pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: नारदस्य वचः श्रुत्वा कृष्णद्वैपायनोऽब्रवीत्। महर्षे यत् त्वया प्रोक्तं वेदवादविचक्षण॥ एतन्मनोऽनुकूलं मे भवानर्हति भाषितुम्। सर्वज्ञः सर्वदर्शी च सर्वत्र च कुतूहली॥
English: Hearing these words of Narada the Islandborn Krishna answered, saying,-0 Great Rishi, O you who are conversant with the sayings of the Vedas, all that you have said is agreeable to me, and you should say it to me! You are omniscient. You have seen everything. Your curiosity knows all things.
Sanskrit: त्रिषु लोकेषु यद् भूतं सर्वं तव मते स्थितम्। तदाज्ञापय विप्रचे ब्रूहि किं करवाणि ते॥
English: You know everything in the three words. Do you, then, Otwice-born Rishi, order me.0, tell me what I am to do.
Sanskrit: यन्मया समनुष्ठेयं ब्रह्मर्षे तदुदाहर। विमुक्तस्येहं शिष्यैर्मे नातिहृष्टमिदं मनः॥
English: Tell me, O twice-born Rishi, what should now be done by me. Separated from my disciples, my mind has become very dispirited.
Sanskrit: नारद उवाच अनाम्नायमला वेदा ब्राह्मणस्याव्रतं मलम्। मलं पृथिव्या वाहीका: स्त्रीणां कौतूहलं मलम्॥
English: Narada said The fault of the Vedas is the suspension of their recitation. The fault of the Brahmanas is their non-observance of vows. The Vahika race is the stain of the Earth. Curiosity is the fault of women.
Sanskrit: अधीयतां भवान् वेदान् सार्धं पुत्रेण धीमता। विधुन्वन् ब्रह्मघोषेण रक्षाभयकृतं तमः॥
English: Do you with your intelligent son recite the Vedas, and do you with the echoes of Vedic sounds remove the fears of the Rakshasas.
Sanskrit: भीष्म उवाच नारदस्य वचः श्रुत्वा व्यासः परमधर्मवित्। तथेत्युवाच संहृष्टो वेदाभ्यासदृढव्रतः॥
English: Bhishma continued Hearing these words of Narada, Vyasa, the best of all persons knowing duties and firmly devoted to Vedic recitation, became filled with joy and answered Narada, saying,-So be it.
Sanskrit: शुकेन सह पुत्रेण वेदाभ्यासमथाकरोत्। स्वरेणोच्चैः स शैक्ष्येण लोकानापूरयन्निव॥
English: With his son Shuka, be began to recite the Vedas in a loud sweet voice, observing all the rules of ortheopy and, as it were, filling the three worlds with that sound.
Sanskrit: तयोरभ्यसतोरेव नानाधर्मप्रवादिनोः। वातोऽतिमात्रं प्रववौ समुद्रानिलवेजितः॥
English: One day as father and son, who knew well the ordinances of duties, were engaged in reciting the Vedas, a violent wind arose as if moved by the gales that blow on the bosom of the ocean.
Sanskrit: ततोऽनध्याय इति तं व्यासः पुत्रमवारयत्। शुको वारितमात्रस्तु कौतूहलसमन्वितः॥
English: Understanding from this incident that the hour was not suited to sacred recitation, Vyasa immediately ordered his son to stop the recitation. Shuka, thus forbidden by his father, became filled with curiosity.
Sanskrit: अपृच्छत् पितरं ब्रह्मन् कुतो वायुरभूदयम्। आख्यातुमर्हति भवान् वायोः सर्वं विचेष्टितम्॥
English: He asked his father saying,-0 twice-born one, whence is this Wind? You should tell me everything about the conduct of the Wind.
Sanskrit: शुकस्यैतद् वचः श्रुत्वा व्यासः परमविस्मितः। अनध्यायनिमित्तेऽस्मिन्निदं वचनमब्रवीत्॥
English: Hearing this question of Shuka, Vyasa became filled with wonder. He answered Shuka by telling him that that was an omen which showed that the recitation of the Vedas should be stopped.
