The Swan and the Sadhyas

Verse 1 (12.305.1)

सत्यं दमं क्षमां प्रज्ञां प्रशंसन्ति पितामह । विद्वांसो मनुजा लोके कथमेतन्मतं तव ॥

satyaṃ damaṃ kṣamāṃ prajñāṃ praśaṃsanti pitāmaha | vidvāṃso manujā loke kathametanmataṃ tava

Grandsire, learned men in the world praise truth, self-control, forbearance and wisdom. What is your view of this?

Verse 2 (12.305.2)

अत्र ते वर्तयिष्येऽहमितिहासं पुरातनम् । साध्यानामिह संवादं हंसस्य च युधिष्ठिर ॥

atra te vartayiṣye'hamitihāsaṃ purātanam | sādhyānāmiha saṃvādaṃ haṃsasya ca yudhiṣṭhira

Here I shall tell you an ancient tale, Yudhishthira: the conversation of the Sadhyas with the Swan.

Verse 3 (12.305.3)

हंसो भूत्वाऽथ सौवर्णस्त्वजो नित्यः प्रजापतिः । स वै पर्येति लोकांस्त्रीनथ साध्यानुपागमत् ॥

haṃso bhūtvā'tha sauvarṇastvajo nityaḥ prajāpatiḥ | sa vai paryeti lokāṃstrīnatha sādhyānupāgamat

The eternal, unborn Prajapati, having become a golden swan, moved through the three worlds, and then came to the Sadhyas.

Verse 4 (12.305.4)

शकुने वयं स्म देवा वै साध्यास्त्वामनुयुङ्क्ष्महे । पृच्छामस्त्वां मोक्षधर्मं भवांश्च किल मोक्षवित् ॥

śakune vayaṃ sma devā vai sādhyāstvāmanuyuṅkṣmahe | pṛcchāmastvāṃ mokṣadharmaṃ bhavāṃśca kila mokṣavit

“O bird, we are gods, the Sadhyas, and we put our question to you. We ask you about the dharma of liberation, for you, it is said, are a knower of liberation.”

Note on the text: The heading printed at 12-305-4x is साध्या ऊचुः (plural), so speaker_line is set. Wikisource शकुने and अनुयुङ्क्ष्महे against CE śakune and anuyujmahe: a form variant, kept.

Verse 5 (12.305.5)

श्रुतोसि नः पण्डितो धीरवादी । साधुः शब्दश्चरते ते पतत्रिन् । किं मन्यसे श्रेष्ठतमं द्विज त्वं । कस्मिन्मनस्ते रमते महात्मन् ॥

śrutosi naḥ paṇḍito dhīravādī | sādhuḥ śabdaścarate te patatrin | kiṃ manyase śreṣṭhatamaṃ dvija tvaṃ | kasminmanaste ramate mahātman

“You are known to us as a wise one, a speaker of steady words. A good report of you goes about, O winged one. What do you hold to be the best, O twice-born? In what does your mind, great soul, delight?”

Note on the text: Four lines, as on the page (CE 12.288.5a, 5c with a caesura in each).

Verse 6 (12.305.6)

तन्नः कार्यं पक्षिवर प्रशाधि । यत्कार्याणां मन्यसे श्रेष्ठमेकम् । यत्कृत्वा वै पुरुषः सर्वबन्धै । र्विमुच्यते विहगेन्द्रेह शीघ्रम् ॥

tannaḥ kāryaṃ pakṣivara praśādhi | yatkāryāṇāṃ manyase śreṣṭhamekam | yatkṛtvā vai puruṣaḥ sarvabandhai | rvimucyate vihagendreha śīghram

“Therefore instruct us, best of birds, in that one duty which you hold to be the best of all duties, by doing which a man is quickly freed from all bonds, O lord of birds.”

Note on the text: Four lines, as on the page (CE 12.288.6a, 6c with a caesura in each). The line end सर्वबन्धै | र्विमुच्यते is the sandhi of सर्वबन्धैः विमुच्यते, kept as printed.

