The Perishable and the Imperishable: Vasishtha Begins His Teaching to Karala Janaka

Verse 1 (12.308.1)

किं तदक्षरमित्युक्तं यस्मान्नावर्तते पुनः । किंच तत्क्षरमित्युक्तं यस्मादावर्तते पुनः ॥

kiṃ tadakṣaramityuktaṃ yasmānnāvartate punaḥ | kiṃca tatkṣaramityuktaṃ yasmādāvartate punaḥ

What is that which is called the imperishable, from which there is no return? And what is that which is called the perishable, from which there is a return?

Verse 2 (12.308.2)

अक्षरक्षरयोर्व्यक्तिं पृच्छाम्यरिनिषूदन । उपलब्धुं महाबाहो तत्त्वेन कुरुनन्दन ॥

akṣarakṣarayorvyaktiṃ pṛcchāmyariniṣūdana | upalabdhuṃ mahābāho tattvena kurunandana

I ask you, slayer of foes, for a clear account of the imperishable and the perishable, so that I may grasp them as they truly are, O mighty-armed joy of the Kurus.

Note on the text: Corrected अक्षरधरयोः → अक्षरक्षरयोः (misprint in Wikisource; धर for क्षर, the pair is akṣara and kṣara; CE 12.291.2 reads akṣarakṣarayor).

Verse 3 (12.308.3)

त्वं हि ज्ञाननिधिर्विप्रैरुच्यसे वेदपारगैः । ऋषिभिश्च महाभागैर्यतिभिश्च महात्मभिः ॥

tvaṃ hi jñānanidhirviprairucyase vedapāragaiḥ | ṛṣibhiśca mahābhāgairyatibhiśca mahātmabhiḥ

Learned brahmins who have mastered the Vedas, great-souled sages and ascetics all speak of you as a treasure of knowledge.

Verse 4 (12.308.4)

शेषमल्पं दिनानां ते दक्षिणायनभास्करे । आवृत्ते भगवत्यर्के गन्तासि परमां गतिम् ॥

śeṣamalpaṃ dinānāṃ te dakṣiṇāyanabhāskare | āvṛtte bhagavatyarke gantāsi paramāṃ gatim

Few days remain to you while the sun is in its southern course; when the blessed sun turns back, you will go to the highest goal.

Note on the text: Corrected शेषमत्यं → शेषमल्पं (misprint in Wikisource; त्य for ल्प; CE 12.291.4 reads śeṣam alpaṃ).

Verse 5 (12.308.5)

त्वयि प्रतिगते श्रेयः कुतः श्रोष्यामहे वयम् । कुरुवंशप्रदीपस्त्वं ज्ञानदीपेन दीप्यसे ॥

tvayi pratigate śreyaḥ kutaḥ śroṣyāmahe vayam | kuruvaṃśapradīpastvaṃ jñānadīpena dīpyase

When you have departed, from whom shall we hear what is for our good? You are the lamp of the Kuru line and you shine with the lamp of knowledge.

Verse 6 (12.308.6)

तदेतच्छ्रोतुमिच्छामि त्वत्तः कुरुकुलोद्वह । न तृष्यामीह राजेन्द्र शृण्वन्नमृतमीदृशम् ॥

tadetacchrotumicchāmi tvattaḥ kurukulodvaha | na tṛṣyāmīha rājendra śṛṇvannamṛtamīdṛśam

That is what I wish to hear from you, O upholder of the Kuru house. O king of kings, I am never satisfied with listening to such nectar.

Verse 7 (12.308.7)

अत्र ते वर्तयिष्यामि इतिहासं पुरातनम् । वसिष्ठस्य च संवादं करालजनकस्य च ॥

atra te vartayiṣyāmi itihāsaṃ purātanam | vasiṣṭhasya ca saṃvādaṃ karālajanakasya ca

On this point I will tell you an ancient tale, the conversation of Vasishtha and Karala Janaka.

