitau kutaḥ eva svatantratā
139. strīṣu krīḍā-vihāreṣu asya a-svatantratā nityam.
mantre ca āmātya-samitau svatantratā kutaḥ eva?
139. In matters concerning women and recreational pursuits, his lack of independence is constant. And in deliberation or in the assembly of ministers, how can there truly be independence for him?
यदा त्वाज्ञापयत्यन्यांस्तदास्योक्ता स्वतन्त्रता ।
अवशः कार्यते तत्र तस्मिंस्तस्मिन्गुणे स्थितः ॥१४०॥
140. yadā tvājñāpayatyanyāṁstadāsyoktā svatantratā ,
avaśaḥ kāryate tatra tasmiṁstasminguṇe sthitaḥ.
140. yadā tu ājñāpayati anyān tadā asya uktā svatantratā
avaśaḥ kāryate tatra tasmin tasmin guṇe sthitaḥ
140. yadā tu anyān ājñāpayati,
tadā asya svatantratā uktā (bhavati).
tatra (saḥ) avaśaḥ kāryate,
tasmin tasmin guṇe sthitaḥ (san).
140. It is only when he issues commands to others that his independence is spoken of. Yet, he is helplessly made to act in those situations, governed by various specific attributes.
स्वप्तुकामो न लभते स्वप्तुं कार्यार्थिभिर्जनैः ।
शयने चाप्यनुज्ञातः सुप्त उत्थाप्यतेऽवशः ॥१४१॥
141. svaptukāmo na labhate svaptuṁ kāryārthibhirjanaiḥ ,
śayane cāpyanujñātaḥ supta utthāpyate'vaśaḥ.
141. svaptu-kāmaḥ na labhate svaptum kārya-arthibhiḥ janaiḥ
śayane ca api anujñātaḥ suptaḥ utthāpyate avaśaḥ
141. svaptu-kāmaḥ (saḥ) kārya-arthibhiḥ janaiḥ (svaptum) na labhate.
śayane ca api anujñātaḥ suptaḥ (san),
avaśaḥ utthāpyate.
141. One who wishes to sleep does not get to sleep due to people seeking work. And even if permitted to rest in bed, once asleep, he is helplessly awakened.
स्नाह्यालभ पिब प्राश जुहुध्यग्नीन्यजेति च ।
वदस्व शृणु चापीति विवशः कार्यते परैः ॥१४२॥
142. snāhyālabha piba prāśa juhudhyagnīnyajeti ca ,
vadasva śṛṇu cāpīti vivaśaḥ kāryate paraiḥ.
142. snāhi ālabha piba prāśa juhudhi agnīn yaja iti ca
vadasva śṛṇu ca api iti vivaśaḥ kāryate paraiḥ
142. vivaśaḥ paraiḥ snāhi ālabha piba prāśa agnīn
juhudhi yaja iti ca vadasva śṛṇu api iti ca kāryate
142. “Bathe, touch, drink, eat, offer to the fires, perform a Vedic ritual (yajña)!” and “Speak, listen!” - such are the commands by which a helpless person is made to act by others.
अभिगम्याभिगम्यैनं याचन्ते सततं नराः ।
न चाप्युत्सहते दातुं वित्तरक्षी महाजनात् ॥१४३॥
143. abhigamyābhigamyainaṁ yācante satataṁ narāḥ ,
na cāpyutsahate dātuṁ vittarakṣī mahājanāt.
143. abhigamya abhigamya enam yācante satatam narāḥ
na ca api utsahate dātum vittarakṣī mahājanāt
143. narāḥ enam abhigamya abhigamya satatam yācante
ca vittarakṣī mahājanāt dātum na api utsahate
143. People constantly approach him, begging him again and again. Yet, the guardian of wealth, fearing the large populace, is not even able to give (dāna).
दाने कोशक्षयो ह्यस्य वैरं चाप्यप्रयच्छतः ।
क्षणेनास्योपवर्तन्ते दोषा वैराग्यकारकाः ॥१४४॥
144. dāne kośakṣayo hyasya vairaṁ cāpyaprayacchataḥ ,
kṣaṇenāsyopavartante doṣā vairāgyakārakāḥ.
144. dāne kośakṣayaḥ hi asya vairam ca api aprayacchataḥ
kṣaṇena asya upavartante doṣāḥ vairāgyakārakāḥ
144. dāne hi asya kośakṣayaḥ ca aprayacchataḥ api asya
vairam kṣaṇena asya vairāgyakārakāḥ doṣāḥ upavartante
144. Indeed, in giving (dāna), his treasury is depleted. And for one who does not give (dāna), there is also enmity. In an instant, faults that cause dispassion (vairāgya) or aversion arise for him.
प्राज्ञाञ्शूरांस्तथैवाढ्यानेकस्थानेऽपि शङ्कते ।
भयमप्यभये राज्ञो यैश्च नित्यमुपास्यते ॥१४५॥
145. prājñāñśūrāṁstathaivāḍhyānekasthāne'pi śaṅkate ,
bhayamapyabhaye rājño yaiśca nityamupāsyate.
145. prājñān śūrān tathā eva āḍhyān anekasthāne api śaṅkate
bhayam api abhaye rājñaḥ yaiḥ ca nityam upāsyate
145. rājñaḥ prājñān śūrān tathā eva āḍhyān anekasthāne
api śaṅkate yaiḥ ca nityam upāsyate abhaye api bhayam
145. The king suspects the wise, the brave, and the wealthy, even when they hold various positions. And for him, fear arises even in safe situations, especially from those by whom he is constantly attended.
यदा चैते प्रदुष्यन्ति राजन्ये कीर्तिता मया ।
तदैवास्य भयं तेभ्यो जायते पश्य यादृशम् ॥१४६॥
146. yadā caite praduṣyanti rājanye kīrtitā mayā ,
tadaivāsya bhayaṁ tebhyo jāyate paśya yādṛśam.
146. yadā ca ete praduṣyanti rājanye kīrtitā mayā tadā
eva asya bhayam tebhyaḥ jāyate paśya yādṛśam
146. yadā ca mayā rājanye kīrtitā ete praduṣyanti tadā
eva asya tebhyaḥ yādṛśam bhayam jāyate paśya
146. And when these qualities, which I have mentioned as pertaining to the king, become corrupted, then observe what kind of fear arises for him from those very things.
