Anu Gita E-Book

Munindra Misra

• Herausgeber: Munindra Misra
• Kategorie: Religion und Spiritualität
• Serie: Gita in English Rhyme
• Sprache: Englisch

Seitenzahl: 190

Veröffentlichungsjahr: 2023

Beschreibung

Anu Gita, part of the Asvamedhika Parva be,

Fourteenth Parva of epic Mahabharata truly,

Second discourse of Krishna to Arjun surely,

After restoring to Pandavs, their realm actually;

When the great Kurukshetra battle ended finally,

Arjun asked Krishna to repeat His words clearly,

That He had told Arjun at battle field previously,

Which caused him to fight against his own truly;

What Krishna stated to Arjun subsequently,

Is known as Anu Gita, which a discourse be,

Of Krishna's conversation with Arjun clearly,

When Lord Krishna decided to returned finally;

On transmission, liberation and the gunas be,

Ashramas, dharma, attaining tapas, austerity,

Told by Utank, disciple of Lord Krishna solely,

Who went on voyage of underworld journey.

Leseprobe

ANU GITA

© Munindra Misra 2023, October

https://hinduismbook.com/gita/

Dedicated to

My Prayer for Guidance

I pray to Ma Saraswati, Ganesh humbly,

Do guide my thoughts, writings clearly;

So that my works guides the seeker truly,

On the true path to achieve the Divinity.

Sanatan Dharma is in Sanskrit originally,

English equivalent words not existing be.

Many Sanskrit words in English simply,

Confuses seeker, as no words available be.

I have tried to clarify in English actually,

The complex Hinduism, its life philosophy;

My works in English justifies not totally,

Seeker must turn to original subsequently.

Anu Gita

Introduction

Anu Gita, part of the Asvamedhika Parva be,

Fourteenth Parva of epic Mahabharata truly,

Second discourse of Krishna to Arjun surely,

After restoring to Pandavs, their realm actually;

When the great Kurukshetra battle ended finally,

Arjun asked Krishna to repeat His words clearly,

That He had told Arjun at battle field previously,

Which caused him to fight against his own truly;

What Krishna stated to Arjun subsequently,

Is known as Anu Gita, which a discourse be,

Of Krishna's conversation with Arjun clearly,

When Lord Krishna decided to returned finally;

On transmission, liberation and the gunas be,

Ashramas, dharma, attaining tapas, austerity,

Told by Utank, disciple of Lord Krishna solely,

Who went on voyage of underworld journey.

Chapter 01

English rhyme

Janamejaya:

When high-Atma Keshav and Arjun sat finally,

After conquering and slaying their enemies,

Retired to assembly rooms in palace clearly,

What did they talk about - do state but fully?

Vaisampayana:

Son of Pritha, recovering kingdom joyously,

Spent his time undisturbed, relaxed clearly,

With Krishna, heart delighted profoundly,

In great palace of celestial, divine beauty.

One day, both but proceeded so listlessly,

To a part of palace that looked heavenly,

Surrounded by relatives, attendants clearly,

Their heart filled with delight, joy blissfully.

Arjun filled with joy in Krishna’s company,

Surveyed that mansion, then said humbly,

Mighty-armed! Your greatness known to me,

When we approach Kurukshetra battle only.

You then known as Lord of Universe to me,

Keshav, what your holy self then told me,

Through affection but forgotten does be,

Chief, my fickleness of mind repair wholly.

Vaisampayana continued:

So spoken, Sri Krishna of vast energy,

Foremost, embraced and replied truly:

Vasudeva said:

I have told you truths that are mysteries,

Imparted the truths that are eternal surely,

I discoursed religion in its true form verily,

On all eternal regions that exists of life be.

It is very disagreeable to me exceedingly,

To learn you did not, from your own folly,

Receive what I imparted to you previously,

Its total recollection lost - comes not to me.

Pandu’s son, destitute of faith you clearly be,

To repeat it completely is impossible surely,

It was sufficient to understand Brahman fully,

I cannot discourse on it in detail repeatedly.

