pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: यमे च नियमे चैव कामे द्वेषे परिग्रहे। माने दम्भे तथा स्नेहे सदृशास्ते कुटुम्बिभिः॥
English: If house-holders be endued with selfrestraint, and control over the senses, they become the equals of Sannyasins. If, on the other hand, Sannyasins be endued with desire and aversion and wives and honour and pride and affection, they become like householders.
Sanskrit: त्रिदण्डादिषु यद्यस्ति मोक्षो ज्ञानेन कस्यचित्। छत्रादिषु कथं न स्यात् तुल्यहेतौ परिग्रहे॥
English: If one can acquire Liberation by means of knowledge, then may Liberation exist in triple sticks. Why then may Liberation not exist in the umbrella and the sceptre as well, especially when the reason in taking up the triple stick and the scepture is the same.
Sanskrit: येन येन हि यस्यार्थः कारणेनेह कर्मणि। तत्तदालम्बते सर्वः स्वे स्वे स्वार्थपरिग्रहे॥
English: One becomes attached to all those things and acts which are necessary for him for the sake of his own self for particular reasons.
Sanskrit: दोषदर्शी तु गार्हस्थ्ये यो व्रजत्याश्रमान्तरे। उत्सृजन् परिगृहंश्च सोऽपि सङ्गान्न मुच्यते॥
English: If a person, seeing the faults of the domestic mode of life, renounce it for adopting another mode, he cannot, for such rejection and adoption, he considered as one who is at once freed from all attachments.
Sanskrit: आधिपत्ये तथा तुल्ये निग्रहानुग्रहात्मके। राजभिर्भिक्षुकास्तुल्या मुच्यन्ते केन हेतुना॥
English: Sovereignty is fraught with the rewarding and the punishing of others. The life of a mendicant is equally fraught with the same. When, therefore, mendicants are like kings in this respect, why would mendicants only acquire Liberation, and not kings?
Sanskrit: अथ सत्याधिपत्येऽपि ज्ञानेनैवेह केवलम्। मुच्यन्ते सर्वपापेभ्यो देहे परमके स्थिताः॥
English: Not withstanding the possession of sovereignty, therefore, one becomes purged of all sins by means of knowledge alone, living in Supreme Brahma.
Sanskrit: काषायधारणं मौण्ड्यं त्रिविष्टब्यं कमण्डलुम्। लिङ्गान्युत्पथभूतानि न मोक्षायेति मे मतिः॥
English: The putting on of brown cloths shaving of the head, bearing of the triple stick, and the water-pitcher, these are the external signs of one's mode of life. These are useless in helping one to acquire Liberation.
Sanskrit: यदि सत्यपि लिङ्गेऽस्मिन् ज्ञानमेवात्र कारणम्। निर्मोक्षायेह दुःखस्य लिङ्गमानं निरर्थकम्॥
English: When, despite the adoption of these emblems of a particular mode of life, Knowledge along becomes the cause of one's Liberation from sorrow, it would appear that the adoption of mere emblems is absolutely useless.
Sanskrit: अथवा दुःखशैथिल्यं वीक्ष्य लिङ्गे कृता मतिः। किं तदेवार्थसामान्यं छत्रादिषु न लक्ष्यते॥
English: Or, if, seeing the mitigation of sorrow in it, you have adopted these emblems of Sanyasa, why then should not the mitigation of sorrow be seen in the umbrella and the sceptre which I use.
Sanskrit: आकिंचन्ये न मोक्षोऽस्ति किंचन्ये नास्ति बन्धनम्। किंचन्ये चेतरे चैव जन्तुर्ज्ञानेन मुच्यते॥
English: Liberation does not exist in poverty; nor is bondage to be seen in riches. One acquires Liberation through Knowledge only, whether one is poor or rich.
Sanskrit: तस्माद् धर्मार्थकामेषु तथा राज्यपरिग्रहे। बन्धनायतनेष्वेषु विद्ध्यबन्धे पदे स्थितम्॥
English: For these reasons, know that I am living in a state of freedom, though outwardly engaged in the enjoyment of religion, wealth, and pleasure, in the form of kingdom and wives, which form a field of bondage.
