pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: मृत्पात्रस्य क्रियायां हि दण्डचक्रादयो यथा। कारणत्वे प्रकल्प्यन्ते तथा त्वमपि पन्नग॥
English: As in the making of an earthen pot the potter's wheel and rod and other things are all considered as causes, so are you, O serpent.
Sanskrit: सर्प उवाच किल्विषी चापि मे वध्यः किल्बिषी चासि पन्नग। आत्मानं कारणं ह्यत्र त्वमाख्यासि भुजङ्गम॥ सर्व एते ह्यस्ववशा दण्डचक्रादयो यथा। तथाऽहमपि तस्मान्मे नैष दोषो मतस्तव॥
English: The serpent said He who is guilty should be killed by me, You, O serpent, are guilty! Indeed you confess it. As all these, vis., the porter's wheel, rod, and other things, are not independent causes, so I am not an independent cause! Therefore, this is no fault of mine, you should admit it.
Sanskrit: अथवा मतमेतत्ते तेऽप्यन्योन्यप्रयोजकाः। कार्यकारणसन्देहो भवत्यन्योन्यचोदनात्॥
English: If you hold otherwise, then these are to be considered as causes working with one another. For thus working with one other, a doubt springs up about their relation as cause and effect.
Sanskrit: एवं सति न दोषो मे नास्मि वध्यो न किल्बिषी। किल्विषं समवाये स्यान्मन्यसे यदि किल्विषम्॥
English: Such being the case, it is no fault of mine, nor should I be killed on this account, nor am I guilty of any sin! Or, if you think that there is sin, the sin lies in the aggregate of causes.
Sanskrit: लुब्धक उवाच कारणं यदि न स्याद् वै न कर्ता स्यास्त्वमप्युत। विनाशकारणं त्वं च तस्माद् वध्योऽसि मे मतः॥
English: The fowler said If you are neither the principal cause nor the agent in this matter: you are still the cause of the death. Therefore, I think you should be killed.
Sanskrit: असत्यपि कृते कार्यं नेह पन्नग लिप्यते। तस्मान्नात्रैव हेतुः स्याद् वध्यः किं बहु मन्यसे॥
English: If, O serpent, you think that when an evil deed is done the doer is not implicated therein, then there can be no cause in this matter: but having done this, you should surely be killed. What more do you think?
Sanskrit: सर्प उवाच कार्याभावे क्रिया न स्यात् सत्यसत्यपि कारणे। तस्मात् समेऽस्मिन् हेतौ मे वाच्यो हेतुर्विशेषतः॥
English: The serpent said Whether any prime cause exists or not, no effect is done without an (intermediate) act. Therefore, causation being of no importance in either case, my act as the cause should be considered in full.
Sanskrit: अन्यः प्रयोगे स्यादत्र किल्बिषी जन्तुनाशने।॥ यद्यहं कारणत्वेन मतो लुब्धक तत्त्वतः।
English: If, O fowler, you consider me truly, to be the cause then the sin of this act of killing a living being rests on the shoulders of another who led me to do this.
Sanskrit: लुब्धक उवाच वध्यस्त्वं मम दुर्बुद्धे बालघाती नृशंसकृत्। भाषसे किं बहु पुनर्वध्यः सन् पन्नगाधम॥
English: The fowler said You don't deserve life, O foolish one, why do you then exchange so many words, O wretched serpent? You should be killed by me. You have done a heinous crime by killing this infant.
Sanskrit: सर्प उवाच यथा हवींषि जुह्वाना मखे वै लुब्धकर्विजः। न फलं प्राप्नुवन्त्यत्र फलयोगे तथा ह्यहम्॥
English: The serpent said O fowler, as the priests officiating at a sacrifice do not gain the merit of the act by offering oblations of clarified butter to the fire, so should I be considered in this matter.
