pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: अथवा न प्रवर्तेत योगतन्त्रैरुपक्रमेत्। येन तन्त्रयतस्तन्त्रं वृत्तिः स्यात् तत् तदाचरेत्॥
English: Then again, one should never show his Yoga power. On the other hand, one should always try to restrain his senses by practising the rules of Yoga. Indeed, one engaged in the practice of Yoga should do all those acts by which his conduct and nature may become pure.
Sanskrit: कणकुल्माषपिण्याकशाकयावकसक्तवः। तथा मूलफलं भक्ष्यं पर्यायेणोपयोजयेत्॥
English: One should rather live upon broken grains of corn, ripe beans, dry cakes of seeds from which the oil has been pressed out, potherbs, half-ripe barley, flour of fried pulses, fruits, and roots, secured by begging.
Sanskrit: आहारनियमं चैव देशे काले च सात्त्विकम्। तत् परीक्ष्यानुवर्तेत तत्प्रवृत्त्यनुपूर्वकम्॥
English: Reflecting upon the characteristics of time and place, one should according to his inclinations observe, after proper search, vows and rules about fasts.
Sanskrit: प्रवृत्तं नोपरुन्धेत शनैरग्निमिवेन्धयेत्। ज्ञानान्वितं तथा ज्ञानमर्कवत् सम्प्रकाशते।॥
English: One should not suspend a rite that has been begun. Like one slowly creating a fire, one should by and by perform an act that is prompted by knowledge. By so doing, Brahma by and by shines in one like the Sun.
Sanskrit: ज्ञानाधिष्ठानमज्ञानं त्रौंल्लोकानधितिष्ठति। विज्ञानानुगतं ज्ञानमज्ञानेनापकृष्यते॥
English: The Ignorance which rests on Knowledge, extends its influence over all the three states. The knowledge, again, that follows the Understanding, is attacked by Ignorance.
Sanskrit: पृथक्त्वात् सम्प्रयोगाच्च नासूयुर्वेद शाश्वतम्। स तयोरपवर्गज्ञो वीतरागो विमुच्यते॥
English: The evil-hearted person cannot acquire a knowledge of the Self for his considering it as united with the three states although in reality it transcends them all. When, however, he perceives the limits under which the two, viz., union with the three states and separation from them are manifested, it is then that he becomes shorn of attachment and attains to Liberation.
Sanskrit: ततो वीतजरामृत्युर्ज्ञात्वा ब्रह्म सनातनम्। अमृतं तदवाप्नोति यत् तदक्षरमव्ययम्॥
English: When such an apprehension has been acquired, one transcends the effects of age, rises superior the consequences of decrepitude and death, and obtains Brahma which is eternal, deathless, immutable, and underetiorating. to
Sanskrit: भीष्म उवाच निष्कल्मषं ब्रह्मचर्यमिच्छता चरितुं सदा। निद्रा सर्वात्मना त्याज्या स्वप्नदोषानवेक्षता॥
English: Bhishma said The Yogin who wishes to always practise pure Brahmacharya and who is cognizant of the faults attaching to dreams, should, with his whole heart, try to give up sleep.
Sanskrit: स्वप्ने हि रजसा देही तमसा चाभिभूयते। देहान्तरमिवापन्नश्चरत्युपगतस्पृहः॥
English: In dreams, the embodied soul, possessed by the qualities of Darkness and Ignorance, seems to become possessed of another body and move and act influenced by desire.
Sanskrit: ज्ञानाभ्यासाज्जागरणं जिज्ञासार्थमनन्तरम्। विज्ञानाभिनिवेशात्तु स जागर्त्यनिशं सदा॥
English: On account of application for acquiring knowledge and of continued reflection and recapitulation, the Yogin remains always awake. Indeed, the Yogin can keep himself continually awake by giving himself up to knowledge.
Sanskrit: अत्राह को न्वयं भावः स्वप्ने विषयवानिव। प्रलीनैरिन्द्रियैर्देही वर्तते देहवानिव॥
English: Regarding this subject it has been asked what its this state in which the embodied creature thinks himself encircled by and engaged in objects and acts? It is true that the embodied being, with its senses really suspended, still considers itself to be possessed of body with all the sense of knowledge and of action.