Sanskrit: राज्यैश्वर्यमयः पाशः स्नेहायतनबन्धनः। मोक्षाश्मनिशिते नेह च्छिन्नस्त्यागासिना मया॥
English: I have cut off the fetters formed by kingdom and riches, and the bondage of attachments, which the sword of Renunciation whetted on the the stone of the of the scriptures describing Liberation.
Sanskrit: सोऽहमेवंगतो मुक्तो जातास्थस्त्वयि भिक्षुकि। अयथार्थं हि ते वर्णं वक्ष्यामि शृणु तन्मम॥
English: As regard myself then, I tell you that I have become freed in this way. O mendicant lady, I entertain an affection for you. But that should not prevent me from telling you that your conduct does not tally with the practices of the mode of life, which you have adopted.
Sanskrit: सौकुमार्यं तथा रूपं वपुरग्र्यं तथा वयः। तवैतानि समस्तानि नियमश्चेति संशयः॥
English: Under formation of the body is highly delicate. You have beauty. You have an exceedingly shapely form. You are young. You have all these, and you have also subjugation of the senses. I doubt it verily. ine as
Sanskrit: यच्चाप्यननुरूपं ते लिङ्गस्यास्य विचेष्टितम्। मुक्तोऽयं स्यान्न वेति स्याद् धर्षितो मत्परिग्रहः॥
English: You have stopped up my body for ascertaining as to whether I am really liberated or not. This åct of yours does not tally with that mode of life whose emblems you carry.
Sanskrit: न च कामसमायुक्ते युक्तेऽप्यस्ति त्रिदण्डके। न रक्ष्यते त्वया चेदं न मुक्तस्यास्ति गोपना॥
English: The triple stick is unfit for a Yogin who has desire. As regards yourself, you do not adhere to your stick. As regards those who are freed, they should protect themselves from fall.
Sanskrit: मत्पक्षसंश्रयाच्चायं शृणु यस्ते व्यतिक्रमः। आश्रयन्त्याः स्वभावेन मम पूर्वपरिग्रहम्॥
English: Listen now to to what your transgression has been on account of your contact with me and your having entered into my gross body with the help of your understanding.
Sanskrit: प्रवेशस्ते कृतः केन मम राष्ट्रे पुरेऽपि वा। कस्य वा संनिकर्षात् त्वं प्रविष्टा हृदयं मम॥
English: Why have you entered into my kingdom or my palace? At whose sign have you entered heart.
Sanskrit: वर्णप्रवरमुख्यासि ब्राह्मणी क्षत्रियस्त्वहम्। नावयोरेकयोगोऽस्मि मा कृथा वर्णसंकरम्॥
English: You belong to the foremost of all the orders, being, as you are, a Brahmana woman. As regards myself whoever, I am a Kshatriya. There is no union for us two. Do not help to cause an intermixture of races.
Sanskrit: वर्तसे मोक्षधर्मेण त्वं गार्हस्थ्येऽहमाश्रमे। अयं चापि सुष्टस्ते द्वितीयोऽऽश्रमसंकरः॥
English: You follow the duties that lead to Liberation. I am a householder. This act of yours, therefore, is another evil you have committed, for it produces an unnatural union of two opposite modes of life.
Sanskrit: सगोत्रां वासगोत्रां वा न वेद त्वां न वेत्थ माम्। सगोत्रमाविशन्त्यास्ते तृतीयो गोत्रसंकरः॥
English: into my I do not know whether you belong to my own family or do not belong to it. As regards yourself also, you do not know who I am. If you are of my own Gotra, you have by entering into my body, produced another evil,-viz., or unnatural union.
Sanskrit: अथ जीवति ते भर्ता प्रोषितोऽप्यथवा क्वचित्। अगम्या परभार्येति चतुर्थो धर्मसंकरः॥
English: If, again, your husband be alive and living in an distant place, your union with me has produced the fourth evil of sinfulness, for you are not one whom I may lawfully marry.
Sanskrit: सा त्वमेतान्यकार्याणि कार्यापेक्षा व्यवस्यसि। अविज्ञानेन वा युक्ता मिथ्याज्ञानेन वा पुनः॥
English: Do you commit all these sinful deeds, actuated by the motive of performing a particular object? Do you do these from ignorance or from perverted intelligence.
