pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: मन्यन्ते ब्राह्मणा एव ब्रह्मज्ञास्तत्त्वदर्शिनः। एकमेके पृथक् चान्ये बहुत्वमिति चापरे॥
English: Some Brahmanas who are conversant with Brahma and utterers of truth consider it to be one. Others, that is distinct; and others again that it is manifold.
Sanskrit: देशकालावुभौ केचिन्नैतदस्तीति चापरे। जटाजिनधराश्चान्ये मुण्डा केचिदसंवृताः॥
English: Some say that both time and space exist; others, that it is not so. Some bear matted locks on their heads and are clad in deer-skins. Others have shaven heads and go entirely naked.
Sanskrit: अस्नानं केचिदिच्छन्ति स्नानमप्यपरे जनाः। मन्यन्ते ब्राह्मणा देवा ब्रह्मज्ञास्तत्त्वदर्शिनः॥
English: Some abstain entirely from bathing and some are for bathing. Such differences of views may be seen among celestials and Brahmanas conversant with Brahma and gifted with perceptions of truth.
Sanskrit: आहारं केचिदिच्छन्ति केचिच्चानशने रताः। कर्म केचित् प्रशंसन्ति प्रशान्तिं चापरे जनाः॥
English: Some are for taking food; while some are given to fasts. Some speak highly of action. Others speak highly of perfect tranquility.
Sanskrit: केचिन्मोक्षं प्रशंसन्ति केचिद् भोगान् पृथग्विधान्। धनानि केचिदिच्छन्ति निर्धनत्वमथापरे। उपास्यसाधनं साधनं त्वेके नैतदस्तीति चापरे॥
English: Some applaud Liberation. Some, various sorts of enjoyments. Some desire various kinds of riches. Some, poverty. Some say that means should be resorted to. Others, that this is not so.
Sanskrit: अहिंसानिरताश्चान्ये केचिद्धिंसापरायणाः। पुण्येन यशसा चान्ये नैतदस्तीति चापरे॥
English: Some are given to a life of abstention from injury. Others are inclined to destruction. Some are for merit and glory. Others say that this is not so.
Sanskrit: सद्भावनिरताश्चान्ये केचित् संशयिते स्थिताः। दुःखादन्ये सुखादन्ये ध्यानमित्यपरे जनाः॥
English: Some are devoted to goodness. Others are established on doubt. Some are for pleasure. Some are for pain. Others people say that it is meditation.
Sanskrit: यज्ञमित्यपरे विप्राः प्रदानमिति चापरे। तपस्त्वन्ये प्रशंसन्ति स्वाध्यायमपरे जनाः॥
English: Other learned Brahmanas say that it is Sacrifice. Others, again, say that it is gift. Others speak highly of penances. Others, the study of the scriptures.
Sanskrit: एवं व्युत्थापिते धर्मे ज्ञानं संन्यासमित्येके स्वभावं भूतचिन्तकाः। सर्वमेके प्रशंसन्ति न सर्वमिति चापरे।॥
English: Some say that knowledge and renunciation (should be followed). Others who ponder on the elements, say that it is nature. Some speak too much of everything. Others, nothing.
Sanskrit: बहुधा विप्रबोधिते। निश्चयं नाधिगच्छामः सम्मूढाः सुरसत्तम॥
English: O foremost of the celestials, duty being thus confused and full of contradictions of various kinds, we are deluded and unable to arrive at any conclusion.
Sanskrit: इदं श्रेय इदं श्रेय इत्येवं व्युस्थितो जनः। यो हि यस्मिन् रतो धर्मे स तं पूजयते सदा॥
English: People stand up for acting, saying, This is good, This is good. He who follow a certain duty speaks highly of that duty as the best.
Sanskrit: तेन नोऽविहिता प्रज्ञा मनश्च बहुलीकृतम्। एतदाख्यातमिच्छामः श्रेयः किमिति सत्तम॥
English: Therefore our understanding breaks down and our mind is distracted. We, therefore, wish, O best of all beings, to know what is good.
