pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: शब्दश्रोत्रे तथा खानि त्रयमाकाशयोनिजम्। रसः स्नेहश्च जिह्वा च अपामेते गुणाः स्मृताः॥
English: Sound, the cars, and all cavities,-these three-have ether for their cause. Taste, all watery or juicy substances, and the tongue, are the properties of Water.
Sanskrit: रूपं चक्षुर्विपाश्च त्रिविधं ज्योतिरुच्यते। प्रेयं घ्राणं शरीरं च एते भूमिगुणाः स्मृताः॥
English: From, the eye, and the digestive fire in the stomach, are the properties of Light. Smell, the organ of smelling, and the body, are the properties of Earth.
Sanskrit: प्राणः स्पर्शश्च चेष्टा च वायोरेते गुणाः स्मृताः। इति सर्वगुणा राजन् व्याख्याताः पाञ्चभौतिकाः॥
English: Life, touch, and action are the properties of Wind. I have thus explained to you, O king, all the properties of the five principal elements.
Sanskrit: सत्त्वं रजस्तमः कालः कर्म बुद्धिश्च भारत। मनःषष्ठानि चैतेषु ईश्वरः समकल्पयत्॥
English: Having created these, the Supreme God, O Bharata, united with them the qualities of Goodness, Darkness, and Ignorance, Time, Consciousness of functions, and Mind forming the sixth.
Sanskrit: यदूर्ध्वं पादतलयोरवाङ् मूर्ध्नश्च पश्यसि। एतस्मिन्नेव कृत्स्नेयं वर्तते बुद्धिरन्तरे॥
English: What is called the Understanding lives in the interior of what you see above the soles of the feet and below the crown of the heat.
Sanskrit: इन्द्रियाणि नरे पञ्च षष्ठं तु मन उच्यते। सप्तमी बुद्धिमेवाहुः क्षेत्रज्ञः पुनरष्टमः॥
English: In man there are five senses. The sixth (sense) is the Mind. The seventh is called the Understanding. The Kshetrajna or Soul is the eighth.
Sanskrit: इन्द्रियाणि च कर्ता च विचेतव्यानि भागशः। तमः सत्त्वं रजश्चैव तेऽपि भावास्तदाश्रयाः॥
English: The senses and the Actor should be determined by apprehension of their respective functions. The states called Sattva, Rajas, and Tamas, depend upon the senses for their formation.
Sanskrit: चक्षुरालोचनायैव संशयं कुरुते मनः। बुद्धिरध्यवसानाय साक्षी क्षेत्रज्ञ उच्यते।
English: The senses exist for simply catching the impressions of their respective objects. Doubt is the function of the Mind. The Understanding is for ascertainment. The soul is said to be only an inactive witness.
Sanskrit: तमः सत्त्वं रजति काल: कर्म च भारत॥ गुणैर्नेनीयते बुद्धिर्बुद्धिरेवेन्द्रियाणि च।
English: Sattva, Rajas, Tamas, Time, and Acts, O Bharata, these attributes govern the Understanding. The Understanding is the senses and the five attributes.
Sanskrit: मनः षष्ठानि सर्वाणि बुद्ध्यभावे कुतो गणाः॥ येन पश्यति तच्चक्षुः शृण्वती श्रोत्रमुच्यते। जिघ्रती भवति घ्राणं रसती रसना रसान्॥
English: When the Understanding is not, the senses with the mind, and the five other attributes, cease to be. That by which the understanding sees is called the eye. When she smells, the becomes the organ of smell; and when she tastes the various objects, she is called tongue.
Sanskrit: स्पर्शनं स्पर्शती स्पर्शान् बुद्धिर्विक्रियतेऽसकृत्। यदा प्रार्थयते किंचित् तदा भवति सा मनः॥
English: When again she feels the touch of the various objects, she becomes the organ of touch. It is the Understanding that becomes modified variously and frequently. When the Understanding wishes for anything, she becomes Mind.
Sanskrit: अधिष्ठानानि बुद्ध्या हि पृथगेतानि पञ्चधा। इन्द्रियाणीति तान्याहुस्तेषु दुष्टेषु दुष्यति॥
English: The five senses with the Mind, which separately form the foundations (of the Understanding), are the creations of the Understanding. They are called Indriyas or organs. When they become stained, the Understanding also becomes sullied.
