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महाभारतः       mahābhārataḥ - book-12, chapter-336

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जनमेजय उवाच ।
अहो ह्येकान्तिनः सर्वान्प्रीणाति भगवान्हरिः ।
विधिप्रयुक्तां पूजां च गृह्णाति भगवान्स्वयम् ॥१॥
1. janamejaya uvāca ,
aho hyekāntinaḥ sarvānprīṇāti bhagavānhariḥ ,
vidhiprayuktāṁ pūjāṁ ca gṛhṇāti bhagavānsvayam.
1. janamejayaḥ uvāca aho hi ekāntinaḥ sarvān prīṇāti bhagavān
hariḥ vidhiprayuktām pūjām ca gṛhṇāti bhagavān svayam
1. janamejayaḥ uvāca aho hi bhagavān hariḥ sarvān ekāntinaḥ
prīṇāti ca bhagavān svayam vidhiprayuktām pūjām gṛhṇāti
1. Janamejaya said: "Oh, indeed, Lord Hari pleases all exclusive devotees (ekāntinas). The Lord himself also accepts the worship performed according to scriptural injunctions."
ये तु दग्धेन्धना लोके पुण्यपापविवर्जिताः ।
तेषां त्वयाभिनिर्दिष्टा पारंपर्यागता गतिः ॥२॥
2. ye tu dagdhendhanā loke puṇyapāpavivarjitāḥ ,
teṣāṁ tvayābhinirdiṣṭā pāraṁparyāgatā gatiḥ.
2. ye tu dagdhendhanāḥ loke puṇyapāpavivarjitāḥ
teṣām tvayā abhinirdiṣṭā pāramparāgatā gatiḥ
2. tu ye loke dagdhendhanāḥ puṇyapāpavivarjitāḥ
teṣām pāramparāgatā gatiḥ tvayā abhinirdiṣṭā
2. But for those in this world whose karmic fuel is completely consumed, and who are devoid of both merit (puṇya) and demerit (pāpa), you have clearly indicated the path (gati) transmitted through tradition.
चतुर्थ्यां चैव ते गत्यां गच्छन्ति पुरुषोत्तमम् ।
एकान्तिनस्तु पुरुषा गच्छन्ति परमं पदम् ॥३॥
3. caturthyāṁ caiva te gatyāṁ gacchanti puruṣottamam ,
ekāntinastu puruṣā gacchanti paramaṁ padam.
3. caturthyām ca eva te gatyām gacchanti puruṣottamam
ekāntinaḥ tu puruṣāḥ gacchanti paramam padam
3. ca eva te caturthyām gatyām puruṣottamam gacchanti
tu ekāntinaḥ puruṣāḥ paramam padam gacchanti
3. And indeed, they go to the Supreme Person (Puruṣottama) through the fourth path (gati). But those persons who are exclusive devotees (ekāntinas) attain the supreme abode.
नूनमेकान्तधर्मोऽयं श्रेष्ठो नारायणप्रियः ।
अगत्वा गतयस्तिस्रो यद्गच्छन्त्यव्ययं हरिम् ॥४॥
4. nūnamekāntadharmo'yaṁ śreṣṭho nārāyaṇapriyaḥ ,
agatvā gatayastisro yadgacchantyavyayaṁ harim.
4. nūnam ekāntadharmaḥ ayam śreṣṭhaḥ nārāyaṇapriyaḥ
agatvā gatayaḥ tisraḥ yat gacchanti avyayam harim
4. nūnam ayam ekāntadharmaḥ śreṣṭhaḥ nārāyaṇapriyaḥ
yat tisraḥ gatayaḥ agatvā avyayam harim gacchanti
4. Certainly, this path of exclusive devotion (ekānta-dharma) is supreme and dear to Nārāyaṇa, because without traversing the three other paths (gati), they directly reach the imperishable Hari.
सहोपनिषदान्वेदान्ये विप्राः सम्यगास्थिताः ।
पठन्ति विधिमास्थाय ये चापि यतिधर्मिणः ॥५॥
5. sahopaniṣadānvedānye viprāḥ samyagāsthitāḥ ,
paṭhanti vidhimāsthāya ye cāpi yatidharmiṇaḥ.
5. saha upaniṣadān vedān ye viprāḥ samyak āsthitāḥ
paṭhanti vidhim āsthāya ye ca api yati-dharmiṇaḥ
5. ye viprāḥ saha upaniṣadān vedān samyak āsthitāḥ vidhim āsthāya paṭhanti,
ye ca api yati-dharmiṇaḥ
5. Those brahmins who are properly established in the Vedas along with the Upanishads, and who study them by observing the regulations; and also those who practice the principles (dharma) of ascetics (yati).
तेभ्यो विशिष्टां जानामि गतिमेकान्तिनां नृणाम् ।
केनैष धर्मः कथितो देवेन ऋषिणापि वा ॥६॥
6. tebhyo viśiṣṭāṁ jānāmi gatimekāntināṁ nṛṇām ,
kenaiṣa dharmaḥ kathito devena ṛṣiṇāpi vā.
6. tebhyaḥ viśiṣṭām jānāmi gatim ekāntinām nṛṇām
kena eṣaḥ dharmaḥ kathitaḥ devena ṛṣiṇā api vā
6. nṛṇām ekāntinām gatim tebhyaḥ viśiṣṭām jānāmi.
eṣaḥ dharmaḥ kena devena vā api ṛṣiṇā kathitaḥ?
6. I know the destination (gati) of single-minded individuals (ekāntins) to be superior to that of those (mentioned previously). By whom was this principle (dharma) declared, by a god or even by a sage?
एकान्तिनां च का चर्या कदा चोत्पादिता विभो ।
एतन्मे संशयं छिन्धि परं कौतूहलं हि मे ॥७॥
7. ekāntināṁ ca kā caryā kadā cotpāditā vibho ,
etanme saṁśayaṁ chindhi paraṁ kautūhalaṁ hi me.
7. ekāntinām ca kā caryā kadā ca utpāditā vibho
etat me saṃśayam chindhi param kautūhalam hi me
7. vibho,
ekāntinām caryā kā? ca kadā utpāditā? etat me saṃśayam chindhi.
hi me param kautūhalam.
7. And what is the practice of these single-minded individuals (ekāntins)? And when, O mighty lord (vibhu), was it established? Please resolve this doubt of mine, for indeed, my curiosity is immense.
वैशंपायन उवाच ।
समुपोढेष्वनीकेषु कुरुपाण्डवयोर्मृधे ।
अर्जुने विमनस्के च गीता भगवता स्वयम् ॥८॥
8. vaiśaṁpāyana uvāca ,
samupoḍheṣvanīkeṣu kurupāṇḍavayormṛdhe ,
arjune vimanaske ca gītā bhagavatā svayam.
8. vaiśampāyanaḥ uvāca samupodheṣu anīkeṣu kuru-pāṇḍavayoḥ
mṛdhe arjune vimanaske ca gītā bhagavatā svayam
8. vaiśampāyanaḥ uvāca: kuru-pāṇḍavayoḥ mṛdhe anīkeṣu samupodheṣu,
arjune ca vimanaske,
bhagavatā svayam gītā.
8. Vaiśampāyana said: When the armies of the Kurus and Pāṇḍavas were arrayed for battle, and Arjuna was despondent, the Bhagavad Gītā was sung by the Blessed Lord (bhagavān) himself.
आगतिश्च गतिश्चैव पूर्वं ते कथिता मया ।
गहनो ह्येष धर्मो वै दुर्विज्ञेयोऽकृतात्मभिः ॥९॥
9. āgatiśca gatiścaiva pūrvaṁ te kathitā mayā ,
gahano hyeṣa dharmo vai durvijñeyo'kṛtātmabhiḥ.
9. āgatiḥ ca gatiḥ ca eva pūrvam te kathitā mayā
gahanaḥ hi eṣaḥ dharmaḥ vai durvijñeyaḥ akṛtātmabhiḥ
9. Both your coming and going were indeed previously explained by me. This natural law (dharma) is truly profound and difficult to comprehend for those whose inner self is not perfected.
संमितः सामवेदेन पुरैवादियुगे कृतः ।
धार्यते स्वयमीशेन राजन्नारायणेन ह ॥१०॥
10. saṁmitaḥ sāmavedena puraivādiyuge kṛtaḥ ,
dhāryate svayamīśena rājannārāyaṇena ha.
10. sam̐mitaḥ sāmavedena purā eva ādi yuge kṛtaḥ
dhāryate svayam īśena rājan nārāyaṇena ha
10. It was established in the primeval age (ādi yuga), indeed, in accordance with the Sāma Veda. O King, it is sustained personally by the Lord (īśa) Nārāyaṇa (nārāyaṇa) himself.
एतमर्थं महाराज पृष्टः पार्थेन नारदः ।
ऋषिमध्ये महाभागः शृण्वतोः कृष्णभीष्मयोः ॥११॥
11. etamarthaṁ mahārāja pṛṣṭaḥ pārthena nāradaḥ ,
ṛṣimadhye mahābhāgaḥ śṛṇvatoḥ kṛṣṇabhīṣmayoḥ.
11. etam artham mahārāja pṛṣṭaḥ pārtena nāradaḥ
ṛṣimadhye mahābhāgaḥ śṛṇvatoḥ kṛṣṇabhīṣmayoḥ
11. O great king, this very matter was asked by Arjuna (Pārtha) to Nārada, the highly esteemed sage among other sages, while Kṛṣṇa and Bhīṣma were listening.