I discoursed on the Supreme Brahman clearly,

I shall on that topic recite to you an old story,

Foremost, observant of duty, listen attentively,

So, you may attain highest objective finally.

A brahman from heaven came full of energy,

He was duly revered by us ever respectfully,

We asked what is agreeable to forms heavenly,

Listen, without yielding to scruples, to him fully.

The Brahman said:

Krishna! What you ask related to moksha be,

Led by concern for life, not for your good be,

That which destroys all - your delusion fully,

Listen attentively, I shall truly inform you duly.

A brahman, Kashyap, rueful, best with duties,

Approached other who familiar with mysteries,

Had learnt knowledge scriptures teaches fully,

Of death, rebirth, things which Yoga gives truly.

Skilled in truths, mastered truth of joy, pain fully,

Knew birth, death, merit, demerit truth clearly,

He beholder of ends - so of their acts entirely,

Lived as one emancipated from world wholly.

Crowned with ascetic success, Atma tranquility,

Senses under control, blazed with Brahma glory,

He moves as per his will, disappearing easily,

In wise company, unattached, human hustle free.

Kashyap, so hearding, wanted to see sincerely,

Intellect, best of brahmans, approached meekly,

With penances, desirous of getting merit truly,

Fell with rapt heart, at the feet of sage humbly.

Filled with awe at his actions extraordinary,

Waited on foremost of brahmans respectfully,

With reverence of disciple on his preceptor truly,

Succeeded in propitiating him unquestionably.

Devoted, gave obedience to his preceptor fully,

Kashyap gratified brahman who knew all surely,

Who skillful with scriptural learning, conduct be,

That brahman addressed Kashyap cheerfully.

The Ascetic said:

By diverse acts and aid of merit undoubtedly,

Mortals attain diverse ends, get bliss finally,

Nowhere full joy or the eternal residence be,

There repeated falls from highest regions be.

Filled with lust, wrath, and deluded by cupidity,

Due to sin, I get diverse ominous ends, misery,

Face death, rebirth, diverse parents repeatedly,

Diverse happiness and diverse kinds of misery.

I parted from agreeable, facing disagreeable be,

Earn wealth with great toil, put up with loss truly,

Got from kin, kings, insults and extreme misery,

Mental, physical pain was mine of great severity.

I faced humiliation, death, condition of severity,

Fall down, faced tortures in hell domain truly,

Decrepitude, diseases repeatedly assailed me,

Frequent, in copious measure, faced calamities.

I faced afflictions from opposite insight clearly,

Overcome with sorrow, despair came on me,

I took refuge in formless, distress afflicted be,

I gave up world with its joys, sorrows totally.

Shedding of joys, sorrows means relying only,

On Brahman by having recourse to Samadhi,

Suspension of all functions of mind and body,

With yoga reaching thye Consciousness truly.

Know this path, I exercised in this world fully,

Then I attained to this success and tranquility,

I’ll not have to come to this world repeatedly,

After my departure hence forth undoubtedly.

Till I am absorbed into eternal Brahman verily,

Till final dissolution of universe subsequently,

I look on those happy ends that will mine be,

On those beings constituting universe surely.

Having acquired this excellent success finally,

I will depart from this world to what above be,

I’ll attain un-manifest aspect of Brahman truly,

Let there be no doubt in this regards in reality.

I shall not return to this mortal world certainly,

I am gratified, what shall I do for you tell me,

Time has come to get for what you born be,

I know the object for which you but sought me.

I shall soon depart I so not am hinting clearly,

I am gratified with you, for your behavior truly,

I shall discourse to you what beneficial does be,

And what agreeable to your desire assuredly.

I think you are intelligence, I applaud it surely,

For it was with the aid of that intelligence only,

That you were able to actually recognize me,

Kashyap! You possessed of great intelligent be.

*****

The Siddha said:

Friend! Mortals by their mixed actions clearly,

Which are meritorious and pure undoubtedly,

Attain to this world as the goal unfailingly,

Or to residence in the world of gods surely.

