Prahlada Teaches Indra That All Comes from Nature

Verse 1 (12.229.1)

यदिदं कर्म लोकेऽस्मिञ्शुभं वा यदि वाऽशुभम् । पुरुषं योजयत्येव फलयोगेन भारत ॥

yadidaṃ karma loke'smiñśubhaṃ vā yadi vā'śubham | puruṣaṃ yojayatyeva phalayogena bhārata

Whatever action there is in this world, whether good or bad, binds a man to its fruit, O Bharata.

Verse 2 (12.229.2)

कर्ता स्वित्तस्य पुरुष उताहो नेति संशयः । एतदिच्छामि तत्त्वेन त्वत्तः श्रोतुं पितामह ॥

kartā svittasya puruṣa utāho neti saṃśayaḥ | etadicchāmi tattvena tvattaḥ śrotuṃ pitāmaha

Is the man the doer of it, or not? That is my doubt. I wish to hear the truth of this from you, grandfather.

Verse 3 (12.229.3)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । प्रह्लादस्य च संवादमिन्द्रस्य च युधिष्ठिर ॥

atrāpyudāharantīmamitihāsaṃ purātanam | prahlādasya ca saṃvādamindrasya ca yudhiṣṭhira

On this point they recount an ancient account, the conversation of Prahlada and Indra, Yudhishthira.

Verse 4 (12.229.4)

असक्तं धूतपाप्मानं कुले जातं बहुश्रुतम् । अस्तब्धमनहंकारं सत्वस्थं संयतेन्द्रियम् ॥

asaktaṃ dhūtapāpmānaṃ kule jātaṃ bahuśrutam | astabdhamanahaṃkāraṃ satvasthaṃ saṃyatendriyam

A man unattached, with his sins shaken off, born in a good family, deeply learned, free of stiffness and of egoism, steady in goodness, with his senses restrained,

Note on the text: Line 2 is a variant of CE 12.215.4c (CE: sattvasthaṃ samaye ratam); the Wikisource footnote records the other readings. Kept as printed.

Verse 5 (12.229.5)

तुल्यनिन्दास्तुतिं दान्तं शून्यागारसमाकृतिम् । चराचराणां भूतानां विदितप्रभवाप्ययम् ॥

tulyanindāstutiṃ dāntaṃ śūnyāgārasamākṛtim | carācarāṇāṃ bhūtānāṃ viditaprabhavāpyayam

who held blame and praise alike, self-controlled, who dwelt like one in an empty house, who knew the origin and the dissolution of all beings, moving and unmoving,

Note on the text: Line 1 is a variant of CE 12.215.5a (CE: …śūnyāgāraniveśanam).

Verse 6 (12.229.6)

अक्रुध्यन्तमहृष्यन्तमप्रियेषु प्रियेषु च । काञ्चने वाऽथ लोष्ठे वा उभयोः समदर्शनम् ॥

akrudhyantamahṛṣyantamapriyeṣu priyeṣu ca | kāñcane vā'tha loṣṭhe vā ubhayoḥ samadarśanam

who was neither angry nor glad in the unpleasant and in the pleasant, who looked on gold and on a clod of earth, on both, with an equal eye,

Verse 7 (12.229.7)

आत्मनि श्रेयसि ज्ञाने धीरं निश्चितनिश्चयम् । परावरज्ञं भूतानां सर्वज्ञं सर्वदर्शनम् ॥

ātmani śreyasi jñāne dhīraṃ niścitaniścayam | parāvarajñaṃ bhūtānāṃ sarvajñaṃ sarvadarśanam

who was steadfast in the Self, in the highest good, in knowledge, of settled conviction, who knew the high and the low among beings, all-knowing, seeing all alike,

Verse 8 (12.229.8)

अव्यक्तात्मनि गोविन्दे वासुदेवे महात्मनि । हृदयेन समाविष्टं सर्वभावप्रियंकरम् ॥

avyaktātmani govinde vāsudeve mahātmani | hṛdayena samāviṣṭaṃ sarvabhāvapriyaṃkaram

whose heart was wholly absorbed in Govinda, Vasudeva, the great, unmanifest Self, and who did what is dear to all beings,

Note on the text: Removed a stray opening backtick (wiki mark). Not in the critical edition's constituted text: lines = CE star passage 12.215.7d*0633_01-02 (avyaktātmani govinde vāsudeve mahātmani / hṛdayena samāviṣṭaṃ sarvabhāvapriyaṃkaram).

Verse 9 (12.229.9)

भक्तं भागवतं नित्यं नारायणपरायणम् । ध्यायन्तं परमात्मानं हिरण्यकशिपोः सुतम् ॥

bhaktaṃ bhāgavataṃ nityaṃ nārāyaṇaparāyaṇam | dhyāyantaṃ paramātmānaṃ hiraṇyakaśipoḥ sutam

a devotee always, a worshipper of the Lord, intent on Narayana, meditating on the Supreme Self: the son of Hiranyakashipu.

Note on the text: Removed a stray closing quote mark and doubled danda ("।।'") after the last word. Not in the critical edition's constituted text: lines = CE star passage 12.215.7d*0634_01-02 (bhaktaṃ bhāgavataṃ nityaṃ nārāyaṇaparāyaṇam / dhyāyantaṃ paramātmānaṃ hiraṇyakaśipoḥ sutam).

