Kapila and Syumarashmi on the Householder, the Renouncer and the Guarded Doors

Verse 1 (12.275.1)

एतावदनुपश्यन्तो यतयो यान्ति मार्गगाः । नैषां सर्वेषु लोकेषु कश्चिदस्ति व्यतिक्रमः ॥

etāvadanupaśyanto yatayo yānti mārgagāḥ | naiṣāṃ sarveṣu lokeṣu kaścidasti vyatikramaḥ

Kapila said: "Seeing only this much, the ascetics go along the path; for them there is no transgression in any of the worlds.

Note on the text: Adhyaya note: the page is the right adhyaya (rows labelled 12-275-1 to 12-275-68; the colophon reads पञ्चसप्तत्यधिकद्विशततमोऽध्यायः । 275). Its text is the critical edition's 12.261.1-61 (the CE numbers this adhyaya 261), with the vulgate additions noted on the verses concerned. The footnote block after the colophon (पाठान्तर glosses) is not part of the text and is not added. No Appendix I passage occurs here.

Verse 2 (12.275.2)

निर्द्वन्द्वा निर्नमस्कारा निराशीर्बन्धना बुधाः । विमुक्ताः सर्वपापेभ्यश्चरन्ति शुचयोऽमलाः ॥

nirdvandvā nirnamaskārā nirāśīrbandhanā budhāḥ | vimuktāḥ sarvapāpebhyaścaranti śucayo'malāḥ

Free of the pairs of opposites, without salutations, bound by no hope of reward, the wise, released from all sins, wander pure and stainless.

Verse 3 (12.275.3)

अपवर्गेऽथ संत्यागे बुद्धौ च कृतनिश्चयाः । ब्रह्मिष्ठा ब्रह्मभूताश्च ब्रह्मण्येव कृतालयाः ॥

apavarge'tha saṃtyāge buddhau ca kṛtaniścayāḥ | brahmiṣṭhā brahmabhūtāśca brahmaṇyeva kṛtālayāḥ

They are resolved on liberation, on renunciation and on the intellect; devoted to Brahman, become Brahman, they have made Brahman alone their dwelling.

Verse 4 (12.275.4)

येऽशोका नष्टरजसस्तेषां लोकाः सनातनाः । तेषां गतिं परां प्राप्य गार्हस्थ्ये किं प्रयोजनम् ॥

ye'śokā naṣṭarajasasteṣāṃ lokāḥ sanātanāḥ | teṣāṃ gatiṃ parāṃ prāpya gārhasthye kiṃ prayojanam

Those who are without sorrow and whose passion is destroyed have eternal worlds. Once their supreme goal has been reached, what use is there for the householder's life?"

Verse 5 (12.275.5)

यद्येषां परमा निष्ठा यद्येषां परमा गतिः । गृहस्थानव्यपाश्रित्य नाश्रमोऽन्यः प्रवर्तते ॥

yadyeṣāṃ paramā niṣṭhā yadyeṣāṃ paramā gatiḥ | gṛhasthānavyapāśritya nāśramo'nyaḥ pravartate

Syumarashmi said: "If this is their highest resting place and their highest goal, still no other stage of life proceeds without depending on householders.

Verse 6 (12.275.6)

यथा मातरमाश्रित्य सर्वे जीवन्ति जन्तवः । एवं गार्हस्थ्यमाश्रित्य वर्तन्त इतराश्रमाः ॥

yathā mātaramāśritya sarve jīvanti jantavaḥ | evaṃ gārhasthyamāśritya vartanta itarāśramāḥ

As all creatures live by depending on their mother, so the other stages of life go on by depending on the householder's stage.

Verse 7 (12.275.7)

गृहस्थ एव यजते गृहस्थस्तप्यते तपः । गार्हस्थ्यमस्य धर्मस्य मूलं यत्किंचिदेव हि ॥

gṛhastha eva yajate gṛhasthastapyate tapaḥ | gārhasthyamasya dharmasya mūlaṃ yatkiṃcideva hi

The householder alone sacrifices; the householder alone performs austerity. The householder's state is the root of this dharma, of whatever there is.

Verse 8 (12.275.8)

प्रजनाद्यभिनिर्वृत्ताः सर्वे प्राणभृतो मुनेः । प्रजनं चाप्युतान्यत्र न कथंचन विद्यते ॥

prajanādyabhinirvṛttāḥ sarve prāṇabhṛto muneḥ | prajanaṃ cāpyutānyatra na kathaṃcana vidyate

All living beings, O sage, come forth from procreation, and procreation is found nowhere else in any way.

Verse 9 (12.275.9)

यास्तु स्युर्बहिरोषध्यो बहिरन्यास्तथाऽद्रिजाः । ओषधिभ्यो बहिर्यस्मात्प्राणी कश्चिन्न विद्यते ॥

yāstu syurbahiroṣadhyo bahiranyāstathā'drijāḥ | oṣadhibhyo bahiryasmātprāṇī kaścinna vidyate

As for the plants that might be said to stand outside, and the others born of the mountains too: there is no living creature that stands outside the plants.

Note on the text: Lines are CE 12.261.9a and 9c (yās tāḥ syur bahir oṣadhyo bahv araṇyās tathā dvija / oṣadhibhyo bahir yasmāt prāṇī kaś cin na vidyate); Wikisource's बहिरन्यास्तथाऽद्रिजाः for CE bahv araṇyās tathā dvija is a recension variant. The alignment found no match.

