The Teacher Answers the Disciple: Brahma's Instruction to the Sages

Verse 1 (14.36.1)

ब्रह्म यत्परमं ज्ञेयं तन्मे व्याख्यातुमर्हसि । भवतो हि प्रसादेन सूक्ष्मे मे रमते मतिः ॥

brahma yatparamaṃ jñeyaṃ tanme vyākhyātumarhasi | bhavato hi prasādena sūkṣme me ramate matiḥ

You should explain to me that Brahman which is the highest thing to be known; for by your grace my mind delights in the subtle.

Note on the text: Corrected भतो → भवतो (misprint in Wikisource: dropped व; CE bhavato). The first line reads ज्ञेयं where the CE has vedyam, a recension variant, kept.

Verse 2 (14.36.2)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । संवादं मोक्षसंयुक्तं शिष्यस्य गुरुणा सह ॥

atrāpyudāharantīmamitihāsaṃ purātanam | saṃvādaṃ mokṣasaṃyuktaṃ śiṣyasya guruṇā saha

On this point they cite an ancient tale, a dialogue about liberation between a disciple and his teacher.

Verse 3 (14.36.3)

कश्चिद्ब्राह्मणमासीनमाचार्यं संशितव्रतम् । शिष्यः पप्रच्छ मेधावी किंस्विच्छ्रेयः परंतप ॥

kaścidbrāhmaṇamāsīnamācāryaṃ saṃśitavratam | śiṣyaḥ papraccha medhāvī kiṃsvicchreyaḥ paraṃtapa

A wise disciple once asked a Brahmin teacher of strict vows, who was seated before him, what the highest good is, O scorcher of foes.

Verse 4 (14.36.4)

भगवन्तं प्रपन्नोऽहं निःश्रेयसपरायणः । याचे त्वां शिरसा विप्र यद्ब्रूयां ब्रूहि तन्मम ॥

bhagavantaṃ prapanno'haṃ niḥśreyasaparāyaṇaḥ | yāce tvāṃ śirasā vipra yadbrūyāṃ brūhi tanmama

"Revered sir, I have come to you, intent on the highest good. I beg you, bowing my head, O Brahmin: tell me what I should be told."

Note on the text: Corrected निःश्रेयसपराणः → निःश्रेयसपरायणः (misprint in Wikisource: dropped य; CE niḥśreyasaparāyaṇaḥ). The page prints no heading here, but the verse is the disciple's own direct speech, so the speaker is the disciple rather than the narrating Vasudeva.

Verse 5 (14.36.5)

तमेवंवादिनं पार्थ शिष्यं गुरुरुवाच ह । कथयस्व प्रवक्ष्यामि यत्र ते संशयो द्विज ॥

tamevaṃvādinaṃ pārtha śiṣyaṃ gururuvāca ha | kathayasva pravakṣyāmi yatra te saṃśayo dvija

To the disciple who spoke thus, O Partha, the teacher said: "Speak; I shall answer whatever doubt you have, O Brahmin."

Note on the text: Narration by Vasudeva containing the teacher's short reply; speaker kept as the narrator.

Verse 6 (14.36.6)

इत्युक्तः स कुरुश्रेष्ठ गुरुणा गुरुवत्सलः । प्राञ्जलिः परिपप्रच्छ यत्तच्छृणु महामते ॥

ityuktaḥ sa kuruśreṣṭha guruṇā guruvatsalaḥ | prāñjaliḥ paripapraccha yattacchṛṇu mahāmate

Thus addressed by his teacher, he who was devoted to his teacher, O best of the Kurus, joined his palms and asked the questions that you shall now hear, O wise one.

Verse 7 (14.36.7)

कुतश्चाहं कुतश्च त्वं तत्सत्यं ब्रूहि यत्परम् । कुतो जातानि भूतानि स्थावराणि चराणि च ॥

kutaścāhaṃ kutaśca tvaṃ tatsatyaṃ brūhi yatparam | kuto jātāni bhūtāni sthāvarāṇi carāṇi ca

Whence am I, and whence are you? Tell me that truth which is highest. Whence have beings been born, the moving and the unmoving?

