pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: तपांसि यानि चीर्णानि चरिष्यन्ति च यत् तपः। शतैः शतसहस्रैश्च तैः सत्यान्न विशिष्यते॥
English: All the penances that have been practised by you and all those that you will practised in the future of hundreds and thousands of years are more cfficacious than truth.
Sanskrit: सत्यमेकाक्षरं ब्रह्म सत्यमेकाक्षरं तपः। सत्यमेकाक्षरो यज्ञः सत्यमेकाक्षरं श्रुतम्॥
English: Truth is the one undecaying Brahma. Truth is the one undecaying Penance. Truth is the one undecaying Sacrifice. Truth is the one undecaying Veda.
Sanskrit: सत्यं वेदेषु जागर्ति फलं सत्ये परं स्मृतम्। सत्याद् धर्मो दमश्चैव सर्वं सत्ये प्रतिष्ठितम्॥
English: Truth is awake in the Vedas. The fruits attached to truth have been described as the highest. From truth originate Righteousness and Self-control. Everything depends on truth.
Sanskrit: सत्यं वेदास्तथाङ्गानि सत्यं विद्यास्तथा विधिः। व्रतचर्या तथा सत्यमोङ्कारः सत्यमेव च॥
English: Truth is the Vedas and their branches. Truth is knowledge. Truth is the Ordinance. Truth is the observance of vows and fasts. Truth is the Prime Syllable OM.
Sanskrit: प्राणिनां जननं सत्यं सत्यं संततिरेव च। सत्येन वायुरभ्येति सत्येन तपते रविः॥
English: Truth is the origin of creatures. Truth is their progeny. It is by truth that the Wind moves. It is by truth that the Sun gives heat.
Sanskrit: सत्येन चाग्निर्दहति स्वर्गः सत्ये प्रतिष्ठितः। सत्यं यज्ञस्तपो वेदाः स्तोभा मन्त्राः सरस्वती॥
English: It is by truth that Fire burns. It is on truth that Heaven rests. Truth is Sacrifice. Penance, Vedas, the verses of Samans, Mantras, and Sarasvati.
Sanskrit: तुलामारोपिता धर्मः सत्यं चैवेति नः श्रुतम्। समकक्षा तुलयतो यतः सत्यं ततोऽधिकम्॥
English: We have heard that once on a time truth and all religious observances were weighted in a scale. When both were weighted, that scale on which truth was, proved heavier.
Sanskrit: यतो धर्मस्ततः सत्यं सर्वं सत्येन वर्धते। किमर्थमनृतं कर्म कर्तुं राजंस्त्वमिच्छसि॥
English: There is truth where Righteousness is. Everything multiplies through truth. Why, O king, do you wish to do false act.
Sanskrit: सत्ये कुरु स्थिरं भावं मा राजन्ननृतं कृथाः। कस्मात्त्वमनृतं वाक्यं देहीति कुरुषेऽशुभम्॥
English: Be firm in truth. Do not fact falsely, O king. Why do you falsify the falsify the words-Give (me)!-which you have said?
Sanskrit: यदि जप्यफलं दत्तं मया नैषिष्यसे नृप। धर्मेभ्यः सम्परिभ्रष्टो लोकाननुचरिष्यसि॥
English: If you refuse, O king, to accept the fruits that I have given you of my recitations, you shall then have to wander over the world, fallen away from Righteousness.
Sanskrit: संश्रुत्य यो न दित्सेत याचित्वा यश्च नेच्छति। उभावानृतिकावेतौ न मृषा कर्तुमर्हसि॥
English: That person who does not give after having promised, and he also that does not accept after having begged, are both stained with falsehood. You should not, therefore, falsify your own words.
Sanskrit: राजोवाच योद्धव्यं रक्षितव्यं च क्षत्रधर्मः किल द्विज। दातारः क्षत्रियाः प्रोक्ता गृह्णीयां भवतः कथम्॥
English: The king said To fight and to protect from the duties of Kshatriyas. It is said that Kshatriyas are givers. How then shall I take anything from you.
Sanskrit: ब्राह्मण उवाच न च्छन्दयामि ते राजन्नापि ते गृहमाव्रजम्। इहागम्य तु याचित्वा न गृह्णीषे पुनः कथम्॥
English: The Brahmana said I never pressed you, O king. I did not seek your house. Yourself, coming here, coming here, you yourself begged of me, Why then do you not take?
