Vyasa Teaches Shuka the Order of Creation and the Ages

Verse 1 (12.238.1)

आद्यन्तं सर्वभूतानां ज्ञातुमिच्छामि कौरव । ध्यानं कर्म च कालं च तथैवायुर्युगेयुगे ॥

ādyantaṃ sarvabhūtānāṃ jñātumicchāmi kaurava | dhyānaṃ karma ca kālaṃ ca tathaivāyuryugeyuge

O Kaurava, I wish to know the beginning and the end of all beings, and the meditation, the action, the time and the span of life in each age.

Verse 2 (12.238.2)

लोकतत्त्वं च कार्त्स्न्येन भूतानामागतिं गतिम् । सर्गश्च निधनं चैव कुत एतत्प्रवर्तते ॥

lokatattvaṃ ca kārtsnyena bhūtānāmāgatiṃ gatim | sargaśca nidhanaṃ caiva kuta etatpravartate

I wish to know the truth of the world in full, the coming and going of beings, and creation and dissolution as well: from what does all this proceed?

Verse 3 (12.238.3)

भेदकं भेदतत्वं च तथाऽन्येषां मतं तथा । अवस्थात्रितयं चैव यादृशं च पितामह ॥

bhedakaṃ bhedatatvaṃ ca tathā'nyeṣāṃ mataṃ tathā | avasthātritayaṃ caiva yādṛśaṃ ca pitāmaha

I also ask, grandfather, about that which divides and the principle of division, about the views of others, and about the three states of being, and what each of them is like.

Note on the text: Removed stray wiki marks (stray quote marks (backtick/apostrophe), stray or doubled daṇḍas). Not in the critical edition's main text (found in the vulgate recension); star passage 12.224.2d*0668_01–02.

Verse 4 (12.238.4)

यदि तेऽनुग्रहे बुद्धिरस्मास्विह सतां वर । एतद्भवन्तं पृच्छामि तद्भवान्प्रब्रवीतु मे ॥

yadi te'nugrahe buddhirasmāsviha satāṃ vara | etadbhavantaṃ pṛcchāmi tadbhavānprabravītu me

If your mind is inclined to show us favour here, best of the good, I ask you this; may you explain it to me.

Verse 5 (12.238.5)

पूर्वं हि कथितं श्रुत्वा भृगुभाषितमुत्तमम् । भरद्वाजस्य विप्रर्षेस्ततो मे बुद्धिरुत्तमा ॥

pūrvaṃ hi kathitaṃ śrutvā bhṛgubhāṣitamuttamam | bharadvājasya viprarṣestato me buddhiruttamā

Having heard the excellent discourse that Bhrigu spoke to the brahmin sage Bharadvaja, an excellent understanding has arisen in me,

Verse 6 (12.238.6)

जाता परमधर्मिष्ठा दिव्यसंस्थानसंस्थिता । ततो भूयस्तु पृच्छामि तद्भवान्वक्तुमर्हति ॥

jātā paramadharmiṣṭhā divyasaṃsthānasaṃsthitā | tato bhūyastu pṛcchāmi tadbhavānvaktumarhati

one that is supremely devoted to dharma and set in a divine state. Therefore I ask further; you ought to tell me.

Verse 7 (12.238.7)

अत्र ते वर्तयिष्येऽहमितिहासं पुरातनम् । जगौ यद्भगवान्व्यासः पुत्राय परिपृच्छते ॥

atra te vartayiṣye'hamitihāsaṃ purātanam | jagau yadbhagavānvyāsaḥ putrāya paripṛcchate

On this I shall tell you an ancient account, which the blessed Vyasa sang to his son when he questioned him.

Verse 8 (12.238.8)

अधीत्य वेदानखिलान्साङ्गोपनिषदस्तथा । अन्विच्छन्नैष्ठिकं कर्म धर्मनैपुणदर्शनात् ॥

adhītya vedānakhilānsāṅgopaniṣadastathā | anvicchannaiṣṭhikaṃ karma dharmanaipuṇadarśanāt

Having studied all the Vedas with their limbs and the Upanishads, and seeking the final, settled course of action, out of his insight into the subtlety of dharma,

Verse 9 (12.238.9)

कृष्णद्वैपायनं व्यासं पुत्रो वैयासकिः शुकः । पप्रच्छ संशयमिमं छिन्नधर्मार्थसंशयम् ॥

kṛṣṇadvaipāyanaṃ vyāsaṃ putro vaiyāsakiḥ śukaḥ | papraccha saṃśayamimaṃ chinnadharmārthasaṃśayam

Vyasa's son Shuka, the Vaiyasaki, asked Krishna Dvaipayana Vyasa, who had cut away every doubt about dharma and artha, about this doubt of his.

Verse 10 (12.238.10)

भूतग्रामस्य कर्तारं कालज्ञाने च निश्चितम् । ज्ञानं ब्रह्म च योगं च गवात्मकमिदं जगत् ॥

bhūtagrāmasya kartāraṃ kālajñāne ca niścitam | jñānaṃ brahma ca yogaṃ ca gavātmakamidaṃ jagat

Tell me of the maker of the host of beings and of what is firmly settled in the knowledge of time; of knowledge, Brahman and yoga, and of this world that is of the nature of the senses;

Note on the text: Corrected र्क्तारं → कर्तारं (misprint in Wikisource; CE has kartāraṃ; the conjunct is garbled). Removed stray wiki marks (stray quote marks (backtick/apostrophe)). Line 1 = CE 12.224.9a; line 2 is the first line of the CE star passage 12.224.9b*0669_01 (not in the CE's constituted text).

Verse 11 (12.238.11)

त्रितये त्वेनमायाति तथा ह्येषोऽपि वा पुनः । केनैव च विभागः स्यात्तुरीयो लक्षणैर्विना ॥

tritaye tvenamāyāti tathā hyeṣo'pi vā punaḥ | kenaiva ca vibhāgaḥ syātturīyo lakṣaṇairvinā

how one comes to this in the triad, and how again this too is so; and by what division, and by what marks, the fourth could be told apart, since it is without marks;

Note on the text: Not in the critical edition's main text (found in the vulgate recension); lines = CE star passage 12.224.9b*0669_02–03.

Verse 12 (12.238.12)

ज्ञानज्ञेयान्तरे कोसौ कोयं भावस्तु भेदवत् । यज्ज्ञानं लक्षणं चैव तेषां कर्तारमेव च । ब्राह्मणस्य च यत्कृत्यं तद्भवान्वक्तुमर्हति ॥

jñānajñeyāntare kosau koyaṃ bhāvastu bhedavat | yajjñānaṃ lakṣaṇaṃ caiva teṣāṃ kartārameva ca | brāhmaṇasya ca yatkṛtyaṃ tadbhavānvaktumarhati

who and what is it that stands between knowledge and the knowable, and what is this state that seems divided; what is knowledge, what is its mark, and who is their maker; and what is the duty of a brahmin. You ought to tell me all this.

Note on the text: Removed stray wiki marks (stray quote marks (backtick/apostrophe), stray or doubled daṇḍas). Lines 1–2 = CE star passage 12.224.9b*0669_04–05 (not in the CE's constituted text); line 3 = CE 12.224.9c.

Verse 13 (12.238.13)

तस्मै प्रोवाच तत्सर्वं पिता पुत्राय पृच्छते । अतीतानागते विद्वान्सर्वज्ञः सर्वधर्मवित् ॥

tasmai provāca tatsarvaṃ pitā putrāya pṛcchate | atītānāgate vidvānsarvajñaḥ sarvadharmavit

To his son who asked, the father, all-knowing, versed in every dharma and knower of past and future, told all of this.

Note on the text: Lines = CE 12.224.10a and 10c (the alignment found no match).

Verse 14 (12.238.14)

पृच्छतस्तव सत्पुत्र यथावत्कीर्तयाम्यहम् । शृणुष्वावहितो भूत्वा यथाऽऽवृतमिदं जगत् ॥

pṛcchatastava satputra yathāvatkīrtayāmyaham | śṛṇuṣvāvahito bhūtvā yathā''vṛtamidaṃ jagat

Good son, as you ask, I shall tell it to you exactly. Listen with attention, and learn how this world is enveloped.

