pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: वासुदेव उवाच शाल्वबाणादित तस्मिन् प्रद्युम्ने बलिनां वरे। वृष्णयो भग्नसंकल्पा विव्यथुः पृतनागताः॥ हाहाकृतमभूत् सर्वं वृष्ण्यन्धकबलं ततः। प्रद्युम्ने मोहिते राजन् परे च मुदिता भृशम्॥
English: Krishna said: O king, when Pradyumna (wounded by the arrows) became very much disheartened and aggrieved, the Vrishnis and the Andhakas began to exclaim, “Oh” and “Alas." The enemies (Shalva's men) became exceedingiy joyful.
Sanskrit: तं तथा मोहितं दृष्ट्वा सारथिर्जवनैर्हयैः। रणादपाहरत् तूर्णं शिक्षितो दारुकिस्तदा॥
English: Having seen him thus unconscious, his trained charioteer, the son of Daruka, carried him off the field with the help of his fleet steed.
Sanskrit: नातिदूरापयाते तु रथे रथवरप्रणुत्। धनुर्गृहीत्वा यन्तारं लब्धसंज्ञोऽब्रवीदिदम्॥
English: The chariot had not been taken far off, when that foremost of warriors (Pradyumna) regained his consciousness. Taking up his bow, he thus spoke to his charioteer.
Sanskrit: सौते किं ते व्यवसितं कस्माद् यासि पराङ्मुखः। नैष वृष्णिप्रवीराणामाहवेधर्म उच्यते॥
English: Pradyumna said: O son of Suta, what have you done? Why do you go away, leaving the field of battle? This is not the usage of the Vrishni heroes in battle.
Sanskrit: कच्चित् सौते न ते मोहः शाल्वं दृष्ट्वा महाहवे। विषादो वा रणं दृष्ट्वा ब्रूहि में त्वं यथातथम्॥
English: O son of Suta, have you been bewildered at the sight of Shalva in that great battle? Have you been disheartened at the sight of the battle? Tell me truly your mind.
Sanskrit: सौतिरुवाच जानार्दने न मे मोहो नापि मां भयमाविशत्। अतिभारं तु ते मन्ये शाल्वं केशवनन्दन॥
English: The Charioteer said: O son of Janardana, I am not bewildered. Fear has not taken possession of me. But ( son of Keshava, I think it is difficult to defeat Shalva.
Sanskrit: सोऽपयामि शनैर्वीर बलवानेष पापकृत्। मोहितश्च रणे शूरो रक्ष्यः सारथिना रथी॥
English: Therefore, O hero, I am slowly retiring from the field. This wretch is stronger than you. A charioteer ought to protect the warrior on his car when he is deprived of his senses in battle.
Sanskrit: आयुष्मंस्त्वं मया नित्यं रक्षितव्यस्त्वयाप्यहम्। रक्षितव्यो रथी नित्यमिति कृत्वापयाम्यहम्॥
English: O hero of long life, you should always be protected by me, as you ought to protect me always. Thinking that a warrior on a car should always be protected by his charioteer, I am carrying you away (from the field of batile).
Sanskrit: एकश्चासि महाबाहो बहवश्चापि दानवाः। न समं रौक्मिणेयाहं रणे मत्वापयामि वै॥
English: O mighty-armed hero, you are but only one, whereas the Danavas are many. O son of Rukmani, thinking that you are not equal to them in battle, I am going away (from the battle).
Sanskrit: एवं ब्रुवति सूते तु तदा मकरकेतुमान्। उवाच सूतं कौरव्य निवर्तय रथं पुनः॥ दारुकात्मज मैवं त्वं पुनः कार्षीः कथंचन। व्यपयानं रणात् सौते जीवतो मम कर्हिचित्॥
English: Krishna said: O descendant of Kuru, when the son of Suta thus spoke, the Makara standard hero (Pradyumna) said to the Suta, “Turn back the chariot? O son of Daruka, never do so again. O son of Suta, never turn back from the battle till I am alive.
Sanskrit: न स वृष्णिकुले जातो यो वै त्यजति संगरम्। यो वा निपतितं हन्ति तवास्मीति च वादिनम्॥
English: He is no son of a Vrishni who forsakes the field of battle, who kills the enemy fallen at his feet and crying “I am yours.'