गुरुणा च ममाप्येष कथितो नृपसत्तम ।
यथा तु कथितस्तत्र नारदेन तथा शृणु ॥१२॥
12. guruṇā ca mamāpyeṣa kathito nṛpasattama ,
yathā tu kathitastatra nāradena tathā śṛṇu.
12. guruṇā ca mama api eṣaḥ kathitaḥ nṛpasattama
yathā tu kathitaḥ tatra nāradena tathā śṛṇu
12. And this (matter) was also related to me by my preceptor (guru), O best of kings! Therefore, listen to it just as it was related there by Nārada.
यदासीन्मानसं जन्म नारायणमुखोद्गतम् ।
ब्रह्मणः पृथिवीपाल तदा नारायणः स्वयम् ।
तेन धर्मेण कृतवान्दैवं पित्र्यं च भारत ॥१३॥
13. yadāsīnmānasaṁ janma nārāyaṇamukhodgatam ,
brahmaṇaḥ pṛthivīpāla tadā nārāyaṇaḥ svayam ,
tena dharmeṇa kṛtavāndaivaṁ pitryaṁ ca bhārata.
13. yadā āsīn mānasam janma
nārāyaṇamukhodgatam brahmaṇaḥ pṛthivīpāla
tadā nārāyaṇaḥ svayam tena dharmeṇa
kṛtavān daivam pitryam ca bhārata
13. pṛthivīpāla bhārata yadā brahmaṇaḥ
mānasam janma nārāyaṇamukhodgatam
āsīn tadā nārāyaṇaḥ svayam tena
dharmeṇa daivam ca pitryam kṛtavān
13. O protector of the earth, O Bhārata, when the mental birth of Brahmā originated from the mouth of Nārāyaṇa, then Nārāyaṇa himself, by means of that intrinsic nature (dharma), performed both divine and ancestral rites.
फेनपा ऋषयश्चैव तं धर्मं प्रतिपेदिरे ।
वैखानसाः फेनपेभ्यो धर्ममेतं प्रपेदिरे ।
वैखानसेभ्यः सोमस्तु ततः सोऽन्तर्दधे पुनः ॥१४॥
14. phenapā ṛṣayaścaiva taṁ dharmaṁ pratipedire ,
vaikhānasāḥ phenapebhyo dharmametaṁ prapedire ,
vaikhānasebhyaḥ somastu tataḥ so'ntardadhe punaḥ.
14. phenapāḥ ṛṣayaḥ ca eva tam dharmam
pratipedire vaikhānasāḥ phenapebhyaḥ
dharmam etam prapedire vaikhānasābhyaḥ
somaḥ tu tataḥ saḥ antardadhe punaḥ
14. phenapāḥ ṛṣayaḥ ca eva tam dharmam pratipedire.
vaikhānasāḥ phenapebhyaḥ etam dharmam prapedire.
tu vaikhānasābhyaḥ somaḥ tataḥ saḥ punaḥ antardadhe
14. The foam-drinking sages also received that natural law (dharma). The Vaikhānasa ascetics received this natural law (dharma) from the foam-drinkers. But from the Vaikhānasa ascetics, Soma (the Moon god) received it, and then he disappeared again.
यदासीच्चाक्षुषं जन्म द्वितीयं ब्रह्मणो नृप ।
तदा पितामहात्सोमादेतं धर्ममजानत ।
नारायणात्मकं राजन्रुद्राय प्रददौ च सः ॥१५॥
15. yadāsīccākṣuṣaṁ janma dvitīyaṁ brahmaṇo nṛpa ,
tadā pitāmahātsomādetaṁ dharmamajānata ,
nārāyaṇātmakaṁ rājanrudrāya pradadau ca saḥ.
15. yadā āsīt cākṣuṣam janma dvitīyam
brahmaṇaḥ nṛpa tadā pitāmahāt
somāt etam dharmam ajānat nārāyaṇātmakam
rājan rudrāya pradadau ca saḥ
15. nṛpa rājan yadā brahmaṇaḥ dvitīyam
cākṣuṣam janma āsīt tadā saḥ
pitāmahāt somāt nārāyaṇātmakam etam
dharmam ajānat ca rudrāya pradadau
15. O king, when Brahmā's second, ocular birth occurred, then he (Brahmā) learned this natural law (dharma), whose essence is Nārāyaṇa, from Soma, the great patriarch. And he (Brahmā) gave it to Rudra.
ततो योगस्थितो रुद्रः पुरा कृतयुगे नृप ।
वालखिल्यानृषीन्सर्वान्धर्ममेतमपाठयत् ।
अन्तर्दधे ततो भूयस्तस्य देवस्य मायया ॥१६॥
16. tato yogasthito rudraḥ purā kṛtayuge nṛpa ,
vālakhilyānṛṣīnsarvāndharmametamapāṭhayat ,
antardadhe tato bhūyastasya devasya māyayā.
16. tataḥ yogasthitaḥ rudraḥ purā
kṛtayuge nṛpa vālakhilyān ṛṣīn sarvān
dharmam etam apāṭhayat antardadhe
tataḥ bhūyaḥ tasya devasya māyayā
16. nṛpa tataḥ purā kṛtayuge yogasthitaḥ rudraḥ sarvān vālakhilyān ṛṣīn etam dharmam apāṭhayat.
tataḥ bhūyaḥ tasya devasya māyayā antardadhe
16. O king, then Rudra, established in profound meditation (yoga), formerly taught this natural law (dharma) to all the Vālakhilya sages in the Kṛta Yuga. Thereafter, he disappeared again by the power of that god's illusion (māyā).
तृतीयं ब्रह्मणो जन्म यदासीद्वाचिकं महत् ।
तत्रैष धर्मः संभूतः स्वयं नारायणान्नृप ॥१७॥
17. tṛtīyaṁ brahmaṇo janma yadāsīdvācikaṁ mahat ,
tatraiṣa dharmaḥ saṁbhūtaḥ svayaṁ nārāyaṇānnṛpa.
17. tṛtīyam brahmaṇaḥ janma yat āsīt vācikam mahat
tatra eṣaḥ dharmaḥ saṃbhūtaḥ svayam nārāyaṇāt nṛpa
17. nṛpa brahmaṇaḥ tṛtīyam mahat vācikam yat janma
āsīt tatra eṣaḥ dharmaḥ svayam nārāyaṇāt saṃbhūtaḥ
17. O king, when the third, great, and verbal (manifested through speech) birth of Brahmā occurred, this fundamental principle (dharma) originated spontaneously from Nārāyaṇa himself.
सुपर्णो नाम तमृषिः प्राप्तवान्पुरुषोत्तमात् ।
तपसा वै सुतप्तेन दमेन नियमेन च ॥१८॥
18. suparṇo nāma tamṛṣiḥ prāptavānpuruṣottamāt ,
tapasā vai sutaptena damena niyamena ca.
18. suparṇaḥ nāma tam ṛṣiḥ prāptavān puruṣa-uttamāt
tapasā vai su-taptena damena niyamena ca
18. vai suparṇaḥ nāma ṛṣiḥ tam puruṣa-uttamāt
su-taptena tapasā damena niyamena ca prāptavān
18. Indeed, the seer named Suparṇa obtained that (dharma) from Puruṣottama (the supreme cosmic person), through intensely practiced asceticism (tapas), self-restraint, and discipline.
त्रिः परिक्रान्तवानेतत्सुपर्णो धर्ममुत्तमम् ।
यस्मात्तस्माद्व्रतं ह्येतत्त्रिसौपर्णमिहोच्यते ॥१९॥
19. triḥ parikrāntavānetatsuparṇo dharmamuttamam ,
yasmāttasmādvrataṁ hyetattrisauparṇamihocyate.
19. triḥ parikrāntavān etat suparṇaḥ dharmam uttamam
yasmāt tasmāt vratam hi etat tri-sauparṇam iha ucyate
19. suparṇaḥ etat uttamam dharmam triḥ parikrāntavān
yasmāt tasmāt hi etat vratam tri-sauparṇam iha ucyate
19. Suparṇa performed this excellent fundamental principle (dharma) three times. Therefore, because of that, this observance is indeed called the Tri-Sauparṇa here.
ऋग्वेदपाठपठितं व्रतमेतद्धि दुश्चरम् ।
सुपर्णाच्चाप्यधिगतो धर्म एष सनातनः ॥२०॥
20. ṛgvedapāṭhapaṭhitaṁ vratametaddhi duścaram ,
suparṇāccāpyadhigato dharma eṣa sanātanaḥ.
20. ṛgveda-pāṭha-paṭhitam vratam etat hi duścaram
suparṇāt ca api adhigataḥ dharmaḥ eṣaḥ sanātanaḥ
20. etat ṛgveda-pāṭha-paṭhitam vratam hi duścaram ca
eṣaḥ sanātanaḥ dharmaḥ api suparṇāt adhigataḥ
20. This observance, which is recited in the Ṛgveda, is indeed difficult to practice. And this eternal fundamental principle (dharma) was also obtained from Suparṇa.
वायुना द्विपदां श्रेष्ठ प्रथितो जगदायुषा ।
वायोः सकाशात्प्राप्तश्च ऋषिभिर्विघसाशिभिः ॥२१॥
21. vāyunā dvipadāṁ śreṣṭha prathito jagadāyuṣā ,
vāyoḥ sakāśātprāptaśca ṛṣibhirvighasāśibhiḥ.
