Panchashikha Teaches Janaka the Self (a Southern-Recension Adhyaya)

Verse 1 (12.221.1)

जनको नरदेवस्तु ज्ञापितः परमर्षिणा । पुनरेवानुपप्रच्छ सांपराये भवाभवौ ॥

janako naradevastu jñāpitaḥ paramarṣiṇā | punarevānupapraccha sāṃparāye bhavābhavau

Janaka, the god among men, having thus been instructed by the great seer, questioned him once more about coming into being and ceasing to be in the world beyond.

Note on the text: Removed the heading line "`*भीष्म उवाच" (made the speaker) and its stray backtick and asterisk. This whole Wikisource adhyaya (221, labels 12-221-k, with the page's own footnote that it is found only in the Va manuscript) is the CE's inline Appendix I passage No. 18, printed after 12.211.48 (12.211.48d@018_0000-0115); this verse = lines @018_0001-0002. Line 2 is identical to CE 12.212.1c, and line 1 differs from 12.212.1a (janako janadevas tu) only in नरदेवः, which is why the alignment pointed there; the verse itself is not in the constituted text.

Verse 2 (12.221.2)

भगवन्यदिदं प्रेत्य संज्ञा भवति कस्यचित् । एवं सति किमज्ञानं ज्ञानं वा किं करिष्यति ॥

bhagavanyadidaṃ pretya saṃjñā bhavati kasyacit | evaṃ sati kimajñānaṃ jñānaṃ vā kiṃ kariṣyati

"Revered sir, if some consciousness arises after death, then what will ignorance or knowledge accomplish?

Note on the text: Lines @018_0003-0004 of the CE's inline Appendix I passage No. 18 (printed after 12.211.48 as 12.211.48d@018_0003-0004); identical to the constituted text 12.212.2.

Verse 3 (12.221.3)

विवादादेव सिद्धोऽसौ कारणस्येव वेदना ॥

vivādādeva siddho'sau kāraṇasyeva vedanā

It is established by mere dispute, like the sensing of a cause."

Note on the text: Split from the input's verse 3 at the speaker change: the CE Appendix prints "pañcaśikha uvāca" between lines @018_0005 and @018_0006 (the page prints no heading). This first line, @018_0005 of Appendix I No. 18 (12.211.48d@018_0005), ends Janaka's question; it is not in the constituted text. Both halves keep wikisource_number 3.

Verse 4 (12.221.4)

चेतनो विद्यते ह्यत्र हैतुकं च मनोगतम् ॥

cetano vidyate hyatra haitukaṃ ca manogatam

A conscious being does exist here, as reasoning shows, and it lies in the mind.

Note on the text: Split from the input's verse 3 at the speaker change (see the previous verse): this is line @018_0006 of Appendix I No. 18 (12.211.48d@018_0006), where Panchashikha's answer begins; not in the constituted text. Both halves keep wikisource_number 3.

Verse 5 (12.221.5)

आगमादेव सिद्धोऽसौ स्वतः सिद्ध इति श्रुतिः । वर्तते पृथगन्योन्यं न ह्यपाश्रित्य कर्मसु ॥

āgamādeva siddho'sau svataḥ siddha iti śrutiḥ | vartate pṛthaganyonyaṃ na hyapāśritya karmasu

It is established by scripture alone; the Veda says it is self-established. Each functions apart from the other, without resting on another in its operations.

Note on the text: Not in the critical edition's constituted text: lines @018_0007-0008 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0007-0008). Corrected स्वताः सिद्धा → स्वतः सिद्ध (misprint in Wikisource; CE svataḥsiddha) and न ह्यपःश्रित्य → न ह्यपाश्रित्य (misprint in Wikisource; not a word; CE na hy apāśritya).

Verse 6 (12.221.6)

चेतनो ह्यंशवस्तत्र स्वमूर्तं धारयन्त्यतः । स्वभावं पौरुषं कर्म ह्यात्मानं तमुपाश्रितम् । तमाश्रित्य प्रवर्तन्ते देहिनो देहबन्धनाः ॥

cetano hyaṃśavastatra svamūrtaṃ dhārayantyataḥ | svabhāvaṃ pauruṣaṃ karma hyātmānaṃ tamupāśritam | tamāśritya pravartante dehino dehabandhanāḥ

The parts of the conscious being there hold their own form; hence nature, human effort and action rest upon that self. Resting on it, embodied beings, bound to their bodies, go on acting.

