Panchashikha's Teaching on Liberation

Verse 1 (12.222.1)

जनको नरदेवस्तु ज्ञापितः परमर्षिणा । पुनरेवानुपप्रच्छ सांपराये भवाभवौ ॥

janako naradevastu jñāpitaḥ paramarṣiṇā | punarevānupapraccha sāṃparāye bhavābhavau

Janaka, the god among men, who had been instructed by the supreme sage, questioned him once more about coming to be and ceasing to be in the world beyond.

Note on the text: Matches CE 12.212.1 (the alignment found no match); Wikisource नरदेवः for CE janadevaḥ is a variant and is kept.

Verse 2 (12.222.2)

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

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

Venerable sir, if after death no one has any consciousness, then in that case what will ignorance do, or what will knowledge do?

Note on the text: Matches CE 12.212.2 (the alignment found no match); Wikisource भगवन्यदि न प्रेत्य against CE bhagavan yad idaṃ pretya is a recension variant and is kept.

Verse 3 (12.222.3)

सर्वमुच्छेदनिष्ठं स्यात्पश्य चैतद्द्विजोत्तम । अप्रमत्तः प्रमत्तो वा किं विशेषं करिष्यति ॥

sarvamucchedaniṣṭhaṃ syātpaśya caitaddvijottama | apramattaḥ pramatto vā kiṃ viśeṣaṃ kariṣyati

Everything would then rest on annihilation. Consider this, best of the twice-born: what difference will it make whether a man is careful or careless?

Verse 4 (12.222.4)

असंसर्गो हि भूतेषु संसर्गो वा विनाशिषु । कस्मै क्रियेत तत्वेन निश्चयः कोऽत्र तत्त्वतः ॥

asaṃsargo hi bhūteṣu saṃsargo vā vināśiṣu | kasmai kriyeta tatvena niścayaḥ ko'tra tattvataḥ

Whether there is non-attachment among beings or attachment to things that perish, for whom would it be practised, and what is truly settled in this matter?

Verse 5 (12.222.5)

तमसा हि प्रतिच्छन्नं विभ्रान्तमिव चातुरम् । पुनः प्रशमयन्वाक्यैः कविः पञ्चशिखोऽब्रवीत् ॥

tamasā hi praticchannaṃ vibhrāntamiva cāturam | punaḥ praśamayanvākyaiḥ kaviḥ pañcaśikho'bravīt

Janaka was covered over with darkness, bewildered like a man in distress. The sage Panchashikha calmed him again with his words and said:

Verse 6 (12.222.6)

उच्छेदनिष्ठा नेहास्ति भावनिष्ठा न विद्यते । अयं ह्यपि समाहारः शरीरेन्द्रियचेतसाम् । वर्तते पृथगन्योन्यमप्यपाश्रित्य कर्मसु ॥

ucchedaniṣṭhā nehāsti bhāvaniṣṭhā na vidyate | ayaṃ hyapi samāhāraḥ śarīrendriyacetasām | vartate pṛthaganyonyamapyapāśritya karmasu

Here there is no resting place in annihilation, and no resting place in continued being either. This is only an assemblage of body, senses and mind, and each works apart from the others, yet leans on them in its acts.

Note on the text: Corrected भा निष्ठा → भावनिष्ठा (misprint in Wikisource; the metre and CE 12.212.6 bhāvaniṣṭhā show a dropped व). Speaker: the page prints no heading after verse 5; Panchashikha's teaching begins here (verse 5 introduces it). Lines = CE 12.212.6a, 6c, 6e.

Verse 7 (12.222.7)

धातवः पञ्च तेषां तु खं वायुर्ज्योतिरम्बु भूः । ते स्वभावेन तिष्ठन्ति वियुज्यन्ते स्वभावतः ॥

dhātavaḥ pañca teṣāṃ tu khaṃ vāyurjyotirambu bhūḥ | te svabhāvena tiṣṭhanti viyujyante svabhāvataḥ

Their elements are five: space, air, fire, water and earth. They stay together by their own nature and part from one another by their own nature.

Note on the text: Corrected धावतः → धातवः (misprint in Wikisource; CE 12.212.7 has dhātavaḥ, the elements; "running" makes no sense with the five elements listed).

Verse 8 (12.222.8)

आकाशो वायुरूष्मा च स्नेहो यश्चापि पार्थिवः । एष पञ्चसमाहारः शरीरमपि नैकधा ॥

ākāśo vāyurūṣmā ca sneho yaścāpi pārthivaḥ | eṣa pañcasamāhāraḥ śarīramapi naikadhā

Space, air, heat, moisture, and what belongs to earth: this is the assemblage of five, and so the body, too, is of more than one kind.

Note on the text: Matches CE 12.212.8 (the alignment found no match).

