Vishnu Purana — Amsha 2 — Chapter 13
ViP 2 13.1
भगवन् सम्यग् आख्यातं यत् पृष्टो ऽसि मयाखिलम् भूसमुद्रादिसरितां संस्थानं ग्रहसंस्थितिः ॥
bhagavan samyag ākhyātaṃ yat pṛṣṭo 'si mayākhilam bhūsamudrādisaritāṃ saṃsthānaṃ grahasaṃsthitiḥ //
"Blessed one, all that I asked you has been rightly related: the disposition of the earth, oceans, rivers and the rest, and the arrangement of the planets;
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.2
विष्ण्वाधारं यथा चैतत् त्रैलोक्यं समवस्थितम् परमार्थश् च मे प्रोक्तो यथा ज्ञानं प्रधानतः ॥
viṣṇvādhāraṃ yathā caitat trailokyaṃ samavasthitam paramārthaś ca me prokto yathā jñānaṃ pradhānataḥ //
(You have also told me) how this triple world stands supported on Viṣṇu, and the highest truth was declared to me, and how knowledge (proceeds) from pradhāna.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
ViP 2 13.3
यत् तु तद् भगवान् आह भरतस्य महीपतेः कथयिष्यामि चरितं तन् ममाख्यातुम् अर्हसि ॥
yat tu tad bhagavān āha bharatasya mahīpateḥ kathayiṣyāmi caritaṃ tan mamākhyātum arhasi //
But that which you, revered one, said—'I shall relate the story of Bharata, the lord of the earth'—that you should tell me.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.4
भरतः स महीपालः सालग्रामे ऽवसत् किल योगयुक्तः समाधाय वासुदेवे मनः सदा ॥
bharataḥ sa mahīpālaḥ sālagrāme 'vasat kila yogayuktaḥ samādhāya vāsudeve manaḥ sadā //
That Bharata, ruler of the earth, dwelt, it is said, at Sālagrāma, joined in yoga, having ever fixed his mind on Vāsudeva.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.5
पुण्यदेशप्रभावेन ध्यायतश् च सदा हरिम् कथं तु नाभवन् मुक्तिर् यदाभूत् स द्विजः पुनः ॥
puṇyadeśaprabhāvena dhyāyataś ca sadā harim kathaṃ tu nābhavan muktir yadābhūt sa dvijaḥ punaḥ //
But how did release not come to him, through the power of that holy place and through his meditating always on Hari, since he became a twice-born again?
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.6
विप्रत्वे च कृतं तेन यद् भूयः सुमहात्मना पूर्वकर्मस्वभावेन तन् ममाख्यातुम् अर्हसि ॥
vipratve ca kṛtaṃ tena yad bhūyaḥ sumahātmanā pūrvakarmasvabhāvena tan mamākhyātum arhasi //
And what that very great soul did further, in his brahmin state, by the nature of his former deeds—that you should tell me.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.7
सालग्रामे महाभागो भगवन्न्यस्तमानसः उवास सुचिरं कालं मैत्रेय पृथिवीपतिः ॥
sālagrāme mahābhāgo bhagavannyastamānasaḥ uvāsa suciraṃ kālaṃ maitreya pṛthivīpatiḥ //
At Sālagrāma the greatly blessed lord of the earth, his mind laid down in the Lord, dwelt for a very long time, Maitreya.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.8
अहिंसादिष्व् अशेषेषु गुणेषु गुणिनां वरः अवाप परमां काष्ठां मनसश् चापि संयमे ॥
ahiṃsādiṣv aśeṣeṣu guṇeṣu guṇināṃ varaḥ avāpa paramāṃ kāṣṭhāṃ manasaś cāpi saṃyame //
Best among the possessors of virtues, he reached the highest limit in all the virtues, non-injury and the rest, and also in the restraint of the mind.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.9
यज्ञेशाच्युत गोविन्द माधवानन्त केशव कृष्ण विष्णो हृषीकेशेत्य् आह राजा स केवलम् ॥
yajñeśācyuta govinda mādhavānanta keśava kṛṣṇa viṣṇo hṛṣīkeśety āha rājā sa kevalam //
"Lord of sacrifice, Acyuta, Govinda, Mādhava, Ananta, Keśava, Kṛṣṇa, Viṣṇu, Hṛṣīkeśa"—only this did that king say.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.10
नान्यज् जगाद मैत्रेय किंचित् स्वप्नान्तरेष्व् अपि एतत् पदं तदर्थं च विना नान्यद् अचिन्तयत् ॥
nānyaj jagāda maitreya kiṃcit svapnāntareṣv api etat padaṃ tadarthaṃ ca vinā nānyad acintayat //
He said nothing else, Maitreya, not even in his dreams; apart from these words and their meaning he thought of nothing else.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.11
समित्पुष्पकुशादानं चक्रे देवक्रियाकृते नान्यानि चक्रे कर्माणि निःसङ्गो योगतापसः ॥
samitpuṣpakuśādānaṃ cakre devakriyākṛte nānyāni cakre karmāṇi niḥsaṅgo yogatāpasaḥ //
He gathered firewood, flowers and kuśa grass for the performance of rites to the gods; other acts he did not do, unattached, an ascetic of yoga.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.12
जगाम सो ऽभिषेकार्थम् एकदा तु महानदीम् सस्नौ तत्र तदा चक्रे स्नानस्यानन्तरक्रियाः ॥
jagāma so 'bhiṣekārtham ekadā tu mahānadīm sasnau tatra tadā cakre snānasyānantarakriyāḥ //
