pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: दृढ़र्हि पाशैर्बहुभिर्विमुक्तः प्रजानिमित्तैरपि दैवतैश्च। यदा ह्यसौ सुखदुःखे जहाति मुक्तस्तदग्यां गतिमेत्यलिङ्गः॥
English: When one becomes freed from the very many strong fetters, occasioned by affection for children and wives and love for sacrifices and other rites, when one renounces both joy and sorrow and transcends all attachments, one then attains to the highest end and entering into the Universal Soul becomes immersed in it.
Sanskrit: श्रुतिप्रमाणागममङ्गलैच शेते जरामृत्युभयादभीतः। क्षीणे च पुण्ये विगते च पापे ततो निमित्ते च फले विनष्टे। मास्थाय पश्यन्ति महत्यसक्ताः॥
English: When one has understood the injunction of the Shrutis that lead to correct conclusion (about Brahma) and has practised those auspicious virtues which the same and other Scriptures teach, one may lie down at ease, disregarding the fears of decrepitude and death. When both merits and demerits disappear, and the fruits, in the form of joy and sorrow, originating therefrom, and destroyed, men, unattached to everything, seek refuge at first with personal Brahma, and then behold impersonal Brahma in their understandings.
Sanskrit: स्तन्तुक्षय तिष्ठति पात्यमानः। तथा विमुक्तः प्रजहाति दुःखं विध्वंसते लोष्ट इवाद्रिमृच्छन्॥
English: In course of its downwards descent under the influence of ignorance individual soul lives (within its cell formed by acts) like a silkworm living within its cell made of threads woven by itself. Like the freed silk-worm again that quits its cell, individual soul also abandons its house forined by its acts. The final result, is that its sorrows are then dissipated like a clump of carth falling violently upon a rocky mass.
Sanskrit: यथा रुरुः शृङ्गमथो पुराणं हित्वा त्वचं वाप्युरगो यथा च। स्तथा विमुक्तो विजहाति दुःखम्॥
English: As the Ruru deer casting off its hold horns or the snake casting off slough passes on without arresting any notice, similarly a person who is unattached renounces all his sorrows.
Sanskrit: मुत्सृज्य पक्षी निपतत्यसक्तः। तथा ह्यसौ सुखदुःखे विहाय मुक्तः पराक्र्धा गतिमेत्यलिङ्गः॥
English: As a bird leaves a tree that is about to fall down upon a water and sits on a (new) resting place, similarly similarly the person freed from attachinents renounces both joy and sorrow and dissociated even from his subtile and subtler forms attains to that end which is full of the highest prosperty.
Sanskrit: भीष्म उवाच अपि च भवति मैथिलेन गीतं नगरमुपाहितमग्निनाभिवीक्ष्य। न खलु मम हि दह्यतेऽत्र किंचित् स्वयमिदमाह किल स्म भूमिपालः॥
English: Seeing his city burning in a fire, their own ancestor Janaka, the king of Mithila himself proclaimed-'In this fire nothing of mine is burning.'
Sanskrit: इदममृतपदं निशम्य राजा स्वयमिह पञ्चशिखेन भाष्यमाणम्। निखिलमभिसमीक्ष्य निश्चितार्थः परमसुखी विजहार वीतशोकः॥
English: Having heard these words capable of giving imınortality and uttered by Panchashikha, and arriving at the truth after carefully reflecting upon everything that the latter had said King Janadeva cast off his sorrows and lived on in the enjoyment of great happiness.
Sanskrit: इमं हि यः पठति विमोक्षनिश्चयं महीपते सततमवेक्षते तथा। उपद्रवान् नानुभवत्यदुःखितः प्रमुच्यते कपिलमिवैत्य मैथिलः॥
English: He who reads this discourse, O king, that deals with emancipation and who always reflects upon it, is never pained by any misfortune, and freed from sorrow, attains to liberation like Janadeva the king of Mithila after his meeting with Panchashikha.' He who reads this discourse, O king, that deals with emancipation and who always reflects upon it, is never pained by any misfortune, and freed from sorrow, attains to liberation like Janadeva the king of Mithila after his meeting with Panchashikha.'
