pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: शब्दाश्च रूपाणि रसाश्च पुण्या: स्पर्शाश्च गन्धाश्च शुभास्तथैव। देतत् पुलं सिद्ध्यति कर्मलोके।॥
English: All excellent sorts of sound, form, tastes, touch, and scent, are the fruits of acts, being acquired in the region of acts. As for, however, the fruits of knowledge, man acquires them even here before death.
Sanskrit: यद् यच्छरीरेण करोति कर्म शरीरयुक्तः समुपाश्नुते तत्। शरीरमेवायतनं सुखस्य दुःखस्य चाप्यायतनं शरीरम्॥
English: Whatever acts are perforined by means of the body, one enjoys the fruits thereof in this body. The body is, indeed, the structure to which adhere both happiness and misery.
Sanskrit: वाचा तु यत्कर्म करोति किंचिद् वाचैव सर्वं समुपाश्नुते तत्। न्मन:स्थ एवायमुपाश्नुते तत्॥
English: Whatever acts are performed by means of words, their fruits are enjoyed in a state in which words can be spoken. Likewise, whatever acts are performed by the mind, their fruits are enjoyed in a state in which one is not treed from the mind.
Sanskrit: यथा यथा कर्मगुणं फलार्थी करोत्ययं कर्मफले निविष्टः। तथा तथायं गुणसम्प्रयुक्तः शुभाशुभं कर्मफलं भुनक्ति॥
English: Seeking the fruits of acts, whatever acts (Satvika or Rajasika or Tamasika) a person performs, the fruits, good or bad, that he actually enjoys are permeated by their nature.
Sanskrit: मत्स्यो यथा स्रोत इवाभिपाती तथा कृतं पूर्वमुपैति कर्म। शुभे त्वसौ तुष्यति दुष्कृते तु न तुष्यते वै परमः शरीरी॥
English: Like fishes going against a current of water, pristine acts visit the actor. The embodied creature enjoys happiness for his good acts, and suffers misery for his evil ones.
Sanskrit: यतो जगत् सर्वमिदं प्रसूतं ज्ञात्वाऽऽत्मवन्तो व्यतियान्ति यत् तत्। यन्मन्त्रशब्दैरकृतप्रकाशं तदुच्यमानं शृणु मे परं यत्॥
English: I will now describe Him from whom this universe has originated, Him by knowing whom persons of purified souls cross this world, Him who has not been expressed by Vedic Mantras and Words. Listen to me as I speak of that greatest of the grcat.
Sanskrit: रसैविमुक्तं विविधैश्च गन्धै रशब्दमस्पर्शमरूपवच्चा अग्राह्यमव्यक्तमवर्णमेकं पञ्चप्रकारान् ससृजे प्रजानाम्॥
English: Himself freed from the several sorts of tasto and scent, and sound and touch and forin, He is incapable of being comprehended by the senses, unmanifest, without colour, the One, and He has created the five kinds of objects for His creatures.
Sanskrit: न स्त्री पुमान् नापि नपुंसकं च न सन्न चासत् सदसच्च तन्न। स्तदक्षरं न क्षरतीति विद्धि॥
English: He is neither female, nor male, nor of the neuter sex. He is neither existent, nor nonexistent, nor existent-non-existent. Only those that are acquainted with Bralıma see Him. He knows no deterioration.
Sanskrit: मनुरुवाच यदिन्द्रियैस्तूपहितं पुरस्तात् प्राप्तान् गुणान् सस्मरते चिराय। तेष्विन्द्रियेषूपहतेषु पश्चात् स बुद्धिरूप: परमः स्वभावः॥
English: Manu said The mind united with the senses, remembers after a long time the impressions of objects received in the past. When the action of the senses is suspended, the Supreme Soul in the form in the Understanding, exists in its own true nature.
Sanskrit: रजस्तमः सत्त्वमथो तृतीयं गच्छत्यसौ स्थानगुणान् विरूपान्। तथेन्द्रियाण्याविशते शरीरी हुताशनं वायुरिवेन्धनस्थम्॥
English: There is Rajas, there is Tamas, and there is Satva the third. There arc again three conditions of the understanding, viz., waking, dreaming, and sound sleep. The Soul perceives the pleasures and pains, which are all contradictory, of those states, and which partake of the nature of the three-fold qualities first mentioned. The Soul enters the senses like the wind entering the fire in piece of wood.
