pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: य एतान् प्रज्ञया दोषान् पूवमेवानुपश्यति॥ कुशलः सुखदुःखानां साधूंश्चाप्यथ सेवते। तस्य साधुसमाचारादभ्यासाच्चैव वर्धते॥
English: He who, helped by his wisdom, succeeds beforehand seeing the faults referred to above, who is skilled in determining what is happiness and what is sorrow and how each is engendered, and who waits respectfully upon the good, makes progress in acquiring virtue, both on account of his habit and such companionship of the good. The mind of such a person finds pleasure in virtue, and he live on, making virtue his stay.
Sanskrit: प्रज्ञा धर्मे च रमते धर्मं चैवोपजीवति। सोऽथ धर्मादवाप्तेषु धनेषु कुरुते मनः॥
English: If he wishes to acquire riches, he wishes only such wealth as inay be gained in righteous ways.
Sanskrit: तस्यैव सिञ्चते मूलं गुणान् पश्यति तत्र वै। धर्मात्मा भवति ह्येवं मित्रं च लभते शुभम्॥
English: In fact, he waters the roots of only thosc objects in which he sees merit. Thus does not become righteous and make friends with the good.
Sanskrit: स मित्रधनलाभात् तु प्रेत्य चेह च नन्दति। शब्दे स्पर्शे रसे रूपे तथा गन्धे च भारत॥ प्रभुत्व लभते जन्तुर्धर्मस्यैतत् फलं विदुः। स तु धर्मफलं लध्वा न हृष्यति युधिष्ठिर॥
English: On account of his acquisition of friends, of riches, and of children, he sports happily both here and hereafter. The mastery that a living being acquires over sound, touch, taste, forin, and scent, O Bharata, represents the fruit of virtue. Remember this. Having acquired the fruit of virtue, O Yudhishthira, such a man does not yield to joy.
Sanskrit: अतृप्यमाणो निर्वेदमादत्ते ज्ञानचक्षुषा। प्रज्ञाचक्षुर्यदा कामे रसे गन्धे न रज्यते॥ शब्दे स्पर्श तथा रूपे न च भावयते मनः। विमुच्यते तदा कामान्न च धर्मं विमुञ्चति॥
English: Without being satisfied with such fruits of virtue he follows Renunciation, led on by the eye of knowledge, When, having gained the eye of knowledge he ceases to find pleasure in the gratification of desire, in taste and in scent, when he does not allow his mind to run towards sound, touch and form, it is then that he succeeds in freeing himself from desire. He does not, however, even then renounce virtue or righteous acts.
Sanskrit: सर्वत्यागे च यतते दृष्ट्वा लोकं क्षयात्मकम्। ततो मोक्षाय यतते नानुपायादुपायतः॥
English: Seeing then all the worlds as being subject top destruction, he tries to renounce virtue and tries to attain to Liberation by the (well-known) means.
Sanskrit: शनैर्निर्वेदमादत्ते पापं कर्म जहाति च। धर्मात्मा चैव भवति मोक्षं च लभते परम्॥
English: Gradually renouncing all sinful deeds he follows Renunciation, and becoming righteoussouled succeeds at last in acquiring Liberation.
Sanskrit: एतत् ते कथितं तात यन्मां त्वं परिपृच्छसि। पापं धर्मस्तथा मोक्षो निर्वेदश्चैव भारत॥
English: I have now told you, O Son, of that about which you had asked me, viz., the topics of Sin, Righteousness, Renunciation, and Liberation, O Bharata.
Sanskrit: तस्माद् धर्मे प्रवर्तेथाः सर्वावस्थं युधिष्ठिर। धर्मे स्थितानां कौन्तेय सिद्धिर्भवति शाश्वती॥
English: You should, therefore, O Yudhishthira, follow virtue under all circumstances. Eternal is the success, O son of Kunti, of you who follow righteousness.
Sanskrit: युधिष्ठिर उवाच मोक्षः पितामहेनोक्त उपायान्नानुपायतः। तमुपायं यथान्यायं श्रोतुमिच्छामि भारत॥
English: Yudhisthira said You have said, O grand-father, that Liberation is to be acquired by means and not otherwise. I wish to hear duly what those means are.
