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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-37

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जड उवाच ।
सोऽप्यलर्को यथान्यायं पुत्रवन्मुदिताः प्रजाः ।
पालयामास धर्मात्मा स्वे स्वे कर्मण्यवस्थिताः ॥१॥
1. jaḍa uvāca .
so'pyalarko yathānyāyaṃ putravanmuditāḥ prajāḥ .
pālayāmāsa dharmātmā sve sve karmaṇyavasthitāḥ.
1. jaḍaḥ uvāca saḥ api alarkaḥ yathānyāyam putravat muditāḥ
prajāḥ pālayāmāsa dharmātmā sve sve karmaṇi avasthitāḥ
1. Jaḍa said: That King Alarka, with his own intrinsic nature (dharma) as his guide, also ruled the people justly, protecting them as if they were his own children, while they remained happily established in their respective duties (karma).
दुष्टैषु दण्डं शिष्टेषु सम्यक् च परिपालनम् ।
कुर्वन् परां मुदं लेभे इयाज च महामखैः ॥२॥
2. duṣṭaiṣu daṇḍaṃ śiṣṭeṣu samyak ca paripālanam .
kurvan parāṃ mudaṃ lebhe iyāja ca mahāmakhaiḥ.
2. duṣṭeṣu daṇḍam śiṣṭeṣu samyak ca paripālanam
kurvan parām mudam lebhe iyāja ca mahāmakhaiḥ
2. He administered punishment to the wicked and provided proper protection to the virtuous. By doing so, he attained supreme joy and performed great sacrifices (yajñas).
अजायन्त सुताश्चास्य महाबलपराक्रमाः ।
धर्मात्मानो माहत्मानो विमार्गपरिपन्थिनः ॥३॥
3. ajāyanta sutāścāsya mahābalaparākramāḥ .
dharmātmāno māhatmāno vimārgaparipanthinaḥ.
3. ajāyanta sutāḥ ca asya mahābalaparākramāḥ
dharmātmānaḥ mahātmānaḥ vimārgaparipanthinaḥ
3. And his sons were born, endowed with great strength and valor, righteous (dharmātmā), great-souled (mahātman), and obstructors of evil paths.
चकार सोर्ऽथं धर्मेण धर्ममर्थेन वा पुनः ।
तयोश्चैवाविरोधेन बुभुजे विषयानपि ॥४॥
4. cakāra sor'thaṃ dharmeṇa dharmamarthena vā punaḥ .
tayoścaivāvirodhena bubhuje viṣayānapi.
4. cakāra saḥ artham dharmeṇa dharmam arthena vā
punaḥ tayoḥ ca eva avirodhena bubhuje viṣayān api
4. He pursued material prosperity (artha) through adhering to his natural law (dharma), and conversely, he also pursued his natural law (dharma) through material prosperity (artha). Moreover, by avoiding conflict between these two, he enjoyed sensory pleasures as well.
एवं बहूनि वर्षाणि तस्य पालयतो महीम् ।
धर्मार्थकामसक्तस्य जग्मुरेकमहर्यथा ॥५॥
5. evaṃ bahūni varṣāṇi tasya pālayato mahīm .
dharmārthakāmasaktasya jagmurekamaharyathā.
5. evam bahūni varṣāṇi tasya pālayataḥ mahīm
dharmārthakāmasaktasya jagmuḥ ekamahaḥ yathā
5. Thus, many years passed for him, who was governing the earth and devoted to righteousness (dharma), prosperity (artha), and sensual pleasure (kāma), as if they were but a single day.
वैराग्यं नास्य सञ्जज्ञे भुञ्जतो विषयान् प्रियान् ।
न चाप्यलमभूत्तस्य धर्मार्थोपार्जनं प्रति ॥६॥
6. vairāgyaṃ nāsya sañjajñe bhuñjato viṣayān priyān .
na cāpyalamabhūttasya dharmārthopārjanaṃ prati.
6. vairāgyam na asya sañjajñe bhuñjataḥ viṣayān priyān
na ca api alam abhūt tasya dharmārthopārjanam prati
6. Even while he was enjoying dear sensual pleasures (viṣaya), dispassion (vairāgya) did not arise in him. Nor was his accumulation of duties (dharma) and wealth (artha) ever enough.