Verse 7 (12.305.7)

इदं कार्यममृताशाः शृणुध्वं । तपो दमः सत्यमात्माभिगुप्तिः । ग्रन्थीन्विमुच्य हृदयस्य सर्वा । न्प्रियाप्रिये स्वं वशमानयीत ॥

idaṃ kāryamamṛtāśāḥ śṛṇudhvaṃ | tapo damaḥ satyamātmābhiguptiḥ | granthīnvimucya hṛdayasya sarvā | npriyāpriye svaṃ vaśamānayīta

Hear this duty, you who hope for immortality: austerity, self-control, truth, the guarding of the self. Having loosed all the knots of the heart, one should bring both the pleasant and the unpleasant under one's own control.

Note on the text: Four lines, as on the page (CE 12.288.7a, 7c with a caesura in each). Wikisource शृणुध्वं where CE has śṛṇomi: a recension variant, kept.

Verse 8 (12.305.8)

नारुतुदः स्यान्न नृशंसवादी । न हीनतः परमभ्याददीत । ययाऽस्य वाचा पर उद्विजेत । न तां वदेद्रुशतीं पापलोक्याम् ॥

nārutudaḥ syānna nṛśaṃsavādī | na hīnataḥ paramabhyādadīta | yayā'sya vācā para udvijeta | na tāṃ vadedruśatīṃ pāpalokyām

He should not be one who pricks others in their tender places, nor a speaker of cruel words; he should not take from another by low means. He should not utter the harsh speech by which another is distressed, which leads to the worlds of the wicked.

Note on the text: Corrected वदेदुशतिं → वदेद्रुशतीं (misprint in Wikisource; उशतिं is not the word meant, 'harsh' speech; CE ruśatīm). Four lines, as on the page (CE 12.288.8a, 8c with a caesura in each).

Verse 9 (12.305.9)

वाक्सायका वदनान्निष्पतन्ति । यैराहतः शोचति रात्र्यहानि । परस्य नामर्मसु ते पतन्ति । तान्पण्डितो नावसृजेत्परेषु ॥

vāksāyakā vadanānniṣpatanti | yairāhataḥ śocati rātryahāni | parasya nāmarmasu te patanti | tānpaṇḍito nāvasṛjetpareṣu

Arrows of speech fly from the mouth; struck by them a man grieves night and day. They fall on the tender places of another; a wise man does not let them loose on others.

Note on the text: Corrected निष्यतन्ति → निष्पतन्ति (misprint in Wikisource; निष्यतन्ति is not a word; CE niṣpatanti). Four lines, as on the page (CE 12.288.9a, 9c with a caesura in each).

Verse 10 (12.305.10)

परश्चेदेनमतिवादबाणै । र्भृशं विध्येच्छम एवेह कार्यः । संरोष्यमाणः प्रतिहृष्यते यः । स आदत्ते सुकृतं वै परस्य ॥

paraścedenamativādabāṇai | rbhṛśaṃ vidhyecchama eveha kāryaḥ | saṃroṣyamāṇaḥ pratihṛṣyate yaḥ | sa ādatte sukṛtaṃ vai parasya

If another pierces him sorely with arrows of abuse, calm alone should be his course here. He who, when provoked to anger, answers with cheer takes upon himself the merit of the other.

Note on the text: Corrected वादवाणै → वादबाणै (misprint in Wikisource; व for ब; CE ativādabāṇair). Four lines, as on the page (CE 12.288.10a, 10c with a caesura in each). Line 3 प्रतिहृष्यते against CE pratimṛṣyate is a recension variant, kept.

Verse 11 (12.305.11)

क्षेपायमाणमभिषङ्गव्यलीकं । निगृह्णाति ज्वलितं यश्च मन्युम् । अदुष्टचेता मुदितोऽनसूयुः । स आदत्ते सुकृतं वै परेषाम् ॥

kṣepāyamāṇamabhiṣaṅgavyalīkaṃ | nigṛhṇāti jvalitaṃ yaśca manyum | aduṣṭacetā mudito'nasūyuḥ | sa ādatte sukṛtaṃ vai pareṣām

He who holds in check his blazing anger, born of reproach and the sting of insult, with a pure heart, cheerful and free of envy, takes upon himself the merit of others.

Note on the text: Four lines, as on the page (CE 12.288.11a, 11c with a caesura in each). Wikisource क्षेपायमाणमभिषङ्गव्यलीकं (glossed on the page) against CE kṣepābhimānād abhiṣaṅgavyalīkaṃ is a recension variant, kept.