Sanskrit: भीष्म उवाच त्वय्येवैतन्महाप्राज्ञ युक्तं निपुणदर्शनम्। येनोपायेन सर्वार्थं नित्यं मृगयसेऽनघ॥
English: Bhishma said O you of great wisdom, this enquiry which you have made me and which is connected with a subtle topic, is really worthy of you, since you, O sinless one, always try to accomplish all your objects by the application of means.
Sanskrit: करणे घटस्य या बुद्धिर्घटोत्पत्तौ न सा मता। एवं धर्माभ्युपायेषु नान्यधर्मेषु कारणम्॥
English: That state of mind which one feels when he makes an earthen jar for his use, disappears after the jar has been completed. Likewise, that cause which makes persons who regard virtue as the root of advancement and prosperity ceases to act with them who seek to acquire Liberation.
Sanskrit: पूर्वे समुद्रे यः पन्थाः स न गच्छति पश्चिमम्। एकः पन्था हि मोक्षस्य तन्मे विस्तरतः शृणु॥
English: That path which leads to the Eastern Ocean is not the path by which one can go to the Western Ocean. There is only one path which leads to Liberation. Listen to me as I describe it to you in detail.
Sanskrit: क्षमया क्रोधमुच्छिन्द्यात् कामं संकल्पवर्जनात्। सत्त्वससंसेवनाद् धीरो निद्रां च च्छेत्तुमर्हति॥
English: One should, by practising forgiveness, root out anger and by renouncing all purposes, root out desire. By practising the quality of goodness one should conquer sleep.
Sanskrit: अप्रमादाद् भयं रक्षेच्छ्वासं क्षेत्रज्ञशीलनात्। इच्छां द्वेषं च कामं च धैर्येण विनिवर्तयेत्॥ भ्रमं सम्मोहमावर्तमभ्यासाद् विनिवर्तयेत्। निद्रां च प्रतिभां चैव ज्ञानाभ्यासेन तत्त्ववित्॥
English: By carefulness one should keep off fear, and by contemplation of the Soul one should conquer vital airs. One should remove by patience desire, hatred, and lust; and error, ignorance, and doubt, by study of truth. By pursuit of knowledge one should avoid inquiry after uninteresting things.
Sanskrit: उपद्रवांस्तथा रोगान् हितजीर्णमिताशनात्। लोभं मोहं च संतोषाद् विषयास्तत्त्वदर्शनात्॥
English: By frugal and easily digestible food one should dispell all disorders and diseases. By contentment one should remove greed and stupefaction of judgement, and all earthly concerns should be avoided by a knowledge of the truth.
Sanskrit: अनुक्रोशादधर्मं च जयेद् धर्ममवेक्षया। आयत्या च जयेदाशामर्थं संगविवर्जनात्॥
English: By practising benevolence one should conquer sin, and by regard for all creatures one should gain virtue. One should avoid expectation by thinking that it is connected with the future; and one should renounce riches by abandoning desire itself.
Sanskrit: अनित्यत्वेन च स्नेहं क्षुधां योगेन पण्डितः। कारुण्येनात्मनो मानं तृष्णां च परितोषतः॥
English: The intelligent man should cast off affection by thinking that everything is fickle. He should control hunger by practising Yoga. By practising benevolence one should keep off all ideas of ego, and remove all sorts of craving by adopting contentment.
Sanskrit: उत्थानेन जयेत् तन्द्री वितर्कं निश्चयाज्जयेत्। मौनेन बहुभाष्यं च शौर्येण च भयं त्यजेत्॥
English: By exertion should subdue procrastination, by certainty all kinds of doubt, one by taciturnity, loquaciousness, and by courage every sort of fear.
Sanskrit: यच्छेद् वाङ्मनसी बुद्ध्या तां यच्छेज्ज्ञानचक्षुषा। ज्ञानमात्मावबोधेन यच्छेदात्मानमात्मना॥
English: Speech and mind are to be controlled by the Understanding, and the Understanding, in its turn, by the eye of knowledge. Knowledge, again, is to be controlled by the knowledge of the Soul, and finally the Soul it to be controlled by the Soul.