Sanskrit: पुरुष तिष्ठती बुद्धिस्त्रिषु भावेषु वर्तते। कदाचिल्लभते प्रीति कदाचिदपि शोचति॥ न सुखेन न दुःखेन कदाचिदपि वर्तते। सेयं भावात्मिका भावांस्त्रीनेतान् परिवर्तते॥
English: The Understanding, living in individual Soul, exists in three states. Sometimes she rejoices, sometimes she grieves, and sometimes she exists in a state which is neither pleasure nor pain. Having for her essence these states, of Sattva, Rajas, and Tamas), the Understanding passes through these three states.
Sanskrit: सरितां सागरो भर्ता यथा वेलामिवोर्मिवान्। इति भावगता बुद्धिर्भावे मनसि वर्तते॥
English: As the lord of rivers, viz., the Ocean, always keeps within his bounds, so the Understanding, which exists united with the (three) states, exists in the Mind.
Sanskrit: प्रवर्तमानं तु रजस्तद्भावेनानुवर्तते। प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता॥ कथंचिदुपपद्यन्ते पुरुषे सात्त्विका गुणाः। परिदाहस्तथा शोकः संतापोऽपूर्तिरक्षमा॥ लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुभिः। अविद्या रागमोहौ च प्रमादः स्तब्धता भयम्॥ असमृद्धिस्तथा दैन्यं प्रमोहः स्वप्नतन्द्रिता। कथंचिदुपवर्तन्ते विविधास्तामसा गुणाः॥
English: When the state of Rajas is awakened, the Understanding becomes changed into Rajas. Delight, joy, gladness, happiness, and contentment, these when somehow excited, are the properties of Sattva. Heart-burning, grief, sorrow, discontentment, and unforgiveness, arising from particular causes, are the outcome of Rajas. Ignorance, attachment and mistake, carelessness, stupefaction, and terror, meanness, cheerlessness. sleep and procrastination,-these, when engendered by particular causes, are the properties of Tamas.
Sanskrit: तत्र यत् प्रीतिसंयुक्तं काये मनसि वा भवेत्। वर्तते सात्त्विको भाव इत्युपेक्षेत तत् तथा॥
English: Whatever state of body of mind, either joy or happiness, arises, should be considered as due to the state of Sattva.
Sanskrit: अथ यद् दुःखसंयुक्तमप्रीतिकरमात्मनः। प्रवृत्तं रज इत्येव तदसंरभ्य चिन्तयेत्॥
English: Whatever, again, is full of sorrow and is disagreeable to oneself, should be considered as originating from Rajas. Without undertaking any such act, one should turn his attention to it.
Sanskrit: अथ यन्मोहसंयुक्तं काये मनसि वा भवेत्। अप्रतय॑मविज्ञेयं तमस्तदुपधारयेत्॥
English: Whatever is full of error or stupefaction in either body or mind, and is inconceivable and mysterious, should be known as being outcome to Tamas.
Sanskrit: इति बुद्धिगतीः सर्वा व्याख्याता यावतीरिह। एतद् बुद्ध्वा भवेद् बुद्धः किमन्यद् बुद्धलक्षणम्॥
English: Thus have I explained to you that all things in this world live in the Understanding. By knowing this one becomes wise. What else can be the characteristics of wisdom?
Sanskrit: सत्त्वक्षेत्रज्ञयोरेतदन्तरं विद्धि सूक्ष्मयोः। सृजतेऽत्र गुणानेक एको न सृजते गुणान्।॥
English: Know now the difference between these two subtile things, viz., Understanding, the Soul. One of these viz., the Understanding, creates qualities. The other, i.e., the Soul, does not create them.
Sanskrit: पृथग्भूतौ प्रकृत्या तु सम्प्रयुक्तौ च सर्वदा। यथा मत्स्योऽद्भिरन्यः स्यात् सम्प्रयुक्तो भवेत् तथा।।३४।
English: Although they are, by nature, distinct from each other, yet they always dwell in a state of union. A fish is different from the water in which it lives, but the fish and the water exist together.