Sanskrit: अतः परं तु यद् गुह्यं तद् भवान् वक्तुमर्हति। सत्त्वक्षेत्रज्ञयोश्चापि सम्बन्धः केन हेतुना॥
English: You should declare to us, after this, what is (so) mysterious, and what is the cause of the connection between the Soul and Nature.
Sanskrit: एवमुक्तः स तैर्विप्रैर्भगवाँलोकभावनः। तेभ्यः शशंस धर्मात्मा याथातथ्येन बुद्धिमान्॥
English: Thus addressed by those learned Brahmanas, the illustrious creator of the worlds, endued with great intelligence and possessed of a righteous soul, described to them accurately what they asked.
Sanskrit: ब्रह्मोवाच हन्त वः संप्रवक्ष्यामि यन्मां पृच्छथ सत्तमाः। गुरुणा शिष्यमासाद्य यदुक्तं तन्निबोधत॥
English: Well then I shall describe to you what you ask. Learn what was told by a preceptor to a disciple who came to him.
Sanskrit: समस्तमिह तच्छ्रुत्वा सम्यगेवावधार्यताम्। अहिंसा सर्वभूतानामेतत् कृत्यतमं मतम्॥
English: Hearing it all, do you settle properly (what it should be). Abstention from injuring any creature is considered as the foremost of all duties.
Sanskrit: एतत् पदमनुद्विग्नं वरिष्ठं धर्मलक्षणम्। ज्ञानं निःश्रेय इत्याहुवृद्धा निश्चितदर्शिनः॥
English: That is the highest seat, shorn of anxiety and forming a mark of holiness. The ancients who had seen the certain truth, have said that knowledge is the highest happiness.
Sanskrit: तस्माज्ज्ञानेन शुद्धेन मुच्यते सर्वकिल्बिषैः। हिंसापराश्च ये केचिद् ये च नास्तिकवृत्तयः। लोभमोहसमायुक्तास्ते वै निरयगामिनः॥ आशीर्युक्तानि कर्माणि कुर्वते ये त्वतन्द्रिताः। तेऽस्मिल्लोके प्रमोदन्ते जायमानाः पुनः पुनः॥ कुर्वते ये तु कर्माणि श्रद्दधाना विपश्चितः। अनाशीर्योगसंयुक्तास्ते धीराः साघुदर्शिनः॥
English: Hence, one becomes freed of all sins by pure knowledge. they who are engaged in destruction and harm, they who are infidels in conduct, have to go to Hell on account of their being gifted with cupidity and delusion. Those who, without idleness, perform acts moved thereto by expectation, become repeatedly born in this world and sport in happiness. Those men who, gifted with learning and wisdom, perforın acts with faith, free from expectations, and possessed of concentration of mind, are said to perceive clearly.
Sanskrit: अतः परं प्रवक्ष्यामि सत्त्वक्षेत्रज्ञयोर्यथा। संयोगो विप्रयोगश्च तन्निबोधत सत्तमाः॥ विषयो विषयित्वं च सम्बन्धोऽयमिहोच्यते।
English: I shall, after this. describe how the association and the disassociation takes place of Soul and Nature. You best of men, listen. The relation here is said to be that betwcen the object and the subject.
Sanskrit: विषयी पुरुषो नित्यं सत्त्वं च विषयः स्मृतः॥ व्याख्यातं पूर्वकल्पेन मशकोदुम्बरं यथा। भुज्यमानं न जानीते नित्यं सत्त्वमचेतनम्। यस्त्वेवं तं विजानीते यो भुङ्क्ते यश्च भुज्यते॥
English: Purusha is always the subject; and Nature the object. It has been explained, by what has been said in a previous part of the discourse where it has been pointed out, that they exist after the manner of the gnat and the Udumbara,
Sanskrit: नित्यं द्वन्द्वसमायुक्तं सत्त्वमाहुर्मनीषिणः। निर्द्वन्द्वो निष्कलो नित्यः क्षेत्रज्ञो निर्गुणात्मकः॥
English: An object of enjoyment as it is, Nature is unintelligent and knows nothing. He, however, who enjoys it, is said to know it, Soul being enjoyer, Nature is enjoyed.