Sanskrit: अथवापि स्वतन्त्रासि स्वदोषेणेह कर्हिचित्। यदि किंचिच्छ्रुतं तेऽस्ति सर्वं कृतमनर्थकम्॥
English: If, again, on account of your evil nature you have thus become thoroughly independent or unrestrained in your conduct, I tell you that if you have any knowledge of the scriptures, you will understand that everything you have done has been productive of evil.
Sanskrit: इदमन्यच्चतुर्थं ते भावस्पर्शविघातकम्। दुष्टाया लक्ष्यते लिङ्गं विवृण्वत्याप्रकाशितम्॥
English: A third fault touches you on account of these acts of yours, a fault that is destructive of peace of mind. By trying to show your superiority, the indication of a wicked woman is seen in you.
Sanskrit: न मय्येवाभिसंधिस्ते जयैषिण्या जये कृतः। येयं मत्परिषत् कृत्स्ना जेतुमिच्छसि तामपि॥
English: Desirous of asserting your victory as you are, it is not myself alone whom you wish to defeat, for it is plain that you wish to win a victory over even the whole of my court.
Sanskrit: तथाहतस्ततश्च त्वं दृष्टिं स्वां प्रतिमुञ्चसि। मत्पक्षप्रतिघाताय स्वपक्षोद्भावनाय च॥
English: By loO king thus towards all these meritorious Brahmanas, it is clear that you wish to humiliate them all the glorify yourself.
Sanskrit: साम स्वेनामर्षजेन त्वमृद्धिमोहेन मोहिता। भूयः सृजसि योगांस्त्वं विषामृतमिवैकताम्॥
English: Stupefied by your pride of Yoga power that has been born of your jealousy, you have caused a union of your understanding with mine and thereby have really mingled together nectar with poision.
Sanskrit: इच्छतोरत्र यो लाभः स्त्रीसोरमृतोपमः। अलाभश्चापि रक्तस्य सोऽपि दोषो विषोपमः॥
English: The union, again, of man and woman, when each seek the other, is sweet as nectar. That association, however, of man and woman when the latter, herself coveting, cannot get an individual of the opposite sex that does not seek her, is, instead of being a merit, only a fault that is as noxious as poison.
Sanskrit: मा स्पाक्षीः साधु जानीष्व स्वशास्त्रमनुपालय। कृतेयं हि विजिज्ञासा मुक्तो नेति त्वया मम।
English: Do not continue to touch me. Know that I am righteous. Do you act according to your own scriptures. Your enquiry, viz., whether I am or I am not liberated, has been finished.
Sanskrit: एतत सर्वं प्रतिच्छन्नं मयि नार्हसि गुहितुम्॥७० सा यदि त्वं स्वकार्येण यद्यन्यस्य महीपतेः। तत् त्वं सत्रप्रतिच्छन्ना मयि नार्हसि गुहितुम्॥
English: You should not conceal from me all your secret motives. You should not who thus disguise yourself, conceal from me what your object is, that is, whether this call of yours has been prompted by the desire of accomplishing some object of your own or whether you have come for accomplishing the object of some other king.
Sanskrit: न राजानं मृषा गच्छेन्न द्विजातिं कथंचन। न स्त्रियं स्त्रीगुणोपेतां हन्युह्येते मृषा गताः॥
English: One should never appear deceitfully before a king; nor before a Brahmana; nor before his wife when that wife is possessed of every wifely virtue. Those who appear in deceitful guise before these three very soon meet with destruction.
Sanskrit: राज्ञां हि बलमैश्वर्यं ब्रह्म ब्रह्मविदां बलम्। रूपयौवनसौभाग्यं स्त्रीणां बलमनुत्तमम्॥
English: The power of kings consists in their sovereignty. The power of Brahmanas wellversed in the Vedas is in the Vedas. Women hold a high power on account of their beauty and youth and blessedness.
Sanskrit: अत एतैर्बलैरेव बलिनः स्वार्थमिच्छता। आर्जवेनाभिगन्तव्या विनाशाय ह्यनार्जवम्॥
English: These are powerful in the possession of these powers. He, therefore, who seeks to accomplish his own object should always approach these three with sincerity and openmindedness, Insincerity and deceit cannot yield success.
