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Book 12 – Chapter 308
BORI CE: 12-308-001 युधिष्ठिर उवाच |
MN DUTT: 08-147-001 युधिष्ठिर उवाच अपरित्यज्य गार्हस्थ्यं कुरुराजर्षिसत्तम |
M. N. Dutt: Yudhishthira said. Without giving up the domestic mode of life, O royal sage of Kuru's race, who ever acquired Liberation which is the annihilation of the Understanding? Do tell me this. |
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BORI CE: 12-308-002 संन्यस्यते यथात्मायं संन्यस्तात्मा यथा च यः |
MN DUTT: 08-147-002 संन्यस्यते यथाऽऽत्मायं व्यक्तस्यात्मा यथा च यत् |
M. N. Dutt: How may the gross and the subtile form be renounced? Do you also, O grandfather, tell me what the supreme excellence of Liberation is. |
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BORI CE: 12-308-003 भीष्म उवाच |
MN DUTT: 08-147-003 भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम् |
M. N. Dutt: Bhishma said Regarding it is cited the old discourse between Janaka and Sulabha, O Bharata! |
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BORI CE: 12-308-004 संन्यासफलिकः कश्चिद्बभूव नृपतिः पुरा |
MN DUTT: 08-147-004 संन्यासफलिकः कश्चिद् बभूव नृपतिः पुरा |
M. N. Dutt: Formerly there was a king of Mithila, of the name of Dharmadhyaja, of Janaka's race. He was given to the religion of Renunciation, |
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BORI CE: 12-308-005 स वेदे मोक्षशास्त्रे च स्वे च शास्त्रे कृतागमः |
MN DUTT: 08-147-005 स वेदे मोक्षशास्त्रे च स्वे च शास्त्रे कृतश्रमः |
M. N. Dutt: He was well conversant with the Veda, with the scriptures on Liberation, and with the scriptures dealing with royal duties. Governing his senses, he ruled this Earth. |
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BORI CE: 12-308-006 तस्य वेदविदः प्राज्ञाः श्रुत्वा तां साधुवृत्तताम् |
MN DUTT: 08-147-006 तस्य वेदविदः प्राज्ञाः श्रुत्वा तां साधुवृत्तताम् |
M. N. Dutt: Hearing of his good conduct in the world, many wise men, well-conversant with wisdom, O foremost of men, wished to imitate him. |
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BORI CE: 12-308-007 अथ धर्मयुगे तस्मिन्योगधर्ममनुष्ठिता |
MN DUTT: 08-147-007 अथ धर्मयुगे तस्मिन् योगधर्ममनुष्ठिता |
M. N. Dutt: In the saine golden age, a woman by name sulabha, belonging to the mendicant order, practised the duties of Yoga and travelled over the entire Earth. |
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BORI CE: 12-308-008 तया जगदिदं सर्वमटन्त्या मिथिलेश्वरः |
MN DUTT: 08-147-008 तया जगदिदं कृत्स्नमटन्त्या मिथिलेश्वरः |
M. N. Dutt: In course of her wanderings over the Earth, Sulabha heard from many ascetics of different places that the king of Mithila was given to the religion of Liberation. |
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BORI CE: 12-308-009 सा सुसूक्ष्मां कथां श्रुत्वा तथ्यं नेति ससंशया |
MN DUTT: 08-147-009 सातिसूक्ष्मां कथा श्रुत्वा तथ्यं नेति ससंशया |
M. N. Dutt: Hearing this report about king Janaka and desirous of learning whether it was true or not, Sulabha became desirous of seeing Janaka. |
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BORI CE: 12-308-010 ततः सा विप्रहायाथ पूर्वरूपं हि योगतः |
MN DUTT: 08-147-010 तत्र सा विप्रहायाथ पूर्वरूपं हि योगतः |
M. N. Dutt: Abandoning, by her Yoga powers, her former body and features, Sulabha assumed the most perfect features and peerless beauty. |
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BORI CE: 12-308-011 चक्षुर्निमेषमात्रेण लघ्वस्त्रगतिगामिनी |
MN DUTT: 08-147-011 चक्षुर्निमेषमात्रेण लघ्वस्त्रगतिगामिनी |
M. N. Dutt: In the twinkling of an eye and with the speed of the quickest arrow the fair browed lady having eyes like lotus-petals went to the capital of the Videhas. |
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BORI CE: 12-308-012 सा प्राप्य मिथिलां रम्यां समृद्धजनसंकुलाम् |
MN DUTT: 08-147-012 सा प्राप्य मिथिलां रम्यां प्रभूतजनसंकुलाम् |
M. N. Dutt: Arrived at the metropolis of Mithila having a large population, she adopted the guise of a mendicant and appeared before the king. |
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BORI CE: 12-308-013 राजा तस्याः परं दृष्ट्वा सौकुमार्यं वपुस्तथा |
MN DUTT: 08-147-013 राजा तस्याः परं दृष्ट्वा सौकुमार्यं वपुस्तदा |
M. N. Dutt: The king, beholding her delicate form, became filed with wonder and enquired who she was, whose she was, and whence she came. |
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BORI CE: 12-308-014 ततोऽस्याः स्वागतं कृत्वा व्यादिश्य च वरासनम् |
MN DUTT: 08-147-014 ततोऽस्याः स्वागतं कृत्वा व्यादिश्य च वरासनम् |
M. N. Dutt: Welcoming her, he assigned her an excellent seat, honoured her by offering water to wash her feet, and pleased her with excellent refreshments. |
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BORI CE: 12-308-015 अथ भुक्तवती प्रीता राजानं मन्त्रिभिर्वृतम् |
MN DUTT: 08-147-015 अथ भुक्तवती प्रीता राजानं मन्त्रिभिर्वृतम् |
M. N. Dutt: Refreshed duly and pleased with the rites of hospitality offered to her, Sulabha, the female mendicant, urged the king, who was encircled by his ministers and seated in the midst of learned scholars, (to speak out his fidelity to the religion of Liberation). |
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BORI CE: 12-308-016 सुलभा त्वस्य धर्मेषु मुक्तो नेति ससंशया |
MN DUTT: 08-147-016 सुलभा त्वस्य धर्मेषु मुत्तो नेति ससंशया |
M. N. Dutt: Doubting whether Janaka has succeeded in acquiring Liberation by following the religion of Renunciation, Sulabha, gifted with Yogapower, entered the understanding of the king by her own understanding. |
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BORI CE: 12-308-017 नेत्राभ्यां नेत्रयोरस्य रश्मीन्संयोज्य रश्मिभिः |
MN DUTT: 08-147-017 नेत्राभ्यां नेत्रयोरस्य रश्मीन् संयम्य रश्मिभिः |
M. N. Dutt: Controlling, by means of the rays of light that came out from her own eyes, the rays issuing from the eyes of the king, the lady, desirous of ascertaining the truth, bound up king Janaka with Yoga fetters, |
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BORI CE: 12-308-018 जनकोऽप्युत्स्मयन्राजा भावमस्या विशेषयन् |
MN DUTT: 08-147-018 जनकोऽप्युत्स्मयन् राजा भावमस्या विशेषयन् |
M. N. Dutt: Own Priding himself upon his invincibleness and defeating the intentions of Sulabha, that best of kings seized her resolution with his own resolution. |
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BORI CE: 12-308-019 तदेकस्मिन्नधिष्ठाने संवादः श्रूयतामयम् |
MN DUTT: 08-147-019 तदेकस्मिन्नधिष्ठाने संवादः श्रूयतामयम् |
M. N. Dutt: The king, in his subtile form, had no royal umbrella and sceptre. The lady Sulabha, in hers, was without the threefold stick. Both staying then in the same form, thus conversed with each other. Listen to that conversation as it took place between the king and Sulabha. |
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BORI CE: 12-308-020 भगवत्याः क्व चर्येयं कृता क्व च गमिष्यसि |
MN DUTT: 08-147-020 जनक उवाच भगवत्याः क्व चर्येयं कृता क्व च गमिष्यसि |
M. N. Dutt: Janaka said O holy lady, to what course of conduct are you given? Whose are you? Whence have you come? After finishing your business here, where will you go? |
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BORI CE: 12-308-021 श्रुते वयसि जातौ च सद्भावो नाधिगम्यते |
MN DUTT: 08-147-021 श्रुते वयसि जातौ च सद्भावो नाधिगम्यते |
M. N. Dutt: No one can, without questioning, determine another's proficiency in the scriptures, or age, or order of birth. You should, therefore, answer these questions of mine, when you have come to me. |
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BORI CE: 12-308-022 छत्रादिषु विशेषेषु मुक्तं मां विद्धि सर्वशः |
MN DUTT: 08-147-022 छत्रादिषु विशेषेषु मुक्तं मां विद्धि तत्त्वतः |
M. N. Dutt: Know that I am truly shorn of all vanity about my royal umbrella and sceptre. I wish to know you thoroughly. You are deserving, I think, of my respect. |
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BORI CE: 12-308-023 यस्माच्चैतन्मया प्राप्तं ज्ञानं वैशेषिकं पुरा |
MN DUTT: 08-147-023 यस्माच्चैतन्मया प्राप्तं ज्ञानं वैशेषिकं पुरा |
M. N. Dutt: Do you hear me as I describe to you Liberation, for there is none else who describe to you that subject. Hear me also as I tell you who that person is from whom in days of yore I acquired this distinguishing knowledge. |
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BORI CE: 12-308-024 पाराशर्यसगोत्रस्य वृद्धस्य सुमहात्मनः |
MN DUTT: 08-147-024 पराशरसगोत्रस्य वृद्धस्य सुमहात्मनः |
M. N. Dutt: I am the beloved disciple of the great and venerable Panchashikha, belonging to the mendicant order, or Parasara's family. |
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BORI CE: 12-308-025 सांख्यज्ञाने तथा योगे महीपालविधौ तथा |
MN DUTT: 08-147-025 सांख्यज्ञाने च योगे च महीपालविधौ तथा |
M. N. Dutt: My doubts have been removed and I am fully conversant with the Sankhya and the Yoga systems, and the ordinances about sacrifices and other rites, which form the three well known paths of Liberation. |
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BORI CE: 12-308-026 स यथाशास्त्रदृष्टेन मार्गेणेह परिव्रजन् |
MN DUTT: 08-147-026 स यथाशास्त्रदृष्टेन मार्गेणेह परिभ्रमन् |
