Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-44

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
सुबाहुरुवाच ।
यदर्थं नृपशार्दूल त्वामहं शरणं गतः ।
तन्मया सकलं प्राप्तं यास्यामि त्वं सुखी भव ॥१॥
1. subāhuruvāca .
yadarthaṃ nṛpaśārdūla tvāmahaṃ śaraṇaṃ gataḥ .
tanmayā sakalaṃ prāptaṃ yāsyāmi tvaṃ sukhī bhava.
1. subāhuḥ uvāca yadartham nṛpaśārdūla tvām aham śaraṇam
gataḥ tat mayā sakalam prāptam yāsyāmi tvam sukhī bhava
1. Subāhu said: 'O tiger among kings, all that for which I came to you seeking refuge, I have now achieved. I will depart; may you be happy.'
काखिराज उवाच ।
किं निमित्तं भवान् प्राप्तो निष्पन्नोर्ऽथश्च कस्तव ।
सुबाहो तन्ममाचक्ष्व परं कौतूहलं हि मे ॥२॥
2. kākhirāja uvāca .
kiṃ nimittaṃ bhavān prāpto niṣpannor'thaśca kastava .
subāho tanmamācakṣva paraṃ kautūhalaṃ hi me.
2. kākhirājaḥ uvāca kim nimittam bhavān prāptaḥ niṣpannaḥ arthaḥ
ca kaḥ tava subāho tat mama ācakṣva param kautūhalam hi me
2. King Kākhi said: 'O Subāhu, for what reason did you come, and what purpose of yours has been accomplished? Tell me that, for indeed, my curiosity is immense.'
समाक्रान्तमलर्केण पितृपैतामहं महत् ।
राज्यं देहीति निर्जित्य त्वयाहमभिचोदितः ॥३॥
3. samākrāntamalarkeṇa pitṛpaitāmahaṃ mahat .
rājyaṃ dehīti nirjitya tvayāhamabhicoditaḥ.
3. samākrāntam alarkeṇa pitṛpaitāmaham mahat
rājyam dehi iti nirjitya tvayā aham abhicoditaḥ
3. My great ancestral kingdom had been seized by Alarka. (Therefore) I was urged by you (Subāhu), saying, 'Conquer it and give me the kingdom!'
ततो मया समाक्रम्य राज्यमस्यानुजस्य ते ।
एतत्ते बलमानीतं तद्भुङ्क्ष्वस्वकुलोचितम् ॥४॥
4. tato mayā samākramya rājyamasyānujasya te .
etatte balamānītaṃ tadbhuṅkṣvasvakulocitam.
4. tataḥ mayā samākramya rājyam asya anujasya te
etat te balam ānītam tat bhuṅkṣva svakulocitam
4. Therefore, I have seized the kingdom from this younger brother of yours. This army has been brought for you; so, enjoy what is appropriate for your lineage.
सुबाहुरुवाच ।
काशिराज निबोध त्वं यदर्थमयमुद्यमः ।
कृतो मया भवांश्चैव कारितोऽत्यन्तमुद्यमम् ॥५॥
5. subāhuruvāca .
kāśirāja nibodha tvaṃ yadarthamayamudyamaḥ .
kṛto mayā bhavāṃścaiva kārito'tyantamudyamam.
5. subāhuḥ uvāca kāśirāja nibodha tvam yadartham ayam
udyamaḥ kṛtaḥ mayā bhavān ca eva kāritaḥ atyantam udyamam
5. Subahu said: 'O King of Kashi, understand the reason for this endeavor undertaken by me, and why you, too, have been made to exert such great effort.'
भ्राता ममायं ग्राम्येषु सक्तो भोगेषु तत्त्ववित् ।
विमूढौ बोधवन्तौ च भ्रातरावग्रजौ मम ॥६॥
6. bhrātā mamāyaṃ grāmyeṣu sakto bhogeṣu tattvavit .
vimūḍhau bodhavantau ca bhrātarāvagrajau mama.
