The Brahmin Reciter and King Ikshvaku

Verse 1 (12.197.1)

कालमृत्युयमानां ते इक्ष्वाकोर्ब्राह्मणस्य च । विवादो व्याहृतः पूर्वं तद्भवान्वक्तुमर्हति ॥

kālamṛtyuyamānāṃ te ikṣvākorbrāhmaṇasya ca | vivādo vyāhṛtaḥ pūrvaṃ tadbhavānvaktumarhati

The dispute among Time, Death and Yama, with Ikshvaku and the brahmin, was told of long ago; you are able to relate it to me.

Verse 2 (12.197.2)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । इक्ष्वाकोः सूर्यपुत्रस्य यद्वृत्तं ब्राह्मणस्य च ॥

atrāpyudāharantīmamitihāsaṃ purātanam | ikṣvākoḥ sūryaputrasya yadvṛttaṃ brāhmaṇasya ca

Here too they cite this ancient tale: what happened to Ikshvaku, the son of the Sun, and to the brahmin.

Verse 3 (12.197.3)

कालस्य मृत्योश्च तथा यद्वृत्तं तन्निबोध मे । यथा स तेषां संवादो यस्मिन्स्थानेऽपि चाभवत् । येनैव कारणेनात्र धर्मवादसमन्वितः ॥

kālasya mṛtyośca tathā yadvṛttaṃ tannibodha me | yathā sa teṣāṃ saṃvādo yasminsthāne'pi cābhavat | yenaiva kāraṇenātra dharmavādasamanvitaḥ

Hear from me what happened with Time and Death, how their conversation with him came about and in what place, and for what reason it came joined with a debate on dharma.

Note on the text: Removed the backtick and the stray quote and double daṇḍa Wikisource prints around line 3 (page label 12-197-3c). Lines 1-2 = CE 12.192.3 (the alignment found no match because of the added line); line 3 is the CE star passage 12.192.3d*0518_01 (yenaiva kāraṇenātra dharmavādasamanvitaḥ).

Verse 4 (12.197.4)

ब्राह्मणो जापकः कश्चिद्धर्मवृत्तो महायशाः । षडङ्गविन्महाप्राज्ञः पैप्पलादिः स कौशिकः ॥

brāhmaṇo jāpakaḥ kaściddharmavṛtto mahāyaśāḥ | ṣaḍaṅgavinmahāprājñaḥ paippalādiḥ sa kauśikaḥ

There was a certain brahmin, a reciter, steadfast in dharma and of great fame, learned in the six Angas and very wise, Paippalada of the Kaushika line.

Verse 5 (12.197.5)

तस्यापरोक्षं विज्ञानं षडङ्गेषु बभूव ह । वेदेषु चैव निष्णातो हिमवत्पादसंश्रयः ॥

tasyāparokṣaṃ vijñānaṃ ṣaḍaṅgeṣu babhūva ha | vedeṣu caiva niṣṇāto himavatpādasaṃśrayaḥ

He had direct knowledge of the six Angas and was well versed in the Vedas, and he lived at the foot of the Himalaya.

Note on the text: Corrected वभूव → बभूव (misprint in Wikisource; व for ब). Line 1 ends षडङ्गेषु बभूव ह against CE ṣaḍaṅgeṣu tathaiva ca; kept as a recension variant.

Verse 6 (12.197.6)

सोऽयं ब्राह्मं तपस्तेपे संहितां संयतो जपन् । तस्य वर्षसहस्रं तु नियमेन तथा गतम् ॥

so'yaṃ brāhmaṃ tapastepe saṃhitāṃ saṃyato japan | tasya varṣasahasraṃ tu niyamena tathā gatam

This man, self-controlled, practised the austerity of Brahman, reciting the Samhita; and a thousand years of his discipline passed in this way.

Note on the text: Corrected सोयं → सोऽयं (missing avagraha) and पस्तेपे → तपस्तेपे (misprint in Wikisource; the syllable त is dropped; CE reads so 'ntyaṃ brāhmaṃ tapas tepe).

Verse 7 (12.197.7)

स देव्या दर्शितः साक्षात्प्रीतास्मीति तदा किल । जप्यमावर्तयंस्तूष्णीं न स तां किंचिदब्रवीत् ॥

sa devyā darśitaḥ sākṣātprītāsmīti tadā kila | japyamāvartayaṃstūṣṇīṃ na sa tāṃ kiṃcidabravīt

Then, it is said, the goddess showed herself to him in person, saying, "I am pleased." But he went on silently repeating his recitation and said nothing at all to her.

Verse 8 (12.197.8)

तस्यानुकम्पया देवी प्रीता समभवत्तदा । वेदमाता ततस्तस्य तज्जप्यं समपूजयत् ॥

tasyānukampayā devī prītā samabhavattadā | vedamātā tatastasya tajjapyaṃ samapūjayat

Out of compassion for him the goddess, the mother of the Vedas, then became pleased, and she honoured his recitation.

Verse 9 (12.197.9)

चतुर्भिरक्षरैर्युक्ता सोमपानेऽक्षराष्टका । जगद्बीजसमायुक्ता चतुर्विंशाक्षरात्मिका ॥

caturbhirakṣarairyuktā somapāne'kṣarāṣṭakā | jagadbījasamāyuktā caturviṃśākṣarātmikā

She is joined with four syllables and is eight-syllabled at the drinking of soma; united with the seed of the world, she is made of twenty-four syllables.

Note on the text: Removed the backtick and the stray quote and double daṇḍa Wikisource prints around this verse, and corrected चनुर्विशाक्षरात्मिका → चतुर्विंशाक्षरात्मिका (misprint in Wikisource; न for त and a dropped anusvara; CE reads caturviṃśākṣarātmikā). Both lines are the CE star passage 12.192.8d*0519_01-02 (caturbhir akṣarair yuktā somapāne 'kṣarāṣṭakā / jagadbījasamāyuktā caturviṃśākṣarātmikā), which is not in the CE's constituted text, so ce_ref is null.

Verse 10 (12.197.10)

समाप्य जप्यं तूत्थाय शिरसा पादयोस्तदा । पपात देव्या धर्मात्मा वचनं चेदमब्रवीत् ॥

samāpya japyaṃ tūtthāya śirasā pādayostadā | papāta devyā dharmātmā vacanaṃ cedamabravīt

When he had finished his recitation, he rose and fell with his head at the goddess's feet, and the righteous man spoke these words.

Verse 11 (12.197.11)

दिष्ट्या देवि प्रसन्ना त्वं दर्शनं चागता मम । यदि चापि प्रसन्नासि जप्ये मे रमतां मनः ॥

diṣṭyā devi prasannā tvaṃ darśanaṃ cāgatā mama | yadi cāpi prasannāsi japye me ramatāṃ manaḥ

"By good fortune, goddess, you are pleased and have come before my eyes. If you are truly pleased, let my mind delight in recitation."

Verse 12 (12.197.12)

किं प्रार्थयसि विप्रर्षे किं चेष्टं करवाणि ते । प्रब्रूहि जपतां श्रेष्ठ सर्वं तत्ते भविष्यति ॥

kiṃ prārthayasi viprarṣe kiṃ ceṣṭaṃ karavāṇi te | prabrūhi japatāṃ śreṣṭha sarvaṃ tatte bhaviṣyati

What do you ask for, brahmin sage? What wish of yours shall I fulfil? Tell me, best of reciters; all of it will be yours.

Verse 13 (12.197.13)

इत्युक्तः स तदा देव्या विप्रः प्रोवाच धर्मवित् । जप्यं प्रति ममेच्छेयं वर्धत्विति पुनः पुनः ॥

ityuktaḥ sa tadā devyā vipraḥ provāca dharmavit | japyaṃ prati mameccheyaṃ vardhatviti punaḥ punaḥ

Thus addressed by the goddess, the brahmin, who knew dharma, replied, "May my wish for recitation grow, again and again."

Note on the text: Speaker corrected to Bhishma: the verse is the narrator's report ("the brahmin replied"); the input carried सावित्री over from the previous verse. The CE has a Bhishma heading before the corresponding verse.

Verse 14 (12.197.14)

मनसश्च समाधिर्मे वर्धेताहरहः शुभे । तत्तथेति ततो देवी मधुरं प्रत्यभाषत ॥

manasaśca samādhirme vardhetāharahaḥ śubhe | tattatheti tato devī madhuraṃ pratyabhāṣata

"And may the steadiness of my mind grow day by day, auspicious one." "So be it," the goddess then answered sweetly.

Note on the text: Speaker corrected to Bhishma: line 1 is the brahmin's words reported by the narrator and line 2 is narration; the input carried सावित्री over. The CE has the corresponding verse under Bhishma's heading.

Verse 15 (12.197.15)

इदं चैवापरं प्राह देवी तत्प्रियकाम्यया । निरयं नैव याता त्वं यत्र याता द्विजर्षभाः ॥

idaṃ caivāparaṃ prāha devī tatpriyakāmyayā | nirayaṃ naiva yātā tvaṃ yatra yātā dvijarṣabhāḥ

And the goddess, wishing to please him, added this: "You will never go to the hell where the best of brahmins have gone."

Note on the text: Speaker corrected to Bhishma: line 1 is narration introducing the goddess's speech (line 2); the input carried सावित्री over. The CE has the corresponding verse under Bhishma's heading.

Verse 16 (12.197.16)

यास्यसि ब्रह्मणः स्थानमनिमित्तमतन्द्रितः । साधु ते भविता चैतद्यत्त्वयाऽहमिहार्थिता ॥

yāsyasi brahmaṇaḥ sthānamanimittamatandritaḥ | sādhu te bhavitā caitadyattvayā'hamihārthitā

"Unwearied, you will go to the causeless abode of Brahma, and what you have asked of me here will turn out well for you.

