Shanti Parva

हिन्दी अर्थ

भृत्यानां स्वामिवचनं राज्ञो लोकानुपालनम् वैश्यानां यज्ञसंवृत्तिरातिथेियसमन्विता

English

endued with the five senses, the mind, and the understanding, beholds (after death) his own body and then goes from one into another form 6. The Soul is not subject to birth, growth, decay, and destruction. In consequence of the acts of life being endued with effects, the Soul, clothed in body, passes

हिन्दी अर्थ

संदर्शनरुचिर्वाक्यम ज्ञापूर्व वदिष्यति

English

"Which man is able, glorious one, wishing to see me, to say beforehand a charming word that commands a meeting?

हिन्दी अर्थ

मनुष्याणां विशेषेण नावेक्ष्या इति मे मति:

English

Among hosts of gods and asuras and divine sages, lady, are the mighty and swift nagas, sons of Surasa, not foremost?

हिन्दी अर्थ

एकं तस्मिन् विजानामि भक्तिमानतिरोषण यह जान पड़ी है कि वे आपके भक्त हैं

English

We are to be saluted, givers of boons, and also followers; and especially for men, we are 'treasure-keepers,' so the tradition says."

हिन्दी अर्थ

तुल्योडप्यभिजने जातो न कश्रित् पर्युपासते

English

[The naga's wife said:] "By simplicity I know he is not a god who lives on air; one thing I know of him, he is devoted and very hot-tempered.

हिन्दी अर्थ

अतिथिकी उपेक्षा करके घरमें नहीं बैठता है आशाच्छेदेन तस्याद्य नात्मानं दग्धुमहसि

English

He, wishing another purpose, seeking water like a chataka bird, a bird fond of rain, wishes to see you.

हिन्दी अर्थ

इनकी आशा भंग करके अपने-आपको भस्म न कीजिये

English

No god would wait for you if displeased; born in an equal family, none would attend you.

हिन्दी अर्थ

राजा वा राजपुत्रो वा भ्रूणहत्यैव युज्यते वाम्मित्वं सत्यवाक्येन परत्र च महीयते

English

Therefore, leaving your natural anger, you ought to see him; you ought not to burn yourself by cutting off his hope today.

हिन्दी अर्थ

हो तो उसे करके कोई भी नरकमें नहीं पड़ता है। ऐसा धर्मज्ञ पुरुष जानते हैं

English

Kings or princes who have not wiped the tears of those who come in hope are joined to the guilt of killing an embryo.

हिन्दी अर्थ

सत्कारके साथ-साथ यज्ञोंका अनुष्ठान करना वैश्योंका धर्म कहा गया है

English

from this body (when deprived of animation) into another, unseen by others, l No one can behold with the eye the form of the Soul. The Soul cannot, again, form the subject of any one's touch. With those (i. e., the senses), the Soul accomplishes no act. The senses do not approach the Soul. The Soul, however, apprehends them all. As anything, placed in a blazing fire before a spectator, assumes a certain colour in consequence of the light and heat that operates upon it, without taking any other hue or attribute, even so the Soul's form is seen to take its colour from the body. After the same manner, man, casting off one body, enters another, unseen by all. Indeed, casting off his body to the (five) great primal elements, he assumes a form that is similarly made of the same (five) elements. The embodied creature (upon the destruction of his body) enters space, wind, fire, water, and earth in such a way that each particular element in his body mingles with the particular element (out of his body) with whose nature it is consonant. The senses also, which are engaged in diverse occupations and dependent on the five elements (for the exercise of their functions), enter these five elements that call forth their functions. The ear derives its capacity from space; and the sense of scent from the earth. Form, which is the property of the eye, is the consequence of light or fire. Fire or heat has been said to be the dependent cause of water. The tongue which has for its property taste becomes merged into water. The skin which has touch for its property becomes lost in the wind whose nature it partakes. The fivefold attributes, (viz., sound, etc.) dwell in the (five) great creatures (viz., the five primal elements). Those fivefold objects of the senses (viz., space, etc.) dwell in the (five) senses. All these again (viz., the fivefold attributes, the fivefold elements, and the five senses) follow the lead of the mind. The mind follows the lead of the Understanding, and the Understanding follows the lead of That which exists in its true and undefiled nature (viz., the Supreme Soul). 2 The doer in his new body receives all the good and bad acts done by him as also all acts done by him in his past existence. All these acts done in this life and the next ones to come follow the mind even as aquatic animals pass along a genial current. As a quickly-moving and restless thing becomes an object of sight, as a minute object appears to be possessed of large dimensions (when seen through spectacles), as a mirror shows a person his own face (which cannot otherwise be seen), even so the Soul (though subtile and invisible) become an object of the Understanding's apprehension.'"

