pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: ज्ञानानां च फलानां च ज्ञेयानां कर्मणां तथा। क्षयान्ते यत् फलं विद्याज्ज्ञानं ज्ञेयप्रतिष्ठितम्॥
English: That excellent outcome which is gained by the destruction of knowledge, of fruits, of the understanding, and of acts is called knowledge of Brahma.
Sanskrit: महद्धि परमं भूतं यत् प्रपश्यन्ति योगिनः। अबुधास्तं न पश्यन्ति ह्यात्मस्थं गुणबुद्धयः॥
English: High indeed is that self-existent Essence which Yogins witness. They who are devoid of wisdom, and whose understandings are addicted to worldly objects never see that which exists in the soul itself.
Sanskrit: पृथिवीरूपतो रूपमपामिह महत्तरम्। अद्भयो महत्तरं तेजस्तेजसः पवनो महान्॥
English: Water is superior to the Earth; Light is superior to Water; Wind is superior to Light.
Sanskrit: पवनाच्च महद् व्योम तस्मात् परतरं मनः। मनसो महती बुद्धिर्बुद्धेः कालो महान् स्मृतः॥
English: Space is superior to Wind; Mind is superior 10 Space; Understanding is superior to Mind; Time is superior to Understanding.
Sanskrit: कालात् स भगवान् विष्णुर्यस्य सर्वमिदं जगत्। नादिर्न मध्यं नैवान्तस्तस्य देवस्य विद्यते॥
English: The Divine Vishnu, who is identical with this universe, is superior to Time. That god is without beginning, middle, and end.
Sanskrit: अनादित्वादमध्यत्वादनन्तत्वाच्च सोऽव्ययः। अत्येति सर्वदुःखानि दुःखं ह्यन्तवदुच्यते॥
English: For his being without beginning, iniddle, and cnd, he is Unchangeable. He is above all Sorrow, for Sorrow has limits.
Sanskrit: तद् ब्रह्म परमं प्रोक्तं तद्धाम परमं पदम्। तद् गत्वा कालविषयाद् विमुक्ता मोक्षमाश्रिताः॥
English: That Vishnu is called the Supreme Brahma. He is the refuge or object of what is called the Highest. Knowing Him, they who are wise, freed from everything which is under the influence of Time, acquire liberation.
Sanskrit: गुणेष्वेते प्रकाशन्ते निर्गुणत्वात् ततः परम्। निवृत्तिलक्षणो धर्मस्तथाऽऽनन्त्याय कल्पते॥
English: What we perceive is displayed in attributes. That which is called Brahma, being without attributes, is superior to these. Abstention from acts constitutes the greatest religion. That religion is sure to bring on deathlessness.
Sanskrit: ऋचो यजूंषि सामानि शरीराणि व्यपाश्रिताः। जिह्वाग्रेषु प्रवर्तन्ते यत्नसाध्या विनाशिनः॥
English: The Richs, the yajuses and the Samans depend on the body. They flow from the end of the tongue. They cannot be acquired without exertion and are subject to destruction.
Sanskrit: न चैवमिष्यते ब्रह्म शरीराश्रयसम्भवम्। न यत्नसाध्यं तद् ब्रह्म नादिमध्यं न चान्तवत्॥ ।
English: Brahma, however, cannot be acquired in this way, for it depends upon that (Soul) which has the body for its refuge. Without beginning, middle, or end, Brahma cannot be acquired by effort.
Sanskrit: ऋचामादिस्तथा साम्नां यजुषामादिरुच्यते। अन्तश्चादिमतां दृष्टो न त्वादिब्रह्मणः स्मृतः॥
English: The Richs, the Samans, the Yajuses, have each a beginning. Those that have a beginning have also an end. But Brahma is said to be without beginning.
Sanskrit: अनादिन्वादनन्तत्वात्तदन्तमथाव्ययम्। अव्ययत्वाच्च निर्दुःखं द्वन्द्वाभावस्ततः परम्॥
English: And because Brahma has neither beginning nor end, it is said to be infinite and unchangeable. On account of unchangeableness, Brahma transcends all sorrow as also pairs of opposites.
Sanskrit: अदृष्टतोऽनुपायाच्च प्रतिसंधेश्च कर्मणः। न तेन माः पश्यन्ति येन गच्छन्ति तत् पदम्॥
English: Through unfavourable destiny, through inability to find out the proper expedient, and through the obstacles put in by acts, men cannot see the path by which Brahına may be reached.