One day he went to the great river to bathe; he bathed there and then performed the rites that follow bathing.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.13
अथाजगाम तत् तीर्थं जलं पातुं पिपासिता आसन्नप्रसवा ब्रह्मन्न् एकैव हरिणी वनात् ॥
athājagāma tat tīrthaṃ jalaṃ pātuṃ pipāsitā āsannaprasavā brahmann ekaiva hariṇī vanāt //
Then, O brahmin, a single doe, thirsty and near delivery, came from the forest to that bathing place to drink water.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.14
ततः समभवत् तत्र पीतप्राये जले तया सिंहस्य नादः सुमहान् सर्वप्राणिभयंकरः ॥
tataḥ samabhavat tatra pītaprāye jale tayā siṃhasya nādaḥ sumahān sarvaprāṇibhayaṃkaraḥ //
Then, when the water had nearly been drunk by her, there arose there the very loud roar of a lion, terrifying to all creatures.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.15
ततः सा सहसा त्रासाद् आप्लुता निम्नगातटम् अत्युच्चारोहणेनास्या नद्यां गर्भः पपात सः ॥
tataḥ sā sahasā trāsād āplutā nimnagātaṭam atyuccārohaṇenāsyā nadyāṃ garbhaḥ papāta saḥ //
Then in terror she suddenly leapt to the river's bank, and by that very high leap her unborn young fell into the river.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.16
तम् ऊह्यमानं वेगेन वीचिमालापरिप्लुतम् जग्राह स नृपो गर्भात् पतितं मृगपोतकम् ॥
tam ūhyamānaṃ vegena vīcimālāpariplutam jagrāha sa nṛpo garbhāt patitaṃ mṛgapotakam //
The king seized the fawn, fallen from the womb, as it was being carried off by the current and tossed among the rows of waves.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.17
गर्भप्रच्युतिदुःखेन प्रोत्तुङ्गाक्रमणेन च मैत्रेय सापि हरिणी पपात च ममार च ॥
garbhapracyutiduḥkhena prottuṅgākramaṇena ca maitreya sāpi hariṇī papāta ca mamāra ca //
And through the pain of the miscarriage and through the high leap, that doe too, Maitreya, fell and died.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.18
हरिणीं तां विलोक्याथ विपन्नां नृपतापसः मृगपोतं समादाय पुनर् आश्रमम् आगतः ॥
hariṇīṃ tāṃ vilokyātha vipannāṃ nṛpatāpasaḥ mṛgapotaṃ samādāya punar āśramam āgataḥ //
Then the royal ascetic, seeing that doe dead, took up the fawn and returned again to his hermitage.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.19
चकारानुदिनं चासौ मृगपोतस्य वै नृपः पोषणं पुष्यमाणश् च स तेन ववृधे मुने ॥
cakārānudinaṃ cāsau mṛgapotasya vai nṛpaḥ poṣaṇaṃ puṣyamāṇaś ca sa tena vavṛdhe mune //
And that king performed the nourishing of the fawn day by day, and being nourished by him it grew, O sage.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.20
चचाराश्रमपर्यन्ते तृणानि गहनेषु सः दूरं गत्वा च शार्दूलत्रासाद् अभ्याययौ पुनः ॥
cacārāśramaparyante tṛṇāni gahaneṣu saḥ dūraṃ gatvā ca śārdūlatrāsād abhyāyayau punaḥ //
It grazed on grasses in the thickets at the edge of the hermitage, and having gone far it would come back again in fear of a tiger.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.21
प्रातर् गत्वातिदूरं च सायम् आयात् तदाश्रमम् पुनश् च भरतस्याभूद् आश्रमस्योटजाजिरे ॥
prātar gatvātidūraṃ ca sāyam āyāt tadāśramam punaś ca bharatasyābhūd āśramasyoṭajājire //
In the morning it would go very far, and in the evening it would come back to that hermitage; and again it would be in the courtyard of the hut of Bharata's hermitage.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.22
तस्य तस्मिन् मृगे दूरसमीपपरिवर्तिनि आसीच् चेतः समासक्तं न ययाव् अन्यतो द्विज ॥
tasya tasmin mṛge dūrasamīpaparivartini āsīc cetaḥ samāsaktaṃ na yayāv anyato dvija //
His mind stayed fastened upon that fawn as it moved about, far off and near at hand, and did not go elsewhere, O twice-born.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.23
विमुक्तराज्यतनयः प्रोज्झिताशेषबान्धवः ममत्वं स चकारोच्चैस् तस्मिन् हरिणबालके ॥
vimuktarājyatanayaḥ projjhitāśeṣabāndhavaḥ mamatvaṃ sa cakāroccais tasmin hariṇabālake //
He who had given up his kingdom and his sons, who had abandoned every last kinsman, made a strong sense of "mine" toward that young deer.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.24
किं वृकैर् भक्षितो व्याघ्रैः किं सिंहेन निपातितः चिरायमाणे निष्क्रान्ते तस्यासीद् इति मानसम् ॥
kiṃ vṛkair bhakṣito vyāghraiḥ kiṃ siṃhena nipātitaḥ cirāyamāṇe niṣkrānte tasyāsīd iti mānasam //
When it stayed out long after going off, his mind ran thus: "Has it been eaten by wolves, by tigers? Has it been struck down by a lion?"
