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महाभारतः       mahābhārataḥ - book-12, chapter-59

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वैशंपायन उवाच ।
ततः काल्यं समुत्थाय कृतपौर्वाह्णिकक्रियाः ।
ययुस्ते नगराकारै रथैः पाण्डवयादवाः ॥१॥
1. vaiśaṁpāyana uvāca ,
tataḥ kālyaṁ samutthāya kṛtapaurvāhṇikakriyāḥ ,
yayuste nagarākārai rathaiḥ pāṇḍavayādavāḥ.
1. vaiśampāyanaḥ uvāca tataḥ kālyam samutthāya kṛtapaurvāhṇikakriyāḥ
yayuḥ te nagarākāraiḥ rathaiḥ pāṇḍavayādavāḥ
1. vaiśampāyanaḥ uvāca tataḥ te pāṇḍavayādavāḥ kālyam
samutthāya kṛtapaurvāhṇikakriyāḥ nagarākāraiḥ rathaiḥ yayuḥ
1. Vaiśampāyana said: Then, having risen early in the morning and performed their morning rituals, the Pandavas (Pāṇḍava) and Yadavas (Yādava) departed in their chariots (ratha), which resembled cities.
प्रपद्य च कुरुक्षेत्रं भीष्ममासाद्य चानघम् ।
सुखां च रजनीं पृष्ट्वा गाङ्गेयं रथिनां वरम् ॥२॥
2. prapadya ca kurukṣetraṁ bhīṣmamāsādya cānagham ,
sukhāṁ ca rajanīṁ pṛṣṭvā gāṅgeyaṁ rathināṁ varam.
2. prapadya ca kurukṣetram bhīṣmam āsādya ca anagham
sukhām ca rajanīm pṛṣṭvā gāṅgeyam rathinām varam
2. kurukṣetram prapadya anagham gāṅgeyam rathinām
varam bhīṣmam ca āsādya sukhām rajanīm ca pṛṣṭvā
2. Having reached Kurukshetra and met the faultless Bhishma, and having inquired of the son of Ganga (Gāṅgeya), the best of charioteers, about a pleasant night...
व्यासादीनभिवाद्यर्षीन्सर्वैस्तैश्चाभिनन्दिताः ।
निषेदुरभितो भीष्मं परिवार्य समन्ततः ॥३॥
3. vyāsādīnabhivādyarṣīnsarvaistaiścābhinanditāḥ ,
niṣedurabhito bhīṣmaṁ parivārya samantataḥ.
3. vyāsādīn abhivādya ṛṣīn sarvaiḥ taiḥ ca abhinanditāḥ
niṣeduḥ abhitaḥ bhīṣmam parivārya samantataḥ
3. vyāsādīn ṛṣīn abhivādya sarvaiḥ taiḥ ca abhinanditāḥ
bhīṣmam abhitaḥ samantataḥ parivārya niṣeduḥ
3. After greeting Vyasa and other sages, and being welcomed in turn by all of them, they sat down, surrounding Bhishma from all sides.
ततो राजा महातेजा धर्मराजो युधिष्ठिरः ।
अब्रवीत्प्राञ्जलिर्भीष्मं प्रतिपूज्याभिवाद्य च ॥४॥
4. tato rājā mahātejā dharmarājo yudhiṣṭhiraḥ ,
abravītprāñjalirbhīṣmaṁ pratipūjyābhivādya ca.
4. tataḥ rājā mahātejāḥ dharmarājaḥ yudhiṣṭhiraḥ
abravīt prāñjaliḥ bhīṣmam pratipūjya abhivādya ca
4. tataḥ mahātejāḥ dharmarājaḥ rājā yudhiṣṭhiraḥ
bhīṣmam pratipūjya ca abhivādya prāñjaliḥ abravīt
4. Then the greatly glorious (mahātejāḥ) King Yudhishthira, the King of natural law (dharma), spoke to Bhishma with folded hands (prāñjaliḥ), after respectfully greeting and honoring him in return.
य एष राजा-राजेति शब्दश्चरति भारत ।
कथमेष समुत्पन्नस्तन्मे ब्रूहि पितामह ॥५॥
5. ya eṣa rājā-rājeti śabdaścarati bhārata ,
kathameṣa samutpannastanme brūhi pitāmaha.
5. yaḥ eṣaḥ rājā-rājā iti śabdaḥ carati bhārata
katham eṣaḥ samutpannaḥ tat me brūhi pitāmaha
5. bhārata pitāmaha yaḥ eṣaḥ rājā-rājā iti śabdaḥ
carati eṣaḥ katham samutpannaḥ tat me brūhi
5. O descendant of Bharata (Bhārata), how did this word 'king' (rājā-rājā) which is commonly used, come into existence? Please tell me that, O grandfather (pitāmaha).
तुल्यपाणिशिरोग्रीवस्तुल्यबुद्धीन्द्रियात्मकः ।
तुल्यदुःखसुखात्मा च तुल्यपृष्ठभुजोदरः ॥६॥
6. tulyapāṇiśirogrīvastulyabuddhīndriyātmakaḥ ,
tulyaduḥkhasukhātmā ca tulyapṛṣṭhabhujodaraḥ.
6. tulyapāṇiśirogrīvaḥ tulyabuddhīndriyātmakaḥ
tulyaduḥkhasukhātmā ca tulyapṛṣṭhabhujodaraḥ
6. tulyapāṇiśirogrīvaḥ tulyabuddhīndriyātmakaḥ
tulyaduḥkhasukhātmā ca tulyapṛṣṭhabhujodaraḥ
6. Individuals are alike in their hands, heads, and necks; their intellect and senses are of the same nature; their experiences of suffering and happiness are similar; and their backs, arms, and bellies are likewise similar.
तुल्यशुक्रास्थिमज्जश्च तुल्यमांसासृगेव च ।
निःश्वासोच्छ्वासतुल्यश्च तुल्यप्राणशरीरवान् ॥७॥
7. tulyaśukrāsthimajjaśca tulyamāṁsāsṛgeva ca ,
niḥśvāsocchvāsatulyaśca tulyaprāṇaśarīravān.
7. tulyaśukrāsthimajjaḥ ca tulyamāṃsāsṛk eva ca
niḥśvāsocchvāsatulyaḥ ca tulyaprāṇaśarīravān
7. tulyaśukrāsthimajjaḥ ca tulyamāṃsāsṛk eva ca
niḥśvāsocchvāsatulyaḥ ca tulyaprāṇaśarīravān
7. Individuals are alike in their semen, bones, and marrow, and similarly, their flesh and blood are alike. Furthermore, their exhalation and inhalation are similar, and their life-breath (prāṇa) and body are equally constituted.
समानजन्ममरणः समः सर्वगुणैर्नृणाम् ।
विशिष्टबुद्धीञ्शूरांश्च कथमेकोऽधितिष्ठति ॥८॥
8. samānajanmamaraṇaḥ samaḥ sarvaguṇairnṛṇām ,
viśiṣṭabuddhīñśūrāṁśca kathameko'dhitiṣṭhati.
8. samānajanmamaraṇaḥ samaḥ sarvaguṇaiḥ nṛṇām
viśiṣṭabuddhīn śūrān ca katham ekaḥ adhitiṣṭhati
8. nṛṇām samānajanmamaraṇaḥ sarvaguṇaiḥ samaḥ ekaḥ
viśiṣṭabuddhīn ca śūrān katham adhitiṣṭhati
8. If all human beings (nṛṇām) share the same birth and death, and are equal in all qualities, how can one individual (ekaḥ) govern those of superior intellect and the valiant?
कथमेको महीं कृत्स्नां वीरशूरार्यसंकुलाम् ।
रक्षत्यपि च लोकोऽस्य प्रसादमभिवाञ्छति ॥९॥
9. kathameko mahīṁ kṛtsnāṁ vīraśūrāryasaṁkulām ,
rakṣatyapi ca loko'sya prasādamabhivāñchati.
9. katham ekaḥ mahīm kṛtsnām vīraśūrāryasaṅkulām
rakṣati api ca lokaḥ asya prasādam abhivāñchati
9. katham ekaḥ vīraśūrāryasaṅkulām kṛtsnām mahīm
rakṣati ca api asya prasādam lokaḥ abhivāñchati
9. How does one individual (ekaḥ) protect (rakṣati) the entire earth (mahīm kṛtsnām), which is populated by valiant, brave, and noble people? And how is it that the populace (lokaḥ) still desires (abhivāñchati) his favor (prasādam)?
एकस्य च प्रसादेन कृत्स्नो लोकः प्रसीदति ।
व्याकुलेनाकुलः सर्वो भवतीति विनिश्चयः ॥१०॥
10. ekasya ca prasādena kṛtsno lokaḥ prasīdati ,
vyākulenākulaḥ sarvo bhavatīti viniścayaḥ.
10. ekasya ca prasādena kṛtsnaḥ lokaḥ prasīdati
vyākulena ākulaḥ sarvaḥ bhavati iti viniścayaḥ
10. ekasya prasādena ca kṛtsnaḥ lokaḥ prasīdati
vyākulena sarvaḥ ākulaḥ bhavati iti viniścayaḥ
10. And by the grace of one person, the entire world becomes pleased. Similarly, if one is disturbed, everyone becomes agitated – this is a firm certainty.
एतदिच्छाम्यहं सर्वं तत्त्वेन भरतर्षभ ।
श्रोतुं तन्मे यथातत्त्वं प्रब्रूहि वदतां वर ॥११॥
11. etadicchāmyahaṁ sarvaṁ tattvena bharatarṣabha ,
śrotuṁ tanme yathātattvaṁ prabrūhi vadatāṁ vara.
11. etat icchāmi aham sarvam tattvena bharatarṣabha
śrotum tat me yathātattvam prabrūhi vadatām vara
11. bharatarṣabha aham etat sarvam tattvena śrotum
icchāmi vadatām vara tat me yathātattvam prabrūhi
11. O best among the Bharatas (bharatarṣabha), I wish to hear all this in its true essence. O foremost of speakers (vadatām vara), please explain that to me exactly as it is.
नैतत्कारणमल्पं हि भविष्यति विशां पते ।
यदेकस्मिञ्जगत्सर्वं देववद्याति संनतिम् ॥१२॥
12. naitatkāraṇamalpaṁ hi bhaviṣyati viśāṁ pate ,
yadekasmiñjagatsarvaṁ devavadyāti saṁnatim.
12. na etat kāraṇam alpam hi bhaviṣyati viśām pate
yat ekasmin jagat sarvam devavat yāti saṃnatim
12. viśām pate etat kāraṇam alpam na hi bhaviṣyati
yat ekasmin sarvam jagat devavat saṃnatim yāti
12. O ruler of the people (viśām pate), this reason will surely not be trivial, that the entire world offers homage to one person as if to a deity.
भीष्म उवाच ।
नियतस्त्वं नरश्रेष्ठ शृणु सर्वमशेषतः ।
यथा राज्यं समुत्पन्नमादौ कृतयुगेऽभवत् ॥१३॥
13. bhīṣma uvāca ,
niyatastvaṁ naraśreṣṭha śṛṇu sarvamaśeṣataḥ ,
yathā rājyaṁ samutpannamādau kṛtayuge'bhavat.
13. bhīṣmaḥ uvāca niyatam tvam naraśreṣṭha śṛṇu sarvam
aśeṣataḥ yathā rājyam samutpannam ādau kṛtayuge abhavat
13. bhīṣmaḥ uvāca naraśreṣṭha tvam niyatam sarvam aśeṣataḥ
śṛṇu yathā rājyam ādau kṛtayuge samutpannam abhavat
13. Bhishma said: "O best of men (naraśreṣṭha), you, with a focused mind, listen to everything completely, regarding how the kingdom first originated in the Krita Yuga (kṛtayuga)."
नैव राज्यं न राजासीन्न दण्डो न च दाण्डिकः ।
धर्मेणैव प्रजाः सर्वा रक्षन्ति च परस्परम् ॥१४॥
14. naiva rājyaṁ na rājāsīnna daṇḍo na ca dāṇḍikaḥ ,
dharmeṇaiva prajāḥ sarvā rakṣanti ca parasparam.
14. na eva rājyam na rājā āsīt na daṇḍaḥ na ca dāṇḍikaḥ
| dharmeṇa eva prajāḥ sarvāḥ rakṣanti ca parasparam
14. rājyam na eva,
rājā na āsīt,
daṇḍaḥ na ca dāṇḍikaḥ.
sarvāḥ prajāḥ ca dharmeṇa eva parasparam rakṣanti.
14. Neither a kingdom nor a king existed; neither punishment nor a punisher. All the subjects protected each other solely by their intrinsic nature (dharma).
पालयानास्तथान्योन्यं नरा धर्मेण भारत ।
खेदं परममाजग्मुस्ततस्तान्मोह आविशत् ॥१५॥
15. pālayānāstathānyonyaṁ narā dharmeṇa bhārata ,
khedaṁ paramamājagmustatastānmoha āviśat.
15. pālayānāḥ tathā anyonyam narāḥ dharmeṇa bhārata
| khedam paramam ājagmuḥ tataḥ tān mohaḥ āviśat
15. bhārata narāḥ tathā dharmeṇa anyonyam pālayānāḥ
paramam khedam ājagmuḥ tataḥ tān mohaḥ āviśat
15. O Bhārata, those people, protecting each other thus by their intrinsic nature (dharma), then fell into extreme misery; thereafter, delusion (moha) entered them.
ते मोहवशमापन्ना मानवा मनुजर्षभ ।
प्रतिपत्तिविमोहाच्च धर्मस्तेषामनीनशत् ॥१६॥
16. te mohavaśamāpannā mānavā manujarṣabha ,
pratipattivimohācca dharmasteṣāmanīnaśat.
16. te moha-vaśam āpannāḥ mānavāḥ manujarṣabha |
pratipatti-vimohāt ca dharmaḥ teṣām anīnaśat
16. manujarṣabha te mānavāḥ moha-vaśam āpannāḥ
ca pratipatti-vimohāt teṣām dharmaḥ anīnaśat
16. O best of men, those human beings, having fallen under the sway of delusion (moha), and due to bewilderment regarding their proper conduct, their natural law (dharma) was completely destroyed.
नष्टायां प्रतिपत्तौ तु मोहवश्या नरास्तदा ।
लोभस्य वशमापन्नाः सर्वे भारतसत्तम ॥१७॥
17. naṣṭāyāṁ pratipattau tu mohavaśyā narāstadā ,
lobhasya vaśamāpannāḥ sarve bhāratasattama.
17. naṣṭāyām pratipattau tu moha-vaśyāḥ narāḥ tadā
| lobhasya vaśam āpannāḥ sarve bhāratasattama
17. bhāratasattama tu tadā pratipattau naṣṭāyām
moha-vaśyāḥ narāḥ sarve lobhasya vaśam āpannāḥ
17. O best of Bhāratas, when their proper conduct (pratipatti) was lost, then those people, being under the sway of delusion (moha), all fell under the power of greed.
अप्राप्तस्याभिमर्शं तु कुर्वन्तो मनुजास्ततः ।
कामो नामापरस्तत्र समपद्यत वै प्रभो ॥१८॥
18. aprāptasyābhimarśaṁ tu kurvanto manujāstataḥ ,
kāmo nāmāparastatra samapadyata vai prabho.