Verse 8 (12.308.8)

वसिष्ठं श्रेष्ठमासीनमृषीणां भास्करद्युतिम् । पप्रच्छ जनको राजा ज्ञानं नैःश्रेयसं परम् ॥

vasiṣṭhaṃ śreṣṭhamāsīnamṛṣīṇāṃ bhāskaradyutim | papraccha janako rājā jñānaṃ naiḥśreyasaṃ param

King Janaka asked Vasishtha, the foremost of the sages, radiant as the sun, as he sat there, about the supreme knowledge that leads to final good.

Verse 9 (12.308.9)

परमध्यात्मकुशलमध्यात्मगतिनिश्चयम् । मैत्रावरुणिमासीनमभिवाद्य कृताञ्जलिः ॥

paramadhyātmakuśalamadhyātmagatiniścayam | maitrāvaruṇimāsīnamabhivādya kṛtāñjaliḥ

He bowed with joined palms to the son of Mitra and Varuna, who sat there, supremely skilled in knowledge of the Self and certain of the Self's course,

Verse 10 (12.308.10)

स्वक्षरं प्रश्रितं वाक्यं मधुरं चाप्यनुल्वणम् । पप्रच्छर्षिवरं राजा करालजनकः पुरा ॥

svakṣaraṃ praśritaṃ vākyaṃ madhuraṃ cāpyanulvaṇam | papraccharṣivaraṃ rājā karālajanakaḥ purā

and long ago King Karala Janaka asked that best of sages, in well-formed, humble, sweet and gentle words:

Verse 11 (12.308.11)

भगवञ्श्रोतुमिच्छामि परं ब्रह्म सनातनम् । यस्मान्न पुनरावृत्तिमाप्नुवन्ति मनीषिणः ॥

bhagavañśrotumicchāmi paraṃ brahma sanātanam | yasmānna punarāvṛttimāpnuvanti manīṣiṇaḥ

Revered sir, I wish to hear of the supreme and eternal Brahman, from which the wise do not come back again.

Note on the text: Speaker set to Karala Janaka: the verse is his direct speech (the page prints no heading; the input carried Bhishma over).

Verse 12 (12.308.12)

यच्च तत्क्षरमित्युक्तं यत्रेदं क्षरते जगत् । यच्चाक्षरमिति प्रोक्तं शिवं क्षेम्यमनामयम् ॥

yacca tatkṣaramityuktaṃ yatredaṃ kṣarate jagat | yaccākṣaramiti proktaṃ śivaṃ kṣemyamanāmayam

And tell me of what is called the perishable, in which this world perishes, and of what is called the imperishable, the auspicious, the secure, the free from all ill.

Note on the text: Speaker set to Karala Janaka: the verse is his direct speech (the page prints no heading; the input carried Bhishma over).

Verse 13 (12.308.13)

श्रूयतां पृथिवीपाल क्षरतीदं यथा जगत् । यन्न क्षरति पूर्वेण यावत्कालेन चाप्यथ ॥

śrūyatāṃ pṛthivīpāla kṣaratīdaṃ yathā jagat | yanna kṣarati pūrveṇa yāvatkālena cāpyatha

Listen, O protector of the earth, to how this world passes away, to that which does not pass away, and to the span of time involved.

Verse 14 (12.308.14)

युगं द्वादशसाहस्रं कल्पं विद्धि चतुर्युगम् । दशकल्पशतावृत्तमहस्तद्ब्राह्ममुच्यते ॥

yugaṃ dvādaśasāhasraṃ kalpaṃ viddhi caturyugam | daśakalpaśatāvṛttamahastadbrāhmamucyate

Know that a yuga is twelve thousand years, and that a kalpa is four such yugas. A kalpa repeated ten times a hundred is said to be one day of Brahma.