Sanskrit: अत्रोच्यते तथा ह्येतद् वेद योगेश्वरो हरिः। तथैतदुपपन्नार्थं वर्णयन्ति महर्षयः॥
English: It is said that that master of Yoga, named Hari, perceives truly how it happens. The great Rishis say that the explanation given by Hari is correct and reasonable.
Sanskrit: इन्द्रियाणां श्रमात् स्वप्नमाहुः सर्वगतं बुधाः। मनसस्त्वप्रलीनत्वात् तत् तदाहुर्निदर्शनम्॥
English: The learned says that it is on account of the senses being exhausted with fatigue, dreams are seen by all creatures. The mind, however, never becomes inactive and hence arise dreams. This considered as their principal cause.
Sanskrit: कार्ये व्यासक्तमनसः संकल्पो जाग्रतो ह्यपि। यद्वन्मनोरथैश्वर्यं स्वप्ने तद्वन्मनोगतम्॥
English: As the imagination of a person who is awake and engaged in acts, is due only to the creative power of the mind, similarly, the impressions in a dream belong only to the mind.
Sanskrit: संस्काराणामसंख्यानां कामात्मा तदवाप्नुयात्। मनस्यन्तर्हितं सर्वं स वेदोत्तमपूरुषः॥
English: A person with desire and attachment receives those imaginations based upon the impressions of numberless pristine lives. Nothing, that impresses the mind once is ever lost, and the Soul being cognisant of all those impressions makes them appear.
Sanskrit: गुणानामपि यद्येतत् कर्मणा चाप्युपस्थितम्। तत् तच्छंसन्ति भूतानि मनो यद्भावितं यथा।॥
English: Whichever among the three qualities of Goodness, Darkness, and Ignorance is caused by the influence of pristine acts and by whichever amongst them the mind is affected for the time being in whatever way, the elements in their subtile forms) or indicate accordingly (in the way of images).
Sanskrit: ततस्तमुपसर्पन्ति गुणा राजसतामसाः। सात्त्विका वा यथायोगमानन्तर्यफलोदयम्॥
English: After images have thus been created the particular quality of Goodness Darkness or Ignorance that inay have been brought by pristine acts rises in the mind and produces its last result, viz., happiness or misery.
Sanskrit: ततः पश्यन्त्यसम्बुद्ध्या वातपित्तकफोत्तरान्। रजस्तमोगतै वैस्तदण्याहु१रत्ययम्॥
English: Those images originating principally wind, bile, and phlegm, which men apprehend through ignorance and in consequence of tendency pervaded by Darkness and Ignorance, cannot, it has been said, be easily discarded.
Sanskrit: प्रसन्नैरिन्द्रियैर्यद् यत् संकल्पयति मानसम्। तत् तत् स्वप्नेऽप्युगते मनो हृष्यन्निरीक्षते॥
English: (When one is awake) whatever objects a person perceives in the mind through the senses in a clear state are apprehended by the mind in dreams while the senses are inactive.
Sanskrit: व्यापकं सर्वभूतेषु वर्ततेऽप्रतिघं मनः। आत्मप्रभावात् विद्यात् सर्वा ह्यात्मनि देवताः॥
English: The Mind exists without obstruction in all things. This is due to the nature of the Soul. The Soul should be comprehended. All the elements and the objects they form exist in the Soul.
Sanskrit: मनस्यन्तर्हितं द्वारं देहमास्थाय मानुषम्। यद् यत् सदसदव्यक्तं स्वपित्यस्मिन्निदर्शनम्। सर्वभूतात्मभूतस्थं तमध्यात्मगुणं विदुः॥
English: In the state called dreamless sleep the manifest human body which, of course, is the door of dreams, disappears in the mind. Possessing the body the mind enters the Soul which is unmanifest and upon which all existent and non-existent things depend, and becomes a wakeful witness with certainly of apprehension. Thus living in pure Consciousness which is the soul of all things, it is considered by the learned as transcending both Consciousness and all things in the universe.