Sanskrit: धर्म उवाच अविवादोऽस्तु युवयोर्वित्त मां धर्ममागतम्। द्विजो दानफलैर्युक्तो राजा सत्यफलेन च॥
English: Dharma said Know you both that I am Dharma himself, Let there be no dispute between you. Let the Brahmana possess the reward of gift, and let the king also obtain the merit of truth.
Sanskrit: स्वर्ग उवाच स्वर्ग मां विद्धि राजेन्द्र रूपिणं स्वयमागतम्। अविवादोऽस्तु युवयोरुभौ तुल्यफलौ युवाम्॥
English: Heaven said Know, O great king, that I am Heaven's self-incarnate, come here in person. Let this dispute between you cease. You are both equal in respect of the merit or rewards that you have acquired.
Sanskrit: राजोवाच कृतं स्वर्गेण मे कार्यं गच्छ स्वर्ग यथागतम्। विप्रो यदीच्छते गन्तुं चीर्णं गृह्णातु मे फलम्॥
English: The king said I have no use with heaven. Go, O Heaven, to the place you have come from. If this learned Brahmana wishes to go to you, let him take the rewards that I have acquired.
Sanskrit: ब्राह्मण उवाच बाल्ये यदि स्यादज्ञानान्मया हस्तः प्रसारितः। निवृत्तलक्षणं धर्ममुपासे संहितां जपन्॥
English: Thc Brahmana said In the boyhood I had, through Ignorance, stretched my hand for accepting gifts. Now, however, I recite the Gayatri, observing the duty of abstention.
Sanskrit: निवृत्तं मां चिराद्राजन् विप्रलोभयसे कथम्। स्वेन कार्यं करिष्यामि त्वत्तो नेच्छे फलं नृप। तप:स्वाध्यायशीलोऽहं निवृत्तश्च प्रतिग्रहात्॥
English: Why do you, O king, tempt me thus, me who have for a long time followed duty of abstention? I shall myself do what my duty is. I do not wish to participate in the rewards acquired by you, O king. I am given too penances and to the study of the Vedas, and I have abstained from acceptance.
Sanskrit: राजोवाच यदि विप्र विसृष्टं ते जप्यस्य फलमुत्तमम्। आवयोर्यत् फलं किञ्चित् सहितं नौ तदस्त्विह॥
English: The king said If, O Brahmana, you are really prepared to give me the excellent reward of your recitation, then let half that reward be mine, you also take at the same time half the reward that I myself have gained by my acts.
Sanskrit: द्विजाः प्रतिग्रहे युक्ता दातारो राजवंशजाः। यदि धर्मः श्रुतो विप्र सहैव फलमस्तु नौ॥
English: Brahmanas follows the duty of acceptance. Persons born in the royal order follow the duty of giving. If you are not unaware of the duties, let our fruits be equal.
Sanskrit: मा वा भूत् सहभोज्यं नौ मदीयं फलमाप्नुहि। प्रतीच्छ मत्कृतं धर्मं यदि ते मय्यनुग्रहः॥
English: Or, if you do not wish to be my equal regarding our rewards, that I may have gained. Do take the merit I have gained if you wish to show me favour.'
Sanskrit: भीष्म उवाच ततो विकृतवेषौ द्वौ पुरुषौ समुपस्थितौ। गृहीत्वान्योन्यमावेष्ट्य कुचैलावूचतुर्वचः॥
English: Bhishma continued 'At this time two very ugly persons came there. Each had his arm upon the other's shoulder; both were ill-dressed. They said these
Sanskrit: न मे धारयसीत्येको धारयामीति चापरः। इहास्ति नौ विवादोऽयमयं राजानुशासकः॥
English: You owe me nothing!-I really owe you!-If we dispute in this way, here is the king, who governs men.
Sanskrit: सत्यं ब्रवीम्यहमिदं न मे धारयते भवान्। अनृतं वदसीह त्वमृणं ते धारयाम्यहम्॥
English: I say truly, you owe me nothing!-You speak falsely. I owe you a debt!
Sanskrit: तावुभौ सुभृशं तप्तौ राजानमिदमूचतुः। परीक्ष्य त्वं यथा स्याबो नावामिह विगर्हितौ॥
English: Both of them, greatly exercises in dispute, then addressed the king, saying,-See, O king, that none of us may be visited by sin!