Verse 8 (14.36.8)

केन जीवन्ति भूतानि तेषामायुश्च किं परम् । किं सत्यं किं तपो विप्र के गुणाः सद्भिरीरिताः ॥

kena jīvanti bhūtāni teṣāmāyuśca kiṃ param | kiṃ satyaṃ kiṃ tapo vipra ke guṇāḥ sadbhirīritāḥ

By what do beings live, and what is the highest span of their life? What is truth, what is austerity, O Brahmin, and what are the qualities the good have named?

Note on the text: Input had no alignment; this is the first two lines of CE 14.35.8 (14,035.008a, 008c).

Verse 9 (14.36.9)

के पन्थानः शिवाश्च स्युः किं सुखं किं च दुष्कृतम् । एतान्मे भगवन्प्रश्नान्याथातथ्येन सुव्रत ॥

ke panthānaḥ śivāśca syuḥ kiṃ sukhaṃ kiṃ ca duṣkṛtam | etānme bhagavanpraśnānyāthātathyena suvrata

Which paths are the auspicious ones, what is happiness and what is wrongdoing? Revered sir of good vows, you should tell me these questions as they truly are,

Note on the text: Corrected कि च → किं च (misprint in Wikisource: dropped anusvara; CE kiṃ ca). First line = CE 14.35.8e (the third line of 14.35.8), second line = CE 14.35.9a, which has sattama for the page's सुव्रत (recension variant, kept).

Verse 10 (14.36.10)

वक्तुमर्हसि विप्रर्षे यथावदिह तत्त्वतः । त्वदन्यः कश्च न प्रश्नानेतान्वक्तुमिहार्हति ॥

vaktumarhasi viprarṣe yathāvadiha tattvataḥ | tvadanyaḥ kaśca na praśnānetānvaktumihārhati

rightly and in their true nature, O sage among Brahmins. For who other than you is fit to answer these questions here?

Note on the text: First line = CE 14.35.9c; the second line (tvad anyaḥ kaś ca na praśnān …) is star passage *0071_01 after 14.35.9d.

Verse 11 (14.36.11)

ब्रूहि धर्मविदां श्रेष्ठ परं कौतूहलं मम । मोक्षधर्मार्थकुशलो भवाँल्लोकेषु गीयते ॥

brūhi dharmavidāṃ śreṣṭha paraṃ kautūhalaṃ mama | mokṣadharmārthakuśalo bhavām̐llokeṣu gīyate

Answer me, best of those who know dharma; my curiosity is great. You are famed in the worlds as skilled in the dharma and aims of liberation.

Note on the text: Corrected लोकषु → लोकेषु (misprint in Wikisource: lost े; CE lokeṣu). Not in the critical text proper: star passage *0071_02–03 (after 14,035.009d).

Verse 12 (14.36.12)

सर्वसंशयसंच्छेत्ता त्वदन्यो न च विद्यते । संसारभीरवश्चैव मोक्षकामास्तथा वयम् ॥

sarvasaṃśayasaṃcchettā tvadanyo na ca vidyate | saṃsārabhīravaścaiva mokṣakāmāstathā vayam

There is no one but you who can cut away every doubt. We, too, fear the cycle of rebirth and long for liberation.

Note on the text: Not in the critical text proper: star passage *0071_04–05 (after 14,035.009d).

Verse 13 (14.36.13)

तस्मै सम्प्रतिपन्नाय यथावत्परिपृच्छते । शिष्याय गुणयुक्ताय शान्ताय गुरुवर्तिने ॥

tasmai sampratipannāya yathāvatparipṛcchate | śiṣyāya guṇayuktāya śāntāya guruvartine

To that disciple, who had come to him, asked as was proper, and was endowed with good qualities, calm, obedient to his teacher,

Note on the text: = CE 14.35.10a, 10c.