सर्वः स्वे स्वे गृहे राजा सर्वः स्वे स्वे गृहे गृही ।
निग्रहानुग्रहौ कुर्वंस्तुल्यो जनक राजभिः ॥१४७॥
147. sarvaḥ sve sve gṛhe rājā sarvaḥ sve sve gṛhe gṛhī ,
nigrahānugrahau kurvaṁstulyo janaka rājabhiḥ.
147. sarvaḥ sve sve gṛhe rājā sarvaḥ sve sve gṛhe gṛhī
nigraha anugrahau kurvan tulyaḥ janaka rājabhiḥ
147. sarvaḥ sve sve gṛhe rājā (asti),
sarvaḥ sve sve gṛhe gṛhī (asti); (saḥ) nigraha anugrahau kurvan janaka-rājabhiḥ tulyaḥ (bhavati)
147. Everyone is a king in their own house, and everyone is a master in their own home. By exercising both control and favor, one becomes equal to kings like Janaka.
पुत्रा दारास्तथैवात्मा कोशो मित्राणि संचयः ।
परैः साधारणा ह्येते तैस्तैरेवास्य हेतुभिः ॥१४८॥
148. putrā dārāstathaivātmā kośo mitrāṇi saṁcayaḥ ,
paraiḥ sādhāraṇā hyete taistairevāsya hetubhiḥ.
148. putrāḥ dārāḥ tathā eva ātmā kośaḥ mitrāṇi sañcayaḥ |
paraiḥ sādhāraṇā hi ete taiḥ taiḥ eva asya hetubhiḥ
148. putrāḥ dārāḥ tathā eva ātmā kośaḥ mitrāṇi sañcayaḥ (ca),
hi ete paraiḥ asya taiḥ taiḥ eva hetubhiḥ sādhāraṇāḥ (santi)
148. Sons, wife, and likewise one's very self (ātman), treasury, friends, and accumulated wealth – these are indeed shared with others, due to various causes pertaining to one's existence.
हतो देशः पुरं दग्धं प्रधानः कुञ्जरो मृतः ।
लोकसाधारणेष्वेषु मिथ्याज्ञानेन तप्यते ॥१४९॥
149. hato deśaḥ puraṁ dagdhaṁ pradhānaḥ kuñjaro mṛtaḥ ,
lokasādhāraṇeṣveṣu mithyājñānena tapyate.
149. hataḥ deśaḥ puram dagdham pradhānaḥ kuñjaraḥ
mṛtaḥ loka-sādhāraṇeṣu eṣu mithyā-jñānena tapyate
149. deśaḥ hataḥ (bhavati),
puram dagdham (bhavati),
pradhānaḥ kuñjaraḥ mṛtaḥ (bhavati) (ca),
(tataḥ) eṣu loka-sādhāraṇeṣu (viṣayeṣu) mithyā-jñānena (janaḥ) tapyate
149. When the country is destroyed, the city burned, and the chief elephant is dead, one suffers over these worldly matters, which are common to all, due to delusive knowledge.
अमुक्तो मानसैर्दुःखैरिच्छाद्वेषप्रियोद्भवैः ।
शिरोरोगादिभी रोगैस्तथैव विनिपातिभिः ॥१५०॥
150. amukto mānasairduḥkhairicchādveṣapriyodbhavaiḥ ,
śirorogādibhī rogaistathaiva vinipātibhiḥ.
150. amuktaḥ mānasaiḥ duḥkhaiḥ icchādveṣapriyodbhavaiḥ
śirorogādibhiḥ rogaiḥ tatha eva vinipātibhiḥ
150. amuktaḥ mānasaiḥ icchādveṣapriyodbhavaiḥ duḥkhaiḥ
tatha eva śirorogādibhiḥ vinipātibhiḥ rogaiḥ
150. Not liberated from mental sufferings that arise from desires, aversion, and attachment to beloved things; similarly, (not free) from diseases like headaches and other debilitating illnesses.
द्वंद्वैस्तैस्तैरुपहतः सर्वतः परिशङ्कितः ।
बहुप्रत्यर्थिकं राज्यमुपास्ते गणयन्निशाः ॥१५१॥
151. dvaṁdvaistaistairupahataḥ sarvataḥ pariśaṅkitaḥ ,
bahupratyarthikaṁ rājyamupāste gaṇayanniśāḥ.
151. dvandvaiḥ taiḥ taiḥ upahataḥ sarvataḥ pariśaṅkitaḥ
bahupratyarthikam rājyam upāste gaṇayan niśāḥ
151. taiḥ taiḥ dvandvaiḥ upahataḥ sarvataḥ pariśaṅkitaḥ
rājyam bahupratyarthikam upāste niśāḥ gaṇayan
151. Afflicted by various pairs of opposites, always apprehensive from all directions, he rules a kingdom that has many rivals, counting the nights (with worry).
तदल्पसुखमत्यर्थं बहुदुःखमसारवत् ।
को राज्यमभिपद्येत प्राप्य चोपशमं लभेत् ॥१५२॥
152. tadalpasukhamatyarthaṁ bahuduḥkhamasāravat ,
ko rājyamabhipadyeta prāpya copaśamaṁ labhet.
152. tat alpasukham atyartham bahuduḥkham asāravat
kaḥ rājyam abhipadyeta prāpya ca upaśamam labhet
152. tat atyartham alpasukham bahuduḥkham asāravat
rājyam kaḥ abhipadyeta ca prāpya upaśamam labhet
152. That kingdom, which offers little happiness, is exceedingly full of suffering, and lacks any true essence or worth – who would seek to obtain such a kingdom and then find peace or tranquility?
ममेदमिति यच्चेदं पुरं राष्ट्रं च मन्यसे ।
बलं कोशममात्यांश्च कस्यैतानि न वा नृप ॥१५३॥
153. mamedamiti yaccedaṁ puraṁ rāṣṭraṁ ca manyase ,
balaṁ kośamamātyāṁśca kasyaitāni na vā nṛpa.
153. mama idam iti yat ca idam puram rāṣṭram ca manyase
balam kośam amātyān ca kasya etāni na vā nṛpa
153. nṛpa! yat ca idam mama iti manyase idam puram ca
rāṣṭram balam kośam ca amātyān ca etāni kasya na vā?
153. O King, this city and this kingdom, this army, this treasury, and these ministers that you consider 'mine' – to whom, indeed, do these not (ultimately) belong?
मित्रामात्यं पुरं राष्ट्रं दण्डः कोशो महीपतिः ।
सप्ताङ्गश्चक्रसंघातो राज्यमित्युच्यते नृप ॥१५४॥
154. mitrāmātyaṁ puraṁ rāṣṭraṁ daṇḍaḥ kośo mahīpatiḥ ,
saptāṅgaścakrasaṁghāto rājyamityucyate nṛpa.
154. mitrāmātyam puram rāṣṭram daṇḍaḥ kośaḥ mahīpatiḥ
saptāṅgaḥ ca cakrasaṃghātaḥ rājyam iti ucyate nṛpa
154. nṛpa rājyam mitrāmātyam puram rāṣṭram daṇḍaḥ kośaḥ