Sanskrit: विषयेषु च संसर्गाच्छाश्वतस्य च दर्शनात्। मनसा चान्यदाकाङ्क्षन् परं न प्रतिपद्यते॥
English: On account of attachment to worldly objects, in view of the joys of the highest heaven, and for seeking something other than Brahma, men do not attain to the Supremc.
Sanskrit: गुणान् यदिह पश्यन्ति तदिच्छन्त्यपरे जनाः। परं नैवाभिकाङ्क्षन्ति निर्गुणत्वाद् गुणार्थिनः॥
English: Others seeing worldly objects seek their possession. When they hanker after such objects, they do not see Brahma inasmuch as it is shorn of all attributes.
Sanskrit: गुणैर्यस्त्ववरैर्युक्तः कथं विद्यात् परान् गुणान्। अनुमानाद्धि गन्तव्यं गुणैरवयवैः परम्॥
English: How can one who is endued with inferior qualities, acquire a knowledge of him who is possessed of superior qualities? It is by inference that one can arrive at a knowledge of Him who transcends all things in attributes and form.
Sanskrit: सूक्ष्मेण मनसा विद्यो वाचा वक्तुं न शक्नुमः। मनो हि मनसा ग्राह्यं दर्शनेन च दर्शनम्॥
English: We can know him only. By subtile intelligence, we cannot describe Him in words. The mind is caught by the mind, the eye by the eye.
Sanskrit: ज्ञानेन निर्मलीकृत्य बुद्धिं बुद्ध्या मनस्तथा। मनसा चेन्द्रियग्राममक्षरं प्रतिपद्यते॥
English: By knowledge the understanding can be purged off of its impurities The understanding may be engaged for purifying the mind. The senses should be restrained by the mind. Performing all this, one may attain to the Unchangeable.
Sanskrit: बुद्धिप्रवीणो मनसा समृद्धो निराशिषं निर्गुणमभ्युपैति। परं त्यजन्तीह विलोड्यमाना हुताशनं वायुरिवेन्धनस्थम्॥
English: One who has, by contemplation, become freed from attachments, and who has the wealth of a discerning mind, succeeds in attaining to Brahma which is without desire and above all attributes. As the wind does not touch the fire that lies within a piece of wood, so persons, who are moved (by desire for worldly objects stand aloof from that which is Supreme).
Sanskrit: गुणादाने विप्रयोगे च तेषां मनः सदा बुद्धिपरावराभ्याम्। अनेनैव विधिना सम्प्रवृत्तो गुणापाये ब्रह्म शरीर मेति॥
English: When all earthly objects are destroyed, the mind always attains to That which is higher than the Understanding; while upon their separation the mind always acquires that which is below the Understanding. Therefore, a person, who, according to the method already described, becomes engaged in destroying carthly objects, becomes immersed in Brahma.
Sanskrit: अव्यक्तात्मा पुरुषो व्यक्तकर्मा सोऽव्यक्तत्वं गच्छति दन्तकाले। ग्लायद्भिर्वाऽऽवर्ततेऽकामरूपः॥
English: Though the Soul is unmanifest, yet when endued with qualities, its acts become manifest. When dissolution sets in it once more becomes unmanifest. The Soul is really inactive. Its exists, endued with the senses which create either happiness or misery.
Sanskrit: सर्वैरयं चेन्द्रियैः सम्प्रयुक्तो देहं प्राप्तः पञ्चभूताश्रयः स्यात्। नासामर्थ्याद् गच्छति कर्मणेह हीनस्तेन परमेणाव्ययेन॥
English: United with all the senses and body, it takes refuge in the five primal elements. It cannot, however, act through want of power, however, when it is deprived of force by the Supreme and Unchangeable.
Sanskrit: पृथ्व्यां नरः पश्यति नान्तमस्या ह्यन्तश्चास्या भविता चेति विद्धि। परं नयन्तीह विलोड्यमानं यथा प्लवं वायुरिवार्णवस्थम्॥
English: No man sees the end of this earth, but know this, viz., that the Earth's end will surely come. Man moved here (by attachments) is surely led to his last resort like the wind leading a vessel, tossed on the sea to a safe harbour at last.