Sanskrit: युधिष्ठिर उवाच किं कुर्वन् सुखमाप्नोति किं कुर्वन् दुःखमाप्नुयात्। किं कुर्वनिर्भयो लोके सिद्धश्चरति भारत॥
English: By doing what does one gain happiness, and what is that by doing which one meets with misery? What also is that, O Bharata, by doing which one becomes freed from fear and sojourns here successfully,
Sanskrit: भीष्म उवाच दममेव प्रशंसन्ति वृद्धाः श्रुतिसमाधयः। सर्वेषामेव वर्णानां ब्राह्मणस्य विशेषतः॥
English: Bhishma said The ancients who had there minds, directed to the Shrutis, spoke highly of the duty of selfcontrol for all the castes in general, but for the Brahmanas in especial.
Sanskrit: नादान्तस्य क्रियासिद्धिर्यथावदुपपद्यते। क्रिया तपश्च सत्यं च दमे सर्वं प्रतिष्ठितम्॥
English: One who is not self-controlled never enjoys success in religious rites. Religious rites, penances, truth, all these depend upon selfcontrol.
Sanskrit: दमस्तेजो वर्धयति पवित्रं दम उच्यते। विपाप्मा निर्भयो दान्तः पुरुषो विन्दन्ते महत्॥
English: Self-control increases one's energy. Self-। control is said to be sacred. The man of selfcontrol becomes sinless and fearless and acquires great results.
Sanskrit: सुखं दान्तः प्रस्वपिति सुखं च प्रतिबुद्ध्यते। सुखं लोके विपर्येति मनश्चास्य प्रसीदति॥
English: One who is self-controlled sleeps happily and wakes happily. He lives happily in the world and his mind always remains cheerful
Sanskrit: तेजो दमेन ध्रियते तन्न तीक्ष्णोऽधिगच्छति। अमित्रांश्च बहून् नित्यं पृथगात्मनि पश्यति॥
English: Every sort of excitement is quietly controlled by self-control. One who is not selfcontrolled fails in a similar endeavour. The self-controlled man sees his numberless focs (such as lust, desire, and anger, etc.') as if these dwell in a separate body.
Sanskrit: क्रव्याट्य इव भूतानमदान्तेभ्यः सदाभयम्। तेषां विप्रतिषेधार्थं राजा सृष्टः स्वयम्भुवा॥
English: Like tigers and other carnivorous animals, persons shorn of self-control always strike all creatures with fear. For controlling these men, the Self-create (Brahma) created kings.
Sanskrit: आश्रमेषु च सर्वेषु दम एव विशिष्यते। यच्च तेषु फलं धर्मे भूयो दान्ते तदुच्यते॥
English: In all the modes of life, the practice of selfcontrol is distinguished above all other virtues. The fruits of self-control are much greater than those obtainable in all the modes of life.
Sanskrit: तेषां लिङ्गानि वक्ष्यामि येषां समुदयो दमः। अकार्पण्यमसंरम्भः संतोष: श्रद्दधानता॥ अक्रोध आर्जवं नित्यं नातिवादोऽभिमानिता। गुरुपूजानसूया च दया भूतेष्वपैशुनम्॥ जनवादमृषावादस्तुतिनिन्दाविवर्जनम्। साधुकामश्च स्पृहयेन्नायति प्रत्ययेषु च॥
English: I shall now describe the characteristic marks of those persons who value self-control highly. They are nobility, calmness of nature, contentment, faith, forgiveness, invariable simplicity, the absence of talk-activeness, humility, reverence for elders, benevolence, mercy for all creatures, frankness, abstention from talk upon kings and men in authority, from all false and useless topics, and from applause and censure of others. The selfcontrolled man becomes desirous of liberation and, quietly bearing present joys and griefs, is never overjoyed or depressed by prospective (Ones.
Sanskrit: अवैरकृत् सूपचारः समो निन्दाप्रशंसयोः। सुवृत्तः शीलसम्पन्नः प्रसन्नात्मऽऽत्मवान् प्रभुः॥
English: Shom of vindictiveness and all sorts of guile, and unaffected by praise and censure, such a man is well-behaved, has good manners is pure of soul, had fortitude, and is a complete master of his passions.