Sanskrit: सा त्वं जातिं श्रुतं वृत्तं भावं प्रकृतिमात्मनः। कृत्यमागमने चैव वक्तुमर्हसि तत्त्वतः॥
English: You should, therefore, inform me of the order to which you belong by birth, of your learning and conduct and disposition and nature, as also of the object with which you have come here.
Sanskrit: भीष्म उवाच इत्येतैरसुखैर्वाक्यैरयुक्तैरसमञ्जसैः। प्रत्यादिष्टा नरेन्द्रेण सुलभा न व्यकम्पत॥
English: Bhishma said Though chastised by the king in these unpleasant, improper, and ill-applied words, the lady Sulabha was not at all abashed.
Sanskrit: उक्तवाक्ये तु नृपतौ सुलभा चारुदर्शना। ततश्चारुतरं वाक्यं प्रचक्रामाथ भाषितुम्॥
English: After the king had said these words, the beautiful Sulabha then gave vent to the following words in reply which were more handsome than her person.
Sanskrit: सुलभोवाच नवभिनवभिश्चैव दोषैर्वाग्बुद्धिदूषणैः। अपेतमुपपन्नार्थमष्टादशगुणान्वितम्॥
English: O king, speech should always be free from the nine verbal faults and the nine faults of judgement. It should also, while setting forth the meaning with clearness, be possessed of the eighteen well-known merits.
Sanskrit: सौक्षम्यं सांख्यक्रमौ चोभौ निर्णयः सप्रयोजनः। पञ्झैतान्यर्थजातानि वाक्यमित्युच्यते नृप।॥
English: Ambiguity, determination of the faults and merits of premises and conclusions, weighing the respective strength or weakness of those faults and merits, establishment of the conclusion, and the element of persuasiveness or otherwise that belongs to the conclusion thus arrived at,-these five characteristics belonging to the sense-form the authoritativeness of what is said.
Sanskrit: एषामेकैकेशोऽर्थानां सौम्यादीनां स्वलक्षणम्। शृणु संसार्यमाणानां पदार्थपदवाक्यतः॥
English: Listen now to the characteristics of these requirements beginning with ambiguity, one after another, as I explain them according to the combinations.
Sanskrit: ज्ञानं ज्ञेयेषु भिन्नेषु यदा भेदेन वर्तते। तत्रातिशायिनी बुद्धिस्तत् सौक्ष्म्यमिति वर्तते॥
English: When knowledge rests on difference from one another, and when the understanding rests upon many points one after another, the combination of words is said to be sullied by ambiguity.
Sanskrit: दोषाणां च गुणानां च प्रमाणं प्रविभागतः। कंचिदर्थमभिप्रेत्य सा संख्येत्युपधार्यताम्॥
English: By ascertainment called Sankhya, is meant the determination, by elimination, of faults or merits, adopting tentative meanings.
Sanskrit: इदं पूर्वमिदं पश्चाद् वक्तव्यं यद् विवक्षितम्। क्रमयोगं तमप्याहुर्वाक्यं वाक्यविदो जनाः॥
English: Krama, or weighing the relative strength or weakness of the faults or merits, consists in settling the propriety of the priority or subsequence of the words used in sentence. This is the meaning of the word Krama as held by person who can explain sentences or texts.
Sanskrit: धर्मकामार्थमोक्षेषु प्रतिज्ञाय विशेषतः। इदं तदिति वाक्यान्ते प्रोच्यते स विनिर्णयः॥
English: Conclusion is the final determination after this examination of what has been said on the subject of religion, pleasure, profit, and Liberation, in respect of what it particularly is that has been said in the text.
Sanskrit: इच्छाद्वेषाभवैर्दुःखैः प्रकर्षो यत्र जायते। तत्र या नृपते वृत्तिस्तत् प्रयोजनमिष्यते॥
English: The sorrow begotten by wish or hatred multiplies itself greatly. The conduct, O king, that one follows in such a matter is called Prayojanam.
Sanskrit: तान्येतानि यथोक्तानि सौक्ष्यादीनि जनाधिप। एकार्थसमवेतानि वाक्यं मम निशामय॥
English: Take it for granted, O king, at my word, that these marks of Ambiguity and the others, vhen occurring together, make a complete and intelligible sentence.