Sanskrit: लिप्सेत मनसा यश्च संकल्पादैश्वरं गुणम्। आत्मप्रसादं तं विद्यात् सर्वा ह्यात्मनि देवताः॥
English: That Yogin who by desire covets any of the divine qualities (of Knowledge or renunciation, etc.,) should regard a pure mind to be at one with the object of his desire. All things exist in a pure mind or soul.
Sanskrit: एवं हि तरसा युक्तमर्कवत् तमसः परम्। त्रैलोक्यप्रकृतिदेही तमसोऽन्ते महेश्वरः॥
English: This is the result acquired by one who practises penances. That Yogin, however, who has got over Darkness or ignorance, is endued with transcending effulgence. When Darkness or Ignorance has been got over, the embodied Soul becomes Supreme Brahma, the cause of the universe.
Sanskrit: तपो ह्यधिष्ठितं देवैस्तयोघ्नमसुरैस्तमः। एतद् देवासुरैर्गुप्तं तदाहुनिलक्षणम्॥
English: The deities have penances and Vedic rites. Darkness (or pride and cruelty), which destroys the former, has been adopted by the Asuras. This viz., Brahma, which has been said to have knowledge only for its quality, is difficult of attainment by either the gods or the Asuras.
Sanskrit: सत्त्वं रजस्तमश्चेति देवासुरगुणान् विदुः। सत्त्वं देवगुणं विद्यादितरावासुरौ गुणौ॥
English: It should be known that the qualities of Goodness, Darkness, and Ignorance belong to the gods and the Asuras. Goodness is the quality of the gods; while the two others belong to the Asuras.
Sanskrit: ब्रह्म तत् परम् ज्ञानममृतं ज्योतिरक्षरम्। विदुर्भावितात्मानस्ते यान्ति परमां गतिम्॥
English: Brahma transcends all those qualities. It is pure Knowledge. It is immortality. It is pure effulgence. it is undecaying. Those persons of pure souls who know Brahma attain to the highest end.
Sanskrit: हेतुमच्छक्यमाख्यातुमेतावज्ज्ञानचक्षुषा। प्रत्याहारेण वा शक्यमक्षरं ब्रह्म वेदितुम्॥
English: One having knowledge for his eye can say this much with the help of reason and analogy. Brahma which is indestructible can be comprehended by only withdrawing the senses and the mind.
Sanskrit: भीष्म उवाच न स वेद परं ब्रह्म यो न वेद चतुष्टयम्। व्यक्ताव्यक्तं च यत् तत्त्वं सम्प्रोक्तं परमर्षिणा॥
English: Bhishma said 'He does not know Brahma who does not know the four topics, namely, dreams, dreamless sleep, immanent, and transcendent Brahma, as also what is Manifest (viz., the body), and what is Unmanifest (the intelligence-soul), which the great Rishi (Narayana) has described as Tattvam (pure principle).
Sanskrit: व्यक्तं मृत्युमुखं विद्यादव्यक्तमृतं पदम्। प्रवृत्तिलक्षणं धर्ममृषिर्नारायणोऽब्रवीत्॥
English: That which is manifest is subject to death. That which is unmanifest transcends, death. The Rishi Narayana has described the religion of inclination.
Sanskrit: तत्रैवावस्थितं सर्वं त्रैलोक्यं सचराचरम्। निवृत्तिलक्षणं धर्ममव्यक्तं ब्रह्म शाश्वतम्॥
English: Upon that depends the entire universe with its mobile and immobile creatures. The religion of disinclination again leads to the unmanifest and eternal Brahma.
Sanskrit: प्रवृत्तिलक्षणं धर्मं प्रजापतिरथाब्रवीत्। प्रवृत्तिः पुनरावृत्तिनिवृत्तिः परमा गतिः॥
English: The Creator (Brahman) has described the religion of inclination. Inclination indicates rebirth or return. Disinclination on the other hand, indicates the highest end.
Sanskrit: तां गतिं परमामेति निवृत्तिपरमो मुनिः। ज्ञानतत्त्वपरो नित्यं शुभाशुभनिदर्शकः॥
English: The ascetic who wish to discriminate exactly between good and evil, who is always bent on conceiving the nature of the Soul, and who devotes himself to the religion of disinclination, attains to that high end.