Sanskrit: भीष्म उवाच तथा ब्रुवति तस्मिंस्तु पन्नगे मृत्युचोदिते। आजगाम ततो मृत्युः पन्नगं चाब्रवीदिदम्॥
English: Bhishma continued The serpent directed by Death having said this, Death himself appeared there and addressing the serpent said:
Sanskrit: मृत्युरुवाच प्रचोदितोऽहं कालेन पन्नग त्वामचूचुदम्। विनाशहेतुर्नास्य तमहं न प्राणिनः शिशोः॥
English: Mrityu said Guided by Kala, I, O serpent, sent you on this mission, and neither are you nor am I the cause of this child's death.
Sanskrit: यथा वायुर्जलधरान् विकर्षति ततस्ततः। तद्वज्जलदवत् सर्प कालस्याहं वशानुगः॥
English: As the clouds are driven hither and thither by the wind I, am, O serpent, moved by Kala.
Sanskrit: सात्त्विका राजसाश्चैव तामसा ये च केचन। भावाः कालात्मकाः सर्वे प्रवर्तन्ते ह जन्तुषु॥
English: All influences of Sattwa, or Rajas, or Tamas, originate from Kala as they work in all creatures.
Sanskrit: जङ्गमाः स्थावराश्चैव दिवि वा यदि वा भुवि। सर्वे कालात्मकाः सर्प कालात्मकमिदं जगत्॥
English: All creatures, mobile and immobile, in heaven, or earth, are pervaded by the influence of Kala. The whole universe, O serpent, is permeated by this same influence of Kala.
Sanskrit: प्रवृत्तयश्च लोकेऽस्मिंस्तथैव च निवृत्तयः। तासां विकृतयो याश्च सर्वं कालात्मकं स्मृतम्॥
English: All acts in this world and all abstentions, as also all their changes, are owing to be influenced by Kala.
Sanskrit: आदित्यश्चन्द्रमा विष्णुरापो वायुः शतक्रतुः। अग्नि: स्वं पृथिवी मित्रः पर्जन्यो वसवोऽदितिः।।५५
English: The Sun, Soma, Vishnu, Water, Wind, the god of a hundred sacrifices, Fire, Sky, Earth, Mitra and Parjanaya, Aditi, and the Vasus, Rivers and Oceans, all existent and nonexistent objects, are created and destroyed by Kala.
Sanskrit: सरितः सागराचैव भावाभावौ च पन्नग। सर्व कालेन सृज्यन्ते ह्रियन्ते च पुनः पुनः॥ एवं ज्ञात्वा कथं मां त्वं सदोषं सर्प मन्यसे। अथ चैवंगते दोघे मयि त्वमपि दोषवान्॥
English: Knowing this, why do you, O serpent, consider me blameable? If I am to be blamed for this, you are also blameable.
Sanskrit: सर्प उवाच निर्दोषं दोषवन्तं वा न त्वां मृत्यो ब्रवीम्यहम्। त्वयाहं चोदित इति ब्रवीम्येतावदेव तु॥
English: The serpent said I do not, O Mrityu, blame you, nor do I set you free from all blame. I only say that I am directed and influenced by you.
Sanskrit: यदि काले तु दोषोऽस्ति यदि तत्रापि नेष्यते। दोषो नैव परीक्ष्यो मे न ह्यत्राधिकृता वयम्॥
English: If Kala is to be blamed, or, it is not for me to find the fault. We have nor right to do so.
Sanskrit: निर्मोक्षस्त्वस्य दोषस्य मया कार्या यथा तथा। मृत्योरपि न दोषः स्यादिति मेऽत्र प्रयोजनम्॥
English: As it is my duty to absolve myself from this blame, so it is my duty to see that Mrityu is not blamed.