Sanskrit: दिवाकरो गुणमुपलभ्य निर्गुणो यथा भवेदपगतरश्मिमण्डलः। तथा ह्यसौ मुनिरिह निर्विशेषवान् स निर्गुणं प्रविशति ब्रह्म चाव्ययम्॥
English: Diffusing his rays the sun becomes the possessor of an attribute, withdrawing his rays he once more becomes an object shorn of attributes, Similarly a person casting off all distinctions and practising penances, at last enters the indestructible Brahma which is shorn of all attributes.
Sanskrit: अनागतं सुकृतवतां परां गति स्वयम्भुवं प्रभवनिधानमव्ययम्। सनातनं यदमृतमव्ययं ध्रुवं निचाय्य तत् परममृतत्वमश्नुते॥
English: By knowing Him who is without birth, who is the highest refuge of all pious men, who is self-create, from whom everything originates and whom everything returns, who is unchangeable, who is without beginning, middle, and end, and who is self and supreme, a person attains to immortality.'
Sanskrit: युधिष्ठिर उवाच किंशीला: किंसमाचाराः कथंरूपाश्च भारत। किंसन्नाहाः कथंशस्त्रा जनाः स्युः संगरे क्षमाः॥
English: Yudhishthira said Of what nature, of what conduct, of what form, how clad, and how armed should the warriors be in order that they may be competent for battle?
Sanskrit: भीष्म उवाच यथाऽऽचरितमेवात्र शस्त्रं पत्रं विधीयते। आचाराद् वीरपुरुषस्तथा कर्मसु वर्तते॥
English: Bhishma said The soldier should use those weapons and cars with which they have become familiar by use. Taking those weapons and vehicles, brave soldiers, engage in battle.
Sanskrit: गान्धाराः सिन्धुसौवीरा नखर प्रासयोधिनः। अभीरवः सुबलिनस्तद्वलं सर्वपारगम्॥
English: The Gandharas, the Sindhus, and the Sauviras fight best with their nails and lances. They are brave and very strong. Their armies are capable of defeating all forces.
Sanskrit: सर्वशस्त्रेषु कुशलाः सत्त्ववन्तो ह्यशीनराः। प्राच्या मातङ्गयुद्धेषु कुशलाः कूटयोधिनः॥
English: The Ushinaras are endued with great strength and skilled in all sorts of weapons. The Easterners are skilled in fighting from the backs of elephants and are masters of all the ways of unfair fight.
Sanskrit: तथा यवनकाम्बोजा मथुरामभितश्च ये। एते नियुद्धकुशला दाक्षिणात्यासिपाणयः॥
English: The Yavanas, the Kamvojas, and those that live around Mathura are well skilled in fighting with bare arms. The Southerners are expert in fighting with bare arms. Southerners are expert in fighting swords in hand.
Sanskrit: सर्वत्र शूरा जायन्ते महासत्त्वा महाबलाः। प्राय एव समुद्दिष्टा लक्षणानि तु मे शृणु॥
English: It is well known that persons endued with great strength and great courage are born in almost every country. Listen to me as I describe their characteristics.
Sanskrit: सिंहशार्दूलवाड्नेत्राः सिंहशार्दूलगामिनः। पारावतकुलिङ्क्षाक्षाः सर्वे शूराः प्रमाथिनः॥
English: Those, who have voices and eyes like those of the lion or the tiger, those who have a gait like that of the lion and the tiger, and those who have eyes like those of the pigeon or of the snake, are all heroes capable of grinding the enemies.
Sanskrit: मृगस्वरा द्वीपिनेत्रा ऋषभाक्षास्तरस्विनः। प्रमादिनश्च मन्दाश्च क्रोधनाः किङ्किणीस्वनाः॥
English: Those, who have a voice like a deer, and eyes like those of the leopard or the bull, are highly active. Those, whose voice is like that of bells, are excitable, wicked, and wrathful.
Sanskrit: मेघस्वनाः क्रोधमुखाः केचित् करभसंनिभाः। जिह्मनासाग्रजिह्वाश्च दूरगा दूरपातिनः॥
English: Those, who have a voice deep like the muttering of the clouds, who have angry faces or faces like those of camels, those who have hooked noses and tongues, are gifted with great speed and can shoot or hurl their weapons to a great distance.
Sanskrit: शीघ्राश्चपलवृत्ताश्च ते भवन्ति दुरासदाः॥
English: Those, who have bodies curved like that of the cat, and thin hair and thin skin are gifted with great speed and restlessness, and are almost invincible in battle.