18. aprāptasya abhimarśaṃ tu kurvantaḥ manujāḥ tataḥ
kāmaḥ nāma aparaḥ tatra samapadyata vai prabho
18. prabho tu manujāḥ aprāptasya abhimarśaṃ kurvantaḥ
tataḥ tatra nāma aparaḥ kāmaḥ vai samapadyata
18. O Lord, when humans were engaged in desiring what they had not yet obtained, then another, named desire (kāma), certainly arose there.
तांस्तु कामवशं प्राप्तान्रागो नाम समस्पृशत् ।
रक्ताश्च नाभ्यजानन्त कार्याकार्यं युधिष्ठिर ॥१९॥
19. tāṁstu kāmavaśaṁ prāptānrāgo nāma samaspṛśat ,
raktāśca nābhyajānanta kāryākāryaṁ yudhiṣṭhira.
19. tān tu kāma-vaśaṃ prāptān rāgaḥ nāma samaspṛśat
raktāḥ ca na abhyajānanta kārya-akāryaṃ yudhiṣṭhira
19. yudhiṣṭhira tu tān kāma-vaśaṃ prāptān nāma rāgaḥ
samaspṛśat ca raktāḥ kārya-akāryaṃ na abhyajānanta
19. O Yudhiṣṭhira, those who had fallen under the sway of desire (kāma) were then afflicted by passion (rāga). And being infatuated, they no longer discerned what was proper and improper action.
अगम्यागमनं चैव वाच्यावाच्यं तथैव च ।
भक्ष्याभक्ष्यं च राजेन्द्र दोषादोषं च नात्यजन् ॥२०॥
20. agamyāgamanaṁ caiva vācyāvācyaṁ tathaiva ca ,
bhakṣyābhakṣyaṁ ca rājendra doṣādoṣaṁ ca nātyajan.
20. agamyā-gamanaṃ ca eva vācya-avācyaṃ tathā eva ca
bhakṣya-abhakṣyaṃ ca rājendra doṣa-adoṣaṃ ca na atyajan
20. rājendra ca eva agamyā-gamanaṃ tathaiva ca vācya-avācyaṃ
ca bhakṣya-abhakṣyaṃ ca doṣa-adoṣaṃ na atyajan
20. And similarly, O best of kings, they did not refrain from illicit intercourse, nor from improper speech, nor from forbidden food, nor from vice.
विप्लुते नरलोकेऽस्मिंस्ततो ब्रह्म ननाश ह ।
नाशाच्च ब्रह्मणो राजन्धर्मो नाशमथागमत् ॥२१॥
21. viplute naraloke'smiṁstato brahma nanāśa ha ,
nāśācca brahmaṇo rājandharmo nāśamathāgamat.
21. viplute nara-loke asmin tataḥ brahma nanāśa ha
nāśāt ca brahmaṇaḥ rājan dharmaḥ nāśam atha agamat
21. asmin naraloke viplute tataḥ brahma ha nanāśa ca
brahmaṇaḥ nāśāt rājan atha dharmaḥ nāśam agamat
21. When this human world became corrupted, then the sacred knowledge (brahma) indeed perished. And from the destruction of that sacred knowledge (brahma), O King, natural law (dharma) in turn met its ruin.
नष्टे ब्रह्मणि धर्मे च देवास्त्रासमथागमन् ।
ते त्रस्ता नरशार्दूल ब्रह्माणं शरणं ययुः ॥२२॥
22. naṣṭe brahmaṇi dharme ca devāstrāsamathāgaman ,
te trastā naraśārdūla brahmāṇaṁ śaraṇaṁ yayuḥ.
22. naṣṭe brahmaṇi dharme ca devāḥ trāsam atha agaman
te trastāḥ naraśārdūla brahmāṇam śaraṇam yayuḥ
22. brahmaṇi dharme ca naṣṭe,
devāḥ atha trāsam agaman.
naraśārdūla,
te trastāḥ brahmāṇam śaraṇam yayuḥ.
22. When the sacred knowledge (brahman) and natural law (dharma) were lost, the gods then became terrified. Those terrified deities, O best of men, then sought refuge in Brahmā.
प्रपद्य भगवन्तं ते देवा लोकपितामहम् ।
ऊचुः प्राञ्जलयः सर्वे दुःखशोकभयार्दिताः ॥२३॥
23. prapadya bhagavantaṁ te devā lokapitāmaham ,
ūcuḥ prāñjalayaḥ sarve duḥkhaśokabhayārditāḥ.
23. prapadya bhagavantam te devāḥ lokapitāmaham
ūcuḥ prāñjalayaḥ sarve duḥkhaśokabhayārditāḥ
23. te devāḥ,
bhagavantam lokapitāmaham prapadya,
duḥkhaśokabhayārditāḥ sarve prāñjalayaḥ ūcuḥ.
23. Having approached the venerable (Bhagavān) Brahmā, the grandfather of the worlds, all those gods, distressed by misery, sorrow, and fear, spoke with joined palms.
भगवन्नरलोकस्थं नष्टं ब्रह्म सनातनम् ।
लोभमोहादिभिर्भावैस्ततो नो भयमाविशत् ॥२४॥
24. bhagavannaralokasthaṁ naṣṭaṁ brahma sanātanam ,
lobhamohādibhirbhāvaistato no bhayamāviśat.
24. bhagavan naralokastham naṣṭam brahma sanātanam
lobhamohādibhiḥ bhāvaiḥ tataḥ naḥ bhayam āviśat
24. bhagavan,
naralokastham sanātanam brahma naṣṭam.
tataḥ,
lobhamohādibhiḥ bhāvaiḥ naḥ bhayam āviśat.
24. O Venerable One, the eternal sacred knowledge (brahman) residing in the human world has perished. Therefore, due to states of being like greed and delusion, fear has overcome us.
ब्रह्मणश्च प्रणाशेन धर्मोऽप्यनशदीश्वर ।
ततः स्म समतां याता मर्त्यैस्त्रिभुवनेश्वर ॥२५॥
25. brahmaṇaśca praṇāśena dharmo'pyanaśadīśvara ,
tataḥ sma samatāṁ yātā martyaistribhuvaneśvara.
25. brahmaṇaḥ ca praṇāśena dharmaḥ api anaśat īśvara
tataḥ sma samatām yātāḥ martyaiḥ tribhuvaneśvara
25. īśvara,
brahmaṇaḥ praṇāśena ca,
dharmaḥ api anaśat.
tribhuvaneśvara,
tataḥ sma martyaiḥ samatām yātāḥ.
25. And with the destruction of sacred knowledge (brahman), O Lord, natural law (dharma) also perished. Consequently, O Lord of the three worlds, we (gods) have become equal to mortals.
अधो हि वर्षमस्माकं मर्त्यास्तूर्ध्वप्रवर्षिणः ।
क्रियाव्युपरमात्तेषां ततोऽगच्छाम संशयम् ॥२६॥
26. adho hi varṣamasmākaṁ martyāstūrdhvapravarṣiṇaḥ ,
kriyāvyuparamātteṣāṁ tato'gacchāma saṁśayam.
26. adhaḥ hi varṣam asmākam martyāḥ tu ūrdhvapravarṣiṇaḥ
kriyāvyuparamāt teṣām tataḥ agacchāma saṃśayam
26. hi asmākam varṣam adhaḥ martyāḥ tu ūrdhvapravarṣiṇaḥ
teṣām kriyāvyuparamāt tataḥ saṃśayam agacchāma
26. Indeed, for us, the rain (nourishment) falls downwards, but mortals make their offerings upwards. Due to the cessation of their actions (kriyā), we therefore fell into doubt (saṃśaya).
अत्र निःश्रेयसं यन्नस्तद्ध्यायस्व पितामह ।
त्वत्प्रभावसमुत्थोऽसौ प्रभावो नो विनश्यति ॥२७॥
27. atra niḥśreyasaṁ yannastaddhyāyasva pitāmaha ,
tvatprabhāvasamuttho'sau prabhāvo no vinaśyati.
27. atra niḥśreyasam yat naḥ tat dhyāyasva pitāmaha
tvatprabhāvasamutthaḥ asau prabhāvaḥ naḥ vinaśyati
27. pitāmaha atra naḥ yat niḥśreyasam tat dhyāyasva asau
naḥ prabhāvaḥ tvatprabhāvasamutthaḥ na vinaśyati
27. O Grandfather, ponder here that supreme welfare (niḥśreyasam) which is for us. This power (prabhāva), which is ours and born of your influence (prabhāva), does not perish.
तानुवाच सुरान्सर्वान्स्वयंभूर्भगवांस्ततः ।
श्रेयोऽहं चिन्तयिष्यामि व्येतु वो भीः सुरर्षभाः ॥२८॥
28. tānuvāca surānsarvānsvayaṁbhūrbhagavāṁstataḥ ,
śreyo'haṁ cintayiṣyāmi vyetu vo bhīḥ surarṣabhāḥ.
28. tān uvāca surān sarvān svayambhūḥ bhagavān tataḥ
śreyaḥ aham cintayiṣyāmi vyetu vaḥ bhīḥ surarṣabhāḥ
28. tataḥ svayambhūḥ bhagavān tān sarvān surān uvāca
aham śreyaḥ cintayiṣyāmi surarṣabhāḥ vaḥ bhīḥ vyetu
28. Then, the self-existent Lord (Bhagavān) (Brahma) spoke to all those gods: "I will consider your welfare. Let your fear depart, O best among gods!"
ततोऽध्यायसहस्राणां शतं चक्रे स्वबुद्धिजम् ।
यत्र धर्मस्तथैवार्थः कामश्चैवानुवर्णितः ॥२९॥
29. tato'dhyāyasahasrāṇāṁ śataṁ cakre svabuddhijam ,
yatra dharmastathaivārthaḥ kāmaścaivānuvarṇitaḥ.
29. tataḥ adhyāyasahasrāṇām śatam cakre svabuddhijam yatra
dharmaḥ tathā eva arthaḥ kāmaḥ ca eva anuvarṇitaḥ
29. tataḥ svabuddhijam adhyāyasahasrāṇām śatam cakre yatra
dharmaḥ tathā eva arthaḥ ca eva kāmaḥ anuvarṇitaḥ
29. Then, from his own intellect, he composed a hundred thousand chapters, in which natural law (dharma), purpose (artha), and desire (kāma) are indeed described.
त्रिवर्ग इति विख्यातो गण एष स्वयंभुवा ।
चतुर्थो मोक्ष इत्येव पृथगर्थः पृथग्गणः ॥३०॥
30. trivarga iti vikhyāto gaṇa eṣa svayaṁbhuvā ,
caturtho mokṣa ityeva pṛthagarthaḥ pṛthaggaṇaḥ.
30. trivargaḥ iti vikhyātaḥ gaṇaḥ eṣaḥ svayaṃbhuvā
caturthaḥ mokṣaḥ iti eva pṛthak arthaḥ pṛthak gaṇaḥ
30. eṣaḥ gaṇaḥ trivargaḥ iti svayaṃbhuvā vikhyātaḥ.
caturthaḥ mokṣaḥ iti eva pṛthak arthaḥ pṛthak gaṇaḥ.
30. This group of three aims (trivarga) is indeed well-known, as declared by the Self-existent One. The fourth is liberation (mokṣa), which is a separate aim and a distinct category.
मोक्षस्यापि त्रिवर्गोऽन्यः प्रोक्तः सत्त्वं रजस्तमः ।
स्थानं वृद्धिः क्षयश्चैव त्रिवर्गश्चैव दण्डजः ॥३१॥
31. mokṣasyāpi trivargo'nyaḥ proktaḥ sattvaṁ rajastamaḥ ,
sthānaṁ vṛddhiḥ kṣayaścaiva trivargaścaiva daṇḍajaḥ.
31. mokṣasya api trivargaḥ anyaḥ proktaḥ sattvaṃ rajaḥ tamaḥ
sthānaṃ vṛddhiḥ kṣayaḥ ca eva trivargaḥ ca eva daṇḍajaḥ
31. mokṣasya api anyaḥ trivargaḥ proktaḥ: sattvaṃ rajaḥ tamaḥ (iti).
sthānaṃ vṛddhiḥ ca kṣayaḥ ca eva (iti) daṇḍajaḥ trivargaḥ ca eva (proktaḥ).
31. Another group of three is also declared for liberation (mokṣa), namely Sattva, Rajas, and Tamas. And likewise, the three aspects of stability, growth, and decline constitute a triad relating to governance (daṇḍaja).
आत्मा देशश्च कालश्चाप्युपायाः कृत्यमेव च ।
सहायाः कारणं चैव षड्वर्गो नीतिजः स्मृतः ॥३२॥
32. ātmā deśaśca kālaścāpyupāyāḥ kṛtyameva ca ,
sahāyāḥ kāraṇaṁ caiva ṣaḍvargo nītijaḥ smṛtaḥ.
32. ātmā deśaḥ ca kālaḥ ca api upāyāḥ kṛtyaṃ eva ca
sahāyāḥ kāraṇaṃ ca eva ṣaḍvargaḥ nītijaḥ smṛtaḥ
32. ātmā deśaḥ ca kālaḥ ca api upāyāḥ ca kṛtyaṃ eva ca sahāyāḥ ca kāraṇaṃ eva ca (ete) nītijaḥ ṣaḍvargaḥ smṛtaḥ (bhavati).
32. The self (or the ruler), the place, the time, the means, and also the action itself, along with allies and the underlying cause – this group of six is traditionally remembered as belonging to the science of polity (nīti).
त्रयी चान्वीक्षिकी चैव वार्ता च भरतर्षभ ।
दण्डनीतिश्च विपुला विद्यास्तत्र निदर्शिताः ॥३३॥
33. trayī cānvīkṣikī caiva vārtā ca bharatarṣabha ,
daṇḍanītiśca vipulā vidyāstatra nidarśitāḥ.
33. trayī ca ānvīkṣikī ca eva vārtā ca bharatarṣabha
daṇḍanītiḥ ca vipulāḥ vidyāḥ tatra nidarśitāḥ
33. bharatarṣabha,
tatra trayī ca ānvīkṣikī ca eva vārtā ca daṇḍanītiḥ ca (iti) vipulāḥ vidyāḥ nidarśitāḥ (santi).
33. O best of Bharatas, the three Vedas (trayī), the science of logic and metaphysics (ānvīkṣikī), economics (vārtā), and the extensive science of governance (daṇḍanīti) are indicated there as branches of knowledge.
अमात्यरक्षाप्रणिधी राजपुत्रस्य रक्षणम् ।
चारश्च विविधोपायः प्रणिधिश्च पृथग्विधः ॥३४॥
34. amātyarakṣāpraṇidhī rājaputrasya rakṣaṇam ,
cāraśca vividhopāyaḥ praṇidhiśca pṛthagvidhaḥ.
34. amātyarakṣāpraṇidhī rājaputrasya rakṣaṇam
cāraḥ ca vividhopāyaḥ praṇidhiḥ ca pṛthagvidhaḥ
34. amātyarakṣāpraṇidhī rājaputrasya rakṣaṇam
cāraḥ ca vividhopāyaḥ praṇidhiḥ ca pṛthagvidhaḥ
34. The protection of ministers and the deployment of secret agents, the protection of the prince; and intelligence gathering through various methods, as well as secret agents of different kinds.
साम चोपप्रदानं च भेदो दण्डश्च पाण्डव ।
उपेक्षा पञ्चमी चात्र कार्त्स्न्येन समुदाहृता ॥३५॥
35. sāma copapradānaṁ ca bhedo daṇḍaśca pāṇḍava ,
upekṣā pañcamī cātra kārtsnyena samudāhṛtā.