Sanskrit: तथा स्त्रियं च यो हन्ति बालं वृद्धं तथैव च। विरथं विप्रकीर्णं च भग्नशस्त्रायुधं तथा॥
English: Who kills a woman, a boy, an old man or a warrior who is in distress and who is deprived of his car or whose weapons are broken.
Sanskrit: त्वं च सूतकुले जातो विनीतः सूतकर्मणि। धर्मज्ञश्चासि वृष्णीनामाहवेष्वपि दारुके॥
English: You are born in the race of Sutas (charioteers) and you are well-skilled in your profession. O son of Daruka, you know the usage of the Vrishnis in battle.
Sanskrit: स जानंश्चरितं कृत्स्नं वृष्णीनां पृतनामुखे। अपयानं पुनः सौते मैवं कार्षीः कथंचन॥
English: Conversant as you are with all the usages of the Vrishnis in battle, O son of Suta, you should never again fly from the field as you have done now.
Sanskrit: अपयातं हतं पृष्ठे भ्रान्तं रणपलायितम्। गदाचजो दुराधर्षः किं मां वक्ष्यति माधवः॥
English: What will the irrepressible Madhava, the elder brother of Gada, say when he will hear that I have run away from the battle in bewilderment and that I have been struck on my back?
Sanskrit: केशवस्याचजो वापि नीलवासा मदोत्कटः। किं वक्ष्यति महाबाहुर्बलदेवः समागतः॥
English: What will the elder brother of Keshava, the mighty-armed Baladeva, who is clad in blue and inebriated with wine, say when he will return?
Sanskrit: किं वक्ष्यति शिनेर्नप्ता नरसिंहो महाधनुः। अपयातं रणात् सूत साम्बश्च समितिंजयः॥
English: O Suta, what will that best of men, the grandson of Sini that great bowman (Satyaki), say when he will hear that I have run away from the battle? What will the ever-victorious Samba.
Sanskrit: चारुदेष्णश्च दुर्धर्षस्तथैव गदसारणौ। अक्रूरश्च महाबाहुः किं मां वक्ष्यति सारथे॥
English: O charioteer and irrepressible Charudeshna, Gada, Sarana and the mighty-armed Akrura say to me?
Sanskrit: शूरं सम्भावितं शान्तं नित्यं पुरुषमानिनम्। स्त्रियश्च वृष्णिवीराणां किं मां वक्ष्यन्ति संहताः॥
English: What will the wives of the Vrishni heroes when they would meet together say of me who have been hitherto considered as brave, wellconducted, respectable and possessing manly pride.
Sanskrit: प्रद्युम्नोऽयमुपायाति भीतस्त्यक्त्वा महाहवम्। धिगेनमिति वक्ष्यन्ति न तु वक्ष्यन्ति साध्विति॥
English: They will say "Here comes Pradyumna, the coward, running away from the great battle. Fie on him.” They will never say “Well done?”
Sanskrit: धिग्वाचा परिहासोऽपि मम वा मद्विधस्य वा। मृत्युनाभ्यधिकः सौते स त्वं मा व्यपयाः पुनः॥
English: O son of Suta, ridicule with the exclamation of fie is to me or to a person like me is more than dcath. Thereupon never again leave the field of battle.
Sanskrit: भारं हि मयि संन्यस्य यातो मधुनिहा हरिः। यज्ञं भारतसिंहस्य न हि शक्योऽद्य मर्षितुम्॥
English: Giving charge (of the city) to me, the slayer of Madhu, Hari (Krishna), has gone to the sacrifice of the foremost of the Bharata race (Yudhishthira). Therefore I cannot bear to be quiet now.
Sanskrit: कृतवर्मा मया वीरो निर्यास्यन्नेव वारितः। शाल्वं निवारयिष्येऽहं तिष्ठ त्वमिति सूतज॥
English: O son of Suta, when the heroic Kritavarma was coming out to meet Shalva, I made his desist, saying “I will resist him (Shalva). You better stay."
Sanskrit: स च सम्भावयन् मां वै निवृत्तो हृदिकात्मजः। तं समेत्य रणं त्यक्त्वा किं वक्ष्यामि महारथम्॥
English: The son of Hridika (Kritavarma) desisted in order to honour me. Having left the field of battle, what shall I say to that great carwarrior?
Sanskrit: उपयान्तं दुराधर्षं शङ्खचक्रगदाधरम्। पुरुपं पुण्डरीकाक्षं किं वक्ष्यामि महाभुजम्॥
English: When that irresistible and mighty-armed hero, that holder of the conch, the discuss and the club, will return, what shall I say to that lotus-eyed one?