Sanskrit: तदेतदुपशान्तेन बोद्धव्यं शुचिकर्मणा। योगदोषान् समुच्छिद्य पञ्च यान् कवयो विदुः॥
English: This last is acquired by those who are of pure acts and endued with tranquillity of soul, the means being the subjugation of those five obstacles of Yoga of which the learned speak.
Sanskrit: कामं क्रोधं च लोभं च भयं स्वप्नं च पञ्चमम्। परित्यज्य निषेवेत यतवाग् योगसाधनान्॥ ध्यानमध्ययनं दानं सत्यं ह्रीरार्जवं क्षमा। शौचमाहारतः शुद्धिरिन्द्रियाणां च संयमः॥
English: By renouncing desire, anger covetousness, fear and sleep, one should controlling speech, practise the observances favourable to Yoga, viz., contemplation, study, gift, truth, modesty, candour, forgiveness, purity of heart, purity of food, and the subjugation of the senses.
Sanskrit: एतैर्विवधते तेजः पाप्मानमुपहन्ति च। सिध्यन्ति चास्य संकल्या विज्ञानं च प्रवर्तते॥
English: By these one's energy is increased, sins are removed, wishes crowned with success, and knowledge gained.
Sanskrit: धूतपाप: स तेजस्वी लघ्वाहारो जितेन्द्रियः। कामक्रोधौ वशे कृत्वा निनीषेद् ब्रह्मणः पदम्॥
English: When one becomes purged of sins and possessed of energy and abstemious in diet and the master of his senses, one then, having conquered both desire and anger, seeks to attain to Brahma.
Sanskrit: अमूढत्वमसंगित्वं कामक्रोधविवर्जनम्। अदैन्यमनुदीर्णत्वमनुद्वेगो व्यवस्थितिः॥ एष मार्गो हि मोक्षस्य प्रसन्नो विमलः शुचिः। तथा वाक्कायमनसां नियमः कामतोऽन्यथा॥
English: The avoidance of ignorance, the absence of attachment, freedom from desire and anger, the power that is acquired by Yoga, the absence of pride and haughtiness, freedom from anxiety, absence of attachment to anything like home and family,—these forin the path of Liberation. That path is delightful, stainless, and pure. Likewise, the control of speech, of body, and of mind, when practised from the absence of desire, forms also the path of Liberation.
Sanskrit: भीष्म उवाच अत्रैवोदाहरन्तीममितिहासं पुरातनम्। नारदस्य च संवादं देवलस्यासितस्य च॥
English: Bhishma said Regarding it is cited the old discourse that took place between Narada, and Asita-Devala.
Sanskrit: आसीनं देवलं वृद्धं बुद्ध्वा बुद्धिमतां वरम्। नारदः परिपप्रच्छ भूतानां प्रभवाप्ययम्॥
English: Once on a time Narada, seeing that foremost of intelligent men, viz., Devala of venerable years, seated at his ease, asked him about the origin and the destruction of all creatures.
Sanskrit: नारद उवाच कुत: सृष्टमिदं विश्वं ब्रह्मन् स्थावरजङ्गमम्। प्रलये च कमभ्येति तद् भवान् प्रब्रवीतु मे॥
English: Narada said Whence, O Brahmana, has this universe, consisting of mobile and iminobile objects, been created? When, again, the all-embracing destruction sets in, into whom does it merge! Let your learned self describe this to me.
Sanskrit: असित उवाच येभ्यः सृजति भूतानि काले भावप्रचोदितः। महाभूतानि पञ्चेति तान्याहुर्भूतचिन्तकाः॥
English: are Those from which the Supreme Self, when the time comes, actuated by the desire of existence in various forms, creates all creatures, and said by persons conversant with objects to be the five essential principles.
Sanskrit: तेभ्यः सृजति भूतानि काल आत्मप्रचोदितः। एतेभ्यो यः परं ब्रूयादसद् ब्रूयादसंशयम्॥
English: Time, moved by the Understanding, created other objects from them. He who says that there is anything else save these, says the untruth.
Sanskrit: विद्धि नारद पञ्चैताशाश्वतानचलान् ध्रुवान्। महतस्तेजसो राशीन् कालषष्ठान् स्वभावतः॥
English: Know, O Narada, that these five are eternal, indestructible, and without beginning and without end. With Kala as their sixth, these five essential ingredients naturally possessed of great power.
