The Awakened and the Unawakened

Verse 1 (12.313.1)

अप्रबुद्धमथाव्यक्तमिमं गुणविधिं शृणु । गुणान्धारयते ह्येषा सृजत्याक्षिपते तथा ॥

aprabuddhamathāvyaktamimaṃ guṇavidhiṃ śṛṇu | guṇāndhārayate hyeṣā sṛjatyākṣipate tathā

Now hear this ordering of the gunas, concerning the unawakened Unmanifest: she bears the gunas, creates them, and draws them back.

Verse 2 (12.313.2)

अजस्रं त्विह क्रीडार्थं विकरोति जनाधिप । आत्मानं बहुधा कृत्वा तान्येव प्रविचक्षते ॥

ajasraṃ tviha krīḍārthaṃ vikaroti janādhipa | ātmānaṃ bahudhā kṛtvā tānyeva pravicakṣate

Ceaselessly here, for the sake of play, she transforms herself, O lord of men; having made herself manifold, they discern those very things.

Verse 3 (12.313.3)

एतदेवं विकुर्वाणं बुध्यमानो न बुध्यते । अव्यक्तबोधनाच्चैव बुध्यमानं वदन्त्यपि ॥

etadevaṃ vikurvāṇaṃ budhyamāno na budhyate | avyaktabodhanāccaiva budhyamānaṃ vadantyapi

As she thus transforms, the one who is awakening does not awaken to her; and because of the awakening of the Unmanifest, they call it "the awakening" as well.

Verse 4 (12.313.4)

न त्वेव बुध्यतेऽव्यक्तं सगुणं वाऽथ निर्गुणम् । कदाचित्त्वेव खल्वेतदाहुरप्रतिबुद्धकम् ॥

na tveva budhyate'vyaktaṃ saguṇaṃ vā'tha nirguṇam | kadācittveva khalvetadāhurapratibuddhakam

The Unmanifest, whether with gunas or without, never truly awakens; at times, indeed, they call it the unawakened.

Verse 5 (12.313.5)

बुध्यते यदि वाऽव्यक्तमेतद्वै पञ्चविंशकम् । बुध्यमानो भवत्येष सङ्गात्मक इति श्रुतिः । अनेनाप्रतिबुद्धेति वदन्त्यव्यक्तमच्युतम् ॥

budhyate yadi vā'vyaktametadvai pañcaviṃśakam | budhyamāno bhavatyeṣa saṅgātmaka iti śrutiḥ | anenāpratibuddheti vadantyavyaktamacyutam

If the Unmanifest is awakened, this by the twenty-fifth, then he becomes the awakening one, attached in nature: so says the scripture. For this reason they call the unfailing Unmanifest unawakened.

Note on the text: The alignment found no match; the three lines = CE 12.296.5a, 5c, 6a.

Verse 6 (12.313.6)

अव्यक्तबोधनाच्चापि बुध्यमानं वदन्त्युत । पञ्चविंशं महात्मानं न चासावपि बुध्यते ॥

avyaktabodhanāccāpi budhyamānaṃ vadantyuta | pañcaviṃśaṃ mahātmānaṃ na cāsāvapi budhyate

Because of the awakening of the Unmanifest they call him also the awakening one; and he in turn does not awaken to the twenty-fifth, the great self.

Note on the text: Corrected अव्यक्तोबोधनाच्चापि → अव्यक्तबोधनाच्चापि (misprint in Wikisource; stray ो; compare अव्यक्तबोधनाच्चैव in verse 3 and CE avyaktabodhanāc caiva). The alignment found no match; lines = CE 12.296.6c, 7a.

Verse 7 (12.313.7)

षङ्विंशं विमलं बुद्धमप्रमेयं सनातनम् । स तु तं पञ्चविंशं च चतुर्विशं च बुध्यते ॥

ṣaṅviṃśaṃ vimalaṃ buddhamaprameyaṃ sanātanam | sa tu taṃ pañcaviṃśaṃ ca caturviśaṃ ca budhyate

He awakens to the twenty-sixth, the stainless, the awakened, the immeasurable, the eternal, and to the twenty-fifth and the twenty-fourth.

Note on the text: Corrected षङ्विशं → षङ्विंशं (misprint in Wikisource; anusvara dropped; the page spells the word षङ्विंश throughout). The alignment found no match; lines = CE 12.296.7c, 8a (Wikisource स तु तं against CE satataṃ is a variant and kept).