35. sāma ca upapradānam ca bhedaḥ daṇḍaḥ ca pāṇḍava
upekṣā pañcamī ca atra kārtsnyena samudāhṛtā
35. pāṇḍava sāma ca upapradānam ca bhedaḥ ca daṇḍaḥ
ca pañcamī upekṣā ca atra kārtsnyena samudāhṛtā
35. O Pāṇḍava, conciliation, giving gifts, creating division, and punishment are declared here in their entirety, with indifference as the fifth.
मन्त्रश्च वर्णितः कृत्स्नस्तथा भेदार्थ एव च ।
विभ्रंशश्चैव मन्त्रस्य सिद्ध्यसिद्ध्योश्च यत्फलम् ॥३६॥
36. mantraśca varṇitaḥ kṛtsnastathā bhedārtha eva ca ,
vibhraṁśaścaiva mantrasya siddhyasiddhyośca yatphalam.
36. mantraḥ ca varṇitaḥ kṛtsnaḥ tathā bhedārthaḥ eva ca
vibhraṃśaḥ ca eva mantrasya siddhyasiddhyoḥ ca yat phalam
36. mantraḥ ca kṛtsnaḥ varṇitaḥ tathā bhedārthaḥ eva ca
mantrasya vibhraṃśaḥ ca eva siddhyasiddhyoḥ ca yat phalam
36. And deliberation (mantra) has been completely described, as has the very purpose of creating division; and indeed, the failure or corruption of deliberation (mantra) and what result comes from both success and failure.
संधिश्च विविधाभिख्यो हीनो मध्यस्तथोत्तमः ।
भयसत्कारवित्ताख्यः कार्त्स्न्येन परिवर्णितः ॥३७॥
37. saṁdhiśca vividhābhikhyo hīno madhyastathottamaḥ ,
bhayasatkāravittākhyaḥ kārtsnyena parivarṇitaḥ.
37. sandhiḥ ca vividhābhikhyaḥ hīnaḥ madhyaḥ tathā
uttamaḥ bhayasatkāravittākhyaḥ kārtsnyena parivarṇitaḥ
37. sandhiḥ ca vividhābhikhyaḥ hīnaḥ madhyaḥ tathā
uttamaḥ bhayasatkāravittākhyaḥ kārtsnyena parivarṇitaḥ
37. And alliance (sandhi) is described in its entirety, having various designations – inferior, middle, and superior; and also known by (motives of) fear, honor, and wealth.
यात्राकालाश्च चत्वारस्त्रिवर्गस्य च विस्तरः ।
विजयो धर्मयुक्तश्च तथार्थविजयश्च ह ॥३८॥
38. yātrākālāśca catvārastrivargasya ca vistaraḥ ,
vijayo dharmayuktaśca tathārthavijayaśca ha.
38. yātrākālāḥ ca catvāraḥ trivargasya ca vistaraḥ
vijayaḥ dharmayuktaḥ ca tathā arthavijayaḥ ca ha
38. yātrākālāḥ ca catvāraḥ trivargasya ca vistaraḥ
ca dharmayuktaḥ vijayaḥ tathā arthavijayaḥ ca ha
38. The four appropriate times for military campaigns and the extensive treatment of the three aims of human life (dharma, artha, kāma) are described. Victory aligned with natural law (dharma), and similarly, victory for material gain, are also indeed mentioned.
आसुरश्चैव विजयस्तथा कार्त्स्न्येन वर्णितः ।
लक्षणं पञ्चवर्गस्य त्रिविधं चात्र वर्णितम् ॥३९॥
39. āsuraścaiva vijayastathā kārtsnyena varṇitaḥ ,
lakṣaṇaṁ pañcavargasya trividhaṁ cātra varṇitam.
39. āsuraḥ ca eva vijayaḥ tathā kārtsnyena varṇitaḥ
lakṣaṇam pañcavargasya trividham ca atra varṇitam
39. āsuraḥ ca eva vijayaḥ tathā kārtsnyena varṇitaḥ
ca atra pañcavargasya lakṣaṇam trividham varṇitam
39. Demonic (āsura) victory is also described in its entirety. Furthermore, the threefold characteristic of the group of five is explained here.
प्रकाशश्चाप्रकाशश्च दण्डोऽथ परिशब्दितः ।
प्रकाशोऽष्टविधस्तत्र गुह्यस्तु बहुविस्तरः ॥४०॥
40. prakāśaścāprakāśaśca daṇḍo'tha pariśabditaḥ ,
prakāśo'ṣṭavidhastatra guhyastu bahuvistaraḥ.
40. prakāśaḥ ca aprakāśaḥ ca daṇḍaḥ atha pariśabditaḥ
prakāśaḥ aṣṭavidhaḥ tatra guhyaḥ tu bahuvistaraḥ
40. daṇḍaḥ atha prakāśaḥ ca aprakāśaḥ ca pariśabditaḥ
tatra prakāśaḥ aṣṭavidhaḥ tu guhyaḥ bahuvistaraḥ
40. The use of force (daṇḍa) is described as both open and secret. Of these, the open type is eightfold, while the secret type is very extensive.
रथा नागा हयाश्चैव पादाताश्चैव पाण्डव ।
विष्टिर्नावश्चराश्चैव देशिकाः पथि चाष्टकम् ॥४१॥
41. rathā nāgā hayāścaiva pādātāścaiva pāṇḍava ,
viṣṭirnāvaścarāścaiva deśikāḥ pathi cāṣṭakam.
41. rathāḥ nāgāḥ hayāḥ ca eva pādātāḥ ca eva pāṇḍava
viṣṭiḥ nāvaḥ carāḥ ca eva deśikāḥ pathi ca aṣṭakam
41. pāṇḍava rathāḥ nāgāḥ hayāḥ ca eva pādātāḥ ca eva
viṣṭiḥ nāvaḥ carāḥ ca eva deśikāḥ ca pathi aṣṭakam
41. O Pāṇḍava, chariots, elephants, horses, and indeed infantry; forced labor, boats, scouts, and guides on the path - this is indeed the octet (of elements for a journey).
अङ्गान्येतानि कौरव्य प्रकाशानि बलस्य तु ।
जङ्गमाजङ्गमाश्चोक्ताश्चूर्णयोगा विषादयः ॥४२॥
42. aṅgānyetāni kauravya prakāśāni balasya tu ,
jaṅgamājaṅgamāścoktāścūrṇayogā viṣādayaḥ.
42. aṅgāni etāni kauravya prakāśāni balasya tu
jaṅgamāḥ ajaṅgamāḥ ca uktāḥ cūrṇayogāḥ viṣādayaḥ
42. kauravya etāni balasya prakāśāni aṅgāni tu jaṅgamāḥ
ca ajaṅgamāḥ cūrṇayogāḥ viṣādayaḥ ca uktāḥ
42. O descendant of Kuru, these are the manifest components of power: both mobile and immobile elements are declared, as are the applications of powders (poisons) and other toxic substances.
स्पर्शे चाभ्यवहार्ये चाप्युपांशुर्विविधः स्मृतः ।
अरिर्मित्रमुदासीन इत्येतेऽप्यनुवर्णिताः ॥४३॥
43. sparśe cābhyavahārye cāpyupāṁśurvividhaḥ smṛtaḥ ,
arirmitramudāsīna ityete'pyanuvarṇitāḥ.
43. sparse ca abhyavahārye ca api upāṃśuḥ vividhaḥ
smṛtaḥ ariḥ mitram udāsīnaḥ iti ete api anuvarṇitāḥ
43. sparse ca abhyavahārye ca api vividhaḥ upāṃśuḥ
smṛtaḥ ariḥ mitram udāsīnaḥ iti ete api anuvarṇitāḥ
43. And in matters of contact (espionage) and consumables, various secret agents (upāṃśu) are mentioned. Similarly, these - the enemy, the friend, and the neutral party - are also described.
कृत्स्ना मार्गगुणाश्चैव तथा भूमिगुणाश्च ह ।
आत्मरक्षणमाश्वासः स्पशानां चान्ववेक्षणम् ॥४४॥
44. kṛtsnā mārgaguṇāścaiva tathā bhūmiguṇāśca ha ,
ātmarakṣaṇamāśvāsaḥ spaśānāṁ cānvavekṣaṇam.
44. kṛtsnāḥ mārgaguṇāḥ ca eva tathā bhūmiguṇāḥ ca ha
ātmarakṣaṇam āśvāsaḥ spaśānām ca anvavekṣaṇam
44. kṛtsnāḥ mārgaguṇāḥ ca eva tathā bhūmiguṇāḥ ca ha
ātmarakṣaṇam āśvāsaḥ ca spaśānām anvavekṣaṇam ca
44. All the qualities of the path and, similarly, the qualities of the land (terrain) are (also described). The protection of oneself (ātman), assurance, and the supervision of spies are (also mentioned).
कल्पना विविधाश्चापि नृनागरथवाजिनाम् ।
व्यूहाश्च विविधाभिख्या विचित्रं युद्धकौशलम् ॥४५॥
45. kalpanā vividhāścāpi nṛnāgarathavājinām ,
vyūhāśca vividhābhikhyā vicitraṁ yuddhakauśalam.
45. kalpanāḥ vividhāḥ ca api nṛnāgarathavājinām
vyūhāḥ ca vividhābhikhyāḥ vicitram yuddhakauśalam
45. nṛnāgarathavājinām vividhāḥ kalpanāḥ ca api
vividhābhikhyāḥ vyūhāḥ ca vicitram yuddhakauśalam ca
45. And also various arrangements of infantry, elephants, chariots, and cavalry (horses), as well as battle arrays (vyūha) of diverse forms, and elaborate skill in warfare, are (all aspects discussed).
उत्पाताश्च निपाताश्च सुयुद्धं सुपलायनम् ।
शस्त्राणां पायनज्ञानं तथैव भरतर्षभ ॥४६॥
46. utpātāśca nipātāśca suyuddhaṁ supalāyanam ,
śastrāṇāṁ pāyanajñānaṁ tathaiva bharatarṣabha.
46. utpātāḥ ca nipātāḥ ca suyuddham supalāyanam
śastrāṇām pāyanajñānam tathā eva bharatarṣabha
46. bharatarṣabha utpātāḥ ca nipātāḥ ca suyuddham
supalāyanam tathā eva śastrāṇām pāyanajñānam
46. O best among the Bharatas, (this includes the knowledge of) portents and calamities, successful warfare and skilled retreat, and likewise, the knowledge of deploying weapons.
बलव्यसनमुक्तं च तथैव बलहर्षणम् ।
पीडनास्कन्दकालश्च भयकालश्च पाण्डव ॥४७॥
47. balavyasanamuktaṁ ca tathaiva balaharṣaṇam ,
pīḍanāskandakālaśca bhayakālaśca pāṇḍava.
47. balavyasanamuktam ca tathā eva balaharṣaṇam
pīḍanāskandakālaḥ ca bhayakālaḥ ca pāṇḍava
47. pāṇḍava balavyasanamuktam ca tathā eva
balaharṣaṇam pīḍanāskandakālaḥ ca bhayakālaḥ ca
47. O Pāṇḍava, (this includes understanding) how to overcome military adversity, and similarly, how to invigorate the army. (It also involves knowing) the opportune moment for harassment and attack, and the time for causing fear.
तथा खातविधानं च योगसंचार एव च ।
चौराटव्यबलैश्चोग्रैः परराष्ट्रस्य पीडनम् ॥४८॥
48. tathā khātavidhānaṁ ca yogasaṁcāra eva ca ,
caurāṭavyabalaiścograiḥ pararāṣṭrasya pīḍanam.
48. tathā khātavidhānam ca yogasaṃcāraḥ eva ca
caurāṭavyabalaiḥ ca ugraiḥ pararāṣṭrasya pīḍanam
48. tathā khātavidhānam ca yogasaṃcāraḥ eva ca
pararāṣṭrasya caurāṭavyabalaiḥ ca ugraiḥ pīḍanam
48. And likewise, (the knowledge of) constructing trenches and the deployment of spies (yoga). And the oppression of an enemy state by fierce forces of robbers and forest tribes.
अग्निदैर्गरदैश्चैव प्रतिरूपकचारकैः ।
श्रेणिमुख्योपजापेन वीरुधश्छेदनेन च ॥४९॥
49. agnidairgaradaiścaiva pratirūpakacārakaiḥ ,
śreṇimukhyopajāpena vīrudhaśchedanena ca.
49. agnidaiḥ garadaiḥ ca eva pratirūpakacārakaiḥ
śreṇimukhyopajāpena vīrudhaḥ chedanena ca
49. agnidaiḥ garadaiḥ ca eva pratirūpakacārakaiḥ
śreṇimukhyopajāpena vīrudhaḥ chedanena ca
49. By arsonists, poisoners, and indeed, by disguised spies. Also, by subverting the leaders of guilds (śreṇī) and corporations, and by destroying vegetation.
दूषणेन च नागानामाशङ्काजननेन च ।
आरोधनेन भक्तस्य पथश्चोपार्जनेन च ॥५०॥
50. dūṣaṇena ca nāgānāmāśaṅkājananena ca ,
ārodhanena bhaktasya pathaścopārjanena ca.
50. dūṣaṇena ca nāgānām āśaṅkājananena ca
ārodhanena bhaktasya pathaḥ ca upārjanena ca
50. dūṣaṇena ca nāgānām āśaṅkājananena ca
ārodhanena bhaktasya pathaḥ ca upārjanena ca
50. And by discrediting the Nāgas, and by generating suspicion, by restraining a loyal supporter (bhakta), and by acquiring resources.
सप्ताङ्गस्य च राज्यस्य ह्रासवृद्धिसमञ्जसम् ।
दूतसामर्थ्ययोगश्च राष्ट्रस्य च विवर्धनम् ॥५१॥
51. saptāṅgasya ca rājyasya hrāsavṛddhisamañjasam ,
dūtasāmarthyayogaśca rāṣṭrasya ca vivardhanam.
51. saptāṅgasya ca rājyasya hrāsavṛddhisamañjasam
dūtasāmarthyayogaḥ ca rāṣṭrasya ca vivardhanam
51. saptāṅgasya ca rājyasya hrāsavṛddhisamañjasam
dūtasāmarthyayogaḥ ca rāṣṭrasya ca vivardhanam
51. And the proper management of the decline and growth of the kingdom with its seven constituents, and the appropriate deployment (yoga) of a messenger's capabilities, and the prosperity of the nation.
अरिमध्यस्थमित्राणां सम्यक्चोक्तं प्रपञ्चनम् ।
अवमर्दः प्रतीघातस्तथैव च बलीयसाम् ॥५२॥
52. arimadhyasthamitrāṇāṁ samyakcoktaṁ prapañcanam ,
avamardaḥ pratīghātastathaiva ca balīyasām.
52. arimadhyasthamitrāṇām samyak ca uktam prapañcanam
avamardaḥ pratīghātaḥ tatha eva ca balīyasām
52. arimadhyasthamitrāṇām samyak ca uktam prapañcanam
avamardaḥ pratīghātaḥ tatha eva ca balīyasām
52. And the proper detailed strategy concerning enemies, neutral parties, and allies; likewise, the subjugation and counteraction against the more powerful ones.
व्यवहारः सुसूक्ष्मश्च तथा कण्टकशोधनम् ।
शमो व्यायामयोगश्च योगो द्रव्यस्य संचयः ॥५३॥
53. vyavahāraḥ susūkṣmaśca tathā kaṇṭakaśodhanam ,
śamo vyāyāmayogaśca yogo dravyasya saṁcayaḥ.