Verse 14 (14.36.14)

छायाभूताय दान्ताय यतते ब्रह्मचारिणे । तान्प्रश्नानब्रवीत्पार्थ मेधावी स धृतव्रतः । गुरुः कुरुकुलश्रेष्ठ सम्यक्सर्वानरिंदम ॥

chāyābhūtāya dāntāya yatate brahmacāriṇe | tānpraśnānabravītpārtha medhāvī sa dhṛtavrataḥ | guruḥ kurukulaśreṣṭha samyaksarvānariṃdama

who followed his teacher like a shadow, self-controlled and striving, a student of Brahman, the wise teacher of firm vows answered all those questions fully, O Partha, best of the Kuru line, tamer of foes.

Note on the text: Corrected ब्रह्माचारिणे → ब्रह्मचारिणे (misprint in Wikisource: spurious long ā; CE brahmacāriṇe). The page's यतते for CE yataye is a recension variant, kept. Lines = CE 14.35.10e, 11a, 11c; the CE's extra line *0072_01 is not on the page.

Verse 15 (14.36.15)

ब्रह्मणोक्तमिदं धर्ममृषिप्रवरसेवितम् । वेदविद्यासमावाप्तं तत्त्वभूतार्थभावनम् ॥

brahmaṇoktamidaṃ dharmamṛṣipravarasevitam | vedavidyāsamāvāptaṃ tattvabhūtārthabhāvanam

This dharma was spoken by Brahma, followed by the foremost sages, gained through the knowledge of the Vedas, and a contemplation of the truth of things.

Note on the text: = CE 14.35.12a, 12c (page reads ब्रह्मणोक्तमिदं where the CE has brahmaproktam idaṃ, a recension variant). Speaker heading गुरुरुवाच (14-36-15x) is kept, with speaker_line to match.

Verse 16 (14.36.16)

ज्ञानं त्वेव परं विद्यः संन्यासं तप उत्तमम् । यस्तु वेद निराबाधं ज्ञानतत्त्वं विनिश्चयात् । सर्वभूतस्थमात्मानं स सर्वगतिरिष्यते ॥

jñānaṃ tveva paraṃ vidyaḥ saṃnyāsaṃ tapa uttamam | yastu veda nirābādhaṃ jñānatattvaṃ viniścayāt | sarvabhūtasthamātmānaṃ sa sarvagatiriṣyate

We hold knowledge alone to be supreme, and renunciation the highest austerity. He who without hindrance knows, by firm conviction, the reality of knowledge and the Self that abides in all beings is said to reach every goal.

Note on the text: Corrected सर्वबूतस्थ → सर्वभूतस्थ (misprint in Wikisource: ब for भ; CE sarvabhūtastham). Not in the critical text: Appendix I, No. 3 (printed in the CE file after 14.35.12 as 14,035.012d@003), lines 1–3.

Verse 17 (14.36.17)

यो विद्वान्सहसंवासं विवासं चैव पश्यति । तथैवैकत्वनानात्वे स दुःखात्परिमुच्यते ॥

yo vidvānsahasaṃvāsaṃ vivāsaṃ caiva paśyati | tathaivaikatvanānātve sa duḥkhātparimucyate

The wise man who sees both living together and living apart, and likewise oneness and manifoldness, is freed from sorrow.

Note on the text: Corrected ये → यो (misprint in Wikisource: the verb and स are singular; CE yo vidvān). Not in the critical text: Appendix I, No. 3 (printed in the CE file after 14.35.12 as 14,035.012d@003), lines 4–5.

Verse 18 (14.36.18)

यो न कामयते किञ्चिन्न किञ्चिदभिमन्यते । इह लोकस्थ एवैष ब्रह्मभूयाय कल्पते ॥

yo na kāmayate kiñcinna kiñcidabhimanyate | iha lokastha evaiṣa brahmabhūyāya kalpate

He who desires nothing and thinks nothing his own, even while he stays in this world, becomes fit for union with Brahman.

Note on the text: Not in the critical text: Appendix I, No. 3 (printed in the CE file after 14.35.12 as 14,035.012d@003), lines 6–7.

