pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: ततः समाने प्रतितिष्ठतीह इत्येव पूर्वं प्रजजल्प वाणी। तस्मान्मनः स्थावरत्वाद् विशिष्टं तथा देवी जङ्गमत्वाद् विशिष्टा॥
English: After that, she lives in Samana. Even thus did Word formerly speak. Hence Mind, on account of being immovable, is distinguished, and the goddess Word, on account of being movable, is also distinguished.
Sanskrit: ब्राह्मण उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। सुभगे सप्तहोतॄणां विधानमिह यादृशम्॥
English: The Brahmana said Regarding it is cited the ancient story, O blessed one, of what the institution is of the seven sacrificing priests.
Sanskrit: घ्राणश्चक्षुश्च जिह्वा च त्वक् श्रोत्रं चैव पञ्चमम्। मनो बुद्धिश्च सप्तैते होतारः पृथगाश्रिताः॥
English: The nose, the eye, the tongue, the skin, and the ear numbering the fifth, the mind, and the understanding, these are the seven sacrificing priests standing distinctly from one another.
Sanskrit: सूक्ष्मेऽवकाशे तिष्ठन्तो न पश्यन्तीतरेतरम्। एतान् वै सप्तहोतूंस्त्व स्वभावाद् विद्धि शोभने॥
English: Living in subtle space, they do not perceive one another. Do you, O beautiful one, know these sacrificing priests that are scven by their nature.
Sanskrit: ब्राह्मण्युवाच सूक्ष्मेऽवकाशे सन्तस्ते कथं नान्योन्यदर्शिनः। कथंस्वभावा भगवन्नेतदाचक्ष्व मे प्रभो॥
English: The Brahmana's wife said How is it that living in subtle space, these do not perceive one another? What are their (respective) natures, O holy one? Do you tell me this,Olord.
Sanskrit: ब्राह्मण उवाच गुणाज्ञानमविज्ञानं गुणज्ञानमभिज्ञता। परस्परं गुणानेते नाभिजानन्ति कर्हिचित्॥
English: Not knowing the qualities is ignorance; while knowledge of the qualities is knowledge. These seven never succeed in apprehending or knowing the qualitics of one another.
Sanskrit: जिह्वा चक्षुस्तथा श्रोत्रं वाङ्मनो बुद्धिरेव च। न गन्धानधिगच्छन्ति घ्राणस्तानधिगच्छति॥
English: The tongue, the eye, the ear too, the skin, the mind, and the understanding, do not succeed in apprehending smells. It is the nose alone which apprehends them.
Sanskrit: ध्राणं चक्षुस्तथा श्रोत्रं वाङ्मनो बुद्धिरेव च। न रसानधिगच्छन्ति जिह्वा तानधिगच्छति॥
English: The nose, the eye, the ear too, the skin, the mind, and the understanding, never succeed in apprehending tastes. The tonguc alone apprehends them. never
Sanskrit: घ्राण जिह्वा तथा श्रोत्रं वाङ्मनो बुद्धिरेव च। न रूपाण्यधिगच्छन्ति चक्षुस्तान्यधिगच्छति॥
English: The nose, the tongue. the ear also, the skin, the mind and the understanding, never succeed in apprehending colours. It is the eye alone which apprchends them.
Sanskrit: घ्राण जिह्वा ततश्चक्षुः श्रोत्रं बुद्धिर्मनस्तथा। न स्पर्शानधिगच्छन्ति त्वक् च तानधिगच्छति॥
English: The nose, the tongue, the eye too, the ear, the understanding, and the mind, succeed in apprehending sensations of touch. It is the skin alone that apprehends them.
Sanskrit: घ्राण जिह्वा च चक्षुश्च वाङ्मनो बुद्धिरेव च। न शब्दानधिगच्छन्ति श्रोत्रं तानधिगच्छति॥
English: The nose, the tongue, the eye, the skin, the mind, and the understanding, never succeed in apprehending sounds. It is the ear alone which apprehends them.
