pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: व्यालकुञ्जरदुर्गेषु सर्पचोरभयेषु च। हस्तावापेन गच्छन्ति नास्तिकाः किमतः परम्॥
English: Unbelievers, with their hands bound, are sent to regions rendered inaccessible by carnivorous beasts and elephants, and dreadful with snakes and robbers, What more should I say of them.
Sanskrit: प्रियदेवातिथेयाश्च वदान्याः प्रियसाधवः। क्षेम्यमात्मवतां मार्गमास्थिता हस्तदक्षिणम्॥
English: They, on the other hand, who respects god and guests, who are liberal who love good and honest men, enjoy for their acts of charity, that happy way which belongs to persons of purified souls.
Sanskrit: पुलाका इव धान्येषु पुत्तिका इव पक्षिषु। तद्विधास्ते मनुष्याणां येषां धर्मो न कारणम्॥
English: They who have no respect for virtue are as vile among men as seedless grains among corn or the gnat among birds.
Sanskrit: सुशीघ्रमपि धावन्तं विधानमनुधावति। शेते सह शयानेन येन येन यथा कृतम्॥
English: The pre-ordained act follows the doer even if the latter tries his best for leaving it behind. It sleeps when he sleeps and does whatever else he does.
Sanskrit: उपतिष्ठति तिष्ठन्तं गच्छन्तमनुगच्छति। करोति कुर्वतः कर्म च्छायेवानुविधीयते॥
English: Like his shadow it takes rest when he rests, goes on when he goes on, and acts when he acts.
Sanskrit: येन येन यथा यद् यत् पुरा कर्म समीहितम्। तत्तदेकतरो भुङ्क्ते नित्यं विहितमात्मना॥
English: Whatever acts a man does in his previous birth, he certainly enjoys the fruits thereof.
Sanskrit: स्वकर्मफलनिक्षेपं विधानपरिरक्षितम्। भूतग्राममिमं कालः समन्तात् परिकर्षति॥
English: Death is dragging all creatures who are destined to take birth according to their deserts and are liable to enjoy or suffer that which has been ordained as the fruit of their acts.
Sanskrit: अचोद्यमानानि यथा पुष्पाणि च फलानि च। स्वं कालं नातिवर्तन्ते तथा कर्म पुरा कृतम्॥
English: Pristine acts develop their consequences in their own proper time even as flowers and fruits, without any outward efforts, never fail to appear when the proper season sets in.
Sanskrit: सम्मानश्चावमानश्च लाभालाभौ क्षयोदयौ। प्रवृत्ता विनिवर्तन्ते विधानान्ते पुनः पुनः॥
English: After the ordained consequences of pristine acts have been dissipated (by enjoyment or sufferance), honour and disgrace, profit and loss, development and decay no longer come. This takes place again and again.
Sanskrit: आत्मना विहितं दुःखामात्मना विहितं सुखम्। गर्भशय्यामुपादाय भुज्यते पौर्वदेहिकम्॥
English: While still in the mother's womb, a creature enjoys or suffers the happiness of the misery that has been ordained for him by his own acts,
Sanskrit: बालो युवा च वृद्धश्च यत् करोति शुभाशुभम्। तस्यां तस्यावस्थायां तत्फलं प्रतिपद्यते॥
English: In childhood or youth or old age whenever a man does a good or bad act the consequences there of surely visit him in his next life at precisely the same period.
Sanskrit: यथा धेनुसहस्रेषु वत्सो विन्दति मातरम्। तथा पूर्वकृतं कर्म कर्तारमनुगच्छति॥
English: As a calf recognises and comes to it mother in the midst of even a thousand kine, so the pristine acts recognise and visit the doer in his new life.
Sanskrit: समुन्नमग्रतो वस्त्रं पश्चाच्छुध्यति कर्मणा। उपवासैः प्रतप्तानां दीर्घं सुखमनन्तकम्॥
English: Washed in water a piece of cloth becomes clean. Likewise, men, repenting (for their past misdeeds), get eternal happiness by proper penances.
Sanskrit: दीर्घकालेन तपसा सेवितेन तपोवने। धर्मनिर्धूतपापानां सम्पद्यन्ते मनोरथाः॥
English: By living in the woods and by practising austerities for a long period, one can wash themselves of their sins, and get the objects of their hearts.