तं तथा भोगसंसर्ग-प्रमत्तमजितेन्द्रियम् ।
सुबाहुर्नाम शुश्राव भ्राता तस्य वनेचरः ॥७॥
7. taṃ tathā bhogasaṃsarga-pramattamajitendriyam .
subāhurnāma śuśrāva bhrātā tasya vanecaraḥ.
7. tam tathā bhogasaṃsargapramattam ajitendriyam
subāhuḥ nāma śuśrāva bhrātā tasya vanecaraḥ
7. Thus, his brother, named Subāhu, who dwelt in the forest, heard about him - about the king, who was heedless due to his indulgence in sensual pleasures and whose senses were uncontrolled.
तं बुबोधयिषुः सोऽथ चिरं ध्यात्वा महीपतिः ।
तद्वैरिसंश्रयं तस्य श्रेयोऽमन्यत भूपतेः ॥८॥
8. taṃ bubodhayiṣuḥ so'tha ciraṃ dhyātvā mahīpatiḥ .
tadvairisaṃśrayaṃ tasya śreyo'manyata bhūpateḥ.
8. tam bubodhayiṣuḥ saḥ atha ciram dhyātvā mahīpatiḥ
tat vairisaṃśrayam tasya śreyaḥ amanyata bhūpateḥ
8. Then, desiring to awaken him, that lord (mahipati) [Subāhu], having meditated (dhyāna) for a long time, considered that seeking refuge with his [the indulgent king's] enemies would be for the welfare (śreyas) of that king (bhūpati).
ततः स काशिभूपालमुदीर्णबलवाहनम् ।
स्वराज्यं प्राप्तुमागच्छद् बहुशः शरणं कृती ॥९॥
9. tataḥ sa kāśibhūpālamudīrṇabalavāhanam .
svarājyaṃ prāptumāgacchad bahuśaḥ śaraṇaṃ kṛtī.
9. tataḥ saḥ kāśibhūpālam udīrṇabalavāhanam
svarājyam prāptum āgacchat bahuśaḥ śaraṇam kṛtī
9. Then, the accomplished elder brother repeatedly sought refuge with the king of Kashi, whose army and conveyances were formidable, intending to regain his own kingdom.
सोऽपि चक्रे बलोद्योगमलर्कं प्रति पार्थिवः ।
दूतञ्च प्रेषयामास राज्यमस्मै प्रदीयताम् ॥१०॥
10. so'pi cakre balodyogamalarkaṃ prati pārthivaḥ .
dūtañca preṣayāmāsa rājyamasmai pradīyatām.
10. saḥ api cakre balodyogam alarkam prati pārthivaḥ
dūtam ca preṣayāmāsa rājyam asmai pradīyatām
10. That king (of Kashi) also prepared his forces against Alarka and sent a messenger saying, 'Let the kingdom be returned to him (the elder brother).'
सोऽपि नैच्छत्तदा दातुमाज्ञापूर्वं स्वधर्मवित् ।
प्रत्युवाच च तं दूतमलर्कः काशिभूभृतः ॥११॥
11. so'pi naicchattadā dātumājñāpūrvaṃ svadharmavit .
pratyuvāca ca taṃ dūtamalarkaḥ kāśibhūbhṛtaḥ.
11. saḥ api na aicchat tadā dātum ājñāpūrvam svadharmavit
pratyuvāca ca tam dūtam alarkaḥ kāśibhūbhṛtaḥ
11. But Alarka, who understood his own intrinsic nature (dharma) and duty, did not then wish to hand over the kingdom under command. And he replied to the messenger of the king of Kashi:
मामेवाभ्येत्य हार्देन याचतां राज्यमग्रजः ।
नाक्रान्त्या संप्रदास्यामि भयेनाल्पामपि क्षितिम् ॥१२॥
12. māmevābhyetya hārdena yācatāṃ rājyamagrajaḥ .
nākrāntyā saṃpradāsyāmi bhayenālpāmapi kṣitim.
12. mām eva abhyetya hārdena yācatām rājyam agrajaḥ na
ākrāntyā sampradāsyāmi bhayena alpām api kṣitim
12. Let my elder brother approach me alone and request the kingdom with affection. I will not surrender even a small portion of land due to aggression or out of fear.
सुबाहुरपि नो याञ्चां चकार मतिमांस्तदा ।
न धर्मः क्षत्रियस्येति याञ्चा वीर्यधनो हि सः ॥१३॥
13. subāhurapi no yāñcāṃ cakāra matimāṃstadā .
na dharmaḥ kṣatriyasyeti yāñcā vīryadhano hi saḥ.