Nowhere is there everlasting happiness truly,

And nowhere an eternal residence existing be,

Over and over again downfall exists repeatedly,

From every high position attained with difficulty.

Overcome by lust, anger, deluded by desire be,

I fell into uncomfortable, harassing states sadly,

In-consequence of my committing sin assuredly,

Again and again death, birth comes repeatedly,

I ate many foods and sucked at breasts many,

Saw mothers, fathers of different sorts clearly,

O sinless one! I saw odd pleasures, miseries,

Parted from loved, allied who not loved be.

The loss of riches and wealth also came on me,

After I had acquired that wealth with difficulty,

Shames full of illness from princes, kin faced be,

Seen extreme poignant pain, mental and bodily.

I underwent frightful indignities, deaths, captivities,

Fell into hell, torments in house of Yama plainly,

Suffered from old age, ailments, calamities many,

Flowing from pairs of opposites unquestionably.

Then on one occasion, being afflicted with misery,

I abandoned the whole course of this life worldly,

With indifference, took refuge with formless only,

Through favor of self, acquired perfection truly.

I will not come again, am surveying worlds only,

Happy migrations of self from creation certainly,

Of beings to my attaining the perfection actually,

So, best of twice-born! I peaked perfection truly.

From here I go to the next, from there clearly,

To a higher – invisible seat of Brahman surely.

Have no doubt, O Terror of your foes certainly!

I shall not come back to this mortal world lastly.

I pleased with you, you of great intelligence be!

Say, what can I do for you? That time now be,

Do state all that you desired in coming to me,

I know for what you have come – but tell me.

I shall be going away so quickly hint basically,

Clever one! I pleased with your conduct do be,

Ask and I will state what you desire certainly,

I respect your intelligence and you talented be. 

Sanskrit Text

अश्वमेधिका पर्व १६ अनु गीता अध्याय १

[ज]

सभायां वसतॊस तस्यां निहत्यारीन महात्मनॊः।

केशवार्जुनयॊः का नु कथा समभवद दविज॥

[व]

कृष्णेन सहितः पार्थः सवराज्यं पराप्य केवलम।

तस्यां सभायां रम्यायां विजहार मुदा युतः॥

ततः कं चित सभॊद्देशं सवर्गॊद्देश समं नृप।

यदृच्छया तौ मुदितौ जग्मतुः सवजनावृतौ॥

ततः परतीतः कृष्णेन सहितः पाण्डवॊ ऽरजुनः।

निरीक्ष्य तां सभां रम्याम इदं वचनम अब्रवीत॥

विदितं ते महाबाहॊ संग्रामे समुपस्थिते।

माहात्म्यं देवकी मातस तच च ते रूपम ऐश्वरम॥

यत तु तद भवता परॊक्तं तदा केशव सौहृदात।

तत सर्वं पुरुषव्याघ्र नष्टं मे नष्टचेतसः॥

मम कौतूहलं तव अस्ति तेष्व अर्थेषु पुनः परभॊ।

भवांश च दवारकां गन्ता नचिराद इव माधव॥

एवम उक्तस ततः कृष्णः फल्गुनं परत्यभाषत।

परिष्वज्य महातेजा वचनं वदतां वरः॥

शरावितस तवं मया गुह्यं जञापितश च सनातनम।

धर्मं सवरूपिणं पार्थ सर्वलॊकांश च शाश्वतान॥

१० अबुद्ध्वा यन न गृह्णीथास तन मे सुमहद अप्रियम।

नूनम अश्रद्दधानॊ ऽसि दुर्मेधाश चासि पाण्डव॥

११ स हि धर्मः सुपर्याप्तॊ बरह्मणः पदवेदने।

न शक्यं तन मया भूयस तथा वक्तुम अशेषतः॥

१२ परं हि बरह्म कथितं यॊगयुक्तेन तन मया।

इतिहासं तु वक्ष्यामि तस्मिन्न अर्थे पुरातनम॥

१३ यथा तां बुद्धिम आस्थाय गतिम अग्र्यां गमिष्यसि।

शृणु धर्मभृतां शरेष्ठ गदतः सर्वम एव मे॥

१४ आगच्छद बराह्मणः कश चित सवर्गलॊकाद अरिंदम।

बरह्मलॊकाच च दुर्धर्षः सॊ ऽसमाभिः पूजितॊ ऽभवत॥

१५ अस्माभिः परिपृष्टश च यद आह भरतर्षभ।

दिव्येन विधिना पार्थ तच छृणुष्वाविचारयन॥

१६ [बर]

