Parashara Teaches Janaka the Way to the Highest Good

Verse 1 (12.304.1)

पुनरेव तु पप्रच्छ जनको मिथिलाधिपः । पराशरं महात्मानं धर्मे परमनिश्चयम् ॥

punareva tu papraccha janako mithilādhipaḥ | parāśaraṃ mahātmānaṃ dharme paramaniścayam

Janaka, lord of Mithila, questioned again the great-souled Parashara, who was firmly settled in dharma.

Verse 2 (12.304.2)

किं श्रेयः का गतिर्ब्रह्मन्किं कृतं न विनश्यति । क्व गतो न निवर्तेत तन्मे ब्रूहि महामते ॥

kiṃ śreyaḥ kā gatirbrahmankiṃ kṛtaṃ na vinaśyati | kva gato na nivarteta tanme brūhi mahāmate

What is the highest good, and what the final goal, O brahmin? What deed does not perish? Going where does one not return? Tell me that, O man of great understanding.

Note on the text: Line 2 ends महामते where CE 12.287.2 has mahāmune; a vocative variant, kept.

Verse 3 (12.304.3)

असङ्गः श्रेयसो मूलं ज्ञानं ज्ञानगतिः परा । चीर्णं तपो न प्रणश्येद्वापः क्षेत्रे न नश्यति ॥

asaṅgaḥ śreyaso mūlaṃ jñānaṃ jñānagatiḥ parā | cīrṇaṃ tapo na praṇaśyedvāpaḥ kṣetre na naśyati

Non-attachment is the root of the highest good; knowledge, and the path of knowledge, is supreme. Austerity once practised is not lost, as seed sown in a field is not lost.

Verse 4 (12.304.4)

छित्त्वाऽधर्ममयं पाशं यदा धर्मेऽभिरज्यते । दत्त्वाऽभयकृतं दानं तदा सिद्धिमवाप्नुते ॥

chittvā'dharmamayaṃ pāśaṃ yadā dharme'bhirajyate | dattvā'bhayakṛtaṃ dānaṃ tadā siddhimavāpnute

When a man has cut the bond made of adharma and takes delight in dharma, and has given the gift of fearlessness, he then attains perfection.

Verse 5 (12.304.5)

यो ददाति सहस्राणि गवामश्वशतानि च । अभयं सर्वभूतेभ्यः सदा तमभिवर्तते ॥

yo dadāti sahasrāṇi gavāmaśvaśatāni ca | abhayaṃ sarvabhūtebhyaḥ sadā tamabhivartate

He who gives thousands of cows and hundreds of horses is always surpassed by the one who gives fearlessness to all beings.

Note on the text: Line 2 सदा तमभिवर्तते where CE 12.287.5c has tad dānam ativartate (the page's own note gives स दानमतिवर्तते as another reading); a recension variant, kept.

Verse 6 (12.304.6)

वसन्विषयमध्येऽपि न वसत्येव बुद्धिमान् । संवसत्येव दुर्बुद्धिरसत्सु विषयेष्वपि ॥

vasanviṣayamadhye'pi na vasatyeva buddhimān | saṃvasatyeva durbuddhirasatsu viṣayeṣvapi

A wise man who lives among the objects of the senses does not live in them at all; the fool lives in them fully, even among objects that are worthless.

Verse 7 (12.304.7)

नाधर्मः श्लिष्यते प्राज्ञं पयः पुष्करपर्णवत् । अप्राज्ञमधिकं पापं श्लिष्यते जतुकाष्ठवत् ॥

nādharmaḥ śliṣyate prājñaṃ payaḥ puṣkaraparṇavat | aprājñamadhikaṃ pāpaṃ śliṣyate jatukāṣṭhavat

Adharma does not cling to the wise, as water does not cling to a lotus leaf; great sin clings to the unwise, as lac clings to wood.

Verse 8 (12.304.8)

नाधर्मः कारणापेक्षी कर्तारमभिमुञ्चति । कर्ता खलु यथाकालं ततः समभिपद्यते ॥

nādharmaḥ kāraṇāpekṣī kartāramabhimuñcati | kartā khalu yathākālaṃ tataḥ samabhipadyate

Adharma does not wait on any reason before it lets go of the doer; the doer, in due time, comes upon its fruit.