Sanskrit: आपश्चैवान्तरिक्षं च पृथिवी वायुपावको। नासीद्धि परमं तेभ्यो भूतेभ्यो मुक्तसंशयम्॥
English: Water, Ether, Earth, Air, and Fire,—these are those five principal elements. Forsooth, there is nothing higher or superior to these.
Sanskrit: नोपपत्त्या न वा युक्त्या त्वसद् ब्रूयादसंशयम्। वेत्यैतानभिनिर्वृत्तान् घडेते यस्य राशयः॥
English: The existence of nothing else can is inferred by any one agreeably to the conclusions of the Shrutis or arguments drawn from reason. If any one does hold the existence of anything else, then his assertion would, in sooth, be useless. Know that these six form all others. That of which are all these is called non-existent.
Sanskrit: पञ्चैव तानि कालश्च भावाभावौ च केवलौ। अष्टौ भूतानि भूतानां शाश्वतानि भवात्ययौ॥
English: These five, and Kala (or Jiva), the effects of past acts, and Ignorance,-these eight eternal essences are the causes of the birth and destruction of creatures.
Sanskrit: अभावं यान्ति तेष्वेव तेभ्यश्च प्रभवन्त्यपि। विनष्टोऽप्यनु तान्येव जन्तुर्भवति पञ्चधा॥
English: When creatures are destroyed it is into these that they merge; and when they are born, it is again from them that they do so. Indeed, after destruction, a creature resolves itself into those five elements.
Sanskrit: तस्य भूमिमयो देहः श्रोत्रमाकाशसम्भवम्। सूर्याच्चक्षुरसुयोरञ्ज्यस्तु खलु शोणितम्॥
English: His body is made of earth; his ear is made of ether; his eye has light for it cause, his life is of air, and his blood is of water.
Sanskrit: चक्षुषी नासिकाकर्णी त्वक् जिह्वेति च पञ्चमी। इन्द्रियाणीन्द्रियार्थानां ज्ञानानि कवयो विदुः॥
English: The two eyes, the nose, the two ears, the skin, and the tongue, are the senses. These, the learned hold, exist for perception of their various objects.
Sanskrit: दर्शनं श्रवणं घ्राणं स्पर्शनं रसनं तथा। उपपत्त्या गुणान् विद्धि पञ्च पञ्चसु पञ्चधा॥
English: Seeing, hearing, smelling, touching and tasting are the actions of the senses. The five senses, are connected with five objects in five ways. Know, by the inference of reason, their similitude of attributes.
Sanskrit: रूपं गन्धो रसः स्पर्शः शब्दश्चैवाथ तद्गुणाः। इन्द्रियैरुपलभ्यन्ते पञ्चधा पञ्च पञ्चभिः॥
English: Form, scent, taste, touch, and sound, are the five properties that are perceived by the five senses in five different ways.
Sanskrit: रूपं गन्धं रसं स्पर्श चैवाथ तद्गुणान्। इन्द्रियाणि न बुध्यन्ते क्षेत्रज्ञस्तैस्तु बुध्यते॥
English: These five properties, viz., form scent, taste, touch, and sound, are not really perceived by the senses, but it is the Soul that apprehends them through the senses.
Sanskrit: चित्तमिन्द्रियसंघातात् परं तस्मात् परं मनः। मनसस्तु परा बुद्धिः क्षेत्रज्ञो बुद्धितः परः॥
English: That which is called Faculty is superior to all the Superior to Mind is Understanding, and superior to Understanding is Soul. senses.
Sanskrit: पूर्वं चेतयते जन्तुरिन्द्रियैर्विषयान् पृथक्। विचार्य मनसा पश्चादथ बुद्ध्या व्यवस्यति। । इन्द्रियैरुपलब्धार्थान् बुद्धिमांस्तु व्यवस्यति॥
English: At first a living creature perceives various objects through the senses. With Mind he reflects over them, and then with the help of Understanding, he arrives at certainty of knowledge. Endued with Understanding, one arrives at certainty of conclusions regarding objects perceived through the senses.