Sanskrit: न गुणा विदुरात्मानं स गुणान् वेद सर्वतः। परिद्रष्टा गुणानां तं संस्रष्टा मन्यते यथा।॥
English: The qualities cannot know the Soul. The Soul, however, knows them. The ignorant regard the Soul as existing in a state of union with the qualities like qualities existing with their possessors. This, however, is not the case, for the Soul is only an idle spectator of everything.
Sanskrit: आश्रयो नास्ति सत्त्वस्य गुणसर्गेण चेतना। सत्त्वमस्य सृजन्त्यन्ये गुणान् वेद कदाचन॥
English: The Understanding has no refuge. That which is called life originates from the effects of the qualities coming together. Others, acting as causes, create the Understanding that lives in the body. No one can apprehend the qualities in the true nature or from of existence.
Sanskrit: सृजते हि गुणान् सत्त्वं क्षेत्रज्ञः परिपश्यति। सम्प्रयोगस्तयोरेष सत्त्वक्षेत्रज्ञयोर्भुवः॥
English: The Understanding, as already said, creates the qualities. The Soul simply sees them. This union between the Understanding and the Soul is eternal.
Sanskrit: इन्द्रियैस्तु प्रदीपार्थं क्रियते बुद्धिरन्तरा। निश्चक्षुर्भिरजानाद्भिरिन्द्रियाणि प्रदीपवत्॥
English: The Understanding living within, perceives all things through the Senses which are by nature inanimate and unapprehending. In sooth, the senses are only like lamps.
Sanskrit: एवंस्वभावमेवैतत् तद् बुद्ध्वा विहरेन्नरः। अशोचन्नप्रहष्यंश्च स वै विगतमत्सरः॥
English: This is there nature. Knowing this, one should live cheerfully, without giving way to either grief or joy. Such a man is above the influence of pride.
Sanskrit: स्वभावसिद्धमेवैतद् यदिमान् सृजते गुणान्। उर्णनाभिर्यथा सूत्रं विज्ञेयास्तन्तुवद् गुणाः॥
English: Owing to her nature, the Understanding creates all these attributes, as a spider weaves threads. These qualities should be known as the threads the spider weaves.
Sanskrit: इतीदं हृदयग्रन्थि बुद्धिचिन्तामयं दृढम्। विमुच्य सुखमासीत विशोकश्छिन्नसंशयः॥
English: Solving this hard problem of the understanding and reflection, and removing all doubt, one should renounce sorrow and live happily.
Sanskrit: ताम्येयुः प्रच्युताः पृथ्वीं मोहपूर्णा नदी नराः। यथा गाधमविद्वांसो बुद्धियोगमयं तथा॥
English: As men not knowing the bottom become distressed when they fall upon this Earth which is like a river filled with the waters of stupefaction, so is that man pained who falls away from that state in which there is a union with the Understanding.
Sanskrit: नैव ताम्यन्ति विद्वांसः प्लवन्तः पारमम्भसः। अध्यात्मविदुषो धीरा ज्ञानं तु परमं प्लवः॥
English: Learned men, however, conversant with spiritual science and armed with fortitu never afflicted, because they can go to the other end of those waters. Indeed, Knowledge is a good vessel.
Sanskrit: न भवति विदुषां महद्भयं यदविदुषां सुमहद्भयं भवेत्। न हि गतिरधिकास्ति कस्यचित् सकृदुपदर्शयतीह तुल्यताम्॥
English: Men of knowledge have not to meet those fears which terrify them that are shorn of knowledge. Regarding the righteous, none of them attains to an end which is superior to that of any other person amongst them. In fact, the righteous display an equality about it.
Sanskrit: स्तच्च दूषयति यत्पुरा कृतम्। नाप्रियं तदुभयं करोत्यसौ यच्च दूषयति यत् करोति च।।४६।
English: Regarding the man of knowledge, whatever acts have been done by him in pristine times out of Ignorance and whatever sinful acts he does, he destroys both by Knowledge as his sole means. Then, again, upon the attainment of Knowledge he ceases to commit these two evils, viz., blaming the wicked acts of others and doing any wicked acts himself under the influence of attachment.
Sanskrit: युधिष्ठिर उवाच शोकाद् दुःखाच्च मृत्योश्च त्रसन्ते प्राणिनः सदा। उभयं नो यथा न स्यात् तन्मे ब्रूहि पितामह॥
English: Yudhishthira said Living creatures always dread sorrow and death. Tell me, O grandfather, how the occurrence of these two may be warded off.