Note on the text: Lines = CE 12.287.8a and 8c; line 2 ends ततः समभिपद्यते where CE has tat sarvam abhipadyate, a recension variant, kept. CE 8e is line 1 of the next verse. The alignment found no match.

Verse 9 (12.304.9)

न भिद्यन्ते कृतात्मान आत्मप्रत्ययदर्शिनः । बुद्धिकर्मेन्द्रियाणां हि प्रमत्तो यो न बुध्यते । शुभाशुभे प्रसक्तात्मा प्राप्नोति सुमहद्भयम् ॥

na bhidyante kṛtātmāna ātmapratyayadarśinaḥ | buddhikarmendriyāṇāṃ hi pramatto yo na budhyate | śubhāśubhe prasaktātmā prāpnoti sumahadbhayam

Those whose selves are perfected, who see by the certainty of the self, are not divided. But the careless man who does not understand his intellect, his organs of action and his senses, and whose mind clings to good and evil, meets great fear.

Note on the text: Three-line verse, as on the page (labelled 12-304-9a/b/c). Line 1 = CE 12.287.8e; lines 2 and 3 = CE 12.287.9a and 9c (शुभाशुभे for CE śubhāśubheṣu is a variant, kept). The alignment found no match.

Verse 10 (12.304.10)

वीतरागो जितक्रोधः सम्यग्भवति यः सदा । विषये वर्तमानोऽपि न स पापेन युज्यते ॥

vītarāgo jitakrodhaḥ samyagbhavati yaḥ sadā | viṣaye vartamāno'pi na sa pāpena yujyate

One who is free of passion, has conquered anger and is always rightly poised, though he lives among sense-objects, is not bound by sin.

Verse 11 (12.304.11)

मर्यादायां वर्तमानोऽपि नावसीदति । पुष्टस्रोत इवासक्तः स्फीतो भवति संचयः ॥

maryādāyāṃ vartamāno'pi nāvasīdati | puṣṭasrota ivāsaktaḥ sphīto bhavati saṃcayaḥ

Even while he keeps within his bounds he does not sink; like a stream in full flow, unattached, his store grows great.

Note on the text: Line 1 मर्यादायां वर्तमानोऽपि नावसीदति against CE 12.287.11a maryādāyāṃ dharmasetur nibaddho naiva sīdati; Wikisource's reading is good Sanskrit and is kept as a recension variant (the page's own gloss on 12-304-11 comments on this passage). Line 2 पुष्टस्रोत इवासक्तः against CE ivāyattaḥ, likewise kept.

Verse 12 (12.304.12)

यथा भानुगतं तेजो मणिः शुद्धः समाधिना । आदत्ते राजशार्दूल तथा योगः प्रवर्तते ॥

yathā bhānugataṃ tejo maṇiḥ śuddhaḥ samādhinā | ādatte rājaśārdūla tathā yogaḥ pravartate

As a pure jewel takes in the heat of the sun that falls on it through concentration, O tiger among kings, so yoga arises.

Verse 13 (12.304.13)

यथा तिलानामिह पुष्पसंश्रया । त्पृथक्पृथग्याति गुणोऽतिसौम्यताम् । तथा नराणां भुवि भावितात्मनां । यथाश्रयं सत्वगुणः प्रवर्तते ॥

yathā tilānāmiha puṣpasaṃśrayā | tpṛthakpṛthagyāti guṇo'tisaumyatām | tathā narāṇāṃ bhuvi bhāvitātmanāṃ | yathāśrayaṃ satvaguṇaḥ pravartate

As sesame, through contact with flowers, takes on each flower's own fragrance, separately, to a great delicacy, so among men on earth whose selves are purified, the quality of sattva shows itself according to what it rests upon.

Note on the text: Corrected पुण्यसंश्रया → पुष्पसंश्रया (misprint in Wikisource; पुण्य for पुष्प; the flowers' contact is meant, CE puṣpasaṃśrayāt, and the page's own note reads पुष्प). Corrected साम्यताम् → सौम्यताम् (misprint in Wikisource; साम्य, 'sameness', does not fit; CE atisaumyatām). Four lines, as on the page (CE 12.287.13a, 13c with a caesura in each). The break संश्रया | त्पृथक् is the sandhi of संश्रयात् पृथक्, kept as printed.