Verse 12 (12.305.12)

आक्रुश्यमानो न वदामि किंचि । त्क्षमाम्यहं ताड्यमानश्च नित्यम् । श्रेष्ठं ह्येतद्यत्क्षमामाहुरार्याः । सत्यं तथैवार्जवमानृशंस्यम् ॥

ākruśyamāno na vadāmi kiṃci | tkṣamāmyahaṃ tāḍyamānaśca nityam | śreṣṭhaṃ hyetadyatkṣamāmāhurāryāḥ | satyaṃ tathaivārjavamānṛśaṃsyam

“Abused, I say nothing; beaten, I always forbear. This is the best, what the noble call forbearance, and likewise truth, uprightness and freedom from cruelty.”

Note on the text: Four lines, as on the page (CE 12.288.12a, 12c with a caesura in each). The line end किंचि | त् is the sandhi of किंचित्, kept as printed.

Verse 13 (12.305.13)

वेदस्योपनिषत्सत्यं सत्यस्योपनिषद्दमः । दमस्योपनिषन्मोक्ष एतत्सर्वानुशासनम् ॥

vedasyopaniṣatsatyaṃ satyasyopaniṣaddamaḥ | damasyopaniṣanmokṣa etatsarvānuśāsanam

The secret teaching of the Veda is truth; the secret teaching of truth is self-control; the secret teaching of self-control is liberation. This is the whole instruction.

Verse 14 (12.305.14)

वाचो वेगं मनसः क्रोधवेगं । विधित्सावेगमुदरोपस्थवेगम् । एतान्वेगान्यो विषहेदुदीर्णां । स्तं मन्येऽहं ब्राह्मणं वै मुनिं च ॥

vāco vegaṃ manasaḥ krodhavegaṃ | vidhitsāvegamudaropasthavegam | etānvegānyo viṣahedudīrṇāṃ | staṃ manye'haṃ brāhmaṇaṃ vai muniṃ ca

The surge of speech, the surge of anger, the surge of craving, the surge of belly and sexual desire: the man who can bear these when they rise, him I regard as a true brahmin and a sage.

Note on the text: Four lines, as on the page (CE 12.288.14a, 14c with a caesura in each). Wikisource विधित्सावेगम् against CE vivitsāvegam is a recension variant (glossed on the page), kept.

Verse 15 (12.305.15)

अक्रोधनः क्रुध्यतां वै विशिष्ट । स्तथा तितिक्षुरतितिक्षोर्विशिष्टः । अमानुषान्मानुषो वै विशिष्ट । स्तथाऽज्ञानाज्ज्ञानवान्वै विशिष्टः ॥

akrodhanaḥ krudhyatāṃ vai viśiṣṭa | stathā titikṣuratitikṣorviśiṣṭaḥ | amānuṣānmānuṣo vai viśiṣṭa | stathā'jñānājjñānavānvai viśiṣṭaḥ

The one who does not get angry is better than those who do; so too the one who forbears is better than the one who cannot; the human is better than the non-human, and the one who knows is better than the ignorant.

Note on the text: Four lines, as on the page (CE 12.288.15a, 15c with a caesura in each). Line 4 ends वै विशिष्टः where CE has vai pradhānaḥ; a recension variant, kept.

Verse 16 (12.305.16)

आक्रुश्यमानो नाक्रोशेन्मन्युरेवं तितिक्षतः । आक्रोष्टारं निर्दहति सुकृतं चास्य विन्दति ॥

ākruśyamāno nākrośenmanyurevaṃ titikṣataḥ | ākroṣṭāraṃ nirdahati sukṛtaṃ cāsya vindati

One who is abused should not abuse in return; the anger of the one who endures burns the abuser and wins him the other's merit.

Verse 17 (12.305.17)

यो नात्युक्तः प्राह रूक्षं प्रियं वा । यो वा हतो न प्रतिहन्ति धैर्यात् । पापं च यो नेच्छति तस्य हन्तु । स्तस्येह देवाः स्पृहयन्ति नित्यम् ॥

yo nātyuktaḥ prāha rūkṣaṃ priyaṃ vā | yo vā hato na pratihanti dhairyāt | pāpaṃ ca yo necchati tasya hantu | stasyeha devāḥ spṛhayanti nityam

The man who, though greatly reviled, answers neither with harshness nor with flattery, who, when struck, does not strike back, from steadiness, and who does not even wish ill to the one who strikes him: for him the gods always long.