Sanskrit: शकुनानामिवाकाशे मत्स्यानामिव चोदके। पदं यथा न दृश्येत तथा ज्ञानविदां गतिः॥
English: As no one can mark the track of birds in the sky or of fishes in the water, so the track of persons whose souls have been purified by knowledge cannot be seen by any.
Sanskrit: अलमन्यैरुपालम्भैः कीर्तितैश्च व्यतिक्रमैः। पेशलं चानुरूपं च कर्तव्यं हितमात्मनः॥
English: There is no need of speaking more of sinful acts. Suffice it to say that one should, with proper judgement and as best as can, do what is for his well-being. This is the means by which wisdom and great happiness may be acquired." persons whose souls have been purified by knowledge cannot be seen by any.
Sanskrit: भरद्वाज उवाच प्रजाविसर्ग विविध कथं स सृजते प्रभुः। मेरुमध्ये स्थितो ब्रह्मा तद् ब्रूहि द्विजसत्तम॥
English: Bharadwaja said-Tell me, O best of Brahmans, how the powerful Brahman, living within Meru, created these various kinds of objects.
Sanskrit: भृगुरुवाच प्रजाविसर्ग विविधं मानसो मानसासृजत्। संरक्षणार्थं भूतानां सृष्टं प्रथमतो जलम्॥
English: Bhrigu said The great Manasa (in his form of Brahman) created the various objects by his Will. For the protection of all creatures, he first created water.
Sanskrit: यत् प्राणः सर्वभूतानां वर्धन्ते येन च प्रजाः। परित्यक्ताश्च नश्यन्ति तेनेदं सर्वमावृतम्॥
English: Water is the life of all creatures, and it helps their growth. If there be no water, all creatures would die. The cntire universe is pervaded by water.
Sanskrit: पृथिवी पर्वता मेघा मूर्तिमन्तश्च ये परे। सर्वं तद् वारुणं ज्ञेयमापस्तस्तम्भिरे यतः॥
English: Earth, mountains, clouds, and all things which have form, are all as transformations of water. They have all been produced by water being solidified.
Sanskrit: भरद्वाज उवाच कथं सलिलमुत्पन्नं कथं चैवाग्निमारुतौ। कथं वा मेदिनी सृष्टेत्यत्र मे संशयो महान्॥
English: Bharadwaja said, How did water originate? How fire and Wind? How also was the Earth created? I have great doubts about it.
Sanskrit: भृगुरुवाच ब्रह्मकल्पे पुरा ब्रह्मन् ब्रह्मर्षीणां समागमे। लोकसम्भवसंदेहः समुत्पन्नो महात्मनाम्॥
English: O twice-born one, in very ancient times called the Brahma-Kalpa, great Rishis, when they assembled together, felt this very doubt about the creation of the universe.
Sanskrit: तेऽतिष्ठन् ध्यानमालम्ब्य मौनमास्थाय निश्चलाः। त्यक्तहाराः पवनपा दिव्यं वर्षशतं द्विजाः॥
English: Governing speech, they remained immovable, engaged in contemplation. Having abstained from food, they lived upon air alone, and remained thus for a thousand divine years.
Sanskrit: तेषां ब्रह्ममयी वाणी सर्वेषां श्रोत्रमागमत्। दिव्या सरस्वती तत्र सम्बभूव नभस्तलात्॥
English: At the end of that time, certain words as sacred as those of the Vedas simultaneously reached the ears of all. Indeed, this celestial voice was heard in the sky to say—
Sanskrit: पुरा स्तिमितमाकाशमनन्तमचलोपमम्। नष्टचन्द्रार्कपवनं प्रसुप्तमिव सम्बभौ॥
English: Formerly there was only infinite Space, motionless and immovable. Without sun, moon, stars, and wind, it seemed to be asleep.
Sanskrit: ततः सलिलमुत्पन्नं तमसीवापरं तमः। तस्माच्च सलिलोत्पीडादुदतिष्ठत मारुतः॥
English: Then water originated like something darker within darkness. Then from the pressure of water sprang wing.