Note on the text: Removed stray wiki marks (stray quote marks (backtick/apostrophe)). Speaker: the words from here to the end of the page are Vyasa's teaching to Shuka ("पृच्छतस्तव सत्पुत्र", "तात", "पुत्र"); the page prints no new heading, so the input carried Bhishma over from verse 13. The critical edition prints Vyasa's own heading only at 12.225.1, and the next page opens with "व्यास उवाच". Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 1–2 (12.224.10d@026_0001–0002), printed after 12.224.10c and before 12.224.11.

Verse 15 (12.238.15)

कार्यादि कारणान्तं यत्कार्यान्तं कारणादिकम् । ज्ञानं तदुभयं वित्त्वा सत्यं च परमं शुभम् ॥

kāryādi kāraṇāntaṃ yatkāryāntaṃ kāraṇādikam | jñānaṃ tadubhayaṃ vittvā satyaṃ ca paramaṃ śubham

Know as knowledge both that which has the effect as its beginning and the cause as its end, and that which has the effect as its end and the cause as its beginning; and know too the supreme, auspicious truth.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 3–4 (12.224.10d@026_0003–0004), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 16 (12.238.16)

ब्रह्मेति चाभिविख्यातं तद्वै पश्यन्ति सूरयः । ब्रह्मतेजोमयं भूतं भूतकारणमद्भुतम् ॥

brahmeti cābhivikhyātaṃ tadvai paśyanti sūrayaḥ | brahmatejomayaṃ bhūtaṃ bhūtakāraṇamadbhutam

The wise see what is called Brahman: a being full of Brahman's radiance, wondrous, the cause of beings.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 5–6 (12.224.10d@026_0005–0006), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 17 (12.238.17)

आसीदादौ ततस्त्वाहुः प्राधान्यमिति तद्विदः । त्रिगुणां तां महामायां वैष्णवीं प्रकृतिं विदुः ॥

āsīdādau tatastvāhuḥ prādhānyamiti tadvidaḥ | triguṇāṃ tāṃ mahāmāyāṃ vaiṣṇavīṃ prakṛtiṃ viduḥ

In the beginning, they say, there was what the knowers call Primacy; they know it as the great Maya of three strands, the Vaishnavi nature.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 7–8 (12.224.10d@026_0007–0008), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 18 (12.238.18)

तदीदृशमनाद्यन्तमव्यक्तमजरं ध्रुवम् । अप्रतर्क्यमविज्ञेयं ब्रह्माग्रे वैकृतं च तत् ॥

tadīdṛśamanādyantamavyaktamajaraṃ dhruvam | apratarkyamavijñeyaṃ brahmāgre vaikṛtaṃ ca tat

Such it is: without beginning or end, unmanifest, ageless, fixed, beyond reasoning and unknowable. It is Brahman in the beginning, and it is also what has been modified.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 9–10 (12.224.10d@026_0009–0010), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 19 (12.238.19)

तद्वै प्रधानमुद्दिष्टं त्रिसूक्ष्मं त्रिगुणात्मकम् । सम्यग्योगगुणं स्वस्थं तदिच्छाक्षोभितं महत् ॥

tadvai pradhānamuddiṣṭaṃ trisūkṣmaṃ triguṇātmakam | samyagyogaguṇaṃ svasthaṃ tadicchākṣobhitaṃ mahat

That is declared to be the Pradhana, subtle in three ways and of three strands, rightly endowed with the quality of yoga, resting in itself; stirred by His will, it became the Great (mahat).

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 11–12 (12.224.10d@026_0011–0012), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 20 (12.238.20)

शक्तित्रयात्मिका तस्य प्रकृतिः कारणात्मिका । अस्वतन्त्रा च सततं विदधिष्ठानसंयुता ॥

śaktitrayātmikā tasya prakṛtiḥ kāraṇātmikā | asvatantrā ca satataṃ vidadhiṣṭhānasaṃyutā

His Nature, which is the cause, is of three powers; it is ever dependent and joined to the presiding knower.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 13–14 (12.224.10d@026_0013–0014), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 21 (12.238.21)

स्वभावाख्यं समापन्ना मोहविग्रहधारिणी । विविधस्यास्य जीवस्य भोगार्थं समुपागता ॥

svabhāvākhyaṃ samāpannā mohavigrahadhāriṇī | vividhasyāsya jīvasya bhogārthaṃ samupāgatā

Taking the name of own-nature (svabhava) and bearing the form of delusion, she has come about for the enjoyment of the manifold soul.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 15–16 (12.224.10d@026_0015–0016), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 22 (12.238.22)

यथा संनिधिमात्रेण गन्धक्षोभाय जायते । मनस्तद्वदशेषस्य परात्पर इति स्मृतः ॥

yathā saṃnidhimātreṇa gandhakṣobhāya jāyate | manastadvadaśeṣasya parātpara iti smṛtaḥ

As the mere nearness of a fragrance comes to stir the mind, so the Supreme beyond the highest is held to be the stirrer of the whole.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 17–18 (12.224.10d@026_0017–0018), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 23 (12.238.23)

सृष्ट्वा प्रविश्य तत्तस्मिन्क्षोभयामास विष्ठितः । सात्विको राजसश्चैव तामसश्च त्रिधा महान् ॥

sṛṣṭvā praviśya tattasminkṣobhayāmāsa viṣṭhitaḥ | sātviko rājasaścaiva tāmasaśca tridhā mahān

Having created it and entered it, He stood within and stirred it; the Great became threefold: sattvic, rajasic and tamasic.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 19–20 (12.224.10d@026_0019–0020), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 24 (12.238.24)

प्रधानतत्वादुद्भूतो महत्वाच्च महान्स्मृतः । प्रधानतत्वमुद्भूतं महत्तत्वं समावृणोत् ॥

pradhānatatvādudbhūto mahatvācca mahānsmṛtaḥ | pradhānatatvamudbhūtaṃ mahattatvaṃ samāvṛṇot

It arose from the Pradhana principle and, from its greatness, is remembered as the Great; the arisen Pradhana principle enveloped the Mahat principle.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 21–22 (12.224.10d@026_0021–0022), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 25 (12.238.25)

कालात्मनाऽभिभूतं तत्कालोंऽशः परमात्मनः । पुरुषश्चाप्रमेयात्मा स एव इति गीयते ॥

kālātmanā'bhibhūtaṃ tatkāloṃ'śaḥ paramātmanaḥ | puruṣaścāprameyātmā sa eva iti gīyate

Overcome by Time-as-self, that is so; Time is a portion of the Supreme Self, and the Purusha of immeasurable self is sung of as that very one.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 23–24 (12.224.10d@026_0023–0024), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 26 (12.238.26)

त्रिगुणोसौ महाज्ञातः प्रधान इति वै श्रुतिः ॥

triguṇosau mahājñātaḥ pradhāna iti vai śrutiḥ

This one of three strands, greatly known, is the Pradhana: so says the sruti.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, line 25 (12.224.10d@026_0025), printed after 12.224.10c and before 12.224.11. It stands as a one-line verse in Wikisource as in the CE. Speaker: Vyasa, as in verse 14.

Verse 27 (12.238.27)

सात्विको राजसश्चैव तामसश्च त्रिधात्मकः । त्रिविधोऽयमहङ्कारो महत्तत्वादजायत ॥

sātviko rājasaścaiva tāmasaśca tridhātmakaḥ | trividho'yamahaṅkāro mahattatvādajāyata

Sattvic, rajasic and tamasic, threefold in nature: this threefold ego (ahamkara) arose from the Mahat principle.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 26–27 (12.224.10d@026_0026–0027), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 28 (12.238.28)

तामसोऽसावहङ्कारो भूतादिरिति संज्ञितः । भूतानामादिभूतत्वाद्रक्ताहिस्तामसः स्मृतः ॥

tāmaso'sāvahaṅkāro bhūtādiriti saṃjñitaḥ | bhūtānāmādibhūtatvādraktāhistāmasaḥ smṛtaḥ

The tamasic ego is called Bhutadi, the origin of the elements; because it is the origin of the elements, the tamasic one is remembered as Raktahi, the red serpent.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 28–29 (12.224.10d@026_0028–0029), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 29 (12.238.29)

भूतादिः स विकुर्वाणः शिष्टं तन्मात्रकं ततः । ससर्ज शब्दं तन्मात्रमाकाशं शब्दलक्षणम् ॥

bhūtādiḥ sa vikurvāṇaḥ śiṣṭaṃ tanmātrakaṃ tataḥ | sasarja śabdaṃ tanmātramākāśaṃ śabdalakṣaṇam

Bhutadi, undergoing modification, then produced the remaining subtle element: it created sound as a subtle element, and ether, whose mark is sound.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 30–31 (12.224.10d@026_0030–0031), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 30 (12.238.30)