Sanskrit: भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। नारदस्य च संवादं समङ्गस्य च भारत॥
English: Bhishma said Regarding it, O Bharata, is cited the old discourse between Narada and Samanga.
Sanskrit: नारद उवाच उरसेव प्रणमसे बाहुभ्यां तरसीव च। सम्प्रहृष्टमना नित्यं विशोक इव लक्ष्यसे॥
English: Narada said You salute your elders by prostrating yourself on the ground till your chest touches the ground. You appear to be engaged in crossing (the river of life) with your hands. You appear to be always free from sorrow and greatly cheerful.
Sanskrit: उद्वेगं न हि ते किंचित् सुसूक्ष्ममपि लक्षये। नित्यतृप्त इव स्वस्थो बालवच्च विचेष्टसे॥
English: I do not see that have the least anxiety. You are always content and happy, and you appear to play happily like a child.
Sanskrit: समङ्ग उवाच भूतं भव्यं भविष्यं च सर्वमेतत् तु मानन्। तेषां तत्त्वानि जानामि ततो न विमना ह्यहम्॥
English: Samanga said O giver of honours, I know the truth about the Past, the Present, and the Future. Hence I never become dispirited.
Sanskrit: उपक्रमानहं वेद पुनरेव फलोदयान्। लोके फलानि चित्राणि ततो न विमना ह्यहम्॥
English: I know also what the commencement of acts is in this world, what, of their fruits and how different are those fruits. Hence I never give way to sorrow.
Sanskrit: अगाधाचाप्रतिष्ठाश्च गतिमन्तश्च नारद। अन्धा जडाश्च जीवन्ति पश्यास्मानपि जीवतः॥
English: You see, O Narada, the illiterate, the destitute, the prosperous, the blind, idiots and madmen, and ourselves also, all live.
Sanskrit: विहितेनैव जीवन्ति अरोगाङ्गा दिवौकसः। बलवन्तोऽबलाश्चैव तस्मादस्मान् सभाजय॥
English: These live by virtue of their pristine deeds. The very gods, who are freed from diseases, exist by virtue of their pristine deeds. The strong and the weak, all, live by virtue of their pristine deeds. It is proper, therefore, you should regard us with respect.
Sanskrit: सहस्रिणोऽपि जीवन्ति जीवन्ति शतिनस्तथा। शाकेन चान्ये जीवन्ति पश्यास्मानपि जीवतः॥
English: The masters of thousands live. The master of hundreds also live. They who overwhelmed with sorrow live. See, we too are living.
Sanskrit: यदा न शोचेमहि किं नु नः स्याद् धर्मेण वा नारद कर्मणा वा। कृतान्तवश्यानि यदा सुखानि दुःखानि वा यन्न विधर्षयन्ति॥
English: When we, O Narada. do not yield to grief, what can the practice of the duties or the observance of acts do to us? And since all joys and sorrows do not terminate, they are, therefore, unable to agitate us at all. are
Sanskrit: यस्मै प्राज्ञाः कथयन्ते मनुष्याः प्रज्ञामूलं हीन्द्रियाणां प्रसादः। मुह्यन्ति शोचन्ति तथेन्द्रियाणि प्रज्ञालाभो नास्ति मूढेन्द्रियस्य॥
English: Indeed, the very root of wisdom, is the freedom of the senses from mistake. It is the senses which produce error and grief. One whose senses are subject to mistake can never be said to have acquired wisdom.
Sanskrit: मूढस्य दर्पः स पुनर्मोह एव मूढस्य नायं न परोऽस्ति लोकः। न ह्येव दुःखानि सदा भवन्ति सुखस्य वा नित्यशो लाभ एव॥
English: That pride which a man, subject to error, entertains, is only a form of the error to which he is subject. As regards the man of error, neither this world nor the next is for him. It should be remembered that griefs do not last for ever and that happiness cannot be acquired always.
Sanskrit: भवात्मकं सम्परिवर्तमान न मादृशः संज्वरं जातु कुर्यात्। इष्टान् भोगान् नानुरुध्येत् सुखं वा न चिन्तयेहुःखमभ्यागतं वा॥
English: One like me would never adopt worldly life with all its changes and painful incidents. Such a one would not care for objects of enjoyments, and would not think at all of the happiness which they yield, or, indeed, of the griefs that come on.