53. vyavahāraḥ susūkṣmaḥ ca tathā kaṇṭakaśodhanam
śamaḥ vyāyāmayogaḥ ca yogaḥ dravyasya saṃcayaḥ
53. vyavahāraḥ susūkṣmaḥ ca tathā kaṇṭakaśodhanam
śamaḥ vyāyāmayogaḥ ca yogaḥ dravyasya saṃcayaḥ
53. And very subtle legal administration, and the eradication of evil elements; also, pacification, and the application of effort (yoga), and the strategic accumulation (yoga) of wealth.
अभृतानां च भरणं भृतानां चान्ववेक्षणम् ।
अर्थकाले प्रदानं च व्यसनेष्वप्रसङ्गिता ॥५४॥
54. abhṛtānāṁ ca bharaṇaṁ bhṛtānāṁ cānvavekṣaṇam ,
arthakāle pradānaṁ ca vyasaneṣvaprasaṅgitā.
54. abhṛtānām ca bharaṇam bhṛtānām ca anvavekṣaṇam
arthakāle pradānam ca vyasaneṣu aprasaṅgitā
54. abhṛtānām ca bharaṇam bhṛtānām ca anvavekṣaṇam
arthakāle ca pradānam vyasaneṣu aprasaṅgitā
54. The provision for those who are not maintained, and the care of those who are maintained; offering help at the appropriate moment, and avoiding indulgence or entanglement (aprasaṅgitā) in misfortunes.
तथा राजगुणाश्चैव सेनापतिगुणाश्च ये ।
कारणस्य च कर्तुश्च गुणदोषास्तथैव च ॥५५॥
55. tathā rājaguṇāścaiva senāpatiguṇāśca ye ,
kāraṇasya ca kartuśca guṇadoṣāstathaiva ca.
55. tathā rājaguṇāḥ ca eva senāpatiguṇāḥ ca ye
kāraṇasya ca kartuḥ ca guṇadoṣāḥ tathā eva ca
55. tathā rājaguṇāḥ ca eva senāpatiguṇāḥ ca ye
kāraṇasya ca kartuḥ ca guṇadoṣāḥ tathā eva ca
55. Similarly, (one should consider) the qualities of a king and those of a general, and likewise, the merits and demerits of both the cause and the agent.
दुष्टेङ्गितं च विविधं वृत्तिश्चैवानुजीविनाम् ।
शङ्कितत्वं च सर्वस्य प्रमादस्य च वर्जनम् ॥५६॥
56. duṣṭeṅgitaṁ ca vividhaṁ vṛttiścaivānujīvinām ,
śaṅkitatvaṁ ca sarvasya pramādasya ca varjanam.
56. duṣṭeṅgitam ca vividham vṛttiḥ ca eva anujīvinām
śaṅkitatvam ca sarvasya pramādasya ca varjanam
56. duṣṭeṅgitam ca vividham vṛttiḥ ca eva anujīvinām
śaṅkitatvam ca sarvasya pramādasya ca varjanam
56. And various signs of ill-intent, and the conduct of dependents; also, a wary observation of everyone, and the avoidance of negligence.
अलब्धलिप्सा लब्धस्य तथैव च विवर्धनम् ।
प्रदानं च विवृद्धस्य पात्रेभ्यो विधिवत्तथा ॥५७॥
57. alabdhalipsā labdhasya tathaiva ca vivardhanam ,
pradānaṁ ca vivṛddhasya pātrebhyo vidhivattathā.
57. alabdhalipsā labdhasya tathā eva ca vivardhanam
pradānam ca vivṛddhasya pātrebhyaḥ vidhivvat tathā
57. alabdhalipsā labdhasya tathā eva ca vivardhanam
pradānam ca vivṛddhasya pātrebhyaḥ vidhivvat tathā
57. The desire to acquire what is not yet obtained (alabdhalipsā), and similarly, the augmentation of what has been acquired; and likewise, the proper distribution of the augmented wealth to deserving recipients.
विसर्गोऽर्थस्य धर्मार्थमर्थार्थं कामहेतुना ।
चतुर्थो व्यसनाघाते तथैवात्रानुवर्णितः ॥५८॥
58. visargo'rthasya dharmārthamarthārthaṁ kāmahetunā ,
caturtho vyasanāghāte tathaivātrānuvarṇitaḥ.
58. visargaḥ arthasya dharmārtham arthārtham kāmahetunā
caturthaḥ vyasanāghāte tathā eva atra anuvarṇitaḥ
58. arthasya visargaḥ dharmārtham arthārtham kāmahetunā
vyasanāghāte caturthaḥ tathā eva atra anuvarṇitaḥ
58. The expenditure of wealth (artha) for the sake of natural law (dharma), or for the sake of wealth itself, or motivated by desire (kāma); a fourth type, which involves causing harm (vyasana), is similarly described here.
क्रोधजानि तथोग्राणि कामजानि तथैव च ।
दशोक्तानि कुरुश्रेष्ठ व्यसनान्यत्र चैव ह ॥५९॥
59. krodhajāni tathogrāṇi kāmajāni tathaiva ca ,
daśoktāni kuruśreṣṭha vyasanānyatra caiva ha.
59. krodhajāni tathā ugrāṇi kāmajāni tathā eva ca
daśa uktāni kuruśreṣṭha vyasanāni atra ca eva ha
59. kuruśreṣṭha atra daśa vyasanāni uktāni ca eva ha
krodhajāni tathā ugrāṇi kāmajāni tathā eva ca
59. O best among the Kurus, ten vices (vyasana) are declared here, consisting of those born of anger (krodha) - which are formidable - and those similarly born of desire (kāma).
मृगयाक्षास्तथा पानं स्त्रियश्च भरतर्षभ ।
कामजान्याहुराचार्याः प्रोक्तानीह स्वयंभुवा ॥६०॥
60. mṛgayākṣāstathā pānaṁ striyaśca bharatarṣabha ,
kāmajānyāhurācāryāḥ proktānīha svayaṁbhuvā.
60. mṛgayā akṣāḥ tathā pānaṃ striyaḥ ca bharatarṣabha
| kāmajāni āhuḥ ācāryāḥ proktāni iha svayambhuvā
60. bharatarṣabha ācāryāḥ mṛgayā akṣāḥ tathā pānaṃ
striyaḥ ca kāmajāni āhuḥ iha svayambhuvā proktāni
60. O best among the Bharatas, hunting, gambling with dice, drinking, and associating with women are declared by the teachers to be born of desire (kāma); these were stated here by Svayambhu (Brahma).
वाक्पारुष्यं तथोग्रत्वं दण्डपारुष्यमेव च ।
आत्मनो निग्रहस्त्यागोऽथार्थदूषणमेव च ॥६१॥
61. vākpāruṣyaṁ tathogratvaṁ daṇḍapāruṣyameva ca ,
ātmano nigrahastyāgo'thārthadūṣaṇameva ca.
61. vākpāruṣyam tathā ugratvam daṇḍapāruṣyam eva ca
ātmanaḥ nigrahaḥ tyāgaḥ atha arthadūṣaṇam eva ca
61. vākpāruṣyam tathā ugratvam daṇḍapāruṣyam eva ca
ātmanaḥ nigrahaḥ tyāgaḥ atha arthadūṣaṇam eva ca
61. Harshness of speech, cruelty, and harshness in punishment; and additionally, self-repression, abandonment (of duties), and indeed squandering of wealth.
यन्त्राणि विविधान्येव क्रियास्तेषां च वर्णिताः ।
अवमर्दः प्रतीघातः केतनानां च भञ्जनम् ॥६२॥
62. yantrāṇi vividhānyeva kriyāsteṣāṁ ca varṇitāḥ ,
avamardaḥ pratīghātaḥ ketanānāṁ ca bhañjanam.
62. yantrāṇi vividhāni eva kriyāḥ teṣāṃ ca varṇitāḥ
avamardaḥ pratīghātaḥ ketanānāṃ ca bhañjanam
62. yantrāṇi vividhāni eva,
teṣāṃ kriyāḥ ca varṇitāḥ; avamardaḥ,
pratīghātaḥ,
ca ketanānāṃ bhañjanam
62. Various kinds of instruments and their operations are described. [This includes] crushing, counter-attacks, and the destruction of banners.
चैत्यद्रुमाणामामर्दो रोधःकर्मान्तनाशनम् ।
अपस्करोऽथ गमनं तथोपास्या च वर्णिता ॥६३॥
63. caityadrumāṇāmāmardo rodhaḥkarmāntanāśanam ,
apaskaro'tha gamanaṁ tathopāsyā ca varṇitā.
63. caityadrumāṇām āmardaḥ rodhaḥ karmāntanāśanam
apaskaraḥ atha gamanam tathā upāsyā ca varṇitā
63. caityadrumāṇām āmardaḥ,
rodhaḥ,
karmāntanāśanam,
apaskaraḥ,
atha gamanam,
tathā upāsyā ca varṇitā
63. [Also described are] the crushing of sacred trees, obstruction [of paths or places], and the destruction of workshops. Furthermore, demolition, movement, and the methods of approach (upāsyā) are similarly mentioned.
पणवानकशङ्खानां भेरीणां च युधां वर ।
उपार्जनं च द्रव्याणां परमर्म च तानि षट् ॥६४॥
64. paṇavānakaśaṅkhānāṁ bherīṇāṁ ca yudhāṁ vara ,
upārjanaṁ ca dravyāṇāṁ paramarma ca tāni ṣaṭ.
64. paṇavānakaśaṅkhānām bherīṇām ca yudhām vara
upārjanam ca dravyāṇām paramarma ca tāni ṣaṭ
64. vara,
paṇavānakaśaṅkhānām bherīṇām ca,
yudhām,
ca dravyāṇām upārjanam,
ca paramarma.
Tāni ṣaṭ.
64. O best [of men], [matters concerning] paṇava drums, ānaka drums, conches, war-drums (bherī), and battles, are [also described]. So too are the acquisition of resources and the vital points of others (paramarma). These are the six [topics previously enumerated].
लब्धस्य च प्रशमनं सतां चैव हि पूजनम् ।
विद्वद्भिरेकीभावश्च प्रातर्होमविधिज्ञता ॥६५॥
65. labdhasya ca praśamanaṁ satāṁ caiva hi pūjanam ,
vidvadbhirekībhāvaśca prātarhomavidhijñatā.
65. labdhasya ca praśamanam satām ca eva hi pūjanam
vidvadbhiḥ ekībhāvaḥ ca prātarhomavidhijñatā
65. labdhasya ca praśamanam,
satām ca eva hi pūjanam,
ca vidvadbhiḥ ekībhāvaḥ,
[tathā] prātarhomavidhijñatā
65. Also, the management of what has been acquired, and indeed the veneration of the virtuous. [Further included are] alliance with the learned, and expertise in the morning fire ritual.
मङ्गलालम्भनं चैव शरीरस्य प्रतिक्रिया ।
आहारयोजनं चैव नित्यमास्तिक्यमेव च ॥६६॥
66. maṅgalālambhanaṁ caiva śarīrasya pratikriyā ,
āhārayojanaṁ caiva nityamāstikyameva ca.
66. maṅgalālambhanam ca eva śarīrasya pratikriyā
āhārayojanam ca eva nityam āstikyam eva ca
66. maṅgalālambhanam ca eva śarīrasya pratikriyā
ca eva āhārayojanam ca eva nityam āstikyam
66. And indeed, auspicious undertakings; and the proper care of the body; and also the regulation of food; and furthermore, constant faith (āstikya).
एकेन च यथोत्थेयं सत्यत्वं मधुरा गिरः ।
उत्सवानां समाजानां क्रियाः केतनजास्तथा ॥६७॥
67. ekena ca yathottheyaṁ satyatvaṁ madhurā giraḥ ,
utsavānāṁ samājānāṁ kriyāḥ ketanajāstathā.
67. ekena ca yathā uttheyam satyatvam madhurā giraḥ
utsavānām samājānām kriyāḥ ketanajāḥ tathā
67. ekena ca yathā satyatvam madhurā giraḥ uttheyam
tathā utsavānām samājānām kriyāḥ ketanajāḥ
67. And how truthfulness and pleasant words are to be established by one (standard or person); likewise, the activities of festivals and assemblies, and those related to banners.
प्रत्यक्षा च परोक्षा च सर्वाधिकरणेषु च ।
वृत्तिर्भरतशार्दूल नित्यं चैवान्ववेक्षणम् ॥६८॥
68. pratyakṣā ca parokṣā ca sarvādhikaraṇeṣu ca ,
vṛttirbharataśārdūla nityaṁ caivānvavekṣaṇam.
68. pratyakṣā ca parokṣā ca sarvādhikaraṇeṣu ca
vṛttiḥ bharataśārdūla nityam ca eva anvavekṣaṇam
68. bharataśārdūla sarvādhikaraṇeṣu ca pratyakṣā ca
parokṣā ca vṛttiḥ ca eva nityam anvavekṣaṇam
68. O tiger among Bharatas, in all departments, there must be both direct and indirect functioning (vṛtti); and indeed, constant observation (anvavekṣaṇam).
अदण्ड्यत्वं च विप्राणां युक्त्या दण्डनिपातनम् ।
अनुजीविस्वजातिभ्यो गुणेषु परिरक्षणम् ॥६९॥
69. adaṇḍyatvaṁ ca viprāṇāṁ yuktyā daṇḍanipātanam ,
anujīvisvajātibhyo guṇeṣu parirakṣaṇam.
69. adaṇḍyatvam ca viprāṇām yuktyā daṇḍanipātanam
anujīvisvajātibhyaḥ guṇeṣu parirakṣaṇam
69. ca viprāṇām adaṇḍyatvam ca yuktyā daṇḍanipātanam
anujīvisvajātibhyaḥ guṇeṣu parirakṣaṇam
69. And the immunity of Brahmins (viprāṇām) from punishment, along with the judicious infliction of punishment (daṇḍanipātanam); and the protection (parirakṣaṇam) of dependents and one's own people (svajāti) in their virtues (guṇeṣu).
रक्षणं चैव पौराणां स्वराष्ट्रस्य विवर्धनम् ।
मण्डलस्था च या चिन्ता राजन्द्वादशराजिका ॥७०॥
70. rakṣaṇaṁ caiva paurāṇāṁ svarāṣṭrasya vivardhanam ,
maṇḍalasthā ca yā cintā rājandvādaśarājikā.
70. rakṣaṇam ca eva paurāṇām svarāṣṭrasya vivardhanam
maṇḍalasthā ca yā cintā rājan dvādaśarājikā
70. rājan,
paurāṇām rakṣaṇam ca,
svarāṣṭrasya vivardhanam ca eva,
maṇḍalasthā yā dvādaśarājikā cintā ca.
70. O king, [this text describes] the protection of citizens and the development of one's own nation. Also, it covers the twelve-fold policy and the concerns pertaining to the geopolitical sphere.
द्वासप्ततिमतिश्चैव प्रोक्ता या च स्वयंभुवा ।
देशजातिकुलानां च धर्माः समनुवर्णिताः ॥७१॥
71. dvāsaptatimatiścaiva proktā yā ca svayaṁbhuvā ,
deśajātikulānāṁ ca dharmāḥ samanuvarṇitāḥ.
71. dvāsaptatimatiḥ ca eva proktā yā ca svayambhuvā
deśajātikulānām ca dharmāḥ samanuvarṇitāḥ
71. yā dvāsaptatimatiḥ ca svayambhuvā proktā eva ca,
deśajātikulānām dharmāḥ ca samanuvarṇitāḥ.