Sanskrit: यथा भाजनमच्छिद्रं निःशब्दमिव लक्ष्यते। तच्चाम्भसा पूर्यमाणं सशब्दं कुरुतेऽनिलः॥ तथा सलिलसंरुद्धे नभसोऽन्ते निरन्तरे। भित्त्वार्णवतलं वायुः समुत्पतति घोषवान्॥
English: As an empty vessel having no hole appears at first to have no sound, but when filled with water, air appears and makes a great noise, so when infinite Space was filled with water, the wind arose with a great noise, passing through the water.
Sanskrit: स एष चरते वायुरर्णवोत्पीडसम्भवः। आकाशस्थानमासाद्य प्रशान्ति नाधिगच्छति॥
English: Generated by the pressure of the ocean of water, that wind still passes on. Occupying empty space, its motion is never stoppcd.
Sanskrit: तस्मिन् वाय्वम्बुसंघर्षे दीप्ततेजा महाबलः। प्रादुरभूदूर्ध्वशिखः कृत्वा निस्तिमिरं नमः॥
English: Then on account of the friction of wind and water, fire endued with great power and burning energy, came into being, with flames directed upwards. That fire dissipated the darkness that had covered Space.
Sanskrit: अग्निः पवनसंयुक्तः खं समाक्षिपते जलम्। सोऽग्निमारुतसंयोगाद्घनत्वमुपपद्यते॥
English: Helped by the wind, fore combined Space and Water. In fact, combining with the wind, fire became solidified.
Sanskrit: तस्याकाशे निपतितः स्नेहस्तिष्ठति योऽपरः। स संघातत्वमापन्नो भूमित्वमनुगच्छति॥
English: While dropping from the sky, the liquid portion of fire being solidified again became what is known as the Earth.
Sanskrit: रसानां सर्वगन्धानां स्नेहानां प्राणिनां तथा। भूमिर्यानिरिह ज्ञेया यस्यां सर्वं प्रसूयते॥
English: The Earth or land, in which everything is born, is the root of all sorts of taste, of all sorts of scent, of all sorts of liquids, and of all kinds of animals,
Sanskrit: भरद्वाज उवाच पार्थिवं धातुमासाद्य शारीरोऽग्निः कथं प्रभो। अवकाशविशेषेण कथं वर्तयतेऽनिलः॥
English: How docs bodily fire or heat, entering the body, live there? How also does the wind, getting space for itself, cause the body to move and work?
Sanskrit: भृगुरुवाच वायोर्गतिमहं ब्रह्मन् कथयिष्यामि तेऽनघ। प्राणिनामनिलो देहान् यथा चेश्यते बली॥
English: I shall, O twice-born one describe to you the course in which the wind moves, and how, O sinless one, that powerful element makes the bodies of living creatures move and work.
Sanskrit: श्रितो मूर्धानमात्मा तु शरीरं परिपालयन्। प्राणो मूर्धनि चाग्नौ च वर्तमानो विचेष्टते॥
English: Heat lives within the head (brain) and protects the body. The vital air called Prana, living within the head and the heat that is there, create all sorts of exertion.
Sanskrit: स जन्तुः सर्वभूतात्मा पुरुषः स सनातनः। मनो बुद्धिरहङ्कारो भूतानि विषयश्च सः॥
English: That Prana is the living creature, the universal self, the eternal Being, and the Mind, Intellect and Consciousness of all living creatures, as also all the objects of the senses.
Sanskrit: एवं त्विह स सर्वत्र प्राणेन परिचाल्यते। पृष्ठतस्तु समानेन स्वां स्वां गतिमुपाश्रितः॥
English: Thus Prana makes the living creature move about and exert. Then by virtue of the other vital air called Samana, every one of the senses performs its own work.
Sanskrit: बस्तिमूलं गुदं चैव पावकं समुपाश्रितः। वहन्मूत्रं पुरीषं चाप्यपान: परिवर्तते॥
English: The vital air called Apana, by the help of the heat that is in the urethra, abdomen and intestines, moves, carrying out urine and excreta.
Sanskrit: प्रयत्ने कर्मणि बले य एकस्त्रिषु वर्तते। उदान इति तं प्राहुरध्यात्मविदुषो जनाः॥
English: That single vital air which works in these three, is called Udana by those who are wellread in this science.