१६ मॊक्षधर्मं समाश्रित्य कृष्ण यन मानुपृच्छसि।

भूतानाम अनुकम्पार्थं यन मॊहच छेदनं परभॊ॥

१७ तत ते ऽहं संप्रवक्ष्यामि यथावन मधुसूदन।

शृणुष्वावहितॊ भूत्वा गदतॊ मम माधव॥

१८ कश चिद विप्रस तपॊ युक्तः काश्यपॊ धर्मवित्तमः।

आससाद दविजं कं चिद धर्माणाम आगतागमम॥

१९ गतागते सुबहुशॊ जञानविज्ञानपारगम।

लॊकतत्त्वार्थ कुशलं जञातारं सुखदुःखयॊः॥

२० जाती मरणतत्त्वज्ञं कॊविदं पुण्यपापयॊः।

दरष्टारम उच्चनीचानां कर्मभिर देहिनां गतिम॥

२१ चरन्तं मुक्तवत सिद्धं परशान्तं संयतेन्द्रियम।

दीप्यमानं शरिया बराह्म्या करममाणं च सर्वशः॥

२२ अन्तर्धानगतिज्ञं च शरुत्वा तत्त्वेन काश्यपः।

तथैवान्तर्हितैः सिद्धैर यान्तं चक्रधरैः सह॥

२३ संभाषमाणम एकान्ते समासीनं च तैः सह।

यदृच्छया च गच्छन्तम असक्तं पवनं यथा॥

२४ तं समासाद्य मेधावी स तदा दविजसत्तमः।

चरणौ धर्मकामॊ वै तपस्वी सुसमाहितः।

परतिपेदे यथान्यायं भक्त्या परमया युतः॥

२५ विस्मितश चाद्भुतं दृष्ट्वा काश्यपस तं दविजॊत्तमम।

परिचारेण महता गुरुं वैद्यम अतॊषयत॥

२६ परीतात्मा चॊपपन्नश च शरुतचारित्य संयुतः।

भावेन तॊषयच चैनं गुरुवृत्त्या परंतपः॥

२७ तस्मै तुष्टः स शिष्याय परसन्नॊ ऽथाब्रवीद गुरुः।

सिद्धिं पराम अभिप्रेक्ष्य शृणु तन मे जनार्दन॥

२८ विविधैः कर्मभिस तात पुण्ययॊगैश च केवलैः।

गच्छन्तीह गतिं मर्त्या देवलॊके ऽपि च सथितिम॥

२९ न कव चित सुखम अत्यन्तं न कव चिच छाश्वती सथितिः।

सथानाच च महतॊ भरंशॊ दुःखलब्धात पुनः पुनः॥

३० अशुभा गतयः पराप्ताः कष्टा मे पापसेवनात।

काममन्युपरीतेन तृष्णया मॊहितेन च॥

३१ पुनः पुनश च मरणं जन्म चैव पुनः पुनः।

आहारा विविधा भुक्ताः पीता नानाविधाः सतनाः॥

३२ मातरॊ विविधा दृष्टाः पितरश च पृथग्विधाः।

सुखानि च विचित्राणि दुःखानि च मयानघ॥

३३ परियैर विवासॊ बहुशः संवासश चाप्रियैः सह।

धननाशश च संप्राप्तॊ लब्ध्वा दुःखेन तद धनम॥

३४ अवमानाः सुकष्टाश च परतः सवजनात तथा।

शारीरा मानसाश चापि वेदना भृशदारुणाः॥

३५ पराप्ता विमाननाश चॊग्रा वधबन्धाश च दारुणाः।

पतनं निरये चैव यातनाश च यमक्षये॥

३६ जरा रॊगाश च सततं वासनानि च भूरिशः।

लॊके ऽसमिन्न अनुभूतानि दवंद्वजानि भृशं मया॥

३७ ततः कदा चिन निर्वेदान निकारान निकृतेन च।

लॊकतन्त्रं परित्यक्तं दुःखार्तेन भृशं मया।

ततः सिद्धिर इयं पराप्ता परसादाद आत्मनॊ मया॥

३८ नाहं पुनर इहागन्ता लॊकान आलॊकयाम्य अहम।

आ सिद्धेर आ परजा सर्गाद आत्मनॊ मे गतिः शुभा॥

३९ उपलब्धा दविजश्रेष्ठ तथेयं सिद्धिर उत्तमा।

इतः परं गमिष्यामि ततः परतरं पुनः।

बरह्मणः पदम अव्यग्रं मा ते ऽभूद अत्र संशयः॥

४० नाहं पुनर इहागन्ता मर्त्यलॊके परंतप।

परीतॊ ऽसमि ते महाप्राज्ञ बरूहि किं करवाणि ते॥

४१ यदीप्सुर उपपन्नस तवं तस्य कालॊ ऽयम आगतः।

अभिजाने च तद अहं यदर्थं मा तवम आगतः।

अचिरात तु गमिष्यामि येनाहं तवाम अचूचुदम॥

४२ भृशं परीतॊ ऽसमि भवतश चारित्रेण विचक्षण।

परिपृच्छ यावद भवते भाषेयं यत तवेप्सितम॥

४३ बहु मन्ये च ते बुद्धिं भृशं संपूजयामि च।

येनाहं भवता बुद्धॊ मेधावी हय असि काश्यप।

Chapter 02