71. And indeed, the seventy-two doctrines which were declared by Svayambhū [are mentioned], and the intrinsic natures (dharma) of countries, communities, and families are also thoroughly described.
धर्मश्चार्थश्च कामश्च मोक्षश्चात्रानुवर्णितः ।
उपायश्चार्थलिप्सा च विविधा भूरिदक्षिणाः ॥७२॥
72. dharmaścārthaśca kāmaśca mokṣaścātrānuvarṇitaḥ ,
upāyaścārthalipsā ca vividhā bhūridakṣiṇāḥ.
72. dharmaḥ ca arthaḥ ca kāmaḥ ca mokṣaḥ ca atra anuvarṇitaḥ
upāyaḥ ca arthalipsā ca vividhāḥ bhūridakṣiṇāḥ
72. atra dharmaḥ ca,
arthaḥ ca,
kāmaḥ ca,
mokṣaḥ ca anuvarṇitaḥ.
upāyaḥ ca,
arthalipsā ca,
vividhāḥ bhūridakṣiṇāḥ ca.
72. Here are also described the natural law (dharma), prosperity, desire, and liberation (mokṣa). Furthermore, means [to achieve goals], the desire for wealth, and various substantial offerings [are enumerated].
मूलकर्मक्रिया चात्र माया योगश्च वर्णितः ।
दूषणं स्रोतसामत्र वर्णितं च स्थिराम्भसाम् ॥७३॥
73. mūlakarmakriyā cātra māyā yogaśca varṇitaḥ ,
dūṣaṇaṁ srotasāmatra varṇitaṁ ca sthirāmbhasām.
73. mūlakarmakriyā ca atra māyā yogaḥ ca varṇitaḥ
dūṣaṇam srotasām atra varṇitam ca sthirāmbhasām
73. atra mūlakarmakriyā ca,
māyā ca,
yogaḥ ca varṇitaḥ.
atra srotasām dūṣaṇam ca,
sthirāmbhasām ca varṇitam.
73. Here are also described fundamental actions, illusion (māyā), and spiritual discipline (yoga). Furthermore, the pollution of flowing waters and of stagnant waters is also described here.
यैर्यैरुपायैर्लोकश्च न चलेदार्यवर्त्मनः ।
तत्सर्वं राजशार्दूल नीतिशास्त्रेऽनुवर्णितम् ॥७४॥
74. yairyairupāyairlokaśca na caledāryavartmanaḥ ,
tatsarvaṁ rājaśārdūla nītiśāstre'nuvarṇitam.
74. yaiḥ yaiḥ upāyaiḥ lokaḥ ca na calet āryavartmanaḥ
tat sarvam rājaśārdūla nītiśāstre anuvarṇitam
74. rājaśārdūla yaiḥ yaiḥ upāyaiḥ ca lokaḥ āryavartmanaḥ
na calet tat sarvam nītiśāstre anuvarṇitam
74. O tiger among kings, whatever means by which the world should not deviate from the path of the noble (ārya-vartman), all that has been described in the science of polity (nītiśāstra).
एतत्कृत्वा शुभं शास्त्रं ततः स भगवान्प्रभुः ।
देवानुवाच संहृष्टः सर्वाञ्शक्रपुरोगमान् ॥७५॥
75. etatkṛtvā śubhaṁ śāstraṁ tataḥ sa bhagavānprabhuḥ ,
devānuvāca saṁhṛṣṭaḥ sarvāñśakrapurogamān.
75. etat kṛtvā śubham śāstram tataḥ saḥ bhagavān
prabhuḥ devān uvāca saṃhṛṣṭaḥ sarvān śakrapurogamān
75. saḥ bhagavān prabhuḥ etat śubham śāstram kṛtvā
tataḥ saṃhṛṣṭaḥ śakrapurogamān sarvān devān uvāca
75. Having created this auspicious treatise, that glorious Lord (Bhagavān) then joyfully spoke to all the gods, with Indra (Śakra) at their head.
उपकाराय लोकस्य त्रिवर्गस्थापनाय च ।
नवनीतं सरस्वत्या बुद्धिरेषा प्रभाविता ॥७६॥
76. upakārāya lokasya trivargasthāpanāya ca ,
navanītaṁ sarasvatyā buddhireṣā prabhāvitā.
76. upakārāya lokasya trivargasthāpanāya ca
navanītam sarasvatyā buddhiḥ eṣā prabhāvitā
76. lokasya upakārāya ca trivargasthāpanāya
sarasvatyā navanītam eṣā buddhiḥ prabhāvitā
76. For the benefit of the world and for the establishment of the three aims of human life (trivarga), this intellect (buddhi), the very essence, was manifested by Sarasvatī.
दण्डेन सहिता ह्येषा लोकरक्षणकारिका ।
निग्रहानुग्रहरता लोकाननु चरिष्यति ॥७७॥
77. daṇḍena sahitā hyeṣā lokarakṣaṇakārikā ,
nigrahānugraharatā lokānanu cariṣyati.
77. daṇḍena sahitā hi eṣā lokarakṣaṇakārikā
nigrahānugraharatā lokān anu cariṣyati
77. hi eṣā daṇḍena sahitā lokarakṣaṇakārikā
nigrahānugraharatā lokān anu cariṣyati
77. Indeed, this (intellect), endowed with the rod of authority (daṇḍa), the protector of the people, dedicated to punishment and favor, will act among the people.
दण्डेन नीयते चेयं दण्डं नयति चाप्युत ।
दण्डनीतिरिति प्रोक्ता त्रीँल्लोकाननुवर्तते ॥७८॥
78. daṇḍena nīyate ceyaṁ daṇḍaṁ nayati cāpyuta ,
daṇḍanītiriti proktā trīँllokānanuvartate.
78. daṇḍena nīyate ca iyam daṇḍam nayati ca api
uta daṇḍanītiḥ iti proktā trīn lokān anuvartate
78. iyam ca daṇḍena nīyate ca api uta daṇḍam nayati
iti daṇḍanītiḥ proktā trīn lokān anuvartate
78. Because this (science) is led by the rod [of authority/punishment], and it also leads the rod, it is therefore declared as Daṇḍanīti (the science of governance), and it operates throughout the three worlds.
षाड्गुण्यगुणसारैषा स्थास्यत्यग्रे महात्मसु ।
महत्त्वात्तस्य दण्डस्य नीतिर्विस्पष्टलक्षणा ॥७९॥
79. ṣāḍguṇyaguṇasāraiṣā sthāsyatyagre mahātmasu ,
mahattvāttasya daṇḍasya nītirvispaṣṭalakṣaṇā.
79. ṣāḍguṇya guṇa sārā eṣā sthāsyati agre mahātmasu
mahattvāt tasya daṇḍasya nītiḥ vispaṣṭa lakṣaṇā
79. eṣā ṣāḍguṇya guṇa sārā mahātmasu agre sthāsyati.
tasya daṇḍasya mahattvāt nītiḥ vispaṣṭa lakṣaṇā.
79. This (Daṇḍanīti), whose essence lies in the virtues of the sixfold policy (ṣāḍguṇya), will endure and be prominent among great souls (mahātman). Due to the profound importance of that rod of authority, this policy (nīti) has distinctly clear characteristics.
नयचारश्च विपुलो येन सर्वमिदं ततम् ।
आगमश्च पुराणानां महर्षीणां च संभवः ॥८०॥
80. nayacāraśca vipulo yena sarvamidaṁ tatam ,
āgamaśca purāṇānāṁ maharṣīṇāṁ ca saṁbhavaḥ.
80. naya cāraḥ ca vipulaḥ yena sarvam idam tatam
āgamaḥ ca purāṇānām maharṣīṇām ca saṃbhavaḥ
80. yena idam sarvam tatam,
naya cāraḥ ca vipulaḥ.
(sā) āgamaḥ ca purāṇānām ca maharṣīṇām saṃbhavaḥ.
80. Vast indeed is the scope of its policy, by which all this (world) is pervaded. And it is the origin (saṃbhava) of the traditional scriptures (āgama) and the Purāṇas, as well as of the great sages (maharṣi).
तीर्थवंशश्च वंशश्च नक्षत्राणां युधिष्ठिर ।
सकलं चातुराश्रम्यं चातुर्होत्रं तथैव च ॥८१॥
81. tīrthavaṁśaśca vaṁśaśca nakṣatrāṇāṁ yudhiṣṭhira ,
sakalaṁ cāturāśramyaṁ cāturhotraṁ tathaiva ca.
81. tīrtha vaṃśaḥ ca vaṃśaḥ ca nakṣatrāṇām yudhiṣṭhira
sakalam cāturāśramyam cāturhotram tathā eva ca
81. yudhiṣṭhira,
ca tīrtha vaṃśaḥ,
ca nakṣatrāṇām vaṃśaḥ,
ca sakalam cāturāśramyam,
ca cāturhotram,
tathā eva ca.
81. And the lineage of sacred places, and the classification of constellations, O Yudhiṣṭhira; also the complete system of the four stages of life (āśrama), and the four types of sacrificial rites (cāturhotra), and likewise everything else.
चातुर्वर्ण्यं तथैवात्र चातुर्वेद्यं च वर्णितम् ।
इतिहासोपवेदाश्च न्यायः कृत्स्नश्च वर्णितः ॥८२॥
82. cāturvarṇyaṁ tathaivātra cāturvedyaṁ ca varṇitam ,
itihāsopavedāśca nyāyaḥ kṛtsnaśca varṇitaḥ.
82. cāturvarṇyam tathā eva atra cāturvedyam ca varṇitam
itihāsopavedāḥ ca nyāyaḥ kṛtsnaḥ ca varṇitaḥ
82. atra cāturvarṇyam tathā eva cāturvedyam ca varṇitam
itihāsopavedāḥ ca kṛtsnaḥ nyāyaḥ ca varṇitaḥ
82. The system of four social classes (cāturvarṇya), and similarly, the knowledge of the four Vedas (cāturvedya) are described here. Histories (itihāsa), secondary Vedas (upaveda), and the entire system of logic (nyāya) are also recounted.
तपो ज्ञानमहिंसा च सत्यासत्ये नयः परः ।
वृद्धोपसेवा दानं च शौचमुत्थानमेव च ॥८३॥
83. tapo jñānamahiṁsā ca satyāsatye nayaḥ paraḥ ,
vṛddhopasevā dānaṁ ca śaucamutthānameva ca.
83. tapaḥ jñānam ahiṃsā ca satyāsatye nayaḥ paraḥ
vṛddhopasevā dānam ca śaucam utthānam eva ca
83. tapaḥ jñānam ahiṃsā ca satyāsatye paraḥ nayaḥ
vṛddhopasevā dānam ca śaucam utthānam eva ca
83. Asceticism (tapas), knowledge, non-violence (ahiṃsā), truth and untruth, supreme policy, service to elders, charity (dāna), purity, and diligence are all described (here).
सर्वभूतानुकम्पा च सर्वमत्रोपवर्णितम् ।
भुवि वाचोगतं यच्च तच्च सर्वं समर्पितम् ॥८४॥
84. sarvabhūtānukampā ca sarvamatropavarṇitam ,
bhuvi vācogataṁ yacca tacca sarvaṁ samarpitam.
84. sarvabhūtānukampā ca sarvam atra upavarṇitam
bhuvi vācogatam yat ca tat ca sarvam samarpitam
84. sarvabhūtānukampā ca sarvam atra upavarṇitam
bhuvi yat ca vācogatam tat ca sarvam samarpitam
84. Compassion for all beings, and everything else is recounted here. And whatever is expressed verbally on earth - all that too is presented.
तस्मिन्पैतामहे शास्त्रे पाण्डवैतदसंशयम् ।
धर्मार्थकाममोक्षाश्च सकला ह्यत्र शब्दिताः ॥८५॥
85. tasminpaitāmahe śāstre pāṇḍavaitadasaṁśayam ,
dharmārthakāmamokṣāśca sakalā hyatra śabditāḥ.
85. tasmin paitāmahe śāstre pāṇḍava etat asaṃśayam
dharmārthakāmamokṣāḥ ca sakalāḥ hi atra śabditāḥ
85. he pāṇḍava tasmin paitāmahe śāstre etat asaṃśayam
dharmārthakāmamokṣāḥ ca sakalāḥ hi atra śabditāḥ
85. In that scripture of the Grandfather (Brahma), O Pāṇḍava, without doubt, the four aims of human life - righteousness (dharma), wealth, desire, and liberation (mokṣa) - are all indeed articulated here.
ततस्तां भगवान्नीतिं पूर्वं जग्राह शंकरः ।
बहुरूपो विशालाक्षः शिवः स्थाणुरुमापतिः ॥८६॥
86. tatastāṁ bhagavānnītiṁ pūrvaṁ jagrāha śaṁkaraḥ ,
bahurūpo viśālākṣaḥ śivaḥ sthāṇurumāpatiḥ.
86. tataḥ tām bhagavān nītim pūrvam jagrāha śaṅkaraḥ
bahurūpaḥ viśālākṣaḥ śivaḥ sthāṇuḥ umāpatiḥ
86. tataḥ bhagavān śaṅkaraḥ bahurūpaḥ viśālākṣaḥ
śivaḥ sthāṇuḥ umāpatiḥ tām nītim pūrvam jagrāha
86. Then, the divine Lord Shankara (Śaṅkara), who has many forms (bahurūpa), broad eyes (viśālākṣa), and is known as Shiva (Śiva), the Immovable (Sthāṇu), and the husband of Uma (Umāpati), first adopted that guideline (nīti).
युगानामायुषो ह्रासं विज्ञाय भगवाञ्शिवः ।
संचिक्षेप ततः शास्त्रं महार्थं ब्रह्मणा कृतम् ॥८७॥
87. yugānāmāyuṣo hrāsaṁ vijñāya bhagavāñśivaḥ ,
saṁcikṣepa tataḥ śāstraṁ mahārthaṁ brahmaṇā kṛtam.
87. yugānām āyuṣaḥ hrāsam vijñāya bhagavān śivaḥ
saṃcikṣepa tataḥ śāstram mahārtham brahmaṇā kṛtam
87. bhagavān śivaḥ yugānām āyuṣaḥ hrāsam vijñāya
tataḥ brahmaṇā kṛtam mahārtham śāstram saṃcikṣepa
87. Having realized the diminishing lifespan (āyus) of the ages (yuga), the divine Lord Shiva (Śiva) then condensed that highly significant treatise (śāstra) which had been composed by Brahma (Brahmā).
वैशालाक्षमिति प्रोक्तं तदिन्द्रः प्रत्यपद्यत ।
दशाध्यायसहस्राणि सुब्रह्मण्यो महातपाः ॥८८॥
88. vaiśālākṣamiti proktaṁ tadindraḥ pratyapadyata ,
daśādhyāyasahasrāṇi subrahmaṇyo mahātapāḥ.
88. vaiśālākṣam iti proktam tat indraḥ pratyapadyata
daśa adhyāyashasrāṇi subrahmaṇyaḥ mahātapāḥ
88. tat vaiśālākṣam iti proktam daśa adhyāyashasrāṇi
subrahmaṇyaḥ mahātapāḥ indraḥ pratyapadyata
88. That treatise, thus declared as Vaiśālākṣa and comprising ten thousand chapters, was then received by Indra (Indra), who was a great ascetic (tapas) and well-disposed towards Brahmins (Subrahmaṇya).