Sanskrit: उपेतार्थमभिन्नार्थं न्यायवृत्तं न चाधिकम्। नाश्लक्ष्णं न च संदिग्धं वक्ष्यामि परमं ततः॥ न गुर्वक्षरसंयुक्तं पराङ्मुखसुखं न च। नानृतं न त्रिवर्गेण विरुद्धं नाप्यसंस्कृतम्॥ न न्यूनं कष्टशब्दं वा विक्रमाभिहितं न च। न शेषमनु कल्पेन निष्कारणमहेतुकम्॥
English: The words I shall utter will have senses, be free from ambiguity, logical, free from tautology, smooth, certain, free from bombast, agreeable, or sweet truthful, not inconsistent with the three-1 old objects of life, refined not elliptical or imperfect, shorn of harshness or difficulty of comprehension, characterised by due order, not far-fetched in sense, corrected with one another as cause and effect, and each having a specific object.
Sanskrit: कामात् क्रोधाद् भयाल्लोभाद् दैन्याच्यानार्यकात् तथा। ह्रीतोऽनुक्रोशतो मानान्न वक्ष्यामि कथंचन॥
English: I shall not tell you anything, actuated by desire or anger or fear or cupidity or abjectness or deceipt or shame or mercy or pride.
Sanskrit: वक्ता श्रोता च वाक्यं च सदा त्वविकलं नृप। सममेति विवक्षायां तदा सोऽर्थः प्रकाशते॥
English: When the speaker, the hearer, and the words said, perfectly agree with one another in course of a speech, then does the sense or meaning come out very clearly.
Sanskrit: वक्तव्ये तु यदा वक्ता श्रोतारमवमन्य वै। स्वार्थमाह परार्थं तत् तदा वाक्यं न रोहति॥
English: When about what is to be said, the speaker does not care for the understanding of the hearer by uttering words whose meaning is understood by himself, then, however good those words may be, they cannot be comprehended by the hearer.
Sanskrit: अथ यः स्वार्थमुत्सृज्य परार्थं प्राह मानवः। विशङ्का जायते तस्मिन् वाक्यं तदपि दोषवत्॥
English: That speaker, again, who, without caring for his own meaning, uses words that are of excellent sound and sense, creates only erroneous impressions in the mind of the hearer. Such words in such matters are certainly faulty.
Sanskrit: यस्तु वक्ता द्वयोरर्थमविरुद्धं प्रभाषते। श्रोतुश्चैवात्मनश्चैव स वक्ता नेतरो नृप॥
English: That speaker, however, who uses words that are, while expressing his own meaning, intelligible to the hearer as well, is a true speaker. No other man deserves the name.
Sanskrit: तदर्थवदिदं वाक्यमुपेतं वाक्यसम्पदा। अविक्षिप्तमना राजन्नेकाग्रः श्रोतुमर्हसि॥
English: You should, therefore, O king, hear with rapt attention these words of mine, fraught with meaning and endued with wealth of sound.
Sanskrit: कासि कस्य कुतश्चेति त्वयाहमभिचोदिता। तत्रोत्तरमिदं वाक्यं राजन्नेकमनाः शृणु॥
English: You have asked me who I am, whose I am, whence I am coming, etc. Listen now to me, O king, with full mind, as I answer these questions of yours.
Sanskrit: यथा जतु च काष्ठं च पांसवश्चोदबिन्दवः। संश्लिष्टानि तथा राजन् प्राणिनामिह सम्भवः॥
English: As lac and wood, as grains of dust and drops of water, exist mixed up when brought together, so are the existence of all creatures.
Sanskrit: शब्दः स्पर्शो रसो रूपं गन्थः पञ्चेन्द्रियाणि च। पृथगात्मान आत्मानं संश्लिष्टा जतुकाष्ठवत्॥
English: Sound, touch, taste, form, and scent, these, and the senses, though different in their essences, exist yet in a state of unison like lac and wood.
Sanskrit: न चैषां चोदना काचिदस्तीत्येष विनिश्चयः। एकैकस्येह विज्ञानं नास्त्यात्मनि तथा परे॥
English: It is again well known that nobody asks any of these, saying, who are you? Each of them also has no knowledge either of itself or of the others.