mahīpatiḥ saptāṅgaḥ ca cakrasaṃghātaḥ iti ucyate
154. O king, the state (rājyam) is declared to be a seven-limbed (saptāṅga) collection, like a wheel's components, comprising friends, ministers, the capital city, the territory, the army, the treasury, and the king.
सप्ताङ्गस्यास्य राज्यस्य त्रिदण्डस्येव तिष्ठतः ।
अन्योन्यगुणयुक्तस्य कः केन गुणतोऽधिकः ॥१५५॥
155. saptāṅgasyāsya rājyasya tridaṇḍasyeva tiṣṭhataḥ ,
anyonyaguṇayuktasya kaḥ kena guṇato'dhikaḥ.
155. saptāṅgasya asya rājyasya tridaṇḍasya iva tiṣṭhataḥ
anyonyaguṇayuktasya kaḥ kena guṇataḥ adhikaḥ
155. asya saptāṅgasya tridaṇḍasya iva tiṣṭhataḥ
anyonyaguṇayuktasya rājyasya kaḥ kena guṇataḥ adhikaḥ
155. Among this seven-limbed state (rājyam), which stands like a tripod and whose constituents are mutually endowed with qualities, which one is superior to another in terms of its qualities?
तेषु तेषु हि कालेषु तत्तदङ्गं विशिष्यते ।
येन यत्सिध्यते कार्यं तत्प्राधान्याय कल्पते ॥१५६॥
156. teṣu teṣu hi kāleṣu tattadaṅgaṁ viśiṣyate ,
yena yatsidhyate kāryaṁ tatprādhānyāya kalpate.
156. teṣu teṣu hi kāleṣu tat tat aṅgam viśiṣyate yena
yat sidhyate kāryam tat prādhānyāya kalpate
156. hi teṣu teṣu kāleṣu tat tat aṅgam viśiṣyate yena
yat kāryam sidhyate tat prādhānyāya kalpate
156. Indeed, in various situations, each specific constituent becomes preeminent. Whichever constituent accomplishes a particular task is then considered suitable for leadership.
सप्ताङ्गश्चापि संघातस्त्रयश्चान्ये नृपोत्तम ।
संभूय दशवर्गोऽयं भुङ्क्ते राज्यं हि राजवत् ॥१५७॥
157. saptāṅgaścāpi saṁghātastrayaścānye nṛpottama ,
saṁbhūya daśavargo'yaṁ bhuṅkte rājyaṁ hi rājavat.
157. saptāṅgaḥ ca api saṃghātaḥ trayaḥ ca anye nṛpa uttama
sambhūya daśavargaḥ ayam bhuṅkte rājyam hi rājavat
157. nṛpa uttama saptāṅgaḥ ca api saṃghātaḥ ca anye trayaḥ
ayam daśavargaḥ sambhūya hi rājyam rājavat bhuṅkte
157. O best of kings, this seven-limbed collection, along with three other factors, forms this group of ten. This group of ten, when combined, indeed governs the state (rājyam) effectively, like a king (rājavat) himself.
यश्च राजा महोत्साहः क्षत्रधर्मरतो भवेत् ।
स तुष्येद्दशभागेन ततस्त्वन्यो दशावरैः ॥१५८॥
158. yaśca rājā mahotsāhaḥ kṣatradharmarato bhavet ,
sa tuṣyeddaśabhāgena tatastvanyo daśāvaraiḥ.
158. yaḥ ca rājā mahotsāhaḥ kṣatradharmarataḥ bhavet
saḥ tuṣyet daśabhāgena tataḥ tu anyaḥ daśāvaraiḥ
158. yaḥ rājā mahotsāhaḥ kṣatradharmarataḥ bhavet
saḥ daśabhāgena tuṣyet tataḥ tu anyaḥ daśāvaraiḥ
158. The king who is highly energetic and dedicated to his specific duty (dharma) as a kṣatriya, should be content with a one-tenth share. Others, however, should be satisfied with shares that are even less than one-tenth.
नास्त्यसाधारणो राजा नास्ति राज्यमराजकम् ।
राज्येऽसति कुतो धर्मो धर्मेऽसति कुतः परम् ॥१५९॥
159. nāstyasādhāraṇo rājā nāsti rājyamarājakam ,
rājye'sati kuto dharmo dharme'sati kutaḥ param.
159. na asti asādhāraṇaḥ rājā na asti rājyam arājakam
rājye asati kutaḥ dharmaḥ dharme asati kutaḥ param
159. asādhāraṇaḥ rājā na asti arājakam rājyam na asti
rājye asati dharmaḥ kutaḥ dharme asati param kutaḥ
159. There is no uncommon king (every king has an essential role), nor can a state (rājya) exist without a king. If a state (rājya) does not exist, how can there be natural law (dharma)? And if natural law (dharma) does not exist, from where can the ultimate good be attained?
योऽप्यत्र परमो धर्मः पवित्रं राजराज्ययोः ।
पृथिवी दक्षिणा यस्य सोऽश्वमेधो न विद्यते ॥१६०॥
160. yo'pyatra paramo dharmaḥ pavitraṁ rājarājyayoḥ ,
pṛthivī dakṣiṇā yasya so'śvamedho na vidyate.
160. yaḥ api atra paramaḥ dharmaḥ pavitram rāja-rājyayoḥ
pṛthivī dakṣiṇā yasya saḥ aśvamedhaḥ na vidyate
160. yaḥ api atra rāja-rājyayoḥ pavitram paramaḥ dharmaḥ
yasya pṛthivī dakṣiṇā saḥ aśvamedhaḥ na vidyate
160. The supreme natural law (dharma) found here, which purifies both kings and kingdoms, is of such immense value that even a great Vedic ritual (yajña) like the Aśvamedha, with the entire earth as its sacrificial fee, cannot compare to it or be its equal.
साहमेतानि कर्माणि राज्यदुःखानि मैथिल ।
समर्था शतशो वक्तुमथ वापि सहस्रशः ॥१६१॥
161. sāhametāni karmāṇi rājyaduḥkhāni maithila ,
samarthā śataśo vaktumatha vāpi sahasraśaḥ.
161. sā aham etāni karmāṇi rājya-duḥkhāni maithila
samarthā śataśaḥ vaktum atha vā api sahasraśaḥ
161. maithila sā aham etāni karmāṇi rājya-duḥkhāni
śataśaḥ atha vā api sahasraśaḥ vaktum samarthā