Verse 10 (12.229.10)

शक्रः प्रह्लादमासीनमेकान्ते संयतेन्द्रियम् । बुभुत्समानस्तत्प्रज्ञामभिगम्येदमब्रवीत् ॥

śakraḥ prahlādamāsīnamekānte saṃyatendriyam | bubhutsamānastatprajñāmabhigamyedamabravīt

Shakra, wishing to learn his wisdom, went up to Prahlada, who sat alone with his senses restrained, and said this:

Verse 11 (12.229.11)

यैः कैश्चित्संमतो लोके गुणैः स्यात्पुरुषो नृषु । भवत्यनपगान्सर्वांस्तान्गुणाँल्लक्षयामहे ॥

yaiḥ kaiścitsaṃmato loke guṇaiḥ syātpuruṣo nṛṣu | bhavatyanapagānsarvāṃstānguṇām̐llakṣayāmahe

"By whatever qualities a man is esteemed among men in the world, all those qualities we see unfailing in you.

Note on the text: Speaker: these words are Indra's ("इदमब्रवीत्" in verse 10 introduces them); the input carried Bhishma over from verse 10 and the next printed heading, "भीष्म उवाच", comes only at verse 15.

Verse 12 (12.229.12)

अथ ते लक्ष्यते बुद्धिः समा बालजनैरिह । आत्मानं मन्यमानः सञ्श्रेयः किमिह मन्यसे ॥

atha te lakṣyate buddhiḥ samā bālajanairiha | ātmānaṃ manyamānaḥ sañśreyaḥ kimiha manyase

And yet your mind seems to be on a level with that of simple folk here. Thinking of yourself as you are, what do you hold here to be the highest good?

Note on the text: Speaker: Indra, as in verse 11.

Verse 13 (12.229.13)

बद्धः पाशैश्च्युतः स्थानाद्द्विषतां वशमागतः । श्रिया विहीनः प्रह्लाद शोचितव्ये न शोचसि ॥

baddhaḥ pāśaiścyutaḥ sthānāddviṣatāṃ vaśamāgataḥ | śriyā vihīnaḥ prahlāda śocitavye na śocasi

Bound in nooses, fallen from your place, come under the power of your enemies, bereft of fortune, Prahlada, you do not grieve where there is cause for grief.

Note on the text: Speaker: Indra, as in verse 11.

Verse 14 (12.229.14)

प्रज्ञालाभेन दैतेय उताहो धृतिमत्तथा । प्रह्लाद स्वस्थरूपोऽसि पश्यन्व्यसनमात्मनः ॥

prajñālābhena daiteya utāho dhṛtimattathā | prahlāda svastharūpo'si paśyanvyasanamātmanaḥ

Is it from gaining wisdom, son of Diti, or from steadiness, Prahlada, that you remain in your own nature though you see your own calamity?"

Note on the text: Speaker: Indra, as in verse 11.

Verse 15 (12.229.15)

इति संचोदितस्तेन धीरो निश्चितनिश्चयः । उवाच श्लक्ष्णया वाचा स्वां प्रज्ञामनुवर्णयन् ॥

iti saṃcoditastena dhīro niścitaniścayaḥ | uvāca ślakṣṇayā vācā svāṃ prajñāmanuvarṇayan

Thus urged by him, the steadfast one of settled conviction answered in a gentle voice, setting out his own understanding.

Verse 16 (12.229.16)

प्रवृत्तिं च निवृत्तिं च भूतानां यो न बुध्यते । तस्य स्तम्भो भवेद्बाल्यान्नास्ति स्तंभोऽनुपश्यतः ॥

pravṛttiṃ ca nivṛttiṃ ca bhūtānāṃ yo na budhyate | tasya stambho bhavedbālyānnāsti staṃbho'nupaśyataḥ

"He who does not understand the course of action and the course of withdrawal of beings may be stiff with pride from childishness; for one who sees, there is no stiffness.

Verse 17 (12.229.17)

गहनं सर्वभूतानां ध्येयं नित्यं सनातनम् । अनिग्रहमनौपम्यं सर्वाकारं परात्परम् ॥

gahanaṃ sarvabhūtānāṃ dhyeyaṃ nityaṃ sanātanam | anigrahamanaupamyaṃ sarvākāraṃ parātparam

Hard to fathom for all beings, to be meditated on, constant, eternal, beyond restraint, beyond compare, of every form, higher than the highest,

Note on the text: Removed a stray opening backtick (wiki mark). Not in the critical edition's constituted text: lines = CE star passage 12.215.14d*0635_01-02 (gahanaṃ sarvabhūtānāṃ dhyeyaṃ nityaṃ sanātanam / anigraham anaupamyaṃ sarvākāraṃ parātparam).

Verse 18 (12.229.18)

सर्वावरणसंभूतं तस्मादेतत्प्रवर्तते । तन्मया अपि संपश्य नानालक्षणलक्षिताः ॥

sarvāvaraṇasaṃbhūtaṃ tasmādetatpravartate | tanmayā api saṃpaśya nānālakṣaṇalakṣitāḥ

from the enveloping of all it has come to be, and from it all this unfolds; see too that they are made of it, marked with many characteristics.

Note on the text: Not in the critical edition's constituted text: lines = CE star passage 12.215.14d*0635_03-04 (sarvāvaraṇasaṃbhūtaṃ tasmād etat pravartate / tanmayā api saṃpaśya nānālakṣaṇalakṣitāḥ).