Verse 19 (14.36.19)

प्रधानगुणतत्त्वज्ञः सर्वभूतविधानवित् । निर्ममो निरहङ्कारो मुच्यते नात्र संशयः ॥

pradhānaguṇatattvajñaḥ sarvabhūtavidhānavit | nirmamo nirahaṅkāro mucyate nātra saṃśayaḥ

One who knows the nature of the primal substance and its qualities, who understands how all beings are ordered, free of possessiveness and of egoism, is liberated; of that there is no doubt.

Note on the text: Not in the critical text: Appendix I, No. 3 (printed in the CE file after 14.35.12 as 14,035.012d@003), lines 8–9.

Verse 20 (14.36.20)

अव्यक्तबीजप्रभवो बुद्धिस्कन्धमयो महान् । महाहङ्कारविटप इन्द्रियाङ्कुरकोटरः ॥

avyaktabījaprabhavo buddhiskandhamayo mahān | mahāhaṅkāraviṭapa indriyāṅkurakoṭaraḥ

It has the unmanifest for its seed, a trunk made of intellect, and it is great; egoism is its mass of branches, the senses are its sprouts and hollows,

Note on the text: Not in the critical text: Appendix I, No. 3 (printed in the CE file after 14.35.12 as 14,035.012d@003), lines 10–11.

Verse 21 (14.36.21)

महाभूतविशेषश्च विशेषप्रतिशाखवान् । सदापर्णः सदापुष्पः शुभाशुभफलोदयः ॥

mahābhūtaviśeṣaśca viśeṣapratiśākhavān | sadāparṇaḥ sadāpuṣpaḥ śubhāśubhaphalodayaḥ

the great elements and their particulars are its main boughs and the branches that spring from them. It is always in leaf, always in flower, and always bears fruit, good and bad.

Note on the text: Not in the critical text: Appendix I, No. 3 (printed in the CE file after 14.35.12 as 14,035.012d@003), lines 12–13.

Verse 22 (14.36.22)

आजीवः सर्वभूतानां ब्रह्मबीजः सनातनः । एतज्ज्ञात्वा च तत्त्वानि ज्ञानेन परमासिना । छित्त्वा चामरतां प्राप्य जहाति मृत्युजन्मनी ॥

ājīvaḥ sarvabhūtānāṃ brahmabījaḥ sanātanaḥ | etajjñātvā ca tattvāni jñānena paramāsinā | chittvā cāmaratāṃ prāpya jahāti mṛtyujanmanī

It is the livelihood of all beings, the seed of which is Brahman, and it is eternal. Knowing these principles, and cutting this tree with the supreme sword of knowledge, one gains immortality and leaves behind death and birth.

Note on the text: Not in the critical text: Appendix I, No. 3 (printed in the CE file after 14.35.12 as 14,035.012d@003), lines 14–16.

Verse 23 (14.36.23)

भूतभव्यभविष्यादिधर्मकामार्थनिश्चयम् । सिद्धसङ्घपरिज्ञातं पुराकल्पं सनातनम् ॥

bhūtabhavyabhaviṣyādidharmakāmārthaniścayam | siddhasaṅghaparijñātaṃ purākalpaṃ sanātanam

It settles what is past, future and to come, and the matters of dharma, desire and wealth; it is known to the hosts of perfected ones, ancient and eternal.

Verse 24 (14.36.24)

प्रवक्ष्येऽहं महाप्राज्ञ पदमुत्तममद्य ते । बुद्ध्वा यदिह संसिद्धा भवन्तीह मनीषिणः ॥

pravakṣye'haṃ mahāprājña padamuttamamadya te | buddhvā yadiha saṃsiddhā bhavantīha manīṣiṇaḥ

I shall now tell you, O man of great wisdom, the supreme state, knowing which the wise here become perfected.

Note on the text: Corrected यदिहं → यदिह (misprint in Wikisource: stray anusvara; CE yad iha).