शब्दलक्षणमाकाशं शब्दतन्मात्रमावृणोत् । तेन संपीड्यमानस्तु स्पर्शमात्रं ससर्ज ह ॥

śabdalakṣaṇamākāśaṃ śabdatanmātramāvṛṇot | tena saṃpīḍyamānastu sparśamātraṃ sasarja ha

Ether, marked by sound, enveloped the subtle element of sound; pressed by it, it created the subtle element of touch.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 32–33 (12.224.10d@026_0032–0033), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 31 (12.238.31)

शब्दमात्रं तदाकाशं स्पर्शमात्रं समावृणोत् । ससर्ज वायुस्तेनासौ पीड्यमान इति श्रुतिः ॥

śabdamātraṃ tadākāśaṃ sparśamātraṃ samāvṛṇot | sasarja vāyustenāsau pīḍyamāna iti śrutiḥ

That ether, being pure sound, enveloped pure touch; pressed by it, it brought forth the wind. So the sruti says.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 34–35 (12.224.10d@026_0034–0035), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 32 (12.238.32)

स्पर्शमात्रं तदा वायू रूपमात्रं समावृणोत् । तेन संपीड्यमानस्तु ससर्जाग्निमिति श्रुतिः ॥

sparśamātraṃ tadā vāyū rūpamātraṃ samāvṛṇot | tena saṃpīḍyamānastu sasarjāgnimiti śrutiḥ

Then the wind, being pure touch, enveloped pure form; pressed by it, it created fire. So the sruti says.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 36–37 (12.224.10d@026_0036–0037), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 33 (12.238.33)

रूपमात्रं ततो वह्निं समुत्सृज्य समावृणोत् । तेन संपीड्यमानस्तु रसमात्रं ससर्ज ह ॥

rūpamātraṃ tato vahniṃ samutsṛjya samāvṛṇot | tena saṃpīḍyamānastu rasamātraṃ sasarja ha

Then, having sent forth fire, it enveloped pure form; pressed by it, it created pure taste.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 38–39 (12.224.10d@026_0038–0039), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 34 (12.238.34)

रूपमात्रगतं तेजो रसमात्रं समावृणोत् । तेन संपीड्यमानस्तु ससर्जाम्भ इति श्रुतिः ॥

rūpamātragataṃ tejo rasamātraṃ samāvṛṇot | tena saṃpīḍyamānastu sasarjāmbha iti śrutiḥ

The brilliance that dwells in pure form enveloped pure taste; pressed by it, it created water. So the sruti says.

Note on the text: Corrected रुपमात्रगतं → रूपमात्रगतं (misprint in Wikisource; short उ for long ऊ; CE has rūpamātragataṃ). Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 40–41 (12.224.10d@026_0040–0041), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 35 (12.238.35)

रसमात्रात्मकं भूयो रसं तन्मात्रमावृणोत् । तेन संपीड्यमानस्तु गन्धं तन्मात्रकं ततः ॥

rasamātrātmakaṃ bhūyo rasaṃ tanmātramāvṛṇot | tena saṃpīḍyamānastu gandhaṃ tanmātrakaṃ tataḥ

Again, that which is of the nature of pure taste enveloped the subtle element of taste; pressed by it, it then brought forth the subtle element of smell.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 42–43 (12.224.10d@026_0042–0043), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 36 (12.238.36)

ससर्ज गन्धं तन्मात्रमावृणोत्करकं ततः । तेन संपीड्यमानस्तु काठिन्यं च ससर्ज ह ॥

sasarja gandhaṃ tanmātramāvṛṇotkarakaṃ tataḥ | tena saṃpīḍyamānastu kāṭhinyaṃ ca sasarja ha

It created smell as a subtle element, and then enveloped the hardened mass; pressed by it, it created solidity.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 44–45 (12.224.10d@026_0044–0045), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 37 (12.238.37)

पृथिवी जायते तस्माद्गन्धतन्मात्रजात्तथा ॥

pṛthivī jāyate tasmādgandhatanmātrajāttathā

From the subtle element of smell the earth is born.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, line 46 (12.224.10d@026_0046), printed after 12.224.10c and before 12.224.11. It stands as a one-line verse in Wikisource as in the CE. Speaker: Vyasa, as in verse 14.

Verse 38 (12.238.38)

अम्मयं सर्वमेवेदमापस्तस्तम्भिरे पुनः । भूतानीमानि जातानि पृथिव्यादीनि वै श्रुतिः ॥

ammayaṃ sarvamevedamāpastastambhire punaḥ | bhūtānīmāni jātāni pṛthivyādīni vai śrutiḥ

All this is made of water; the waters then grew firm. Thus these beings, earth and the rest, came to be, so the sruti says.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 47–48 (12.224.10d@026_0047–0048), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 39 (12.238.39)

भूतानां मूर्तिरेवैषामन्नं चैषां मता बुधैः । तस्मिंस्तस्मिंस्तु तन्मात्रा तन्मात्रा इति ते स्मृताः ॥

bhūtānāṃ mūrtirevaiṣāmannaṃ caiṣāṃ matā budhaiḥ | tasmiṃstasmiṃstu tanmātrā tanmātrā iti te smṛtāḥ

The wise hold these to be the very embodiment of beings and their food. In each of them is its own subtle measure, and so they are remembered as the tanmatras.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 49–50 (12.224.10d@026_0049–0050), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 40 (12.238.40)

तैजसानीन्द्रियाण्याहुर्देवा वैकारिका दश । एकादशं मनश्चात्र देवा वैकारिकाः स्मृताः ॥

taijasānīndriyāṇyāhurdevā vaikārikā daśa | ekādaśaṃ manaścātra devā vaikārikāḥ smṛtāḥ

They say the senses are of the luminous kind; the ten gods are of the modified kind (vaikarika); the eleventh here is the mind, and its gods too are remembered as vaikarika.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 51–52 (12.224.10d@026_0051–0052), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 41 (12.238.41)

एषामुद्धर्तकः कालो नानाभेदवदास्थितः । परमात्मा च भूतात्मा गुणभेदेन संस्थितः । एक एव त्रिधा भिन्नः करोति विविधाः क्रियाः ॥

eṣāmuddhartakaḥ kālo nānābhedavadāsthitaḥ | paramātmā ca bhūtātmā guṇabhedena saṃsthitaḥ | eka eva tridhā bhinnaḥ karoti vividhāḥ kriyāḥ

Time is the one who draws these up again, standing as though divided in many ways. The Supreme Self and the Self of beings stand apart by the difference of the strands; though one, He is divided threefold and performs manifold acts.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 53–55 (12.224.10d@026_0053–0055), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 42 (12.238.42)

ब्रह्मा सृजति भूतानि पाति नारायणोऽव्ययः । रुद्रो हन्ति जगन्मूर्तिः काल एष क्रियाबुधः ॥

brahmā sṛjati bhūtāni pāti nārāyaṇo'vyayaḥ | rudro hanti jaganmūrtiḥ kāla eṣa kriyābudhaḥ

Brahma creates beings, the imperishable Narayana protects them, and Rudra, the form of the world, destroys them. This is Time, the knower of acts.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 56–57 (12.224.10d@026_0056–0057), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 43 (12.238.43)

कालोपि तन्मयोचिन्त्यस्त्रिगुणात्मा सनातनः । अव्यक्तोसावचिन्त्योसौ वर्तते भिन्नलक्षणः ॥

kālopi tanmayocintyastriguṇātmā sanātanaḥ | avyaktosāvacintyosau vartate bhinnalakṣaṇaḥ

Even Time is made of That: inconceivable, of three strands, eternal. Unmanifest and inconceivable, He abides with differing marks.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only in Appendix I.26, lines 58–59 (12.224.10d@026_0058–0059), printed after 12.224.10c and before 12.224.11. Speaker: Vyasa, as in verse 14.

Verse 44 (12.238.44)

कालात्मना त्विदं भिन्नमभिन्नं श्रूयते हि यत् । अनाद्यन्तमजं दिव्यमव्यक्तमजरं ध्रुवम् । अप्रतर्क्यमविज्ञेयं ब्रह्माग्रे संप्रवर्तते ॥

kālātmanā tvidaṃ bhinnamabhinnaṃ śrūyate hi yat | anādyantamajaṃ divyamavyaktamajaraṃ dhruvam | apratarkyamavijñeyaṃ brahmāgre saṃpravartate

That which is heard of as both divided and undivided through the Self that is Time, without beginning or end, unborn, divine, unmanifest, ageless, fixed, beyond reasoning and unknowable, proceeds first as Brahman.

