The Manifest, the Unmanifest and the Knower of the Field

Verse 1 (12.219.1)

न स वेद परं ब्रह्म यो न वेद चतुष्टयम् । व्यक्ताव्यक्तं च यत्तत्त्वं संप्रोक्तं परमर्षिणा ॥

na sa veda paraṃ brahma yo na veda catuṣṭayam | vyaktāvyaktaṃ ca yattattvaṃ saṃproktaṃ paramarṣiṇā

He does not know the supreme Brahman who does not know the fourfold: the manifest and the unmanifest, and the truth that the supreme sage has declared.

Verse 2 (12.219.2)

व्यक्तं मृत्युमुखं विद्यादव्यक्तममृतं पदम् । निवृत्तिलक्षणं धर्ममृषिर्नारायणोऽब्रवीत् ॥

vyaktaṃ mṛtyumukhaṃ vidyādavyaktamamṛtaṃ padam | nivṛttilakṣaṇaṃ dharmamṛṣirnārāyaṇo'bravīt

Know the manifest as the mouth of death and the unmanifest as the immortal state. The sage Narayana taught the dharma marked by withdrawal.

Verse 3 (12.219.3)

तत्रैवावस्थितं सर्वं त्रैलोक्यं सचराचरम् । निवृत्तिलक्षणं धर्ममव्यक्तं ब्रह्म शाश्वतम् ॥

tatraivāvasthitaṃ sarvaṃ trailokyaṃ sacarācaram | nivṛttilakṣaṇaṃ dharmamavyaktaṃ brahma śāśvatam

In that very thing the whole triple world with its moving and unmoving beings stands. The dharma marked by withdrawal is the unmanifest, the eternal Brahman.

Verse 4 (12.219.4)

प्रवृत्तिलक्षणं धर्मं प्रजापतिरथाब्रवीत् । प्रवृत्तिः पुनरावृत्तिर्निवृत्तिः परमा गतिः ॥

pravṛttilakṣaṇaṃ dharmaṃ prajāpatirathābravīt | pravṛttiḥ punarāvṛttirnivṛttiḥ paramā gatiḥ

Then Prajapati taught the dharma marked by engagement in action. Engagement means return again; withdrawal is the supreme goal.

Note on the text: Corrected प्रजापतिरतथाब्रवीत् → प्रजापतिरथाब्रवीत् (misprint in Wikisource; a stray त; CE prajāpatir athābravīt).

Verse 5 (12.219.5)

तां गतिं परमामेति निवृत्तिपरमो मुनिः । ज्ञानतत्त्वपरो नित्यं शुभाशुभनिदर्शकः ॥

tāṃ gatiṃ paramāmeti nivṛttiparamo muniḥ | jñānatattvaparo nityaṃ śubhāśubhanidarśakaḥ

The sage devoted above all to withdrawal reaches that supreme goal, ever intent on the truth of knowledge, discerning good from evil.

Verse 6 (12.219.6)

तदेवमेतौ विज्ञेयावव्यक्तपुरुषावुभौ । अव्यक्तपुरुषाभ्यां तु यत्स्यादन्यन्महत्तरम् ॥

tadevametau vijñeyāvavyaktapuruṣāvubhau | avyaktapuruṣābhyāṃ tu yatsyādanyanmahattaram

Thus both of these, the unmanifest and the Person, are to be known; and also whatever else is greater than the unmanifest and the Person.

Note on the text: Corrected अव्यक्तपुरुषाबुभौ → अव्यक्तपुरुषावुभौ (misprint in Wikisource; ब for व in the sandhi; CE avyaktapuruṣāv ubhau).

Verse 7 (12.219.7)

तं विशेषमवेक्षेत विशेषेण विचक्षणः । अनाद्यन्तावुभावेतावलिङ्गौ चाप्युभावपि ॥

taṃ viśeṣamavekṣeta viśeṣeṇa vicakṣaṇaḥ | anādyantāvubhāvetāvaliṅgau cāpyubhāvapi

The discerning man should study that distinction with discernment. Both are without beginning or end, and both are without any sign.