Sanskrit: समं संज्ञानुगश्चैव स सर्वत्र व्यवस्थितः। उपभुङ्क्ते सदा सत्त्वमप: पुष्करपर्णवत्॥
English: The wise have said that Nature is always made up of pairs of opposites. Soul is, on the other hand, destitute of pairs of opposites, devoid of parts, eternal, and free, about its essence, from qualities.
Sanskrit: सर्वैरपि गुणैर्विद्वान् व्यतिषक्तो न लिप्यते। जलबिन्दुर्यथा लोलः पद्मिनीपत्रसंस्थितः॥
English: He lives in everything alike, and walks with knowledge. He always enjoys Nature as a lotus leaf (enjoys) water.
Sanskrit: एवमेवाप्यसंयुक्तः पुरुषः स्यान्न संशयः। द्रव्यमात्रमभूत् सत्त्वं पुरुषस्येति निश्चयः॥
English: Endued with knowledge, he is never tainted even if brought into contact with all the qualities.
Sanskrit: यथा द्रव्यं च कर्ता च संयोगोऽप्यनयोस्तथा। यथा प्रदीपमादाय कश्चित् तमसि गच्छति।
English: Forsooth, Purusha is unattached like the unsteady drop of water on the lotus leaf. This is the certain conclusion that Nature is the property of Purusha.
Sanskrit: तथा सत्त्वप्रदीपेन गच्छन्ति परमैषिणः॥ यावद् द्रव्यं गुणस्तावत् प्रदीपः सम्प्रकाशते।
English: The relation between these two (viz., Purusha and Nature) is like that existing between matter and its maker. As one goes into a dark place carrying a light with him, so those who wish for the Supreme proceed with the light of Nature. As long as matter and quality exist, so long the light shines.
Sanskrit: क्षीणे द्रव्ये गुणे ज्योतिरन्तर्धानाय गच्छति॥ व्यक्तः सत्त्वगुणस्त्वेवं पुरुषोऽव्यक्त इष्यते।
English: The flame, however, becomes put out when matter and quality (or oil and wick) are exhausted. Thus Nature is manifest; while Purusha is said to be unmanifest.
Sanskrit: एतद् विप्रा विजानीत हन्त भूयो ब्रवीमि वः॥ सहस्रेणापि दुर्मेधा न बुद्धिमधिगच्छति।
English: Understand this, you learned Brahmanas! Well, I shall now tell you something more. With even a thousand (explanations), one who has a bad understanding succeeds not in acquiring knowledge.
Sanskrit: चतुर्थेनाप्यथांशेन बुद्धिमान् सुखमेधते॥ एवं धर्मस्य विज्ञेयं संसाधनमुपायतः। उपायज्ञो हि मेधावी सुखमत्यन्तमश्नुते॥
English: One, however, who is gifted with intelligence succeeds in acquiring happiness, through only a fourth share (c: explanations). Thus should the accomplishment of duty be understood as dependent on means. For the intelligent man, having knowledge of means, succeeds in acquiring supreme happiness.
Sanskrit: यथाध्वानमपाथेयः प्रपन्नो मनुजः क्वचित्। क्लेशेन याति महता विनश्येदन्तरापि च॥ तथा कर्मसु विज्ञेयं फलं भवति वा न वा।
English: As some man travelling along a road without provisions of his journey, proceeds with great uneasiness and may even meet with destruction before he reaches the end of his journey, so should it be known that in deeds there may or may not be fruits.