6. bhrātā mama ayam grāmyeṣu saktaḥ bhogeṣu tattvavit
vimūḍhau bodhavantau ca bhrātarau agrajau mama
6. This brother of mine, though a knower of truth, is attached to common pleasures. And my two elder brothers are both bewildered and enlightened.
तयोर्मम च यन्मात्रा बाल्ये स्तन्यं यथा मुखे ।
तथावबोधो विन्यस्तः कर्णयोरवनीपते ॥७॥
7. tayormama ca yanmātrā bālye stanyaṃ yathā mukhe .
tathāvabodho vinyastaḥ karṇayoravanīpate.
7. tayoḥ mama ca yat mātrā bālye stanyam yathā mukhe
tathā avabodhaḥ vinyastaḥ karṇayoḥ avanīpate
7. O King, just as in childhood, breast milk was given in equal measure into the mouths of those two and myself, similarly, understanding was imparted into our ears.
तयोर्मम च विज्ञेयाः पदार्था ये मता नृभिः ।
प्राकाश्यं मनसो नीतास्ते मात्रा नास्य पार्थिव ॥८॥
8. tayormama ca vijñeyāḥ padārthā ye matā nṛbhiḥ .
prākāśyaṃ manaso nītāste mātrā nāsya pārthiva.
8. tayoḥ mama ca vijñeyāḥ padārthāḥ ye matāḥ nṛbhiḥ
prākāśyam manasaḥ nītāḥ te mātrā na asya pārthiva
8. The things that are considered knowable by people, whether they pertain to those two or to me, when brought into the light of the mind, are not merely of a material (pārthiva) nature, O king.
यथैकमर्थे यातानामेकस्मिन्नवसीदति ।
दुः खं भवति साधूनां ततास्माकं महीपते ॥९॥
9. yathaikamarthe yātānāmekasminnavasīdati .
duḥ khaṃ bhavati sādhūnāṃ tatāsmākaṃ mahīpate.
9. yathā ekam arthe yātānām ekasmin avasīdati
duḥkham bhavati sādhūnām tathā asmākam mahīpate
9. Just as sorrow befalls good people when one among those pursuing a single objective falters, so too does it affect us, O king (mahīpati).
गार्हस्थ्यमोहमापन्ने सीदत्यस्मिन्नरेश्वर ।
सम्बन्धिन्यस्य देहस्य बिभ्रति भ्रातृकल्पनाम् ॥१०॥
10. gārhasthyamohamāpanne sīdatyasminnareśvara .
sambandhinyasya dehasya bibhrati bhrātṛkalpanām.
10. gārhasthyamoham āpanne sīdati asmin naraīśvara
sambandhinī asya dehasya bibhrati bhrātṛkalpanām
10. O lord of men (naraīśvara), when this person, having fallen into the delusion (moha) of household life, despairs, the relatives of this body assume the notion of brotherhood.
ततो मया विनिश्चित्य दुः खाद्वैराग्यभावना ।
भविष्यतीत्यस्य भवानित्युद्योगाय संश्रितः ॥११॥
11. tato mayā viniścitya duḥ khādvairāgyabhāvanā .
bhaviṣyatītyasya bhavānityudyogāya saṃśritaḥ.
11. tataḥ mayā viniścitya duḥkhāt vairāgyabhāvanā
bhaviṣyati iti asya bhavān iti udyogāya saṃśritaḥ
11. Therefore, I (the speaker), having resolved that detachment (vairāgya) from suffering (duḥkha) and its cultivation will come to be for him, resorted to this endeavor, O venerable one (bhavat).
तदस्य दुः खाद्वैराग्यं संबोधादवनीपते ।
समुद्भूतं कृतं कार्यं भद्रं तेऽस्तु व्रजाम्यहम् ॥१२॥
12. tadasya duḥ khādvairāgyaṃ saṃbodhādavanīpate .
samudbhūtaṃ kṛtaṃ kāryaṃ bhadraṃ te'stu vrajāmyaham.
12. tat asya duḥkhāt vairāgyam saṃbodhāt avanīpate
samudbhūtam kṛtam kāryam bhadram te astu vrajāmi aham
12. O King, that detachment from suffering has arisen in him due to awakening. My task is accomplished. May good fortune be yours; I depart.
