Intention, the Four Births and the Power of Scripture

Verse 1 (13.227.1)

भगवन्देवदेवेश कर्मणैव शुभाशुभम् । यथायोगं फलं जन्तुः प्राप्नोतीति विनिश्चयः ॥

bhagavandevadeveśa karmaṇaiva śubhāśubham | yathāyogaṃ phalaṃ jantuḥ prāpnotīti viniścayaḥ

O Lord, chief of the gods, it is settled that a living being obtains good and evil through action alone, and receives its fruit in due proportion.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2368-2369.

Verse 2 (13.227.2)

परेषां विप्रियं कुर्वन्यथा सम्प्राप्नुयाच्छुभम् । यद्येतदस्मिंश्चेद्देहे तन्मे शंसितुमर्हसि ॥

pareṣāṃ vipriyaṃ kurvanyathā samprāpnuyācchubham | yadyetadasmiṃśceddehe tanme śaṃsitumarhasi

How, then, can one who does what is hurtful to others come to good? If that can be so in this very body, you ought to tell me.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2370-2371 (the second line differs in wording).

Verse 3 (13.227.3)

तदप्यस्ति महाभागे अभिसन्धिबलान्नृणाम् । हितार्थं दुःखमन्येषां कृत्वा सुखमवाप्नुयात् ॥

tadapyasti mahābhāge abhisandhibalānnṛṇām | hitārthaṃ duḥkhamanyeṣāṃ kṛtvā sukhamavāpnuyāt

That too is so, O fortunate one: by the force of intention in men, one may gain happiness even by causing pain to others for their good.

Note on the text: Corrected नृणम् → नृणाम् (misprint in Wikisource; wrong genitive plural; the critical edition has nṛṇām). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2372-2373.

Verse 4 (13.227.4)

दण्डयन्भर्त्सयन्राजा जनान्पुण्यमवाप्नुयात् । गुरुः सन्तर्जयञ्शिष्यान्भर्ता भृत्यजनान्स्वकान् । उन्मार्गप्रतिपन्नांश्च शास्ता धर्मफलं लभेत् ॥

daṇḍayanbhartsayanrājā janānpuṇyamavāpnuyāt | guruḥ santarjayañśiṣyānbhartā bhṛtyajanānsvakān | unmārgapratipannāṃśca śāstā dharmaphalaṃ labhet

A king gains merit by punishing and rebuking the people; a teacher by threatening his pupils, a master by threatening his own servants, and a ruler by correcting those who have strayed from the path, gains the fruit of dharma.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2374-2376 (a three-line verse).

Verse 5 (13.227.5)

चिकित्सकश्च दुःखानि जनयन्हितमाप्नुयात् । यज्ञार्थं पशुहिंसां च कुर्वन्नपि न लिप्यते । एवमन्ये सुमनसो हिंसकाः स्वर्गमाप्नुयुः ॥

cikitsakaśca duḥkhāni janayanhitamāpnuyāt | yajñārthaṃ paśuhiṃsāṃ ca kurvannapi na lipyate | evamanye sumanaso hiṃsakāḥ svargamāpnuyuḥ

A physician, though he causes pain, gains what is good; one who kills animals for a sacrifice is not stained. In the same way others of good heart, though they do harm, may reach heaven.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2377-2379 (a three-line verse; line 2 differs in wording).

Verse 6 (13.227.6)

एकस्मिन्निहते भद्रे बहवः सुखमाप्नुयुः । तस्मिन्हते भवेद्धर्मः कुत एव तु पातकम् ॥

ekasminnihate bhadre bahavaḥ sukhamāpnuyuḥ | tasminhate bhaveddharmaḥ kuta eva tu pātakam

When one is slain, O gracious one, many may gain happiness. If he is slain, dharma results; how then could there be sin?

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2380-2381.