161. O Maithila, I (a woman) am capable of speaking about these actions (karma) and the sorrows of kingship hundreds of times, or even thousands of times.
स्वदेहे नाभिषङ्गो मे कुतः परपरिग्रहे ।
न मामेवंविधां मुक्तामीदृशं वक्तुमर्हसि ॥१६२॥
162. svadehe nābhiṣaṅgo me kutaḥ paraparigrahe ,
na māmevaṁvidhāṁ muktāmīdṛśaṁ vaktumarhasi.
162. sva-dehe na abhiṣaṅgaḥ me kutaḥ para-parigrahe
na mām evaṃvidhām muktām īdṛśam vaktum arhasi
162. me sva-dehe abhiṣaṅgaḥ na kutaḥ para-parigrahe
evaṃvidhām muktām mām īdṛśam vaktum na arhasi
162. I have no attachment to my own body; how then could I have attachment to the possessions of others? You ought not to speak in such a way to me, who is already liberated.
ननु नाम त्वया मोक्षः कृत्स्नः पञ्चशिखाच्छ्रुतः ।
सोपायः सोपनिषदः सोपासङ्गः सनिश्चयः ॥१६३॥
163. nanu nāma tvayā mokṣaḥ kṛtsnaḥ pañcaśikhācchrutaḥ ,
sopāyaḥ sopaniṣadaḥ sopāsaṅgaḥ saniścayaḥ.
163. nanu nāma tvayā mokṣaḥ kṛtsnaḥ pañcaśikhāt śrutaḥ
sa-upāyaḥ sa-upaniṣadaḥ sa-upāsaṅgaḥ sa-niścayaḥ
163. nanu nāma tvayā pañcaśikhāt kṛtsnaḥ sa-upāyaḥ
sa-upaniṣadaḥ sa-upāsaṅgaḥ sa-niścayaḥ mokṣaḥ śrutaḥ
163. Surely, you have indeed learned the entire subject of liberation (mokṣa) - complete with its methods, its secret doctrines (upaniṣad), its auxiliary teachings, and its certain principles - from Pañcaśikha, haven't you?
तस्य ते मुक्तसङ्गस्य पाशानाक्रम्य तिष्ठतः ।
छत्रादिषु विशेषेषु कथं सङ्गः पुनर्नृप ॥१६४॥
164. tasya te muktasaṅgasya pāśānākramya tiṣṭhataḥ ,
chatrādiṣu viśeṣeṣu kathaṁ saṅgaḥ punarnṛpa.
164. tasya te mukta-saṅgasya pāśān ākramya tiṣṭhataḥ
chatra-ādiṣu viśeṣeṣu katham saṅgaḥ punaḥ nṛpa
164. nṛpa tasya te mukta-saṅgasya pāśān ākramya
tiṣṭhataḥ chatra-ādiṣu viśeṣeṣu punaḥ saṅgaḥ katham
164. O King, how can there again be attachment (saṅga) for you, who are liberated from all attachments, and who stand having completely overcome all bonds, regarding particular objects such as umbrellas and the like?
श्रुतं ते न श्रुतं मन्ये मिथ्या वापि श्रुतं श्रुतम् ।
अथ वा श्रुतसंकाशं श्रुतमन्यच्छ्रुतं त्वया ॥१६५॥
165. śrutaṁ te na śrutaṁ manye mithyā vāpi śrutaṁ śrutam ,
atha vā śrutasaṁkāśaṁ śrutamanyacchrutaṁ tvayā.
165. śrutam te na śrutam manye mithyā vā api śrutam śrutam
atha vā śruta-saṃkāśam śrutam anyat śrutam tvayā
165. manye te śrutam na śrutam vā api śrutam mithyā śrutam
atha vā tvayā anyat śruta-saṃkāśam śrutam śrutam
165. I do not think that what you heard was truly heard by you. Or perhaps, even if you did hear it, it was heard falsely. Alternatively, what you heard was something else that merely resembled knowledge.
अथापीमासु संज्ञासु लौकिकीषु प्रतिष्ठसि ।
अभिषङ्गावरोधाभ्यां बद्धस्त्वं प्राकृतो यथा ॥१६६॥
166. athāpīmāsu saṁjñāsu laukikīṣu pratiṣṭhasi ,
abhiṣaṅgāvarodhābhyāṁ baddhastvaṁ prākṛto yathā.
166. atha api imāsu saṃjñāsu laukikīṣu pratiṣṭhasi |
abhiṣaṅgāvarodhābhyām baddhaḥ tvam prākṛtaḥ yathā
166. atha api tvam imāsu laukikīṣu saṃjñāsu pratiṣṭhasi
abhiṣaṅgāvarodhābhyām tvam baddhaḥ yathā prākṛtaḥ
166. Moreover, you are established in these worldly concepts. You are bound by attachment and hindrance, just like an ordinary person.
सत्त्वेनानुप्रवेशो हि योऽयं त्वयि कृतो मया ।
किं तवापकृतं तत्र यदि मुक्तोऽसि सर्वतः ॥१६७॥
167. sattvenānupraveśo hi yo'yaṁ tvayi kṛto mayā ,
kiṁ tavāpakṛtaṁ tatra yadi mukto'si sarvataḥ.
167. sattvena anuprāveśaḥ hi yaḥ ayam tvayi kṛtaḥ mayā
| kim tava apakṛtam tatra yadi muktaḥ asi sarvataḥ
167. hi yaḥ ayam sattvena anuprāveśaḥ mayā tvayi kṛtaḥ
tatra kim tava apakṛtam yadi sarvataḥ muktaḥ asi
167. Indeed, this infusion of pure essence (sattva) that I effected in you – what harm was done to you by it, if you are thereby liberated from everything?
नियमो ह्येष धर्मेषु यतीनां शून्यवासिता ।
शून्यमावासयन्त्या च मया किं कस्य दूषितम् ॥१६८॥
168. niyamo hyeṣa dharmeṣu yatīnāṁ śūnyavāsitā ,
śūnyamāvāsayantyā ca mayā kiṁ kasya dūṣitam.
168. niyamaḥ hi eṣaḥ dharmeṣu yatīnām śūnyavāsitā
| śūnyam āvāsayantya ca mayā kim kasya dūṣitam
168. hi eṣaḥ dharmeṣu yatīnām śūnyavāsitā niyamaḥ
ca śūnyam āvāsayantya mayā kasya kim dūṣitam
168. Indeed, this is a principle (dharma) for ascetics (yati) to dwell in emptiness. What harm have I caused to anyone by dwelling in emptiness?
न पाणिभ्यां न बाहुभ्यां पादोरुभ्यां न चानघ ।
न गात्रावयवैरन्यैः स्पृशामि त्वा नराधिप ॥१६९॥
169. na pāṇibhyāṁ na bāhubhyāṁ pādorubhyāṁ na cānagha ,
na gātrāvayavairanyaiḥ spṛśāmi tvā narādhipa.
169. na pāṇibhyām na bāhubhyām pādūrubhyām na ca anagha
| na gātrāvayavaiḥ anyaiḥ spṛśāmi tvā narādhip