Verse 17 (12.197.17)

नियतो जप चैकाग्रो धर्मस्त्वां समुपैष्यति । कालो मृत्युर्यमश्चैव समायास्यन्ति तेऽन्तिकम् । भविता च विवादोऽत्र तव तेषां च धर्मतः ॥

niyato japa caikāgro dharmastvāṃ samupaiṣyati | kālo mṛtyuryamaścaiva samāyāsyanti te'ntikam | bhavitā ca vivādo'tra tava teṣāṃ ca dharmataḥ

Keep your discipline and recite with a single mind; Dharma will come to you. Time, Death and Yama will approach you, and a dispute about dharma will arise here between you and them."

Verse 18 (12.197.18)

एवमुक्त्वा भगवती जगाम भवनं स्वकम् ॥

evamuktvā bhagavatī jagāma bhavanaṃ svakam

Having said this, the venerable goddess went to her own abode.

Note on the text: A one-line verse, as printed on the page (label 12-197-18a only) = CE 12.192.17a; CE 12.192.17c is line 1 of the next verse.

Verse 19 (12.197.19)

ब्राह्मणोऽपि जपन्नास्ते दिव्यं वर्षशतं तथा । सदा दान्तो जितक्रोधः सत्यसन्धोऽनसूयकः ॥

brāhmaṇo'pi japannāste divyaṃ varṣaśataṃ tathā | sadā dānto jitakrodhaḥ satyasandho'nasūyakaḥ

And the brahmin went on reciting for another hundred divine years, ever self-controlled, free of anger, true to his word, and without envy.

Note on the text: Line 1 = CE 12.192.17c; line 2 is the CE star passage 12.192.17d*0520_01 (sadā dānto jitakrodhaḥ satyasaṃdho 'nasūyakaḥ). The alignment found no match for this verse.

Verse 20 (12.197.20)

समाप्ते नियमे तस्मिन्नथ विप्रस्य धीमतः । साक्षात्प्रीतस्तदा धर्मो दर्शयामास तं द्विजम् ॥

samāpte niyame tasminnatha viprasya dhīmataḥ | sākṣātprītastadā dharmo darśayāmāsa taṃ dvijam

When that vow was completed, Dharma himself, pleased, appeared in person to the wise brahmin.

Verse 21 (12.197.21)

द्विजाते पश्य मां धर्ममहं त्वां द्रष्टुमागतः । जप्यस्यास्य फलं यत्तत्संप्राप्तं तच्च मे शृणु ॥

dvijāte paśya māṃ dharmamahaṃ tvāṃ draṣṭumāgataḥ | japyasyāsya phalaṃ yattatsaṃprāptaṃ tacca me śṛṇu

Look at me, brahmin: I am Dharma, and I have come to see you. Hear now from me the fruit of this recitation, which you have attained.

Note on the text: Corrected प्रंप्राप्तं → संप्राप्तं (misprint in Wikisource; the prefix is garbled; CE saṃprāptam).

Verse 22 (12.197.22)

जिता लोकास्त्वया सर्वे ये दिव्या ये च मानुषाः । देवानां निलयान्साधो सर्वानुत्क्रम्य यास्यसि ॥

jitā lokāstvayā sarve ye divyā ye ca mānuṣāḥ | devānāṃ nilayānsādho sarvānutkramya yāsyasi

You have won all worlds, both the divine and the human. Passing beyond the dwellings of the gods, good man, you will go on.

Verse 23 (12.197.23)

प्राणत्यागं कुरु मुने गच्छ लोकान्यथेप्सितान् । त्यक्त्वाऽऽत्मनः शरीरं च ततो लोकानवाप्स्यसि ॥

prāṇatyāgaṃ kuru mune gaccha lokānyathepsitān | tyaktvā''tmanaḥ śarīraṃ ca tato lokānavāpsyasi

Give up your life breath, sage, and go to whatever worlds you wish; once you have cast off your body you will gain those worlds.

Verse 24 (12.197.24)

कृतं लोकेन मे धर्म गच्छ त्वं च यथासुखम् । बहुदुःखमहं देहं नोत्सृजेयमहं विभो ॥

kṛtaṃ lokena me dharma gaccha tvaṃ ca yathāsukham | bahuduḥkhamahaṃ dehaṃ notsṛjeyamahaṃ vibho

What need have I of worlds, Dharma? Go your way as you please. I will not give up my body, O lord, though it brings me much pain.

Verse 25 (12.197.25)

अचलं ते मनः कृत्वा त्यज देहं महामते । अनेन किं ते संयोगः कथं मोहं गमिष्यसि ॥

acalaṃ te manaḥ kṛtvā tyaja dehaṃ mahāmate | anena kiṃ te saṃyogaḥ kathaṃ mohaṃ gamiṣyasi

Make your mind steady, wise one, and give up the body. What tie have you to it? How can you fall into delusion?

Note on the text: Removed the backtick and the stray quote and double daṇḍa Wikisource prints around this verse. Both lines are the CE star passage 12.192.22d*0521_01-02 (acalaṃ te manaḥ kṛtvā tyaja dehaṃ mahāmate / anena kiṃ te saṃyogaḥ kathaṃ mohaṃ gamiṣyasi), which is not in the CE's constituted text, so ce_ref is null.

Verse 26 (12.197.26)

अवश्यं भोः शरीरं ते त्यक्तव्यं मुनिपुङ्गव । स्वर्गमारोह भो विप्र किं वा वै रोचतेऽनघ ॥

avaśyaṃ bhoḥ śarīraṃ te tyaktavyaṃ munipuṅgava | svargamāroha bho vipra kiṃ vā vai rocate'nagha

Sir, your body must certainly be given up, best of sages. Ascend to heaven, brahmin; or what else, sinless one, would please you?

Verse 27 (12.197.27)

किमुक्तं धर्म किं नेति कस्मान्मां प्रोक्तवानसि । त्यज देहं द्विजेति त्वं ससंबुध्यात्र मे यदि ॥

kimuktaṃ dharma kiṃ neti kasmānmāṃ proktavānasi | tyaja dehaṃ dvijeti tvaṃ sasaṃbudhyātra me yadi

What have you said, Dharma, and why have you said it to me? You address me, "Brahmin, cast off your body"; if that is what you ask of me here, I do not agree.

Note on the text: Not in the critical edition (found in the vulgate recension); no star or appendix passage corresponds. The wording of line 2 (ससंबुध्यात्र) is obscure; kept as printed.

Verse 28 (12.197.28)

न रोचये स्वर्गवासं विना देहमहं विभो । गच्छ धर्म न मे श्रद्धा स्वर्गं गन्तुं विनाऽऽत्मना ॥

na rocaye svargavāsaṃ vinā dehamahaṃ vibho | gaccha dharma na me śraddhā svargaṃ gantuṃ vinā''tmanā

I do not wish to dwell in heaven without my body, O lord. Go, Dharma; I have no desire to go to heaven apart from my own self.

Verse 29 (12.197.29)

अलं देहे मनः कृत्वा त्यक्त्वा देहं सुखी भव । गच्छ लोकानरजसो यत्र गत्वा न शोचसि ॥

alaṃ dehe manaḥ kṛtvā tyaktvā dehaṃ sukhī bhava | gaccha lokānarajaso yatra gatvā na śocasi

Enough of fixing your mind on the body; give up the body and be happy. Go to the dustless worlds, from which, once you have gone there, you will not grieve.

Verse 30 (12.197.30)

रमे जपन्महाभाग कृतं लोकैः सनातनैः । सशरीरेण गन्तव्यं मया स्वर्गं न चान्यथा ॥

rame japanmahābhāga kṛtaṃ lokaiḥ sanātanaiḥ | saśarīreṇa gantavyaṃ mayā svargaṃ na cānyathā

I delight in reciting, great-souled one; what are the eternal worlds to me? I shall go to heaven with my body, and in no other way.

Verse 31 (12.197.31)

एवं ते कार्यसंप्रीतिर्वर्तते मुनिसत्तम । यदि त्वं नेच्छसि त्यक्तुं शरीरं पश्य वै द्विज । एष कालस्तथा मृत्युर्यमश्च त्वामुपागताः ॥

evaṃ te kāryasaṃprītirvartate munisattama | yadi tvaṃ necchasi tyaktuṃ śarīraṃ paśya vai dvija | eṣa kālastathā mṛtyuryamaśca tvāmupāgatāḥ

So it is with the satisfaction of your aim, best of sages. If you refuse to give up your body, then look, brahmin: here are Time, Death and Yama, who have come to you.

Note on the text: Removed the backtick and the stray quote and daṇḍa Wikisource prints around line 1, and corrected कायसंप्रातिः → कार्यसंप्रीतिः (misprint in Wikisource; the word is garbled; the CE star passage reads kāryasaṃprītiḥ). Three lines, as on the page (12-197-31a–c): line 1 is the CE star passage 12.192.26d*0522_01 (evaṃ te kāryasaṃprītir vartate munisattama); lines 2-3 = CE 12.192.27a, 27c (the alignment found no match).

Verse 32 (12.197.32)

अथ वैवस्वतः कालो मृत्युश्च त्रितयं विभो । ब्राह्मणं तं महाभागमुपगम्येदमब्रवन् ॥

atha vaivasvataḥ kālo mṛtyuśca tritayaṃ vibho | brāhmaṇaṃ taṃ mahābhāgamupagamyedamabravan

Then Vaivasvata Yama, Time and Death, the three of them, came to that illustrious brahmin, O lord, and spoke these words.

Verse 33 (12.197.33)

तपसोऽस्य सुतप्तस्य तथा सुचरितस्य च । फलप्राप्तिस्तव श्रेष्ठा यमोऽहं त्वामुपब्रुवे ॥

tapaso'sya sutaptasya tathā sucaritasya ca | phalaprāptistava śreṣṭhā yamo'haṃ tvāmupabruve

Your austerity was well performed and your conduct good; great is the reward that has come to you. I am Yama, and I tell you so.