Sanskrit: न वेद चक्षुश्चक्षुष्टुं श्रोत्रं नात्मनि वर्तते। तथैव व्यभिचारेण न वर्तन्ते परस्परम्॥
English: The eye cannot see itself. The ear cannot hear itself. The eye, again, cannot satisfy the functions of any of the other senses, or can any of the senses satisfy the functions of any sense except its own.
Sanskrit: प्रश्लिष्टं च न जानन्ति यथाऽऽप इव पांसवः। बाह्यानन्यानपेक्षन्ते गुणांस्तानपि मे शृणु॥
English: If all of them even combine together, even then they can not know their own-selves as dust and water mingled together can not know each other though existing together. In order to perform their respective functions, they await the contact of external objects.
Sanskrit: रूपं चक्षुः प्रकाशश्च दर्शने हेतवस्त्रयः। यथैवात्र तथान्येषु ज्ञानज्ञेयेषु हेतवः॥
English: The eye, form, and light, form the three requisites of the action called Seeing. The same holds good about the action of the other senses and the ideas which is their result.
Sanskrit: ज्ञानज्ञेयान्तरे तस्मिन् मनो नामापरो गुणः। विचारयति येनायं निश्चये साध्वसाधुनि॥
English: Then, again, between the functions of the senses and the ideas which are their result, the mind is an entity quite separate from the senses and is considered to have an action of its own. With its aid one distinguishes what is existent from what is non-existent for arriving at certainty.
Sanskrit: द्वादशस्त्वपरस्तत्र बुद्धिर्नाम गुणः स्मृतः। येन संशयपूर्वेषु बोद्धव्येषु व्यवस्यति॥
English: With the five senses of knowledge and five senses of action, the mind makes a total of eleven. The twelfth is the Understanding. When doubt originates about what is to be known, the Understanding comes forward and sets at rest all doubts,
Sanskrit: अथ द्वादशके तस्मिन् सत्त्वं नामापरो गुणः। महासत्त्वोऽल्पसत्त्वो वा जन्तुर्येनानुमीयते॥
English: After the twelfth, Sattva is another principle numbering the thirteenth. With its aid creatures are distinguished as possess more of it or less of it in their constitutions,
Sanskrit: अहं कर्तेति चाप्यन्यो गुणस्तत्र चतुर्दशः। ममायमिति येनायं मन्यते न ममेति च॥
English: After this, Consciousness (of self is an other principle.) It helps one to apprehend self as distinguished from what is not self.
Sanskrit: अथ पञ्चदशो राजन् गुणस्तत्रापरः स्मृतः। पृथक्कलासमूहस्य सामग्र्यं तदिहोच्यते॥ गुणस्त्वेवापरस्तत्र संघात इव षोडशः। प्रकृतिर्व्यक्तिरित्येतौ गुणौ यस्मिन् समाश्रितौ॥
English: Desire is the fifteenth principle, O king, the whole universe. The sixteenth principle is Avidya or nescience. To it are attached the seventeenth and the eighteenth principles called Nature and Manifestation.
Sanskrit: सुखासुखे जरामृत्यू लाभालाभौ प्रियाप्रिये। इति चैकोनविंशोऽयं द्वन्द्वयोग इति स्मृतः॥
English: Happiness and sorrow, decrepitude and death, gain and loss, the agreeable and the disagreeable,-these form the nineteenth principle and are called pairs of opposites.
Sanskrit: ऊर्ध्वं चैकोनविंशत्या कालो नामापरो गुणः। इतीमं विद्धि विंशत्या भूतानां प्रभवाप्ययम्॥
English: Beyond the nineteenth principle is another, viz., Time, called the twentieth. Know that the births and deaths of all creatures are owing to the action of this twentieth principle.
Sanskrit: विशश्वैष संघातो महाभूतानि पञ्च च। सदसद्भावयोगौ तु गुणावन्यौ प्रकाशकौ॥ इत्येवं विंशकश्चैव गुणाः सप्त च ये स्मृताः। विधिः शुक्रं बलं चेति त्रय एते गुणाः परे॥ विंशतिर्दश चैवं हि गुणाः संख्यानतः स्मृताः। समग्रा यत्र वर्तन्ते तच्छरीरमिति स्मृतम्॥
English: These twenty exist together, Besides these,. the five Great primary elements, and existence and non-existence, bring up the number to twenty-seven. Beyond these, there are three others, named Vidhi, Shukra, and Bala, that make the number thirty. That is which these thirteen principles occur is said to be body.
