pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: स वै तस्मावस्थायां सर्वत्यागकृतः सुखम्। निरिच्छस्त्यजति प्राणान् ब्राह्मीं संविशते तनुम्॥
English: He enjoys, in that state, the happiness which follows Renunciation. Having thoroughly controlled his desires, he casts off his life-breaths and merges into the Brahmic body.
Sanskrit: अथवा नेच्छते तत्र ब्रह्मकायनिषेवणम्। उत्क्रामति च मार्गस्थो नैव क्वचन जायते॥
English: Or, if he does not desire to merge into the Brahmic body, he at once goes upwards into the region of Brahma and is never born again.
Sanskrit: आत्मबुद्ध्या समास्थाय शान्तीभूतो निरामयः। अमृतं विरजः शुद्धमात्मानं प्रतिपद्यते॥
English: Having become tranquillity's self, and being freed from all sorts of calamity, such a person, by depending upon his own intelligence, attains to that Soul which is pure and immortal and which is without a stain.'
Sanskrit: युधिष्ठिर उवाच गतीनामुत्तमा प्राप्तिः कथितां जापकेष्विह। एकैवैषा गतिस्तेषामुत यान्त्यपरामपि।॥
English: Yudhishthira said You have described the very high end to which the Reciters attain. I beg to enquire whether this is their only end or there any other to which they attain.
Sanskrit: भीष्म उवाच शृणुष्वावहितो राजन् जापकानां गतिं विभो। यथा गच्छन्ति निरयाननेकान् पुरुषर्षभ॥
English: Bhishma said-Listen with rapt attention, O powerful king, to the end that silent Reciters attain, and to the various kinds of hell into which they sink, O foremost of men.
Sanskrit: यथोक्तपूर्वं पूर्वं यो नानुतिष्ठति जापकः। एकदेशक्रियश्चात्र निरयं स च गच्छति॥
English: That Reciter who does not. at first act according to the rules which have been laid down, and who cannot complete the ritual or course of discipline laid down, has to go to hell.
Sanskrit: अवमानेन कुरुते न प्रीयति न हृष्यति। ईदृशो जापको याति निरयं नात्र संशयः॥
English: That Reciter who work without faith, who is not contented with his work, and who takes no pleasure in it, forsooth, goes to hell.
Sanskrit: अहङ्कारकृतश्चैव सर्वे निरयगामिनः। परावमानी पुरुषो भविता निरयोपगः॥
English: They who follow the ritual with pride in their hearts, all go to hell. That Reciter who insults and disregards others has to go to hell.
Sanskrit: अभिध्यापूर्वकं जप्यं कुरुते यश्च मोहितः। यत्राभिध्यां स कुरुते तं वै निरयमृच्छति॥
English: That man who makes silent recitation under the influence of stupefaction and from desire of fruit, acquires all those things which he seeks at heart.
Sanskrit: अथैश्वर्यप्रवृत्तेषु जापकस्तत्र रज्यते। स एव निरयस्तस्य नासौ तस्मात् प्रमुच्यते॥
English: That Reciter who seeks at heart the supreme power of Yoga, has to go to hell and never becomes freed from it.
Sanskrit: रागेण जापको जष्यं कुरुते तत्र मोहितः। यत्रास्य रागः पतति तत्र तत्रोपपद्यते॥
English: That Reciter who makes recitation under the influence of attachments, obtain those objects which he seeks for.
Sanskrit: दुर्बुद्धिरकृतप्रज्ञश्चले मनसि तिष्ठति। चलामेव गतिं याति निरयं वा नियच्छति॥
English: That Reciter of wicked understanding and uncleaned soul who engages in work with an unstable mind, obtains an unstable end or goes into hell.
Sanskrit: अकृतप्रज्ञको बालो मोहं गच्छति जापकः। स मोहान्निरयं याति तत्र गत्वानुशोचति॥
English: The Reciter who is not gifted with wisdom and who is foolish, becomes stupefied or deluded; and for such delusion has to go to hell where he is obliged to grieve.
Sanskrit: दृढग्राही करोमीति जाप्यं जति जापकः। न सम्पूर्णो न संयुक्तो निरयं सोऽनुगच्छति॥
English: If a person even of fixed heart, determining in to complete the discipline, makes, recitation, but fails to come to the end, for his having freed himself from attachments by a violent stretch without genuine conviction of their worthlessness of harmful character, he also has to go to hell.
