pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: वाप्या जलं क्षिप्यति वालकोट्या त्वन्हा सकृच्चाप्यथ न द्वितीयम्। तासां क्षये विद्धि परं विसर्ग संहारमेकं च तथा प्रजानाम्॥
English: Try then to dry up those lakes by taking from them, only once a day, as much water as may be taken up with the end of a single hair. The number of days that would be necessary to drying them up perfectly by this process forins the period that is required by the life of one creation from its beginning to the time of its destruction.
Sanskrit: परं तु शुक्लं विमलं विशोकं गतक्लमं सिद्ध्यति दानवेन्द्र। गत्वा तु योनिप्रभवाणि दैत्य सहस्रशः सिद्धिमुपैति जीवः॥
English: The White is the foremost colour, It is sinless on account of its being free from attachment and aversion. It is without grief, and free from the exertion necessary by desire for action. Hence, White, O king of Danavas, brings on Liberation. O Daitya, having undergone thousands of births derived through the womb, Individual Soul attains to success.
Sanskrit: गतिं च यां दर्शनमाह देवो गत्वा शुभं दर्शनमेव चापि। गतिः पुनर्वर्णकृता प्रजानां वर्णस्तथा कालकृतोऽसुरेन्द्र।।
English: That success is the same end which the divine Indra declared after having studied many sacred scriptural books and which has for its essence the apprehension of the Soul. The end again that creatures obtain depends on their colour, and colour, in its turn, depends upon the character of the Time that sets in, O Daitya.
Sanskrit: शतं सहस्राणि चतुर्दशेह परागतिर्जीवगणस्य दैत्य आरोहणं तत्कृतमेव विद्धि स्थानं तथा निःसरणं च तेषाम्॥
English: The stages of existence, O Daitya, through which individual soul must pass are not unlimited. They are fourteen hundreds of thousands in number. In consequence of them individual soul, ascends, stays, and falls down as the case may be.
Sanskrit: कृष्णस्य वर्णस्य गतिर्निकृष्टा स सज्जते नरके पच्यमानः। स्थानं तथा दुर्गतिभिस्तु तस्य प्रजाविसर्गान् सुबहून् वदन्ति॥
English: The end that is acquired by an individual soul of dark colour is very low, for he becomes addicted to acts leading to hell and then has to rot in hell. The learned say that on account of his wickedness, the continuance of an individual is measured by many thousands of Kalpas.
Sanskrit: शतं सहस्राणि ततश्चरित्वा प्राप्नोति वर्णं हरितं तु पश्चात्। स चैव तस्मिन् निवसत्यनीशो युगक्षये तपसा संवृतात्मा॥
English: Having passed many hundred thousands of years in that stage, Individual Soul then attains to the colour called Tawny. In that condition he lives in perfect helplessness. At last when his sins are spent his mind, shaking off all attachments, cherishes Renunciation.
Sanskrit: स्तमो व्यपोहन् घटते स्वबुद्ध्या। स लोहितं वर्णमुपैति नीलान् मनुष्यलोके परिवर्तते च॥
English: When Individual Soul becomes endued with the quality of goodness, he then dispels everything connected with Darkness by the help of his intelligence, and exerts (for acquiring what is for his good). As the outcome of this, Individual Soul attains to the colour called Red. If the quality of goodness, however, be not acquired, Individual Soul then travels in a round of re-births in the world of men having attained to the colour called Blue.
Sanskrit: स तत्र संहारविसर्गमेकं स्वधर्मजैर्बन्धनैः क्लिश्यमानः। ततः स हारिद्रमुपैति वर्ण संहारविक्षेपशते व्यतीते॥
English: Having attained to that end, and having been afflicted for the duration of one creation by the fetters of his own acts Individual Soul then attains to the colour called Yellow (or becomes a Deity). Existing in that condition for the period of a hundred creations, he then leaves it to return to it once more.
Sanskrit: हारिद्रवर्णस्तु प्रजाविसर्गात् सहस्रशस्तिष्ठति संचरन् वै। अविप्रमुक्तो निरये च दैत्य ततः सहस्राणि दशापराणि॥ गतीः सहस्राणि च पञ्च तस्य चत्वारि संवर्तकृतानि चैवा विमुक्तमेनं निरयाच्च विद्धि सर्वेषु चान्येषु च सम्भवेषु॥
English: Having acquired the Yellow colour, Individual Soul exists for thousands of Kalpas, sporting as a Deity. Without, however, being emancipated, he has to live in hell, enjoying or enduring the fruits of his acts of past Kalpas and passing through nine and then thousand courses. Know that Individual Soul then becomes freed from the hell as represented heaven. Similarly Individual Soul escapes other births.