21. vāyunā dvipadām śreṣṭha prathitaḥ jagadāyuṣā
vāyoḥ sakāśāt prāptaḥ ca ṛṣibhiḥ vighasāśibhiḥ
21. dvipadām śreṣṭha vāyunā jagadāyuṣā prathitaḥ
ca vāyoḥ sakāśāt ṛṣibhiḥ vighasāśibhiḥ prāptaḥ
21. O best among two-footed beings, it was made known by Vāyu, the very life-force of the world. And it was received from Vāyu by the sages who subsist on remnants.
तेभ्यो महोदधिश्चैनं प्राप्तवान्धर्ममुत्तमम् ।
ततः सोऽन्तर्दधे भूयो नारायणसमाहितः ॥२२॥
22. tebhyo mahodadhiścainaṁ prāptavāndharmamuttamam ,
tataḥ so'ntardadhe bhūyo nārāyaṇasamāhitaḥ.
22. tebhyaḥ mahāudadhiḥ ca enam prāptavān dharmam
uttamam tataḥ saḥ antardadhe bhūyaḥ nārāyaṇasamāhitaḥ
22. tebhyaḥ ca mahāudadhiḥ enam uttamam dharmam prāptavān
tataḥ nārāyaṇasamāhitaḥ saḥ bhūyaḥ antardadhe
22. From those (sages), the great ocean (personified) also received this excellent natural law (dharma). Then, that being, absorbed in Nārāyaṇa, disappeared again.
यदा भूयः श्रवणजा सृष्टिरासीन्महात्मनः ।
ब्रह्मणः पुरुषव्याघ्र तत्र कीर्तयतः शृणु ॥२३॥
23. yadā bhūyaḥ śravaṇajā sṛṣṭirāsīnmahātmanaḥ ,
brahmaṇaḥ puruṣavyāghra tatra kīrtayataḥ śṛṇu.
23. yadā bhūyaḥ śravaṇajā sṛṣṭiḥ āsīt mahātmanaḥ
brahmaṇaḥ puruṣavyāghra tatra kīrtayataḥ śṛṇu
23. puruṣavyāghra yadā mahātmanaḥ brahmaṇaḥ bhūyaḥ
śravaṇajā sṛṣṭiḥ āsīt tatra kīrtayataḥ śṛṇu
23. O tiger among men (puruṣavyāghra), when a creation born from hearing again came into being from the great-souled (mahātman) Brahmā, then listen to what is being narrated.
जगत्स्रष्टुमना देवो हरिर्नारायणः स्वयम् ।
चिन्तयामास पुरुषं जगत्सर्गकरं प्रभुः ॥२४॥
24. jagatsraṣṭumanā devo harirnārāyaṇaḥ svayam ,
cintayāmāsa puruṣaṁ jagatsargakaraṁ prabhuḥ.
24. jagatsraṣṭumanāḥ devaḥ hariḥ nārāyaṇaḥ svayam
cintayāmāsa puruṣam jagatsargakaram prabhuḥ
24. jagatsraṣṭumanāḥ devaḥ hariḥ nārāyaṇaḥ svayam
prabhuḥ jagatsargakaram puruṣam cintayāmāsa
24. The divine Hari, Nārāyaṇa himself, the Lord, intent on creating the world, pondered upon a (puruṣa) who would be the creator of the world.
अथ चिन्तयतस्तस्य कर्णाभ्यां पुरुषः सृतः ।
प्रजासर्गकरो ब्रह्मा तमुवाच जगत्पतिः ॥२५॥
25. atha cintayatastasya karṇābhyāṁ puruṣaḥ sṛtaḥ ,
prajāsargakaro brahmā tamuvāca jagatpatiḥ.
25. atha cintayataḥ tasya karṇābhyām puruṣaḥ sṛtaḥ
prajāsargakaraḥ brahmā tam uvāca jagatpatiḥ
25. atha tasya cintayataḥ karṇābhyām puruṣaḥ sṛtaḥ
prajāsargakaraḥ jagatpatiḥ brahmā tam uvāca
25. Then, as he (the Supreme Being, implied) was meditating, a cosmic person (puruṣa) emerged from his ears. Brahmā, the creator of beings and lord of the world, spoke to him.
सृज प्रजाः पुत्र सर्वा मुखतः पादतस्तथा ।
श्रेयस्तव विधास्यामि बलं तेजश्च सुव्रत ॥२६॥
26. sṛja prajāḥ putra sarvā mukhataḥ pādatastathā ,
śreyastava vidhāsyāmi balaṁ tejaśca suvrata.
26. sṛja prajāḥ putra sarvāḥ mukhataḥ pādataḥ tathā
śreyaḥ tava vidhāsyāmi balam tejaḥ ca suvrata
26. putra mukhataḥ pādataḥ tathā sarvāḥ prajāḥ sṛja
suvrata tava śreyaḥ balam tejaḥ ca vidhāsyāmi
26. O son, create all beings from the mouth and also from the feet. O virtuous one, I shall bestow upon you prosperity, strength, and glory.
धर्मं च मत्तो गृह्णीष्व सात्वतं नाम नामतः ।
तेन सर्वं कृतयुगं स्थापयस्व यथाविधि ॥२७॥
27. dharmaṁ ca matto gṛhṇīṣva sātvataṁ nāma nāmataḥ ,
tena sarvaṁ kṛtayugaṁ sthāpayasva yathāvidhi.
27. dharmam ca mattaḥ gṛhṇīṣva sātvatam nāma nāmataḥ
tena sarvam kṛtayugam sthāpayasva yathāvidhi
27. ca mattaḥ sātvatam nāma nāmataḥ dharmam gṛhṇīṣva
tena yathāvidhi sarvam kṛtayugam sthāpayasva
27. And from me, receive the natural law (dharma) known specifically as Sātvata. By means of that, establish the entire golden age (kṛtayuga) according to proper procedure.
ततो ब्रह्मा नमश्चक्रे देवाय हरिमेधसे ।
धर्मं चाग्र्यं स जग्राह सरहस्यं ससंग्रहम् ।
आरण्यकेन सहितं नारायणमुखोद्गतम् ॥२८॥
28. tato brahmā namaścakre devāya harimedhase ,
dharmaṁ cāgryaṁ sa jagrāha sarahasyaṁ sasaṁgraham ,
āraṇyakena sahitaṁ nārāyaṇamukhodgatam.
28. tataḥ brahmā namaḥ cakre devāya
harimedhase dharmam ca agryam saḥ
jagrāha sarahasyam sasaṅgraham
āraṇyakena sahitam nārāyaṇamukhodgatam
28. tataḥ brahmā devāya harimedhase
namaḥ cakre ca saḥ agryam sarahasyam
sasaṅgraham āraṇyakena sahitam
nārāyaṇamukhodgatam dharmam jagrāha
28. Then Brahmā paid homage to the god Hari-medhas. And he (Brahmā) received the supreme natural law (dharma), along with its hidden knowledge and its complete collection, accompanied by the Āraṇyaka texts, which had emanated from the mouth of Nārāyaṇa.
उपदिश्य ततो धर्मं ब्रह्मणेऽमिततेजसे ।
तं कार्तयुगधर्माणं निराशीःकर्मसंज्ञितम् ।
जगाम तमसः पारं यत्राव्यक्तं व्यवस्थितम् ॥२९॥
29. upadiśya tato dharmaṁ brahmaṇe'mitatejase ,
taṁ kārtayugadharmāṇaṁ nirāśīḥkarmasaṁjñitam ,
jagāma tamasaḥ pāraṁ yatrāvyaktaṁ vyavasthitam.
29. upadiśya tataḥ dharmam brahmaṇe
amitatejase tam kārtayugadharmāṇam
nirāśīḥkarmasaṃjñitam jagāma tamasaḥ
pāram yatra avyaktam vyavasthitam
29. upadiśya tam dharmam brahmaṇe
amitatejase kārtayugadharmāṇam
nirāśīḥkarmasaṃjñitam tataḥ tamasaḥ pāram
jagāma yatra avyaktam vyavasthitam
29. After instructing Brahmā, who possesses immeasurable splendor, in that natural law (dharma) which embodies the principles of the Kṛta Yuga and is known as action performed without desire for results (karma), he then went beyond darkness (tamas) to where the unmanifest (avyaktam) is established.
ततोऽथ वरदो देवो ब्रह्मलोकपितामहः ।
असृजत्स तदा लोकान्कृत्स्नान्स्थावरजङ्गमान् ॥३०॥
30. tato'tha varado devo brahmalokapitāmahaḥ ,
asṛjatsa tadā lokānkṛtsnānsthāvarajaṅgamān.
30. tataḥ atha varadaḥ devaḥ brahmalokapitāmahaḥ
asṛjat saḥ tadā lokān kṛtsnān sthāvarajaṅgamān
30. tataḥ atha saḥ varadaḥ devaḥ brahmalokapitāmahaḥ
tadā kṛtsnān sthāvarajaṅgamān lokān asṛjat
30. Then, the boon-bestowing god, the great-grandfather of the Brahmā realm, he (Brahmā) thereupon created all the worlds, comprising both stationary and moving beings.
ततः प्रावर्तत तदा आदौ कृतयुगं शुभम् ।
ततो हि सात्वतो धर्मो व्याप्य लोकानवस्थितः ॥३१॥
31. tataḥ prāvartata tadā ādau kṛtayugaṁ śubham ,
tato hi sātvato dharmo vyāpya lokānavasthitaḥ.
31. tataḥ prāvartata tadā ādau kṛtayugam śubham
tataḥ hi sātvataḥ dharmaḥ vyāpya lokān avasthitaḥ
31. tataḥ tadā ādau śubham kṛtayugam prāvartata.
tataḥ hi sātvataḥ dharmaḥ lokān vyāpya avasthitaḥ
31. Then, the auspicious Kṛta Yuga began first at that time. Indeed, thereafter, the pure (sātvata) natural law (dharma) became established, having pervaded all the worlds.