Sanskrit: युधिष्ठिर उवाच अनिवृत्तं परं यत्तदव्यक्तं ब्रह्मणि स्थितम्। तद्भूतो जापकः कस्मात् स शरीरमिहाविशेत्॥
English: Yudhishthira said When the Reciter attains to the essence of that which exists in its own nature, which is Supreme, which is beyond description and comprehension, and which dwells in the syllable. OM forming the subject of both recitation and meditation, why is it that they have a gain to take birth in embodied forms?
Sanskrit: भीष्म उवाच दुष्प्रज्ञानेन निरया बहवः समुदाहृताः। प्रशस्तं जापकत्वं च दोषाश्चैते तदात्मकाः॥
English: Reciters, for want of true knowledge and wisdom, go to various descriptions of hell. The discipline followed by Reciters is surely very superior. These, however, that I have spoken o! are their weak points.
Sanskrit: युधिष्ठिर उवाच कीदृशं निरयं याति जापको वर्णयस्व मे। कौतूहलं हि राजन् मे तद् भवान् वक्तुमर्हति॥
English: Yudhishthira said Tell me what sort of hell is obtained by a Reciter? I am curious, O king, to know this. You should describe this subject to me.'
Sanskrit: भीष्म उवाच धर्मस्यांशप्रसूतोऽसि धर्मिष्ठोऽसि स्वभावतः। धर्ममूलाश्रयं वाक्यं शृणुष्वावहितोऽनध॥
English: Bhishma said “You have originated from a portion of the good of righteousness. You are by nature observant of righteousness. Listen, O sinless one, with undivided attention, to these words having righteousness for their root.
Sanskrit: अमूनि यानि स्थानानि देवानां परमात्मनाम्। नानासंस्थानवर्णानि नानारूपफलानि च।॥ दिव्यानि कामचारीणि विमानानि सभास्तथा। आक्रीडा विविधा राजन् पद्मिन्यश्चैव काञ्चनाः॥ चतुर्णा लोकपालानां शुक्रस्याथ बृहस्पतेः। मरुतां विश्वदेवानां साध्यानामश्विनोरपि॥ रुद्रादित्यवसूनां च तथान्येषां दिवौकसाम्। एते वै निरयास्तात स्थानस्य परमात्मनः॥
English: Those regions that are owned by the great gods, that are of various aspects and colours, of various descriptions and productive of various fruits, and that are of great excellence, those cars again that move at the desire of the riders, those beautiful palaces and hells, those various pleasure-gardens decorated with golden lotuses, those regions that belong to the four Regents and Shukra and Brihaspati and the Maruts and Vishvedevas and Saddhyas and the Ashvins, and the Rudras and the Adityas and the Vasus, and other dwellers of heaven, are, O sire, spoken of as hells, when compared with the region of the Supreme Self.
Sanskrit: अभयं चानिमित्तं च न तत् क्लेशसमावृतम्। द्वाभ्यां मुक्तं त्रिभिर्मुक्तमष्टाभिस्त्रिभिरेव च॥ चतुर्लक्षणवर्जं तु चतुष्कारणवर्जितम्। अप्रहर्षमनानन्दमशोकं विगतक्लमम्॥
English: The region last spoken of it shorn of fear, increate, without pain of any sort, without any agreeable or disagreeable element, beyond the reach of the three qualities, freed from the eight things (viz., the five primal elements, the senses, the mind, and the intellect), without the three (distinctions between the knower, the known, and act knowing); freed also from the four attributes (seeing, hearing, thinking, and knowing), without the fourfold causes (of knowledge) without joy and delight ard sorrow and disease.
Sanskrit: कालः सम्पद्यते तत्र कालस्तत्र न वै प्रभुः। स कालस्य प्रभू राजन् स्वर्गस्यापि तथेश्वरः॥
English: Time makes it appearance there for usc. Time is not the ruler there. That supreme region is the ruler of Time as also of Heaven.
Sanskrit: आत्मकेवलतां प्राप्तस्तत्र गत्वा न शोचति। ईदृशं परमं स्थानं निरयास्ते च तादृशाः॥
English: That Reciter who becomes identified with his Soul (by withdrawing everything into it) goes there. He has, after this, never to experience any sorrow. This region is called Supreme. The other regions are hell.