Sanskrit: घ्राण जिह्वा च चक्षुश्च त्वक् श्रोत्रं बुद्धिरेव च। संशयं नाधिगच्छन्ति मनस्नमधिगच्छति॥
English: The nose, the tongue, the cye, the skin, the car, and the understanding, never succeed in apprchending doubt. It is the mind which apprehends it.
Sanskrit: घ्राण जिह्वा च चक्षुश्च त्वक् श्रोत्रं मन एव च। न निष्ठामधिगच्छन्ति बुद्धिस्तामधिगच्छति॥
English: The nose, the tongue, the eye, the skin, the ear, and the mind, succeed in apprehending determination. It is the understanding alone which apprehends it.
Sanskrit: अत्राप्युदाहरन्तीममितिहासं पुरातनम्। इन्द्रियाणां च संवादं मनसश्चैव भामिनि॥
English: Regarding it is cited, O beautiful lady, this ancient discourse between the senses and the mind. never
Sanskrit: मन उवाच नाघ्राति मामृते घ्राणं रसं जिह्वा न वेत्ति च। रूपं चक्षुर्न गृह्णाति त्वक् स्पर्श नावबुध्यते॥ न श्रोत्रं बुध्यते शब्दं मया हीनं कथंचन। प्रवरं सर्वभूतानामहमस्मि सनातनम्॥
English: The Mind said The nose does not smell without me. (Without me) the tongue does not apprchend taste. the eye does not perceive colour, the skin does not feel touchi, the car does not apprehend sound, when deprived of me. I am the eternal and foremost one among all the elements.
Sanskrit: अगाराणीव शून्यानि शान्तार्चिष इवाग्नयः। इन्द्रियाणि न भासन्ते मया होनानि नित्यशः॥
English: It always occurs that without inyself, the senses never shine, like habitations cmpty of inmates or fires whose flames have been quenched.
Sanskrit: काष्ठानीवाशुष्काणि यतमानैरपीन्द्रियैः। गुणार्थान् नाधिगच्छन्ति मामृते सर्वजन्तवः॥
English: Without me, all creatures cannot apprehend qualities and objects, with even the senses exerting themselves, as fuel that is wet and dry cannot catch fire.
Sanskrit: एवमेतद् भवेत् सत्यं यथैतन्मन्यते भवान्। ऋतेऽस्मानस्मादर्थोस्त्वं भोगान् भुङ्क्ते भवान् यदि।।
English: Hearing these words, the Senses said, This what you think would be true, if, you could enjoy pleasures without either ourselves or our objccts.
Sanskrit: यद्यस्मासु प्रलीनेषु तर्पणं प्राणधारणम्। भोगान् भुडक्ते भवान् सत्यं यथैतन्मन्यते तथा॥ अथवास्मासु लीनेषु तिष्ठत्सु विषयेषु च। यदि संकल्पमात्रेण भुङ्क्ते भोगान् यथार्थवत्॥
English: If, when we are no more, there be gratification and support of life, and a continuation of your enjoyments, then what you think would be true; or, if, when we are absorbed and objects are existing, you can't have your enjoyments by your desire alone, as truly as you have them with our help.
Sanskrit: अथ चेन्मन्यसे सिद्धिमस्मदर्थेषु नित्यदा। घ्राणेन रूपमादत्स्व रसमादत्स्व चक्षुषा॥
English: If, again, you consider your power over our objects to be always complete, do you then seize colour by the nose, and taste by the eye.
Sanskrit: श्रोत्रेण गधनादत्स्व स्पर्शानादत्स्व जिह्वया। त्वचा च शब्दमादत्स्व बुद्ध्या स्पर्शमथापि च॥
English: Do you also take smells by the car, and sensations of touch by the tongue. Do you also take sounds by the skin, and like wise touch by the understanding.