Sanskrit: अव्यक्तं प्रकृतिं त्वासां कलानां कश्चिदिच्छति। व्यक्तं चासां तथा चान्यः स्थूलदर्शी प्रपश्यति॥ अव्यक्तं यदि वा व्यक्तं द्वयीमथ चतुष्टयीम्। प्रकृतिं सर्वभूतानां पश्यन्त्यध्यात्मचिन्तकाः॥
English: Whether the Unmanifest or the Manifest be their cause, or whether the two be considered as their cause, or, fourthly, whether the four together be the cause, they that are conversant with spiritual science behold Nature as the cause of all creatures.
Sanskrit: येयं प्रकृतिरव्यक्ता कलाभिर्व्यक्ततां गता। अहं च त्वं च राजेन्द्र ये चाप्यन्ये शरीरिणः॥
English: That Nature which is Unmanifest, becomes manifest in the form of these principles. Myself, yourself, O king, and all others that are gifted with body, are the result of that Nature.
Sanskrit: बिन्दुन्यासादयोऽवस्थाः शुक्रशोणितसम्भवाः। यासामेव निपातेन कललं नाम जायते॥
English: Embryonic conditions are due to the mixture of the vital seed and blood. On account of insemination the result which first appears is called by the name of 'Kalala.
Sanskrit: कललाद् बुद्बुदोत्पत्तिः पेशी च बुबुदात् स्मृता। पेश्यास्त्वङ्गाभिनिर्वृत्तिर्नखरोमाणि चाङ्गतः॥
English: From 'Kalala' originates bubble. From 'Budbuda' originates what is called 'Peshi.' From 'Peshi' that stage originates in which the various limbs are seen. From this last stage appear nails and hair.
Sanskrit: सम्पूर्णे नवमे मासि जन्तोर्जातस्य मैथिल। जायते नामरूपत्वं स्त्री पुमान् वेति लिङ्गतः॥
English: When the ninth months is gone, O king of Mithila, the creature takes its birth so that, its sex being known, it is called a boy or girl.
Sanskrit: जातमात्रं तु तद्रूपं दृष्ट्वा ताम्रनखाङ्गुलि। कौमारं रूपमापन्नं रूपतो नोपलभ्यते॥
English: When the creature comes out of the womb, the form it presents is such that its nails and fingers seem to be of the colour of burnished copper. The next stage is called infancy, when the forin that was seen at the time of birth becomes metamorphosed.
Sanskrit: कौमाराद् यौवनं चापि स्थावीर्यं चापि यौवनात्। अनेन क्रमयोगेन पूर्वं पूर्वं न लभ्यते॥
English: From infancy youth is reached, and from youth, old age. As the creature advances from one stage into another, the from shown in the previous stage becomes changed.
Sanskrit: कलानां पृथगर्थानां प्रतिभेदः क्षणे क्षणे। वर्तते सर्वभूतेषु सौक्ष्म्यात् तु न विभाव्यते॥
English: The constituent elements of the body, which serve various functions in the general economy, undergo change every moment in every creature. Those changes, however, are so minute that they cannot be marked.
Sanskrit: न चैषामत्ययो राजल्लँक्ष्यते प्रभवो न च। अवस्थायामवस्थायां दीपस्येवार्चिषो गतिः॥
English: The birth of particles, and their death, in each successive stage, cannot be marked, O king, even as one cannot mark the changes in the flame of a burning lamp.
Sanskrit: तस्याप्येवंप्रभावस्य सदश्वस्येव धावतः। अजस्रं सर्वलोकस्य कः कुतो वा न वा कुतः॥ कस्येदं कस्य वा नेदं कुतो वेदं न वा कुतः। सम्बन्धः कोऽस्ति भूतानां स्वैरप्यवयवैरिह॥
English: When such is the state of the bodies of all creatures,-i.e., when what is called the body is changing continually like the rapid motion of a house of good mettle,-who then has come whence or not whence, or whose is it or whose is it not, or whence does it not arise? What connection does there exist between creatures and their own bodies?