Sanskrit: एते ते निरयाः प्रोक्ताः सर्व एव यथातथम्। तस्य स्थानवरस्येह सर्वे निरयसंज्ञिता:॥
English: I have not told you of all those regions that are called hell. Indeed, as compared with that foremost of regions all the others are called hell.'
Sanskrit: युधिष्ठिर उवाच कालमृत्युयमानां ते इक्ष्वाकोर्ब्राह्मणस्य च। विवादो व्याहतः पूर्वं तद् भवान् वक्तुमर्हति॥
English: Yudhishthira said You had mentioned the dispute between Time, Mrityu, Yama, Ikshvaku, and a Brahmana. You should describe the story in full.
Sanskrit: भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। इक्ष्वाकोः सूर्यपुत्रस्य तद् वृत्तं ब्राह्मणस्य च॥ कालस्य मृत्योश्च तथा यद् वृत्तं तन्निबोध मे। यथा स तेषां संवादो यस्मिन् स्थानेऽपि चाभवत्॥
English: Bhishma said Regarding this subject that I am describing, is cited the old story of what too place between Surya's son Ikshvaku and a certain Brahmana, and Tiine and Mrityu. Listen to me as to what happened, and what was the conversation that took place between them and the place where it happened.
Sanskrit: ब्राह्मणो जापकः कश्चिद् धर्मवृत्तो महायशाः। षडङ्गविन्महाप्राज्ञः पैप्पलादिः स कौशिकः॥
English: There was a certain the highly famous and pious Brahınana. He was a Reciter. Greatly wise, he was conversant with the six branches (of the Vedas). He was of the Kushika race and son of Pippalada.
Sanskrit: तस्यापरोक्षं विज्ञानं षडङ्गेषु बभूव ह। वेदेषु चैव निष्णातो हिमवत्पादसंश्रयः॥
English: He acquired (by his austerities) spiritual insight into the various branches of the Vedas. Residing at the foot of Himavat, he was devoted to the Vedas,
Sanskrit: सोद्यं ब्राह्म तपस्तेपे संहितां संयतो जपन्। तस्य वर्षसहस्रं तु नियमेन तथा गतम्॥
English: He practised, silently reciting the Gayatri, severe austerities for attaining to Brahma. A thousand years passed away while he was engaged in the observance of vows and fasts.
Sanskrit: स देव्या दर्शितः साक्षात् प्रीतास्मीति तदा किल। जष्यमावर्तयंस्तूष्णीं न स तां किञ्चिदब्रवीत्॥
English: The goddess (of Gayatri or Savitri) appeared before him and said,-I am pleased with you.-Continuing to recite the sacred Mantra, the Brahmana remained silent and spoke not a word to the goddess.
Sanskrit: तस्यानुकम्पया देवी प्रीता समभवत् तदा। वेदमाता ततस्तस्य तज्जप्यं समपूजयत्॥
English: The goddess felt mercy for him and became highly pleased. Then the mother of the Vedas spoke highly of that recitation in which the Brahmana had been engaged.
Sanskrit: समाप्तजप्यस्तूत्थाय शिरसा पादयोस्तदा। पपात देव्या धर्मात्मा वचनं चेदमब्रवीत्॥ दिष्ट्या देवि प्रसन्ना त्वं दर्शनं चागता मम। यदि चापि प्रसन्नासि जप्ये मे रमतां मनः॥
English: After finishing his recitation the Brahmana stood up and, lowering his head, laid himself down before the goddess's feet. The pious Reciter, addressing the goddess, said,-By good luck, O goddess, you have been pleased with me and shown yourself to me. If, indeed, you are pleased with me, the boon I ask is that my heart may find pleasure in the act of recitation.
Sanskrit: सावित्र्युवाच किं प्रार्थयसि विप्रर्षे किं चेष्टं करवाणि ते। प्रब्रूहि जपतां श्रेष्ठ सर्वं तत् ते भविष्यति॥
English: What do you ask, O twice-born Rishi? What wish of yours shall I make good? Tell me, O foremost of Reciters, everything will be as you wish.
Sanskrit: इत्युक्तः स तदा देव्या विप्रः प्रोवाच धर्मवित्। जप्यं प्रति ममेच्छेयं वर्धत्विति पुनः पुनः॥
English: Thus addressed by the goddess, the Brahmana, conversant with duties, replied, saying,-Let me wish about continuing my recitation s go on increasing every day.