Sanskrit: पुरुषस्यात्मनिःश्रेयः शुभाशुभनिदर्शनम्॥ यथा च दीर्घमध्वानं पद्भ्यामेव प्रपद्यते। अदृष्टपूर्वं सहसा तत्त्वदर्शनवर्जितः॥ तमेव च यथाध्वानं रथेनेहाशुगामिना। गच्छत्यश्वप्रयुक्तेन तथा बुद्धिमतां गतिः॥ ऊर्ध्वं पर्वतमारुह्य नान्ववेक्षेत भूतलम्।
English: The examination of what is agreeable and what disagrceable is one's own self, yields benefit. The progress in life of a man who is devoid of the perception of truth is like that of a man who rashly journey on a long road unseen before. The progress, however, of those who are gifted with intelligence, is like that of men who journey along the same road, riding on a car to which are yoked (fleet) horses and which moves with swiftness. Having ascended to the top of a mountain, one should not cast his eyes on the surface of the earth.
Sanskrit: रथेन रथिनं पश्य क्लिश्यमानमचेतनम्॥ यावद् रथपथस्तावद् रथेन स तु गच्छति।
English: Sceing a man, even though travelling on a car, afflicted and rendered insensible by pain, the inielligent man journeys on a car as long as there is a car-path.
Sanskrit: क्षीणे रथपदे विद्वान् रथमुत्सृज्य गच्छति॥ एवं गच्छति मेधावी तत्त्वयोगविधानवित्। परिज्ञाय गुणज्ञश्च उत्तरादुत्तरोत्तरम्॥
English: The learned man, when he sees the car-path end, abandons his car for going on. Thus does the intelligent man who knows the ordinances about truth and Yoga, proceed. Knowing the qualities, such man, proceeds, comprehending what is next and next.
Sanskrit: यथार्णवं महाघोरमप्लवः सम्प्रगाहते। बाहुभ्यामेव सम्मोहाद् वधं वाञ्छत्यसंशयम्॥ नावा चापि यथा प्राज्ञो विभागज्ञः स्वरित्रया। अश्रान्तः सलिले गच्छेच्छीघ्रं संतरते ह्रदम्॥ तीर्णो गच्छेत् परं पारं नावमुत्सृज्य निर्ममः।
English: As one who plunges, without a boat, into the terrible ocean, with only ones two arms, through delusion, undoubtedly wishes for a range. After destruction; while the wise man conversant with distinctions, goes into the water, with a boat having oars, and soon crosses the lake without fatigue, and having crossed it gets to the other shore and leaves off the boat, freed from the thought of mineness.
Sanskrit: व्याख्यातं पूर्वकल्पेन यथा रथपदातिनोः॥ स्नेहात् सम्मोहमापन्नो नावि दाशो यथा तथा।
English: This has been already explained by the illustration of the car and the pedestrian. One who has been overwhelmed by delusion on account of attachment, sticks to it like a fisherman to his boat.
Sanskrit: ममन्वेनाभिभूत: संस्तत्रैव परिवर्तते॥ नावं न शक्यपारुह्य स्थले विपरिवर्तितुम्।
English: Overcome by the idea of mineness, one wanders within its narrow embarking on a boat it is not possible in moving about on land.
Sanskrit: तथैव रथमारुह्य नाप्सु चर्या विधीयते॥ एवं कर्म कृतं चित्रं विषयस्थं पृथक् पृथक्।
English: Likewise, it is not possible in moving abut on water after one has got on a car. There are thus various actions about various objects.
Sanskrit: यथा कर्म कृतं लोके तथैतानुपद्यते॥ यनैव गन्धिनो रस्यं न रूपस्पर्शशब्दवत्। मन्यन्ते मुनयो बुद्ध्या तत् प्रधानं प्रचक्षते॥ तत्र प्रधानमव्यक्तमव्यक्तस्य गुणो महान्।
English: And as action is performed in this world, so does it result to those who perform them. That which is void of smell. void of taste, and void of touch and sound, that which is meditated upon by the sages with the help of their understanding is said to be Pradhana. Now, Pradhana is unmanifest. A development of the uninanife-t is Mahat.