Sanskrit: तदेवमेतौ विज्ञेयावव्यक्तपुरुषावुभौ। अव्यक्तपुरुषाभ्यां तु यत् स्यादन्यन्महत्तरम्॥ तं विशेषमवेक्षेत विशेषेण विचक्षणः। अनाद्यन्तावुभावेतावलिङ्गौ चाप्युभावपि॥
English: One who wishes to accomplish this, should know both the Unmanifest and Purusha of which I shall speak now. That, again, which is different from both the Unmanifest and Purusha, and which transcends them both, and which is distinguished from all beings, should be particularly seen by an intelligent man. Both, Prakriti and Purusha are without beginning and without end. Both are incapable of being known by their likes.
Sanskrit: उभौ नित्यावविचलौ महद्भ्यश्च महत्तरौ। सामान्यमेतदुभयोरेवं ह्यन्यद्विशेषणम्॥
English: Both are eternal and indestructible. Both are greater than the greatest. They are similar in these. There are point of dissimilarity again between them.
Sanskrit: प्रकृत्या सर्गधर्मिण्या तथा त्रिगुणधर्मया। विपरीतमतो विद्यात् क्षेत्रज्ञस्य स्वलक्षणम्॥
English: Prakriti is endued with the three qualities. It is also engaged in creation. The true attributes of Kshetrajna (Purusha or the Soul) are different.
Sanskrit: प्रकृतेश्च विकाराणां द्रष्टारमगुणान्वितम्। अग्राह्यौ पुरुषावेतावलिङ्गत्वादसंहतौ॥
English: Purusha apprehends all the changes of Prakriti (but cannot be apprehended himself.) He transcends all qualities. As regards Purusha and the Supreme Soul again, both of them cannot be comprehended. Again for their both being without qualities by which they can be distinguished, both are greatly distinguished froin all else.
Sanskrit: संयोगलक्षणोत्पत्तिः कर्मणा गृह्यते यथा। करणैः कर्मनिवृत्तिः कर्ता यद् यद् विचेष्टते। कीर्त्यते शब्दसंज्ञाभिः कोऽहमेषोऽप्यसाविति॥
English: The creation is the result of relation between Prakriti and Purusha (the soul), but we understand it by action. All movements come through the senses by person. "Who, I, This" etc. are only wordily statements.
Sanskrit: उष्णीषवान् यथा वस्त्रैस्त्रिभिर्भवति संवृतः। संवृतोऽयं तथा देही सत्त्वराजसतामसैः॥
English: A person putting on a turban has his head circled with three folds of a piece of cloth. Similarly the embodied Soul is invested with the three qualities of Goodness, and Ignorance. But though thus invested, the Soul is not identical with those qualities.
Sanskrit: तस्माच्चतुष्टयं वेद्यमेतैर्हेतुभिरावृतम्। यथासंज्ञो ह्ययं सम्यगन्तकाले न मुह्यति॥
English: Hence these four topics, which are covered by these four considerations, should be understood. One who understands all this is never stupefied when he tries to form conclusions.
Sanskrit: श्रियं दिव्यामभिप्रेप्सुर्वम॑वान् मनसा शुचिः। शारीरैर्नियमैरुग्रैश्चरेन्निष्कल्मषं तपः॥
English: He who wishes to secure high prosperity should become pure in mind, and practising austere practices regarding the body and the senses, should devote himself to yoga without seeking for fruits.
Sanskrit: त्रैलोक्यं तपसा व्याप्तमन्तर्भूतेन भास्वता। सूर्यश्च चन्द्रमाश्चैव भासतस्तपसा दिवि॥
English: The universe is permeated by yoga power secretly passing through every part of it and lighting it up brightly. The sun and the moon shine in the sky of the heart on account of yoga power.
Sanskrit: प्रकाशस्तपसो ज्ञानं लोके संशब्दितं तपः। रजस्तमोघ्नं यत् कर्म तपसस्तत् स्वलक्षणम्॥
English: The result of yoga is Knowledge. Yoga is spoken of highly in the world. Whatever acts destroy Darkness and Ignorance form yoga of the in respect of its real character.