Verse 9 (12.222.9)

अहं वाच्यं द्विजानां यद्विशिष्टं बुद्धिरूपवत् । वाचामगोचरं नित्यं ज्ञेयमेवं भविष्यति ॥

ahaṃ vācyaṃ dvijānāṃ yadviśiṣṭaṃ buddhirūpavat | vācāmagocaraṃ nityaṃ jñeyamevaṃ bhaviṣyati

That which the twice-born speak of as "I", which is distinct and has the form of understanding and is ever beyond the reach of words, is to be known in this way.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); lines 1-2 are the CE star passage 12.212.8d*0617_01-02 (printed in the apparatus). Removed the stray backquote printed before the first line.

Verse 10 (12.222.10)

ज्ञानं ज्ञेयं तथाज्ञानं त्रिविधं ज्ञानमुच्यते । ज्ञानमूष्मा च वायुश्च त्रिविधः कर्मसंग्रहः ॥

jñānaṃ jñeyaṃ tathājñānaṃ trividhaṃ jñānamucyate | jñānamūṣmā ca vāyuśca trividhaḥ karmasaṃgrahaḥ

Knowledge, the knowable, and ignorance: knowledge is said to be of three kinds. Knowledge, heat and air together make up the threefold store of action.

Note on the text: Line 1 is the CE star line 12.212.8d*0617_03 (jñānaṃ jñeyaṃ tathājñānaṃ trividhaṃ jñānam ucyate); line 2 is CE 12.212.8e. Wikisource prints तथा ज्ञानं with a space, which turns "and ignorance" into a repeat of "knowledge"; joined to तथाज्ञानं as in the CE. Removed the stray quote mark and the extra daṇḍa after line 1.

Verse 11 (12.222.11)

इन्द्रियाणीन्द्रियार्थाश्च स्वभावश्चेतना मनः । प्राणापानौ विकारश्च धातवश्चात्र निःसृताः ॥

indriyāṇīndriyārthāśca svabhāvaścetanā manaḥ | prāṇāpānau vikāraśca dhātavaścātra niḥsṛtāḥ

The senses and the objects of the senses, one's own nature, consciousness, the mind, the in-breath and the out-breath, modification, and the constituent elements: all of these have issued from this.

Verse 12 (12.222.12)

प्राणादयस्तथा स्पर्शा न संबाधगतास्तथा । पुत्राधीनं भविष्येत चिन्मात्रः स परः पुमान् ॥

prāṇādayastathā sparśā na saṃbādhagatāstathā | putrādhīnaṃ bhaviṣyeta cinmātraḥ sa paraḥ pumān

The vital breaths and the rest, and likewise the contacts, are not subject to constraint. It would be dependent on a son; but that Supreme Person is pure consciousness alone.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); it is the CE star passage 12.212.9d*0618_01-02 (printed in the apparatus). Removed the stray backquote before line 1.

Verse 13 (12.222.13)

श्रवणं स्पर्शनं जिह्वा दृष्टिर्नासा तथैव च । इन्द्रियाणीति पञ्चैते चित्तपूर्वगमा गुणाः ॥

śravaṇaṃ sparśanaṃ jihvā dṛṣṭirnāsā tathaiva ca | indriyāṇīti pañcaite cittapūrvagamā guṇāḥ

Hearing, touch, the tongue, sight and smell: these are the five senses, and their qualities are led by the mind.

Verse 14 (12.222.14)

तत्र विज्ञानसंयुक्ता त्रिविधा चेतना ध्रुवा । सुखदुःखेति यामाहुरदुःखेत्यसुखेति च ॥

tatra vijñānasaṃyuktā trividhā cetanā dhruvā | sukhaduḥkheti yāmāhuraduḥkhetyasukheti ca

In these there is a steady threefold feeling joined with cognition: what is called pleasure, what is called pain, and what is neither painful nor pleasant.

Verse 15 (12.222.15)

शब्दः स्पर्शश्च रूपं च रसो गन्धश्च मूर्तयः । एते ह्यामरणात्पञ्च षङ्गुणा ज्ञानसिद्धये ॥

śabdaḥ sparśaśca rūpaṃ ca raso gandhaśca mūrtayaḥ | ete hyāmaraṇātpañca ṣaṅguṇā jñānasiddhaye

Sound, touch, form, taste and smell are the objects that take shape. Until death these five, with the mind, are the sixfold set of qualities that serve the accomplishment of knowledge.

Verse 16 (12.222.16)

तेषु कर्मविसर्गश्च सर्वतत्वार्थनिश्चयः । तमाहुः परमं शुक्रं पारे च रजसः प्रभुम् ॥

teṣu karmavisargaśca sarvatatvārthaniścayaḥ | tamāhuḥ paramaṃ śukraṃ pāre ca rajasaḥ prabhum

In these lie the release of action and the settled knowledge of the meaning of every principle. They call that the supreme pure essence, the lord who stands beyond rajas.

Note on the text: Line 1 = CE 12.212.13a. Line 2 joins the first half of CE 12.212.13c (tam āhuḥ paramaṃ śukraṃ) to the second half of the CE star line 12.212.13c*0619_01 (pāre ca rajasaḥ prabhum); the other half of 13c (buddhir ity avyayaṃ mahat) is in Wikisource verse 17. Removed the stray backquote before पारे.