Sanskrit: चित्तमिन्द्रियसंघातं मनो बुद्धिस्तथाष्टमी। अष्टौ ज्ञानेन्द्रियाण्याहुरेतान्यध्यात्मचिन्तकाः॥
English: The five senses, Faculty, Mind, and Understanding,-these are regarded as organs of knowledge by those conversant with the spiritual science.
Sanskrit: पाणिपादं च पायुश्च मेहनं पञ्चमं मुखम्। इति संशब्द्यमानानि शृणु कर्मेन्द्रियाण्यपि॥
English: The hands, the feet, the anus, the inembrum virile, the mouth, form the five organs of actions.
Sanskrit: जल्पनाभ्यवहारार्थं मुखमिन्द्रियमुच्यते। गमनेन्द्रियं तथा पादौ कर्मणः करणे करौ॥
English: The mouth is spoken of as an organ of action because it contains the instrument of speech, and that of eating. The feet are organs of locomotion and the hands for doing various sorts of work.
Sanskrit: पायूपस्थं विसर्गार्थमिन्द्रिये तुल्यकर्मणी। विसर्गे च पुरीषस्य विसर्गे चापि कामिके॥
English: The anus and the membrum virile are two organs which exist for evacuation. The first is for evacuation of stools, the second for that of urine as also of the semen when one feels the influence of desire.
Sanskrit: बलं षष्ठं षडेतानि वाचा सम्यग्यथा मम। ज्ञानचेष्टेन्द्रियगुणाः सर्वेषां शब्दिता मया॥
English: Besides these, there is a sixth organ of action. It is called muscle. These then are the names of the six organs of action according to the book written on the subject. I have now described to you the names of all the organs of knowledge and of action, and all the attributes of the five elements.
Sanskrit: इन्द्रियाणां स्वकर्मेभ्यः श्रमादुपरमो यदा। भवतीन्द्रियसंत्यागादथ स्वपिति वै नरः॥
English: When on account of the organs being fatigued, they cease to discharge their respective functions, the owner of those organs, their action being suspended is said to sleep.
Sanskrit: इन्द्रियाणां व्युपरमे मनोऽव्युपरतं यदि। सेवते विषयानेव तं विद्यात् स्वप्नदर्शनम्॥
English: If when the action of these organs is stopped, the action of the mind, does not cease, but on the other hand the mind continues to act, that state of Consciousness is called Dream.
Sanskrit: सात्त्विकाश्चैव ये भावास्तथा तामसराजसाः। कर्मयुक्तान् प्रशंसन्ति सात्त्विकानितरांस्तथा॥
English: During wakefulness there are three states of the mind viz., that connected with Goodness, that with Darkness, and that with Ignorance. In dream also the mind is connected with the same three states. Those very states, when they appear is dreams, connected with pleasurable actions, are spoken highly of.
Sanskrit: आनन्दः कर्मणां सिद्धिः प्रतिपत्तिः परा गतिः। सात्त्विकस्य निमित्तानि भावान् संश्रयते स्मृतिः॥ जन्तुष्वेकतमेष्वेवं भावा ये विधिमास्थिताः। भावयोरीप्सितं नित्यं प्रत्यक्षं गमनं तयोः॥
English: Happiness, success, knowledge, and absence of attachment are the marks of the quality of Goodness. Whatever states are experienced by living creatures, as shown in acts, during their hours of wakefulness, reappear in memory during their hours of sleep when they dream. The passage of our ideas as they exist during wakefulness into those of dreams, and that of ideas as they exist in dreams into those of wakefulness, become directly perceptible in that state of consciousness which is called dreamless sleep. That is eternal, and that is desirable.
Sanskrit: इन्द्रियाणि च भावाश्च गुणाः सप्तदश स्मृताः। तेषामष्टादशो देही यः शरीरे स शाश्वतः॥
English: There are five organs of knowledge, and five of action; with muscular power, mind, understanding, and faculty, and with also the three qualities of goodness, darkness and ignorance, the number, it has been said, comes up to seventeen. The eighteenth in the calculation is he who owns the body. Indeed, he who lives in this body is eternal.
Sanskrit: अथवा सशरीरास्ते गुणाः सर्वे शरीरिणाम्। संश्रितास्तद् वियोगे हि सशरीरा न सन्ति ते॥
English: All those seventeen (with Avidya or nesciene as eighteenth) living in the body, exist attached to him who owns the body. When the owner disappear from the body, those eighteen cease to live together in the body.