Verse 34 (12.197.34)

यथावदस्य जप्यस्य फलं प्राप्तस्त्वमुत्तमम् । कालस्ते स्वर्गमारोढुं कालोऽहं त्वामुपागतः ॥

yathāvadasya japyasya phalaṃ prāptastvamuttamam | kālaste svargamāroḍhuṃ kālo'haṃ tvāmupāgataḥ

You have won the excellent fruit of this recitation in full. The time has come for you to ascend to heaven; I am Time, and I have come to you.

Verse 35 (12.197.35)

मृत्युं मां विद्धि धर्मज्ञ रूपिणं स्वयमागतम् । कालेन चोदितो विप्र त्वामितो नेतुमद्य वै ॥

mṛtyuṃ māṃ viddhi dharmajña rūpiṇaṃ svayamāgatam | kālena codito vipra tvāmito netumadya vai

Know me, knower of dharma, as Death, come in person in visible form. Urged on by Time, brahmin, I have come to take you from here today.

Verse 36 (12.197.36)

स्वागतं सूर्यपुत्राय कालाय च महात्मने । मृत्यवे चाथ धर्माय किं कार्यं करवाणि वः ॥

svāgataṃ sūryaputrāya kālāya ca mahātmane | mṛtyave cātha dharmāya kiṃ kāryaṃ karavāṇi vaḥ

Welcome to the son of the Sun, and to Time, the great-souled; to Death, and to Dharma. What can I do for you?

Verse 37 (12.197.37)

अर्ध्यं पाद्यं च दत्त्वा स तेभ्यस्तत्र समागमे । अब्रवीत्परमप्रीतः स्वशक्त्या किं करोमि वः ॥

ardhyaṃ pādyaṃ ca dattvā sa tebhyastatra samāgame | abravītparamaprītaḥ svaśaktyā kiṃ karomi vaḥ

Having offered them water for the arghya and for the feet, he said to them, greatly pleased, at that gathering: "What can I do for you, as far as I am able?"

Note on the text: Corrected समागम → समागमे (misprint in Wikisource; the locative ending is dropped; CE samāgame).

Verse 38 (12.197.38)

स्वकार्यनिर्भरा यूयं परोपद्रवहेतवः । भवन्तो लोकसामान्याः किमर्थं ब्रूत सत्तमाः ॥

svakāryanirbharā yūyaṃ paropadravahetavaḥ | bhavanto lokasāmānyāḥ kimarthaṃ brūta sattamāḥ

You are wholly bent on your own tasks and are the cause of harm to others; you belong alike to all the world. Tell me, best of beings, for what purpose you have come.

Note on the text: Speaker is the brahmin: the page prints no heading, and the next verse is headed यम उवाच in reply (the input had Bhishma). Removed the backtick Wikisource prints before line 1, where a bracketed interpolation begins and runs on through the next verse. Both lines are the CE star passage 12.192.33d*0523_01-02 (svakāryanirbharā yūyaṃ paropadravahetavaḥ / bhavanto lokasāmānyāḥ kimarthaṃ brūta sattamāḥ), which is not in the CE's constituted text, so ce_ref is null.

Verse 39 (12.197.39)

वयमप्येवमत्युग्रा धातुराज्ञापुरः सराः । चोदिता धावमाना वै कर्मभावमनुव्रताः ॥

vayamapyevamatyugrā dhāturājñāpuraḥ sarāḥ | coditā dhāvamānā vai karmabhāvamanuvratāḥ

We too are of this same fierce nature, led on by the command of the Creator; driven, we hasten along, obedient to the course of deeds.

Note on the text: Page heading यम उवाच kept. The CE star passage 12.192.33d*0523_03-04 (vayam apy evam avyagrair dhātur ājñāpuraḥsaraiḥ / coditā dhāvamānā vai karmabhāgam anuvratāḥ) heads this passage with Dharma, and sets a Bhishma heading before the second line; this passage is not in the CE's constituted text, so ce_ref is null. Wikisource's अत्युग्रा, पुरः सराः and कर्मभावम् differ from the CE's avyagraiḥ, puraḥsaraiḥ and karmabhāgam and are kept as variants.

Verse 40 (12.197.40)

तस्मिन्नेवाथ काले तु तीर्थयात्रामुपागतः । इक्ष्वाकुरगमत्तत्र समेता यत्र ते विभो ॥

tasminnevātha kāle tu tīrthayātrāmupāgataḥ | ikṣvākuragamattatra sametā yatra te vibho

Just then Ikshvaku, who had gone on a pilgrimage to the holy places, came to where they were gathered, O lord.

Note on the text: The input ran the speaker heading (भीष्म उवाच, with the stray quote that closes the interpolated passage of the two previous verses) into line 1; removed it and made Bhishma the speaker (the input had यम, carried over). Page label 12-197-40x.

Verse 41 (12.197.41)

सर्वानेव तु राजर्षिः संपूज्याथ प्रणम्य च । कुशलप्रश्नमकरोत्सर्वेषां राजसत्तमः ॥

sarvāneva tu rājarṣiḥ saṃpūjyātha praṇamya ca | kuśalapraśnamakarotsarveṣāṃ rājasattamaḥ

The royal sage, best of kings, honoured them all, bowed to them, and asked each of them about his welfare.

Note on the text: Speaker corrected to Bhishma (narration; the input carried यम over).

Verse 42 (12.197.42)

तस्मै सोऽथासनं दत्त्वा पाद्यमर्ध्यं तथैव च । अब्रवीद्ब्राह्मणो वाक्यं कृत्वा कुशलसंविदम् ॥

tasmai so'thāsanaṃ dattvā pādyamardhyaṃ tathaiva ca | abravīdbrāhmaṇo vākyaṃ kṛtvā kuśalasaṃvidam

The brahmin gave him a seat and water for the feet and the arghya, and after inquiring about his welfare he spoke to him.

Note on the text: Speaker corrected to Bhishma (narration; the input carried यम over).

Verse 43 (12.197.43)

स्वागतं ते महाराज ब्रूहि यद्यदिहेच्छसि । स्वशक्त्या किं करोमीह तद्भवान्प्रब्रवीतु माम् ॥

svāgataṃ te mahārāja brūhi yadyadihecchasi | svaśaktyā kiṃ karomīha tadbhavānprabravītu mām

Welcome, great king. Say whatever you wish here. What can I do for you here, as far as I am able? Please tell me.

Note on the text: Speaker is the brahmin: direct speech with no printed heading, following "the brahmin said" in the previous verse (the input carried यम over). Corrected माम → माम् (misprint in Wikisource; the final halant is dropped); the CE reads me.

Verse 44 (12.197.44)

राजाऽहं ब्राह्मणश्च त्वं यदा षट्कर्मसंस्थितः । ददानि वसु किंचित्ते प्रार्थितं तद्वदस्व मे ॥

rājā'haṃ brāhmaṇaśca tvaṃ yadā ṣaṭkarmasaṃsthitaḥ | dadāni vasu kiṃcitte prārthitaṃ tadvadasva me

I am a king, and you are a brahmin engaged in the six duties. I shall give you some wealth; tell me what you ask for.

Note on the text: Removed a zero-width non-joiner inside षट्कर्म.

Verse 45 (12.197.45)

द्विविधो ब्राह्मणो राजन्धर्मश्च द्विविधः स्मृतः । प्रवृत्तश्च निवृत्तश्च निवृत्तोऽस्मि प्रतिग्रहात् ॥

dvividho brāhmaṇo rājandharmaśca dvividhaḥ smṛtaḥ | pravṛttaśca nivṛttaśca nivṛtto'smi pratigrahāt

Brahmins are of two kinds, O king, and dharma too is said to be of two kinds: that of engagement and that of withdrawal. I am withdrawn from the taking of gifts.

Note on the text: Corrected निवृत्तोऽह → निवृत्तोऽस्मि (misprint in Wikisource; the word is cut short; CE nivṛtto 'smi).

Verse 46 (12.197.46)

तेभ्यः प्रयच्छ दानानि ये प्रवृत्ता नराधिप । अहं न प्रतिगृह्णामि किमिष्टं किं ददामि ते । ब्रूहि त्वं नृपतिश्रेष्ठ तपसा साधयामि किम् ॥

tebhyaḥ prayaccha dānāni ye pravṛttā narādhipa | ahaṃ na pratigṛhṇāmi kimiṣṭaṃ kiṃ dadāmi te | brūhi tvaṃ nṛpatiśreṣṭha tapasā sādhayāmi kim

Give your gifts, ruler, to those who are engaged in them. I do not accept anything. What is it you wish, what shall I give you? Tell me, best of kings, what can I accomplish for you by my austerity?

Note on the text: Three lines, as on the page (12-197-46a–c) = CE 12.192.40a, 40c, 40e.

Verse 47 (12.197.47)

क्षत्रियोऽहं न जानामि देहीति वचनं क्वचित् । प्रयच्छ युद्धमित्येवंवादी चास्मि द्विजोत्तम ॥

kṣatriyo'haṃ na jānāmi dehīti vacanaṃ kvacit | prayaccha yuddhamityevaṃvādī cāsmi dvijottama

I am a kshatriya and I know nowhere the words "Give." I am one who says, "Grant me battle," best of brahmins.

Verse 48 (12.197.48)

तुष्यसि त्वं स्वधर्मेण तथा तुष्टा वयं नृप । अन्योन्यस्योत्तरं नास्ति यदिष्टं तत्समाचर ॥

tuṣyasi tvaṃ svadharmeṇa tathā tuṣṭā vayaṃ nṛpa | anyonyasyottaraṃ nāsti yadiṣṭaṃ tatsamācara

You are content with your own dharma, and so are we, O king. Neither of us has any answer for the other; do as you please.