Verse 17 (12.222.17)

विरागाद्वर्तते तस्मिन्मनो रजसि नित्यगम् । तस्मिन्प्रसन्ने संपश्येद्बुद्धिरित्यव्ययं महत् ॥

virāgādvartate tasminmano rajasi nityagam | tasminprasanne saṃpaśyedbuddhirityavyayaṃ mahat

Through dispassion the mind that ever moves in rajas comes to rest in that. When that grows clear, one beholds it as the intellect, the great and imperishable.

Note on the text: Not in the critical edition's constituted text as a verse: lines 1-2 are the CE star lines 12.212.13c*0619_02-03 (the CE prints the second only as far as saṃpaśyed), and the last words बुद्धिरित्यव्ययं महत् are the end of CE 12.212.13c. Corrected मतो → मनो (misprint in Wikisource; CE star line has mano) and द्वुद्धि → द्बुद्धि, i.e. संपश्येद् बुद्धि (व for ब); removed the stray quote mark after संपश्ये.

Verse 18 (12.222.18)

इमं गुणसमाहारमात्मभावेन पश्यतः । असम्यग्दर्शिनो दुःखमनन्तं नोपशाम्यति ॥

imaṃ guṇasamāhāramātmabhāvena paśyataḥ | asamyagdarśino duḥkhamanantaṃ nopaśāmyati

For one who looks wrongly and sees this assemblage of qualities as himself, endless sorrow never comes to rest.

Note on the text: Corrected असम्यद्गर्शिनो → असम्यग्दर्शिनो (misprint in Wikisource; द् and ग् transposed; CE has asamyag darśanair).

Verse 19 (12.222.19)

तस्मादेतेषु मेधावी न प्रसज्येत बुद्धिमान् । अनात्मेति च यद्दृष्टं तन्नाहं न ममेत्यपि । वर्तते किमधिष्ठाना प्रसक्ता दुःखसंततिः ॥

tasmādeteṣu medhāvī na prasajyeta buddhimān | anātmeti ca yaddṛṣṭaṃ tannāhaṃ na mametyapi | vartate kimadhiṣṭhānā prasaktā duḥkhasaṃtatiḥ

So a wise and thoughtful man should not cling to these. Since they are seen as not the self, they are neither "I" nor "mine"; then on what support does this clinging chain of sorrow rest?

Note on the text: Three-line verse, as on the page. Line 1 is the CE star line 12.212.14d*0620_01; lines 2-3 are CE 12.212.15a,c (तन्नाहं against CE tenāhaṃ is a variant). Removed the stray backquote and quote mark and the extra daṇḍa after line 1.

Verse 20 (12.222.20)

यत्र सम्यङ्मनो नाम त्यागमात्रमनुत्तमम् । शृणु यत्तव मोक्षाय भाष्यमाणं भविष्यति ॥

yatra samyaṅmano nāma tyāgamātramanuttamam | śṛṇu yattava mokṣāya bhāṣyamāṇaṃ bhaviṣyati

Where the unsurpassed "right mind", as it is called, is nothing but renunciation: listen to what will now be said for your liberation.

Note on the text: Corrected सम्यङ्भनो → सम्यङ्मनो (misprint in Wikisource; भ for म; CE 12.212.16 has samyaṅ mano). यत्र and त्यागमात्रम् against CE tatra and tyāgaśāstram are recension variants and are kept.

Verse 21 (12.222.21)

त्याग एव हि सर्वेषां युक्तानामपि कर्मणाम् । नित्यदुःखविनीतानां श्लेषो दुःखवहो हतः ॥

tyāga eva hi sarveṣāṃ yuktānāmapi karmaṇām | nityaduḥkhavinītānāṃ śleṣo duḥkhavaho hataḥ

Renunciation alone is the end of all actions, even those properly performed. For those schooled by constant sorrow, attachment, the bringer of sorrow, has been destroyed.

Verse 22 (12.222.22)

द्रव्यत्यागे तु कर्माणि भोगत्यागे व्रतान्यपि । सुखत्यागे तपोयोगं सर्वत्यागे समापना ॥

dravyatyāge tu karmāṇi bhogatyāge vratānyapi | sukhatyāge tapoyogaṃ sarvatyāge samāpanā

In giving up wealth lie the sacrificial rites; in giving up enjoyment, the vows; in giving up pleasure, austerity and yoga; and in giving up everything lies their completion.

Verse 23 (12.222.23)

तस्य मार्गोऽयमद्वैधः सर्वत्यागस्य दर्शितः । विप्रहाणाय दुःखस्य दुर्गतिस्त्वन्यथा भवेत् ॥

tasya mārgo'yamadvaidhaḥ sarvatyāgasya darśitaḥ | viprahāṇāya duḥkhasya durgatistvanyathā bhavet

This path of complete renunciation has been shown to be free of any doubleness; it is for the removal of sorrow. Otherwise the end would be a bad one.