Verse 19 (12.229.19)

स वै पाति जगत्स्रष्टा विष्णुरित्यभिशब्दितः । पुनर्दर्शति संप्राप्ते------सुरेश्वरः ॥

sa vai pāti jagatsraṣṭā viṣṇurityabhiśabditaḥ | punardarśati saṃprāpte------sureśvaraḥ

He indeed protects the world, the creator, who is called Vishnu; and again, when the time has come, he shows … the lord of the gods.

Note on the text: Corrected सुरेश्चरः → सुरेश्वरः (misprint in Wikisource; CE sureśvaraḥ). Removed a stray closing quote mark and doubled danda ("।।'"). The gap marked ------ in line 2 is a lacuna in the CE as well ("........", marked sic), so nothing can be restored. Not in the critical edition's constituted text: lines = CE star passage 12.215.14d*0635_05-06 (sa vai pāti jagatsraṣṭā viṣṇur ity abhiśabditaḥ / punar darśati saṃprāpte ........ sureśvaraḥ).

Verse 20 (12.229.20)

स्वभावात्संप्रवर्तन्ते निवर्तन्ते तथैव च । सर्वे भावास्तथा भावाः पुरुषार्थो न विद्यते ॥

svabhāvātsaṃpravartante nivartante tathaiva ca | sarve bhāvāstathā bhāvāḥ puruṣārtho na vidyate

By their own nature things come into being and cease; all things, existent and non-existent; there is no human endeavour.

Verse 21 (12.229.21)

पुरुषार्थस्य चाभावे नास्ति कश्चित्स्वकारकः । स्वयं च कुर्वतस्तस्य जातु मानो भवेदिह ॥

puruṣārthasya cābhāve nāsti kaścitsvakārakaḥ | svayaṃ ca kurvatastasya jātu māno bhavediha

And if there is no human endeavour, no one is a doer of his own; yet if one acted by himself, then pride might arise in him here.

Verse 22 (12.229.22)

यस्तु कर्तारमात्मानं मन्यते साध्वसाधु वा । तस्य दोषवती प्रज्ञा अतत्त्वज्ञेति मे मतिः ॥

yastu kartāramātmānaṃ manyate sādhvasādhu vā | tasya doṣavatī prajñā atattvajñeti me matiḥ

But he who thinks himself the doer of good or of evil, his understanding is flawed; he is ignorant of the truth. That is my view.

Note on the text: Line 2 is a variant of CE 12.215.17c (CE: svamūrtyajñeti me matiḥ).

Verse 23 (12.229.23)

यदि स्यात्पुरुषः कर्ता शक्रात्मश्रेयसे ध्रुवम् । आरम्भास्तस्य सिद्ध्येयुर्न तु जातु पराभवेत् ॥

yadi syātpuruṣaḥ kartā śakrātmaśreyase dhruvam | ārambhāstasya siddhyeyurna tu jātu parābhavet

If a man were the doer, Shakra, for his own good, then surely all his undertakings would succeed and he would never suffer defeat.

Verse 24 (12.229.24)

अनिष्टस्य हि निर्वृत्तिरनिवृत्तिः प्रियस्य च । लक्ष्यते यतमानानां पुरुषार्थस्ततः कुतः ॥

aniṣṭasya hi nirvṛttiranivṛttiḥ priyasya ca | lakṣyate yatamānānāṃ puruṣārthastataḥ kutaḥ

For we see, even among those who strive, the undesired not ceasing and the desired not lasting; where then is human endeavour?

Verse 25 (12.229.25)

अनिष्टस्याभिनिर्वृत्तिमिष्टसंवृत्तिमेव च । अप्रयत्नेन पश्यामः केषां चित्तत्स्वभावतः ॥

aniṣṭasyābhinirvṛttimiṣṭasaṃvṛttimeva ca | aprayatnena paśyāmaḥ keṣāṃ cittatsvabhāvataḥ

In some we see, without any effort, the ending of the undesired and the coming of the desired; that is by their nature.

Note on the text: Corrected इष्टसंवृतिमेव → इष्टसंवृत्तिमेव (doubled त dropped in Wikisource; CE iṣṭasaṃvṛttim eva ca; the Wikisource footnote records the variant इष्टनिर्वृत्तिमेव).

Verse 26 (12.229.26)

प्रतिरूपतराः केचिद्दृश्यन्ते बुद्धिमत्तराः । विरूपेभ्योऽल्पबुद्धिभ्यो लिप्समाना धनागमं ॥

pratirūpatarāḥ keciddṛśyante buddhimattarāḥ | virūpebhyo'lpabuddhibhyo lipsamānā dhanāgamaṃ

Some who are better-looking and more intelligent are seen seeking a gain of wealth from men who are ill-favoured and of little understanding.

Note on the text: Corrected दृस्यन्ते → दृश्यन्ते (misprint in Wikisource, स for श; CE dṛśyante).

Verse 27 (12.229.27)

स्वभावप्रेरिताः सर्वे निविशन्ते गुणा यदा । शुभाशुभास्तदा तत्र तस्य किं मानकारणम् ॥

svabhāvapreritāḥ sarve niviśante guṇā yadā | śubhāśubhāstadā tatra tasya kiṃ mānakāraṇam

When all the qualities, good and bad, enter a man impelled by nature, what reason is there for pride in him?

Verse 28 (12.229.28)

स्वभावादेव तत्सर्वमिति मे निश्चिता मतिः । आत्मप्रतिष्ठा प्रज्ञा वा मम नास्ति ततोऽन्यथा ॥

svabhāvādeva tatsarvamiti me niścitā matiḥ | ātmapratiṣṭhā prajñā vā mama nāsti tato'nyathā

All that comes from nature: this is my settled conviction. My understanding is not grounded in the Self in any other way.