Sanskrit: विरूप उवाच धारयामि नरव्याघ्र विकृतस्येह गोः फलम्। ददतश्च न गृह्णाति विकृतो मे महीपते॥
English: Virupa said I owe my companion Vikrita, O king, the merits of the gift of a cow. I am willing to satisfy that debt. This Vikrita, however, refuses to accept repayment.
Sanskrit: विकृत उवाच न मे धारयते किञ्चिद् विरूपोऽयं नराधिप। मिथ्या ब्रवीत्ययं हि त्वां सत्याभासं नराधिप॥
English: Vikrita said This Virupa, O king, owes me nothing. He speaks an untruth under the appearance of truth, O King.
Sanskrit: राजोवाच विरूप किं धारयते भवानस्य ब्रवीतु मे। श्रुत्वा तथा करिष्येऽहमिति मे धीयते मनः॥
English: The king said Tell me, O Virupa, what is that which you owe your friend here. I wish to first hear you and then do what is proper.
Sanskrit: विरूप उवाच शृणुष्वावहितो राजन् यथैतद् धारयाम्यहम्। विकृतस्यास्य राजर्षे निखिलेन नराधिप॥
English: Virupa said Hear attentively, 0 king, all the circumstances fully about how I owe my companion, viz., this Vikrita, O king.
Sanskrit: अनेन धर्मप्राप्त्यर्थं शुभा दत्ता पुरानघ। धेनुर्विप्राय राजर्षे तप:स्वाध्यायशीलिने॥
English: This Vikrita had, in days gone by, for the sake of acquiring merit, O sinless onc, given away an auspicious cow, O royal sage, to a Brahmana given to penances and the study of the Vedas.
Sanskrit: तस्याश्चायं मया राजन् फलमभ्येत्य याचितः। विकृतेन च मे दत्तं विशुद्धनान्तरात्मना॥
English: Going to him, O king, I begged of him the reward of that act. With a pure heart, Vikrita made a gift to me of that reward.
Sanskrit: ततो मे सुकृतं कर्म कृतमात्मविशुद्धये। गावौ च कपिले क्रीत्वा वत्सले बहुदोहने॥
English: I then, for my purification, did some good acts. I also bought two Kapila cows with calves, both of which used to give large quantities of milk.
Sanskrit: ते चोच्छवृत्तये राजन् मया समपवर्जिते। यथाविधि यथाश्रद्धं तदस्याहं पुनः प्रभो॥ इहाद्यैव गृहीत्वा तु प्रयच्छे द्विगुणं फलम्। एवं स्यात् पुरुषव्याघ्र कः शुद्धः कोऽत्र दोषवान्।।९६।
English: I then presented according to due rites and with proper devotion, those two cows to a poor Brahmana living by picking solitary grains. Having formerly accepted the gift from my companion, I wish, O lord, even here, to give him in return twice the reward. The circumstances being such, O foremost of men, who amongst us two shall be innocent and who guilty?
Sanskrit: एवं विवदमानौ स्वस्त्वामिहाभ्यागतौ नृप। कुरु धर्ममधर्म वा विनये नौ समादध॥
English: Disputing with each other about this, we have both come to you, O King, Whether you judge rightly or wrongly, settle our dispute and put us in peace.
Sanskrit: यदि नेच्छति मे दानं यथा दत्तमनेन वै। भवानत्र स्थिरो भूत्वा मार्गे स्थापयिताद्य नौ॥
English: If this my companion does not wish to take from me in return a gift equal to what he gave me, you shall have to judge patiently and put us both on the right road.
Sanskrit: राजोवाच दीयमानं न गृह्णासि ऋणं कस्मात् त्वमद्य वै। यथैव तेऽभ्यनुज्ञातं तथा गृह्णीष्व मा चिरम्॥
English: The king said, Why do you not accept payment that is sought lo be made for the debt that he owes to you? Do not delay, but accept payment of what you know, to be your due!
Sanskrit: विकृत उवाच धारयामीत्यनेनोक्तं ददानीति तथा मया। नायं मे धारयत्यद्य गच्छतां यन वाञ्छति॥
English: Vikrita said-This one says that he owes me. tell him that what I gave I give away. He does not, therefore, owe me anything, Let him go wherever he likes.
Sanskrit: राजोवाच ददतोऽस्य न गृह्णासि विषमं प्रतिभाति मे। दण्ड्यो हि त्वं मम मतो नास्त्यत्र खलु संशयः॥
English: He is ready to give.you. You are, however, reluctant to take. It does not appear proper to me! I think you should be punished for this. There is little doubt in this.
