pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: यत् तदेकाक्षरं ब्रह्म नानारूपं प्रदृश्यते। आसुरिर्मण्डले तस्मिन् प्रतिपेदे तदव्ययम्॥
English: In that assembly of ascetics, Asuri described the Immutable, One, and Indestructible Brahma which is seen in various forms.
Sanskrit: तस्य पञ्चशिखः शिष्यो मानुष्या पयसा भृतः। ब्राह्मणी कपिला नाम काचिदासीत् कुटुम्बिनी॥
English: Panchashikha became a disciple of Asuri. He lived on human milk. There was a certain Brahman lady named Kapila. She was Asuri's wife.
Sanskrit: तस्याः पुत्रत्वमागम्य स्त्रियाः स पिबति स्तनौ। ततः स कापिलेयत्वं लेभे बुद्धिं च नैष्ठिकीम्॥
English: Panchashikha was accepted by her as a son and he used to suck her breasts. For this, he came to be known as the son of Kapila and his understanding became fixed on Brahma.
Sanskrit: एतन्मे भगवानाह कापिलेयस्य सम्भवम्। तस्य तत् कापिलेयत्वं सर्ववित्त्वमनुत्तमम्॥
English: The divine Rishi said to me, all this, regarding the circumstances of his birth and those about his becoming the son of Kapila. The latter also told me about the omniscience of Panchashikha.
Sanskrit: सामान्यं जनकं ज्ञात्वा धर्मज्ञो ज्ञानमुत्तमम्। उपेत्य शतमाचार्यान् मोहयामास हेतुभिः॥
English: Knowing fully all the forms of duty, Panchashikha, after having himself gained high knowledge, (came to Janaka) and knowing that that king had equal reverence for all his preceptors, began to startle those hundred preceptors (by a very sensible exposition of his doctrine).
Sanskrit: जनकस्त्वभिसंरक्तः कापिलेयानुदर्शनात्। उत्सृज्य शतमाचार्यान् पृष्ठतोऽनुजगाम तम्॥
English: Marking the genius of the son of Kapila, Janaka became exceedingly attacked to him, and abandoning his hundred preceptors, began to follow him.
Sanskrit: तस्मै परमकल्याय प्रणताय च धर्मतः। अब्रवीत् परमं मोक्षं यत् तत् सांख्येऽभिधीयते॥
English: Then Kapila's son began to discourse to Janaka, who had according to the ordinance bent his head to him and who was fully competent to understand the sage's instructions, upon that great religion of Liberation which is explained in Sankhya treatises.
Sanskrit: जातिनिर्वेदमुक्त्वा स कर्मनिर्वेदमब्रवीत्। कर्मनिर्वेदमुक्त्वा च सर्वनिर्वेदमब्रवीत्॥
English: Describing first of all the miseries of birth, he spoke next of the miseries of (religious) acts. Having finished that topic he explained the miseries of all states of existence ending even with that in the high region of the Creator.
Sanskrit: यदर्थं धर्मसंसर्गः कर्मणां च फलोदयः। तमनाश्वासिकं मोहं विनाशि चलमध्रुवम्॥
English: He also described that Delusion which beget the practice of religion, and acts, and their fruits, and which is highly untrustworthy, destructible, unsteady, and uncertain.
Sanskrit: दृश्यमाने विनाशे च प्रत्यक्षे लोकसाक्षिके। आगमात् परमस्तीति ब्रुवन्नपि पराजितः॥
English: Sceptics say that when death is seen directly by all, they who hold, on account of their faith in the scriptures, that something distinct from the body, called the Soul, exists, are necessarily defeated in argument.
Sanskrit: अनात्मा ह्यात्मनो मृत्युः क्लेशो मृत्युर्जरामयः। आत्मानं मन्यते मोहात् तदसम्यक् परं मतम्॥
English: They also hold that one's Soul, and that sorrow, decrepitude, and disease indicate (partial) death of the Soul. He who holds owing to error, that the Soul is distinct from the body and exists after the loss of body, entertains an unreasonable opinion.