उष्ट्वा मदालसागर्भे पीत्वा सत्सास्तथा स्तनम् ।
नान्यनारीसुतैर्यातं वर्त्म यात्विति पार्थिव ॥१३॥
13. uṣṭvā madālasāgarbhe pītvā satsāstathā stanam .
nānyanārīsutairyātaṃ vartma yātviti pārthiva.
13. uṣṭvā madālasāgarbhe pītvā satsāḥ tathā stanam na
anyanārī sutaiḥ yātam vartma yātu iti pārthiva
13. O King, having been born in Madālasā's womb and having drunk from her pure breast, may he (the child) follow a path not traversed by the sons of other women.
विचार्य तन्मया सर्वं युष्मत्संश्रयपूर्वकम् ।
कृतं तच्चापि निष्पन्नं प्रयास्ये सिद्धये पुनः ॥१४॥
14. vicārya tanmayā sarvaṃ yuṣmatsaṃśrayapūrvakam .
kṛtaṃ taccāpi niṣpannaṃ prayāsye siddhaye punaḥ.
14. vicārya tat mayā sarvam yuṣmatsaṃśrayapūrvakam
kṛtam tat ca api niṣpannam prayāsye siddhaye punaḥ
14. Having considered all of this, and with your patronage as the prerequisite, the work has been accomplished by me. That too is fulfilled. I shall now depart again for spiritual perfection (siddhi).
उपेक्ष्यते सीदमानः स्वजनो बान्धवः सुहृत् ।
यैर्नरेन्द्र न तान् मन्ये सेन्द्रिया विकला हि ते ॥१५॥
15. upekṣyate sīdamānaḥ svajano bāndhavaḥ suhṛt .
yairnarendra na tān manye sendriyā vikalā hi te.
15. upekṣyate sīdamānaḥ svajanaḥ bāndhavaḥ suhṛt yaiḥ
narendra na tān manye sendriyāḥ vikalāḥ hi te
15. O King, when one's own people, relatives, or friends are neglected and are suffering, I do not consider those who neglect them to possess functioning senses; indeed, they are truly disabled.
सुहृदि स्वजने बन्धौ समर्थे योऽवसीदति ।
धर्मार्थकाममोक्षेभ्यो वाच्यास्ते तत्र न त्वसौ ॥१६॥
16. suhṛdi svajane bandhau samarthe yo'vasīdati .
dharmārthakāmamokṣebhyo vācyāste tatra na tvasau.
16. suhṛdi svajane bandhau samarthe yaḥ avasīdati |
dharmārthakāmamokṣebhyaḥ vācyāḥ te tatra na tu asau
16. One who becomes despondent (avasīdati) even when supported by a good friend, by one's own people, by kinsmen, or by capable individuals - the four aims of human life: right conduct (dharma), prosperity (artha), enjoyment (kāma), and liberation (mokṣa) should be expounded in that situation, but not to such a person.
एतत् त्वत्सङ्गमाद् भूप मया कार्यं महत् कृतम् ।
स्वस्ति तेऽस्तु गमिष्यामि ज्ञानभाग्भव सत्तम ॥१७॥
17. etat tvatsaṅgamād bhūpa mayā kāryaṃ mahat kṛtam .
svasti te'stu gamiṣyāmi jñānabhāgbhava sattama.
17. etat tvatsaṅgamāt bhūpa mayā kāryaṃ mahat kṛtam |
svasti te astu gamiṣyāmi jñānabhāk bhava sattama
17. "O King (bhūpa), this great work has been accomplished by me through my association with you. May well-being (svasti) be with you. I shall depart. O best among virtuous people (sattama), be a possessor of knowledge."
काशिराज उवाच ।
उपकारस्त्वया साधोरलर्कस्य कृतो महान् ।
ममोपकाराय कथं न करोषि स्वमानसम् ॥१८॥
18. kāśirāja uvāca .
upakārastvayā sādhoralarkasya kṛto mahān .
mamopakārāya kathaṃ na karoṣi svamānasam.