Sanskrit: गोधानिमीलिताः केचिन्मृदुप्रकृतयस्तथा। तरङ्गगतिनि?षास्ते नरा: पारयिष्णवः॥
English: Some who have eyes closed like those of iguana, a mild disposition and speed and voice like the horse's are capable to fight all enemies,
Sanskrit: सुसंहताः सुतनवो व्यूढोरस्काः सुसंस्थिताः। प्रवादितेषु कुप्यन्ति हृष्यन्ति कलहेषु च॥ गम्भीराक्षा निःसृताक्षाः पिङ्गाक्षा भृकुटीमुखाः। नकुलाक्षास्तथा चैव सर्वे शूरास्तनुत्यजः॥
English: Those, who have well-formed, and symmetrical and beautiful bodies, and broad chests, who are irate upon hearing the enemy's drum or trumpet, who take delight in fights of every kind, who have eyes indicative of gravity, or eyes which seem to shoot out, or eyes which are green, those who have frowning faces, or eyes like those of the mongoose, are all brave and capable of sacrificing their lives in battle.
Sanskrit: जिह्माक्षाः प्रललाटाश्च निर्मांसहनवोऽपि च। वज्रबाहङ्गुलीचक्राः कृशा धमनिसंतताः॥ प्रविशन्ति च वेगेन साम्पराये छुपस्थिते। वारणा इव सम्मत्तास्ते भवन्ति दुरासदाः॥
English: Those, who have crooked eyes, and broad foreheads, and check-bones not fleshy, and arms strong as thunderbolts, and fingers bearing circular marks, and who are sparely built, and whose arteries and nerves are visible, rush with great impetuosity when the collision of battle takes place. Resembling angry elephants, they become irresistible.
Sanskrit: दीप्तस्फुटितकेशान्ता: स्थूलपार्श्वहनूमुखाः। उन्नतांसाः पृथुग्रीवा विकटाः स्थूलपिण्डिकाः॥ उद्धता इव सुग्रीवा विनताविहगा इव।। पिण्डशीर्षातिवक्त्राश्च वृषदंशमुखास्तथा॥ उग्रस्वरा मन्युमन्तो युद्धेष्वारावसरिणः। अधर्मज्ञावलिप्ताश्च घोरा रौद्रप्रदर्शनाः॥ त्यक्तात्मानः सर्व एते अन्त्यजा ह्यनिवर्तिनः। पुरस्कार्याः सदा सैन्ये हन्यन्ते मन्ति चापि ये॥
English: They who have greenish and curling hairs, who have flanks, cheeks, and faces fat and fleshy, who have elevated shoulders and broad necks, who have fearful faces and fat calves, who are fiery like the horse Sugriva or like the son of Garuda the son of Vinata, who have round heads, large mouths, faces like those of cats, shrill voice and angry temper, who rush to battle, impelled by its din, who are wicked and full of arrogance, who are of dreadful countenances, and who live in the outlying districts never care for their lives and do rever fly away from battle. Such troops should always be planted in the van. They always kill their foes in fight and suffer themselves to be killed without flying.
Sanskrit: अधार्मिका भिन्नवृत्ताः सान्त्वेनैषां पराभवः। एवमेव प्रकुप्यन्ति राज्ञोऽप्येते ह्यभीक्ष्णशः॥
English: Of wicked conduct and foreign manners, they consider soft speeches as marks of defeat. If treated leniently, they always show anger against their sovereign.
Sanskrit: नारायणं नमस्कृत्य नरं चैव नरोत्तमम्। देवी सरस्वती व्यासं ततो जयमुदीरयेत्।।
English: Having saluted Narayana and Nara the best of male beings as also Sarasvati, the goddess of learning let us cry success.
Sanskrit: युष्ठिर उवाच शमो बहुविधाकारः सूक्ष्म उक्तः पितामह। न च मे हृदये शान्तिरस्ति श्रुत्वेदमीदृशम्॥
English: Yudhishthira said O grandfather, peace of mind has been described to be subtile and of various forms. I have heard all your discourses, but have not still been able to acquire tranquillity of mind.
Sanskrit: अस्मिन्नर्थे बहुविधा शान्तिरुक्ता पितामह। स्वकृते का नु शान्तिः स्याच्छमाद् बहुविधादपि॥
English: Various means of quieting the mind have been described by you, O sire, but how can peace of mind be acquired from only a knowledge of the different sorts of tranquillity, when I myself have been the means of bringing all this about?