Sanskrit: अथ चेदेवमप्यस्ति यल्लोके नोपपद्यते। अजरोऽयममृत्युश्च राजासौ मन्यते यथा।॥
English: If that is considered as existent which does not really exist in the world, then it may be mentioned that the king, being known so, is really never subject to decrepitude or death. But is he, therefore, to be really believed to be beyond decrepitude and death?
Sanskrit: अस्ति नास्तीति चाप्येतत् तस्मिन्नसति लक्षणे। किमधिष्ठाय तद् ब्रूयाल्लोकयात्राविनिश्चयम्॥
English: When the question arises whether an object exists or not, and when that whose existence in asserted presents all the signs of non-existence, what is that upon which ordinary people depend in settling the affairs of life?
Sanskrit: प्रत्यक्षं ह्येतयोर्मूलं कृतान्तैतिह्ययोरपि। प्रत्यक्षेणागमो भिन्नः कृतान्तो वा न किञ्चन॥
English: Direct evidence is the basis of both inference and the scriptures. The scriptures can be contradicted by direct evidence. As to inference its evidence is not much.
Sanskrit: यत्र यत्रानुमानेऽस्मिन् कृतं भावयतोऽपि च। नान्यो जीवः शरीरस्य नास्तिकानां मते स्थितः॥
English: Do not reason on inference only whatever may be the subject. There is nothing else called individual soul than this body.
Sanskrit: प्रेतीभूतेऽत्ययश्चैव देवताधुपयाचनम्। मृते कर्मनिवृत्तिश्च प्रमाणमिति निश्चयः॥
English: Thus do the sceptics reason, who are, however, mistaken. The disappearance (of animation) upon the body becoming lifeless means death. The supplication of the gods by the very men who deny the separate existence of the Soul is another good argument (for the proposition that the Soul is separate from the body). Another argument against the sceptic is that his proposition argues a destruction of acts.
Sanskrit: नन्वेते हेतवः सन्ति ये केचिन्मूर्तिसंस्थिताः। अमूर्तस्य हि मूर्तेन सामान्यं नोपपद्यते॥
English: These that have been mentioned and have material forms, cannot possible be the causes (of the immaterial Soul and its immaterial accompaniments). The identity of immaterial things with objects that are material cannot be comprehended.
Sanskrit: अविद्या कर्म तृष्णा च केचिदाहुः पुनर्भवे। कारणं लोभमोहौ तु दोषाणां तु निषेवणम्॥
English: Some hold that there is re-birth which is caused by Ignorance, the desire for acts, cupidity, carelessness, and bent towards other vices.
Sanskrit: अविद्यां क्षेत्रमाहुर्हि कर्म बीजं तथा कृतम्। तृष्णा संजननं स्नेह एष तेषां पुनर्भवः॥
English: They say that Ignorance is the soil. Acts form the seed that is placed in that soil. Desire is the water that causes that seed to grow. In this manner they explained re-birth.
Sanskrit: तस्मिन् गूढे च दग्धे च भिन्ने मरणधर्मिणि। अन्योऽस्माज्जायते देहस्तमाहुः सत्त्वसंक्षयम्॥
English: They hold that ignorance being ingrained in an imperceptible way, one mortal body being destroyed, another originates at once from it; and that when it is consumed by the help of knowledge, the destruction of existence itself follows, or the person attains to what is called annihilation.
Sanskrit: यदा स्वरूपतश्चान्यो जातितः शुभतोऽर्थतः। कथमस्मिन् स इत्येवं सर्वं वा स्यादसंहितम्॥
English: This opinion also is mistaken, It may be asked that when the being that is thus re-bom is a different one in its nature, birth, and objects of virtue and vice, why should it then be considered to be identical with the being that was? Indeed, the only inference that can be made is that the entire chain of existences of a particular being is not really one of connected links.
Sanskrit: एवं सति च का प्रीतिर्दानविद्यातपोबलैः। यदस्याचरितं कर्म सर्वमन्यत् प्रपद्यते॥
English: Then, again, if the being that is the outcome of a re-birth be really different from what it was in a pristine existence, it may be asked what satisfaction is to a person from the exercise of the spirit of charity, or from the acquisition of knowledge or of ascetic power, since the acts perforined by one are to bear fruits upon another person in another state of existence.