13. subāhuḥ api no yāñcām cakāra matimān tadā na
dharmaḥ kṣatriyasya iti yāñcā vīryadhanaḥ hi saḥ
13. The intelligent Subahu also did not make a request at that time, saying, 'Begging is not the proper conduct (dharma) for a kṣatriya, for he is indeed one whose wealth is valor.'
ततः समस्तसैन्येन काशीशः परिवारितः ।
आक्रान्तुमभ्यगाद्राष्ट्रमलर्कस्य महीपतेः ॥१४॥
14. tataḥ samastasainyena kāśīśaḥ parivāritaḥ .
ākrāntumabhyagādrāṣṭramalarkasya mahīpateḥ.
14. tataḥ samastaseṇyena kāśīśaḥ parivāritaḥ
ākrāntum abhyagāt rāṣṭram alarkasya mahīpateḥ
14. Thereafter, the king of Kāśī, surrounded by his entire army, went to invade the kingdom of King Alarka.
अनन्तरैश्च संश्लेषमभ्येत्य तदनन्तरम् ।
तेषामन्यतमैर्भृत्यैः समाक्रम्यानयद्वशम् ॥१५॥
15. anantaraiśca saṃśleṣamabhyetya tadanantaram .
teṣāmanyatamairbhṛtyaiḥ samākramyānayadvaśam.
15. anantaraiḥ ca saṃśleṣam abhyetya tadanantaram
teṣām anyatamaiḥ bhṛtyaiḥ samākramya anayat vaśam
15. And then, having formed an alliance with his immediate neighbors, he subsequently brought them under his control by attacking them with some of their own vassals.
अपीडयंश्च सामान्तांस्तस्य राष्ट्रोपरोधनैः ।
तथा दुर्गानुपालांश्च चक्रे चाटविकान् वशे ॥१६॥
16. apīḍayaṃśca sāmāntāṃstasya rāṣṭroparodhanaiḥ .
tathā durgānupālāṃśca cakre cāṭavikān vaśe.
16. apīḍayan ca sāmāntān tasya rāṣṭroparodhanaiḥ
tathā durgānupālān ca cakre ca āṭavikān vaśe
16. Oppressing his neighboring chiefs by obstructing their kingdoms, he also brought the guardians of forts and the forest tribes under his control.
कांश्चिच्चोपप्रदानेन कांश्चिद् भेदेन पार्थिवान् ।
साम्नैवान्यान् वशं निन्ये निभृतास्तस्य येऽभवन् ॥१७॥
17. kāṃściccopapradānena kāṃścid bhedena pārthivān .
sāmnaivānyān vaśaṃ ninye nibhṛtāstasya ye'bhavan.
17. kāṃścit ca upapradānena kāṃścit bhedena pārthivān
sāmnā eva anyān vaśam ninye nibhṛtāḥ tasya ye abhavan
17. He brought some kings under his control through gifts, others through division. Still others, who had become his secret adversaries, he subdued solely by conciliation.
ततः सोऽल्पबलो राजा परचक्रावपीजितः ।
कोषक्षयमवापोच्चैः पुरञ्चारुध्यतारिणा ॥१८॥
18. tataḥ so'lpabalo rājā paracakrāvapījitaḥ .
koṣakṣayamavāpoccaiḥ purañcārudhyatāriṇā.
18. tataḥ saḥ alpabalaḥ rājā paracakra avapīḍitaḥ
koṣakṣayam avāpa uccaiḥ puram ca arudhyata ariṇā
18. Then, that king, weakened and oppressed by an enemy army, suffered a great depletion of his treasury. Furthermore, his city was besieged by the foe.
इत्थं सम्पीड्यमानस्तु क्षीणकोषो दिने दिने ।
विषादमागात्परमं व्याकुलत्वञ्च चेतसः ॥१९॥
19. itthaṃ sampīḍyamānastu kṣīṇakoṣo dine dine .
viṣādamāgātparamaṃ vyākulatvañca cetasaḥ.
19. ittham sampīḍyamānaḥ tu kṣīṇakoṣaḥ dine dine
viṣādam āgāt paramam vyākulatvam ca cetasaḥ
19. Thus, being tormented and with his treasury depleting day by day, he fell into great despondency and agitation of mind.