Verse 25 (14.36.25)

उपगम्यर्षयः पूर्वं जिज्ञासन्तः परस्परम् । प्रजापतिभरद्वाजौ गौतमो भार्गवस्तथा ॥

upagamyarṣayaḥ pūrvaṃ jijñāsantaḥ parasparam | prajāpatibharadvājau gautamo bhārgavastathā

Once the sages, wishing to learn from one another, went to Prajapati and Bharadvaja, Gautama and Bhargava,

Note on the text: The page reads प्रजापतिभरद्वाजौ where the CE has bṛhaspatibharadvājau (Brihaspati and Bharadvaja); the page's reading is kept.

Verse 26 (14.36.26)

वसिष्ठः कश्यपश्चैव विश्वामित्रोऽत्रिरेव च । मार्गान्सर्वान्परिक्रम्य परिश्रान्तः स्वकर्मभिः ॥

vasiṣṭhaḥ kaśyapaścaiva viśvāmitro'trireva ca | mārgānsarvānparikramya pariśrāntaḥ svakarmabhiḥ

and Vasishtha, Kashyapa, Vishvamitra and Atri. Having travelled all the paths, they were worn out by their own deeds.

Verse 27 (14.36.27)

ऋषिमाङ्गिरसं वृद्धं पुरस्कृत्य तु ते द्विजाः । ददृशुर्ब्रह्मभवने ब्रह्माणं वीतकल्मषम् ॥

ṛṣimāṅgirasaṃ vṛddhaṃ puraskṛtya tu te dvijāḥ | dadṛśurbrahmabhavane brahmāṇaṃ vītakalmaṣam

Putting the aged sage of Angirasa's line at their head, those Brahmins saw Brahma, free of all stain, in his abode.

Verse 28 (14.36.28)

तं प्रणम्य महात्मानं सुखासीनं महर्षयः । पप्रच्छुर्विनयोपेता नैःश्रेयसमिदं परम् ॥

taṃ praṇamya mahātmānaṃ sukhāsīnaṃ maharṣayaḥ | papracchurvinayopetā naiḥśreyasamidaṃ param

Having bowed to that great-souled one as he sat at ease, the great sages, full of humility, asked him this about the highest good.

Verse 29 (14.36.29)

कथं कर्म कृतं साधु कथं मुच्येत किल्बिषात् । के नो मार्गाः शिवाश्च स्युः किं सत्यं किं च दुष्कृतं ॥

kathaṃ karma kṛtaṃ sādhu kathaṃ mucyeta kilbiṣāt | ke no mārgāḥ śivāśca syuḥ kiṃ satyaṃ kiṃ ca duṣkṛtaṃ

"How should one do right action? How may one be freed from sin? Which paths are auspicious for us, what is truth, and what is wrongdoing?

Note on the text: This verse and the next are the sages' question to Brahma, reported by the teacher; the page prints no heading, so the speaker is given as the Sages. Line 1 reads कृतं where the CE has kriyāt (the page's footnote 14-36-29 records the झ reading कथं कर्म क्रियात्साद्यु), a recension variant.

Verse 30 (14.36.30)

कौ चोभौ कर्मणां मार्गौ प्राप्नुयुर्दक्षिणोत्तरौ । निरयं चापवर्गं च भूतानां प्रभवाप्ययौ ॥

kau cobhau karmaṇāṃ mārgau prāpnuyurdakṣiṇottarau | nirayaṃ cāpavargaṃ ca bhūtānāṃ prabhavāpyayau

Which are the two paths of action, the southern and the northern? Which lead to hell and which to release, and what are the origin and the dissolution of beings?"

Note on the text: The sages' question continued (see the previous verse). The wording differs from CE 14.35.20 (kenobhau karmapanthānau …), a recension variant.