Note on the text: Not in the critical edition's constituted text: lines @018_0009-0011 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0009-0011).

Verse 7 (12.221.7)

गुणज्ञानमभिज्ञानं तस्य लिङ्गानुशब्दयत् । पृथिव्यादिषु भूतेषु तत्तदाहुर्निदर्शनम् ॥

guṇajñānamabhijñānaṃ tasya liṅgānuśabdayat | pṛthivyādiṣu bhūteṣu tattadāhurnidarśanam

Knowledge of qualities is the token by which it is recognised; its marks speak, as it were, to the word. In the elements, earth and the rest, they point to one thing and another as its illustration.

Note on the text: Not in the critical edition's constituted text: lines @018_0012-0013 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0012-0013).

Verse 8 (12.221.8)

आत्माऽसौ वर्तते भिन्नस्तत्रतत्र समन्वितः । परमात्मा तथैवैको देवेऽस्मिन्निति वै श्रुतिः ॥

ātmā'sau vartate bhinnastatratatra samanvitaḥ | paramātmā tathaivaiko deve'sminniti vai śrutiḥ

This self exists as many, present in each thing separately; yet the Supreme Self is one in this divine being, so says the Veda.

Note on the text: Not in the critical edition's constituted text: lines @018_0014-0015 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0014-0015). Corrected तथीवैको → तथैवैको (misprint in Wikisource; CE tathaivaiko). Wikisource देवेऽस्मिन् against CE dehe 'sminn is kept as it stands.

Verse 9 (12.221.9)

आकाशं वायुरूष्मा च स्नेहो यच्चापि पार्थिवम् । यथा त्रिधा प्रवर्तन्ते तथाऽसौ पुरुषः स्मृतः ॥

ākāśaṃ vāyurūṣmā ca sneho yaccāpi pārthivam | yathā tridhā pravartante tathā'sau puruṣaḥ smṛtaḥ

As space, air, heat, moisture and the earthly element act in three ways, so that Person is taught to be.

Note on the text: Not in the critical edition's constituted text: lines @018_0016-0017 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0016-0017). Corrected रूष्भा → रूष्मा (misprint in Wikisource; भ for म; CE ūṣmā).

Verse 10 (12.221.10)

पयस्यन्तर्हितं यद्वत्तद्वद्व्याप्तं महात्मकम् । पूर्वं नैश्वर्ययोगेन तस्मादेतन्न शेषवान् ॥

payasyantarhitaṃ yadvattadvadvyāptaṃ mahātmakam | pūrvaṃ naiśvaryayogena tasmādetanna śeṣavān

As something lies hidden within milk, so the great-natured one lies pervading all; earlier, through its connection with non-sovereignty, therefore this has no remainder.

Note on the text: Not in the critical edition's constituted text: lines @018_0018-0019 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0018-0019). Corrected पपस्यन्तर्हितं → पयस्यन्तर्हितं, नैश्चर्ययोगेन → नैश्वर्ययोगेन and शेपवान् → शेषवान् (misprints in Wikisource: not words; CE payasy antarhitaṃ, naiśvaryayogena, śeṣavān).

Verse 11 (12.221.11)

शब्दाः कालः क्रिया देहो ममैकस्यैव कल्पना । स्वभावं तन्मयं त्वेदं मायारूपं तु भेदवत् ॥

śabdāḥ kālaḥ kriyā deho mamaikasyaiva kalpanā | svabhāvaṃ tanmayaṃ tvedaṃ māyārūpaṃ tu bhedavat

Sound, time, action and the body are the imagining of me alone. This is of the nature of one's own being, made of That; but the form of illusion is divided.

Note on the text: Not in the critical edition's constituted text: lines @018_0020-0021 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0020-0021). Corrected ममैकस्वैव → ममैकस्यैव (misprint in Wikisource; स्व for स्य; CE mamaikasyaiva).

Verse 12 (12.221.12)

नानाख्यं परं शुद्धं निर्विकल्पं परात्मकम् । लिङ्गादि देवमध्यास्ते ज्ञानं देवस्य तत्तथा ॥

nānākhyaṃ paraṃ śuddhaṃ nirvikalpaṃ parātmakam | liṅgādi devamadhyāste jñānaṃ devasya tattathā

The supreme, though called by many names, is pure, without alternatives, of the nature of the Supreme Self; it presides over the deity, beginning with the mark; and the knowledge of the god is likewise.

Note on the text: Not in the critical edition's constituted text: lines @018_0022-0023 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0022-0023).