Verse 7 (13.227.7)

अहिंसतेति हत्वा तु शुद्धे कर्मणि गौरवात् । अभिसन्धेरजिह्मत्वाच्छुद्धे धर्मस्य गौरवात् । एतत्कृत्वा तु पापेभ्यो न दोषं प्राप्नुयुः क्वचित् ॥

ahiṃsateti hatvā tu śuddhe karmaṇi gauravāt | abhisandherajihmatvācchuddhe dharmasya gauravāt | etatkṛtvā tu pāpebhyo na doṣaṃ prāpnuyuḥ kvacit

Those who kill thinking "this is not violence," because weight lies in a pure act, and because the intention was straight, since the weight of dharma lies in what is pure, never incur fault from the sins of such an act.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2382-2383 (the first line has no counterpart in the Appendix; the second and third lines are 2382 and 2383).

Verse 8 (13.227.8)

चतुर्विधानां जन्तूनां कथं ज्ञानमिह स्मृतम् । कृत्रिमं तत्स्वभावं वा तन्मे शंसितुमर्हसि ॥

caturvidhānāṃ jantūnāṃ kathaṃ jñānamiha smṛtam | kṛtrimaṃ tatsvabhāvaṃ vā tanme śaṃsitumarhasi

How is knowledge said to arise among the four kinds of creatures here? Is it made, or is it natural? Please tell me.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2384-2386 (the first line differs: the Appendix puts the question in lines 2384-2385; the second line is 2386).

Verse 9 (13.227.9)

स्थावरं जङ्गमं चैव जगद्द्विविधमुच्यते । चतस्रो योनयस्तत्र प्रजानां क्रमशो यथा ॥

sthāvaraṃ jaṅgamaṃ caiva jagaddvividhamucyate | catasro yonayastatra prajānāṃ kramaśo yathā

The world is said to be of two kinds, the unmoving and the moving; and among creatures there are four sources of birth, in order, as follows.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2388-2389.

Verse 10 (13.227.10)

तेषामुद्भिदजा वृक्षा लतावल्ल्यश्च वीरुधः । दंशयूकादयश्चान्ये स्वेदजाः क्रिमिजातयः ॥

teṣāmudbhidajā vṛkṣā latāvallyaśca vīrudhaḥ | daṃśayūkādayaścānye svedajāḥ krimijātayaḥ

Of these, trees, creepers, climbing plants and shrubs are born by bursting forth; gnats, lice and the like, and the kinds of worms, are born of sweat.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2390-2391.

Verse 11 (13.227.11)

पक्षिणश्छिद्रकर्णाश्च प्राणिनस्त्वण्डजा मताः । मृगव्यालमनुष्यांश्च विद्धि तेषां जरायुजान् ॥

pakṣiṇaśchidrakarṇāśca prāṇinastvaṇḍajā matāḥ | mṛgavyālamanuṣyāṃśca viddhi teṣāṃ jarāyujān

Birds and creatures with ear-holes are held to be egg-born. Know beasts, beasts of prey and men to be womb-born.

Note on the text: Corrected श्छिद्कर्णाश्च → श्छिद्रकर्णाश्च (misprint in Wikisource; dropped र; the critical edition has chidrakarṇāś ca). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2392-2393.

Verse 12 (13.227.12)

एवं चतुर्विधां जातिमात्मा संसृत्य तिष्ठति ॥

evaṃ caturvidhāṃ jātimātmā saṃsṛtya tiṣṭhati

In this way the self takes up the four kinds of birth and abides in them.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), line 2394.

Verse 13 (13.227.13)

स्पर्शेनैकेन्द्रियेणात्मा तिष्ठत्युद्भिदजेषु वै । शरीरस्पर्शरूपाभ्यां स्वेदजेष्वपि तिष्ठति ॥

sparśenaikendriyeṇātmā tiṣṭhatyudbhidajeṣu vai | śarīrasparśarūpābhyāṃ svedajeṣvapi tiṣṭhati

In the plant-born the self abides through the single sense of touch; in the sweat-born it abides through touch and form of the body.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2395-2396.

Verse 14 (13.227.14)

पञ्चभिश्चेन्द्रियद्वारैर्जीवन्त्यण्डजरायुजाः ॥

pañcabhiścendriyadvārairjīvantyaṇḍajarāyujāḥ

The egg-born and the womb-born live through the five gateways of the senses.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), line 2397.