आर्ति स परमां प्राप्य तत् सस्माराङ्गुलीयकम् ।
यदुद्दिश्य पुरा प्राह माता तस्य मदालसा ॥२०॥
20. ārti sa paramāṃ prāpya tat sasmārāṅgulīyakam .
yaduddiśya purā prāha mātā tasya madālasā.
20. ārtim saḥ paramām prāpya tat sasmāra aṅgulīyakam
yat uddiśya purā prāha mātā tasya madālasā
20. Having fallen into great distress, he remembered that ring, concerning which his mother Madālasā had spoken to him previously.
ततः स्त्रातः शुचिर्भूत्वा वाचयित्वा द्विजोत्तमान् ।
निष्कृष्य शासनं तस्माद्ददृशे प्रस्फुटाक्षरम् ॥२१॥
21. tataḥ strātaḥ śucirbhūtvā vācayitvā dvijottamān .
niṣkṛṣya śāsanaṃ tasmāddadṛśe prasphuṭākṣaram.
21. tataḥ snātaḥ śuciḥ bhūtvā vācayitvā dvijottamān
niṣkṛṣya śāsanam tasmāt dadṛśe prasphuṭākṣaram
21. Then, having bathed and purified himself, and having had the most excellent Brahmins read it aloud, he extracted the royal decree (śāsana) from there and saw its clearly legible letters.
तत्रैव लिखितं मात्रा वाचयामास पार्थिवः ।
प्रकाशपुलकाङ्गोऽसौ प्रहर्षोत्फुल्ललोचनः ॥२२॥
22. tatraiva likhitaṃ mātrā vācayāmāsa pārthivaḥ .
prakāśapulakāṅgo'sau praharṣotphullalocanaḥ.
22. tatra eva likhitam mātrā vācayāmāsa pārthivaḥ
prakāśapulakāṅgaḥ asau praharṣotphullalocanaḥ
22. He, the king (pārthiva), with his body displaying manifest goosebumps and his eyes wide open with great joy, had what his mother had written there read aloud.
सङ्गः सर्वात्मना त्याज्यः स चेत्त्यक्तुं न शक्यते ।
स सदिभः सह कर्तव्यः सतां सङ्गो हि भेषजम् ॥२३॥
23. saṅgaḥ sarvātmanā tyājyaḥ sa cettyaktuṃ na śakyate .
sa sadibhaḥ saha kartavyaḥ satāṃ saṅgo hi bheṣajam.
23. saṅgaḥ sarvātmanā tyājyaḥ sa cet tyaktum na śakyate
sa sadbhiḥ saha kartavyaḥ satām saṅgaḥ hi bheṣajam
23. Attachment (saṅga) should be entirely given up. If, however, it is not possible to give it up, then it should be cultivated with the virtuous, for the association (saṅga) of good people is indeed a remedy.
कामः सर्वात्मना हेयो हातुञ्चेच्छक्यते न सः ।
मुमुक्षां प्रति तत्कार्यं सैव तस्यापि भेषजम् ॥२४॥
24. kāmaḥ sarvātmanā heyo hātuñcecchakyate na saḥ .
mumukṣāṃ prati tatkāryaṃ saiva tasyāpi bheṣajam.
24. kāmaḥ sarvātmanā heyaḥ hātum cet śakyate na saḥ
mumukṣām prati tat kāryam sā eva tasya api bheṣajam
24. Desire (kāma) should be completely renounced. If, however, it is not possible to renounce it, then one's effort should be directed towards the yearning for liberation (mumukṣā); that very yearning is indeed the remedy even for desire (kāma).
वाचयित्वा तु बहुशो नृणां श्रेयः कथं त्विति ।
मुमुक्षयेति निश्चित्य सा च तत्सङ्गतो यतः ॥२५॥
25. vācayitvā tu bahuśo nṛṇāṃ śreyaḥ kathaṃ tviti .
mumukṣayeti niścitya sā ca tatsaṅgato yataḥ.
25. vācayitvā tu bahuśaḥ nṛṇām śreyaḥ katham tu iti
mumukṣayā iti niścitya sā ca tat-saṅgataḥ yataḥ
25. Having repeatedly pondered, 'How indeed can there be ultimate welfare (śreyaḥ) for human beings?', and having decisively determined that it is through the desire for liberation (mokṣa); and because that (desire for liberation) arose, and he (the king) became associated with it, therefore (he proceeded).