Sanskrit: ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते। वाङ्मनोनियमः सम्यमानसं तप उच्यते॥
English: Brahmacharya and abstention from injury form yoga of the body; while restraining of mind and words form yoga of the mind.
Sanskrit: विधिज्ञेभ्यो द्विजातिभ्यो ग्राह्यमन्नं विशिष्यते। आहारनियमेनास्य पाप्मा शाम्यति राजसः॥
English: The food which is acquired by begging from twice-born persons conversant with the ritual is distinguished from all other food. By taking that food abstemiously, one's sins begotten of Darkness are dissipated.
Sanskrit: वैमनस्यं च विषये यान्त्यस्य करणानि च। तस्मात् तन्मात्रमादद्याद् यावदत्र प्रयोजनम्॥
English: Living upon such food a Yogin finds his senses gradually withdrawn from their objects. Hence, he should take only that quality of food which is barely necessary for the support of his body.
Sanskrit: अन्तकाले बलोत्कर्षाच्छनैः कुर्यादनातुरः। एवं युक्तेन मनसा ज्ञानं यदुपपद्यते॥
English: Knowledge which one acquires gradually by mind devoted to yoga should be made one's own on the verge of death by a forcible stretch of power.
Sanskrit: रजोवर्धोऽप्ययं देही देहवाञ्छब्दवच्चरेत्। कार्यैरव्याहतमतिर्वैराग्यात् प्रकृतौ स्थितः॥
English: The embodied Soul, when divested of Darkness, assumes a subtile form with all the senses of perception and moves about in space. When his mind becomes untouched by acts, he, on account of such renunciation, becomes merged in Prakriti.
Sanskrit: आ देहादप्रमादाच्च देहान्ताद् विप्रमुच्यते। हेतुयुक्तः सदा सर्गो भूतानां प्रलयस्तथा॥
English: After the destruction of this gross body, one who through absence of carelessness escapes from all the three bodies, succeeds in attaining to Liberation. The birth and death of creatures is always brought about by by Avidya (Ignorance.)
Sanskrit: परप्रत्ययसर्गे तु नियति नुवर्तते। भावान्तप्रभवप्रज्ञा आसते ये विपर्ययम्॥
English: When knowledge of Brahman originates, the person on longer feels the pinch of necessity. Those, however, who believe what is the reverse of truth whose understandings are always busy with the birth and death of all existent things.
Sanskrit: धृत्या देहान् धारयन्तो बुद्धिसंक्षिप्तचेतसः। स्थानेभ्यो ध्वंसमानाश्च सूक्ष्मत्वात् तदुपासते॥
English: Keeping their bodies by the help of patience, withdrawing their hearts by the help of their understanding, and withdrawing are men themselves from the world of senses, some Yogins worship the senses for their subtility.
Sanskrit: यथागमं च गत्वा वै बुद्ध्या तत्रैव बुद्ध्यते। देहान्तं कश्चिदन्वास्ते भावितात्मा निराश्रयम्॥
English: Some of them, with mind purified by yoga, proceeding according to the scriptures and reaching the highest, succeed in knowing it by help of the understanding and live in that which is the highest and which without resting on any other thing rests on itself.
Sanskrit: युक्तं धारणया सम्यक् सतः केचिदुपासते। अभ्यस्यन्ति परं देवं विद्युत्संशब्दिताक्षरम्॥
English: Some adore Brahma in images. Some adore Him as devoid of qualities. Divinity which has been described to be like a flash of lightning and which is again indestructible.
Sanskrit: अन्तकाले [पासन्ते तपसा दग्धकिल्बिषाः। सर्व एते महात्मानो गच्छन्ति परमां गतिम्॥
English: Others who have consumed their sins by penances, attain to Brahman in the end. All these great persons attain to the highest end.
Sanskrit: सूक्ष्मं विशेषणं तेषामवेक्षेच्छास्त्रचक्षुषा। देहान्तं परमं विद्याद् विमुक्तमपरिग्रहम्। अन्तरिक्षादन्यतरं धारणासक्तमानसम्॥
English: With the eye of scriptures one should mark the subtile attributes of these several forms, as distinguished by attributes, of Brahma that are adored by men. The Yogin who has gone above the necessity, as the Supreme Divinity, or as that which is Unmanifest.