हिन्दी अर्थ

गृहस्थधर्मो नागेन्द्र सर्वभूतहितैषिता गया है और समस्त प्राणियोंके हितकी इच्छा रखना गृहस्थका धर्म है

English

By giving land one gains a goal equal to a hermitage; having accomplished what is lost, he gains the fruit.

हिन्दी अर्थ

धर्मो हि धर्मसम्बन्धादिन्द्रियाणां विशेषत:

English

By doing a wished, untroubled act that fulfils desire, no one goes to hell: so say knowers of dharma."

हिन्दी अर्थ

सम्बन्धसे इन्द्रियोंकी विशेषरूपसे शुद्धि होती है प्रयोजनमतिर्नित्यमेवं मोक्षाश्रमे वसेत्

English

[The naga said:] "My pride is from pride, from the fault of birth my great anger born of resolve has been burnt, virtuous woman, by the fire of your words.

हिन्दी अर्थ

तवोपदेशाज्नागेन्द्र तच्च तत्त्वेन वेझि वै

English

From anger, virtuous woman, I would not see greater darkness, for which serpents especially come to be spoken of.

हिन्दी अर्थ

सत्पथं कथमुत्सृज्य यास्यामि विपथं पथ: सन्मार्गका त्याग करके कुमार्गपर पैर रखूँगी?

English

Fallen under the sway of fault, the mighty Dashagriva, rival of Shakra, was killed by Rama in battle.

हिन्दी अर्थ

अतिथीनां च सत्कारे नित्ययुक्तास्म्यतन्द्रिता

English

Hearing that a calf in the inner apartments had been taken away by Rama, the sons of Kartavirya, troubled with anger at the insult, were slain.

हिन्दी अर्थ

तच्च कार्य न मे ख्याति दर्शनं तव काडक्षति प्रस्थाप्यो मत्सकाशं स सम्प्राप्तो भुजगोत्तम:

English

By Rama Jamadagnya, in anger, the mighty Kartavirya, like the thousand-eyed, was slain in battle.

हिन्दी अर्थ

दातुमरहसि वा तस्य दर्शन दर्शनश्रव:

English

So this enemy of austerities and destroyer of good, anger, has been restrained by me simply on hearing your word.

हिन्दी अर्थ

मानुषं केवल विप्रं देवं वाथ शुचिस्मिते वे ब्राह्मण कोई मनुष्य हैं या देवता?

English

And I especially praise myself, unfailing one, that you, large-eyed, endowed with all qualities, are my wife.

हिन्दी अर्थ

इच्छा करे भी तो कौन इस तरह मुझे आज्ञा देकर बुला सकता है? ननु नागा महावीर्या: सौरसेयास्तरस्विन:

English

I go right there where that brahmana stays; since I have said so in every way, he will not go away with his purpose unfulfilled."

हिन्दी अर्थ

तस्य वक्तव्यतां यान्ति विशेषेण भुजड़मा: लिये सर्प ही अधिक बदनाम हैं

English

knowledge, though not material, resides in the material body. Of course, knowledge is used here in the sense of the mind or the understanding.

हिन्दी अर्थ

कार्यका विचार करते हुए उसके पास गये प्रोवाच मधुरं वाक्यं प्रकृत्या धर्मवत्सल:

English

Approaching him, the lord of nagas, wise, a king of men, by nature fond of dharma, spoke sweet words:

हिन्दी अर्थ

इह त्वमभिसम्प्राप्त: कस्यार्थे कि प्रयोजनम्

English

"Ho, ho! I forgive you; I address you; you ought not to make anger. For whose sake have you come here, and with what purpose?