Verse 29 (12.229.29)

कर्मजं त्विह मन्यन्ते फलयोगं शुभाशुभम् । कर्मणां विषयं कृत्स्नमहं वक्ष्यामि तच्छृणु ॥

karmajaṃ tviha manyante phalayogaṃ śubhāśubham | karmaṇāṃ viṣayaṃ kṛtsnamahaṃ vakṣyāmi tacchṛṇu

People here suppose that the joining with fruit, good or bad, is born of action. I shall tell you the whole range of actions; listen.

Note on the text: Corrected पलयोगं → फलयोगं (misprint in Wikisource, प for फ; CE phalayogaṃ). Line 1 is otherwise a variant of CE 12.215.24a (CE: karmajaṃ tv iha manye 'haṃ …).

Verse 30 (12.229.30)

यथा वेदयते कश्चिदोदनं पायसं ह्यदन् । एवं सर्वाणि कर्माणि स्वभावस्यैव लक्षणम् ॥

yathā vedayate kaścidodanaṃ pāyasaṃ hyadan | evaṃ sarvāṇi karmāṇi svabhāvasyaiva lakṣaṇam

As someone eating rice and milk-rice comes to know it, so all actions are only the mark of one's nature.

Note on the text: Line 1 is a variant of CE 12.215.25a (CE: yathā vedayate kaś cid odanaṃ vāyaso vadan); the Wikisource footnote records वायसो ह्यदन् as another reading.

Verse 31 (12.229.31)

विकारानेव यो वेद न वेद प्रकृतिं पराम् । तस्य स्तंभो भवेद्बाल्यान्नास्ति स्तंभोऽनुपश्यतः ॥

vikārāneva yo veda na veda prakṛtiṃ parām | tasya staṃbho bhavedbālyānnāsti staṃbho'nupaśyataḥ

He who knows only the modifications and does not know the supreme Nature may be stiff with pride from childishness; for one who sees, there is no stiffness.

Note on the text: Corrected स्तंभोऽभवेद्बाल्यान् → स्तंभो भवेद्बाल्यान् (misprint in Wikisource: the form अभवेत् does not exist; the same line stands correctly in verse 16 and CE 12.215.26c reads stambho bhaved bālyān).

Verse 32 (12.229.32)

स्वभावभाविनो भावान्सर्वानेवेह निश्चये । बुद्ध्यमानस्य दर्पो वा मानो वा किं करिष्यति ॥

svabhāvabhāvino bhāvānsarvāneveha niścaye | buddhyamānasya darpo vā māno vā kiṃ kariṣyati

For one who understands that all states here arise from nature, what can arrogance or pride accomplish?

Verse 33 (12.229.33)

वेद धर्मविधिं कृत्स्नं भूतानां चाप्यनित्यताम् । तस्माच्छक्र न शोचामि सर्वं ह्येवेदमन्तवत् ॥

veda dharmavidhiṃ kṛtsnaṃ bhūtānāṃ cāpyanityatām | tasmācchakra na śocāmi sarvaṃ hyevedamantavat

I know the whole ordinance of dharma and the impermanence of beings. Therefore, Shakra, I do not grieve, for all this has an end.

Note on the text: Corrected शोचारि → शोचामि (misprint in Wikisource; CE śocāmi).

Verse 34 (12.229.34)

निर्ममो निरहंकारो निरीहो मुक्तबन्धनः । स्वस्थो व्यपेतः पश्यामि भूतानां प्रभवाप्ययौ ॥

nirmamo nirahaṃkāro nirīho muktabandhanaḥ | svastho vyapetaḥ paśyāmi bhūtānāṃ prabhavāpyayau

Without a sense of "mine," without ego, without striving, free from bonds, self-possessed and detached, I see the origin and the dissolution of beings.

Note on the text: Line 2 differs slightly from CE 12.215.29c (CE: svastho 'vyapetaḥ paśyāmi …); Wikisource's व्यपेतः is a good reading and is kept.

Verse 35 (12.229.35)

कृतप्रज्ञस्य दान्तस्य वितृष्णस्य निराशिषः । नायासो विद्यते शक्र पश्यतो योगवित्तया ॥

kṛtaprajñasya dāntasya vitṛṣṇasya nirāśiṣaḥ | nāyāso vidyate śakra paśyato yogavittayā

For one whose understanding is perfected, self-controlled, free of craving and of expectation, there is no weariness, Shakra, as he sees with the knowledge of a yogi.

Note on the text: Corrected वितृष्णाय → वितृष्णस्य (misprint in Wikisource: a dative cannot agree with the genitives around it; CE vitṛṣṇasya). Line 2 ends योगवित्तया where the CE has लोकविद्यया (the Wikisource footnote records both); kept as printed.

Verse 36 (12.229.36)

प्रकृतौ च विकारे च न मे प्रीतिर्न च द्विषे । द्वेष्टारं च न पश्यामि यो ममाद्य विरुध्यति ॥

prakṛtau ca vikāre ca na me prītirna ca dviṣe | dveṣṭāraṃ ca na paśyāmi yo mamādya virudhyati

I have no liking for Nature or for its modifications, and I do not hate them; and I see no enemy who opposes me today.

Note on the text: Line 2 is a variant of CE 12.215.31c (CE: yo mamādya mamāyate).