Verse 31 (14.36.31)

इत्युक्तः स मुनिश्रेष्ठैर्यदाह प्रपितामहः । तत्तेऽहं सम्प्रवक्ष्यामि शृणु शिष्य यथागमम् ॥

ityuktaḥ sa muniśreṣṭhairyadāha prapitāmahaḥ | tatte'haṃ sampravakṣyāmi śṛṇu śiṣya yathāgamam

Thus asked by those best of sages, the Great-Grandsire answered; that I shall tell you, disciple, just as it has come down to us.

Verse 32 (14.36.32)

सत्याद्भूतानि जातानि स्थावराणि चराणि च । तपसा तानि जीवन्ति जीवितं तद्धि सुव्रतम् । स्वां योनिं पुनरागम्य वर्तते स्वेन कर्मणा ॥

satyādbhūtāni jātāni sthāvarāṇi carāṇi ca | tapasā tāni jīvanti jīvitaṃ taddhi suvratam | svāṃ yoniṃ punarāgamya vartate svena karmaṇā

From truth beings were born, the moving and the unmoving; by austerity they live, for that is life, O you of good vows. Having returned to their own source, each continues by its own action.

Note on the text: Three lines = CE 14.35.22a, 22c, 23a (page's तपसा तानि जीवन्ति जीवितं तद्धि सुव्रतम् for the CE's tapasā tāni jīvanti iti tad vitta suvratāḥ, a recension variant).

Verse 33 (14.36.33)

सत्यं हि गुणसंयुक्तं नियतं पञ्चलक्षणम् ॥

satyaṃ hi guṇasaṃyuktaṃ niyataṃ pañcalakṣaṇam

Truth is joined to qualities and is fixed, with five marks.

Note on the text: One-line verse in the page = CE 14.35.23c (satyaṃ hi guṇasaṃyuktaṃ niyataṃ pañcalakṣaṇam), the second line of the verse whose first line (CE 23a) closes the previous verse.

Verse 34 (14.36.34)

ब्रह्म सत्यं तपः सत्यं सत्यं चैव प्रजापतिः । सत्याद्भूतानि जातानि सत्यं भूतमयं जगत् ॥

brahma satyaṃ tapaḥ satyaṃ satyaṃ caiva prajāpatiḥ | satyādbhūtāni jātāni satyaṃ bhūtamayaṃ jagat

Brahman is truth, austerity is truth, and Prajapati too is truth. From truth beings were born, and the world made of beings is truth.

Verse 35 (14.36.35)

तस्मात्सत्याश्रया विप्रा नित्यं योगपरायणाः । अतीक्रोधसंतापा नियता धर्मसेतवः ॥

tasmātsatyāśrayā viprā nityaṃ yogaparāyaṇāḥ | atīkrodhasaṃtāpā niyatā dharmasetavaḥ

Therefore Brahmins who rest on truth, always devoted to yoga, free of anger and distress, self-controlled, are the bridges of dharma.

Verse 36 (14.36.36)

अन्योन्यनियतान्वैद्यान्धर्मसेतुप्रवर्तकान् । तानहं सम्प्रवक्ष्यामि शाश्वताँल्लोकभावनान् ॥

anyonyaniyatānvaidyāndharmasetupravartakān | tānahaṃ sampravakṣyāmi śāśvatām̐llokabhāvanān

Those learned ones, each bound to the other, who set the bridges of dharma in motion, eternal and sustaining the worlds, of them I shall now speak.

Verse 37 (14.36.37)

चातुर्विद्यं तथा वर्णांश्चातुराश्रमिकान्पृथक् । धर्ममेकं चतुष्पादं नित्यमाहुर्मनीषिणः ॥

cāturvidyaṃ tathā varṇāṃścāturāśramikānpṛthak | dharmamekaṃ catuṣpādaṃ nityamāhurmanīṣiṇaḥ

The four kinds of learning, the four classes, and the four stages of life, each apart: the wise say that dharma is one, with four feet, and eternal.