Verse 24 (12.222.24)

शेते जरामृत्युभयैर्विमुक्तः । क्षीणे पुण्ये विगते च पापे । तपोनिमित्ते विगते च निष्ठे । फले यथाऽऽकाशमलिङ्ग एव ॥

śete jarāmṛtyubhayairvimuktaḥ | kṣīṇe puṇye vigate ca pāpe | taponimitte vigate ca niṣṭhe | phale yathā''kāśamaliṅga eva

He lies at rest, freed from the fears of old age and death, when merit is spent and sin has gone, when the occasion of austerity and its fixed end have gone: in the fruit he is markless, like space itself.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); it is the CE star passage 12.212.19d*0621_01-04 (printed in the apparatus). Removed the stray backquote and quote mark and the doubled daṇḍa at the end.

Verse 25 (12.222.25)

पञ्चज्ञानेन्द्रियाण्युक्त्वा मनःषष्ठानि चेतसि । मनःषष्ठानि वक्ष्यामि पञ्चकर्मेन्द्रियाणि तु ॥

pañcajñānendriyāṇyuktvā manaḥṣaṣṭhāni cetasi | manaḥṣaṣṭhāni vakṣyāmi pañcakarmendriyāṇi tu

Having spoken of the five senses of knowledge, with the mind as the sixth in thought, I shall now speak of the five organs of action, again with the mind as the sixth.

Verse 26 (12.222.26)

हस्तौ कर्मेन्द्रियं ज्ञेयमथ पादौ गतीन्द्रियम् । प्रजनानन्दयोः शेफो निसर्गे पायुरिन्द्रियम् ॥

hastau karmendriyaṃ jñeyamatha pādau gatīndriyam | prajanānandayoḥ śepho nisarge pāyurindriyam

The hands are to be known as the organ of action, and the feet as the organ of movement. The generative organ serves procreation and delight, and the anus is the organ of release.

Verse 27 (12.222.27)

वाक्च शब्दविशेषार्थं गतिं पञ्चान्वितां विदुः । एवमेकादशैतानि बुद्ध्या तूपहतं मनः ॥

vākca śabdaviśeṣārthaṃ gatiṃ pañcānvitāṃ viduḥ | evamekādaśaitāni buddhyā tūpahataṃ manaḥ

Speech serves the special purpose of sound, and they know its movement to be accompanied by five. Thus there are eleven of these; the mind is overcome by the intellect.

Verse 28 (12.222.28)

कर्णौ शब्दश्च चित्तं च त्रयः श्रवणसंग्रहे । तथा स्पर्शे तथा रूपे तथैव रसगन्धयोः ॥

karṇau śabdaśca cittaṃ ca trayaḥ śravaṇasaṃgrahe | tathā sparśe tathā rūpe tathaiva rasagandhayoḥ

The ear, sound and the mind are three in the grasp of hearing; so too in touch, so too in form, and so too in taste and smell.

Verse 29 (12.222.29)

एवं पञ्चत्रिका ह्येते गुणास्तदुपलब्धये । येनायं त्रिविधो भावः पर्यायात्समुपस्थितः ॥

evaṃ pañcatrikā hyete guṇāstadupalabdhaye | yenāyaṃ trividho bhāvaḥ paryāyātsamupasthitaḥ

Thus these qualities form five triads for the apprehension of it, by which the threefold state is brought about in turn.

Note on the text: Corrected समुंपस्थितः → समुपस्थितः (misprint in Wikisource; stray anusvara; CE has samupasthitaḥ).

Verse 30 (12.222.30)

सात्विको राजसश्चापि तामसश्चापि ते त्रयः । त्रिविधा वेदना येषु प्रसूताः सर्वसाधनाः ॥

sātviko rājasaścāpi tāmasaścāpi te trayaḥ | trividhā vedanā yeṣu prasūtāḥ sarvasādhanāḥ

The sattvic, the rajasic and the tamasic are the three, and in them arise the threefold feelings that accomplish everything.

Verse 31 (12.222.31)

प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता । अकुतश्चित्कुतश्चिद्वा चिन्तितः सात्विको गुणः ॥

praharṣaḥ prītirānandaḥ sukhaṃ saṃśāntacittatā | akutaścitkutaścidvā cintitaḥ sātviko guṇaḥ

Gladness, fondness, delight, pleasure and calmness of mind, whether arising from some cause or from none, are held to be the quality of sattva.

Verse 32 (12.222.32)

अतुष्टिः परितापश्च शोको लोभस्तथाऽक्षमा । लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुतः ॥

atuṣṭiḥ paritāpaśca śoko lobhastathā'kṣamā | liṅgāni rajasastāni dṛśyante hetvahetutaḥ

Discontent, anguish, grief, greed and impatience are the marks of rajas, seen to arise with or without a cause.

Verse 33 (12.222.33)

अविवेकस्तथा मोहः प्रमादः स्वप्नतन्द्रिता । कथंचिदपि वर्तन्ते विविधास्तामसा गुणाः ॥

avivekastathā mohaḥ pramādaḥ svapnatandritā | kathaṃcidapi vartante vividhāstāmasā guṇāḥ

Lack of discernment, delusion, heedlessness, sleep and drowsiness: these are the many tamasic qualities, which somehow keep appearing.