English rhyme

Vasudeva said:

Then grasping his feet, Kashyap humbly,

Asked questions difficult to explain actually,

And all of them that were asked in reality,

Did explain, best of the supporters of piety.

Kashyap said:

How is it produced or perishes this body?

How is he freed who moves in life worldly?

How the self but sheds nature completely,

Yet abandon what got from it - this body?

How, being freed from the physical body,

Does a person attain to the other clearly?

How enjoy good, evil acts done formerly?

Where acts remain once freed from body?

The Brahman said:

Thus addressed, descendant of Vishnu be!

And Siddha but answered them very clearly,

All these questions in order categorically,

Hear me relate what he inquired profoundly.

The Siddha said:

When actions performed are exhausted fully,

After the assumption of yet another body,

One performs acts of opposite character truly,

Self but overcome at exhaustion of life entirely.

One’s ruin looms, understanding astray be,

Not known own constitution, strength clearly,

Not in controlled, injures self unseasonably,

Attaches self to harassing actions countlessly.

Eats too much, or does not eat at all plainly,

Eats bad food, incompatible with another fully,

Or the heavy food in immoderate quantities,

Or without the food being digested properly.

Does too much exercise, or incontinent be,

Is action attached, sleeps by day constantly,

Eats food that is not prepared thoroughly,

Worsens disorders when time comes lastly.

By aggravating the disorders in own body,

Contracts disease - ending in death surely,

Or engages in unreasonable acts sadly,

As hanging, so perished that living body.

What I state do learn about that correctly,

Heat kindled, with strong wind the body,

Pervades the whole frame, and but verily,

Checks movements of all life-winds fully.

Know this that powerful heat excessively,

Bursts open vital parts - Atma seats truly,

Then Atma, full of torments undoubtedly,

Directly falls from the perishable body.

Know, best of the twice-born very clearly!

All the creatures do leave the body finally,

When the vital parts are burst open surely,

Its self being overcome with torments lastly.

All are distracted with birth, death constantly,

And are seen abandoning their own bodies,

Or entering the womb in next birth surely,

On exhaustion of their acts done previously.

A man suffers similar torments repeatedly,

Having joints broken facing cold severely,

As association of five elements broken be,

All face these stages of life ever repeatedly.