Note on the text: Corrected नायुक्तः → नात्युक्तः (misprint in Wikisource; the त् of नात्युक्तः is dropped; CE nātyuktaḥ, and the page's own gloss on 12-305-17 explains अत्युक्तः as 'greatly reviled'). Four lines, as on the page (CE 12.288.17a, 17c with a caesura in each). Line 4 तस्येह देवाः स्पृहयन्ति नित्यम् against CE tasmai devāḥ spṛhayante sadaiva is a recension variant, kept.

Verse 18 (12.305.18)

पापीयसः क्षमेतैव श्रेयसः सदृशस्य च । विमानितो हतोक्रुष्ट एवं सिद्धिं गमिष्यति ॥

pāpīyasaḥ kṣametaiva śreyasaḥ sadṛśasya ca | vimānito hatokruṣṭa evaṃ siddhiṃ gamiṣyati

One should forgive one who is worse, one who is better, and one who is equal. Insulted, struck and abused, a man will in this way reach success.

Verse 19 (12.305.19)

सदाऽहमार्यान्निभृतोप्युपासे । न मे विधित्सोत्सहते न रोषः । न चाप्यहं लिप्समानः परैमि । न चैव किंचिद्विषमेण यामि ॥

sadā'hamāryānnibhṛtopyupāse | na me vidhitsotsahate na roṣaḥ | na cāpyahaṃ lipsamānaḥ paraimi | na caiva kiṃcidviṣameṇa yāmi

Though I am quiet, I always attend upon the noble. No desire to act stirs in me, nor anger; I do not depart from dharma out of greed, nor do I go to anything by crooked ways.

Note on the text: Four lines, as on the page (CE 12.288.19a, 19c with a caesura in each). निभृतोप्युपासे is nibhṛto 'py upāse with the avagraha dropped, kept.

Verse 20 (12.305.20)

नाहं शप्तः प्रतिशपामि कंचि । द्दमं द्वारं ह्यमृतस्येह वेद्मि । गुह्यं ब्रह्म तदिदं ब्रवीमि । न मानुषाच्छ्रेष्ठतरं हि किंचित् ॥

nāhaṃ śaptaḥ pratiśapāmi kaṃci | ddamaṃ dvāraṃ hyamṛtasyeha vedmi | guhyaṃ brahma tadidaṃ bravīmi | na mānuṣācchreṣṭhataraṃ hi kiṃcit

“Cursed, I curse no one in return. I know self-control to be the door to immortality here. I tell you this secret Brahman: there is nothing higher than man.”

Note on the text: Four lines, as on the page (CE 12.288.20a, 20c with a caesura in each).

Verse 21 (12.305.21)

निर्मुच्यमानः पापेभ्यो घनेभ्य इव चन्द्रमाः । विरजाः कालमाकाङ्क्षन्धीरो धैर्येण सिध्यति ॥

nirmucyamānaḥ pāpebhyo ghanebhya iva candramāḥ | virajāḥ kālamākāṅkṣandhīro dhairyeṇa sidhyati

Freed from sins as the moon from thick clouds, the spotless wise man, awaiting his time, wins success by steadiness.

Verse 22 (12.305.22)

यः सर्वेषां भवति ह्यर्चनीय । उत्सेचने स्तम्भ इवाभिजातः । यस्मै वाचं सुप्रसन्नां वदन्ति । स वै देवान्गच्छति संयतात्मा ॥

yaḥ sarveṣāṃ bhavati hyarcanīya | utsecane stambha ivābhijātaḥ | yasmai vācaṃ suprasannāṃ vadanti | sa vai devāngacchati saṃyatātmā

He who becomes an object of honour to all, like a firm post set where water is drawn, to whom men speak in words of kind praise, that self-controlled man goes to the gods.

Note on the text: Four lines, as on the page (CE 12.288.22a, 22c with a caesura in each). Line 3 सुप्रसन्नां where CE has supraśastām: a recension variant, kept.

Verse 23 (12.305.23)

न तथा वक्तुमिच्छन्ति कल्याणान्पुरुषे गुणान् । यथैषां वक्तुमिच्छन्ति नैर्गुण्यमनुयुञ्जकाः ॥

na tathā vaktumicchanti kalyāṇānpuruṣe guṇān | yathaiṣāṃ vaktumicchanti nairguṇyamanuyuñjakāḥ

Men do not wish to speak of the good qualities of a person as they wish to speak of his lack of them, those who find fault.