तेनैवाद्येन धर्मेण ब्रह्मा लोकविसर्गकृत् ।
पूजयामास देवेशं हरिं नारायणं प्रभुम् ॥३२॥
32. tenaivādyena dharmeṇa brahmā lokavisargakṛt ,
pūjayāmāsa deveśaṁ hariṁ nārāyaṇaṁ prabhum.
32. tena eva ādyena dharmeṇa brahmā lokavisargakṛt
pūjayāmāsa deveśam harim nārāyaṇam prabhum
32. tena eva ādyena dharmeṇa lokavisargakṛt brahmā
deveśam harim nārāyaṇam prabhum pūjayāmāsa
32. By that very primordial natural law (dharma), Brahmā, the creator of the worlds, worshipped Hari (Viṣṇu), Nārāyaṇa, the Lord of the gods and the Supreme Lord.
धर्मप्रतिष्ठाहेतोश्च मनुं स्वारोचिषं ततः ।
अध्यापयामास तदा लोकानां हितकाम्यया ॥३३॥
33. dharmapratiṣṭhāhetośca manuṁ svārociṣaṁ tataḥ ,
adhyāpayāmāsa tadā lokānāṁ hitakāmyayā.
33. dharma-pratiṣṭhā-hetoḥ ca manum svārociṣam
tataḥ adhyāpayāmāsa tadā lokānām hitakāmyayā
33. tataḥ tadā ca lokānām hitakāmyayā
dharma-pratiṣṭhā-hetoḥ svārociṣam manum adhyāpayāmāsa
33. Then, and for the purpose of establishing the natural law (dharma), he taught Svārociṣa Manu, at that time, out of a desire for the welfare of all beings.
ततः स्वारोचिषः पुत्रं स्वयं शङ्खपदं नृप ।
अध्यापयत्पुराव्यग्रः सर्वलोकपतिर्विभुः ॥३४॥
34. tataḥ svārociṣaḥ putraṁ svayaṁ śaṅkhapadaṁ nṛpa ,
adhyāpayatpurāvyagraḥ sarvalokapatirvibhuḥ.
34. tataḥ svārociṣaḥ putram svayam śaṅkhapadam nṛpa
adhyāpayat purā-vyagraḥ sarva-loka-patiḥ vibhuḥ
34. tataḥ nṛpa purā-vyagraḥ sarva-loka-patiḥ vibhuḥ
svārociṣaḥ svayam śaṅkhapadam putram adhyāpayat
34. Then, O King, Svārociṣa himself, that supreme lord of all beings (sarvalokapati), who was formerly undisturbed, taught his son Śaṅkhapada.
ततः शङ्खपदश्चापि पुत्रमात्मजमौरसम् ।
दिशापालं सुधर्माणमध्यापयत भारत ।
ततः सोऽन्तर्दधे भूयः प्राप्ते त्रेतायुगे पुनः ॥३५॥
35. tataḥ śaṅkhapadaścāpi putramātmajamaurasam ,
diśāpālaṁ sudharmāṇamadhyāpayata bhārata ,
tataḥ so'ntardadhe bhūyaḥ prāpte tretāyuge punaḥ.
35. tataḥ śaṅkhapadaḥ ca api putram
ātmajam aurasam diśāpālam sudharmāṇam
adhyāpayat bhārata tataḥ saḥ antardadhe
bhūyaḥ prāpte tretā-yuge punaḥ
35. tataḥ bhārata śaṅkhapadaḥ ca api
ātmajam aurasam diśāpālam sudharmāṇam
putram adhyāpayat tataḥ punaḥ
tretā-yuge prāpte saḥ bhūyaḥ antardadhe
35. Then, O Bhārata, Śaṅkhapada also taught his own legitimate son, Sudharman, who was the protector of the directions. After that, when the Tretā age (yuga) arrived, he (the original teacher) again vanished.
नासिक्यजन्मनि पुरा ब्रह्मणः पार्थिवोत्तम ।
धर्ममेतं स्वयं देवो हरिर्नारायणः प्रभुः ।
उज्जगारारविन्दाक्षो ब्रह्मणः पश्यतस्तदा ॥३६॥
36. nāsikyajanmani purā brahmaṇaḥ pārthivottama ,
dharmametaṁ svayaṁ devo harirnārāyaṇaḥ prabhuḥ ,
ujjagārāravindākṣo brahmaṇaḥ paśyatastadā.
36. nāsikya-janmani purā brahmaṇaḥ
pārthivottama dharmam etam svayam devaḥ
hariḥ nārāyaṇaḥ prabhuḥ ujjagāra
aravinda-akṣaḥ brahmaṇaḥ paśyataḥ tadā
36. purā pārthivottama nāsikya-janmani
brahmaṇaḥ devaḥ hariḥ nārāyaṇaḥ
prabhuḥ aravinda-akṣaḥ svayam etam
dharmam tadā brahmaṇaḥ paśyataḥ ujjagāra
36. Formerly, during the birth (of Dharma) from Brahmā's nose, O best of kings, the divine Hari, Lord Nārāyaṇa (nārāyaṇa) himself, the lotus-eyed one, revealed this natural law (dharma) while Brahmā was watching at that time.
सनत्कुमारो भगवांस्ततः प्राधीतवान्नृप ।
सनत्कुमारादपि च वीरणो वै प्रजापतिः ।
कृतादौ कुरुशार्दूल धर्ममेतमधीतवान् ॥३७॥
37. sanatkumāro bhagavāṁstataḥ prādhītavānnṛpa ,
sanatkumārādapi ca vīraṇo vai prajāpatiḥ ,
kṛtādau kuruśārdūla dharmametamadhītavān.
37. sanatkumāraḥ bhagavān tataḥ
prādhītavān nṛpa sanatkumārāt api ca
vīraṇaḥ vai prajāpatiḥ kṛtādau
kuruśārdūla dharmam etam adhītavān
37. nṛpa kuruśārdūla bhagavān sanatkumāraḥ
tataḥ prādhītavān ca api
sanatkumārāt vai prajāpatiḥ vīraṇaḥ
kṛtādau etam dharmam adhītavān
37. O King, Lord Sanatkumāra then studied this natural law (dharma). And from Sanatkumāra, O tiger among Kurus, Prajāpati Vīraṇa indeed studied this very natural law (dharma) at the beginning of the Kṛta age.
वीरणश्चाप्यधीत्यैनं रौच्याय मनवे ददौ ।
रौच्यः पुत्राय शुद्धाय सुव्रताय सुमेधसे ॥३८॥
38. vīraṇaścāpyadhītyainaṁ raucyāya manave dadau ,
raucyaḥ putrāya śuddhāya suvratāya sumedhase.
38. vīraṇaḥ ca api adhītya enam raucyāya manave dadau
raucyaḥ putrāya śuddhāya suvratāya sumedhase
38. ca api vīraṇaḥ enam adhītya raucyāya manave dadau
raucyaḥ śuddhāya suvratāya sumedhase putrāya
38. And Vīraṇa, having also studied this natural law (dharma), gave it to Manu Raucya. Raucya then imparted it to his son, who was pure, of excellent vows, and endowed with good intellect.
कुक्षिनाम्नेऽथ प्रददौ दिशां पालाय धर्मिणे ।
ततः सोऽन्तर्दधे भूयो नारायणमुखोद्गतः ॥३९॥
39. kukṣināmne'tha pradadau diśāṁ pālāya dharmiṇe ,
tataḥ so'ntardadhe bhūyo nārāyaṇamukhodgataḥ.
39. kukṣināmne atha pradadau diśām pālāya dharmiṇe
tataḥ saḥ antardadhe bhūyaḥ nārāyaṇamukhodgataḥ
39. atha diśām pālāya dharmiṇe kukṣināmne pradadau
tataḥ nārāyaṇamukhodgataḥ saḥ bhūyaḥ antardadhe
39. Then he gave it to Kukṣi, the protector of the directions and a follower of natural law (dharma). Thereafter, it (this natural law), having originally emerged from the mouth of Nārāyaṇa, vanished again.
अण्डजे जन्मनि पुनर्ब्रह्मणे हरियोनये ।
एष धर्मः समुद्भूतो नारायणमुखात्पुनः ॥४०॥
40. aṇḍaje janmani punarbrahmaṇe hariyonaye ,
eṣa dharmaḥ samudbhūto nārāyaṇamukhātpunaḥ.
40. aṇḍaje janmani punaḥ brahmaṇe hariyonaye eṣaḥ
dharmaḥ samudbhūtaḥ nārāyaṇamukhāt punaḥ
40. punaḥ aṇḍaje janmani hariyonaye brahmaṇe eṣaḥ
dharmaḥ nārāyaṇamukhāt punaḥ samudbhūtaḥ
40. Again, in an egg-born incarnation, this natural law (dharma) emerged for Brahmā, whose origin is Hari (Viṣṇu), once more from the mouth of Nārāyaṇa (Viṣṇu).
गृहीतो ब्रह्मणा राजन्प्रयुक्तश्च यथाविधि ।
अध्यापिताश्च मुनयो नाम्ना बर्हिषदो नृप ॥४१॥
41. gṛhīto brahmaṇā rājanprayuktaśca yathāvidhi ,
adhyāpitāśca munayo nāmnā barhiṣado nṛpa.