Verse 49 (12.197.49)

स्वशक्त्याऽहं ददानीति त्वया पूर्वमुदाहृतम् । याचे त्वां दीयतां मह्यं जप्यस्यास्य फलं द्विज ॥

svaśaktyā'haṃ dadānīti tvayā pūrvamudāhṛtam | yāce tvāṃ dīyatāṃ mahyaṃ japyasyāsya phalaṃ dvija

You said before, "I shall give as far as I am able." I ask you now, brahmin: give me the fruit of this recitation of yours.

Verse 50 (12.197.50)

युद्धं मम सदा वाणी याचतीति विकत्थसे । न च युद्धं मया सार्धं किमर्थं याचसे पुनः ॥

yuddhaṃ mama sadā vāṇī yācatīti vikatthase | na ca yuddhaṃ mayā sārdhaṃ kimarthaṃ yācase punaḥ

You boast, "My speech always begs for battle." But there is no fighting between you and me; why do you ask again?

Verse 51 (12.197.51)

वाग्वज्रा ब्राह्मणाः प्रोक्ताः क्षत्रिया बाहुजीविनः । वाग्युद्धं तदिदं तीव्रं मम विप्र त्वया सह ॥

vāgvajrā brāhmaṇāḥ proktāḥ kṣatriyā bāhujīvinaḥ | vāgyuddhaṃ tadidaṃ tīvraṃ mama vipra tvayā saha

Brahmins are said to have words for thunderbolts, and kshatriyas to live by their arms. This is a battle of words between you and me, brahmin, and a fierce one.

Note on the text: Corrected वाग्वज्राब्राह्मणाः → वाग्वज्रा ब्राह्मणाः (two words wrongly run together in Wikisource; CE vāgvajrā brāhmaṇāḥ).

Verse 52 (12.197.52)

सेयमद्य प्रतिज्ञा मे स्वशक्त्या किं प्रदीयताम् । ब्रूहि दास्यामि राजेन्द्र विभवे सति माचिरम् ॥

seyamadya pratijñā me svaśaktyā kiṃ pradīyatām | brūhi dāsyāmi rājendra vibhave sati māciram

This is still my pledge today: what shall be given, as far as I am able? Say it, king of kings; if I have the means, I shall give it without delay.

Verse 53 (12.197.53)

यत्तद्वर्षशतं पूर्णं जप्यं वै जपता त्वया । फलं प्राप्तं तत्प्रयच्छ मम दित्सुर्भवान्यदि ॥

yattadvarṣaśataṃ pūrṇaṃ japyaṃ vai japatā tvayā | phalaṃ prāptaṃ tatprayaccha mama ditsurbhavānyadi

Give me the fruit you have gained by reciting for a full hundred years, if you are willing to give.

Verse 54 (12.197.54)

परमं गृह्यतां तस्य फलं यज्जपितं मया । अर्धं त्वमविचारेण फलं तस्य ह्यवाप्नुहि ॥

paramaṃ gṛhyatāṃ tasya phalaṃ yajjapitaṃ mayā | ardhaṃ tvamavicāreṇa phalaṃ tasya hyavāpnuhi

Let the choicest of the fruit of what I have recited be taken; without any hesitation, take half of that fruit.

Verse 55 (12.197.55)

अथवा सर्वमेवेह मामकं जापकं फलम् । राजन्प्राप्नुहि कामं त्वं यदि सर्वमिहेच्छसि ॥

athavā sarvameveha māmakaṃ jāpakaṃ phalam | rājanprāpnuhi kāmaṃ tvaṃ yadi sarvamihecchasi

Or else, king, take all of the fruit of my recitation as you wish, if it is all of it that you want here.

Verse 56 (12.197.56)

कृतं सर्वेण भद्रं ते जप्यं यद्याचितं मया । स्वस्ति तेऽस्तु गमिष्यामि किंच तस्य फलं वद ॥

kṛtaṃ sarveṇa bhadraṃ te japyaṃ yadyācitaṃ mayā | svasti te'stu gamiṣyāmi kiṃca tasya phalaṃ vada

Enough of "all of it"; blessings on you, for the recitation was all I asked. I shall go; but tell me, what is its fruit?

Verse 57 (12.197.57)

फलप्राप्तिं न जानामि दत्तं यज्जपितं मया । अयं धर्मश्च कालश्च यमो मृत्युश्च साक्षिणः ॥

phalaprāptiṃ na jānāmi dattaṃ yajjapitaṃ mayā | ayaṃ dharmaśca kālaśca yamo mṛtyuśca sākṣiṇaḥ

I do not know what fruit comes of what I recited, for I have given it away. Here are Dharma, Time, Yama and Death as witnesses.

Verse 58 (12.197.58)

अज्ञातमस्य धर्मस्य फलं किं मे करिष्यति । फलं ब्रवीषि धर्मस्य न चेज्जप्यकृतस्य माम् । प्राप्नोतु तत्फलं विप्रो नाहमिच्छे ससंशयम् ॥

ajñātamasya dharmasya phalaṃ kiṃ me kariṣyati | phalaṃ bravīṣi dharmasya na cejjapyakṛtasya mām | prāpnotu tatphalaṃ vipro nāhamicche sasaṃśayam

What can the fruit of a dharma I do not know do for me? You tell me of the fruit of dharma, but not of what the recitation has produced. Let the brahmin keep that fruit; I do not want what is uncertain.

Note on the text: Three lines, as on the page (12-197-58a–c): lines 1 and 3 = CE 12.192.52a, 52c (the alignment found no match because of the added line); line 2 is the CE star passage 12.192.52b*0524_01 (phalaṃ bravīṣi dharmasya na cej japyakṛtasya mām).

Verse 59 (12.197.59)

नाददेऽपरदत्तं वै दत्तं वा चाफलं मया । वाक्यं प्रमाणं राजर्षे ममाद्य तव चैव हि ॥

nādade'paradattaṃ vai dattaṃ vā cāphalaṃ mayā | vākyaṃ pramāṇaṃ rājarṣe mamādya tava caiva hi

I do not take back what has been given away to another, nor do I treat a gift of mine as fruitless. Our word is the proof, royal sage, for me as for you today.

Verse 60 (12.197.60)

सकृदंशो निपतति सकृत्कन्या प्रदीयते । सकृदेव ददानीति त्रीण्येतानि सकृत्सकृत् ॥

sakṛdaṃśo nipatati sakṛtkanyā pradīyate | sakṛdeva dadānīti trīṇyetāni sakṛtsakṛt

A share falls once, a daughter is given once, and "I give" is said once: these three things happen once, and only once.

Note on the text: Corrected प्रदीतये → प्रदीयते (misprint in Wikisource; the verb is garbled; this is the familiar verse sakṛd aṃśo nipatati sakṛt kanyā pradīyate, as in the CE). Both lines are the CE star passage 12.192.53d*0525_01-02 (sakṛd aṃśo nipatati sakṛt kanyā pradīyate / sakṛd eva dadānīti trīṇy etāni sakṛt sakṛt), which is not in the CE's constituted text, so ce_ref is null.

Verse 61 (12.197.61)

नाभिसंधिर्मया जप्ये कृतपूर्वः कदाचन । जप्यस्य राजशार्दूल कथं वेत्स्याम्यहं फलम् ॥

nābhisaṃdhirmayā japye kṛtapūrvaḥ kadācana | japyasya rājaśārdūla kathaṃ vetsyāmyahaṃ phalam

I have never had any thought of reward in my recitation. How, tiger among kings, can I know its fruit?

Verse 62 (12.197.62)

ददस्वेति त्वया चोक्तं दत्तं वाचा फलं मया । न वाचं दूषयिष्यामि सत्यं रक्ष स्थिरो भव ॥

dadasveti tvayā coktaṃ dattaṃ vācā phalaṃ mayā | na vācaṃ dūṣayiṣyāmi satyaṃ rakṣa sthiro bhava

You said "Give," and by my word I gave the fruit. I will not dishonour my word; keep to the truth and be steady.

Verse 63 (12.197.63)

अथैवं वदतो मेऽद्य वचनं न करिष्यसि । महानधर्मो भविता तव राजन्मृषा कृतः ॥

athaivaṃ vadato me'dya vacanaṃ na kariṣyasi | mahānadharmo bhavitā tava rājanmṛṣā kṛtaḥ

If, though I speak thus today, you do not do as I say, then a great wrong will be yours, O king, for having made my word false.

Verse 64 (12.197.64)

न युक्ता तु मृषावाणी त्वया वक्तुमरिंदम । तथा मयाऽप्यभिहितं मिथ्या कर्तुं न शक्यते ॥

na yuktā tu mṛṣāvāṇī tvayā vaktumariṃdama | tathā mayā'pyabhihitaṃ mithyā kartuṃ na śakyate

It is not right for you, subduer of foes, to speak a falsehood; and what I have said cannot be made untrue by me either.

Verse 65 (12.197.65)

संश्रुतं च मया पूर्वं ददानीत्यविचारितम् । तद्गृह्णीष्वाविचारेण यदि सत्ये स्थितो भवान् ॥

saṃśrutaṃ ca mayā pūrvaṃ dadānītyavicāritam | tadgṛhṇīṣvāvicāreṇa yadi satye sthito bhavān

Long ago I promised without reflection, "I shall give." Take it without hesitation, if you stand firm in truth.

Verse 66 (12.197.66)

इहागम्य हि मां राजञ्जाप्यं फलमयाचथाः । तन्मे निसृष्टं गृह्णीष्व भव सत्ये स्थितोऽपि च ॥

ihāgamya hi māṃ rājañjāpyaṃ phalamayācathāḥ | tanme nisṛṣṭaṃ gṛhṇīṣva bhava satye sthito'pi ca

You came here, king, and asked me for the fruit of recitation. That has been given up by me; take it, and stay firm in truth as well.

Note on the text: Corrected सत्येस्थितोपि → सत्ये स्थितोऽपि (misprint in Wikisource; two words run together and the avagraha missing; the CE reads satye sthiro 'pi).