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.25
एषा वसुमती तस्य खुराग्रक्षतकर्बुरा ॥
eṣā vasumatī tasya khurāgrakṣatakarburā //
"This is the earth, dappled by the marks of the tips of his hooves."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.26
प्रीतये मम यातो ऽसौ क्व ममैणकबालकः विषाणाग्रेण मद्बाहुकण्डूयनपरो हि सः क्षेमेणाभ्यागतो ऽरण्याद् अपि मां सुखयिष्यति ॥
prītaye mama yāto 'sau kva mamaiṇakabālakaḥ viṣāṇāgreṇa madbāhukaṇḍūyanaparo hi saḥ kṣemeṇābhyāgato 'raṇyād api māṃ sukhayiṣyati //
"He has gone away, (who was) for my delight — where is my little fawn? For he is the one who is intent on scratching my arm with the tip of his horn. If he comes back safe from the forest, he will make me happy again."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.27
एते लूनशिखास् तस्य दशनैर् अचिरोद्गतैः कुशकाशा विराजन्ते बटवः सामगा इव ॥
ete lūnaśikhās tasya daśanair acirodgataiḥ kuśakāśā virājante baṭavaḥ sāmagā iva //
"These kuśa and kāśa grasses, their tips nipped off by his newly grown teeth, look splendid like young brahmin students chanting the Sāman."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.28
इत्थं चिरगते तस्मिन् स चक्रे मानसं मुनिः प्रीतिप्रसन्नवदनः पार्श्वस्थे चाभवन् मृगे ॥
itthaṃ ciragate tasmin sa cakre mānasaṃ muniḥ prītiprasannavadanaḥ pārśvasthe cābhavan mṛge //
Thus did that sage set his mind when it had long been gone; and when the deer stood at his side, his face was bright with delight.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.29
समाधिभङ्गस् तस्यासीत् तन्मयत्वादृतात्मनः संत्यक्तराज्यभोगर्द्धिस्वजनस्यापि भूपतेः ॥
samādhibhaṅgas tasyāsīt tanmayatvādṛtātmanaḥ saṃtyaktarājyabhogarddhisvajanasyāpi bhūpateḥ //
There was a breaking of his meditative concentration — of that king whose self was given over to being absorbed in it, though he had renounced kingdom, enjoyments, wealth, and his own people.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.30
चपले चपलं तस्मिन् दूरगं दूरगामिनि मृगपोते ऽभवच् चित्तं स्थैर्यवत् तस्य भूपतेः ॥
capale capalaṃ tasmin dūragaṃ dūragāmini mṛgapote 'bhavac cittaṃ sthairyavat tasya bhūpateḥ //
That king's mind, upon the fickle, far-roaming fawn, became fickle and far-going, though (it had once) possessed steadiness.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.31
कालेन गच्छता सो ऽथ कालं चक्रे महीपतिः पितेव सास्रं पुत्रेण मृगपोतेन वीक्षितः ॥
kālena gacchatā so 'tha kālaṃ cakre mahīpatiḥ piteva sāsraṃ putreṇa mṛgapotena vīkṣitaḥ //
Then, as time passed, that lord of the earth met his end, gazed upon in tears by the fawn as by a son upon his father.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.32
मृगम् एष तदाद्राक्षीत् त्यजन् प्राणान् असाव् अपि तन्मयत्वेन मैत्रेय नान्यत् किंचिद् अचिन्तयत् ॥
mṛgam eṣa tadādrākṣīt tyajan prāṇān asāv api tanmayatvena maitreya nānyat kiṃcid acintayat //
He looked at the deer even as he was giving up his life-breaths; through being absorbed in it, Maitreya, he thought of nothing else at all.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.33
ततश् च तत्कालकृतां भावनां प्राप्य तादृशीम् जम्बूमार्गे महारण्ये जज्ञे जातिस्मरो मृगः ॥
tataś ca tatkālakṛtāṃ bhāvanāṃ prāpya tādṛśīm jambūmārge mahāraṇye jajñe jātismaro mṛgaḥ //
And thereafter, having obtained such a disposition as was formed at that moment, he was born as a deer with memory of his (former) birth, in the great forest on Jambūmārga.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.34
जातिस्मरत्वाद् उद्विग्नः संसारात् स द्विजोत्तम विहाय मातरं भूयः सालग्रामम् उपाययौ ॥
jātismaratvād udvignaḥ saṃsārāt sa dvijottama vihāya mātaraṃ bhūyaḥ sālagrāmam upāyayau //
Distressed at worldly existence because he remembered his birth, O best of the twice-born, he left his mother and went again to Sālagrāma.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.35
शुष्कैस् तृणैस् तथा पर्णैः स कुर्वन्न् आत्मपोषणम् मृगत्वहेतुभूतस्य कर्मणो निष्कृतिं ययौ ॥
śuṣkais tṛṇais tathā parṇaiḥ sa kurvann ātmapoṣaṇam mṛgatvahetubhūtasya karmaṇo niṣkṛtiṃ yayau //
There, nourishing himself with dry grasses and leaves, he worked off the karma that had been the cause of his deer-state.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.36
तत्र चोत्सृष्टदेहो ऽसौ जज्ञे जातिस्मरो द्विजः सदाचारवतां शुद्धे योगिनां प्रवरे कुले ॥
tatra cotsṛṣṭadeho 'sau jajñe jātismaro dvijaḥ sadācāravatāṃ śuddhe yogināṃ pravare kule //
And having laid down his body there, he was born as a brahmin who remembered his birth, in a pure and eminent family of yogins of good conduct.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.37
सर्वविज्ञानसंपन्नः सर्वशास्त्रार्थतत्त्ववित् अपश्यत् स च मैत्रेय आत्मानं प्रकृतेः परम् ॥
sarvavijñānasaṃpannaḥ sarvaśāstrārthatattvavit apaśyat sa ca maitreya ātmānaṃ prakṛteḥ param //
Endowed with all knowledge, knowing the truth of the meaning of all the scriptures, he saw, Maitreya, the Self as beyond primal nature.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.38
