Fate and Effort, the Entry of the Self, and the Doubt of Unbelievers

Verse 1 (13.228.1)

भगवन्सर्वभूतेश लोके कर्मक्रियापथे । दैवात्प्रवर्तते सर्वमिति केचिद्व्यवस्थिताः ॥

bhagavansarvabhūteśa loke karmakriyāpathe | daivātpravartate sarvamiti kecidvyavasthitāḥ

O Lord of all beings, in the world, on the path of action, some hold that everything proceeds from fate;

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2463-2464.

Verse 2 (13.228.2)

अपरे चेष्टया चेति दृष्ट्वा प्रत्यक्षतः क्रियाम् । पक्षभेदे द्विधा चास्मिन्संशयस्थं मनो मम । तत्त्वं वद महादेव श्रोतुं कौतूहलं हि मे ॥

apare ceṣṭayā ceti dṛṣṭvā pratyakṣataḥ kriyām | pakṣabhede dvidhā cāsminsaṃśayasthaṃ mano mama | tattvaṃ vada mahādeva śrotuṃ kautūhalaṃ hi me

others, seeing action directly in effort, hold that it proceeds from effort. My mind is in doubt between these two sides. Tell me the truth, O great God; I am eager to hear it.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2465-2467 (a three-line verse).

Verse 3 (13.228.3)

तदहं ते प्रवक्ष्यामि शृणु तत्वं समाहिता । तदेवं कुरुते कर्म लोके देवि शुभाशुभम् ॥

tadahaṃ te pravakṣyāmi śṛṇu tatvaṃ samāhitā | tadevaṃ kurute karma loke devi śubhāśubham

I shall tell you that; listen to the truth with attention. In this way, goddess, action, good and bad, is done in the 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 2468-2469 (the second line differs in wording).

Verse 4 (13.228.4)

लक्ष्यते द्विविधं कर्म मानुषेष्वेव तच्छृणु । पुराकृतं तयोरेकमैहिकं त्वितरस्तथा ॥

lakṣyate dvividhaṃ karma mānuṣeṣveva tacchṛṇu | purākṛtaṃ tayorekamaihikaṃ tvitarastathā

Action is seen to be of two kinds among men; hear it. One is what was done before, the other is of this life.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2470-2471 (the wording differs).

Verse 5 (13.228.5)

अदृष्टपूर्वं यत्कर्म तद्दैवमिति लक्ष्यते । विहीनं दृष्टकरणं तन्मानुषमिति स्मृतम् ॥

adṛṣṭapūrvaṃ yatkarma taddaivamiti lakṣyate | vihīnaṃ dṛṣṭakaraṇaṃ tanmānuṣamiti smṛtam

Action whose cause was never seen is called fate; the other, devoid of that and having a visible means, is called human.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2472-2473.

Verse 6 (13.228.6)

मानुषं तु क्रियामात्रं दैवात्सम्भवते फलम् । एवं तदुभयं कर्म मानुषं विद्धि तन्नृषु ॥

mānuṣaṃ tu kriyāmātraṃ daivātsambhavate phalam | evaṃ tadubhayaṃ karma mānuṣaṃ viddhi tannṛṣu

Human effort is only the act; the fruit comes about from fate. Thus both are action; know it to be of the human kind among 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 2474-2475.

Verse 7 (13.228.7)

लौकिकं तु प्रवक्ष्यामि दैवमानुषनिर्मितम् । कृषौ तु दृश्यते कर्म कर्षणं वपनं तथा ॥

laukikaṃ tu pravakṣyāmi daivamānuṣanirmitam | kṛṣau tu dṛśyate karma karṣaṇaṃ vapanaṃ tathā

I shall tell you of what belongs to the world, made by fate and human effort. In farming, action is seen: ploughing and sowing,

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2476-2477.

Verse 8 (13.228.8)

रोपणं चैव लवनं यच्चान्यत्पौरुषं स्मृतम् । दैवादसिद्धिश्च भवेद्दुष्कृतं चास्ति पौरुषे ॥

ropaṇaṃ caiva lavanaṃ yaccānyatpauruṣaṃ smṛtam | daivādasiddhiśca bhavedduṣkṛtaṃ cāsti pauruṣe

planting and reaping, and whatever else is remembered as human effort. Failure comes from fate, and in human effort there is also bad doing.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2478 and 2482.