भगवानपि तच्छास्त्रं संचिक्षेप पुरंदरः ।
सहस्रैः पञ्चभिस्तात यदुक्तं बाहुदन्तकम् ॥८९॥
89. bhagavānapi tacchāstraṁ saṁcikṣepa puraṁdaraḥ ,
sahasraiḥ pañcabhistāta yaduktaṁ bāhudantakam.
89. bhagavān api tat śāstram saṃcikṣepa purandaraḥ
sahasraiḥ pañcabhiḥ tāta yat uktam bāhudantakam
89. tāta! bhagavān purandaraḥ api tat bāhudantakam
uktam śāstram pañcabhiḥ sahasraiḥ saṃcikṣepa
89. O dear one (tāta), Lord Purandara (Purandara) also condensed that treatise, which was called Bāhudantaka, into five thousand [chapters].
अध्यायानां सहस्रैस्तु त्रिभिरेव बृहस्पतिः ।
संचिक्षेपेश्वरो बुद्ध्या बार्हस्पत्यं तदुच्यते ॥९०॥
90. adhyāyānāṁ sahasraistu tribhireva bṛhaspatiḥ ,
saṁcikṣepeśvaro buddhyā bārhaspatyaṁ taducyate.
90. adhyāyānām sahasraiḥ tu tribhiḥ eva bṛhaspatiḥ
saṃcikṣepa īśvaraḥ buddhyā bārhaspatyam tat ucyate
90. bṛhaspatiḥ īśvaraḥ buddhyā tribhiḥ sahasraiḥ
adhyāyānām eva saṃcikṣepa tat bārhaspatyam ucyate
90. Lord Bṛhaspati, using his intellect, condensed (that work) from (its original) three thousand chapters. Therefore, it is called the Bārhaspatya (treatise).
अध्यायानां सहस्रेण काव्यः संक्षेपमब्रवीत् ।
तच्छास्त्रममितप्रज्ञो योगाचार्यो महातपाः ॥९१॥
91. adhyāyānāṁ sahasreṇa kāvyaḥ saṁkṣepamabravīt ,
tacchāstramamitaprajño yogācāryo mahātapāḥ.
91. adhyāyānām sahasreṇa kāvyaḥ saṃkṣepam abravīt
tat śāstram amita-prajñaḥ yoga-ācāryaḥ mahā-tapāḥ
91. amita-prajñaḥ mahā-tapāḥ yoga-ācāryaḥ kāvyaḥ
adhyāyānām sahasreṇa tat śāstram saṃkṣepam abravīt
91. Kāvya (Śukra), the immensely wise (amita-prajña), great ascetic (mahā-tapāḥ), and teacher of yoga (yogācārya), narrated that scripture (śāstra) as a condensation from a thousand chapters.
एवं लोकानुरोधेन शास्त्रमेतन्महर्षिभिः ।
संक्षिप्तमायुर्विज्ञाय मर्त्यानां ह्रासि पाण्डव ॥९२॥
92. evaṁ lokānurodhena śāstrametanmaharṣibhiḥ ,
saṁkṣiptamāyurvijñāya martyānāṁ hrāsi pāṇḍava.
92. evam loka-anurodhena śāstram etat mahā-ṛṣibhiḥ
saṃkṣiptam āyuḥ vijñāya martyānām hrāsi pāṇḍava
92. pāṇḍava evam loka-anurodhena martyānām āyuḥ hrāsi
vijñāya mahā-ṛṣibhiḥ etat śāstram saṃkṣiptam
92. O Pāṇḍava, in this manner, this scripture (śāstra) was abridged by the great sages (maharṣis), considering the needs of the people and knowing that the lifespan of mortals is diminishing.
अथ देवाः समागम्य विष्णुमूचुः प्रजापतिम् ।
एको योऽर्हति मर्त्येभ्यः श्रैष्ठ्यं तं वै समादिश ॥९३॥
93. atha devāḥ samāgamya viṣṇumūcuḥ prajāpatim ,
eko yo'rhati martyebhyaḥ śraiṣṭhyaṁ taṁ vai samādiśa.
93. atha devāḥ sam-āgamya viṣṇum ūcuḥ prajāpatim ekaḥ
yaḥ arhati martyebhyaḥ śraiṣṭhyam tam vai sam-ādiśa
93. atha devāḥ samāgamya prajāpatim viṣṇum ūcuḥ yaḥ
ekaḥ martyebhyaḥ śraiṣṭhyam arhati tam vai samādiśa
93. Then the gods, having assembled, spoke to Viṣṇu, the lord of creatures (Prajāpati): "You should indeed appoint that one person who deserves supremacy among mortals."
ततः संचिन्त्य भगवान्देवो नारायणः प्रभुः ।
तैजसं वै विरजसं सोऽसृजन्मानसं सुतम् ॥९४॥
94. tataḥ saṁcintya bhagavāndevo nārāyaṇaḥ prabhuḥ ,
taijasaṁ vai virajasaṁ so'sṛjanmānasaṁ sutam.
94. tataḥ saṃcintya bhagavān devaḥ nārāyaṇaḥ prabhuḥ
taijasaṃ vai virajasaṃ saḥ asṛjat mānasam sutam
94. tataḥ bhagavān devaḥ nārāyaṇaḥ prabhuḥ saṃcintya
taijasaṃ virajasaṃ mānasam sutam vai asṛjat
94. Then, the divine Lord Narayana (Nārāyaṇa), having deeply pondered, indeed created a mental (mānasa) son, who was brilliant and stainless.
विरजास्तु महाभाग विभुत्वं भुवि नैच्छत ।
न्यासायैवाभवद्बुद्धिः प्रणीता तस्य पाण्डव ॥९५॥
95. virajāstu mahābhāga vibhutvaṁ bhuvi naicchata ,
nyāsāyaivābhavadbuddhiḥ praṇītā tasya pāṇḍava.
95. virajāḥ tu mahābhāga vibhutvam bhuvi na aicchat
nyāsāya eva abhavat buddhiḥ praṇītā tasya pāṇḍava
95. mahābhāga pāṇḍava virajāḥ tu bhuvi vibhutvam na
aicchat tasya buddhiḥ nyāsāya eva praṇītā abhavat
95. But, O great-souled one (mahābhāga), Virajas (Virajas) did not desire sovereignty (vibhutva) on earth. His intellect, O Pandava (Pāṇḍava), was indeed directed solely towards renunciation (nyāsa).
कीर्तिमांस्तस्य पुत्रोऽभूत्सोऽपि पञ्चातिगोऽभवत् ।
कर्दमस्तस्य च सुतः सोऽप्यतप्यन्महत्तपः ॥९६॥
96. kīrtimāṁstasya putro'bhūtso'pi pañcātigo'bhavat ,
kardamastasya ca sutaḥ so'pyatapyanmahattapaḥ.
96. kīrtimān tasya putraḥ abhūt saḥ api pañcātigaḥ abhavat
kardamaḥ tasya ca sutaḥ saḥ api atapyat mahat tapaḥ
96. tasya putraḥ kīrtimān abhūt saḥ api pañcātigaḥ abhavat
ca tasya sutaḥ kardamaḥ saḥ api mahat tapaḥ atapyat
96. His son was Kirtiman (Kīrtimān), and he too became one who transcended the five (senses or elements). And his (Kirtiman's) son was Kardama (Kardama), who also performed great austerities (tapas).
प्रजापतेः कर्दमस्य अनङ्गो नाम वै सुतः ।
प्रजानां रक्षिता साधुर्दण्डनीतिविशारदः ॥९७॥
97. prajāpateḥ kardamasya anaṅgo nāma vai sutaḥ ,
prajānāṁ rakṣitā sādhurdaṇḍanītiviśāradaḥ.
97. prajāpateḥ kardamasya anaṅgaḥ nāma vai sutaḥ
prajānām rakṣitā sādhuḥ daṇḍanītiviśāradaḥ
97. vai prajāpateḥ kardamasya anaṅgaḥ nāma sutaḥ
prajānām rakṣitā sādhuḥ daṇḍanītiviśāradaḥ
97. Indeed, Ananga (Anaṅga) was the son of Prajapati (Prajāpati) Kardama (Kardama). He was a virtuous protector of the subjects and an expert in the science of governance (daṇḍanīti).
अनङ्गपुत्रोऽतिबलो नीतिमानधिगम्य वै ।
अभिपेदे महीराज्यमथेन्द्रियवशोऽभवत् ॥९८॥
98. anaṅgaputro'tibalo nītimānadhigamya vai ,
abhipede mahīrājyamathendriyavaśo'bhavat.
98. anaṅgaputraḥ atibalaḥ nītimān adhigamya vai
abhipede mahīrājyam atha indriyavaśaḥ abhavat
98. anaṅgaputraḥ atibalaḥ nītimān vai mahīrājyam
adhigamya atha indriyavaśaḥ abhavat
98. The son of Anaṅga, exceedingly powerful and wise, having indeed obtained the vast kingdom of the earth, subsequently became enslaved by his senses.
मृत्योस्तु दुहिता राजन्सुनीथा नाम मानसी ।
प्रख्याता त्रिषु लोकेषु या सा वेनमजीजनत् ॥९९॥
99. mṛtyostu duhitā rājansunīthā nāma mānasī ,
prakhyātā triṣu lokeṣu yā sā venamajījanat.
99. mṛtyoḥ tu duhitā rājan sunīthā nāma mānasī
prakhyātā triṣu lokeṣu yā sā venam ajījanat
99. rājan mṛtyoḥ tu duhitā sunīthā nāma mānasī
yā triṣu lokeṣu prakhyātā sā venam ajījanat
99. Indeed, O King, the daughter of Death, by the name of Sunīthā, who was mentally conceived, became renowned in the three worlds (lokas), and she gave birth to Vena.
तं प्रजासु विधर्माणं रागद्वेषवशानुगम् ।
मन्त्रपूतैः कुशैर्जघ्नुरृषयो ब्रह्मवादिनः ॥१००॥
100. taṁ prajāsu vidharmāṇaṁ rāgadveṣavaśānugam ,
mantrapūtaiḥ kuśairjaghnurṛṣayo brahmavādinaḥ.
100. tam prajāsu vidharmāṇam rāgadveṣavaśānugam
mantrapūtaiḥ kuśaiḥ jaghnuḥ ṛṣayaḥ brahmavādinaḥ
100. brahmavādinaḥ ṛṣayaḥ prajāsu vidharmāṇam
rāgadveṣavaśānugam tam mantrapūtaiḥ kuśaiḥ jaghnuḥ
100. The sages, who were expounders of Brahman (brahman), struck down him (Vena) with Kuśa grass consecrated by sacred chants (mantras). He was acting against natural law (dharma) among his subjects and was enslaved by attachment and aversion.
ममन्थुर्दक्षिणं चोरुमृषयस्तस्य मन्त्रतः ।
ततोऽस्य विकृतो जज्ञे ह्रस्वाङ्गः पुरुषो भुवि ॥१०१॥
101. mamanthurdakṣiṇaṁ corumṛṣayastasya mantrataḥ ,
tato'sya vikṛto jajñe hrasvāṅgaḥ puruṣo bhuvi.
101. mamanthuḥ dakṣiṇam ca ūrum ṛṣayaḥ tasya mantrataḥ
tataḥ asya vikṛtaḥ jajñe hrasvāṅgaḥ puruṣaḥ bhuvi
101. ṛṣayaḥ tasya dakṣiṇam ūrum ca mantrataḥ mamanthuḥ
tataḥ asya vikṛtaḥ hrasvāṅgaḥ puruṣaḥ bhuvi jajñe
101. And the sages churned his (Vena's) right thigh using sacred chants (mantras). Then, from him, a deformed, short-limbed being (puruṣa) was born on the earth.
दग्धस्थाणुप्रतीकाशो रक्ताक्षः कृष्णमूर्धजः ।
निषीदेत्येवमूचुस्तमृषयो ब्रह्मवादिनः ॥१०२॥
102. dagdhasthāṇupratīkāśo raktākṣaḥ kṛṣṇamūrdhajaḥ ,
niṣīdetyevamūcustamṛṣayo brahmavādinaḥ.
102. dagdhasthāṇupratīkāśaḥ raktākṣaḥ kṛṣṇamūrdhajaḥ
niṣīda iti evam ūcuḥ tam ṛṣayaḥ brahmavādinaḥ
102. dagdhasthāṇupratīkāśaḥ raktākṣaḥ kṛṣṇamūrdhajaḥ
tam brahmavādinaḥ ṛṣayaḥ niṣīda iti evam ūcuḥ
102. Resembling a burnt tree trunk, with red eyes and black hair, the sages (ṛṣayaḥ) who expounded on the Absolute (brahman) said to him, 'Sit down!'
तस्मान्निषादाः संभूताः क्रूराः शैलवनाश्रयाः ।
ये चान्ये विन्ध्यनिलया म्लेच्छाः शतसहस्रशः ॥१०३॥
103. tasmānniṣādāḥ saṁbhūtāḥ krūrāḥ śailavanāśrayāḥ ,
ye cānye vindhyanilayā mlecchāḥ śatasahasraśaḥ.
103. tasmāt niṣādāḥ sambhūtāḥ krūrāḥ śailavanāśrayāḥ
ye ca anye vindhyanilayāḥ mlecchāḥ śatasahasraśaḥ
103. tasmāt krūrāḥ śailavanāśrayāḥ niṣādāḥ sambhūtāḥ
ca anye ye vindhyanilayāḥ mlecchāḥ śatasahasraśaḥ
103. From him, the cruel Niṣādas were born, who dwell in mountains and forests. And also, other Mlecchas, who reside in the Vindhya region, by hundreds of thousands.
भूयोऽस्य दक्षिणं पाणिं ममन्थुस्ते महर्षयः ।
ततः पुरुष उत्पन्नो रूपेणेन्द्र इवापरः ॥१०४॥
104. bhūyo'sya dakṣiṇaṁ pāṇiṁ mamanthuste maharṣayaḥ ,
tataḥ puruṣa utpanno rūpeṇendra ivāparaḥ.
104. bhūyaḥ asya dakṣiṇam pāṇim mamanthuḥ te maharṣayaḥ
tataḥ puruṣaḥ utpannaḥ rūpeṇa indraḥ iva aparaḥ
104. bhūyaḥ te maharṣayaḥ asya dakṣiṇam pāṇim mamanthuḥ
tataḥ rūpeṇa aparaḥ indraḥ iva puruṣaḥ utpannaḥ
104. Again, those great sages (maharṣayaḥ) churned his right hand. Subsequently, a man (puruṣa) was born, resembling another Indra in his appearance.
कवची बद्धनिस्त्रिंशः सशरः सशरासनः ।
वेदवेदाङ्गविच्चैव धनुर्वेदे च पारगः ॥१०५॥
105. kavacī baddhanistriṁśaḥ saśaraḥ saśarāsanaḥ ,
vedavedāṅgaviccaiva dhanurvede ca pāragaḥ.
105. kavacī baddhanistriṃśaḥ saśaraḥ saśarāsanaḥ
vedavedāṅgavit ca eva dhanurvede ca pāragaḥ
105. kavacī baddhanistriṃśaḥ saśaraḥ saśarāsanaḥ
ca eva vedavedāṅgavit ca dhanurvede pāragaḥ
105. He was armored, with a sword fastened, equipped with arrows and a bow. He was also an expert in the Vedas and Vedāṅgas, and proficient in the science of archery (Dhanurveda).