Sanskrit: सात्यकिं बलदेवं च ये चान्येऽन्धकवृष्णयः। मया स्पर्धन्ति सततं किं नु वक्ष्यामि तानहम्॥
English: What shall I say to Satyaki, Baladeva and others of the Vrishni and the Andhaka races who always boast of me?
Sanskrit: त्यक्त्वा रणमिमं सौते पृष्ठतोऽभ्याहतः शरैः। त्वयापनीतो विवशो न जीवेयं कथंचन॥
English: O son of Suta, having left the battle and having been struck at the back with arrows and carried away by you (from the field of battle) as I was insensible, I shall by no means be able to live (any longer).
Sanskrit: स निवर्त रथेनाशु पुनर्दारुकनन्दन। न चैतदेवं कर्तव्यमथापत्सु कथंचन॥
English: O son of Daruka, turn speedily the chariot back again. Never act in this way again, even not at the time of the greatest danger.
Sanskrit: न जीवितमहं सौते बहु मन्ये कथंचन। अपयातो रणाद् भीतः पृष्ठतोऽभ्याहतः शरैः॥
English: O son of Suta, having fled from the field like a coward and having been wounded at the back by arrows I consider life worth nothing?
Sanskrit: कदापि सूतपुत्र त्वं जानीषे मां भयादितम्। अपयातं रणं हित्वा यथा कापुरुषं तता॥
English: O son of Suta, have you ever seen me fly from the battle like a coward?
Sanskrit: न युक्तं भवता त्यक्तुं संग्रामं दारुकात्मज' मयि युद्धार्थिनि भृशं स त्वं याहि यतो रणम्॥
English: O son of Daruka, you ought not to have left the battle while my desire for fight had not been gratified. Therefore, go back to the battle again.
Sanskrit: युधिष्ठिर उवाच योगं मे परमं तात मोक्षस्य वद भारत। तमहं तत्त्वतो ज्ञातुमिच्छामि वदतां वर॥
English: Yudhishthira said Tell me, O sire, that high Yoga by which, O Bharata, I may obtain liberation. O foremost of speakers, I wish to know everything about that Yoga truly.
Sanskrit: भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। संवादं मोक्षसंयुक्तं शिष्यस्य गुरुणा सह॥
English: Bhishma said 'Regarding it is cited the old narrative of the discourse between a preceptor and disciple on the subject of liberation.
Sanskrit: कश्चिद् ब्राह्मणमासीनमाचार्यमृषिसत्तमम्। तेजोराशिं महात्मानं सत्यसंधं जितेन्द्रियम्॥
English: There was a twice-born preceptor who was the foremost of Rishis. He looked like a mass of effulgence. Endued with a high soul, he was firm in truth and a complete master of his senses.
Sanskrit: शिष्यः परममेधावी श्रेयोऽर्थी सुसमाहितः। चरणावुपसंगृह्य स्थितः प्राञ्जलिरब्रवीत्॥ उपासनात् प्रसन्नोऽसि यदि वै भगवन् मम। संशयो मे महान् कश्चित् तन्मे व्याख्यातुमर्हसि।
English: Once upon a time, a highly intelligent and attentive disciple, desirous of obtaining what was for his highest good touched the preceptor's feet, and standing with joined palms before him, said,-If O illustrious one, you have been pleased with the adoration I have offered you, you should solve a great doubt of mine.
Sanskrit: कुतश्चाहं कुतश्च त्वं तत् सम्यग्ब्रूहि यत्परम्॥ कथं च सर्वभूतेषु समेषु द्विजसत्तम। सम्यग्वृत्ता निवर्तन्ते विपराताः क्षयोदयाः॥ वेदेषु चापि यद् वाक्यं लौकिकं व्यापकं च यत्। एतद् विद्वन् यथातत्त्वं सर्वं व्याख्यातुमर्हसि॥
English: Whence am I am and whence are you? Tell me this fully. Tell me also what is the final cause. Why also, O best of twice-born ones, when the material and destruction take place in such dissimilar ways? You should, O you of great learning, also explain the object of the saying in the Vedas, the meaning of the injunctions of the Smritis and of those injunctions which apply to all classes of men.