Verse 9 (13.228.9)

सुयत्नाल्लभ्यते कीर्तिर्दुर्यत्नादयशस्तथा । एवं लोकगतिर्देवि आदिप्रभृति वर्तते ॥

suyatnāllabhyate kīrtirduryatnādayaśastathā | evaṃ lokagatirdevi ādiprabhṛti vartate

Through good effort one gains fame, through bad effort ill repute. Thus, goddess, the course of the world has run from the beginning.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2483-2484.

Verse 10 (13.228.10)

भगवन्सर्वलोकेश सुरासुरनमस्कृत । कथमात्मा सदा गर्भं संविशेत्कर्मकारणात् । तन्मे वद महादेव तद्धि गुह्यं परं मतम् ॥

bhagavansarvalokeśa surāsuranamaskṛta | kathamātmā sadā garbhaṃ saṃviśetkarmakāraṇāt | tanme vada mahādeva taddhi guhyaṃ paraṃ matam

Lord of all the worlds, honoured by gods and demons, how does the self always enter the womb because of action? Tell me that, great God, for I think it is a supreme secret.

Note on the text: Corrected संविशेष्कर्म → संविशेत्कर्म (misprint in Wikisource; ष् for त्; the critical edition has saṃviśet karma). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2485-2487 (a three-line verse).

Verse 11 (13.228.11)

शृणु भामिनि तत्सर्वं गुह्यानां परमं प्रिये । देवगुह्यादपि परमात्मगुह्यमिति स्मृतम् ॥

śṛṇu bhāmini tatsarvaṃ guhyānāṃ paramaṃ priye | devaguhyādapi paramātmaguhyamiti smṛtam

Listen, radiant lady, to all of that, the highest of secrets, dear one. Higher even than the secret of the gods is the secret of the self, so it is said.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2488-2489.

Verse 12 (13.228.12)

देवासुरास्तन्न विदुरात्मनो हि गतागतम् । अदृश्यो हि सदैवात्मा जनैः सौक्ष्म्यान्निराश्रयात् ॥

devāsurāstanna vidurātmano hi gatāgatam | adṛśyo hi sadaivātmā janaiḥ saukṣmyānnirāśrayāt

Gods and demons do not know the coming and going of the self. The self is always invisible to people, because of its subtlety and its lack of any support.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2490-2491 (the second line differs in wording).

Verse 13 (13.228.13)

अतिमायेति मायानामात्ममाया सदेष्यते । सोयं चतुर्विधां जातिं संविशत्यात्ममायया । मैथुनं शोणितं बीजं दैवमेवात्र कारणम् ॥

atimāyeti māyānāmātmamāyā sadeṣyate | soyaṃ caturvidhāṃ jātiṃ saṃviśatyātmamāyayā | maithunaṃ śoṇitaṃ bījaṃ daivamevātra kāraṇam

Among illusions, the illusion of the self is held to be beyond all illusions. By that illusion of the self it enters the fourfold birth; union, blood and seed are the cause here, and fate alone.

Note on the text: Corrected सेदष्यते → सदेष्यते (misprint in Wikisource; garbled word; the critical edition has sadeṣyate). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2492-2494 (a three-line verse; the third line differs in wording).

Verse 14 (13.228.14)

बीजशोणितसंयोगे यदा सम्भवते शुभे । तदाऽऽत्मा विशते गर्भमेवमण्डजरायुजे ॥

bījaśoṇitasaṃyoge yadā sambhavate śubhe | tadā''tmā viśate garbhamevamaṇḍajarāyuje

When the union of seed and blood takes place, O auspicious one, then the self enters the womb, in the egg-born and the womb-born alike.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2495-2496.

Verse 15 (13.228.15)

एवं संयोगकाले तु आत्मा गर्भत्वमेयिवान् ॥

evaṃ saṃyogakāle tu ātmā garbhatvameyivān

Thus, at the time of union, the self attains the state of an embryo.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), line 2499 (lines 2497-2498 of the Appendix are not in Wikisource).