तं दण्डनीतिः सकला श्रिता राजन्नरोत्तमम् ।
ततः स प्राञ्जलिर्वैन्यो महर्षींस्तानुवाच ह ॥१०६॥
106. taṁ daṇḍanītiḥ sakalā śritā rājannarottamam ,
tataḥ sa prāñjalirvainyo maharṣīṁstānuvāca ha.
106. tam daṇḍanītiḥ sakalā śritā rājan narottamam |
tataḥ saḥ prāñjaliḥ vainyaḥ maharṣīn tān uvāca ha
106. rājan sakalā daṇḍanītiḥ tam narottamam śritā
tataḥ saḥ vainyaḥ prāñjaliḥ tān maharṣīn ha uvāca
106. O King, the entire science of governance (daṇḍanīti) resided in that best among men. Thereafter, Vainya, with folded hands, spoke to those great sages.
सुसूक्ष्मा मे समुत्पन्ना बुद्धिर्धर्मार्थदर्शिनी ।
अनया किं मया कार्यं तन्मे तत्त्वेन शंसत ॥१०७॥
107. susūkṣmā me samutpannā buddhirdharmārthadarśinī ,
anayā kiṁ mayā kāryaṁ tanme tattvena śaṁsata.
107. susūkṣmā me samutpannā buddhiḥ dharmārthadarśinī
| anayā kim mayā kāryam tat me tattvena śaṃsata
107. me susūkṣmā dharmārthadarśinī buddhiḥ samutpannā
anayā mayā kim kāryam tat me tattvena śaṃsata
107. A very subtle intellect (buddhi), discerning what is right (dharma) and purposeful (artha), has arisen in me. What work should be done by me with this (intellect)? Please tell me that truly.
यन्मां भवन्तो वक्ष्यन्ति कार्यमर्थसमन्वितम् ।
तदहं वै करिष्यामि नात्र कार्या विचारणा ॥१०८॥
108. yanmāṁ bhavanto vakṣyanti kāryamarthasamanvitam ,
tadahaṁ vai kariṣyāmi nātra kāryā vicāraṇā.
108. yat mām bhavantaḥ vakṣyanti kāryam arthasamanvitam
| tat aham vai kariṣyāmi na atra kāryā vicāraṇā
108. bhavantaḥ yat arthasamanvitam kāryam mām vakṣyanti,
tat aham vai kariṣyāmi atra vicāraṇā na kāryā
108. Whatever purposeful work you (venerable sirs) instruct me, that I will certainly do. There is no need for any deliberation in this matter.
तमूचुरथ देवास्ते ते चैव परमर्षयः ।
नियतो यत्र धर्मो वै तमशङ्कः समाचर ॥१०९॥
109. tamūcuratha devāste te caiva paramarṣayaḥ ,
niyato yatra dharmo vai tamaśaṅkaḥ samācara.
109. tam ūcuḥ atha devāḥ te ca eva paramarṣayaḥ |
niyataḥ yatra dharmaḥ vai tam aśaṅkaḥ samācara
109. atha te devāḥ ca eva paramarṣayaḥ tam ūcuḥ yatra dharmaḥ niyataḥ vai,
tam aśaṅkaḥ samācara
109. Then those gods and the supreme sages (paramarṣi) indeed said to him: 'Where natural law (dharma) is established, practice that (dharma) fearlessly.'
प्रियाप्रिये परित्यज्य समः सर्वेषु जन्तुषु ।
कामक्रोधौ च लोभं च मानं चोत्सृज्य दूरतः ॥११०॥
110. priyāpriye parityajya samaḥ sarveṣu jantuṣu ,
kāmakrodhau ca lobhaṁ ca mānaṁ cotsṛjya dūrataḥ.
110. priyāpriye parityajya samaḥ sarveṣu jantuṣu
kāmakrodhau ca lobhaṃ ca mānaṃ ca utsṛjya dūrataḥ
110. priyāpriye parityajya kāmakrodhau ca lobhaṃ ca
mānaṃ ca utsṛjya dūrataḥ sarveṣu jantuṣu samaḥ
110. Abandoning both pleasant and unpleasant things, being impartial towards all creatures, and completely giving up desire, anger, greed, and pride.
यश्च धर्मात्प्रविचलेल्लोके कश्चन मानवः ।
निग्राह्यस्ते स बाहुभ्यां शश्वद्धर्ममवेक्षतः ॥१११॥
111. yaśca dharmātpravicalelloke kaścana mānavaḥ ,
nigrāhyaste sa bāhubhyāṁ śaśvaddharmamavekṣataḥ.
111. yaḥ ca dharmāt pravicalet loke kaścana mānavaḥ
nigrāhyaḥ te saḥ bāhubhyām śaśvat dharmam avekṣataḥ
111. loke yaḥ kaścana mānavaḥ dharmāt pravicalet saḥ
te bāhubhyām nigrāhyaḥ śaśvat dharmam avekṣataḥ
111. And whatever human being (mānava) in the world deviates from his natural law (dharma), he must be restrained by your arms, as you are one who constantly upholds natural law (dharma).
प्रतिज्ञां चाधिरोहस्व मनसा कर्मणा गिरा ।
पालयिष्याम्यहं भौमं ब्रह्म इत्येव चासकृत् ॥११२॥
112. pratijñāṁ cādhirohasva manasā karmaṇā girā ,
pālayiṣyāmyahaṁ bhaumaṁ brahma ityeva cāsakṛt.
112. pratijñām ca adhirohasva manasā karmaṇā girā
pālayiṣyāmi aham bhaumam brahma iti eva ca asakṛt
112. manasā karmaṇā girā pratijñām ca adhirohasva iti
eva ca asakṛt ahaṃ bhaumam brahma pālayiṣyāmi
112. And take this solemn vow upon yourself, with your mind, actions (karma), and speech: 'I shall repeatedly protect the earthly realm and its sacred spiritual knowledge (brahman).'
यश्चात्र धर्मनीत्युक्तो दण्डनीतिव्यपाश्रयः ।
तमशङ्कः करिष्यामि स्ववशो न कदाचन ॥११३॥
113. yaścātra dharmanītyukto daṇḍanītivyapāśrayaḥ ,
tamaśaṅkaḥ kariṣyāmi svavaśo na kadācana.
113. yaḥ ca atra dharmanīti uktaḥ daṇḍanīti vyapāśrayaḥ
tam aśaṅkaḥ kariṣyāmi svavaśaḥ na kadācana
113. atra yaḥ dharmanīti uktaḥ daṇḍanīti vyapāśrayaḥ
tam aśaṅkaḥ kariṣyāmi na kadācana svavaśaḥ
113. And whatever is declared here by the code of natural law (dharma-nīti) and is based on the science of governance (daṇḍa-nīti), I shall carry that out without hesitation. I shall never act by my own will.
अदण्ड्या मे द्विजाश्चेति प्रतिजानीष्व चाभिभो ।
लोकं च संकरात्कृत्स्नात्त्रातास्मीति परंतप ॥११४॥
114. adaṇḍyā me dvijāśceti pratijānīṣva cābhibho ,
lokaṁ ca saṁkarātkṛtsnāttrātāsmīti paraṁtapa.
114. adaṇḍyāḥ me dvijāḥ ca iti pratijānīṣva ca abhibho
lokam ca saṃkarāt kṛtsnāt trātā asmi iti paraṃtapa
114. abhibho,
me dvijāḥ adaṇḍyāḥ iti ca,
paraṃtapa,
kṛtsnāt saṃkarāt lokam trātā asmi iti,
pratijānīṣva.
114. O respected one (abhibho), promise that the twice-born (dvija) are beyond my punishment. And, O vanquisher of foes (paraṃtapa), promise that I shall protect the entire world from complete social disorder (saṃkara).
वैन्यस्ततस्तानुवाच देवानृषिपुरोगमान् ।
ब्राह्मणा मे सहायाश्चेदेवमस्तु सुरर्षभाः ॥११५॥
115. vainyastatastānuvāca devānṛṣipurogamān ,
brāhmaṇā me sahāyāścedevamastu surarṣabhāḥ.
115. vainyaḥ tataḥ tān uvāca devān ṛṣipurōgamān
brāhmaṇāḥ me sahāyāḥ ca cet evam astu surarṣabhāḥ
115. tataḥ vainyaḥ tān devān ṛṣipurōgamān uvāca: surarṣabhāḥ,
brāhmaṇāḥ me sahāyāḥ ca cet,
evam astu.
115. Then Vainya addressed them, the gods led by prominent sages: "If the Brahmins are to be my helpers, then let it be so, O best among gods!"
एवमस्त्विति वैन्यस्तु तैरुक्तो ब्रह्मवादिभिः ।
पुरोधाश्चाभवत्तस्य शुक्रो ब्रह्ममयो निधिः ॥११६॥
116. evamastviti vainyastu tairukto brahmavādibhiḥ ,
purodhāścābhavattasya śukro brahmamayo nidhiḥ.
116. evam astu iti vainyaḥ tu taiḥ uktaḥ brahmavādibhiḥ
purōdhāḥ ca abhavat tasya śukraḥ brahmamayaḥ nidhiḥ
116. vainyaḥ tu taiḥ brahmavādibhiḥ "evam astu" iti uktaḥ.
ca śukraḥ,
brahmamayaḥ nidhiḥ,
tasya purōdhāḥ abhavat.
116. Vainya, however, was told "So be it!" by those who expounded sacred knowledge (brahmavādin). And Shukra, a repository of divine knowledge (brahmamaya), became his chief priest (purōdhā).
मन्त्रिणो वालखिल्यास्तु सारस्वत्यो गणो ह्यभूत् ।
महर्षिर्भगवान्गर्गस्तस्य सांवत्सरोऽभवत् ॥११७॥
117. mantriṇo vālakhilyāstu sārasvatyo gaṇo hyabhūt ,
maharṣirbhagavāngargastasya sāṁvatsaro'bhavat.
117. mantriṇaḥ vālakhilyāḥ tu sārasvatyaḥ gaṇaḥ hi abhūt
maharṣiḥ bhagavān gargaḥ tasya sāṃvatsaraḥ abhavat
117. vālakhilyāḥ tu mantriṇaḥ abhūt.
hi sārasvatyaḥ gaṇaḥ abhūt.
maharṣiḥ bhagavān gargaḥ tasya sāṃvatsaraḥ abhavat.
117. The Vālakhilyas (vālakhyā) became his ministers. And indeed, a group of Sarasvatas was formed. The venerable great sage Garga became his royal astrologer (sāṃvatsara).
आत्मनाष्टम इत्येव श्रुतिरेषा परा नृषु ।
उत्पन्नौ बन्दिनौ चास्य तत्पूर्वौ सूतमागधौ ॥११८॥
118. ātmanāṣṭama ityeva śrutireṣā parā nṛṣu ,
utpannau bandinau cāsya tatpūrvau sūtamāgadhau.
118. ātmanā aṣṭamaḥ iti eva śrutiḥ eṣā parā nṛṣu
utpannau bandinau ca asya tatpūrvau sūtamāgadhau
118. eṣā parā śrutiḥ nṛṣu iti eva ātmanā aṣṭamaḥ
utpannau ca asya tatpūrvau sūtamāgadhau bandinau
118. This indeed is the supreme traditional teaching (śruti) among men: 'the eighth along with his own self (ātman).' And his two bards, the Sūta and Māgadha, were born before him.
समतां वसुधायाश्च स सम्यगुपपादयत् ।
वैषम्यं हि परं भूमेरासीदिति ह नः श्रुतम् ॥११९॥
119. samatāṁ vasudhāyāśca sa samyagupapādayat ,
vaiṣamyaṁ hi paraṁ bhūmerāsīditi ha naḥ śrutam.
119. samatām vasudhāyāḥ ca saḥ samyak upapādayat
vaiṣamyam hi param bhūmeḥ āsīt iti ha naḥ śrutam
119. saḥ vasudhāyāḥ samatām samyak upapādayat hi
bhūmeḥ param vaiṣamyam āsīt iti ha naḥ śrutam
119. He properly established the equality of the earth. For indeed, we have heard that there was previously great unevenness of the earth.
स विष्णुना च देवेन शक्रेण विबुधैः सह ।
ऋषिभिश्च प्रजापाल्ये ब्रह्मणा चाभिषेचितः ॥१२०॥
120. sa viṣṇunā ca devena śakreṇa vibudhaiḥ saha ,
ṛṣibhiśca prajāpālye brahmaṇā cābhiṣecitaḥ.
120. saḥ viṣṇunā ca devena śakreṇa vibudhaiḥ saha
ṛṣibhiḥ ca prajāpālye brahmaṇā ca abhiṣecitaḥ
120. saḥ viṣṇunā devena śakreṇa vibudhaiḥ saha ca
ṛṣibhiḥ brahmaṇā ca prajāpālye abhiṣecitaḥ
120. He was consecrated by Viṣṇu, by the god Śakra (Indra) along with the other gods, by the sages, and by Brahmā, for the protection of the subjects.
तं साक्षात्पृथिवी भेजे रत्नान्यादाय पाण्डव ।
सागरः सरितां भर्ता हिमवांश्चाचलोत्तमः ॥१२१॥
121. taṁ sākṣātpṛthivī bheje ratnānyādāya pāṇḍava ,
sāgaraḥ saritāṁ bhartā himavāṁścācalottamaḥ.
121. tam sākṣāt pṛthivī bheje ratnāni ādāya pāṇḍava
sāgaraḥ saritām bhartā himavān ca acalottamaḥ
121. pāṇḍava sākṣāt pṛthivī ratnāni ādāya tam bheje
sāgaraḥ saritām bhartā ca himavān acalottamaḥ
121. O Pāṇḍava, the Earth herself directly resorted to him, bringing jewels. The Ocean, lord of rivers, and Himālaya, the foremost of mountains, also did the same.
शक्रश्च धनमक्षय्यं प्रादात्तस्य युधिष्ठिर ।
रुक्मं चापि महामेरुः स्वयं कनकपर्वतः ॥१२२॥
122. śakraśca dhanamakṣayyaṁ prādāttasya yudhiṣṭhira ,
rukmaṁ cāpi mahāmeruḥ svayaṁ kanakaparvataḥ.
122. śakraḥ ca dhanam akṣayyam prādāt tasya yudhiṣṭhira
| rukmam ca api mahāmeruḥ svayam kanakaparvataḥ
122. yudhiṣṭhira śakraḥ ca akṣayyam dhanam tasya prādāt
ca api mahāmeruḥ svayam kanakaparvataḥ rukmam
122. O Yudhishthira, Indra gave him inexhaustible wealth, and Mount Meru, the golden mountain itself, also provided gold.
यक्षराक्षसभर्ता च भगवान्नरवाहनः ।
धर्मे चार्थे च कामे च समर्थं प्रददौ धनम् ॥१२३॥
123. yakṣarākṣasabhartā ca bhagavānnaravāhanaḥ ,
dharme cārthe ca kāme ca samarthaṁ pradadau dhanam.
123. yakṣarākṣasabhartā ca bhagavān naravāhanaḥ | dharme
ca arthe ca kāme ca samartham pradadau dhanam
123. ca bhagavān yakṣarākṣasabhartā naravāhanaḥ dharme
ca arthe ca kāme ca samartham dhanam pradadau
123. And the revered Lord of Yakshas and Rakshasas, Naravahana (Kubera), gave abundant wealth for (the pursuit of) natural law (dharma), material prosperity (artha), and desire (kama).