Sanskrit: स देवलोके विहरत्यभीक्ष्णं ततश्च्युतो मानुषतामुपैति। संहारविक्षेपशतानि चाष्टौ मर्येषु तिष्ठत्यमृतत्वमेति।।४३। सोऽस्मादथ भ्रश्यति कालयोगात् कृष्णे तले तिष्ठति सर्वकृष्ट। स्तत्तेऽभिधास्याम्यसुरप्रवीर॥
English: Individual Soul sports for many long Kalpas in the world of Devas. Falling thence, he once more becomes a man. He then lives in that condition for the period of a hundred and cight Kalpas. He then attains once more to the a status of a Deity. If while born as a man he falls through Kala, he then sinks into the Dark colour and thus occupies the very lowest of all stages of existence. I shall tell you, now, O foremost of Asuras, how Individual Soul succeeds in bringing about his Liberation.
Sanskrit: दैवानि स व्यूहशतानि सप्त रक्तो हरिद्रोऽथ तथैव शुक्लः। मष्टावरानच॑तमान्स लोकान्॥
English: Desirous of Liberation, Individual Soul relying upon seven hundred kinds of acts every one of which is permeated-by predominance of the quality of goodness, gradually passes through Red and Yellow and at last attains to White. Arrived here, Individual Soul travels through several most adorable regions which have the Eight wellknown regions of felicity beneath them, and all the while follows that pure and effulgent form existence which is Liberation,
Sanskrit: अष्टौ च षष्टिं च शतानि चैव मनोनिरुद्धानि महाद्युतीनाम्। शुक्लस्य वर्णस्य परा गतिर्या त्रीण्येव रुद्धानि महानुभाव॥
English: Know that the Eight which are identical with the Sixty hundreds, are to those who are highly effulgent, only creations of the mind. The highest, object of acquisition with one who is of White colour, is that condition which is above the three other states of consciousness, viz., Wakefulness and Dream and Dreamless sleep.
Sanskrit: संहारविक्षेपमनिष्टमेकं चत्वारि चान्यानि वसत्यनीशः। षष्ठस्य वर्णस्य परा गतिर्या सिद्धावसिद्धस्य गतक्लमस्य॥
English: As regards that Yogin who cannot renounce the joy that Yoga-power begets, he has to live (in one and the same body) for one hundred Kalpas in auspiciousness and after that in four other regions. Even that is the highest end of one belonging to the sixth colour, and who is Unsuccessful though crowned with Success, and who has gone above all attachments and passions.
Sanskrit: सप्तोत्तरं तत्र वसत्यनीशः संहारविक्षेपशतं सशेषम्। तस्मादुपावृत्य मनुष्यलोके ततो महान् मानुषतामुपैति॥
English: That Yogin, again, who deviates from Yoga practices lives in the celestial region for a liundred Kalpas with the unspent residue of his pristine deeds and with the seven (viz., the five senses of knowledge and mind and understanding) purged of all stains on account of their predisposition towards the quality of goodness. After that period, such a person has 10 come to the world of men where he acquires great eminence.
Sanskrit: तस्मादुपावृत्य ततः क्रमेण सोऽग्रेण संतिष्ठति भूतसर्गम्। स सप्तकृत्वश्च परैति लोकान् संहारविक्षेपकृतप्रभावः॥
English: Returning from the world of men, he departs for attaining to new forms of life that run higher and higher in the upwards scale. While engaged in this, he passes through seven regions for seven times, his power being always multiplied on account of his mental concentration and the re-awakening from it.
Sanskrit: सप्तैव संहारमुपप्लवानि सम्भाव्य संतिष्ठति जीवलोके। ततोऽव्ययं स्थानमनन्तमेति देवस्य विष्णोरथ ब्रह्मणश्च। शेषस्य चैवाथ नरस्य चैव देवस्य विष्णोः परमस्य चैव॥
English: The Yogin who wishes for final Liberation suppresses by Yoga-knowledge the seven, and continues to live in the world of life, shorn of attachments, and taking those seven for certain means of grief, he renounces them and attains after wards to that state which is Indestructible and Infinite. Some, say that that is the region of Mahadeva; some of Vishnu; some, of Brahiman; some, of Cesha; some, of Nara; some, of the effulgent Intelligence; and some, of the All-pervading.