आत्मनो ऽधिगतज्ञानो देवादीनि महामुने सर्वभूतान्य् अभेदेन ददर्श स महामतिः ॥
ātmano 'dhigatajñāno devādīni mahāmune sarvabhūtāny abhedena dadarśa sa mahāmatiḥ //
Having attained knowledge of the Self, O great sage, that man of great understanding saw all beings, gods and the rest, as without difference.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.39
न पपाठ गुरुप्रोक्तां कृतोपनयनः श्रुतिम् न ददर्श च कर्माणि शास्त्राणि जगृहे न च ॥
na papāṭha guruproktāṃ kṛtopanayanaḥ śrutim na dadarśa ca karmāṇi śāstrāṇi jagṛhe na ca //
Though his initiation had been performed, he did not recite the Vedic text spoken by his teacher, nor did he attend to the ritual acts, nor did he take up the treatises.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.40
उक्तो ऽपि बहुशः किंचिज् जडवाक्यम् अभाषत तद् अप्य् असंस्कारगुणं ग्राम्यवाक्योक्तिसंश्रितम् ॥
ukto 'pi bahuśaḥ kiṃcij jaḍavākyam abhāṣata tad apy asaṃskāraguṇaṃ grāmyavākyoktisaṃśritam //
Even when addressed repeatedly, he would speak some idiot's remark, and that too devoid of refinement and couched in the speech of villagers.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.41
अपध्वस्तवपुः सो ऽथ मलिनाम्बरधृग् द्विजः क्लिन्नदन्तान्तरः सर्वैः परिभूतः स नागरैः ॥
apadhvastavapuḥ so 'tha malināmbaradhṛg dvijaḥ klinnadantāntaraḥ sarvaiḥ paribhūtaḥ sa nāgaraiḥ //
Then that brahmin, his body neglected, wearing dirty clothes, with (food) stuck between his teeth, was despised by all the townsfolk.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.42
संमानना परां हानिं योगर्द्धेः कुरुते यतः जनेनावमतो योगी योगसिद्धिं च विन्दति ॥
saṃmānanā parāṃ hāniṃ yogarddheḥ kurute yataḥ janenāvamato yogī yogasiddhiṃ ca vindati //
Since being honoured brings about the utmost loss of the wealth of yoga, while the yogin who is despised by people attains the perfection of yoga —
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.43
तस्माच् चरेत वै योगी सतां धर्मम् अदूषयन् जना यथावमन्येरन् गच्छेयुर् नैव संगतिम् ॥
tasmāc careta vai yogī satāṃ dharmam adūṣayan janā yathāvamanyeran gaccheyur naiva saṃgatim //
Therefore let the yogin indeed conduct himself so as not to corrupt the law of the good, in such a way that people would despise him and would not enter into association (with him).
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.44
हिरण्यगर्भवचनं विचिन्त्येत्थं महामतिः आत्मानं दर्शयाम् आस जडोन्मत्ताकृतिं जने ॥
hiraṇyagarbhavacanaṃ vicintyetthaṃ mahāmatiḥ ātmānaṃ darśayām āsa jaḍonmattākṛtiṃ jane //
Reflecting thus on Hiraṇyagarbha's words, the man of great understanding showed himself among the people in the guise of a dullard and a madman.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.45
भुङ्क्ते कुल्माषवाट्यादिशाकं वन्यं फलं कणान् यद् यद् आप्नोति सुबहु तद् अत्ते कालसंयमम् ॥
bhuṅkte kulmāṣavāṭyādiśākaṃ vanyaṃ phalaṃ kaṇān yad yad āpnoti subahu tad atte kālasaṃyamam //
He ate beans, parched grain and the like, vegetables, wild fruit, grains — whatever he obtained in whatever quantity, that he ate, keeping restraint as to time.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.46
पितर्य् उपरते सो ऽथ भ्रातृभ्रातृव्यबान्धवैः कारितः क्षेत्रकर्मादि कदन्नाहारपोषितः ॥
pitary uparate so 'tha bhrātṛbhrātṛvyabāndhavaiḥ kāritaḥ kṣetrakarmādi kadannāhārapoṣitaḥ //
Then, when his father had died, he was made by his brothers, cousins and kinsmen to do field-work and the rest, and was fed on bad food.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.47
स रूक्षपीनावयवो जडकारी च कर्मणि सर्वलोकोपकरणं बभूवाहारवेतनः ॥
sa rūkṣapīnāvayavo jaḍakārī ca karmaṇi sarvalokopakaraṇaṃ babhūvāhāravetanaḥ //
With limbs coarse yet stout, and acting like a dullard in work, he became the instrument of all people, his wage being (only) his food.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.48
तं तादृशम् असंस्कारं विप्राकृतिविचेष्टितम् क्षत्ता सौवीरराजस्य विष्टियोग्यम् अमन्यत ॥
taṃ tādṛśam asaṃskāraṃ viprākṛtiviceṣṭitam kṣattā sauvīrarājasya viṣṭiyogyam amanyata //
Him, being such — uncultivated, behaving contrary to the appearance of a brahmin — the chamberlain of the king of Sauvīra considered fit for forced labour.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.49
स राजा शिबिकारूढो गन्तुं कृतमतिर् द्विज बभूवेक्षुमतीतीरे कपिलर्षेर् वराश्रमम् ॥
sa rājā śibikārūḍho gantuṃ kṛtamatir dvija babhūvekṣumatītīre kapilarṣer varāśramam //
That king, mounted on a palanquin, resolved to go, O brahmin, to the excellent hermitage of the seer Kapila on the bank of the Ikṣumatī,
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.50
श्रेयः किम् अत्र संसारे दुःखप्राये नृणाम् इति प्रष्टुं तं मोक्षधर्मज्ञं कपिलाख्यं महामुनिम् ॥
śreyaḥ kim atra saṃsāre duḥkhaprāye nṛṇām iti praṣṭuṃ taṃ mokṣadharmajñaṃ kapilākhyaṃ mahāmunim //
in order to ask that great sage named Kapila, knower of the law of liberation: "What is the good for men here in this transmigratory existence, which is mostly suffering?"