M. N. Dutt: Wandering over the Earth and following path that is pointed out by the scriptures, the learned Panchashika formerly lived happily in my abode for four months during the rains. |
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BORI CE: 12-308-027 तेनाहं सांख्यमुख्येन सुदृष्टार्थेन तत्त्वतः |
MN DUTT: 08-147-027 तेनाहं सांख्यमुख्येन सुदृष्टार्थेन तत्त्वतः |
M. N. Dutt: That foremost of Sankhyas described to me, according to the truth, and in an intelligible manner suited to my understanding, the several kinds of means for acquiring Liberation. He did not, however, order me to give up my kingdom. |
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BORI CE: 12-308-028 सोऽहं तामखिलां वृत्तिं त्रिविधां मोक्षसंहिताम् |
MN DUTT: 08-147-028 सोऽहतामखिलां वृत्तिं त्रिविधां मोक्षसंहिताम् |
M. N. Dutt: Freed from attachments, and fixing my Soul on Supreme Brahma, and unaffected by companionship, I live, practising in all its minute details that threefold conduct which is laid down in treatises on Liberation. |
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BORI CE: 12-308-029 वैराग्यं पुनरेतस्य मोक्षस्य परमो विधिः |
MN DUTT: 08-147-029 वैश्राग्यं पुनरेतस्य मोक्षस्य परमो विधिः |
M. N. Dutt: Renunciation in the highest prescribed for Liberation. Renunciation, by which one becomes freed, emanate from Knowledge. |
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BORI CE: 12-308-030 ज्ञानेन कुरुते यत्नं यत्नेन प्राप्यते महत् |
MN DUTT: 08-147-030 ज्ञानेन कुरुते यत्तं यत्नेन प्राप्यते महत् |
M. N. Dutt: From Knowledge originates the endeavour after Yoga, and through that exertion one acquires knowledge of Self. Through means knowledge of Self one gets over joy and grief. That enables one to transcend death and acquire great success. |
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BORI CE: 12-308-031 सेयं परमिका बुद्धिः प्राप्ता निर्द्वंद्वता मया |
MN DUTT: 08-147-031 सेयं परमिका बुद्धेः प्राप्ता निर्द्वन्द्वता मया |
M. N. Dutt: That high intelligence has been acquired by me, and accordingly I have not over all pairs of opposites. Even in this life I have been freed from stupefaction and have got over all attachments. |
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BORI CE: 12-308-032 यथा क्षेत्रं मृदूभूतमद्भिराप्लावितं तथा |
MN DUTT: 08-147-032 यथा क्षेत्रं मृदूभूतमद्भिराप्लावितं तथा |
M. N. Dutt: As a soil, saturated with water and softened thereby, causes the seed to sprout forth, similarly, the acts of men cause rebirth. |
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BORI CE: 12-308-033 यथा चोत्तापितं बीजं कपाले यत्र तत्र वा BORI CE: 12-308-034 तद्वद्भगवता तेन शिखाप्रोक्तेन भिक्षुणा |
MN DUTT: 08-147-033 यथा चोत्तापितं बीजं कपाले यत्र तत्र वा |
M. N. Dutt: As a seed, fried on a pan or otherwise, becomes unfit to sprout forth although the power for sprouting lies there, similarly my understanding having been freed from the productive principle formed by desire, by the instructions of the holy Panchashikha of the mendicant order, it no longer gives its fruit in the form of attachment to the objects of the senses. |
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BORI CE: 12-308-035 नाभिषज्जति कस्मिंश्चिन्नानर्थे न परिग्रहे |
MN DUTT: 08-147-034 नाभिरज्यति कस्मिश्चिन्नानर्थे न परिग्रहे |
M. N. Dutt: I never experience love for my wife or hate for my enemies. Indeed, I keep aloof from both, making the fruitlessness of attachment and anger. |
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BORI CE: 12-308-036 यश्च मे दक्षिणं बाहुं चन्दनेन समुक्षयेत् |
MN DUTT: 08-147-035 यश्च मे दक्षिणं बाहुं चन्दनेन समुक्षयेत् |
M. N. Dutt: I regard both person impartially, viz., him who smears my right hand with sandal-paste and him who wounds my left. |
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BORI CE: 12-308-037 सुखी सोऽहमवाप्तार्थः समलोष्टाश्मकाञ्चनः |
MN DUTT: 08-147-036 सुखी सोऽहमवाप्तार्थः समलोष्टाश्मकाञ्चनः |
M. N. Dutt: Having attained my object, I am happy, and consider in the same light a clod of earth, a piece of stone, and a lump of gold. I am shorn of all attachments, though am engaged in ruling a kingdom. On account of all this I am better known over all bearers of triple sticks. |
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BORI CE: 12-308-038 मोक्षे हि त्रिविधा निष्ठा दृष्टा पूर्वैर्महर्षिभिः |
MN DUTT: 08-147-037 मोक्षे हि त्रिविधा निष्ठा दृष्टान्यैर्मोक्षवित्तमैः |
M. N. Dutt: Some foremost of men who are conversant with the Liberation say that Liberation has a triple path. Some consider Knowledge having all things of the world for its object as the means of Liberation. Some hold that the total renunciation of acts is the means thereof. |
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BORI CE: 12-308-039 ज्ञाननिष्ठां वदन्त्येके मोक्षशास्त्रविदो जनाः |
MN DUTT: 08-147-038 ज्ञाननिष्ठां वदन्त्येके मोक्षशास्त्रविदो जनाः |
M. N. Dutt: Another class of persons conversant with the scriptures Liberation say that Knowledge is the only means. Others, viz., Yatis, gifted with subtile vision; hold that acts form the means. |
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BORI CE: 12-308-040 प्रहायोभयमप्येतज्ज्ञानं कर्म च केवलम् |
MN DUTT: 08-147-039 प्रहायोभयमप्येव ज्ञानं कर्म च केवलम् |
M. N. Dutt: The great Panchashikha, discarding both the opinion about knowledge and acts, considered the third as the only means or path of Liberation. |
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BORI CE: 12-308-041 यमे च नियमे चैव द्वेषे कामे परिग्रहे |
MN DUTT: 08-147-040 यमे च नियमे चैव कामे द्वेषे परिग्रहे |
M. N. Dutt: If house-holders be endued with selfrestraint, and control over the senses, they become the equals of Sannyasins. If, on the other hand, Sannyasins be endued with desire and aversion and wives and honour and pride and affection, they become like householders. |
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BORI CE: 12-308-042 त्रिदण्डादिषु यद्यस्ति मोक्षो ज्ञानेन केनचित् |
MN DUTT: 08-147-041 त्रिदण्डादिषु यद्यस्ति मोक्षो ज्ञानेन कस्यचित् |
M. N. Dutt: If one can acquire Liberation by means of knowledge, then may Liberation exist in triple sticks. Why then may Liberation not exist in the umbrella and the sceptre as well, especially when the reason in taking up the triple stick and the scepture is the same. |
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BORI CE: 12-308-043 येन येन हि यस्यार्थः कारणेनेह कस्यचित् |
MN DUTT: 08-147-042 येन येन हि यस्यार्थः कारणेनेह कर्मणि |
M. N. Dutt: One becomes attached to all those things and acts which are necessary for him for the sake of his own self for particular reasons. |
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BORI CE: 12-308-044 दोषदर्शी तु गार्हस्थ्ये यो व्रजत्याश्रमान्तरम् |
MN DUTT: 08-147-043 दोषदर्शी तु गार्हस्थ्ये यो व्रजत्याश्रमान्तरे |
M. N. Dutt: If a person, seeing the faults of the domestic mode of life, renounce it for adopting another mode, he cannot, for such rejection and adoption, he considered as one who is at once freed from all attachments. |
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BORI CE: 12-308-045 आधिपत्ये तथा तुल्ये निग्रहानुग्रहात्मनि |
MN DUTT: 08-147-044 आधिपत्ये तथा तुल्ये निग्रहानुग्रहात्मके |
M. N. Dutt: Sovereignty is fraught with the rewarding and the punishing of others. The life of a mendicant is equally fraught with the same. When, therefore, mendicants are like kings in this respect, why would mendicants only acquire Liberation, and not kings? |
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BORI CE: 12-308-046 अथ सत्याधिपत्येऽपि ज्ञानेनैवेह केवलम् |
MN DUTT: 08-147-045 अथ सत्याधिपत्येऽपि ज्ञानेनैवेह केवलम् |
M. N. Dutt: Not withstanding the possession of sovereignty, therefore, one becomes purged of all sins by means of knowledge alone, living in Supreme Brahma. |
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BORI CE: 12-308-047 काषायधारणं मौण्ड्यं त्रिविष्टब्धः कमण्डलुः |
MN DUTT: 08-147-046 काषायधारणं मौण्ड्यं त्रिविष्टब्यं कमण्डलुम् |
M. N. Dutt: The putting on of brown cloths shaving of the head, bearing of the triple stick, and the water-pitcher, these are the external signs of one's mode of life. These are useless in helping one to acquire Liberation. |
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BORI CE: 12-308-048 यदि सत्यपि लिङ्गेऽस्मिञ्ज्ञानमेवात्र कारणम् |
MN DUTT: 08-147-047 यदि सत्यपि लिङ्गेऽस्मिन् ज्ञानमेवात्र कारणम् |
M. N. Dutt: When, despite the adoption of these emblems of a particular mode of life, Knowledge along becomes the cause of one's Liberation from sorrow, it would appear that the adoption of mere emblems is absolutely useless. |
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BORI CE: 12-308-049 अथ वा दुःखशैथिल्यं वीक्ष्य लिङ्गे कृता मतिः |
MN DUTT: 08-147-048 अथवा दुःखशैथिल्यं वीक्ष्य लिङ्गे कृता मतिः |
M. N. Dutt: Or, if, seeing the mitigation of sorrow in it, you have adopted these emblems of Sanyasa, why then should not the mitigation of sorrow be seen in the umbrella and the sceptre which I use. |
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BORI CE: 12-308-050 आकिंचन्ये न मोक्षोऽस्ति कैंचन्ये नास्ति बन्धनम् |