Verse 8 (12.313.8)

दृश्यादृश्यौ ह्यनुगतावुभावेव महाद्युती । अव्यक्तं तत्तु तद्ब्रह्म बुध्यते तात केवलम् ॥

dṛśyādṛśyau hyanugatāvubhāveva mahādyutī | avyaktaṃ tattu tadbrahma budhyate tāta kevalam

Both the seen and the unseen, both of great radiance, are pervaded by it. The Absolute, my son, awakens to that Unmanifest, that Brahman.

Note on the text: The alignment found no match; lines = CE 12.296.8c, 9a (Wikisource अव्यक्तं तत्तु तद्ब्रह्म against CE avyaktaṃ na tu tad brahma is a variant and kept).

Verse 9 (12.313.9)

केवलं पञ्चविंशं च चतुर्विशं च पश्यति । बुध्यमानो यदात्मानमन्योऽहमिति मन्यते ॥

kevalaṃ pañcaviṃśaṃ ca caturviśaṃ ca paśyati | budhyamāno yadātmānamanyo'hamiti manyate

The Absolute sees the twenty-fifth and the twenty-fourth. When the one who is awakening thinks of the self, "I am other,"

Note on the text: The alignment found no match; lines = CE 12.296.9c, 10a (Wikisource पश्यति against CE na paśyati is a variant noted in the page's footnotes).

Verse 10 (12.313.10)

तदा प्रकृतिमानेष भवत्यव्यक्तलोचनः । बुध्यते च परां बुद्धिं विमलाममलां यदा ॥

tadā prakṛtimāneṣa bhavatyavyaktalocanaḥ | budhyate ca parāṃ buddhiṃ vimalāmamalāṃ yadā

then he becomes one who has Prakriti, his sight fixed on the Unmanifest. And when he awakens to the supreme understanding, pure and stainless,

Note on the text: The alignment found no match; lines = CE 12.296.10c, 11a.

Verse 11 (12.313.11)

षङ्विंशं राजशार्दूल तथा बुद्धत्वमाव्रजेत् । ततस्त्यजति सोऽव्यक्तं सर्गप्रलयधर्मि वै ॥

ṣaṅviṃśaṃ rājaśārdūla tathā buddhatvamāvrajet | tatastyajati so'vyaktaṃ sargapralayadharmi vai

then, O tiger among kings, he reaches the state of the twenty-sixth, the awakened. Then he abandons the Unmanifest, whose nature is creation and dissolution.

Note on the text: The alignment found no match; lines = CE 12.296.11c, 12a.

Verse 12 (12.313.12)

निर्गुणः प्रकृतिं वेद गुणयुक्तामचेतनाम् । ततः केवलधर्माऽसौ भवत्यव्यक्तदर्शनात् ॥

nirguṇaḥ prakṛtiṃ veda guṇayuktāmacetanām | tataḥ kevaladharmā'sau bhavatyavyaktadarśanāt

Free from the gunas, he knows Prakriti, endowed with gunas and unconscious. Then, through his vision of the Unmanifest, he comes to have the nature of the Absolute.

Note on the text: The alignment found no match; lines = CE 12.296.12c, 13a.

Verse 13 (12.313.13)

केवलेन समागम्य विमुक्तोऽऽत्मानमाप्नुयात् । एतं वै तत्त्वमित्याहुर्निस्तत्त्वमजरामरम् ॥

kevalena samāgamya vimukto''tmānamāpnuyāt | etaṃ vai tattvamityāhurnistattvamajarāmaram

Joined with the Absolute and freed, he would reach the Self. This, they say, is the principle, the principle-less, ageless and deathless.

Note on the text: The alignment found no match; lines = CE 12.296.13c, 14a.

Verse 14 (12.313.14)

तत्त्वसंश्रयणादेष तत्त्ववान्न च मानद । पञ्चविंशतितत्त्वानि प्रवदन्ति मनीषिणः ॥

tattvasaṃśrayaṇādeṣa tattvavānna ca mānada | pañcaviṃśatitattvāni pravadanti manīṣiṇaḥ

By resorting to the principles he is possessed of principle, yet not so, O giver of honour. The wise speak of twenty-five principles.