Note on the text: Corrected अवेक्षेति → अवेक्षेत (misprint in Wikisource; ति for त; CE avekṣeta).

Verse 8 (12.219.8)

उभौ नित्यावनुचरौ महद्भ्यश्च महत्तरौ । सामान्यमेतदुभयोरेवं ह्यन्यद्विशेषणम् ॥

ubhau nityāvanucarau mahadbhyaśca mahattarau | sāmānyametadubhayorevaṃ hyanyadviśeṣaṇam

Both are eternal, ever-following, and greater than the great. This is common to both; what remains is their distinguishing mark.

Verse 9 (12.219.9)

प्रकृत्या सर्गधर्मिण्या तथा त्रिगुणसत्वया । विपरीतमतो विद्यात्क्षेत्रज्ञस्य स्वलक्षणम् ॥

prakṛtyā sargadharmiṇyā tathā triguṇasatvayā | viparītamato vidyātkṣetrajñasya svalakṣaṇam

Nature has the property of producing creation and is made of the three qualities; know from this that the field-knower's own mark is the opposite.

Verse 10 (12.219.10)

प्रकृतेश्च विकाराणां द्रष्टारमगुणान्वितम् । क्षेत्रज्ञमाहुर्जीवं तु कर्तारं गुणसंवृतम् ॥

prakṛteśca vikārāṇāṃ draṣṭāramaguṇānvitam | kṣetrajñamāhurjīvaṃ tu kartāraṃ guṇasaṃvṛtam

The seer of nature and its modifications, who is without qualities, they call the knower of the field; but the individual soul is the doer, wrapped in the qualities.

Note on the text: Removed a stray backtick (wiki mark). Line 1 = CE 12.210.10a; line 2 is the CE star line 12.210.10b*0603_01 (kṣetrajñam āhur jīvaṃ tu kartāraṃ guṇasaṃvṛtam). The automatic alignment found no match.

Verse 11 (12.219.11)

अग्राह्यं येन जानन्ति तज्ज्ञानं दंशितश्च तत् । तेनैव दंशितो नित्यं न गुणः परिभूयते ॥

agrāhyaṃ yena jānanti tajjñānaṃ daṃśitaśca tat | tenaiva daṃśito nityaṃ na guṇaḥ paribhūyate

That by which they know the ungraspable is knowledge, and it is armour; armoured by it always, one is not overcome by a quality.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the lines are the CE star passage 12.210.10b*0604_01–02.

Verse 12 (12.219.12)

अग्राह्यौ पुरुषावेतावलिङ्गत्वादसङ्गिनौ । संयोगलक्षणोत्पत्तिः कर्मजा गृह्यते यथा ॥

agrāhyau puruṣāvetāvaliṅgatvādasaṅginau | saṃyogalakṣaṇotpattiḥ karmajā gṛhyate yathā

Both these Persons are ungraspable and, having no mark, unattached. The arising that is marked by conjunction is grasped as born of action,

Note on the text: Line 1 corresponds to CE 12.210.10c (agrāhyau puruṣāv etāv aliṅgatvād asaṃhitau; Wikisource's असङ्गिनौ is a recension variant, kept), line 2 to CE 12.210.11a (…gṛhyate yayā; Wikisource यथा, a recension variant, kept). The automatic alignment found no match.

Verse 13 (12.219.13)

करणैः कर्मनिर्वृत्तैः कर्ता यद्यद्विचेष्टते । कीर्त्यते शब्दसंज्ञाभिः कोऽहमेषोप्यसाविति ॥

karaṇaiḥ karmanirvṛttaiḥ kartā yadyadviceṣṭate | kīrtyate śabdasaṃjñābhiḥ ko'hameṣopyasāviti

whatever the doer does through instruments formed by action is spoken of by words and names: ‘Who am I? This one? That one?’

Note on the text: Lines = CE 12.210.11c and 11e. The automatic alignment found no match.