Verse 37 (12.229.37)

नोर्ध्वं नावाङ्न तिर्यक्च न क्वचिच्छक्र कामये । न हि ज्ञेये न विज्ञाने नाज्ञाने विद्यतेऽन्तरम् ॥

nordhvaṃ nāvāṅna tiryakca na kvacicchakra kāmaye | na hi jñeye na vijñāne nājñāne vidyate'ntaram

I desire nothing, Shakra, upward, downward, across, or anywhere; there is no difference between the knowable, knowledge and ignorance.

Note on the text: Corrected नावाङ्वतिर्यक्च → नावाङ्न तिर्यक्च (misprint in Wikisource: व for न, with the space lost; CE nāvāṅ na tiryak ca). Line 2 is a variant of CE 12.215.32c (CE: na vijñāne na vijñeye nājñāne śarma vidyate); the Wikisource footnote records न ज्ञाने कर्म विद्यते.

Verse 38 (12.229.38)

येनैषा लभ्यते प्रज्ञा येन शान्तिरवाप्यते । प्रब्रूहि तमुपायं मे सम्यक्प्रह्लाद पृच्छते ॥

yenaiṣā labhyate prajñā yena śāntiravāpyate | prabrūhi tamupāyaṃ me samyakprahlāda pṛcchate

"Tell me, Prahlada, as I ask, the means by which this wisdom is gained and by which peace is reached."

Verse 39 (12.229.39)

आर्जवेनाप्रमादेन प्रसादेनात्मवत्तया । गुरुशुश्रूषया शक्र पुरुषो लभते महत् ॥

ārjavenāpramādena prasādenātmavattayā | guruśuśrūṣayā śakra puruṣo labhate mahat

"By uprightness, by vigilance, by serenity, by self-possession, and by serving the teacher, a man gains the highest, Shakra.

Note on the text: Line 2 is a variant of CE 12.215.34c (CE: vṛddhaśuśrūṣayā …).

Verse 40 (12.229.40)

स्वभावाल्लभते प्रज्ञां शान्तिमेति स्वभावतः । स्वभावादेव तत्सर्वं यत्किंचिदनुपश्यति ॥

svabhāvāllabhate prajñāṃ śāntimeti svabhāvataḥ | svabhāvādeva tatsarvaṃ yatkiṃcidanupaśyati

By nature he gains wisdom, by nature he reaches peace; by nature is all that he sees.

Note on the text: Not matched by the alignment: lines = CE 12.215.35a, 35c (svabhāvāl labhate prajñāṃ śāntim eti svabhāvataḥ / svabhāvād eva tat sarvaṃ yat kiṃ cid anupaśyasi); Wikisource has अनुपश्यति for CE anupaśyasi. Kept as printed. In the CE, Appendix I No. 21 follows this verse.

Verse 41 (12.229.41)

नैवान्तरं विजानाति श्रुत्वा गुरुमुखात्ततः । वाक्यं वाक्यार्थविज्ञानमालोक्य मनसा यतिः ॥

naivāntaraṃ vijānāti śrutvā gurumukhāttataḥ | vākyaṃ vākyārthavijñānamālokya manasā yatiḥ

Having heard it from the teacher's mouth, the ascetic does not yet know the inner difference; but considering in his mind the statement and the knowledge of its meaning, he comes to see the Self reached by the assurance of discernment.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0001-0002) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35). Removed a stray opening backtick (wiki mark).

Verse 42 (12.229.42)

विवेकप्रत्ययापन्नमात्मानमनुपश्यति । विरज्यति ततो भीत्या परमेश्वरमृच्छति ॥

vivekapratyayāpannamātmānamanupaśyati | virajyati tato bhītyā parameśvaramṛcchati

Then, out of fear, he turns away from the world and goes to the Supreme Lord.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0003-0004) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 43 (12.229.43)

त्रातारं सर्वदुःखानां तत्सुखान्वेषणं ततः । करोति सद्भिः संसर्गमलं सन्तः सुखाय वै ॥

trātāraṃ sarvaduḥkhānāṃ tatsukhānveṣaṇaṃ tataḥ | karoti sadbhiḥ saṃsargamalaṃ santaḥ sukhāya vai

He then seeks the happiness of the Saviour from all sorrows; he keeps the company of the good, for the good suffice for happiness.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0005-0006) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35). Line 1 ends ततः where the CE has यथा.

Verse 44 (12.229.44)

सतां सकाशादाज्ञाय मार्गं लक्षणवत्तया । सर्वसङ्गविनिर्मुक्तः परमात्मानमृच्छति ॥

satāṃ sakāśādājñāya mārgaṃ lakṣaṇavattayā | sarvasaṅgavinirmuktaḥ paramātmānamṛcchati

Learning the path from the good, by its marks, and freed from all attachment, he reaches the Supreme Self.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0007-0008) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 45 (12.229.45)

विषयेच्छाकृतो धर्मं सरजस्को भयावहः । धर्महानिमवाप्नोति क्रमात्तेन नरः पुनः ॥

viṣayecchākṛto dharmaṃ sarajasko bhayāvahaḥ | dharmahānimavāpnoti kramāttena naraḥ punaḥ

A man whose dharma is done from desire for objects, who is full of passion and a source of fear, in time loses his dharma, and by that falls again.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0009-0010) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35). Line 1 has धर्मं where the CE prints धर्मं[र्मः] (bracketed alternative).