Sanskrit: महत्प्रधानभूतस्य गुणोऽहंकार एव च॥ अहंकारात् तु सम्भूतो महाभूतकृतो गुणः।
English: A development of Pradhana when it has become Mahat is Egoism. From egoism emanates the great elements.
Sanskrit: पृथक्त्वेन हि भूतानां विषया वै गुणाः स्मृताः॥ बीजधर्मं तथाव्यक्तं प्रसवात्मकमेव च।
English: And from the great elements respectively, the objects of sense proceed. The unmanifest is of the nature of seed. It produced its essence.
Sanskrit: बीजधर्मो महानात्मा प्रसवश्चेति नः श्रुतम्॥ बीजधर्मस्त्वहंकारः प्रसवश्च पुनः पुनः।
English: We have heard that the great soul has the virtues of a seed, and that is a product. Egoism is of the nature of seed and is a product again and again.
Sanskrit: बीजप्रसवधर्माणि महाभूतानि पञ्च वै॥ बीजधर्मिण इत्याहुः प्रसवं च प्रकुर्वते। विशेषाः पञ्चभूतानां तेषां चित्तं विशेषणम्॥ तत्रैकगुणमाकाशं द्विगुणो वायुरुच्यते।
English: And the five great elements are of the nature of seed and products. The objects of the five great elements are gifted with the nature of seed, and yield products. These have intelligence for their property. Among them, space has one equality; wind is said to have two.
Sanskrit: त्रिगुणं ज्यातिरित्याहुरामश्चपि चतुर्गुणाः॥ पृथ्वी पञ्चगुणा ज्ञेया चरस्थावरसंकुला।
English: Light, it is said, is gifted with three qualities; and water as possessed of four qualities. Earth, consisting of mobile and immobile, should be known as possessed of five qualities.
Sanskrit: सर्वभूतकरी देवी शुभाशुभनिदर्शिनी॥ शब्दः स्पर्शस्तथा रूपं रसो गन्धश्च पञ्चमः। एते पञ्च गुणा भूमेर्विज्ञेया द्विजसत्तमाः॥ पार्थिवश्च सदा गन्धो गन्धश्च बहुधा स्मृतः।
English: She is a goddess who is the source of all entities and abounds with examples of the agreeable and the disagreeable.' Sound, likewise touch, colour, taste, and smell for the fifth, these are the five qualities of earth, O foremost of twice-born ones. Smell always belongs to carth, and smell is said to be of various kinds.
Sanskrit: तस्य गन्धस्य वक्ष्यामि विस्तरेण बहून् गुणान्॥ इष्टश्चानिष्टगन्धश्च मधुरोऽम्लः कटुस्तथा। निर्हारी संहतः स्निग्धो रूक्षो विशद एव च॥ एवं दशविधो ज्ञेयः पार्थिवो गन्ध इत्युत।
English: I shall describe at length the numerous qualities of smell. Smell is agreeable or disagreeable, sweet, sour, pungent, diffusive and compact, oily and dry, and clear. Thus smell, which belongs to the earth, should be known as of ten sorts.
Sanskrit: शब्दः स्पर्शस्तथा रूपं द्रवश्चापां गुणाः स्मृताः॥ रसज्ञानं तु वक्ष्यामि रसस्तु बहुधा स्मृतः।
English: Sound, touch, colour, and taste have been said to be the qualities of water. I shall now speak or the qualities of Taste. Taste has been said to be of various kinds.
Sanskrit: मधुरोऽम्लः कटुस्तिक्तः कषायो लवणस्तथा॥ एवं षड्विधविस्तारो रसो वारिमयः स्मृतः।
English: Sweet, sour, pungent, bitter, astringent, and saline likewise. Taste, which has been said to Belong to water, is thus of six varieties.