Note on the text: Removed stray wiki marks (stray quote marks (backtick/apostrophe), stray or doubled daṇḍas). Line 1 = Appendix I.26, line 60 (12.224.10d@026_0060); lines 2–3 = CE 12.224.11a and 11c, with variants (line 2 has अव्यक्तम् before अजरं ध्रुवम् where the CE has अजरं ध्रुवम् अव्ययम्; line 3 has संप्रवर्तते where the CE has समवर्तत). Kept as printed. Speaker: Vyasa, as in verse 14.

Verse 45 (12.238.45)

काष्ठा निमेषा दश पञ्च चैव । त्रिंशत्तु काष्ठा गणयेत्कलां ताम् । त्रिंशत्कलश्चापि भवेन्मुहूर्तो । भागः कलाया दशमश्च यः स्यात् ॥

kāṣṭhā nimeṣā daśa pañca caiva | triṃśattu kāṣṭhā gaṇayetkalāṃ tām | triṃśatkalaścāpi bhavenmuhūrto | bhāgaḥ kalāyā daśamaśca yaḥ syāt

Fifteen nimeshas make one kashtha; count thirty kashthas as one kala; thirty kalas, together with a tenth part of a kala, make a muhurta.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 46 (12.238.46)

त्रिंशन्मुहूर्तं तु भवेदहश्च । रात्रिश्च सङ्ख्या मुनिभिः प्रणीता । मासः स्मृतो रात्र्यहनी च त्रिंशत् । संवत्सरो द्वादशमास उक्तः ॥

triṃśanmuhūrtaṃ tu bhavedahaśca | rātriśca saṅkhyā munibhiḥ praṇītā | māsaḥ smṛto rātryahanī ca triṃśat | saṃvatsaro dvādaśamāsa uktaḥ

A day, and likewise a night, is made of thirty muhurtas: this is the reckoning the sages have laid down. A month is held to be thirty such days and nights, and a year is said to be twelve months.

Note on the text: Corrected त्रिंशु / त्संवत्सरो → त्रिंशत् / संवत्सरो (misprint in Wikisource; a stray ु and a त् carried over the line break; CE has triṃśat / saṃvatsaro). Lines 1–4 = CE 12.224.13a and 13c (each printed there as one line of two pādas). Line 4 begins in Wikisource with a त् that belongs to the preceding word. Speaker: Vyasa, as in verse 14.

Verse 47 (12.238.47)

संवत्सरं द्वे अयने वदन्ति । सङ्ख्याविदो दक्षिणमुत्तरं च ॥

saṃvatsaraṃ dve ayane vadanti | saṅkhyāvido dakṣiṇamuttaraṃ ca

Those who know the reckoning of numbers say that a year has two courses, the southern and the northern.

Note on the text: Lines = CE 12.224.13e (two pādas). Speaker: Vyasa, as in verse 14.

Verse 48 (12.238.48)

अहोरात्रौ विभजते सूर्यो मानुषलौकिकौ । रात्रिः स्वप्नाय संयाति चेष्टायै कर्मणामहः ॥

ahorātrau vibhajate sūryo mānuṣalaukikau | rātriḥ svapnāya saṃyāti ceṣṭāyai karmaṇāmahaḥ

The sun divides day and night for the world of men: night serves for sleep, and day for the exertion of actions.

Note on the text: Corrected पहोरात्रौ → अहोरात्रौ (misprint in Wikisource; CE has ahorātre; प is a slip for अ). Line 2 is a variant of CE 12.224.14c (CE: rātriḥ svapnāya bhūtānāṃ …, Wikisource: रात्रिः स्वप्नाय संयाति …); kept as printed. Speaker: Vyasa, as in verse 14.

Verse 49 (12.238.49)

पित्र्ये रात्र्यहनी मासः प्रविभागस्तयोः पुनः । शुक्लोऽहः कर्मचेष्टायां कृष्णः स्वप्नाय शर्वरी ॥

pitrye rātryahanī māsaḥ pravibhāgastayoḥ punaḥ | śuklo'haḥ karmaceṣṭāyāṃ kṛṣṇaḥ svapnāya śarvarī

For the fathers, a month is a day and a night, divided again as follows: the bright half is the day, for action and effort, and the dark half is the night, for sleep.

Note on the text: Recension variant: Wikisource has शुक्लः for the day and कृष्णः for the night, where the CE (12.224.15c) has them the other way round. Kept as printed. Speaker: Vyasa, as in verse 14.

Verse 50 (12.238.50)

दैवे रात्र्यहनी ह्यब्दः प्रविभागस्तयोः पुनः । अहस्तत्रोदगयनं रात्रिः स्याद्दक्षिणायनम् ॥

daive rātryahanī hyabdaḥ pravibhāgastayoḥ punaḥ | ahastatrodagayanaṃ rātriḥ syāddakṣiṇāyanam

For the gods, a year is a day and a night, divided again as follows: the day is the northern course, and the night is the southern course.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 51 (12.238.51)

ये ते रात्र्यहनी पूर्वं कीर्तिते दैवलौकिके । तयोः सङ्ख्याय वर्षाग्रं ब्राह्मे वक्ष्याम्यहः क्षपे ॥

ye te rātryahanī pūrvaṃ kīrtite daivalaukike | tayoḥ saṅkhyāya varṣāgraṃ brāhme vakṣyāmyahaḥ kṣape

Having counted the years of those two pairs of day and night, the divine and the human, which were told of before, I shall state the sum of years for the day and night of Brahma.

Note on the text: Corrected ब्राह्ने → ब्राह्मे (misprint in Wikisource; CE has brāhme; न for म). Speaker: Vyasa, as in verse 14.

Verse 52 (12.238.52)

तेषां संवत्सराग्राणि प्रवक्ष्याम्यनुपूर्वशः । कृते त्रेतायुगे चैव द्वापरे च कलौ तथा ॥

teṣāṃ saṃvatsarāgrāṇi pravakṣyāmyanupūrvaśaḥ | kṛte tretāyuge caiva dvāpare ca kalau tathā

I shall tell you in order their sums of years, in the Krita, the Treta, the Dvapara and the Kali ages.

Note on the text: Corrected संवत्सराग्नाणि → संवत्सराग्राणि (misprint in Wikisource; CE has saṃvatsarāgrāṇi; ग्ना for ग्रा). Speaker: Vyasa, as in verse 14.

Verse 53 (12.238.53)

चत्वार्याहुः सहस्राणि वर्षाणां तत्कृतं युगम् । तस्य तावच्छती संध्या संध्यांशश्च तथाविधः ॥

catvāryāhuḥ sahasrāṇi varṣāṇāṃ tatkṛtaṃ yugam | tasya tāvacchatī saṃdhyā saṃdhyāṃśaśca tathāvidhaḥ

They say the Krita age is four thousand years; its dawn is four hundred years, and its twilight portion is of the same measure.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 54 (12.238.54)

इतरेषु ससंध्येषु संध्यांशेषु ततस्त्रिषु । एकापायेन संयान्ति सहस्राणि शतानि च ॥

itareṣu sasaṃdhyeṣu saṃdhyāṃśeṣu tatastriṣu | ekāpāyena saṃyānti sahasrāṇi śatāni ca

In the other three ages, with their dawns and their twilight portions, the thousands and the hundreds go down by one each.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 55 (12.238.55)

एतानि शाश्वताँल्लोकान्धारयन्ति सनातनान् । एतद्ब्रह्मविदां तात विदितं ब्रह्म शाश्वतम् ॥

etāni śāśvatām̐llokāndhārayanti sanātanān | etadbrahmavidāṃ tāta viditaṃ brahma śāśvatam

These uphold the eternal, everlasting worlds. This is known, my child, to the knowers of Brahman: the eternal Brahman.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 56 (12.238.56)

चतुष्पात्सकलो धर्मः सत्यं चैव कृते युगे । नाधर्मेणागमः कश्चिद्युगे तस्मिन्प्रवर्तते ॥

catuṣpātsakalo dharmaḥ satyaṃ caiva kṛte yuge | nādharmeṇāgamaḥ kaścidyuge tasminpravartate

In the Krita age dharma stands whole on four feet, and so does truth; in that age no gain comes by unrighteousness.