Sanskrit: मर्त्यलोकान् विमुच्यन्ते विद्यासंसक्तचेतसः। ब्रह्मभूता विरजसस्ततो यान्ति परां गतिम्॥
English: They whose hearts are given to the acquisition of knowledge succeed first in disassociating themselves for the world of mortals. Afterwards, by renouncing attachments they partake of the nature of Brahma and at last attain to the highest end.
Sanskrit: एवमेकायनं धर्ममाहुर्वेदविदो जनाः। यथाज्ञानमुपासन्तः सर्वे यान्ति परां गतिम्॥
English: Thus persons conversant with the Vedas have described the religion that brings on the attaininent of Brahma. They who follow that religion according to the extent of their respective knowledge all succeed in acquiring the highest end.
Sanskrit: कपायवर्जितं ज्ञानं येषामुत्पद्यते चलम् यान्ति तेऽपि पराँल्लोकान् विमुच्यन्ते यथाबलम्॥
English: Those persons who can acquire a knowledge which is incapable of being shaken and which makes its possessors shorn of all sorts of attachments acquire different high regions after death and become emancipate according to the extent of their knowledge.
Sanskrit: भगवन्तमजं दिव्यं विष्णुमव्यक्तसंज्ञितम्। भावेन यान्ति शुद्धा ये ज्ञानतृप्ता निराशिषः॥
English: Those pure-hearted persons who have acquired contentment from knowledge, and who have contentment from knowledge, and who have renounced all desires and attachments, gradually approach in respect of their nature nearer Brahma which is unmanifest by nature, which is divine, and without birth and death.
Sanskrit: ज्ञात्वाऽऽत्मस्थं हरि चैव न निवर्तन्ति तेऽव्ययाः। प्राप्य तत् परमं स्थानं मोदन्तेऽक्षरमव्ययम्॥
English: Realising that Brahma lives in their souls, they become themselves immutable and have never to come back to the Earth). Acquiring that supreme, indestructible and eternal state they live in happiness.
Sanskrit: एतावदेतद् विज्ञानमेतदस्ति च नास्ति च। तृष्णाबद्धं जगत् सर्वं चक्रवत् परिवर्तते।॥
English: The knowledge of this world is this: (Persons who have overcome ignorance think that) it does not exist. The whole universe, feltered by desire, is revolving like a wheel.
Sanskrit: बिसतन्तुर्यथैवायमन्तःस्थः सर्वतो बिसे। तृष्णातन्तुरनाद्यन्तस्तथा देहगतः सदा॥
English: As the fibres of a lotus-stalk overspread themselves into every part of the stalk, likewise the fibres of desire, which are without beginning or end, spread themselves over every part of the body.
Sanskrit: सूच्या सूत्रं यथा वस्त्रे संसारयति वायकः। तद्वत् संसारसूत्रं हि तृष्णासूच्या निबद्ध्यते॥
English: As a weaver drives his threads into a cloth by means of his shuttle, similarly the threads that constitute the fabric of the universe are woven by the shuttle of Desire.
Sanskrit: विकारं प्रकृतिं चैव पुरुषं च सनातनम्। यो यथावद् विजानाति स वितृष्णो विमुच्यते॥
English: He who understands the changes of Nature, Nature herself, and Purusha, becomes freed from Desire and acquires Liberation.
Sanskrit: प्रकाशं भगवानेतदृषिर्नारायणोऽमृतम्। भूतानामनुकम्पार्थं जगाद जगतो गतिः॥
English: The divine Rishi Narayana, that refuge of the universe, for the sake of mercy towards all creatures, distinctly laid down these means for the acquisition of immortality.
Sanskrit: युधिष्ठिर उवाच केन वृत्तेन वृत्तज्ञ जनको मिथिलाधिपः। जगाम मोक्षं मोक्षज्ञो भोगानुत्सृज्य मानुषान्॥
English: By acting how, O you who are conversant with all courses of conduct, did Janaka the king of Mithila, versed in the religion of Liberation, succeed in acquiring Liberation, after casting off all worldly enjoyments?