Sanskrit: गुरुरुवाच शृणु शिष्य महाप्राज्ञ ब्रह्मगुह्यमिदं परम्। अध्यात्म सर्वविद्यानामागमानां च यद्वसु॥
English: Listen, O disciple, O you of great wisdom. This what you have asked me is not described even in the very Vedas and is the highest subject for thought or discourse. It is called Adhyatma and is the most precious of all branches of learning and of all sacred institutes.
Sanskrit: वासुदेवः परमिदं विश्वस्य ब्रह्मणो मुखम्। सत्यं ज्ञानमथो यज्ञस्तितिक्षा दम आर्जवम्॥
English: Vasudeva is the Supreme (cause) of the universe. He is the origin of the Vedas (viz., Om). He is Truth, Knowledge, Sacrifice, Renunciation, self-control, and Righteousness.
Sanskrit: पुरुषं सनातनं विष्णुं यं तं वेदविदो विदुः। स्वर्गप्रलयकर्तारमव्यक्तं ब्रह्म शाश्वतम्॥
English: Persons well-read in Vedas know Him as pervading, all Eternal, Omnipresent, the Creator and the Destroyer, the Unmanifest, Brahma, Immutable.
Sanskrit: तदिदं ब्रह्म वार्ष्णेयमितिहासं शृणुष्व मे। ब्राह्मणो ब्राह्मणैः श्राव्यो राजन्यः क्षत्रियैस्तथा॥ वैश्यो वैश्यैस्तथा श्राव्यः शूद्रः शूरैर्महामनाः। माहात्म्यं देवदेवस्य विष्णोरमिततेजसः॥
English: Hear now from me the story of Him who was born in the Vrishni family. A Brahmana should hear the greatness of that God of gods, called Vishnu of immeasurable energy, from the lips of Brahmanas. A Kshatriya should hear it from persons of that order. One who is a Vaishya, should hear it from Vaishyas, and a high-souled Shudra should hear it from Sudras.
Sanskrit: अर्हस्त्वमसि कल्याणं वार्ष्णेयं शृणु यत्परम्। कालचक्रमनाद्यन्तं भावाभावस्वलक्षणम्॥
English: You deserve to hear it. Listen now to the sacred accounts of Krishna, that theme which is foremost of all themes. Vasudeva is the Wheel of Time, without beginning and without end. Existence and Non-existence are the qualities by which His real nature is known.
Sanskrit: त्रैलोक्यं सर्वभूतेशे चक्रवत्परिवर्तते। यत्तदक्षरमव्यक्तममृतं ब्रह्म शाश्वतम्। वदन्ति पुरुषव्याघ्र केशवं पुरुषर्षभम्॥
English: The universe rolls like a wheel, depending upon that Lord of all beings. O best of men, Keshava, that foremost of all beings is said to be Indestructible, unmanifest, Immortal Brahma, and Immutable.
Sanskrit: पितृन देवानृषीश्चैव तथा वै यक्षराक्षसान्। नागासुरमनुष्यांश्च सृजते परमोऽव्ययः॥
English: The highest of the high, and without change or destruction himself, he created the departed manes, the gods, the Rishis, the Yakshas, the Rakshasas, the Nagas, the Asuras, and mankind.
Sanskrit: तथैव वेदशास्त्राणि लोकधर्माश्च शाश्वतान्। प्रलयं प्रकृति प्राप्य युगादौ सृजते पुनः॥
English: He also created the Vedas and the eternal duties and customs of men. Having reduced everything into nothing, he once more, in the beginning of a (new) cycle, creates Prakriti.
Sanskrit: यथाव॒तुलिङ्गानि नानारूपाणि पर्यये। दृश्यन्ते तानि तान्येव तथा भावा युगादिषु॥
English: As the various phenomena of the several seasons set in one after another according to the season that comes, so creatures come into being at the commencement of every cycle.
Sanskrit: अथ यद्यद् यदा भाति कालयोगाद् युगादिषु। तत् तदुत्पद्यते ज्ञानं लोकयात्राविधानजम्॥
English: Corresponding with those creatures who came into being, rules and duties are paid for regulating the world's course.
Sanskrit: युगान्तेऽन्तर्हितान् वेदान् सेतिहासान् महर्षयः। लेभिरे तपसा पूर्वमनुज्ञाताः स्वयम्भुवा॥
English: At the end of every cycle the Vedas and all other scriptures disappear. Through the favour of the Self-create, the great Rishis, by mcans of their penances, first re-acquire the lost Vedas and the scriptures.