Verse 13 (12.221.13)

चिन्मयोऽयं हि नादाख्यः शब्दश्चासौ मनो महान् । गतिमानुत संधत्ते वर्णमत्तत्पदान्वितम् ॥

cinmayo'yaṃ hi nādākhyaḥ śabdaścāsau mano mahān | gatimānuta saṃdhatte varṇamattatpadānvitam

This is made of consciousness, called nada, and it is the word and the great mind; in motion, it joins together what has letters, furnished with words.

Note on the text: Not in the critical edition's constituted text: lines @018_0024-0025 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0024-0025).

Verse 14 (12.221.14)

कायो नास्ति च तेषां वै अवकाशस्तथा परम् । एतेनोढा इति चाख्याताः सर्वे ते धर्मदूषकाः ॥

kāyo nāsti ca teṣāṃ vai avakāśastathā param | etenoḍhā iti cākhyātāḥ sarve te dharmadūṣakāḥ

For them there is no body, nor, beyond that, any room; thus they are called the borne-away: all of them are corrupters of dharma.

Note on the text: Not in the critical edition's constituted text: lines @018_0026-0027 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0026-0027).

Verse 15 (12.221.15)

अवन्धनमविज्ञानाज्ज्ञानं तद्ध्रुवमव्ययम् । नानाभेदविकल्पने येषामात्मा स्मृतः सदा ॥

avandhanamavijñānājjñānaṃ taddhruvamavyayam | nānābhedavikalpane yeṣāmātmā smṛtaḥ sadā

Freedom from bondage from lack of discriminating knowledge: that knowledge is firm and imperishable. Those who always conceive the self through many divisions and alternatives,

Note on the text: Not in the critical edition's constituted text: lines @018_0028-0029 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0028-0029). Corrected तद्भुवमव्ययम् → तद्ध्रुवमव्ययम् (misprint in Wikisource; the conjunct ध्र lost; CE dhruvam avyayam). Line 1 (अवन्धनमविज्ञानात्) differs from the CE's anubandhān na vijñānaṃ and is kept as the page has it (the text of this passage is corrupt).

Verse 16 (12.221.16)

प्रकृतेरपरस्तेषां बहवोऽप्यात्मवादिनः । विरोधो ह्यात्मसन्मायां न तेषां सिद्ध एव हि । अन्यदा च गृहीतै… वेदबाह्यास्ततः स्मृताः ॥

prakṛteraparasteṣāṃ bahavo'pyātmavādinaḥ | virodho hyātmasanmāyāṃ na teṣāṃ siddha eva hi | anyadā ca gṛhītai… vedabāhyāstataḥ smṛtāḥ

those many teachers of a self, in their view, are other than nature; their contradiction about the real self and illusion is not established at all. And at another time, taken up ... they are therefore called outside the Veda.

Note on the text: Not in the critical edition's constituted text: lines @018_0030-0032 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0030-0032). Wikisource prints a gap (गृहीतै-----) in line 3; the CE Appendix line @018_0032 is itself cut off at the same place (gṛhītai*), so nothing can be restored. The gap is marked with … in place of the dashes.

Verse 17 (12.221.17)

एकानेकात्मकं तेषां प्रतिषेधो हि भेदनुत् । तस्माद्वेदस्य हृदयमद्वैध्यमिति विद्धि तत् ॥

ekānekātmakaṃ teṣāṃ pratiṣedho hi bhedanut | tasmādvedasya hṛdayamadvaidhyamiti viddhi tat

Their doctrine of the self as one and many is rejected, for the rejection dispels difference; therefore know that the heart of the Veda is non-duality.

Note on the text: Not in the critical edition's constituted text: lines @018_0033-0034 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0033-0034).

Verse 18 (12.221.18)

वेदादृष्टेरयं लोकः सर्वार्थेषु प्रवर्तते । तस्माच्च स्मृतयो जाताः सेतिहासाः पृथग्विधाः ॥

vedādṛṣṭerayaṃ lokaḥ sarvārtheṣu pravartate | tasmācca smṛtayo jātāḥ setihāsāḥ pṛthagvidhāḥ

Guided by what is seen in the Veda, this world proceeds in all its undertakings; from it too arose the various Smritis, together with the Itihasas.

Note on the text: Not in the critical edition's constituted text: lines @018_0035-0036 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0035-0036).