Verse 16 (13.228.16)

कलिलाज्जायते पिण्डं पिण्डात्पेश्यर्बुदं भवेत् । व्यक्तिभावगतं चैव कर्म त्वाश्रयते क्रमात् ॥

kalilājjāyate piṇḍaṃ piṇḍātpeśyarbudaṃ bhavet | vyaktibhāvagataṃ caiva karma tvāśrayate kramāt

From the embryonic fluid a lump arises; from the lump, flesh and a swelling; and as it takes on a definite form, action takes hold of it in due order.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2500-2501.

Verse 17 (13.228.17)

एवं विवर्धमानेन कर्मात्मा सह वर्धते । एवमात्मगतिं विद्धि यन्मां पृच्छसि सुप्रभे ॥

evaṃ vivardhamānena karmātmā saha vardhate | evamātmagatiṃ viddhi yanmāṃ pṛcchasi suprabhe

As it grows thus, action grows along with the self. Know the course of the self in this way, as you ask me, O radiant one.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2504-2505 (lines 2502-2503 of the Appendix are not in Wikisource).

Verse 18 (13.228.18)

रोपणं चैव लवनं यच्चान्यत्पौरुषं स्मृतम् ॥

ropaṇaṃ caiva lavanaṃ yaccānyatpauruṣaṃ smṛtam

Planting and reaping, and whatever else is remembered as human effort.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), line 2478 (a line already used in verse 8). This line repeats the first line of verse 8 and is out of its place in the Appendix order; kept because it is in the base text.

Verse 19 (13.228.19)

काले वृष्टिः सुवापं च प्ररोहः पक्तिरेव च । एवमादि तु यच्चान्यत्तद्दैवतमिति स्मृतम् ॥

kāle vṛṣṭiḥ suvāpaṃ ca prarohaḥ paktireva ca | evamādi tu yaccānyattaddaivatamiti smṛtam

Rain in season, good sowing, sprouting and ripening, and whatever else is like these, is remembered as fate.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2479-2480.

Verse 20 (13.228.20)

पञ्चभूतस्थितिश्चैव ज्योतिषामयनं तथा । अबुद्धिगम्यं यन्मर्त्यैर्हेतुभिर्वा न विद्यते ॥

pañcabhūtasthitiścaiva jyotiṣāmayanaṃ tathā | abuddhigamyaṃ yanmartyairhetubhirvā na vidyate

The abiding of the five elements and the courses of the heavenly bodies, whatever is beyond the grasp of the mind of mortals or cannot be found by reasoning,

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2506-2507.

Verse 21 (13.228.21)

तादृशं कारणं दैवं शुभं वा यदि वेतरत् । यादृशं चात्मना शक्यं तत्पौरुषमिति स्मृतम् ॥

tādṛśaṃ kāraṇaṃ daivaṃ śubhaṃ vā yadi vetarat | yādṛśaṃ cātmanā śakyaṃ tatpauruṣamiti smṛtam

such a cause is fate, whether good or otherwise; and whatever can be done by oneself is remembered as human effort.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2508-2509.

Verse 22 (13.228.22)

केवलं फलनिष्पत्तिरेकेन तु न शक्यते । पौरुषेणैव दैवेन युगपद्ग्रथितं प्रिये । तयोः समाहितं कर्म शीतोष्णं युगपत्तथा ॥

kevalaṃ phalaniṣpattirekena tu na śakyate | pauruṣeṇaiva daivena yugapadgrathitaṃ priye | tayoḥ samāhitaṃ karma śītoṣṇaṃ yugapattathā

The fruit cannot be brought about by one alone; human effort and fate are bound together at once, dear one. Their joint action is like cold and heat together.

Note on the text: Corrected दैवेनि → दैवेन (misprint in Wikisource; stray ि; the critical edition has daivena). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2510-2512 (a three-line verse).