Sanskrit: प्राप्य लोके च सत्कारं स्वर्ग वै प्रेत्य गच्छति। दुर्गमं सर्वभूतानां प्रापयन् मोदते सुखी॥
English: Gaining honours in this world, such a man in after life goes to heaven. Making all creatures gain what they cannot acquire without his help, such a man rejoices and becomes happy.
Sanskrit: सर्वभूतहिते युक्तो न स्म यो द्विषते जनम्। महाह्रद इवाक्षोभ्यः प्रज्ञातृप्तः प्रसीदति॥
English: Devoted to universal benevolence, such a man never feels animosity for any one. Tranquil like a calm ocean, wisdom feels his soul and he is ever cheerful.
Sanskrit: अभयं यस्य भूतेभ्यः सर्वेषामभयं यतः। नमस्यः सर्वभूतानां दान्तो भवति बुद्धिमान्॥
English: Endued with intelligence, and deserving of universal reverence, the self-controlled man never fears any creature and is feared by no creature in return.
Sanskrit: न हृष्यति महत्यर्थे व्यसने च न शोचति। स वै परिमितप्रज्ञः स दान्तो द्विज उच्यते॥
English: That man who never rejoices even at large accessions and never feels sorrow when overtaken by misfortune, is said to be endued with contented wisdom. Such a man is said to he self-controlled. Indeed, such a man is said to be a twice-born man.
Sanskrit: कर्मभिः श्रुतिसम्पन्नः सद्भिराचरितैः शुचिः। सदैव दमसंयुक्तस्तस्य भुङ्क्ते महाफलम्।।१७
English: Well-read in the scriptures and gifted with a pure soul, the man of self-controi, performing all those acts that are done by the good, enjoys their high fruits.
Sanskrit: अनसूया क्षमा शान्तिः संतोषः प्रियवादिता। सत्यं दानमनायासो नैष मार्गो दुरात्मनाम्॥
English: The wicked men, however, never follow the path of benevolence, forgiveness, tranquillity, contentment, sweetness of speech, trutli, liberality, and comfort.
Sanskrit: कामक्रोधौ च लोभश्च परस्येाविकत्थना। कामक्रोधौ वशे कृत्वा ब्रह्मचारी जितेन्द्रियः ॥ विक्रम्य घोरे तपसि ब्राह्मणः संशितव्रतः। कालाकाङ्क्षी चरेल्लोकान् निरपाय इवात्मवान्॥
English: They follow the path of lust, anger, cupidity, envy of others, and boastfulness. Overcoming lust and anger, practising the vow of Brahmacharya and becoming a complete master of his senses, the Brahman practising patiently the austerest penances, and observing the most rigid restraints, should live in this world, calmly waiting for his time like one seeming to have a body through fully knowing that he is not subject to destruction.
Sanskrit: युधिष्ठिर उवाच द्विजातयो व्रतोपेता यदिदं भुञ्जते हविः। अन्नं ब्राह्मणकामाय कथमेतत् पितामह॥
English: Yudhisthira said The three twice-born classes, who perform sacrifices and other rites, some times eat the remnants, consisting of meat and wine, of sacrifices in honour of the gods, from motives of obtaining children and heaven. What, O grandfather, is the nature of this act?
Sanskrit: भीष्म उवाच अवेदोक्तव्रतोपेता भुञ्जाना: कार्यकारिणः। वेदोक्तेषु च भुञ्जाना व्रतलुब्धा युधिष्ठिर॥
English: Bhishma said Those who eat forbidden food without performing the sacrifices and vows ordained in the Vedas are known as wilful men. Those, on the other hand, who eat such food in the observance of Vedic sacrifices and vows and actuated by the desire of fruits in the shape of heaven and children, ascend to heaven but drop down on the termination of their merits.
Sanskrit: युधिष्ठिर उवाच यदिदं तप इत्याहुरुपवासं पृथग्जनाः। एतत् तपो महाराज उताहो किं तपो भवेत्॥
English: Yudhishthira said Common people say that fasting is penance. Is fasting, however, really so, or is penance somethings different?
Sanskrit: भीष्म उवाच मासपक्षोपवासेन मन्यन्ते यत् तपो जनाः। आत्मतन्त्रोपघातस्तु न तपस्तत्सतां मतम्॥
English: Bhishma said People really consider fast, measured by months or fortnights or days, as penance. The good, however, hold that such is not penance. On the other hand, fast is an obstacle to the acquirement of the knowledge of the Soul.