Verse 14 (12.304.14)

जहाति दारान्विविधाश्च संपदः । पदं च यानं विविधाश्च सत्क्रियाः । त्रिविष्टपे जातमतिर्यदा नर । स्तदाऽस्य बुद्धिर्विषयेषु भिद्यते ॥

jahāti dārānvividhāśca saṃpadaḥ | padaṃ ca yānaṃ vividhāśca satkriyāḥ | triviṣṭape jātamatiryadā nara | stadā'sya buddhirviṣayeṣu bhidyate

A man gives up wives and many kinds of wealth, rank and vehicles and various fine rites, when his mind is set on heaven; then his mind is sundered from the objects of sense.

Note on the text: Four lines, as on the page (CE 12.287.14a, 14c with a caesura in each). Wikisource's पदं च यानं विविधाश्च सत्क्रियाः against CE sadaśvayānaṃ vividhāś ca yāḥ kriyāḥ is good Sanskrit (the page's own note gives another reading, जहाति राजन्विहितेन संपदा …), and is kept. The break नर | स्तदा is the sandhi of नरः तदा.

Verse 15 (12.304.15)

प्रसक्तबुद्धिर्विषयेषु यो नरो । न बुध्यते ह्यात्महितं कथंचन । स सर्वभावानुगतेन चेतसा । नृपाऽऽमिषेणेव झषो विकृष्यते ॥

prasaktabuddhirviṣayeṣu yo naro | na budhyate hyātmahitaṃ kathaṃcana | sa sarvabhāvānugatena cetasā | nṛpā''miṣeṇeva jhaṣo vikṛṣyate

The man whose mind clings to the objects of sense, and who never understands what is good for his self, is dragged along by a heart that follows every feeling, O king, like a fish by bait.

Note on the text: Four lines, as on the page (CE 12.287.15a, 15c with a caesura in each); न बुध्यते ह्यात्महितं कथंचन is a variant of CE yo budhyate hy ātmahitaṃ kadā ca na, kept.

Verse 16 (12.304.16)

संघातवन्मर्त्यलोकः परस्परमपाश्रितः । कदलीगर्भनिःसारो नौरिवाप्सु निमज्जति ॥

saṃghātavanmartyalokaḥ parasparamapāśritaḥ | kadalīgarbhaniḥsāro naurivāpsu nimajjati

The mortal world is a mere aggregate, each part resting on another, hollow like the core of a plantain stem; like a boat in the water, it sinks.

Verse 17 (12.304.17)

न धर्मकालः पुरुषस्य निश्चितो । न चापि मृत्युः पुरुषं प्रतीक्षते । सदा हि धर्मस्य क्रियैव शोभना । तदा नरो मृत्युमुखान्निवर्तते ॥

na dharmakālaḥ puruṣasya niścito | na cāpi mṛtyuḥ puruṣaṃ pratīkṣate | sadā hi dharmasya kriyaiva śobhanā | tadā naro mṛtyumukhānnivartate

No time for dharma is fixed for a man, and death does not wait for him. The practice of dharma is always good; by it a man turns back from the mouth of death.

Note on the text: Four lines, as on the page (CE 12.287.17a, 17c with a caesura in each). Line 3 सदा हि धर्मस्य क्रियैव शोभना and line 4 तदा नरो मृत्युमुखान्निवर्तते against CE kriyā hi dharmasya sadaiva śobhanā / yadā naro mṛtyumukhe 'bhivartate: reordered recension variant, kept.

Verse 18 (12.304.18)

यथाऽन्धः स्वगृहे युक्तो ह्यभ्यासादेव गच्छति । तथा युक्तेन मनसा प्राज्ञो गच्छति तां गतिम् ॥

yathā'ndhaḥ svagṛhe yukto hyabhyāsādeva gacchati | tathā yuktena manasā prājño gacchati tāṃ gatim

As a blind man in his own house goes about by habit, so a wise man with a disciplined mind goes to that goal.

Verse 19 (12.304.19)

मरणं जन्मनि प्रोक्तं जन्म वै मरणाश्रितम् । अविद्वान्मोक्षधर्मेषु बद्धो भ्रमति चक्रवत् ॥

maraṇaṃ janmani proktaṃ janma vai maraṇāśritam | avidvānmokṣadharmeṣu baddho bhramati cakravat

Death is said to lie in birth, and birth rests on death. The man who does not know the teachings of liberation is bound and turns like a wheel.