Verse 10 (12.275.10)

कस्यैषा वाग्भवेत्सत्या मोक्षो नास्ति गृहादिति । अश्रद्दधानैरप्राज्ञैः सूक्ष्मदर्शनवर्जितैः ॥

kasyaiṣā vāgbhavetsatyā mokṣo nāsti gṛhāditi | aśraddadhānairaprājñaiḥ sūkṣmadarśanavarjitaiḥ

Whose word could be true, that there is no liberation from the household? By the faithless and the unwise, who lack subtle sight,

Note on the text: Line 1 is CE 12.261.9e (kasyaiṣā vāg bhavet satyā mokṣo nāsti gṛhād iti); line 2 is CE 12.261.10a (aśraddadhānair aprājñaiḥ sūkṣmadarśanavarjitaiḥ). The alignment found no match.

Verse 11 (12.275.11)

निराशैरलसैः श्रान्तैस्तप्यमानैः स्वकर्मभिः । शमस्योपरमो दृष्टः प्रव्रज्यायामपण्डितैः ॥

nirāśairalasaiḥ śrāntaistapyamānaiḥ svakarmabhiḥ | śamasyoparamo dṛṣṭaḥ pravrajyāyāmapaṇḍitaiḥ

by the hopeless, the idle, the weary, tormented by their own deeds, the unlearned see in the going-forth the culmination of tranquillity.

Note on the text: Removed a stray zero-width joiner inside पण्डितैः. Lines are CE 12.261.10c and 10e (nirāśair alasaiḥ śrāntais tapyamānaiḥ svakarmabhiḥ / śramasyoparamo dṛṣṭaḥ pravrajyā nāma paṇḍitaiḥ). Wikisource's शमस्योपरमो दृष्टः प्रव्रज्यायामपण्डितैः is a recension variant (the page's footnote cites श्रमस्योपरमो दृष्ट as another reading) and is kept. The alignment found no match.

Verse 12 (12.275.12)

त्रैलोक्यस्येव हेतुर्हि मर्यादा शाश्वती ध्रुवा । ब्राह्मणो नाम भगवाञ्जन्मप्रभृति पूज्यते ॥

trailokyasyeva heturhi maryādā śāśvatī dhruvā | brāhmaṇo nāma bhagavāñjanmaprabhṛti pūjyate

The brahmin, the revered lord, is honoured from birth onward, a boundary, eternal and firm, as if the very cause of the three worlds.

Verse 13 (12.275.13)

प्राग्गर्भाघानमन्त्रा हि प्रवर्तन्ते द्विजातिषु । अविश्वस्तेषु वर्तन्ते विश्वस्तेष्वपि संश्रिताः ॥

prāggarbhāghānamantrā hi pravartante dvijātiṣu | aviśvasteṣu vartante viśvasteṣvapi saṃśritāḥ

Among the twice-born, mantras are employed even before the placing of the seed; they act among those not yet trusted, and they cling to the trusted as well.

Verse 14 (12.275.14)

दाहे पुनः संश्रयणे संश्रिते पात्रभोजने । दानं गवां पशूनां वा पिण्डानामप्सु मज्जनम् ॥

dāhe punaḥ saṃśrayaṇe saṃśrite pātrabhojane | dānaṃ gavāṃ paśūnāṃ vā piṇḍānāmapsu majjanam

At the burning, and again at the gathering, once the gathering is done, at the meal from the vessel; the giving of cows or other animals, and the immersion of the rice-balls in water.

Verse 15 (12.275.15)

अर्चिष्मन्तो बर्हिषदः क्रव्यादाः पितरस्तथा । मृतस्याप्यनुमन्यन्ते मन्त्रा मन्त्राश्च कारणम् ॥

arciṣmanto barhiṣadaḥ kravyādāḥ pitarastathā | mṛtasyāpyanumanyante mantrā mantrāśca kāraṇam

The Arcishmat, the Barhishad and the Kravyada ancestors also give their assent even regarding one who has died; mantras, and mantras alone, are the cause.

Verse 16 (12.275.16)

एवं क्रोशत्सु वेदेषु कुतो मोक्षोऽस्ति कस्यचित् । ऋणवन्तो यदा मर्त्याः पितृदेवद्विजातिषु ॥

evaṃ krośatsu vedeṣu kuto mokṣo'sti kasyacit | ṛṇavanto yadā martyāḥ pitṛdevadvijātiṣu

When the Vedas cry out so, how can there be liberation for anyone, when mortals are in debt to the ancestors, the gods and the twice-born?

Verse 17 (12.275.17)

श्रिया विहीनैरलसैः पण्डितैश्च पलायितम् । वेदवादापरिज्ञानं सत्याभासमिवानृतम् ॥

śriyā vihīnairalasaiḥ paṇḍitaiśca palāyitam | vedavādāparijñānaṃ satyābhāsamivānṛtam

Flight from it is the doing of those bereft of fortune, the idle, and the pedants; it is ignorance of the Vedic teaching, an untruth that has the look of truth.

Verse 18 (12.275.18)

न वै पापैर्हियते कृष्यते वा । यो ब्राह्मणो यजते वेदशास्त्रैः । ऊर्ध्वं यजन्पशुभिः सार्धमेति । ततः पुनस्तर्कयते न कामान् ॥

na vai pāpairhiyate kṛṣyate vā | yo brāhmaṇo yajate vedaśāstraiḥ | ūrdhvaṃ yajanpaśubhiḥ sārdhameti | tataḥ punastarkayate na kāmān

The brahmin who sacrifices by the Vedic scriptures is neither carried off by sins nor dragged down. Sacrificing, he goes upward together with the animals, and afterwards he no longer turns his thoughts to desires.