हिन्दी अर्थ

हूँ कि आप यहाँ किसके लिये आये हैं? आपका क्या प्रयोजन है? विविक्ते गोमतीतीरे क॑ वा त्वं पर्युपाससे

English

Approaching you face to face, out of affection I ask, twice-born: in a secluded place on the bank of the Gomati, what do you wait for?"

हिन्दी अर्थ

आप किसकी उपासना करते हैं?”

English

[The brahmana said:] "Know me as Dharmaranya, come here to see the naga Padmanabha, best of the twice-born; I have business with him.

हिन्दी अर्थ

पद्मनाभं द्विजश्रेष्ठ तत्र मे कार्यमाहितम् पद्मनाभका दर्शन करनेके लिये यहाँ आया हूँ। उन्हींसे मुझे कुछ काम है

English

I heard of his absence and that he has gone; I wait for my own man like a farmer for rain.

हिन्दी अर्थ

स्वजनात् त॑ प्रतीक्षामि पर्जन्यमिव कर्षक:

English

Without causing him trouble, with blessing placed, I live ten thousand days joined with Brahman-yoga, free of ill."

हिन्दी अर्थ

राह देखता है, उसी तरह मैं भी उनकी बाट जोहता हूँ आवर्तयामि तद् ब्रह्म योगयुक्तो निरामय:

English

[The naga said:] "Ah, you are of good conduct, a good man fond of good people. You are to be praised, greatly fortunate one, for looking at me with such affection.

हिन्दी अर्थ

योगयुक्त होकर मैं वेदोंका पारायण कर रहा हूँ

English

I am that naga, brahmana sage, as you find me; command as you wish; what dear thing shall I do for you?"

हिन्दी अर्थ

तथा शक्रप्रतिस्पर्थधी हतो रामेण संयुगे

English

not destroyed, for with new fuel the flames may be brought back. The current of the wind ceases, but does not suffer extinction; for if it did, there would be no current again. The same is the case with the rays of the Sun. They die in the night, to reappear in the morning. The rivers are dried up in summer and refilled during the rains. The body, once dissolved, appears in another form. It will be seen that the weakness of the reasoning is due only to incorrect notions about the objects referred to.

हिन्दी अर्थ

श्रीरामचन्द्रजीके हाथसे मारा गया धर्षणारोषसंविग्ना: कार्तवीर्यसुता हता:

English

incorrect. The true reading is samanah and sabuddhih, meaning 'with mind and with understanding.' In the Bombay edition occurs a misprint, viz., sumanah for samanah. Nilakantha cites the correct readings.

हिन्दी अर्थ

सुनकर परशुरामजीने तिरस्कारजनक रोषसे भरे हुए कार्तवीर्य-पुत्रोंकी मार डाला

English

wrongly renders that word as it occurs in 15. The commentator rightly explains that Linga has no reference to Linga-sarira or the invisible body composed of the tanmatra of the primal elements, but simply means the gross body. In 14, he says, Lingat sthuladehat, Lingam tadeva dehantaram. In 15, anena Lingena Savibhutena. Adristhah means alakshitah. A little care would have removed such

हिन्दी अर्थ

संयुगे निहतो रोषात् कार्तवीर्यो महाबल: निगृहीतो मया रोष: श्र॒ुत्वैवं वचनं॑ तव

English

paranyahurindriyebhyah param manah, etc.

हिन्दी अर्थ

यस्य मे त्वं विशालाक्षि भार्या गुणसमन्विता

English

microscopes. The instrument that shewed minute objects must have been well known, otherwise some mention would have been made of it by name. The commentator calls it upanetra.

हिन्दी अर्थ

तुम-जैसी सदगुणवती तथा कभी विलग न होनेवाली पत्नी प्राप्त हुई है सर्वथा चोक्तवान् वाक्‍्यं स कृतार्थ: प्रयास्यति

English

"You are revealed by your own qualities, with rays like the moon's touch, delightful, shining by yourself, with glory in your womb.

हिन्दी अर्थ

षष्ट्यधिकत्रिशततमो ध्याय:

English

The question that has arisen in me, cut it, air-eater; afterward I shall tell my task; you ought to hear me."