Sanskrit: संधिष्वपि च सर्वेषु संनिविष्टस्तथानिलः। शरीरेषु मनुष्याणां व्यान इत्युपदिश्यते॥
English: That vital air which works, living in all the joints, is called Vyana.
Sanskrit: धातुष्वग्निस्तु विततः समानेन समीरितः। रसान् धातूंश्च दोषांश्च वर्तयन्नवतिष्ठते॥
English: Heat is circulated all over the bodies of living creatures by the vital air Samana. Living creatures by the vital air Samana. Living thus in the body, that vital air works upon the various sorts of watery and other elementary substances and all bad humours.
Sanskrit: अपानप्राणयोर्मध्ये प्राणापानसमाहितः। समन्वितस्त्वधिष्ठानं सम्यक्पचति पावकः॥
English: The heat, living between Apana and Prana, in the navel, works, with the help of those two vital airs, in digesting all food that is taken by a living creature.
Sanskrit: आस्यं हि पायुपर्यन्तमन्ते स्याद् गुदसंज्ञितम्। स्रोतस्तस्मात् प्रजायन्ते सर्वस्रोतांसि देहिनाम्॥
English: There is a canal beginning from the mouth down to the anus. Its extremity is called the anus. From this main canal various minor oncs branch out in the bodies of all living creatures.
Sanskrit: प्राणानां संनिपाताच्च संनिपातः प्रजायते। उष्मा चाग्निरिति ज्ञेयो योऽनं पचति देहिनाम्॥
English: The various vital air passing through these canals mix with each other. The heat which lives in Prana is called Ushman. This heat causes digestion in embodied creatures.
Sanskrit: अग्निवेगवहः प्राणो गुदान्ते प्रतिहन्यते। स उर्ध्वमागम्य पुनः समुत्क्षिपति पावकम्॥
English: The vital air called Prana, carrying a current of heat, goes (from the head) downwards to the extremity of the anal canal and thence goes up once more. Returning to the head again, it once more sends down the heat it carries.
Sanskrit: पक्वाशयस्त्वधो नाभ्यामूर्ध्वमामाशय: स्थितः। नाभिमध्ये शरीरस्य सर्वे प्राणाश्च संस्थिताः॥
English: Below the navel is the quarter of digested maller. Above it is that for the food which is taken. In the navel reside all the forces of life that keep up the body.
Sanskrit: प्रस्थिता हृदयात् सर्वे तिर्यगूर्ध्वमधस्तथा। वहन्त्यन्नरसान् नाड्यो दश प्राणप्रचोदिताः॥
English: Urged by the ton sorts of vital airs having Prana for their first, the canals, branching out from the heart, carry the liquid juices of food, upwards, downwards, and in contrary directions.
Sanskrit: एप मार्गोऽथ योगानां येन गच्छन्ति तत्पदम्। जितक्लमा: समा धीरा मूर्धन्यात्मानमादधन्॥
English: The main channel leading from the mouth to the anus is the path by which Yogins, knowing no fatigue, calm in happiness and misery, and highly patient, succeed in attaining to Brahma by drawing the soul within the brain.
Sanskrit: एवं सर्वेषु विहितः प्राणापानेषु देहिनाम्। तस्मिन् समिध्यते नित्यमग्निः स्थाल्यामिवाहितः॥
English: Thus is heat placed in the vital air called Prana and Apana and others, of all embodied creatures. That heat is always burning thcre like a fire placed in vessel which can be seen.
Sanskrit: भरद्वाज उवाच यदि प्राणयते वायुर्वायुरेव विचेष्टते। श्वसित्याभाषते चैव तस्माज्जीवो निरर्थकः॥
English: Bharadwaja said If it is the air that keeps us alive, if it is the air that makes us inove and act is if it, the air that makes us breathe and speak, then it appears that life is not worth much.
Sanskrit: यष्मभाव आग्नेयो वह्निना पच्यते यदि। अग्निर्जरयते चैतत् तस्माज्जीवो निरर्थकः॥
English: If the animal heat be of the nature of fire, and if it is that fire which helps digestion by dissolving the food we take, then life is not worth much.
Sanskrit: जन्तोः प्रमीयमाणस्य जीवो नैवोपलभ्यते। वायुरेव जहात्येनमूष्मभावश्च नश्यति॥
English: When an animal dies, that which is called its life is never seen to depart. Only the vital air relinquishes it, and the internal heat is put out.