169. anagha narādhipa,
(aham) tvā na pāṇibhyām,
na bāhubhyām,
na pādūrubhyām,
ca na anyaiḥ gātrāvayavaiḥ spṛśāmi
169. O sinless one (anagha), I do not touch you with my hands, nor with my arms, nor with my feet and thighs, nor with any other limbs, O king of men (narādhipa).
कुले महति जातेन ह्रीमता दीर्घदर्शिना ।
नैतत्सदसि वक्तव्यं सद्वासद्वा मिथः कृतम् ॥१७०॥
170. kule mahati jātena hrīmatā dīrghadarśinā ,
naitatsadasi vaktavyaṁ sadvāsadvā mithaḥ kṛtam.
170. kule mahati jātena hrīmatā dīrghadarśinā na etat
sadasi vaktavyam sat vā asat vā mithaḥ kṛtam
170. kule mahati jātena hrīmatā dīrghadarśinā mithaḥ
kṛtam sat vā asat vā etat sadasi na vaktavyam
170. That which was done privately, whether good or bad, should not be spoken of in an assembly by one born into a noble family, who possesses modesty and foresight.
ब्राह्मणा गुरवश्चेमे तथामात्या गुरूत्तमाः ।
त्वं चाथ गुरुरप्येषामेवमन्योन्यगौरवम् ॥१७१॥
171. brāhmaṇā guravaśceme tathāmātyā gurūttamāḥ ,
tvaṁ cātha gururapyeṣāmevamanyonyagauravam.
171. brāhmaṇāḥ guravaḥ ca ime tathā amātyāḥ gurūttamāḥ
tvam ca atha guruḥ api eṣām evam anyonyagauravam
171. ime brāhmaṇāḥ guravaḥ ca,
tathā amātyāḥ gurūttamāḥ.
atha tvam ca eṣām api guruḥ.
evam anyonyagauravam.
171. These Brahmins are revered teachers (guru), and likewise, the ministers are excellent teachers. And you, furthermore, are also their teacher (guru). Thus, there is mutual reverence.
तदेवमनुसंदृश्य वाच्यावाच्यं परीक्षता ।
स्त्रीपुंसोः समवायोऽयं त्वया वाच्यो न संसदि ॥१७२॥
172. tadevamanusaṁdṛśya vācyāvācyaṁ parīkṣatā ,
strīpuṁsoḥ samavāyo'yaṁ tvayā vācyo na saṁsadi.
172. tat evam anusaṃdṛśya vācyam avācyam parīkṣatā
strīpuṃsoḥ samavāyaḥ ayam tvayā vācyaḥ na saṃsadi
172. tvayā tat evam vācyam avācyam anusaṃdṛśya parīkṣatā
ayam strīpuṃsoḥ samavāyaḥ saṃsadi na vācyaḥ
172. Therefore, having carefully considered what is speakable and unspeakable, and having thus examined the situation, this union of a man and a woman should not be discussed by you in an assembly.
यथा पुष्करपर्णस्थं जलं तत्पर्णसंस्थितम् ।
तिष्ठत्यस्पृशती तद्वत्त्वयि वत्स्यामि मैथिल ॥१७३॥
173. yathā puṣkaraparṇasthaṁ jalaṁ tatparṇasaṁsthitam ,
tiṣṭhatyaspṛśatī tadvattvayi vatsyāmi maithila.
173. yathā puṣkaraparṇastham jalam tat parṇasaṃsthitam
tiṣṭhati aspṛśatī tadvat tvayi vatsyāmi maithila
173. maithila! yathā puṣkaraparṇastham jalam tat parṇasaṃsthitam aspṛśatī tiṣṭhati,
tadvat tvayi vatsyāmi.
173. Just as water, though resting upon a lotus leaf, does not adhere to that leaf, so too, O Maithila, I shall reside with you without being truly touched or attached.
यदि वाप्यस्पृशन्त्या मे स्पर्शं जानासि कंचन ।
ज्ञानं कृतमबीजं ते कथं तेनेह भिक्षुणा ॥१७४॥
174. yadi vāpyaspṛśantyā me sparśaṁ jānāsi kaṁcana ,
jñānaṁ kṛtamabījaṁ te kathaṁ teneha bhikṣuṇā.
174. yadi vā api aspṛśantyā me sparśam jānāsi kaṃcana
jñānam kṛtam abījam te katham tena iha bhikṣuṇā
174. yadi vā api aspṛśantyā me kaṃcana sparśam jānāsi,
[tataḥ] te abījam kṛtam jñānam iha tena bhikṣuṇā katham [bhavati]?
174. If, even though I am untouched, you perceive any contact from me, then how can your knowledge, which is unproductive (without a seed of truth), be considered to have been brought about by that mendicant here?
स गार्हस्थ्याच्च्युतश्च त्वं मोक्षं नावाप्य दुर्विदम् ।
उभयोरन्तराले च वर्तसे मोक्षवातिकः ॥१७५॥
175. sa gārhasthyāccyutaśca tvaṁ mokṣaṁ nāvāpya durvidam ,
ubhayorantarāle ca vartase mokṣavātikaḥ.
175. saḥ gārhasthyāt cyutaḥ ca tvam mokṣam na avāpya
durvidam ubhayoḥ antarāle ca vartase mokṣavārtikaḥ
175. tvam saḥ gārhasthyāt cyutaḥ ca,
durvidam mokṣam na avāpya ca,
ubhayoḥ antarāle mokṣavārtikaḥ vartase.
175. You, having fallen from the householder's life and not having attained the liberation (mokṣa) that is difficult to comprehend, now exist in the intermediate state between both, merely a commentator on (or speaker about) liberation (mokṣa).
न हि मुक्तस्य मुक्तेन ज्ञस्यैकत्वपृथक्त्वयोः ।
भावाभावसमायोगे जायते वर्णसंकरः ॥१७६॥
176. na hi muktasya muktena jñasyaikatvapṛthaktvayoḥ ,
bhāvābhāvasamāyoge jāyate varṇasaṁkaraḥ.
176. na hi muktasya muktena jñasya ekatva-pṛthaktvayoḥ
bhāva-abhāva-samāyoge jāyate varṇa-saṃkaraḥ
176. hi muktasya jñasya muktena,
ekatva-pṛthaktvayoḥ bhāva-abhāva-samāyoge varṇa-saṃkaraḥ na jāyate.
176. Indeed, for a liberated (mukta) and knowing person, there is no confusion of essential characteristics (varṇa-saṃkara) with another liberated person, whether regarding their unity and distinctness, or the combination of their existence and non-existence.