Note on the text: Not matched by the alignment; the two lines are CE 12.291.14a and 12.291.14c (Wikisource चतुर्युगम् against CE caturguṇam is a recension variant). The CE holds a third line, 14e, which Wikisource prints as the first line of the next verse.

Verse 15 (12.308.15)

रात्रिश्चैतावती राजन्यस्यान्ते प्रतिबुध्यते । सृजत्यनन्तकर्माणं महान्तं भूतमग्रजम् ॥

rātriścaitāvatī rājanyasyānte pratibudhyate | sṛjatyanantakarmāṇaṃ mahāntaṃ bhūtamagrajam

O king, the night is as long, and at its end he awakens. He creates the Great One, the firstborn being, whose works are endless,

Note on the text: Not matched by the alignment; line 1 is CE 12.291.14e (rātriś caitāvatī rājan yasyānte pratibudhyate; Wikisource has no space in राजन्यस्यान्ते = राजन् यस्यान्ते), line 2 is CE 12.291.15a.

Verse 16 (12.308.16)

मूर्तिमन्तममूर्तात्मा विश्वं शंभुः स्वयंभुवम् । अणिमा लघिमा प्राप्तिरीशानं ज्योतिरव्ययम् ॥

mūrtimantamamūrtātmā viśvaṃ śaṃbhuḥ svayaṃbhuvam | aṇimā laghimā prāptirīśānaṃ jyotiravyayam

Shambhu, formless in himself, creates that embodied one, the Self-existent, who is the universe, master of minuteness, lightness and attainment, the Lord, the imperishable light.

Note on the text: Not matched by the alignment; the two lines are CE 12.291.15c and 12.291.15e (Wikisource स्वयंभुवम् against CE svayaṃbhuvaḥ is a recension variant).

Verse 17 (12.308.17)

सर्वतः पाणिपादं तत्सर्वतोक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥

sarvataḥ pāṇipādaṃ tatsarvatokṣiśiromukham | sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati

It has hands and feet everywhere, eyes, heads and faces everywhere, and hearing everywhere in the world; it stands enveloping all things.

Verse 18 (12.308.18)

हिरण्यगर्भो भगवानेष बुद्धिरिति स्मृतः । महानिति च योगेषु विरिञ्चिरिति चाप्यजः ॥

hiraṇyagarbho bhagavāneṣa buddhiriti smṛtaḥ | mahāniti ca yogeṣu viriñciriti cāpyajaḥ

This blessed Hiranyagarbha is remembered as Buddhi; in the Yoga teachings he is the Great One, and he is also Virinchi, the Unborn.

Verse 19 (12.308.19)

साङ्ख्ये च पठ्यते शास्त्रे नामभिर्बहुधात्मकः । विचित्ररूपो विश्वात्मा एकाक्षर इति स्मृतः ॥

sāṅkhye ca paṭhyate śāstre nāmabhirbahudhātmakaḥ | vicitrarūpo viśvātmā ekākṣara iti smṛtaḥ

In the Sankhya treatise he is spoken of by many names, of many natures, of wondrous forms, the Self of the universe, remembered as the One Syllable.

Verse 20 (12.308.20)

वृतं नैकात्मकं येन कृतं त्रैलोक्यमात्मना । तथैव बहुरूपत्वाद्विश्वरूप इति स्मृतः ॥

vṛtaṃ naikātmakaṃ yena kṛtaṃ trailokyamātmanā | tathaiva bahurūpatvādviśvarūpa iti smṛtaḥ

Because by himself he has made and enveloped the three worlds, which are of many natures, and likewise because of his many forms, he is remembered as Vishvarupa, the All-formed.

Verse 21 (12.308.21)

एष वै विक्रियापन्नः सृजत्यात्मानमात्मना । अहंकारं महातेजाः प्रजापतिरहंकृतम् ॥

eṣa vai vikriyāpannaḥ sṛjatyātmānamātmanā | ahaṃkāraṃ mahātejāḥ prajāpatirahaṃkṛtam

Passing into change, this Prajapati of great splendour brings himself forth by himself as ego, the sense of "I".