And distributed within - the wind in the body,

Up or down life-winds by cold aggravated be,

Urged by a sharp wind, goes upwards surely,

Leaving embodied self in pain consequently.

Devoid of any breath it so leaves this body,

Lacking the warmth, breath or any beauty,

Consciousness ruined, man abandoned be,

By Brahman, is said to be dead positively.

He ceases to perceive unquestionably,

With those currents which but previously,

Were the real supporter of this very body,

And perceived objects of sense formerly.

It eternal Atma which preserves in body,

Life-winds which produced from food be,

What employed in collection it vital be,

So seen, laid down in Scriptures clearly.

Those vital parts being wounded truly,

That wind comes out from it directly,

Enters bosom, obstructs heart wholly,

Consciousness holder knows not truly.

Knowledge incased by darkness fully,

While vitals still are enveloped clearly,

The Atma, being without fixed seat be,

Is shaken about by the wind certainly.

Heaving a deep, alarming gasp clearly,

Leaves as quivers unconscious body.

That Atma, dropping out of the body,

Surrounded by his own actions only,

With the pure and meritorious surely,

As also the sinful ones undoubtedly.

Brahmans, possessed of knowledge be,

Whose convictions are formed correctly,

From sacred learning, known by marks be,

Who acted meritorious or reverse clearly.

As those who have eyes glow-worm see,

disappear here and there in darkness fully,

So likewise do those but ever unfailingly,

Who have eyes of knowledge certainly.

Such Atma, Siddhas with divine eye see,

Leaving, reborn or entering womb plainly.

Its three similes learnt from Scriptures be,

This world of actions, where life dwell be.

All having here performed but unfailingly,

Good or evil actions, obtain the fruit surely.

Here higher, lower joy by own actions be,

Whose actions evil, suffer fate accordingly.

Harassing is lower place where torment be,

Free from it difficult, protect self specially.

Learn from me which I shall describe truly,

Seats in which creatures going up dwell be,

Hearing this, learn highest knowledge truly,

And the decision regarding action actually.

All worlds, stars, this lunar sphere surely,

This solar sphere which glowing brightly be,

It shining in the world by its own luster be,

Know these to be the seats of men really,

Who perform meritorious actions truthfully,

Fall due to the fatigue of actions repeatedly.

And there, too, in heaven, differences be,

Of the low, high and middling undoubtedly.

Nor, even there, the satisfaction does be,

After sight of the most magnificent glory.

I have stated to you these seats distinctly,

Now I tell you production of fetus clearly,

And, O twice-born one! hear that attentively,

From me as I state it to you but very simply. 

Sanskrit Text

अश्वमेधिका पर्व १७ अनु गीता अध्याय २

१ [वा]

१ ततस तस्यॊपसंगृह्य पादौ परश्नान सुदुर्वचान।

पप्रच्छ तांश च सर्वान स पराह धर्मभृतां वरः॥

२ [काष्यप]

२ कथं शरीरं चयवते कथं चैवॊपपद्यते।

कथं कष्टाच च संसारात संसरन परिमुच्यते॥

३ आत्मानं वा कथं युक्त्वा तच छरीरं विमुञ्चति।

शरीरतश च निर्मुक्तः कथम अन्यत परपद्यते॥

४ कथं शुभाशुभे चायं कर्मणी सवकृते नरः।

उपभुङ्क्ते कव वा कर्म विदेहस्यॊपतिष्ठति॥

५ [बर]

५ एवं संचॊदितः सिद्धः परश्नांस तान परत्यभाषत।

आनुपूर्व्येण वार्ष्णेय यथा तन मे वचः शृणु॥

६ [सिद्ध]