41. gṛhītaḥ brahmaṇā rājan prayuktaḥ ca yathāvidhi
adhyāpitāḥ ca munayaḥ nāmnā barhiṣadaḥ nṛpa
41. rājan nṛpa brahmaṇā gṛhītaḥ ca yathāvidhi
prayuktaḥ ca nāmnā barhiṣadaḥ munayaḥ adhyāpitāḥ
41. O King, that (tradition or knowledge) was received by Brahmā (brahman) and properly instituted as per the rules. And, O ruler, the sages (muni) known as Barhiṣad were taught.
बर्हिषद्भ्यश्च संक्रान्तः सामवेदान्तगं द्विजम् ।
ज्येष्ठं नाम्नाभिविख्यातं ज्येष्ठसामव्रतो हरिः ॥४२॥
42. barhiṣadbhyaśca saṁkrāntaḥ sāmavedāntagaṁ dvijam ,
jyeṣṭhaṁ nāmnābhivikhyātaṁ jyeṣṭhasāmavrato hariḥ.
42. barhiṣadbhyaḥ ca saṃkrāntaḥ sāmavedāntagam dvijam
jyeṣṭham nāmnā abhivikhyātam jyeṣṭhasāmavrataḥ hariḥ
42. ca barhiṣadbhyaḥ saṃkrāntaḥ nāmnā abhivikhyātam
sāmavedāntagam jyeṣṭham dvijam hariḥ jyeṣṭhasāmavrataḥ
42. And from the Barhiṣads, that (knowledge) was transmitted to a twice-born (dvija) named Jyeṣṭha, who was well-known for his mastery of the Sāmaveda. Hari (Viṣṇu) himself upholds the observance of the Jyeṣṭhasāman.
ज्येष्ठाच्चाप्यनुसंक्रान्तो राजानमविकम्पनम् ।
अन्तर्दधे ततो राजन्नेष धर्मः प्रभोर्हरेः ॥४३॥
43. jyeṣṭhāccāpyanusaṁkrānto rājānamavikampanam ,
antardadhe tato rājanneṣa dharmaḥ prabhorhareḥ.
43. jyeṣṭhāt ca api anusaṃkrāntaḥ rājānam avikampanam
antardadhe tataḥ rājan eṣaḥ dharmaḥ prabhoḥ hareḥ
43. ca api jyeṣṭhāt anusaṃkrāntaḥ avikampanam rājānam
tataḥ antardadhe rājan eṣaḥ prabhoḥ hareḥ dharmaḥ
43. And from Jyeṣṭha, it was further transmitted to King Avikampana. Then, O King, it disappeared. This is the intrinsic nature (dharma) of Lord Hari (Viṣṇu).
यदिदं सप्तमं जन्म पद्मजं ब्रह्मणो नृप ।
तत्रैष धर्मः कथितः स्वयं नारायणेन हि ॥४४॥
44. yadidaṁ saptamaṁ janma padmajaṁ brahmaṇo nṛpa ,
tatraiṣa dharmaḥ kathitaḥ svayaṁ nārāyaṇena hi.
44. yat idam saptamam janma padmajam brahmaṇaḥ nṛpa
tatra eṣaḥ dharmaḥ kathitaḥ svayam nārāyaṇena hi
44. nṛpa yat idam saptamam padmajam brahmaṇaḥ janma
tatra eṣaḥ dharmaḥ svayam nārāyaṇena hi kathitaḥ
44. O ruler, this is the seventh manifestation (janma) of the lotus-born Brahmā (brahman). In that (context), this intrinsic nature (dharma) was indeed declared by Nārāyaṇa himself.
पितामहाय शुद्धाय युगादौ लोकधारिणे ।
पितामहश्च दक्षाय धर्ममेतं पुरा ददौ ॥४५॥
45. pitāmahāya śuddhāya yugādau lokadhāriṇe ,
pitāmahaśca dakṣāya dharmametaṁ purā dadau.
45. pitāmahāya śuddhāya yugādau lokadhāriṇe
pitāmahaḥ ca dakṣāya dharmam etam purā dadau
45. yugādau śuddhāya lokadhāriṇe pitāmahāya ca
pitāmahaḥ dakṣāya etam dharmam purā dadau
45. To Prajāpati Brahmā, the pure sustainer of the worlds at the dawn of the age, and that very Prajāpati Brahmā formerly bestowed this natural law (dharma) upon Dakṣa.
ततो ज्येष्ठे तु दौहित्रे प्रादाद्दक्षो नृपोत्तम ।
आदित्ये सवितुर्ज्येष्ठे विवस्वाञ्जगृहे ततः ॥४६॥
46. tato jyeṣṭhe tu dauhitre prādāddakṣo nṛpottama ,
āditye saviturjyeṣṭhe vivasvāñjagṛhe tataḥ.
46. tataḥ jyeṣṭhe tu dauhitre prādāt dakṣaḥ nṛpa uttama
āditye savituḥ jyeṣṭhe vivasvān jagṛhe tataḥ
46. nṛpa uttama tataḥ dakṣaḥ jyeṣṭhe dauhitre āditye
savituḥ jyeṣṭhe prādāt tataḥ vivasvān jagṛhe
46. O best of kings, Dakṣa then bestowed [this natural law (dharma)] upon his eldest grandson, Āditya, who was the eldest son of Savitṛ. Vivasvān received it thereafter.
त्रेतायुगादौ च पुनर्विवस्वान्मनवे ददौ ।
मनुश्च लोकभूत्यर्थं सुतायेक्ष्वाकवे ददौ ॥४७॥
47. tretāyugādau ca punarvivasvānmanave dadau ,
manuśca lokabhūtyarthaṁ sutāyekṣvākave dadau.
47. tretāyugādau ca punaḥ vivasvān manave dadau
manuḥ ca lokabhūtyartham sutāya ikṣvākave dadau
47. ca punaḥ tretāyugādau vivasvān manave dadau ca
manuḥ lokabhūtyartham sutāya ikṣvākave dadau
47. And again, at the beginning of the Tretā age, Vivasvān gave [this natural law (dharma)] to Manu. And Manu, for the welfare of the world, gave [it] to his son Ikṣvāku.
इक्ष्वाकुणा च कथितो व्याप्य लोकानवस्थितः ।
गमिष्यति क्षयान्ते च पुनर्नारायणं नृप ॥४८॥
48. ikṣvākuṇā ca kathito vyāpya lokānavasthitaḥ ,
gamiṣyati kṣayānte ca punarnārāyaṇaṁ nṛpa.
48. ikṣvākuṇā ca kathitaḥ vyāpya lokān avasthitaḥ
gamiṣyati kṣayānte ca punaḥ nārāyaṇam nṛpa
48. ca ikṣvākuṇā kathitaḥ lokān vyāpya avasthitaḥ
nṛpa ca kṣayānte punaḥ nārāyaṇam gamiṣyati
48. And declared by Ikṣvāku, [this natural law (dharma)] remains pervasive throughout the worlds. O king, at the end of dissolution, it will return again to Nārāyaṇa.
व्रतिनां चापि यो धर्मः स ते पूर्वं नृपोत्तम ।
कथितो हरिगीतासु समासविधिकल्पितः ॥४९॥
49. vratināṁ cāpi yo dharmaḥ sa te pūrvaṁ nṛpottama ,
kathito harigītāsu samāsavidhikalpitaḥ.
49. vratinām ca api yaḥ dharmaḥ sa te pūrvam
nṛpottama kathitaḥ Harigītāsu samāsavidhikalpitaḥ
49. nṛpottama,
vratinām ca api yaḥ dharmaḥ sa te pūrvam Harigītāsu samāsavidhikalpitaḥ kathitaḥ
49. O best among kings, that righteous conduct (dharma) which is observed by those who keep vows was previously explained to you in the Hari-Gītā, formulated in a concise manner.
नारदेन तु संप्राप्तः सरहस्यः ससंग्रहः ।
एष धर्मो जगन्नाथात्साक्षान्नारायणान्नृप ॥५०॥
50. nāradena tu saṁprāptaḥ sarahasyaḥ sasaṁgrahaḥ ,
eṣa dharmo jagannāthātsākṣānnārāyaṇānnṛpa.
50. Nāradena tu samprāptaḥ sarahasyaḥ sasaṃgrahaḥ
eṣa dharmaḥ jagannāthāt sākṣāt Nārāyaṇāt nṛpa
50. nṛpa,
tu Nāradena eṣa dharmaḥ sarahasyaḥ sasaṃgrahaḥ sākṣāt jagannāthāt Nārāyaṇāt samprāptaḥ
50. O King, this natural law (dharma), along with its hidden meanings and condensed form, was indeed received by Nārada directly from Jagannātha, who is Nārāyaṇa himself.
एवमेष महान्धर्म आद्यो राजन्सनातनः ।
दुर्विज्ञेयो दुष्करश्च सात्वतैर्धार्यते सदा ॥५१॥
51. evameṣa mahāndharma ādyo rājansanātanaḥ ,
durvijñeyo duṣkaraśca sātvatairdhāryate sadā.
51. evam eṣa mahān dharmaḥ ādyaḥ rājan sanātanaḥ
durvijñeyaḥ duṣkaraḥ ca sātvataiḥ dhāryate sadā
51. rājan,
evam eṣa mahān ādyaḥ sanātanaḥ dharmaḥ durvijñeyaḥ ca duṣkaraḥ sadā sātvataiḥ dhāryate
51. O King, this great, primordial, and eternal natural law (dharma) is difficult to comprehend and challenging to practice, yet it is always upheld by the Sātvatas (devotees of Viṣṇu).
धर्मज्ञानेन चैतेन सुप्रयुक्तेन कर्मणा ।
अहिंसाधर्मयुक्तेन प्रीयते हरिरीश्वरः ॥५२॥
52. dharmajñānena caitena suprayuktena karmaṇā ,
ahiṁsādharmayuktena prīyate harirīśvaraḥ.