वर्णाश्रमपृथक्त्वे च दृष्टार्थस्यापृथक्त्विनः ।
नान्यदन्यदिति ज्ञात्वा नान्यदन्यत्प्रवर्तते ॥१७७॥
177. varṇāśramapṛthaktve ca dṛṣṭārthasyāpṛthaktvinaḥ ,
nānyadanyaditi jñātvā nānyadanyatpravartate.
177. varṇa-āśrama-pṛthaktve ca dṛṣṭa-arthasya apṛthaktvinaḥ
na anyat anyat iti jñātvā na anyat anyat pravartate
177. varṇa-āśrama-pṛthaktve ca,
dṛṣṭa-arthasya apṛthaktvinaḥ,
'na anyat anyat' iti jñātvā,
[tataḥ] na anyat anyat pravartate.
177. And even amidst the distinctness of social classes (varṇa) and stages of life (āśrama), for one who perceives the reality as non-dual (apṛthaktvin), having understood that 'nothing is truly separate from anything else,' nothing else then proceeds or operates as fundamentally distinct.
पाणौ कुण्डं तथा कुण्डे पयः पयसि मक्षिकाः ।
आश्रिताश्रययोगेन पृथक्त्वेनाश्रया वयम् ॥१७८॥
178. pāṇau kuṇḍaṁ tathā kuṇḍe payaḥ payasi makṣikāḥ ,
āśritāśrayayogena pṛthaktvenāśrayā vayam.
178. pāṇau kuṇḍam tathā kuṇḍe payaḥ payasi makṣikāḥ
āśrita-āśraya-yogena pṛthaktvena āśrayāḥ vayam
178. pāṇau kuṇḍam tathā kuṇḍe payaḥ payasi makṣikāḥ
āśrita-āśraya-yogena pṛthaktvena vayam āśrayāḥ
178. In the hand, there is a pot; within the pot, water; and in the water, flies. By the principle of the supported and its support, we (the elements) remain distinct as supported entities.
न तु कुण्डे पयोभावः पयश्चापि न मक्षिकाः ।
स्वयमेवाश्रयन्त्येते भावा न तु पराश्रयम् ॥१७९॥
179. na tu kuṇḍe payobhāvaḥ payaścāpi na makṣikāḥ ,
svayamevāśrayantyete bhāvā na tu parāśrayam.
179. na tu kuṇḍe payaḥ-bhāvaḥ payaḥ ca api na makṣikāḥ
svayam eva āśrayanti ete bhāvāḥ na tu para-āśrayam
179. tu kuṇḍe payaḥ-bhāvaḥ na payaḥ ca api makṣikāḥ na
ete bhāvāḥ svayam eva āśrayanti tu para-āśrayam na
179. However, the pot does not become water, nor does the water become flies. These entities depend on themselves alone, not on the support of another.
पृथक्त्वादाश्रमाणां च वर्णान्यत्वे तथैव च ।
परस्परपृथक्त्वाच्च कथं ते वर्णसंकरः ॥१८०॥
180. pṛthaktvādāśramāṇāṁ ca varṇānyatve tathaiva ca ,
parasparapṛthaktvācca kathaṁ te varṇasaṁkaraḥ.
180. pṛthaktvāt āśramāṇām ca varṇa-anyatve tathā eva ca
paraspara-pṛthaktvāt ca katham te varṇa-saṃkaraḥ
180. āśramāṇām pṛthaktvāt ca tathā eva ca varṇa-anyatve
paraspara-pṛthaktvāt ca te varṇa-saṃkaraḥ katham
180. Considering the distinctness of the stages of life (āśrama), and similarly the distinctness of the social classes (varṇa), and furthermore their mutual separateness, how can there be a mixing of social classes (varṇa-saṃkara) for you?
नास्मि वर्णोत्तमा जात्या न वैश्या नावरा तथा ।
तव राजन्सवर्णास्मि शुद्धयोनिरविप्लुता ॥१८१॥
181. nāsmi varṇottamā jātyā na vaiśyā nāvarā tathā ,
tava rājansavarṇāsmi śuddhayoniraviplutā.
181. na asmi varṇa-uttamā jātyā na vaiśyā na avarā tathā
tava rājan sa-varṇā asmi śuddha-yoniḥ a-viplutā
181. rājan jātyā varṇa-uttamā na asmi vaiśyā na tathā
avarā na tava sa-varṇā śuddha-yoniḥ a-viplutā asmi
181. By birth, I am neither of the highest social class (varṇa-uttamā), nor a Vaiśya woman, nor a woman of a lower class. O King, I am of your social class (savarṇā), of pure lineage, and undefiled.
प्रधानो नाम राजर्षिर्व्यक्तं ते श्रोत्रमागतः ।
कुले तस्य समुत्पन्नां सुलभां नाम विद्धि माम् ॥१८२॥
182. pradhāno nāma rājarṣirvyaktaṁ te śrotramāgataḥ ,
kule tasya samutpannāṁ sulabhāṁ nāma viddhi mām.
182. pradhānaḥ nāma rājarṣiḥ vyaktam te śrotram āgataḥ
kule tasya samutpannām sulabhām nāma viddhi mām
182. rājarṣiḥ pradhānaḥ nāma te śrotram vyaktam āgataḥ
kule tasya samutpannām mām sulabhām nāma viddhi
182. Surely, you must have heard of the royal sage (rājarṣi) named Pradhāna. Know me, Sulabhā by name, to be born in his family.
द्रोणश्च शतशृङ्गश्च वक्रद्वारश्च पर्वतः ।
मम सत्रेषु पूर्वेषां चिता मघवता सह ॥१८३॥
183. droṇaśca śataśṛṅgaśca vakradvāraśca parvataḥ ,
mama satreṣu pūrveṣāṁ citā maghavatā saha.
183. droṇaḥ ca śataśṛṅgaḥ ca vakradvāraḥ ca parvataḥ
mama satreṣu pūrveṣām citā maghavatā saha
183. droṇaḥ ca śataśṛṅgaḥ ca vakradvāraḥ ca parvataḥ
mama pūrveṣām satreṣu citā maghavatā saha
183. The mountains named Droṇa, Śataśṛṅga, and Vakradvāra (were prominent). In the Vedic rituals (satra) of my ancestors, a piled-up altar (cita) was made together with Maghavan (Indra).
साहं तस्मिन्कुले जाता भर्तर्यसति मद्विधे ।
विनीता मोक्षधर्मेषु चराम्येका मुनिव्रतम् ॥१८४॥
184. sāhaṁ tasminkule jātā bhartaryasati madvidhe ,
vinītā mokṣadharmeṣu carāmyekā munivratam.