Note on the text: Corrected कृते युग → कृते युगे (misprint in Wikisource; the locative ending is dropped; CE has kṛte yuge). Speaker: Vyasa, as in verse 14.

Verse 57 (12.238.57)

इतरेष्वागमाद्धर्मः पादशस्त्ववरोप्यते । सत्यं शौचं तथायुश्च धर्मश्चापैति पादशः । चौर्यकानृतमायाभिरधर्मश्चोपचीयते ॥

itareṣvāgamāddharmaḥ pādaśastvavaropyate | satyaṃ śaucaṃ tathāyuśca dharmaścāpaiti pādaśaḥ | cauryakānṛtamāyābhiradharmaścopacīyate

In the other ages, because of such gains, dharma is pared away one quarter at a time. Truth, purity, lifespan and dharma depart quarter by quarter, while adharma grows through theft, falsehood and deceit.

Note on the text: Corrected शौत्रं → शौचं (misprint in Wikisource; CE has śaucaṃ; त्र for च). Removed stray wiki marks (stray quote marks (backtick/apostrophe), stray or doubled daṇḍas). Line 1 = CE 12.224.23a; line 2 = CE star passage 12.224.23b*0670_01 (satyaṃ śaucaṃ tathāyuś ca dharmaś cāpaiti pādaśaḥ), not in the CE's constituted text; line 3 = CE 12.224.23c. Speaker: Vyasa, as in verse 14.

Verse 58 (12.238.58)

अरोगाः सर्वसिद्धार्थाश्चतुर्वर्षशतायुषः । कृते त्रेतायुगे त्वेषां पादशो ह्रसते वयः ॥

arogāḥ sarvasiddhārthāścaturvarṣaśatāyuṣaḥ | kṛte tretāyuge tveṣāṃ pādaśo hrasate vayaḥ

In the Krita age men are free of disease, with all their aims fulfilled, and live four hundred years; from the Krita to the Treta age their lifespan shrinks by a quarter at a time.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 59 (12.238.59)

वेदवादाश्चानुयुगं ह्रसन्तीतीह न श्रुतम् । आयूंषि चाशिषश्चैव वेदस्यैव च यत्फलम् ॥

vedavādāścānuyugaṃ hrasantītīha na śrutam | āyūṃṣi cāśiṣaścaiva vedasyaiva ca yatphalam

That the doctrines of the Veda decline with each age is not heard here; but lifespans, blessings and the fruit of the Veda itself do decline.

Note on the text: Line 1 is a variant of CE 12.224.25a (CE: hrasantīti ca naḥ śrutam, "and we have heard"); Wikisource has न श्रुतम्, "is not heard". Kept as printed. Speaker: Vyasa, as in verse 14.

Verse 60 (12.238.60)

अन्ये कृतयुगे धर्मास्त्रेतायां द्वापरेऽपरे । अन्ये कलियुगे धर्मा यथाशक्ति कृता इव ॥

anye kṛtayuge dharmāstretāyāṃ dvāpare'pare | anye kaliyuge dharmā yathāśakti kṛtā iva

The duties of the Krita age are one thing, those of the Treta another, and those of the Dvapara another; in the Kali age the duties are different again, practised, as it were, according to one's strength.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 61 (12.238.61)

तपः परं कृतयुगे त्रेतायां सत्यमुत्तमम् । द्वापरे यज्ञमेवाहुर्दानमेव कलौ युगे ॥

tapaḥ paraṃ kṛtayuge tretāyāṃ satyamuttamam | dvāpare yajñamevāhurdānameva kalau yuge

In the Krita age austerity is supreme; in the Treta, truth is the best; in the Dvapara they say sacrifice, and in the Kali age giving alone.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 62 (12.238.62)

एतां द्वादशसाहस्रीं युगाख्यां कवयो विदुः । सहस्रपरिवर्तं तद्ब्राह्मं दिवसमुच्यते ॥

etāṃ dvādaśasāhasrīṃ yugākhyāṃ kavayo viduḥ | sahasraparivartaṃ tadbrāhmaṃ divasamucyate

The wise know this twelve-thousand as what is called a yuga; a thousand turnings of it is called a day of Brahma.

Note on the text: Corrected द्वादशसाहस्त्रीं → द्वादशसाहस्रीं (misprint in Wikisource; an extra त; CE has dvādaśasāhasrīṃ). Speaker: Vyasa, as in verse 14.

Verse 63 (12.238.63)

रात्रिस्तु तावती ब्राह्मी तदादौ विश्वमीश्वरः । प्रलयेत्मानमाविश्य सुप्त्वासोऽन्ते विबुध्यते ॥

rātristu tāvatī brāhmī tadādau viśvamīśvaraḥ | pralayetmānamāviśya suptvāso'nte vibudhyate

His night is of the same length. At its beginning the Lord of the universe, entering the Self at the dissolution, sleeps, and wakes at its end.

Note on the text: Wikisource prints प्रलयेत्मानम् without the avagraha (प्रलयेऽऽत्मानम्; CE: pralaye 'dhyātmam); read here as "at the dissolution, the Self". Speaker: Vyasa, as in verse 14.

Verse 64 (12.238.64)

सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणे विदुः । रात्रिं युगसहस्रां तां तेऽहोरात्रविदो जनाः ॥

sahasrayugaparyantamaharyadbrahmaṇe viduḥ | rātriṃ yugasahasrāṃ tāṃ te'horātravido janāḥ

The day that they reckon for Brahma runs to the end of a thousand yugas; his night, of a thousand yugas as well, is known so to those who know days and nights.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 65 (12.238.65)

प्रतिबुद्धो विकुरुते ब्रह्माक्षय्यं क्षपाक्षये । सृजते च महद्भूतं तस्माद्व्यक्तात्मकं मनः ॥

pratibuddho vikurute brahmākṣayyaṃ kṣapākṣaye | sṛjate ca mahadbhūtaṃ tasmādvyaktātmakaṃ manaḥ

Awakened at the end of the night, Brahma, the imperishable, sets his work in motion; he creates the great principle, and from that the mind, whose nature is the manifest.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 66 (12.238.66)

मनः सृष्टिं विकुरुते चोद्यमानं सिसृक्षया । आकाशं जायते तस्मात्तस्य शब्दो गुणो मतः ॥

manaḥ sṛṣṭiṃ vikurute codyamānaṃ sisṛkṣayā | ākāśaṃ jāyate tasmāttasya śabdo guṇo mataḥ

The mind, urged by the wish to create, sets creation in motion; from it ether is born, and sound is held to be its quality.

Note on the text: Corrected शब्दे गुणो → शब्दो गुणो (misprint in Wikisource; CE has śabdo guṇo mataḥ; the locative does not fit, cf. verses 73-74). Wikisource puts the four verses 66–69 (= CE 12.224.35–38) directly after CE 12.224.31, and prints CE 12.224.32–38 again in a bracketed run (verses 70–76). Speaker: Vyasa, as in verse 14.

Verse 67 (12.238.67)

आकाशात्तु विकुर्वाणात्सर्वगन्धवहः शुचिः । बलवाञ्जायते वायुस्तस्य स्पर्शो गुणो मतः ॥

ākāśāttu vikurvāṇātsarvagandhavahaḥ śuciḥ | balavāñjāyate vāyustasya sparśo guṇo mataḥ

From ether, as it transforms, is born the wind, pure, mighty, the bearer of all scents; touch is held to be its quality.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 68 (12.238.68)

वायोरपि विकुर्वाणाज्ज्योतिर्भवति भास्वरम् । रोचनं जनयेच्छुद्धं तद्रूपगुणमुच्यते ॥

vāyorapi vikurvāṇājjyotirbhavati bhāsvaram | rocanaṃ janayecchuddhaṃ tadrūpaguṇamucyate

From wind, too, as it transforms, comes radiant light, producing a pure brilliance; form is said to be its quality.

Note on the text: Both lines are a vulgate variant of CE 12.224.37 (CE: jyotir bhūtaṃ tamonudam / rociṣṇu jāyate tatra tad rūpaguṇam ucyate); the Wikisource footnote records "रोचिष्णु जायते शुक्रं" as another reading. Verse 75 gives the CE-like wording of the same verse. Kept as printed. Speaker: Vyasa, as in verse 14.