Sanskrit: बलवन्तो ह्यनियमा नियमा दुर्बलीयसाम्। भोगानपूर्वानादत्स्व नोच्छिष्टं भोक्तुमर्हति॥
English: The powerful do not acknowledge the control of any rules. Rulcs cxist only for the weak. Do you seize enjoyments unenjoyed before; you should not enjoy what has been tasted before (by others).
Sanskrit: यथा हि शिष्यः शास्तारं श्रुत्यर्थमभिधावति। ततः श्रुतमुपादाय श्रुत्यर्थमुपतिष्ठति॥ विषयानेवमस्माभिर्दर्शितानभिमन्यसे) अनागनानतीतांश्च स्वप्ने जागरणे तथा॥
English: As a disciple goes to a preceptor for the sake of the Shrutis, and then, having acquired the Shrutis, lives on their meaning, so do you regard as yours those objects which are shown by us, past or future, in sleep or in wakefulness.
Sanskrit: वैमनस्यं गतानां च जन्तूनामल्पचेतसाम्। अस्मदर्थे कृते कार्ये दृश्यते प्राणधारणम्॥
English: Of creatures, again, who have lillle intelligence, when their mind becomes distracted and checrless, life is seen to be upheld upon our objects discharging their functions.
Sanskrit: बहूनपि हि संकल्पान् मत्वा स्वजानुपास्य च। बुभुक्षया पीड्यमानो विषयानेव धावति॥
English: It is seen also that a creature, after having made many purposes and indulged in dreams, when afflicted by the desire to enjoy, runs to objects of sense alone.
Sanskrit: अगारमद्वारमिव प्रविश्य संकल्पभोगान् विषये निबद्धान्। प्राणक्षये शान्तिमुपैति नित्यं दारुक्षयेऽग्निलितो यथैव॥
English: One entering upon enjoyments depending on purposes alone and unconnected with actual objects of sense, always meets with death upon the exhaustion of the vital airs, like an enkindled fore upon the exhaustion of fuel.
Sanskrit: कामं तु नः स्वेषु गुणेषु सङ्गः कामं च नान्योन्यगुणोपलब्धिः। अस्मान् विना नास्ति तवोपलब्धि स्तावदृते त्वां न भजेत् प्रहर्षः॥
English: True it is that we have connections with our respectivc attributes; true it is, we have no knowledge of one anther's attributes. But without us you can have no perception. Without us no happiness can come to you. objects of sense, always meets with death upon the exhaustion of the vital airs, like an enkindled fore upon the exhaustion of fuel.
Sanskrit: ब्राह्मण उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। नातदस्य च संवादमृर्देवमतस्य च॥
English: The Brahmana said Regarding it is cited the ancient discourse between Narada and the Rishi Devamata.
Sanskrit: देवमत उवाच जन्तोः संजायमानर्थं किं नु पूर्वं प्रवर्तते। प्राणोऽपान: समानो वा व्यानो वोदान एव च।॥
English: Devamata said What, indeed, comes first into existence, of a creature that takes birth? Is it Prana, or Apana, or Samana, or Vyana, or Udana?
Sanskrit: नारद उवाच येनायं सृज्यते जन्तुस्ततोऽन्यः पूर्वमेति तम्। प्राणद्वन्द्वं हि विज्ञेयं तिर्यगूर्ध्वमधश्च यत्॥
English: Narada said By whatever the creature is created, that first comes to him which is other. The vital airs are to be known as existing in pairs, viz., those which move transversely, upwards, and downwards.
Sanskrit: देवमत उवाच केनायं सृज्यते जन्तुः कश्चान्यः पूर्वमेति तम्। प्राणद्वन्द्वं च मे ब्रूहि तिर्यगूर्ध्वमधश्च यत्॥
English: Devamata said-By whom is a creature produced? Who (amongst) them comes first? Tell me what the pairs are of the vital airs, which move transversely, upwards, and downwards.