Sanskrit: संहारकाले परिदग्धकाया ब्रह्माणमायान्ति सदा प्रजा हि। चेष्टात्मनो देवगणाश्च सर्वे ये ब्रह्मलोकेअपराः स्म तेऽपि॥
English: When universal dissolution sets in, those persons who have succeeded in completely destroying by knowledge their gross and subtle and casual bodies, always enter into Brahma. All their Senses also which have action for their essence and which are not at one with Brahma, merge into the same.
Sanskrit: प्रजाविसर्गं तु सशेषकाले स्थानानि स्वान्येव सरन्ति जीवाः। निःशेषतस्तत्पदं यान्ति चान्ते सर्वे देवा ये सदृशा मनुष्याः॥
English: When the time of universal dissolution sets in, those Individual Souls who have acquired the position of Devas and who have an unspent residue of the fruits of acts to enjoy or endure, return to those stages of life in the subsequent Kalpa which had been theirs in the pristine one. This is owing to the likeness of every successive Kalpa to every previous one.
Sanskrit: ये तु च्युताः सिद्धलोकात् क्रमेण तेषां गतिं यान्ति तथाऽऽनुपूर्व्या। जीवाः परे तद्बलतुल्यरूपाः स्वं स्वं विधिं यान्ति विपर्ययेण॥
English: Those again whose acts, at the time of universal dissolution, have been exhausted by enjoyment or endurance of their fruits, descending from heaven, are born among men, in the subsequent Kalpa, for without Knowledge one cannot dissipate his acts in even a hundred Kalpas. All superior Being again, gifted with similar powers and similar forms, revert to their respective destinies at a new creation after a universal dissolution, ascending and descending precisely in the same way as during the creation that is dissolved.
Sanskrit: स यावदेवास्ति सशेषभुक् ते प्रजाश्च देव्यौ च तथैव शुक्ले। तावत् तदङ्गेषु विशुद्धभावः संमम्य पञ्चेन्द्रियरूपमेतत्॥
English: As regards, again, the person who knows Brahma, as long as he continues to enjoy and endure the unspent residue of his deeds of pristine Kalpas, it is said that all creatures and the two pure sciences live in his body. When his Intelligence becomes purified by Yoga, and when he prastises restraint, this perceptible universe appears to him as only his own fivefold senses.
Sanskrit: शुद्धां गतिं तां परमां परैति शुद्धेन नित्यं मनसा विचिन्वन्। ततोऽव्ययं स्थानमुपैति ब्रह्म दुष्प्रापमभ्येति स शाश्वतं वै॥
English: Enquiring with a purified mind, individual soul attains to a high and pure end. Thence he attains to a spot which knows no destruction, and thence attains to eternal Brahma which is so difficult of acquisition.
Sanskrit: इत्येतदाख्यातमहीनसत्त्व नारायणस्येह बलं मया ते॥
English: Thus, O you of great power, I have described to you the greatness of Narayana.
Sanskrit: वृत्र उवाच एवं गते मे न विषादोऽस्ति कश्चित् सम्यक् च पश्यामि वच स्तथैतत्। श्रुत्वा तु ते वाचमदीनसत्त्व विकल्मषोऽस्म्यद्य तथा विपाप्मा॥
English: Vritra said I see, these your words are perfectly consonant with the truth. When this is so, I have no grief. Having heard your words, O you of great mental powers, I have become freed from sorrow and sin of every sort.
Sanskrit: प्रवृत्तमेतद् भगवन् महर्षे महाद्युतेश्चक्रमनन्तवीर्यम्। विष्णोरनन्तस्य सनातनं तत् स्थानं सर्गा यत्र सर्वे प्रवृत्ताः। स वै महात्मा पुरुषोत्तमो वै तस्मिन् जगत् सर्वमिदं प्रतिष्ठितम्॥
English: O illustrious Rishi, O holy one, I see this wheel of Time, endued with great energy, of the most effulgent and Infinite Vishnu, has been set in motion. Eternal is that station from which all sorts of creation originate. That Vishnu is the Supreme Soul. He is the foremost of Beings. In Him this entire universe lives.