Sanskrit: वेदविद् वेद भगवान् वेदाङ्गानि बृहस्पतिः। भार्गवो नीतिशास्त्रं तु जगाद जगतो हितम्॥
English: The Self-create (Brahman) first acquired the Vedas. Their branches called the Angas were first acquired by Brihaspati. Bhrigu's son (Shukra) first acquired the science of ethics which is so beneficial for the universe.
Sanskrit: गान्धर्वं नारदो वेद भरद्वाजो धनुर्ग्रहम्। देवर्षिचरितं गार्ग्य: कृष्णात्रेयश्चिकित्सितम्॥
English: Narada acquired the science of music; Bharadvaja that of arms; Gargya, the history of the celestial Rishis; the dark son of Atri that of medicine.
Sanskrit: न्यायतन्त्राण्यनेकानि तैस्तैरुक्तानि वादिभिः। हेत्वागमसदाचारैर्यदुक्तं तदुपास्यताम्॥
English: are Various other Rishis whose names connected therewith, promulgated various other sciences such as Philosophy, Logic, etc. Let that Brahma which those Rishis have described by arguments drawn from reason, by means of the Vedas, and by inferences drawn from the direct evidence of the senses, be worshipped.
Sanskrit: अनाद्यं तत्परं ब्रह्म न देवा नर्षयो विदुः। एकस्तद् वेद भगवान् धाता नारायणः प्रभुः॥
English: Neither the gods nor the Rishis were able to grasp Brahma who is without beginning and who is the highest of the high. Only the divine creator of all things, viz., the powerful Narayana, had known of Brahma.
Sanskrit: नारायणादृषिगणास्तथा मुख्याः सुरासुराः। राजर्षयः पुराणाश्च परमं दुःखभेषजम्॥
English: From Narayana, the Rishis the foremost of the deities, the Asuras, and the royal sages of old, acquired the knowledge of that highest panacea for the cure of sorrow.
Sanskrit: पुरुषाधिष्ठितान् भावान् प्रकृतिः सूयते यदा। हेतुयुक्तमतः पूर्वं जगत् सम्परिवर्तते॥
English: When Prakriti creates through the action of Purusha, the universe with all its potencies begins to spring from it.
Sanskrit: दीपादन्ये यथा दीपाः प्रवर्तन्ते सहस्रशः। प्रकृतिः सूयते तद्वदानन्त्यान् नापचीयते॥
English: From one lighted lamp thousands of other lamps are capable of being lighted. Similarly, Prakriti produces thousands of existent things. On account of its infinity, primordial matter is never exhausted,
Sanskrit: अव्यक्तकर्मजा बुद्धिरहंकारं प्रसूयते। आकाशं चाप्यहंकाराद् वायुराकाशसम्भवः॥
English: From the Unmanifest flows the Understanding determined by acts. The Understanding creates Consciousness. From Consciousness proceeds Space. From Space proceeds Wind.
Sanskrit: वायोस्तेजस्ततश्चाप अद्भ्योऽथ वसुधोद्गता। मूलप्रकृतयो ह्यष्टौ जगदेतास्ववस्थितम्॥
English: From the Wind proceeds Heat. From Heat proceeds Water, and from Water is produced the Earth. These Eight form primordial Prakriti. The universe rests on them.
Sanskrit: ज्ञानेन्द्रियाण्यतः पञ्च पञ्च कर्मेन्द्रियाण्यपि। विषयाः पञ्च चैकं च विकारे घोडशं मनः॥
English: From those Eight have originated the five organs of knowledge, the five organs of action, the five objects of the (first five) organs, and the one, viz., the Mind, forining the sixteenth, which is the outcome of their modification.
Sanskrit: श्रोत्रं त्वक्चक्षुषी जिह्वा घ्राणं ज्ञानेन्द्रियाण्यथ। पादौ पायुरूपस्थश्च हस्तौ वाकर्मणी अपि॥
English: The car, the skin, the two eyes, the tongue, and the nose are the five organs of knowledge. The two feet, the anus, the organ of generation, the two arms, and speech, are the five organs of action.
Sanskrit: शब्दः स्पर्शश्च रूपं च रसो गन्धस्तथैव च। विज्ञेयं व्यापकं चित्तं तेषु सर्वगतं मनः॥
English: Sound, touch, form, taste, and smell are the five objects of the senses, covering all things. The Mind lives upon all the senses and their objects.