Sanskrit: भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। येन वृत्तेन धर्मज्ञः स जगाम महत्सुखम्॥
English: “Regarding it is cited the following old narrative of the particular conduct by which that king, a master of all courses of conduct, succeeded in acquiring the highest happiness.
Sanskrit: जनको जनदेवस्तु मिथिलायां जनाधिपः। और्ध्वदेहिकधर्माणामासीद् युक्तो विचिन्तने॥
English: There was a king in Mithila of the name of Janadeva of Janaka's race. He was ever engaged in thinking of the courses of conduct that might lead to the attainment of Brahma.
Sanskrit: तस्य स्म शतमाचार्या वसन्ति सततं गृहे। दर्शयन्तः पृथग्धर्मान् नानाश्रमनिवासिनः॥
English: One hundred preceptors always used to live in his palace, describing to him the various courses of duty followed by people who had adopted the various modes of life.
Sanskrit: स तेषां प्रेत्यभावे च प्रेत्यजातौ विनिश्चये। आगमस्थः स भूयिष्ठमात्मतत्त्वे न तुष्यति॥
English: Well read in the Vedas, he was not very well satisfied with the speculations of his instructors on the nature of the Soul, and in their teachings of his extinction upon the dissolution of the body or of re-birth after death.
Sanskrit: तत्र पञ्चशिखो नाम कापिलेयो महामुनिः। परिधावन महीं कृत्स्नां जगाम मिथिलामथ॥
English: Once upon a time a great ascetic named Panchashikha the son of Kapila, having roamed over the whole world, arrived at Mithila.
Sanskrit: सर्वसंन्यासधर्माणां तत्त्वज्ञानविनिश्चये। सुपर्यवसितार्थश्च निर्द्वन्द्वो नष्टसंशयः॥
English: Having made conclusions about the diverse duties connected with renunciation, he was above all pairs of opposites, and had no doubts.
Sanskrit: ऋषीणामाहुरेकं तं यं कामानावृतं नृषु। शाश्वतं सुखमत्यन्तमन्विच्छन्तं सुदुर्लभम्॥
English: He was considered as the foremost of Rishis. Living wherever he pleased, he wished to place before the reach of all men eternal happiness that is so difficult of attainment.
Sanskrit: यमाहुः कपिलं सांख्याः परमर्षि प्रजापतिम्। स मन्ये तेन रूपेण विस्मापयति हि स्वयम्॥
English: It appeared that he roamed, amazing the world, having put on the form of none else then that great Rishi, that lord of creatures, whom the followers of the Sankhya doctrine knew by the name of Kapila.
Sanskrit: आसुरेः प्रथमं शिष्यं यमाहुश्चिरजीविनम्। पञ्चस्रोतसि यः सत्रमास्ते वर्षसहस्रिकम्॥
English: He was the greatest of all the disciples of Asuri and was called the undying. He had performed a mental Sacrifice lasting for a thousand years.
Sanskrit: तं समासीनमागम्य कापिलं मण्डलं महत्। पञ्चस्रोतसि निष्णातः पञ्चरात्रि विशारदः॥ पञ्चज्ञः पञ्चकृत्पञ्चगुणः पञ्चशिखः स्मृतः। पुरुषावस्थमव्यक्तं परमार्थं न्यवेदयत्॥
English: He was firm in mind, and had performed all the rites and sacrifices that are enjoyed in the scriptures and that lead to the attainment of Brahma. He knew full well the five sacs that cover the Soul. He was devoted to the five acts regarding the adoration of Brahma, and had the five qualities. Know by the name of Panchashikha, he had approached one day a large assembly of Rishis following the Sankhya doctrines and enquired of them about the highest object of human acquisition, namely, the Unmanifest or that upon which the five sacs rest.
Sanskrit: इष्टसत्रेण संसिद्धो भूयश्च तपसाऽऽसुरिः। क्षेत्रक्षेत्रज्ञयोर्व्यक्तिं बुबुधे देवदर्शनः॥
English: For acquiring a knowledge of the Soul, Asuri had enquired of his preceptor. On account of the latter's instructions and of his own penances, Asuri understood the distinction between the body and the Soul and had gained celestial vision.