Verse 69 (12.238.69)

ज्योतिषोपि विकुर्वाणाद्भवन्त्यापो रसात्मिकाः । अद्भ्यो गन्धवहा भूमिः पूर्वेषां सृष्टिरुच्यते ॥

jyotiṣopi vikurvāṇādbhavantyāpo rasātmikāḥ | adbhyo gandhavahā bhūmiḥ pūrveṣāṃ sṛṣṭirucyate

From light, as it transforms, come the waters, whose nature is taste; from the waters comes earth, the bearer of scent. This is called the creation of the earlier ones.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 70 (12.238.70)

ब्रह्मतेजोमयं शुक्लं यस्य सर्वमिदं जगत् । एकस्य ब्रह्मभूतस्य द्वयं स्थावरजङ्गमम् ॥

brahmatejomayaṃ śuklaṃ yasya sarvamidaṃ jagat | ekasya brahmabhūtasya dvayaṃ sthāvarajaṅgamam

Of the One who has become Brahman, whose entire world is white and made of the radiance of Brahman, there is a twofold being, the fixed and the moving.

Note on the text: Removed stray wiki marks (stray quote marks (backtick/apostrophe)). Verses 70–76 repeat, in the CE's order, the matter of 66–69 (= CE 12.224.32–38); Wikisource prints them as one quoted run. Lines vary from the CE: शुक्लं for śukraṃ and ब्रह्मभूतस्य for bhūtasya (valid variants). Speaker: Vyasa, as in verse 14.

Verse 71 (12.238.71)

अहर्मुखे विबुद्धं तत्सृजते विद्यया जगत् । अग्र एव महद्भूतमाशु व्यक्तात्मकं मनः ॥

aharmukhe vibuddhaṃ tatsṛjate vidyayā jagat | agra eva mahadbhūtamāśu vyaktātmakaṃ manaḥ

Awakened at the opening of the day, he creates the world by knowledge: first of all the great being, and quickly the mind, whose nature is the manifest.

Note on the text: Corrected विवुद्धं → विबुद्धं (misprint in Wikisource; व for ब; CE has vibuddhaḥ). Speaker: Vyasa, as in verse 14.

Verse 72 (12.238.72)

अभिभूयेह चातिष्ठद्व्यसृजत्सप्त मानसान् । दूरगं बहुधागामि प्रार्थनासंशयात्मकम् ॥

abhibhūyeha cātiṣṭhadvyasṛjatsapta mānasān | dūragaṃ bahudhāgāmi prārthanāsaṃśayātmakam

Having overcome it here, it stood and sent forth the seven mind-born ones; the mind is far-ranging, goes in many ways, and is of the nature of longing and doubt.

Note on the text: Corrected व्यसृदत् → व्यसृजत् (misprint in Wikisource; द for ज; CE has vyasṛjat). Speaker: Vyasa, as in verse 14.

Verse 73 (12.238.73)

मनः सृष्टिं न कुरुते चोद्यमानं सिसृक्षया । आकाशोजायते तस्मात्तस्य शब्दो गुणो मतः ॥

manaḥ sṛṣṭiṃ na kurute codyamānaṃ sisṛkṣayā | ākāśojāyate tasmāttasya śabdo guṇo mataḥ

The mind does not carry out creation, though urged by the wish to create; from it ether is born, and sound is held to be its quality.

Note on the text: Line 1 differs from CE 12.224.35a: Wikisource has न कुरुते ("does not create") where the CE has वि कुरुते. Kept as printed and translated as it stands. Speaker: Vyasa, as in verse 14.

Verse 74 (12.238.74)

आकाशात्तु विकुर्वाणात्सर्वगन्धवहः शुचिः । बलवाञ्जायते वायुस्तस्य स्पर्शगुणं विदुः ॥

ākāśāttu vikurvāṇātsarvagandhavahaḥ śuciḥ | balavāñjāyate vāyustasya sparśaguṇaṃ viduḥ

From ether, as it transforms, is born the wind, pure, mighty, the bearer of all scents; they know touch to be its quality.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 75 (12.238.75)

वायोरपि विकुर्वाणाज्ज्योतिर्भूतं तमोनुदम् । रोचिष्णुर्जायते तत्र तद्रूपगुणमुच्यते ॥

vāyorapi vikurvāṇājjyotirbhūtaṃ tamonudam | rociṣṇurjāyate tatra tadrūpaguṇamucyate

From wind, too, as it transforms, comes light that dispels darkness; radiant, it arises there, and form is said to be its quality.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 76 (12.238.76)

ज्योतिषोपि विकुर्वाणाद्भवन्त्यापो रसात्मिकाः । अद्भ्यो गन्धवहा भूमिः पूर्वेषां सृष्टिरुच्यते ॥

jyotiṣopi vikurvāṇādbhavantyāpo rasātmikāḥ | adbhyo gandhavahā bhūmiḥ pūrveṣāṃ sṛṣṭirucyate

From light, as it transforms, come the waters, whose nature is taste; from the waters comes earth, the bearer of scent. This is called the creation of the earlier ones.

Note on the text: Removed stray wiki marks (stray quote marks (backtick/apostrophe), stray or doubled daṇḍas). Line 2 has variants against CE 12.224.38 (गन्धवहा, पूर्वेषां). Speaker: Vyasa, as in verse 14.

Verse 77 (12.238.77)

गुणाः पूर्वस्य पूर्वस्य प्राप्नुवन्त्युत्तरोत्तरम् । तेषां यावद्गुणं यद्यत्तत्तावद्गुणकं स्मृतम् ॥

guṇāḥ pūrvasya pūrvasya prāpnuvantyuttarottaram | teṣāṃ yāvadguṇaṃ yadyattattāvadguṇakaṃ smṛtam

The qualities of each earlier element pass into each later one; each of them is held to have just as many qualities as it has taken up.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 78 (12.238.78)

उपलभ्याप्सु चेद्गन्धं केचिद्ब्रूयुरनैपुणात् । पृथिव्यामेव तं विद्यादपां वायोश्च संश्रितम् ॥

upalabhyāpsu cedgandhaṃ kecidbrūyuranaipuṇāt | pṛthivyāmeva taṃ vidyādapāṃ vāyośca saṃśritam

If some, from lack of skill, say that smell is perceived in water, one should know that it belongs to earth alone and merely resides in water and in wind.

Note on the text: Corrected ब्रयुः → ब्रूयुः (misprint in Wikisource; long ū dropped; CE has brūyuḥ). Speaker: Vyasa, as in verse 14.

Verse 79 (12.238.79)

एते सप्तविधात्मानो नानावीर्याः पृथक्पृथक् । नाशक्नुवन्प्रजाः स्रष्टुमसमागम्य कृत्स्नशः ॥

ete saptavidhātmāno nānāvīryāḥ pṛthakpṛthak | nāśaknuvanprajāḥ sraṣṭumasamāgamya kṛtsnaśaḥ

These seven selves, each of different power, could not create beings without coming together completely.

Note on the text: Corrected स्रष्टुभसमागम्य → स्रष्टुमसमागम्य (misprint in Wikisource; CE has sraṣṭum asamāgamya; भ for म). Speaker: Vyasa, as in verse 14.

Verse 80 (12.238.80)

ते समेत्य महात्मानो ह्यन्योन्यमभिसंश्रिताः । शरीराश्रयणं प्राप्तास्ततः पुरुष उच्यते ॥

te sametya mahātmāno hyanyonyamabhisaṃśritāḥ | śarīrāśrayaṇaṃ prāptāstataḥ puruṣa ucyate

Those great ones joined together, resting upon one another, and attained a lodging in a body; therefore he is called Purusha.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 81 (12.238.81)

श्रयणाच्छरीरी भवति मूर्तिमान्षोडशात्मकः । तमाविशन्ति भूतानि महान्ति सह कर्मणा ॥

śrayaṇāccharīrī bhavati mūrtimānṣoḍaśātmakaḥ | tamāviśanti bhūtāni mahānti saha karmaṇā

By this resting he becomes embodied, a being with form, sixteenfold; the great elements, with action, enter into him.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 82 (12.238.82)

सर्वभूतान्युपादाय तपसश्चरणाय हि । आदिकर्ता महाभूतं तमेवाहुः प्रजापतिम् ॥

sarvabhūtānyupādāya tapasaścaraṇāya hi | ādikartā mahābhūtaṃ tamevāhuḥ prajāpatim

Taking up all beings for the practice of austerity, the first maker, the great being, is called Prajapati.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 83 (12.238.83)

स वै सृजति भूतानि स एव पुरुषः परः । अजो जनयते ब्रह्मा देवर्षिपितृमानवान् ॥

sa vai sṛjati bhūtāni sa eva puruṣaḥ paraḥ | ajo janayate brahmā devarṣipitṛmānavān