Sanskrit: दिव्यं ते चक्षुरुत्पन्नं स्वयं ते निर्मलं मनः। तमसा रजसा चापि त्यक्तः सत्त्वे व्यवस्थितः॥
English: You have acquired spiritual vision. Your mind too has, of itself, became purged off all impurities. You have been freed from the qualities of Darkness and Ignorance. You live now in the quality of Goodness.
Sanskrit: आदर्श स्वामिव च्छायां पश्यस्यात्मानमात्मना। व्यस्यात्मनि स्वयं वेदान् बुद्ध्या समनुचिन्तय॥
English: You see now your Soul with your Soul as one sees his own shadow in a mirror. Staying yourself on your own Soul, do you reflect on the Vedas.
Sanskrit: देवयानचरो विष्णोः पितृयाणश्च तामसः। द्वावेतौ प्रेत्य पन्थानौ दिवं चाधश्च गच्छतः॥
English: The path of the Supreme Soul is called the path of the gods. The path that is made up of the quality of Ignorance is called the path of Pitris. These are the two paths in the world hereafter. By one, people go to heaven. By the other people go to hell.
Sanskrit: पृथिव्यामन्तरिक्षे च यत्र संवान्ति वायवः। सप्तैते वायुमार्गा वै तान् निबोधानुपूर्वशः।॥
English: The winds blow, on the Earth's surface and in the sky. There are seven courses in which they blow. Listen to me as I describe them one after another.
Sanskrit: तत्र देवगणाः साध्या महाभूता महाबलाः। तेषामप्यभवत् पुत्रः समानो नाम दुर्जयः॥
English: The body has the senses. The senses are ruled over by the Sadhyas and many great beings of great strength. These gave birth to an invincible son named Samana.
Sanskrit: उदानस्तस्य पुत्रोऽभूद् व्यानस्तस्याभवत् सुतः। अपानश्च ततो ज्ञेयः प्राणश्चापि ततोऽपरः॥
English: From Samana originated a son calle Udana. From Udana originated Vyana. From Vyana arose Apana, and lastly from Apana originated the wind called Prana.
Sanskrit: अनपत्योऽभवत् प्राणो दुर्धर्षः शत्रुतापनः। पृथक् कर्माणि तेषां ते प्रवक्ष्यामि यथातथम्॥
English: That invincible scorcher of all enemies, vis., Prana, became barren. I shall now recite to you the different functions of those winds.
Sanskrit: प्राणिनां सर्वतो वायुश्चेष्टां वर्तयते पृथक्। प्राणनाच्चैव भूतानां प्राण इत्यभिधीयते॥
English: The wind is the root of the various functions of all living creatures, and because living creatures are enabled to live by it, therefore is the wind called Prana (or life).
Sanskrit: प्रेरयत्यभ्रसंघातान् धूमजांचोष्मजांश्च यः। प्रथमः प्रथमे मार्गे प्रवहो नाम योऽनिलः॥ अम्बरे स्नेहमभ्येत्य विद्युयश्च महाद्युतिः।
English: That wind which is the first in the above number and which is known by the name of Pravaha (Samana) drives, along the first course, masses of clouds born of smoke and heat. Passing through the sky, and coming into contact with the water in the clouds, that wind shows itself in effulgence among the darts of lightening.
Sanskrit: आवहो नाम संवाति द्वितीयः श्वसनो नदन्॥ उदयं ज्योतिषां शश्वत् सोमादीनां करोति यः। अन्तर्देहेषु चोदानं यं वदन्ति मनीषिणः॥
English: The second wind, called Avaha blows with a loud noise. It is this wind that make Soma and the other luminaries rise and appear. Within the body that wind is called Udana by the wise.
Sanskrit: यश्चतुर्थ्य: समुद्रेभ्यो वायर्धारयते जलम्। उद्धत्याददते चापो जीमूतेभ्योऽम्बरेऽनिलः॥ योऽद्भिः संयोज्य जीमूतान् पर्जन्याय प्रयच्छति। उद्वहो नाम बंहिष्ठस्तृतीयः स सदागतिः॥
English: That wind which drinks up water from the four oceans, and having sucked it up gives it to the clouds in the sky and which, having given it to the clouds, presents them to the gods of rain, is third in the number and known by the name of Udvaha.