Verse 19 (12.221.19)

न यन्न साध्यं तद्ब्रह्म नादिमध्यं न चान्तवत् । इन्द्रियाणि च भूरीणि परा च प्रकृतिर्मनः ॥

na yanna sādhyaṃ tadbrahma nādimadhyaṃ na cāntavat | indriyāṇi ca bhūrīṇi parā ca prakṛtirmanaḥ

Brahman is that which is not beyond attainment; it has no beginning, no middle and no end. The senses are many, and so are supreme nature and the mind,

Note on the text: Not in the critical edition's constituted text: lines @018_0037-0038 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0037-0038).

Verse 20 (12.221.20)

आत्मा च परमः शुद्धः प्रोक्तोऽसौ परमः पुमान् ॥

ātmā ca paramaḥ śuddhaḥ prokto'sau paramaḥ pumān

and the Self, supreme and pure, is declared to be the highest Person.

Note on the text: Not in the critical edition's constituted text: line @018_0039 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0039).

Verse 21 (12.221.21)

उत्पत्तिलक्षणं चेदं विपरीतमथोभयोः । यो वेत्ति प्रकृतिं नित्यं तथा चैवात्मनस्तु ताम् । प्रदहत्येष कर्माख्यं दावोद्भूत इवानलः ॥

utpattilakṣaṇaṃ cedaṃ viparītamathobhayoḥ | yo vetti prakṛtiṃ nityaṃ tathā caivātmanastu tām | pradahatyeṣa karmākhyaṃ dāvodbhūta ivānalaḥ

And this mark of origination is the reverse in the two cases. He who knows nature as eternal, and likewise that of the self, burns away what is called action, as a fire born in a forest burns.

Note on the text: Not in the critical edition's constituted text: lines @018_0040-0042 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0040-0042).

Verse 22 (12.221.22)

चिन्मात्रपरमः शुद्धः सर्वाकृतिषु वर्तते ॥

cinmātraparamaḥ śuddhaḥ sarvākṛtiṣu vartate

Supreme as pure consciousness alone, pure, it exists in all forms.

Note on the text: Not in the critical edition's constituted text: line @018_0043 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0043).

Verse 23 (12.221.23)

आकाशकल्पं विमलं नानाशक्तिसमन्वितम् । तापनं सर्वभूतानां ज्योतिषां मध्यमस्थितिम् । दुःखमस्ति न निर्दुःखं तद्विद्वान्न च लिप्यति ॥

ākāśakalpaṃ vimalaṃ nānāśaktisamanvitam | tāpanaṃ sarvabhūtānāṃ jyotiṣāṃ madhyamasthitim | duḥkhamasti na nirduḥkhaṃ tadvidvānna ca lipyati

Like space, stainless, endowed with many powers, scorching all beings, standing in the midst of the luminaries: sorrow exists, sorrowlessness does not; yet the one who knows that is not stained.

Note on the text: Not in the critical edition's constituted text: lines @018_0044-0046 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0044-0046).

Verse 24 (12.221.24)

असावश्नाति यद्वत्तद्भ्रमरोऽश्नाति यन्मधु । एवमेव महानात्मा नात्मानमवबुध्यते ॥

asāvaśnāti yadvattadbhramaro'śnāti yanmadhu | evameva mahānātmā nātmānamavabudhyate

Just as it eats, as a bee eats the honey, so the great Self does not know the self.

Note on the text: Not in the critical edition's constituted text: lines @018_0047-0048 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0047-0048). Corrected तद्वमरो → तद्भ्रमरो (misprint in Wikisource; the conjunct भ्र lost; CE tad bhramaro).

Verse 25 (12.221.25)

एवंभूतस्त्वमित्यत्र स्वाधीतो बुद्ध्यते परम् । बुधस्य बोधनं तत्र क्रियते सद्भिरित्युत । न बुधस्येति वै कश्चिन्न तथावच्छृणुष्व मे ॥

evaṃbhūtastvamityatra svādhīto buddhyate param | budhasya bodhanaṃ tatra kriyate sadbhirityuta | na budhasyeti vai kaścinna tathāvacchṛṇuṣva me

"You are such a one": told this, the well-taught man awakens to the Supreme. The awakening of the awakened, they say, is brought about there by the good; but no one does it for one who is not awakened. Hear from me how it is.

Note on the text: Not in the critical edition's constituted text: lines @018_0049-0051 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0049-0051). Corrected स्वाधितो → स्वाधीतो and परम → परम् (misprints in Wikisource; long ī and the final म् dropped; CE svādhīto budhyate param).