Verse 67 (12.197.67)

नायं लोकोऽस्ति न परो न च पूर्वान्स तारयेत् । कुत एवापरान्राजन्मृषावादपरायणः ॥

nāyaṃ loko'sti na paro na ca pūrvānsa tārayet | kuta evāparānrājanmṛṣāvādaparāyaṇaḥ

For one given to falsehood there is neither this world nor the next, and he cannot save those who came before; how then those who come after, O king?

Verse 68 (12.197.68)

न यज्ञाध्ययने दानं नियमास्तारयन्ति हि । यथा सत्यं परे लोके तथेह पुरुषर्षभ ॥

na yajñādhyayane dānaṃ niyamāstārayanti hi | yathā satyaṃ pare loke tatheha puruṣarṣabha

Neither sacrifice, nor study, nor charity, nor vows can carry a man across as truth does in the next world, best of men, and so it is here also.

Verse 69 (12.197.69)

तपांसि यानि चीर्णानि चरिष्यन्ति च यत्तपः । समाशतैः सहस्रैश्च तत्सत्यान्न विशिष्यते ॥

tapāṃsi yāni cīrṇāni cariṣyanti ca yattapaḥ | samāśataiḥ sahasraiśca tatsatyānna viśiṣyate

The austerities that have been practised, and those that will be, over hundreds and thousands of years: none of them is greater than truth.

Verse 70 (12.197.70)

सत्यमेकं परं ब्रह्म सत्यमेकं परं तपः । सत्यमेकं परो यज्ञः सत्यमेकं परं श्रुतम् ॥

satyamekaṃ paraṃ brahma satyamekaṃ paraṃ tapaḥ | satyamekaṃ paro yajñaḥ satyamekaṃ paraṃ śrutam

Truth alone is the highest Brahman, truth alone is the highest austerity; truth alone is the highest sacrifice, truth alone is the highest learning.

Verse 71 (12.197.71)

सत्यं वेदेषु जागर्ति फलं सत्ये परं स्मृतम् । तपो धर्मो दमश्चैव सर्वं सत्ये प्रतिष्ठितम् ॥

satyaṃ vedeṣu jāgarti phalaṃ satye paraṃ smṛtam | tapo dharmo damaścaiva sarvaṃ satye pratiṣṭhitam

Truth stays awake in the Vedas, and the highest fruit is said to lie in truth. Austerity, dharma and self-control: everything rests on truth.

Verse 72 (12.197.72)

सत्यं वेदास्तथाङ्गानि सत्यं यज्ञास्तथा विधिः । व्रतचर्या तथा सत्यमोंकारः सत्यमेव च ॥

satyaṃ vedāstathāṅgāni satyaṃ yajñāstathā vidhiḥ | vratacaryā tathā satyamoṃkāraḥ satyameva ca

Truth is the Vedas and the Angas; truth is the sacrifices and the rite; truth is the practice of vows, and truth too is the syllable Om.

Verse 73 (12.197.73)

प्राणिनां जननं सत्यं सत्यं सन्ततिरेव च । सत्येन वायुरभ्येति सत्येन तपते रविः ॥

prāṇināṃ jananaṃ satyaṃ satyaṃ santatireva ca | satyena vāyurabhyeti satyena tapate raviḥ

The begetting of creatures is truth, and their continuance is truth. By truth the wind blows, by truth the sun gives heat.

Verse 74 (12.197.74)

सत्येन चाग्निर्दहति स्वर्गः सत्ये प्रतिष्ठितः । सत्यं यज्ञस्तपो वेदाः स्तोभा मन्त्राः सरस्वती ॥

satyena cāgnirdahati svargaḥ satye pratiṣṭhitaḥ | satyaṃ yajñastapo vedāḥ stobhā mantrāḥ sarasvatī

By truth fire burns, and heaven rests on truth. Truth is sacrifice, austerity, the Vedas, the stobhas, the mantras, and Sarasvati.

Verse 75 (12.197.75)

तुलामारोपितो धर्मः सत्यं चैवेति नः श्रुतम् । समां कक्षां धारयतो यः सत्यं ततोऽधिकम् ॥

tulāmāropito dharmaḥ satyaṃ caiveti naḥ śrutam | samāṃ kakṣāṃ dhārayato yaḥ satyaṃ tato'dhikam

We have heard that Dharma and Truth were once set on a balance; held level in the pan, the side with Truth proved the heavier.

Verse 76 (12.197.76)

यतो धर्मस्ततः सत्यं सर्वं सत्येन वर्धते । किमर्थमनृतं कर्म कर्तुं राजंस्त्वमिच्छसि ॥

yato dharmastataḥ satyaṃ sarvaṃ satyena vardhate | kimarthamanṛtaṃ karma kartuṃ rājaṃstvamicchasi

Where there is dharma, there is truth; everything flourishes through truth. Why, O king, do you wish to commit an untrue act?

Verse 77 (12.197.77)

सत्ये कुरु स्थिरं भावं मा राजन्ननृतं कृथाः । कस्मात्त्वमनृतं वाक्यं देहीति कुरुषेऽशुभम् ॥

satye kuru sthiraṃ bhāvaṃ mā rājannanṛtaṃ kṛthāḥ | kasmāttvamanṛtaṃ vākyaṃ dehīti kuruṣe'śubham

Fix your mind firmly on truth, king; do not make a falsehood. Why do you commit the wrong of an untrue statement by saying "Give"?

Verse 78 (12.197.78)

यदि जप्यफलं दत्तं मया नेच्छसि वै नृप । स्वधर्मेभ्यः परिभ्रष्टो लोकाननुचरिष्यसि ॥

yadi japyaphalaṃ dattaṃ mayā necchasi vai nṛpa | svadharmebhyaḥ paribhraṣṭo lokānanucariṣyasi

If, king, you will not accept the fruit of recitation that I have given, you will fall away from your own duties and wander on through other worlds.

Verse 79 (12.197.79)

संश्रुत्य यो न दित्सेत याचित्वा यश्च नेच्छति । उभावानृतिकावेतौ न मृषा कर्तुमर्हसि ॥

saṃśrutya yo na ditseta yācitvā yaśca necchati | ubhāvānṛtikāvetau na mṛṣā kartumarhasi

One who promises and then does not wish to give, and one who asks and then does not wish to take: both of these are liars. You ought not to make it false.

Note on the text: Corrected उभावानृतिकावेतो → उभावानृतिकावेतौ (misprint in Wikisource; short ो for ौ) and मृपा → मृषा (प for ष); CE ānṛtikāv etau, mṛṣā.

Verse 80 (12.197.80)

योद्धव्यं रक्षितव्यं च क्षत्रधर्मः किल द्विज । दातारः क्षत्रियाः प्रोक्ता गृह्णीयां भवतः कथम् ॥

yoddhavyaṃ rakṣitavyaṃ ca kṣatradharmaḥ kila dvija | dātāraḥ kṣatriyāḥ proktā gṛhṇīyāṃ bhavataḥ katham

A kshatriya's dharma, brahmin, is to fight and to protect. Kshatriyas are said to be givers; how could I take from you?

Verse 81 (12.197.81)

न च्छन्दयामि ते राजन्नापि ते गृहमाव्रजम् । इहागम्य तु याचित्वा न गृह्णीषे पुनः कथम् ॥

na cchandayāmi te rājannāpi te gṛhamāvrajam | ihāgamya tu yācitvā na gṛhṇīṣe punaḥ katham

I did not press you, king, nor did I go to your house. You came here and asked; how can you refuse to take it now?

Verse 82 (12.197.82)

अविवादोऽस्तु युवयोर्वित्तं मां धर्ममागतम् । द्विजो दानफलैर्युक्तो राजा सत्यफलेन च ॥

avivādo'stu yuvayorvittaṃ māṃ dharmamāgatam | dvijo dānaphalairyukto rājā satyaphalena ca

Let there be no dispute between you two. Know me, Dharma, as having come here: the brahmin gains the fruits of giving, and the king the fruit of truth.

Verse 83 (12.197.83)

स्वर्गं मां विद्धि राजेन्द्र रूपिणं स्वयमागतम् । अविवादोऽस्तु युवयोरुभौ तुल्यफलौ युवाम् ॥

svargaṃ māṃ viddhi rājendra rūpiṇaṃ svayamāgatam | avivādo'stu yuvayorubhau tulyaphalau yuvām

Know me, king of kings, as Heaven, come in person in visible form. Let there be no dispute between you; you two are of equal reward.

Note on the text: Corrected युवयोरुमौ → युवयोरुभौ (misprint in Wikisource; म for भ; CE ubhau).

Verse 84 (12.197.84)

कृतं स्वर्गेण मे कार्यं गच्छ स्वर्ग यथागतम् । विप्रो यदीच्छते दातुं चीर्णं गृह्णातु मे फलम् ॥

kṛtaṃ svargeṇa me kāryaṃ gaccha svarga yathāgatam | vipro yadīcchate dātuṃ cīrṇaṃ gṛhṇātu me phalam

My purpose is served without Heaven; go back, Heaven, as you came. If the brahmin wishes to give, let him take the fruit of the merit I have practised.

Verse 85 (12.197.85)

बाल्ये यदि स्यादज्ञानान्मया हस्तः प्रसारितः । निवृत्तलक्षणं धर्ममुपासे संहितां जपन् ॥

bālye yadi syādajñānānmayā hastaḥ prasāritaḥ | nivṛttalakṣaṇaṃ dharmamupāse saṃhitāṃ japan

Even if in childhood, through ignorance, my hand was held out to receive, I now follow the dharma marked by withdrawal, reciting the Samhita.

Note on the text: Corrected स्मादज्ञानान् → स्यादज्ञानान् (misprint in Wikisource; म for य; CE syād ajñānān).