Verse 23 (13.228.23)

पौरुषं तु तयोः पूर्वमारब्धव्यं विजानता । आत्मना तु न शक्यं हि न तथा कीर्तिमाप्नुयात् ॥

pauruṣaṃ tu tayoḥ pūrvamārabdhavyaṃ vijānatā | ātmanā tu na śakyaṃ hi na tathā kīrtimāpnuyāt

Of the two, one who understands should begin with human effort first; what is not possible by oneself alone does not come, nor would one win fame in that way.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2513-2514.

Verse 24 (13.228.24)

खननान्मथनाल्लोके जलाग्निप्रापणं यथा । तथा पुरुषकारे तु दैवसम्पत्समाहिता ॥

khananānmathanālloke jalāgniprāpaṇaṃ yathā | tathā puruṣakāre tu daivasampatsamāhitā

Just as in the world water and fire are obtained by digging and by churning, so, when there is human effort, the gift of fate is joined to it.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2515-2516.

Verse 25 (13.228.25)

नरस्याकुर्वतः कर्म दैवसम्पन्न लभ्यते । तस्मात्सर्वसमारम्भो दैवमानुषनिर्मितः ॥

narasyākurvataḥ karma daivasampanna labhyate | tasmātsarvasamārambho daivamānuṣanirmitaḥ

A man who does no action does not obtain the gift of fate. Therefore every undertaking is made by fate and human effort together.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2517-2518.

Verse 26 (13.228.26)

असुरा राक्षसाश्चैव मन्यन्ते लोकनाशनाः । पश्यन्ते न च ते पापाः केवलं मांसभक्षणाः ॥

asurā rākṣasāścaiva manyante lokanāśanāḥ | paśyante na ca te pāpāḥ kevalaṃ māṃsabhakṣaṇāḥ

The asuras and rakshasas, destroyers of the world, form their own opinions; but those sinners, mere eaters of flesh, do not see.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2519-2520 (the wording differs in places).

Verse 27 (13.228.27)

प्रच्छादितं हि तत्सर्वं गूढमाया हि देवताः । तदहं ते प्रवक्ष्यामि देवि गुह्यं पुरस्सरम् ॥

pracchāditaṃ hi tatsarvaṃ gūḍhamāyā hi devatāḥ | tadahaṃ te pravakṣyāmi devi guhyaṃ purassaram

All that is hidden, for the gods are masters of concealing illusion. I shall tell you, goddess, the secret in order.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2521-2522 (the wording differs in places).

Verse 28 (13.228.28)

आदिकाले नराः सर्वे कृत्वा कर्म शुभाशुभम् । भुञ्जते पश्यमानास्ते वृत्तान्तं लोकयोर्द्वयोः ॥

ādikāle narāḥ sarve kṛtvā karma śubhāśubham | bhuñjate paśyamānāste vṛttāntaṃ lokayordvayoḥ

In the first age all people, having done good and bad action, enjoy its fruit, seeing the course of both worlds.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2523-2524.

Verse 29 (13.228.29)

यथैवात्मकृतं विद्युर्देशान्तरगता नराः । विद्युस्तथैवान्तकाले सुकृतं पौर्वदैहिकम् ॥

yathaivātmakṛtaṃ vidyurdeśāntaragatā narāḥ | vidyustathaivāntakāle sukṛtaṃ paurvadaihikam

Just as men who have gone to another country know what they themselves have done, so at the end of life they know the good done in their former 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 2525-2526.

Verse 30 (13.228.30)

एवं व्यवस्थिते लोके सर्वे धर्मरताऽभवन् । अचिरेणैव कालेन स्वर्गः सम्पूरितस्तदा ॥

evaṃ vyavasthite loke sarve dharmaratā'bhavan | acireṇaiva kālena svargaḥ sampūritastadā

While the world stood so, all were devoted to dharma, and before long heaven was filled.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2527-2528.

Verse 31 (13.228.31)

देवानामपि सम्बाधं दृष्ट्वा ब्रह्माऽप्यचिन्तयत् । सञ्चरन्ते कथं स्वर्गं मानुषाः प्रविशन्ति हि ॥

devānāmapi sambādhaṃ dṛṣṭvā brahmā'pyacintayat | sañcarante kathaṃ svargaṃ mānuṣāḥ praviśanti hi

Seeing even the gods crowded, Brahma too thought: how will they move about in heaven, if men enter it?