Verse 19 (12.275.19)

न वेदानां परिभवान्न शाठ्येन न मायया । महत्प्राप्नोति पुरुषो ब्राह्मणो ब्रह्म विन्दति ॥

na vedānāṃ paribhavānna śāṭhyena na māyayā | mahatprāpnoti puruṣo brāhmaṇo brahma vindati

Not by disrespect for the Vedas, nor by deceit, nor by trickery does a man attain greatness; the brahmin finds Brahman."

Verse 20 (12.275.20)

दर्शश्च पूर्णमासश्च अग्निहोत्रं च धीमताम् । चातुर्मास्यानि चैवासंस्तेषु यज्ञः सनातनः ॥

darśaśca pūrṇamāsaśca agnihotraṃ ca dhīmatām | cāturmāsyāni caivāsaṃsteṣu yajñaḥ sanātanaḥ

Kapila said: "The new-moon and full-moon sacrifices, the Agnihotra and the Chaturmasya rites existed for the wise, and in them sacrifice is eternal.

Verse 21 (12.275.21)

अनारम्भाः सुधृतयः शुचयो ब्रह्मसंज्ञिताः । ब्राह्मणा एव ते देवांस्तर्पन्त्यमृतैरिव ॥

anārambhāḥ sudhṛtayaḥ śucayo brahmasaṃjñitāḥ | brāhmaṇā eva te devāṃstarpantyamṛtairiva

Those who undertake no rites, who are steadfast and pure and known by the name of Brahman, are brahmins indeed, and they satisfy the gods as though with ambrosia.

Verse 22 (12.275.22)

सर्वभूतात्मभूतस्य सर्वभूतानि पश्यतः । देवाऽपि मार्गे मुह्यन्ति ह्यपदस्य पदैषिणः ॥

sarvabhūtātmabhūtasya sarvabhūtāni paśyataḥ | devā'pi mārge muhyanti hyapadasya padaiṣiṇaḥ

Even the gods are bewildered on the path of one who is the self of all beings and sees all beings, seekers of a footprint where there is no footprint.

Note on the text: The alignment's match (CE 12.254.32, a similar verse elsewhere in the Santiparvan) is not this adhyaya's; the verse is CE 12.261.21 (sarvabhūtātmabhūtasya sarvabhūtāni paśyataḥ / devāpi mārge muhyanti apadasya padaiṣiṇaḥ), which Wikisource follows exactly.

Verse 23 (12.275.23)

चतुर्द्वारं पुरुषं चतुर्मुखं । चतुर्मुखो नैनमुपैति निन्दा । बाहुभ्यां पद्भ्यामुदरादुपस्था । त्तेषां द्वारं द्वारपालो बुभूषेत् ॥

caturdvāraṃ puruṣaṃ caturmukhaṃ | caturmukho nainamupaiti nindā | bāhubhyāṃ padbhyāmudarādupasthā | tteṣāṃ dvāraṃ dvārapālo bubhūṣet

Blame does not come near the man of four doors and four faces, when he would be the guard at those doors: the arms, the feet, the belly and the organ of generation.

Note on the text: Corrected पुरुष → पुरुषं and चर्तुर्मुखं → चतुर्मुखं (misprints in Wikisource: a dropped anusvara and a transposed र्; CE puruṣaṃ caturmukhaṃ). Four lines, as on the page; line 3 ends mid-word (उपस्था / त्तेषां for upasthāt / teṣāṃ), kept as printed. Wikisource's second line (चतुर्मुखो नैनमुपैति निन्दा) and पद्भ्याम् for CE vācaḥ are recension variants of CE 12.261.22.

Verse 24 (12.275.24)

नाक्षैर्दीव्येन्नाददीतान्यवित्तं । न वाऽयोनीयस्य शृतं प्रगृह्णात् । क्रुद्धो न चैव प्रहरेत धीमां । स्तथास्य तत्पाणिपादं सुगुप्तम् ॥

nākṣairdīvyennādadītānyavittaṃ | na vā'yonīyasya śṛtaṃ pragṛhṇāt | kruddho na caiva prahareta dhīmāṃ | stathāsya tatpāṇipādaṃ suguptam

He should not gamble with dice, nor take another's wealth, nor accept the cooked food of one of unsound birth; and being wise, he should not strike even in anger. Thus his hands and feet are well guarded.

Note on the text: Four lines, as on the page; line 3 ends mid-word (धीमां / स्तथास्य for dhīmāṃs / tathāsya), kept as printed. Text and the ce_ref are CE 12.261.23.

Verse 25 (12.275.25)

नाक्रोशमृच्छेन्न वृथा वदेच्च । न पैशुनं जनवादं च कुर्यात् । सत्यव्रतो मितभाषोऽप्रमत्त । स्तथाऽस्य वाग्द्वारमथो सुगुप्तम् ॥

nākrośamṛcchenna vṛthā vadecca | na paiśunaṃ janavādaṃ ca kuryāt | satyavrato mitabhāṣo'pramatta | stathā'sya vāgdvāramatho suguptam

He should not incur abuse, nor speak falsely or idly, nor slander, nor spread gossip; truthful in his vow, measured in speech and heedful, thus his door of speech is well guarded.

Verse 26 (12.275.26)

नानाशनः स्यान्न महाशनः स्या । न्न लोलुपः साधुभिरागतः स्यात् । यात्रार्थमाहारमिहाददीत । तथाऽस्य स्याज्जाठरद्वारगुप्तिः ॥

nānāśanaḥ syānna mahāśanaḥ syā | nna lolupaḥ sādhubhirāgataḥ syāt | yātrārthamāhāramihādadīta | tathā'sya syājjāṭharadvāraguptiḥ

He should not go without food, nor eat too much; he should be free of greed and approached by the good. Here he should take food only to keep life going; thus the guarding of the door of his belly is secured.