Sanskrit: नारद उवाच संकल्पाज्जायते हर्षः शब्दादपि च जायते। रसात् संजायते चापि रूपादपि च जायते॥
English: Narada said-From wish originates Pleasure. It also arise from sound. It arises also from taste; it arises too from colour.
Sanskrit: शुक्राच्छोणितसंसृष्टात् पूर्वं प्राणः प्रवर्तते। प्राणेन विकृते शुक्ते ततोऽपानः प्रवर्तते॥
English: From the semen, united with blood, first originates Prana. Upon the semen being modified by Prana, flows Apana.
Sanskrit: शुक्रात् संजायते चापि रसादपि च जायते। एतद् रूपमुदानस्य हर्षो मिथुनमन्तरा॥
English: Pleasure originates from the semen as well. It arises from taste also. This is the form (effect) of Udana. Pleasure is produced from union.
Sanskrit: कामात् संजायते शुक्रं शुक्रात् संजायते रजः। समानव्यानजनिते सामान्ये शुक्रशोणिते॥ प्राणापानाविदं द्वन्द्वमवाक् चोर्ध्वं च गच्छतः। व्यान: समानश्चैवोभौ तिर्यग् द्वन्द्वत्वमुच्यते॥
English: Semen is formed by desire. From desire is produced the menstrual flow. In the union of semen and blood, generated by Samana and Vyana, the pair that consists of Prana and Apana, enters, moving transversely and upwards. Vyana and Samana both form a pair which move transversely.
Sanskrit: अग्नि देवताः सर्वा इति देवस्य शासनम्। संजायते ब्राह्मणस्य ज्ञानं बुद्धिसमन्वितम्॥
English: Agni (fire) is all the celestials. This is the teaching of the Veda, The knowledge of Agni arises in a Brahmana, with intelligence,
Sanskrit: तस्य धूमस्तमो रूपं रजो भस्मसु तेजसः। सर्वं संजायते तस्य यत्र प्रक्षिप्यते हविः॥
English: The smoke of that firc is of the form of Darkness. The quality that is known by the name of Passion is in it ashes. The quality of goodness originate from that portion of the fire into which the oblation is poured.
Sanskrit: सत्त्वात् समानो व्यानश्च इति यज्ञविदो विदुः। प्राणापानावाज्यभागौ तयोर्मध्ये हुताशनः॥
English: They who are conversant with sacrifices know that Samana and Vyana are from the quality of Goodness, Prana and Apana are portions of the oblation (of clarified butter). Between them is the Fire.
Sanskrit: एतद् रूपमुदानस्य परमं ब्राह्मणा विदुः। निर्द्वन्द्वमिति यत् त्वेतत् तन्मे निगदतः शृणु॥
English: That is the excellent form (or seat) of Udana, as the Brahmanas know. Listen as I say which is distinct from the pairs.
Sanskrit: अहोरात्रमिदं द्वन्द्वं तयोर्मध्ये हुताशनः। एतद् रूपमुदानस्य परमं ब्राह्मणा विदुः॥
English: Day and Night form a pair, Between them is the Fire. That is the cxcellent seat of Udana as the Brahinanas know.
Sanskrit: सच्चासच्चैव तद् द्वन्द्वं तयोर्मध्ये हुताशनः। एतद् रूपमुदानस्य परमं ब्राह्मणा विदुः॥
English: The existent and the non-existent form a pair. Between them is the Fire. That is the excellent scat of Udana as the Brahmanas know.
Sanskrit: ऊर्ध्वं समानो व्यानश्च व्यस्यते कर्म तेन तत्। तृतीयं तु समानेन पुनरेव व्यवस्यते॥
English: First is Saman. Then Vyana. The latter's function is managed through it (viz., Samana). Then, secondly, Samans, once more comes to work.
Sanskrit: शान्त्यर्थं व्यानमेकं च शान्तिर्ब्रह्म सनातनम्। एतद् रूपमुदानस्य परमं ब्राह्मणा विदुः॥
English: Only Vyana exists for tranquility. Tranquillity is eternal Brahma. This is the excellent scat of Udana as the Brahinanas know.