18. kāśirāja uvāca | upakāraḥ tvayā sādhoḥ alarkasya kṛtaḥ
mahān | mama upakārāya kathaṃ na karoṣi svamānasam
18. The King of Kashi said: "You rendered a great service (upakāra) to the virtuous (sādhoḥ) Alarka. Why do you not apply your own wisdom (svamānasam) for my benefit?"
फलदायी सतां सदिभः सङ्गमो नाफलो यतः ।
तस्मात्तवत्संश्रयाद्युक्ता मया प्राप्ता समुन्नतिः ॥१९॥
19. phaladāyī satāṃ sadibhaḥ saṅgamo nāphalo yataḥ .
tasmāttavatsaṃśrayādyuktā mayā prāptā samunnatiḥ.
19. phaladāyī satāṃ sadbhiḥ saṅgamaḥ na aphalaḥ yataḥ
| tasmāt tvatsaṃśrayāt yuktā mayā prāptā samunnatiḥ
19. "Because the company (saṅgama) of the virtuous (satāṃ) is fruitful (phaladāyī) and never without result (aphala); therefore, a proper (yuktā) great advancement (samunnati) has been attained by me through relying on you."
सुबाहुरुवाच ।
धर्मार्थकाममोक्षाख्यं पुरुषार्थचतुष्टयम् ।
तत्र धर्मार्थकामास्ते सकला हीयतेऽपरः ॥२०॥
20. subāhuruvāca .
dharmārthakāmamokṣākhyaṃ puruṣārthacatuṣṭayam .
tatra dharmārthakāmāste sakalā hīyate'paraḥ.
20. subāhuḥ uvāca dharmārthakāmamokṣākhyam puruṣārthacatuṣṭayam
tatra dharmārthakāmāḥ te sakalāḥ hīyate aparaḥ
20. Subāhu said: The four human aims (puruṣārtha) are known as natural law (dharma), prosperity (artha), pleasure (kāma), and liberation (mokṣa). Among these, natural law (dharma), prosperity (artha), and pleasure (kāma) are considered complete, [but if one focuses solely on them,] the other [aim, liberation (mokṣa)] is lost.
तत्ते संक्षेपतो वक्ष्ये तदिहैकमनाः शृणु ।
श्रुत्वा च सम्यगालोच्य यतेथाः श्रेयसे नृप ॥२१॥
21. tatte saṃkṣepato vakṣye tadihaikamanāḥ śṛṇu .
śrutvā ca samyagālocya yatethāḥ śreyase nṛpa.
21. tat te saṃkṣepataḥ vakṣye tat iha ekamanāḥ śṛṇu
śrutvā ca samyak ālocya yatethāḥ śreyase nṛpa
21. O king, I shall briefly explain that to you; therefore, listen here with an attentive mind. And having heard and properly reflected upon it, you should strive for your highest welfare.
ममेतिप्रत्ययो भूप न कार्योऽहमिति त्वया ।
सम्यगालोच्य धर्मो हि धर्माभावे निराश्रयः ॥२२॥
22. mametipratyayo bhūpa na kāryo'hamiti tvayā .
samyagālocya dharmo hi dharmābhāve nirāśrayaḥ.
22. mama iti pratyayaḥ bhūpa na kāryaḥ aham iti tvayā
samyak ālocya dharmaḥ hi dharmābhāve nirāśrayaḥ
22. O king, the notion 'this is mine' or 'I am [the doer]' should not be cultivated by you. For, upon proper reflection, natural law (dharma) is indeed without support when there is an absence of natural law (dharma).
कस्याहमिति संज्ञेयमित्यालोच्य त्वयात्मना ।
बाह्यन्तर्गतमालोच्यमालोच्यापररात्रिषु ॥२३॥
23. kasyāhamiti saṃjñeyamityālocya tvayātmanā .
bāhyantargatamālocyamālocyāpararātriṣu.