Note on the text: Corrected प्रजापतिरंकृतम् → प्रजापतिरहंकृतम् (misprint in Wikisource; dropped ह; CE 12.291.20 reads prajāpatim ahaṃkṛtam).

Verse 22 (12.308.22)

अव्यक्ताद्व्यक्तमापन्नं विद्यासर्गं वदन्ति तम् । महान्तं चाप्यहंकारमविद्यासर्गमेव च ॥

avyaktādvyaktamāpannaṃ vidyāsargaṃ vadanti tam | mahāntaṃ cāpyahaṃkāramavidyāsargameva ca

What has come into manifestation from the Unmanifest they call the creation of knowledge; but the Great One and ego they call the creation of ignorance.

Verse 23 (12.308.23)

अपरश्च परश्चैव समुत्पन्नौ तथैकतः । विद्याविद्येति विख्याते श्रुतिशास्त्रार्थचिन्तकैः ॥

aparaśca paraścaiva samutpannau tathaikataḥ | vidyāvidyeti vikhyāte śrutiśāstrārthacintakaiḥ

The higher and the lower arose together, and those who ponder the meaning of scripture and treatise know them as knowledge and ignorance.

Verse 24 (12.308.24)

भूतसर्गमहंकारात्तृतीयं विद्धि पार्थिव । अहंकारेषु सर्वेषु चतुर्थं विद्धि वैकृतम् ॥

bhūtasargamahaṃkārāttṛtīyaṃ viddhi pārthiva | ahaṃkāreṣu sarveṣu caturthaṃ viddhi vaikṛtam

Know, O king, that the creation of the elements from ego is the third; and know that among all the forms of ego the fourth is the modified one.

Verse 25 (12.308.25)

वायुर्ज्योतिरथाकाशमापोऽथ पृथिवी तथा । शब्दः स्पर्शश्च रूपं च रसो गन्धस्तथैव च ॥

vāyurjyotirathākāśamāpo'tha pṛthivī tathā | śabdaḥ sparśaśca rūpaṃ ca raso gandhastathaiva ca

Air, fire, space, water and earth; and sound, touch, form, taste and smell.

Verse 26 (12.308.26)

एवं युगपदुत्पन्नं दशवर्गमसंशयम् । पञ्चमं विद्धि राजेन्द्र भौतिकं सर्गमर्थवत् ॥

evaṃ yugapadutpannaṃ daśavargamasaṃśayam | pañcamaṃ viddhi rājendra bhautikaṃ sargamarthavat

Thus this group of ten arose all at once, beyond doubt. Know, best of kings, that the fifth creation is the elemental one, which serves a purpose.

Verse 27 (12.308.27)

श्रोत्रं त्वक्चक्षुषी जिह्वा घ्राणमेव च पञ्चमम् । वाक्च हस्तौ च पादौ च पायुर्मेढ्रं तथैव च ॥

śrotraṃ tvakcakṣuṣī jihvā ghrāṇameva ca pañcamam | vākca hastau ca pādau ca pāyurmeḍhraṃ tathaiva ca

Ear, skin, the two eyes, tongue, and nose as the fifth; speech, the two hands, the two feet, the organ of excretion and likewise the organ of generation.

Verse 28 (12.308.28)

बुद्धीन्द्रियाणि चैतानि तथा कर्मेन्द्रियाणि च । संभूतानीह युगपन्मनसा सह पार्थिव ॥

buddhīndriyāṇi caitāni tathā karmendriyāṇi ca | saṃbhūtānīha yugapanmanasā saha pārthiva

These are the organs of knowledge and the organs of action, and, O king, they arose here all together with the mind.