52. dharmajñānena ca etena suprayuktena karmaṇā
ahiṃsādhamayuktena prīyate Hariḥ īśvaraḥ
52. etena ca dharmajñānena,
suprayuktena ahiṃsādhamayuktena karmaṇā,
Hariḥ īśvaraḥ prīyate
52. And through this well-executed action (karma), combined with the understanding of natural law (dharma) and imbued with the principle of non-violence, Hari, the supreme Lord, is pleased.
एकव्यूहविभागो वा क्वचिद्द्विव्यूहसंज्ञितः ।
त्रिव्यूहश्चापि संख्यातश्चतुर्व्यूहश्च दृश्यते ॥५३॥
53. ekavyūhavibhāgo vā kvaciddvivyūhasaṁjñitaḥ ,
trivyūhaścāpi saṁkhyātaścaturvyūhaśca dṛśyate.
53. ekavyūhavibhāgaḥ vā kvacit dvivyūhasaṃjñitaḥ
trivyūhaḥ ca api saṃkhyātaḥ caturvyūhaḥ ca dṛśyate
53. kvacit ekavyūhavibhāgaḥ vā dvivyūhasaṃjñitaḥ
trivyūhaḥ ca api saṃkhyātaḥ caturvyūhaḥ ca dṛśyate
53. Sometimes, the division of a single manifestation (vyūha) is designated as a dual manifestation; it is also described as a triple manifestation, and is seen as a quadruple manifestation.
हरिरेव हि क्षेत्रज्ञो निर्ममो निष्कलस्तथा ।
जीवश्च सर्वभूतेषु पञ्चभूतगुणातिगः ॥५४॥
54. harireva hi kṣetrajño nirmamo niṣkalastathā ,
jīvaśca sarvabhūteṣu pañcabhūtaguṇātigaḥ.
54. hariḥ eva hi kṣetrajñaḥ nirmamaḥ niṣkalaḥ
tathā jīvaḥ ca sarvabhūteṣu pañcabhūtaguṇātigaḥ
54. hariḥ eva hi kṣetrajñaḥ nirmamaḥ niṣkalaḥ
tathā sarvabhūteṣu jīvaḥ ca pañcabhūtaguṇātigaḥ
54. Indeed, Hari Himself is the knower of the field (kṣetrajña), free from possessiveness and indivisible. He is also the individual soul (jīva) in all beings, transcending the qualities of the five elements.
मनश्च प्रथितं राजन्पञ्चेन्द्रियसमीरणम् ।
एष लोकनिधिर्धीमानेष लोकविसर्गकृत् ॥५५॥
55. manaśca prathitaṁ rājanpañcendriyasamīraṇam ,
eṣa lokanidhirdhīmāneṣa lokavisargakṛt.
55. manaḥ ca prathitam rājan pañcendriyasamīraṇam
eṣa lokanidhiḥ dhīmān eṣa lokavisargakṛt
55. rājan manaḥ ca prathitam pañcendriyasamīraṇam
eṣa dhīmān lokanidhiḥ eṣa lokavisargakṛt
55. And the mind (manas), O king, is widely known as the stimulant of the five senses. This wise one is the treasure of the world; this one creates the emanation of the world.
अकर्ता चैव कर्ता च कार्यं कारणमेव च ।
यथेच्छति तथा राजन्क्रीडते पुरुषोऽव्ययः ॥५६॥
56. akartā caiva kartā ca kāryaṁ kāraṇameva ca ,
yathecchati tathā rājankrīḍate puruṣo'vyayaḥ.
56. akartā ca eva kartā ca kāryam kāraṇam eva ca
yathā icchati tathā rājan krīḍate puruṣaḥ avyayaḥ
56. puruṣaḥ avyayaḥ akartā ca eva kartā ca kāryam ca
eva kāraṇam ca rājan yathā icchati tathā krīḍate
56. He is both the non-doer and the doer, both the effect and the cause. O king, the imperishable cosmic person (puruṣa) plays as He wishes.
एष एकान्तिधर्मस्ते कीर्तितो नृपसत्तम ।
मया गुरुप्रसादेन दुर्विज्ञेयोऽकृतात्मभिः ।
एकान्तिनो हि पुरुषा दुर्लभा बहवो नृप ॥५७॥
57. eṣa ekāntidharmaste kīrtito nṛpasattama ,
mayā guruprasādena durvijñeyo'kṛtātmabhiḥ ,
ekāntino hi puruṣā durlabhā bahavo nṛpa.
57. eṣaḥ ekāntidharmaḥ te kīrtitaḥ
nṛpasattama mayā guruprasādena
durvijñeyaḥ akṛtātmabhiḥ ekāntinaḥ
hi puruṣāḥ durlabhāḥ bahavaḥ nṛpa
57. nṛpasattama nṛpa mayā guruprasādena
te eṣaḥ ekāntidharmaḥ kīrtitaḥ saḥ
akṛtātmabhiḥ durvijñeyaḥ hi ekāntinaḥ
puruṣāḥ bahavaḥ durlabhāḥ santi
57. O best of kings, this unique natural law (ekāntidharma) has been explained to you by me, through the grace of my spiritual teacher (guru). It is difficult for those with uncultivated minds to comprehend. Indeed, O king, truly devoted persons (ekāntinaḥ puruṣāḥ) are very rare.
यद्येकान्तिभिराकीर्णं जगत्स्यात्कुरुनन्दन ।
अहिंसकैरात्मविद्भिः सर्वभूतहिते रतैः ।
भवेत्कृतयुगप्राप्तिराशीःकर्मविवर्जितैः ॥५८॥
58. yadyekāntibhirākīrṇaṁ jagatsyātkurunandana ,
ahiṁsakairātmavidbhiḥ sarvabhūtahite rataiḥ ,
bhavetkṛtayugaprāptirāśīḥkarmavivarjitaiḥ.
58. yadi ekāntibhiḥ ākīrṇam jagat syāt
kurunandana ahiṃsakaiḥ ātmavidbhiḥ
sarvabhūtahite rataiḥ bhavet
kṛtayugaprāptiḥ āśīḥkarmavivarjitaiḥ
58. kurunandana yadi jagat ekāntibhiḥ
ahiṃsakaiḥ ātmavidbhiḥ sarvabhūtahite
rataiḥ āśīḥkarmavivarjitaiḥ ākīrṇam
syāt tadā kṛtayugaprāptiḥ bhavet
58. O delight of the Kurus (kurunandana), if the world were filled with persons of single-minded devotion (ekāntibhiḥ), who are non-violent (ahiṃsakaiḥ), knowers of the self (ātmavidbhiḥ), engaged in the welfare of all beings (sarvabhūtahite rataiḥ), and free from actions motivated by desire (āśīḥkarmavivarjitaiḥ), then the Golden Age (kṛtayugaprāptiḥ) would manifest.
एवं स भगवान्व्यासो गुरुर्मम विशां पते ।
कथयामास धर्मज्ञो धर्मराज्ञे द्विजोत्तमः ॥५९॥
59. evaṁ sa bhagavānvyāso gururmama viśāṁ pate ,
kathayāmāsa dharmajño dharmarājñe dvijottamaḥ.
59. evam saḥ bhagavān vyāsaḥ guruḥ mama viśām pate
kathayāmāsa dharmajñaḥ dharmarājñe dvijottamaḥ
59. viśām pate evam saḥ bhagavān mama guruḥ vyāsaḥ
dharmajñaḥ dvijottamaḥ dharmarājñe kathayāmāsa
59. Thus, O lord of the people (viśām pate), that revered Vyāsa (bhagavān vyāsaḥ), my spiritual teacher (guru), who was a knower of (dharma) and the best among the twice-born (dvijottamaḥ), spoke to Dharmarāja.
ऋषीणां संनिधौ राजञ्शृण्वतोः कृष्णभीष्मयोः ।
तस्याप्यकथयत्पूर्वं नारदः सुमहातपाः ॥६०॥
60. ṛṣīṇāṁ saṁnidhau rājañśṛṇvatoḥ kṛṣṇabhīṣmayoḥ ,
tasyāpyakathayatpūrvaṁ nāradaḥ sumahātapāḥ.
60. ṛṣīṇām saṃnidhau rājan śṛṇvatoḥ kṛṣṇabhīṣmayoḥ
tasya api akathayat pūrvam nāradaḥ sumahātapāḥ
60. rājan ṛṣīṇām saṃnidhau kṛṣṇabhīṣmayoḥ śṛṇvatoḥ sati
sumahātapāḥ nāradaḥ pūrvam tasya api akathayat
60. O King (rājan), in the presence of the sages (ṛṣīṇām saṃnidhau), while Kṛṣṇa and Bhīṣma were listening, Nārada, who possessed great spiritual austerity (sumahātapāḥ), had previously recounted it to him (Vyāsa) as well.
देवं परमकं ब्रह्म श्वेतं चन्द्राभमच्युतम् ।
यत्र चैकान्तिनो यान्ति नारायणपरायणाः ॥६१॥
61. devaṁ paramakaṁ brahma śvetaṁ candrābhamacyutam ,
yatra caikāntino yānti nārāyaṇaparāyaṇāḥ.
61. devam paramakam brahma śvetam candrābham acyutam
yatra ca ekāntinaḥ yānti nārāyaṇaparāyaṇāḥ
61. The single-minded devotees, exclusively dedicated to Narayana, go to that supreme (brahman) divine being who is white, radiant like the moon, and imperishable.