Verse 34 (12.222.34)

तत्र यत्प्रीतिसंयुक्तं काये मनसि वा भवेत् । वर्तते सात्विको भाव इत्यपेक्षेत तत्तथा ॥

tatra yatprītisaṃyuktaṃ kāye manasi vā bhavet | vartate sātviko bhāva ityapekṣeta tattathā

Of these, whatever is joined with gladness, in the body or in the mind, is a sattvic state; one should regard it so.

Verse 35 (12.222.35)

यत्तु सन्तापसंयुक्तमप्रीतिकरमात्मनः । प्रवृत्तं रज इत्येवं ततस्तदपि चिन्तयेत् ॥

yattu santāpasaṃyuktamaprītikaramātmanaḥ | pravṛttaṃ raja ityevaṃ tatastadapi cintayet

But what is joined with distress and brings displeasure to oneself, and has set itself in motion, is rajas; one should reflect on it as such.

Verse 36 (12.222.36)

अथ यन्मोहसंयुक्तं काये मनसि वा भवेत् । अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत् ॥

atha yanmohasaṃyuktaṃ kāye manasi vā bhavet | apratarkyamavijñeyaṃ tamastadupadhārayet

And what is joined with delusion, in the body or in the mind, which cannot be reasoned about or known, you should understand to be tamas.

Verse 37 (12.222.37)

श्रोत्रं व्योमाश्रितं भूतं शब्दः श्रोत्रं समाश्रितः । नोभयं शब्दविज्ञाने विज्ञानस्येतरस्य वा ॥

śrotraṃ vyomāśritaṃ bhūtaṃ śabdaḥ śrotraṃ samāśritaḥ | nobhayaṃ śabdavijñāne vijñānasyetarasya vā

The ear is the element that rests in space, and sound rests in the ear. In the cognition of sound neither of the two by itself is the cognition, nor is it the cognition of the other alone.

Note on the text: Corrected विज्ञानस्तेतरस्य → विज्ञानस्येतरस्य (misprint in Wikisource; ते for ये; CE has vijñānasyetarasya).

Verse 38 (12.222.38)

एवं त्वक्चक्षुषी जिह्वा नासिका चेति पञ्चमी । स्पर्शे रूपे रसे गन्धे तानि चेतो मनश्च तत् ॥

evaṃ tvakcakṣuṣī jihvā nāsikā ceti pañcamī | sparśe rūpe rase gandhe tāni ceto manaśca tat

So too the skin, the eye, the tongue and, fifth, the nose: these serve touch, form, taste and smell, and they are joined with consciousness and the mind.

Verse 39 (12.222.39)

स्वकर्मयुगपद्भावो दशस्वेतेषु तिष्ठति । चित्तमेकादशं विद्धि बुद्धिर्द्वादशमी भवेत् ॥

svakarmayugapadbhāvo daśasveteṣu tiṣṭhati | cittamekādaśaṃ viddhi buddhirdvādaśamī bhavet

The simultaneous working of each one's own function rests in these ten. Know the citta as the eleventh, and the intellect would be the twelfth.

Verse 40 (12.222.40)

तेषामयुगपद्भाव उच्छेदो नास्ति तामसः । आस्थितो युगपद्भावे व्यवहारः स लौकिकः ॥

teṣāmayugapadbhāva ucchedo nāsti tāmasaḥ | āsthito yugapadbhāve vyavahāraḥ sa laukikaḥ

When they do not act together there is no annihilation of the tamasic kind; and where one relies on their acting together, that is ordinary worldly dealing.

Verse 41 (12.222.41)

इन्द्रियाण्युपसृत्यापि दृष्ट्वा पूर्वं श्रुतागमात् । चिन्तयन्ननुपर्येति त्रिभिरेवान्वितो गुणैः ॥

indriyāṇyupasṛtyāpi dṛṣṭvā pūrvaṃ śrutāgamāt | cintayannanuparyeti tribhirevānvito guṇaiḥ

Having approached the senses, having seen, and from what was heard earlier in tradition, a man reflects and follows after, endowed with all three qualities.

Verse 42 (12.222.42)

यत्तमोपहतं चित्तमाशुसंचारमध्रुवम् । करोत्युपरमं काये तदाहुस्तामसं सुखम् ॥

yattamopahataṃ cittamāśusaṃcāramadhruvam | karotyuparamaṃ kāye tadāhustāmasaṃ sukham

The mind that is overcome by tamas, quick-moving and unsteady, which brings rest to the body: that they call tamasic pleasure.

Verse 43 (12.222.43)

यद्यदागमसंयुक्तं न कृच्छ्रादुपशाम्यति । अथ तत्राप्युपादत्ते तमो व्यक्तमिवानृतम् ॥

yadyadāgamasaṃyuktaṃ na kṛcchrādupaśāmyati | atha tatrāpyupādatte tamo vyaktamivānṛtam

Whatever is bound up with tradition does not grow quiet without hardship; and even then it takes up tamas, which seems evident yet is untrue.