Sanskrit: शराचितशरीरं हि तीव्रव्रणमुदीक्ष्य च। शर्म नोपलभे वीर दुष्कृतान्येव चिन्तयन्॥
English: Seeing your body covered with arrows and bad sores, I cannot get, O hero, any peace of mind. thinking of the evils I have done.
Sanskrit: रुधिरेणावसिक्ताङ्गं प्रस्रवन्तं यथाचलम्। त्वां दृष्ट्वा पुरुषव्याघ्र सीदे वर्षास्विवाम्बुजम्॥
English: Seeing your body, O bravest of the brave, covered with blood, like a hill covered with water from its springs, I am perishing with grief as the lotus in the rainy season.
Sanskrit: अतः कष्टतरं किं नु मत्कृते यत् पितामहः। इमामवस्थां गमितः प्रत्यमित्रै रणाजिरे॥
English: What can be more painful than this, that, for me, you, O grandfather have been reduced to this condition by my people fighting against their enemies on the battlefield.
Sanskrit: तथा चान्ये नृपतयः सहपुत्राः सबान्धवाः। मत्कृते निधनं प्राप्ताः किं नु कष्टतरं ततः॥
English: Other princes also, with their sons and kinsmen, have been killed on my account. Alas, what can be more painful than this?
Sanskrit: वयं हि धार्तराष्ट्राश्च कालमन्युवंशगताः। कृत्वेदं निन्दितं कर्म प्राप्स्यामः कां गतिं नृप।॥
English: Tell us, O prince, what will befall us and the sons of Dhritarashtra, who, impelled by fate and anger, have done this hateful act.
Sanskrit: इदं तु धार्तराष्ट्रस्य श्रेयो मन्ये जनाधिप। इमामवस्थां सम्प्राप्तं यदसौ त्वां न पश्यति॥
English: O king, I think the son of Dhritarashtra is fortunate, because he does not see you in this condition.
Sanskrit: सोऽहं तव ह्यन्तकरः सुहृद्वधकरस्तथा। न शान्तिमधिगच्छामि पश्यंस्त्वां दुःखितं क्षितौ॥
English: But I, who am the cause of your death as well as of that of our friends, am denied all peace of mind by seeing you on the naked earth in this miserable plight.
Sanskrit: दुर्योधनो हि समरे सहसैन्यः सहानुजः। निहतः क्षत्रधर्मेऽस्मिन् दुरात्मा कुलपांसनः॥
English: The wicked Duryodhana, the most infamous of his family has, with all his soldiers and his brothers, died in battle, performing Kshatriya duties.
Sanskrit: न स पश्यति दुष्टात्मा त्वामद्य पतितं क्षितौ। अतः श्रेयो मृतं मन्ये नेह जीवितमात्मनः॥
English: That wicked man does not see you lying on the ground! Verily, for this reason, I would prefer death to life.
Sanskrit: अहं हि समरे वीर गमितः शत्रुभिः क्षयम्। अभविष्यं यदि पुरा सह भ्रातृभिरच्युत॥ न त्वामेवं सुदुःखार्तमद्राक्षं सायकार्दितम्। नूनं हि पापकर्माणो धात्रा सृष्टाः स्म हे नृप॥
English: O hero, who never forsook virtue, had I with my brothers met with death before this at the hands of our enemies on the battlefield, I would not have seen you in this pitiful condition, so pierced with arrows! Surely, O prince, the Maker had created us to commit evil deeds.
Sanskrit: अन्यस्मिन्नपि लोके वै यथा मुच्येम किल्बिषात्। तथा प्रशाधि मां राजन् मम चेदिच्छसि प्रियम्॥
English: O king, if you wish to do me good, do you then instruct me in such a way that I may be purged of this sin in even another world.
Sanskrit: भीष्म उवाच परतन्त्रं कथं हेतुमात्मानमनुपश्यसि। कर्मणां हि महाभाग सूक्ष्मं ह्येतदतान्द्रियम्॥
English: Bhishma said Why, O fortunate one, do you regard your soul, which is dependent, to be the cause of your deeds? Its inaction is subtle and imperceptible to the senses.