जनमेजय उवाच ।
एवं बहुविधं धर्मं प्रतिबुद्धैर्निषेवितम् ।
न कुर्वन्ति कथं विप्रा अन्ये नानाव्रते स्थिताः ॥६२॥
62. janamejaya uvāca ,
evaṁ bahuvidhaṁ dharmaṁ pratibuddhairniṣevitam ,
na kurvanti kathaṁ viprā anye nānāvrate sthitāḥ.
62. janamejaya uvāca | evam bahuvidham dharmam pratibuddhaiḥ
niṣevitam | na kurvanti katham viprāḥ anye nānāvrate sthitāḥ
62. Janamejaya said: "How is it that other Brahmins, who are engaged in various vows, do not practice this manifold natural law (dharma) that is followed by the enlightened ones?"
वैशंपायन उवाच ।
तिस्रः प्रकृतयो राजन्देहबन्धेषु निर्मिताः ।
सात्त्विकी राजसी चैव तामसी चेति भारत ॥६३॥
63. vaiśaṁpāyana uvāca ,
tisraḥ prakṛtayo rājandehabandheṣu nirmitāḥ ,
sāttvikī rājasī caiva tāmasī ceti bhārata.
63. vaiśampāyana uvāca | tisraḥ prakṛtayaḥ rājan dehabandheṣu
nirmitāḥ | sāttvikī rājasī ca eva tāmasī ca iti bhārata
63. Vaishampayana said: "O King, O Bharata, indeed three intrinsic natures (prakṛti) are created within bodily bondages: the sattvic, the rajasic, and the tamasic."
देहबन्धेषु पुरुषः श्रेष्ठः कुरुकुलोद्वह ।
सात्त्विकः पुरुषव्याघ्र भवेन्मोक्षार्थनिश्चितः ॥६४॥
64. dehabandheṣu puruṣaḥ śreṣṭhaḥ kurukulodvaha ,
sāttvikaḥ puruṣavyāghra bhavenmokṣārthaniścitaḥ.
64. dehabandheṣu puruṣaḥ śreṣṭhaḥ kurukulodvaha |
sāttvikaḥ puruṣavyāghra bhavet mokṣārthaniscitaḥ
64. O upholder of the Kuru lineage, O tiger among men, among individuals (puruṣa) in bodily bondages, the sattvic individual is supreme and should be resolved on the goal of liberation (mokṣa).
अत्रापि स विजानाति पुरुषं ब्रह्मवर्तिनम् ।
नारायणपरो मोक्षस्ततो वै सात्त्विकः स्मृतः ॥६५॥
65. atrāpi sa vijānāti puruṣaṁ brahmavartinam ,
nārāyaṇaparo mokṣastato vai sāttvikaḥ smṛtaḥ.
65. atra api saḥ vijānāti puruṣam brahmavartinam
nārāyaṇaparaḥ mokṣaḥ tataḥ vai sāttvikaḥ smṛtaḥ
65. atra api saḥ brahmavartinam puruṣam vijānāti
nārāyaṇaparaḥ mokṣaḥ tataḥ vai sāttvikaḥ smṛtaḥ
65. Moreover, such a one understands the individual (puruṣa) who follows the path of brahman. Liberation (mokṣa), being solely devoted to Nārāyaṇa, is thus considered to be of the nature of goodness (sāttvika).
मनीषितं च प्राप्नोति चिन्तयन्पुरुषोत्तमम् ।
एकान्तभक्तिः सततं नारायणपरायणः ॥६६॥
66. manīṣitaṁ ca prāpnoti cintayanpuruṣottamam ,
ekāntabhaktiḥ satataṁ nārāyaṇaparāyaṇaḥ.
66. manīṣitam ca prāpnoti cintayan puruṣottamam
ekāntabhaktiḥ satatam nārāyaṇaparāyaṇaḥ
66. puruṣottamam cintayan ca manīṣitam prāpnoti
(saḥ) satatam ekāntabhaktiḥ nārāyaṇaparāyaṇaḥ
66. And by contemplating the Supreme Person (Puruṣottama), one attains what is desired. Such a person has constant, exclusive devotion (bhakti) and is entirely devoted to Nārāyaṇa.
मनीषिणो हि ये केचिद्यतयो मोक्षकाङ्क्षिणः ।
तेषां वै छिन्नतृष्णानां योगक्षेमवहो हरिः ॥६७॥
67. manīṣiṇo hi ye kecidyatayo mokṣakāṅkṣiṇaḥ ,
teṣāṁ vai chinnatṛṣṇānāṁ yogakṣemavaho hariḥ.
67. manīṣiṇaḥ hi ye kecit yatayaḥ mokṣakāṅkṣiṇaḥ
teṣām vai chinnatṛṣṇānām yogakṣemavahaḥ hariḥ
67. hi ye kecit manīṣiṇaḥ yatayaḥ mokṣakāṅkṣiṇaḥ
chinnatṛṣṇānām teṣām vai hariḥ yogakṣemavahaḥ (asti)
67. Indeed, for those wise ascetics (muni) who earnestly desire liberation (mokṣa) and whose worldly cravings have been cut, Hari (Viṣṇu) Himself provides for their welfare and security (yogakṣema).
जायमानं हि पुरुषं यं पश्येन्मधुसूदनः ।
सात्त्विकस्तु स विज्ञेयो भवेन्मोक्षे च निश्चितः ॥६८॥
68. jāyamānaṁ hi puruṣaṁ yaṁ paśyenmadhusūdanaḥ ,
sāttvikastu sa vijñeyo bhavenmokṣe ca niścitaḥ.
68. jāyamānam hi puruṣam yam paśyet madhusūdanaḥ
sāttvikaḥ tu saḥ vijñeyaḥ bhavet mokṣe ca niścitaḥ
68. hi madhusūdanaḥ yam jāyamānam puruṣam paśyet tu
saḥ sāttvikaḥ vijñeyaḥ ca mokṣe niścitaḥ bhavet
68. Indeed, the individual (puruṣa) whom Madhusūdana (Viṣṇu) observes at birth is to be known as one endowed with the nature of goodness (sāttvika), and such a one is certainly assured of liberation (mokṣa).
सांख्ययोगेन तुल्यो हि धर्म एकान्तसेवितः ।
नारायणात्मके मोक्षे ततो यान्ति परां गतिम् ॥६९॥
69. sāṁkhyayogena tulyo hi dharma ekāntasevitaḥ ,
nārāyaṇātmake mokṣe tato yānti parāṁ gatim.
69. sāmkhyayogena tulyaḥ hi dharmaḥ ekāntasevitaḥ
nārāyaṇātmake mokṣe tataḥ yānti parām gatim
69. dharmaḥ ekāntasevitaḥ sāmkhyayogena tulyaḥ hi
tataḥ nārāyaṇātmake mokṣe parām gatim yānti
69. Indeed, the natural law (dharma), when exclusively cultivated through sāmkhya-yoga, leads to the supreme destination of liberation (mokṣa) which has Nārāyaṇa as its essence.
नारायणेन दृष्टश्च प्रतिबुद्धो भवेत्पुमान् ।
एवमात्मेच्छया राजन्प्रतिबुद्धो न जायते ॥७०॥
70. nārāyaṇena dṛṣṭaśca pratibuddho bhavetpumān ,
evamātmecchayā rājanpratibuddho na jāyate.
70. nārāyaṇena dṛṣṭaḥ ca pratibuddhaḥ bhavet pumān
evam ātmeccayā rājan pratibuddhaḥ na jāyate
70. pumān nārāyaṇena dṛṣṭaḥ ca pratibuddhaḥ bhavet.
evam,
rājan,
ātmeccayā pratibuddhaḥ na jāyate
70. A person becomes enlightened (pratibuddha) when graced by Nārāyaṇa's vision. However, O king, one is not born enlightened by one's own self-will (ātman).
राजसी तामसी चैव व्यामिश्रे प्रकृती स्मृते ।
तदात्मकं हि पुरुषं जायमानं विशां पते ।
प्रवृत्तिलक्षणैर्युक्तं नावेक्षति हरिः स्वयम् ॥७१॥
71. rājasī tāmasī caiva vyāmiśre prakṛtī smṛte ,
tadātmakaṁ hi puruṣaṁ jāyamānaṁ viśāṁ pate ,
pravṛttilakṣaṇairyuktaṁ nāvekṣati hariḥ svayam.
71. rājasī tāmasī ca eva vyāmiśre prakṛtī
smṛte tadātmakam hi puruṣam
jāyamānam viśām pate pravṛttilakṣaṇaiḥ
yuktam na avekṣati hariḥ svayam
71. rājasī ca eva tāmasī vyāmiśre prakṛtī smṛte.
viśām pate,
hi,
hariḥ svayam tadātmakam jāyamānam pravṛttilakṣaṇaiḥ yuktam puruṣam na avekṣati
71. Indeed, the mixed aspects of nature (prakṛti), the rajasic and the tamasic, are recognized. O lord of the people, Hari himself does not regard a person (puruṣa) who is born with such an intrinsic nature, characterized by worldly activity.
पश्यत्येनं जायमानं ब्रह्मा लोकपितामहः ।
रजसा तमसा चैव मानुषं समभिप्लुतम् ॥७२॥
72. paśyatyenaṁ jāyamānaṁ brahmā lokapitāmahaḥ ,
rajasā tamasā caiva mānuṣaṁ samabhiplutam.