23. kasya aham iti saṃjñeyam iti ālocya tvayā ātmanā
bāhya antargatam ālocyam ālocya apararātriṣu
23. By your true self (ātman), you should contemplate and understand, 'To whom do I belong?' And during the last watches of the night, having thoroughly considered the external and internal matters that are to be reflected upon, [you should proceed].
अव्यक्तादिविशेषन्तमविकारमचेतनम् ।
व्यक्ताव्यक्तं त्वया ज्ञेयं ज्ञाता कश्चाहमित्युत ॥२४॥
24. avyaktādiviśeṣantamavikāramacetanam .
vyaktāvyaktaṃ tvayā jñeyaṃ jñātā kaścāhamityuta.
24. avyaktādiviśeṣāntam avikāram acetanam vyaktāvyaktam
tvayā jñeyam jñātā kaḥ ca aham iti uta
24. That which extends from the unmanifest (avyakta) to the particular, which is immutable and insentient - this manifest and unmanifest reality - should be known by you. And who am I, the knower, in all this?
एतस्मिन्नेव विज्ञाने विज्ञातमखिलं त्वया ।
अनात्मन्यात्मविज्ञानमखे खमिति मूढता ॥२५॥
25. etasminneva vijñāne vijñātamakhilaṃ tvayā .
anātmanyātmavijñānamakhe khamiti mūḍhatā.
25. etasmīn eva vijñāne vijñātam akhilam tvayā
anātmani ātmajñānam akhe kham iti mūḍhatā
25. Through this very knowledge, everything has been fully understood by you. To perceive the self (ātman) in the non-self (anātman) is utter foolishness, akin to seeking the sky (kha) in that which is not sky (akha).
सोऽहं सर्वगतो भूप लोकसंव्यवहारतः ।
मयेदमुच्यते सर्वं त्वया पृष्टो व्रजाम्यहम् ॥२६॥
26. so'haṃ sarvagato bhūpa lokasaṃvyavahārataḥ .
mayedamucyate sarvaṃ tvayā pṛṣṭo vrajāmyaham.
26. saḥ aham sarvagataḥ bhūpa lokasaṃvyavahārataḥ
mayā idam ucyate sarvam tvayā pṛṣṭaḥ vrajāmi aham
26. O King, I am that all-pervading (sarvagata) one, for the sake of worldly convention (lokasaṃvyavahāra). All this has been spoken by me because you asked. Now I shall depart.
एवमुक्त्वा ययौ धीमान् सुबाहुः काशिभूमिपम् ।
काशिराजोऽपि संपूज्य सोऽलर्कं स्वपुरं ययौ ॥२७॥
27. evamuktvā yayau dhīmān subāhuḥ kāśibhūmipam .
kāśirājo'pi saṃpūjya so'larkaṃ svapuraṃ yayau.
27. evam uktvā yayau dhīmān subāhuḥ kāśibhūmipam
kāśirājaḥ api sampūjya saḥ alarkam svapuram yayau
27. Having spoken thus, the wise Subahu went to the king of Kashi. The King of Kashi (Kāśirāja), after honoring him, then returned with Alarka to his own city.
अलर्कोऽपि सुतं ज्येष्ठमभिषिच्य नराधिपम् ।
वनं जगाम सन्त्यक्तसर्वसङ्गः स्वसिद्धये ॥२८॥
28. alarko'pi sutaṃ jyeṣṭhamabhiṣicya narādhipam .
vanaṃ jagāma santyaktasarvasaṅgaḥ svasiddhaye.
28. alarkaḥ api sutam jyeṣṭham abhiṣicya narādhipam
vanam jagāma santyaktasarvasaṅgaḥ svasiddhaye
28. King Alarka also, having consecrated his eldest son as king, went to the forest, having completely abandoned all attachments, for his own spiritual accomplishment.
ततः कालेन महाता निर्द्वन्द्वो निष्परिग्रहः ।
प्राप्य योगर्धिमतुलां परं निर्वाणमाप्तवान् ॥२९॥
29. tataḥ kālena mahātā nirdvandvo niṣparigrahaḥ .
prāpya yogardhimatulāṃ paraṃ nirvāṇamāptavān.