Note on the text: Four lines, as on the page; line 1 ends mid-word (स्या / न्न for syād / alolupaḥ with sandhi), kept as printed. CE 12.261.25.

Verse 27 (12.275.27)

न वीरपत्नीं विहरेत नारीं । न चापि नारीमनृतावाह्वयीत । भार्याव्रतं ह्यात्मनि धारयीत । तथास्योपस्थद्वारगुप्तिर्भवेत् ॥

na vīrapatnīṃ vihareta nārīṃ | na cāpi nārīmanṛtāvāhvayīta | bhāryāvrataṃ hyātmani dhārayīta | tathāsyopasthadvāraguptirbhavet

He should not dally with a hero's wife, nor with any woman, nor summon a woman out of her season; he should hold within himself the vow of devotion to his wife. Thus the guarding of the door of his organ of generation will be secured.

Verse 28 (12.275.28)

द्वाराणि यस्य सर्वाणि सुगुप्तानि मनीषिणः । उपस्थमुदरं पाणी वाक्चतुर्थी स वै द्विजः ॥

dvārāṇi yasya sarvāṇi suguptāni manīṣiṇaḥ | upasthamudaraṃ pāṇī vākcaturthī sa vai dvijaḥ

The wise man whose doors are all well guarded, the organ of generation, the belly, the two hands, and speech as the fourth, he is truly twice-born.

Verse 29 (12.275.29)

मोघान्यगुप्तद्वारस्य सर्वाण्येव भवन्त्युत । किं तस्य तपसा कार्यं किं यज्ञेन किमात्मना ॥

moghānyaguptadvārasya sarvāṇyeva bhavantyuta | kiṃ tasya tapasā kāryaṃ kiṃ yajñena kimātmanā

For one whose doors are unguarded, everything proves fruitless. What use to him is austerity, what use sacrifice, what use the self?

Verse 30 (12.275.30)

अनुत्तरीयवसनमनुपस्तीर्णशायिनम् । बाहूपधानं शाम्यन्तं तं देवा ब्राह्मणं विदुः ॥

anuttarīyavasanamanupastīrṇaśāyinam | bāhūpadhānaṃ śāmyantaṃ taṃ devā brāhmaṇaṃ viduḥ

One without an upper garment, who sleeps without a spread, his arm for a pillow, and who is tranquil: the gods know him as a brahmin.

Verse 31 (12.275.31)

द्वन्द्वारामेषु सर्वेषु य एको रमते मुनिः । परेषामननुध्यायंस्तं देवा ब्राह्मणं विदुः ॥

dvandvārāmeṣu sarveṣu ya eko ramate muniḥ | pareṣāmananudhyāyaṃstaṃ devā brāhmaṇaṃ viduḥ

Among all who delight in the pairs of opposites, the sage who alone takes delight, never dwelling on others: the gods know him as a brahmin.

Verse 32 (12.275.32)

येन सर्वमिदं बुद्धं प्रकृतिर्विकृतिश्च या । गतिज्ञः सर्वभूतानां तं देवा ब्राह्मणं विदुः ॥

yena sarvamidaṃ buddhaṃ prakṛtirvikṛtiśca yā | gatijñaḥ sarvabhūtānāṃ taṃ devā brāhmaṇaṃ viduḥ

He by whom all this has been understood, nature and what comes of nature, the knower of the course of all beings: the gods know him as a brahmin.

Verse 33 (12.275.33)

अभयं सर्वभूतेभ्यः सर्वेषामभयं यतः । सर्वभूतात्मभूतो यस्तं देवा ब्राह्मणं विदुः ॥

abhayaṃ sarvabhūtebhyaḥ sarveṣāmabhayaṃ yataḥ | sarvabhūtātmabhūto yastaṃ devā brāhmaṇaṃ viduḥ

He from whom all beings have fearlessness, who gives fearlessness to all, who is the self of all beings: the gods know him as a brahmin.

Verse 34 (12.275.34)

नान्तरेणानुजानाति वेदानां यत्क्रियाफलम् । अविज्ञाय च तत्सर्वमन्यद्रोचयते फलम् ॥

nāntareṇānujānāti vedānāṃ yatkriyāphalam | avijñāya ca tatsarvamanyadrocayate phalam

He does not, without the inner means, recognise the fruit of the Vedic rites; and not understanding all that, he comes to prefer another fruit.

Verse 35 (12.275.35)

स्वकर्मभिः संश्रितानां तपो घोरत्वमागमत् । तं सदाचारमाश्चर्यं पुराणं शाश्वतं ध्रुवम् ॥

svakarmabhiḥ saṃśritānāṃ tapo ghoratvamāgamat | taṃ sadācāramāścaryaṃ purāṇaṃ śāśvataṃ dhruvam

For those who rely on their own works, austerity took on a dreadful aspect; that conduct of the good, a wonder, ancient, eternal and fixed,

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension). Neither the CE text nor its star passages (checked at 12.261.33-34, where it would stand) have this verse. The alignment found no match. The sense is obscure and is rendered literally.

Verse 36 (12.275.36)

अशक्नुवन्तश्चरितुं किंचिद्धर्मेषु सूत्रितम् । निरापद्धर्म आचारो ह्यप्रमादोऽपराभवः ॥

aśaknuvantaścarituṃ kiṃciddharmeṣu sūtritam | nirāpaddharma ācāro hyapramādo'parābhavaḥ

unable to practise any of what is laid down in brief in the dharmas, conduct is the dharma free of calamity; for heedfulness is non-defeat.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension). Neither the CE text nor its star passages have it (it would follow 12.261.33-34). The alignment found no match. Corrected ह्यप्रमादो पराभवः → ह्यप्रमादोऽपराभवः (misprint in Wikisource; a missing avagraha and joined word, without which the line is not Sanskrit; the sense is 'heedfulness is non-defeat').