Sanskrit: अत्राप्युदाहरन्तीममितिहासं पुरातनम्। संवादं मृत्युगौतम्योः काललुब्धकपन्नगैः॥
English: Regarding it is cited the old story of the conversation between Mrityu and Gautami with Kala and the Fowler and the serpent.
Sanskrit: गौतमी नाम कौन्तेय स्थविरा शमसंयुता। सर्पण दष्टं स्वं पुत्रमपश्यद्गतचेतनम्॥
English: There was, O son of Kunti, an old lady named Gautami, who was endued with great patience and peace of mind. One day she found her son dead on account of having been bitten by a serpent.
Sanskrit: अथ तं स्नायुपाशेन बद्ध्वा सर्पममर्षितः। लुब्धकोऽर्जुनको नाम गौतम्याः समुपानयत्॥
English: An angry fowler, named Arjunaka, bound the serpent with a string and brought it before Gautami.
Sanskrit: स चाब्रवीदयं ते स पुत्रहा पन्नगाधमः। ब्रूहि क्षिप्रं महाभागे वध्यतां केन हेतुना॥
English: He then said to her. This wretched serpent has been the cause of your son's death. O blessed lady! Tell me quickly how this wretch is to be killed!
Sanskrit: अग्नौ प्रक्षिप्यतामेष च्छिद्यतां खण्डशोऽपि वा। न ह्ययं बालहा पापश्चिरं जीवितुमर्हति॥
English: Shall I throw it into the fire or shall I cut it into pieces? This infamous killer of a child should not live longer!
Sanskrit: गौतम्युवाच विसृजैनमबुद्धिस्त्वमवध्योऽर्जुनक त्वया। को ह्यात्मानं गुरुं कुर्यात् प्राप्तव्यमविचिन्तयन्॥
English: Gautami replied Do you, O Arjunaka of little understanding, set free this serpent! It should not be killed by you. Who is so foolish as not to care for the inevitable destiny that awaits him and make himself heavy for sinking into sin?
Sanskrit: प्लवन्ते धर्मलघवो लोकऽम्भसि यथा प्लवाः। मज्जन्ति पापगुरवः शस्त्रं स्कन्नमिवोदके॥
English: Those who have made themselves light by performing virtuous deeds, manage to cross the sea of the world as a ship crosses the ocean. But those who have loaded themselves with sin sink into the bottom, as an arrow thrown into the water.
Sanskrit: हत्वा चैनं नामृत: स्यादयं मे जीवत्यस्मिन् कोऽत्ययः स्यादयं ते। अस्योत्सर्गे प्राणयुक्तस्य जन्तोर्मृत्योर्लोकं को नु गच्छेदनन्तम्॥
English: By killing this serpent, this my boy will not revive, and by letting it live, no harm will be caused to you. Who would go to the endless regions of Death by killing this living creature?
Sanskrit: लुब्धक उवाच जानाम्यहं देवि गुणागुणज्ञे सर्वार्तियुक्ता गुरवो भवन्ति। स्वस्थस्यैते तूपदेशा भवन्ति तस्मात् क्षुद्रं सर्पमेनं हनिष्ये।॥
English: The fowler said I know, O lady, who know the difference between, right and wrong that great persons are pained at the miseries of all creatures. But these words which you have uttered carry instruction for only a selfcontained person. Therefore, I must kill this serpent.
Sanskrit: शमार्थिनः कालगतिं वदन्ति सद्यः शुचं त्वर्थविदस्त्यजन्ति। श्रेयःक्षयं शोचति नित्यमोहात् तस्माच्छुचं मुञ्च हते भुजङ्गे॥
English: Those who value peace of mind, attribute everything to the course of Time as the cause, but practical men soon pacify their grief. People, through perpetual error, fear loss of beatitude. Therefore, O lady, remove your grief by having this serpent killed (by me).
Sanskrit: गौतम्युवाच आतिनैवं विद्यतेऽस्मद्विधानां धर्मात्मानः सर्वदा सज्जना हि। दीशे नाहं पन्नगस्य प्रमाथे॥
English: Gautami replied People like us are never pained. Good men have their souls always bent on virtue. The death of the boy was predestined: therefore, I cannot approve of the destruction of this serpent.
Sanskrit: न ब्राह्मणानां कोपोऽस्ति कुतः कोपाच्च यातनाम्। मार्दवारक्षम्यतां साधो मुच्यतामेष पन्नगः॥
English: Brahmanas do not cherish resentment, because resentment leads to pain. Do you, O Goodman, forgive and set free this serpent out of mercy.