Verse 14 (12.219.14)

ममापि कायमिति च तदज्ञो नित्यसंवृतः । उष्णीषवान्यथा वस्त्रैस्त्रिभिर्भवति संवृतः । संवृतोऽयं तथा देही सत्त्वराजसतामसैः ॥

mamāpi kāyamiti ca tadajño nityasaṃvṛtaḥ | uṣṇīṣavānyathā vastraistribhirbhavati saṃvṛtaḥ | saṃvṛto'yaṃ tathā dehī sattvarājasatāmasaiḥ

And so the ignorant one, always enveloped, thinks, ‘This body is mine too.’ As a man wearing a turban is covered with three cloths, so this embodied one is covered by sattva, rajas and tamas.

Note on the text: Removed a stray backtick and apostrophe (wiki marks) and a stray daṇḍa after them. Line 1 is the CE star line 12.210.11f*0605_01 (mamāpi kāyam iti ca tad ajño nityasaṃvṛtaḥ); lines 2–3 = CE 12.210.12a, 12c. The automatic alignment found no match.

Verse 15 (12.219.15)

भेदवस्तु त्वभेदेन जानाति स यदा पुमान् । तदा परं परात्माऽसौ भवत्येव निरञ्जनः ॥

bhedavastu tvabhedena jānāti sa yadā pumān | tadā paraṃ parātmā'sau bhavatyeva nirañjanaḥ

When a man comes to know the difference as non-difference, then he becomes the supreme, the Supreme Self, free from stain.

Note on the text: Removed a stray backtick (wiki mark). Not in the critical edition's constituted text (found in the vulgate recension); the lines are the CE star passage 12.210.12d*0606_01–02.

Verse 16 (12.219.16)

क्रियायोगे च भेदाख्ये बहु संक्षिप्यते क्वचित् । वसुरुद्रगणाद्येषु स्वानुभोगेन भोगतः ॥

kriyāyoge ca bhedākhye bahu saṃkṣipyate kvacit | vasurudragaṇādyeṣu svānubhogena bhogataḥ

In the yoga of action, which is called difference, the many are in some places condensed, among the Vasus, the troops of Rudras and the rest, through each one's own experience and enjoyment.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the lines are the CE star passage 12.210.12d*0606_03–04.

Verse 17 (12.219.17)

एवमेष परः सत्त्वो नानारूपेण संस्थितः । संक्षिप्तो दृश्यते पश्चादेकरूपेण विष्ठितः ॥

evameṣa paraḥ sattvo nānārūpeṇa saṃsthitaḥ | saṃkṣipto dṛśyate paścādekarūpeṇa viṣṭhitaḥ

Thus this supreme Being, standing in many forms, is seen afterwards condensed, abiding in a single form.

Note on the text: Removed a stray apostrophe and a doubled daṇḍa (wiki marks). Not in the critical edition's constituted text (found in the vulgate recension); the lines are the CE star passage 12.210.12d*0606_05–06.

Verse 18 (12.219.18)

तस्माच्चतुष्टयं वेद्यमेतैर्हेतुभिरावृतम् । तथासंज्ञो ह्ययं सम्यगन्तकाले न मुह्यति । वायुर्विधो यथा भानुर्विप्रकाशं गमिष्यति ॥

tasmāccatuṣṭayaṃ vedyametairhetubhirāvṛtam | tathāsaṃjño hyayaṃ samyagantakāle na muhyati | vāyurvidho yathā bhānurviprakāśaṃ gamiṣyati

Therefore the fourfold truth must be known, veiled as it is by these causes; one who is thus aware is not bewildered at the end of life. Like the wind and like the sun, he will pass into full radiance.

Note on the text: Removed a stray backtick and a doubled daṇḍa (wiki marks). Lines 1–2 correspond to CE 12.210.13a and 13c (etair hetubhir ācitam / yathāsaṃjño hy ayaṃ samyag antakāle na muhyati; Wikisource's आवृतम् and तथासंज्ञो are recension variants, kept); line 3 is the CE star line 12.210.13d*0607_01 (vāyur vidho yathā bhānur viprakāśaṃ gamiṣyati). The automatic alignment found no match.