ततः स साधुसम्पर्कं चिन्तयन् पृथिवीपतिः ।
दत्तात्रेयं महाभागमगच्छत् परमार्तिमान् ॥२६॥
26. tataḥ sa sādhusamparkaṃ cintayan pṛthivīpatiḥ .
dattātreyaṃ mahābhāgamagacchat paramārtimān.
26. tataḥ saḥ sādhu-samparkaṃ cintayan pṛthivī-patiḥ
dattātreyaṃ mahābhāgam agacchat parama-ārtimān
26. Then, that king, pondering the association with holy persons (sādhu-samparka), being greatly distressed, went to the highly venerable Dattatreya.
तं समेत्य महात्मानमकल्पषमसङ्गिनम् ।
प्रणिपत्याभिसम्पूज्य यथान्यायमभाषत ॥२७॥
27. taṃ sametya mahātmānamakalpaṣamasaṅginam .
praṇipatyābhisampūjya yathānyāyamabhāṣata.
27. taṃ sametya mahātmānam akalpaṣam asaṅginam
praṇipatya abhisaṃpūjya yathā-nyāyam abhāṣata
27. Having approached that great-souled (mahātman), spotless, and unattached (asaṅgin) sage, and having bowed down and properly honored him, he spoke appropriately.
ब्रह्मन् कुरु प्रसादं मे शरणं शरणार्थिनाम् ।
दुः खापहारं कुरु मे दुः खार्तस्यातिकामिनः ॥२८॥
28. brahman kuru prasādaṃ me śaraṇaṃ śaraṇārthinām .
duḥ khāpahāraṃ kuru me duḥ khārtasyātikāminaḥ.
28. brahman kuru prasādaṃ me śaraṇaṃ śaraṇa-arthinām
duḥkha-apahāraṃ kuru me duḥkha-ārtasya ati-kāminaḥ
28. O venerable one (brahman), please bestow your grace upon me. Be my refuge, (you who are) a refuge for those seeking refuge. Remove my suffering, for I am afflicted by sorrow and tormented by excessive desires.
दुः खापहारमद्यैव करोमि तव पार्थिव ।
सत्यं ब्रूहि किमर्थं ते दुः खं तत् पृथिवीपते ॥२९॥
29. duḥ khāpahāramadyaiva karomi tava pārthiva .
satyaṃ brūhi kimarthaṃ te duḥ khaṃ tat pṛthivīpate.
29. duḥkha apahāram adya eva karomi tava pārthiva
satyam brūhi kim artham te duḥkham tat pṛthivīpate
29. O King, I shall remove your sorrow right now. Tell me truly, O Lord of the Earth, what is the reason for that sorrow of yours?
जड उवाच ।
इत्युक्तश्चिन्तयामास स राजा तेन धीमता ।
त्रिविधस्यापि दुः खस्य स्थानमात्मानमेव च ॥३०॥
30. jaḍa uvāca .
ityuktaścintayāmāsa sa rājā tena dhīmatā .
trividhasyāpi duḥ khasya sthānamātmānameva ca.
30. jaḍaḥ uvāca iti uktaḥ cintayāmāsa sa rājā tena dhīmatā
trividhasya api duḥkhasya sthānam ātmānam eva ca
30. Jaḍa said: Being thus addressed by that wise one, the king then pondered. He considered his own self (ātman) to be the source of all three kinds of sorrow.
स विमृष्य चिरं राजा पुनः पुनरुदारधीः ।
आत्मानमात्मना धीरः प्रहस्येदमथाब्रावीत् ॥३१॥
31. sa vimṛṣya ciraṃ rājā punaḥ punarudāradhīḥ .
ātmānamātmanā dhīraḥ prahasyedamathābrāvīt.
31. sa vimṛṣya ciram rājā punaḥ punaḥ udāradhīḥ
ātmānam ātmanā dhīraḥ prahasya idam atha abravīt
31. That noble-minded king, having reflected deeply for a long time, again and again, and having thoroughly considered his own self (ātman) by his self (ātman), then the steadfast one laughed and spoke these words.
नाहमुर्वो न सलिलं न ज्योतिरनिलो न च ।
नाकाशं किन्तु शारीरं समेत्य सुखमिष्यते ॥३२॥
32. nāhamurvo na salilaṃ na jyotiranilo na ca .
nākāśaṃ kintu śārīraṃ sametya sukhamiṣyate.