Verse 29 (12.308.29)

एषा तत्त्वचतुर्विंशत्सर्वाकृतिषु वर्तते । यां ज्ञात्वा नाभिशोचन्ति ब्राह्मणास्तत्त्वदर्शिनः ॥

eṣā tattvacaturviṃśatsarvākṛtiṣu vartate | yāṃ jñātvā nābhiśocanti brāhmaṇāstattvadarśinaḥ

This is the set of twenty-four principles that is present in every form; the brahmins who see the truth, knowing it, do not grieve.

Note on the text: Corrected चतुर्विशत् → चतुर्विंशत् (misprint in Wikisource; dropped anusvara; CE 12.291.28 reads caturviṃśā).

Verse 30 (12.308.30)

एतद्देहं समाख्यानं त्रैलोक्ये सर्वदेहिषु । वेदितव्यं नरश्रेष्ठ सदेवनरदानवे ॥

etaddehaṃ samākhyānaṃ trailokye sarvadehiṣu | veditavyaṃ naraśreṣṭha sadevanaradānave

This account of the body holds for all embodied beings in the three worlds, O best of men, and is to be known as true of gods, men and dānavas,

Verse 31 (12.308.31)

सयक्षभूतगन्धर्वे सकिन्नरमहोरगे । सचारणपिशाचे वै सदेवर्षिनिशाचरे ॥

sayakṣabhūtagandharve sakinnaramahorage | sacāraṇapiśāce vai sadevarṣiniśācare

of yakshas, spirits and gandharvas, of kinnaras and great serpents, of charanas and pishachas, of divine sages and night-rangers,

Verse 32 (12.308.32)

सदंशकीटमशके सपूतिकृमिमूषिके । शुनि श्वपाके चैणेये सचाण्डाले सपुल्कसे ॥

sadaṃśakīṭamaśake sapūtikṛmimūṣike | śuni śvapāke caiṇeye sacāṇḍāle sapulkase

of biting flies, insects and gnats, of rotting worms and mice, of dogs, dog-eaters, deer, chandalas and pulkasas,

Note on the text: Corrected सदंशकीटमशक्रे → सदंशकीटमशके (misprint in Wikisource; क्र for क; CE 12.291.31 reads sadaṃśakīṭamaśake).

Verse 33 (12.308.33)

हस्त्यश्वखरशार्दूले सवृके गवि चैव ह । यच्च मूर्तिमयं किंचित्सर्वत्रैतन्निदर्शनम् ॥

hastyaśvakharaśārdūle savṛke gavi caiva ha | yacca mūrtimayaṃ kiṃcitsarvatraitannidarśanam

of elephants, horses, asses, tigers, wolves and cows; indeed whatever has form anywhere, this is the pointer to it.

Note on the text: Corrected किचित् → किंचित् (misprint in Wikisource; dropped anusvara). The CE's star line 12.291.32b*0752_01 is not on the page.

Verse 34 (12.308.34)

जले भुवि तथाऽऽकाशे नान्यत्रेति विनिश्चयः । स्थानं देहवतामस्ति इत्येवमनुशुश्रुम ॥

jale bhuvi tathā''kāśe nānyatreti viniścayaḥ | sthānaṃ dehavatāmasti ityevamanuśuśruma

In water, on earth and likewise in the sky, and nowhere else: such is the settled view. Thus we have heard that this is the dwelling of the embodied.

Verse 35 (12.308.35)

कृत्स्नमेतावतस्तात क्षरते व्यक्तसंज्ञितम् । अहन्यहनि भूतात्मा ततः क्षर इति स्मृतः ॥

kṛtsnametāvatastāta kṣarate vyaktasaṃjñitam | ahanyahani bhūtātmā tataḥ kṣara iti smṛtaḥ

So far, dear child, the whole of what is called the manifest perishes day after day; therefore the soul of beings is remembered as the perishable.