Sanskrit: न चक्षुषा पश्यति रूपमात्मनो न पश्यति स्पर्शनमिन्द्रियेन्द्रियम्। न श्रोत्रलिङ्गं श्रवणेन दर्शनं तथा कृतं पश्यति तद् विनश्यति॥
English: One cannot see the forın of the Soul by his eye, nor can the sense of touch, amongst the senses, apprehend it. The Soul, is not, again, perceived by the ear. It may, however, be seen by the help of the Shrutis and the instructions of the wise. As for senses, that particular senses which apprehends it, loses upon such apprehension its existence as a sense.
Sanskrit: श्रोत्रादीनि च पश्यन्ति स्वं स्वमात्मानमात्मना। सर्वज्ञः सर्वदर्शी च सर्वज्ञस्तानि पश्यति॥
English: The senses cannot themselves apprehend their respective forms. The Soul is omniscient. It sees all things. Being omniscient, it is the Soul that sees the senses.
Sanskrit: यथा हिमवतः पाक् पृष्ठं चन्द्रमसो यथा। न दृष्टपूर्वं मनुजैन च तन्नास्ति तावता॥
English: Nobody has seen the other side of the Himavat mountains, nor the reverse of the moon's disc. Yet it cannot be said that they do not exist.
Sanskrit: तद्वद् भूतेषु भूतात्मा सूक्ष्मो ज्ञानात्मवानसौ। अदृष्टपूर्वश्चक्षुर्त्यां न चासौ नास्ति तावता॥
English: Likewise though never apprehended by the senses, yet nobody can say that the Soul, which dwells in all creatures, which is subtile, and which has knowledge for its essence, does not exist.
Sanskrit: पश्यन्नपि यथा लक्ष्म जगत् सोमे न विन्दति। एवमस्ति न चोत्पन्नं न च तन्न परायणम्॥
English: People see the world reflected on the inoon's disc in the shape of spots. Though seeing, they do not know that it is the world that is so reflected there. Such is the knowledge of the Soul. That knowledge must come of itself. The Soul depends upon the Soul itself.
Sanskrit: रूपवन्तमरूपत्वादुदयास्तमने बुधाः। धिया समनुपश्यन्ति तद्गताः सवितुर्गतिम्॥
English: Reflecting on the formlessness of visible objects before birth and after destruction, wise men behold by the help of intelligence, the forinlessness of objects that have visible forins. Similarly although the Sun's motion cannot be seen, yet persons, by watching its rising and Setting, conclude that the sun has motion.
Sanskrit: तथा बुद्धिप्रदीपेन दूरस्थं सुविपश्चितः। प्रत्यासन्नं निनीषन्ति ज्ञेयं ज्ञानाभिसंहितम्॥
English: Likewise learned and wise men see the Soul by the help of the lamp of intelligence, though it is at a great distance from them, and seek to merge the fivefold elements, which are near, into Brahma.
Sanskrit: न हि खल्वनुपायेन कश्चिदर्थोऽभिसिद्ध्यति। सूत्रजालैर्यथा मत्स्यान् बनन्ति जलजीविनः॥
English: Verily, an object cannot be performed without the application of means. Fishermen catch fish by means of nets made of strings.
Sanskrit: मृगैर्मुगाणां ग्रहणं पक्षिणां पक्षिभिर्यथा। गजानां च गजैरेव ज्ञेयं ज्ञानेन गृह्यते॥
English: Animals are caught by employing animals as the agents. Birds are caught by employing birds as the agents. Elephants are taken by employing elephants. In this way the Soul may be apprehended by the principle of Knowledge.
Sanskrit: अहिरेव ाहेः पादान् पश्यतीति हि नः श्रुतम्। तद्वन्मूर्तिषु मूर्तिस्थं ज्ञेयं ज्ञानेन पश्यति॥
English: It is heard that only a snake can see a snake's legs. Likewise one sees, through Knowledge, the Soul encased in subtle form and living within the gross body.
Sanskrit: नोत्सहन्ते यथा वेत्तुमिन्द्रियैरिन्द्रियाण्यपि। तथैवेह परा बुद्धिः परं बोध्यं न पश्यति।१४॥
English: People cannot, through their senses, know : the senses. Likewisc mere Intelligence at its highest cannot see the Soul which is supreme.