MN DUTT: 08-147-049 आकिंचन्ये न मोक्षोऽस्ति किंचन्ये नास्ति बन्धनम् |
M. N. Dutt: Liberation does not exist in poverty; nor is bondage to be seen in riches. One acquires Liberation through Knowledge only, whether one is poor or rich. |
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BORI CE: 12-308-051 तस्माद्धर्मार्थकामेषु तथा राज्यपरिग्रहे |
MN DUTT: 08-147-050 तस्माद् धर्मार्थकामेषु तथा राज्यपरिग्रहे |
M. N. Dutt: For these reasons, know that I am living in a state of freedom, though outwardly engaged in the enjoyment of religion, wealth, and pleasure, in the form of kingdom and wives, which form a field of bondage. |
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BORI CE: 12-308-052 राज्यैश्वर्यमयः पाशः स्नेहायतनबन्धनः |
MN DUTT: 08-147-051 राज्यैश्वर्यमयः पाशः स्नेहायतनबन्धनः |
M. N. Dutt: I have cut off the fetters formed by kingdom and riches, and the bondage of attachments, which the sword of Renunciation whetted on the the stone of the of the scriptures describing Liberation. |
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BORI CE: 12-308-053 सोऽहमेवंगतो मुक्तो जातास्थस्त्वयि भिक्षुकि |
MN DUTT: 08-147-052 सोऽहमेवंगतो मुक्तो जातास्थस्त्वयि भिक्षुकि |
M. N. Dutt: As regard myself then, I tell you that I have become freed in this way. O mendicant lady, I entertain an affection for you. But that should not prevent me from telling you that your conduct does not tally with the practices of the mode of life, which you have adopted. |
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BORI CE: 12-308-054 सौकुमार्यं तथा रूपं वपुरग्र्यं तथा वयः |
MN DUTT: 08-147-053 सौकुमार्यं तथा रूपं वपुरग्र्यं तथा वयः |
M. N. Dutt: Under formation of the body is highly delicate. You have beauty. You have an exceedingly shapely form. You are young. You have all these, and you have also subjugation of the senses. I doubt it verily. ine as |
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BORI CE: 12-308-055 यच्चाप्यननुरूपं ते लिङ्गस्यास्य विचेष्टितम् |
MN DUTT: 08-147-054 यच्चाप्यननुरूपं ते लिङ्गस्यास्य विचेष्टितम् |
M. N. Dutt: You have stopped up my body for ascertaining as to whether I am really liberated or not. This åct of yours does not tally with that mode of life whose emblems you carry. |
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BORI CE: 12-308-056 न च कामसमायुक्ते मुक्तेऽप्यस्ति त्रिदण्डकम् |
MN DUTT: 08-147-055 न च कामसमायुक्ते युक्तेऽप्यस्ति त्रिदण्डके |
M. N. Dutt: The triple stick is unfit for a Yogin who has desire. As regards yourself, you do not adhere to your stick. As regards those who are freed, they should protect themselves from fall. |
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BORI CE: 12-308-057 मत्पक्षसंश्रयाच्चायं शृणु यस्ते व्यतिक्रमः |
MN DUTT: 08-147-056 मत्पक्षसंश्रयाच्चायं शृणु यस्ते व्यतिक्रमः |
M. N. Dutt: Listen now to to what your transgression has been on account of your contact with me and your having entered into my gross body with the help of your understanding. |
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BORI CE: 12-308-058 प्रवेशस्ते कृतः केन मम राष्ट्रे पुरे तथा |
MN DUTT: 08-147-057 प्रवेशस्ते कृतः केन मम राष्ट्रे पुरेऽपि वा |
M. N. Dutt: Why have you entered into my kingdom or my palace? At whose sign have you entered heart. |
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BORI CE: 12-308-059 वर्णप्रवरमुख्यासि ब्राह्मणी क्षत्रियो ह्यहम् |
MN DUTT: 08-147-058 वर्णप्रवरमुख्यासि ब्राह्मणी क्षत्रियस्त्वहम् |
M. N. Dutt: You belong to the foremost of all the orders, being, as you are, a Brahmana woman. As regards myself whoever, I am a Kshatriya. There is no union for us two. Do not help to cause an intermixture of races. |
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BORI CE: 12-308-060 वर्तसे मोक्षधर्मेषु गार्हस्थ्ये त्वहमाश्रमे |
MN DUTT: 08-147-059 वर्तसे मोक्षधर्मेण त्वं गार्हस्थ्येऽहमाश्रमे |
M. N. Dutt: You follow the duties that lead to Liberation. I am a householder. This act of yours, therefore, is another evil you have committed, for it produces an unnatural union of two opposite modes of life. |
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BORI CE: 12-308-061 सगोत्रां वासगोत्रां वा न वेद त्वां न वेत्थ माम् |
MN DUTT: 08-147-060 सगोत्रां वासगोत्रां वा न वेद त्वां न वेत्थ माम् |
M. N. Dutt: into my I do not know whether you belong to my own family or do not belong to it. As regards yourself also, you do not know who I am. If you are of my own Gotra, you have by entering into my body, produced another evil,-viz., or unnatural union. |
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BORI CE: 12-308-062 अथ जीवति ते भर्ता प्रोषितोऽप्यथ वा क्वचित् |
MN DUTT: 08-147-061 अथ जीवति ते भर्ता प्रोषितोऽप्यथवा क्वचित् |
M. N. Dutt: If, again, your husband be alive and living in an distant place, your union with me has produced the fourth evil of sinfulness, for you are not one whom I may lawfully marry. |
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BORI CE: 12-308-063 सा त्वमेतान्यकार्याणि कार्यापेक्षा व्यवस्यसि |
MN DUTT: 08-147-062 सा त्वमेतान्यकार्याणि कार्यापेक्षा व्यवस्यसि |
M. N. Dutt: Do you commit all these sinful deeds, actuated by the motive of performing a particular object? Do you do these from ignorance or from perverted intelligence. |
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BORI CE: 12-308-064 अथ वापि स्वतन्त्रासि स्वदोषेणेह केनचित् |
MN DUTT: 08-147-063 अथवापि स्वतन्त्रासि स्वदोषेणेह कर्हिचित् |
M. N. Dutt: If, again, on account of your evil nature you have thus become thoroughly independent or unrestrained in your conduct, I tell you that if you have any knowledge of the scriptures, you will understand that everything you have done has been productive of evil. |
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BORI CE: 12-308-065 इदमन्यत्तृतीयं ते भावस्पर्शविघातकम् |
MN DUTT: 08-147-064 इदमन्यच्चतुर्थं ते भावस्पर्शविघातकम् |
M. N. Dutt: A third fault touches you on account of these acts of yours, a fault that is destructive of peace of mind. By trying to show your superiority, the indication of a wicked woman is seen in you. |
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BORI CE: 12-308-066 न मय्येवाभिसंधिस्ते जयैषिण्या जये कृतः |
MN DUTT: 08-147-065 न मय्येवाभिसंधिस्ते जयैषिण्या जये कृतः |
M. N. Dutt: Desirous of asserting your victory as you are, it is not myself alone whom you wish to defeat, for it is plain that you wish to win a victory over even the whole of my court. |
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BORI CE: 12-308-067 तथा ह्येवं पुनश्च त्वं दृष्टिं स्वां प्रतिमुञ्चसि |
MN DUTT: 08-147-066 तथाहतस्ततश्च त्वं दृष्टिं स्वां प्रतिमुञ्चसि |
M. N. Dutt: By loO king thus towards all these meritorious Brahmanas, it is clear that you wish to humiliate them all the glorify yourself. |
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BORI CE: 12-308-068 सा स्वेनामर्षजेन त्वमृद्धिमोहेन मोहिता |
MN DUTT: 08-147-067 साम स्वेनामर्षजेन त्वमृद्धिमोहेन मोहिता |
M. N. Dutt: Stupefied by your pride of Yoga power that has been born of your jealousy, you have caused a union of your understanding with mine and thereby have really mingled together nectar with poision. |
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BORI CE: 12-308-069 इच्छतोर्हि द्वयोर्लाभः स्त्रीपुंसोरमृतोपमः |
MN DUTT: 08-147-068 इच्छतोरत्र यो लाभः स्त्रीसोरमृतोपमः |
M. N. Dutt: The union, again, of man and woman, when each seek the other, is sweet as nectar. That association, however, of man and woman when the latter, herself coveting, cannot get an individual of the opposite sex that does not seek her, is, instead of being a merit, only a fault that is as noxious as poison. |
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BORI CE: 12-308-070 मा स्प्राक्षीः साधु जानीष्व स्वशास्त्रमनुपालय |
MN DUTT: 08-147-069 मा स्पाक्षीः साधु जानीष्व स्वशास्त्रमनुपालय |
M. N. Dutt: Do not continue to touch me. Know that I am righteous. Do you act according to your own scriptures. Your enquiry, viz., whether I am or I am not liberated, has been finished. |
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BORI CE: 12-308-071 सा यदि त्वं स्वकार्येण यद्यन्यस्य महीपतेः |
MN DUTT: 08-147-070 एतत सर्वं प्रतिच्छन्नं मयि नार्हसि गुहितुम् |
M. N. Dutt: You should not conceal from me all your secret motives. You should not who thus disguise yourself, conceal from me what your object is, that is, whether this call of yours has been prompted by the desire of accomplishing some object of your own or whether you have come for accomplishing the object of some other king. |
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BORI CE: 12-308-072 न राजानं मृषा गच्छेन्न द्विजातिं कथंचन |
MN DUTT: 08-147-071 न राजानं मृषा गच्छेन्न द्विजातिं कथंचन |
M. N. Dutt: One should never appear deceitfully before a king; nor before a Brahmana; nor before his wife when that wife is possessed of every wifely virtue. Those who appear in deceitful guise before these three very soon meet with destruction. |
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BORI CE: 12-308-073 राज्ञां हि बलमैश्वर्यं ब्रह्म ब्रह्मविदां बलम् |