Verse 86 (12.197.86)

निवृत्तं मां चिराद्राजन्विप्रलोभयसे कथम् । स्वेन कार्यं करिष्यामि त्वत्तो नेच्छे फलं नृप । तपःस्वाध्यायशीलोऽहं निवृत्तश्च प्रतिग्रहात् ॥

nivṛttaṃ māṃ cirādrājanvipralobhayase katham | svena kāryaṃ kariṣyāmi tvatto necche phalaṃ nṛpa | tapaḥsvādhyāyaśīlo'haṃ nivṛttaśca pratigrahāt

Why, king, do you tempt me, who have long been withdrawn? I shall do my own work; I want no fruit from you. I am devoted to austerity and study, and withdrawn from receiving gifts.

Note on the text: Three lines, as on the page (12-197-86a–c) = CE 12.192.79a, 79c, 79e.

Verse 87 (12.197.87)

यदि विप्र विसृष्टं ते जप्यस्य फलमुत्तमम् । आवयोर्यत्फलं किंचित्सहितं नौ तदस्त्विह ॥

yadi vipra visṛṣṭaṃ te japyasya phalamuttamam | āvayoryatphalaṃ kiṃcitsahitaṃ nau tadastviha

If, brahmin, you have given up the excellent fruit of your recitation, then whatever fruit there is of us two, let it be joint between us here.

Verse 88 (12.197.88)

द्विजाः प्रतिग्रहे युक्ता दातारो राजवंशजाः । यदि धर्मः श्रुतो विप्र सहैव फलमस्तु नौ ॥

dvijāḥ pratigrahe yuktā dātāro rājavaṃśajāḥ | yadi dharmaḥ śruto vipra sahaiva phalamastu nau

Brahmins are inclined to receive, and those born of royal houses are givers. If that is the dharma we have heard, brahmin, let the fruit be ours together.

Note on the text: Corrected क्षुतो → श्रुतो (misprint in Wikisource; क्ष for श्र, which gives a non-word in context; CE śruto).

Verse 89 (12.197.89)

मा वा भूत्सह भोज्यं नौ मदीयं फलमाप्नुहि । प्रतीच्छ मत्कृतं धर्मं यदि ते मय्यनुग्रहः ॥

mā vā bhūtsaha bhojyaṃ nau madīyaṃ phalamāpnuhi | pratīccha matkṛtaṃ dharmaṃ yadi te mayyanugrahaḥ

Or if it cannot be shared in common between us, then take my fruit yourself. Accept the merit I have made, if you feel any kindness toward me.

Verse 90 (12.197.90)

ततो विकृतवेषौ द्वौ पुरुषौ समुपस्थितौ । गृहीत्वाऽन्योन्यमावेष्ठ्य कुचेलावूचतुर्वचः ॥

tato vikṛtaveṣau dvau puruṣau samupasthitau | gṛhītvā'nyonyamāveṣṭhya kucelāvūcaturvacaḥ

Then two men of strange appearance appeared, gripping and clinging to each other, in ragged clothes, and they spoke.

Note on the text: Corrected विकृतवैषौ → विकृतवेषौ (misprint in Wikisource; ै for े). The CE reads vikṛtaceṣṭau; Wikisource's वेष is kept as a recension variant.

Verse 91 (12.197.91)

न मे धारयसीत्येको धारयामीति चापरः । इहास्ति नौ विवादोऽयमयं राजाऽनुशासकः ॥

na me dhārayasītyeko dhārayāmīti cāparaḥ | ihāsti nau vivādo'yamayaṃ rājā'nuśāsakaḥ

One said, "You owe me nothing," and the other said, "I do owe you." "We have a dispute here, and the king is our judge."

Verse 92 (12.197.92)

सत्यं ब्रवीम्यहमिदं न मे धारयते भवान् । अनृतं वदसीह त्वमृणं ते धारयाम्यहम् ॥

satyaṃ bravīmyahamidaṃ na me dhārayate bhavān | anṛtaṃ vadasīha tvamṛṇaṃ te dhārayāmyaham

"I speak the truth: you owe me nothing." "You speak falsely; I owe you a debt."

Verse 93 (12.197.93)

तावुभौ सुभृशं तप्तौ राजानमिदमूचतुः । परीक्ष्यौ तु यथा स्याव नावामिह विगर्हितौ ॥

tāvubhau subhṛśaṃ taptau rājānamidamūcatuḥ | parīkṣyau tu yathā syāva nāvāmiha vigarhitau

Both, deeply distressed, said this to the king: "Let us be examined, so that neither of us is condemned here."

Note on the text: Corrected इदमृचतुः → इदमूचतुः (misprint in Wikisource; ऋ for ऊ; CE idam ūcatuḥ).

Verse 94 (12.197.94)

धारयामि नरव्याघ्र विकृतस्येह गोः फलम् । ददतश्च न गृह्णाति विकृतो मे महीपते ॥

dhārayāmi naravyāghra vikṛtasyeha goḥ phalam | dadataśca na gṛhṇāti vikṛto me mahīpate

I owe, tiger among men, the fruit of a cow to Vikrita here; and though I offer it, Vikrita does not accept it, O lord of the earth.

Note on the text: Corrected घारयामि → धारयामि (misprint in Wikisource; घ for ध; CE dhārayāmi).

Verse 95 (12.197.95)

न मे धारयते किंचिद्विरूपोऽयं नराधिप । मिथ्या ब्रवीत्ययं हि त्वां सत्याभासं नराधिप ॥

na me dhārayate kiṃcidvirūpo'yaṃ narādhipa | mithyā bravītyayaṃ hi tvāṃ satyābhāsaṃ narādhipa

This Virupa owes me nothing, O ruler; he is lying to you, giving a false show of truth.

Verse 96 (12.197.96)

विरूप किं धारयते भवानस्य ब्रवीतु मे । श्रुत्वा तथा करिष्येऽहमिति मे धीयते मनः ॥

virūpa kiṃ dhārayate bhavānasya bravītu me | śrutvā tathā kariṣye'hamiti me dhīyate manaḥ

Virupa, what do you owe him? Tell me. When I have heard, I shall act accordingly; so my mind is set.

Verse 97 (12.197.97)

शृणुष्वावहितो राजन्यथैतद्धारयाम्यहम् । विकृतस्यास्य राजर्षे निखिलेन नराधिप ॥

śṛṇuṣvāvahito rājanyathaitaddhārayāmyaham | vikṛtasyāsya rājarṣe nikhilena narādhipa

Listen attentively, king, to how I owe this to Vikrita here, royal sage, in full, O ruler of men.

Verse 98 (12.197.98)

अनेन धर्मप्राप्त्यर्थं शुभा दत्ता पुराऽनघ । धेनुर्विप्राय राजर्षे तपःस्वाध्यायशीलिने ॥

anena dharmaprāptyarthaṃ śubhā dattā purā'nagha | dhenurviprāya rājarṣe tapaḥsvādhyāyaśīline

Long ago, sinless one, he gave a fine cow to a brahmin devoted to austerity and study, to gain dharma, royal sage.

Verse 99 (12.197.99)

तस्याश्चायं मया राजन्फलमभ्येत्य याचितः । विकृतेन च मे दत्तं विशुद्धेनान्तरात्मना ॥

tasyāścāyaṃ mayā rājanphalamabhyetya yācitaḥ | vikṛtena ca me dattaṃ viśuddhenāntarātmanā

Of that cow's fruit, king, I came and asked him for it; and Vikrita, with a pure inner self, gave it to me.

Verse 100 (12.197.100)

ततो मे सुकृतं कर्म कृतमात्मविशुद्धये । गावौ च कपिले क्रीत्वा वत्सले बहुदोहने ॥

tato me sukṛtaṃ karma kṛtamātmaviśuddhaye | gāvau ca kapile krītvā vatsale bahudohane

Then, for the purification of my own soul, I performed a meritorious act: I bought two tawny cows, fond of their calves and rich in milk.

Verse 101 (12.197.101)

ते चोञ्छवृत्तये राजन्मया समुपवर्जिते । यथाविधि यथाश्रद्धं तदस्याहं पुनः प्रभो ॥

te coñchavṛttaye rājanmayā samupavarjite | yathāvidhi yathāśraddhaṃ tadasyāhaṃ punaḥ prabho

Those two, king, I gave away to a man who lives by gleaning grain, according to the rule and with faith. And now, lord, I owe him that in return.

Verse 102 (12.197.102)

इहाद्यैव प्रयच्छामि गृहीत्वा द्विगुणं फलम् । एवं स्यात्पुरुषव्याघ्र कःशुद्धः कोऽत्र दोषवान् ॥

ihādyaiva prayacchāmi gṛhītvā dviguṇaṃ phalam | evaṃ syātpuruṣavyāghra kaḥśuddhaḥ ko'tra doṣavān

Here and now I offer him the fruit doubled. So now, tiger among men, which of us is in the right, and which at fault?

Note on the text: Corrected द्विगुणां → द्विगुणं (misprint in Wikisource; the feminine ending does not agree with फलम्; CE dviguṇaṃ phalam). The alignment found no match; the lines are CE 12.192.95a, 95c, with variants (इहाद्यैव प्रयच्छामि against ihādya vai … prayacche; एवं स्यात् against ekasyāḥ).

Verse 103 (12.197.103)

एवं विवदमानौ स्वस्त्वामिहाभ्यागतौ नृप । कुरु धर्ममधर्मं वा विनये नौ समादध ॥

evaṃ vivadamānau svastvāmihābhyāgatau nṛpa | kuru dharmamadharmaṃ vā vinaye nau samādadha

Thus quarrelling, we two have come here to you, king. Decide between right and wrong, and set the two of us on our proper course.

Note on the text: Corrected स्वस्त्यामिहाभ्यागतौ → स्वस्त्वामिहाभ्यागतौ (misprint in Wikisource; त्या for त्वा; CE svas tvām ihābhyāgatau).