Sanskrit: समाहितो न स्पृहयेत् परेषां नानागतं चाभिनन्देच्च लाभम्। न चापि हृष्येद् विपुलेऽर्थलाभे तथार्थनाशे च न वै विषीदेत्॥
English: One capable of depending on his own self, would never hanker after the possessions of others; would not think of unfair gains, would not feel overjoyed at the acquisition of even immense riches; and would not give way to sorrow at the loss of riches.
Sanskrit: न बान्धवा न च वित्तं न कौल्यं न च श्रुतं न च मन्त्रा न वीर्यम्। दुःखात् त्रातुं सर्व एवोत्सहन्ते परत्र शीलेन तु यान्ति शान्तिम्॥
English: Neither friends, nor riches, nor high birth, nor sacred learning, nor Mantras, nor energy, can succeed in saying one from sorrow in the next world. It is only by conduct that one can acquire happiness there.
Sanskrit: नास्ति बुद्धिरयुक्तस्य नायोगाद् विन्दते सुखम्। धृतिश्च दुःखत्यागश्चेत्युभयं तु सुखं नृप॥ प्रियं हि हर्षजननं हर्ष उत्सेकवर्धनः।
English: The understanding of the man who is not acquainted with Yoga can never be directed towards Liberation. One unacquainted with Yoga can never gain happiness. Patience and the determination to shake off sorrow, these two mark the setting in of happiness.
Sanskrit: उत्सेको नरकायैव तस्मात् तान् संत्यजाम्यहम्॥
English: Anything agreeable brings on pleasure. Pleasure induced pride. Pride, again, produces sorrow. For these reasons, I avoid all these.
Sanskrit: एताशोकभयोत्सेकान् मोहनान् सुखदुःखयोः। पश्यामि साक्षिवल्लोके देहस्यास्य विचेष्टनात्॥
English: Grief, Fear, Pride,—these that stupefy the heart, and also Pleasure and Pain, I see as witness since my body is endued with life and moves about.
Sanskrit: अर्थकामौ परित्यज्य विशोको विगतज्वरः। तृष्णामोहौ तु संत्यज्य चरामि पृथिवीमिमाम्॥
English: Knowing both riches and pleasure, and thirst and mistake, I wander over the Earth, freed from grief and every sort of anxiety of heart.
Sanskrit: न च मृत्योर्न चाधर्मान्न लोभान्न कुतश्चन) पीतामृतस्येवात्यन्तमिह वामुत्र च भयम्॥
English: Like one that has drunk nectar I have no fear, either in this world or in the next, of death, or sin, or cupidity, or anything of that sort.
Sanskrit: एतद् ब्रह्मन् विजानामि महत् कृत्वा तपोऽव्ययम्। तेन नारद सम्प्राप्तो न मां शोकः प्रबाधते॥
English: I have gained this knowledge, O Brahmana, as the outcome of my severe and indestructible penances. Therefore, O Narada, even when it comes to me, cannot affect me.
Sanskrit: युधिष्ठिर उवाच अतत्त्वज्ञस्य शास्त्राणां सततं संशयात्मनः। अकृतव्यवसायस्य श्रेयो ब्रूहि पितामह॥
English: Yudhishthira said Tell me, O Grandfather, what is for the behoof of one who is not acquainted with the truths of the scriptures, who is always in doubt, and who abstains from self-control and the other practices the object where of the knowledge of the Soul.
Sanskrit: भीष्म उवाच गुरुपूजा च सततं वृद्धानां पर्युपासनम्। श्रवणं चैव शास्त्राणां कूटस्थं श्रेय उच्यते॥
English: Bhishma said Adoring the preceptor, always reverentially attending the aged, and listening to the scriptures,-these are said to be of supreme benefit.
Sanskrit: अत्राप्युदाहरन्तीममितिहासं पुरातनम्। मालवस्य च संवादं देवर्षे रदस्य च॥
English: Regarding it is cited the old discourse between Galava and the celestial Rishi Narada.