Verse 24 (12.305.24)

यस्य वाङ्मनसी गुप्ते सम्यक्प्रणिहिते सदा । वेदास्तपश्च त्यागश्च स इदं सर्वमाप्नुयात् ॥

yasya vāṅmanasī gupte samyakpraṇihite sadā | vedāstapaśca tyāgaśca sa idaṃ sarvamāpnuyāt

The man whose speech and mind are guarded and always rightly set gains the Vedas, austerity and renunciation, all this.

Note on the text: Corrected वाङ्भनसी → वाङ्मनसी (misprint in Wikisource; भ for म; CE vāṅmanasī).

Verse 25 (12.305.25)

आक्रोशनविमानाभ्यां नाबुधान्बोधयेद्बुधः । तस्मान्न वर्धयेदन्यं न चात्मानं विहिंसयेत् ॥

ākrośanavimānābhyāṃ nābudhānbodhayedbudhaḥ | tasmānna vardhayedanyaṃ na cātmānaṃ vihiṃsayet

A wise man should not try to awaken the unwise by abuse and insult. So let him neither inflame another nor harm himself.

Note on the text: Corrected विहिंसयेंत् → विहिंसयेत् (misprint in Wikisource; a stray anusvara before the final त्). Wikisource नाबुधान्बोधयेद्बुधः against CE abudhād vardhate budhaḥ is a recension variant (the page's gloss and its variant reading note this), kept.

Verse 26 (12.305.26)

अमृतस्येव संतृप्येदवमानस्य पण्डितः । सुखं ह्यवमतः शेते योऽवमन्ता स नश्यति ॥

amṛtasyeva saṃtṛpyedavamānasya paṇḍitaḥ | sukhaṃ hyavamataḥ śete yo'vamantā sa naśyati

A wise man should find satisfaction in contempt as in nectar. He who is despised sleeps in comfort; the despiser perishes.

Verse 27 (12.305.27)

यत्क्रोधनो यजति यद्ददाति । यद्वा तपस्तप्यति यज्जुहोति । वैवस्वतस्तद्धरतेऽस्य सर्वं । मोघः श्रमो भवति हि क्रोधनस्य ॥

yatkrodhano yajati yaddadāti | yadvā tapastapyati yajjuhoti | vaivasvatastaddharate'sya sarvaṃ | moghaḥ śramo bhavati hi krodhanasya

Whatever the angry man sacrifices, whatever he gives, whatever austerity he practises, whatever he offers in the fire, Vaivasvata carries it all off; the labour of the angry man is fruitless.

Note on the text: Four lines, as on the page (CE 12.288.27a, 27c with a caesura in each).

Verse 28 (12.305.28)

चत्वारि यस्य द्वाराणि सुगुप्तान्यमरोत्तमाः । उपस्थमुदरं हस्तौ वाक्चतुर्थी स धर्मवित् ॥

catvāri yasya dvārāṇi suguptānyamarottamāḥ | upasthamudaraṃ hastau vākcaturthī sa dharmavit

He who keeps four gates well guarded, O best of the immortals, the generative organ, the belly, the hands, and fourth the speech, is one who knows dharma.

Verse 29 (12.305.29)

सत्यं दमं ह्यार्जवमानृशंस्यं । धृतिं तितिक्षामभिसेवमानः । स्वाध्यायनित्योऽस्पृहयन्परेषा । मेकान्तशील्यूर्ध्वगतिर्भवेत्सः ॥

satyaṃ damaṃ hyārjavamānṛśaṃsyaṃ | dhṛtiṃ titikṣāmabhisevamānaḥ | svādhyāyanityo'spṛhayanpareṣā | mekāntaśīlyūrdhvagatirbhavetsaḥ

Practising truth, self-control, uprightness, freedom from cruelty, fortitude and forbearance, ever given to study, coveting nothing of others, living in solitude, such a man rises to the higher state.

Note on the text: Corrected स्पृहयन्यरेषा → स्पृहयन्परेषा (misprint in Wikisource; य for प; CE pareṣām). Four lines, as on the page (CE 12.288.29a, 29c with a caesura in each). The break परेषा | मेकान्तशील्यूर्ध्वगतिः is the sandhi of परेषाम् एकान्तशीली ऊर्ध्वगतिः, kept as printed.