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2529-2530.

Verse 32 (13.228.32)

इत्येवमनुचिन्त्यैव मानुषान्सममोहयत् । तदाप्रभृति ते मर्त्या न विदुस्ते पुराकृतम् ॥

ityevamanucintyaiva mānuṣānsamamohayat | tadāprabhṛti te martyā na viduste purākṛtam

Thinking thus, he bewildered men. From then on mortals did not know what they had done before.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2531-2532.

Verse 33 (13.228.33)

कामक्रोधौ तु तत्काले मानुषेष्ववपातयत् । ताभ्यामभिहता मर्त्याः स्वर्गलोकं न पेदिरे ॥

kāmakrodhau tu tatkāle mānuṣeṣvavapātayat | tābhyāmabhihatā martyāḥ svargalokaṃ na pedire

At that time he cast desire and anger upon men. Struck by those two, mortals did not reach the world of 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 2533-2534.

Verse 34 (13.228.34)

पुराकृतस्याविज्ञानात्कामक्रोधाभिपीडिताः । नैतदस्तीति मन्वाना विकारांश्चक्रिरे पुनः ॥

purākṛtasyāvijñānātkāmakrodhābhipīḍitāḥ | naitadastīti manvānā vikārāṃścakrire punaḥ

Through ignorance of what was done before, tormented by desire and anger, thinking "this is not so," they again committed perversions.

Note on the text: Corrected विकारंश्चक्रिरे → विकारांश्चक्रिरे (misprint in Wikisource; short a for long ā in the accusative plural; the critical edition has vikārāṃś cakrire). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2535-2536.

Verse 35 (13.228.35)

अकार्यादिमहादोषानाहरन्त्यात्मकारणात् । विस्मृत्य धर्मकार्याणि परलोकभयं तदा ॥

akāryādimahādoṣānāharantyātmakāraṇāt | vismṛtya dharmakāryāṇi paralokabhayaṃ tadā

They took up grave faults, forbidden acts and the like, for their own ends, forgetting the duties of dharma and the fear 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 2537-2538.

Verse 36 (13.228.36)

एवं व्यवस्थिते लोके कश्मलं समपद्यत । लोकानां चैव देवानां क्षयायैव तथा प्रिये । नरकाः पूरिताश्चासन्प्राणिभिः पापकारिभिः ॥

evaṃ vyavasthite loke kaśmalaṃ samapadyata | lokānāṃ caiva devānāṃ kṣayāyaiva tathā priye | narakāḥ pūritāścāsanprāṇibhiḥ pāpakāribhiḥ

While the world stood so, confusion arose, dear one, bringing ruin to the worlds and to the gods; and the hells were filled with sinful beings.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2539-2541 (a three-line verse).

Verse 37 (13.228.37)

पुनरेव तु तान्दृष्ट्वा लोककर्ता पितामहः । अचिन्तयत्तमेवार्थं लोकानां हितकारणात् । समत्वेन कथं लोके वर्तेतेति मुहुर्मुहुः ॥

punareva tu tāndṛṣṭvā lokakartā pitāmahaḥ | acintayattamevārthaṃ lokānāṃ hitakāraṇāt | samatvena kathaṃ loke varteteti muhurmuhuḥ

Seeing them again, the Grandsire, maker of the worlds, thought on that same matter for the welfare of the worlds, again and again: how might the world go on in equality?

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2542-2544 (a three-line verse).

Verse 38 (13.228.38)

चिन्तयित्वा तदा ब्रह्मा ज्ञानेन तपसा प्रिये । अकरोज्ज्ञानदृश्यं तत्परलोकं न चक्षुषा ॥

cintayitvā tadā brahmā jñānena tapasā priye | akarojjñānadṛśyaṃ tatparalokaṃ na cakṣuṣā

Having thought, Brahma then, dear one, by knowledge and austerity made the other world visible to knowledge, not to the eye.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2545-2546.