29. tataḥ kālena mahātā nirdvandvaḥ niṣparigrahaḥ
prāpya yogardhim atulām param nirvāṇam āptavān
29. Then, after a long period of time, being free from dualities and without possessions, having attained incomparable spiritual power (yogardhi), he achieved the supreme liberation (nirvāṇa).
पश्यन् जगदिदं सर्वं सदेवासुरमानुषम् ।
पाशैर्गुणमयैर्बद्धं बध्यमानञ्च नित्यशः ॥३०॥
30. paśyan jagadidaṃ sarvaṃ sadevāsuramānuṣam .
pāśairguṇamayairbaddhaṃ badhyamānañca nityaśaḥ.
30. paśyan jagat idam sarvam sadevāsuramānuṣam pāśaiḥ
guṇamayaiḥ baddham badhyamānam ca nityaśaḥ
30. Perceiving this entire world, including gods, demons, and humans, already bound by the ropes made of the material qualities (guṇas) and continually being bound,
पुत्रादिभ्रातृपुत्रादि-स्वपारक्यादिभावितैः ।
आकृष्यमाणं करणैर्दुःखार्तं भिन्नदर्शनम् ॥३१॥
31. putrādibhrātṛputrādi-svapārakyādibhāvitaiḥ .
ākṛṣyamāṇaṃ karaṇairduḥkhārtaṃ bhinnadarśanam.
31. putrādibhrātṛputrādisvapārakyādibhāvitaiḥ
ākṛṣyamāṇam karaṇaiḥ duḥkhārtam bhinnadarśanam
31. ...being dragged by the senses (karaṇaiḥ), which are imbued with ideas of 'my own' regarding sons, nephews, and so forth, and 'others', being afflicted by suffering, and having a fragmented perception.
अज्ञानपङ्कगर्भस्थमनुद्धारं महामतिः ।
आत्मानञ्च समुत्तीर्णं गाथामेतामगायत ॥३२॥
32. ajñānapaṅkagarbhasthamanuddhāraṃ mahāmatiḥ .
ātmānañca samuttīrṇaṃ gāthāmetāmagāyata.
32. ajñānapaṅkagarbhastham anuddhāram mahāmatiḥ
ātmanam ca samuttīrṇam gāthām etām agāyata
32. The great-minded one sang this verse, having perceived the self (ātman) as completely liberated from the inextricable depths of the mud of ignorance.
अहो कष्टं यदस्माभैः पूर्वं राज्यमनुष्ठितम् ।
इति पश्चान्मया ज्ञातं योगान्नास्ति परं सुखम् ॥३३॥
33. aho kaṣṭaṃ yadasmābhaiḥ pūrvaṃ rājyamanuṣṭhitam .
iti paścānmayā jñātaṃ yogānnāsti paraṃ sukham.
33. aho kaṣṭam yat asmābhiḥ pūrvam rājyam anuṣṭhitam
iti paścāt mayā jñātam yogāt na asti param sukham
33. Oh, what a misfortune it was that we previously administered a kingdom! I later realized: "There is no greater happiness than (yoga)."
जड उवाच ।
तातैनं त्वं समातिष्ठ मुक्तये योगमुत्तमम् ।
प्राप्स्यसे येन तद् ब्रह्म यत्र गत्वा न शोचसि ॥३४॥
34. jaḍa uvāca .
tātainaṃ tvaṃ samātiṣṭha muktaye yogamuttamam .
prāpsyase yena tad brahma yatra gatvā na śocasi.
34. jaḍa uvāca tāta enam tvam samātiṣṭha muktaye yogam
uttamam prāpsyase yena tat brahma yatra gatvā na śocasi
34. Jada said: "O father, you should undertake this supreme (yoga) for liberation (mokṣa). By it, you will attain that ultimate reality (brahman), having reached which you will not grieve."
ततोऽहमपि यास्यामि किं यज्ञैः किं जपेन मे ।
कृतकृत्यस्य करणं ब्रह्मभावाय कल्पते ॥३५॥
35. tato'hamapi yāsyāmi kiṃ yajñaiḥ kiṃ japena me .
kṛtakṛtyasya karaṇaṃ brahmabhāvāya kalpate.