Verse 19 (12.219.19)

श्रियं दिव्यामभिप्रेप्सुर्वर्ष्मवान्मनसा शुचिः । शारीरैर्नियमैरुग्रैश्चरेन्निष्कल्मषं तपः ॥

śriyaṃ divyāmabhiprepsurvarṣmavānmanasā śuciḥ | śārīrairniyamairugraiścarenniṣkalmaṣaṃ tapaḥ

One who longs for divine splendour, sound of body and pure in mind, should practise stainless austerity with severe bodily disciplines.

Verse 20 (12.219.20)

त्रैलोक्यं तपसा व्याप्तमन्तर्भूतेन भास्वता । सूर्यश्च चन्द्रमाश्चैव भासतस्तपसा दिवि ॥

trailokyaṃ tapasā vyāptamantarbhūtena bhāsvatā | sūryaśca candramāścaiva bhāsatastapasā divi

The three worlds are pervaded by austerity, the radiant thing within them; the sun and the moon shine in the sky by austerity.

Verse 21 (12.219.21)

अन्यच्च धर्मसाम्यं यत्तपस्तत्कीर्त्यते पुनः । प्रकाशस्तपसो ज्ञानं लोके संशब्दितं तपः ॥

anyacca dharmasāmyaṃ yattapastatkīrtyate punaḥ | prakāśastapaso jñānaṃ loke saṃśabditaṃ tapaḥ

And whatever else is on a par with dharma is proclaimed again as austerity. Illumination belongs to austerity; in the world, knowledge itself is called austerity.

Note on the text: Removed a stray backtick and apostrophe (wiki marks) and a stray daṇḍa after them. Line 1 is the CE star line 12.210.15d*0608_01 (anyac ca dharmasāmyaṃ yat tapas tat kīrtyate punaḥ); line 2 corresponds to CE 12.210.16a (pratāpas tapaso jñānaṃ loke saṃśabditaṃ tapaḥ; Wikisource's प्रकाशः is a recension variant, kept). The automatic alignment found no match.

Verse 22 (12.219.22)

रजस्तमोघ्नं यत्कर्म तपसस्तत्स्वलक्षणम् । त्रितयं ह्येतदाख्यातं यद्यस्माद्भासितुं पुनः ॥

rajastamoghnaṃ yatkarma tapasastatsvalakṣaṇam | tritayaṃ hyetadākhyātaṃ yadyasmādbhāsituṃ punaḥ

Whatever act destroys rajas and tamas is the mark of austerity itself. This triad has been told, in case one is to shine again from it.

Note on the text: Removed a stray backtick (wiki mark). Line 1 = CE 12.210.16c; line 2 is the CE star line 12.210.16d*0609_01 (tritayaṃ hy etad ākhyātaṃ yady asmād bhāsituṃ punaḥ). The automatic alignment found no match.

Verse 23 (12.219.23)

स्वभासा भासयंश्चापि चन्द्रमा ह्यत्र वर्तते । सूर्ययोगे तु यः सन्धिस्तपः सर्वं प्रदीप्यते ॥

svabhāsā bhāsayaṃścāpi candramā hyatra vartate | sūryayoge tu yaḥ sandhistapaḥ sarvaṃ pradīpyate

Here the moon exists, lighting up even with its own light; and in the conjunction with the sun, which is the meeting point, all austerity blazes forth.

Note on the text: Removed a stray apostrophe and a doubled daṇḍa (wiki marks). Not in the critical edition's constituted text (found in the vulgate recension); the lines are the CE star passage 12.210.16d*0609_02–03.