Verse 46 (12.229.46)

भक्तिहीनो भवत्येव परमात्मनि चाच्युत । वाचके वाऽपि च स्थानं न हन्त्येव विमोचितः ॥

bhaktihīno bhavatyeva paramātmani cācyuta | vācake vā'pi ca sthānaṃ na hantyeva vimocitaḥ

He becomes devoid of devotion to the Supreme Self, O unfallen one; even if freed, he does not keep his footing in the word that names Him.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0011-0012) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35). The sense of line 2 is obscure; translated as it stands.

Verse 47 (12.229.47)

सार्क्ष्ये चास्य रतिर्नित्यं संसारे च रतिर्भवेत् । तस्य नित्यमविज्ञानादात्माचैव न सिद्ध्यति ॥

sārkṣye cāsya ratirnityaṃ saṃsāre ca ratirbhavet | tasya nityamavijñānādātmācaiva na siddhyati

His delight is always in the company of the senses, and his delight turns to worldly existence; through his constant lack of knowledge, the Self is not attained.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0013-0014) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35). सार्क्ष्ये is marked (sic) in the CE; read as 'in the company of the senses (akṣa)' and translated as it stands.

Verse 48 (12.229.48)

उन्मत्तवृत्तिर्भवति क्रमादेवं प्रवर्तते । आशौचं वर्धते नित्यं न शाम्यति कथंचन ॥

unmattavṛttirbhavati kramādevaṃ pravartate | āśaucaṃ vardhate nityaṃ na śāmyati kathaṃcana

Gradually he comes to behave like a madman; so it goes on. His impurity grows constantly and he finds no peace whatever.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0015-0016) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 49 (12.229.49)

विषये चान्वितस्यास्य मोक्षवाञ्छा न जायते । हेत्वाभासेषु संलीनः स्तौति वैषयिकान्गुणान् ॥

viṣaye cānvitasyāsya mokṣavāñchā na jāyate | hetvābhāseṣu saṃlīnaḥ stauti vaiṣayikānguṇān

In one attached to objects the wish for liberation does not arise; sunk in seeming reasons, he praises the qualities of sense-objects.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0017-0018) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 50 (12.229.50)

न शास्त्राणि शृणोत्येव मानदर्पसमन्वितः । स्वतःसिद्धं न भोगस्तं स्वतः सिद्धं न वेत्ति च । चिद्रूपधारणं चैव परसृष्टिमथाव्ययम् ॥

na śāstrāṇi śṛṇotyeva mānadarpasamanvitaḥ | svataḥsiddhaṃ na bhogastaṃ svataḥ siddhaṃ na vetti ca | cidrūpadhāraṇaṃ caiva parasṛṣṭimathāvyayam

Full of pride and arrogance, he does not listen to the scriptures. Enjoyment does not reach the self-established, and he does not know the self-established, nor the bearing of the form of consciousness, nor the imperishable creation of the Supreme.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0019-0021) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35). Line 3 has परसृष्टिमथाव्ययम् where the CE has paraṃ vastu athāvyayam; the passage is obscure and is translated as it stands.

Verse 51 (12.229.51)

नानायोनिगतस्तेन भ्राम्यमाणः स्वकर्मभिः । तीर्णपारं न जानाति महामोहसमन्वितः । आचार्यसंश्रयाद्विद्याद्विनयं समुपागतः ॥

nānāyonigatastena bhrāmyamāṇaḥ svakarmabhiḥ | tīrṇapāraṃ na jānāti mahāmohasamanvitaḥ | ācāryasaṃśrayādvidyādvinayaṃ samupāgataḥ

Therefore, wandering through many wombs, driven by his own deeds and full of great delusion, he does not know the far shore that has been crossed. By resorting to a teacher and attaining humility he would learn.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0022-0024) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 52 (12.229.52)

अनुकूलेषु धर्मेषु चिनोत्येनं ततस्ततः । आचार्य इति च ख्यातस्तेनासौ बलवृत्रहन् ॥

anukūleṣu dharmeṣu cinotyenaṃ tatastataḥ | ācārya iti ca khyātastenāsau balavṛtrahan

The teacher gathers him from here and there into the favourable dharmas, and so he is renowned as the teacher, O mighty slayer of Vritra.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0025-0026) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 53 (12.229.53)

नियतेनैव सद्भावस्तेन जन्मान्तरादिषु । कर्मसञ्चयतूलौघः क्षिप्यते ज्ञानवायुना ॥

niyatenaiva sadbhāvastena janmāntarādiṣu | karmasañcayatūlaughaḥ kṣipyate jñānavāyunā

By his disciplined practice the good state arises in him through births after births; the heap of cotton fluff that is the store of his actions is blown away by the wind of knowledge.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0027-0028) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 54 (12.229.54)

एवं युक्तसमाचारः संसारविनिवर्तकः । अनुकूलवृत्तिं सततं छिनत्त्येव भृगुर्यथा ॥

evaṃ yuktasamācāraḥ saṃsāravinivartakaḥ | anukūlavṛttiṃ satataṃ chinattyeva bhṛguryathā

Thus of disciplined conduct, a turner-back of worldly existence, he constantly cuts down the course of the old tendency, like Bhrigu.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0029-0030) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 55 (12.229.55)

येन चायं समापन्नं वैतृष्ण्यं नाधिगच्छति । अभ्यन्तरः स्मृतः शक्र तत्साम्यं परिवर्जयेत् ॥

yena cāyaṃ samāpannaṃ vaitṛṣṇyaṃ nādhigacchati | abhyantaraḥ smṛtaḥ śakra tatsāmyaṃ parivarjayet