Sanskrit: समूह्यमाना बहुधा येन नीताः पृथग् घनाः। वर्षमोक्षकृतारम्भास्ते भवन्ति घनाघनाः॥ संहता येन चाविद्धा भवन्ति नदतां नदाः। रक्षणार्थाय सम्भूता मेघत्वमुपयान्ति च॥ योऽसौ वहति भूतानां विमानानि विहायसा। चतुर्थः संवहो नाम वायुः स गिरिमर्दनः॥
English: That wind which supports the clouds and divides them into various parts which melts them for pouring rain and once more solidifies them, which is perceived as the sound of roaring clouds, which exists for the preservation of the world by itself assuming the form of the clouds, which carries the cars of all celestials along the sky, is known by the name of Samvaha. The fourth in the number, it is gifted with great strength so that it is capable of rending the very mountains.
Sanskrit: दारुणोत्पातसंचारो नभसः स्तनयित्नुमान्। पञ्चमः स महावेगो विवहो नाम मारुतः॥ येन वेगवता रुग्णा रूक्षेण रुवता नगान्। वायुना सहिता मेघास्ते भवन्ति बलाहकाः॥
English: That wind causes portends of many sorts and creates roaring sounds in the sky. It is known by the name of Vivaha. The fifth wind has great force and speed. It is dry and roots out and breaks down all trees. Existing with it, the clouds are called Valahaka.
Sanskrit: यस्मिन् पारिप्लवा दिव्या वहन्त्यायो विहायसा। पुण्यं चाकाशगङ्गायास्तोयं विष्टभ्य तिष्ठति॥
English: The sixth wind carries all celestial waters in the sky and prevents them from falling down. Keeping the sacred waters of the celestial Ganga, that wind blows preventing them from having a downward course.
Sanskrit: दुरात् प्रतिहतो यस्मिन्नेकरश्मिर्दिवाकरः। योनिरंशुसहस्रस्य येन भाति वसुन्धरा॥
English: Obstructed by the wind from a distance, the Sun, which is really the root of a thousand rays, and which lights up the world, appears as a luminous body of but one ray.
Sanskrit: यस्मादाप्यायते सोमो निधिर्दिव्योऽमृतस्य च। षष्ठः परिवहो नाम स वायुर्जयतां वरः॥
English: Through the action of that wind, the Moon, after waning increases again till he shows his full disc. That wind is known, O foremost of ascetics, by the name of Parivaha.
Sanskrit: सर्वप्राणभृतां प्राणान् योऽन्तकाले निरस्यति। यस्य वानुवर्तेते मृत्युवैवस्वतावुभौ॥ सम्यगन्वीक्षतां बुद्ध्या शान्तयाध्यात्मनित्यया। ध्यानाभ्यासाभिरामाणां योऽमृतत्वाय कल्पते॥ यं समासाद्य वेगेन दिशोऽन्तं प्रतिपेदिरे। दक्षस्य दशपुत्राणां सहस्राणि प्रजापतेः॥ येन स्पृष्टः पराभूतो यात्येव न निवर्तते। परावहो नाम परो वायुः स दुरतिक्रमः॥
English: That wind which takes away the life of all living creatures when the proper time comes, whose path is followed by Death and Surya's son Yama, which becomes the source of that immortality becomes the source of the immortality which is acquired by the Yogins of subtile sight who are always engaged in Yogameditation, by whose help the thousands of grandsons of Daksha, that lord of creatures, by his ten sons, succeeded in days of yore in reaching the ends of the universe, whose touch enables one to acquire Liberation by freeing himself from the obligation of returning to the world, that wind is called by the name of Paravaha. The foremost of all winds, it cannot be resisted by any body.
Sanskrit: एवमेते दितेः पुत्रा मारुताः परमाद्भुताः। अनारतं ते संवान्ति सर्वगाः सर्वधारिणः॥
English: Wonderful are these winds all of whom are the sons of Diti. Capable of going everywhere and upholding all things, they blow all around you without being attached to you at any time.
Sanskrit: एतत् तु महदाश्चर्यं यदयं पर्वतोत्तमः। कम्पितः सहसा तेन वायुनातिप्रवायता॥
English: This, however, is greatly wonderful, viz., that this foremost of mountains should thus be suddenly shaken by that wind which has begun to below.