Verse 24 (12.219.24)

ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते । वाङ्मनोनियमः सम्यङ्मानसं तप उच्यते ॥

brahmacaryamahiṃsā ca śārīraṃ tapa ucyate | vāṅmanoniyamaḥ samyaṅmānasaṃ tapa ucyate

Celibacy and non-violence are called bodily austerity; right restraint of speech and mind is called mental austerity.

Note on the text: Corrected वाङ्भनोनियमः → वाङ्मनोनियमः and सम्यङ्भानसं → सम्यङ्मानसं (misprints in Wikisource; भ for म twice; CE vāṅmanoniyamaḥ sāmyaṃ mānasaṃ, where the CE reads sāmyam for the page's सम्यक्, a recension variant, kept).

Verse 25 (12.219.25)

विधिज्ञेभ्यो द्विजातिभ्यो ग्राह्यमन्नं विशिष्यते । आहारनियमेनास्य पाप्मा शाम्यति राजसः ॥

vidhijñebhyo dvijātibhyo grāhyamannaṃ viśiṣyate | āhāraniyamenāsya pāpmā śāmyati rājasaḥ

Food received from twice-born men who know the rule is the best to accept; by regulated diet his rajasic sin is calmed.

Verse 26 (12.219.26)

वैमनस्यं च विषये यान्त्यस्य करणानि च । तस्मात्तन्मात्रमादद्याद्यावदत्र प्रयोजनम् ॥

vaimanasyaṃ ca viṣaye yāntyasya karaṇāni ca | tasmāttanmātramādadyādyāvadatra prayojanam

His senses turn away from the objects in disaffection. Therefore he should take only as much as serves his purpose here.

Verse 27 (12.219.27)

अन्तकाले बलोत्कर्षाच्छनैः कुर्यादनातुरः । एवं युक्तेन मनसा ज्ञानं यदुपपद्यते ॥

antakāle balotkarṣācchanaiḥ kuryādanāturaḥ | evaṃ yuktena manasā jñānaṃ yadupapadyate

At the end of life, drawing on the fullness of his strength, he should proceed slowly and without distress; for knowledge arises in a mind thus yoked.

Verse 28 (12.219.28)

रजोवर्ज्यो ह्ययं देही देहवाञ्छब्दवांश्चरेत् । कार्यैरव्याहतमतिर्वैराग्यात्प्रकृतौ स्थितः ॥

rajovarjyo hyayaṃ dehī dehavāñchabdavāṃścaret | kāryairavyāhatamatirvairāgyātprakṛtau sthitaḥ

This embodied being should avoid rajas and move about with body and speech, his thought unhindered by his tasks, established in nature through dispassion.

Note on the text: Lines = CE 12.210.21a and 21c; Wikisource's line 1 (रजोवर्ज्यो ह्ययं देही देहवाञ्छब्दवांश्चरेत्) is a recension variant of the CE's rajasā cāpy ayaṃ dehī dehavāñ śabdavac caret, kept. The automatic alignment found no match.

Verse 29 (12.219.29)

आ देहादप्रमादाच्च देहान्ताद्विप्रमुच्यते । हेतुयुक्तः सदा सर्गो भूतानां प्रलयस्तथा ॥

ā dehādapramādācca dehāntādvipramucyate | hetuyuktaḥ sadā sargo bhūtānāṃ pralayastathā

Through vigilance he is freed, from the body until the end of the body. Creation is always bound to its cause, and so is the dissolution of beings.

Note on the text: Corrected सदा सार्गो → सदा सर्गो (misprint in Wikisource; a stray vowel sign; the CE reads sadotsargaḥ, and the page's footnote cites सदोत्सर्ग as a variant reading). Line 1 = CE 12.210.21e; line 2 = CE 12.210.22a. The automatic alignment found no match.

Verse 30 (12.219.30)

परप्रत्ययसर्गे तु नियमो नातिवर्तते । एवं तत्प्रभवां प्रज्ञामासते ये विपर्यये ॥

parapratyayasarge tu niyamo nātivartate | evaṃ tatprabhavāṃ prajñāmāsate ye viparyaye

In a creation that rests on another's cause, the rule is not overstepped. And so those who remain in the opposite state rest in a knowledge born of it.