६ आयुः कीर्तिकराणीह यानि कर्माणि सेवते।

शरीरग्रहणे ऽनयस्मिंस तेषु कषीणेषु सर्वशः॥

७ आयुः कषयपरीतात्मा विपरीतानि सेवते।

बुद्धिर वयावर्तते चास्य विनाशे परत्युपस्थिते॥

८ सत्त्वं बलं च कालं चाप्य अविदित्वात्मनस तथा।

अतिवेलम उपाश्नाति तैर विरुद्धान्य अनात्मवान॥

९ यदायम अतिकष्टानि सर्वाण्य उपनिषेवते।

अत्यर्थम अपि वा भुङ्क्ते न वा भुङ्क्ते कदा चन॥

१० दुष्टान्नं विषमान्नं च सॊ ऽनयॊन्येन विरॊधि च।

गुरु वापि समं भुङ्क्ते नातिजीर्णे ऽपि वा पुनः॥

११ वयायामम अतिमात्रं वा वयवायं चॊपसेवते।

सततं कर्म लॊभाद वा पराप्तं वेगविधारणम॥

१२ रसातियुक्तम अन्नं वा दिवा सवप्नं निषेवते।

अपक्वानागते काले सवयं दॊषान परकॊपयन॥

१३ सवदॊषकॊपनाद रॊगं लभते मरणान्तिकम।

अथ चॊद्बन्धनादीनि परीतानि वयवस्यति॥

१४ तस्य तैः कारणैर जन्तॊः शरीराच चयवते यथा।

जीवितं परॊच्यमानं तद यथावद उपधारय॥

१५ ऊष्मा परकुपितः काये तीव्रवायुसमीरितः।

शरीरम अनुपर्येति सर्वान पराणान रुणद्धि वै॥

१६ अत्यर्थं बलवान ऊष्मा शरीरे परिकॊपितः।

भिनत्ति जीव सथानानि तानि मर्माणि विद्धि च॥

१७ ततः स वेदनः सद्यॊ जीवः परच्यवते कषरन।

शरीरं तयजते जन्तुश छिद्यमानेषु मर्मसु।

वेदनाभिः परीतात्मा तद विद्धि दविजसत्तम॥

१८ जातीमरणसंविग्नाः सततं सर्वजन्तवः।

दृश्यन्ते संत्यजन्तश च शरीराणि दविजर्षभ॥

१९ गर्भसंक्रमणे चापि मर्मणाम अतिसर्पणे।

तादृशीम एव लभते वेदनां मानवः पुनः॥

२० भिन्नसंधिर अथ कलेदम अद्भिः स लभते नरः।

यथा पञ्चसु भूतेषु संश्रितत्वं निगच्छति।

शैत्यात परकुपितः काये तीव्रवायुसमीरितः॥

२१ यः स पञ्चसु भूतेषु पराणापाने वयवस्थितः।

स गच्छत्य ऊर्ध्वगॊ वायुः कृच्छ्रान मुक्त्वा शरीरिणम॥

२२ शरीरं च जहात्य एव निरुच्छ्वासश च दृश्यते।

निरूष्मा स निरुच्छ्वासॊ निःश्रीकॊ गतचेतनः॥

२३ बरह्मणा संपरित्यक्तॊ मृत इत्य उच्यते नरः।

सरॊतॊभिर यैर विजानाति इन्द्रियार्थाञ शरीरभृत।

तैर एव न विजानाति पराणम आहारसंभवम॥

२४ तत्रैव कुरुते काये यः स जीवः सनातनः।

तेषां यद यद भवेद युक्तं संनिपाते कव चित कव चित।

तत तन मर्म विजानीहि शास्त्रदृष्टं हि तत तथा॥

२५ तेषु मर्मसु भिन्नेषु ततः स समुदीरयन।

आविश्य हृदयं जन्तॊः सत्त्वं चाशु रुणद्धि वै।

ततः स चेतनॊ जन्तुर नाभिजानाति किं चन॥

२६ तमसा संवृतज्ञानः संवृतेष्व अथ मर्मसु।

स जीवॊ निरधिष्ठानश चाव्यते मातरिश्वना॥

२७ ततः स तं महॊच्छ्वासं भृशम उच्छ्वस्य दारुणम।

निष्क्रामन कम्पयत्य आशु तच छरीरम अचेतनम॥

२८ स जीवः परच्युतः कायात कर्मभिः सवैः समावृतः।

अङ्कितः सवैः शुभैः पुण्यैः पापैर वाप्य उपपद्यते॥

२९ बराह्मणा जञानसंपन्ना यथावच छरुत निश्चयाः।

इतरं कृतपुण्यं वा तं विजानन्ति लक्षणैः॥

३० यथान्ध कारे खद्यॊतं लीयमानं ततस ततः।

चक्षुष्मन्तः परपश्यन्ति तथा तं जञानचक्षुषः॥

३१ पश्यन्त्य एवंविधाः सिद्धा जीवं दिव्येन चक्षुषा।

चयवन्तं जायमानं च यॊनिं चानुप्रवेशितम॥

३२ तस्य सथानानि दृष्टानि तरिविधानीह शास्त्रतः।

कर्मभूमिर इयं भूमिर यत्र तिष्ठन्ति जन्तवः॥