Verse 44 (12.222.44)

एवमेव प्रसङ्ख्यातः स्वकर्मप्रत्ययो गुणः । कथंचिद्वर्तते सम्यक्केषांचिद्वा निवर्तते ॥

evameva prasaṅkhyātaḥ svakarmapratyayo guṇaḥ | kathaṃcidvartate samyakkeṣāṃcidvā nivartate

Thus the quality that rests on one's own action has been set out: somehow it works rightly in some, and in others it ceases.

Verse 45 (12.222.45)

अहमित्येष वै भावो नान्यत्र प्रतितिष्ठति । यस्य भावो दृढो नित्यं स वै विद्वांस्तथेतरः ॥

ahamityeṣa vai bhāvo nānyatra pratitiṣṭhati | yasya bhāvo dṛḍho nityaṃ sa vai vidvāṃstathetaraḥ

This feeling "I am" rests on nothing else. He in whom this feeling is ever firm is truly the knowing one, and so is the other likewise.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); lines 1-2 are the CE star passage 12.212.39d*0623_01-02 (printed in the apparatus). Removed the stray backquote before line 1.

Verse 46 (12.222.46)

देहधर्मस्तथा नित्यं सर्वभूतेषु वै दृढः । एतेनैवानुमानेन त्याज्यो धर्मस्तथा ह्यसौ ॥

dehadharmastathā nityaṃ sarvabhūteṣu vai dṛḍhaḥ | etenaivānumānena tyājyo dharmastathā hyasau

The nature of the body is ever firm in all beings. By this very inference, that dharma too is to be given up.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); lines 1-2 are the CE star passage 12.212.39d*0623_03-04 (printed in the apparatus).

Verse 47 (12.222.47)

ज्ञानेन मुच्यते जन्तुर्धर्मात्मा ज्ञानवान्भवेत् । धर्मेण धार्यते लोकः सर्वं धर्मे प्रतिष्ठितम् ॥

jñānena mucyate janturdharmātmā jñānavānbhavet | dharmeṇa dhāryate lokaḥ sarvaṃ dharme pratiṣṭhitam

By knowledge a creature is freed; one whose self is dharma becomes possessed of knowledge. The world is upheld by dharma, and everything rests on dharma.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); lines 1-2 are the CE star passage 12.212.39d*0623_05-06 (printed in the apparatus).

Verse 48 (12.222.48)

सर्वार्थजनकश्चैव धर्मः सर्वस्य कारणम् । सर्वो हि दृश्यते लोके न सर्वार्थः कथंचन ॥

sarvārthajanakaścaiva dharmaḥ sarvasya kāraṇam | sarvo hi dṛśyate loke na sarvārthaḥ kathaṃcana

Dharma is the producer of every aim and the cause of everything. Everyone in the world is seen, yet no one is in any way a master of all aims.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); lines 1-2 are the CE star passage 12.212.39d*0623_07-08 (printed in the apparatus).

Verse 49 (12.222.49)

सर्वत्यागे कृते तस्मात्परमात्मा प्रसीदति । व्यक्तादव्यक्तमतुलं लोकेषु परिवर्तते ॥

sarvatyāge kṛte tasmātparamātmā prasīdati | vyaktādavyaktamatulaṃ lokeṣu parivartate

Therefore, when complete renunciation has been made, the Supreme Self is gracious; out of the manifest, the incomparable unmanifest moves through the worlds.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); lines 1-2 are the CE star passage 12.212.39d*0623_09-10 (printed in the apparatus). Removed the stray daṇḍa and quote mark at the end.

Verse 50 (12.222.50)

एतदाहुः समाहारं क्षेत्रमध्यात्मचिन्तकाः । स्थितो मनसि यो भावः स वै क्षेत्रज्ञ उच्यते ॥

etadāhuḥ samāhāraṃ kṣetramadhyātmacintakāḥ | sthito manasi yo bhāvaḥ sa vai kṣetrajña ucyate

Thinkers on the self call this assemblage the field; and the state that abides in the mind is called the knower of the field.

Verse 51 (12.222.51)

एवं सति क उच्छेदः शाश्वतो वा कथं भवेत् । स्वभावाद्वर्तमानेषु सर्वभूतेषु हेतुषु ॥

evaṃ sati ka ucchedaḥ śāśvato vā kathaṃ bhavet | svabhāvādvartamāneṣu sarvabhūteṣu hetuṣu

That being so, what is annihilation, or how could there be eternity, when all beings and all causes proceed by their own nature?

Verse 52 (12.222.52)

यथार्णवगता नद्यो व्यक्तीर्जहति नाम च । नतु स्वतां नियच्छन्ति तादृशः सत्वसंक्षयः ॥

yathārṇavagatā nadyo vyaktīrjahati nāma ca | natu svatāṃ niyacchanti tādṛśaḥ satvasaṃkṣayaḥ

As rivers that reach the ocean give up their separate forms and their name, yet do not keep any selfhood of their own, so is the dissolution of a being.