Sanskrit: अथवा संनिपातोऽयं शरीरं पाञ्चभौतिकम्। एकश्च दश चाष्टौ च गुणाः सह शरीरिणा॥
English: Or, this body made up the five principal elements only a combination. The eighteen attributes, with him that owns the body, and counting stomachic heat numbering twentieth, form that which is known as the Combination of the Five.
Sanskrit: उष्मणा सह विंशो वा संघातः पाञ्चभौतिकः। महान् संधारयत्येतच्छरीरं वायुना सह॥
English: There is a Being called Mahat (principal of greatness) which, with the help of the wind (called Prana), keeps up this combination containing the twenty ihings that have been named, and in the matter of the destruction of that body the wind is only the instrument in the hands of that same Mahat.
Sanskrit: तस्य प्रभावयुक्तस्य निमित्तं देहभेदने। यथैवोत्पद्यते किंचित् पञ्चत्वं गच्छते तथा॥ पुण्यपापविनाशान्ते पुण्यपापसमीरितः। देहं विशति कालेन ततोऽयं कर्मसम्भवम्॥
English: Whatever creature is born is resolved once more into the five principal elements upon the exhaustion of his merits and demerits; and moved again by the merits and demerits acquired in that life enters into another body resulting from his deeds.
Sanskrit: हित्वा हित्वा ह्ययं प्रैति देहाद् देहं कृताश्रयः। कालसंचोदितः क्षेत्री विशीर्णाद् वा गृहाद् गृहम्॥
English: His habitation always resulting from nescience, desire, and acts, he migrates from body to body, leaving off one after another repeatedly, urged on by Time, like a person leaving house after in succession.
Sanskrit: तत्र नैवानुतप्यन्ते प्राज्ञा निश्चितनिश्चयाः। कृपणास्त्वनुतप्यन्ते जनाः सम्बन्धदर्शिनः॥
English: The wise, wise, gifted with certainty of knowledge, do not yield to grief upon seeing this. Only the foolish, erroneously supposing relationships indulge in grief on seeing such changes of habitation.
Sanskrit: न ह्ययं कस्यचित् कश्चिन्नास्य कश्च न विद्यते। भवत्येको ह्ययं नित्यं शरीरे सुखदुःखभाक्॥
English: This individual soul is no one's relation; there is none again that may be said to belong to him. He is always alone, and he is himself the creator of his own body and his own happiness and misery.
Sanskrit: नैव संजायते जन्तुर्न च जातु विपद्यते। याति देहमयं मुक्त्वा कदाचित्परमां गतिम्॥
English: This individual is never born, nor does he ever die. Freed from the fetters of body, he succeeds sometimes in acquiring the highest end.
Sanskrit: पुण्यपापमयं देहं क्षपयन् कर्मसंक्षयात्। क्षीणदेहः पुनर्देही ब्रह्मत्वमुपगच्छति॥
English: Deprived of body, because freed through the dissipation of acts from bodies that are the outcome of merits and demerits, individual at last attains to Brahma.
Sanskrit: पुण्यपापक्षयार्थं हि सांख्यज्ञानं विधीयते। तत्क्षये ह्यस्य पश्यन्ति ब्रह्मभावे परां गतिम्॥
English: For the dissipation of both merits and demerits, Knowledge has been described as the cause in the Sankhya school. Upon the dissipation of merit and demerit, when individual soul attains to the status of Brahma, the learned behold the attainment of individual soul to the highest end.
Sanskrit: येयमर्थोद्भवा तृष्णा युधिष्ठिर उवाच भ्रातरः पितरः पौत्रा ज्ञातयः सुहृदः सुताः। अर्थहेतोर्हताः क्रूरैरस्माभिः पापकर्मभिः॥
English: Yudhishthira said Cruel and sinful as we are, alas, we have killed brothers and fathers and grandsons and relatives and friends and sons.
Sanskrit: कथमेतां पितामह। निवर्तयेयं पापानि तृष्णया कारिता वयम्॥
English: How, O grandfather, shall we remove this thirst for riches. Alas, through that thirst we have committed many sinful deeds.