Note on the text: Corrected विषर्यये → विपर्यये (misprint in Wikisource; ष for प; CE viparyayam). Line 1 = CE 12.210.22c (Wikisource नियमो for niyataṃ, a recension variant); line 2 corresponds to CE 12.210.23a (bhavāntaprabhavaprajñā āsate ye viparyayam) in Wikisource's own wording. The automatic alignment found no match.

Verse 31 (12.219.31)

धृत्या देहान्धारयन्तो बुद्धिसंक्षिप्तचेतसः । स्थानेभ्यो ध्वंसमानाश्च सूक्ष्मत्वात्तदुपासते ॥

dhṛtyā dehāndhārayanto buddhisaṃkṣiptacetasaḥ | sthānebhyo dhvaṃsamānāśca sūkṣmatvāttadupāsate

Holding their bodies up by firmness, their minds gathered in by the intellect, and falling away from their stations, they worship that because of its subtlety.

Note on the text: Lines = CE 12.210.23c and 23e (Wikisource's बुद्धिसंक्षिप्तचेतसः and तदुपासते are recension variants of buddhisaṃkṣiptamānasāḥ and tān upāsate, kept). The automatic alignment found no match.

Verse 32 (12.219.32)

यथागमं च तत्सर्वं बुद्ध्या तन्नैव बुद्ध्यते । देहान्तं कश्चिदन्वास्ते भावितात्मा निराश्रयः ॥

yathāgamaṃ ca tatsarvaṃ buddhyā tannaiva buddhyate | dehāntaṃ kaścidanvāste bhāvitātmā nirāśrayaḥ

All of that, as handed down in tradition, is not grasped by the intellect alone; yet some self-purified man, without support, holds to it until the end of the body.

Note on the text: Lines = CE 12.210.24a and 24c. The automatic alignment found no match.

Verse 33 (12.219.33)

युक्तो धारणया कश्चित्सतः केचिदुपासते । अभ्यस्यन्ति परं देवं विद्यासंशब्दिताक्षरम् ॥

yukto dhāraṇayā kaścitsataḥ kecidupāsate | abhyasyanti paraṃ devaṃ vidyāsaṃśabditākṣaram

Some, joined by concentration, worship Being; others practise on the supreme god, the imperishable syllable called knowledge.

Note on the text: Lines = CE 12.210.24e and 25a (yukto dhāraṇayā kaś cit sattāṃ ke cid upāsate / abhyasyanti paraṃ devaṃ vidyutsaṃśabditākṣaram); Wikisource's सतः केचिदुपासते and विद्यासंशब्दिताक्षरम् are recension variants, kept. The automatic alignment found no match.

Verse 34 (12.219.34)

अन्तकाले ह्युपासन्ते तपसा दग्धकिल्विषाः । सर्व एते महात्मानो गच्छन्ति परमां गतिम् ॥

antakāle hyupāsante tapasā dagdhakilviṣāḥ | sarva ete mahātmāno gacchanti paramāṃ gatim

At the end of life they worship, their sins burnt away by austerity. All these great souls go to the highest goal.

Note on the text: Line 1 = CE 12.210.25c (Wikisource उपासन्ते for upāsannāḥ, a recension variant); line 2 = CE 12.210.26a. The automatic alignment found no match.

Verse 35 (12.219.35)

सूक्ष्मं विशेषणं तेषामवेक्षेच्छास्त्रचक्षुषा । देहं तु परमं विद्याद्विमुक्तमपरिग्रहम् ॥

sūkṣmaṃ viśeṣaṇaṃ teṣāmavekṣecchāstracakṣuṣā | dehaṃ tu paramaṃ vidyādvimuktamaparigraham

He should examine the fine distinction among them with the eye of the scriptures. As for the body, he should regard it as the last, released and without possession.

Note on the text: Lines = CE 12.210.26c and 27a. The automatic alignment found no match.