32. na aham urvī na salilam na jyotiḥ anilaḥ na ca
na ākāśam kintu śārīram sametya sukham iṣyate
32. I am not the earth, nor water, nor light, nor air, nor space. Rather, happiness is desired only when associated with the body.
न्यूनातिरिक्ततां याति पञ्चकेऽस्मिन् सुखासुखम् ।
यदि स्यान्म किन्न स्यादन्यस्थेऽपि हि तन्मयि ॥३३॥
33. nyūnātiriktatāṃ yāti pañcake'smin sukhāsukham .
yadi syānma kinna syādanyasthe'pi hi tanmayi.
33. nūnātirektatām yāti pañcake asmin sukhāsukham yadi
syāt mama kim na syāt anyasthe api hi tat mayi
33. In this assemblage of five [constituents of the body and mind], happiness and unhappiness fluctuate, becoming either deficient or excessive. If these were truly mine, why would they not be constant? Indeed, even when present in another, that [same principle of experience] is still within me (ātman).
नित्यप्रभूतसद्भावे न्यूनाधिक्यान्नतोन्नते ।
तथा च ममतात्यक्ते विशेषो नोपलभ्यते ॥३४॥
34. nityaprabhūtasadbhāve nyūnādhikyānnatonnate .
tathā ca mamatātyakte viśeṣo nopalabhyate.
34. nityaprabhūtasadbhāve nūnādhikyāt nataunnate
tathā ca mamatātyakte viśeṣaḥ na upalabhyate
34. In the eternally abundant true existence (sadbhāva), there is no rising or falling due to deficiency or excess. And similarly, when possessiveness (mamatā) is abandoned, no distinction (viśeṣa) is perceived.
तन्मात्रावस्थिते सूक्ष्मे तृतीयांशे च पश्यतः ।
तथैव भूतसद्भावं शरीरं किं सुखासुखम् ॥३५॥
35. tanmātrāvasthite sūkṣme tṛtīyāṃśe ca paśyataḥ .
tathaiva bhūtasadbhāvaṃ śarīraṃ kiṃ sukhāsukham.
35. tanmātrāvasthite sūkṣme tṛtīyāṃśe ca paśyataḥ
tathā eva bhūtasadbhāvam śarīram kim sukhāsukham
35. For one who perceives [the Self] as residing in the subtle body, which consists of subtle elements (tanmātras), and also [perceives] the third part [the causal body or the witness consciousness], and who similarly perceives the body as merely the true essence of the elements – for such a one, what are happiness and unhappiness [in reality]?
मनस्यवस्थितं दुःखं सुखं वा मानसञ्च यत् ।
यतस्ततो न मे दुः खं सुखं वा नह्यहं मनः ॥३६॥
36. manasyavasthitaṃ duḥkhaṃ sukhaṃ vā mānasañca yat .
yatastato na me duḥ khaṃ sukhaṃ vā nahyahaṃ manaḥ.
36. manasi avasthitam duḥkham sukham vā mānasam ca yat
yataḥ tataḥ na me duḥkham sukham vā na hi aham manaḥ
36. Unhappiness or happiness, and whatever else is mental, is situated in the mind. Therefore, there is no unhappiness or happiness for me, because I am certainly not the mind.
नाहङ्कारो न च मनो बुद्धिर्नाहं यतस्ततः ।
अन्तः करणजं दुः खं पारख्यं मम तत्कथम् ॥३७॥
37. nāhaṅkāro na ca mano buddhirnāhaṃ yatastataḥ .
antaḥ karaṇajaṃ duḥ khaṃ pārakhyaṃ mama tatkatham.
37. na ahaṅkāraḥ na ca manaḥ buddhiḥ na aham yataḥ tataḥ
antaḥkaraṇajam duḥkham pārakhyam mama tat katham
37. I am neither the ego (ahaṅkāra), nor the mind, nor the intellect, because I am separate from them. How, then, can the suffering born of the inner instrument (antaḥkaraṇa), which truly belongs to another, be mine?
नाहं शरीरं न मनो यतोऽहं पृथक् शरीरान्मनसस्तथाहम् ।
तत् सन्तु चेतस्यथवापि देहे सुखानि दुः खानि च किं ममात्र ॥३८॥
38. nāhaṃ śarīraṃ na mano yato'haṃ pṛthak śarīrānmanasastathāham .
tat santu cetasyathavāpi dehe sukhāni duḥ khāni ca kiṃ mamātra.