184. sā aham tasmin kule jātā bhartari asati madvidhe
vinītā mokṣa-dharmeṣu carāmi ekā munivratam
184. sā aham tasminkule jātā madvidhe bhartari asati
(api) mokṣa-dharmeṣu vinītā ekā munivratam carāmi
184. I, thus born in that noble family, with no husband like me, trained in the natural laws (dharma) of liberation (mokṣa), wander alone, observing the vows of a sage.
नास्मि सत्रप्रतिच्छन्ना न परस्वाभिमानिनी ।
न धर्मसंकरकरी स्वधर्मेऽस्मि धृतव्रता ॥१८५॥
185. nāsmi satrapraticchannā na parasvābhimāninī ,
na dharmasaṁkarakarī svadharme'smi dhṛtavratā.
185. na asmi satra-praticchannā na parasva-abhimāninī
na dharma-saṃkara-karī sva-dharme asmi dhṛta-vratā
185. asmi na satra-praticchannā,
na parasva-abhimāninī,
na dharma-saṃkara-karī (ca).
svadharme (ca) asmi dhṛta-vratā
185. I am not one who performs Vedic rituals (satra) deceptively, nor am I proud of others' possessions. I do not cause confusion regarding the natural law (dharma); rather, I am firm in my vows concerning my own intrinsic nature (sva-dharma).
नास्थिरा स्वप्रतिज्ञायां नासमीक्ष्यप्रवादिनी ।
नासमीक्ष्यागता चाहं त्वत्सकाशं जनाधिप ॥१८६॥
186. nāsthirā svapratijñāyāṁ nāsamīkṣyapravādinī ,
nāsamīkṣyāgatā cāhaṁ tvatsakāśaṁ janādhipa.
186. na asthirā sva-pratijñāyām na asamīkṣya-pravādinī
na asamīkṣya-āgatā ca aham tvat-sakāśam janādhipa
186. janādhipa aham sva-pratijñāyām na asthirā na
asamīkṣya-pravādinī ca na asamīkṣya-āgatā ca tvat-sakāśam
186. O lord of men, I am not unsteady in my promise, nor do I speak without due consideration, nor have I come to your presence without proper deliberation.
मोक्षे ते भावितां बुद्धिं श्रुत्वाहं कुशलैषिणी ।
तव मोक्षस्य चाप्यस्य जिज्ञासार्थमिहागता ॥१८७॥
187. mokṣe te bhāvitāṁ buddhiṁ śrutvāhaṁ kuśalaiṣiṇī ,
tava mokṣasya cāpyasya jijñāsārthamihāgatā.
187. mokṣe te bhāvitām buddhim śrutvā aham kuśala-eṣiṇī
tava mokṣasya ca api asya jijñāsā-artham iha āgatā
187. aham te mokṣe bhāvitām buddhim śrutvā kuśala-eṣiṇī ca
(asmi) asya tava mokṣasya jijñāsā-artham iha āgatā (asmi)
187. Having heard of your cultivated understanding concerning liberation (mokṣa), and being a well-wisher, I have come here for the purpose of inquiring about this liberation (mokṣa) of yours.
न वर्गस्था ब्रवीम्येतत्स्वपक्षपरपक्षयोः ।
मुक्तो न मुच्यते यश्च शान्तो यश्च न शाम्यति ॥१८८॥
188. na vargasthā bravīmyetatsvapakṣaparapakṣayoḥ ,
mukto na mucyate yaśca śānto yaśca na śāmyati.
188. na varga-sthā bravīmi etat sva-pakṣa-para-pakṣayoḥ
muktaḥ na mucyate yaḥ ca śāntaḥ yaḥ ca na śāmyati
188. aham etat sva-pakṣa-para-pakṣayoḥ varga-sthā na bravīmi
yaḥ muktaḥ na mucyate ca yaḥ śāntaḥ na śāmyati ca
188. I do not say this as a partisan, taking sides between my own group and an opposing group, but regarding the one who, though seemingly liberated, is not truly freed, and the one who, though seemingly peaceful, does not truly achieve tranquility.
यथा शून्ये पुरागारे भिक्षुरेकां निशां वसेत् ।
तथा हि त्वच्छरीरेऽस्मिन्निमां वत्स्यामि शर्वरीम् ॥१८९॥
189. yathā śūnye purāgāre bhikṣurekāṁ niśāṁ vaset ,
tathā hi tvaccharīre'sminnimāṁ vatsyāmi śarvarīm.
189. yathā śūnye purāgāre bhikṣuḥ ekām niśām vaset
tathā hi tvat-śarīre asmin imām vatsyāmi śarvarīm
189. yathā bhikṣuḥ śūnye purāgāre ekām niśām vaset tathā
hi aham asmin tvat-śarīre imām śarvarīm vatsyāmi
189. Just as a mendicant might dwell for one night in an empty, old house, so indeed shall I dwell this night in this body of yours.
साहमासनदानेन वागातिथ्येन चार्चिता ।
सुप्ता सुशरणा प्रीता श्वो गमिष्यामि मैथिल ॥१९०॥
190. sāhamāsanadānena vāgātithyena cārcitā ,
suptā suśaraṇā prītā śvo gamiṣyāmi maithila.
190. sā aham āsana-dānena vāk-ātithyena ca arcitā
suptā su-śaraṇā prītā śvaḥ gamiṣyāmi maithila
190. maithila sā aham āsana-dānena ca vāk-ātithyena
arcitā suptā su-śaraṇā prītā [asmi] śvaḥ gamiṣyāmi
190. Having been honored with the offering of a seat and with gracious words of hospitality, I have slept soundly, found good refuge, and am content. O Maithila, I will depart tomorrow.
इत्येतानि स वाक्यानि हेतुमन्त्यर्थवन्ति च ।
श्रुत्वा नाधिजगौ राजा किंचिदन्यदतः परम् ॥१९१॥
191. ityetāni sa vākyāni hetumantyarthavanti ca ,
śrutvā nādhijagau rājā kiṁcidanyadataḥ param.
191. iti etāni saḥ vākyāni hetu-manti artha-vanti ca
śrutvā na adhi-jagau rājā kiñcit anyat ataḥ param
191. rājā iti etāni hetu-manti ca artha-vanti vākyāni
śrutvā ataḥ param kiñcit anyat na adhi-jagau
191. Having heard these words, which were both logical and meaningful, the king found nothing else to say beyond them.