Sanskrit: यथा चन्द्रो ह्यमावास्यामलिङ्गत्वान्न दृश्यते। न च नाशोऽस्य भवति तथा विद्धि शरीरिणम्॥
English: The moon, on the fifteenth day of the dark fortnight, cannot be seen on account of its form being hidden. It cannot be said, however, that destruction overtakes it. Such is the case with the Soul living in the body.
Sanskrit: क्षीणकोशो ह्यमावास्यां चन्द्रमा न प्रकाशते। तद्वन्मूर्तिविमुक्तोऽसौ शरीरी नोपलभ्यते॥
English: On the fifteenth day of the dark fortnight, the gross body of the moon is seen. Similarly the Soul, when freed from the body, cannot be apprehended.
Sanskrit: यथाऽऽकाशान्तरं प्राप्य चन्द्रमा भ्राजते पुनः। तद्वल्लिङ्गान्तरं प्राप्य शरीरी भ्राजते पुनः॥
English: As gaining another point in the sky, the moon begins to shine once more, similarly the soul, acquiring a new body, begins to manifest itself once more.
Sanskrit: जन्म वृद्धिः क्षयश्चास्य प्रत्यक्षेणोपलभ्यते। सा तु चान्द्रमसी वृत्तिर्न तु तस्य शरीरिणः॥
English: The birth, growth, and disappearance of the moon can all be directly perceived by the eye. These phenomena, however, belong to the gross form of that luminary. The like are not the attributes of the Soul,
Sanskrit: उत्पत्तिवृद्धिवयसा यथा स इति गृह्यते। चन्द्र एव त्वमावास्यां तथा भवति मूर्तिमान्॥
English: The moon, when it appears after its disappearance on the fifteenth day of the dark fortnight, is considered as the same luminary that had become invisible. Similarly despite the changes represented by birth, growth, and age, a person is considered as the same individual without any doubt of his identity.
Sanskrit: नोपसर्पद् विमुञ्चद् वा शशिनं दृश्यते तमः। विसृजंश्योपसर्पश्च तद्वत् पश्य शरीरिणम्॥
English: It is not distinctly seen how Rabu approaches and leaves the moon. Likewise the Soul cannot be seen how it leaves one body and enters another.
Sanskrit: यथा चन्द्रार्कसंयुक्तं तमस्तदुपलभ्यते। तद्वच्छरीरसंयुक्तः शरीरीत्युपलभ्यते॥
English: Rahu becomes visible only when it exists with the sun or the moon. Likewise the Soul is apprehended only when it exists with the body.
Sanskrit: यथा चन्द्रार्कनिर्मुक्तः स राहु!पलभ्यते। तद्वच्छरीरनिर्मुक्तः शरीरी नोपलभ्यते॥
English: When freed from the sun or the moon, Rahu is no longer seen. Likewise the Soul, freed from the body, can no longer be seen.
Sanskrit: यथा चन्द्रो ह्यमावास्यां नक्षत्रैर्युज्यते गतः। तद्वच्छरीरनिर्मुक्तः फलैर्युज्यति कर्मणः॥
English: Then again, as the moon, even when it disappears on the fifteenth day of the dark fortnight, is not left by the constellations and the stars, the Soul also, even though separated from the body, is not deserted by the fruits of the acts it has won in that body.
Sanskrit: मनुरुवाच यथा व्यक्तमिदं शेते स्वप्ने चरति चेतनम्। ज्ञानमिन्द्रियसंयुक्तं तद्वत् प्रेत्य भवाभवौ॥
English: As in a dream this body (inactive) and the enlivening spirit in its subtile form, separating itself from the former, walks forth, so, in the state called deep sleep (or death), the subtile forin with all the senses becomes inactive, and the Understanding, separated from it, remains awake. The same is the case with Existence and Non-Existence.
Sanskrit: यथाम्भसि प्रसन्ने तु रूपं पश्यति चक्षुषा। तद्वत्प्रसन्नेन्द्रियत्वाज्ज्ञेयं ज्ञानेन पश्यति॥
English: As when a sheet of water is clear, images reflected in it can be seen by the eye, similarly, if the senses be undisturbed, the Soul is capable of being seen by the understanding.