Sanskrit: त्यागश्च संनतिश्चैव शिष्यते तप उत्तमम्। सदोपवासी च भवेद् ब्रह्मचारी सदा भवेत्॥
English: The renunciation of acts and humility form the highest penance. It is superior to all kinds of penance. He who performs such penance is considered as one who is always fasting and who is always leading a life of Brahmacharrya.
Sanskrit: मुनिश्च स्यात् सदा विप्रो दैवतं च सदा भवेत्। कुटुम्बिको धर्मकामः सदास्वप्नश्च भारत॥
English: Such a Brahman will become a Muni always, a deity, and sleepless forever, and one engaged in the pursuit of virtue only, even if he lives in a family.
Sanskrit: मांसादी सदा च स्यात् पवित्रश्च सदा भवेत्। अमृताशी सदा च स्याद् देवतातिथिपूजकः॥
English: He will become a vegetarian always, and pure for ever. He will become an eater always of ambrosia, and an worshipper always of gods and guests.
Sanskrit: विघसाशी सदा च स्यात् सदा चैवातिथिव्रतः। श्रद्दधानः सदा च स्याद् देवताद्विजपूजकः॥
English: Indeed, he will be considered as one always living on sacrificial residue, as one ever devoted to the duty of hospitality, as one always full of faith, and as one always adoring gods and guests.
Sanskrit: युधिष्ठिर उवाच कधं सदोपवासी स्याद् ब्रह्मचारी कथं भवेत्। विघसाशी कथं च स्यात् सदा चैवातिथिव्रतः॥
English: Yudhishthira said one ever How can one practising such penance come to be known as one who is always fasting or as who follows the VOW of Brahmacharya, or as one who always lives upon sacrificial residue, or as one who always worships guests.
Sanskrit: भीष्म उवाच अन्तरा प्रातराशं च सायमाशं तथैव च। सदोपवासी स भवेद् योन भुङ्क्तेऽन्तरा पुनः॥
English: Bhishma said He will be considered as one who is always fasting if he eats once during the day and once during the night at the fixed hours without eating anything in the interim.
Sanskrit: भार्यां गच्छन् ब्रह्मचारी ऋतौ भवति वै द्विजः। ऋतुवादी भवेन्नित्यं ज्ञाननित्यश्च यो नरः॥
English: Such a Brahman, by always speaking the truth and by following always wisdom, and by going to his wife only in her season and never at other times, becomes a Brahmacharin.
Sanskrit: अभक्षयेत् तथा मांसमपांसाशी भवत्यपि। दाननिता; पवित्रश्च अस्वप्नश्च दिवास्वपन्॥
English: By never cating meat of animals not killed for sacrifice, he will become a strict vegetarian. By always becoming charitable he will become ever pure, and by abstaining from sleep during De day he will become one who is always awake.
Sanskrit: भृत्यातिथिषु यो शुढे भुक्तवत्सु सदा सदा। अमृतं केवलं भुते इति विद्धि युधिष्ठिर॥
English: Know, O Yudhisthira, that the man who eats only after having fed his servants and guests becomes an eater always of ambrosia.
Sanskrit: (अदत्त्वा योऽतिथिभ्योऽन्नं न भुङ्क्ते सोऽतिथिप्रियः। अदत्त्वान्नं दैवतेभ्यो यो न भुङ्क्ते स दैवतम्।।) अभुक्तवत्सु नाश्नानः सततं यस्तु वै द्विजः। अभोजनेन तेनास्य जित: स्वर्गो भवत्युत॥
English: The Brahmana who never eats till gods and guests are fed, acquires by such abstention, heaven itself.
Sanskrit: देवताभ्यः पितृभ्यश्च भृत्येभ्योऽतिथिभिः सह। अवशिष्टं तु योऽश्नाति तमाहुर्विघसाशिनम्॥
English: He is said to live upon sacrificial residue who eats only what remains after feeding the gods, the Pitris, servants and guests.