Sanskrit: विकृत उवाच मयास्य दत्तं राजर्षे गृह्णीयां तत् कथं पुनः। काममत्रापराधो मे दण्डमाज्ञापय प्रभो॥
English: I made a gift to him, O royal sage! How can I take it back? If I am guilty in this, do you declare the punishment, O powerful one.
Sanskrit: विरूप उवाच दीयमानं यदि मया नेषिष्यसि कथञ्चन। नियंस्यति त्वां नृपतिरयं धर्मानुशासकः॥
English: Virupa said If you refuge to take when I am ready to give, this king will, forsooth, punish you, for he is an upholder of justice. Vikrita said,
Sanskrit: विकृत उवाच स्वं मया याचितेनेह दत्तं कथमिहाद्य तत्। गृह्णीयां गच्छतु भवानभ्यनुज्ञां ददानि ते॥
English: Vikrita said Begged by him I gave him what was my own. How shall I now take it back. You may go away. I permit you.
Sanskrit: ब्राह्मण उवाच श्रुतमेतत्त्वया राजन्नन्योः कथितं द्वयोः। प्रतिज्ञातं मया यत्ते तद् गृहाणाविचारितम्॥
English: The Brahmana said You have heard, O king, the words of these two. Do you take unhesitatingly what I have promised to give you.
Sanskrit: राजोवाच प्रस्तुतं सुमहत् कार्यमनयोर्गह्वरं यथा। जापकस्य दृढीकारः कथमेतद् भविष्यति॥
English: This subject is, indeed, as deep as an unfathomable pit. How will the tenaciousness of this Reciter end.
Sanskrit: यदि तावन्न गृह्णामि ब्राह्मणेनापवर्जितम्। कथं न लिप्येयमहं पापेन महताद्य वै॥
English: If I do not take what has been given by this Brahmana, how shall I avoid being polluted with a great sin?
Sanskrit: तौ चोवाच स राजर्षिः कृतकार्यो गमिष्यथः। नेदानी मामिहासाद्य राजधर्मो भवेन्मृषा॥
English: The royal sage then said to the two disputants,-having acquired your respective objects, go you both. I should see that kingly duties, which are in me, may not become useless.
Sanskrit: स्वधर्मः परिपाल्यस्तु राज्ञामिति विनिश्चयः। विप्रधर्मश्च गहनो मामनात्मानमाविशत्॥
English: It is settled that kings should follow the duties sanctioned for them. To my misfortune, however, the course of duties laid down for Brahmanas has affected my wretched self.
Sanskrit: ब्राह्मण उवाच गृहाण धारयेऽहं च याचितं संश्रुतं मया। न चेद् ग्रहीष्यसे राजशपिष्ये त्वां न संशयः॥
English: The Brahmana said Accept, O king! I owe you, You begged it of me, and I also have promised! If, however, you refuse to take, O king, I shall forsooth curse you.
Sanskrit: राजोवाच धिग्राजधर्मं यस्यायं कार्यस्येह विनिश्चयः। इत्यर्थं मे ग्रहीतव्यं कथं तुल्यं भवेदिति॥
English: Fie on royal duties, the fixed action of which is even such! I should, however, take what you give only for making the two sorts of duty exactly equal.
Sanskrit: एष पाणिरपूर्वं मे निक्षेपार्थं प्रसारितः। यन्मे धारयसे विप्र तदिदानी प्रदीयताम्॥
English: This my hand, that was never before expanded, is not stretched forth. Give me what you owe me.
Sanskrit: ब्राह्मण उवाच संहितां जपता यावान् गुणः कश्चित् कृतो मया। तत् सर्वं प्रतिगृह्णीष्व यदि किञ्चिदिहास्ति मे॥
English: If I have acquired any fruits by reciting the Gayatri, accept them all.
Sanskrit: राजोवाच जलमेतन्निपतितं मम पाणौ द्विजोत्तम। सममस्तु सहैवास्तु प्रतिगृह्णातु वै भवान्॥
English: The king said-These drops of water, see, O foremost of Brahmanas, have fallen upon my hand. I also wish to give you. Accept my gift. Let us both stand equal.