Sanskrit: मनसश्च समाधिर्मे वर्धेताहरहः शुभे। तत् तथेति ततो देवी मधुरं प्रत्यभाषत॥
English: Let also, O auspicious goddess, my Samadhi be more complete!-The goddess sweetly said,-Let it be as you wish.
Sanskrit: इदं चैवापरं प्राह देवी तत्प्रियकाम्यया। निरयं नैव याता त्वं यत्र याता द्विजर्षभाः॥
English: Desiring to do good to the Brahmana, the goddess once again said to him-You shall not have to go to hell, i.e., there where great Brahmanas go.
Sanskrit: यास्यसि ब्रह्मणः स्थानमनिमित्तमनिन्दितम्। साधये भविता चैतद् यत्त्वयाहमिहार्थिता॥
English: You shall go to the region of Brahma which is incrcate and free from every fault. I go hence, but that which you have asked me shall take place.
Sanskrit: नियतो जप चैकाग्रो धर्मस्त्वां समुपैष्यति। कालो मृत्युर्यमश्चैव समायास्यन्ति तेऽन्तिकम्॥
English: Go on reciting with controlled soul and rapt attention. The god Dharma will in person come lo you. Time, Mrityu, and Yama also will come to you. There will be a dispute of morality.'
Sanskrit: भविता च विवादोऽत्र तव तेषां च धर्मतः। भीष्म उवाच एवमुक्त्वा भगवती जगाम भवन स्वकम्॥ ब्राह्मणोऽपि जपन्नास्ते दिव्यं वर्षशतं तथा। सदा दान्तो जितक्रोधः सत्यसंधोऽनसूयकः॥
English: The goddess, having said these words returned to her own house. The Brahimana continued in recitation for a thousand divine years. Restraining anger, and always controlling self, he passed his time firmly devoting himself to truth and shorn of malice.
Sanskrit: समाप्ते नियमे तस्मिन्नथ विप्रस्य धीमतः। साक्षात् प्रीतस्तदा धर्मो दर्शयामास तं द्विजम्॥
English: Upon the completion of the observance by the intelligent Brahmana, Dharma, pleased with him, appeared before that twice-born one.
Sanskrit: धर्म उवाच द्विजाते पश्य मां धर्ममहं त्वां द्रष्टुमागतः। जप्यस्यास्य फलं यत्तत् सम्प्राप्तं तच्च मे शृणु॥
English: Dharma said O twice-born one, see me who am Dharma. I have come here for seeing you. You have acquired the meed of this recitation in which you had been engaged. Listen to me as to what that rewards is.
Sanskrit: जिता लोकास्त्वया सर्वे ये दिव्या ये च मानुषाः। देवानां निलयान् साधो सर्वानुत्क्रम्य यास्यसि॥
English: You have acquired all the regions of felicity which belong to either gods or men. O good man, you shall ascend above all the abodes of the gods.
Sanskrit: प्राणत्यागं कुरु मुने गच्छ लोकान् यथेप्सितान्। त्यक्त्वाऽऽत्मनः शरीरं च ततो लोकानवाप्स्यसि॥
English: O ascetic, cast off your vital breaths then, and to go whatever regions you please. By casting off your body you will acquire many regions of felicity.
Sanskrit: ब्राह्मण उवाच किं नु लोकैर्हि मे धर्म गच्छ त्वं च यथासुखम्। बहुदुःखसुखं देहं नोत्सृजेयमहं विभो॥
English: The Brahmana said What have I to do which those regions of felicity of which you speak. O Dharma, go wherever you like. I will not, O powerful lord, cast off this body which is subject to much happiness and misery.
Sanskrit: धर्म उवाच अवश्यं भोः शरीरं ते त्यक्तव्यं मुनिपुङ्गव। स्वर्गमारोह भो विप्र किं वा वै रोचतेऽनघ॥
English: Your body, O foremost of ascetics, should certainly be cast off. Do you ascend to heaven, O Brahmana. Or, tell us what else would please you, O sinless one.
Sanskrit: ब्राह्मण उवाच न रोचये स्वर्गवासं विना देहमहं विभो। गच्छ धर्म न मे श्रद्धा स्वर्गं गन्तुं विनाऽऽत्मना॥
English: The Brahmana said I do not, O powerful lord, wish to live in heaven itself without this body of mine. Leave, me, O Dharma. I have no desire to go. to heaven itself without my own body.