Sanskrit: भीष्म उवाच एवमुक्त्वा स कौन्तेय वृत्रः प्राणान वासृजत्। योजयित्वा तथाऽऽत्मानं परं स्थानमवाप्तवान्॥
English: Bhishma continued Having said these words, O son of Kunti, Vritra renounced his life-breaths, uniting his soul (with the Supreme Soul), and attained to highest station.
Sanskrit: युधिष्ठिर उवाच अयं स भगवान् देवः पितामह जनार्दनः। सनत्कुमारो वृत्राय यत्तदाख्यातवान् पुरा॥
English: Yudhishthira said Tell me, O grandfather, whether this Janardana (Krishna) is that illustrious and powerful Lord of whom Sanatkumara spoke to Vritra in days of yore.
Sanskrit: भीष्म उवाच मूलस्थायी महादेवो भगवान् स्वेन तेजसा। तत्स्थः सृजति तान् भावान् नानारूपान् महामनाः॥
English: Bhishma said The Highest Deity, gifted with six attributes is at the Root. Staying there, the Supreme Soul, with his own energy, creates all these various existent things.
Sanskrit: तुरीयांशेन तस्येमं विद्धि केशवमच्युतम्। तुरीयार्धेन लोकांस्त्रीन् भावयत्येव बुद्धिमान्॥
English: Know that this Keshava who knows no decay from His eighth part. Gifted with the greatest Intelligence, it is this Keshava who creates the three worlds with an eighth portion.
Sanskrit: अर्वाक् स्थितस्तु यः स्थायी कल्पान्ते परिवर्तते। स शेते भगवानप्सु योऽसावतिबलः प्रभुः। तान् विधाता प्रसन्नात्मा लोकांश्चरति शाश्वतान्॥
English: Coming immediately after Him who lies at the Bottom, this Keshava who is eternal, changes at the end of each Kalpa, He, however, who lies at the Root and who is gifted with great might and power lies in the waters when universal dissolution sets in Keshava is that Creator of pure Soul who passes through all the eternal words.
Sanskrit: सर्वाण्यशून्यानि करोत्यनन्तः सनातनः संचरते च लोकान्। स चानिरुद्धः सृजते महात्मा तत्स्थं जगत् सर्वमिदं विचित्रम्॥
English: Infinite and Eternal as He is, He fills all space and passes through the universe. Freed as He is from all limitations such as the possession of attributes would imply, he allows himself to be invested with ignorance and awakened to Consciousness, Keshava of Supremne Soul creates all things. In Him rests this wonderful universe fully.
Sanskrit: युधिष्ठिर उवाच वृत्रेण परमार्थज्ञ दृष्टा मन्येऽऽत्मनो गतिः। शुभा तस्मात् स सुखितो न शोचति पितामह॥
English: Yudhisthira said-O who are conversant with the highest object of knowledge, I think that Vritra behold before hand the excellent end that awaited him. It is for this, O grandfather, that he was happy and did not sucumb to grief.
Sanskrit: शुक्ल: शुक्लाभिजातीय: साध्यो नावर्ततेऽनघ। तिर्यग्गतेश्च निर्मुक्तो निरयाच्च पितामह॥
English: He who is of White colour, who has taken birth in a pure or stainless family, and who has attained to the rank of a Saddhya, does not, O a sinless one, return. Such person, O grandfather, is freed from both hell and all intermediate stations,
Sanskrit: हारिद्रवर्णे रक्ते वा वर्तमानस्तु पार्थिव। तिर्यगेवानुपश्येत कर्मभिस्तामसैर्वृतः॥
English: He, however, O king, who has acquired either the Yellow or the Red colour, is seen sometimes to be overwhelmed by darkness and fall among the order of Intermediate creatures.
Sanskrit: वयं तु भृशमापन्ना रक्ता दुःखसुखेऽसुखे। कां गतिं प्रतिपत्स्यामो नीलां कृष्णाधमामथ॥
English: As regards ourselves, we are greatly afflicted and attached to objects which produce sorrow. Alas, what will be our end? Will it be the Blue or the Dark which is the lowest of all colours.