That by which this person, having reached it, does not attain freedom from craving is called "the inner," Shakra; he should avoid that sameness.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0031-0032) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 56 (12.229.56)

प्रथमं तत्कृतेनैव कर्मणा परिमृच्छति । द्वितीयं स्वप्नयोगं च कर्मणा परिगच्छति ॥

prathamaṃ tatkṛtenaiva karmaṇā parimṛcchati | dvitīyaṃ svapnayogaṃ ca karmaṇā parigacchati

At first he goes round in what is made by that action; secondly, by action, he goes to the state of dream.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0033-0034) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35). परिमृच्छति is kept as printed (the CE prints परिमृ[ग]च्छति with a bracketed insertion).

Verse 57 (12.229.57)

एतैरक्षैः समापन्नः प्रत्यक्षोऽसौ समास्थितः । सुषुप्त्याख्यस्तुरीयोऽसौ न च ह्यावरणान्वितः ॥

etairakṣaiḥ samāpannaḥ pratyakṣo'sau samāsthitaḥ | suṣuptyākhyasturīyo'sau na ca hyāvaraṇānvitaḥ

Possessed of these senses, he stands as the visible one; this is the fourth state, called deep sleep, with no covering about it.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0035-0036) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35). Corrected सुपुप्त्याख्यस्तुरीयोसौ → सुषुप्त्याख्यस्तुरीयोऽसौ (misprints in Wikisource: प for ष in सुषुप्ति, and the avagraha missing after तुरीयो; CE suṣuptyākhyas turīyo 'sau).

Verse 58 (12.229.58)

लोकवृत्त्या तमीशानं यजञ्जुह्वन्यमी भवेत् । आत्मन्यायासयोगेन निष्क्रियं स परात्परम् ॥

lokavṛttyā tamīśānaṃ yajañjuhvanyamī bhavet | ātmanyāyāsayogena niṣkriyaṃ sa parātparam

By worldly practice, worshipping and offering to that Lord, he becomes self-restrained; through effort in the Self he reaches the actionless one, the Supreme beyond the supreme.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0037-0038) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 59 (12.229.59)

आयामे तां विजानाति मायैषा परमात्मनः । प्रातिभासिकसामान्याद्बुद्धेर्या संविदात्मिका ॥

āyāme tāṃ vijānāti māyaiṣā paramātmanaḥ | prātibhāsikasāmānyādbuddheryā saṃvidātmikā

In the stretch he knows it: this is the Supreme Self's illusion, the awareness in the intellect that comes from the generality of appearances.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0039-0040) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 60 (12.229.60)

स्फुलिङ्गसत्त्वसदृशादग्निभावो यथा भवेत् । शिशूनामेवमज्ञानामात्मभावोऽन्यथा स्मृतः ॥

sphuliṅgasattvasadṛśādagnibhāvo yathā bhavet | śiśūnāmevamajñānāmātmabhāvo'nyathā smṛtaḥ

As the nature of fire might be known from something like a spark, so for the ignorant, who are like children, the nature of the Self is held to be otherwise.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0041-0042) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 61 (12.229.61)

साध्येऽप्यवस्तुभूताख्ये मित्रामित्रादयः कुतः । तदभावे तु शोकाद्या न वर्तन्ते सुरेश्वर ॥

sādhye'pyavastubhūtākhye mitrāmitrādayaḥ kutaḥ | tadabhāve tu śokādyā na vartante sureśvara

In the thing to be accomplished, which is called unreal, whence friends and enemies and the like? When they are absent, grief and the rest do not occur, O lord of the gods.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0043-0044) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 62 (12.229.62)

एवं बुध्यस्व भगवन्समबुद्धिं समन्वियात् । उपायमेतदाख्यातं मा वक्रं गच्छ देवप ॥

evaṃ budhyasva bhagavansamabuddhiṃ samanviyāt | upāyametadākhyātaṃ mā vakraṃ gaccha devapa

Understand it so, Lord: he should arrive at an even mind. This is the means I have described; do not go crooked, protector of the gods.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0045-0046) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 63 (12.229.63)

ज्ञानेन पश्यते कर्म ज्ञानिनां न प्रवर्तकम् । यावदारब्धमस्येह तावन्नैवोपशाम्यति ॥

jñānena paśyate karma jñānināṃ na pravartakam | yāvadārabdhamasyeha tāvannaivopaśāmyati

Through knowledge he sees that action does not drive the knowers; yet so long as what has been begun here lasts, it does not subside.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0047-0048) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 64 (12.229.64)

तदन्ते तं प्रयात्येव न विद्वानिति मे मतिः । यदस्य वाचकं वक्ष्ये संस्मरे तद्भवेत्तदा ॥

tadante taṃ prayātyeva na vidvāniti me matiḥ | yadasya vācakaṃ vakṣye saṃsmare tadbhavettadā

At its end he goes to Him; the knower does not stay behind: so I hold. The word that names Him I shall tell; when it is remembered, it will be so then.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0049-0050) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35). Line 2 differs from the CE (tasmād etad bhavet sadā); the sense is obscure and the line is translated as it stands.