Sanskrit: भीष्म उवाच सर्पोऽथार्जुनकं प्राह श्रुतं ते मृत्युभाषितम्। नानागसं मां पाशेन संतापयितुमर्हसि॥
English: Bhishma continued Then the serpent, addressing Arjunaka said, 'You have heard what Mrityu has said. Therefore, it is not proper for you to torment me, who am innocent, by fettering me with this rope
Sanskrit: लुब्धक उवाच मृत्योः श्रुतं मे वचनं तव चैव भुजङ्गम। नैव तावददोषत्वं भवति त्वयि पन्नग॥
English: The fowler said I have heard, you, O serpent, as well as the words of Mrityu, but these, O serpent, do not set you free from all blame.
Sanskrit: मृत्युस्त्वं चैव हेतुर्हि बालस्यास्य विनाशने। उभयं कारणं मन्ये न कारणमकारणम्॥
English: Mrityu and you are the causes of this child's death. I regard both of you to be the cause and I do not call that to be the cause which is not truly so.
Sanskrit: धिमृत्युं च दुरात्मानं क्रूरं दुःखकरं सताम्। त्वां चैवाहं वधिष्यामि पापं पापस्य कारणम्॥
English: Accursed be the wicked and vengeful Death that causes misery to the good! I shall also kill you who are sinful and engaged in sinful deeds.
Sanskrit: मृत्युरुवाच विवशौ कालवशगावावां निर्दिष्टकारिणौ। नावां दोषेण गन्तव्यौ यदि सम्यक् प्रपश्यसि॥
English: Mrityu said We both are not free, but are dependent on Kala, and are ordained to do our appointed work. You will not blame us if you do consider this matter thoroughly.
Sanskrit: लुब्धक उवाच युवामुभौ कालवशौ यदि मे मृत्युपन्नगौ। हर्षक्रोधौ यथा स्यातामेतदिच्छामि वेदितुम्॥
English: The fowler said If you both, O serpent and Mrityu, depend on Kala. I am curious to know how pleasure and anger are caused.
Sanskrit: मृत्युरुवाच या काचिदेव चेष्टा स्यात् सर्वा कालप्रचोदिता। पूर्वमेवैतदुक्तं हि मया लुब्धक कालतः॥ तस्मादुभौ कालवशावावां निर्दिष्टकारिणौ। नावां दोषेण गन्तव्यौ त्वया लुब्धक कर्हिचित्॥
English: Mrityu said Everything is done under the influence of Kala. I have said it before, O fowler, that Kala is the cause of all and therefore we both, acting under the influence of Kala, do our appointed work and, therefore, O fowler, we two should not be blamed by you.
Sanskrit: भीष्म उवाच अथोपगम्य कालस्तु तस्मिन् धर्मार्थसंशये। अब्रवीत् पन्नगं मृत्यु लुब्धं चार्जुनकं तथा॥
English: Bhishma said Then Kala arrived there where ethics were being discussed, and spoke thus to the serpent and Mrityu and the fowler Arjunaka assembled together.
Sanskrit: काल उवाच न ह्यहं नाप्ययं मृत्यु यं लुब्धक पन्नगः। किल्बिषी जन्तुमरणे न वयं हि प्रयोजकाः॥
English: Kala said Neither Mrityu, nor this serpent, nor I, O fowler, am guilty of the death of any creature. We are merely the immediate causes of the event. O Arjunaka, the Karma of this child was the exciting cause of our action in this matter.
Sanskrit: अकरोद् यदयं कर्म तन्नोऽर्जुनक चोदकम्। विनाशहेतुर्नान्योऽस्य वध्यतेऽयं स्वकर्मणा॥
English: There was no other cause by which this child met its death. It was killed by the result of its own Karma.
Sanskrit: यदनेन कृतं कर्म तेनायं निधनं गतः। विनाशहेतुः कर्मास्य सर्वे कर्मवशा वयम्॥
English: It has met 'with death as the result of its pristine Karma. Its Karma has been the root of its destruction. We all are subject to our respective Karma.
Sanskrit: कर्मदायादवाँल्लोकः कर्मसम्बन्धलक्षणः। कर्माणि चोदयन्तीह यथान्योन्यं तथा वयम्॥
English: Karma is a help to salvation as sons are and Karma also expresses virtue and vice in man. We impell one another even acts urge one another.