Sanskrit: यदि वायुमयो जीव: संश्लेषो यदि वायुना। वायुमण्डलवद् दृश्यो गच्छेत् सह मरुद्गणैः॥
English: If life were nothing else than air, or if life depended only on the air, then it could have been seen like the outward sea of air, and when passing out it would have been mixed with that air.
Sanskrit: संश्लेषो यदि वातेन यदि तस्मात् प्रणश्यति। महार्णवविमुक्तत्वादन्यत् सलिलभाजनम्॥ कूपे वा सलिलं दद्यात् प्रदीपं वा हुताशने। क्षिप्रं प्रविश्य नश्येत यथा नश्यत्यसौ तथा॥
English: If life depended upon air, and if it ended with the passing of that air from the body, it would then mingle with the eternal air like a portion of water passing into the great sea and thereby only changing the place of its residence. If a quantity of water be thrown into a well, or if the flame of a lamp be thrown into a burning fire, either of them, entering the original element, loses its independent existence. If life were air, it also, when the animal died, would merge in the great sea of air outside.
Sanskrit: पञ्चधारणके ह्यस्मिन् शरीरे जीवितं कुतः। तेषामन्यतराभावाच्चतुर्णां नास्ति संशयः॥
English: How we can say that there is life in this animal body which is composed of the five elements? If one of those clements disappear, the dissolution of the other four is brought about.
Sanskrit: नश्यन्त्यापो ह्यनाहाराद् वायुरुच्छ्वासनिग्रहात्। नश्यते कोष्ठभेदात् खमग्निर्नश्यत्यभोजनात्॥
English: The element of water dries up if food is not taken. The element of air disappears if the breath is controlled. The element of space disappears if the excretions cease. So also the element of fire disappears if food does not go in.
Sanskrit: व्याघ्रिवणपरिक्लेशैर्मेदिनी चैव शीर्यते। पीडितेऽन्यतरे ह्येषां सघातो याति पञ्चधा॥
English: The element of earth is shattered to pieces by disease, wounds and other sufferings. If only one of the five is spoiled, the union is dissolved and the five go away into five different directions.
Sanskrit: तस्मिन् पञ्चत्वमापन्ने जीवः किमनुधावति। किं वेदयति वा जीवः किं शृणोति ब्रवीति च॥
English: When the five ingredients of the body which is a compound of the five elements, are separated, where does life go? What does it then know. What does it then hear? What does it then say?
Sanskrit: एषा गौः परलोकस्थं तारयिष्यति मामिति। यो दत्त्वा म्रियते जन्तुः सा गौः कं तारयिष्यति॥
English: The cow, it is said, will save me in the next world. The animal, however, which is given away, itself dies. Whom then will this cow save?
Sanskrit: गौश्च प्रतिग्रहीता च दाता चैव समं यदा। इहैव विलयं यान्ति कुतस्तेषां समागमः॥
English: The taker of the cow and the giver are both equally subject to death. Both of them meet with destruction in this world. How then will they meet again?
Sanskrit: विहगैरुपभुक्तस्य शैलाग्रात् पतितस्य च। अग्निना चोपयुक्तस्य कुतः संजीवनं पुनः॥
English: How will the man that has been eaten up by birds, or that has been shattered to pieces by a fall from a mountain summit, or that has been consumed by fire, regain life?
Sanskrit: छिन्नस्य यदि वृक्षस्य न मूलं प्रतिरोहति। बीजान्यस्य प्रवर्तन्ते मृतः क्व पुनरेष्यति॥
English: The root of a tree that has been cut down docs not revive. Only the seeds put forth sprouts. Where is the person who having died regains life?
Sanskrit: बीजमात्रं पुरा सृष्टं यदेतत् परिवर्तते। मृतामृताः प्रणश्यन्ति बीजाद् बीजं प्रवर्तते॥
English: Only seeds were originally created. All this universe is the creation of seeds in succession. They that die, die for ever. Seeds come from seeds.
Sanskrit: भृगुरुवाच न प्रणाशोऽस्ति जीवस्य दत्तस्य च कृतस्य च। याति देहान्तरं प्राणी शरीरं तु विशीर्यते॥
English: Bhrigu said The living creature, or what is given, or our other acts, are never destroyed. The death of a creature is only a change of form. The body alone is dissolved.