He it is who creates beings; he is the supreme Purusha. The unborn Brahma brings forth gods, seers, ancestors and men,

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 84 (12.238.84)

लोकान्नदीः समुद्रांश्च दिशः शैलान्वनस्पतीन् । नरकिन्नररक्षांसि वयः पशुमृगोरगान् । अव्ययं च व्ययं चैव द्वयं स्थावरजङ्गमम् ॥

lokānnadīḥ samudrāṃśca diśaḥ śailānvanaspatīn | narakinnararakṣāṃsi vayaḥ paśumṛgoragān | avyayaṃ ca vyayaṃ caiva dvayaṃ sthāvarajaṅgamam

the worlds, rivers, oceans, directions, mountains and trees; men, kinnaras and rakshasas; birds, beasts, deer and serpents; the imperishable and the perishable, the twofold, fixed and moving.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 85 (12.238.85)

तेषां ये यानि कर्माणि प्राक्सृष्ट्यां प्रतिपेदिरे । तान्येव प्रतिपाद्यन्ते सृज्यमानाः पुनः पुनः ॥

teṣāṃ ye yāni karmāṇi prāksṛṣṭyāṃ pratipedire | tānyeva pratipādyante sṛjyamānāḥ punaḥ punaḥ

Whatever actions they took up in the earlier creation, those same actions they take up again and again as they are created anew.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 86 (12.238.86)

हिंस्राहिंस्रे मृदुक्रूरे धर्माधर्मावृतानृते । तद्भाविताः प्रपद्यन्ते तस्मात्तत्तस्य रोचते ॥

hiṃsrāhiṃsre mṛdukrūre dharmādharmāvṛtānṛte | tadbhāvitāḥ prapadyante tasmāttattasya rocate

Harmful and harmless, gentle and cruel, dharma and adharma, truth and falsehood: shaped by these, they take to them again, and so each finds his liking in his own.

Note on the text: Corrected धर्माधर्मावृत्तानृते → धर्माधर्मावृतानृते (misprint in Wikisource; an extra त; the sandhi of धर्माधर्मौ + ऋतानृते gives -आवृतानृते, CE ṛtānṛte). Speaker: Vyasa, as in verse 14.

Verse 87 (12.238.87)

महाभूतेषु नानात्वमिन्द्रियार्थेषु मूर्तिषु । विनियोगं च भूतानां धातैव विदधात्युत ॥

mahābhūteṣu nānātvamindriyārtheṣu mūrtiṣu | viniyogaṃ ca bhūtānāṃ dhātaiva vidadhātyuta

The Creator himself ordains the variety among the great elements, in the objects of the senses and in the forms, and the engagement of beings.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 88 (12.238.88)

केचित्पुरुषकारं तु प्राहुः कर्मविदो जनाः । दैवमित्यपरे विप्राः स्वभावं भूतचिन्तकाः ॥

kecitpuruṣakāraṃ tu prāhuḥ karmavido janāḥ | daivamityapare viprāḥ svabhāvaṃ bhūtacintakāḥ

Some who know actions call it human effort; others, the brahmins, call it fate; the thinkers on beings call it own-nature.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 89 (12.238.89)

पौरुषं कर्म दैवं च फलवृत्तिस्वभावतः । त्रय एतेऽपृथग्भूता अविवेकः कथंचन ॥

pauruṣaṃ karma daivaṃ ca phalavṛttisvabhāvataḥ | traya ete'pṛthagbhūtā avivekaḥ kathaṃcana

Human effort, action, fate and the own-nature that carries the fruit: these three are not separate; they can in no way be told apart.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 90 (12.238.90)

एवमेतच्च दैवं च यद्भूतं सृजते जगत् । कर्मस्था विषयं ब्रूयुः सत्वस्थाः समदर्शिनः ॥

evametacca daivaṃ ca yadbhūtaṃ sṛjate jagat | karmasthā viṣayaṃ brūyuḥ satvasthāḥ samadarśinaḥ

So it is: this, and fate, and the being who creates the world. Those who stand in action speak of the objects of the senses; those who stand in goodness see all alike.

Note on the text: Corrected च द्भूतं → च यद्भूतं (misprint in Wikisource; the initial य is dropped; CE has yad bhūtaṃ). Speaker: Vyasa, as in verse 14.

Verse 91 (12.238.91)

ततो निःश्रेयसं जन्तोस्तस्य मूलं शमो दमः । तेन सर्वानवाप्नोति यान्कामान्मनसेच्छति ॥

tato niḥśreyasaṃ jantostasya mūlaṃ śamo damaḥ | tena sarvānavāpnoti yānkāmānmanasecchati

From that comes the highest good of a creature, whose root is tranquillity and self-control; by it he obtains every desire that he wishes for in his mind.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 92 (12.238.92)

तपसा तदवाप्नोति यद्भूतं सृजते जगत् । स तद्भूतश्च सर्वेषां भूतानां भवति प्रभुः ॥

tapasā tadavāpnoti yadbhūtaṃ sṛjate jagat | sa tadbhūtaśca sarveṣāṃ bhūtānāṃ bhavati prabhuḥ

By austerity one attains that which, as the being it has become, creates the world; becoming that, he becomes the lord of all beings.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 93 (12.238.93)

ऋषयस्तपसा वेदानध्यैषन्त दिवानिशम् । अनादिनिधना नित्या वागुत्सृष्टा स्वयंभुवा ॥

ṛṣayastapasā vedānadhyaiṣanta divāniśam | anādinidhanā nityā vāgutsṛṣṭā svayaṃbhuvā

The seers, through austerity, studied the Vedas day and night: the eternal speech, without beginning or end, sent forth by the Self-born.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 94 (12.238.94)

ऋषीणां नामधेयानि याश्च वेदेषु सृष्टयः । नाम रूपं च भूतानां कर्मणां च प्रवर्तनम् ॥

ṛṣīṇāṃ nāmadheyāni yāśca vedeṣu sṛṣṭayaḥ | nāma rūpaṃ ca bhūtānāṃ karmaṇāṃ ca pravartanam

The names of the seers, and the creations told of in the Vedas, the names and forms of beings and the setting in motion of their actions,

Note on the text: Line 1 = CE 12.224.56a; line 2 = CE star passage 12.224.56b*0672_01 (nānārūpaṃ ca bhūtānāṃ karmaṇāṃ ca pravartanam), not in the CE's constituted text; the Wikisource footnote reads "याश्च लोकेषु सृष्टयः" for line 1. Speaker: Vyasa, as in verse 14.

Verse 95 (12.238.95)

वेदशब्देभ्य एवादौ निर्मिमीते स ईश्वरः । नामधेयानि चर्षीणां याश्च वेदेषु सृष्टयः । शर्वर्यन्तेषु जातानामन्येभ्यो विदधात्यजः ॥

vedaśabdebhya evādau nirmimīte sa īśvaraḥ | nāmadheyāni carṣīṇāṃ yāśca vedeṣu sṛṣṭayaḥ | śarvaryanteṣu jātānāmanyebhyo vidadhātyajaḥ

the Lord fashions in the beginning from the words of the Veda alone: the names of the seers and the creations told of in the Vedas. For those born at the ends of the nights, the Unborn One ordains them anew for others.

Note on the text: Lines 1–2 = CE star passage 12.224.56b*0672_02–03 (vedaśabdebhya evādau nirmimīte sa īśvaraḥ / nāmadheyāni carṣīṇāṃ yāś ca vedeṣu sṛṣṭayaḥ), not in the CE's constituted text; line 3 is a vulgate variant of CE 12.224.56c (CE: śarvaryanteṣu jātānāṃ tāny evaibhyo dadāti saḥ). Speaker: Vyasa, as in verse 14.