Sanskrit: ब्राह्मण उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। चातुर्होत्रविधानस्य विधानमिह यादृशम्॥
English: The Brahmana said Regarding it is recited the ancient story of what the institution is of the Chaturhotra (sacrifice).
Sanskrit: तस्य सर्वस्य विधिवद् विधानमुपदिश्यते। शृणु मे गदतो भद्रे रहस्यमिदमद्भुतम्॥
English: The ordinances are now being duly declared in full. Listen to me, O fair lady, as I describe this wonderful mystery.
Sanskrit: करणं कर्म कर्ता च मोक्ष इत्येव भाविनि। चत्वार एते होतारो यैरिदं जगदावृतम्॥
English: The instrument, the action, the agent and liberation. These, O beautiful lady, are the four sacrificing pricsts by whom the universe is covered.
Sanskrit: हेतूनां साधनं चैव शृणु सर्वमशेषतः घ्राणं जिह्वा च चक्षुश्च त्वक् च श्रोत्रं च पञ्चमम्। मनो बुद्धिश्च सप्तैते विज्ञेया गुणहेतवः॥ गन्धो रसच रूपं च शब्दः स्पर्शश्च पञ्चमः। मन्तव्यमथ बोद्धव्यं सप्तैते कर्महेतवः॥ घ्राता भक्षयिता द्रष्टा वक्ता श्रोता च पञ्चमः। मन्ता बोद्धा च सप्तैते विज्ञेयाः कर्तृहेतवः॥ स्वगुणं भक्षयन्त्येते गुणवन्तः शुभाशुभम्।
English: Hear fully of causes. The noise, the tongue, the eye, the skin, the ear for the fifth, the mind and the understanding, these seven should be understood as the causes of qualities. Smell, taste, colour, sound, touch, numbering the fifth, the objects of the mind, and the objects of the understanding, these are the seven causes of action. He who smells, he who eats, he who sees, he who speaks, he who hears, numbering the lifth, he who thinks, and he who understands, these seven should be known as the causes of action. Endued with qualitics, these enjoy their own qualities, agrecable or disagrecable.
Sanskrit: अहं च निर्गुणोऽनन्तः सप्तैते मोक्षहेतवः॥ विदुषां बुध्यमानानां स्वं स्वं स्थानं यथाविधि। गुणास्ते देवताभूताः सततं भुञ्जते हविः॥ अदन्नन्नान्यथोऽविद्वान् ममत्वेनोपपद्यते।
English: As regards the soul, that is destitute of qualities. These seven are the causes of Liberation. With them who are learned and gifted with sufficient understanding, the qualities, which are in the position of celestials, eat the oblations, each in its proper place, and according to what has been ordained. The person who is shorn of learning, eating various kinds of food, becomes seized with the sense of egoism.
Sanskrit: आत्मार्थं पाचयन्ननं ममत्वेनोपहन्यते॥ अभक्ष्यभक्षणं चैव मद्यपानं च हन्ति तम्।
English: Digesting food for himself, he becomes ruined through the sense of egoism. The cating of food that should not be caten and the drinking of wine, ruin him.
Sanskrit: स चानं हन्ति तं चान्नं स हत्वा हन्यते पुनः॥ हन्ता ह्यन्नमिदं विद्वान् पुनर्जनयतीश्वरः।
English: He destroys the food (lic takes), and having destroyed that food he becomes destroyed himself. The learned man, however, giſted with power, destroys his food for reproducing it.