Sanskrit: विष्णोनि:श्वासवातोऽयं यदा वेगसमीरितः। सहसोदीर्यते तात जगत् प्रव्यथते तदा॥
English: This wind is the breath of Vishnu's nostrils. When moved with speed, it begins to blow with great vehemence at which the whole universe becomes agitated.
Sanskrit: तस्माद् ब्रह्मविदो वेदान् नाधीयन्तेऽतिवायति। वायोर्वायुभयं ह्युक्तं ब्रह्म तत्पीडितं भवेत्॥
English: Hence, when the wind begins to blow with violence, persons knowing the Vedas do not recite the Vedas, The Vedas are a form of wind. If uttered with vehemence, the external wind becomes agitated.
Sanskrit: एतावदुक्त्वा वचनं पराशरसुतः : प्रभुः। उक्त्वा पुत्रमधीष्वेति व्योमगङ्गामगात् तदा॥
English: Having said these words, the powerful son of Parashara ordered his son to go on with his Vedic recitation. He then left that place for plugging into the waters of the celestial Ganga." recite the Vedas, The Vedas are a form of wind. If uttered with vehemence, the external wind becomes agitated.
Sanskrit: भीष्म उवाच एतस्मिन्नन्तरे शून्ये नारदः समुपागमत्। शुकं स्वाध्यायनिरतं वेदार्थान् वक्तुमीप्सितान्॥
English: Bhishma said "After Vyasa had left the spot, Narada, passing through the sky, came to Shuka engaged in studying the scriptures The celestial Rishi came for the object of asking Shuka the meaning of certain parts of the Vedas.
Sanskrit: देवर्षि तु शुको दृष्ट्वा नारदं समुपस्थितम्। अर्थ्यपूर्वेण विधिना वेदोक्तेनाभ्यपूजयत्॥
English: Seeing the celestial Rishi Narada arrived at his asylum, Shuka adored him by offering him the Arghya according to the rites laid down in the Vedas.
Sanskrit: नारदोऽथाब्रवीत् प्रीतो ब्रूहि धर्मभृतां वर। केन त्वां श्रेयसा वत्स योजयामीति हृष्टवत्॥
English: Pleased with the honours conferred upon him, Narada addressed Shuka, saying.-Tell me, O foremost of pious men, how, O dear child, may I acccomplished what is for your highest good.
Sanskrit: नारदस्य वचः श्रुत्वा शुकः प्रोवाच भारत। अस्मॅिल्लोके हितं यत् स्यात् तेन मां योक्तुमर्हसि॥
English: Hearing these words of Narada, Shuka said to him, O Bharata, these words:-You should instruct me about what may be beneficial to me!
Sanskrit: नारद उवाच तत्त्वं जिज्ञासतां पूर्वमृषीणां भावितात्मनाम्। सनत्कुमारो भगवानिदं वचनमब्रवीत्॥
English: Narada said In days of yore the illustrious Sanatkumara had said these words to certain Rishis of purified souls who had gone to him for enquiring after the truth.
Sanskrit: निवृत्तिः कर्मणः पापात् सततं पुण्यशीलता। सवृत्तिः समुदाचारः श्रेय एतदनुत्तमम्॥
English: Abstention from sinful deeds, steady practice of virtue, good conduct, the due observance of all religious duties,—these form the highest good.
Sanskrit: मानुष्यमसुखं प्राप्य यः सज्जति स मुह्यति। नालं स दुःखमोक्षाय संयोगो दुःखलक्षणम्॥
English: Having acquired the status of humanity which is mixed with sorrow, he who becomes attached to it, becomes stupefied; such a man never succeeds in freeing himself from sorrow. Attachment is a mark of sorrow.
Sanskrit: सक्तस्य बुद्धिश्चलति मोहजालविवर्धनी। मोहजालावृतो दुःखमिह चामुत्र सोऽश्नुते॥
English: The understanding of a person who is attached to earthly object becomes more and more entangled in the net of stupefaction. The man who becomes entangled in the net of stupefaction comes by sorrow both in this world and in the next.