Verse 30 (12.305.30)

सर्वान्वेदाननुचरन्वत्सवच्चतुरः स्तनान् । न पावनतमं किंचित्सत्यादध्यगमं क्वचित् ॥

sarvānvedānanucaranvatsavaccaturaḥ stanān | na pāvanatamaṃ kiṃcitsatyādadhyagamaṃ kvacit

Following all the Vedas, as a calf follows the four teats, I have found nothing more purifying than truth anywhere.

Note on the text: Corrected सर्वान्देदान → सर्वान्वेदान (misprint in Wikisource; देदान् is not a word; वेदान् is meant (CE has sarvān etān)). Corrected सत्याद्गध्यगमं → सत्यादध्यगमं (misprint in Wikisource; a stray ग् in the middle of सत्यात् + अध्यगमम्; CE satyād adhyagamaṃ). The reading वेदान् for CE etān is a recension variant.

Verse 31 (12.305.31)

आचक्षेऽहं मनुष्येभ्यो देवेभ्यः प्रतिसंचरन् । सत्यं स्वर्गस्य सोपानं पारावारस्य नौरिव ॥

ācakṣe'haṃ manuṣyebhyo devebhyaḥ pratisaṃcaran | satyaṃ svargasya sopānaṃ pārāvārasya nauriva

Moving among men and then among the gods, I proclaim: truth is the stairway to heaven, like a boat for crossing the ocean.

Verse 32 (12.305.32)

यादृशैः संविवदते यादृशांश्चोपसेवते । यादृगिच्छेच्च भवितुं तादृग्भवति पूरुषः ॥

yādṛśaiḥ saṃvivadate yādṛśāṃścopasevate | yādṛgicchecca bhavituṃ tādṛgbhavati pūruṣaḥ

In whatever company a man talks, whomever he serves, and whatever he wishes to become, such does that man become.

Verse 33 (12.305.33)

यदि सन्तं सेवति यद्यसन्तं । तपस्विनं यदि वा स्तेनमेव । वासो यथा रागवशं प्रयाति । तथा स तेषां वशमभ्युपैति ॥

yadi santaṃ sevati yadyasantaṃ | tapasvinaṃ yadi vā stenameva | vāso yathā rāgavaśaṃ prayāti | tathā sa teṣāṃ vaśamabhyupaiti

Whether he serves the good or the bad, an ascetic or even a thief, as a cloth takes on the colour of its dye, so he comes under their power.

Note on the text: Four lines, as on the page (CE 12.288.33a, 33c with a caesura in each). Wikisource रागवशं against CE raṅgavaśaṃ is good Sanskrit (राग, 'dye') and is kept.

Verse 34 (12.305.34)

सदा देवाः साधुभिः संवदन्ते । न मानुषं विषयं यान्ति द्रष्टुम् । नेन्दुः समः स्यादसमो हि वायु । रुच्चावचं विषयं यः स वेद ॥

sadā devāḥ sādhubhiḥ saṃvadante | na mānuṣaṃ viṣayaṃ yānti draṣṭum | nenduḥ samaḥ syādasamo hi vāyu | ruccāvacaṃ viṣayaṃ yaḥ sa veda

The gods always converse with the good; they do not come to look upon the human sphere. The moon is not constant, nor is the wind even; he who knows the high and the low of every sphere knows the truth.

Note on the text: Four lines, as on the page (CE 12.288.34a, 34c with a caesura in each). The break वायु | रुच्चावचं is the sandhi of वायुः उच्चावचम्, kept as printed.

Verse 35 (12.305.35)

अदुष्टं वर्तमाने तु हृदयान्तरपूरुषे । तेनैव देवाः प्रीयन्ते सतां मार्गस्थितेन वै ॥

aduṣṭaṃ vartamāne tu hṛdayāntarapūruṣe | tenaiva devāḥ prīyante satāṃ mārgasthitena vai

When the one who dwells within the heart remains without fault, the gods are pleased with that man who stands on the path of the good.