Sanskrit: अपि ायमिहैवान्यैः प्राक्कृतैर्दुःखितो भवेत्। सुखितो दुःखितो वापि दृश्यादृश्यविनिर्णयः॥
English: Another refutation of the doctrine would be that one in this life may rendered miserable by the acts of another in a pristine life, or having become miserable may again become happy. By witnessing however, what actually takes place in the world, a proper conclusion may be drawn regarding the unseen.
Sanskrit: ऋतुसंवत्सरौ तिष्यः शीतोष्णेऽथ प्रियाप्रिये। यथातीतानि पश्यन्ति तादृशः सत्त्वसंक्षयः॥
English: Again, their doctrine of annihilation is subject to the objection that extinction will become a revolving phenomenon like that of the seasons, or the year, or the Yuga, or heat, or cold, or agreeable or disagreeable objects.
Sanskrit: इन्द्रियाणि मनो वायुः शोणितं मांसमस्थि च। आनुपूर्व्या विनश्यन्ति स्वं धातुमुपयान्ति च॥
English: The senses, the mind, wind, blood, flesh, bones, one after another, meet with destruction and enter each into its own productive causes.
Sanskrit: इति सम्यङ्मनस्यते बहवः सन्ति हेतवः। एतदस्तीदमस्तीति न किञ्चित्प्रतिदृश्यते॥
English: Thus various sorts of speculations arise in the mind. Nothing can settle whether this opinion is right or that is right.
Sanskrit: तेषां विमृशतामेव तत् तत्समभिधावताम्। क्वचिन्निविशते बुद्धिस्तत्र जीर्यति वृक्षवत्॥
English: Reflecting on these opinions, particular persons follow particular lines of speculation. The understanding of these, directed to particular theories become immersed and are at last entirely lost in them.
Sanskrit: एवमथैरनथैश्च दुःखिताः सर्वजन्तवः। आगमैरपकृष्यन्ते हस्तिपैर्हस्तिनो यथा॥
English: Thus all men are made miserable by pursuits good or bad. Bringing them back to the right path, the Vedas alone, guide them along it, like grooms conducting their elephants.
Sanskrit: अर्थांस्तथात्यन्तसुखावहांश्च लिप्सन्त एते बहवो विशुष्काः। महत्तरं दुःखमनुप्रपन्ना हित्वाऽऽमिषं मृत्युवशं प्रयान्ति॥
English: Many men, with weakened minds, seek objects of great happiness. These, however, have soon to meet with a larger quantity of SOITow, and then, alienated by force from their coveted mcat, they subject themselves to the sway of death.
Sanskrit: विनाशिनो ह्यध्रुवजीवितस्य किं बन्धभिभिन्नपरिग्रहैश्चा विहाय यो गच्छति सर्वमेव क्षणेन गत्वा न निवर्तते च॥
English: What has one, who is subject to destruction and whose life is fickle, to do with kinsmen and friends and wives and other like possessions? He who meets death after having relinquished all these, passes easily out of the world and has never to return.
Sanskrit: भूव्योमतोयानलवायवोऽपि सदा शरीरं प्रतिपालयन्ति। इतीदमालक्ष्य रतिः कुतो भवेद् विनाशिनोऽप्यस्य न शर्म विद्यते॥ इदमनुपधिवाक्यमच्छल परमनिरामयमात्मसाक्षिकम्। नरपतिरभिवीक्ष्य विस्मित: पुनरनुयोक्तुमिदं प्रचक्रमे॥
English: Earth, ether, water, heat, and wind, always keep up and nourish the body. Thinking of this, how can one feet any attachment for his body? Indeed, the body, which is subject to destruction, has no happiness in it.-Having heard these words Panchashikha that were shorn of deception, and delusion highly salutary, and treating of the Soul, king Janaka became filled with wonder, and prepared himself to address the Rishi once more.'