Sanskrit: यथा मृत्पिण्डतः कर्ता कुरुते यद् यदिच्छति। एवमात्मकृतं कर्म मानवः प्रतिपद्यते॥
English: As men make from a lump of clay whatever they wish to make, so do men come by various results out of Karma.
Sanskrit: यथाच्छायातयौ नित्यं सुसम्बद्धौ निरन्तरम्। तथा कर्म च कर्ता च सम्बद्धावात्मकर्मभिः॥
English: As light and shadow are connected with each other, so are men related to Karma through their own deeds.
Sanskrit: एवं नाहं न वै मृत्यु सर्पो न तथा भवान्। न चेयं ब्राह्मणी वृद्धा शिशुरेवात्र कारणम्॥
English: Therefore, neither are you, nor am I, nor Mrityu, nor the serpent, nor this old Brahmana lady, is the cause of this child's death.
Sanskrit: तस्मिंस्तथा ब्रुवाणे तु ब्राह्मणी गौतमी नृप। स्वकर्मप्रत्ययाँल्लोकान् मत्वाऽर्जुनकमब्रवीत्॥
English: He himself is the cause here. Upon Kala, O king, explaining the matter thus, Gautami, convinced in her mind that men suffer according to their actions, spoke thus to Arjunaka.
Sanskrit: गौतमी उवाच नैव कालो न भुजगो न मृत्युरिह कारणम्। स्वकर्मभिरयं बालः कालेन निधनं गतः॥
English: Gautami said Neither Kala, nor Mrityu, nor the serpent, is the cause here. This child has met with death as the result of its own Karma,
Sanskrit: मया च तत् कृतं कर्म येनायं मे मृतः सुतः। यातु कालस्तथा मृत्युर्मुञ्चार्जुनक पन्नगम्॥
English: I too have so acted that my son has died. Let now Kala and Mrityu retire from there, and do you too, O Arjunaka, set this serpent free.
Sanskrit: भीष्म उवाच ततो यथागतं जग्मुर्मृत्युः कालोऽथ पन्नगः। अभूद् विशोकोऽर्जुनको विशोका चैव गौतमी॥
English: Bhishma continued Then Kala and Mrityu and the serpent returned to their respective places, and Gautami became consoled in mind as also the fowler.
Sanskrit: एतच्छुत्वा शमं गच्छ मा भूः शोकपरो नृप। स्वकर्मप्रत्ययाँल्लोकान् सर्वे गच्छन्ति वै नृप॥
English: Having heard all this, O king, do you forego all grief, and acquire peace of mind! Men attain to heaven or hell as the result of their own Karma.
Sanskrit: नैव त्वया कृतं कर्म नापि दुर्योधनेन वै। कालेनैतत् कृतं विद्धि निहता येन पार्थिवाः॥
English: This evil has neither been of your own creation, nor of Duryodhana's! That these king's of Earth have all been killed, is the work of Kala.
Sanskrit: वैशम्पायन उवाच इत्येतद् वचनं श्रुत्वा बभूव विगतज्वरः। युधिष्ठिरो महातेजाः पप्रच्छेदं च धर्मवित्॥
English: Vaishampayana said Having heard all this, the powerful and pious Yudhishthira became consoled in mind, and again enquired as follows.
Sanskrit: अवश्यं कथनीयं मे तवैतन्नरपुङ्गव। यदर्थं त्वाहमुच्छेत्तुं सम्प्राप्तो मनुजाधिप॥
English: I should certainly, O king, tell you everything about the circumstance for which, O monarch, I came hither for exterminating your race.