Sanskrit: न चान्नाज्जायते तस्मिन् सूक्ष्मो नाम व्यतिक्रमः॥ मनसा गम्यते यच्च यच्च वाचा निगद्यते। श्रोत्रेण श्रूयते यच्च चक्षुषा यच्च दृश्यते॥ स्पर्शेन स्पृश्यते यच्च घ्राणेन घ्रायते च यत्। मनःषष्ठानि संयम्य हवींष्येतानि सर्वशः॥ गुणवत्पावको मह्यं दीव्यतेऽत:शरीरगः।
English: The minutest sin does not arise in him from the food he takes. Whatever is thought of by the mind, whatever is uttered by words, whatever is heard by the ear, whatever is seen by the eye, whatever is touched by touch, whatever is smelt by the nosc, form oblations of clarified butter which should all, after controlling the senses with the mind numbering the sixth, be poured into that fire of high merits which burns within the body viz., the Soul.
Sanskrit: योगयज्ञः प्रवृत्ते मे ज्ञानवह्निप्रदोद्भवः। प्राणस्तोत्रोऽपानशस्त्रः सर्वत्यागसुदक्षिणः॥
English: The sacrifices formed by Yoga is going on as regards myself. The spring whence that sacrifice proceeds is that which gives the fire of knowledge. The upward vital air Prana is the Stotra of that sacrifice. The downward vital air Apana is its Shastra. The renunciation of everything is the excellent present of that sacrifice.
Sanskrit: कर्तानुमन्ता ब्रह्मात्मा होताध्वर्युः कृतस्तुतिः। ऋतं प्रशास्ता तच्छस्त्रमपवर्गोऽस्य दक्षिणा॥
English: Consciousness, Mind, and Understanding, which are all Brahma, are its Hotri, Adhvaryu, and Udgatri. The Prashastri, his Shastra, is truth. Cessation of separate existence (or Emancipation) is the Honorarium.
Sanskrit: ऋचश्चाप्यत्र शंसन्ति नारायणविदो जनाः। नारायणाय देवाय यदविन्दन् पशून् पुरा॥
English: People conversant with Narayana, recite some Richs on this subject. Formerly animals were offered to the divine Narayana.
Sanskrit: तत्र सामानि गायन्ति तत्र चाहुर्निदर्शनम्। देवं नारायणं भीरु सर्वात्मानं निबोध तम्॥
English: Then are sung some Samans. There is an authority on this subject. O timid one, know that the divine Narayana is the Soul of all.
Sanskrit: ब्राह्मण उवाच एकः शास्ता न द्वितीयोऽस्ति शास्ता यो हृच्छयस्तमहमनुब्रवीमि। तेनैव युक्तः प्रवणादिवोदकं यथानियुक्तोऽस्मि तथा वहामि।।।।
English: The Brahmana said There is one Ruler. There is no second beside him. He who is Ruler lives in the heart. I shall speak now of him. Moved by Him, I move as directed like water along an inclined plane.
Sanskrit: एको गुरुर्नास्ति ततो द्वितीयो। यो हृच्छयस्तमहमनुब्रवीमि। तेनानुशिष्टा गुरुणा सदैव लोके द्विष्टाः पन्नगा: सर्व एव॥
English: There is one Preceptor. There is no second but him. He lives in the heart, and of him I shall now speak. Instructed by that preceptor, all snakes in the world are always possessed of feelings of enimity.
Sanskrit: एको बन्धुर्नास्ति ततो द्वितीयो यो हृच्छयस्तमहमनुब्रवीमि। तेनानुशिष्टा बान्धवा बन्धुमन्तः सप्तर्षयश्चैव दिवि प्रभान्ति॥
English: There is one kinsman. There is no second except him. He lives in the heart of him I shall now speak. Instructed by him, kinsmen become possessed of kinsmen, and the seven Rishis, O son of Pritha, shine in the sky.
Sanskrit: एक: श्रोता नास्ति ततो द्वितीयो यो हृच्छयस्तमहमनुब्रवीमि। तस्मिन् गुरौ गुरुवासं निरुष्य शक्रो गतः सर्वलोकामरत्वम्॥
English: There is one dispeller. There is no second but him. He lives in the heart. Of him I shall now speak. Having lived with that instructor, under the proper mode of living with an instructor, Shakra gained the sovereignty of all the worlds.