Note on the text: The alignment found no match; lines = CE 12.296.14c, 14e (the CE's third line of its verse 14).

Verse 15 (12.313.15)

न चैष तत्त्ववांस्तात निस्तत्त्वस्त्वेष बुद्धिमान् । एष मुञ्चति तत्त्वं हि क्षिप्रं बुद्धत्वलक्षणम् ॥

na caiṣa tattvavāṃstāta nistattvastveṣa buddhimān | eṣa muñcati tattvaṃ hi kṣipraṃ buddhatvalakṣaṇam

And he is not possessed of principle, my son; this wise one is without principle. He quickly lets go of principle: this is the mark of the awakened.

Verse 16 (12.313.16)

षाङ्विंशोऽहमिति प्राज्ञो गृह्यमाणोऽजरामरः । केवलेन बलेनैव समतां यात्यसंशयम् ॥

ṣāṅviṃśo'hamiti prājño gṛhyamāṇo'jarāmaraḥ | kevalena balenaiva samatāṃ yātyasaṃśayam

"I am the twenty-sixth," thinks the wise one; so grasped, he is ageless and deathless, and by the strength of the Absolute alone he reaches equality, without doubt.

Verse 17 (12.313.17)

षङ्विंशेन प्रबुद्धेन बुध्यमानो ह्यबुद्धिमान् । एवं नानात्वमित्युक्तं साङ्ख्यश्रुतिनिदर्शनात् ॥

ṣaṅviṃśena prabuddhena budhyamāno hyabuddhimān | evaṃ nānātvamityuktaṃ sāṅkhyaśrutinidarśanāt

In relation to the awakened twenty-sixth, the one who is still awakening is without understanding. Thus is difference declared, according to the teaching of the Sankhya scripture.

Verse 18 (12.313.18)

चेतनेन समेतस्य पञ्चविंशतिकस्य च । एकत्वं वै भवत्यस्य यदा बुद्ध्या न बुध्यते ॥

cetanena sametasya pañcaviṃśatikasya ca | ekatvaṃ vai bhavatyasya yadā buddhyā na budhyate

For the twenty-fifth, joined with the Conscious One, there is oneness indeed, when he is not awakened by the intellect.

Verse 19 (12.313.19)

बुध्यमानोऽप्रबुद्धेन समतां याति मैथिल । सङ्गधर्मा भवत्येष निःसङ्गात्मा नराधिप ॥

budhyamāno'prabuddhena samatāṃ yāti maithila | saṅgadharmā bhavatyeṣa niḥsaṅgātmā narādhipa

The one who is awakening comes to equality with the unawakened, O king of Mithila. He, though unattached in his self, O lord of men, takes on the nature of attachment.

Note on the text: Corrected बुध्यमानोप्रबुद्धेन → बुध्यमानोऽप्रबुद्धेन (misprint in Wikisource; missing avagraha, which turns अप्रबुद्ध into प्रबुद्ध; CE budhyamāno 'prabuddhena).

Verse 20 (12.313.20)

निःसङ्गात्मानमासाद्य षङ्विंशकमजं विभुम् । विभुस्त्यजति चाव्यक्तं यदा त्वेतद्विबुध्यते ॥

niḥsaṅgātmānamāsādya ṣaṅviṃśakamajaṃ vibhum | vibhustyajati cāvyaktaṃ yadā tvetadvibudhyate

Having reached the unattached self, the twenty-sixth, the unborn and all-pervading, the all-pervading one abandons the Unmanifest when he awakens to this.

Note on the text: Corrected त्वेताद्विबुध्यते → त्वेतद्विबुध्यते (misprint in Wikisource; stray ा; CE tv etad vibudhyate). The alignment found no match; lines = CE 12.296.20a, 20c.

Verse 21 (12.313.21)

चतुर्विशं महाभाग षङ्विंशस्य प्रबोधनात् । एष ह्यप्रतिबुद्धश्च बुध्यमानश्च तेऽनघ ॥

caturviśaṃ mahābhāga ṣaṅviṃśasya prabodhanāt | eṣa hyapratibuddhaśca budhyamānaśca te'nagha

There is also the twenty-fourth, O fortunate one, through the awakening of the twenty-sixth. This one, O sinless one, is both unawakened and awakening.

Note on the text: The alignment found no match; lines = CE 12.296.20e (the CE's third line of its verse 20; the ce_ref names the CE verse holding it), 21a.