Sanskrit: भृगूणां क्षत्रिया याज्या नित्यमेतज्जनाधिप। ते च भेदं गमिष्यन्ति दैवयुक्तेन हेतुना॥
English: This is wellknown, o king, that the Kshatriyas should always have the help of the sons of Bhrigu in the matter of sacrifices. Through an irresistible decree of destiny, the Kshatriyas and the Bhargavas will quarrel,
Sanskrit: क्षत्रियाश्च भृगून् सर्वान् वधिष्यन्ति नराधिप। आ गर्भादनुकृन्तन्तो दैवदण्डनिपीडिताः॥
English: The Kshatriyas, o king, will kill all the descendants of Bhrigu. By an ordinance of fate, they will root out the race of Bhrigu, not sparing even infants in their mothers wombs.
Sanskrit: तत उत्पत्स्यतेऽस्माकं कुले गोत्रविवर्धनः। उर्वो नाम महातेजा ज्वलनार्कसमद्युतिः॥
English: There will then be born in Bhrigu's race a Rishi of the name of Urva. Gifted with great energy, he will in splendour certainly resemble fire or the sun.
Sanskrit: स त्रैलोक्यविनाशाय कोपाग्निं जनयिष्यति। महीं सपर्वतवनां यः करिष्यति भस्मसात्॥
English: He will cherish such anger as will be sufficient to consume the three worlds. He will be competent to reduce the whole Earth with all her mountains and forests into ashes.
Sanskrit: कंचित् कालं तु वह्निं च स एव शमयिष्यति। समुद्रे वडवावको प्रक्षिप्य मुनिसत्तमः॥
English: For a little while he will put out the flames of that fiery rage, throwing it into the Mare's mouth that wanders through the ocean.
Sanskrit: पुत्रं तस्य महाराज ऋचीकं भृगुनन्दनम्। साक्षात् कृत्स्नो धनुर्वेदः समुपस्थास्यतेऽनघ।॥ क्षत्रियाणामभावाय दैवयुक्तेन हेतुना। स तु तं प्रतिगृह्मैव पुत्रे संक्रामयिष्यति॥ जमदग्नौ महाभागे तपसा भावितात्मनि। स चापि भृगुशार्दूलस्तं वेदं धारयिष्यति॥
English: He will have a son of the name of Richika. The whole science of arms, O sinless one, on its embodied form, will come to him, for the extermination of the entire Kshatriya caste, through a decree of Destiny. Receiving that science by inward light, he will, by Yogapower, communicate it to his son, the highly blessed Jamadagni of purified soul. That foremost of Bhrigu's race will bear that science in his mind.
Sanskrit: कुलात् तु तव धर्मात्मन् कन्यां सोऽधिगमिष्यति। उद्भावनार्थं भवतो वंशस्य नृपसत्तम॥
English: O you of righteous soul, Jamadagni will marry a girl, taking her from your race, for spreading its glory, O chief of the Bharatas.
Sanskrit: गाधेर्दुहितरं प्राप्य पौत्रीं तव महातपाः। ब्राह्मणं क्षत्रधर्माणं पुत्रमुत्पादयिष्यति॥
English: Having obtained for wife the daughter of Gadhi and your granddaughter, O king, that great ascetic will beget a twiceborn son gifted with Kshatriya accomplishments.
Sanskrit: क्षत्रियं विप्रकर्माणं बृहस्पतिमिवौजसा। विश्वामित्रं तव कुले गाधेः पुत्रं सुधार्मिकम्॥
English: In your race will be born a son, a Kshatriya gifted with the virtues of a Brahmana. Possessed of great virtue, he will be the son of Gadhi. Known by the name of Vishvamitra, he will in energy come to be considered as the equal of Brihaspati himself, the preceptor of the celestials.
Sanskrit: तपसा महता युक्तं प्रदास्यति महाद्युते। स्त्रियौ त कारणं तत्र परिवर्ते भविष्यतः॥
English: The illustrious Richika will grant this son to your race, this Kshatriya who will be endued with high penances. Two women will be the cause in the matter of this exchange of sons.