Sanskrit: एको द्वेष्टा नास्ति ततो द्वितीयो यो हृच्छयस्तमहमनुब्रवीमि। तेनानुशिष्टा गुरुणा सदैव लोके द्विष्टाः पन्नगाः सर्व एव॥
English: There is one enemy. There is no second but him. He lives in the heart. Of him I shall now speak. Instructed by that preceptor all snakes in the world are always possessed of feelings of enmity.
Sanskrit: अत्राप्युदाहरन्तीममितिहासं पुरातनम्। प्रजापतौ पन्नगानां देवर्षीणां च संविदम्॥
English: Regarding it is cited the ancient story of the instruction of the snakes, the celestials, and the Rishis by the Lord of all creatures.
Sanskrit: देवर्षयश्च नागाश्चाप्यसुराश्च प्रजापतिम्। पर्यपृच्छन्नुपासीनाः श्रेयो नः प्रोच्यतामिति॥ तेषां प्रोवाच भगवाश्रेयः समनुपृच्छताम्। ओमित्येकाक्षरं ब्रह्म ते श्रुत्वा प्राद्रवन् दिशः॥
English: The celestials and the Rishis, the snakes and the Asuras, seated around the Lord of all creatures, asked him, saying, Let that which is highly beneficial for us be said. To them who enquired about what is highly beneficial, the holy one uttered only the word Om, which is Brahma is one syllable. Hearing this, they ran away in various directions.
Sanskrit: तेषां प्रद्रवमाणानामुपदेशार्थमात्मनः। सर्याणां दंशने भावः प्रवृत्तः पूर्वमेव तु॥
English: Amongst them that thus ran in all directions from desire of sclf-instruction, the tendency for biting first arose in snakes.
Sanskrit: असुराणां प्रवृत्तस्तु दम्भभावः स्वभावजः। दानं देवा व्यवसिता दममेव महर्षयः॥
English: The tendency for ostentatious pride first arose in the Asuras. The celestials betook themselves to gifts, and the great Rishis to selfcontrol.
Sanskrit: एकं शास्तारमासाद्य शब्देनैकेन संस्कृताः। नाना व्यवसिताः सर्वे सर्पदेवर्पिदानवाः॥
English: Having gone to one tcacher, and having been instructed (refined) by one word, the snakes, the celestials, the Rishis, and the Danavas, all betook themselves to various different dispositions.
Sanskrit: शृणोत्ययं प्रोच्यमानं गृह्णाति च यथातथम्। पृच्छतस्तदतो भूयो गुरुरन्यो न विद्यते॥
English: It is that one who hears himself when speaking, and understands it duly. Once, again, is that heard from him when he speaks. There is no second preceptor.
Sanskrit: तस्य चानुमते कर्म ततः पश्चात् प्रवर्तते। गुरुर्बोद्धा च श्रोता च द्वेष्टा च हृदि निःसृतः॥
English: It is in obedience to his advice that action afterwards originates. The instructor, the apprehender, the hearer, and the enemy, are placed within the heart,
Sanskrit: पापेन विचरल्लौके पापचारी भवत्ययम्। शुभेन विचरल्लौके शुभचारी भवत्युत॥
English: By acting sinfully in the world, it is he who becomes a person of sinful deeds. By acting auspiciously in the world, in is he who becomes a person of auspicious deeds.
Sanskrit: कामचारी तु कामेन य इन्द्रियसुखे रतः। ब्रह्मचारी सदैवैष य इन्द्रियजये रतः॥
English: It is he who becomes a person of controlled conduct by becoming addicted to the pleasures of sense, moved by desire. It is he who becomes a Brahmacharin by always devoting himself to the control of his senses.
Sanskrit: अपेतव्रतकर्मा तु केवलं ब्रह्मणि स्थितः। ब्रह्मभूतश्चरँल्लोके ब्रह्मचारी भवत्ययम्॥
English: It is he, again, who castes off vows and actions and takes refuge on Brahma alone. By moving in the world, identifying himself the while with Brahima, he becomes a Brahmacharin.