Sanskrit: शब्दः स्पर्शस्तथा रूपं त्रिगुणं ज्योतिरुच्यते॥ ज्योतिषश्च गुणो रूपं रूपं च बहुधा स्मृतम्।
English: Sound, touch, and colour, these are the three qualities of light. Colour is the quality of light, and colour is said to be of various sorts.
Sanskrit: शुक्लं कृष्णं तथा रक्तं नीलं पीतारुणं तथा॥ ह्रस्वं दीर्घ कृशं स्थूलं चतुरस्रं तु वृत्तवत्। एवं द्वादशविस्तार तेजसो रूपमुच्यते॥ विज्ञेयं ब्राह्मणैवृद्धर्धमेज्ञैः सत्यवादिभिः।
English: White, dark, red, blue, yellow, and grey also, and short long, minute, gross, square and circular, of these twelve varieties is colour which appertains to light. These should be understood by Brahmanas venerable for years, knowing duties, and truthful in speech.
Sanskrit: शब्दस्पर्शी च विज्ञेयौ द्विगुणो वायुरुच्यते॥ वायोश्चापि गुणः स्पर्शः स्पर्शश्च बहुधा स्मृतः।
English: Sound and touch should be known as the two qualities of wind. Touch has been said to be of various sorts.
Sanskrit: रूक्षः शीतस्तथैवोष्णः स्निग्धो विशद एव च।॥ कठिनश्चिक्कण: श्लक्ष्णः पिच्छिलो दारुणो मृदुः। एवं द्वादशविस्तारो वायव्यो गुण उच्यते॥ विधिवद् ब्राह्मणैः सिद्धधर्मस्तित्त्वदर्शिभिः॥
English: Rough, cold and hot, tender and clear, hard, oily, smooth, slippery, painful and soft, of twelve kinds is touch, which is the quality of wind, as said by Brahmanas crowned with success, knowing duties, and possessed of a sight of truth.
Sanskrit: तत्रैकगुणमाकाशं शब्द इत्येव च स्मृतः। तस्य शब्दस्य वक्ष्यामि विस्तरेण बहून् गुणान्॥
English: Now, space has only one quality, and that is said to be sound. I shall speak at length of the numerous qualities of sound.
Sanskrit: घडजर्षभः स गान्धारो मध्यमः पञ्चमस्तथा। अतः परं तु विज्ञेयो निषादो धैवतस्तथा। अष्टश्चानिष्टशब्दश्च संहतः प्रविभागवान्॥
English: Shadaja, Rishabha, together with Gandhara, Madhyama, and likewise Panchama; after this should be known Nishada, and then Daivata, besides these, there are agreeable sounds and disagreeable sounds compact, and of many ingredients.
Sanskrit: एवं दशविधो ज्ञेयः शब्द आकाशसम्भवः। आकाशमुत्तमं भूतमहंकारस्ततः परः॥
English: Sound which is born of space should thus be known to be of ten sorts. Space is the highest of the (five) elements. Egoism is above it.
Sanskrit: अहंकारात् परा बुद्धिर्बुद्धेरात्मा ततः परः। तस्मात् तु परमव्यक्तमव्यक्तात् पुरुषः परः॥
English: Above egoism is understanding. Above understanding is the soul. Above the soul is the Unmanifest. Above the Unmanifest is Purusha.
Sanskrit: परापरज्ञो भूतानां विधिज्ञः सर्वकर्मणाम्। सर्वभूतात्मभूतात्मा गच्छत्यात्मानमव्ययम्॥
English: One who knows which is superior and inferior among existent creatures, who is conversant with the ordinances about all deeds. and who forms himself the soul of all creatures, attains to the Unfading Soul.