हिन्दी अर्थ

अवाच्यस्त्व॑ महाभाग परं स्नेहेन पश्यसि आज्ञापय यथा स्वैरं कि करोमि प्रियं तव

English

"Manu said, 'The mind united with the senses, recollects after a long time the impressions of the objects received in the past. When the senses are all suspended (in respect of their functions), i the Supreme (the Soul), in the form of the Understanding, exists in its own true nature. When the Soul (at such a time) does not in the least regard all those objects of the senses in respect of their simultaneity or the reverse in point of time but mustering them from all directions holds them before it together, it necessarily happens that he wanders among all things that are incongruous. He is, therefore, the (silent) Witness. Hence the Soul encased in body is something having a distinct and independent existence. 2 There is Rajas, there is Tamas, and there is Sattwa, the third. There are again three states of the understanding, viz., waking, dreaming, and sound sleep. The Soul has knowledge of the pleasures and pains, which are all contradictory, of those states, and which partake of the nature of the threefold attributes first mentioned. 3 The Soul enters the senses like the wind entering the fire in a piece of wood. 4 One cannot behold the form of the Soul by one's eye, nor can the sense of touch, amongst the senses, apprehend it. The Soul is not, again, an object of apprehension by the ear. It may, however, be seen by the aid of the Srutis and the instructions of the wise. As regards the senses, that particular sense which apprehends it loses upon such apprehension its existence as a sense. 5 The senses cannot themselves apprehend their respective forms by themselves. The Soul is omniscient (inasmuch as it apprehends both the knower and the known). It beholds all things. Being omniscient, it is the Soul that beholds the senses (without, as already said, the senses being able to apprehend it). Nobody has seen the other side of the Himavat mountains, nor the reverse of the moon's disc. Yet it cannot be said that these do not

हिन्दी अर्थ

तोयं सृजति वर्षासु किमाश्नर्यमत: परम्

English

[The naga said:] "He in whose thousand rays, as birds in branches, sages dwell, perfected, with the gods,

हिन्दी अर्थ

करके वर्षा-ऋतुमें जो जलकी वृष्टि करते हैं, उससे बढ़कर आश्चर्य और क्या होगा? दीप्त: समीक्षते लोकान् किमाश्चर्यमत: परम्

English

from whom the great wind issues and spreads in the sky resting in the sun's rays, Brahmana, what is more wonderful than that?

हिन्दी अर्थ

होते हुए समस्त लोकोंका निरीक्षण करते हैं, उससे बढ़कर आश्चर्य और क्‍या होगा?

English

The white, black-banked cloud-bearer in the sky of whom pours water in the rains: what is more wonderful than this?

हिन्दी अर्थ

तोयं सृजति वर्षासु किमाश्चर्यमत: परम् सूर्यका ही स्वरूप है। इससे बढ़कर और क्या आश्चर्य होगा?

English

He who in eight months takes back with his pure ray the water he gave up, at the proper time: what is more wonderful than this?

हिन्दी अर्थ

अनादिनिधनो विप्र किमाश्नर्यमत: परम्

English

In his special splendour the self is ever established; from which the seed and this earth with moving and unmoving are held.

हिन्दी अर्थ

विमले यन्मया दृष्टमम्बरे सूर्यसंश्रयात् आकाशमें अपनी आँखों देखी है, उसे बता रहा हूँ--सुनिये

English

Where the god of mighty arms is eternal, supreme, imperishable, without beginning and end, Brahmana: what is more wonderful than this?

हिन्दी अर्थ

प्रत्यादित्यप्रतीकाश: सर्वतः समदृश्यत

English

Hear this one wonder, as if a wonder of wonders, that I saw in the clear sky, resorting to the sun.

हिन्दी अर्थ

प्रकाशित हो रहा था आदित्याभिमुखोभ्येति गगनं पाटयन्निव

English

Long ago, at midday, when the sun scorches the worlds, there was seen, in the opposite, one like the sun on every side.

हिन्दी अर्थ

वैसा ही हूँ। इच्छानुसार आज्ञा दीजिये, मैं आपका कौन-सा प्रिय कार्य करूँ?