Verse 65 (12.229.65)

तेनतेन च भावेन अपायं तत्र पश्यति । स्थानभेदेषु वागेषा तालुसंस्था यथा तथा ॥

tenatena ca bhāvena apāyaṃ tatra paśyati | sthānabhedeṣu vāgeṣā tālusaṃsthā yathā tathā

By each and every state he sees the loss in it; as this speech, in the different places of utterance, rests in the palate and elsewhere.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0051-0052) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 66 (12.229.66)

तद्वदुद्धिगता ह्यर्था बुद्धिमात्मगतः सदा ॥

tadvaduddhigatā hyarthā buddhimātmagataḥ sadā

So too the objects that have entered the intellect, and the intellect, for him who has gone into the Self, always.

Note on the text: Not in the critical edition's constituted text: line (12.215.035d@021_0053) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35). The verse is a single line, as in the CE; its grammar is obscure and it is translated as it stands.

Verse 67 (12.229.67)

समस्तसंकल्पविशेषमुक्तं । परं पराणां परमं महात्मा । त्रय्यन्तविद्भिः परिगीयतेऽसौ । विष्णुर्विभुर्वास्ति गुणो न नित्यम् ॥

samastasaṃkalpaviśeṣamuktaṃ | paraṃ parāṇāṃ paramaṃ mahātmā | trayyantavidbhiḥ parigīyate'sau | viṣṇurvibhurvāsti guṇo na nityam

Free from every particular of intention, the Supreme beyond the supreme, the great Self, is sung by the knowers of the end of the threefold Veda as Vishnu, the all-pervading, in whom no quality is permanent.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0054-0057) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35).

Verse 68 (12.229.68)

वर्णेषु लोकेषु विशेषणेषु । स वासुदेवो वसनान्महात्मा । गुणानुरूपं स च कर्मरूपं । ददाति सर्वस्य समस्तरूपम् । न संदृशे तिष्ठति रूपमस्य । न चक्षुषा पश्यति कश्चिदेनम् ॥

varṇeṣu lokeṣu viśeṣaṇeṣu | sa vāsudevo vasanānmahātmā | guṇānurūpaṃ sa ca karmarūpaṃ | dadāti sarvasya samastarūpam | na saṃdṛśe tiṣṭhati rūpamasya | na cakṣuṣā paśyati kaścidenam

Among the classes, the worlds and the particular kinds, he, the great Self, is Vasudeva, because he dwells in all. To each he gives the whole of his form according to his qualities and the shape of his action. His form does not stand within sight; no one sees him with the eye.

Note on the text: Restored from the critical edition (12.215.035d@021_0058-0062, App. I No. 21, printed after 12.215.35): Wikisource prints only the last line of this six-line verse, labelled 12-229-68f (lines a-e are lost). Lines 1-5 here are CE lines 0058-0062 (varṇeṣu lokeṣu viśeṣaṇeṣu / sa vāsudevo vasanān mahātmā / guṇānurūpaṃ sa ca karmarūpaṃ / dadāti sarvasya samastarūpam / na saṃdṛśe tiṣṭhati rūpam asya), written in Devanagari with the CE's words unchanged; line 6 is Wikisource's own line (CE line 0063, na cakṣuṣā paśyati kaś cid enam). Not in the critical edition's constituted text.

Verse 69 (12.229.69)

भक्त्या च धृत्या च समाहितात्मा । ज्ञानस्वरूपं परिपश्यतीह ॥

bhaktyā ca dhṛtyā ca samāhitātmā | jñānasvarūpaṃ paripaśyatīha

With devotion and steadiness, with a collected mind, one sees here the Self whose nature is knowledge.

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0064-0065) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35). Line 1 has च धृत्या च समाहितात्मा where the CE has bhaktyā ca dhṛtyā sa samāhitātmā.

Verse 70 (12.229.70)

वदन्ति तन्मे भगवान्ददौ स । स एव शेषं मघवान्महात्मा । एवं ममोपायमवैहि शक्र । तस्माल्लोको नास्ति मह्यं सदैव ॥

vadanti tanme bhagavāndadau sa | sa eva śeṣaṃ maghavānmahātmā | evaṃ mamopāyamavaihi śakra | tasmālloko nāsti mahyaṃ sadaiva

"They say: the Blessed Lord gave me that. He alone is the remainder, Maghavan, the great Self. Understand my means thus, Shakra. Therefore for me there is never a world."

Note on the text: Not in the critical edition's constituted text: lines (12.215.035d@021_0066-0069) of the CE's inline Appendix I passage (App. I No. 21, printed after 12.215.35). Removed a stray closing quote mark and doubled danda ("।।'"). The passage is obscure and is translated as it stands.

Verse 71 (12.229.71)

इत्युक्तो दैत्यपतिना शक्रो विस्मयमागमत् । प्रीतिमांश्च तदा राजंस्तद्वाक्यं प्रत्यपूजयत् ॥

ityukto daityapatinā śakro vismayamāgamat | prītimāṃśca tadā rājaṃstadvākyaṃ pratyapūjayat

Thus addressed by the lord of the Daityas, Shakra was filled with wonder; and, pleased, O king, he honoured his words.

Verse 72 (12.229.72)

स तदाभ्यर्च्य दैत्येन्द्रं त्रैलोक्यपतिरीश्वरः । असुरेन्द्रमुपामन्त्र्य जगाम स्वं निवेशनम् ॥

sa tadābhyarcya daityendraṃ trailokyapatirīśvaraḥ | asurendramupāmantrya jagāma svaṃ niveśanam

Having honoured the lord of the Daityas, the sovereign lord of the three worlds took leave of the king of the Asuras and went to his own dwelling.