Sanskrit: धर्म उवाच अलं देहे मनः कृत्वा त्यक्त्वा देहं सुखी भव। गच्छ लोकानरजसो यत्र गत्वा न शोचसि॥
English: Dharma said Without setting your heart on your body, cast it off and be happy. Go into regions that are free from the quality of Ignorance. Indeed, going there, you shall never have to experience any misery.
Sanskrit: ब्राह्मण उवाच रमे जपन् महाभाग किं लोकैः सनातनैः। सशरीरेण गन्तव्यं मया स्वर्गं न वा विभो॥ नु
English: The Brahmana said O highly-blessed one, I take great pleasure in recitation. What necessity have I for those eternal regions of which you speak? Indeed, O powerful lord, I do not wish to go to heaven even with this body of mine.
Sanskrit: धर्म उवाच यदि त्वं नेच्छसे त्यक्तुं शरीरं पश्य वै द्विजा एष कालस्तथा मृत्युर्यमश्च त्वामुपागताः॥
English: Dharma said If you do not wish to cast off your body, behold O twice-born one, there is Time, and there is Mrityu, and there is Yama, who are all approaching you.
Sanskrit: भीष्म उवाच अथ वैवस्वत: कालो मृत्युश्च त्रितयं विभो। ब्राह्मणं तं महाभागमुपगम्येदमब्रुवन्॥
English: Bhishma said After Dharma has said this, the three Vivasvat's son (Yama), Time and Mrityu, approached that Brahmana, 0 blessed king, and addressed him thus.
Sanskrit: यम उवाच तपसोऽस्य सुतप्तस्य तथा सुचरितस्य च। फलप्राप्तिस्तव श्रेष्ठा यमोऽहं त्वामुपब्रुवे।॥
English: Yama said I am Yama. I say to you that a high reward awaits you for these well-performed penances of yours and for this your pious conduct.
Sanskrit: काल उवाच यथावदस्य जप्यस्य फलं प्राप्तमनुत्तमम्। कालस्ते स्वर्गमारोढुं कालोऽहं त्वामुपागतः॥
English: Time said You have acquired a high reward which is, indeed, commensurate with the recitation that you have finished. The time is come for you to ascent to heaven. I am Time and I have come to you.
Sanskrit: मृत्युरुवाच मृत्यु मां विद्धि धर्मज्ञ रूपिणं स्वयमागतम्। कालेन चोदितो विप्र त्वामितो नेतुमद्य वै॥
English: Mrityu said — You who are conversant with righteousness, know me for Mrityu herself in her own proper form! I have come to you in person, urged by Time, for taking you hence, O Brahmana.
Sanskrit: ब्राह्मण उवाच स्वागतं सूर्यपुत्राय कालाय च महात्मने। मृत्यवे चाथ धर्माय किं कार्यं करवाणि वः॥
English: 'Welcome to Surya's son, to great time, to Mrityu, and to Dharma. What shall I do for you all.
Sanskrit: भीष्म उवाच अयं पाद्यं च दत्त्वा स तेभ्यस्तत्र समागमे। अब्रवीत् परमप्रीतः स्वशक्त्या किं करोमि वः॥
English: Bhishma said In that meeting, the Brahmana gave them water to wash their feet, and the usual articles of the Arghya. Highly pleased, he then addressed them, saying,—What shall I do for you all to the best of my power.
Sanskrit: तस्मिन्नेवाथ काले तु तीर्थयात्रामुपागतः। इक्ष्वाकुरगमत् तत्र समेता यत्र ते विभो॥
English: Just at that time, O monarch, (king) Ikshvaku, who had started on a pilgrimage to holy waters and shrines, came there where those gods had been assembled together. are
Sanskrit: सर्वानेव तु राजर्षिः सम्पूज्याथ प्रणम्य च। कुशलप्रशनमकरोत् सर्वेषां राजसत्तमः॥
English: The royal sage Ikshvaku bowed his head and adored them all. That best of king then enquired after the welfare of all of them.