Verse 26 (12.221.26)

शोकमस्य न गत्वा ते शास्त्राणां शास्त्रदस्यवः । लोकं निध्नन्ति संभिन्ना ज्ञातिनोत्र वदन्त्युत ॥

śokamasya na gatvā te śāstrāṇāṃ śāstradasyavaḥ | lokaṃ nidhnanti saṃbhinnā jñātinotra vadantyuta

Those plunderers of the scriptures of the sciences, who never reach the root of this grief, destroy the world, divided among themselves, while those who call themselves knowers speak on here.

Note on the text: Not in the critical edition's constituted text: lines @018_0052-0053 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0052-0053).

Verse 27 (12.221.27)

एवं तस्य विभोः कृत्यं धातुरस्य महात्मनः । क्षमन्ति ते महात्मानः सर्वद्वन्द्वविवर्जिताः ॥

evaṃ tasya vibhoḥ kṛtyaṃ dhāturasya mahātmanaḥ | kṣamanti te mahātmānaḥ sarvadvandvavivarjitāḥ

Such is the work of that all-pervading, great-souled Creator; the great souls, free of all pairs of opposites, bear with it.

Note on the text: Not in the critical edition's constituted text: lines @018_0054-0055 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0054-0055).

Verse 28 (12.221.28)

अतोऽन्यथा महात्मानमन्यथा प्रतिपद्यते । किं तेन न कृतं पापं चोरेणात्मापहारिणा ॥

ato'nyathā mahātmānamanyathā pratipadyate | kiṃ tena na kṛtaṃ pāpaṃ coreṇātmāpahāriṇā

One who understands the Great Self otherwise: what sin has he not committed, a thief who steals his own self?

Note on the text: Not in the critical edition's constituted text: lines @018_0056-0057 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0056-0057).

Verse 29 (12.221.29)

तस्य संयोगयोगेन शुचिरप्यशुचिर्भवेत् । अशुचिश्च शुचिश्चापि ज्ञानाद्देहादयो यथा ॥

tasya saṃyogayogena śucirapyaśucirbhavet | aśuciśca śuciścāpi jñānāddehādayo yathā

Through contact with it even the pure may become impure, and the impure pure, through knowledge, as with the body and the rest.

Note on the text: Not in the critical edition's constituted text: lines @018_0058-0059 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0058-0059).

Verse 30 (12.221.30)

दृश्यं न चैव दृष्टं स्याद्दृष्टं दृश्यं तु नैव च ॥

dṛśyaṃ na caiva dṛṣṭaṃ syāddṛṣṭaṃ dṛśyaṃ tu naiva ca

What is seen would never be the seer, nor the seer what is seen.

Note on the text: Not in the critical edition's constituted text: line @018_0060 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0060).

Verse 31 (12.221.31)

अतीतत्रितयाः सिद्धा ज्ञानरूपेण सर्वदा । एवं न प्रतिपद्यन्ते रागमोहमदान्विताः ॥

atītatritayāḥ siddhā jñānarūpeṇa sarvadā | evaṃ na pratipadyante rāgamohamadānvitāḥ

The perfected, who have gone beyond the three, always exist in the form of knowledge. Those filled with passion, delusion and pride do not understand this.

Note on the text: Not in the critical edition's constituted text: lines @018_0061-0062 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0061-0062).

Verse 32 (12.221.32)

वेदबाह्या दुरात्मानः संसारे दुःखभागिनः । आगमानुगतज्ञाना बुद्धियुक्ता भवन्ति ते ॥

vedabāhyā durātmānaḥ saṃsāre duḥkhabhāginaḥ | āgamānugatajñānā buddhiyuktā bhavanti te

Those outside the Veda, evil of soul, share in the sorrows of samsara; those whose knowledge follows scripture become endowed with understanding.

Note on the text: Not in the critical edition's constituted text: lines @018_0063-0064 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0063-0064).

Verse 33 (12.221.33)

बुद्ध्या भवति बुद्ध्या त्वं यद्बुद्धं चात्मरूपवत् । तमस्यन्धे न संदेहात्परं यान्ति न संशयः ॥

buddhyā bhavati buddhyā tvaṃ yadbuddhaṃ cātmarūpavat | tamasyandhe na saṃdehātparaṃ yānti na saṃśayaḥ

Through understanding it comes about; through understanding, you know what is understood as having the nature of the self. Those in blinding darkness do not, through doubt, go to the Beyond; of that there is no doubt.

Note on the text: Not in the critical edition's constituted text: lines @018_0065-0066 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0065-0066).