MN DUTT: 08-147-072 राज्ञां हि बलमैश्वर्यं ब्रह्म ब्रह्मविदां बलम् |
M. N. Dutt: The power of kings consists in their sovereignty. The power of Brahmanas wellversed in the Vedas is in the Vedas. Women hold a high power on account of their beauty and youth and blessedness. |
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BORI CE: 12-308-074 अत एतैर्बलैरेते बलिनः स्वार्थमिच्छता |
MN DUTT: 08-147-073 अत एतैर्बलैरेव बलिनः स्वार्थमिच्छता |
M. N. Dutt: These are powerful in the possession of these powers. He, therefore, who seeks to accomplish his own object should always approach these three with sincerity and openmindedness, Insincerity and deceit cannot yield success. |
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BORI CE: 12-308-075 सा त्वं जातिं श्रुतं वृत्तं भावं प्रकृतिमात्मनः |
MN DUTT: 08-147-074 सा त्वं जातिं श्रुतं वृत्तं भावं प्रकृतिमात्मनः |
M. N. Dutt: You should, therefore, inform me of the order to which you belong by birth, of your learning and conduct and disposition and nature, as also of the object with which you have come here. |
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BORI CE: 12-308-076 इत्येतैरसुखैर्वाक्यैरयुक्तैरसमञ्जसैः |
MN DUTT: 08-147-075 भीष्म उवाच इत्येतैरसुखैर्वाक्यैरयुक्तैरसमञ्जसैः |
M. N. Dutt: Bhishma said Though chastised by the king in these unpleasant, improper, and ill-applied words, the lady Sulabha was not at all abashed. |
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BORI CE: 12-308-077 उक्तवाक्ये तु नृपतौ सुलभा चारुदर्शना |
MN DUTT: 08-147-076 उक्तवाक्ये तु नृपतौ सुलभा चारुदर्शना |
M. N. Dutt: After the king had said these words, the beautiful Sulabha then gave vent to the following words in reply which were more handsome than her person. |
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BORI CE: 12-308-078 नवभिर्नवभिश्चैव दोषैर्वाग्बुद्धिदूषणैः |
MN DUTT: 08-147-077 सुलभोवाच नवभिनवभिश्चैव दोषैर्वाग्बुद्धिदूषणैः |
M. N. Dutt: O king, speech should always be free from the nine verbal faults and the nine faults of judgement. It should also, while setting forth the meaning with clearness, be possessed of the eighteen well-known merits. |
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BORI CE: 12-308-079 सौक्ष्म्यं संख्याक्रमौ चोभौ निर्णयः सप्रयोजनः |
MN DUTT: 08-147-078 सौक्षम्यं सांख्यक्रमौ चोभौ निर्णयः सप्रयोजनः |
M. N. Dutt: Ambiguity, determination of the faults and merits of premises and conclusions, weighing the respective strength or weakness of those faults and merits, establishment of the conclusion, and the element of persuasiveness or otherwise that belongs to the conclusion thus arrived at,-these five characteristics belonging to the sense-form the authoritativeness of what is said. |
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BORI CE: 12-308-080 एषामेकैकशोऽर्थानां सौक्ष्म्यादीनां सुलक्षणम् |
MN DUTT: 08-147-079 एषामेकैकेशोऽर्थानां सौम्यादीनां स्वलक्षणम् |
M. N. Dutt: Listen now to the characteristics of these requirements beginning with ambiguity, one after another, as I explain them according to the combinations. |
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BORI CE: 12-308-081 ज्ञानं ज्ञेयेषु भिन्नेषु यथाभेदेन वर्तते |
MN DUTT: 08-147-080 ज्ञानं ज्ञेयेषु भिन्नेषु यदा भेदेन वर्तते |
M. N. Dutt: When knowledge rests on difference from one another, and when the understanding rests upon many points one after another, the combination of words is said to be sullied by ambiguity. |
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BORI CE: 12-308-082 दोषाणां च गुणानां च प्रमाणं प्रविभागशः |
MN DUTT: 08-147-081 दोषाणां च गुणानां च प्रमाणं प्रविभागतः |
M. N. Dutt: By ascertainment called Sankhya, is meant the determination, by elimination, of faults or merits, adopting tentative meanings. |
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BORI CE: 12-308-083 इदं पूर्वमिदं पश्चाद्वक्तव्यं यद्विवक्षितम् |
MN DUTT: 08-147-082 इदं पूर्वमिदं पश्चाद् वक्तव्यं यद् विवक्षितम् |
M. N. Dutt: Krama, or weighing the relative strength or weakness of the faults or merits, consists in settling the propriety of the priority or subsequence of the words used in sentence. This is the meaning of the word Krama as held by person who can explain sentences or texts. |
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BORI CE: 12-308-084 धर्मार्थकाममोक्षेषु प्रतिज्ञाय विशेषतः |
MN DUTT: 08-147-083 धर्मकामार्थमोक्षेषु प्रतिज्ञाय विशेषतः |
M. N. Dutt: Conclusion is the final determination after this examination of what has been said on the subject of religion, pleasure, profit, and Liberation, in respect of what it particularly is that has been said in the text. |
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BORI CE: 12-308-085 इच्छाद्वेषभवैर्दुःखैः प्रकर्षो यत्र जायते |
MN DUTT: 08-147-084 इच्छाद्वेषाभवैर्दुःखैः प्रकर्षो यत्र जायते |
M. N. Dutt: The sorrow begotten by wish or hatred multiplies itself greatly. The conduct, O king, that one follows in such a matter is called Prayojanam. |
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BORI CE: 12-308-086 तान्येतानि यथोक्तानि सौक्ष्म्यादीनि जनाधिप |
MN DUTT: 08-147-085 तान्येतानि यथोक्तानि सौक्ष्यादीनि जनाधिप |
M. N. Dutt: Take it for granted, O king, at my word, that these marks of Ambiguity and the others, vhen occurring together, make a complete and intelligible sentence. |
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BORI CE: 12-308-087 उपेतार्थमभिन्नार्थं नापवृत्तं न चाधिकम् BORI CE: 12-308-088 न गुर्वक्षरसंबद्धं पराङ्मुखमुखं न च BORI CE: 12-308-089 न न्यूनं कष्टशब्दं वा व्युत्क्रमाभिहितं न च |
MN DUTT: 08-147-086 उपेतार्थमभिन्नार्थं न्यायवृत्तं न चाधिकम् |
M. N. Dutt: The words I shall utter will have senses, be free from ambiguity, logical, free from tautology, smooth, certain, free from bombast, agreeable, or sweet truthful, not inconsistent with the three-1 old objects of life, refined not elliptical or imperfect, shorn of harshness or difficulty of comprehension, characterised by due order, not far-fetched in sense, corrected with one another as cause and effect, and each having a specific object. |
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BORI CE: 12-308-090 कामात्क्रोधाद्भयाल्लोभाद्दैन्यादानार्यकात्तथा |
MN DUTT: 08-147-087 कामात् क्रोधाद् भयाल्लोभाद् दैन्याच्यानार्यकात् तथा |
M. N. Dutt: I shall not tell you anything, actuated by desire or anger or fear or cupidity or abjectness or deceipt or shame or mercy or pride. |
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BORI CE: 12-308-091 वक्ता श्रोता च वाक्यं च यदा त्वविकलं नृप |
MN DUTT: 08-147-088 वक्ता श्रोता च वाक्यं च सदा त्वविकलं नृप |
M. N. Dutt: When the speaker, the hearer, and the words said, perfectly agree with one another in course of a speech, then does the sense or meaning come out very clearly. |
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BORI CE: 12-308-092 वक्तव्ये तु यदा वक्ता श्रोतारमवमन्यते |
MN DUTT: 08-147-089 वक्तव्ये तु यदा वक्ता श्रोतारमवमन्य वै |
M. N. Dutt: When about what is to be said, the speaker does not care for the understanding of the hearer by uttering words whose meaning is understood by himself, then, however good those words may be, they cannot be comprehended by the hearer. |
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BORI CE: 12-308-093 अथ यः स्वार्थमुत्सृज्य परार्थं प्राह मानवः |
MN DUTT: 08-147-090 अथ यः स्वार्थमुत्सृज्य परार्थं प्राह मानवः |
M. N. Dutt: That speaker, again, who, without caring for his own meaning, uses words that are of excellent sound and sense, creates only erroneous impressions in the mind of the hearer. Such words in such matters are certainly faulty. |
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BORI CE: 12-308-094 यस्तु वक्ता द्वयोरर्थमविरुद्धं प्रभाषते |
MN DUTT: 08-147-091 यस्तु वक्ता द्वयोरर्थमविरुद्धं प्रभाषते |
M. N. Dutt: That speaker, however, who uses words that are, while expressing his own meaning, intelligible to the hearer as well, is a true speaker. No other man deserves the name. |
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BORI CE: 12-308-095 तदर्थवदिदं वाक्यमुपेतं वाक्यसंपदा |
MN DUTT: 08-147-092 तदर्थवदिदं वाक्यमुपेतं वाक्यसम्पदा |
M. N. Dutt: You should, therefore, O king, hear with rapt attention these words of mine, fraught with meaning and endued with wealth of sound. |
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BORI CE: 12-308-096 कासि कस्य कुतो वेति त्वयाहमभिचोदिता |
MN DUTT: 08-147-093 कासि कस्य कुतश्चेति त्वयाहमभिचोदिता |
M. N. Dutt: You have asked me who I am, whose I am, whence I am coming, etc. Listen now to me, O king, with full mind, as I answer these questions of yours. |
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BORI CE: 12-308-097 यथा जतु च काष्ठं च पांसवश्चोदबिन्दुभिः |
MN DUTT: 08-147-094 यथा जतु च काष्ठं च पांसवश्चोदबिन्दवः |
M. N. Dutt: As lac and wood, as grains of dust and drops of water, exist mixed up when brought together, so are the existence of all creatures. |
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BORI CE: 12-308-098 शब्दः स्पर्शो रसो रूपं गन्धः पञ्चेन्द्रियाणि च |