38. na aham śarīram na manaḥ yataḥ aham
pṛthak śarīrāt manasaḥ tathā aham
tat santu cetasi athavā api dehe
sukhāni duḥkhāni ca kim mama atra
38. I am not the body, nor am I the mind, for I am distinct from both the body and the mind. Therefore, let happiness and suffering be in the consciousness or even in the body; what concern is that of mine here?
राज्यस्य वाञ्छां सुरुतेऽग्रजोऽस्य देहस्य चेत् पञ्चमयः स राशिः ।
गुणप्रवृत्त्या मम किन्नु तत्र तत्स्थः स चाहञ्च शरीरतोऽन्यः ॥३९॥
39. rājyasya vāñchāṃ surute'grajo'sya dehasya cet pañcamayaḥ sa rāśiḥ .
guṇapravṛttyā mama kinnu tatra tatsthaḥ sa cāhañca śarīrato'nyaḥ.
39. rājyasya vāñchām sūrute agrajaḥ asya
dehasya cet pañcamaḥ sa rāśiḥ
guṇapravṛttyā mama kim nu tatra
tatsthaḥ sa ca aham ca śarīrataḥ anyaḥ
39. If the desire for a kingdom (rājya) dwells within the primal (agraja) aspect associated with this well-manifested (sūrute) body, and that (body) is the fifth aggregate (rāśi); then, by what means could that be mine, given the activity of the natural qualities (guṇas)? That (primal aspect) resides there, but I am distinct from the body.
न यस्य हस्तादिकमप्यशेषं मांसं न चास्थीनि खिराविभागः ।
कस्तस्य नागाश्वरथादिकोषैः स्वल्पोऽपि सम्बन्ध इहास्ति पुंसः ॥४०॥
40. na yasya hastādikamapyaśeṣaṃ māṃsaṃ na cāsthīni khirāvibhāgaḥ .
kastasya nāgāśvarathādikoṣaiḥ svalpo'pi sambandha ihāsti puṃsaḥ.
40. na yasya hastādikam api aśeṣam
māṃsam na ca asthīni khirāvibhāgaḥ
kaḥ tasya nāgāśvarathādikoṣaiḥ
svalpaḥ api sambandhaḥ iha asti puṃsaḥ
40. For one who possesses no such things as hands and the like (hastādika), no flesh, no bones, and no distinct arrangement of veins, what connection (sambandha), even a slight one, can such a person (puruṣa) here have with elephants, horses, chariots, and treasures?
तस्मान्न मेऽरिर्न च मेऽस्ति दुः खं न मे सुखं नापि पुरं न कोषम् ।
न चाश्वनागादि बलं न तस्य नान्यस्य वा कस्यचिद्वा ममास्ति ॥४१॥
41. tasmānna me'rirna ca me'sti duḥ khaṃ na me sukhaṃ nāpi puraṃ na koṣam .
na cāśvanāgādi balaṃ na tasya nānyasya vā kasyacidvā mamāsti.
41. tasmāt na me ariḥ na ca me asti
duḥkham na me sukham na api puram na
koṣam na ca aśvanāgādi balam na tasya
na anyasya vā kasyacit vā mama asti
41. Therefore, I have no enemy, nor do I experience suffering (duḥkha). I have no happiness (sukha), no city, and no treasury. Neither do I possess an army of horses, elephants, and so forth; such things belong neither to me, nor to him, nor to anyone else.
यथा घटीकुम्भकमण्डलुस्थम् आकाशमेकं बहुधा हि दृष्टम् ।
तथा सुबाहुः स च काशिपोऽहं मल्ये च देहेषु शरीरभेदैः ॥४२॥
42. yathā ghaṭīkumbhakamaṇḍalustham ākāśamekaṃ bahudhā hi dṛṣṭam .
tathā subāhuḥ sa ca kāśipo'haṃ malye ca deheṣu śarīrabhedaiḥ.
42. yathā ghaṭīkumbhakamaṇḍalustham
ākāśam ekam bahudhā hi dṛṣṭam
tathā subāhuḥ saḥ ca kāśipaḥ aham
manye ca deheṣu śarīrabhedaiḥ
42. Just as the one space (ākāśa), contained within pitchers, jars, and ascetics' water pots, is perceived in many forms, similarly, I exist as Subahu, as that King of Kashi, and in various bodies due to the distinctions of physical forms.

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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 (current chapter) 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