Sanskrit: ब्रह्मोवाच भूनानामथ पञ्चानां यथैषामीश्वरं मनः। नियमे च विसर्गे च भूतात्मा मन एव च॥
English: Since the mind is the ruler of these five elements, for controlling and bringing them forth, the mind, therefore, is the soul of the elements.
Sanskrit: अधिष्ठाता मनो नित्यं भूतानां महतां तथा। बुद्धिरैश्चर्यमाचष्टे क्षेत्रज्ञश्च स उच्यते॥
English: The mind always presides over the great elements. The understanding proclaims power, and is called the Soul.
Sanskrit: इन्द्रियाणि मनो युङ्क्ते सदश्वानिव सारथिः। इन्द्रियाणि मनो बुद्धिः क्षेत्रज्ञे युज्यते सदा॥
English: The mind yokes the senses, as a charioteer yokes good horses. The senses, the mind, and the understanding are always joined to the Soul.
Sanskrit: महदश्वसमायुक्तं बुद्धिसंयमनं रथम्। समारुह्य स भूतात्मा समन्तात् परिधावति॥
English: The individual soul, mounting the chariot to which big horses are yoked and which has the understanding for the reins, drives about on all sides.
Sanskrit: इन्द्रियग्रामसंयुक्तो मन:सारथिरेव च। बुद्धिसंयमनो नित्यं महान् ब्रह्ममयो स्थः॥
English: With all the senses attached to it (for steeds), with the mind for the charioteer, and the understanding for the eternal reins, exists thc great Brahma car.
Sanskrit: एवं यो वेत्ति विद्वान् वै सदा ब्रह्ममयं रथम्। स धीरः सर्वभूतेषु न मोहमधिगच्छति॥
English: Indeed, that man gifted with learning and wisdom who always understands the Brahmacharin this way, is never possessed by delusion in the midst of all entities.
Sanskrit: अव्यक्तादि विशेषान्तं सहस्थावरजङ्गमम्। सूर्यचन्द्रप्रभालोकं ग्रहनक्षत्रमण्डितम्॥ नदीपर्वतजालैश्च सर्वतः परिभूषितम्। विविधाभिस्तथा चाद्भिः सततं समलंकृतम्॥ आजीवं सर्वभूतानां सर्वप्राणभृतां गतिः। एतद् ब्रह्मवनं नित्यं तस्मिंश्चरति क्षेत्रवित्॥
English: This forest of Brahina begins with the unmanifest and ends with gross objects. It includes mobile and immobile objects, and gets, light from the radiance of the sun and the moon, and is decorated with planets and constellations. It is decked, again, on all sides with nets of rivers and mountains. It is always embellished likewise by various kinds of waters. It is the means of livelihood for all creatures. It is, again, the end of all living creatures. In that forest the Kshetrajna always moves about.
Sanskrit: लोकेऽस्मिन् यानि सत्त्वानि सानि स्थावराणि च। तान्येवाग्रे प्रलीयन्ते पश्चाद् भूतकृता गुणाः।
English: Whatever exist in this world, mobile and immobile, are the very first to be dissolved away. After this (are dissolved) those qualities which compose all entities.
Sanskrit: गुणेभ्यः पञ्चभूतानि एष भूतसमुच्छ्रय:॥ देवा मनुष्या गन्धर्वाः पिशाचासुरराक्षसाः। सर्वे स्वभावतः सृष्टा न क्रियाभ्यो न कारणात्॥ एते विश्वसृजो विप्रा जायन्तीह पुनः पुनः।
English: After the qualities (are dissolved) the five elements. Such is the gradation of entities. Celestials, men, Gandharvas, Pishachas, Asuras, (and) Rakshasa, have all originated from Nature, and not from actions, nor from a cause. The Brahmanas, who are creators of the universe are born here again and again.
Sanskrit: तेभ्यः प्रसूतास्तेष्वेव महाभूतेषु पञ्चसु। प्रलीयन्ते यथाकालमूर्मयः सागरे यथा॥
English: All that originates from them dissolves, when the time comes, in those very five great elements like billows in the ocean.