Verse 20 (12.304.20)

बुद्धिमार्गप्रयातस्य सुखं त्विह परत्र च । विस्तराः क्लेशसंयुक्ताः संक्षेपास्तु सुखावहाः । परार्थं विस्तराः सर्वे त्यागमात्महितं विदुः ॥

buddhimārgaprayātasya sukhaṃ tviha paratra ca | vistarāḥ kleśasaṃyuktāḥ saṃkṣepāstu sukhāvahāḥ | parārthaṃ vistarāḥ sarve tyāgamātmahitaṃ viduḥ

For one who has set out on the path of understanding there is happiness here and beyond. Elaborate rites are laden with hardship; brief ones bring happiness. All elaborate rites are for others' sake; renunciation, they say, is for one's own good.

Note on the text: Corrected त्यागमांत्महितं → त्यागमात्महितं (misprint in Wikisource; a stray anusvara; CE tyāgam ātmahitaṃ). Three-line verse, as on the page (labelled 12-304-20a/b/c). It repeats CE 12.287.34c, 35a and 35c, which appear again in Wikisource verses 36 and 37 (where the alignment places them); this earlier copy is not in the critical edition at this place (found in the vulgate recension). Not matched by the alignment.

Verse 21 (12.304.21)

यथा मृणालानुगतमाशु मुञ्चति कर्दमम् । तथाऽऽत्मा पुरुषस्येह मनसा परिमुच्यते ॥

yathā mṛṇālānugatamāśu muñcati kardamam | tathā''tmā puruṣasyeha manasā parimucyate

As a man quickly shakes off the mud that clings to a lotus stalk, so a man's self is released here by the mind.

Note on the text: Lines = CE 12.287.20a and 20c (मृणालानुगतम् for CE mṛṇālo 'nugatam is a variant reading, kept). The alignment found no match.

Verse 22 (12.304.22)

मनः प्रणयतेऽऽत्मानं स एनमभियुञ्जति । युक्तो यदा स भवति तदा तं पश्यते परम् ॥

manaḥ praṇayate''tmānaṃ sa enamabhiyuñjati | yukto yadā sa bhavati tadā taṃ paśyate param

The mind guides the self, and the self sets the mind to work; when it is disciplined, one then sees that Supreme.

Note on the text: Line 1 = CE 12.287.20e; line 2 = the CE star line 12.287.20f*0743_01 (yukto yadā sa bhavati tadā tat paśyate param), with तं for CE tat. The star line is not in the CE's constituted text (found in the vulgate recension). The alignment found no match.

Verse 23 (12.304.23)

परार्थे वर्तमानस्तु स्वं कार्यं योऽभिमन्यते । इन्द्रियार्थेषु सक्तः स स्वकार्यात्परिहीयते ॥

parārthe vartamānastu svaṃ kāryaṃ yo'bhimanyate | indriyārtheṣu saktaḥ sa svakāryātparihīyate

He who is engaged in the ends of others but thinks of them as his own work, and clings to the objects of the senses, falls away from his true work.

Verse 24 (12.304.24)

अधस्तिर्यग्गतिं चैव स्वर्गे चैव परां गतिम् । प्राप्नोति सुकृतैरात्मा प्राज्ञस्येहेतरस्य च ॥

adhastiryaggatiṃ caiva svarge caiva parāṃ gatim | prāpnoti sukṛtairātmā prājñasyehetarasya ca

The self reaches, through its deeds, a state below, among animals, or the highest state in heaven; it is so for the wise and for the other alike.

Verse 25 (12.304.25)

मृन्मये भाजने पक्वे यथा वै नश्यति द्रवः । तथा शरीरं तपसा तप्तं विषयमश्नुते ॥

mṛnmaye bhājane pakve yathā vai naśyati dravaḥ | tathā śarīraṃ tapasā taptaṃ viṣayamaśnute

As the liquid is lost from a vessel of fired clay, so the body, heated by austerity, comes to partake of its objects.

Note on the text: Line 1 नश्यति where CE 12.287.23a has nyasyate (the page's own note gives another reading, शुष्यते द्रवम्); kept.