Sanskrit: स एव लुलिते तस्मिन् यथा रूपं न पश्यति। तथेन्द्रियाकुलीभावे ज्ञेयं ज्ञाने न पश्यति॥
English: If, however, the piece of water is agitated, the person standing by it can no longer sce those images. Likewise, if the senses become disturbed, the Soul can no longer be seen by the understanding.
Sanskrit: अबुद्धिरज्ञानकृता अबुद्ध्या कृष्यते मनः। दुष्टस्य मनसः पञ्च सम्प्रदुष्यन्ति मानसाः॥
English: Ignorance produces Delusion. Delusion possesses the mind. When the mind becomes impure, the five senses which have the mind for their refuge becomed corrupted also.
Sanskrit: अज्ञानतृप्तो विषयेष्ववगाढो न तृप्यते। अदृष्टवच्च भूतात्मा विषयेभ्यो निवर्तते॥
English: Overfilled with Ignorance, and sunk in their mire of worldly objects, one cannot enjoy the sweets of contentment or tranquillity. The Soul with its good and evil acts, returns again and again to the objects of the world.
Sanskrit: तर्षच्छेदो न भवति पुरुषस्येह कल्मषात्। निवर्तते तदा तर्षः पापमन्तगतं यदा॥
English: On account of sin one's thirst is never satisfied. One's thirst is then satisfied when one's sin is dissipated.
Sanskrit: विषयेषु तु संसर्गाच्छाश्वतस्य तु संश्रयात्। मनसा चान्यथा काङ्क्षन् परं 7 प्रतिपद्यते॥
English: On account of attachment to earthly objects, which has a tendency, to multiply itself, one wishes for things other than those for which one should wish, and accordingly fails to attain to the Supreme.
Sanskrit: ज्ञानमुत्पद्यते पुंसां क्षयात् पापस्य कर्मणः। यथाऽऽदर्शतले प्रख्ये पश्यत्यात्मानमात्मनि॥
English: From the destruction of all sinful acts, knowledge originates in When Knowledge arises a person sees his Soul in his understanding even as one sees his own image in a polished mirror. men.
Sanskrit: प्रसृतैरिन्द्रियैर्दुःखी तैरेव नियतैः सुखी। तस्मादिन्द्रियरूपेभ्यो यच्छेदात्मानमात्मना॥
English: One reaps misery for his senses being not controlled. One acquires happiness on account of his senses being restrained. Therefore, a person should control his mind by self-exertion from objects apprehended by the senses.
Sanskrit: इन्द्रियेभ्यो मनः पूर्वं बुद्धिः परतरा ततः। बुद्धेः परतरं ज्ञानं ज्ञानात् परतरं महत्॥
English: Above the senses is the mind; above the mind is the understanding; above the understanding is the Soul; above the Soul is the Supreme.
Sanskrit: अव्यक्तात् प्रसृतं ज्ञानं ततो बुद्धिस्ततो मनः। मनः श्रोत्रादिभिर्युक्तं शब्दादीन् साधु पश्यति॥
English: From the Unmanifest originates the Soul; from the Soul has originated the understanding; from the understanding has' originated the mind. When the mind is united with the senses, than it apprehends sound and the other objects of the senses.
Sanskrit: यस्तांस्त्यजति शब्दादीन् सर्वाश्च व्यक्तस्तथा। विमुञ्चत् प्राकृतान्ग्रामांस्तान् मुक्त्वामृतमश्नुते॥
English: He who renounces those objects as well as all those that are manifest, he who liberates himself from all things that arise from primordial matter, enjoys immortality.
Sanskrit: उद्यन् हि सविता यद्वत्सृजते रश्मिमण्डलम्। स एवास्तमपागच्छंस्तदेवात्मनि यच्छति॥
English: The Sun rising spreads his rays. When he sets, he withdraws to himself those very rays that were spread by him.
Sanskrit: अन्तरात्मा तथा देहमाविश्येन्द्रियरश्मिभिः। प्राप्येन्द्रियगुणान् पञ्च सोऽस्तमावृत्य गच्छति॥
English: Similarly, the Soul, entering the body, obtains the fivefold objects of the senses by spreading over them his rays represented by the senses. When, however, he turns back, he is said to set by withdrawing those rays to himself.