Links to all chapters:

ādi parva

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

sabhā parva

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

vana parva

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

virāṭa parva

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

udyoga parva

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

bhīṣma parva

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

droṇa parva

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

karṇa parva

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

śalya parva

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

sauptika parva

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

strī parva

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

śānti parva (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216 Chapter 217 Chapter 218 Chapter 219 Chapter 220 Chapter 221 Chapter 222 Chapter 223 Chapter 224 Chapter 225 Chapter 226 Chapter 227 Chapter 228 Chapter 229 Chapter 230 Chapter 231 Chapter 232 Chapter 233 Chapter 234 Chapter 235 Chapter 236 Chapter 237 Chapter 238 Chapter 239 Chapter 240 Chapter 241 Chapter 242 Chapter 243 Chapter 244 Chapter 245 Chapter 246 Chapter 247 Chapter 248 Chapter 249 Chapter 250 Chapter 251 Chapter 252 Chapter 253 Chapter 254 Chapter 255 Chapter 256 Chapter 257 Chapter 258 Chapter 259 Chapter 260 Chapter 261 Chapter 262 Chapter 263 Chapter 264 Chapter 265 Chapter 266 Chapter 267 Chapter 268 Chapter 269 Chapter 270 Chapter 271 Chapter 272 Chapter 273 Chapter 274 Chapter 275 Chapter 276 Chapter 277 Chapter 278 Chapter 279 Chapter 280 Chapter 281 Chapter 282 Chapter 283 Chapter 284 Chapter 285 Chapter 286 Chapter 287 Chapter 288 Chapter 289 Chapter 290 Chapter 291 Chapter 292 Chapter 293 Chapter 294 Chapter 295 Chapter 296 Chapter 297 Chapter 298 Chapter 299 Chapter 300 Chapter 301 Chapter 302 Chapter 303 Chapter 304 Chapter 305 Chapter 306 Chapter 307 Chapter 308 (current chapter) Chapter 309 Chapter 310 Chapter 311 Chapter 312 Chapter 313 Chapter 314 Chapter 315 Chapter 316 Chapter 317 Chapter 318 Chapter 319 Chapter 320 Chapter 321 Chapter 322 Chapter 323 Chapter 324 Chapter 325 Chapter 326 Chapter 327 Chapter 328 Chapter 329 Chapter 330 Chapter 331 Chapter 332 Chapter 333 Chapter 334 Chapter 335 Chapter 336 Chapter 337 Chapter 338 Chapter 339 Chapter 340 Chapter 341 Chapter 342 Chapter 343 Chapter 344 Chapter 345 Chapter 346 Chapter 347 Chapter 348 Chapter 349 Chapter 350 Chapter 351 Chapter 352 Chapter 353

anuśāsana parva

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

aśvamedhika parva

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

āśramavāsika parva

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

mausala parva

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

mahāprasthānika parva

Chapter 1 Chapter 2 Chapter 3

svargārohaṇa parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5