Verse 26 (12.304.26)

विषयानश्नुते यस्तु न स भोक्ष्यत्यसंशयम् । यस्तु भोगांस्त्यजेदात्मा स वै भोक्तुं व्यवस्यति ॥

viṣayānaśnute yastu na sa bhokṣyatyasaṃśayam | yastu bhogāṃstyajedātmā sa vai bhoktuṃ vyavasyati

He who devours the objects of the senses will without doubt never enjoy; but the self who gives up enjoyments is truly resolved to enjoy.

Verse 27 (12.304.27)

नीहारेण हि संवीतः शिश्नोदरपरायणः । जात्यन्ध इव पन्थानमावृतात्मा न बुध्यते ॥

nīhāreṇa hi saṃvītaḥ śiśnodaraparāyaṇaḥ | jātyandha iva panthānamāvṛtātmā na budhyate

Wrapped in fog, bent on belly and sexual desire, he does not see the path, like one blind from birth, his self enveloped.

Verse 28 (12.304.28)

वणिग्यथा समुद्राद्वै यथार्थं लभते धनम् । तथा मर्त्यार्णवाज्जन्तोः कर्मविज्ञानतो गतिः ॥

vaṇigyathā samudrādvai yathārthaṃ labhate dhanam | tathā martyārṇavājjantoḥ karmavijñānato gatiḥ

As a merchant gains wealth from the sea according to his venture, so for a creature in the ocean of mortality the course it follows is according to its knowledge of karma.

Verse 29 (12.304.29)

अहोरात्रमये लोके जरारूपेण संचरन् । मृत्युर्ग्रसति भूतानि पवनं पन्नगो यथा ॥

ahorātramaye loke jarārūpeṇa saṃcaran | mṛtyurgrasati bhūtāni pavanaṃ pannago yathā

In the world made of day and night, death moves about in the form of old age and devours beings, as a serpent devours the wind.

Verse 30 (12.304.30)

स्वयं कृतानि कर्माणि जातो जन्तुः प्रपद्यते । नाकृतं लभते कश्चित्किंचिदत्र प्रियाप्रियम् ॥

svayaṃ kṛtāni karmāṇi jāto jantuḥ prapadyate | nākṛtaṃ labhate kaścitkiṃcidatra priyāpriyam

Once born, a creature meets deeds that he has done himself; no one here obtains anything, pleasant or unpleasant, that he has not done.

Verse 31 (12.304.31)

शयानं यान्तमासीनं प्रवृत्तं विषयेषु च । शुभाशुभानि कर्माणि प्रपद्यन्ते नरं सदा ॥

śayānaṃ yāntamāsīnaṃ pravṛttaṃ viṣayeṣu ca | śubhāśubhāni karmāṇi prapadyante naraṃ sadā

Whether he lies down, walks or sits, or is busy with sense-objects, good and evil deeds always follow a man.

Note on the text: Corrected सयानं → शयानं (misprint in Wikisource; सयान is not a word; the lying-down man is meant, CE śayānaṃ).

Verse 32 (12.304.32)

न ह्यन्यत्तीरमासाद्य पुनस्तर्तुं व्यवस्यति । दुर्लभो दृश्यते ह्यस्य विनिपातो महार्णवे ॥

na hyanyattīramāsādya punastartuṃ vyavasyati | durlabho dṛśyate hyasya vinipāto mahārṇave

Having reached the other shore, no one tries to cross again; for his fall in the great ocean is seen to be hard to come by.

Verse 33 (12.304.33)

यथा भारावसन्ना हि नौर्महाम्भसि तन्तुना । यथा मनोभियोगाद्वै शरीरं प्रचिकीर्षति ॥

yathā bhārāvasannā hi naurmahāmbhasi tantunā | yathā manobhiyogādvai śarīraṃ pracikīrṣati

As a boat weighed down with its burden on a great flood is drawn along by a rope, so by the impulse of the mind the body is set to its doing.

Note on the text: Corrected भावावसन्ना → भारावसन्ना (misprint in Wikisource; भाव does not fit a boat in water; the boat weighed down by its load is meant, CE bhārāvasaktā). Line 2 शरीरं प्रचिकीर्षति where CE 12.287.31c has śarīraṃ pratikarṣati; प्रचिकीर्षति is a form of the language and is kept as a recension variant.