Sanskrit: विश्वसृग्भ्यस्तु भूतेभ्यो महाभूतास्तु सर्वशः। भूतेभ्यश्चापि पञ्चभ्यो मुक्तो गच्छेत् परां गतिम्॥
English: All the great elements are beyond those elements which form the universe. He who is released from those five clements goes to the highest goal.
Sanskrit: प्रजापतिरिदं सर्वं मनसैवासृजत् प्रभुः। तथैव देवानृषयस्तपसा प्रतिपेदिरे॥
English: The powerful Prajapati created all this by the mind only. Similarly Rishis attained to the status of celestials by the help of penance.
Sanskrit: तपसश्चानुपूर्येण फलमूलाशिनस्तथा। त्रैलोक्यं तपसा सिद्धाः पश्यन्तीह समाहिताः॥
English: Likewise, those who have acquired perfection, who capable of the concentration of Yoga, and who live on fruits and roots, likewise perceive the triple world by penance.
Sanskrit: औषधान्यगदादीनि नानाविद्याश्च सर्वशः। तयसैव प्रसिद्ध्यन्ति तपोमूलं हि साधनम्॥
English: Medicines and herbs and all the various sciences are acquired by means of penance alone, for all acquisition has penance for its were root.
Sanskrit: यदुरापं दुराम्नायं दुराधर्षं दुरन्वयम्। तत् सर्वं तपसा साध्यं तपो हि दुरतिक्रमम्॥
English: Whatever is difficult of acquisition, difficult to learn, difficult to defeat, difficult to pass through, can all be acquired by penance, for penance is irresistible.
Sanskrit: सुरापो ब्रह्महा स्तेयी भ्रूणहा गुरुतल्पगः। तयसैव सुतप्तेन मुच्यते किल्बिषात् ततः॥
English: One who drinks alcoholic liquors, one who kills a Brahmana, one who steals, one who destroys a foe us, one who violates one's preceptor's bed, becomes cleansed of such sin by penance well performed.
Sanskrit: मनुष्याः पितरो देवाः पशवो मृगपक्षिणः। यानि चान्यानि भूतानि सानि स्थावराणि च॥ तपः परायणा नित्यं सिद्ध्यन्ते तपसा सदा। तथैव तपसा देवा महामाया दिवं गताः॥
English: Human beings, departed manes, deities, (sacrificial) animal, beasts and birds, and all other creatures mobile and immobile, by always devoting themselves to penances, become successful by penance along. Similarly the celestials gifted with great powers of illusion, have attained to the celestial region.
Sanskrit: आशीर्युक्तानि कर्माणि कुर्वते ये त्वतन्द्रिताः। अहंकारसमायुक्तास्ते सकाशे प्रजापतेः॥
English: Those who without idleness perforın deeds with expectation, being full of egoism, approach the presence of Prajapati.
Sanskrit: ध्यानयोगेन शुद्धेन निर्ममा निरहंकृताः। आप्नुवन्ति महात्मानो महान्तं लोकमुत्तमम्॥
English: Those great ones, however, who are devoid of mineness and freed from egoism through the pure contemplation of Yoga, acquire the great and highest regions.
Sanskrit: ध्यानयोगमुपागम्य प्रसन्नमतयः सदा। सुखोपचयमव्यक्तं प्रविशन्त्यात्मवित्तमाः॥
English: Those who understand best the self, having acquired Yoga contemplation and having their minds always cheerful, into the unmanifest accumulation of happiness.
Sanskrit: ध्यानयोगादुपागम्य निर्ममा निरहंकृताः। अव्यक्तं प्रविशन्तीह महतां लोकमुत्तमम्॥
English: Those persons who are freed from egoism and who are re-born after having attained to the fullness of Yoga contemplation, enter into the highest region reserved for the great, viz., the Unmanifest.