Sanskrit: लुब्धक उवाच ल्लभ्यो लाभ्यः स्याद् बलिभ्यः प्रशस्तः। कालाल्लाभो यस्तु सत्यो भवेत श्रेयोलाभः कुत्सितेऽस्मिन्न ते स्यात्॥
English: The fowler replied Let us acquire great and inexhaustible merit in the next worlds by destroying (this creature), as a man gains great merit, and confers it on his victim as well, by sacrifice upon the altar! Merit is won by killing an enemy: by killing this despicable creature, you will acquire great and true merit in the next world.
Sanskrit: गौतम्युवाच का नु प्राप्तिर्गृह्य शत्रु निहत्य का कामाप्तिः प्राप्य शत्रु न मुक्त्वा। कस्मात् सौम्याहं न क्षमे नो भुजङ्गे मोक्षार्थं वा कस्य हेतोर्न कुर्याम्॥
English: Gautami replied What good is there in torturing and destroying an enemy, and what good is acquired by not setting free an enemy in our power? Therefore. O you of kind face, why should we not forgive this serpent and try to acquire merit by setting it free.
Sanskrit: लुब्धक उवाच अस्मादेकाद् बहवो रक्षितव्या नैको बहुभ्यो गौतमि रक्षितव्यः। कृतागसं धर्मविदस्त्यजन्ति सरीसृपं पापमिमं जहि त्वम्॥
English: The fowler replied A great number (of creatures)should be safeguarded against this one, instead of this single creature being protected. Virtuous men quit the vicious: do you, therefore, destroy the wicked creature.
Sanskrit: गौतम्युवाच नास्मिन् हते पन्नगे पुत्रको मे सम्प्राप्स्यते लुब्धक जीवितं वै। गुणं चान्यं नास्य वधे प्रपश्ये तस्मात् सर्प लुब्धक मुञ्च जीवम्॥
English: Gautami replied By killing this serpent, my son, O fowler, will not regain his life, nor do I see that any other end will be attained by its death: therefore, do you, O fowler, set this living serpent free.
Sanskrit: लुब्धक उवाच वृत्रं हत्वा देवराट् श्रेष्ठभाग वै यज्ञं हुत्वा भागमवाप चैव। शूली देवो देववृत्तं चर त्वं क्षिप्रं सर्प जहि मा भूत्ते विशङ्का॥
English: The fowler said By destroying Vritra, Indra got the best portion (of sacrificial offerings), and by destroying a sacrifice Mahadeva secured his share of sacrificial offerings: do you, therefore, kill this serpent forthwith without any misgivings whatsoever.
Sanskrit: भीष्म उवाच असकृत् प्रोच्यमानापि गौतमी भुजगं प्रति। लुब्धकेन महाभागा पापे नैवाकरोन्मतिम्॥ ईषदुच्छ्वसमानस्तु कृच्छ्रात् संस्तभ्य पन्नगः। उत्ससर्ज गिरं मन्दां मानुषीं पाशपीडितः॥
English: Bhishma said Although repeatedly urged on by the fowler for the destruction of the serpent, the great Gautami did nor bend her mind to that sinful deed. Painfully fettered with the cord, sighing a little and keeping up its composure with great difficulty, the serpent then uttered these words slowly, in a human voice.
Sanskrit: सर्प उवाच कोन्वर्जुनक दोषोऽत्र विद्यते मम बालिश। अस्वतन्त्रं हि मां मृत्युर्विवशं यदचूचुदत्॥
English: The serpent said O foolish Arjunaka, what is my fanlt? I have no will of my own, and am not independent! Death sent me on this work.
Sanskrit: तस्यायं वचनाद् दष्टो न कोपेन न काम्यया। तस्य तत्किल्बिषं लुब्ध विद्यते यदि किल्बिषम्॥
English: By his order have I bitten this child, and not out of any anger or option an my part. Therefore, if there be any sin in this, O fowler, the sin is his.
Sanskrit: लुब्धक उवाच यद्यन्यवशगेनेदं कृतं ते पन्नगाशुभम्। कारणं वै त्वमप्यत्र तस्मात् किल्बिषी॥
English: The fowler said If you have committed this evil, urged thereto by another, the sin is your also as you are an instrument in the act.