Sanskrit: पितामहनियोगाद् वै नान्यथैतद् भविष्यति। तृतीये पुरुषे तुभ्यं ब्राह्मणत्वमुपैष्यति॥ भविता त्वं च सम्बन्धी भृगूणां भावितात्मनाम्।
English: All this will take place at the command of the Grandfather. It will never be otherwise. The status of Brahmanahood will attach to one who is third in descent from you. You shall become a relative of the Bhargavas!
Sanskrit: भीष्म उवाच कुशिकस्तु मुनेर्वाक्यं च्यवनस्य महात्मनः॥ श्रुत्वा हृष्टोऽभवद् राजा वाक्यं चेदमुवाच ह।
English: Bhishma said Hearing these words of the great ascetic Chyavana, king Kushika became filled with joy, and answered as followएवमस्त्विति धर्मात्मा तदा भरतसत्तम॥
Sanskrit: पुनरेव नराधिपम्। वरार्थं चोदयामास तमुवाच स पार्थिवः॥ बाढमेवं करिष्यामि कामं त्वत्तो महामुने।
English: Indeed, O best of the Bharatas, he saidSo be it! Gifted with high energy, Chyavana once more addressed the king, and urged him to accept a boon from himself. The king replied, Very well. From you, O great ascetic, I shall obtain the fruition of my wish.
Sanskrit: च्यवनस्तु महातेजाः ब्रह्मभूतं कुलं मेऽस्तु धर्मे चास्य मनो भवेत्॥ एवमुक्तस्तथेत्येवं प्रत्युक्त्वा च्यवनो मुनिः। अभ्यनुज्ञाय नृपति तीर्थयात्रा ययौ तदा॥ एतत् ते कथितं सर्वमशेषेण मया नृप। भृगूणां कुशिकानां च अभिसम्बन्धकारणम्॥
English: Let my family become invested with the dignity of Brahmanahood, and let it always set its heart upon virtue. The ascetic Chyavana, thus solicited, granted the king's prayer, and bidding farewell to the king, started on his intended sojourn to the sacred waters. I have now told you everything, O Bharata, relating to your questions, viz., how the Bhrigus and the Kushikas became connected with each other by marriage.
Sanskrit: यथोक्तमृषिणा चापि तदा तदभवन्नृप। जन्म रामस्य च मुनेर्विश्वामित्रस्य चैव हि॥
English: Indeed, O king, everything took place as the Rishi Chyavana had said. The birth of Rama (of Bhrigu's race) and of Vishvamitra (of Kushika's race) happened in the way that Chyavana had said,
Sanskrit: युधिष्ठिर उवाच भवानेतादृशो लोके वेदवेदाङ्गपारगः। ब्रूहि किं कुर्वतः कर्म भवेद् गतिरनुत्तमा॥
English: Yudhishthira said: (O Serpent), in this world, you are so superiority versed in the Vedas and the Vedangas, that I should like you will iell me, by what (sorts of) acts men can obtain heaven.
Sanskrit: सर्प उवाच पात्रे दत्त्वा प्रियाण्युक्त्वा सत्यमुक्त्वा च भारत। अहिंसानिरतः स्वर्ग गच्छेदिति मतिर्मम॥
English: The Serpent said : In my opinion, O Bharata, by bestowal of alims on deserving objects, endearing words, truthfulness and unenviousness one can have access to heaven.
Sanskrit: युधिष्ठिर उवाच दानाद् वा सर्प सत्याद् वा किमतो गुरु दृश्यते। अहिंसाप्रिययोश्चैव गुरुलाघवमुच्यताम्॥
English: Yudhishthira said: Snake, between benevolence and truthfulness, which is more praiseworthy? And tell me as regards unenviousness and good behaviour which is the more and which is the less important.
Sanskrit: सर्प उवाच दानं च सत्यं तत्त्वं वा अहिंसा प्रियमेव च। एषां कार्यगरीयस्त्वाद् दृश्यते गुरुलाघवम्॥
English: The Snake replied The superiority or inferiority among charity, truthfulness, forbearance from malice and sweet speech is estimated at by the benefit which each of these tends to produce.