Verse 34 (12.304.34)

यथा समुद्रमभितः संश्रिताः सरितोऽपराः । तथाऽन्याप्रकृतिर्योगादभिसंश्रियते सदा ॥

yathā samudramabhitaḥ saṃśritāḥ sarito'parāḥ | tathā'nyāprakṛtiryogādabhisaṃśriyate sadā

As other rivers all around attach themselves to the ocean, so another nature is joined to it ever through yoga.

Note on the text: Wikisource तथाऽन्याप्रकृतिर्योगात् against CE 12.287.32c tathādyā prakṛtir yogāt; a recension variant, kept.

Verse 35 (12.304.35)

स्नेहपाशैर्बहुविधैरासक्तमनसो नराः । प्रकृतिस्था विषीदन्ति जले सैकतवेश्मवत् ॥

snehapāśairbahuvidhairāsaktamanaso narāḥ | prakṛtisthā viṣīdanti jale saikataveśmavat

Men whose minds are fastened by many kinds of bonds of affection, settled in their nature, sink like a house of sand in water.

Verse 36 (12.304.36)

शरीरगृहसंस्थस्य शौचतीर्थस्य देहिनः । बुद्धिमार्गप्रयातस्य सुखं त्विह परत्र च ॥

śarīragṛhasaṃsthasya śaucatīrthasya dehinaḥ | buddhimārgaprayātasya sukhaṃ tviha paratra ca

For the embodied one who dwells in the house of the body, whose holy place is purity, and who has set out on the path of understanding, there is happiness here and beyond.

Verse 37 (12.304.37)

विस्तराः क्लेशसंयुक्ताः संक्षेपास्तु सुखावहाः । परार्थं विस्तराः सर्वे त्यागमात्महितं विदुः ॥

vistarāḥ kleśasaṃyuktāḥ saṃkṣepāstu sukhāvahāḥ | parārthaṃ vistarāḥ sarve tyāgamātmahitaṃ viduḥ

Elaborate rites are laden with hardship; brief ones bring happiness. All elaborate rites are for others' sake; renunciation, they say, is for one's own good.

Verse 38 (12.304.38)

संकल्पजो मित्रवर्गो ज्ञातयः कारणात्मकाः । भार्या पुत्रश्च दासश्च स्वमर्थमनुयुञ्जते ॥

saṃkalpajo mitravargo jñātayaḥ kāraṇātmakāḥ | bhāryā putraśca dāsaśca svamarthamanuyuñjate

The circle of friends is born of imagination; kinsmen exist for a reason; wife, son and servant pursue their own interest.

Note on the text: Line 2 भार्या पुत्रश्च दासश्च against CE 12.287.36c bhāryā dāsāś ca putrāś ca; a word-order variant, kept.

Verse 39 (12.304.39)

न माता न पिता किंचित्कस्यचित्प्रतिपद्यते । दानपथ्यौदनो जन्तुः स्वकर्मफलमश्नुते ॥

na mātā na pitā kiṃcitkasyacitpratipadyate | dānapathyaudano jantuḥ svakarmaphalamaśnute

Neither mother nor father gives anything to anyone; a creature whose provision for the road is giving enjoys the fruit of his own deeds.

Note on the text: Corrected जन्तु स्वकर्म → जन्तुः स्वकर्म (misprint in Wikisource; the visarga of जन्तुः is dropped; CE jantuḥ svakarma).

Verse 40 (12.304.40)

माता पुत्रः पिता भ्राता भार्या मित्रजनस्तथा । अष्टापदपदस्थाने लाक्षामुद्रेव लक्ष्यते ॥

mātā putraḥ pitā bhrātā bhāryā mitrajanastathā | aṣṭāpadapadasthāne lākṣāmudreva lakṣyate

Mother, son, father, brother, wife and circle of friends are seen like lac tokens set on the squares of an eight-squared board.

Note on the text: Line 2 लाक्षामुद्रेव लक्ष्यते against CE 12.287.38c tv akṣamudreva nyasyate; a recension variant, kept.

Verse 41 (12.304.41)

सर्वाणि कर्माणि पुराकृतानि । शुभाशुभान्यात्मनो यान्ति जन्तोः । उपस्थितं कर्मफलं विदित्वा । बुद्धिं तथा चोदयतेऽन्तरात्मा ॥

sarvāṇi karmāṇi purākṛtāni | śubhāśubhānyātmano yānti jantoḥ | upasthitaṃ karmaphalaṃ viditvā | buddhiṃ tathā codayate'ntarātmā

All the deeds done before, good and evil, go with the creature; knowing that the fruit of his karma has come near, the inner self urges the mind to match.