Sanskrit: स्वाश्रमं समनुप्राप्तं नारदं देववर्चसम्। वीतमोहक्लमं विप्रं ज्ञानतृप्तं जितेन्द्रियः। श्रेयस्कामो यतात्मानं नारदं गालवोऽब्रवीत्॥
English: Once on a time Galava, desirous of securing what was for his behoof, addressed an Narada freed from error and fatigue, well-read in scriptures, pleased with knowledge a thorough master of his senses, and with soul devoted to Yoga, and said
Sanskrit: यैः कश्चित् सम्मतो लोके गुणैश्च पुरुषो मुने। भवत्यनपगान् सर्वांस्तान् गुणाल्लक्षयामहे॥
English: I see, O Ascetic, those virtues by the possession of which a person is respected in the world, live permanently in you.
Sanskrit: भवानेवंविधोऽस्माकं संशयं छेत्तुमर्हति। अमूढश्चिरमूढानां लोकतत्त्वमजानताम्॥
English: You are freed from error and, therefore, you should remove the doubts that fill the minds of men like ourselves who are subject to error and who are unacquainted with truths of the world.
Sanskrit: ज्ञाने ह्येवं प्रवृत्तिः स्यात् कार्याणामविशेषतः। यत् कार्यं न व्यवस्यामस्तद् भवान् वक्तुमर्हति॥
English: We do not know our duties, for the injunctions of the scriptures create inclination for Knowledge simultaneously with the inclination for acts. You should describe these subject to us.
Sanskrit: भगवन्नाश्रमाः सर्वे पृथगाचारदर्शिनः। इदं श्रेय इदं श्रेय इति सर्वे प्रबोधिताः॥
English: O illustrious one, the different modes of life approve different courses of conduct,-'This is beneficial,'_'This is beneficial',-the scriptures exhort us often in this way.
Sanskrit: तांस्तु विप्रस्थितान् दृष्ट्वा शास्त्रैः शास्त्राभिनन्दिनः। स्वशास्त्रैः परितुष्टाश्च श्रेयो नोपलभामहे॥
English: Seeing the followers of the four modes of life, who are thus exhorted by the scriptures and who fully approve of what the scriptures have sanctioned for them, Thus travelling in various courses, and beholding that ourselves also are equall; content with our own scriptures, we cannot understand what is truly wholesome.
Sanskrit: शास्त्रं यदि भवेदेकं श्रेयो व्यक्तं भवेत् तदा। शास्त्रैश्च बहुभिर्भूयः श्रेयो गुह्यं प्रवेशितम्॥
English: If the scriptures were all of one opinion, then what is truly beneficial would have become clear. On account, however, of the scriptures being multifarious, that which is truly beneficial is filled with mystery.
Sanskrit: एतस्मात् कारणाच्छ्रेयः कलिलं प्रतिभाति मे। ब्रवीतु भगवांस्तन्मे उपसन्नोऽस्म्यधीहि भोः॥
English: For these reasons, that which is truly beneficial, appears to as full of confusion. Do you, then, O illustrious one, describe to me the subject. I have come to you (for this). Instruct me.
Sanskrit: नारद उवाच आश्रमास्तात चत्वारो यथासंकल्पिताः पृथक्। तान् सर्वाननुपश्य त्वं समाश्रित्येति गालव॥
English: The modes of life four in number, O child! All of them serve the object for which they have been designed; and the duties they declare differ from one another. Learning them first from competent preceptor's, reflect upon them, OGalava.
Sanskrit: तेषां तेषां तथा हि त्वमाश्रमाणां ततस्ततः। नानारूपगुणोद्देशं पश्य विप्र स्थितं पृथक्॥
English: See, the merits of those modes of life, as described, are varied in their form, divergent in their matter, and contradictory in their observances.
Sanskrit: न यान्ति चैव ते सम्यगभिप्रेतमसंशयम्। अन्येऽपश्यंस्तथा सम्यगाश्रमाणां परां गतिम्॥
English: When seen with gross vision, all the Ashramas do not exhibit their true intent! Others, however, having subtle sight, see their highest end.
Sanskrit: यत् तु निश्रेयसं सम्यक् तच्चैवासंशयात्मकम्॥ अनुग्रहं च मित्राणाममित्राणां च निग्रहम्। संग्रहं च त्रिवर्गस्य श्रेय आहुर्मनीषिणः॥ निवृत्तिः कर्मणः पापात् सततं पुण्यशीलता। सद्भिश्च समुदाचारः श्रेय एतदसंशयम्॥
English: That which is truly and, without any doubt, wholesome, viz., good offices to friends, and suppression of enemies, and the acquisition of be supreme the three-fold objects of life, has been described by the wise to excellence. Abstention, from sinful deeds, righteous disposition, good conduct towards the good and pious,-these, forsooth, constitute excellence.