Sanskrit: तस्मै सोऽथासनं दत्त्वा पाद्यमर्थ्य तथैव च। अब्रवीद् ब्राह्मणो वाक्यं कृत्वा कुशलसंविदम्॥
English: The Brahmana offered the king a seat, as also water to wash his feet, and the usual Arghya. Having next made the usual enquiries of courtesy, he said,-
Sanskrit: स्वागतं ते महाराज ब्रूहि यद् यदिहेच्छसि। स्वशक्त्या किं करोमीह तद् भवान् प्रब्रवीतु माम्।।३८।
English: You welcome, 0 great king. communicate to me all your wishes. Let your noble self tell me what I shall have to do for you by putting forth my might,
Sanskrit: राजोवाच राजाहं ब्राह्मणश्च त्वं यदा षट्कर्मसंस्थितः। ददानि वसु किंचित्ते प्रथितं तद् वदस्व मे॥
English: The king said I am a king. You are a Brahmana observing the six well-known duties. I will give you some wealth. That is well-known. Tell me how much I shall give you.
Sanskrit: ब्राह्मण उवाच द्विविधा ब्राह्मणा राजन् धर्मश्च द्विविधः स्मृतः। प्रवृत्ताश्च निवृत्ताश्च निवृत्तोऽहं प्रतिग्रहात्॥
English: The Brahmana said There are two kinds of Brahmanas, O king, Morality or righteousness also is of two sorts : devotion to work, and abstention from work. As regards myself, I do not accept gifts.
Sanskrit: तेभ्यः प्रयच्छ दानानि ये प्रवृत्ता नराधिप। अहं न प्रतिगृह्णामि किमिष्टं किं ददामि ते। ब्रूहि त्वं नृपतिश्रेष्ठ तपसा साधयामि किम्॥
English: Give presents to them, O king, who. are given to the duty of work and acceptance. I shall not, therefore, accept any gift. On the other hand, I ask you, what is for your wellbeing. What, indeed, shall I give you? Tell me, O foremost of kings, and I shall do it with the help of my penances.
Sanskrit: राजोवाच क्षत्रियोऽहं न जानामि देहीति वचनं क्वचित्। प्रयच्छ युद्धमित्येवंवादिनः स्मो द्विजोत्तम॥
English: The king Said I am a Kshatriya. I do not know how to say the word-Give. The only thing, O best of twice-born ones, that we can say is-Give (us)
Sanskrit: ब्राह्मण उवाच तुष्यसि त्वं स्वधर्मेण तथा तुष्टा वयं नृप। अन्योन्यस्यान्तरं नास्ति यदिष्टं तत् समाचर॥
English: The Brahmana said You are content with the observance of the duties of your order. Likewise, I am content with the duties of mine, O king. there is, therefore, little difference between us. Do what you please.
Sanskrit: राजोवाच स्वशक्त्याहं ददानीति त्वया पूर्वमुदाहृतम्। याचे त्वां दीयतां मह्यं जप्यस्यास्य फलं द्विज॥
English: You gave vent to these words first, viz., I shall give you according to my might.-I, therefore, pray, O twice-born one,-Give me the fruits of this your recitation.
Sanskrit: ब्राह्मण उवाच युद्धं मम सदा वाणी याचतीति विकत्थसे। न च युद्धं मया साधु किमर्थं याचसे पुनः॥
English: The Brahmana said You boasted that your words always pray for battle. Why then do you not pray for a battle with me.
Sanskrit: राजोवाच वाग्वज्रा ब्राह्मणाः प्रोक्ताः क्षत्रिया बाहुजीविनः। वाग्युद्धं तदिदं तीवं मम विप्र त्वया सह॥
English: The king said It is said that Brahinanas are armed with the thunder of speech, and that Kshatriyas have might of arms. hence, O learned Brahmana, this wordy warfare has taken place between you and me.
Sanskrit: ब्राह्मण उवाच सैवाद्यापि प्रतिज्ञा मे स्वशक्त्या किं प्रदीयताम्। ब्रूहि दास्यामि राजेन्द्र विभवे सति मा चिरम्॥
English: The Brahmana said As regards myself, this is my resolution today. What shall I give you according to my might? Tell me, O king of kings, and I shall give you. Do not delay.
Sanskrit: राजोवाच यत्तद् वर्षशतं पूर्ण जप्यं वै जपता त्वया। फलं प्राप्तं तत् प्रयच्छ मम दित्सुर्भवान् यदि॥
English: If, indeed, you wish to give me anything, then give me the fruits you have acquired by practising recitation for these thousand years.