Verse 15 (13.227.15)

तथा भूम्यम्बुसंयोगाद्भवन्त्युद्भिदजाः प्रिये । शीतोष्णयोस्तु संयोगाज्जायन्ते स्वेदजाः प्रिये । अण्डजाश्चापि जायन्ते संयोगात्क्लेदबीजयोः ॥

tathā bhūmyambusaṃyogādbhavantyudbhidajāḥ priye | śītoṣṇayostu saṃyogājjāyante svedajāḥ priye | aṇḍajāścāpi jāyante saṃyogātkledabījayoḥ

So, dear one, the plant-born come to be from the union of earth and water; the sweat-born, dear one, are born from the union of cold and heat; and the egg-born are born from the union of moisture and seed.

Note on the text: Corrected शीकतोष्णयोस्तु → शीतोष्णयोस्तु (misprint in Wikisource; stray क inserted; the critical edition has śītoṣṇayos tu). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2398-2400 (a three-line verse; the third line differs in wording).

Verse 16 (13.227.16)

शुक्लशोणितसंयोगात्सम्भवन्ति जरायुजाः । जरायुजानां सर्वेषां मानुषं पदमुत्तमम् ॥

śuklaśoṇitasaṃyogātsambhavanti jarāyujāḥ | jarāyujānāṃ sarveṣāṃ mānuṣaṃ padamuttamam

The womb-born come into being from the union of semen and blood. Among all the womb-born, the human state is the highest.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2401-2402.

Verse 17 (13.227.17)

अतःपरं तमोत्पत्तिं शृणु देवि समाहिता । द्विविधं हि तमो लोके शार्वरं देहजं तथा ॥

ataḥparaṃ tamotpattiṃ śṛṇu devi samāhitā | dvividhaṃ hi tamo loke śārvaraṃ dehajaṃ tathā

Now, goddess, listen with attention to the origin of darkness. Darkness in the world is of two kinds: the darkness of night, and that born of the body.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2410-2411 (lines 2403-2409 of the Appendix are not in Wikisource).

Verse 18 (13.227.18)

ज्योतिर्भिश्च तमो लोके नाशं गच्छति शार्वरम् । देहजं तु तमो लोके तैः समस्तैर्न शाम्यते ॥

jyotirbhiśca tamo loke nāśaṃ gacchati śārvaram | dehajaṃ tu tamo loke taiḥ samastairna śāmyate

In the world the darkness of night is destroyed by lights; but the fearful darkness born of the body is not quieted by all of them together.

Note on the text: Corrected जोतिर्भिश्च → ज्योतिर्भिश्च (misprint in Wikisource; broken conjunct; the critical edition has jyotirbhiḥ). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2412-2413 (the wording differs slightly).

Verse 19 (13.227.19)

तमसस्तस्य नाशार्थं नोपायमधिजग्मिवान् । तपश्चचार विपुलं लोककर्ता पितामहः ॥

tamasastasya nāśārthaṃ nopāyamadhijagmivān | tapaścacāra vipulaṃ lokakartā pitāmahaḥ

Finding no means to destroy that darkness, the Grandsire, maker of the worlds, practised great austerity.

Note on the text: Corrected वलिपुलं → विपुलं (misprint in Wikisource; garbled word; the critical edition has vipulaṃ). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2414-2415.

Verse 20 (13.227.20)

चरतस्तु समुद्भूता वेदाः साङ्गाः सहोत्तराः । ताँल्लब्ध्वा मुमुदे ब्रह्मा लोकानां हितकाम्यया । देहजं तु तमो घोरमभूत्तैरेव नाशितम् ॥

caratastu samudbhūtā vedāḥ sāṅgāḥ sahottarāḥ | tām̐llabdhvā mumude brahmā lokānāṃ hitakāmyayā | dehajaṃ tu tamo ghoramabhūttaireva nāśitam

As he practised it, the Vedas arose, with their limbs and with the Upanishads. Having gained them, Brahma rejoiced, desiring the good of the worlds; and by them alone the fearful darkness born of the body was destroyed.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2416-2418 (a three-line verse).