Sanskrit: भीष्म उवाच जनको जनदेवस्तु ज्ञापितः परमर्षिणा। पुनरेवानुपप्रच्छ साम्पराये भवाभुवौ॥
English: Bhishma said "Thus instructed by the great Rishi Panchashikha, Janadeva of the family of Janaka, once more asked him about the subject of existence or non-existence after death.
Sanskrit: जनक उवाच भगवन् यदि न प्रेत्य संज्ञा भवति कस्यचित्। एवं सति किमज्ञानं ज्ञानं वा किं करिष्यति॥
English: O illustrious one, if no person, retains any knowledge after departing from this state of existence, if, indeed, this is true, what then is the difference between Ignorance and Knowledge? What do we gain then by knowledge and what do we lose by ignorance?
Sanskrit: सर्वमुच्छेदनिष्ठं स्यात् पश्य चैतद् द्विजोत्तम! अप्रमत्तः प्रमत्तो वा किं विशेषं करिष्यति॥
English: See, O foremost of the twice-born, that if liberation be such, then all religious acts and vows terminate only in annihilation? Of what use would then the distinction be between heedfulness and heedlessness.
Sanskrit: असंसर्गो हि भूतेषु संसर्गो वा विनाशिषु। कस्मै क्रियेत कल्प्येत निश्चयः कोऽत्र तत्त्वतः॥
English: If Liberation means dissociation from all objects of pleasure or an association with objects that are not lasting, why should then men cherish a desire for action or having set themselves to action, continue to find out the necessary means for the accomplishment of desired ends? What then is the truth.
Sanskrit: भीष्म उवाच तमसा हि प्रतिच्छन्नं विभ्रान्तमिव चातुरम्। पुनः प्रशमयन् वाक्यैः कविः पञ्चशिखोऽब्रवीत्॥
English: Bhishma said Seeing the king enveloped in thick darkness, stupefied by error, and become helpless, the learned Panchashikha put his mind at rest by once more addressing him thus.
Sanskrit: उच्छेदनिष्ठा नेहास्ति भावनिष्ठा न विद्यते। अयं ह्यपि समाहारः शरीरेन्द्रियचेतसाम्। वर्तते पृथगन्योन्यमप्यपाश्रित्य कर्मसु॥
English: In Liberation the consummation is not Extinction. Nur is that consummation any kind of Existence. What we see is a union of body senses, and mind. Existing independently as also depending on one another, these go on acting.
Sanskrit: धातवः पञ्च भूतेषु खं वायुर्योतिषो धरा। ते स्वभावेन तिष्ठन्ति वियुज्यन्ते स्वभावतः॥
English: The ingredients that form the body are water, ether, wind, heat, and earth. These exisi together according to their own nature. They become separated again according to their own nature.
Sanskrit: आकाशोवायुरूष्मा च स्नेहो यश्चापि पार्थिवः! एष पञ्चसमाहारः शरीरमपि नैकवाटा
English: Ether, wind, heat, water and earth,-these five objects in a state of union form the body. The body is not one element.
Sanskrit: ज्ञानमूष्मा च वायुश्च त्रिविधः कार्यसंग्रह। इन्द्रियाणीन्द्रियाथाश्च स्वभावश्चेतना मनः। प्राणापानौ विकारश्च धातवश्चात्र नि:सृताः॥
English: Intelligence, stomachic heat, and the vital airs, called Prana, etc., that are all wind, three are the organs of action. The senses, the objects of the senses, the power by which they become capable of being perceived the faculties by which they succeed in perceiving them, the mind, the vital airs called Prana. Apana and the rest, and the various juices and humours that are the results of the digestive organs, flow from the three organs already named.
Sanskrit: श्रवणं स्पर्शनं जिह्वा दृष्टि सा तथैव च। इन्द्रियाणीति पञ्चैते चित्तपूर्वं गता गुणाः॥
English: Hearing, touch, taste, vision, and scent,-these are the five senses. They have derived their attributes from the mind which is their cause.