Sanskrit: न शरीराश्रितो जीवस्तस्मिन् नष्टे प्रणश्यति। समिधामिव दग्धानां यथाग्निर्दृश्यते तथा॥
English: The living creature, though it depends upon the body, is not destroyed when the body is destroyed. It is not seen after the destroyed. It is not seen after the destruction of the physical body just as fire is not visible after the consumption of the fuel with which it was lighted.
Sanskrit: भरद्वाज उवाच अग्नेर्यथा तथा तस्य यदि नाशो न विद्यते। इन्धनस्योपयोगान्ते स चाग्निर्नोपलभ्यते॥
English: Bharadwaja said If there is no destruction of the living creature like that of fire, I say, fire itself is not visible after consumption of the fuel (that ignited it).
Sanskrit: नश्यतीत्येव जानामि शान्तमग्निमनिन्धनम्। गतिर्यस्य प्रमाणं वा संस्थानं वा न विद्यते॥
English: When the supply of a fuel is stopped, the fire is put out, and as far as I know, is destroyed. What has no longer any action should be considered as destroyed, for it proves its non-existence and which no longer occupics any space.
Sanskrit: भृगुरुवाच समिधामुपयोगान्ते यथाग्निर्नोपलभ्यते। आकाशानुगतत्वाद्धि दुर्ग्राह्यो हि निराश्रयः॥
English: Bhrigu said, It is true that after the consumption of fuel fire is no longer visible. It mixes with space because there is no longer any visible object wherein it can abide, and hence it cannot be perceived by us.
Sanskrit: तथा शरीरसंत्यागे जीवो ह्याकाशवत् स्थितः। न गृह्यते तु सूक्ष्मत्वाद् यथा ज्योतिर्न संशयः॥
English: Likewise, upon renouncing the body, the creature lives in space, and cannot be seen for its extreme subtility as is the case with fire.
Sanskrit: प्राणान् धारयते ह्यग्निः स जीव उपधार्यताम्। वायुसंधारणो ह्यग्निर्नश्यत्युच्छ्वासनिग्रहात्॥
English: It is fire or heat that kceps us the vital airs called Prana and the others. Know this heat is called life or the living agent. The heat which keeps up vital airs, is extinguished for the suppression of breath.
Sanskrit: तस्मिन् नष्टे शरीराग्नौ ततो देहमचेतनम्। पतितं याति भूमित्वमयनं तस्य हि क्षितिः॥
English: With the extinction of heat, the body itself loses aniination. Falling down, it it is metamorphosed into earth, its ultimate destination.
Sanskrit: जङ्गमानां हि सर्वेषां स्थावराणां तथैव च। आकाशं पवनोऽन्वेति ज्योतिस्तमनुगच्छति। तेषां त्रयाणामेकत्वाद् द्वयं भूमौ प्रतिष्ठितम्॥
English: The breath that exists in all mobile and immobile objects mingles with space, and the heat which is in them follows that breath. These three (viz., space, air, and fair), mingle together. The other two (viz., water and earth), exist together in the shape of earth.
Sanskrit: यत्र खं तत्र पवनस्तत्राग्निर्यत्र मारुतः। अमूर्तयस्ते विज्ञेया मूर्तिमन्तः शरीरिणाम्॥
English: There is wind where space is, and there is fire where is. They have in reality no forms, and become endued with form only in embodied creatures.
Sanskrit: भरद्वाज उवाच यद्याग्निमारुतौ भूमिः खमापश्च शरीरिषु। जीव: किंलक्षणस्तत्रेत्येतदाचक्ष्व मेऽनघ॥
English: Bharadwaja said If in the bodies of all living creatures there are heat, wind, earth, space, and water, what then are the sins of the living agent? Tell me these, O sinless one.
Sanskrit: पञ्चात्मके पञ्चरतौ पञ्चविज्ञानचेतने। शरीरे प्राणिनां जीवं वेत्तुमिच्छामि यादृशम्॥
English: I wish to know the nature of the life that exists in the bodies of living beings,composed of the five principal elements, engaged in the five principal elements, engaged in the five acts, endued with the five senses and animation.