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.51
उवाह शिबिकां तस्य क्षत्तुर् वचनचोदितः नृणां विष्टिगृहीतानाम् अन्येषां सो ऽपि मध्यगः ॥
uvāha śibikāṃ tasya kṣattur vacanacoditaḥ nṛṇāṃ viṣṭigṛhītānām anyeṣāṃ so 'pi madhyagaḥ //
Urged by the word of that chamberlain, he too, being among other men seized for forced labour, carried the king's palanquin.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.52
गृहीतो विष्टिना विप्रः सर्वज्ञानैकभाजनः जातिस्मरो ऽसौ पापस्य क्षयकाम उवाह ताम् ॥
gṛhīto viṣṭinā vipraḥ sarvajñānaikabhājanaḥ jātismaro 'sau pāpasya kṣayakāma uvāha tām //
Seized for the corvée, the brahmin, the sole vessel of all knowledge, remembering his (former) births and desiring the destruction of (his) sin, carried it.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.53
ययौ जडगतिः सो ऽथ युगमात्रावलोकनम् कुर्वन् मतिमतां श्रेष्ठस् ते त्व् अन्ये त्वरितं ययुः ॥
yayau jaḍagatiḥ so 'tha yugamātrāvalokanam kurvan matimatāṃ śreṣṭhas te tv anye tvaritaṃ yayuḥ //
Then he went with a dullard's gait, that best of the wise, looking only a yoke's length ahead; but the others went quickly.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.54
विलोक्य नृपतिः सो ऽपि विषमां शिबिकागतिम् किम् एतद् इत्य् आह समं गम्यतां शिबिकावहाः ॥
vilokya nṛpatiḥ so 'pi viṣamāṃ śibikāgatim kim etad ity āha samaṃ gamyatāṃ śibikāvahāḥ //
And the king too, observing the uneven motion of the palanquin, said, "What is this? Palanquin-bearers, go evenly!"
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.55
पुनस् तथैव शिबिकां विलोक्य विषमां हसन् नृपः किम् एतद् इत्य् आह भवद्भिर् गम्यते ऽन्यथा ॥
punas tathaiva śibikāṃ vilokya viṣamāṃ hasan nṛpaḥ kim etad ity āha bhavadbhir gamyate 'nyathā //
Again, seeing the palanquin unsteady just as before, the king said, laughing, "What is this? You are going otherwise (than ordered)."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.56
भूपतेर् वदतस् तस्य श्रुत्वेत्थं बहुशो वचः शिबिकोद्वाहकाः प्रोचुर् अयं यातीत्य् असत्वरम् ॥
bhūpater vadatas tasya śrutvetthaṃ bahuśo vacaḥ śibikodvāhakāḥ procur ayaṃ yātīty asatvaram //
Hearing thus the repeated words of the king as he spoke, the palanquin-bearers said, "It is this one who goes slowly."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.57
किं श्रान्तो ऽस्य् अल्पम् अध्वानं त्वयोढा शिबिका मम किम् आयाससहो न त्वं पीवान् असि निरीक्ष्यसे ॥
kiṃ śrānto 'sy alpam adhvānaṃ tvayoḍhā śibikā mama kim āyāsasaho na tvaṃ pīvān asi nirīkṣyase //
"Are you tired? You have carried my palanquin (only) a short distance. Are you not able to bear exertion? You are seen to be stout."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.58
नाहं पीवा न चैवोढा शिबिका भवतो मया न श्रान्तो ऽस्मि न चायासः सोढव्यो ऽस्ति महीपते ॥
nāhaṃ pīvā na caivoḍhā śibikā bhavato mayā na śrānto 'smi na cāyāsaḥ soḍhavyo 'sti mahīpate //
"I am not stout, nor has your palanquin been carried by me; I am not tired, nor is there any exertion to be borne (by me), O lord of the earth."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.59
प्रत्यक्षं दृश्यसे पीवान् अद्यापि शिबिका त्वयि श्रमश् च भारोद्वहने भवत्य् एव हि देहिनाम् ॥
pratyakṣaṃ dṛśyase pīvān adyāpi śibikā tvayi śramaś ca bhārodvahane bhavaty eva hi dehinām //
"You are plainly seen to be stout; even now the palanquin is upon you; and for embodied beings there certainly is fatigue in carrying a load."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.60
प्रत्यक्षं भवता भूप यद् दृष्टं मम तद् वद बलवान् अबलश् चेति वाच्यं पश्चाद् विशेषणम् ॥
pratyakṣaṃ bhavatā bhūpa yad dṛṣṭaṃ mama tad vada balavān abalaś ceti vācyaṃ paścād viśeṣaṇam //
"Tell me, O king, what has been plainly seen by you as mine; the qualification 'strong' or 'weak' is to be stated afterwards.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.61
त्वयोढा शिबिका चेति त्वय्य् अद्यापि च संस्थिता मिथ्यैतद् अत्र तु भवाञ् शृणोतु वचनं मम ॥
tvayoḍhā śibikā ceti tvayy adyāpi ca saṃsthitā mithyaitad atra tu bhavāñ śṛṇotu vacanaṃ mama //
And that the palanquin has been carried by you and even now rests upon you — this is false. But on this point let you hear my words.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.62
भूमौ पादयुगस्यास्था जङ्घे पादद्वये स्थिते ऊरू जङ्घाद्वयावस्थौ तदाधारं तथोदरम् ॥
bhūmau pādayugasyāsthā jaṅghe pādadvaye sthite ūrū jaṅghādvayāvasthau tadādhāraṃ tathodaram //
The pair of feet rests on the ground; the shanks stand upon the two feet; the thighs are set upon the two shanks; and the belly likewise is supported by them.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.63
वक्षःस्थलं तथा बाहू स्कन्धौ चोदरसंस्थितौ स्कन्धाश्रितेयं शिबिका मम भारो ऽत्र किं कृतः ॥
vakṣaḥsthalaṃ tathā bāhū skandhau codarasaṃsthitau skandhāśriteyaṃ śibikā mama bhāro 'tra kiṃ kṛtaḥ //
And the chest, the arms and the shoulders rest upon the belly; this palanquin rests on the shoulders — what burden of mine is there in this?