Verse 36 (12.305.36)

शिश्नोदरे ये निरताः सदैव । स्तेना नरा वाक्परुषाश्च नित्यम् । अपेतधर्मानिति तान्विदित्वा । दूराद्देवाः संपरिवर्जयन्ति ॥

śiśnodare ye niratāḥ sadaiva | stenā narā vākparuṣāśca nityam | apetadharmāniti tānviditvā | dūrāddevāḥ saṃparivarjayanti

Those who are forever devoted to belly and sexual desire, thieves, and men of harsh speech at all times: knowing them to be without dharma, the gods avoid them from afar.

Note on the text: Corrected विश्नोदरे → शिश्नोदरे (misprint in Wikisource; व for श; CE śiśnodare). Corrected वाक्यरुषाश्च → वाक्परुषाश्च (misprint in Wikisource; य for प; वाक्परुष, 'harsh of speech', CE vākparuṣāś ca). Corrected दूराद्देवः → दूराद्देवाः (misprint in Wikisource; the long ā of देवाः is dropped; the plural subject is meant). Four lines, as on the page (CE 12.288.36a, 36c with a caesura in each). Wikisource अपेतधर्मान् where CE has apetadoṣān: a recension variant, kept.

Verse 37 (12.305.37)

न वै देवा हीनसत्वेन तोष्याः । सर्वाशिना दुष्कृतकर्मणा वा । सत्यव्रता ये तु नराः कृतज्ञा । धर्मे रतास्तैः सह संभजन्ते ॥

na vai devā hīnasatvena toṣyāḥ | sarvāśinā duṣkṛtakarmaṇā vā | satyavratā ye tu narāḥ kṛtajñā | dharme ratāstaiḥ saha saṃbhajante

The gods are not to be pleased by one of mean spirit, who eats anything, or who does evil deeds; they keep company with those men who hold to truth, are grateful and delight in dharma.

Note on the text: Four lines, as on the page (CE 12.288.37a, 37c with a caesura in each).

Verse 38 (12.305.38)

अव्याहृतं व्याहृताच्छ्रेय आहुः । सत्यं वदेद्व्याहृतं तद्द्वितीयम् । धर्म्यं वदेद्व्याहृतं तत्तृतीयं । प्रियं वदेद्व्याहृतं तच्चतुर्थम् ॥

avyāhṛtaṃ vyāhṛtācchreya āhuḥ | satyaṃ vadedvyāhṛtaṃ taddvitīyam | dharmyaṃ vadedvyāhṛtaṃ tattṛtīyaṃ | priyaṃ vadedvyāhṛtaṃ taccaturtham

Silence is said to be better than speech; to speak truth is the second; to speak dharma the third; to speak what is pleasant the fourth.

Note on the text: Four lines, as on the page (CE 12.288.38a, 38c with a caesura in each).

Verse 39 (12.305.39)

केनायमावृतो लोकः केन वा न प्रकाशते । केन त्यजति मित्राणि केन स्वर्गं न गच्छति ॥

kenāyamāvṛto lokaḥ kena vā na prakāśate | kena tyajati mitrāṇi kena svargaṃ na gacchati

“By what is this world enveloped? By what does it not shine? By what does a man give up his friends? By what does he not reach heaven?”

Verse 40 (12.305.40)

अज्ञानेनावृतो लोको मात्सर्यान्न प्रकाशते । लोभात्त्यजति मित्राणि सङ्गात्स्वर्गं न गच्छति ॥

ajñānenāvṛto loko mātsaryānna prakāśate | lobhāttyajati mitrāṇi saṅgātsvargaṃ na gacchati

The world is covered by ignorance; through envy it does not shine; through greed a man gives up his friends; through attachment he does not reach heaven.

Verse 41 (12.305.41)

कः स्विदेको रमते ब्राह्मणानां । कः स्विदेको बहुभिर्जोषमास्ते । कः स्विदेको बलवान्दुर्बलोपि । कः स्विदेषां कलहं नान्ववैति ॥

kaḥ svideko ramate brāhmaṇānāṃ | kaḥ svideko bahubhirjoṣamāste | kaḥ svideko balavāndurbalopi | kaḥ svideṣāṃ kalahaṃ nānvavaiti

“Who alone among brahmins delights? Who alone sits at ease with many? Who alone is strong though weak? Who among them does not take up quarrel?”

Note on the text: The speaker heading slipped into the verse text (साध्या ऊचः, printed at 12-305-41x with ऊचः for ऊचुः): removed from the Sanskrit and made the speaker, with speaker_line; the input had carried over हंस from the previous verse. Four lines, as on the page (CE 12.288.41a, 41c with a caesura in each).