Verse 36 (12.308.36)

एतद्धि क्षरमित्युक्तं क्षरतीदं यथा जगत् । जगन्मोहात्मकं प्राहुरव्यक्तं व्यक्तसंज्ञकम् ॥

etaddhi kṣaramityuktaṃ kṣaratīdaṃ yathā jagat | jaganmohātmakaṃ prāhuravyaktaṃ vyaktasaṃjñakam

This is what is called the perishable, the manner in which this world perishes. They say the world is made of delusion: the unmanifest that goes by the name of the manifest.

Verse 37 (12.308.37)

महांश्चैवाग्रजो नित्यमेतत्क्षरनिदर्शनम् । कथितं ते महाराजन्यस्मान्नावर्तते पुनः ॥

mahāṃścaivāgrajo nityametatkṣaranidarśanam | kathitaṃ te mahārājanyasmānnāvartate punaḥ

And the Great One, the firstborn, is ever the example of the perishable. This has been told to you, great king: that from which there is no return.

Verse 38 (12.308.38)

पञ्चविंशतिमो विष्णुर्निस्तत्त्वस्तत्त्वसंज्ञितः । तत्त्वसंश्रयणादेतत्तत्वमाहुर्मनीषिणः ॥

pañcaviṃśatimo viṣṇurnistattvastattvasaṃjñitaḥ | tattvasaṃśrayaṇādetattatvamāhurmanīṣiṇaḥ

The twenty-fifth is Vishnu, who is without principle yet is called a principle; because it rests on the principles, the wise call it a principle.

Note on the text: Corrected पञ्चर्विशतिमो → पञ्चविंशतिमो (misprint in Wikisource; र् for व and dropped anusvara; CE 12.291.37 reads pañcaviṃśatimo). Wikisource's तत्वम् (for तत्त्वम्) is kept as printed.

Verse 39 (12.308.39)

यन्मर्त्यमसृजद्व्यक्तं तत्तन्मूर्त्यधितिष्ठति । चतुर्विंशतिमोऽव्यक्तो ह्यमूर्तः पञ्चविंशकः ॥

yanmartyamasṛjadvyaktaṃ tattanmūrtyadhitiṣṭhati | caturviṃśatimo'vyakto hyamūrtaḥ pañcaviṃśakaḥ

Whatever mortal manifest form he created, he occupies each such form. The twenty-fourth is the unmanifest, and the twenty-fifth is the formless.

Note on the text: Corrected चतुर्विशतिमो → चतुर्विंशतिमो (misprint in Wikisource; dropped anusvara; CE 12.291.38 reads caturviṃśatimo). Line 1 (यन्मर्त्यमसृजद्) differs from CE yad amūrty asṛjad; kept as a recension variant.

Verse 40 (12.308.40)

स एव हृदि सर्वासु मूर्तिष्वात्मावतिष्ठते । चेतयंश्चेतनान्नित्यं सर्वमूर्तिरमूर्तिमान् ॥

sa eva hṛdi sarvāsu mūrtiṣvātmāvatiṣṭhate | cetayaṃścetanānnityaṃ sarvamūrtiramūrtimān

He alone abides as the Self in the heart, in all forms, ever awakening the conscious; he has every form, yet is formless.

Verse 41 (12.308.41)

सर्वप्रत्ययधर्मिण्यां स सर्गः प्रत्ययात्मकः । गोचरे वर्तते नित्यं निर्गुणो गुणसंज्ञिते ॥

sarvapratyayadharmiṇyāṃ sa sargaḥ pratyayātmakaḥ | gocare vartate nityaṃ nirguṇo guṇasaṃjñite

In that creation, which is made of all cognitions, he, consisting of cognition, ever abides in the field of experience that bears the name of the qualities, though he himself is without qualities.

Verse 42 (12.308.42)

एवमेष महानात्मा सर्गप्रलयकोविदः । विकुर्वाणः प्रकृतिमानभिमन्यत्यबुद्धिमान् ॥

evameṣa mahānātmā sargapralayakovidaḥ | vikurvāṇaḥ prakṛtimānabhimanyatyabuddhimān

Thus this great Self, who knows creation and dissolution, undergoing change and taking on Nature, in his lack of understanding conceives himself to be it.