Sanskrit: कस्माच्चिद् दानयोगाद्धि सत्यमेव विशिष्यते। सत्यवाक्याच्च राजेन्द्र किंचिद् दानं विशिष्यते॥
English: Sometimes truthfulness is considered superior to some charitable acts. And, O king of kings, sometimes charity is deemed more praiseworthy than true speech.
Sanskrit: एवमेव महेष्वास प्रियवाक्यान्महीपते। अहिंसा दृश्यते गुर्वी ततश्च प्रियमिष्यते॥
English: And similarly, O lord of the earth, O mighty monarch, abstenance from malice is (sometimes) deemed superior to sweet speech and vice versa.
Sanskrit: एवमेतद् भवेद् राजन् कार्यापेक्षमनन्तरम्। यदभिप्रेतमन्यत् ते ब्रूहि यावद् ब्रवीम्यहम्॥
English: Thus, O monarch, (their superiority or inferiority) depends on their utility. Now if you have anything more to ask, speak out and I shall solve your doubts.
Sanskrit: युधिष्ठिर उवाच कथं स्वर्गे गति: सर्प कर्मणां च फलंध्रुवम्। अशरीरस्य दृश्येत प्रब्रूहि विषयांश्च मे॥
English: (Kindly) tell me O Serpent, how the access of a disembodied being to heaven, how his enjoyment of the rewards and endurance of the punishment consequent on its acts and how its perception through the senses, be conceived. can
Sanskrit: सर्प उवाच तिगे वै गतयो राजन् परिदृष्टाः स्वकर्मभिः। मानुषं स्वर्गवासश्च तिर्यग्योनिश्च तत् त्रिधा॥
English: The Snake replied O king, on account of their own (meritorious or evil) acts men are seen to attain one of the three conditions of rebirth as men, heavenly existence or birth among the lower animals.
Sanskrit: तत्र वै मानुषाल्लोकाद् दानादिभिरतन्द्रितः। अहिंसार्थसमायुक्तैः कारणैः स्वर्गमश्नुते॥
English: By charity, unenviousness, absence of slothfulness and by self-exertion one goes to heaven from this state of men.
Sanskrit: विपरीतैश्च राजेन्द्र कारणैर्मानुषो भवेत्। तिर्यग्योनिस्तथा तात विशेषश्चात्र वक्ष्यते॥
English: (But) by contrary acts, O king of kings, one is either reborn among men or among lower animals. (Therefore)O child, it is particularly laid in this subject,
Sanskrit: कामक्रोधसमायुक्तो हिंसालोभसमन्वितः। मनुष्यत्वात् परिभ्रष्टस्तिर्यग्योनौ प्रसूयते॥
English: That he who is subject to lust, anger malice and temptations, being degraded from the human state again takes his birth among the lower animals,
Sanskrit: तिर्यग्योन्याः पृथग्भावो मनुष्यार्थे विधीयते। गवादिभ्यस्तथाश्वेभ्यो देवत्वमपि दृश्यते॥
English: And as is laid down in the Vedas, gets rid of the existence among the lower animals in order to attain the human state again. And cows, cattle and horses and other animals are (even sometimes) seen to attain to divine life.
Sanskrit: सोऽयमेता गतीस्तात जन्तुश्चरति कार्यवान्। नित्ये महति चात्मानमवस्थापयते द्विजः॥
English: O child, such is the transmigration of a creature according to his (good or evil) actions. But he that is wise reposes his soul in the everlasting Spirit.
Sanskrit: जातो जातश्च बलवद् भुङ्क्ते चात्मा स देहवान्। फलार्थस्तात निष्पृक्तः प्रजापालनभावनः॥
English: The embodied spirit enchained by Fate and enjoying the pleasure or suffering the pain consequent on its acts, takes birth repeatedly. But he that has lost touch of his action is conscious of the destiny of all born creatures.