Note on the text: Four lines, as on the page (CE 12.287.39a, 39c with a caesura in each).

Verse 42 (12.304.42)

व्यवसायं समाश्रित्य सहायान्योऽधिगच्छति । न तस्य कश्चिदारम्भः कदाचिदवसीदति ॥

vyavasāyaṃ samāśritya sahāyānyo'dhigacchati | na tasya kaścidārambhaḥ kadācidavasīdati

He who relies on resolute effort and wins helpers, no undertaking of his ever fails.

Verse 43 (12.304.43)

अद्वैधमनसं युक्तं शूरं धीरं विपश्चितम् । न श्रीः संत्यजते नित्यमादित्यमिव रश्मयः ॥

advaidhamanasaṃ yuktaṃ śūraṃ dhīraṃ vipaścitam | na śrīḥ saṃtyajate nityamādityamiva raśmayaḥ

Shri never abandons the man who is single-minded, disciplined, brave, steadfast and wise, as the rays never leave the sun.

Verse 44 (12.304.44)

आस्तिक्यव्यवसायाभ्यामुपायान्वितया धिया । य आरभत्यनिन्द्यात्मा न सोऽर्थात्परिसीदति ॥

āstikyavyavasāyābhyāmupāyānvitayā dhiyā | ya ārabhatyanindyātmā na so'rthātparisīdati

The man of blameless self who sets out with faith and resolve, with a mind furnished with means, is never undone in his aim.

Note on the text: Wikisource उपायान्वितया धिया … य आरभत्यनिन्द्यात्मा against CE 12.287.42 upāyād vismayād dhiyā … yam ārabhaty anindyātmā; recension variants, kept.

Verse 45 (12.304.45)

सर्वःस्वानि शुभाशुभानि नियतं कर्माणि जन्तुःस्वयं । गर्भात्संप्रतिपद्यते तदुभयं यत्तेन पूर्वं कृतम् । मृत्युश्चापरिहारवान्समगतिः कालेन विच्छेदिना । दारोश्चूर्णमिवाश्मसारविहितं कर्मान्तिकं प्रापयेत् ॥

sarvaḥsvāni śubhāśubhāni niyataṃ karmāṇi jantuḥsvayaṃ | garbhātsaṃpratipadyate tadubhayaṃ yattena pūrvaṃ kṛtam | mṛtyuścāparihāravānsamagatiḥ kālena vicchedinā | dāroścūrṇamivāśmasāravihitaṃ karmāntikaṃ prāpayet

Every creature, from the womb onward, takes up of himself his own good and evil deeds, both of them, whatever he did before; and death, from which there is no escape, even in its course, with time the divider, brings him to the end of his karma, as wood is reduced to dust by an iron blade.

Note on the text: Four lines, as on the page (CE 12.287.43a, 43c with a caesura in each); the page prints सर्वःस्वानि and जन्तुःस्वयं without a space, kept.

Verse 46 (12.304.46)

स्वरूपतामात्मकृतं च विस्तरं । कुलान्वयं द्रव्यसमृद्धिसंचयम् । नरो हि सर्वो लभते यथाकृतं । शुभाशुभेनात्मकृतेन कर्मणा ॥

svarūpatāmātmakṛtaṃ ca vistaraṃ | kulānvayaṃ dravyasamṛddhisaṃcayam | naro hi sarvo labhate yathākṛtaṃ | śubhāśubhenātmakṛtena karmaṇā

The form and station he has made for himself, the spread of family, the line of his house, the heaping of wealth: every man obtains these according to what he has done, by the good or evil deed made by himself.

Note on the text: Corrected भलते → लभते (misprint in Wikisource; the letters of लभते are transposed; CE labhate).

Verse 47 (12.304.47)

इत्युक्तो जनको राजन्याथातथ्यं मनीषिणा । श्रुत्वा धर्मविदां श्रेष्ठः परां मुदमवाप ह ॥

ityukto janako rājanyāthātathyaṃ manīṣiṇā | śrutvā dharmavidāṃ śreṣṭhaḥ parāṃ mudamavāpa ha

Thus addressed by the wise one, who spoke the truth as it is, O king, Janaka, the best of those who know dharma, felt supreme joy.