Verse 37 (12.275.37)

फलवन्ति च कर्माणि व्युष्टिमन्ति ध्रुवाणि च । विगुणानि च पश्यन्ति तथा नैकानि केन च ॥

phalavanti ca karmāṇi vyuṣṭimanti dhruvāṇi ca | viguṇāni ca paśyanti tathā naikāni kena ca

Deeds bear fruit, have their results and are enduring; yet people see them as flawed, and as manifold, by whatever means.

Note on the text: Corrected ध्रवाणि → ध्रुवाणि (misprint in Wikisource, a dropped vowel sign; CE dhruvāṇi). Wikisource's तथा नैकानि केन च for CE tathānaikāntikāni ca is a recension variant, kept.

Verse 38 (12.275.38)

गुणाश्चात्र सुदुर्ज्ञेया ज्ञाताश्चात्र सुदुष्कराः । अनुष्ठिताश्चान्तवन्त इति त्वमनुपश्यसि ॥

guṇāścātra sudurjñeyā jñātāścātra suduṣkarāḥ | anuṣṭhitāścāntavanta iti tvamanupaśyasi

Their merits are very hard to know, and once known, very hard to practise; and once practised, they have an end: so you consider."

Verse 39 (12.275.39)

यथा च वेदप्रामाण्यं त्यागश्च सफलो यथा । तौ पन्थानावुभौ व्यक्तौ भगवंस्तद्ब्रवीहि मे ॥

yathā ca vedaprāmāṇyaṃ tyāgaśca saphalo yathā | tau panthānāvubhau vyaktau bhagavaṃstadbravīhi me

Syumarashmi said: "Tell me, venerable one, how the Vedas are an authority and how renunciation bears fruit; make both of those paths plain to me."

Verse 40 (12.275.40)

प्रत्यक्षमिह पश्यन्ति भवन्तः सत्पथे स्थिताः । प्रत्यक्षं तु किमत्रास्ति यद्भवन्त उपासते ॥

pratyakṣamiha paśyanti bhavantaḥ satpathe sthitāḥ | pratyakṣaṃ tu kimatrāsti yadbhavanta upāsate

Kapila said: "You honoured ones, standing on the good path, see directly here; but what here is directly perceived in what you revere?"

Verse 41 (12.275.41)

स्यूमरश्मिरहं ब्रह्मञ्जिज्ञासार्थमिहागतः । श्रेयस्कामः प्रत्यवोचमार्जवान्न विवक्षया ॥

syūmaraśmirahaṃ brahmañjijñāsārthamihāgataḥ | śreyaskāmaḥ pratyavocamārjavānna vivakṣayā

Syumarashmi said: "I am Syumarashmi, O brahman, and I have come here to inquire. Desiring the highest good, I spoke from simplicity, not from a wish to dispute.

Note on the text: Lines = CE 12.261.38a, 38c (syūmaraśmir ahaṃ brahmañ jijñāsārtham ihāgataḥ / śreyaskāmaḥ pratyavocam ārjavān na vivakṣayā). The alignment found no match, though the text is the CE's.

Verse 42 (12.275.42)

इमं च संशयं घोरं भगवान्प्रब्रवीतु मे । प्रत्यक्षमिह पश्यन्तो भवन्तः सत्पथे स्थिताः । किमत्र प्रत्यक्षतमं भवन्तो यदुपासते ॥

imaṃ ca saṃśayaṃ ghoraṃ bhagavānprabravītu me | pratyakṣamiha paśyanto bhavantaḥ satpathe sthitāḥ | kimatra pratyakṣatamaṃ bhavanto yadupāsate

May the blessed one explain this dreadful doubt of mine as well. You who stand on the good path see directly here; what is most directly perceived by you in what you revere?

Note on the text: Three lines, as on the page: line 1 = CE 12.261.38e (imaṃ ca saṃśayaṃ ghoraṃ bhagavān prabravītu me), lines 2-3 = CE 12.261.39a, 39c (pratyakṣam iha paśyanto bhavantaḥ satpathe sthitāḥ / kim atra pratyakṣatamaṃ bhavanto yad upāsate). The alignment found no match.

Verse 43 (12.275.43)

अन्यत्र तर्कशास्त्रेभ्य आगमार्थं यथागमम् । आगमो वेदवादास्तु तर्कशास्त्राणि चागमः ॥

anyatra tarkaśāstrebhya āgamārthaṃ yathāgamam | āgamo vedavādāstu tarkaśāstrāṇi cāgamaḥ

Apart from the treatises of reasoning, for the meaning of scripture, according to scripture. Scripture is the Vedic teaching, and the treatises of reasoning are scripture too.

Note on the text: Removed a stray '1 ।' printed on its own line before the verse. Lines = CE 12.261.39e (anyatra tarkaśāstrebhya āgamāc ca yathāgamam; Wikisource आगमार्थं for CE āgamāc ca is a variant) and CE 12.261.40a. The alignment found no match.

Verse 44 (12.275.44)

यथाश्रममुपासीत आगमस्तत्र सिध्यति । सिद्धिः प्रत्यक्षरूपा च दृश्यत्यागमनिश्चयात् ॥

yathāśramamupāsīta āgamastatra sidhyati | siddhiḥ pratyakṣarūpā ca dṛśyatyāgamaniścayāt

One should practise according to one's stage of life, and scripture is accomplished therein. Accomplishment takes the form of direct perception, and is seen through the certainty of scripture.