Sanskrit: तत्र विज्ञानसंयुक्ता त्रिविधा चेतना ध्रुवा। सुखदुःखेति यामाहुरदुःखामसुखेति च॥
English: The mind, which is as an attribute of Chit, has three states, viz., pleasure, pain and absence of both pleasure and pain.
Sanskrit: शब्द: स्पर्श च रूपं च रसो गन्धश्च मूर्तयः। एते ह्यामरणात् पञ्च षड्गुणा ज्ञानसिद्धये॥
English: Sound, touch, form, taste, scent, and the objects to which they are attached these till the time of one's death are causes for the production of one's knowledge.
Sanskrit: तेषु कर्मविसर्गश्च सर्वतत्त्वार्थनिश्चयः। तमाहुः परमं शुक्र बुद्धिरित्यव्ययं महत्॥
English: Upon the senses depend all acts (leading to lucavon), as also renunciation (leading to the attainment of Brahma), and also the ! ascertainment of truth regarding all topics of enquiry. The learned say thai ascertainment of truth) is the highest end of existences, and is the root of Liberation and regarding Intelligence, they say that it leads to Liberation and Brahma.
Sanskrit: इमं गुणसमाहारमात्मभावेन पश्यतः। असम्यग्दर्शनैर्दुःखमनन्तं नोपशाम्यति॥
English: That person who considers this union of perishable attributes as the Soui, feeis, on account of such imperfect knowledge, unending misery
Sanskrit: अनात्मेति च यद् दृष्टं तेनाह न ममेत्यपि। वर्तते किमधिष्ठानात् प्रसक्तादुःखपमृतिः॥
English: Those persons, who, however, regard alll worldly objects as not-Soui, and who on that account cease to have any affection or attachment for them, have never to suffer any misery, for sorrow, in their case, stands in need of some foundation upon which to depend.
Sanskrit: अत्र सम्यग्वधो नाम त्यागशास्त्रमनुत्तमम्। शृणु यत् तव मोक्षाय भाष्यमाणं भविष्यति॥
English: About it there is the unrivalled branch of knowledge which treats of Renunciation. It is called Samyagvadha. I shall describe it to you. Listen to it for the sake of your Liberation.
Sanskrit: त्याग एव हि सर्वेषां युक्तानामपि कर्मणाम्। नित्यं मिथ्याविनीतानां क्लेशो दुःखवहो मतः॥
English: Renunciation of acts is (laid down) for all persons who seek Liberation earnestly. They, however, who have not been instructed correctly have to bear a heavy load of sorrow,
Sanskrit: द्रव्यत्यागे तु कर्माणि भोगत्यागे व्रतान्यपि। सुखत्यागे तपो योगं सर्वत्यागे समापना॥
English: Vedic sacrifices and other rites exist for renunciation of wealth and other earthly (objects. For renunciation of all enjoyments, exist yows and fasts of various sorts. For renunciation of pleasure and happiness exist penances and yoga. Renunciation everything, is the highest kind of renunciation,
Sanskrit: तस्य मार्गोऽयमद्वैधः सर्वत्यागस्य दर्शितः विप्रहाणाय दुःखस्य दुर्गतिस्त्वन्यथा भवेत्॥
English: This that I shall presently describe to you is the one path pointed out by the learned for that renunciation of everything. They who follow that path succeed in driving off all sorrow. They, however, that deviate from it suffer distress and misery
Sanskrit: पञ्चज्ञानेन्द्रियाण्युक्त्वा मनःषष्ठानि चेतसि। बलषष्ठानि वक्ष्यामि पञ्चकर्मेन्द्रियाणि तु!॥
English: First speaking of the five organs of knowledge having the mind for the sixth, und all of which live in the understanding, i stall describe the five organs of action having strength for their sixth.