Sanskrit: भीष्म उवाच शुद्धाभिजनसम्पन्नाः पाण्डवाः संशितव्रताः। विहृत्य देवलोकेषु पुनर्मानुषमेष्यथ॥
English: Bhishma said You are Pandavas! you have been born in a stainless family. You are of rigid vows. Having sported happily in the celestial regions, you shall return to the world of men.
Sanskrit: प्रजाविसर्गं च सुखेन काले प्रत्येत्य देवेषु सुखानि भुक्त्वा। सुखेन संयास्यथ सिद्धसंख्यां मा वो भयं भूद् विमलाः स्थ सर्वे॥
English: Living happily as long as the creation lasts, all of you at the next new creation will be admitted among the gods, and enjoying all sorts of happiness you will at last be coloured among the Siddhyas! Let no fear be yours. Be you cheerful.
Sanskrit: भीष्म उवाच शरीरे तानि मे शृणु।॥ वृत्रस्य तु महाराज ज्वराविष्टस्य सर्वशः। अभवन् यानि लिङ्गानि
English: Bhishma said-Hear me, O king, I describe the symptoms that appeared on the body of Vritra when he was possessed by that fever.
Sanskrit: ज्वलितास्योऽभवद् घोरो वैवयं चागमत् परम्। गात्रकम्पश्च सुमहाश्वासश्चाप्यभवन्महान्॥
English: The heroic Asura's mouth began to send out flames of fire. He became greatly pale. His body began to tremble all over. His breath became hard.
Sanskrit: रोमहर्षश्च तीव्रोऽभूनिःश्वासश्च महान् नृप। शिवा चाशिवसंकाशा तस्य वक्त्रात् सुदारुणा॥ निष्पपात महाघोरा स्मृतिः सा तस्य भारत। उल्काश्च ज्वलितास्तस्य दीप्ताः पार्श्वे प्रपेदिरे॥
English: His hairs stood erect. His breath was very hard. His memory, O Bharata, went out of his mouth in the shape of a dreadful, and inauspicious jackal. Burning and blazing meteors dropped on his right and left.
Sanskrit: गृध्राः कङ्का बलाकाश्च वाचोऽमुञ्चन् सुदारुणाः। वृत्रस्योपरि संसृष्टाश्चक्रवत् परिबभ्रमुः॥
English: Vultures, Kankas, and cranes yelled fierce cries, as they moved over Vritra's head.
Sanskrit: ततस्तं रथमास्थाय देवाप्यायित आहवे। वज्रोद्यतकरः शक्रस्तं दैत्यं समवैक्षत॥
English: Then, in that battle, Indra, worshipped of the gods, and armed with the thunderbolt, looked hard at the demon as the latter sat on his car.
Sanskrit: आमनुषमथो नादं स मुमोच महासुरः। व्यजृम्भच्चैव राजेन्द्र तीव्रज्वरसमन्वितः॥
English: Possessed by that dreadful fever, the powerful Asura, O king, yawned and uttered inhuman cries.
Sanskrit: अथास्य जम्भतः शक्रस्ततो वज्रमवासृजत्। स वज्रः सुमहातेजा: कालाग्निसदृशोपमः॥ क्षिप्रमेव महाकायं वृत्रं दैत्यमपातयत्।
English: While the Asura was yawning, Indra discharged his thunderbolt at him. Endued with great enrgy and resembling the fire that destroys the creation at the end of the cycle, that thunderbolt overthrew in a moment Vritra of gigantic form.
Sanskrit: ततो नादः समभवत् पुनरेव समन्ततः॥ वृत्रं विनिहतं दृष्ट्वा देवानां भरतर्षभः।
English: The gods on all sides cried aloud when they saw Vritra killed, O foremost of Bharata's race.
Sanskrit: वृत्रं तु हत्वा मघवा दानवारिर्महायशाः॥ वज्रेण विष्णुयुक्तेन दिवमेव समाविशत्।
English: Having killed Vritra, Mghavat, that enemy of the Danavas, of great entered heaven with that thunderbolt pervaded by Vishnu,
Sanskrit: अथ वृत्रस्य कौरव्य शरीरादभिनिःसृता॥ ब्रह्मवध्या महाघोरा रौद्रा लोकभयावहा।
English: Just then, O you of Kuru's family, the sin of Brahmanicide, fierce and dreadful and striking all the worlds with fear, came out of the person of the killed Vritra.