Note on the text: Lines = CE 12.261.40c, 40e (yathāgamam upāsīta āgamas tatra sidhyati / siddhiḥ pratyakṣarūpā ca dṛśyaty āgamaniścayāt); Wikisource's यथाश्रममुपासीत for CE yathāgamam is a recension variant (the page's footnote cites यथागमम् and यथाकामम् as other readings). Corrected निश्ययात् → निश्चयात् (misprint in Wikisource; CE niścayāt). The alignment found no match.

Verse 45 (12.275.45)

नौर्नावीव निबद्धा हि स्रोतसा सनिबन्धना । ह्रियमाणा कथं विप्र कुबुद्धींस्तारयिष्यति ॥

naurnāvīva nibaddhā hi srotasā sanibandhanā | hriyamāṇā kathaṃ vipra kubuddhīṃstārayiṣyati

Like a boat tied to a boat, held by its moorings and carried off by the current, how, O brahmin, will it ferry across those of bad understanding?

Note on the text: Lines = CE 12.261.41a, 41c. Corrected कथ → कथं (misprint in Wikisource, a dropped anusvara; CE kathaṃ). The alignment found no match.

Verse 46 (12.275.46)

एतद्ब्रवीतु भगवानुपपन्नोऽस्म्यधीहि भो । नैव त्यागी न संतुष्टो नाशोको न निरामयः । नानिर्विवित्सो नावृत्तो नापवृत्तोऽस्ति कश्चन ॥

etadbravītu bhagavānupapanno'smyadhīhi bho | naiva tyāgī na saṃtuṣṭo nāśoko na nirāmayaḥ | nānirvivitso nāvṛtto nāpavṛtto'sti kaścana

May the venerable one explain this; I have come to you, teach me. There is no one who is truly a renouncer, content, free of sorrow or free of ailment; no one who is free of the wish to find out, who is not engaged, or who has withdrawn.

Note on the text: Three lines, as on the page: line 1 = CE 12.261.41e (etad bravītu bhagavān upapanno 'smy adhīhi bhoḥ), lines 2-3 = CE 12.261.42a, 42c (naiva tyāgī na saṃtuṣṭo nāśoko na nirāmayaḥ / na nirvivitso nāvṛtto nāpavṛtto 'sti kaś cana; Wikisource's नानिर्विवित्सः is a variant of na nirvivitsaḥ). The alignment found no match. The words are rendered as printed; the sense is obscure.

Verse 47 (12.275.47)

भवन्तोऽपि च हृष्यन्ति शोचन्ति च यथा वयम् । इन्द्रियार्थाश्च भवतां समानाः सर्वजन्तुषु ॥

bhavanto'pi ca hṛṣyanti śocanti ca yathā vayam | indriyārthāśca bhavatāṃ samānāḥ sarvajantuṣu

You honoured ones also rejoice and grieve as we do, and for you the objects of the senses are the same as for all creatures.

Verse 48 (12.275.48)

एवं चतुर्णां वर्णानामाश्रमाणां प्रवृत्तिषु । एकमालम्बमानानां निर्णये किं निरामयम् ॥

evaṃ caturṇāṃ varṇānāmāśramāṇāṃ pravṛttiṣu | ekamālambamānānāṃ nirṇaye kiṃ nirāmayam

Thus, among the four classes and the stages of life in their pursuits, for those who cling to a single support, what is sound in deciding?"

Note on the text: Lines 1-2 = CE 12.261.44a, 44c (CE kiṃ nirāmayam). Dropped a third, back-quoted line printed on the page (एतद्ब्रवीतु भगवानुपपन्नोस्य्यधीहि भो): it repeats, with misprints, the first line of verse 46 (CE 12.261.41e), which is already in the text. The alignment attached this verse to nothing.

Verse 49 (12.275.49)

यद्यदाचरते शास्त्रमर्थ्यं सर्वप्रवृत्तिषु । यस्य यत्र ह्यनुष्ठानं तस्य तत्तु निरामयम् ॥

yadyadācarate śāstramarthyaṃ sarvapravṛttiṣu | yasya yatra hyanuṣṭhānaṃ tasya tattu nirāmayam

Kapila said: "Whatever the scripture, being purposeful, enjoins as practice in all pursuits, for whomever the observance lies in that, that is sound for him.

Verse 50 (12.275.50)

सर्वं प्रापयति ज्ञानं यो ज्ञानं ह्यनुवर्तते । ज्ञानादपेत्य या वृत्तिः सा विनाशयति प्रजाः ॥

sarvaṃ prāpayati jñānaṃ yo jñānaṃ hyanuvartate | jñānādapetya yā vṛttiḥ sā vināśayati prajāḥ

Knowledge leads to everything, for those who follow knowledge; the way of life that departs from knowledge destroys people.

Note on the text: Corrected ये → यो (misprint in Wikisource: the plural relative does not agree with the singular verb; CE yo). Wikisource's प्रापयति for CE pāvayate is a recension variant.

Verse 51 (12.275.51)

भवन्तो ज्ञानिनो नित्यं सर्वतश्च निरामयाः । ऐकात्म्यं नाम कश्चिद्धि कदाचिदभिपद्यते ॥

bhavanto jñānino nityaṃ sarvataśca nirāmayāḥ | aikātmyaṃ nāma kaściddhi kadācidabhipadyate

You are ever knowers, and on all sides free from ailment; yet "oneness with the Self", someone, at some time, attains it.

Note on the text: Corrected निरमयाः → निरामयाः (misprint in Wikisource, a dropped vowel sign; निरमयाः is not a word, and the smallest fix is the word used throughout this passage; the CE has निरागमाः nirāgamāḥ at this place).