Sanskrit: भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। गीतं विदेहराजेन माण्डव्यायानुपृच्छते॥
English: Bhishma said Regarding it is cited the old narrative of what was said by the king of the Videhas to the enquiring Mandavya.
Sanskrit: सुसुखं बत जीवामि यस्य मे नास्ति किंचन। मिथिलायां प्रदीप्तायां न मे दह्यति किंचन॥
English: The king of the Videhas said, I have nothing, yet I live in great happiness. If the whole of Mithila be reduced to ashes nothing of mine will be burnt down.
Sanskrit: अर्थाः खलु समृद्धा हि बाढं दुःखं विजानताम्। असमृद्धास्त्वपि सदा मोहयन्त्यविचक्षणान्॥
English: Tangible possessions of what value they may be, are a source of sorrow to men of knowledge; while properties of cven little value attract the foolish. one
Sanskrit: यथैव शृङ्गं गोः काले वर्धमानस्य वर्धते। तथैव तृष्णा वित्तेन वर्धमानेन वर्धते॥
English: As the horns of a cow grow with the growth of the cow itself, similarly the thirst for riches multiplies with increasing acquisitions of wealth.
Sanskrit: किंचिदेव ममत्वेन यदा भवति कल्पितम्। तदेव परितापाय नाशे सम्पद्यते पुनः॥
English: The object for which feels an attachment, becomes a source of pain to him when it is lost.
Sanskrit: न कामाननुरुद्धयेत दुःखं कामेषु वै रतिः। प्राप्यार्थमुपयुञ्जीत धर्मं कामान् विसर्जयेत्॥
English: One should not entertain desire. Attachment to desire brings on sorrow. When riches have been acquired one should devote it to virtuous purposes. One should even then relinquish desire.
Sanskrit: विद्वान् सर्वेषु भूतेषु आत्मना सोपमो भवेत्। कृतकृत्यो विशुद्धात्मा सर्वं त्यजति चैव ह॥
English: The man of knowledge always considers other creatures like unto himself. Having purified his soul and gained success, he casts off everything here.
Sanskrit: उभे सत्यानृते त्यक्त्वा शोकानन्दौ प्रियाप्रिये। भयाभयं च संत्यज्य स प्रशान्तो निरामयः॥
English: By shaking off both truth and falsehood, grief and joy, the agreeable and disagreeable, fearlessness and fear, one acquires tranquillity, and becomes free from anxiety.
Sanskrit: या दुस्त्यजा दुर्मतिभिर्या न जीर्यति जीर्यतः। योऽसौ प्राणान्तिको रोगस्तां तृष्णां त्यजतः सुखम्॥१२।
English: That thirst which cannot be shaken off by men of foolish understanding, which does not decrease with the decline of the body, and which is considered as dreadful disease, one who succeeds in shaking off is sure to find happiress.
Sanskrit: चारित्रमात्मनः पश्यंश्चन्द्रशुद्धमनामयम्। धर्मात्मा लभते कीर्तिं प्रेत्य चेह यथासुखम्॥
English: The virtuous man by seeing his own conduct has become bright as the moon and free from every sort of evil, succeeds in happily acquiring great fame both here and hereafter.
Sanskrit: राज्ञस्तद् वचनं श्रुत्वा प्रीतिमानभवद् द्विजः। पूजयित्वा च तद् वाक्यं माण्डव्यो मोक्षमाश्रितः॥
English: Hearing these words of the king, the Brahmana became filled with joy, and speaking highly of what he heard, Mandavya followed the path of Liberation.
Sanskrit: युधिष्ठिर उवाच अतिक्रामति कालेऽस्मिन् सर्वभूतभयावहे। किं श्रेयः प्रतिपद्येत तन्मे ब्रूहि पितामह।१।।
English: Yudhishthira said Time, which is a terror to all creatures, is rolling on. What is that source of good for which one should try? Tell me this, O grandfather.
Sanskrit: द्विजातेः कस्यचित् पार्थ स्वाध्यायनिरतस्य वै। पुत्रो बभूव मेधावी मेधावी नाम नामतः॥
English: Once on a time, O son of Pritha, a twiceborn person devoted to only the study of the Vedas had a very intelligent son who passed by the name of Medhavin.