Sanskrit: रसज्ञाने तु जिह्वयं व्याहते वाक् तथोच्यते। इन्द्रियैर्विविधैर्युक्तं सर्वं व्यक्तं मनस्तथा॥
English: In the perception of taste, the Mind becomes the tongue, and in speech Mind become words. Covered with the different senses, Mind becomes all the objects.
Sanskrit: विद्यात् तु षोडशैतानि दैवतानि विभागशः। देहेषु ज्ञानकर्तारमुपासीनमुपासते।॥
English: These sixteen, existing in their respective forms, should be known as god. These adore Him who creates all knowledge and lives within the body.
Sanskrit: तद्वत् सोमगुणा जिह्वा गन्धस्तु पृथिवीगुणः। श्रोतं नभोगुणं चैव चक्षुरग्नेर्गुणस्तथा। स्पर्श वायुगुणं विद्यात् सर्वभूतेषु सर्वदा॥
English: Taste in the attribute of water; scent is the attribute of space; vision is the attribute of fire or light; and touch is the attribute of the wind. This is the case with all creatures at all times.
Sanskrit: मनः सत्त्वगुणं प्राहुः सत्त्वमव्यक्तजं तथा। सर्वभूतात्मभूतस्थं तस्माद् बुद्ध्येत बुद्धिमान्॥
English: The Mind, is the attribute of existence. Existence springs from the Prakriti which exists in That which is the Soul of all existent beings.
Sanskrit: एते भावा जगत् सर्वं वहन्ति सचराचरम्। श्रिता विरजसं देवं यमाहुः प्रकृतेः परम्॥
English: These existence's, resting upon the supreme Divinity that is above Prakriti and that is inactive, uphold the entire universe of the mobile and immobile objects.
Sanskrit: नवद्वारं पुरं पुण्यमेतैर्भावैः समन्वितम्। व्याप्य शेते महानात्मा तस्मात् पुरुष उच्यते॥
English: This sacred building of nine doors (body) is endued with all these existences. That which is high above them, viz., the Soul, lives within it, pervading it all over. Therefore it is called Purusha.
Sanskrit: अजर: सोऽमरश्चैव व्यक्ताव्यक्तोपदेशवान्। व्यापक: सगुणः सूक्ष्मः सर्वभूतगुणाश्रयः॥
English: The Soul is not subject to decay and death. It has knowledge of what is manifest and what is unmanifest. It is again all-pervading, endued with qualities, subtile, and the refuge of all existence and qualities.
Sanskrit: यथा दीपः प्रकाशात्मा ह्रस्वो वा यदि वा महान्। ज्ञानात्मानं तथा विद्यात् पुरुषं सर्वजन्तुषु॥
English: As a lamp shows all objects great or small, similarly the Soul dwells in all creatures as the principle of knowledge.
Sanskrit: श्रोत्रं वेदयते वेद्यं स शृणोति स पश्यति। कारणं तस्य देहोऽयं स कर्ता सर्वकर्मणाम्॥
English: Making the car to hear what it hears, it is the Soul that hears. Likewise, making the works, it is the Soul that sees. This body supplies the means by which the Soul derives knowledge. The bodily organs are not the doers, but it is the Soul that is doer, of all acts.
Sanskrit: अग्निर्दारुगतो यद्वद् भिन्ने दारौ न दृश्यते। तथैवात्मा शरीरस्थो योगेनैवानुदृश्यते॥
English: There is fire in wood, but it is never seen by cutting upon a piece of wood. Similarly, the Soul lives within the body, but it can never be seen by cutting the body.
Sanskrit: अग्निर्यथा झुपायेन मथित्वा दारु दृश्यते। तथैवात्मा शरीरस्थो योगेनैवात्र दृश्यते॥
English: The fire which exists in wood may be seen by proper means, viz., rubbing the wood. Similarly, the Soul which lives within the body may be seen by employing proper means, viz., Yoga.
Sanskrit: नदीष्वापो यथा युक्ता यथा सूर्ये मरीचयः। संततत्वाद् यथा यान्ति तथा देहाः शरीरिणाम्॥
English: Water must exits in rivers. Rays of light are always attached to the sun. Similarly, thc Soul has a body. This connection is not stopped because of the constant succession of bodies that Soul has to pass through.
Sanskrit: स्वप्नयोगे यथैवात्मा पञ्चेन्द्रियसमायुतः। देहमुत्सृज्य वै याति तथैवात्मोपलभ्यते॥
English: In a dream, the Soul, endued with the five senses, leaves the body and moves over wide areas. Similarly, when death takes place, the Soul passes out of one body for entering another.