Sanskrit: तेषां लोका ह्यपर्यन्ता: सदने ब्रह्मणा सह। उपस्थिताश्चाप्सरोभिः परियान्ति दिवौकसः॥
English: Such men acquires numberless blessed regions in next life. The gods and the Apsaras with Brahman himself, come to their homes.
Sanskrit: देवताभिश्च ये सार्धं पितृभिश्चोपभुञ्जते। रमन्ते पुत्रपौत्रैश्च तेषां गतिरनुत्तमा॥
English: They who share their food with the gods and the Pitris pass their days always happily with their sons and grandsons, and at last, leaving off this body, acquire a very high end.
Sanskrit: युधिष्ठिर उवाच यदिदं कर्म लोकेऽस्मिन् शुभं वा यदि वाशुभम्। पुरुषं योजयत्येव फलयोगेन भारता॥१
English: Yudhisthira said In this world, O Bharata, good and bad acts attach themselves to man for the purpose of producing fruits for enjoyment or endurance.
Sanskrit: कर्तास्ति तस्य पुरुष उताहो नेति संशयः। एतदिच्छामि तत्त्वेन त्वत्तः श्रोतुं पितामह॥
English: Is man, however, to be regarded as their doer or is he not to be considered so? My mind is full of doubts regarding this question. I wish to hear this fully from you, O grandfather.
Sanskrit: भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। प्रह्लादस्य च संवादमिन्द्रस्य च युधिष्ठिर॥
English: Bhishma said Regarding it, О Yudhisthira, is cited the old discourse between Prahlada and Indra.
Sanskrit: असक्तं धूतपाप्मानं कुले जातं बहुश्रुतम्। अस्तब्धमनहङ्कारं सत्त्वस्थं समये रतम्॥ तुल्यनिन्दास्तुति दान्तं शून्यागारनिवासिनम्। चराचराणां भूतानां विदितप्रभवाप्ययम्॥ अक्रुध्यन्तमहष्यन्तमप्रियेषु प्रियेषु च। काञ्चने वाथ लोष्टे वा उभयोः समदर्शनम्॥
English: The king of the Daityas, viz., Prahlada, was unattached to all worldly objects. His sins had been dissipated. Of respectable parentage, he was endued with great learning. Free from stupefaction and pride, ever pervaded by the quality of goodness, and devoted to various vows, he considered praise and censure in the same light. Endued with self-control he was then passing his time in an empty room. Conversant with the origin and the destruction of all created objects mobile and immobile, he was never angry with things that displeased him and never rejoiced at the acquisition of agreeable objects. He considered equally gold and a clod of earth.
Sanskrit: आत्मनि श्रेयसि ज्ञाने धीरं निश्चितनिश्चितम्। परावरज्ञं भूतानां सर्वज्ञं समदर्शनम्॥
English: Earnestly studying the Soul and acquiring Emancipation, and firm in knowledge, he had acquired firm conclusions about truth.
Sanskrit: शक्रः प्रह्लादमासीनमेकान्ते संयतेन्द्रियम्। बुभुत्समानस्तत्प्रज्ञामभिगम्येदमब्रवीत्॥
English: Acquainted with what is supreme and what is not so among all things, omniscient and of universal sight, as he was seated on day in a solitary room with his senses under complete control, Shakra approached him, and desirous
Sanskrit: यैः कश्चित् सम्मतो लोके गुणैः स्यात् पुरुषो नृषु। भवत्यनपगान् सर्वांस्तान् गुणाल्लँक्षयामहे॥
English: O king, I see all those qualities permanently living in you by which a person acquires the esteem of all.
Sanskrit: अथ ते लक्ष्यते बुद्धिः समा बालजनैरिह। आत्मानं मन्यमानः सन् श्रेयेः किमिह मन्यसे॥
English: Your understanding seems to be like that of a child, free from attachment and aversion. You know the soul. What, do you think, is the best means by which a knowledge of the Soul may be acquired.
Sanskrit: बद्धः पाशैश्च्युतः स्थानाद् द्विषतां वशमागतः। श्रिया विहीनः प्रह्लाद शोचितव्ये न शोचसि॥
English: You are now bound in fetters, fallen off from your former position, brought under the sway of your foes, and divested of prosperity. Your present circumstances are such as may well give room to grief. Yet how is it, O Prahlada, that you do not grieve.
Sanskrit: प्रज्ञालाभात् तु दैतेय उताहो धृतिमत्तया। प्रह्लाद सुस्थरूपोऽसि पश्यन् व्यसनमात्मनः॥
English: Is this owing, O son of Diti, to the acquisition of wisdom or is it on account of your fortitude? Behold your calamities, O Prahlada, and yet you appear like one that is happy and tranquil.
Sanskrit: इति संचोदितस्तेन धीरो निश्चितनिश्चयः। उवाच श्लक्ष्णया वाचा स्वां प्रज्ञामनुवर्णयन्॥
English: Thus urged by Indra, the king of the Daityas, endued with firinness and with fixed conclusions about truth, replied in these sweet words showing great wisdom.
Sanskrit: प्रह्लाद उवाच प्रवृत्तिं च निवृत्तिं च भूतानां यो न बुद्ध्यते। तस्य स्तम्भो भवेद् बाल्यानास्ति स्तम्भोऽनुपश्यतः।।१४।
English: Prahlada said “He who does not know the origin and the destruction of all created objects, is, on account of such ignorance, stupefied. He, however, who knows these two things, is never stupefied.
Sanskrit: स्वभावात् सम्प्रवर्तन्ते निवर्तन्ते तथैव च। सर्वे भावास्तथाभावाः पुरुषार्थो न विद्यते॥ पुरुषार्थस्य चाभावे नास्ति कश्चिच्च कारकः। स्वयं न कुर्वतस्तस्य जातु मानो भवेदिह॥
English: All kinds of entities and non-entities come into being or cease on account of their own nature. No kind of personal exertion is necessary (for their production). In the absence of personal exertion it is clear that no personal agent exists for the production of all this that we perceive. But though the person never does anything, yet through the influence of Ignorance a consciousness regarding agency over spreads itself on it.
Sanskrit: यस्तु कर्तारमात्मानं मन्यते साध्वसाधु वा। तस्य दोषवती प्रज्ञा अतत्त्वज्ञेति मे मतिः॥
English: He who regards himself as the doer of good or bad acts possesses a vile wisdom. Such a person is, in my opinion, does not know the truth.
Sanskrit: यदि स्यात् पुरुषः कर्ता शक्रात्मश्रेयसे ध्रुवम्। आरम्भास्तस्य सिद्ध्येयुर्न तु जातु परा भवेत्॥ अनिष्टस्य हि निर्वृत्तिरनिर्वृत्तिः प्रियस्य च। लक्ष्यते यतमानानां पुरुषार्थस्ततः कुतः॥
English: If, O Shakra, the being known as person were really the actor, then all acts undertaken for his own benefit would certainly be successful. None of those acts would be futile. Persons struggling their utmost to avoid what is not desired and to bring about what is desired are not to be seen. What becomes then of personal exertion?
Sanskrit: अनिष्टस्याभिनिर्वृत्तिमिष्टसंवृत्तिमेव च। अप्रयत्नेन पश्यामः केषाञ्चित् तत्स्वभावतः॥
English: In the case of some, we see that without any exertion on their part, what is not desired is not brought about and what is desired, is done. This then must be the result of Nature.
Sanskrit: प्रतिरूपतराः केचिद् दृश्यन्ते बुद्धिमत्तराः। विरूपेभ्योऽल्पबुद्धिभ्यो लिप्समाना धनागमम्॥
English: Some extraordinary persons again are seen, for though possessed of superior intelligence they have to seek wealth from others that are vulgar in features and gifted with little intelligence.
Sanskrit: स्वभावप्रेरिताः सर्वे निविशन्ते गुणा यदा। शुभाशुभास्तदा तत्र कस्य किं मानकारणम्॥
English: Indeed, when all qualities, good or bad, enter a person impelled by Nature, what is there for one to boast (of his superior possessions)?
Sanskrit: स्वभावादेव तत्सर्वमिति मे निश्चिता मतिः। आत्मप्रतिष्ठा प्रज्ञा वा मम नास्ति ततोऽन्यथा॥
English: All these come from Nature. This is my seitled belief. Even Liberation and knowledge of self, in my view, originate from the same Source.
Sanskrit: कर्मजं त्विह मन्यन्ते फलयोगं शुभाशुभम्। कर्मणां विषयं कृत्स्नमहं वक्ष्यामि तच्छृणु॥
English: In this world all fruits, good or bad, that attach themselves to persons, are considered as the outcome of acts. I shall now describe fully the subject of acts. Hear me.
Sanskrit: यथा वेदयते कश्चिदोदनं वायसो ह्यदन्। एवं सर्वाणि कर्माणि स्वभावस्यैव लक्षणम्॥
English: As a crow, while eating some food, announces the presences of that food by its repeated cawing, similarly all our acts only proclaim the indications of Nature.
Sanskrit: विकारानेव यो वेद न वेद प्रकृतिं पराम्। तस्य स्तम्भौ भवेद् बाल्यान्नास्ति स्तम्भोऽनुपश्यतः॥२६
English: He who is acquainted with only the metamorphoses of Nature but not with Nature which is supreme and exist by herself, feels stupefication on account of his ignorance. He, however, who understands the difference between Nature and her metamorphoses is never stupefied.
Sanskrit: स्वभावभाविनो भावान् सर्वानेवेह निश्चयात्। बुद्ध्यमानस्य दर्पो वा मानो वा किं करिष्यति॥
English: All things originate from Nature. On account of one's certain conviction about it, he would never be affected by pride or arrogance.
Sanskrit: वेद धर्मविधि कृत्स्नं भूतानां चाप्यनित्यताम्। तस्माच्छक न शोचामि सर्वं ह्येवेदमन्तवत्॥
English: When I know the origin of all the ordinances of mortality and when I ain acquainted with the instability of all objects, I can not, O Shakra, indulge in grief. All this is endued with an end.
Sanskrit: निर्ममो निरहंकारो निराशीर्मुक्तबन्धनः। स्वस्थो व्यपेतः पश्यामि भूतानां प्रभवाप्ययौ॥
English: Without attachments, without pride, without desire and hope, freed from all fetters, and dissociated from everything, I am passing my time happily, seeing that appearance and disappearance of all created objects.
Sanskrit: कृतप्रज्ञस्य दान्तस्य वितृष्णस्य निराशिषः। नायासो विद्यते शक्र पश्यतो लोकमव्ययम्॥
English: For one who is wise, who is self-controlled, who is contented, who is without desire and hope, and who sees all things with the light of self-knowledge, on trouble or anxiety exists, O Shakra.
Sanskrit: प्रकृतौ च विकारे च न मे प्रीतिर्न च द्विषे। द्वेष्टारं च न पश्यामि यो मामद्य ममायते॥
English: I have no liking or aversion for either Nature or her changes. I do not see any one now who is my enemy nor any one who is mine own.
Sanskrit: नोर्ध्वं नावाङ् न तिर्यक् च न क्वचिच्छक कामये। न हि ज्ञेये न विज्ञाने न ज्ञाने कर्म विद्यते॥
English: I do not, O Shakra, at any time seek either heaven, or this world, or the nether regions. It is not the fact that there is no happiness in understanding the Soul. But the Soul, being dissociated from everything, cannot enjoy happiness. Hence I desire nothing.
Sanskrit: शक्र उवाच येनैषा लभ्यते प्रज्ञा येनु शान्तिरवाप्यते। प्रब्रूहि तमुपायं मे सम्यक् प्रह्लाद पृच्छतः॥
English: Shakra said Tell me the means, O Prahlada, by which this kind of wisdom may be acquired and by which this kind of tranquillity may be made one's own. I pray you.'
Sanskrit: प्रह्लाद उवाच आर्जवेनाप्रमादेन प्रसादेनात्मवत्तया। वृद्धशुश्रषया शक्र पुरुषो लभते महत्॥
English: Prahlada said 'By simplicity, by carefulness, by purifying the soul, by controlling the passions, and by waiting upon elders, O Shakra, a person acquires liberation.
Sanskrit: स्वभावाल्लभते प्रज्ञां शान्तिमेति स्वभावतः। स्वभावादेव तत्सर्वं यत्किचिदनुपश्यसि॥
English: Know this, however, that one gains wisdom from Nature, and that the acquisition of tranquillity also is owing to the same cause. Indeed, everything else that you see is due to Nature.