हया रथाश्च नागाश्च कोटिशः पुरुषास्तथा ।
प्रादुर्बभूवुर्वैन्यस्य चिन्तनादेव पाण्डव ।
न जरा न च दुर्भिक्षं नाधयो व्याधयस्तथा ॥१२४॥
124. hayā rathāśca nāgāśca koṭiśaḥ puruṣāstathā ,
prādurbabhūvurvainyasya cintanādeva pāṇḍava ,
na jarā na ca durbhikṣaṁ nādhayo vyādhayastathā.
124. hayāḥ rathāḥ ca nāgāḥ ca koṭiśaḥ puruṣāḥ
tathā | prādurbabhūvuḥ vainyasya
cintanāt eva pāṇḍava | na jarā na ca
durbhikṣam na ādhayaḥ vyādhayaḥ tathā
124. pāṇḍava hayāḥ ca rathāḥ ca nāgāḥ ca
koṭiśaḥ puruṣāḥ tathā vainyasya cintanāt
eva prādurbabhūvuḥ jarā na ca
durbhikṣam na ādhayaḥ ca vyādhayaḥ na tathā
124. O Pandava, horses, chariots, elephants, and tens of millions of men appeared merely by Vainya's thought. There was no old age, no famine, nor any mental distress or physical ailments.
सरीसृपेभ्यः स्तेनेभ्यो न चान्योन्यात्कदाचन ।
भयमुत्पद्यते तत्र तस्य राज्ञोऽभिरक्षणात् ॥१२५॥
125. sarīsṛpebhyaḥ stenebhyo na cānyonyātkadācana ,
bhayamutpadyate tatra tasya rājño'bhirakṣaṇāt.
125. sarīsṛpebhyaḥ stenebhyaḥ na ca anyonyāt kadācana
| bhayam utpadyate tatra tasya rājñaḥ abhirakṣaṇāt
125. tatra tasya rājñaḥ abhirakṣaṇāt sarīsṛpebhyaḥ
stenebhyaḥ ca anyonyāt kadācana na bhayam utpadyate
125. No fear ever arose there from reptiles, thieves, or from mutual conflict, due to the protection of that king.
तेनेयं पृथिवी दुग्धा सस्यानि दश सप्त च ।
यक्षराक्षसनागैश्चापीप्सितं यस्य यस्य यत् ॥१२६॥
126. teneyaṁ pṛthivī dugdhā sasyāni daśa sapta ca ,
yakṣarākṣasanāgaiścāpīpsitaṁ yasya yasya yat.
126. tena iyam pṛthivī dugdhā sasyāni daśa sapta ca
yakṣarākṣasanāgaiḥ ca apīpsitam yasya yasya yat
126. tena iyam pṛthivī daśa sapta sasyāni dugdhā ca
yakṣarākṣasanāgaiḥ yasya yasya yat apīpsitam
126. By him, this earth was made to yield seventeen types of crops. And whatever was desired by each of the Yakṣas, Rākṣasas, and Nāgas was also obtained.
तेन धर्मोत्तरश्चायं कृतो लोको महात्मना ।
रञ्जिताश्च प्रजाः सर्वास्तेन राजेति शब्द्यते ॥१२७॥
127. tena dharmottaraścāyaṁ kṛto loko mahātmanā ,
rañjitāśca prajāḥ sarvāstena rājeti śabdyate.
127. tena dharmottaraḥ ca ayam kṛtaḥ lokaḥ mahātmanā
rañjitāḥ ca prajāḥ sarvāḥ tena rājā iti śabdyate
127. mahātmanā tena ayam lokaḥ ca dharmottaraḥ kṛtaḥ
tena ca sarvāḥ prajāḥ rañjitāḥ (iti) rājā śabdyate
127. By that great-souled individual (mahātman), this world was made to prioritize (dharma). And all the subjects were pleased by him; therefore, he is called "King."
ब्राह्मणानां क्षतत्राणात्ततः क्षत्रिय उच्यते ।
प्रथिता धनतश्चेयं पृथिवी साधुभिः स्मृता ॥१२८॥
128. brāhmaṇānāṁ kṣatatrāṇāttataḥ kṣatriya ucyate ,
prathitā dhanataśceyaṁ pṛthivī sādhubhiḥ smṛtā.
128. brāhmaṇānām kṣatatrāṇāt tataḥ kṣatriyaḥ ucyate
prathitā dhanataḥ ca iyam pṛthivī sādhubhiḥ smṛtā
128. brāhmaṇānām kṣatatrāṇāt tataḥ kṣatriyaḥ ucyate ca
sādhubhiḥ iyam pṛthivī dhanataḥ prathitā smṛtā
128. Because of the protection (trāṇa) of Brahmins from injury (kṣata), he is called a Kṣatriya. And this earth (pṛthivī) is remembered by the virtuous (sādhu) as famous for its wealth.
स्थापनं चाकरोद्विष्णुः स्वयमेव सनातनः ।
नातिवर्तिष्यते कश्चिद्राजंस्त्वामिति पार्थिव ॥१२९॥
129. sthāpanaṁ cākarodviṣṇuḥ svayameva sanātanaḥ ,
nātivartiṣyate kaścidrājaṁstvāmiti pārthiva.
129. sthāpanam ca akarot viṣṇuḥ svayam eva sanātanaḥ
na ativartiṣyate kaścit rājan tvām iti pārthiva
129. sanātanaḥ viṣṇuḥ svayam eva sthāpanam ca akarot rājan pārthiva,
kaścit na tvām ativartiṣyate iti
129. And the eternal Viṣṇu himself established (this arrangement). O King (rājan), O Ruler of the earth (pārthiva), no one will ever transgress your authority.
तपसा भगवान्विष्णुराविवेश च भूमिपम् ।
देववन्नरदेवानां नमते यज्जगन्नृप ॥१३०॥
130. tapasā bhagavānviṣṇurāviveśa ca bhūmipam ,
devavannaradevānāṁ namate yajjagannṛpa.
130. tapasā bhagavān viṣṇuḥ āviveśa ca bhūmipam
deva-vat nara-devānām namate yat jagat nṛpa
130. nṛpa,
tapasā bhagavān viṣṇuḥ ca bhūmipam āviveśa,
yat jagat nara-devānām deva-vat namate.
130. O King, through (his own) ascetic power (tapas), Lord (bhagavān) Viṣṇu entered the ruler, and to him, the world bows down, just as to a god among human rulers.
दण्डनीत्या च सततं रक्षितं तं नरेश्वर ।
नाधर्षयत्ततः कश्चिच्चारनित्याच्च दर्शनात् ॥१३१॥
131. daṇḍanītyā ca satataṁ rakṣitaṁ taṁ nareśvara ,
nādharṣayattataḥ kaściccāranityācca darśanāt.
131. daṇḍanītyā ca satatam rakṣitam tam nara-īśvara na
adharṣayat tataḥ kaścid cāra-nityāt ca darśanāt
131. nara-īśvara,
daṇḍanītyā ca satatam rakṣitam tam (rājan) tataḥ kaścid cāra-nityāt ca darśanāt na adharṣayat.
131. O Lord of men, no one dared to attack him, who was constantly protected by the science of governance and by constant intelligence and surveillance.
आत्मना करणैश्चैव समस्येह महीक्षितः ।
को हेतुर्यद्वशे तिष्ठेल्लोको दैवादृते गुणात् ॥१३२॥
132. ātmanā karaṇaiścaiva samasyeha mahīkṣitaḥ ,
ko heturyadvaśe tiṣṭhelloko daivādṛte guṇāt.
132. ātmanā karaṇaiḥ ca eva samasya iha mahīkṣitaḥ
kaḥ hetuḥ yat vaśe tiṣṭhet lokaḥ daivāt ṛte guṇāt
132. iha ātmanā ca eva karaṇaiḥ (kṛta-vyāpārasya) samasya mahīkṣitaḥ vaśe lokaḥ tiṣṭhet,
daivāt guṇāt ca ṛte kaḥ hetuḥ yat (tathā syāt)?
132. Here, what reason, other than destiny (daiva) and (the king's) virtues, could there be for the entire world to remain under the control of this ruler, who acts through his own self (ātman) and senses?
विष्णोर्ललाटात्कमलं सौवर्णमभवत्तदा ।
श्रीः संभूता यतो देवी पत्नी धर्मस्य धीमतः ॥१३३॥
133. viṣṇorlalāṭātkamalaṁ sauvarṇamabhavattadā ,
śrīḥ saṁbhūtā yato devī patnī dharmasya dhīmataḥ.
133. viṣṇoḥ lalāṭāt kamalam sauvarṇam abhavat tadā
śrīḥ sambhūtā yataḥ devī patnī dharmasya dhīmataḥ
133. tadā viṣṇoḥ lalāṭāt sauvarṇam kamalam abhavat.
yataḥ devī śrīḥ,
dhīmataḥ dharmasya patnī,
sambhūtā.
133. Then, from the forehead of Viṣṇu, a golden lotus appeared. From that (lotus), the goddess Śrī, the wife of wise Dharma (the intrinsic nature of existence), was born.
श्रियः सकाशादर्थश्च जातो धर्मेण पाण्डव ।
अथ धर्मस्तथैवार्थः श्रीश्च राज्ये प्रतिष्ठिता ॥१३४॥
134. śriyaḥ sakāśādarthaśca jāto dharmeṇa pāṇḍava ,
atha dharmastathaivārthaḥ śrīśca rājye pratiṣṭhitā.
134. śriyaḥ sakāśāt arthaḥ ca jātaḥ dharmeṇa pāṇḍava | atha
dharmaḥ tathā eva arthaḥ śrīḥ ca rājye pratiṣṭhitā
134. pāṇḍava śriyaḥ sakāśāt dharmeṇa arthaḥ ca jātaḥ atha
dharmaḥ tathā eva arthaḥ ca śrīḥ rājye pratiṣṭhitā
134. O Pāṇḍava, wealth (artha) arises from prosperity (śrī), sustained by natural law (dharma). Consequently, natural law (dharma), wealth (artha), and prosperity (śrī) are all established in the kingdom.
सुकृतस्य क्षयाच्चैव स्वर्लोकादेत्य मेदिनीम् ।
पार्थिवो जायते तात दण्डनीतिवशानुगः ॥१३५॥
135. sukṛtasya kṣayāccaiva svarlokādetya medinīm ,
pārthivo jāyate tāta daṇḍanītivaśānugaḥ.
135. sukṛtasya kṣayāt ca eva svarlokāt etya medinīm
| pārthivaḥ jāyate tāta daṇḍanīti-vaśānugaḥ
135. tāta sukṛtasya kṣayāt ca eva svarlokāt etya
medinīm pārthivaḥ daṇḍanīti-vaśānugaḥ jāyate
135. O dear one (tāta), from the exhaustion of accumulated good deeds (sukṛta), a ruler (pārthiva) descends from the heavenly realms to the Earth, where he is born, becoming subject to the control of the science of governance (daṇḍanīti).
महत्त्वेन च संयुक्तो वैष्णवेन नरो भुवि ।
बुद्ध्या भवति संयुक्तो माहात्म्यं चाधिगच्छति ॥१३६॥
136. mahattvena ca saṁyukto vaiṣṇavena naro bhuvi ,
buddhyā bhavati saṁyukto māhātmyaṁ cādhigacchati.
136. mahattvena ca saṃyuktaḥ vaiṣṇavena naraḥ bhuvi |
buddhyā bhavati saṃyuktaḥ māhātmyam ca adhigacchati
136. bhuvi naraḥ mahattvena vaiṣṇavena ca saṃyuktaḥ
buddhyā saṃyuktaḥ bhavati ca māhātmyam adhigacchati
136. A person (nara) on Earth, endowed with greatness and the divine power (vaiṣṇava) of Viṣṇu, becomes united with wisdom and thus attains glory (māhātmya).
स्थापनामथ देवानां न कश्चिदतिवर्तते ।
तिष्ठत्येकस्य च वशे तं चेदनुविधीयते ॥१३७॥
137. sthāpanāmatha devānāṁ na kaścidativartate ,
tiṣṭhatyekasya ca vaśe taṁ cedanuvidhīyate.
137. sthāpanām atha devānām na kaścit ativartate |
tiṣṭhati ekasya ca vaśe tam cet anuvidhīyate
137. atha devānām sthāpanām kaścit na ativartate
ca ekasya vaśe tiṣṭhati cet tam anuvidhīyate
137. Then, no one transgresses the order established by the gods. And an individual remains under the control of a ruler, provided that ruler is obeyed.
शुभं हि कर्म राजेन्द्र शुभत्वायोपकल्पते ।
तुल्यस्यैकस्य यस्यायं लोको वचसि तिष्ठति ॥१३८॥
138. śubhaṁ hi karma rājendra śubhatvāyopakalpate ,
tulyasyaikasya yasyāyaṁ loko vacasi tiṣṭhati.
138. śubham hi karma rājendra śubhatvāya upakalpate
tulyasya ekasya yasya ayam lokaḥ vacasi tiṣṭhati
138. rājendra śubham karma hi śubhatvāya upakalpate
ayam lokaḥ yasya ekasya tulyasya vacasi tiṣṭhati
138. Indeed, O King (rājendra), good action (karma) leads to auspiciousness. This world (loka) abides by the word (vacas) of that unique individual who is truly worthy.
यो ह्यस्य मुखमद्राक्षीत्सोम्य सोऽस्य वशानुगः ।
सुभगं चार्थवन्तं च रूपवन्तं च पश्यति ॥१३९॥
139. yo hyasya mukhamadrākṣītsomya so'sya vaśānugaḥ ,
subhagaṁ cārthavantaṁ ca rūpavantaṁ ca paśyati.
139. yaḥ hi asya mukham adrākṣīt saumya saḥ asya vaśānugaḥ
subhagam ca arthavantam ca rūpavantam ca paśyati
139. saumya yaḥ hi asya mukham adrākṣīt saḥ asya vaśānugaḥ
subhagam ca arthavantam ca rūpavantam ca paśyati
139. O gentle one (saumya), whoever indeed beheld his face, became devoted to him. And he perceives him as fortunate, prosperous, and handsome.
ततो जगति राजेन्द्र सततं शब्दितं बुधैः ।
देवाश्च नरदेवाश्च तुल्या इति विशां पते ॥१४०॥
140. tato jagati rājendra satataṁ śabditaṁ budhaiḥ ,
devāśca naradevāśca tulyā iti viśāṁ pate.
140. tataḥ jagati rājendra satatam śabditam budhaiḥ
devāḥ ca naradevāḥ ca tulyāḥ iti viśām pate
140. rājendra viśām pate tataḥ jagati budhaiḥ satatam
śabditam devāḥ ca naradevāḥ ca tulyāḥ iti
140. Therefore, O King (rājendra), it is constantly proclaimed by the wise (budha) in this world (jagat): 'Gods (deva) and human kings (naradeva) are equal,' O lord of the people.
एतत्ते सर्वमाख्यातं महत्त्वं प्रति राजसु ।
कार्त्स्न्येन भरतश्रेष्ठ किमन्यदिह वर्तताम् ॥१४१॥
141. etatte sarvamākhyātaṁ mahattvaṁ prati rājasu ,
kārtsnyena bharataśreṣṭha kimanyadiha vartatām.
141. etat te sarvam ākhyātam mahattvam prati rājasu
kārtsnyena bharataśreṣṭha kim anyat iha vartatām
141. bharataśreṣṭha te rājasu prati etat sarvam
mahattvam kārtsnyena ākhyātam iha anyat kim vartatām
141. O best of Bharatas (bharataśreṣṭha), this entire greatness concerning kings has been fully explained to you. What more remains to be discussed here?

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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 (current chapter) 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 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