English

exist. Similarly, 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. People see the world reflected on the moon's disc in the form of spots. Though seeing, they do not know that it is the world that is so reflected there. Even such is the knowledge of the Soul. That knowledge must come of itself. The Soul depends upon the Soul itself. Men of wisdom, reflecting on the formlessness of visible objects before birth and after destruction, behold by the aid of intelligence, the formlessness of objects that have apparent forms, So also although the Sun's motion cannot be seen, yet persons, by watching its rising and setting, conclude that the sun has motion, l Similarly, those who are endued with wisdom and learning behold the Soul by the aid 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. 2 Verily, an object cannot be accomplished without the application of means. Fishermen catch fish by means of nets made of strings. Animals are captured by employing animals as are the means. Birds are caught by

हिन्दी अर्थ

अतत्त्वां स्वयमेवाहं द्रष्टम भ्यागतो द्विज विस्रब्धो मां द्विजश्रेष्ठ विषये योक्तुमहसि

English

Pervading the light with its beams like a fire fed with oblations, in an indescribable form, like a second sun,

हिन्दी अर्थ

वासार्थिन महाप्रज्ञं चलच्चित्तमुपास्मि ह

English

as it approached, Vivasvan gave his hand, and it gave its right hand, wishing to return the honour.

हिन्दी अर्थ

दृष्ट त्वया शंसितुमरहसि त्वम् यतो भूता: प्रवर्तन्ते सर्वे त्रैलोक्यसम्मता:

English

Then, splitting the sky, it entered the sun's disc, and that splendour, become one, in a moment became the sun.

हिन्दी अर्थ

वसन्त्यश्रित्य मुनय: संसिद्धा देवतै: सह

English

Then a doubt arose in us at the meeting of those two splendours: which of these is the sun, the one standing in the chariot or the one that came?

हिन्दी अर्थ

किरणोंका आश्रय ले देवताओंसहित सिद्ध और मुनि निवास करते हैं विजृम्भत्यम्बरे तत्र किमाश्चर्यमत: परम्

English

So we, with doubts arisen, asked the sun: 'Who is this who has gone across the sky like another sun?'"

हिन्दी अर्थ

सूर्यकी ओर बढ़ा आ रहा था

English

employing birds as the means. Elephants are taken by employing elephants. In this way, the Soul may be apprehended by the principle of knowledge. We have heard that only a snake can see a snake's legs. After the same manner one beholds, through Knowledge, the Soul encased in subtile form and dwelling within the gross body. People cannot, through their senses, know the senses. Similarly, mere Intelligence at its highest cannot behold the Soul which is supreme. The moon, on the fifteenth day of the dark fortnight, cannot be seen in consequence of its form being hid. It cannot be said, however, that destruction overtakes it, Even such is the case with the Soul dwelling in the body. On the fifteenth day of the dark fortnight, the gross body of the moon becomes invisible. After the same manner, the Soul, when liberated from the body, cannot be apprehended. As the moon, gaining another point in the firmament begins to shine once more, similarly, the Soul obtaining a new body, begins to manifest itself once more. The birth, growth and disappearance of the moon can all be directly apprehended by the eye. These phenomena, however, appertain to the gross form of that luminary. The like are not the attributes of the Soul. The moon, when it shows itself after its disappearance on the fifteenth day of the dark fortnight, is regarded as the same luminary that had become invisible. After the same manner, notwithstanding the

हिन्दी अर्थ

एकीभूतं च तत् तेज: क्षणेनादित्यतां गतम् अनयो: को भवेत् सूर्यो रथस्थो योडयमागत:

English

represented by birth, growth and age, a person is regarded as the same individual without any doubt of his identity. It cannot be distinctly seen how Rahu approaches and leaves the moon. After the same manner, the Soul cannot be seen how it leaves one body and enters another, l Rahu becomes visible only when it exists with the sun or the moon. Similarly, the Soul becomes an object of apprehension only when it exists with the body. When liberated from the sun or the moon, Rahu can no longer be seen. Similarly, the Soul, liberated from the body, can no longer be seen. Then again, as the moon, even when it disappears on the fifteenth day of the dark fortnight, is not deserted 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 achieved in that body.'"