Verse 53 (12.222.53)

एवं सति कुतः संज्ञा प्रेत्यभावे पुनर्भवेत् । प्रतिसंमिश्रिते जीवे गृह्यमाणे च सर्वतः ॥

evaṃ sati kutaḥ saṃjñā pretyabhāve punarbhavet | pratisaṃmiśrite jīve gṛhyamāṇe ca sarvataḥ

That being so, how could there be any awareness in the state after death or in rebirth, when the individual self is wholly mingled and taken in on every side?

Verse 54 (12.222.54)

इमां च यो वेद विमोक्षबुद्धि । मात्मानमन्विच्छति चाप्रमत्तः । न लिप्यते कर्मफलैरनिष्टैः । पत्रं बिसस्येव जलेन सिक्तम् ॥

imāṃ ca yo veda vimokṣabuddhi | mātmānamanvicchati cāpramattaḥ | na lipyate karmaphalairaniṣṭaiḥ | patraṃ bisasyeva jalena siktam

He who knows this understanding of liberation and, free of heedlessness, seeks the Self is not stained by unwelcome fruits of action, as a lotus leaf is not wetted by the water poured on it.

Verse 55 (12.222.55)

दृढैर्हि पाशैर्बहुभिर्विमुक्तः । प्रजानिमित्तैरपि दैवतैश्च । यदा ह्यसौ सुखदुःखे जहाति । मुक्तस्तदाग्र्यां गतिमेत्यलिङ्गः ॥

dṛḍhairhi pāśairbahubhirvimuktaḥ | prajānimittairapi daivataiśca | yadā hyasau sukhaduḥkhe jahāti | muktastadāgryāṃ gatimetyaliṅgaḥ

Freed from many firm bonds, whether made by offspring or by the gods, when he gives up pleasure and pain he is released and reaches the highest state, markless.

Note on the text: Matches CE 12.212.45a,c (the alignment found no match). The CE has a further line 12.212.45e (śrutipramāṇāgamamaṅgalaiś ca; śete jarāmṛtyubhayād atītaḥ); it is restored in verse 56 below.

Verse 56 (12.222.56)

श्रुतिप्रमाणागममङ्गलैश्च । शेते जरामृत्युभयादतीतः । क्षीणे च पुण्ये विगते च पापे । ततोनिमित्ते च फले विनष्टे । अलेपमाकाशमलिङ्गमेव । मास्थाय पश्यन्ति महत्यसक्ताः ॥

śrutipramāṇāgamamaṅgalaiśca | śete jarāmṛtyubhayādatītaḥ | kṣīṇe ca puṇye vigate ca pāpe | tatonimitte ca phale vinaṣṭe | alepamākāśamaliṅgameva | māsthāya paśyanti mahatyasaktāḥ

Through the testimony of the Veda, the traditions and the auspicious rites, he lies at rest, gone beyond the fear of old age and death. When merit is spent and sin has gone, and the fruit with its cause has perished, the unattached, standing firm in this stainless, markless state like space, behold the Great.

Note on the text: Restored from the critical edition (12.212.45e-46d): Wikisource prints only the last line of this verse, labelled 12-222-56f (मास्थाय पश्यन्ति महत्यसक्ताः), so lines a-e are lost. Lines 1-2 = CE 12.212.45e (śrutipramāṇāgamamaṅgalaiś ca; śete jarāmṛtyubhayād atītaḥ); lines 3-4 = CE 12.212.46a (kṣīṇe ca puṇye vigate ca pāpe; tatonimitte ca phale vinaṣṭe); line 5 = CE 12.212.46c first half (alepam ākāśam aliṅgam evam, split before the sandhi as the page splits its own lines); line 6 is the page's own line (महत्यसक्ताः against CE mahad dhy asaktāḥ is a variant and is kept).

Verse 57 (12.222.57)

यथोर्णनाभिः परिवर्तमान । स्तन्तुक्षये तिष्ठति पात्यमानः । तथा विमुक्तः प्रजहाति दुःखं । विध्वंसते लोष्ठ इवाद्रिमृच्छन् ॥

yathorṇanābhiḥ parivartamāna | stantukṣaye tiṣṭhati pātyamānaḥ | tathā vimuktaḥ prajahāti duḥkhaṃ | vidhvaṃsate loṣṭha ivādrimṛcchan

As a spider moving about on its web, when the thread is spent, stays where it is though made to fall, so the liberated man casts off sorrow; it is shattered like a clod striking a mountain.

Note on the text: Corrected बिध्वंसते → विध्वंसते (misprint in Wikisource; ब for व; CE vidhvaṃsate).

Verse 58 (12.222.58)

यथा रुरुः शृङ्गमथो पुराणं । हित्वा त्वचं वाऽप्युरगो यथा च । विहाय गच्छत्यनवेक्षमाण । स्तथा विमुक्तो विजहाति दुःखम् ॥

yathā ruruḥ śṛṅgamatho purāṇaṃ | hitvā tvacaṃ vā'pyurago yathā ca | vihāya gacchatyanavekṣamāṇa | stathā vimukto vijahāti duḥkham

As a deer leaves its old horn, or a snake its skin, and goes off without looking back, so the liberated man leaves sorrow behind.