Sanskrit: सर्वोपायात् तु कामस्य क्रोधस्य च विनिग्रहः। कार्यः श्रेयोऽर्थिना तौ हि श्रेयोघातार्थमुद्यतौ॥
English: One should, by every means in his power, control both desire and anger if one tries to acquire what is for his good. Those two originate for only destroying his good.
Sanskrit: नित्यं क्रोधात् तपो रक्षेच्छ्रियं रक्षेच्च मत्सरात्। विद्यां मानावमानाभ्यामात्मानं तु प्रमादतः॥
English: One should always protect his penances from anger, and his prosperity from pride. One should always protect his knowledge from honour and dishonour, and his soul from error.
Sanskrit: आनृशंस्यं परो धर्मः क्षमा च परमं बलम्। आत्मज्ञानं परं ज्ञानं न सत्याद् विद्यते परम्॥
English: Mercy is the highest virtue. Forgiveness is the highest power. The knowledge of self is the highest knowledge. There is nothing higher than truth.
Sanskrit: सत्यस्य वचनं श्रेयः सत्यादपि हितं वदेत्। यद् भूतहितमत्यन्तमेतत् सत्यं मतं मम॥
English: It is always meet to speak the truth. It is better again to speak what is wholesome than to speak what is true. I hold that that is truth which is filled with the greatest benefit to all creatures.
Sanskrit: सर्वारम्भपरित्यागी निराशीनिष्परिग्रहः। येन सर्वं परित्यक्तं स विद्वान् स च पण्डितः॥
English: That man is said to be truly learned and truly endued with wisdom who renounces every act, who never indulges in hope, who is perfectly dissociated from all worldly surroundings, and who has renounced everything that belongs to the world.
Sanskrit: इन्द्रियैरिन्द्रियार्थान् यश्चरत्यात्मवशैरिह। असज्जमानः शान्तात्मा निर्विकारः समाहितः॥ आत्मभूतैरतद्भूतः सह चैव विनैव च। स विमुक्तः परं श्रेयो नचिरेणाधितिष्ठति॥
English: That person who, without being attached thereto, enjoys all objects of sense with the help of senses which are completely under his control, who is endued with a tranquil soul, who is never moved by joy or sorrow, who is engaged in Yoga-meditation, who lives with the gods presiding over his senses and dissociated also from them, and who, though gifted with a body, never considers himself as identifiable with it, becomes liberated and very soon acquires what is his highest good.
Sanskrit: अदर्शनमसंस्पर्शस्तथासम्भाषणं सदा। यस्य भूतैः सह मुने स श्रेयो विन्दते परम्॥
English: One who never sees others, never touches others, never talks with others, soon, O ascetic, acquires what is for his highest good.
Sanskrit: न हिंस्यात् सर्वभूतानि मैत्रायणगतश्चरेत्। नेदं जन्म समासाद्य वैरं कुर्वीत केनचित्॥
English: One should not injure any creature. On the other hand, one should treat with friendliness to all. Having acquired the status of humanity, one should never treat inimically to any one.
Sanskrit: आकिञ्चन्यं सुसंतोषो निराशीस्त्वमचापलम्। एतदाहुः परं श्रेय आत्मज्ञस्य जितात्मनः॥
English: A perfect disregard for all (worldly) things, perfect contentment, abandonment of hope of every sort, and patience,-these form the highest good of one who has governed his senses and acquired a knowledge of self.
Sanskrit: परिग्रहं परित्यज्य भव तात जितेन्द्रियः। अशोकं स्थानमातिष्ठ इह चामुत्र चाभयम्॥
English: Renouncing all attachments, O child, do you master all your senses, and thereby acquire happiness both in this world and in the next.
Sanskrit: निरामिषा न शोचन्ति त्यजेदामिषमात्मनः। परित्यज्यामिषं सौम्य दुःखतापाद् विमोक्ष्यसे॥
English: They who are free from cupidity have never to suffer any sorrow. One should, therefore, renounce all cupidity from one's soul. By renouncing cupidity, O amiable and blessed one, you will be able to liberate yourself from sorrow and pain.