हिन्दी अर्थ

क एष दिवमाक्रम्य गत: सूर्य इवापर:

English

occurrence: kritsnam qualifies indriyartham; Vidwan means Sakshi; and ekah, independent and distinct. What is intended to be said here is that when the soul, in a dream, musters together the occurrences and objects of different times and places, when, in fact, congruity in respect of both time and place does not apply to it, it must be regarded to have an existence that is distinct and independent of the senses and the

हिन्दी अर्थ

उज्छवृत्तिव्रते सिद्धो मुनिरेष दिवं गत: प्राप्त हुए एक मुनि थे, जो दिव्यधाममें आ पहुँचे हैं

English

occurrence: kritsnam qualifies indriyartham; Vidwan means Sakshi; and ekah, independent and distinct. What is intended to be said here is that when the soul, in a dream, musters together the occurrences and objects of different times and places, when, in fact, congruity in respect of both time and place does not apply to it, it must be regarded to have an existence that is distinct and independent of the senses and the

हिन्दी अर्थ

हवा पीकर रह जाते थे और सदा एकाग्रचित्त होकर ध्यानमग्न रहते थे

English

occurrence: kritsnam qualifies indriyartham; Vidwan means Sakshi; and ekah, independent and distinct. What is intended to be said here is that when the soul, in a dream, musters together the occurrences and objects of different times and places, when, in fact, congruity in respect of both time and place does not apply to it, it must be regarded to have an existence that is distinct and independent of the senses and the

हिन्दी अर्थ

स्वर्गद्वारे कृतोद्योगो येनासौ त्रिदिवं गत: सर्वभूतहिते युक्त एष विप्रो भुजड्रम

English

occurrence: kritsnam qualifies indriyartham; Vidwan means Sakshi; and ekah, independent and distinct. What is intended to be said here is that when the soul, in a dream, musters together the occurrences and objects of different times and places, when, in fact, congruity in respect of both time and place does not apply to it, it must be regarded to have an existence that is distinct and independent of the senses and the

हिन्दी अर्थ

प्रभवन्तीह भूतानां प्राप्तानामुत्तमां गतिम्

English

consequence of Sattwa and Rajas and Tamas and in connection with the three states of the understanding due to the same three attributes. The Soul, however, though knowing them, does not enjoy or suffer them. He is only the silent and inactive Witness of everything.

हिन्दी अर्थ

स्मरणीयो5स्मि भवता सम्प्रेषणनियोजनै:

English

meaning the sense of the senses, in the same way as the Srutis declare that is the Prana of Prana, the eye of the eye, the ear of the ear, etc., Sravanena darsanam tatha kritam is 'apprehended by the ear,' i.e., as rendered above, 'apprehended through the aid of the Srutis.'

हिन्दी अर्थ

उच्यतां द्विज यत् कार्य यदर्थ त्वमिहागत: मया प्रत्यभ्यनुज्ञातस्ततो यास्यसि सुव्रत

English

it is not; only in the interim, it is. Its formlessness or nothingness is manifest from these two states, for it has been said that which did not exist in the past and will not exist in the future cannot be regarded as existing in the present. Tadgatah is explained by the commentator as udayastamanagatah or

हिन्दी अर्थ

गन्तुमर्हसि विप्रषें वृक्षमूलगतो यथा

English

would be complete by supplying asannam pasyanti. The paraphrase of the second line is Pratyayannam Jneyam Jnanabhisamhitam{prati)ninisante. Jneyam is explained by the commentator as prapancham. Jnanabhisamhitam means that which is known by the name of Knowledge, i.e., Brahma, which has many similar names some of which the commentator quotes such as Satyam (truth), Jananam (knowledge), Anantam (infinite), Vijnanam (true knowledge), Anandam (joy or happiness).

हिन्दी अर्थ

देखकर ही चल देना आपके लिये उचित नहीं है लोकोयं भवत: सर्व: का चिन्ता मयि तेडनघ

English

occurs. There is no absolute necessity, however, for taking it as an allusion to the eclipse. The meaning may be more general. Every day, during the lighted fortnight, the moon gains in appearance, as, indeed, every day, during the dark fortnight, it loses in appearance. It may, therefore, be said that darkness approaches it or leaves it for eating it away or discovering it more and more. The actual process of covering and discovering cannot be noticed. This circumstance may be taken as furnishing the simile. In verse 21, similarly, tamas is capable of a wider meaning. In 22, the word Rahu is used. It should be explained, however, that Rahu is no imaginary monster as the Puranas describe but the descending node of the moon, i.e., a portion of space in and about the lunar orbit.