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.64
शिबिकायां स्थितं चेदं देहं त्वदुपलक्षितम् तत्र त्वम् अहम् अप्य् अत्र प्रोच्यते चेदम् अन्यथा ॥
śibikāyāṃ sthitaṃ cedaṃ dehaṃ tvadupalakṣitam tatra tvam aham apy atra procyate cedam anyathā //
And this body seated in the palanquin, which you designate as 'you' — there you are, and here I am; and this (talk) is spoken otherwise (than the truth).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
ViP 2 13.65
अहं त्वं च तथान्ये च भूतैर् उह्याम पार्थिव गुणप्रवाहपतितो भूतवर्गो ऽपि यात्य् अयम् ॥
ahaṃ tvaṃ ca tathānye ca bhūtair uhyāma pārthiva guṇapravāhapatito bhūtavargo 'pi yāty ayam //
I and you and likewise others are carried along by the elements, O king; and this collection of elements too moves along, fallen into the stream of the guṇas.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.66
कर्मवश्या गुणा ह्य् एते सत्त्वाद्याः पृथिवीपते अविद्यासंचितं कर्म तच् चाशेषेषु जन्तुषु ॥
karmavaśyā guṇā hy ete sattvādyāḥ pṛthivīpate avidyāsaṃcitaṃ karma tac cāśeṣeṣu jantuṣu //
For these guṇas, sattva and the rest, are subject to karma, O lord of the earth; and karma is accumulated by ignorance, and that (ignorance) exists in all creatures without exception.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.67
आत्मा शुद्धो ऽक्षरः शान्तो निर्गुणः प्रकृतेः परः प्रवृद्ध्यपचयौ नास्य एकस्याखिलजन्तुषु ॥
ātmā śuddho 'kṣaraḥ śānto nirguṇaḥ prakṛteḥ paraḥ pravṛddhyapacayau nāsya ekasyākhilajantuṣu //
The Self is pure, imperishable, at peace, free of the guṇas, beyond primordial nature; for it, being one in all creatures, there is neither increase nor diminution.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.68
यदा नोपचयस् तस्य न चैवापचयो नृप तदा पीवान् असीतीत्थं कया युक्त्या त्वयेरितम् ॥
yadā nopacayas tasya na caivāpacayo nṛpa tadā pīvān asītītthaṃ kayā yuktyā tvayeritam //
When there is for it neither growth nor decay, O king, then by what reasoning was it uttered by you thus: 'You are fat'?
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.69
भूपादजङ्घाकट्यूरुजठरादिषु संस्थिते शिबिकेयं यदा स्कन्धे तदा भारः समस् त्वया ॥
bhūpādajaṅghākaṭyūrujaṭharādiṣu saṃsthite śibikeyaṃ yadā skandhe tadā bhāraḥ samas tvayā //
When this palanquin stands upon the ground, the feet, the shanks, the hips, the thighs, the belly and so on, then the burden is equally yours.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.70
तथान्यैर् जन्तुभिर् भूप शिबिकोत्थो न केवलम् शैलद्रुमगृहोत्थो ऽपि पृथिवीसंभवो ऽपि वा ॥
tathānyair jantubhir bhūpa śibikottho na kevalam śailadrumagṛhottho 'pi pṛthivīsaṃbhavo 'pi vā //
And so it is with other creatures, O king — not only what arises from a palanquin, but also what arises from mountains, trees and houses, or whatever is produced from the earth.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.71
यदा पुंसः पृथग्भावः प्राकृतैः कारणैर् नृप वोढव्यस् तु तदा भारः कतमो नृपते मया ॥
yadā puṃsaḥ pṛthagbhāvaḥ prākṛtaiḥ kāraṇair nṛpa voḍhavyas tu tadā bhāraḥ katamo nṛpate mayā //
When, O king, the separateness of the Self (from the body) is (established), the causes being those of primordial nature, then, O lord of men, which burden is to be carried by me?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
ViP 2 13.72
यद्द्रव्या शिबिका चेयं तद्द्रव्यो भूतसंग्रहः भवतो मे ऽखिलस्यास्य ममत्वेनोपबृंहितः ॥
yaddravyā śibikā ceyaṃ taddravyo bhūtasaṃgrahaḥ bhavato me 'khilasyāsya mamatvenopabṛṃhitaḥ //
Of whatever substance this palanquin is, of that same substance is the aggregate of elements — yours, mine, and of this whole (world) — swollen up by the sense of 'mine'.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.73
एवम् उक्त्वाभवन् मौनी स वहञ् छिबिकां द्विजः सो ऽपि राजावतीर्योर्व्यां तत्पादौ जगृहे त्वरन् ॥
evam uktvābhavan maunī sa vahañ chibikāṃ dvijaḥ so 'pi rājāvatīryorvyāṃ tatpādau jagṛhe tvaran //
Having spoken thus, that brāhmaṇa, carrying the palanquin, fell silent; and the king too, descending to the ground, quickly clasped his feet.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.74
भो भो विसृज्य शिबिकां प्रसादं कुरु मे द्विज कथ्यतां को भवान् अत्र जाल्मरूपधरः स्थितः ॥
bho bho visṛjya śibikāṃ prasādaṃ kuru me dvija kathyatāṃ ko bhavān atra jālmarūpadharaḥ sthitaḥ //
"Ho there, brāhmaṇa, set down the palanquin and do me a favour: let it be told who you are, standing here in the guise of a lowly wretch."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.75
यो भवान् यन् निमित्तं वा यद् आगमनकारणम् तत् सर्वं कथ्यतां विद्वन् मह्यं शुश्रूषवे त्वया ॥
yo bhavān yan nimittaṃ vā yad āgamanakāraṇam tat sarvaṃ kathyatāṃ vidvan mahyaṃ śuśrūṣave tvayā //
"Who you are, or on what account, and what the reason of your coming is — let all that be told by you, O learned one, to me who desires to hear."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.76
श्रूयतां को ऽहम् इत्य् एतद् वक्तुं भूप न शक्यते उपभोगनिमित्तं च सर्वत्रागमनक्रिया ॥
śrūyatāṃ ko 'ham ity etad vaktuṃ bhūpa na śakyate upabhoganimittaṃ ca sarvatrāgamanakriyā //
"Listen: as to this, 'who am I' — that, O king, cannot be told; and everywhere the act of coming is for the sake of experiencing (the fruits of action)."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.77
सुखदुःखोपभोगौ तु तौ देहाद्युपपादकौ धर्माधर्मोद्भवौ भोक्तुं जन्तुर् देहादिम् ऋच्छति ॥
sukhaduḥkhopabhogau tu tau dehādyupapādakau dharmādharmodbhavau bhoktuṃ jantur dehādim ṛcchati //
"And those two, the experiencing of pleasure and pain, which arise from merit and demerit, are what bring about a body and the rest; a creature attains a body and the rest in order to experience (them)."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.78
सर्वस्यैव हि भूपाल जन्तोः सर्वत्र कारणम् धर्माधर्मौ यतस् तस्मात् कारणं पृच्छ्यते कुतः ॥
sarvasyaiva hi bhūpāla jantoḥ sarvatra kāraṇam dharmādharmau yatas tasmāt kāraṇaṃ pṛcchyate kutaḥ //
"For of every creature, O protector of the earth, merit and demerit are the cause everywhere; since that is so, why is a cause asked about?"