Sanskrit: मांसशोणितसंघाते मेदःस्नाय्वस्थिसंचये। भिद्यमाने शरीरे त जीवो नैवोपलभ्यते॥
English: After the dissolution of the body which is a compound of flesh and blood, a mass of fat, sinews and bones, that which is the living agent is not seen.
Sanskrit: यद्यजीवं शरीरं तु पञ्चभूतसमन्वितम्। शरीरे मानसे दुःखे कस्तां वेदयते रुजम्॥
English: If this body, composed of the give elements, has no life, who or what then is that which feels misery on account of either physical or metal pain?
Sanskrit: शृणोति कथितं जीवः कर्णाभ्यां न शृणोति तत्। महर्षे मनसि व्यग्रे तस्माज्जीवो निरर्थकः॥
English: The living agent hears what is said, through the ears. It is, again, the fact, O great Rishi, that the same agent hears not when the mind is elsewhere engaged. It appears, therefore, that what is called the living agent serves no purpose.
Sanskrit: सर्वं पश्यति यद् दृश्यं मनोयुक्तेन चक्षुषा। मनसि व्याकुले चक्षुः पश्यन्नपि न पश्यति॥
English: What the living agent sces with eyes acting in unison with the mind, the eye sees not, even when lying before it, if the mind elsewhere engaged.
Sanskrit: न पश्यति न चाघ्राति न शृणोति न भाषते। न च स्पर्शरसौ वेत्ति निद्रावशगतः पुनः॥
English: Then again, when it is asleep, that agent neither sees nor smells, nor hears, nor speaks, nor feels the perceptions of touch and taste.
Sanskrit: हष्यति क्रुद्ध्यते कोऽत्र शोचत्युद्विजते चकः। इच्छति ध्यायति द्वेष्टि वाचमीरयते च कः॥
English: Who or what then is that which feels joy, becomes angry, or sorry and suffers tribulation? What is that which wishes, thinks, feels hatred and utters words.
Sanskrit: भृगुरुवाच च्छरीरमेको बहतेऽन्तरात्मा। स वेत्ति गन्धांश्च रसाश्रुतीश्च स्पर्श च रूपं च गुणाश्च येऽन्ये॥
English: Bhrigu said The mind, like the body also, is made of the five elements. Therefore it is useless regarding the acts mentioned by you. Only the soul sustains the body. It is he that perceives smell, taste, sound, touch, forin and other properties.
Sanskrit: पञ्चात्मके पञ्चगुणप्रदर्शी स सर्वगात्रानुगतोऽन्तरात्मा। स वेत्ति दुःखानि सुखानि चात्र तद्विप्रयोगात् तु न वेत्ति देहः॥
English: Permeating all the limbs, that Soul witness the acts of the mind possessing five attributes and living within the body composed of the five elements. It is he who feels pleasure and pain, and when separated from him the body does not feel them.
Sanskrit: यदा न रूपं न स्पर्शो नोष्मभावश्च पञ्चके। तदा शान्ते शरीराग्नौ देहत्यागे न नश्यति॥
English: When one has no perception of form or of touch, when there is no heat in the fire of the body,—when the animal heat is gone,-the body, being renounced by the Soul, meets with destruction.
Sanskrit: आपोमयमिदं सर्वमापो मूर्तिः शरीरिणाम्। तत्रात्मा मानसो ब्रह्मा सर्वभूतेषु लोककृत्॥
English: The whole universe is made of water. Water is the form of all embodied creatures. In that water lives the Soul which is seen in the mind. That Soul is the Creator Brahman who exists in all things.
Sanskrit: आत्मा क्षेत्रज्ञ इत्युक्तः संयुक्तः प्राकृतैर्गुणैः। तैरेव तु विनिर्मुक्तः परमात्मेत्युदाहृतः॥
English: When the Soul is endued with ordinary attributes, it is called Kshetrajna. When freed from those attributes, attributes, it is designated Paramatman or Supreme Self.
Sanskrit: आत्मानं तं विजानीहि सर्वलोकहितात्मकम्। तस्मिन् यः संश्रितो देहे ह्यब्विन्दुरिव पुष्करें।२४॥
English: Know that Soul. He is full of universal benevolence. He lives in the body like a drop of water in a lotus.