Sanskrit: विरूप उवाच कामक्रोधौबिद्धिनौ त्वमावाभ्यां कारितो भवान्। सहेति च यदुक्तं ते समा लोकास्तवास्य च॥
English: Virupa said Know, O king, that we two are Desire and Anger. We have induced you to act thus! You have made a gift in return to the Brahmana. Let there be equality between you and this twiceborn one regarding blessed regions in the next world.
Sanskrit: नायं धारयते किञ्चिज्जिज्ञासा त्वत्कृते कृता। कालो धर्मस्तथा मृत्युः कामक्रोधौ तथा युवाम्॥ सर्वमन्योन्यनिष्कर्ष निघृष्टं पश्यतस्तव। गच्छ लोकान् जितान् स्वेन कर्मणा यत्रवाञ्छसि॥११७।
English: This Vikrita really does not owe me anything. We appealed to you for your own sake. Time, Dharma, Mrityu, and we two, have cxamined everything about you, here in your very presence, by creating this quarrel between you and that Brahmana. go now, as you like, to those regions of happiness which you have acquired by means of your deeds.
Sanskrit: जापकानां फलावाप्तिर्मया ते सम्प्रदर्शिता। गतिः स्थानं च लोकाच जापकेन यथा जिताः॥
English: Bhishma said I have now told you how Reciters win the fruits (of their recitation) and what, indeed, is their object, what the place, and what the region of surya.
Sanskrit: प्रयाति संहिताध्यायी ब्रह्माणं परमेष्ठिनम्। अथबाग्नि समायाति सूर्यमाविशतेऽपि वा॥
English: A Reciter of Gayatri goes to the supreme god Brahiman, or to Agni or enters the regions, that a Reciter may acquire.
Sanskrit: स तैजसेन भावेन यदि तत्र रमत्युत। गुणास्तेषां समाधत्ते रागेण प्रतिमोहितः॥
English: If he plays there in his new form, then stupefied by such attachment, he is affected by the attributes of those particular regions.
Sanskrit: एवं सोमे तथा वायौ भूम्याकाशशरीरगः। सरागस्तत्र वसति गुणांस्तेषां समाचरन्॥
English: He is equally affected if he goes to Soma, or Vayu, or Earth, or Space. The fact is, he lives in all these, with attachment, and shows the attributes peculiar to those regions.
Sanskrit: अथ तत्र विरागी स गच्छति त्वथ संशयम्। परमव्ययमिच्छन् स तमेवाविशते पुनः॥
English: If, however, after having freed himself from attachments, he goes to those regions and does not trust the happiness he enjoys) and wishes for That Which is Supreme and Immutable, he then enters even That.
Sanskrit: अमृताच्चामृतं प्राप्तः शान्तीभूतो निरात्मवान्। ब्रह्मभूतः स निर्द्वन्द्वः सुखी शान्तो निरामयः॥
English: In that case he acquires the ambrosia of ambrosia, to a state free from desire and individual consciousness. He becomes Brahma's self, freed from the influence of the pairs of opposites, happy, tranquil, the without pain.
Sanskrit: ब्रह्मस्थानमनावर्तमेकमक्षरसंज्ञकम्। अदुःखमजरं शान्तं स्थानं तत् प्रतिपद्यते॥
English: Indeed, he acquires that state which is free from pain, which is tranquil, which is called Brahma, whence there is no return, and which is called the One and Jummutable.
Sanskrit: चतुर्भिर्लक्षणीनं तथा षड्भिः सषोडशैः। पुरुषं तमतिक्रम्य आकाशं प्रतिपद्यते॥
English: He becomes freed from the four means of perception, viz., Direct knowledge (through the senses), Revelation, Inference, and Intuition, the six conditions, (Hunger, Trust, Grief, Delusion, Disease, and Death), and also the other six and ten senses, attributes, viz., five breaths, the ten senses, and the mind. Transcending the Creator (Brahiman), he becomes at one with the One Supreme Soul.
Sanskrit: अथ नेच्छति रागात्मा सर्वं तदधितिष्ठति। यच्च प्रार्थयते तच्च मनसा प्रतिपद्यते॥
English: Or, if moved by attachments, he does not wish for such absorption, but wishes to have a separate existence depending on that Supreme Cause of everything, then he gets the fruition of all his desires.
Sanskrit: अथवा चेक्षते लोकान् सर्वान् निरयसंज्ञितान्। निस्पृहः सर्वतो मुक्तस्तत्र वै रमते सुखम्॥
English: Or, if he hates all regions of happiness, which have been called hells, he then, driving off desire and freed from everything, enjoys supreme happiness even in those very regions.