Verse 34 (12.221.34)

नित्यनैमित्तिकान्कृत्वा पापहानिमवाप्य च । शुद्धसत्वा महात्मानो ज्ञाननिर्धूतकल्मषाः ॥

nityanaimittikānkṛtvā pāpahānimavāpya ca | śuddhasatvā mahātmāno jñānanirdhūtakalmaṣāḥ

Having performed the obligatory and occasional rites and obtained the removal of sin, the great souls, pure in goodness, their stains washed away by knowledge,

Note on the text: Not in the critical edition's constituted text: lines @018_0067-0068 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0067-0068).

Verse 35 (12.221.35)

असक्ताः परिवर्तन्ते संसरन्त्यथ वायुवत् । न युज्यन्तेऽथवा क्लेशैरहंभावोद्भवैः सह ॥

asaktāḥ parivartante saṃsarantyatha vāyuvat | na yujyante'thavā kleśairahaṃbhāvodbhavaiḥ saha

move about unattached, wandering like the wind; they are not joined with the afflictions born of the sense of "I".

Note on the text: Not in the critical edition's constituted text: lines @018_0069-0070 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0069-0070).

Verse 36 (12.221.36)

इतस्ततः समाहृत्य ज्ञानं निर्वर्णयन्त्युत । ज्ञानान्वितस्तमो हन्यादर्कवत्स महामतिः ॥

itastataḥ samāhṛtya jñānaṃ nirvarṇayantyuta | jñānānvitastamo hanyādarkavatsa mahāmatiḥ

Gathering knowledge from here and there, they set it forth; endowed with knowledge, that man of great understanding destroys darkness like the sun.

Note on the text: Not in the critical edition's constituted text: lines @018_0071-0072 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0071-0072).

Verse 37 (12.221.37)

एवमात्मानमन्वीक्ष्य नानादुःखसमन्वितम् । देहं पङ्कमले मग्नं निर्मलं परमार्थतः ॥

evamātmānamanvīkṣya nānāduḥkhasamanvitam | dehaṃ paṅkamale magnaṃ nirmalaṃ paramārthataḥ

Having thus examined the self, laden with many sorrows, the body sunk in the mud of the mire, though in ultimate truth pure,

Note on the text: Not in the critical edition's constituted text: lines @018_0073-0074 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0073-0074).

Verse 38 (12.221.38)

तमेवं सर्वदुःखात्तु मोचयेत्परमात्मवान् । ब्रह्मचर्यव्रतोपेतः सर्वसङ्गबहिष्कृतः । लघ्वाहारो विशुद्धात्मा परं निर्वाणमृच्छति ॥

tamevaṃ sarvaduḥkhāttu mocayetparamātmavān | brahmacaryavratopetaḥ sarvasaṅgabahiṣkṛtaḥ | laghvāhāro viśuddhātmā paraṃ nirvāṇamṛcchati

one who has attained the Supreme Self should free it from all sorrow; keeping the vow of celibacy, banished from all attachments, eating lightly, pure in spirit, he reaches the supreme extinction.

Note on the text: Not in the critical edition's constituted text: lines @018_0075-0077 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0075-0077).

Verse 39 (12.221.39)

इन्द्रियाणि मनो वायुः शोणितं मांसमस्थि च । आनुपूर्व्याद्विनश्यन्ति स्वं धातुमुपयान्ति च ॥

indriyāṇi mano vāyuḥ śoṇitaṃ māṃsamasthi ca | ānupūrvyādvinaśyanti svaṃ dhātumupayānti ca

The senses, the mind, the breath, blood, flesh and bone perish in order and go to their own elements.

Note on the text: Not in the critical edition's constituted text: lines @018_0078-0079 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0078-0079).

Verse 40 (12.221.40)

कारणानुगतं कार्यं यदि तच्च विनश्यति । अलिङ्गस्य कथं लिङ्गं युज्यते तन्मृषा दृढम् ॥

kāraṇānugataṃ kāryaṃ yadi tacca vinaśyati | aliṅgasya kathaṃ liṅgaṃ yujyate tanmṛṣā dṛḍham

If the effect follows its cause and that perishes, how can a mark be joined to what has no mark? That is firmly false.

Note on the text: Not in the critical edition's constituted text: lines @018_0080-0081 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0080-0081).