MN DUTT: 08-147-095 शब्दः स्पर्शो रसो रूपं गन्थः पञ्चेन्द्रियाणि च |
M. N. Dutt: Sound, touch, taste, form, and scent, these, and the senses, though different in their essences, exist yet in a state of unison like lac and wood. |
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BORI CE: 12-308-099 न चैषां चोदना काचिदस्तीत्येष विनिश्चयः |
MN DUTT: 08-147-096 न चैषां चोदना काचिदस्तीत्येष विनिश्चयः |
M. N. Dutt: It is again well known that nobody asks any of these, saying, who are you? Each of them also has no knowledge either of itself or of the others. |
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BORI CE: 12-308-100 न वेद चक्षुश्चक्षुष्ट्वं श्रोत्रं नात्मनि वर्तते |
MN DUTT: 08-147-097 न वेद चक्षुश्चक्षुष्टुं श्रोत्रं नात्मनि वर्तते |
M. N. Dutt: The eye cannot see itself. The ear cannot hear itself. The eye, again, cannot satisfy the functions of any of the other senses, or can any of the senses satisfy the functions of any sense except its own. |
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Corresponding verse not found in BORI CE |
MN DUTT: 08-147-098 प्रश्लिष्टं च न जानन्ति यथाऽऽप इव पांसवः |
M. N. Dutt: If all of them even combine together, even then they can not know their own-selves as dust and water mingled together can not know each other though existing together. In order to perform their respective functions, they await the contact of external objects. |
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BORI CE: 12-308-101 बाह्यानन्यानपेक्षन्ते गुणांस्तानपि मे शृणु |
MN DUTT: 08-147-099 रूपं चक्षुः प्रकाशश्च दर्शने हेतवस्त्रयः |
M. N. Dutt: The eye, form, and light, form the three requisites of the action called Seeing. The same holds good about the action of the other senses and the ideas which is their result. |
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BORI CE: 12-308-102 ज्ञानज्ञेयान्तरे तस्मिन्मनो नामापरो गुणः |
MN DUTT: 08-147-100 ज्ञानज्ञेयान्तरे तस्मिन् मनो नामापरो गुणः |
M. N. Dutt: Then, again, between the functions of the senses and the ideas which are their result, the mind is an entity quite separate from the senses and is considered to have an action of its own. With its aid one distinguishes what is existent from what is non-existent for arriving at certainty. |
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BORI CE: 12-308-103 द्वादशस्त्वपरस्तत्र बुद्धिर्नाम गुणः स्मृतः |
MN DUTT: 08-147-101 द्वादशस्त्वपरस्तत्र बुद्धिर्नाम गुणः स्मृतः |
M. N. Dutt: With the five senses of knowledge and five senses of action, the mind makes a total of eleven. The twelfth is the Understanding. When doubt originates about what is to be known, the Understanding comes forward and sets at rest all doubts, |
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BORI CE: 12-308-104 अथ द्वादशके तस्मिन्सत्त्वं नामापरो गुणः |
MN DUTT: 08-147-102 अथ द्वादशके तस्मिन् सत्त्वं नामापरो गुणः |
M. N. Dutt: After the twelfth, Sattva is another principle numbering the thirteenth. With its aid creatures are distinguished as possess more of it or less of it in their constitutions, |
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BORI CE: 12-308-105 क्षेत्रज्ञ इति चाप्यन्यो गुणस्तत्र चतुर्दशः |
MN DUTT: 08-147-103 अहं कर्तेति चाप्यन्यो गुणस्तत्र चतुर्दशः |
M. N. Dutt: After this, Consciousness (of self is an other principle.) It helps one to apprehend self as distinguished from what is not self. |
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BORI CE: 12-308-106 अथ पञ्चदशो राजन्गुणस्तत्रापरः स्मृतः BORI CE: 12-308-107 गुणस्त्वेवापरस्तत्र संघात इति षोडशः |
MN DUTT: 08-147-104 अथ पञ्चदशो राजन् गुणस्तत्रापरः स्मृतः |
M. N. Dutt: Desire is the fifteenth principle, O king, the whole universe. The sixteenth principle is Avidya or nescience. To it are attached the seventeenth and the eighteenth principles called Nature and Manifestation. |
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BORI CE: 12-308-108 सुखदुःखे जरामृत्यू लाभालाभौ प्रियाप्रिये |
MN DUTT: 08-147-105 सुखासुखे जरामृत्यू लाभालाभौ प्रियाप्रिये |
M. N. Dutt: Happiness and sorrow, decrepitude and death, gain and loss, the agreeable and the disagreeable,-these form the nineteenth principle and are called pairs of opposites. |
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BORI CE: 12-308-109 ऊर्ध्वमेकोनविंशत्याः कालो नामापरो गुणः |
MN DUTT: 08-147-106 ऊर्ध्वं चैकोनविंशत्या कालो नामापरो गुणः |
M. N. Dutt: Beyond the nineteenth principle is another, viz., Time, called the twentieth. Know that the births and deaths of all creatures are owing to the action of this twentieth principle. |
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BORI CE: 12-308-110 विंशकश्चैष संघातो महाभूतानि पञ्च च BORI CE: 12-308-111 इत्येवं विंशतिश्चैव गुणाः सप्त च ये स्मृताः BORI CE: 12-308-112 एकविंशश्च दश च कलाः संख्यानतः स्मृताः |
MN DUTT: 08-147-107 विशश्वैष संघातो महाभूतानि पञ्च च |
M. N. Dutt: These twenty exist together, Besides these,. the five Great primary elements, and existence and non-existence, bring up the number to twenty-seven. Beyond these, there are three others, named Vidhi, Shukra, and Bala, that make the number thirty. That is which these thirteen principles occur is said to be body. |
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BORI CE: 12-308-113 अव्यक्तं प्रकृतिं त्वासां कलानां कश्चिदिच्छति BORI CE: 12-308-114 अव्यक्तं यदि वा व्यक्तं द्वयीमथ चतुष्टयीम् |
MN DUTT: 08-147-108 अव्यक्तं प्रकृतिं त्वासां कलानां कश्चिदिच्छति |
M. N. Dutt: Whether the Unmanifest or the Manifest be their cause, or whether the two be considered as their cause, or, fourthly, whether the four together be the cause, they that are conversant with spiritual science behold Nature as the cause of all creatures. |
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BORI CE: 12-308-115 सेयं प्रकृतिरव्यक्ता कलाभिर्व्यक्ततां गता |
MN DUTT: 08-147-109 येयं प्रकृतिरव्यक्ता कलाभिर्व्यक्ततां गता |
M. N. Dutt: That Nature which is Unmanifest, becomes manifest in the form of these principles. Myself, yourself, O king, and all others that are gifted with body, are the result of that Nature. |
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BORI CE: 12-308-116 बिन्दुन्यासादयोऽवस्थाः शुक्रशोणितसंभवाः |
MN DUTT: 08-147-110 बिन्दुन्यासादयोऽवस्थाः शुक्रशोणितसम्भवाः |
M. N. Dutt: Embryonic conditions are due to the mixture of the vital seed and blood. On account of insemination the result which first appears is called by the name of 'Kalala. |
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BORI CE: 12-308-117 कललादर्बुदोत्पत्तिः पेशी चाप्यर्बुदोद्भवा |
MN DUTT: 08-147-111 कललाद् बुद्बुदोत्पत्तिः पेशी च बुबुदात् स्मृता |
M. N. Dutt: From 'Kalala' originates bubble. From 'Budbuda' originates what is called 'Peshi.' From 'Peshi' that stage originates in which the various limbs are seen. From this last stage appear nails and hair. |
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BORI CE: 12-308-118 संपूर्णे नवमे मासे जन्तोर्जातस्य मैथिल |
MN DUTT: 08-147-112 सम्पूर्णे नवमे मासि जन्तोर्जातस्य मैथिल |
M. N. Dutt: When the ninth months is gone, O king of Mithila, the creature takes its birth so that, its sex being known, it is called a boy or girl. |
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BORI CE: 12-308-119 जातमात्रं तु तद्रूपं दृष्ट्वा ताम्रनखाङ्गुलि |
MN DUTT: 08-147-113 जातमात्रं तु तद्रूपं दृष्ट्वा ताम्रनखाङ्गुलि |
M. N. Dutt: When the creature comes out of the womb, the form it presents is such that its nails and fingers seem to be of the colour of burnished copper. The next stage is called infancy, when the forin that was seen at the time of birth becomes metamorphosed. |
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BORI CE: 12-308-120 कौमाराद्यौवनं चापि स्थाविर्यं चापि यौवनात् |
MN DUTT: 08-147-114 कौमाराद् यौवनं चापि स्थावीर्यं चापि यौवनात् |
M. N. Dutt: From infancy youth is reached, and from youth, old age. As the creature advances from one stage into another, the from shown in the previous stage becomes changed. |
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BORI CE: 12-308-121 कलानां पृथगर्थानां प्रतिभेदः क्षणे क्षणे |
MN DUTT: 08-147-115 कलानां पृथगर्थानां प्रतिभेदः क्षणे क्षणे |
M. N. Dutt: The constituent elements of the body, which serve various functions in the general economy, undergo change every moment in every creature. Those changes, however, are so minute that they cannot be marked. |
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BORI CE: 12-308-122 न चैषामप्ययो राजँल्लक्ष्यते प्रभवो न च |
MN DUTT: 08-147-116 न चैषामत्ययो राजल्लँक्ष्यते प्रभवो न च |
M. N. Dutt: The birth of particles, and their death, in each successive stage, cannot be marked, O king, even as one cannot mark the changes in the flame of a burning lamp. |
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BORI CE: 12-308-123 तस्याप्येवंप्रभावस्य सदश्वस्येव धावतः BORI CE: 12-308-124 कस्येदं कस्य वा नेदं कुतो वेदं न वा कुतः |
MN DUTT: 08-147-117 तस्याप्येवंप्रभावस्य सदश्वस्येव धावतः |
M. N. Dutt: When such is the state of the bodies of all creatures,-i.e., when what is called the body is changing continually like the rapid motion of a house of good mettle,-who then has come whence or not whence, or whose is it or whose is it not, or whence does it not arise? What connection does there exist between creatures and their own bodies? |