Sanskrit: एवमेषा महाराज जापकस्य गतिर्यथा। एतत् ते सर्वमाख्यातं किं भूयः श्रोतुमिच्छसि॥
English: Thus, O king, I have described to you about the end acquired by Reciters. I have told you everything. What else do you wish to hear from me?
Sanskrit: युधिष्ठिर उवाच किं फलं ज्ञानयोगस्य वेदानां नियमस्य च। भूतात्मा च कथं ज्ञेयस्तन्मे ब्रूहि पितामह॥
English: Yudhishthira said What are the fruits of the Jnana Yoga, of all the Vedas, and of the (various) observances and vows? How also may the individual soul be known? Tell me this, O grand father.
Sanskrit: भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। मनोः पजापतेर्वादं महर्षेश्च बृहस्पतेः॥
English: Bhishma said Regarding it is cited the old narrative of the conversation between that lord of creatures, viz., Manu, and the great Rishi Brihaspati.
Sanskrit: प्रजापतिं श्रेष्ठतमं प्रजानां देवर्षिसंघप्रवरो महर्षिः। बृहस्पतिः प्रश्नमिमं पुराणं पप्रच्छ शिष्योऽथ गुरुं प्रणम्य॥ यत्कारणं यत्र विधिः प्रवृत्तो ज्ञाने फल यत्प्रवदन्ति विप्राः। यन्मन्त्रशब्दैरकृतप्रकाशं तदुच्यतां मे भगवन्यथावत्॥
English: In days of yore, the foremost of celestial Rishis, viz., Brihaspati, who was a disciple of Manu bowed to his preceptor and addressing that king and first of all creatures, said,-What is the origin of the universe? Whence have the ordinances originated? What are those fruits attributed by the learned to Knowledge? Tell me also truly, O illustrious one, what is that which the Vedas have not been able to show?
Sanskrit: र्यज्ञैरनेकैरथ गोप्रदानैः। फलं महद्भिर्यदुपास्यते च किं तत्कथं वा भविता क्व वा तत्॥
English: What are those fruits which are respected by eminent sages conversant with the science of Artha, with the Vedas, and with the mantras, through sacrifices and profuse gifts of kine? Whence do those fruits originate? Where are they do be found?
Sanskrit: मही महीजाः पवनोऽन्तरिक्षं जलौकसश्चैव जलं दिवं च। स्तदुच्यतां मे भगवन् पुराणम्॥
English: Tell me also this old history, viz., whence have the Earth, all earthly objects, wind, sky aquatic animals, water, heaven, and the dwellers of heaven, all originated.
Sanskrit: ज्ञानं यतः प्रार्थयते नरो वै ततस्तदर्था भवति प्रवृत्तिः। न चाप्यहं वेद परं पुराणं मिथ्याप्रवृत्तिं च कथं नु कुर्याम्।
English: Man is inclined towards that object which he seeks to know. I have no knowledge of that Ancient and Supreme Being. How shall I free myself from a false display of my leaning towards Him?
Sanskrit: ऋक्सामसंघांश्च यजूंषि चापि च्छन्दांसि नक्षत्रगति निरुक्तम्। अधीत्य च व्याकरणं सकल्पं शिक्षां च भूतप्रकृतिं न वेदि॥
English: I have read the Riks, all the Samans, all the Yajuses, the Chhandas, Astronomy, Nirukta, Grammar, Sankalpa, and Shiksha. But I have no knowledge of the nature of the five principal elements which forin everything.
Sanskrit: स मे भवान् शंसतु सर्वमेतत् सामान्यशब्दैश्च विशेषणैश्च। ज्ज्ञाने फलं कर्मणि वा यदस्ति॥
English: Describe to me all I have asked you, by making only simple statements and using qualifying adjectives or attributes. Tell me what the fruits are of Knowledge, sacrifices and other religious rites. Explain to me how also an embodied being leaves his body and acquires a new one.
Sanskrit: यथा च देहाच्च्यवते शरीरी पुनः शरीरं च यथाभ्युपैति। मनुरुवाच स्तदेव दुःखं प्रवदन्त्यनिष्टम्।
English: What is agreeable to one constitutes his happiness. Likewise what is disagreeable to one forms his misery, feeling-"By this I shall acquire happiness and prevent misery”_-men perform all religious acts.