Verse 36 (12.219.36)

अन्तरिक्षादन्यतरं धारणासक्तमानसम् । मर्त्यलोकाद्विमुच्यन्ते विद्यासंसक्तचेतसः ॥

antarikṣādanyataraṃ dhāraṇāsaktamānasam | martyalokādvimucyante vidyāsaṃsaktacetasaḥ

A mind fixed on concentration goes to a place other than the sky; those whose thoughts cling to knowledge are freed from the world of mortals.

Note on the text: Lines = CE 12.210.27c and 28a (Wikisource's विद्यासंसक्तचेतसः for vidyāsaṃyuktamānasāḥ is a recension variant, kept). The automatic alignment found no match.

Verse 37 (12.219.37)

ब्रह्मभूता विरजसस्ततो यान्ति परां गतिम् । एवमेकायनं धर्ममाहुर्वेदविदो जनाः ॥

brahmabhūtā virajasastato yānti parāṃ gatim | evamekāyanaṃ dharmamāhurvedavido janāḥ

Having become Brahman, free of rajas, they then go to the highest goal. This single path of dharma, people versed in the Vedas call it so.

Note on the text: Line 1 = CE 12.210.28c; line 2 is the CE star line 12.210.28d*0610_01 (evam ekāyanaṃ dharmam āhur vedavido janāḥ). The automatic alignment found no match.

Verse 38 (12.219.38)

यथाज्ञानमुपासन्तः सर्वे यान्ति परां गतिम् । कषायवर्जितं ज्ञानं तेषामुत्पद्यतेऽमलम् । यान्ति तेऽपि परमाँल्लोकान्विशुध्यन्ति यथाबलं ॥

yathājñānamupāsantaḥ sarve yānti parāṃ gatim | kaṣāyavarjitaṃ jñānaṃ teṣāmutpadyate'malam | yānti te'pi paramām̐llokānviśudhyanti yathābalaṃ

Worshipping each according to his knowledge, all reach the highest goal. Knowledge free of stain, undefiled, arises in them; they too reach the highest worlds, and are purified according to their strength.

Note on the text: Wikisource prints dashes where words are lost; restored from the critical edition (12.210.29: kaṣāyavarjitaṃ jñānaṃ yeṣām utpadyate 'calam / te yānti paramāṃl lokān viśudhyanto yathābalam): कषायवर्जितं---- → कषायवर्जितं ज्ञानं, and यान्ति तेऽपि----- कान् → यान्ति तेऽपि परमाँल्लोकान्. Line 1 is the CE star line 12.210.28d*0610_02 (yathājñānam upāsantaḥ sarve yānti parāṃ gatim). Wikisource's तेषाम्…अमलम् (CE yeṣām…acalam) and विशुध्यन्ति (CE viśudhyanto) are recension variants, kept. The automatic alignment found no match.

Verse 39 (12.219.39)

भगवन्तमजं दिव्यं विष्णुमव्यक्तसंज्ञितम् । भावेन यान्ति शुद्धा ये ज्ञानतृप्ता निराशिषः ॥

bhagavantamajaṃ divyaṃ viṣṇumavyaktasaṃjñitam | bhāvena yānti śuddhā ye jñānatṛptā nirāśiṣaḥ

Those who are purified go by devotion to the blessed, unborn, divine Vishnu, called the unmanifest, content with knowledge and free of desires.

Note on the text: Corrected दिव्य → दिव्यं (misprint in Wikisource; a dropped anusvara; CE divyaṃ).

Verse 40 (12.219.40)

ज्ञात्वाऽऽत्मस्थं हरिं चैव न निवर्तन्ति तेऽव्ययाः । प्राप्य तत्परमं स्थानमोदन्तेऽक्षरमव्ययम् ॥

jñātvā''tmasthaṃ hariṃ caiva na nivartanti te'vyayāḥ | prāpya tatparamaṃ sthānamodante'kṣaramavyayam

Knowing Hari too, who dwells in the self, those imperishable ones do not return. Having reached that supreme abode, they rejoice in the imperishable, the unchanging.