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BORI CE: 12-308-125 यथादित्यान्मणेश्चैव वीरुद्भ्यश्चैव पावकः |
MN DUTT: 08-147-118 यथाऽऽदित्यान्मणेश्चापि वीरुद्भ्यश्चैव पावकः |
M. N. Dutt: As fire is generated from the contact of flint with iron, or from two sticks of wood when rubbed against each other, so are creatures created from combination of the (thirty) principles already named. |
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BORI CE: 12-308-126 आत्मन्येवात्मनात्मानं यथा त्वमनुपश्यसि |
MN DUTT: 08-147-119 आत्मन्येवात्मनाऽऽत्मानं यथा त्वमनुपश्यसि |
M. N. Dutt: Indeed, as you yourself see your own body in your body and as you yourself see your soul in your own soul, why is it that you do not see your own body and your own soul in the bodies and souls of others. |
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Corresponding verse not found in BORI CE |
MN DUTT: 08-147-120 यद्यात्मनि परस्मिश्च समतामध्यवस्यसि |
M. N. Dutt: If it is true that you see an identity with yourself and others, why then did you ask me who I am and whose? |
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BORI CE: 12-308-127 अथ मां कासि कस्येति किमर्थमनुपृच्छसि |
MN DUTT: 08-147-121 इदं मे स्यादिदं नेति द्वन्द्वैर्मुक्तस्य मैथिल |
M. N. Dutt: If it is true that you have, O King, been freed from the knowledge of duality which says-this is mine and this other is not mine, then what use is there with such questions as Who are you, whose are you, and whence do you come? |
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BORI CE: 12-308-128 रिपौ मित्रेऽथ मध्यस्थे विजये संधिविग्रहे |
MN DUTT: 08-147-122 रिपौ मित्रेऽथ मध्यस्थे विजये संधिविग्रहे |
M. N. Dutt: What marks of Liberation can be said to take place in that king who acts as others act towards enemies and allies and neutrals and in victory and trace and war? |
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BORI CE: 12-308-129 त्रिवर्गे सप्तधा व्यक्तं यो न वेदेह कर्मसु |
MN DUTT: 08-147-123 त्रिवर्ग सप्तधा व्यक्तं यो न वेदेह कर्मसु |
M. N. Dutt: What inarks of Liberation are in him who do not know the true nature of the three-fold objects of life as shown in seven ways in all acts and who, on that account, is attached to that three-fold objects? |
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BORI CE: 12-308-130 प्रिये चैवाप्रिये चैव दुर्बले बलवत्यपि |
MN DUTT: 08-147-124 प्रिये वाप्यप्रिये वापि दुर्बले बलवत्यपि |
M. N. Dutt: What marks of Liberation exist in him who cannot look impartially on the agreeable, on the weak, and the strong? Unworthy as you are of it, your pretence to Liberation should be suppressed by your counsellors. |
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BORI CE: 12-308-131 तदमुक्तस्य ते मोक्षे योऽभिमानो भवेन्नृप |
MN DUTT: 08-147-125 तदयुक्तस्य ते मोक्षे योऽभिमानो भवेन्नृप |
M. N. Dutt: This your attempt to acquire Liberation is like the use of medicine by a patient who indulges in all sorts of forbidden food and practices. |
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BORI CE: 12-308-132 तानि तान्यनुसंदृश्य सङ्गस्थानान्यरिंदम |
MN DUTT: 08-147-126 तानि तानि तु संचिन्त्य सङ्गस्थानान्यरिंदम |
M. N. Dutt: O chastiser of enemies, thinking of wives and other sources of attachment, one should see these in his own soul. What else can be considered as the indication of Liberation. |
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BORI CE: 12-308-133 इमान्यन्यानि सूक्ष्माणि मोक्षमाश्रित्य कानिचित् |
MN DUTT: 08-147-127 इमान्यन्यानि सूक्ष्माणि मोक्षमाश्रित्य कानिचित् |
M. N. Dutt: Listen now to me as I speak fully of these and certain other minute sources of attachment belonging to the four-well-known acts to which you are still fettered though you profess yourself to have adopted the religion of Liberation. |
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BORI CE: 12-308-134 य इमां पृथिवीं कृत्स्नामेकच्छत्रां प्रशास्ति ह |
MN DUTT: 08-147-128 य इमां पृथिवीं कृत्स्नामेकच्छत्रां प्रशास्ति ह |
M. N. Dutt: That man who has to rule the entire world must, indeed, be a single king without a second. He is obliged to live in only a single palace. |
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BORI CE: 12-308-135 तत्पुरे चैकमेवास्य गृहं यदधितिष्ठति |
MN DUTT: 08-147-129 तत्पुरे चैकमेवास्य गृहं यदधितिष्ठति |
M. N. Dutt: In that palace he has again only one sleeping 'room. In that room he has, again, only one bed on which at night he is to lie down. |
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BORI CE: 12-308-136 शय्यार्धं तस्य चाप्यत्र स्त्रीपूर्वमधितिष्ठति |
MN DUTT: 08-147-130 शय्यार्धं तस्य चाप्यत्र स्त्रीपूर्वमधितिष्ठति |
M. N. Dutt: Half that bed again he is obliged to give to his Queen. This may serve as an example of how little the king's share is of all he is said to possess. |
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BORI CE: 12-308-137 एवमेवोपभोगेषु भोजनाच्छादनेषु च |
MN DUTT: 08-147-131 एवमेवोपभोगेषु भोजनाच्छादनेषु च |
M. N. Dutt: This is the case with his objects of enjoyment, with the food he eats, and with the dresses he puts on. He is thus attached to a very limited share of all things. He is, again, attached to the duties of rewarding and punishing. |
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BORI CE: 12-308-138 परतन्त्रः सदा राजा स्वल्पे सोऽपि प्रसज्जते |
MN DUTT: 08-147-132 परतन्त्रः सदा राजा स्वल्पेष्वपि प्रसज्जते |
M. N. Dutt: The king always depends on others. He enjoys a very small share of all he is supposed to possess, and to that small share he is compelled to be attached. In the matter also of peace and war, the king is not independent? |
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BORI CE: 12-308-139 स्त्रीषु क्रीडाविहारेषु नित्यमस्यास्वतन्त्रता |
MN DUTT: 08-147-133 स्त्रीषु क्रीडाविहारेषु नित्यमस्यास्वतन्त्रता |
M. N. Dutt: In the matter of women, of sports and other sports of enjoyment, the king's inclinations are greatly limited. In the matter of taking advice and in the assembly of his councellors what independence can the king be said to have. |
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BORI CE: 12-308-140 यदा त्वाज्ञापयत्यन्यांस्तदास्योक्ता स्वतन्त्रता |
MN DUTT: 08-147-134 यदा ह्याज्ञापयत्यन्यांस्तत्रास्योक्ता स्वतन्त्रता |
M. N. Dutt: When, indeed, he passes orders on other men, he is said to be perfectly independent. But the moment after, in the several matters of his orders, his independence is limited by the very men whom he has ordered. |
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BORI CE: 12-308-141 स्वप्तुकामो न लभते स्वप्तुं कार्यार्थिभिर्जनैः |
MN DUTT: 08-147-135 स्वप्नकामो न लभते स्वप्तुं कार्यार्थिभिर्जनैः |
M. N. Dutt: If the king wishes to sleep, he cannot satisfy his desire, resisted by those who have something to do with him. He must sleep when allowed, and while sleeping he is compelled to wake up for attending to those who have urgent business with him. |
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BORI CE: 12-308-142 स्नाह्यालभ पिब प्राश जुहुध्यग्नीन्यजेति च |
MN DUTT: 08-147-136 स्नाह्यालभ पिब प्राश जुहुध्यग्नीन् यजेत्यपि |
M. N. Dutt: Bathe, touch, drink, eat, pour libations on the fire, celebrate sacrifices, speak, hear,these are the words which kings have to hear from others and hearing them have to serve those that utter them. |
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BORI CE: 12-308-143 अभिगम्याभिगम्यैनं याचन्ते सततं नराः |
MN DUTT: 08-147-137 अभिगम्याभिगम्यैवं याचन्ते सततं नराः |
M. N. Dutt: Men come in numbers to the king and pray to him for gifts. Being, however, the protector of the general treasury, he cannot make gifts even to the most worthy. |
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BORI CE: 12-308-144 दाने कोशक्षयो ह्यस्य वैरं चाप्यप्रयच्छतः |
MN DUTT: 08-147-138 दाने कोषक्षयोऽप्यस्य वैरं चास्याप्रयच्छतः |
M. N. Dutt: If he makes gifts, the treasury becomes exhausted. If he does not, disappointed solicitors regard him inimically. He becomes vexed and as the outcome of this, misanthropy possesses his mind. |
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BORI CE: 12-308-145 प्राज्ञाञ्शूरांस्तथैवाढ्यानेकस्थानेऽपि शङ्कते |
MN DUTT: 08-147-139 प्राज्ञाशूरांस्तथैवाढ्यानेकस्थानपि शङ्कते |
M. N. Dutt: If many wise and heroic and rich men live together, the king's mind begins to be filled with distrust. Even when there is no cause of fear, the king fears those who always wait upon and adore him. |
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BORI CE: 12-308-146 यदा चैते प्रदुष्यन्ति राजन्ये कीर्तिता मया |
MN DUTT: 08-147-140 तथा चैते प्रदुष्यन्ति राजन् ये कीर्तिता मया |
M. N. Dutt: Those I have mentioned, O king, also find fault with him. See, how the king's fears may originate from even them. |
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BORI CE: 12-308-147 सर्वः स्वे स्वे गृहे राजा सर्वः स्वे स्वे गृहे गृही |
MN DUTT: 08-147-141 सर्वः स्वे स्वे गृहे राजा सर्वः स्वे स्वे गृहे गृही |