Sanskrit: ब्रह्मैव समिधस्तस्य ब्रह्माग्निर्ब्रह्मसम्भवः। आपो ब्रह्म गुरुर्बह्म स ब्रह्मणि समाहितः॥
English: Brahma is his fuel; Brahma is his fire; Brahma is his origin; Brahma is his water; Brahma is his preceptor; he is immerged in Brahma.
Sanskrit: एतदेवेदृशं सूक्ष्मं ब्रह्मचर्यं विदुर्बुधाः। विदित्वा चान्वपद्यन्त क्षेत्रज्ञेनानुदर्शिताः॥
English: Brahmacharya is so subtle, understood by the wise. Having understood it, they followed it, instructed by the Kshetrajna. even as
Sanskrit: व्राह्मण उवाच गन्धान् न जिघ्रामि न वेधि रसान् रूपं न पश्यामि न च स्पृशामि। न चापि शब्दान् विविधाशृणोमि न चापि संकल्पमुपैमि कंचित्॥
English: I do not smell scents. I do not get tastes. I do not see colours. I do not likewise hear the various sounds Nor do I entertain purposes of any kind.
Sanskrit: अर्थानिष्टान् कामयते स्वभाव: सर्वान् द्वेष्यान् प्रद्विषते स्वभावः। कामद्वेषावुद्भवतः स्वभावात् प्राणापानौ जन्तुदेहान्निवेश्य॥
English: It is Nature which desires such objects as are liked; it is Nature which hates such objects as are disliked. Desire and hatred originate from Nature, like the upward and the downward vital airs when should have entered animate bodies.
Sanskrit: तेभ्यश्चान्यांस्तेषु नित्यांश्च भावान् भूतात्मानं लक्षयेरशरीरे। तस्मिस्तिष्ठन्नास्मि सक्तः कथंचित् कामक्रोधाभ्यां जरया मृत्युना च॥
English: Separated from them are others; in them are eternal dispositions; Yogins would see in the body, the soul of all creatures. Living in that, I am never attached to anything through desire and anger, and decrepitude and death.
Sanskrit: नविद्विषाणस्य च सर्वदोषान्। स्तोयस्य बिन्दोरिव पुष्करेषु।॥
English: Not having any desire for any object of desire, and not having any hatred for any evil, there is not taint on my natures, as there is not taint of a drop of water on the lotus.
Sanskrit: नित्यस्य चैतस्य भवन्ति नित्या निरीक्ष्यमाणस्य बहुस्वभावान्। न सज्जते कर्मसु भोगजालं दिवीव सूर्यस्य मयूखजालम्॥ अत्राप्युदाहरन्तीममितिहासं पुरातनम्। अध्वर्युयतिसंवादं तं निबोध यशस्विनि॥
English: Of this fixed (principle) which looks upon various natures, they are fickle possessions. Though actions are performed, yet the collection of enjoyments does not attach itself to them, as the collection of rays of the sun does not attach to the sky. Regarding it is recited an ancient discourse between an Adhvarya and a Yati. Do you hear it, O glorious lady.
Sanskrit: प्रोक्ष्यमाणं पशुं दृष्ट्वा यज्ञकर्मण्यथाब्रवीत्। यतिरध्वर्युमासीनो हिंसेयमिति कुत्सयन्॥
English: Seeing an animal sprinkled with water at a sacrifice, a Yati said to the Adhvaryu sealed there these word sin censure, This is destruction of life.
Sanskrit: तमध्वर्युः प्रत्युवाच नायं छागो विनश्यति। श्रेयसा योक्ष्यते जन्तुर्यदि श्रुतिरियं तथा॥
English: To him the Adhvaryu replied. This goat will not be destroyed. The animal meets with great good, if the Vedic declaration on this subject be true.