हिन्दी अर्थ

समस्त लोक आपका ही है। मेरे रहते हुए आपको किस बातकी चिन्ता है?

English

occurs. There is no absolute necessity, however, for taking it as an allusion to the eclipse. The meaning may be more general. Every day, during the lighted fortnight, the moon gains in appearance, as, indeed, every day, during the dark fortnight, it loses in appearance. It may, therefore, be said that darkness approaches it or leaves it for eating it away or discovering it more and more. The actual process of covering and discovering cannot be noticed. This circumstance may be taken as furnishing the simile. In verse 21, similarly, tamas is capable of a wider meaning. In 22, the word Rahu is used. It should be explained, however, that Rahu is no imaginary monster as the Puranas describe but the descending node of the moon, i.e., a portion of space in and about the lunar orbit.

हिन्दी अर्थ

नातिक्रान्तास्त्वया देवा: सर्वयैव यथातथम् बढ़कर नहीं हैं। यह बात सर्वथा यथार्थ है

English

occurs. There is no absolute necessity, however, for taking it as an allusion to the eclipse. The meaning may be more general. Every day, during the lighted fortnight, the moon gains in appearance, as, indeed, every day, during the dark fortnight, it loses in appearance. It may, therefore, be said that darkness approaches it or leaves it for eating it away or discovering it more and more. The actual process of covering and discovering cannot be noticed. This circumstance may be taken as furnishing the simile. In verse 21, similarly, tamas is capable of a wider meaning. In 22, the word Rahu is used. It should be explained, however, that Rahu is no imaginary monster as the Puranas describe but the descending node of the moon, i.e., a portion of space in and about the lunar orbit.

हिन्दी अर्थ

अहं भवांश्व भूतानि सर्वे यत्र गता: सदा

English

occurs. There is no absolute necessity, however, for taking it as an allusion to the eclipse. The meaning may be more general. Every day, during the lighted fortnight, the moon gains in appearance, as, indeed, every day, during the dark fortnight, it loses in appearance. It may, therefore, be said that darkness approaches it or leaves it for eating it away or discovering it more and more. The actual process of covering and discovering cannot be noticed. This circumstance may be taken as furnishing the simile. In verse 21, similarly, tamas is capable of a wider meaning. In 22, the word Rahu is used. It should be explained, however, that Rahu is no imaginary monster as the Puranas describe but the descending node of the moon, i.e., a portion of space in and about the lunar orbit.

हिन्दी अर्थ

सो5हमुछ्छव्रतं साधो चरिष्याम्यर्थसाधनम् आमन्त्रयामि भद्र ते कृतार्थोडस्मि भुजजड्रम

English

occurs. There is no absolute necessity, however, for taking it as an allusion to the eclipse. The meaning may be more general. Every day, during the lighted fortnight, the moon gains in appearance, as, indeed, every day, during the dark fortnight, it loses in appearance. It may, therefore, be said that darkness approaches it or leaves it for eating it away or discovering it more and more. The actual process of covering and discovering cannot be noticed. This circumstance may be taken as furnishing the simile. In verse 21, similarly, tamas is capable of a wider meaning. In 22, the word Rahu is used. It should be explained, however, that Rahu is no imaginary monster as the Puranas describe but the descending node of the moon, i.e., a portion of space in and about the lunar orbit.

हिन्दी अर्थ

त्रिषष्ट्यधिकत्रिशततमोध्याय: अन्वर्थोपगतैर्वाक्यै: पन्थानं चास्मि दर्शित:

English

a piece of wood, so the Soul, though existing with the senses is distinct from them.