M. N. Dutt: Then again all men are kings in their own houses. All men, again, in their own houses are householders. Like kings, O Janaka, all men in their own houses punish and reward. |
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BORI CE: 12-308-148 पुत्रा दारास्तथैवात्मा कोशो मित्राणि संचयः |
MN DUTT: 08-147-142 पुत्रा दारास्तथैवात्मा कोशो मित्राणि संचयाः |
M. N. Dutt: Like kings others also have sons and wives and their own selves and treasuries and friends and stores. In these respects the king does not differ from other men. |
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BORI CE: 12-308-149 हतो देशः पुरं दग्धं प्रधानः कुञ्जरो मृतः |
MN DUTT: 08-147-143 हतो देशः पुरं दग्धं प्रधानः कुञ्जरो मृतः |
M. N. Dutt: The country is ruined, the city is burnt by fire,-the foremost of elephants is dead, at all this the king grieves like others, little thinking that these impressions are all owing to ignorance and mistake. |
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BORI CE: 12-308-150 अमुक्तो मानसैर्दुःखैरिच्छाद्वेषप्रियोद्भवैः |
MN DUTT: 08-147-144 अमुक्तो मानसैर्दुःखैरिच्छाद्वेषभयोद्भवैः |
M. N. Dutt: The king is seldom freed from mental sorrows caused by desire and aversion and fear. He is generally afflicted also by headaches and various other diseases. |
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BORI CE: 12-308-151 द्वंद्वैस्तैस्तैरुपहतः सर्वतः परिशङ्कितः |
MN DUTT: 08-147-145 द्वन्द्वैस्तैस्तैस्त्वपहतः सर्वतः परिशङ्कितः |
M. N. Dutt: The king is afflicted by all pairs of opposites. He is alarmed at everything. Indeed, beset with enemies and obstacles as kingdom is, the king, while he enjoys it, passes sleepless nights. |
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BORI CE: 12-308-152 तदल्पसुखमत्यर्थं बहुदुःखमसारवत् |
Corresponding verse not found in M. N. Dutt's version. |
Corresponding verse not found in M. N. Dutt's version. |
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BORI CE: 12-308-153 ममेदमिति यच्चेदं पुरं राष्ट्रं च मन्यसे |
Corresponding verse not found in M. N. Dutt's version. |
Corresponding verse not found in M. N. Dutt's version. |
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BORI CE: 12-308-154 मित्रामात्यं पुरं राष्ट्रं दण्डः कोशो महीपतिः |
Corresponding verse not found in M. N. Dutt's version. |
Corresponding verse not found in M. N. Dutt's version. |
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Corresponding verse not found in BORI CE |
MN DUTT: 08-147-146 तदल्पसुखमत्यर्थं बहुदुःखमसारवत् |
M. N. Dutt: Sovereignty, therefore, is blessed with a small share of happiness. The misery with which it is full is very great. It is as unreal as burning flames fed by straw or the bubbles of froth seen on the surface of water. |
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Corresponding verse not found in BORI CE |
MN DUTT: 08-147-147 को राज्यमभिपद्येत प्राप्य चोपशमं लभेत् |
M. N. Dutt: Who is there that would like to obtain sovereignty, or having acquired sovereignty can hope to acquire tranquillity? You know this kingdom and this palace as yours. |
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BORI CE: 12-308-155 सप्ताङ्गस्यास्य राज्यस्य त्रिदण्डस्येव तिष्ठतः |
MN DUTT: 08-147-148 बलं कोशममात्यांश्च कस्यैतानि न वा नृप |
M. N. Dutt: You think also this army, this treasury, and these counsellors as yours. Whose, however, in sooth are they, and whose are they not? Allies, ministers, capital, provinces, punishment, treasury, and the king,—these seven which form the limbs of a kingdom exist, depending upon one another, like three sticks standing with one another's help. The merits of each are shown by the merits of the others. Which of them can be said to be superior to the rest? |
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BORI CE: 12-308-156 तेषु तेषु हि कालेषु तत्तदङ्गं विशिष्यते |
MN DUTT: 08-147-149 तेषु तेषु हि कालेषु तत्तदङ्गं विशिष्यते |
M. N. Dutt: Some particular ones are regarded as superior to the rest when some important purpose is served through their agency. Superiority, for the time being, is said to belong to that one whose efficacy is thus seen. |
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BORI CE: 12-308-157 सप्ताङ्गश्चापि संघातस्त्रयश्चान्ये नृपोत्तम |
MN DUTT: 08-147-150 सप्ताङ्गश्चैव संघातस्त्रयश्चान्ये नृपोत्तम |
M. N. Dutt: The seven limbs already mentioned, O best of kings, and the three others, forming ten, supporting one another, are said to enjoy the kingdom like the king himself. |
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BORI CE: 12-308-158 यश्च राजा महोत्साहः क्षत्रधर्मरतो भवेत् |
MN DUTT: 08-147-151 यश्च राजा महोत्साहः क्षत्रधर्मे रतो भवेत् |
M. N. Dutt: That king who is gifted with great energy and who is firmly attached to Kshatriya duties, should be satisfied with only a tenth part of the produce of the subject's field.Other kings are seen to be satisfied with less than a tenth part of such produce. |
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BORI CE: 12-308-159 नास्त्यसाधारणो राजा नास्ति राज्यमराजकम् |
MN DUTT: 08-147-152 नास्त्यसाधारणो राजा नास्ति राज्यमराजकम् |
M. N. Dutt: There is no one who possessed the kingly office without some one else possessing it in the world, and there is no kingdom without a king. If there be no kingdom, there can be no virtue and if there be no virtue, whence can Liberation arise. |
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BORI CE: 12-308-160 योऽप्यत्र परमो धर्मः पवित्रं राजराज्ययोः |
MN DUTT: 08-147-153 योऽप्यत्र परमो धर्मः पवित्रं राजराज्ययोः |
M. N. Dutt: Merit of the most sacred and the highest order is associated with kings and kingdoms. By ruling a kingdom well, a king acquires the merit of a Horse-sacrifice with the whole Earth given away as sacrificial gift. |
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BORI CE: 12-308-161 साहमेतानि कर्माणि राज्यदुःखानि मैथिल |
MN DUTT: 08-147-154 साहमेतानि कर्माणि राजदुःखानि मैथिल |
M. N. Dutt: O king of Mithila, I can mention hundreds and thousands of faults like these that belong to kings and kingdoms. |
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BORI CE: 12-308-162 स्वदेहे नाभिषङ्गो मे कुतः परपरिग्रहे |
MN DUTT: 08-147-155 स्वदेहेनाभिषङ्गो मे कुतः परपरिग्रहे |
M. N. Dutt: Then, again, when I have no real connection with even my body, how then can I be said to have any connection with the bodies of others? You cannot charge me with having tried to engender an inter-mixture of castes. |
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BORI CE: 12-308-163 ननु नाम त्वया मोक्षः कृत्स्नः पञ्चशिखाच्छ्रुतः |
MN DUTT: 08-147-156 ननु नाम त्वया मोक्षः कृत्स्नः पञ्चशिखाच्छ्रुतः |
M. N. Dutt: Have you heard the religion of Liberation in all its bearings from the lips of Panchashikha, together with its means, it methods, its practises, and its conclusion? |
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BORI CE: 12-308-164 तस्य ते मुक्तसङ्गस्य पाशानाक्रम्य तिष्ठतः |
MN DUTT: 08-147-157 तस्य ते मुक्तसङ्गस्य पाशानाक्रम्य तिष्ठतः |
M. N. Dutt: If you have prevailed over all your bonds and freed yourself from all attachments, may I ask you, O king, why you preserve your connections still with this umbrella and those other appendages of royalty. |
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BORI CE: 12-308-165 श्रुतं ते न श्रुतं मन्ये मिथ्या वापि श्रुतं श्रुतम् |
MN DUTT: 08-147-158 श्रुतं ते न श्रुत मन्ये मृषा वापि श्रुतं श्रुतम् |
M. N. Dutt: I think that you have not listened to the scriptures, or, you have listened to them without any advantage, or, perhaps, you have listened to some other books loO king like the scriptures. |
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BORI CE: 12-308-166 अथापीमासु संज्ञासु लौकिकीषु प्रतिष्ठसि |
MN DUTT: 08-147-159 अथापीमासु संज्ञासु लौकिकीषु प्रतिष्ठसे |
M. N. Dutt: It appears that you are endued with only worldly knowledge, and that like an ordinary man of the world, you are bound by the fetters of touch and wives and mansions and the like. |
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BORI CE: 12-308-167 सत्त्वेनानुप्रवेशो हि योऽयं त्वयि कृतो मया |
MN DUTT: 08-147-160 सत्त्वेनानुप्रवेशो हि योऽयं त्वयि कृतो मया |
M. N. Dutt: If be true that you have been freed from all fetters, what harm then have I done you by entering your body with only my Intellect? |
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BORI CE: 12-308-168 नियमो ह्येष धर्मेषु यतीनां शून्यवासिता |
MN DUTT: 08-147-161 नियमो ह्येषु वर्णेषु यतीनां शून्यवासिता |
M. N. Dutt: The practice with Yatis is to live in uninhabited or deserted adodes. What harm them have I done to whom by entering your understanding which is indeed shorn of true knowledge? |
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BORI CE: 12-308-169 न पाणिभ्यां न बाहुभ्यां पादोरुभ्यां न चानघ |
MN DUTT: 08-147-162 न पाणिभ्यां न बाहुभ्यां पादोरुभ्यां च चानघ |
M. N. Dutt: I have not touched you, O king, with my hands, or arms, or feet, or thighs, O sinless One, or with any other part of the body. |
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BORI CE: 12-308-170 कुले महति जातेन ह्रीमता दीर्घदर्शिना |