Verse 39 (13.228.39)

भगवन्मृतमात्रस्तु योयं जात इति स्मृतः । तथैव दृश्यते जातस्तत्रात्मा तु कथं भवेत् ॥

bhagavanmṛtamātrastu yoyaṃ jāta iti smṛtaḥ | tathaiva dṛśyate jātastatrātmā tu kathaṃ bhavet

Lord, he who has just died is remembered as the one who is now born. And he is seen to be born in just that way; how then can the self be there?

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2547-2548.

Verse 40 (13.228.40)

गर्भादावेव संविष्ट आत्मा तु भगवन्मम । एष मे संशयो देव तन्मे छेत्तुं त्वमर्हसि ॥

garbhādāveva saṃviṣṭa ātmā tu bhagavanmama | eṣa me saṃśayo deva tanme chettuṃ tvamarhasi

In my understanding, Lord, the self has entered at the very start of the womb. This is my doubt, O God; you ought to resolve it for 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 2549-2550.

Verse 41 (13.228.41)

तदहं ते प्रवक्ष्यामि शृणु तत्वं समाहिता ॥

tadahaṃ te pravakṣyāmi śṛṇu tatvaṃ samāhitā

I shall tell you that; listen to the truth 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 2551.

Verse 42 (13.228.42)

अन्यो गर्भगतो भूत्वा तत्रैव निधनं गतः । पुनरन्यच्छरीरं तत्प्रविश्य भुवि जायते । तत्वविन्नैव सर्वस्तु दैवयोगस्तु सम्भवेत् ॥

anyo garbhagato bhūtvā tatraiva nidhanaṃ gataḥ | punaranyaccharīraṃ tatpraviśya bhuvi jāyate | tatvavinnaiva sarvastu daivayogastu sambhavet

One goes into a womb and dies right there; another, entering another body, is born on earth. It is not that everyone knows the truth of this; it comes about only through the working of fate.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2552-2554 (a three-line verse; the third line differs in wording).

Verse 43 (13.228.43)

सूतिकाया हितार्थं च मोहनार्थं च देहिनाम् । समकर्मविधानत्वादित्येवं विद्धि शोभने ॥

sūtikāyā hitārthaṃ ca mohanārthaṃ ca dehinām | samakarmavidhānatvādityevaṃ viddhi śobhane

It is for the benefit of the woman in childbed and for the bewildering of embodied beings, since the ordering of action is the same for all: so understand it, 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), lines 2555-2556 (the second line differs in wording).

Verse 44 (13.228.44)

काङ्क्षमाणास्तु नरकं भुक्त्वा केचित्प्रयान्ति हि । मायासंयामिका नाम यज्जन्ममरणान्तरे । इति ते कथितं देवि भूयः श्रोतुं किमिच्छसि ॥

kāṅkṣamāṇāstu narakaṃ bhuktvā kecitprayānti hi | māyāsaṃyāmikā nāma yajjanmamaraṇāntare | iti te kathitaṃ devi bhūyaḥ śrotuṃ kimicchasi

Some, still longing, pass on after enduring hell; this is what is called the illusion of Samyamana, in the interval between birth and death. Thus it has been told to you, goddess; what more do you wish to hear?

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2557-2559 (a three-line verse; the first line differs in wording).

Verse 45 (13.228.45)

भगवन्सर्वलोकेश लोकनाथ वृषध्वज । नास्त्यात्मा कर्मभोक्तेति मृतो जन्तुर्न जायते ॥

bhagavansarvalokeśa lokanātha vṛṣadhvaja | nāstyātmā karmabhokteti mṛto janturna jāyate

Lord of all the worlds, protector of the world, bull-bannered! There is no self that enjoys the fruit of action; a creature that dies is not born again.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2560-2561.

Verse 46 (13.228.46)

स्वभावाज्जायते सर्वं यथा वृक्षफलं तथा । यथोर्मयः सम्भवन्ति तथैव जगदाकृतिः ॥

svabhāvājjāyate sarvaṃ yathā vṛkṣaphalaṃ tathā | yathormayaḥ sambhavanti tathaiva jagadākṛtiḥ

Everything is born from its own nature, as the fruit of a tree; as waves rise, so too the shape of the 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 2562-2563.