Verse 104 (12.197.104)

यदि नेच्छति मे दानं यथा दत्तमनेन वै । भवानत्र स्थिरो भूत्वा मार्गे स्थापयिताऽद्य नौ ॥

yadi necchati me dānaṃ yathā dattamanena vai | bhavānatra sthiro bhūtvā mārge sthāpayitā'dya nau

If he does not want my gift, exactly as he himself gave it, then you, standing firm here, must set both of us on the right path today.

Verse 105 (12.197.105)

दीयमानं न गृह्णासि ऋणं कस्मात्त्वमद्य वै । यथैव तेऽभ्यनुज्ञातं यथा गृह्णीष्व माचिरम् ॥

dīyamānaṃ na gṛhṇāsi ṛṇaṃ kasmāttvamadya vai | yathaiva te'bhyanujñātaṃ yathā gṛhṇīṣva māciram

Why do you refuse to take the debt that is being offered to you now? Take it at once, just as you have been permitted.

Verse 106 (12.197.106)

दीयतामित्यनेनोक्तं ददानीति तथा मया । नायं मे धारयत्यत्र गच्छतां यत्र वाञ्छति ॥

dīyatāmityanenoktaṃ dadānīti tathā mayā | nāyaṃ me dhārayatyatra gacchatāṃ yatra vāñchati

He said, "Let it be given," and I said, "I give." But he owes me nothing here; let him go where he wishes.

Verse 107 (12.197.107)

ददतोऽस्य न गृह्णासि विषमं प्रतिभाति मे । दण्ड्यो हि त्वं मम मतो नास्त्यत्र खलु संशयः ॥

dadato'sya na gṛhṇāsi viṣamaṃ pratibhāti me | daṇḍyo hi tvaṃ mama mato nāstyatra khalu saṃśayaḥ

You refuse what is being offered, and that strikes me as improper. In my judgement you deserve punishment; there is no doubt of it.

Note on the text: Corrected दणड्यो → दण्ड्यो (misprint in Wikisource; ण and ड transposed; CE daṇḍyo).

Verse 108 (12.197.108)

मयाऽस्य दत्तं राजर्षे गृह्णीयां तत्कथं पुनः । को ममात्रापराधो मे दण्डमाज्ञापय प्रभो ॥

mayā'sya dattaṃ rājarṣe gṛhṇīyāṃ tatkathaṃ punaḥ | ko mamātrāparādho me daṇḍamājñāpaya prabho

What I have given to him, royal sage, how could I take back? What is my fault in this? If there is a punishment, command it, lord.

Verse 109 (12.197.109)

दीयमानं यदि मया न गृह्णासि कथंचन । नियच्छति त्वां नृपतिरयं धर्मानुशासकः ॥

dīyamānaṃ yadi mayā na gṛhṇāsi kathaṃcana | niyacchati tvāṃ nṛpatirayaṃ dharmānuśāsakaḥ

If you will not take what I offer in any way, then the king, our judge in dharma, will restrain you.

Verse 110 (12.197.110)

स्वयं मया याचितेन दत्तं कथमिहाद्य तत् । गृह्णीयां गच्छतु भवानभ्यनुज्ञां ददानि ते ॥

svayaṃ mayā yācitena dattaṃ kathamihādya tat | gṛhṇīyāṃ gacchatu bhavānabhyanujñāṃ dadāni te

I gave it when he himself asked me; how could I take it back now? You may go, sir; I give you leave.

Verse 111 (12.197.111)

श्रुतमेतत्त्वया राजन्ननयोः कथितं द्वयोः । प्रतिज्ञातं मया यत्ते तद्गृहाणाविचारितम् ॥

śrutametattvayā rājannanayoḥ kathitaṃ dvayoḥ | pratijñātaṃ mayā yatte tadgṛhāṇāvicāritam

You have heard, king, what these two have said. Take, then, without hesitation, what I promised you.

Verse 112 (12.197.112)

प्रस्तुतं सुमहत्कार्यमनयोर्गह्वरं यथा । जापकस्य दृढीकारः कथमेतद्भविष्यति ॥

prastutaṃ sumahatkāryamanayorgahvaraṃ yathā | jāpakasya dṛḍhīkāraḥ kathametadbhaviṣyati

A very weighty matter has come up concerning these two, as dense as a thicket. How is the reciter's resolve to be made good?

Verse 113 (12.197.113)

यदि तावन्न गृह्णामि जापकेनापवर्जितम् । कथं न लिप्येयमहं पापेन महताऽद्य वै ॥

yadi tāvanna gṛhṇāmi jāpakenāpavarjitam | kathaṃ na lipyeyamahaṃ pāpena mahatā'dya vai

If I do not accept what the reciter has given up, how shall I escape being stained today by great sin?

Verse 114 (12.197.114)

तौ चोवाच स राजर्षिः कृतकार्यौ गमिष्यथः । नेदानीं मामिहासाद्य राजधर्मो भवेन्मृषा ॥

tau covāca sa rājarṣiḥ kṛtakāryau gamiṣyathaḥ | nedānīṃ māmihāsādya rājadharmo bhavenmṛṣā

And the royal sage said to the two of them, "You will go, your business done. Now that you have come to me, the king's dharma must not become false."

Note on the text: Speaker corrected to Bhishma: line 1 is narration ("the royal sage said to the two") introducing the king's words in line 2; the input carried राजा over. The CE has a Bhishma heading before the corresponding verse.

Verse 115 (12.197.115)

स्वधर्मः परिपाल्यस्तु राज्ञामिति विनिश्चयः । विप्रधर्मश्च गहनो मामनात्मानमाविशत् ॥

svadharmaḥ paripālyastu rājñāmiti viniścayaḥ | vipradharmaśca gahano māmanātmānamāviśat

It is settled that kings must keep their own dharma; and the brahmin's dharma, hard to fathom, has taken hold of me, though I have not mastered myself.

Verse 116 (12.197.116)

गृहाण धारयेऽहं च याचितं संश्रुतं मया । न चेद्ग्रहीष्यसे राजञ्शपिष्ये त्वां न संशयः ॥

gṛhāṇa dhāraye'haṃ ca yācitaṃ saṃśrutaṃ mayā | na cedgrahīṣyase rājañśapiṣye tvāṃ na saṃśayaḥ

Take it; I owe you what you asked and what I promised. If you will not take it, king, I shall curse you, without doubt.

Note on the text: Corrected न चेद्भहीष्यसे → न चेद्ग्रहीष्यसे (misprint in Wikisource; भ for ग्र; CE na ced grahīṣyase).

Verse 117 (12.197.117)

धिग्राजधर्मं यस्यायं कार्यस्येह विनिश्चयः । इत्यर्थं मे ग्रहीतव्यं कथं तुल्यं भवेदिति ॥

dhigrājadharmaṃ yasyāyaṃ kāryasyeha viniścayaḥ | ityarthaṃ me grahītavyaṃ kathaṃ tulyaṃ bhavediti

Shame on the dharma of kings, by which a matter like this is decided! So I must accept it; but how then could it be made equal between us?

Verse 118 (12.197.118)

एष पाणिरपूर्वं मे निक्षेपार्थं प्रसारितः । यन्मे धारयसे विप्र तदिदानीं प्रदीयताम् ॥

eṣa pāṇirapūrvaṃ me nikṣepārthaṃ prasāritaḥ | yanme dhārayase vipra tadidānīṃ pradīyatām

Here is my hand, stretched out as never before, to receive the deposit. Brahmin, give me now whatever you owe me.

Verse 119 (12.197.119)

संहितां जपता यावान्गुणः कश्चित्कृतो मया । तत्सर्वं प्रतिगृह्णीष्व यदि किंचिदिहास्ति मे ॥

saṃhitāṃ japatā yāvānguṇaḥ kaścitkṛto mayā | tatsarvaṃ pratigṛhṇīṣva yadi kiṃcidihāsti me

Whatever merit I have made by reciting the Samhita, take all of it, if I have any here at all.

Verse 120 (12.197.120)

जलमेतन्निपतितं मम पाणौ द्विजोत्तम । सममस्तु सहैवास्तु प्रतिगृह्णातु वै भवान् ॥

jalametannipatitaṃ mama pāṇau dvijottama | samamastu sahaivāstu pratigṛhṇātu vai bhavān

This water, best of brahmins, has fallen into my palm. Let it be equal; let it be shared; and may you accept it too.

Verse 121 (12.197.121)

कामक्रोधौ विद्धि नौ त्वमावाभ्यां कारितो भवान् । जिज्ञासमानौ युवयोर्मनोत्थं तु द्विजोत्तम ॥

kāmakrodhau viddhi nau tvamāvābhyāṃ kārito bhavān | jijñāsamānau yuvayormanotthaṃ tu dvijottama

Know us two to be Desire and Anger; it was we two who made you act, wishing to learn, best of brahmins, what arose in the minds of you both.

Note on the text: Removed the backtick and the stray quote and double daṇḍa Wikisource prints around line 2 (page label 12-197-121b). Line 1 = CE 12.192.114a; line 2 is the CE star passage 12.192.114b*0526_01 (jijñāsamānau yuvayor manotthaṃ tu dvijottama). The alignment found no match.

Verse 122 (12.197.122)

सहेति च यदुक्तं ते समा लोकास्तवास्य च । नायं धारयते किंचिज्जिज्ञासा त्वत्कृते कृता ॥

saheti ca yaduktaṃ te samā lokāstavāsya ca | nāyaṃ dhārayate kiṃcijjijñāsā tvatkṛte kṛtā

And as to what you said, "together": the worlds are equal for you and for him. This man owes nothing; the inquiry was made for your sake.

Note on the text: Line 1 = CE 12.192.114c (सहेति against sameti); line 2 = CE 12.192.115a. The alignment found no match.