Verse 59 (12.222.59)

द्रुमं यथावाऽप्युदके पतन्त । मुत्सृज्य पक्षी निपतत्यसक्तः । तथा ह्यसौ सुखदुःखे विहाय । मुक्तः पराद्धर्यां गतिमेत्यलिङ्गः ॥

drumaṃ yathāvā'pyudake patanta | mutsṛjya pakṣī nipatatyasaktaḥ | tathā hyasau sukhaduḥkhe vihāya | muktaḥ parāddharyāṃ gatimetyaliṅgaḥ

As a bird leaves a tree that is falling into the water and flies off unattached, so he, giving up pleasure and pain, is released and reaches the highest state, markless.

Note on the text: Corrected उदकै → उदके (misprint in Wikisource; CE udake).

Verse 60 (12.222.60)

इमान्स्वलोकाननुपश्य सर्वान् । व्रजन्यथाकाशमिवाप्तकामः । इमां हि गाथां प्रलपन्यथास्ति । समस्तसंकल्पविशेषमुक्तः । अहं हि सर्वं किल सर्वभावे । ह्यहं तदन्तर्ह्यहमेव भोक्ता ॥

imānsvalokānanupaśya sarvān | vrajanyathākāśamivāptakāmaḥ | imāṃ hi gāthāṃ pralapanyathāsti | samastasaṃkalpaviśeṣamuktaḥ | ahaṃ hi sarvaṃ kila sarvabhāve | hyahaṃ tadantarhyahameva bhoktā

Looking upon all these worlds as his own, moving like space itself, his desires fulfilled, chanting this verse as it stands, freed from every particular resolve: "I am all, in the being of all; I am within it, and I alone am the enjoyer."

Note on the text: Restored from the critical edition: Wikisource prints only the last line of this verse, labelled 12-222-60f (ह्यहं तदन्तर्ह्यहमेव भोक्ता), so lines a-e are lost. Lines 1-5 are the CE star lines 12.212.49d*0624_01-05 (imān svalokān anupaśya sarvān; vrajan yathākāśam ivāptakāmaḥ; imāṃ hi gāthāṃ pralapan yathāsti; samastasaṃkalpaviśeṣamuktaḥ; ahaṃ hi sarvaṃ kila sarvabhāve) and line 6 is *0624_06, the page's own line. Not in the critical edition's constituted text (found in the vulgate recension). Removed the stray daṇḍa and quote mark at the end.

Verse 61 (12.222.61)

अपिच भवति मैथिलेन गीतं । नगरमुपाहितमग्निनाऽभिवीक्ष्य । न खलु मम तुषोऽपि दह्यतेऽत्र । स्वयमिदमाह किल स्म भूमिपालः ॥

apica bhavati maithilena gītaṃ | nagaramupāhitamagninā'bhivīkṣya | na khalu mama tuṣo'pi dahyate'tra | svayamidamāha kila sma bhūmipālaḥ

And there is a verse sung by the king of Mithila, when he looked at his city set on fire: "Truly, not even a husk of mine is burned here." So, it is said, the king declared of himself.

Note on the text: Speaker: the page prints no heading before this verse, but it speaks of the king of Mithila in the third person ("the Maithila sang … so the king said"), so it is given to Bhishma, who is headed again at verse 62, rather than to Panchashikha, who is speaking to Janaka.

Verse 62 (12.222.62)

इदममृतपदं विदेहराजा । स्वयमिह पञ्चशिखेन भाष्यमाणम् । निखिलमभिसमीक्ष्य निश्चितार्थः । परमसुखी विजहार वीतशोकः ॥

idamamṛtapadaṃ videharājā | svayamiha pañcaśikhena bhāṣyamāṇam | nikhilamabhisamīkṣya niścitārthaḥ | paramasukhī vijahāra vītaśokaḥ

Having fully grasped this deathless teaching, spoken here by Panchashikha himself, the king of Videha, his purpose settled, lived on supremely happy and free from sorrow.

Verse 63 (12.222.63)

इमं हि यः पठति विमोक्षनिश्चयं । महीपते सततमवेक्षते तथा । उपद्रवान्नानुभवत्यदुःखितः । प्रमुच्यते कपिलमिवैत्य मैथिलः ॥

imaṃ hi yaḥ paṭhati vimokṣaniścayaṃ | mahīpate satatamavekṣate tathā | upadravānnānubhavatyaduḥkhitaḥ | pramucyate kapilamivaitya maithilaḥ

O lord of the earth, whoever reads this resolve on liberation and continually reflects on it meets no calamity and is free of sorrow; he is released, as the Maithila was on coming to Kapila.

Note on the text: Matches CE 12.212.52 (the alignment found no match); महीपते सततमवेक्षते against CE na hīyate satatam avekṣate is a recension variant and is kept.