३३ ततः शुभाशुभं कृत्वा लभन्ते सर्वदेहिनः।

इहैवॊच्चावचान भॊगान पराप्नुवन्ति सवकर्मभिः॥

३४ इहैवाशुभ कर्मा तु कर्मभिर निरयं गतः।

अवाक्स निरये पापॊ मानवः पच्यते भृशम।

तस्मात सुदुर्लभॊ मॊक्ष आत्मा रक्ष्यॊ भृशं ततः॥

३५ ऊर्ध्वं तु जन्तवॊ गत्वा येषु सथानेष्व अवस्थिताः।

कीर्त्यमानानि तानीह तत्त्वतः संनिबॊध मे।

तच छरुत्वा नैष्ठिकीं बुद्धिं बुध्येथाः कर्म निश्चयात॥

३६ तारा रूपाणि सर्वाणि यच चैतच चन्द्रमण्डलम।

यच च विभ्राजते लॊके सवभासा सूर्यमण्डलम।

सथानान्य एतानि जानीहि नराणां पुण्यकर्मणाम॥

३७ कर्म कषयाच च ते सर्वे चयवन्ते वै पुनः पुनः।

तत्रापि च विशेषॊ ऽसति दिवि नीचॊच्चमध्यमः॥

३८ न तत्राप्य अस्ति संतॊषॊ दृष्ट्वा दीप्ततरां शरियम।

इत्य एता गतयः सर्वाः पृथक्त्वे समुदीरिताः॥

३९ उपपत्तिं तु गर्भस्य वक्ष्याम्य अहम अतः परम।

यथावत तां निगदतः शृणुष्वावहितॊ दविज।

Chapter 03

English rhyme

There no destruction here does be,

Of actions good or not good surely;

Coming to one after another body,

They ripened in their own ways be.

As a fruit tree may but yielding be,

Very many fruits but subsequently,

An act with pure mind expands surely,

Sin with sinful mind multiplies similarly.

For the self, engages in action totally,

Putting forward this mind completely.

Hear how man, awed with action be,

With desire, anger, enters womb truly.

Within that womb he obtains a body,

Due to action - good or bad surely,

Due to subtlety and imperceptibility,

Relating to Brahman obtains body,

He not attached anywhere does be,

Hence he eternal Brahman is surely.

That is the seed of all beings truly,

By that all creatures existing do be.

Atma, entering limbs of fetus fully,

Part by part, and dwelling clearly,

In the seat of the life-wind actually,

Supporting them with mind surely.

Then fetus, with consciousness be,

Moves about its limbs in actuality.

As liquefied iron in image form be,

Atma enters in fetus very similarly.

As fire entering iron, heats it surely,

The manifestation of Atma in fetus be.

As blazing lamp shines in house be,

The consciousness light up bodies.

All acts done, good or bad clearly,

Everything done in a former body

Must necessarily be undoubtedly,

But enjoyed or suffered unfailingly.

Then exhausted, action accrued be,

Till the piety which but dwells clearly,

In practice of mind concentration be,

For final liberation is not learnt truly.

I will tell you of that action which verily,

One in round of births, becomes happy.

Gifts, penance, life as Brahmacharin be,

Upholding regulations, senses curb fully,

Compassionate, restraint, lacking cruelty,