Verse 21 (13.227.21)

कार्याकार्यमिदं चेति वाच्यावाच्यमिदं त्विति । यदि चेन्न भवेल्लोके श्रुतं चारित्रदैशिकम् । पशुभिर्निर्विशेषं तु चेष्टन्ते मानुषा अपि ॥

kāryākāryamidaṃ ceti vācyāvācyamidaṃ tviti | yadi cenna bhavelloke śrutaṃ cāritradaiśikam | paśubhirnirviśeṣaṃ tu ceṣṭante mānuṣā api

"This is to be done, this is not"; "this may be said, this may not": if there were no scripture in the world to teach right conduct, men too would behave no differently from beasts.

Note on the text: Corrected पसुभिर् → पशुभिर् (misprint in Wikisource; स/श confusion; the critical edition has paśubhir). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2419-2421 (a three-line verse).

Verse 22 (13.227.22)

यज्ञादीनां समारम्भः श्रुतेनैव विधीयते । यज्ञस्य फलयोगेन देवलोकः समृद्ध्यते ॥

yajñādīnāṃ samārambhaḥ śrutenaiva vidhīyate | yajñasya phalayogena devalokaḥ samṛddhyate

The undertaking of sacrifices and the like is ordained by scripture alone; through the fruit of sacrifice the world of the gods prospers.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2422-2423.

Verse 23 (13.227.23)

प्रीतियुक्ताः पुनर्देवा मानुषाणां भवन्त्युत । एवं नित्यं प्रवर्धेते रोदसी च परस्परम् ॥

prītiyuktāḥ punardevā mānuṣāṇāṃ bhavantyuta | evaṃ nityaṃ pravardhete rodasī ca parasparam

The gods, pleased in turn, become favourable to men. Thus heaven and earth grow constantly, each through the other.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2424-2425.

Verse 24 (13.227.24)

लोकसन्धारणं तस्माच्छ्रुतमित्यवधारय । ज्ञानाद्विशिष्टं जन्तूनां नास्ति लोकत्रयेऽपि च ॥

lokasandhāraṇaṃ tasmācchrutamityavadhāraya | jñānādviśiṣṭaṃ jantūnāṃ nāsti lokatraye'pi ca

Know therefore that scripture is what upholds the world. For living beings there is nothing in all three worlds that surpasses knowledge.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2426-2427.

Verse 25 (13.227.25)

सहजं तत्प्रधानं स्यादपरं कृत्रिमं स्मृतम् । उभयं यत्र सम्पन्नं भवेत्तत्र तु शोभनम् ॥

sahajaṃ tatpradhānaṃ syādaparaṃ kṛtrimaṃ smṛtam | ubhayaṃ yatra sampannaṃ bhavettatra tu śobhanam

Innate knowledge would be the chief; the other, learned from scripture, is acquired. Where both are present, there is excellence.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2428-2429.

Verse 26 (13.227.26)

सम्प्रगृह्य श्रुतं सर्वं कृतकृत्यो भवत्युत । उपर्युपरि मर्त्यानां देववत्सम्प्रकाशते ॥

sampragṛhya śrutaṃ sarvaṃ kṛtakṛtyo bhavatyuta | uparyupari martyānāṃ devavatsamprakāśate

Having taken in all of scripture, they become fulfilled, and shine above other mortals like gods.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2430-2431.

Verse 27 (13.227.27)

कामं क्रोधं भयं दर्पमज्ञानं चैव बुद्धिजम् । तच्छ्रुतं नुदति क्षिप्रं यथा वायुर्बलाहकान् ॥

kāmaṃ krodhaṃ bhayaṃ darpamajñānaṃ caiva buddhijam | tacchrutaṃ nudati kṣipraṃ yathā vāyurbalāhakān

Desire, anger, fear, pride and the ignorance that is born of the intellect: scripture drives them away swiftly, as the wind drives away clouds.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2432-2433.