Verse 47 (13.228.47)

तपोदानानि यत्कर्म तत्र तद्दृश्यते वृथा । नास्ति पौनर्भवं जन्म इति केचिद्व्यवस्थिताः ॥

tapodānāni yatkarma tatra taddṛśyate vṛthā | nāsti paunarbhavaṃ janma iti kecidvyavasthitāḥ

Austerity, gifts and the like: whatever action is done there is seen to be in vain. There is no rebirth; so some hold.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2564-2565.

Verse 48 (13.228.48)

परोक्षवचनं श्रुत्वा न प्रत्यक्षस्य दर्शनात् । तत्सर्वं नास्तिनास्तीति संशयस्थास्तथा परे ॥

parokṣavacanaṃ śrutvā na pratyakṣasya darśanāt | tatsarvaṃ nāstināstīti saṃśayasthāstathā pare

Hearing words about what is beyond the senses, and not from seeing it directly, others, standing in doubt, say of all of it, "it is not, it is not."

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2566-2567.

Verse 49 (13.228.49)

पक्षभेदान्तरे चास्मिंस्तत्वं मे वक्तुमर्हसि । उक्तं भगवता यत्तु तत्तु लोकस्य संस्थितिः ॥

pakṣabhedāntare cāsmiṃstatvaṃ me vaktumarhasi | uktaṃ bhagavatā yattu tattu lokasya saṃsthitiḥ

On this difference of views, you ought to tell me the truth. What the Lord has said is the foundation of the 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 2568-2569 (the second line differs in wording).

Verse 50 (13.228.50)

प्रश्नमेतत्तु पृच्छत्या रुद्राण्या परिषत्तदा । कौतूहलयुता श्रोतुं समाहितमनाऽभवत् ॥

praśnametattu pṛcchatyā rudrāṇyā pariṣattadā | kautūhalayutā śrotuṃ samāhitamanā'bhavat

When Rudrani put this question, the assembly then, full of curiosity to hear, became attentive.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2570-2571. The page prints this verse under Uma's heading, but it is narration about her question (the critical edition has no speaker for it), so it is given to Bhishma, the narrator of the frame.

Verse 51 (13.228.51)

नैतदस्ति महाभागे यद्वदन्तीह नास्तिकाः । एतदेवाभिशस्तानां श्रुतविद्वेषिणां मतम् ॥

naitadasti mahābhāge yadvadantīha nāstikāḥ | etadevābhiśastānāṃ śrutavidveṣiṇāṃ matam

It is not so, O fortunate one, what the unbelievers here say; that is the view of the accursed, the haters of scripture.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2572-2573.

Verse 52 (13.228.52)

सर्वमर्थं श्रुतं दृष्टं यत्प्रागुक्तं मया तव । तदाप्रभृति मर्त्यानां श्रुतमाश्रित्य पण्डिताः ॥

sarvamarthaṃ śrutaṃ dṛṣṭaṃ yatprāguktaṃ mayā tava | tadāprabhṛti martyānāṃ śrutamāśritya paṇḍitāḥ

Everything has been heard and seen, as I told you before. From then on the wise among mortals, relying on scripture,

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2574-2575.

Verse 53 (13.228.53)

कामान्संछिद्य परिघान्धृत्या वै परमासिना । अभियान्त्येव ते स्वर्गं पश्यन्तः कर्मणः फलम् ॥

kāmānsaṃchidya parighāndhṛtyā vai paramāsinā | abhiyāntyeva te svargaṃ paśyantaḥ karmaṇaḥ phalam

cutting off desires, the bars that hold them in, with steadfastness as the supreme sword, go to heaven, seeing the fruit of action.

Note on the text: Corrected परिगान् → परिघान् (misprint in Wikisource; the critical edition has parighān; परिगान् is not a word). Corrected पलम् → फलम् (misprint in Wikisource; प for फ; the critical edition has phalam). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2576-2577 (the second line reads karmaṇāṃ phalam in the Appendix).