हिन्दी अर्थ

चतुःषष्ट्यधिकत्रिशततमो5ध्याय:

English

"Manu said, 'As in a dream this manifest (body) lies (inactive) and the enlivening spirit in its subtile form, detaching itself from the former, walks forth after the same manner, in the state called deep slumber (or death), the subtile form with all the senses becomes inactive and the Understanding, detached from it remains awake. The same is the case with Existence and Non-Existence. 2 As when quantity of water is clear, images reflected in it can be

हिन्दी अर्थ

दीक्षाकाडुक्षी तदा राजंश्ष्यवनं भार्गव श्रित: तथैव च कथामेतां राजन् कथितवांस्तदा

English

seen by the eye, after the same manner, if the senses be unperturbed, the Soul is capable of being viewed by the understanding. If, however, the quantity of water gets stirred, the person standing by it can no longer see those images. Similarly, if the senses become perturbed, the Soul can no longer be seen by the understanding. Ignorance begets Delusion. Delusion affects the mind. When the mind becomes vitiated, the five senses which have the mind for their refuge become vitiated also. Surcharged with Ignorance, and sunk in the mire of worldly objects, one cannot enjoy the sweets of contentment or tranquillity. The Soul (thus circumstanced), undetached from its good and evil acts, returns repeatedly unto the objects of the world, in consequence of sin one's thirst is never slaked. One's thirst is slaked only when one's sin is destroyed. In consequence of attachment to worldly objects, which has a tendency to perpetuate itself, one wishes for things other than those for which one should wish, and accordingly fails to attain to the Supreme, l From the destruction of all sinful deeds, knowledge arises in men. Upon the appearance of Knowledge, one beholds one's Soul in one's understanding even as one sees one's own reflection in a polished mirror. One obtains misery in consequence of one's senses being unrestrained. One obtains happiness in consequence of one's senses being restrained. Therefore, one should restrain one's mind by self-effort from objects apprehended by the senses. 2 Above the senses is the mind; above the mind is the understanding; above the understanding is the Soul; above the Soul is the Supreme or Great. From the Unmanifest hath sprung the Soul; from the Soul hath sprung the Understanding; from the Understanding hath sprung the Mind. When the Mind becomes associated with the senses, then it apprehends sound and the other objects of the senses. He who casts off those objects, as also all that are manifest, he who liberates himself from all things that arise from primordial matter, being so freed, enjoys immortality. 3 The Sun rising diffuses his rays. When he sets, he withdraws unto himself those very rays that were diffused by him. After the same manner, the Soul, entering the body, obtains the fivefold objects of the senses by diffusing over them his rays represented by the senses. When, however, he turns back, he is said to set by withdrawing those rays unto himself. 4 Repeatedly led along the path that is created by acts, he obtains the fruits of his acts in consequence of his having followed the practice of acts. 5 Desire for the objects of the senses keeps away from a person who does not indulge in such desire. The very principle of desire, however, leaves him who has

हिन्दी अर्थ

कथैषा कथिता पुण्या नारदाय महात्मने

English

By Bhargava too, O king of kings, in Janaka's house, this holy story was told to the great-souled Narada.

हिन्दी अर्थ

कथिता भरतश्रेष्ठ पृष्टेनाक्लिष्टकर्मणा इन्द्रके भवनमें उनके पूछनेपर यह कथा सुनायी

English

By Narada too, king of kings, in the house of the lord of the gods, this was told, best of Bharatas, when asked by the one of untroubled deeds.

हिन्दी अर्थ

समस्तेभ्य: प्रशस्तेभ्यो विप्रेभ्यो वसुधाधिप

English

And long ago by the king of the gods this auspicious story was told to all the praised Vasus, lord of the earth.

हिन्दी अर्थ

वसुभिश्न तदा राजन् कथेयं कथिता मम कथेयं कथिता पुण्या धर्म्या धर्मभूृतां वर

English

And when I had a most terrible battle with Rama, then, O king, this story was told to me by the Vasus.

हिन्दी अर्थ

आसीदू धीरो हानाकाडक्षी धर्मार्थकरणे नूप

English

As you ask in truth, lord of men, I have told you this holy, righteous story, best of upholders of dharma.

हिन्दी अर्थ

परिगणितोज्छशिलाशन: प्रविष्ट: अन्नका भोजन करता हुआ यम-नियमका पालन करने लगा

English

This, then, is the supreme dharma that you ask me about, Bharata: steady, free of desire in the acts of dharma and wealth, O king.

हिन्दी अर्थ

उज्छवृत्त्युपाख्याने पञज्चषष्ट्यधिकत्रिशततमोध्याय:

English

And that best of brahmans, having made his resolve, his task pointed out by the lord of serpents, composed in restraint and observance, entered the forest's edge, eating gleaned grain and stones as counted.