Verse 42 (12.305.42)

प्राज्ञ एको रमते ब्राह्मणानां । प्राज्ञश्चैको बहुभिर्जोषमास्ते । प्राज्ञ एको बलवान्दुर्बलोऽपि । प्राज्ञ एषां कलहं नान्ववैति ॥

prājña eko ramate brāhmaṇānāṃ | prājñaścaiko bahubhirjoṣamāste | prājña eko balavāndurbalo'pi | prājña eṣāṃ kalahaṃ nānvavaiti

The wise one alone delights among brahmins; the wise one alone sits at ease with many; the wise one alone is strong though weak; the wise one among them does not take up quarrel.

Note on the text: Corrected नान्वबैति → नान्ववैति (misprint in Wikisource; ब for व; CE nānvavaiti, as in verse 41). Four lines, as on the page (CE 12.288.42a, 42c with a caesura in each).

Verse 43 (12.305.43)

किं ब्राह्मणानां देवत्वं किंच साधुत्वमुच्यते । असाधुत्वे च किं तेषां किमेषां मानुषं मतम् ॥

kiṃ brāhmaṇānāṃ devatvaṃ kiṃca sādhutvamucyate | asādhutve ca kiṃ teṣāṃ kimeṣāṃ mānuṣaṃ matam

“What is the divinity of brahmins? What is called their goodness? What is their badness? And what is their humanness?”

Verse 44 (12.305.44)

स्वाध्याय एषां देवत्वं व्रतं साधुत्वमुच्यते । असाधुत्वं परीवादो मृत्युर्मानुष्यमुच्यते ॥

svādhyāya eṣāṃ devatvaṃ vrataṃ sādhutvamucyate | asādhutvaṃ parīvādo mṛtyurmānuṣyamucyate

Their divinity is the study of the Veda; their goodness is said to be their vow; their badness is reviling; their humanness is said to be death.

Verse 45 (12.305.45)

इत्युक्त्वा परमो देवो भगवान्नित्य अव्ययः । साध्यैर्देवगणैः सार्धं दिवमेवारुरोह सः ॥

ityuktvā paramo devo bhagavānnitya avyayaḥ | sādhyairdevagaṇaiḥ sārdhaṃ divamevāruroha saḥ

Having spoken thus, the supreme god, the blessed, eternal and imperishable one, went up to heaven together with the Sadhyas and the hosts of gods.

Note on the text: Removed a stray backtick opening the verse. Not in the critical edition's constituted text: both lines are the CE star lines 12.288.45*0744_01-02 (ity uktvā varado devo bhagavān nitya avyayaḥ / sādhyair devagaṇaiḥ sārdhaṃ divam evāruroha saḥ), printed before 12.288.45; Wikisource परमो देवः where the star reads varado devaḥ (found in the vulgate recension).

Verse 46 (12.305.46)

एतद्यशस्यमायुष्यं पुण्यं स्वर्गाय च ध्रुवम् । दर्शितं देवदेवेन परमेणाव्ययेन च ॥

etadyaśasyamāyuṣyaṃ puṇyaṃ svargāya ca dhruvam | darśitaṃ devadevena parameṇāvyayena ca

This is glorious, life-giving and meritorious, and surely leads to heaven; it was shown by the god of gods, the supreme imperishable one.

Note on the text: Removed the closing quote mark and the doubled daṇḍa printed after the second line. Not in the critical edition's constituted text: both lines are the CE star lines 12.288.45*0744_03-04 (etad yaśasyam āyuṣyaṃ putryaṃ svargāya tu dhruvam / darśitaṃ devadevena parameṇāvyayena ca), with पुण्यं and च where the star reads putryaṃ and tu (found in the vulgate recension).

Verse 47 (12.305.47)

संवाद इत्ययं श्रेष्ठः साध्यानां परिकीर्तितः । क्षेत्रं वै कर्मणां योनिः सद्भावः सत्यमुच्यते ॥

saṃvāda ityayaṃ śreṣṭhaḥ sādhyānāṃ parikīrtitaḥ | kṣetraṃ vai karmaṇāṃ yoniḥ sadbhāvaḥ satyamucyate

This best of conversations, that of the Sadhyas, has been recounted. The field of actions, their source, is called true being: truth.