Sanskrit: करालदशना भीमा विकृता कृष्णपिङ्गला॥ प्रकीर्णमूर्धजा चैव घोरनेत्रा च भारता कपालमालिनी चैव कृत्येव भरतर्षभ॥ रुधिरार्द्रा च धर्मज्ञ चीरवल्कलवासिनी। साभिनिष्क्रम्य राजेन्द्र तादृगूपा भयावहा॥ वज्रिणं मृगमायास तदा भरतसत्तम।
English: Of terrible teeth and dreadful countenance, hideous for ugliness, and dark and tawny, with hair dishevelled, and dreadful eyes, O Bharata, with a garland of skulls round her neck, and loO king like Incantation incarnate, O foremost of Bharatas, bathed in blood, and clad in rags and barks of trees, O you of righteous soul, she came out of Vritra's body. Of such dreadful form and countenance, O king, she sought the holder of the thunderbolt.
Sanskrit: कस्यचित् त्वथ कालस्य वृत्रहा कुरुनन्दन॥ स्वर्गायाभिमुखः प्रायाल्लोकानां हितकाम्यया।
English: A little while after, O you of Kuru's race, the killer of Vritra, for the behoof of the three worlds, was proceeding towards heaven.
Sanskrit: सा विनिः :सरमाणं तु दृष्ट्वा शक्रं महौजसम्॥ जग्राह वध्या देवेन्द्रं सुलग्ना चाभवत् तदा।
English: Seeing Indra of great energy thus proceeding on his mission, she caught the king of the gods and from that moment stuck to him.
Sanskrit: स हि तस्मिन् समुत्पन्ने ब्रह्मवध्याकृते भय॥ नलिन्या बिसमध्यस्थ उवासाब्दगणान् बहून्।
English: When the sin of Brahmanicide thus stuck to his body and filled him with terror, Indra entered the fibres of a lotus-stalk and lived there for many years.
Sanskrit: अनुसृत्य तु यत्नात् स तथा वै ब्रह्महत्यया॥ तदा गृहीतः कौरव्य निस्तेजाः समपद्यत।
English: But the sin of Brahmanicide followed him closely. Indeed, O son of Kuru, seized by her, Indra became shorn of all his energies.
Sanskrit: तस्या व्यपोहने शक्रः परं यत्नं चकार ह॥ न चाशकत् तां देवेन्द्रो ब्रह्मवध्यां व्यपोहितुम्।
English: He tried much for driving her from him, but all those attempts proved useless,
Sanskrit: गृहीत एव तु तया देवेन्द्रो भरतर्षभ।॥ पितामहमुपागम्य शिरसा प्रत्यपूजयत्।
English: Seized by her, O foremost of Bharata's race, the king of the gods at last presented himself before the Grandfather and adored him by bending low his head.
Sanskrit: ज्ञात्वा गृहीतं शक्रं स द्विजप्रवरवध्यया।॥ ब्रह्मा स चिन्तयामास तदा भरतसत्तम।
English: Knowing that Indra was possessed by the sin of Brahmanicide, Brahman began to think, 0 best of the Bharatas, (of the measures for freeing him).
Sanskrit: तामुवाच महाबाहो ब्रह्मवध्यां पितामहः॥ स्वरेण मधुरेणाथ सान्त्वयन्निव भारत। मुच्यतां विदशेन्द्रोऽयं मत्प्रियं कुरु भाविनि॥ ब्रूहि किं ते करोम्यद्य कामं किं त्वमिहेच्छसि॥
English: The Grandfather at last, O you of great arms, addressed Brahmanicide in sweet words as if from the desire of pacifying her, and said.-0 amiable one, let the king of the gods, who is a favourite of mine, be freed from you. Tell me, what shall I do for you? What wish of yours shall I satisfy?
Sanskrit: ब्रह्मवध्योवाच त्रिलोकपूजिते देवे प्रीते त्रैलोक्यकर्तरि। कृतमेव हि मन्यामि निवासं तु विधत्स्व मे॥
English: Brahmanicide said When the Creator of the three worlds, when the illustrious god worshipped of the universe, has been pleased with me, I consider my wishes as already fulfilled. Let my residence be now fixed.