Verse 28 (13.227.28)

अल्पमात्रं कृतो धर्मो भवेज्ज्ञानवतां महान् । महानपि कृतो धर्मो ह्यज्ञानान्निष्फलो भवेत् ॥

alpamātraṃ kṛto dharmo bhavejjñānavatāṃ mahān | mahānapi kṛto dharmo hyajñānānniṣphalo bhavet

Dharma done in small measure becomes great for those who have knowledge; but even great dharma, done through ignorance, is fruitless.

Note on the text: Corrected भवेज्झानवतां → भवेज्ज्ञानवतां (misprint in Wikisource; झ for ज्ञ; the critical edition has jñānavatāṃ). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2434-2435.

Verse 29 (13.227.29)

परावरज्ञो भूतानां ज्ञानवांस्तत्वविद्भवेत् । एवं श्रुतफलं सर्वं कथितं ते शुभेक्षणे ॥

parāvarajño bhūtānāṃ jñānavāṃstatvavidbhavet | evaṃ śrutaphalaṃ sarvaṃ kathitaṃ te śubhekṣaṇe

One who knows the high and the low among beings, and has knowledge, becomes a knower of truth. Thus the whole fruit of scripture has been told to you, O fair-eyed one.

Note on the text: Corrected परावरझो → परावरज्ञो (misprint in Wikisource; झ for ज्ञ; the critical edition has parāvarajño). Corrected शुभक्षणे → शुभेक्षणे (misprint in Wikisource; dropped e-matra; the critical edition has śubhekṣaṇe). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2436-2437.

Verse 30 (13.227.30)

भगवन्मानुषाः केचिज्जातिस्मरणसंयुताः । किमर्थमभिजायन्ते जानन्तः पौर्वदैहिकम् । एतन्मे तत्वतो देव मानुषेषु वदस्व भो ॥

bhagavanmānuṣāḥ kecijjātismaraṇasaṃyutāḥ | kimarthamabhijāyante jānantaḥ paurvadaihikam | etanme tatvato deva mānuṣeṣu vadasva bho

Lord, some men are born with the memory of former births. Why are they born knowing their previous body? Tell me this truly, O God, about men.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2438-2440.

Verse 31 (13.227.31)

तदहं ते प्रवक्ष्यामि शृणु तत्वं समाहिता ॥

tadahaṃ te pravakṣyāmi śṛṇu tatvaṃ samāhitā

I shall tell you the truth of it; listen with attention.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), line 2441 (the Appendix has kāraṇaṃ in place of tattvaṃ; similar lines recur at 2449 and 2468).

Verse 32 (13.227.32)

ये मृताः सहसा मर्त्या जायन्ते सहसा पुनः । तेषां पौराणिको बोधः कञ्चित्कालं हि तिष्ठति ॥

ye mṛtāḥ sahasā martyā jāyante sahasā punaḥ | teṣāṃ paurāṇiko bodhaḥ kañcitkālaṃ hi tiṣṭhati

Men who die suddenly and are born again suddenly keep their old awareness for a while.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2442-2443.

Verse 33 (13.227.33)

तस्माज्जातिस्मरा लोके जायन्ते बोधसंयुताः । तेषां विवर्धतां संज्ञा स्वप्नवत्सा प्रणश्यति । परलोकस्य चास्तित्वे मूढानां कारणं च तत् ॥

tasmājjātismarā loke jāyante bodhasaṃyutāḥ | teṣāṃ vivardhatāṃ saṃjñā svapnavatsā praṇaśyati | paralokasya cāstitve mūḍhānāṃ kāraṇaṃ ca tat

Therefore some in the world are born with the memory of past births, endowed with awareness. As they grow, that memory fades away like a dream. And it is the reason why fools doubt the existence of the other world.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2444-2446 (a three-line verse).