Sanskrit: युधिष्ठिर उवाच शब्दे स्पर्श च रूपे च तथैव रसगन्धयोः। तस्याधिष्ठानमव्यचो ब्रूहि सर्प यथातथम्॥
English: Yudhishthira said : Tell me, O Serpent, truly and without hurry how the spirit (parted from the corporeal frame) becomes cognisant of sound, touch, form, smell and taste.
Sanskrit: किं न गृहणाति विषयान् युगपच्च महामते। एतावदुच्यतां चोक्तं सर्वं पन्नगसत्तम।॥
English: And, O high-minded being, do you not simultaneously feel the sensations of touch, taste, etc., by means of the senses? O best of Snakes, (kindly) answer all these questions of mine.
Sanskrit: सर्प उवाच यदात्मद्रव्यमायुष्मन् देहसंश्रयणान्वितम्। करणाधिष्ठितं भोगानुपभुङ्क्ते यथाविधि॥
English: The Snake replied O long-lived being, the thing termed Atman taking refuge in a physical frame and manifesting itself through the organs of sense, enjoys properly the perceptible objects.
Sanskrit: ज्ञानं चैवात्र बुद्धिश्च मनश्च भरतर्षभ। तस्य भोगाधिकरणे करणानि निबोध मे॥
English: O the best of the Bharatas, know that the senses, the mind and the intellect assisting the soul in its enjoyment of the perceptible objects are called Karanas.
Sanskrit: मनसा तात पर्येति क्रमशो विषयानिमान्। विषयायतनस्थो हि भूतात्मा क्षेत्रमास्थितः॥
English: O my child, the soul moving out of its proper place and assisted by the mind acting through the organs of sense-the recipients of all sensations-gradually perceives all the sensible objects.
Sanskrit: तत्र चापि नरव्याघ्र मनो जन्तोर्विधीयते। तस्माद् युगपदत्रास्य ग्रहणं नोपपद्यते॥
English: O the most exalted of men the mind of creatures is the cause of all perceptions; and therefore it cannot at one and the same time perceive a plurality of objects,
Sanskrit: स आत्मा पुरुषव्याघ्र भ्रुवोरन्तरमाश्रितः। बुद्धिं द्रव्येषु सृजति विविधेषु परावराम्॥
English: The Soul, O the most valiant of mortals stationing itself between the eye brows, sends the high and the low intellect to different objects (of sense).
Sanskrit: वुद्धेश्त्तरकाला च वेदना दृश्यते बुधैः। एष वै राजशार्दूल विधिः क्षेत्रज्ञभावनः॥
English: O best of kings, knowledge which the yogis drive from the operation of intelligence, manifests the action of the Soul.
Sanskrit: युधिष्ठिर उवाच मनसश्चापि बुद्धेश्च ब्रूहि मे लक्षणं परम्। एतदध्यात्मविदुषां परं कार्यं विधीयते॥
English: Yudhishthira said : Tell me the (kindly) the prominent characteristics of the mind and the intellect (respectively); (because) the knowledge (of their functions) is said to be the principal requirements of those conversant with the Supreme being
Sanskrit: सर्प उवाच बुद्धिरात्मानुगा तात उत्पातेन विधीयते। तदाश्रिता हि संज्ञैषा बुद्धिस्तस्यैषिणी भवेत्॥
English: The Snake answered Through cloudiness of understanding the soul becomes subject to intellect. For this reason, though it (intellect) is known to be subordinate to the son, it guides the latter.
Sanskrit: बुद्धिरुत्पद्यते कार्यान्मनस्तूत्पन्नमेव हि। बुद्धेर्गुणविधानेन मनस्तहगुणवद् भवेत्॥
English: The intellect is called into existence by acts of perception; (but) the mind exists of itself; and the mind and not the intellect, has the power of causing the sensations of pleasure and pain.