Verse 52 (12.275.52)

शास्त्रं ह्यबुद्ध्वा तत्त्वेन केचिद्वादबलाज्जनाः । कामद्वेषाभिभूतत्वादहंकारवशं गताः ॥

śāstraṃ hyabuddhvā tattvena kecidvādabalājjanāḥ | kāmadveṣābhibhūtatvādahaṃkāravaśaṃ gatāḥ

Some people, not understanding the scripture in truth, rely on the force of argument; overcome by desire and hatred, they have fallen under the sway of egoism.

Verse 53 (12.275.53)

याथातथ्यमविज्ञाय शास्त्राणां शास्त्रदस्यवः । ब्रह्मस्तेना निरारम्भा अपक्वमनसोऽशिवाः ॥

yāthātathyamavijñāya śāstrāṇāṃ śāstradasyavaḥ | brahmastenā nirārambhā apakvamanaso'śivāḥ

Not knowing the truth of the scriptures, they are plunderers of scripture, thieves of Brahman, who undertake nothing, immature in mind, inauspicious.

Verse 54 (12.275.54)

नैर्गुण्यमेव पश्यन्ति न गुणाननुयुञ्जते । तेषां तमः शरीराणां तम एव परायणम् ॥

nairguṇyameva paśyanti na guṇānanuyuñjate | teṣāṃ tamaḥ śarīrāṇāṃ tama eva parāyaṇam

They see only the absence of qualities and do not apply the qualities; their bodies are of darkness, and darkness alone is their refuge.

Verse 55 (12.275.55)

यो यथाप्रकृतिर्जन्तुः प्रकृतेः स्याद्वशानुगः । तस्य द्वेषश्च कामश्च क्रोधो दम्भोऽनृतं मदः । नित्यमेवानुवर्तन्ते गुणाः प्रकृतिसंभवाः ॥

yo yathāprakṛtirjantuḥ prakṛteḥ syādvaśānugaḥ | tasya dveṣaśca kāmaśca krodho dambho'nṛtaṃ madaḥ | nityamevānuvartante guṇāḥ prakṛtisaṃbhavāḥ

A creature who follows his nature, falling under the sway of nature, always has hatred, desire, anger, hypocrisy, falsehood and pride following him: the qualities born of nature.

Verse 56 (12.275.56)

ये तद्बुद्ध्वाऽनुपश्यन्तः संत्यजेयुः शुभाशुभम् । परां गतिमभीप्सन्तो यतयः संयमे रताः ॥

ye tadbuddhvā'nupaśyantaḥ saṃtyajeyuḥ śubhāśubham | parāṃ gatimabhīpsanto yatayaḥ saṃyame ratāḥ

Those who understand this and see it, and give up the good and the bad, seeking the supreme goal, are ascetics devoted to restraint."

Verse 57 (12.275.57)

सर्वमेतत्त्वया ब्रह्मञ्शास्त्रतः परिकीर्तितम् । न ह्यविज्ञाय शास्त्रार्थं प्रवर्तन्ते प्रवृत्तयः ॥

sarvametattvayā brahmañśāstrataḥ parikīrtitam | na hyavijñāya śāstrārthaṃ pravartante pravṛttayaḥ

Syumarashmi said: "Brahman, you have declared all this on the basis of scripture; for pursuits do not proceed without understanding the meaning of scripture.

Verse 58 (12.275.58)

यः कश्चिन्न्याय्य आचारः सर्वं शास्त्रमिति श्रुतिः । यदन्याय्यमशास्त्रं तदित्येषा श्रूयते श्रुतिः ॥

yaḥ kaścinnyāyya ācāraḥ sarvaṃ śāstramiti śrutiḥ | yadanyāyyamaśāstraṃ tadityeṣā śrūyate śrutiḥ

"Whatever conduct is just is all scripture": so the Veda says. "Whatever is unjust is not scripture": this too is what the Veda is heard to say.

Verse 59 (12.275.59)

न प्रवृत्तिर्ऋते शास्त्रात्काचिदस्तीति निश्चयः । यदन्यद्वेदवादेभ्यस्तदशास्त्रमिति श्रुतिः ॥

na pravṛttirṛte śāstrātkācidastīti niścayaḥ | yadanyadvedavādebhyastadaśāstramiti śrutiḥ

No pursuit exists apart from scripture: this is certain. Whatever is other than the Vedic teachings is non-scripture: so the Veda says.

Verse 60 (12.275.60)

शास्त्रादपेतं पश्यन्ति बहवोऽत्यर्थमानिनः । शास्त्रदोषान्न पश्यन्ति इह चामुत्र चापरे । इन्द्रियार्थाश्च भवतां समानाः सर्वजन्तुषु ॥

śāstrādapetaṃ paśyanti bahavo'tyarthamāninaḥ | śāstradoṣānna paśyanti iha cāmutra cāpare | indriyārthāśca bhavatāṃ samānāḥ sarvajantuṣu

Many who are excessively proud see what departs from scripture; others do not see the faults of scripture, here or hereafter. The objects of the senses are the same for you as for all creatures.

Note on the text: Removed the opening square bracket printed before line 3. Lines 1-2 = CE 12.261.56a, 56c (Wikisource's बहवोऽत्यर्थमानिनः for CE bahavo vyaktamāninaḥ is a variant); line 3 = the CE star line 12.261.56d*0713_01 (indriyārthāś ca bhavatāṃ samānāḥ sarvajantuṣu), which repeats the second line of verse 47. The alignment found no match.