Verse 41 (12.221.41)

न त्वेव हेतवः सन्ति ये केचिन्मूर्तिसंस्थिताः । अमर्त्यस्य च मर्त्येन सामान्यं नोपपद्यते ॥

na tveva hetavaḥ santi ye kecinmūrtisaṃsthitāḥ | amartyasya ca martyena sāmānyaṃ nopapadyate

No reasons, whatever they are, that rest on material form hold; for the immortal and the mortal have no likeness.

Note on the text: Not in the critical edition's constituted text: lines @018_0082-0083 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0082-0083).

Verse 42 (12.221.42)

लोकदृष्टो यथा जातेः स्वेदजः पुरुषः स्त्रियाम् । कृतानुस्मरणात्सिद्धो वेदगम्यः परः पुमान् ॥

lokadṛṣṭo yathā jāteḥ svedajaḥ puruṣaḥ striyām | kṛtānusmaraṇātsiddho vedagamyaḥ paraḥ pumān

As the world sees, in birth a sweat-born creature arises even in a woman; and the Supreme Person, known through the Veda, is established by the recollection of what was done.

Note on the text: Not in the critical edition's constituted text: lines @018_0084-0085 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0084-0085).

Verse 43 (12.221.43)

प्रत्यक्षानुगतो वेदो नामहेतुभिरिष्यते ॥

pratyakṣānugato vedo nāmahetubhiriṣyate

The Veda follows perception; it is not accepted on the strength of mere names and reasons.

Note on the text: Not in the critical edition's constituted text: line @018_0086 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0086).

Verse 44 (12.221.44)

यथा शाखा हि वै शाखा तरोः संबध्यते तदा । श्रुत्या तथापरोऽप्यात्मा दृश्यते सोऽप्यलिङ्गवान् । अलिङ्गसाध्यं तद्ब्रह्म बहवः सन्ति हेतवः ॥

yathā śākhā hi vai śākhā taroḥ saṃbadhyate tadā | śrutyā tathāparo'pyātmā dṛśyate so'pyaliṅgavān | aliṅgasādhyaṃ tadbrahma bahavaḥ santi hetavaḥ

As one branch of a tree is then joined with another branch, so through the Veda another self too is seen, that too without a mark. Brahman is attained through what has no mark; there are many reasons.

Note on the text: Not in the critical edition's constituted text: lines @018_0087-0089 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0087-0089). Corrected तथापरोप्यात्मा → तथापरोऽप्यात्मा (misprint in Wikisource; avagraha dropped; CE paro 'py ātmā).

Verse 45 (12.221.45)

लोकयात्राविधानं च दानधर्मफलागमः । तदर्थं वेदशब्दाश्च व्यवहाराश्च लौकिकाः ॥

lokayātrāvidhānaṃ ca dānadharmaphalāgamaḥ | tadarthaṃ vedaśabdāśca vyavahārāśca laukikāḥ

The ordering of worldly life, the coming of the fruit of gifts and dharma, and the Vedic words and worldly dealings that serve that end:

Note on the text: Not in the critical edition's constituted text: lines @018_0090-0091 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0090-0091).

Verse 46 (12.221.46)

इति सम्यङ्मनस्येते बहवः सन्ति हेतवः । एतदस्तीदमस्तीति न किंचित्प्रतिदृश्यते ॥

iti samyaṅmanasyete bahavaḥ santi hetavaḥ | etadastīdamastīti na kiṃcitpratidṛśyate

thus there are many reasons present in the mind of a sound thinker; yet "it is this, it is this": nothing of the kind is seen.

Note on the text: Not in the critical edition's constituted text: lines @018_0092-0093 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0092-0093). Corrected सम्यङ्भनस्येते → सम्यङ्मनस्येते (misprint in Wikisource; भ for म; CE samyaṅ manasy ete).

Verse 47 (12.221.47)

तेषां विमृशतामेवं तत्तत्समभिधावताम् । क्वचिन्निविशते बुद्धिस्तत्र जीर्यति वृक्षवत् ॥

teṣāṃ vimṛśatāmevaṃ tattatsamabhidhāvatām | kvacinniviśate buddhistatra jīryati vṛkṣavat

As they ponder in this way, running first to one view and then to another, the mind settles somewhere, and there it wears away like a tree.

Note on the text: Not in the critical edition's constituted text: lines @018_0094-0095 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0094-0095).

Verse 48 (12.221.48)

एवमर्थैरनर्थैश्च दुःखिताः सर्वजन्तवः । आगमैरपकृष्यन्ति हस्तिनो हस्तिपैर्यथा ॥

evamarthairanarthaiśca duḥkhitāḥ sarvajantavaḥ | āgamairapakṛṣyanti hastino hastipairyathā

Thus all creatures, distressed by gains and losses alike, are dragged along by the traditions, as elephants are by their drivers.