Sanskrit: मार्दवं सर्वभूतेषु व्यवहारेषु चार्जवम्। वाक् चैव मधुरा प्रोक्ता श्रेय एतदसंशयम्॥
English: Mildness towards all creatures, sincerity of conduct, and sweet words,-these, forsooth, constitute excellence.
Sanskrit: दैवतेभ्यः पितृभ्यश्च संविभागोऽतिथिष्वपि। असंत्यागश्च भृत्यानां श्रेय एतदसंशयम्॥
English: A just distribution of one's riches among the gods, the Pitris, and guests, and adherence to servants,—these, forsooth, constitute excellence.
Sanskrit: सत्यस्य वचनं श्रेयः सत्यज्ञानं तु दुष्करम्। यद् भूतहितमत्यन्तमेतत् सत्यं ब्रवीम्यहम्॥
English: Truthfulness of speech is excellent. The knowledge of truth is, however, every difficult of acquisition. I hold that as truth which is highly beneficial to creatures.
Sanskrit: अहंकारस्य च त्यागः प्रमादस्य च निग्रहः। संतोषश्चैकचर्या च कूटस्थं श्रेय उच्यते॥
English: The absence of pride, the suppression of carelessness, contentment, living by one's own self,-these form the supreme excellence.
Sanskrit: धर्मेण वेदाध्ययनं वेदान्तानां तथैव च। ज्ञानार्थानां च जिज्ञासा श्रेय एतदसंशयम्॥
English: The study of the Vedas, and their branches, according to the well-known rules, and all enquiries and pursuits leading to the acquisition of knowledge,-are, forsooth excellent.
Sanskrit: शब्दरूपरसस्पर्शान् सह गन्धेन केवलान्। नात्यर्थमुपसेवेत श्रेयसोऽर्थी कथंचन॥
English: One wishing to acquire what is excellent should never enjoy to excess sound and form and taste and touch and scent, and should not enjoy them for their sake alone.
Sanskrit: नक्तंचर्या दिवास्वप्नमालस्यं पैशुनं मदम्। अतियोगमयोगं च श्रेयसोऽर्थी परित्यजेत्॥
English: Walking in the night, sleep during the day, indulgence in idleness, villainy, pride, excessive indulgence and total abstention from enjoyment in objects of the senses, should be shunned by one desirous of acquiring what is excellent.
Sanskrit: आत्मोत्कर्षं न मार्गेत परेषां परिनिन्दया। स्वगुणैरेव मार्गेत विप्रकर्षं पृथग्जनात्॥
English: One should not seek self-elevation by putting down others. Indeed, one should by his merits only seek superiority over persons who are distinguished but never over those who are inferior.
Sanskrit: निर्गुणास्त्वेव भूयिष्ठमात्मसम्भाविता नराः। दोषैरन्यान् गुणवतः क्षिपन्त्यात्मगुणक्षयात्॥
English: Men having no real merit and filled with a sense of self-admiration depreciate men of real merit, by mentioning their own virtues and riches.
Sanskrit: अनूच्यमानास्तु पुनस्ते मन्यन्तु महाजनात्। गुणवत्तरमात्मानं स्वेन मानेन दर्पिताः॥
English: Puffed up with a sense of their own importance, these men, when none stops them, consider themselves to be superior to men of real distinction.
Sanskrit: अब्रुवन् कस्यचिनिन्दामात्मपूजामवर्णयन्। विपश्चिद् गुणसम्पन्नः प्राप्नोत्येव महद् यशः॥
English: One having true wisdom and real merits, wins great fame by abstaining from speaking ill of others and from indulging in self-praise.
Sanskrit: अब्रुवन् वाति सुरभिर्गन्धः सुमनसां शुचिः। तथैवाव्याहरन् भाति विमलो भानुरम्बरे॥
English: Flowers shed their pure and sweet odour without speaking of their own excellence. Likewise, the effulgent Sun scatters his shining rays in the sky in perfect silence.