Verse 96 (12.238.96)

नामभेदतपः कर्मयज्ञाख्या लोकसिद्धये । आत्मसिद्धिस्तु वेदेषु प्रोच्यते दशभिः क्रमैः ॥

nāmabhedatapaḥ karmayajñākhyā lokasiddhaye | ātmasiddhistu vedeṣu procyate daśabhiḥ kramaiḥ

Differences of name, and what are called austerity, action and sacrifice, serve the success of the world; but the success of the Self is taught in the Vedas through ten stages.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 97 (12.238.97)

यदुक्तं वेदवादेषु गहनं वेददृष्टिभिः । तदन्तेषु यथायुक्तं क्रमयोगेन लक्ष्यते ॥

yaduktaṃ vedavādeṣu gahanaṃ vedadṛṣṭibhiḥ | tadanteṣu yathāyuktaṃ kramayogena lakṣyate

What is said obscurely in the Vedic doctrines by those who see with the Veda's vision is discerned at their ends, in due order, by the practice of the stages.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 98 (12.238.98)

कर्मजोऽयं पृथग्भावो द्वन्द्वयुक्तो हि देहिनः । आत्मसिद्धिस्तु विज्ञानाज्जहाति प्रायशो बलम् ॥

karmajo'yaṃ pṛthagbhāvo dvandvayukto hi dehinaḥ | ātmasiddhistu vijñānājjahāti prāyaśo balam

This sense of separateness, born of action and joined with the pairs of opposites, belongs to the embodied; but the success of the Self, which comes from knowledge, for the most part gives up that force.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 99 (12.238.99)

द्वे ब्रह्मणी वेदितव्ये शब्दब्रह्म परं च यत् । शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥

dve brahmaṇī veditavye śabdabrahma paraṃ ca yat | śabdabrahmaṇi niṣṇātaḥ paraṃ brahmādhigacchati

Two Brahmans are to be known: the Word-Brahman and the Supreme. One who is accomplished in the Word-Brahman reaches the Supreme Brahman.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 100 (12.238.100)

आलम्भयज्ञाः क्षत्राश्च हविर्यज्ञा विशः स्मृताः । परिचारयज्ञाः शूद्रास्तु तपोयज्ञा द्विजातयः ॥

ālambhayajñāḥ kṣatrāśca haviryajñā viśaḥ smṛtāḥ | paricārayajñāḥ śūdrāstu tapoyajñā dvijātayaḥ

Kshatriyas are remembered as those whose sacrifices are the offering of victims, Vaishyas as those of oblations, Shudras as those of service, and the twice-born as those whose sacrifice is austerity.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 101 (12.238.101)

त्रेतायुगे विधिस्त्वेष यज्ञानां न कृते युगे । द्वापरे विप्लवं यान्ति यज्ञाः कलियुगे तथा ॥

tretāyuge vidhistveṣa yajñānāṃ na kṛte yuge | dvāpare viplavaṃ yānti yajñāḥ kaliyuge tathā

This rule of sacrifices belongs to the Treta age, not to the Krita; in the Dvapara age sacrifices fall into confusion, and so they do in the Kali age.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 102 (12.238.102)

अपृथग्धर्मिणो मर्त्या ऋक्सामानि यजूंषि च । काम्या इष्टीः पृथक्दृष्ट्वा तपोभिस्तप एव च ॥

apṛthagdharmiṇo martyā ṛksāmāni yajūṃṣi ca | kāmyā iṣṭīḥ pṛthakdṛṣṭvā tapobhistapa eva ca

Men whose duties were not divided, seeing the Rik, Saman and Yajus texts and the rites done for desired ends as separate things, turned to austerities, and to austerity alone.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 103 (12.238.103)

त्रेतायां तु समस्ता ये प्रादुरासन्महाबलाः । संयन्तारः स्थावराणां जङ्गमानां च सर्वशः ॥

tretāyāṃ tu samastā ye prādurāsanmahābalāḥ | saṃyantāraḥ sthāvarāṇāṃ jaṅgamānāṃ ca sarvaśaḥ

In the Treta age, mighty ones appeared all together, the rulers of the fixed and the moving everywhere.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 104 (12.238.104)

त्रेतायां संहता वेदा यज्ञा वर्णास्तथैव च । संरोधादायुषस्त्वेते व्यस्यन्ते द्वापरे युगे ॥

tretāyāṃ saṃhatā vedā yajñā varṇāstathaiva ca | saṃrodhādāyuṣastvete vyasyante dvāpare yuge

In the Treta age the Vedas, the sacrifices and the castes were held together; in the Dvapara age, through the narrowing of lifespans, they are scattered.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 105 (12.238.105)

दृश्यन्ते न च दृश्यन्ते वेदाः कलियुगेऽखिलाः । उत्सीदन्ते सयज्ञाश्च केवला धर्मपीडिताः ॥

dṛśyante na ca dṛśyante vedāḥ kaliyuge'khilāḥ | utsīdante sayajñāśca kevalā dharmapīḍitāḥ

In the Kali age the Vedas, all of them, are seen and not seen; they decay along with the sacrifices, wholly afflicted in their dharma.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 106 (12.238.106)

कृते युगे यस्तु धर्मो ब्राह्मणेषु प्रदृश्यते । आत्मवत्सु तपोवत्सु श्रुतवत्सु प्रतिष्ठितः ॥

kṛte yuge yastu dharmo brāhmaṇeṣu pradṛśyate | ātmavatsu tapovatsu śrutavatsu pratiṣṭhitaḥ

The dharma that is seen among brahmins in the Krita age is established in those who are self-possessed, ascetic and learned in scripture.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 107 (12.238.107)

स धर्मः प्रैति संयोगं यथाधर्मं युगेयुगे । विक्रियन्ते स्वधर्मस्था वेदवादा यथागमम् ॥

sa dharmaḥ praiti saṃyogaṃ yathādharmaṃ yugeyuge | vikriyante svadharmasthā vedavādā yathāgamam

That dharma enters into combination as fits the dharma of each age; and the Vedic doctrines of those who abide in their own duty are modified according to the tradition.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 108 (12.238.108)

यथा विश्वानि भूतानि वृष्ट्या भूयांसि प्रावृषि । सृज्यन्ते जङ्गमस्थानि तथा धर्मा युगेयुगे ॥

yathā viśvāni bhūtāni vṛṣṭyā bhūyāṃsi prāvṛṣi | sṛjyante jaṅgamasthāni tathā dharmā yugeyuge

As in the rainy season, by the rain, countless beings of every kind, moving and fixed, are brought forth, so are the dharmas in each age.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 109 (12.238.109)

यथर्तुष्वृतुलिङ्गानि नानारूपाणि पर्यये । दृश्यन्ते तानि तान्येव तथा ब्रह्महरादिषु ॥

yathartuṣvṛtuliṅgāni nānārūpāṇi paryaye | dṛśyante tāni tānyeva tathā brahmaharādiṣu

As the marks of the seasons, in many forms, are seen to return each time the seasons turn, so it is among Brahma, Hara and the rest.

Note on the text: Line 2 is a variant of CE 12.224.70c (CE: tathā brahmāharātriṣu, "in the days and nights of Brahma"); Wikisource reads ब्रह्महरादिषु, "in Brahma, Hara and the rest". Kept as printed. Speaker: Vyasa, as in verse 14.

Verse 110 (12.238.110)

विहितं कालनानात्वमनादिनिधनं तथा । कीर्तितं यत्पुरस्तात्ते तत्सूते चात्ति च प्रजाः ॥

vihitaṃ kālanānātvamanādinidhanaṃ tathā | kīrtitaṃ yatpurastātte tatsūte cātti ca prajāḥ

The diversity of time is ordained, and it is without beginning or end, as was told to you before; it brings forth creatures and devours them.

Note on the text: Corrected चाति च → चात्ति च (misprint in Wikisource; the conjunct त्ति is lost; CE has cātti, "devours"). Speaker: Vyasa, as in verse 14.

Verse 111 (12.238.111)

ददाति भवनस्थानं भूतानां संयमो यमः । स्वभावेनैव वर्तन्ते द्वन्द्वयुक्तानि भूरिशः ॥

dadāti bhavanasthānaṃ bhūtānāṃ saṃyamo yamaḥ | svabhāvenaiva vartante dvandvayuktāni bhūriśaḥ

Yama, the Controller, assigns beings their abodes. By their own nature they go on, in great numbers, bound up with the pairs of opposites.

Note on the text: Speaker: Vyasa, as in verse 14.

Verse 112 (12.238.112)

सर्वकालक्रिया वेदाः कर्ता कार्यं क्रियाफलम् । प्रोक्तं ते पुत्र सर्वं वै यन्मां त्वं परिपृच्छसि ॥

sarvakālakriyā vedāḥ kartā kāryaṃ kriyāphalam | proktaṃ te putra sarvaṃ vai yanmāṃ tvaṃ paripṛcchasi

The activities of all times, the Vedas, the doer, the deed and the fruit of action: all this I have told you, son, that you asked of me.

Note on the text: Speaker: Vyasa, as in verse 14.