Verse 61 (12.275.61)

एवं चतुर्णां वर्णानामाश्रमाणां प्रवृत्तिषु । एकमालम्बमानानां निर्णये सर्वतो दिशम् ॥

evaṃ caturṇāṃ varṇānāmāśramāṇāṃ pravṛttiṣu | ekamālambamānānāṃ nirṇaye sarvato diśam

Thus, among the four classes and the stages of life in their pursuits, for those who hold to a single support, in settling it, in every direction,

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension). The CE records it as the star passage 12.261.56d*0713 (lines 02-03: evaṃ caturṇāṃ varṇānām āśramāṇāṃ pravṛttiṣu / evam ālambamānānāṃ nirṇaye sarvatodiśam). The alignment's match (CE 12.261.44, a similar verse) is not this verse; that one is the page's verse 48.

Verse 62 (12.275.62)

आनन्त्यं वदमानेन शक्तेनावर्जितात्मना । अविज्ञानहतप्रज्ञा हीनप्रज्ञास्तमोवृताः ॥

ānantyaṃ vadamānena śaktenāvarjitātmanā | avijñānahataprajñā hīnaprajñāstamovṛtāḥ

by one who speaks of the endless, who is able and whose self is won over, their wisdom struck down by ignorance, poor in understanding, wrapped in darkness.

Note on the text: Removed the closing square bracket that ends the bracketed insertion begun in verse 60. Line 1 = a variant of the CE star line 12.261.57d*0714_01 (ānantyaṃ vadamānena śaktena vijitātmanā; Wikisource has शक्तेनावर्जितात्मना); line 2 = CE 12.261.56e (avijñānahataprajñā hīnaprajñās tamovṛtāḥ). The alignment found no match.

Verse 63 (12.275.63)

शक्यं त्वेकेन युक्तेन कृतकृत्येन सर्वशः । पिण्डमात्रं व्यपाश्रित्य चरितुं सर्वतो दिशम् ॥

śakyaṃ tvekena yuktena kṛtakṛtyena sarvaśaḥ | piṇḍamātraṃ vyapāśritya carituṃ sarvato diśam

But it is possible for one who is alone, disciplined and has done all that is to be done, to live in any direction, depending on a mere morsel of food.

Note on the text: Lines = CE 12.261.57a, 57c. The alignment found no match.

Verse 64 (12.275.64)

नात्यन्तं वन्दमानेन शक्तेन विजितात्मना । वेदवादं व्यपाश्रित्य मोक्षोऽस्तीति प्रभापितुम् । अपेतन्यायशास्त्रेण सर्वलोकविगर्हिणा ॥

nātyantaṃ vandamānena śaktena vijitātmanā | vedavādaṃ vyapāśritya mokṣo'stīti prabhāpitum | apetanyāyaśāstreṇa sarvalokavigarhiṇā

By one who is not excessively given to praise, who is able and has conquered himself, to declare, relying on the Vedic teaching, that "there is liberation"; by one whose treatise has departed from reasoning and is condemned by the whole world.

Note on the text: Removed the stray daṇḍa and closing quote mark printed after विजितात्मना. Line 1 is a variant of the CE star line 12.261.57d*0714_01 (Wikisource नात्यन्तं वन्दमानेन शक्तेन विजितात्मना; CE ānantyaṃ vadamānena śaktena vijitātmanā); line 2 = CE 12.261.57e (vedavādaṃ vyapāśritya mokṣo 'stīti prabhāṣitum); line 3 = the CE star line 12.261.57f*0715_01 (apetanyāyaśāstreṇa sarvalokavigarhiṇā). The alignment found no match.

Verse 65 (12.275.65)

इदं तु दुष्करं कर्म कुटुम्बमभिसंश्रितम् । दानमध्ययनं यज्ञः प्रजासंतानमार्जवम् ॥

idaṃ tu duṣkaraṃ karma kuṭumbamabhisaṃśritam | dānamadhyayanaṃ yajñaḥ prajāsaṃtānamārjavam

But this is a hard undertaking, the work of one bound to a family: giving, study, sacrifice, begetting offspring, and uprightness.

Verse 66 (12.275.66)

यद्येतदेवं कृत्वाऽपि न विमोक्षोऽस्ति कस्यचित् । धिक्कर्तारं च कार्यं च श्रमश्चायं निरर्थकः ॥

yadyetadevaṃ kṛtvā'pi na vimokṣo'sti kasyacit | dhikkartāraṃ ca kāryaṃ ca śramaścāyaṃ nirarthakaḥ

If, having done even this, there is liberation for no one, then fie on the doer and on the deed, and this toil is in vain.

Verse 67 (12.275.67)

नास्तिक्यमन्यथा च स्याद्वेदानां पृष्ठतः क्रिया । एतस्यानन्त्यमिच्छामि भगवञ्श्रोतुमञ्जसा ॥

nāstikyamanyathā ca syādvedānāṃ pṛṣṭhataḥ kriyā | etasyānantyamicchāmi bhagavañśrotumañjasā

Otherwise there would be unbelief, and action would lie behind the Vedas. I wish to hear from you, lord, plainly, the infinite aspect of this.

Verse 68 (12.275.68)

तत्त्वं वदस्व मे ब्रह्मन्नुपसन्नोस्म्यधीहि भोः । यथा ते विदितो मोक्षस्तथेच्छाम्युपशिक्षितुम् ॥

tattvaṃ vadasva me brahmannupasannosmyadhīhi bhoḥ | yathā te vidito mokṣastathecchāmyupaśikṣitum

Tell me the truth, Brahman; I have come to you as a pupil, teach me. I wish to be instructed in the liberation exactly as you know it."