Sanskrit: देतत्कृते कर्मविधिः प्रवृत्तः। त्येतत्कृते ज्ञानविधिः प्रवृत्तः॥
English: The efforts for the acquisition of Knowledge, however, originate from a desire for avoiding both happiness and misery.
Sanskrit: कामात्मकाश्छन्दसि कर्मयोगा एभिर्विमुक्तः परमश्नुवीत। नानाविधे कर्मपथे सुखार्थी नरः प्रवृत्तो न परं प्रयाति॥
English: The ordinances about sacrifices and other observances, which are in the Vedas, all originate from desire. He, however, who frees himself from desire of acquiring happiness, performs various acts is constrained to go to hell.
Sanskrit: बृहस्पतिरुवाच इष्टं त्वनिष्टं च सुखासुखे च साशीस्त्वबच्छन्दति कर्मभिश्च।
English: Men aspire to acquire the agreeable which ends in happiness, to avoid the disagreeable which begets misery. Such acquisition and such avoidance again are brought about by acts.
Sanskrit: मनुरुवाच एभिर्विमुक्तः परमाविवेश एतत् कृते कर्मविधिः प्रवृत्तः। कामात्मकांश्छन्दति कर्मयोग एभिर्विमुक्तः परमाददीत॥
English: By freeing oneself from acts that a man succeeds in entering into Brahma. The injunctions of Karma or acts are laid down for that very end. The ordinances of Karma tempt only those whose hearts are not shorn of desire. By freeing oneself from acts one wins the highest state.
Sanskrit: आत्मादिभिः कर्मभिरिन्ध्यमानो धर्मे प्रवृत्तो द्युतिमान् सुखार्थी। परं हि तत् कर्मपथादपेतं निराशिषं ब्रह्मपरं ह्यवैति॥
English: By performing religious rites, one who wishes liberation becomes purified (from attachments, for these acts have for their object the purification of the soul, and at last acquires great splendour. By freeing oneself from acts, one acquires the highest end, viz., Brahma, which reigns Supreme over the reward which acts give.
Sanskrit: प्रजाः सृष्टा मनसा कर्मणा च द्वावेवैतौ सत्पथौ लोकजुष्टौ। दृष्टं कर्म शाश्वतं चान्तवच्च मनस्त्यागः कारणं नान्यदस्ति॥
English: Creatures have all been engendered by Mind and Act. These are the two best paths adored of all. External acts yields fruits that are both transitory as also eternal. For acquiring the latter there is no other means than relinquishing the desire for fruits by the mind,
Sanskrit: स्वेनात्मना चक्षुरिव प्रणेता निशात्यये तमसा संवृतात्मा। ज्ञानं तु विज्ञानगुणेन युक्तं कर्माशुभं पश्यति वर्जनीयम्॥
English: As the eye, when night passes away and the veil of darkness is gone, leads its possessor by its own power, so the Understanding, when it becomes endued with Knowledge, sees all evils which should be shunned.
Sanskrit: सर्पान्कुशाग्राणि तथोदपानं ज्ञात्वा मनुष्याः परिवर्जयन्ति। ज्ज्ञाने फलं पश्य यथा विशिष्टम्॥
English: Men avoid snakes, sharp blades, of Kusha and pits, when they find them on their way. If some tread upon or fall into them, they do so by ignorance. Mark the superiority of the fruits of knowledge.
Sanskrit: कृत्स्नस्तु मन्त्रो विधिवत् प्रयुक्तो यथा यथोक्तास्त्विह दक्षिणाश्च। अन्नप्रदानं मनसः समाधिः पञ्चात्मकं कर्मफलं वदन्ति॥
English: Duly administered Mantras, sacrifices, the presents called Dakshina, gift of food and concentration of the mind are the five acts which yield fruits, there being none else.
Sanskrit: स्तस्मान्मन्त्रो मन्त्रपूर्वं हि कर्म। विधिविधेयं मनसोपपत्तिः फलस्य भोक्ता तु तथा शरीरी॥
English: Acts have the three Gunas (of Satva Rajas, and Tamas) for their soul. The Vedas say this. The Mantras, therefore, have the same three qualities, since it is with Mantras that acts are performed. The ritual also is possessed by the same three qualities. The fruits of action depend upon the mind. It is the embodied creature who enjoys those fruits.