Sanskrit: ब्राह्मण उवाच परमं गृह्यतां तस्य फलं यज्जपितं मया। अर्धं त्वमविचारेण फलं तस्य ह्यवाप्नुहि॥
English: The Brahmana said Take the greatest fruit of the recitations I have practised. Indeed, take half, without any hesitation the entire fruits of that recitation.
Sanskrit: अथवा सर्वमेवेह मामकं जापकं फलम्। राजन् प्राप्नुहि कामं त्वं यदि सर्वमिहेच्छसि॥
English: Or, O king, if you desire, take without any hesitation the entire fruits of my recitations.
Sanskrit: राजोवाच कृतं सर्वेण भद्रं ते जप्यं यद् याचितं मया। स्वस्ति तेऽस्तु गमिष्यामि किञ्च तस्य फलं वद॥
English: The king said Blessed be you, I have no necessity for the fruits of your recitations which I have begged. Blessings on your head. I am about to leave you. Tell me, however, what those fruits are.
Sanskrit: ब्राह्मण उवाच फलप्राप्तिं न जानामि दत्तं यज्जपितं मया। अयं धर्मश्च कालश्च यमो मृत्युश्च साक्षिणः॥
English: The Brahmana said I have no knowledge of the fruits I have acquired. I have, however, given you those fruits that I have acquired by recitation. These, viz., Dharma and time and Yama, and Mrityu, are witnesses.
Sanskrit: राजोवाच अज्ञातमस्य धर्मस्य फलं किं मे करिष्यति। फलं ब्रवीषि धर्मस्य न चेज्जप्यकृतस्य माम्। प्राप्नोतु तत् फलं विप्रो नाहमिच्छे ससंशयम्॥
English: The king said I will not accept any other word (from you). I have given you the fruits of my recitations. Let, O royal sage, both your words and mine prove true.
Sanskrit: ब्राह्मण उवाच नाददेऽपरवक्तव्यं दत्तं चास्य फलं मया। वाक्यं प्रमाणं राजर्षे ममाद्य तव चैव हि॥
English: never I will not accept any words, as I have given the frut of recitations. O king of sages, these words only are considered as authoritative.
Sanskrit: नाभिसंधिर्मया जप्ये कृतपूर्वः कदाचन। जष्यस्य राजशार्दूल कथं वेत्स्याम्यहं फलम्॥
English: As regards my recitations, I entertained any particular desire to do. How then, O foremost of kings, should I have any knowledge of what are the fruits of those recitations?
Sanskrit: ददस्वेति त्वया चोक्तं ददानीति मया तथा। न वाचं दूषयिष्यामि सत्यं रक्ष स्थिरो भव॥
English: You said-Give! I said, I give!-I shall not falsify these words. Keep the truth. Be calm.
Sanskrit: अथैवं वदतो मेऽद्य वचनं न करिष्यसि। महानधर्मो भविता तव राजन् मृषा कृतः॥
English: If you refuge to keep my word, O king, great sin of untruth will visit you.
Sanskrit: न युक्तं तु मृषा वाणी त्वया वक्तुमरिंदम्। तथा मयाप्यभिहितं मिथ्या कर्तुं न शक्यते॥
English: O chastiser of foes, you should not utter what is untrue. Likewise, I dare not falsify what I have said.
Sanskrit: संश्रुतं च मया पूर्वं ददानीत्यविचारितम्। तद् गृह्णीप्वाविचारेण यदि सत्ये स्थितो भवान्॥
English: I have, before this, unhesitatingly said, I give! If, therefore, you are firm in truth, accept my gift.
Sanskrit: इहागम्य हि मां राजन् जाप्यं फलमयाचथाः। तन्मे निसृष्टं गृह्णीष्व भव सत्ये स्थिरोऽपि च॥
English: Coming here, O king, you begged of me the fruits of my recitations. Therefore, take what I have given away, if, indeed, you are truthful.
Sanskrit: नायं लोकोऽस्ति न परो न च पूर्वान् स तारयेत्। कुत एव जनिष्यांस्तु मृषावादपरायणः॥
English: He who is given to falsehood has neither this world nor the next. Such a person cannot rescue his departed manes. How again shall he succeed in doing good to progeny?
Sanskrit: न यज्ञाध्ययने दानं नियमास्तारयन्ति हि। यथा सत्यं परे लोके तथेह पुरुषर्षभ॥
English: The rewards of sacrifices and gifts, as also of fasts and religious observances, are not so powerful in rescuing as truth, O foremost of men, in both this and the next world.