Note on the text: Wikisource prints dashes where words are lost; restored from the critical edition (12.210.31a: jñātvātmasthaṃ hariṃ caiva nivartante na te 'vyayāḥ): ज्ञात्वाऽऽत्मस्थं------- → ज्ञात्वाऽऽत्मस्थं हरिं चैव. Wikisource's word order and निवर्तन्ति (CE nivartante) are kept.

Verse 41 (12.219.41)

एतावदेतद्विज्ञानमेतदस्ति च नास्ति च । तृष्णाबद्धं जगत्सर्वं चक्रवत्परिवर्तते ॥

etāvadetadvijñānametadasti ca nāsti ca | tṛṣṇābaddhaṃ jagatsarvaṃ cakravatparivartate

This much is the knowledge: it is, and it is not. The whole world, bound by craving, turns like a wheel.

Verse 42 (12.219.42)

विसतन्तुर्यथैवायमन्तस्थः सर्वतो बिसे । तृष्णातन्तुरनाद्यन्तस्तथा देहगतः सदा ॥

visatanturyathaivāyamantasthaḥ sarvato bise | tṛṣṇātanturanādyantastathā dehagataḥ sadā

As the fibre inside a lotus-stalk runs through it on every side, so the thread of craving, without beginning or end, always runs through the body.

Verse 43 (12.219.43)

सूच्या सूत्रं यथा वस्त्रे संसारयति वायकः । तद्वत्संसारसूत्रं हि तृष्णासूच्या निबद्ध्यते ॥

sūcyā sūtraṃ yathā vastre saṃsārayati vāyakaḥ | tadvatsaṃsārasūtraṃ hi tṛṣṇāsūcyā nibaddhyate

As a weaver draws a thread through cloth with a needle, so the thread of worldly existence is bound by the needle of craving.

Verse 44 (12.219.44)

इतस्ततः समाहृत्य रूपं निर्वर्तयिष्यति । विकारं प्रकृतिं चैव पुरुषं च सनातनम् ॥

itastataḥ samāhṛtya rūpaṃ nirvartayiṣyati | vikāraṃ prakṛtiṃ caiva puruṣaṃ ca sanātanam

Gathering things together from here and there, he will bring a form into being. The modification, nature and the eternal Person:

Note on the text: Removed a stray backtick and apostrophe (wiki marks) and a stray daṇḍa after them. Line 1 is the CE star line 12.210.34d*0611_01 (itas tataḥ samāhṛtya rūpaṃ nirvartayiṣyati); line 2 = CE 12.210.35a. The automatic alignment found no match.

Verse 45 (12.219.45)

यो यथावद्विजानाति स वितृष्णो विमुच्यते । याति नित्यं स सद्भावमात्मनो वै महद्भुवम् ॥

yo yathāvadvijānāti sa vitṛṣṇo vimucyate | yāti nityaṃ sa sadbhāvamātmano vai mahadbhuvam

he who knows them as they are is freed of craving and is liberated. He always reaches the state of being, the great abode of the Self.

Note on the text: Line 1 = CE 12.210.35c. Line 2 (याति नित्यं स सद्भावमात्मनो वै महद्भुवम्) is not in the critical edition (found in the vulgate recension). The automatic alignment found no match.

Verse 46 (12.219.46)

प्रकाशं भगवानेतदृषिर्नारायणोऽमृतम् । भूतानामनुकम्पार्थं जगाद जगतो हितम् ॥

prakāśaṃ bhagavānetadṛṣirnārāyaṇo'mṛtam | bhūtānāmanukampārthaṃ jagāda jagato hitam

The blessed sage Narayana declared this clear, immortal teaching, out of compassion for beings, for the good of the world.

Note on the text: Wikisource heads this verse with भीष्म उवाच (printed as 12-219-46x), kept; in the critical edition it still belongs to the Guru's speech (no speaker heading at 12.210.36).