Sanskrit: कर्मणा बाध्यते रूपं कर्मणा चोपलभ्यते। कर्मणा नीयतेऽन्यत्र स्वकृतेन बलीयसा॥
English: The Soul is fettered by its pristine acts. Fettered by acts done by it in one state. Indeed, it is led from one into another body by its owni acts which are of very powerful consequences.
Sanskrit: स तु देहाद् यथा देहं त्यक्त्वान्यं प्रतिपद्यते। तथान्यं सम्प्रवक्ष्यामि भूतग्रामं स्वकर्मजम्॥
English: I will not describe how the owner of a human body, casting off his body, enters another, and then again into another, and how, indeed, the whole range of beings is the result of their respective acts.
Sanskrit: व्यास उवाच ब्रह्म तेजोमयं शुक्रं यस्य सर्वमिदं जगत्। एकस्य ब्रह्मभूतस्य द्वयं स्थावरजङ्गमम्॥
English: Vyasa said Brahma is the effulgent seed from which existing as it does by itself, has originated the entire universe consisting of two kinds of being, viz., the mobile and the immobile,
Sanskrit: अहर्मुखे विवुद्धः सन् सृजतेऽविद्यया जगत्। अग्र एव महद्भूतमाशु व्यक्तात्मकं मनः॥
English: At the dawn of His day, waking up, He creates with the aid of Avidya this universe. Mahat or the principle of Greatness at first springs up. That Mahat is speedily changed into Mind which is the soul of the Manifest.
Sanskrit: अभिभूयेह चार्चिष्मद् व्यसृजत् सप्त मानसान्। दूरगं बहुधागामि प्रार्थनासंशयात्मकम्॥ मनः सृष्टिं विकुरुते चोद्यमानं सिसृक्षया। आकाशं जायते तस्मात् तस्य शब्दं गुणं विदुः॥
English: Overwhelming the Intelligence, which is effulgent, with Ignorance, Mind creates seven great entities. Urged by the desire of creating, Mind, which is far-reaching, which has many courses, and which had desire and doubt for its leading signs, beings to create various kinds of objects by modifications of itself. Ether first originates from it. Know that its property is Sound.
Sanskrit: आकाशात् तु विकुर्वाणात् सर्वगन्धवहः शुचिः। बलवाञ्जायते वायुस्तस्य स्पर्शो गुणो मतः॥
English: From Ether, by modification, originates the bearer of all scents, viz., the pure, and powerful Wind. It is said to possess the property of Touch.
Sanskrit: वायोरपि विकुर्वाणाज्ज्योतिर्भवति भास्वरम्। रोचिष्णु जायते शुक्रं तद्रूपगुणमुच्यते॥
English: From Wind also, by modification, originates Light endued with effulgence. Beautiful and called also Shukram, it is thus created, possessing the attribute of Form.
Sanskrit: ज्योतिषोऽपि विकुर्वाणाद् भवन्त्यापो रसात्मिकाः। अद्भ्यो गन्धवहा भूमिः सर्वेषां सृष्टिरुच्यते॥
English: From light, by modification, originates Water having taste for its attribute. From Water originates Earth having Scent for its attribute. These are said to represent primary creation.
Sanskrit: गुणाः सर्वस्य पूर्वस्य प्राप्नुवन्त्युत्तरोत्तरम्। तेषां यावद् यथा यच्च तत्तत् तावद्गुणं स्मृतम्॥
English: These, in succession, acquire the attributes of the immediately preceding ones from which they have originated. Each has not only its own special attribute but each succeeding one has the attributes of all the previous ones.
Sanskrit: उपलभ्याप्सु चेद्गन्धं केचिद् ब्रूयुरनैपुणात्। पृथिव्यामेव तं विद्यादपां वायोश्च संश्रितम्॥
English: If anybody, perceiving Scent in Water, were from ignorance to say that it belongs to Water, he would make a mistake, for Scent is the attribute of Earth though it may exist in Water and also Wind.
Sanskrit: एते सप्तविधात्मानो नानावीर्याः पृथक् पृथक्। नाशक्नुवन् प्रजाः स्रष्टुमसमागम्य कृत्स्नशः॥
English: These seven kinds of entities, possessing various kinds of energy, at first existed separately from one another. They could not create objects without all of them acting in a body.