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.79
धर्माधर्मौ न संदेहः सर्वकार्येषु कारणम् उपभोगनिमित्तं च देहीदेशान्तरागमः ॥
dharmādharmau na saṃdehaḥ sarvakāryeṣu kāraṇam upabhoganimittaṃ ca dehīdeśāntarāgamaḥ //
"Merit and demerit are, without doubt, the cause in all effects; and the embodied one's going to another place is for the sake of experiencing (their fruits)."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.80
यत् त्व् एतद् भवता प्रोक्तं को ऽहम् इत्य् एतद् आत्मनः वक्तुं न शक्यते श्रोतुं तन् ममेच्छा प्रवर्तते ॥
yat tv etad bhavatā proktaṃ ko 'ham ity etad ātmanaḥ vaktuṃ na śakyate śrotuṃ tan mamecchā pravartate //
"But as for this that was said by you, that this 'who am I' concerning the self cannot be told — I have a desire to hear about that."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.81
यो ऽस्ति सो ऽहम् इति ब्रह्मन् कथं वक्तुं न शक्यते आत्मन्य् एव न दोषाय शब्दो ऽहम् इति यो द्विज ॥
yo 'sti so 'ham iti brahman kathaṃ vaktuṃ na śakyate ātmany eva na doṣāya śabdo 'ham iti yo dvija //
"O brāhmaṇa, how can it not be told, 'I am the one who exists'? With regard to the Self alone, the word 'I' is not a fault, O twice-born."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.82
शब्दो ऽहम् इति दोषाय नात्मन्य् एष तथैव तत् अनात्मन्य् आत्मविज्ञानं शब्दो वा भ्रान्तिलक्षणः ॥
śabdo 'ham iti doṣāya nātmany eṣa tathaiva tat anātmany ātmavijñānaṃ śabdo vā bhrāntilakṣaṇaḥ //
(To say) "I am sound" leads to error, (for) this (sound) does not reside in the self; and so it is likewise (in the other cases): the notion of a self in what is not the self, or (the notion that one is) sound, has the mark of delusion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
ViP 2 13.83
जिह्वा ब्रवीत्य् अहम् इति दन्तौष्ठौ तालुकं नृप एते नाहं यतः सर्वे वाङ्निष्पादनहेतवः ॥
jihvā bravīty aham iti dantauṣṭhau tālukaṃ nṛpa ete nāhaṃ yataḥ sarve vāṅniṣpādanahetavaḥ //
The tongue says "I"; (so do) the teeth, the lips, the palate, O king — (yet) none of these is "I", since they are all merely causes for the production of speech.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.84
किं हेतुभिर् वदत्य् एषा वाग् एवाहम् इति स्वयम् तथापि वाङ् नाहम् एतद् वक्तुम् इत्थं न युज्यते ॥
kiṃ hetubhir vadaty eṣā vāg evāham iti svayam tathāpi vāṅ nāham etad vaktum itthaṃ na yujyate //
Or does speech itself say of its own accord, "I am the one who speaks by means of these causes"? Even so, speech is not "I"; it is not fitting to speak in this way.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
ViP 2 13.85
पिण्डः पृथग् यतः पुंसः शिरःपाण्यादिलक्षणः ततो ऽहम् इति कुत्रैतां संज्ञां राजन् करोम्य् अहम् ॥
piṇḍaḥ pṛthag yataḥ puṃsaḥ śiraḥpāṇyādilakṣaṇaḥ tato 'ham iti kutraitāṃ saṃjñāṃ rājan karomy aham //
Since the bodily mass, characterized by head, hands and the rest, is separate from the person, therefore, O king, upon what do I confer this designation "I"?
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.86
यद्य् अन्यो ऽस्ति परः को ऽपि मत्तः पार्थिवसत्तम तदैषो ऽहम् अयं चान्यो वक्तुम् एवम् अपीष्यते ॥
yady anyo 'sti paraḥ ko 'pi mattaḥ pārthivasattama tadaiṣo 'ham ayaṃ cānyo vaktum evam apīṣyate //
If there were some other, some being distinct from me, O best of kings, then it would be admissible to speak thus: "this one is I, and this other one is different."
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.87
यदा समस्तदेहेषु पुमान् एको व्यवस्थितः तदा हि को भवान् को ऽहम् इत्य् एतद् विफलं वचः ॥
yadā samastadeheṣu pumān eko vyavasthitaḥ tadā hi ko bhavān ko 'ham ity etad viphalaṃ vacaḥ //
When one single person abides in all bodies, then indeed "Who are you? Who am I?"—this speech is fruitless.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.88
त्वं राजा शिबिका चेयम् वयं वाहाः पुरःसराः अयं च भवतो लोको न सद् एतन् नृपोच्यते ॥
tvaṃ rājā śibikā ceyam vayaṃ vāhāḥ puraḥsarāḥ ayaṃ ca bhavato loko na sad etan nṛpocyate //
"You are the king, this is the palanquin, we are the bearers going before, and these people are yours"—this, O king, is said (of what is) not real.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.89
वृक्षाद् दारु ततश् चेयं शिबिका त्वदधिष्ठिता क्व वृक्षसंज्ञा याता स्याद् दारुसंज्ञाथ वा नृप ॥
vṛkṣād dāru tataś ceyaṃ śibikā tvadadhiṣṭhitā kva vṛkṣasaṃjñā yātā syād dārusaṃjñātha vā nṛpa //
From a tree comes wood, and from that this palanquin on which you are seated: where then, O king, has the designation "tree" gone, or the designation "wood"?