Sanskrit: प्रणीतं कर्मणा मार्ग नीयमानः पुनः पुनः। प्राप्नोत्ययं कर्मफलं प्रवृत्तं धर्ममाप्तवान्॥
English: Continually driven along the path that is created by acts, he reaps the fruit of his acts for his having followed the practice of acts.
Sanskrit: विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥
English: Desire for the object of the senses does not affect a person who has no such desire. Desire, leaves him who has seen his soul, which, of course, is entirely free from desire.
Sanskrit: बुद्धिः कर्मगुणैींना यदा मनसि वर्तते। तदा सम्पद्यते ब्रह्म तत्रैव प्रलयं गतम्॥
English: When the Understanding, shorn of the attachment to the objects of the senses, is concentrated in the mind, then does one succeed in attaining to Brahma, for it is there that the mind with with the understanding withdrawn into it can possibly be destroyed.
Sanskrit: अस्पर्शनम शृण्वानमनास्वादमदर्शनम्। अघ्राणमवितर्कं च सत्त्वं प्रविशते परम्॥
English: Brahma is not an object of touch or of hearing, or of taste, or of sight, or of smell, or of any other inference. Only the Understanding can get it.
Sanskrit: मनस्याकृतयो मग्ना मनस्त्वभिगतं मतिम्। मतिस्त्वभिगता ज्ञानं ज्ञानं चाभिगतं परम्॥
English: All objects that the mind apprehends through the senses can be withdrawn into the mind; the mind can be withdrawn into the understanding; the Understanding can be withdrawn into the Soul, and the Soul into the Supreme.
Sanskrit: नेन्द्रियैर्मनसः सिद्धिर्न बुद्धिं बुद्ध्यते मनः। न बुद्धिर्बुद्ध्यतेऽव्यक्तं सूक्ष्मं त्वेतानि पश्यति॥
English: The senses cannot lead to the success of the mind. The mind cannot apprehend the Understanding. The Understanding cannot apprehend the manifested Soul. The Soul, however, which is subtile, sees these all.
Sanskrit: मनुरुवाच दुःखोपघाते शारीरे मानसे चाप्युपस्थिते। यस्मिन् न शक्यते कर्तुं यत्नस्तं नानुचिन्तयेत्॥
English: When physical and mental sorrow, appear one cannot practise Yoga. Therefore, one should not brood over such sorrow.
Sanskrit: भैषज्यमेतद् दुःखस्य यदेतन्नानुचिन्तयेत्। चिन्त्यमानं हि चाभ्येति भूयश्चापि प्रवर्तते॥
English: The inedicine for sorrow is abstention from brooding over it. When sorrow is brooded over, it becomes multiplicd.
Sanskrit: प्रज्ञया मानसं दुःखं हन्याच्छारीरमौषधैः। एतद् विज्ञानसामर्थ्यं न बालैः समतामियात्॥
English: One should remove mental sorrow by wisdom, and physical sorrow should be cured by medicines. Wisdom teaches this. One should not, while under sorrow, act like a child.
Sanskrit: सुखाद् बहुतरं दुःखं जीविते नास्ति संशयः। स्निग्धस्य चेन्द्रियार्थेषु मोहान्मरणमप्रियम्।।६
English: Forsooth, sorrow is much greater than happiness in life. Death which is disagreeable comes for his stupefaction to one who is content with the object of the senses. one an
Sanskrit: परित्यजति यो दुःखं सुखं वाप्युभयं नरः। अभ्येति ब्रह्म सोऽत्यन्तं न ते शोचन्ति पण्डिताः॥
English: That man who avoids both sorrow and happiness attain to Brahma. Such wise persons have never to grieve.
Sanskrit: दुःखमर्था हि युज्यन्ते पालनेन च ते सुखम्। दुःखेन चाधिगम्यन्ते नाशमेषां न चिन्तयेत्॥
English: Worldly belongings beget sorrow. In protecting them one can enjoy no happiness. They are again acquired with misery. One should not, therefore, mind their loss.
Sanskrit: ज्ञानं ज्ञेयाभिनिवृत्तं विद्धि ज्ञानगुणं मनः। प्रज्ञाकरणसंयुक्तं ततो बुद्धिः प्रवर्तते॥
English: Pure Knowledge, exists in the various objects of knowledge. Know that mind is only an attribute of Knowledge. When the mind is united with the faculties of knowledge, then the understanding sets in.
Sanskrit: यदा कर्मगुणैर्हीना बुद्धिर्मनसि वर्तते। तदा प्रज्ञायते ब्रह्म ध्यानयोगसमाधिना॥
English: When freed from the attributes of action, the understanding is directed towards the mind; then does it succeed in knowing Brahma by meditation or Yoga ending in complete absorption (Samadhi).
Sanskrit: सेयं गुणवती बुद्धिर्गुणेष्वेवाभिवर्तते। अपरादभिनिःसृत्य गिरेः शृङ्गादिवोदकम्॥
English: The Understanding, originating from Ignorance, and endued with the senses and attributes, runs towards external objects, like a river originating from a mountain summit and flowing towards other quarters.
Sanskrit: यदा निर्गुणमानोति ध्यानं मनसि पूर्वजम्। तदा प्रज्ञायते ब्रह्म निकषं निकषे यथा॥
English: When the understanding, with-drawn into the mind, succeeds in absorbing itself into contemplation that is shorn of attributes, it acquires a knowledge of Brahma like the touch of gold on a touch-stone.
Sanskrit: मनस्त्वपहृतं पूर्वमिन्द्रियार्थनिदर्शकम्। न समक्षगुणापेक्षि निर्गुणस्य निदर्शकम्॥
English: The mind apprehends the objects of the senses. It must first be extinguished. Depend upon the attributes of objects that are before it, the mind can never show that which is without attributes.
Sanskrit: सर्वाण्येतानि संवार्य द्वाराणि मनसि स्थितः। मनस्येकाग्रतां कृत्वा तत्परं प्रतिपद्यते॥
English: Closing all the doors formed by the senses the Understanding should be with-drawn into the mind. In this condition when absorbed in contemplation, it acquires the knowledge of Brahma.
Sanskrit: यथा महान्ति भूतानि निवर्तन्ते गुणक्षये। तथेन्द्रियाण्युपादाय बुद्धिर्मनसि वर्तते॥
English: As upon the destruction of the attributes by which they are known, the fivefold great creatures are contracted into their subtile forms, so the Understanding may dwell in the mind alone, with the senses all withdrawn from their objects.
Sanskrit: यदा मनसि सा बुद्धिवर्ततेऽन्तरचारिणी। व्यवसायगुणोपेता तदा सम्पद्यते मनः॥
English: When the Understanding, though endued with the quality of certainty, lives in the mind, busied with the internal, even then it is nothing but the mind.
Sanskrit: गुणवद्भिर्गुणोपेतं यदा ध्यानगुणं मनः। सदा सर्वान् गुणान् हित्वा निर्गुणं प्रतिपद्यते॥
English: When the mind of consciousness, which attains to perfection through contemplation, succeeds in identifying qualities with their possessors, then can it cast off all attributes and attain to Brahma which is without qualities.
Sanskrit: अव्यक्तस्येह विज्ञाने नास्ति तुल्यं निदर्शनम्। यत्र नास्ति पदन्यासः कस्तं विषयमाप्नुयात्॥
English: There is no indication that which can give a knowledge of the Unseen. That which cannot be described in language, cannot be acquired by anyone.
Sanskrit: तपसा चानुमानेन गुणैर्जात्या श्रुतेन च। निनीषेत् परमं ब्रह्म विशुद्धनान्तरात्मना॥
English: With purified soul, one should try to approach the Supreme Brahma, through the help afforded by penances, by inferences, by self-control, by the practices and observances sanctioned for one's own order, and by the Vedas.
Sanskrit: गुणहीनो हि तं माग बहिः समनुवर्तते। गुणाभावात् प्रकृत्या वा निस्तयं ज्ञेयसम्मितम्॥
English: Persons of clear vision seek him in even external forms by freeing themselves from qualities. The Supreme, which is called by the name of what should be known, on account of the absence of all qualities, or of its own nature, can never be apprehended by argument.
Sanskrit: नैर्गुण्याद् ब्रह्म चाप्नोति सगुणत्वानिवर्तते। गुणप्रचारिणी बुद्धि ताशन इवेन्धने॥
English: When the Understanding becomes freed from qualities, then only can it attain to Brahma. When it is endued with qualities, it falls back from the Supreme. Indeed, such is the nature of the understanding that it rushes towards qualities and moves among them like fire among fuel.
Sanskrit: यथा पञ्च विमुक्तानि इन्द्रियाणि स्वकर्मभिः। तथा हि परमं ब्रह्म विमुक्तं प्रकृतेः परम्॥
English: As in the state of deep and dreamless sleep the five senses exist freed from their respective works, similarly the Supreme Brahma exists high above Prakriti, freed from all its qualities.
Sanskrit: एवं प्रकृतितः सर्वे प्रवर्तन्ते शरीरिणः। निवर्तन्ते निवृत्तौ च स्वर्गं चैवोपयान्ति च॥
English: Embodied creatures perform various actions on account of attributes. When they abstain therefrom, they acquire liberation. Some again go to heaven.
Sanskrit: पुरुषः प्रकृतिर्बुद्धिविषयाश्चेन्द्रियाणि च। अहंकारोऽभिमानश्च समूहो भूतसंज्ञकः॥
English: The living creature, primordial nature, the understanding, the objects of the senses, the senses, consciousness, consciousness of Ego, are called creatures.
Sanskrit: एतस्याद्या प्रवृत्तिस्तु प्रधानात् सम्प्रवर्तते। द्वितीया मिथुनव्यक्तिमविशेषान्नियच्छति॥
English: The original creation of all these proceeded from the Supreme. Their second creation is due to the union of couples or pairs and is confined to all things except the principal five, and is governed by law for which the same species produce the same species.
Sanskrit: धर्मादुत्कृष्यते श्रेयस्तथाश्रेयोऽप्यधर्मतः। रागवान् प्रकृति ह्येति विरक्तो ज्ञानवान् भवेत्॥
English: From righteousness creatures obtain a great end, and from sinfulness they earn a low end. He who is not freed from attachments, goes through rebirth; while he who is freed therefrom, attains to Knowledge (or Brahma).
Sanskrit: युधिष्ठिर उवाच पितामह महाप्राज्ञ पुण्डरीकाक्षमच्युतम्। कर्तारमकृतं विष्णुं भूतानां प्रभवाप्ययम्॥ नारायणं हृषीकेशं गोविन्दमपराजितम्। तत्त्वेन भरतश्रेष्ठ श्रोतुमिच्छामि केशवम्॥
English: Yudhishthira said O grandfather, O you of great wisdom, I wish to hear fully, O chief of the Bharatas, of that lotus-eyed and indestructible one, who is the Crcator of all but who has been created by none, who is called Vishnu, who is the origin of all creatures and to whom all creatures return, who is known by the names of Narayana and Hrishikesha and Govinda and Keshava, and who is incapable of being defeated by any one.
Sanskrit: भीष्म उवाच श्रुतोऽयमर्थो रामस्य जामदग्न्यस्य जल्पतः। नारदस्य च देवर्षेः कृष्णद्वैपायनस्य च॥
English: Bhishma said I have heard of this subject from Jamadagni's son Rama while he described it from the celestial saint Narada and from Krishna-Dvaipayana. to
Sanskrit: असितो देवलस्तात वाल्मीकिश्च महातपाः। मार्कण्डेयश्च गोविन्दे कथयन्त्यद्भुतं महत्॥
English: Asita-Devala, O son, Valmiki of austere penances and Markandeya, describe Govinda as the most Wonderful and the Supreme.
Sanskrit: केशवो भरतश्रेष्ठ भगवानीश्वरः प्रभुः। पुरुषः सर्वमित्येव श्रूयते बहुधा विभुः॥
English: Keshava, O chief of Bharata's race, is the divine and powerful Lord of all. He is called Purusha, and is present in everything, having multiplied himself.
Sanskrit: किं तु यानि विदुर्लोके ब्राह्मणा: शार्ङ्गधन्वनि। माहात्म्यानि महाबाहो शृणु तानि युधिष्ठिर॥
English: Listen now, O Yudhisthira of powerful arms, those attributes which great Brahmanas say are to be seen in the great wielder of Sharnga.
Sanskrit: यानि चाहुर्मनुष्येन्द्र ये पुराणविदो जनाः। कर्माणि त्विह गोविन्दे कीर्तयिष्यामि तान्यहम्॥
English: I shall also, O king recite to you those acts which persons well-read in old histories attribute to Govinda.