Verse 54 (13.228.54)

एवं श्रद्धाफलं लोके परतः सुमहत्फलम् । बुद्धिः श्रद्धा च विनयः कारणानि हितैषिणाम् ॥

evaṃ śraddhāphalaṃ loke parataḥ sumahatphalam | buddhiḥ śraddhā ca vinayaḥ kāraṇāni hitaiṣiṇām

Thus faith bears fruit in the world, and greater fruit hereafter. Understanding, faith and humility are the means of those who seek their own good.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2578-2579 (the second line differs in wording).

Verse 55 (13.228.55)

तस्मात्स्वर्गाभिगन्तारः कतिचित्त्वभवन्नराः । अन्ये करणहीनत्वान्नास्तिक्यं भावमाश्रिताः ॥

tasmātsvargābhigantāraḥ katicittvabhavannarāḥ | anye karaṇahīnatvānnāstikyaṃ bhāvamāśritāḥ

Hence some men have become travellers to heaven; others, for want of the means, have taken refuge in disbelief.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2580-2581.

Verse 56 (13.228.56)

श्रुतविद्वेषिणो मूर्खा नास्तिका दृढनिश्चयाः । निष्क्रियास्तु निरन्नादाः पतन्त्येवाधमां गतिम् ॥

śrutavidveṣiṇo mūrkhā nāstikā dṛḍhaniścayāḥ | niṣkriyāstu nirannādāḥ patantyevādhamāṃ gatim

Haters of scripture, fools, unbelievers of firm conviction, inactive and giving no food, fall into the lowest state.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2582-2583 (the wording differs slightly).

Verse 57 (13.228.57)

नास्त्यस्तीति पुनर्जन्म कवयोऽप्यत्र मोहिताः । नाधिगच्छन्ति तन्नित्यं हेतुवादशतैरपि ॥

nāstyastīti punarjanma kavayo'pyatra mohitāḥ | nādhigacchanti tannityaṃ hetuvādaśatairapi

"There is rebirth, there is not": even the wise are bewildered here; they never grasp it, even through hundreds of arguments.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2584-2585.

Verse 58 (13.228.58)

एषा ब्रह्मकृता माया दुर्विज्ञेया सुरासुरैः । किंपुनर्मानवैर्लोके ज्ञातुकामैः कुबुद्धिभिः ॥

eṣā brahmakṛtā māyā durvijñeyā surāsuraiḥ | kiṃpunarmānavairloke jñātukāmaiḥ kubuddhibhiḥ

This is an illusion made by Brahma, hard to understand even for gods and demons; how much more for men in the world, with bad minds, who wish to know it.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2586-2587 (the second line differs in wording).

Verse 59 (13.228.59)

केवलं श्रद्धया देवि श्रुतमात्मनिविष्टया । ततोऽस्त्येव मन्तव्यं तथा हितमवाप्नुयात् ॥

kevalaṃ śraddhayā devi śrutamātmaniviṣṭayā | tato'styeva mantavyaṃ tathā hitamavāpnuyāt

Only by faith, goddess, established in oneself regarding what has been heard, should one think "it exists"; so one would gain what is good.

Note on the text: Corrected ततोस्तीऽत्येव → ततोऽस्त्येव (misprint in Wikisource; misplaced avagraha and a broken sandhi; the critical edition has tad astīty eva). Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2588-2589 (the second line differs in wording).

Verse 60 (13.228.60)

दैवगुह्येषु चान्येषु हेतुर्देवि निरर्थकः । बधिरान्धवदेवात्र वर्तितव्यं हितैषिणा । एतत्ते कथितं देवि ऋषिगुह्यं प्रजाहितम् ॥

daivaguhyeṣu cānyeṣu heturdevi nirarthakaḥ | badhirāndhavadevātra vartitavyaṃ hitaiṣiṇā | etatte kathitaṃ devi ṛṣiguhyaṃ prajāhitam

In other divine secrets too, reasoning is useless, goddess. One who seeks his own good should act in this matter as though deaf and blind. This has been told to you, goddess: the secret of the sages, for the welfare of beings.

Note on the text: Not in the critical edition proper (vulgate recension); parallel text in Appendix I No. 15 (after 13.134.57d), lines 2590-2592 (a three-line verse; the wording differs in places).