MN DUTT: 08-147-163 कुले महति जातेन ह्रीमता दीर्घदर्शिना |
M. N. Dutt: You are born in a great family. You have modesty. You have foresight. Whether the act has been good or bad, my entrance into your person has been a private one, concerning us two only. Was it not unfair for you to proclaim that private act before all your ministers. |
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BORI CE: 12-308-171 ब्राह्मणा गुरवश्चेमे तथामात्या गुरूत्तमाः |
MN DUTT: 08-147-164 ब्राह्मणा गुरवश्चेमे तथा मान्या गुरूत्तमाः |
M. N. Dutt: All these Brahmanas deserve respect. They are foremost of preceptors. You also are worthy of their respect, being their king. Doing them respect, you are entitled to receive reverence from them. |
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BORI CE: 12-308-172 तदेवमनुसंदृश्य वाच्यावाच्यं परीक्षता |
MN DUTT: 08-147-165 तदेवमनुसंदृश्य वाच्यावाच्यं परीक्षता |
M. N. Dutt: Thinking on all this, it was not proper for you to proclaim before these foremost of men the fact of this union between two persons of opposite sexes, if indeed, you are really acquainted with the rules of propriety about speech. |
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BORI CE: 12-308-173 यथा पुष्करपर्णस्थं जलं तत्पर्णसंस्थितम् |
MN DUTT: 08-147-166 यथा पुष्करपर्णस्थं जलं तत्पर्णमस्पृशत् |
M. N. Dutt: O king of Mithila, I am living in you without touching you at all even like a drop of water on a lotus leaf that rests on it without drenching it in the least. |
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BORI CE: 12-308-174 यदि वाप्यस्पृशन्त्या मे स्पर्शं जानासि कंचन |
MN DUTT: 08-147-167 यदि वाप्यस्पृशन्त्या मे स्पर्श जानासि कञ्चन |
M. N. Dutt: If, despite this, you still feel my touch, how can it be believed that through the instructions of the mendicant Panchashika, your knowledge has become disassociated from the sensual objects. |
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BORI CE: 12-308-175 स गार्हस्थ्याच्च्युतश्च त्वं मोक्षं नावाप्य दुर्विदम् |
MN DUTT: 08-147-168 स गार्हस्थ्याच्च्युतश्च त्वं मोक्षं चानाप्य दुर्विदम् |
M. N. Dutt: You have, it is evident, deviated from the domestic mode of life, but you have not yet acquired Liberation that is so difficult to acquire. You live between the two, pretending that you have reach the goal of Liberation. |
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BORI CE: 12-308-176 न हि मुक्तस्य मुक्तेन ज्ञस्यैकत्वपृथक्त्वयोः |
MN DUTT: 08-147-169 न हि मुक्तस्य मुक्तेन ज्ञस्यैकत्वपृथक्त्वयोः |
M. N. Dutt: The contact of one that is liberated with another that has been so, or of Soul with Nature, cannot lead to an intermingling which you fear. |
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BORI CE: 12-308-177 वर्णाश्रमपृथक्त्वे च दृष्टार्थस्यापृथक्त्विनः |
MN DUTT: 08-147-170 वर्णाश्रमाः पृथक्त्वेन दृष्टार्थस्यापृथक्त्विनः |
M. N. Dutt: Only those who consider the Soul to be at one with the body, and who think the several orders and modes of life to be really different from one another, commit the inistake of supposing an intermingling to be possible. My body is different from yours. But my soul is not different from your soul. When I am able to realise this, I have not the least doubt that my understanding is really not living in yours, though I have entered into you by Yoga. |
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BORI CE: 12-308-178 पाणौ कुण्डं तथा कुण्डे पयः पयसि मक्षिकाः |
MN DUTT: 08-147-171 पाणौ कुण्डं तथा कुण्डे पयः पयसि मक्षिका |
M. N. Dutt: A pot is carried in the hand. In the pot there is milk. On the milk is a fly. Though the hand and pot, the pot and milk, and the milk and the fly, cxist together, yet they are all different from each other. |
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BORI CE: 12-308-179 न तु कुण्डे पयोभावः पयश्चापि न मक्षिकाः |
MN DUTT: 08-147-172 न तु कुण्डे पयोभावः पयश्चापि न मक्षिका |
M. N. Dutt: The pot does not assume the nature of the milk. Nor does the milk partake the nature of the fly. The condition of each is in dependent of itself, and can never be changed by the condition of that other with which it may for the time being exist. |
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BORI CE: 12-308-180 पृथक्त्वादाश्रमाणां च वर्णान्यत्वे तथैव च |
MN DUTT: 08-147-173 पृथक्त्वादाश्रमाणां च वर्णान्यत्वे तथैव च |
M. N. Dutt: Simnilarly, colour and practices, though they may exist together with and in a person that is liberated, do not really belong to him. How then can an intermingly of orders be possible on account of this union of myself with you. |
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BORI CE: 12-308-181 नास्मि वर्णोत्तमा जात्या न वैश्या नावरा तथा |
MN DUTT: 08-147-174 नास्मि वर्णोत्तमा जात्या न वैश्या नावरा तथा |
M. N. Dutt: Then, again, I am not superior to you in colour. Nor am I a Vaishya, nor a Shudra, I am, O king, of the same caste with you, born of a pure family. |
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BORI CE: 12-308-182 प्रधानो नाम राजर्षिर्व्यक्तं ते श्रोत्रमागतः |
MN DUTT: 08-147-175 प्रधानो नाम राजर्षिर्व्यक्तं ते श्रोत्रमागतः |
M. N. Dutt: There was a royal sage named Pradhana. It is clear that you have heard of him. I am born in his family, and my name is Sulabha. |
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BORI CE: 12-308-183 द्रोणश्च शतशृङ्गश्च वक्रद्वारश्च पर्वतः |
MN DUTT: 08-147-176 द्रोणश्च शत्शृङ्गश्च चक्रद्वारश्च पर्वतः |
M. N. Dutt: In the sacrifices performed by my ancestors, the foremost of the gods, viz., Indra, used come, accompanied by Drona, Shatashringa, and Chakradvara. |
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BORI CE: 12-308-184 साहं तस्मिन्कुले जाता भर्तर्यसति मद्विधे |
MN DUTT: 08-147-177 साहं तस्मिन् कुले जाता भर्तर्यसति मविधे |
M. N. Dutt: Born in such a family, it was found that no fitting husband could be found for me. Instructed then in the religion of Liberation, I wander over the Earth alone, practising asceticism. to |
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BORI CE: 12-308-185 नास्मि सत्रप्रतिच्छन्ना न परस्वाभिमानिनी |
MN DUTT: 08-147-178 नास्मि सत्रप्रतिच्छन्ना न परस्वापहारिणी |
M. N. Dutt: I am not a hypocrite with regard to the life of Renunciation I follow; I am not a thief that appropriates others properties. I am not a confuser of the practices of the different castes. I am firm in the practices of the mode of life I follow. |
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BORI CE: 12-308-186 नास्थिरा स्वप्रतिज्ञायां नासमीक्ष्यप्रवादिनी |
MN DUTT: 08-147-179 नास्थिरा स्वप्रतिज्ञायां नासमीक्ष्य प्रवादिनी |
M. N. Dutt: I am firm and steady in my vows. I never utter any word without thinking of its fitness. I did not come to you, without having thought properly, O king! |
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BORI CE: 12-308-187 मोक्षे ते भावितां बुद्धिं श्रुत्वाहं कुशलैषिणी |
MN DUTT: 08-147-180 मोक्षे ते भावितां बुद्धिं श्रुत्वाहं कुशलैषिणी |
M. N. Dutt: Having heard that your understanding has been purified by the religion of Liberation, I came here from desire of some good. Indeed, it was for enquiring of you about Liberation that I had come. |
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BORI CE: 12-308-188 न वर्गस्था ब्रवीम्येतत्स्वपक्षपरपक्षयोः |
MN DUTT: 08-147-181 न वर्गस्था ब्रवीम्येतत् स्वपक्षपरपक्षयोः |
M. N. Dutt: I do not say so for glorifying myself and humiliating my opponents. But I say it, out of sincerity only. What I say is that he who is liberated never vaunts that intellectual superiority which one shows by logical discussions for the sake of victory. He, on the other hand, is really liberated who devotes himself to Brahima, that sole seat of peace. |
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BORI CE: 12-308-189 यथा शून्ये पुरागारे भिक्षुरेकां निशां वसेत् |
MN DUTT: 08-147-182 यथा शून्ये पुरागारे भिक्षुरेकां निशां वसेत् |
M. N. Dutt: As a person of the mendicant order lives for only one night in an emphy house, similarly, I shall live for this one night in your body. |
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BORI CE: 12-308-190 साहमासनदानेन वागातिथ्येन चार्चिता |
MN DUTT: 08-147-183 साहं मानप्रदानेन वागातिथ्येन चार्चिता |
M. N. Dutt: You have honoured me with both words and other offers that are due from a host to a guest. Having slept this one night in your body, O king of Mithila, which is as it were my own chamber now, tomorrow I shall go. |
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BORI CE: 12-308-191 इत्येतानि स वाक्यानि हेतुमन्त्यर्थवन्ति च |
MN DUTT: 08-147-184 भीष्म उवाच इत्येतानि स वाक्यानि हेतुमन्त्यर्थवन्ति च |
M. N. Dutt: Bhishma said Hearing these words fraught with excellent sense and with reason, king Janaka could not replay thereto. |
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Corresponding verse not found in BORI CE |
MN DUTT: 08-147-185 भीष्म उवाच इत्येतानि स वाक्यानि हेतुमन्त्यर्थवन्ति च |
M. N. Dutt: Bhishma said Hearing these words fraught with excellent sense and with reason, king Janaka could not replay thereto. |
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