Sanskrit: हस्तौ कर्मेन्द्रियं ज्ञेयमथ पादौ गतीन्द्रियम्। प्रजनानन्दयोः शेफो निसर्गे पायुरिन्द्रियम्।।२११
English: The two hands forms the two organs of action. The two legs are two organs for moving from one place to another. The sexual organ is for both pleasure and the continuation of in species. The lower channel, leading from the stomach downwards, is the organ for purging off of all used-up matter. aran a prafastarffuta usati fag: 1
Sanskrit: एवमेकादशैतानि बुद्ध्याऽऽशु विसृजेन्मनः॥
English: The organ of speaking exists for the expression of sounds. These five organs of action belong to the mind. These are the eleven organs of knowledge and of action. One should speedily cast off the inind with the understanding.
Sanskrit: कर्णी शब्दश चित्तं च त्रयः श्रवणसंग्रहे। तथा स्पर्श तथा रूपे तथैव रसगन्धयोः॥
English: In the act of hearing, three causes must exist simultaneously, viz., the two ears, sound, and the mind. The same is the case with the perception of touch; the same with that of form; the same with that of taste and smell.
Sanskrit: एवं पञ्चत्रिका ह्येते गुणास्तदुपलब्धये। येनायं त्रिविधो भावः पर्यायात् समुपस्थितः॥
English: These fifteen attributes are necessary for the several kinds of perception. In consequence of them, every man becomes conscious of three separate things regarding those perceptions.
Sanskrit: सात्त्विको राजसश्चापि तामसश्चापि ते त्रयः। त्रिविधा वेदना येषु प्रसूताः सर्वसाधनाः॥
English: There are again three classes (of mental perception, viz., those that appertain to Goodness, those that belong of Darkness, and those that belong to Ignorance. With them are connected three kinds of consciousness, including all feelings and emotions.
Sanskrit: प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता। अकुतश्चित् कुतश्चिद्वा चिन्तितः सात्त्विको गुणः॥
English: Pleasure, satisfaction, joy, happiness, and tranquillity, originating in the mind from any perceptible cause or in the absence of any apparent cause, appertain to the quality of Goodness.
Sanskrit: अतुष्टिः परितापश्च शोको लोभस्तथाक्षमा। लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुतः॥
English: Discontent, regret, grief, cupidity, and vindictiveness, having no cause or occasioned by any perceptible cause, are the marks of the quality of Darkness.
Sanskrit: अविवेकस्तथा मोहः प्रमोदः स्वप्नतन्द्रिता। कथंचिदपि वर्तन्ते विविधास्तामसा गुणाः॥
English: Wrong judgement, stupefaction, carelessness, dreams, and sleepiness, however, caused, appertain to the quality of Ignorance.
Sanskrit: अत्र यत् प्रीतिसंयुक्तं काये मनसि वा भवेत्। वर्तते सात्त्विको भाव इत्यपेक्षेत तत् तथा॥
English: Whatever state of consciousness exists, regarding either the body or the mind, united with joy or satisfaction, should be considered as due to the quality of Goodness.
Sanskrit: यत् त्वसंतोषसंयुक्तमप्रीतिकरमात्मनः। प्रवृत्तं रज इत्येवं ततस्तदपि चिन्तयेत्॥
English: Whatever state of consciousness exists united with any feeling of discontent or depression should be considered as the outcome of the quality of Darkness.
Sanskrit: अथ यन्मोहसंयुक्तं काये मनसि वा भवेत्। अप्रत_मविज्ञेयं तमस्तदुपधारयेत्॥
English: Whatever state, of the body or the body or the mind, exists with error or carelessness, is the outcome of Ignorance which is incomprehensible and inexplicable.
Sanskrit: श्रोतं व्योमाश्रितं भूतं शब्दः श्रोतं समाश्रितः। नोभयं शब्दविज्ञाने विानस्येतरस्य वा॥
English: The organ of hearing rests on either; it is either itself (under limitations); Sound has that organ for its refuge. In perceiving sound, one may not immediately acquire a knowledge of the organ of hearing and of ether. But when sound is perceived, the organ of hearing and ether do not long remain unknown.
Sanskrit: एवं त्वक्चक्षुषी जिह्वा नासिका चेति पञ्चमी। स्पर्श रूपे रसे गन्धे तानि चेतो मनश्च तत्॥
English: The same is the case with the skin, the eyes, the tongue, and the nose forming the fifth. They exist in touch, form, taste, and smell. They form the faculty of perception and they are the mind.