Note on the text: Not in the critical edition's constituted text: lines @018_0096-0097 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0096-0097).

Verse 49 (12.221.49)

न जातु कामः कामानामुपभोगेन शाम्यति । हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते ॥

na jātu kāmaḥ kāmānāmupabhogena śāmyati | haviṣā kṛṣṇavartmeva bhūya evābhivardhate

Desire is never quenched by the enjoyment of desires; like fire fed with ghee, it only grows the more.

Note on the text: Not in the critical edition's constituted text: lines @018_0098-0099 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0098-0099). Corrected कामामाम् → कामानाम् and अभिर्वधते → अभिवर्धते (misprints in Wikisource; CE kāmānām, abhivardhate).

Verse 50 (12.221.50)

अर्थांस्तथाऽत्यन्तदुःखावहांश्च । लिप्सन्त एके बहवो विशुष्काः । महत्तरं दुःखमभिप्रपन्ना । हित्वा सुखं मृत्युवशं प्रयान्ति ॥

arthāṃstathā'tyantaduḥkhāvahāṃśca | lipsanta eke bahavo viśuṣkāḥ | mahattaraṃ duḥkhamabhiprapannā | hitvā sukhaṃ mṛtyuvaśaṃ prayānti

Craving things that bring the utmost sorrow, many of them dry up; falling into still greater sorrow, they leave happiness behind and go under the power of death.

Note on the text: Not in the critical edition's constituted text: lines @018_0100-0103 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0100-0103). Corrected दुःखाबहांश्च → दुःखावहांश्च (misprint in Wikisource; ब for व; CE duḥkhāvahāṃś ca).

Verse 51 (12.221.51)

विनाशिनो ह्यध्रुवजीवितस्य । किं बन्धुभिर्मन्त्रपरिग्रहैश्च । विहाय यो गच्छति सर्वमेव । क्षणेन गत्वा न निवर्तते च ॥

vināśino hyadhruvajīvitasya | kiṃ bandhubhirmantraparigrahaiśca | vihāya yo gacchati sarvameva | kṣaṇena gatvā na nivartate ca

What use are kinsmen and counsellors and allies to one whose life is perishable and unstable? He leaves everything behind, goes in an instant, and having gone does not return.

Note on the text: Not in the critical edition's constituted text: lines @018_0104-0107 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0104-0107).

Verse 52 (12.221.52)

खं भूमितोयानलवायवो हि । सदा शरीरं प्रतिपालयन्ति । इतीदमालक्ष्य कुतो रतिर्भवे । द्विनाशिनो ह्यस्य न कर्म विद्यते ॥

khaṃ bhūmitoyānalavāyavo hi | sadā śarīraṃ pratipālayanti | itīdamālakṣya kuto ratirbhave | dvināśino hyasya na karma vidyate

Space, earth, water, fire and wind always keep the body going. Seeing this, how could there be delight in it? For in what perishes, no action endures.

Note on the text: Not in the critical edition's constituted text: lines @018_0108-0111 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0108-0111). Corrected स्वं → खं (misprint in Wikisource; the five elements are being listed, space first; CE khaṃ bhūmitoyānalavāyavo hi). The line break inside भवे / द्विनाशिनो is the page's (भवेद् विनाशिनः).

Verse 53 (12.221.53)

इदमनुपधिवाक्यमच्छलं । परमनिरामयमात्मसाक्षिकम् । नरपतिरनुवीक्ष्य विस्मितः । पुनरनुयोक्तुमिदं प्रचक्रमे ॥

idamanupadhivākyamacchalaṃ | paramanirāmayamātmasākṣikam | narapatiranuvīkṣya vismitaḥ | punaranuyoktumidaṃ pracakrame

Having considered this guileless, deceit-free speech, wholly free of fault and witnessed by the self, the king, astonished, began to question him again.

Note on the text: Not in the critical edition's constituted text: lines @018_0112-0115 of the CE's inline Appendix I passage (App. I No. 18, printed after 12.211.48 as 12.211.48d@018_0112-0115). Removed the closing quote that Wikisource prints after the verse (the quote closes the backtick opened before the heading of verse 1) and the stray doubled daṇḍa. The CE Appendix prints "bhīṣma uvāca" before this verse (between @018_0111 and @018_0112), so the narration returns to Bhishma here.