Sanskrit: त्वया कृतेयं मर्यादा लोकसंरक्षणार्थिना। स्थापना वै सुमहती त्वया देव प्रवर्तिता॥
English: Desirous of preserving the worlds, this rule has been laid down by you. It was you, O lord, who had introduced this important rule.
Sanskrit: प्रीते तु त्वयि धर्मज्ञ सर्वलेकेश्वर प्रभो। शक्रादपगमिष्यामि निवासं संविधत्स्व मे॥
English: As you have been pleased with me, O righteous Lord, O powerful Master of all the worlds, I shall surely leave Shakra! But grant me an abode to live in.
Sanskrit: भीष्म उवाच तथेति तां प्राह तदा ब्रह्मवध्यां पितामहः। उपायतः स शक्रस्य ब्रह्मवध्यां व्यपोहत॥
English: Bhishma said. The Grandfather replied to Brahmanicide, saying,-So be it! Indeed, the Grandfather found out means for removing Brahmanicide from the body of Indra.
Sanskrit: ततः स्वयम्भुवा ध्यातस्तत्र वह्निर्महात्मना। ब्रह्माणमुपसंगम्य ततो वचनमब्रवीत्॥ प्राप्तोऽस्मि भगवन् देव त्वत्सकाशमनिन्दित। ततः स्वयम्भुवा ध्यातस्तत्र वह्निर्महात्मना। यत् कर्तव्यं मया देव तद् भवान् वक्तुमर्हसि॥
English: The Self-sprung thought of the great Agni. The latter immediately appeared before Brahman and said:-O illustrious and divine Lord, O defeatless one, I have appeared before you. You should say what I shall have to do.
Sanskrit: ब्रह्मोवाच बहुधा विभजिष्यामि ब्रह्मवध्यामिमामहम्। शक्रस्याघविमोक्षार्थं चतुर्भागं प्रतीच्छ वै॥
English: Bhishma said I shall divide this sin of Brahmanicide into several parts. For freeing Shakra from her, do you take a fourth portion of that sin.
Sanskrit: अग्निरुवाच मम मोक्षस्य कोऽन्तो वै ब्रह्मन् ध्यायस्व वै प्रभो। एतदिच्छामि विज्ञातुं तत्त्वतो लोकपूजित॥
English: How shall I be saved from her, O Brahman? O powerful Lord, do you appoint the way. I wish to know the means fully, O worshipped of all the worlds.
Sanskrit: ब्रह्मोवाच यस्त्वांज्वलन्तमासाद्य स्वयं वै मानवः क्वचित्। बीजौषधिरसैर्वते न यक्ष्यति तमोवृतः॥ तमेषा यास्यति क्षिप्रं तत्रैव च निवत्स्यति। ब्रह्मवध्या हव्यवाह व्येतु ते मानसो ज्वरः॥
English: That portion of Brahmanicide which you will take upon yourself shall immediately enter into, and leaving you shall live in, that man who, overwhelmed by the quality of darkness, will abstain from offering your blazing form, seeds, herbs, and juices. O carrier of oblations, let the fever of your heart be dispelled.
Sanskrit: इत्युक्तः प्रतिजग्राह तद् वचो हव्यकव्यभुक्। पितामहस्य भगवांस्तथा च तदभूत् प्रभो॥
English: Bhishma said Thus addressed by the Grandfather, the eater of oblations and sacrificial offerings accepted his order. A fourth of that sin then entered his body, O king.
Sanskrit: ततो वृक्षौषधितृणं समाहूय पितामहः। इममर्थं महाराज वक्तुं समुपचक्रमे॥
English: The Grandfather then summoned the tree, the herbs, and all sorts of grass to him, and begged them to take upon themselves a fourth of that sin.
Sanskrit: ततो वृक्षौषधितृणं तथैवोक्तं यथातथम्। व्यथितं वह्निवद् राजन् ब्रह्माणमिदमब्रवीत्॥ अस्माकं ब्रह्मवध्यायाः कोऽन्तो लोकपितामह। दैवेनाभिहतानस्मान् न पुनर्हन्तुमर्हसि॥
English: Addressed by him, the trees and herbs and grasses became as much moved as Agni had been at the command and they replied to the Grandfather, saying, How shall we, O grandfather of all the worlds, be ourselves saved from this sin? You should not afflict us that have already been assailed by the fates.