Verse 34 (13.227.34)

भगवन्मानुषाः केचिन्मृता भूत्वाऽपि सम्प्रति । निवर्तमाना दृश्यन्ते देहेष्वेव पुनर्नराः ॥

bhagavanmānuṣāḥ kecinmṛtā bhūtvā'pi samprati | nivartamānā dṛśyante deheṣveva punarnarāḥ

Lord, some men, though dead, are now seen to come back again, men in the very same bodies.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2447-2448.

Verse 35 (13.227.35)

तदहं ते प्रवक्ष्यामि कारणं शृणु शोभने ॥

tadahaṃ te pravakṣyāmi kāraṇaṃ śṛṇu śobhane

I shall tell you the reason for that; listen, O lovely one.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), line 2449.

Verse 36 (13.227.36)

प्राणैर्वियुज्यमानानां बहुत्वात्प्राणिनां वधे । तथैव नामसामान्याद्यमदूता नृणां प्रति ॥

prāṇairviyujyamānānāṃ bahutvātprāṇināṃ vadhe | tathaiva nāmasāmānyādyamadūtā nṛṇāṃ prati

When many living beings are being parted from their breath in death, and likewise because of the sameness of names, Yama's messengers go astray in respect of men.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2450-2451 (the wording differs slightly).

Verse 37 (13.227.37)

वहन्ति ते क्वचिन्मोहादन्यं मर्त्यं तु यामिकाः । निर्विकारं हि तत्सर्वं यमो वेद कृताकृतम् ॥

vahanti te kvacinmohādanyaṃ martyaṃ tu yāmikāḥ | nirvikāraṃ hi tatsarvaṃ yamo veda kṛtākṛtam

Those servants of Yama sometimes carry off another mortal through confusion; but in all this there is no error, for Yama knows what each has done and not done.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2452-2453.

Verse 38 (13.227.38)

तस्मात्संयमनीं प्राप्य यमेनैकेन मोक्षिताः । पुनरेव निवर्तन्ते शेषं भोक्तुं स्वकर्मणः । स्वकर्मण्यसमाप्ते तु निवर्तन्ते हि मानवाः ॥

tasmātsaṃyamanīṃ prāpya yamenaikena mokṣitāḥ | punareva nivartante śeṣaṃ bhoktuṃ svakarmaṇaḥ | svakarmaṇyasamāpte tu nivartante hi mānavāḥ

So, having reached Samyamani, they are set free by Yama alone, and return to enjoy the remainder of their own action. For men return when their own action is unfinished.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2454-2456.

Verse 39 (13.227.39)

भगवन्सुप्तमात्रेण प्राणिनां स्वप्नदर्शनम् । किं तत्स्वभावमन्यद्वा तन्मे शंसितुमर्हसि ॥

bhagavansuptamātreṇa prāṇināṃ svapnadarśanam | kiṃ tatsvabhāvamanyadvā tanme śaṃsitumarhasi

Lord, as to the dreams that living beings see as soon as they fall asleep: is that their own nature, or something else? Please tell me.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2457-2458.

Verse 40 (13.227.40)

सुप्तानां तु मनश्चेष्टा स्वप्न इत्यभिधीयते । अनागतमतिक्रान्तं पश्यते सञ्चरन्मनः ॥

suptānāṃ tu manaśceṣṭā svapna ityabhidhīyate | anāgatamatikrāntaṃ paśyate sañcaranmanaḥ

The activity of the mind in sleepers is called a dream. The roaming mind sees what is yet to come and what is past.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2459-2460.

Verse 41 (13.227.41)

निमित्तं च भवेत्तस्मात्प्राणिनां स्वप्नदर्शनम् । एतत्ते कथितं देवि भूयः श्रोतुं किमिच्छसि ॥

nimittaṃ ca bhavettasmātprāṇināṃ svapnadarśanam | etatte kathitaṃ devi bhūyaḥ śrotuṃ kimicchasi

And so dreaming becomes a sign for living beings. This has been told to you, goddess; what more do you wish to hear?

Note on the text: Corrected श्रोतु → श्रोतुं (misprint in Wikisource; dropped anusvara; the critical edition has śrotuṃ). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2461-2462.