Verse 43 (12.308.43)

तमः सत्वरजोयुक्तस्तासु तास्विह योनिषु । लीयतेऽप्रतिबुद्धत्वादबुद्धजनसेवनात् ॥

tamaḥ satvarajoyuktastāsu tāsviha yoniṣu | līyate'pratibuddhatvādabuddhajanasevanāt

Joined with tamas, sattva and rajas, he sinks into one womb after another here, through lack of awakening and through keeping company with the unawakened.

Note on the text: Corrected लीयते प्रतिबुद्धत्वाद् → लीयतेऽप्रतिबुद्धत्वाद् (missing avagraha that flips the sense; CE 12.291.42 reads līyate 'pratibuddhatvād).

Verse 44 (12.308.44)

सहवासनिवासात्मा नान्योऽहमिति मन्यते । योऽहं सोऽहमिति ह्युक्त्वा गुणानेवानुवर्तते ॥

sahavāsanivāsātmā nānyo'hamiti manyate | yo'haṃ so'hamiti hyuktvā guṇānevānuvartate

His self settled in dwelling together with them, he thinks, "I am no other than this." Saying, "What I am, that I am," he follows only the qualities.

Note on the text: Corrected सोहमिति → सोऽहमिति (missing avagraha).

Verse 45 (12.308.45)

तमसा तामसान्भावान्विविधान्प्रतिपद्यते । रजसा राजसांश्चैव सात्विकान्सत्वसंश्रयात् ॥

tamasā tāmasānbhāvānvividhānpratipadyate | rajasā rājasāṃścaiva sātvikānsatvasaṃśrayāt

Through tamas he enters the many states of tamas, through rajas those of rajas, and by resorting to sattva those of sattva.

Verse 46 (12.308.46)

शुक्ललोहितकृष्णानि रूपाण्येतानि त्रीणि तु । सर्वाण्येतानि रूपाणि यानीह प्राकृतानि वै ॥

śuklalohitakṛṣṇāni rūpāṇyetāni trīṇi tu | sarvāṇyetāni rūpāṇi yānīha prākṛtāni vai

White, red and black are these three forms; and all the forms that are here are of Nature.

Verse 47 (12.308.47)

तामसा निरयं यान्ति राजसा मानुषानथ । सात्विका देवलोकाय गच्छन्ति सुखभागिनः ॥

tāmasā nirayaṃ yānti rājasā mānuṣānatha | sātvikā devalokāya gacchanti sukhabhāginaḥ

Those of tamas go to hell, those of rajas to the human state, and those of sattva go to the world of the gods, sharers of happiness.

Note on the text: Corrected मानुपान् → मानुषान् (misprint in Wikisource; प for ष; CE 12.291.46 reads mānuṣāṃs).

Verse 48 (12.308.48)

निष्कैवल्येन पापेन तिर्यग्योनिमवाप्नुयात् । पुण्यपापेन मानुष्यं पुण्येनैकेन देवताः ॥

niṣkaivalyena pāpena tiryagyonimavāpnuyāt | puṇyapāpena mānuṣyaṃ puṇyenaikena devatāḥ

By unmixed sin one would reach an animal womb; by merit and sin together, the human state; by merit alone, the state of gods.

Verse 49 (12.308.49)

एवमव्यक्तविषयं क्षरमाहुर्मनीषिणः । पञ्चविंशतिमो योऽयं ज्ञानादेव प्रवर्तते ॥

evamavyaktaviṣayaṃ kṣaramāhurmanīṣiṇaḥ | pañcaviṃśatimo yo'yaṃ jñānādeva pravartate

Thus the wise call the perishable that whose sphere is the unmanifest; but this twenty-fifth proceeds only from knowledge.