72. paśyati enam jāyamānam brahmā lokapitāmahaḥ
rajasā tamasā ca eva mānuṣam samabhiplutam
72. brahmā lokapitāmahaḥ paśyati enam jāyamānam
mānuṣam rajasā tamasā ca eva samabhiplutam
72. Brahmā, the grandfather of the worlds, sees this person being born as a human (mānuṣa), overwhelmed by the qualities of rajas and tamas.
कामं देवाश्च ऋषयः सत्त्वस्था नृपसत्तम ।
हीनाः सत्त्वेन सूक्ष्मेण ततो वैकारिकाः स्मृताः ॥७३॥
73. kāmaṁ devāśca ṛṣayaḥ sattvasthā nṛpasattama ,
hīnāḥ sattvena sūkṣmeṇa tato vaikārikāḥ smṛtāḥ.
73. kāmam devāḥ ca ṛṣayaḥ sattvasthā nṛpasattama
hīnāḥ sattvena sūkṣmeṇa tataḥ vaikārikāḥ smṛtāḥ
73. nṛpasattama,
devāḥ ca ṛṣayaḥ sattvasthā (api) sūkṣmeṇa sattvena hīnāḥ,
tataḥ kāmam vaikārikāḥ smṛtāḥ
73. O best among kings, even the gods and sages, although established in the quality of goodness (sattva), are indeed regarded as modifications (vaikārikāḥ) because they are devoid of the subtle essence (sattva).
जनमेजय उवाच ।
कथं वैकारिको गच्छेत्पुरुषः पुरुषोत्तमम् ॥७४॥
74. janamejaya uvāca ,
kathaṁ vaikāriko gacchetpuruṣaḥ puruṣottamam.
74. janamejaya uvāca katham vaikārikaḥ
gacchet puruṣaḥ puruṣottamam
74. janamejaya uvāca: vaikārikaḥ
puruṣaḥ katham puruṣottamam gacchet?
74. Janamejaya said: 'How can an individual (puruṣa), being a product of transformation (vaikārika), attain the Supreme Cosmic Person (puruṣottama)?'
वैशंपायन उवाच ।
सुसूक्ष्मसत्त्वसंयुक्तं संयुक्तं त्रिभिरक्षरैः ।
पुरुषः पुरुषं गच्छेन्निष्क्रियः पञ्चविंशकम् ॥७५॥
75. vaiśaṁpāyana uvāca ,
susūkṣmasattvasaṁyuktaṁ saṁyuktaṁ tribhirakṣaraiḥ ,
puruṣaḥ puruṣaṁ gacchenniṣkriyaḥ pañcaviṁśakam.
75. vaiśaṃpāyana uvāca susūkṣmasattvasaṃyuktam saṃyuktam tribhiḥ
akṣaraiḥ puruṣaḥ puruṣam gacchet niṣkriyaḥ pañcaviṃśakam
75. vaiśaṃpāyana uvāca: niṣkriyaḥ puruṣaḥ susūkṣmasattvasaṃyuktam (san) tribhiḥ akṣaraiḥ saṃyuktam (san) pañcaviṃśakam puruṣam gacchet.
75. Vaiśampāyana said: 'The individual, by becoming actionless (niṣkriya), attains the supreme cosmic person (puruṣa), who is the twenty-fifth principle (pañcaviṃśaka), being [himself] endowed with a very subtle essence and connected with three imperishable syllables.'
एवमेकं सांख्ययोगं वेदारण्यकमेव च ।
परस्पराङ्गान्येतानि पञ्चरात्रं च कथ्यते ।
एष एकान्तिनां धर्मो नारायणपरात्मकः ॥७६॥
76. evamekaṁ sāṁkhyayogaṁ vedāraṇyakameva ca ,
parasparāṅgānyetāni pañcarātraṁ ca kathyate ,
eṣa ekāntināṁ dharmo nārāyaṇaparātmakaḥ.
76. evam ekam sāṃkhyayogam vedāraṇyakam
eva ca parasparāṅgāni etāni
pañcarātram ca kathyate eṣa
ekāntinām dharmaḥ nārāyaṇaparātmakaḥ
76. evam etāni (mārgāḥ),
yāni parasparāṅgāni (eva santi),
ekam sāṃkhyayogam ca vedāraṇyakam eva ca pañcarātram ca kathyate.
eṣaḥ ekāntinām nārāyaṇaparātmakaḥ dharmaḥ.
76. Thus, these paths, which are mutually interconnected limbs, are called the single Sāṃkhya-Yoga, and indeed the Vedāraṇyakas (Upaniṣads), as well as Pañcarātra. This is the intrinsic nature (dharma) of the Ekāntins, whose supreme self is Nārāyaṇa.
यथा समुद्रात्प्रसृता जलौघास्तमेव राजन्पुनराविशन्ति ।
इमे तथा ज्ञानमहाजलौघा नारायणं वै पुनराविशन्ति ॥७७॥
77. yathā samudrātprasṛtā jalaughā;stameva rājanpunarāviśanti ,
ime tathā jñānamahājalaughā; nārāyaṇaṁ vai punarāviśanti.
77. yathā samudrāt prasṛtāḥ jalaughāḥ
tam eva rājan punaḥ āviśanti
| ime tathā jñānamahājalaughāḥ
nārāyaṇam vai punaḥ āviśanti
77. rājan yathā samudrāt prasṛtāḥ jalaughāḥ tam eva punaḥ āviśanti,
tathā ime jñānamahājalaughāḥ vai nārāyaṇam punaḥ āviśanti.
77. O king, just as streams of water that flow out from the ocean eventually return to that very ocean, similarly, these great torrents of knowledge verily return to Narayana.
एष ते कथितो धर्मः सात्वतो यदुबान्धव ।
कुरुष्वैनं यथान्यायं यदि शक्नोषि भारत ॥७८॥
78. eṣa te kathito dharmaḥ sātvato yadubāndhava ,
kuruṣvainaṁ yathānyāyaṁ yadi śaknoṣi bhārata.
78. eṣaḥ te kathitaḥ dharmaḥ sātvataḥ yadubāndhava
| kuruṣva enam yathānyāyam yadi śaknoṣi bhārata
78. yadubāndhava,
bhārata,
eṣaḥ sātvataḥ dharmaḥ te kathitaḥ yadi śaknoṣi,
enam yathānyāyam kuruṣva.
78. O kinsman of the Yadus, O Bharata, this (dharma), the intrinsic nature (dharma) of the Satvatas, has been explained to you. If you are capable, act according to it in the proper manner.
एवं हि सुमहाभागो नारदो गुरवे मम ।
श्वेतानां यतिनामाह एकान्तगतिमव्ययाम् ॥७९॥
79. evaṁ hi sumahābhāgo nārado gurave mama ,
śvetānāṁ yatināmāha ekāntagatimavyayām.
79. evam hi sumahābhāgaḥ nāradaḥ gurave mama
| śvetānām yatīnām āha ekāntagatim avyayām
79. evam hi sumahābhāgaḥ nāradaḥ mama gurave śvetānām yatīnām avyayām ekāntagatim āha.
79. Indeed, the greatly esteemed Narada thus spoke to my own spiritual teacher (guru) about the imperishable and sole path for the pure ascetics (yati).
व्यासश्चाकथयत्प्रीत्या धर्मपुत्राय धीमते ।
स एवायं मया तुभ्यमाख्यातः प्रसृतो गुरोः ॥८०॥
80. vyāsaścākathayatprītyā dharmaputrāya dhīmate ,
sa evāyaṁ mayā tubhyamākhyātaḥ prasṛto guroḥ.
80. vyāsaḥ ca akathayat prītyā dharmaputrāya dhīmate |
saḥ eva ayam mayā tubhyam ākhyātaḥ prasṛtaḥ guroḥ
80. vyāsaḥ ca prītyā dhīmate dharmaputrāya akathayat saḥ eva ayam guroḥ prasṛtaḥ mayā tubhyam ākhyātaḥ.
80. And Vyasa, with affection, narrated it to the intelligent son of (dharma), Yudhishthira. This very teaching, which originated from my spiritual teacher (guru), has now been recounted by me to you.
इत्थं हि दुश्चरो धर्म एष पार्थिवसत्तम ।
यथैव त्वं तथैवान्ये न भजन्ति विमोहिताः ॥८१॥
81. itthaṁ hi duścaro dharma eṣa pārthivasattama ,
yathaiva tvaṁ tathaivānye na bhajanti vimohitāḥ.
81. ittham hi duścaraḥ dharmaḥ eṣaḥ pārthivasattama
yathā eva tvam tathā eva anye na bhajanti vimohitāḥ
81. pārthivasattama hi ittham eṣaḥ dharmaḥ duścaraḥ
yathā eva tvam tathā eva anye vimohitāḥ na bhajanti
81. Indeed, this natural law (dharma) is difficult to practice, O best among kings. Just like you, others are similarly deluded and do not adhere to it.
कृष्ण एव हि लोकानां भावनो मोहनस्तथा ।
संहारकारकश्चैव कारणं च विशां पते ॥८२॥
82. kṛṣṇa eva hi lokānāṁ bhāvano mohanastathā ,
saṁhārakārakaścaiva kāraṇaṁ ca viśāṁ pate.
82. kṛṣṇaḥ eva hi lokānām bhāvanaḥ mohanaḥ tathā
saṃhārakārakaḥ ca eva kāraṇam ca viśām pate
82. viśām pate hi kṛṣṇaḥ eva lokānām bhāvanaḥ
tathā mohanaḥ ca eva saṃhārakārakaḥ ca kāraṇam
82. Indeed, Krishna alone is the sustainer and bewilderer of the worlds, and also the destroyer and the ultimate cause, O lord of the people.

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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 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 (current chapter) 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