Sanskrit: स्वकर्मयुगपद्भावो दशस्वेतेषु तिष्ठति। चित्तमेकादशं विद्धि बुद्धिादशमी भवेत्॥
English: Each doing its own particular function, all the five organs of action and the five others of knowledge exist simultaneously, and upon the union of the ten dwells the mind as the eleventh and upon the mind the understanding as the twelfth.
Sanskrit: इन्द्रियाण्यपि सूक्ष्माणि दृष्ट्वा पूर्वश्रुतागमात्। चिन्तयन्नानुपर्येति निभिरेवान्वितो गुणैः॥
English: The dreamer, on account of the appearance sensual impressions, becomes conscious of his senses in their subtile forms, and endued as he already is with the three qualities, he considers his senses as existing with their respective objects and, therefore, acts and moves about with an imaginary body after the manner of his own self while awake.
Sanskrit: यत् तमोपहतं चित्तमाशु संहारमध्रुवम्। करोत्युपरमं काये तदाहुस्तामसं बुधाः॥
English: That dissociation of the Soul from the understanding and the mind with the senses, which speedily disappears, which has no stability, and which the mind causes to arise only when influenced by Ignorance is happiness that partakes as the learned say, of the nature of Ignorance and is experienced in this gross body only.
Sanskrit: यद् यदागमसंयुक्तं न कृच्छ्रमनुपश्यति। अथ तत्राप्युपादत्ते तमोऽव्यक्तमिवानृतम्॥
English: Over the felicity of Liberation also, the felicity, viz., which is created by the inspired teaching of Vedas and in which no one sees the slightest mark of sorrow,-the same indescribable and truth-concealing darkness seems to spread itself.
Sanskrit: एवमेष प्रसंख्यातः स्वकर्मप्रत्ययो गुणः। कथञ्चिद् वर्तते सम्यक् केषांचिद् वा निवर्तते।॥
English: Like to what occurs in dreamless sleep, in liberation also, subjective and objective existences, which have their origin in one's : acts, are all discarded. In some, that are possessd by Ignorance, these exits, firmly grafted with them. They never approach others who have transcended Avidya and have acquired knowledge.
Sanskrit: एतदाहुः समाहारं क्षेत्रमध्यात्मचिन्तकाः। स्थितो मनसि यो भावः स वै क्षेत्रज्ञ उच्यते॥
English: Those who know thoroughly well the character of Soul and non-Soul, say that this sum total of the senses, etc.,) is body. That existent thing which rests, upon the mind is called Soul.
Sanskrit: एवं सति क उच्छेदः शाश्वतो वा कथं भवेत्। स्वभावाद् वर्तमानेषु सर्वभूतेषु हेतुतः॥
English: When such is the case, and when all creatures, on account of the well-known cause, exist, due to a state of union between Soul and body, which of these two then is destructible and how can that which is said to be eternal, suffer destruction?
Sanskrit: यथार्णवगता नद्यो व्यक्तीर्जहति नाम च। नदाश्च ता नियच्छन्ति तादृशः सत्त्वसंक्षयः॥
English: As small rivers falling into larger ones lose their forms and names, and the larger ones falling into the ocean lose their forms and names too, similarly called Liberation.
Sanskrit: एवं सति कुत: संज्ञा प्रेत्यभावे पुनर्भवेत्। प्रतिसम्मिश्रिते जीवेऽगृह्यमाणे च सर्वतः॥
English: Likewise, the individual Soul which is characterised by qualities, is received into the Universal Soul, and when all its attributes disappear, how can it be differently mentioned?
Sanskrit: मात्मानमन्विच्छति चाप्रमत्तः। न लिप्यते कर्मफलैरनिष्टः पत्रं विसस्येव जलेन सिक्तम्॥
English: One who is conversant with that understanding which brings on Liberation and who carefully seeks to know the soul, is never sullied by the evil fruits of his acts water is never soaked by it.