Verse 123 (12.197.123)

कालो धर्मस्तथा मृत्युः कामक्रोधौ तथा युवाम् । सर्वमन्योन्यनिष्कर्षे निकृष्टं पश्यतस्तव ॥

kālo dharmastathā mṛtyuḥ kāmakrodhau tathā yuvām | sarvamanyonyaniṣkarṣe nikṛṣṭaṃ paśyatastava

Time, Dharma and Death, Desire and Anger, and you two: all of it has been drawn out and tried against one another, as you looked on.

Note on the text: Line 1 = CE 12.192.115c; line 2 = CE 12.192.116a (निष्कर्षे निकृष्टम् against nikaṣe nighṛṣṭam, kept as a variant). The alignment found no match.

Verse 124 (12.197.124)

सर्वेषामुपरिस्थानं ब्रह्मणो व्यक्तजन्मनः । युवयोः स्थानमूलं निर्द्वन्द्वममलात्मकम् ॥

sarveṣāmuparisthānaṃ brahmaṇo vyaktajanmanaḥ | yuvayoḥ sthānamūlaṃ nirdvandvamamalātmakam

Above all other places is the abode of Brahma, whose birth is manifest. The foundation of the abode of you two is free of opposites and pure.

Note on the text: Removed the backtick that opens this passage on the page. Both lines are the CE star passage 12.192.116b*0527_01-02 (sarveṣām upari sthānaṃ brahmaṇo 'vyaktajanmanaḥ / yuvayoḥ sthānam atulaṃ nirdvaṃdvam amalātmakam), which is not in the CE's constituted text, so ce_ref is null; Wikisource's व्यक्तजन्मनः and स्थानमूलम् differ from the CE's avyakta- and atulam and are kept as variants.

Verse 125 (12.197.125)

सर्वे गच्छाम यत्र स्वान्स्वाँल्लोकांश्च तथा वयम् । गच्छ लोकाञ्जितान्स्वेन कर्मणा यत्र वाञ्छसि ॥

sarve gacchāma yatra svānsvām̐llokāṃśca tathā vayam | gaccha lokāñjitānsvena karmaṇā yatra vāñchasi

Let all of us go where our own worlds are, as we too shall. Go to the worlds you have won by your own action, wherever you wish.

Note on the text: Removed the stray quote Wikisource prints after line 1, which closes the interpolated passage begun in the previous verse. Line 1 is the CE star passage 12.192.116b*0527_03 (sarve gacchāma yatra svān svāṃl lokāṃś ca tathā vayam); line 2 = CE 12.192.116c. The alignment found no match.

Verse 126 (12.197.126)

ततो धर्मयमाद्यास्ते वाक्यमूचुर्नृपद्विजौ । अस्माकं यः स्मृतो मूर्धा ब्रह्मलोकमिति स्मृतं ॥

tato dharmayamādyāste vākyamūcurnṛpadvijau | asmākaṃ yaḥ smṛto mūrdhā brahmalokamiti smṛtaṃ

Then Dharma, Yama and the others spoke to the king and the brahmin: "What is remembered as our head is the world of Brahma; so it is remembered.

Note on the text: Removed the backtick (and the space after it) that opens this passage on the page, and corrected नपर्द्विजौ → नृपद्विजौ (misprint in Wikisource; the ृ is dropped and the र् misplaced; CE nṛpadvijau). Both lines are the CE star passage 12.192.116d*0528_01-02 (tato dharmayamādyās te vākyam ūcur nṛpadvijau / asmākaṃ yaḥ smṛto mūrdhā brahmalokam iti smṛtam), which is not in the CE's constituted text, so ce_ref is null. Speaker: the narrator, whose line 1 introduces the speech of line 2 and the next verse; the page prints no heading (the input carried विरूप over).

Verse 127 (12.197.127)

तत्रस्थौ हि भवन्तौ हि युवाभ्यां निर्जिता वयम् । युवयोः काम आपन्नस्तत्काम्यमविशङ्कया ॥

tatrasthau hi bhavantau hi yuvābhyāṃ nirjitā vayam | yuvayoḥ kāma āpannastatkāmyamaviśaṅkayā

You two stand there, and we have been conquered by you. Whatever desire has come to you, that desired thing is yours, without any doubt."

Note on the text: Removed the stray quote and double daṇḍa Wikisource prints after the verse, which close the interpolated passage. Both lines are the CE star passage 12.192.116d*0528_03-04 (tatrasthau hi bhavantau hi yuvābhyāṃ nirjitā vayam / yuvayoḥ kāma āpannas tat kāmyam aviśaṅkayā), which is not in the CE's constituted text, so ce_ref is null. Speaker: Dharma, Yama and the others, continuing the speech begun in the previous verse; the page prints no heading (the input carried विरूप over).

Verse 128 (12.197.128)

जापकानां फलावाप्तिर्मया ते संप्रदर्शिता । गतिः स्थानं च लोकाश्च जापकेन यथा जिताः ॥

jāpakānāṃ phalāvāptirmayā te saṃpradarśitā | gatiḥ sthānaṃ ca lokāśca jāpakena yathā jitāḥ

I have shown you, king, how reciters attain their fruit: the path, the station, and the worlds, as a reciter wins them.

Verse 129 (12.197.129)

प्रयाति संहिताध्यायी ब्रह्माणं परमेष्ठिनम् । अथवाऽग्निं समायाति सूर्यमाविशतेऽपि वा ॥

prayāti saṃhitādhyāyī brahmāṇaṃ parameṣṭhinam | athavā'gniṃ samāyāti sūryamāviśate'pi vā

The student of the Samhita goes to Brahma, the Supreme Lord; or he reaches Agni, or enters the Sun.

Verse 130 (12.197.130)

स तैजसेन भावेन यदि तत्र रमत्युत । गुणांस्तेषां समाधत्ते रागेण प्रतिमोहितः ॥

sa taijasena bhāvena yadi tatra ramatyuta | guṇāṃsteṣāṃ samādhatte rāgeṇa pratimohitaḥ

If he takes delight there in that luminous state, he takes on the qualities of those deities, deluded by attachment.

Verse 131 (12.197.131)

एवं सोमे तथा वायौ भूम्याकाशशरीरगः । सरागस्तत्र वसति गुणांस्तेषां समाचरन् ॥

evaṃ some tathā vāyau bhūmyākāśaśarīragaḥ | sarāgastatra vasati guṇāṃsteṣāṃ samācaran

So too with the Moon and with the Wind, and with earth and space as his body: still attached, he dwells there, living out their qualities.

Verse 132 (12.197.132)

अथ तत्र विरागी स परं गच्छत्यसंशयम् । परमव्ययमिच्छन्स तमेवाविशते पुनः ॥

atha tatra virāgī sa paraṃ gacchatyasaṃśayam | paramavyayamicchansa tamevāviśate punaḥ

But if there he becomes free from passion, he goes without doubt to the Supreme; desiring the imperishable Supreme, he enters that very one again.

Verse 133 (12.197.133)

अमृताच्चामृतं प्राप्तः शान्तीभूतो निरात्मवान् । ब्रह्मभूतः स निर्द्वन्द्वः सुखी शान्तो निरामयः ॥

amṛtāccāmṛtaṃ prāptaḥ śāntībhūto nirātmavān | brahmabhūtaḥ sa nirdvandvaḥ sukhī śānto nirāmayaḥ

From the immortal he reaches the immortal; become tranquil and free of self, he is Brahman itself, beyond the pairs of opposites, happy, peaceful, free of ailment.

Verse 134 (12.197.134)

ब्रह्मस्थानमनावर्तमेकमक्षरसंज्ञकम् । अदुःखमजरं शान्तं स्थानं तत्प्रतिपद्यते ॥

brahmasthānamanāvartamekamakṣarasaṃjñakam | aduḥkhamajaraṃ śāntaṃ sthānaṃ tatpratipadyate

The abode of Brahman from which there is no return, the one called the Imperishable, without sorrow, ageless and peaceful: that abode he attains.

Verse 135 (12.197.135)

चतुर्भिर्लक्षणैर्हीनं तथा षड्भिः सषोडशैः । पुरुषं तमतिक्रम्य आकाशं प्रतिपद्यते ॥

caturbhirlakṣaṇairhīnaṃ tathā ṣaḍbhiḥ saṣoḍaśaiḥ | puruṣaṃ tamatikramya ākāśaṃ pratipadyate

Free of the four marks, and of six together with sixteen, he passes beyond the Person and reaches the ether.

Note on the text: Corrected पड्भिः → षड्भिः (misprint in Wikisource; प for ष; CE ṣaḍbhiḥ).

Verse 136 (12.197.136)

अथ नेच्छति रागात्मा सर्वं तदधितिष्ठति । यच्च प्रार्थयते तच्च मनसा प्रतिपद्यते ॥

atha necchati rāgātmā sarvaṃ tadadhitiṣṭhati | yacca prārthayate tacca manasā pratipadyate

But if one of passionate nature does not wish for it, he presides over all that; and whatever he longs for, he attains by mind.

Verse 137 (12.197.137)

अथवा चेक्षते लोकान्सर्वान्निरयसंज्ञितान् । निस्पृहः सर्वतो मुक्तस्तत्र वै रमते सुखम् ॥

athavā cekṣate lokānsarvānnirayasaṃjñitān | nispṛhaḥ sarvato muktastatra vai ramate sukham

Or, free of longing and wholly released, he beholds all the worlds called hells, and there he delights in happiness.

Verse 138 (12.197.138)

एवमेषा महाराज जापकस्य गतिर्यथा । एतत्ते सर्वमाख्यातं किं भूयः श्रोतुमर्हसि ॥

evameṣā mahārāja jāpakasya gatiryathā | etatte sarvamākhyātaṃ kiṃ bhūyaḥ śrotumarhasi

Thus, great king, such is the destiny of the reciter. All this has been told to you; what more do you wish to hear?