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.90
वृक्षारूढो महाराजो नायं वदति ते जनः न च दारुणि सर्वस् त्वां ब्रवीति शिबिकागतम् ॥
vṛkṣārūḍho mahārājo nāyaṃ vadati te janaḥ na ca dāruṇi sarvas tvāṃ bravīti śibikāgatam //
These people of yours do not say "the great king is mounted on a tree," nor does anyone say that you are seated on wood—(but) on a palanquin.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.91
शिबिकादारुसंघातो रचनास्थितिसंस्थितिः अन्विष्यतां नृपश्रेष्ठ तद्भेदे शिबिका त्वया ॥
śibikādārusaṃghāto racanāsthitisaṃsthitiḥ anviṣyatāṃ nṛpaśreṣṭha tadbhede śibikā tvayā //
The palanquin is an aggregate of pieces of wood, holding together in a constructed arrangement; let it be examined, best of kings—when they are separated, let the palanquin be sought out by you.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.92
एवं छत्रशलाकानां पृथग्भावो विमृश्यताम् क्व यातं छत्रम् इत्य् एष न्यायस् त्वयि तथा मयि ॥
evaṃ chatraśalākānāṃ pṛthagbhāvo vimṛśyatām kva yātaṃ chatram ity eṣa nyāyas tvayi tathā mayi //
In the same way let the separateness of the ribs of an umbrella be considered: "where has the umbrella gone?"—this same reasoning (applies) to you, and likewise to me.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.93
पुमान् स्त्री गौर् अयं वाजी कुञ्जरो विहगस् तरुः देहेषु लोकसंज्ञेयं विज्ञेया कर्महेतुषु ॥
pumān strī gaur ayaṃ vājī kuñjaro vihagas taruḥ deheṣu lokasaṃjñeyaṃ vijñeyā karmahetuṣu //
"This is a man, a woman, a cow, a horse, an elephant, a bird, a tree"—this popular naming is to be understood as applying to bodies, which are the instruments of (past) action.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.94
पुमान् न देवो न नरो न पशुर् न च पादपः शरीराकृतिभेदास् तु भूपैते कर्मयोनयः ॥
pumān na devo na naro na paśur na ca pādapaḥ śarīrākṛtibhedās tu bhūpaite karmayonayaḥ //
The person is neither a god, nor a man, nor a beast, nor a tree; these, O king, are (only) differences of bodily form, arising from action.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.95
वस्तु राजेति यल् लोके यच् च राजभटात्मकम् तथान्यच् च नृपेत्थं तन् न सत्संकल्पनामयम् ॥
vastu rājeti yal loke yac ca rājabhaṭātmakam tathānyac ca nṛpetthaṃ tan na satsaṃkalpanāmayam //
That entity which in the world is called "king," and that which is of the nature of a king's servant, and likewise anything else, O king—that is thus not real; it consists of mental construction.
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.96
यत् तु कालान्तरेणापि नान्यसंज्ञाम् उपैति वै परिणामादिसंभूतं तद् वस्तु नृप तच् च किम् ॥
yat tu kālāntareṇāpi nānyasaṃjñām upaiti vai pariṇāmādisaṃbhūtaṃ tad vastu nṛpa tac ca kim //
But that which, even with the passage of time, does not come to bear another name arisen from transformation and the like—that, O king, is a real entity; and what is that?
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.97
त्वं राजा सर्वलोकस्य पितुः पुत्रो रिपो रिपुः पत्न्याः पतिः पिता सूनोः कं त्वां भूप वदाम्य् अहम् ॥
tvaṃ rājā sarvalokasya pituḥ putro ripo ripuḥ patnyāḥ patiḥ pitā sūnoḥ kaṃ tvāṃ bhūpa vadāmy aham //
You are the king of all the world, the son of your father, the enemy of your enemy, the husband of your wife, the father of your son—as which of these, O king, am I to address you?
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.98
त्वं किम् एतच् छिरः किं नु शिरस् तव तथोदरम् किम् उ पादादिकं त्वं वै तवैतत् किं महीपते ॥
tvaṃ kim etac chiraḥ kiṃ nu śiras tava tathodaram kim u pādādikaṃ tvaṃ vai tavaitat kiṃ mahīpate //
Are you this head? Or is the head yours? And likewise the belly? Or are you the feet and the rest? Or are these yours, O lord of the earth?
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.99
समस्तावयवेभ्यस् त्वं पृथग् भूप व्यवस्थितः को ऽहम् इत्य् एव निपुणो भूत्वा चिन्तय पार्थिव ॥
samastāvayavebhyas tvaṃ pṛthag bhūpa vyavasthitaḥ ko 'ham ity eva nipuṇo bhūtvā cintaya pārthiva //
You stand separate from all the limbs, O king; becoming discerning, reflect, O ruler, on just this: "Who am I?"
AI translation rendered from the Sanskrit, not a published edition
ViP 2 13.100
एवं व्यवस्थिते तत्त्वे मयाहम् इति भाषितुम् पृथक्करणनिष्पाद्यं शक्यते नृपते कथम् ॥
evaṃ vyavasthite tattve mayāham iti bhāṣitum pṛthakkaraṇaniṣpādyaṃ śakyate nṛpate katham //
When the truth stands thus, how, O king, is it possible for me to say "I," (a notion) that can be established only by (making) a separation?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain