The Teacher's Instruction on the Purusha and Nature

Verse 1 (12.212.1)

योगं मे परमं तात मोक्षस्य वद भारत । तमहं तत्त्वतो ज्ञातुमिच्छामि वदतां वर ॥

yogaṃ me paramaṃ tāta mokṣasya vada bhārata | tamahaṃ tattvato jñātumicchāmi vadatāṃ vara

Father, tell me the supreme yoga of liberation, O Bharata. I wish to know it in its truth, O best of speakers.

Note on the text: Corrected वदभारत → वद भारत (misprint in Wikisource; two words run together; CE vada bhārata); Corrected वदतांवर → वदतां वर (misprint in Wikisource; two words run together; CE vadatāṃ vara); Lines = CE 12.203.1a, 12.203.1c.

Verse 2 (12.212.2)

भूयोपि ज्ञानसद्भावे स्थित्यर्थं त्वां ब्रवीम्यहम् । अचिन्त्यं वासुदेवाख्यं तस्मात्प्रब्रूहि सत्तम ॥

bhūyopi jñānasadbhāve sthityarthaṃ tvāṃ bravīmyaham | acintyaṃ vāsudevākhyaṃ tasmātprabrūhi sattama

Again, so that I may be established in the true nature of knowledge, I ask you. Tell me, best of men, of the inconceivable one called Vasudeva.

Note on the text: Removed stray wiki marks (backtick / quote / brackets / doubled daṇḍa) printed with the passage; Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.1d*0558 (01–02).

Verse 3 (12.212.3)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । संवादं मोक्षसंयुक्तं शिष्यस्य गुरुणा सह ॥

atrāpyudāharantīmamitihāsaṃ purātanam | saṃvādaṃ mokṣasaṃyuktaṃ śiṣyasya guruṇā saha

On this they recall an ancient account, a dialogue on liberation between a disciple and his teacher.

Note on the text: Corrected प्युदाह न्तीमम → प्युदाहरन्तीमम (misprint in Wikisource; dropped र and stray space, as in the critical edition udāharantīmam); Lines = CE 12.203.2a, 12.203.2c.

Verse 4 (12.212.4)

कश्चिद्ब्राह्मणमासीनमाचार्यमृषिसत्तमम् । तेजोराशिं महात्मानं सत्यसन्धं जितेन्द्रियम् ॥

kaścidbrāhmaṇamāsīnamācāryamṛṣisattamam | tejorāśiṃ mahātmānaṃ satyasandhaṃ jitendriyam

A certain Brahmin, a teacher, best of sages, was seated there: a mass of radiance, great-souled, true to his word, master of his senses.

Note on the text: Line 1 = CE 12.203.3a; line 2 is the CE star line 12.203.3b*0559_01 (tejorāśiṃ mahātmānaṃ satyasaṃdhaṃ jitendriyam), which the CE does not include in its constituted text.

Verse 5 (12.212.5)

शिष्यः परममेधावी श्रेयोर्थी सुसमाहितः । चरणावुपसंगृह्य स्थितः प्राञ्जलिरब्रवीत् ॥

śiṣyaḥ paramamedhāvī śreyorthī susamāhitaḥ | caraṇāvupasaṃgṛhya sthitaḥ prāñjalirabravīt

A disciple of excellent intelligence, seeking his own good and fully composed, clasped the teacher's feet and, standing with joined palms, said:

Note on the text: Lines = CE 12.203.3c, 12.203.3e.

Verse 6 (12.212.6)

उपासनात्प्रसन्नोऽसि यदि वै भगवन्मम । संशयो मे महान्कश्चित्तं मे व्याख्यातुमर्हसि । कुतश्चाहं कुतश्च त्वं तत्सम्यग्ब्रूहि यत्परम् ॥

upāsanātprasanno'si yadi vai bhagavanmama | saṃśayo me mahānkaścittaṃ me vyākhyātumarhasi | kutaścāhaṃ kutaśca tvaṃ tatsamyagbrūhi yatparam

"Venerable sir, if you are pleased with my service, I have one great doubt, and you ought to explain it to me. Whence am I and whence are you? Tell me that fully, that which is supreme."

Note on the text: The page prints no heading here: this is the disciple speaking (the narration in the previous verse introduces him), so it is given to the disciple; Lines = CE 12.203.4a, 12.203.4c, 12.203.5a.

Verse 7 (12.212.7)

कथं च सर्वभूतेषु समेषु द्विजसत्तम । सम्यग्वृत्ता निवर्तन्ते विपरीताः क्षयोदयाः ॥

kathaṃ ca sarvabhūteṣu sameṣu dvijasattama | samyagvṛttā nivartante viparītāḥ kṣayodayāḥ

"And how is it, best of the twice-born, that among all beings, though they are alike, decline and rise, which proceed rightly, come out reversed?"

Note on the text: Lines = CE 12.203.5c, 12.203.5e.

Verse 8 (12.212.8)

वेदेषु चापि यद्वाक्यं लौकिकं व्यापकं च यत् । एतद्विद्वन्यथातत्त्वं सर्वं व्याख्यातुमर्हसि ॥

vedeṣu cāpi yadvākyaṃ laukikaṃ vyāpakaṃ ca yat | etadvidvanyathātattvaṃ sarvaṃ vyākhyātumarhasi

"And whatever is said in the Vedas, whether of the world or all-pervading: all this, O learned one, you ought to explain as it truly is."

Verse 9 (12.212.9)

शृणु शिष्य महाप्राज्ञ ब्रह्मगुह्यमिदं परम् । अध्यात्मं सर्वभूतानामागमानां च यद्वसु ॥

śṛṇu śiṣya mahāprājña brahmaguhyamidaṃ param | adhyātmaṃ sarvabhūtānāmāgamānāṃ ca yadvasu

Listen, disciple of great wisdom, to this supreme secret of Brahman: the inner self of all beings, and the wealth of the sacred traditions.

Verse 10 (12.212.10)

वासुदेवः सर्वमिदं विश्वस्य ब्रह्मणो मुखम् । सत्यं दानं तपो यज्ञस्तितिक्षा दम आर्जवम् ॥

vāsudevaḥ sarvamidaṃ viśvasya brahmaṇo mukham | satyaṃ dānaṃ tapo yajñastitikṣā dama ārjavam

Vasudeva is all this; he is the mouth of Brahman and of the universe. He is truth, giving, austerity, sacrifice, forbearance, self-control and uprightness.

Note on the text: Corrected ब्रह्मणो सुखम् → ब्रह्मणो मुखम् (misprint in Wikisource; स for म, 'the mouth of Brahman', as in the critical edition brahmaṇo mukham and the page's own gloss); Lines = CE 12.203.8a, 12.203.8c (तपो यज्ञः is a variant of the CE atho yajñaḥ); the CE star line 12.203.8b*0560_01 is not on the page; not added.

Verse 11 (12.212.11)

पुरुषं सनातनं विष्णुं यं तं वेदविदो विदुः । सर्गप्रलयकर्तारमव्यक्तं ब्रह्म शाश्वतम् ॥

puruṣaṃ sanātanaṃ viṣṇuṃ yaṃ taṃ vedavido viduḥ | sargapralayakartāramavyaktaṃ brahma śāśvatam

He is the eternal Person, Vishnu, whom those who know the Veda know: the creator and dissolver, the unmanifest, eternal Brahman.

Note on the text: Lines = CE 12.203.9a, 12.203.9c (यं तं against yat tad is a variant).

Verse 12 (12.212.12)

तदिदं ब्रह्म वार्ष्णेयमितिहासं शृणुष्व मे । ब्राह्मणो ब्राह्मणैः श्राव्यो राजन्यः क्षत्रियैस्तथा ॥

tadidaṃ brahma vārṣṇeyamitihāsaṃ śṛṇuṣva me | brāhmaṇo brāhmaṇaiḥ śrāvyo rājanyaḥ kṣatriyaistathā

Listen to me about this Brahman, the account of the Vrishni hero. A Brahmin should hear it from Brahmins, and a kshatriya likewise from kshatriyas,

Note on the text: Corrected वार्ष्णोयम → वार्ष्णेयम (misprint in Wikisource; ओ for ए, "of the Vrishni hero", as in the critical edition vārṣṇeyam); Corrected क्षत्रियैस्तता → क्षत्रियैस्तथा (misprint in Wikisource; ता for था, as in the critical edition kṣatriyais tathā); Lines = CE 12.203.9e, 12.203.10a.

Verse 13 (12.212.13)

वैश्यो वैश्यैस्तथा श्राव्यः शूद्रः शूद्रैर्महामनाः । माहात्म्यं देवदेवस्य विष्णोरमिततेजसः ॥

vaiśyo vaiśyaistathā śrāvyaḥ śūdraḥ śūdrairmahāmanāḥ | māhātmyaṃ devadevasya viṣṇoramitatejasaḥ

a vaishya from vaishyas, and a shudra of noble mind from shudras: the greatness of Vishnu, god of gods, of immeasurable splendour.

Note on the text: Removed the square brackets Wikisource prints around line 1 and the stray daṇḍa after them; Line 1 is the CE star line 12.203.10b*0561_01 (vaiśyo vaiśyais tathā śrāvyaḥ śūdraḥ śūdrair mahāmanāḥ), which the CE does not include in its constituted text; line 2 = CE 12.203.10c.

Verse 14 (12.212.14)

अर्हस्त्वमसि कल्याण वार्ष्णेयाध्यात्ममुत्तमम् ॥

arhastvamasi kalyāṇa vārṣṇeyādhyātmamuttamam

You are worthy, O good one, of this supreme teaching on the Self concerning the Vrishni hero.

Note on the text: Corrected कल्याणं → कल्याण (misprint in Wikisource; stray anusvara on the vocative, as in the critical edition kalyāṇa); Line 1 = CE 12.203.10e in its first half; the second half वार्ष्णेयाध्यात्ममुत्तमम् is the vulgate reading (the CE has vārṣṇeyaṃ śṛṇu yat param), kept as a variant.

Verse 15 (12.212.15)

यमच्युतं परं नित्यं लिङ्गहीनं च निर्मलम् । निर्वाणममृतं श्रीमत्तद्विष्णोः परमं पदम् ॥

yamacyutaṃ paraṃ nityaṃ liṅgahīnaṃ ca nirmalam | nirvāṇamamṛtaṃ śrīmattadviṣṇoḥ paramaṃ padam

Him, the unfallen, supreme, eternal, without any mark, spotless, who is extinction and immortality, the glorious one: that is Vishnu's highest state.

Note on the text: Removed stray wiki marks (backtick / quote / brackets / doubled daṇḍa) printed with the passage; Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.10f*0562 (lines 01–02).

Verse 16 (12.212.16)

भवे च भेदवद्भिन्नं प्रदानं गुणकारकम् । तस्मिन्न सज्यते नित्यं स एष पुरुषोऽपरः ॥

bhave ca bhedavadbhinnaṃ pradānaṃ guṇakārakam | tasminna sajyate nityaṃ sa eṣa puruṣo'paraḥ

In the world of becoming, primal matter, which produces the qualities, appears divided into differences; yet he never clings to it. He is the other Purusha.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.10f*0562 (lines 03–04).

Verse 17 (12.212.17)

पुरुषाधिष्ठितं नित्यं प्रधानं ब्रह्म कारणम् । कालस्वरूपं रूपेण विष्णुना प्रभविष्णुना ॥

puruṣādhiṣṭhitaṃ nityaṃ pradhānaṃ brahma kāraṇam | kālasvarūpaṃ rūpeṇa viṣṇunā prabhaviṣṇunā

Brahman, the cause, primal nature, is ever presided over by the Purusha; in its form as Time it is acted upon by Vishnu, the all-powerful.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.10f*0562 (lines 05–06).

Verse 18 (12.212.18)

क्षोभ्यमाणं सृजत्येव नानाभूतानि भागशः । तद्दृष्ट्वा पुरुषोऽतत्वं साक्षीभूत्वा प्रवर्तते । तत्प्रविश्य यथायोगमभिन्नो भिन्नलक्षणः ॥

kṣobhyamāṇaṃ sṛjatyeva nānābhūtāni bhāgaśaḥ | taddṛṣṭvā puruṣo'tatvaṃ sākṣībhūtvā pravartate | tatpraviśya yathāyogamabhinno bhinnalakṣaṇaḥ

When stirred, it creates beings of many kinds, each in its portion. Seeing that unreal thing, the Purusha remains as a witness; having entered it as fits, though undivided he has divided marks.

Note on the text: Corrected पुरुषोतत्वं → पुरुषोऽतत्वं (misprint in Wikisource; missing avagraha, which flips the sense; the critical edition reads puruṣo 'tattvaṃ); Removed stray wiki marks (backtick / quote / brackets / doubled daṇḍa) printed with the passage; Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.10f*0562 (lines 07–09).

Verse 19 (12.212.19)

कालचक्रमनाद्यन्तं भावाभावस्वलक्षणम् । त्रैलोक्ये सर्वभूतेषु चक्रवत्परिवर्तते ॥

kālacakramanādyantaṃ bhāvābhāvasvalakṣaṇam | trailokye sarvabhūteṣu cakravatparivartate

The wheel of Time, without beginning or end, whose marks are existence and non-existence, turns like a wheel among all beings in the three worlds.

Verse 20 (12.212.20)

यत्तदक्षरमव्यक्तममृतं ब्रह्म शाश्वतम् । वदन्ति पुरुषव्याघ्र केशवं पुरुषर्षभम् ॥

yattadakṣaramavyaktamamṛtaṃ brahma śāśvatam | vadanti puruṣavyāghra keśavaṃ puruṣarṣabham

That which is the imperishable, unmanifest, immortal, eternal Brahman, they call Keshava, tiger among men, bull among men.

Verse 21 (12.212.21)

तदक्षरमचिन्त्यं वै भिन्नरूपेण दृश्यते । पश्य कालाख्यमनिशं न चोष्णं नातिशीतलम् ॥

tadakṣaramacintyaṃ vai bhinnarūpeṇa dṛśyate | paśya kālākhyamaniśaṃ na coṣṇaṃ nātiśītalam

That imperishable, inconceivable one is seen in different forms. See what is called Time: ceaseless, neither hot nor very cold.

Note on the text: Removed stray wiki marks (backtick / quote / brackets / doubled daṇḍa) printed with the passage; Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.12d*0563 (lines 01–02).

Verse 22 (12.212.22)

न सन्त्येते गुणास्तस्मिंस्तथा तस्मात्प्रवर्तते । शीतलोऽयमनुप्राप्तः कालो ग्रीष्मस्तथैव च ॥

na santyete guṇāstasmiṃstathā tasmātpravartate | śītalo'yamanuprāptaḥ kālo grīṣmastathaiva ca

These qualities are not in him, yet from him they proceed: now the cool season has come, and likewise the season of heat.

Note on the text: Corrected तस्मिंतथा → तस्मिंस्तथा (misprint in Wikisource; dropped स, as in the critical edition tasmiṃs tathā); Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.12d*0563 (lines 03–04).

Verse 23 (12.212.23)

वक्ष्यन्ति सर्वभूतानि ह्येते सूर्योदयं प्रति । आगच्छन्ति निवर्तन्ति स कालो गुणराशयः ॥

vakṣyanti sarvabhūtāni hyete sūryodayaṃ prati | āgacchanti nivartanti sa kālo guṇarāśayaḥ

All beings will speak of these in relation to the rising of the sun; they come and go. That Time is a mass of qualities.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.12d*0563 (lines 05–06).

Verse 24 (12.212.24)

न चैव प्रकृतिस्थेन कालयुक्तेन नित्यशः । गुणैः संभोगमरतिस्तत्वविज्ञानकोविदम् । पुरुषाधिष्ठिता नित्यं प्रकृतिः सूयते परा ॥

na caiva prakṛtisthena kālayuktena nityaśaḥ | guṇaiḥ saṃbhogamaratistatvavijñānakovidam | puruṣādhiṣṭhitā nityaṃ prakṛtiḥ sūyate parā

For one who abides in nature and is ever joined with Time there is no delight in the qualities, and none for one skilled in the knowledge of truth. Supreme Nature, ever governed by the Purusha, brings forth.

Note on the text: Removed stray wiki marks (backtick / quote / brackets / doubled daṇḍa) printed with the passage; Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.12d*0563 (lines 07–09).

Verse 25 (12.212.25)

पितॄन्देवानृषींश्चैव तथा वै यक्षराक्षसान् । नागासुरमनुष्यांश्च सृजते मनसाऽव्ययः ॥

pitṝndevānṛṣīṃścaiva tathā vai yakṣarākṣasān | nāgāsuramanuṣyāṃśca sṛjate manasā'vyayaḥ

The imperishable one creates by his mind the ancestors, gods and sages, likewise the yakshas and rakshasas, the nagas, asuras and men.

Verse 26 (12.212.26)

तथैव वेदशास्त्राणि लोकधर्मांश्च शाश्वतान् । प्रलये प्रकृतिं यातान्युगादौ सृजते पुनः ॥

tathaiva vedaśāstrāṇi lokadharmāṃśca śāśvatān | pralaye prakṛtiṃ yātānyugādau sṛjate punaḥ

So too, at the beginning of the age he creates again the Vedas, the sciences and the eternal laws of the world, which had gone into nature at the dissolution.

Verse 27 (12.212.27)

यथर्तुष्वृतुलिङ्गानि नानारूपाणि पर्यये । दृश्यन्ते तानि तान्येव तथा भावा युगादिषु ॥

yathartuṣvṛtuliṅgāni nānārūpāṇi paryaye | dṛśyante tāni tānyeva tathā bhāvā yugādiṣu

As in the seasons the signs of each season, of many forms, are seen to recur in their turn, the very same ones, so too the states of being at the beginnings of the ages.

Verse 28 (12.212.28)

अथ यद्यद्यदा भावि कालयोगाद्युगादिषु । तत्तदुत्पद्यते ज्ञानं लोकयात्राविधानजम् ॥

atha yadyadyadā bhāvi kālayogādyugādiṣu | tattadutpadyate jñānaṃ lokayātrāvidhānajam

Whatever is to come into being at the beginnings of the ages, through the working of Time, the corresponding knowledge arises, born of the ordering of the course of the world.

Verse 29 (12.212.29)

श्रुतिरेषा समाख्याता तदर्थं कारणात्मना । अनाम्नायविधानाद्वै वेदा ह्यन्तर्हिता यथा ॥

śrutireṣā samākhyātā tadarthaṃ kāraṇātmanā | anāmnāyavidhānādvai vedā hyantarhitā yathā

This is what is called Shruti, for that purpose, through the causal self; because the order of tradition lapses, the Vedas become as if hidden.

Note on the text: Removed stray wiki marks (backtick / quote / brackets / doubled daṇḍa) printed with the passage; Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.16d*0564 (lines 01–02).

Verse 30 (12.212.30)

युगान्ते ह्यस्तभूतानि शास्त्राणि विविधानि च । सर्वसत्वविनाशाद्वै जीवात्मनित्यया स्मृताः । अन्यस्मिन्नण्डसद्भावे वर्तमानानि नित्यशः ॥

yugānte hyastabhūtāni śāstrāṇi vividhāni ca | sarvasatvavināśādvai jīvātmanityayā smṛtāḥ | anyasminnaṇḍasadbhāve vartamānāni nityaśaḥ

At the end of the age the beings and the various sciences set; with the destruction of all creatures they are held in memory through the eternity of the living self, and they go on ever in the existence of another egg.

Note on the text: Corrected सर्वसत्वविना द्वै → सर्वसत्वविनाशाद्वै (misprint in Wikisource; dropped syllable शा; the critical edition reads sarvasattvavinā[śā]d vai, with śā supplied in brackets); Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.16d*0564 (lines 03–05).

Verse 31 (12.212.31)

युगान्तेऽन्तर्हितान्वेदान्सेतिहासान्महर्षयः । लेभिरे तपसा पूर्वमनुज्ञाताः स्वयंभुवा ॥

yugānte'ntarhitānvedānsetihāsānmaharṣayaḥ | lebhire tapasā pūrvamanujñātāḥ svayaṃbhuvā

At the end of the age the great sages, permitted by the Self-born, obtained again by austerity the Vedas and the Itihasas that had vanished.

Verse 32 (12.212.32)

नियोगाद्ब्रह्मणो विप्रा लोकतन्त्रप्रवर्तकाः । वेदविद्भगवान्ब्रह्मा वेदाङ्गानि बृहस्पतिः । भार्गवो नीतिशास्त्रं तु जगाद जगतो हितम् ॥

niyogādbrahmaṇo viprā lokatantrapravartakāḥ | vedavidbhagavānbrahmā vedāṅgāni bṛhaspatiḥ | bhārgavo nītiśāstraṃ tu jagāda jagato hitam

By the command of Brahma the Brahmins became the founders of the order of the world. The blessed Brahma, knower of the Veda, set forth the Vedas, Brihaspati the Vedangas, and Bhargava declared the science of polity for the good of the world.

Note on the text: Removed stray wiki marks (backtick / quote / brackets / doubled daṇḍa) printed with the passage; Line 1 is the CE star line 12.203.17d*0565_01 (niyogād brahmaṇo viprā lokatantrapravartakāḥ), not in its constituted text; lines 2-3 = CE 12.203.18a, 12.203.18c (वेदविद्भगवान्ब्रह्मा and भार्गवो नीतिशास्त्रं तु are variants of vedavid veda bhagavān and bhārgavo nītiśāstraṃ ca).

Verse 33 (12.212.33)

गान्धर्वं नारदो वेद भरद्वाजो धनुर्ग्रहम् । देवर्षिचरितं गर्गः कृष्णात्रेयश्चिकित्सितम् ॥

gāndharvaṃ nārado veda bharadvājo dhanurgraham | devarṣicaritaṃ gargaḥ kṛṣṇātreyaścikitsitam

Narada knew music, Bharadvaja the handling of the bow, Garga the lives of the divine sages, and Krishnatreya medicine.

Note on the text: Corrected गर्गो कृष्णात्रेय → गर्गः कृष्णात्रेय (misprint in Wikisource; ओ for visarga, as the following word begins with a consonant; the critical edition reads gārgyaḥ, Garga is the vulgate reading); Lines = CE 12.203.19a, 12.203.19c.

Verse 34 (12.212.34)

न्यायतन्त्रं हि कार्त्स्न्येन गौतमो वेद तत्वतः । वेदान्तकर्मयोगं च वेदविद्ब्रह्मविद्विभुः । द्वैपायनो निजग्राह शिल्पशास्त्रं भृगुः पुनः ॥

nyāyatantraṃ hi kārtsnyena gautamo veda tatvataḥ | vedāntakarmayogaṃ ca vedavidbrahmavidvibhuḥ | dvaipāyano nijagrāha śilpaśāstraṃ bhṛguḥ punaḥ

Gautama knew in truth the whole system of reasoning; the all-pervading Dvaipayana, knower of the Veda and of Brahman, took up the Vedanta and the yoga of action; and Bhrigu took up the science of the crafts.

Note on the text: Corrected वेदान्तकर्मायोगं → वेदान्तकर्मयोगं (misprint in Wikisource; stray ā, as in the critical edition vedāntakarmayogaṃ); Removed stray wiki marks (backtick / quote / brackets / doubled daṇḍa) printed with the passage; Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.19d*0566 (lines 01–03).

Verse 35 (12.212.35)

न्यायतन्त्राण्यनेकानि तैस्तैरुक्तानि वादिभिः । हेत्वागमसदाचारैर्यदुक्तं तदुपास्यते ॥

nyāyatantrāṇyanekāni taistairuktāni vādibhiḥ | hetvāgamasadācārairyaduktaṃ tadupāsyate

Many systems of reasoning have been taught by those several disputants; what is established by reason, scripture and good conduct is the one to be followed.

Note on the text: Corrected तस्तैरुक्तानि → तैस्तैरुक्तानि (misprint in Wikisource; garbled, as in the critical edition tais tair uktāni).

Verse 36 (12.212.36)

अनाद्यं तत्परं ब्रह्म न देवा नर्षयो विदुः । एकस्तद्वेद भगवान्धाता नारायणः प्रभुः ॥

anādyaṃ tatparaṃ brahma na devā narṣayo viduḥ | ekastadveda bhagavāndhātā nārāyaṇaḥ prabhuḥ

That supreme Brahman, without beginning, neither the gods nor the sages know. One alone knows it: the Lord Narayana, the Establisher, the master.

Note on the text: Lines = CE 12.203.21a, 12.203.21c (तत्परं against yat paraṃ is a variant).

Verse 37 (12.212.37)

नारायणादृषिगणास्तथा मुख्याः सुरासुराः । राजर्षयः पुराणाश्च परमं दुःखभेषजम् । वक्ष्येऽहं तव यत्प्राप्तमृषेर्द्वैपायनान्मया ॥

nārāyaṇādṛṣigaṇāstathā mukhyāḥ surāsurāḥ | rājarṣayaḥ purāṇāśca paramaṃ duḥkhabheṣajam | vakṣye'haṃ tava yatprāptamṛṣerdvaipāyanānmayā

From Narayana come the hosts of sages, the chief gods and demons, the royal sages and the ancients, the supreme remedy for sorrow. I shall tell you what I myself received from the sage Dvaipayana.

Note on the text: Corrected दुःखभेषडम् → दुःखभेषजम् (misprint in Wikisource; ड for ज, "remedy for sorrow", as in the critical edition duḥkhabheṣajam); Corrected मृषेद्वैपोयनान्मया → मृषेर्द्वैपायनान्मया (misprint in Wikisource; dropped र and ो for ा, as in the critical edition ṛṣer dvaipāyanān mayā); Removed stray wiki marks (backtick / quote / brackets / doubled daṇḍa) printed with the passage; Lines 1-2 = CE 12.203.22a, 12.203.22c; line 3 is the CE star line 12.203.22d*0567_01 (vakṣye 'haṃ tava yat prāptam ṛṣer dvaipāyanān mayā), not in its constituted text.

Verse 38 (12.212.38)

पुरुषाधिष्ठितान्भावान्प्रकृतिः सूयते यदा । हेतुयुक्तमतः पूर्वं जगत्संपरिवर्तते ॥

puruṣādhiṣṭhitānbhāvānprakṛtiḥ sūyate yadā | hetuyuktamataḥ pūrvaṃ jagatsaṃparivartate

When Nature brings forth the entities presided over by the Purusha, from then on, as before, the world goes round, bound by cause.

Note on the text: Lines = CE 12.203.23a, 12.203.23c, with variant wording.

Verse 39 (12.212.39)

दीपादन्ये यथा दीपाः प्रवर्तन्ते सहस्रशः । प्रकृतिः सूयते तद्वदानन्त्यान्नापचीयते ॥

dīpādanye yathā dīpāḥ pravartante sahasraśaḥ | prakṛtiḥ sūyate tadvadānantyānnāpacīyate

As thousands of lamps are kindled from one lamp, so Nature brings forth; because of its infinity it is not diminished.

Note on the text: Corrected सद्वदानन्त्यान् → तद्वदानन्त्यान् (misprint in Wikisource; स for त, "so also", as in the critical edition tadvad); Lines = CE 12.203.24a, 12.203.24c (सूयते against sṛjate is a variant).

Verse 40 (12.212.40)

अव्यक्तकर्मजा बुद्धिरहंकारं प्रसूयते । आकाशं चाप्यहंकाराद्वायुराकाशसंभवः ॥

avyaktakarmajā buddhirahaṃkāraṃ prasūyate | ākāśaṃ cāpyahaṃkārādvāyurākāśasaṃbhavaḥ

Intellect, born of the action of the Unmanifest, gives birth to egoism. From egoism comes ether, and from ether air arises.

Verse 41 (12.212.41)

वायोस्तेजस्ततश्चापोऽद्भ्योऽथ वसुधोद्गता । मूलप्रकृतयो ह्यष्टौ जगदेतास्ववस्थितम् ॥

vāyostejastataścāpo'dbhyo'tha vasudhodgatā | mūlaprakṛtayo hyaṣṭau jagadetāsvavasthitam

From air comes fire, then water, and from water the earth arose. These are the eight root natures, and in them the world abides.

Note on the text: Corrected चाप अद्भ्योऽथ → चापोऽद्भ्योऽथ (misprint in Wikisource; missing visarga/sandhi, "then water, from water"; the critical edition reads cāpas tv adbhyo hi); Lines = CE 12.203.26a, 12.203.26c.

Verse 42 (12.212.42)

ज्ञानेन्द्रियाण्यतः पञ्च पञ्च कर्मेन्द्रियाण्यपि । विषयाः पञ्च चैकं च विकाराः षोडशं मनः ॥

jñānendriyāṇyataḥ pañca pañca karmendriyāṇyapi | viṣayāḥ pañca caikaṃ ca vikārāḥ ṣoḍaśaṃ manaḥ

Then come the five organs of knowledge and the five organs of action, the five objects, and one more, the sixteen modifications, of which mind is the sixteenth.

Note on the text: Lines = CE 12.203.27a, 12.203.27c.

Verse 43 (12.212.43)

श्रोत्रं त्वक्चक्षुषी जिह्वा घ्राणं ज्ञानेन्द्रियाण्यपि । पादौ पायुरुपस्थश्च हस्तौ वाक्कर्मणी अपि ॥

śrotraṃ tvakcakṣuṣī jihvā ghrāṇaṃ jñānendriyāṇyapi | pādau pāyurupasthaśca hastau vākkarmaṇī api

Ear, skin, the two eyes, tongue and nose are the organs of knowledge; the feet, the organ of excretion, the organ of generation, the two hands and speech are the organs of action.

Note on the text: Corrected ज्ञानेन्द्रियाण्यश्च → ज्ञानेन्द्रियाण्यपि (misprint in Wikisource; श्च for पि, as in the critical edition pañcendriyāṇy api; the page's footnote notes the variant वाक्कर्मणामपि); Lines = CE 12.203.28a, 12.203.28c (वाक्कर्मणी अपि against vāk karmaṇām api is a variant).

Verse 44 (12.212.44)

शब्दः स्पर्शश्च रूपं च रसो गन्धस्तथैव च । विज्ञेयं व्यापकं चित्तं तेषु सर्वगतं मनः ॥

śabdaḥ sparśaśca rūpaṃ ca raso gandhastathaiva ca | vijñeyaṃ vyāpakaṃ cittaṃ teṣu sarvagataṃ manaḥ

Sound, touch, form, taste and likewise smell. Thought is to be known as pervasive, and among them the mind goes everywhere.

Note on the text: Lines = CE 12.203.29a, 12.203.29c.

Verse 45 (12.212.45)

बुद्धीन्द्रियार्था इत्युक्ता दशसंसर्गयोनयः । सदसद्भावयोगे च मन इत्यभिधीयते ॥

buddhīndriyārthā ityuktā daśasaṃsargayonayaḥ | sadasadbhāvayoge ca mana ityabhidhīyate

The objects of the intellect and senses are said to be ten, the sources of contact. And in the conjunction of the existent and the non-existent, it is called mind.

Note on the text: Removed stray wiki marks (backtick / quote / brackets / doubled daṇḍa) printed with the passage; Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.29d*0568 (lines 01–02).

Verse 46 (12.212.46)

व्यवसायगुणा बुद्धिरहंकारोऽभिमानकः । न बीजं देहयोगे च कर्मबीजप्रवर्तनात् ॥

vyavasāyaguṇā buddhirahaṃkāro'bhimānakaḥ | na bījaṃ dehayoge ca karmabījapravartanāt

Intellect has determination as its quality; egoism is conceit. And there is no seed in the union with the body other than the working of the seed of action.

Note on the text: Removed stray wiki marks (backtick / quote / brackets / doubled daṇḍa) printed with the passage; Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.29d*0568 (lines 03–04).

Verse 47 (12.212.47)

रसज्ञाने तु जिह्वेयं व्याहृते वाक् तथैव च । इन्द्रियैर्विविधैर्युक्तं सर्वं व्यस्तं मनस्तथा ॥

rasajñāne tu jihveyaṃ vyāhṛte vāk tathaiva ca | indriyairvividhairyuktaṃ sarvaṃ vyastaṃ manastathā

In knowing taste there is the tongue; in utterance, speech likewise. The mind, joined with the various senses, is distributed in all of them.

Note on the text: Corrected वाक्यथैव च → वाक् तथैव च (misprint in Wikisource; two words run together with a stray य, as in the critical edition vāk tathaiva ca); Corrected सर्वैर्व्यतं → सर्वं व्यस्तं (misprint in Wikisource; garbled, as in the critical edition sarvaṃ vyastaṃ); Lines = CE 12.203.30a, 12.203.30c.

Verse 48 (12.212.48)

विद्यात्तु षोडशैतानि दैवतानि विभागशः । देहेषु ज्ञानकर्तारमुपासीनमुपासते ॥

vidyāttu ṣoḍaśaitāni daivatāni vibhāgaśaḥ | deheṣu jñānakartāramupāsīnamupāsate

Know these sixteen as deities, each in its place. In bodies they wait upon the knower and agent, who sits by.

Verse 49 (12.212.49)

तत्र सोमगुणा जिह्वा गन्धस्तु पृथिवीगुणः । श्रोत्रे शब्दगुणे चैव चक्षुरग्नेर्गुणस्तथा । स्पर्शं वायुगुणं विद्यात्सर्वभूतेषु सर्वदा ॥

tatra somaguṇā jihvā gandhastu pṛthivīguṇaḥ | śrotre śabdaguṇe caiva cakṣuragnerguṇastathā | sparśaṃ vāyuguṇaṃ vidyātsarvabhūteṣu sarvadā

Of these, the tongue has the quality of Soma, and smell is the quality of earth; in the ear lies the quality of sound, and likewise the eye has the quality of fire. Touch should be known as the quality of air, in all beings always.

Note on the text: Lines = CE 12.203.32a, 12.203.32c, 12.203.32e, with variant wording (तत्र against tadvat, श्रोत्रे शब्दगुणे against śrotraṃ śabdaguṇaṃ).

Verse 50 (12.212.50)

मनः सत्वगुणं प्राहुः सत्वमव्यक्तजं तथा । सर्वभूतात्मभूतस्थं तस्माद्बुद्ध्येत बुद्धिमान् ॥

manaḥ satvaguṇaṃ prāhuḥ satvamavyaktajaṃ tathā | sarvabhūtātmabhūtasthaṃ tasmādbuddhyeta buddhimān

They say the mind has the quality of sattva, and sattva is born of the unmanifest; it abides in all beings as their inner self. Therefore the wise should understand it.

Note on the text: Corrected प्राहु सत्व → प्राहुः सत्व (misprint in Wikisource; dropped visarga, as in the critical edition prāhuḥ); Lines = CE 12.203.33a, 12.203.33c.

Verse 51 (12.212.51)

एते भावा जगत्सर्वं वहन्ति सचराचरम् । श्रिता विरजसं देवं यमाहुः परमं पदम् ॥

ete bhāvā jagatsarvaṃ vahanti sacarācaram | śritā virajasaṃ devaṃ yamāhuḥ paramaṃ padam

These states carry the whole world, moving and unmoving; they rest in the stainless god, whom they call the supreme state.

Note on the text: Corrected बहन्ति → वहन्ति (misprint in Wikisource; ब for व, "carry", as in the critical edition vahanti); Lines = CE 12.203.34a, 12.203.34c.

Verse 52 (12.212.52)

नवद्वारं पुरं पुण्यमेतैर्भावैः समन्वितम् । व्याप्य शेते महानात्मा तस्मात्पुरुष उच्यते ॥

navadvāraṃ puraṃ puṇyametairbhāvaiḥ samanvitam | vyāpya śete mahānātmā tasmātpuruṣa ucyate

This holy city of nine gates, furnished with these states, is pervaded by the great Self who lies in it; therefore he is called Purusha.

Note on the text: Corrected स्मन्वितम् → समन्वितम् (misprint in Wikisource; dropped अ, as in the critical edition samanvitam); Lines = CE 12.203.35a, 12.203.35c.

Verse 53 (12.212.53)

अजरश्चामरश्चैव व्यक्ताव्यक्तोपदेशवान् । व्यापकः सगुणः सूक्ष्मः सर्वभूतगुणाश्रयः ॥

ajaraścāmaraścaiva vyaktāvyaktopadeśavān | vyāpakaḥ saguṇaḥ sūkṣmaḥ sarvabhūtaguṇāśrayaḥ

He is ageless and deathless, taught as both manifest and unmanifest, pervading, with qualities, subtle, the support of the qualities of all beings.

Note on the text: Lines = CE 12.203.36a, 12.203.36c.

Verse 54 (12.212.54)

यथा दीपः प्रकाशात्मा ह्रस्वो वा यदि वा महान् । ज्ञानात्मानं तथा विद्यात्पुरुषं सर्वजन्तुषु ॥

yathā dīpaḥ prakāśātmā hrasvo vā yadi vā mahān | jñānātmānaṃ tathā vidyātpuruṣaṃ sarvajantuṣu

As a lamp, whose nature is light, is small or great, so know the Purusha, whose nature is knowledge, in all creatures.

Verse 55 (12.212.55)

सोऽत्र वेदयते वेद्यं स शृणोति स पश्यति । कारणं तस्य देहोऽयं स कर्ता सर्वकर्मणाम् ॥

so'tra vedayate vedyaṃ sa śṛṇoti sa paśyati | kāraṇaṃ tasya deho'yaṃ sa kartā sarvakarmaṇām

He, here, makes the knowable known; he hears, he sees. This body is his instrument, and he is the doer of all actions.

Note on the text: Corrected श्रोत्रं वेदयते → सोऽत्र वेदयते (misprint in Wikisource; श्रो for सो, 'he, here'; without it 'स शृणोति' has no subject, and the critical edition reads so 'tra vedayate); Lines = CE 12.203.38a, 12.203.38c.

Verse 56 (12.212.56)

अग्निर्दारुगतो यद्वद्भिन्ने दारौ न दृश्यते । तथैवात्मा शरीरस्थ ऋते योगान्न दृश्यते ॥

agnirdārugato yadvadbhinne dārau na dṛśyate | tathaivātmā śarīrastha ṛte yogānna dṛśyate

As fire lodged in wood is not seen when the wood is split, so the Self in the body is not seen without yoga.

Note on the text: Line 1 = CE 12.203.39a; in line 2 the page reads ऋते योगान्न दृश्यते (a different, valid reading) where the CE has yogenaivātra dṛśyate (12.203.39c), kept as a variant.

Verse 57 (12.212.57)

अग्निर्यथा ह्युपायेन मथित्वा दारु दृश्यते । तथैवात्मा शरीरस्थो योगेनैवात्र दृश्यते ॥

agniryathā hyupāyena mathitvā dāru dṛśyate | tathaivātmā śarīrastho yogenaivātra dṛśyate

As fire is seen when the wood is churned by the proper means, so the Self in the body is seen here only through yoga.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it as the star passage 12.203.39d*0569 (lines 01–02), whose line 02 repeats 12.203.39c.

Verse 58 (12.212.58)

नदीष्वापो यथा युक्ता यथा सूर्ये मरीचयः । संतन्वाना यथा यान्ति तथा देहाः शरीरिणाम् ॥

nadīṣvāpo yathā yuktā yathā sūrye marīcayaḥ | saṃtanvānā yathā yānti tathā dehāḥ śarīriṇām

As waters join in the rivers, as the rays spread out in the sun, so are the bodies of embodied beings.

Verse 59 (12.212.59)

स्वप्नयोगे यथैवात्मा पञ्चेन्द्रियसमायुतः । देहमुत्सृज्य वै याति तथैवात्मोपलभ्यते ॥

svapnayoge yathaivātmā pañcendriyasamāyutaḥ | dehamutsṛjya vai yāti tathaivātmopalabhyate

As in the dream state the self, joined with the five senses, leaves the body and goes, so too the self is found to go.

Note on the text: Lines = CE 12.203.41a, 12.203.41c (पञ्चेन्द्रियसमायुतः and तथैवात्मोपलभ्यते are variants).

Verse 60 (12.212.60)

कर्मणा व्याप्यते सर्वं कर्मणैवोपपद्यते । कर्मणा नीयतेऽन्यत्र स्वकृतेन बलीयसा ॥

karmaṇā vyāpyate sarvaṃ karmaṇaivopapadyate | karmaṇā nīyate'nyatra svakṛtena balīyasā

By action all is pervaded and by action all comes about; by action one is led elsewhere, by the mightier action done by oneself.

Note on the text: Lines = CE 12.203.42a, 12.203.42c (सर्वम् against pūrvam is a variant).

Verse 61 (12.212.61)

स तु देहाद्यथा देहं त्यक्त्वाऽन्यं प्रतिपद्यते । तथा तं संप्रवक्ष्यामि भूतग्रामं स्वकर्मजम् ॥

sa tu dehādyathā dehaṃ tyaktvā'nyaṃ pratipadyate | tathā taṃ saṃpravakṣyāmi bhūtagrāmaṃ svakarmajam

As he leaves one body and takes up another, so I shall now explain to you the community of beings born of their own action.