Sanskrit: गुणसङ्गेष्वनासक्त एकचर्यारतः सदा। ब्राह्मणो नचिरादेव सुखमायात्यनुत्तमम्॥
English: That Brahmana who lives in the midst of attachments without being attached to them and who always lives in seclusion, very soon acquires the highest happiness.
Sanskrit: द्वन्द्वारामेषु भूतेषु य एको रमते मुनिः। विद्धि प्रज्ञानतृप्तं तं ज्ञानतृप्तो न शोचति॥
English: That man who lives alone in happiness in the midst of creatures who are seen to find pleasure in leading lives of sexual union, should be known to be a person whose thirst has been satisfied by knowledge. It is well known that that man whose thirst has been satisfied by knowledge has never to grieve.
Sanskrit: शुभैर्लभति देवत्वं व्यामिश्रैर्जन्म मानुषम्। अशुभैश्चाप्यधो जन्म कर्मभिर्लभतेऽवशः॥
English: One acquires the status of the god my means of good deeds; the status of humanity by means of acts which are good and bad; while by acts which are purely wicked, one helplessly falls down among the lower animals.
Sanskrit: तत्र मृत्युजरादुःखैः सततं समभिद्रुतः। संसारे पच्यते जन्तुस्तत्कथं नावबुद्ध्यसे॥
English: Always attacked by sorrow and decrepitude and death, a living creature is being cooked in this world. Do you not know it?
Sanskrit: अहिते हितसंज्ञस्त्वमधुवे ध्रुवसंज्ञकः। अनर्थे चार्थसंज्ञस्त्वं किमर्थं नावबुद्ध्यसे॥
English: You generally consider that to be beneficial which is really injurious; that to be certain which is really uncertain; and that to be desirable and good which is undesirable and not good. Alas, why do you not form a correct apprehension of these?
Sanskrit: संवेष्ट्यमानं बहुभिर्मोहात् तन्तुभिरात्मजैः। कोषकार इवात्मानं वेश्यन् नावबुध्यसे॥
English: Like a silkworm that covers itself in its own cocoon, you are continually covering yourself in a cocoon made of your own numberless deeds born of stupefaction and mistake. Alas, why do you not form a correct apprehension of your situation?
Sanskrit: अलं परिग्रहेणेह दोषवान् हि परिग्रहः। कृमिर्हि कोषकारस्तु बध्यते स परिग्रहात्॥
English: No need of attaching yourself to earthly objects. Attachment to earthly objects produces evil. The silk-worm that forms a cocoon round itself is at last destroyed by its own deed.
Sanskrit: पुत्रदारकुटुम्बेषु सक्ताः सीदन्ति जन्तवः। सर:पङ्कार्णवे मग्ना जीर्णा वनगजा इव॥
English: Those persons who become attached to sons and wives and relatives meet with destruction in the end, as wild elephants sunk in the mire of a lake are by and by weakened till overtaken by Death,
Sanskrit: महाजालसमाकृष्टान् स्थले मत्स्यानिवोद्धृतान्। स्नेहजालसमाकृष्टान् पश्य जन्तून् सुदुःखितान्॥
English: See, all creatures that allow themselves to be dragged by the net of affection become subject to great grief as fishes on land, dragged thereto by means of large nets.
Sanskrit: कुटुम्बं पुत्रदारांश्च शरीरं संचयाश्च ये। पारक्यमधुवं सर्वं किं स्वं सुकृतदुष्कृतम्॥
English: Relatives, sons, wives, the body itself, and all properties amassed with care, unsubstantial and of no use in the next world. Only acts, good and bad, that one does, follow him to the other world.
Sanskrit: यदा सर्वं परित्यज्य गन्तव्यमवशेन ते। अनर्थे किं प्रसक्तस्त्वं स्वमर्थं नानुतिष्ठसि॥
English: When it is certain that you shall have to go helplessly to the other world, leaving behind all these things, alas, why do you then allow yourself to be attached to such worthless unsubstantial things, without attending to what forms your real and durable wealth?
Sanskrit: अविश्रान्तमनालम्बमपाथेयमदैशिकम्। तमःकान्तारमध्वानं कथमेको गमिष्यसि॥
English: The path which you shall have to pass through is without resting places of any sort. There is no support along that way which one may catch for maintaining oneself. The country are through which it passes is unknown and undiscovered. It is, again, covered with thick darkness. Alas, how will you go along that way without being supplied with the necessary expenses?