35. tataḥ aham api yāsyāmi kim yajñaiḥ kim japena
me kṛtakṛtyasya karaṇam brahmabhāvāya kalpate
35. Then I too will depart. Of what use are Vedic rituals (yajña)? Of what use is chanting (japa) to me? The actions of one who has accomplished all that needs to be done are conducive to the state of (brahman).
त्वत्तोऽनुज्ञामवाप्याहं निर्द्वन्द्वो निष्परिग्रहः ।
प्रयतिष्ये तथा मुक्तौ यथा यास्यामि निर्वृतिम् ॥३६॥
36. tvatto'nujñāmavāpyāhaṃ nirdvandvo niṣparigrahaḥ .
prayatiṣye tathā muktau yathā yāsyāmi nirvṛtim.
36. tvattaḥ anujñām avāpya aham nirdvandvaḥ niṣparigrahaḥ
prayatiṣye tathā muktau yathā yāsyāmi nirvṛtim
36. Having obtained your permission, I shall become free from dualities and possessions. I will then strive for liberation (mokṣa) in such a way that I shall attain supreme peace.
पक्षिण ऊचुः ।
एवमुक्त्वा स पितरं प्राप्यानुज्ञां ततश्च सः ।
ब्रह्मन् जगाम मेधावी परित्यक्तपरिग्रहः ॥३७॥
37. pakṣiṇa ūcuḥ .
evamuktvā sa pitaraṃ prāpyānujñāṃ tataśca saḥ .
brahman jagāma medhāvī parityaktaparigrahaḥ.
37. pakṣiṇaḥ ūcuḥ evam uktvā saḥ pitaram prāpya anujñām
tataḥ ca saḥ brahman jagāma medhāvī parityaktaparigrahaḥ
37. The birds said: Having thus spoken to his father and obtained his permission, that intelligent one then went to Brahman (brahman), having renounced all possessions.
सोऽपि तस्य पिता तद्वत् क्रमेण सुमहामतिः ।
वानप्रस्थं समास्थाय चतुर्थाश्रममभ्यगात् ॥३८॥
38. so'pi tasya pitā tadvat krameṇa sumahāmatiḥ .
vānaprasthaṃ samāsthāya caturthāśramamabhyagāt.
38. saḥ api tasya pitā tadvat krameṇa sumahāmatiḥ
vānaprastham samāsthāya caturthāśramam abhi agāt
38. His father too, being very intelligent, similarly in due course, embraced the forest-dweller stage (vānaprastha āśrama) and entered the fourth stage of life (āśrama).
तत्रात्मजं समासाद्य हित्वा बन्धं गुणादिकम् ।
प्राप सिद्धिं परां प्राज्ञस्तत्कालोपात्तसंमतिः ॥३९॥
39. tatrātmajaṃ samāsādya hitvā bandhaṃ guṇādikam .
prāpa siddhiṃ parāṃ prājñastatkālopāttasaṃmatiḥ.
39. tatra ātmajam samāsādya hitvā bandham guṇādikam
prāpa siddhim parām prājñaḥ tatkālopāttasaṃmatiḥ
39. There, having met his son, and having abandoned all attachments (bandham) arising from the guṇas and other such things, that wise man attained supreme spiritual accomplishment (siddhi), having acquired the proper understanding at that opportune moment.
एतत्ते कथितं ब्रह्मन् यत्पृष्टा भवता वयम् ।
सुविस्तरं यथावच्च किमन्यच्छ्रोतुमिच्छसि ॥४०॥
40. etatte kathitaṃ brahman yatpṛṣṭā bhavatā vayam .
suvistaraṃ yathāvacca kimanyacchrotumicchasi.
40. etat te kathitam brahman yat pṛṣṭāḥ bhavatā vayam
suvistaram yathāvat ca kim anyat śrotum icchasi
40. O Brahmin, we have thoroughly and properly explained to you what you asked. What else do you wish to hear?

Links to all chapters:

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 (current chapter) 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