Verse 38 (14.36.38)

पन्थानं वः प्रवक्ष्यामि शिवं क्षेमकरं द्विजाः । नियतं ब्रह्मभावाय यातं पूर्वं मनीषिभिः ॥

panthānaṃ vaḥ pravakṣyāmi śivaṃ kṣemakaraṃ dvijāḥ | niyataṃ brahmabhāvāya yātaṃ pūrvaṃ manīṣibhiḥ

I shall tell you of the path, Brahmins, that is auspicious and brings well-being, fixed for the attainment of Brahman and trodden of old by the wise.

Verse 39 (14.36.39)

गदन्तस्तु ममाद्येह पन्थानं दुर्विदं परैः । निबोधत महाभागा निखिलेन परं पदम् ॥

gadantastu mamādyeha panthānaṃ durvidaṃ paraiḥ | nibodhata mahābhāgā nikhilena paraṃ padam

As I speak to you now of that path, hard for others to know, listen, you of great fortune, to the highest state in full.

Verse 40 (14.36.40)

ब्रह्मचर्यमिहैवाहुराश्रमं प्रथमं पदम् । गार्हस्थ्यं तु द्वितीयं स्याद्वानप्रस्थमतः परम् । ततः परं तु विज्ञेयमध्यात्मं परमं पदम् ॥

brahmacaryamihaivāhurāśramaṃ prathamaṃ padam | gārhasthyaṃ tu dvitīyaṃ syādvānaprasthamataḥ param | tataḥ paraṃ tu vijñeyamadhyātmaṃ paramaṃ padam

They call the life of the student here the first step, the householder's life the second, and after that the forest-dweller's. Beyond that is to be known the highest step, the life of the Self.

Note on the text: Three lines = CE 14.35.30a, 30c, 30e (page's ब्रह्मचर्यमिहैवाहुः for the CE's brahmacārikam evāhuḥ is a recension variant). Input had no alignment.

Verse 41 (14.36.41)

ज्योतिराकाशमादित्यो वायुरिन्द्रः प्रजापतिः । नोपैति यावदध्यात्मं तावदेतान्न पश्यति ॥

jyotirākāśamādityo vāyurindraḥ prajāpatiḥ | nopaiti yāvadadhyātmaṃ tāvadetānna paśyati

Light, space, the sun, the wind, Indra and Prajapati: as long as one has not reached the Self, so long one does not see these.

Note on the text: = CE 14.35.31a, 31c. Input had no alignment.

Verse 42 (14.36.42)

तस्योपायं प्रवक्ष्यामि पुरस्तात्तं निबोधत । फलमूलानिलभुजां मुनीनां वसतां वने ॥

tasyopāyaṃ pravakṣyāmi purastāttaṃ nibodhata | phalamūlānilabhujāṃ munīnāṃ vasatāṃ vane

I shall tell you first the means to it; listen to it. For sages who live in the forest on fruit, roots and air,

Note on the text: First line = CE 14.35.31e, second line = CE 14.35.32a. Input had no alignment.

Verse 43 (14.36.43)

वानप्रस्थं द्विजातीनां त्रयाणामुपदिश्यते । सर्वेषामेव वर्णानां गृहस्थोऽयं विशिष्यते ॥

vānaprasthaṃ dvijātīnāṃ trayāṇāmupadiśyate | sarveṣāmeva varṇānāṃ gṛhastho'yaṃ viśiṣyate

the forest life is prescribed for the three twice-born classes. For all the classes alike, this householder's life stands out above the rest.

Note on the text: First line = CE 14.35.32c, second line = CE 33a (page's गृहस्थोऽयं विशिष्यते for the CE's gārhasthyaṃ tad vidhīyate; the page's footnote 14-36-43 records the झ reading गार्हस्थ्यं तद्विधीयते). Input had no alignment.

Verse 44 (14.36.44)

श्रद्धालक्षणमित्येकं धर्मं धीराः प्रचक्षते । नैष्ठिकोऽथ यतिर्वाऽपि विरक्तो ब्रह्मदर्शनः ॥

śraddhālakṣaṇamityekaṃ dharmaṃ dhīrāḥ pracakṣate | naiṣṭhiko'tha yatirvā'pi virakto brahmadarśanaḥ

The steadfast say that this one dharma has faith for its mark. The lifelong student or the ascetic, detached and seeing Brahman, is of the same kind.