Sanskrit: न हि त्वां प्रस्थितं कश्चित् पृष्ठतोऽनुगमिष्यति। सुकृतं दुष्कृतं च त्वां यास्यन्तमनुयास्यति॥
English: When you shall go along that road, nobody will follow you. Only your deeds, good and bad, will follow you when you shall leave his world for the next.
Sanskrit: विद्या कर्म च शौचं न ज्ञानं च बहुविस्तरम् अर्थार्थमनुसार्यन्ते सिद्धार्थश्च विमुच्यते॥
English: One seeks the real object by means of learning, acts, purity and great knowledge. When that foremost of objects is acquired, one becomes liberated.
Sanskrit: रूपकूलां मनःस्रोतां स्पर्शद्वीपां रसावहाम्। गन्धपङ्का शब्दजला स्वर्गमार्गदुरावहाम्॥ क्षमारित्रां सत्यमयीं धर्मस्थैर्यवटारकाम्। त्यागवाताध्वगां शीघ्रां नौतार्यां तां नदी तरेत्॥
English: The river of life is dreadful. Personal beauty or form forms is banks. The mind is the speed of its current. Touch forms its island. Taste forms its waters. That particular part of it which leads towards heaven is beset with great difficulties. Body is the boat by which one must cross that river. Forgiveness is the oar by which it is to be moved. Truth is the ballast that keeps that boat steady. The practice of virtue is the rope that is to be put to the mast for dragging that boat along difficult waters. Charity or gift forms the wind that moves the sails of that boat. Bifted with swift speed, it is with that boat that one must cross the river of life.
Sanskrit: त्यज धर्ममधर्म च तथा सत्यानृते त्यज। उभे सत्यानृते त्यक्त्वा येन त्यजसि तं त्यज।॥
English: Renounce both virtue and vice, and truth and falsehood. Having renounced truth and falsehood, do you cast off that by which these are to be shaken off.
Sanskrit: त्यज धर्ममसंकल्पादधर्म चाप्यलिप्सया। उभे सत्यानृते बुद्ध्या बुद्धिं परमनिश्चयात्॥
English: By casting off all purpose, do you renounce virtue; do you cast off sin also by renouncing all desire. With the help of the understanding, do you renounce truth and falsehood; and, at last, do you renounce the understanding itself by knowledge of the highest subject.
Sanskrit: अस्थिस्थूणं स्नायुयुतं मांसशोणितलेपनम्। चर्मावनद्धं दुर्गन्धि पूर्ण मूत्रपुरीषयोः॥ जराशोकसमाविष्टं रोगायतनमातुरम्। रजस्वलमनित्यं च भूतावासमिमं त्यज॥
English: Do you renounce this body having bones for its pillars; sinews for its binding strings and cords; flesh and blood for its outer plaster; the skin for its outer case; full of urine and faeces and, therefore, sending forth a bad smell; exposed to the attacks of decrepitude and sorrow; forming the seat of disease and weakened by pain; predominated by the quality of Darkness; not permanent or durable, and which serves as the habitation of the indwelling creature.
Sanskrit: इदं विश्वं जगत् सर्वमजगच्चापि यद् भवेत्। महाभूतात्मकं सर्वं महद् यत् परमाश्रयात्॥
English: This entire universe of matier, and that which is called Mahat or Buddhi, are formed of great elements. That which is called Mahat is due to the action of the Supreme.
Sanskrit: इन्द्रियाणि च पञ्चैव तमः सत्त्वं रजस्तथा। इत्येष सप्तदशको राशिरव्यक्तसंज्ञकः॥
English: The five senses, the three qualities of Tamas, Sattva, and Rajas,-these make up seventeen.
Sanskrit: सर्वैरिहेन्द्रियार्थश्च व्यक्ताव्यक्तैर्हि संहितः। चतुर्विंशक इत्येष व्यक्ताव्यक्तमयो गणः॥
English: These seventeen, which are known by the name of the Unmanifest, with all those that are called Manifest, viz., the five objects of the five senses, with Consciousness and the Understanding, constitute the well-known twenty-four.