Note on the text: Removed the stray backtick and quote marks (and a doubled danda) printed round the second line. First line = CE 14.35.33c; the second line is a variant of star passage *0073_01 (naiṣṭhiko 'tha yatir vāpi vibhakto brahmacāriṇaḥ), found after 14.35.33c.

Verse 45 (14.36.45)

इत्येवं देवयाना वः पन्थानः परिकीर्तिताः । सद्भिरध्यासिता धीरैः कर्मभिर्धर्मसेतवः ॥

ityevaṃ devayānā vaḥ panthānaḥ parikīrtitāḥ | sadbhiradhyāsitā dhīraiḥ karmabhirdharmasetavaḥ

Thus the paths to the gods have been declared to you, followed by steadfast good men through their deeds, the bridges of dharma.

Verse 46 (14.36.46)

एतेषां पृथगध्यास्ते यो धर्मं संशितव्रतः । कालात्पश्यति भूतानां सदैव प्रभवाप्ययौ ॥

eteṣāṃ pṛthagadhyāste yo dharmaṃ saṃśitavrataḥ | kālātpaśyati bhūtānāṃ sadaiva prabhavāpyayau

He who, of firm vow, follows each of these in its own dharma sees in time, always, the origin and the dissolution of beings.

Verse 47 (14.36.47)

अतस्तत्त्वानि वक्ष्यामि याथातथ्येन हेतुना । विषयस्थानि सर्वाणि वर्तमानानि भागशः ॥

atastattvāni vakṣyāmi yāthātathyena hetunā | viṣayasthāni sarvāṇi vartamānāni bhāgaśaḥ

Now I shall tell you the principles as they truly are and with their reason, all of them present in the realm of objects, each in its part.

Verse 48 (14.36.48)

महानात्मा तथाऽव्यक्तमहंकारस्तथैव च । इन्द्रियाणि दशैकं च महाभूतानि पञ्च च ॥

mahānātmā tathā'vyaktamahaṃkārastathaiva ca | indriyāṇi daśaikaṃ ca mahābhūtāni pañca ca

The great Self, the unmanifest, and egoism; the ten senses and one more; and the five great elements.

Verse 49 (14.36.49)

विशेषाः पञ्चभूतानामित्येषा वैदिकी श्रुतिः । चतुर्विंशतिरेषा वस्तत्वानां परिकीर्तिता ॥

viśeṣāḥ pañcabhūtānāmityeṣā vaidikī śrutiḥ | caturviṃśatireṣā vastatvānāṃ parikīrtitā

And the particulars of the five elements: such is the Vedic teaching. Thus twenty-four principles have been declared to you.

Verse 50 (14.36.50)

तत्वानामथ यो वेद सर्वेषां प्रभवाप्ययौ । स धीरः सर्वभूतेषु न मोहमधिगच्छति ॥

tatvānāmatha yo veda sarveṣāṃ prabhavāpyayau | sa dhīraḥ sarvabhūteṣu na mohamadhigacchati

The steadfast man who knows the origin and dissolution of all the principles does not fall into delusion among any beings.

Note on the text: Corrected मोऽहमधिगच्छति → मोहमधिगच्छति (misprint in Wikisource: a spurious avagraha makes the nonsense word मोऽहम्; CE moham adhigacchati).

Verse 51 (14.36.51)

तत्त्वानि यो वेदयते यथातथं । गुणांश्च सर्वानखिलाश्च देवताः । विधूतपाप्मा प्रविमुच्य बन्धनं । स सर्वलोकानमलान्समश्नुते ॥

tattvāni yo vedayate yathātathaṃ | guṇāṃśca sarvānakhilāśca devatāḥ | vidhūtapāpmā pravimucya bandhanaṃ | sa sarvalokānamalānsamaśnute

He who knows the principles as they are, all the qualities and all the divinities, shakes off sin, casts off bondage, and attains all the stainless worlds.