Verse 22 (12.313.22)

प्रोक्तो बुद्धश्च तत्त्वेन यथाश्रुतिनिदर्शनात् । नानात्वैकत्वमेतावद्द्रष्टव्यं शास्त्रदृष्टिभिः ॥

prokto buddhaśca tattvena yathāśrutinidarśanāt | nānātvaikatvametāvaddraṣṭavyaṃ śāstradṛṣṭibhiḥ

He has been described, in truth, as the awakened too, according to what the scriptures show: diversity and unity, this much is to be seen by those who see with the eye of the treatises.

Note on the text: The alignment found no match; lines = CE 12.296.21c, 21e (the CE's third line of its verse 21).

Verse 23 (12.313.23)

मशकोदुम्बरे यद्वदन्यत्वं तद्वदेतयोः । मत्स्योदके यथा तद्वदन्यत्वमुपलभ्यते ॥

maśakodumbare yadvadanyatvaṃ tadvadetayoḥ | matsyodake yathā tadvadanyatvamupalabhyate

As between the gnat and the fig there is otherness, so is it between these two; as between the fish and the water, otherness is perceived.

Verse 24 (12.313.24)

एवमेवावगन्तव्यं नानात्वैकत्वमेतयोः । एतद्धि मोक्ष इत्युक्तमव्यक्तज्ञानसंज्ञितम् ॥

evamevāvagantavyaṃ nānātvaikatvametayoḥ | etaddhi mokṣa ityuktamavyaktajñānasaṃjñitam

In just this way the diversity and the unity of the two are to be understood. This, indeed, is called liberation, which goes by the name of knowledge of the Unmanifest.

Verse 25 (12.313.25)

पञ्चविंशतिकस्यास्य योऽयं देहेषु वर्तते । एष मोक्षयितव्येति प्राहुरव्यक्तगोचरात् ॥

pañcaviṃśatikasyāsya yo'yaṃ deheṣu vartate | eṣa mokṣayitavyeti prāhuravyaktagocarāt

Of this twenty-fifth, who dwells in bodies, they say that he is to be freed from the range of the Unmanifest.

Verse 26 (12.313.26)

सोयमेवं विमुच्येत नान्यथेति विनिश्चयः । परेण परधर्मा च भवत्येष समेत्य वै ॥

soyamevaṃ vimucyeta nānyatheti viniścayaḥ | pareṇa paradharmā ca bhavatyeṣa sametya vai

Only so may he be freed, not otherwise; such is the conclusion. Meeting the Supreme, he takes on the Supreme's nature.

Verse 27 (12.313.27)

विशुद्धधर्मा शुद्धेन बुद्धेन च स बुद्धिमान् । विमुक्तधर्मा मुक्तेन समेत्य पुरुषर्षभ ॥

viśuddhadharmā śuddhena buddhena ca sa buddhimān | vimuktadharmā muktena sametya puruṣarṣabha

Meeting the pure, he becomes of pure nature; meeting the awakened, he becomes wise; meeting the liberated, he becomes of liberated nature, O best of men.

Note on the text: Corrected विशुद्धर्मा → विशुद्धधर्मा (misprint in Wikisource; a ध dropped; CE viśuddhadharmā).

Verse 28 (12.313.28)

वियोगधर्मिणा चैव वियोगात्मा भवत्यथ । विमोक्षिणा विमोक्षश्च समेत्येह तथा भवेत् ॥

viyogadharmiṇā caiva viyogātmā bhavatyatha | vimokṣiṇā vimokṣaśca sametyeha tathā bhavet

Meeting one whose nature is detachment, he too becomes detached in self; meeting the liberated one, here he too becomes liberation.

Verse 29 (12.313.29)

शुद्धधर्मा शुचिश्चैव भवत्यमितदीप्तिमान् । विमलात्मा च भवति समेत्य विमलात्मना ॥

śuddhadharmā śuciścaiva bhavatyamitadīptimān | vimalātmā ca bhavati sametya vimalātmanā

Of pure nature, pure, of boundless radiance, of stainless self, he becomes so by meeting the stainless self.

Verse 30 (12.313.30)

केवलात्मा तथा चैव केवलेन समेत्य वै । स्वतन्त्रश्च स्वतन्त्रेण स्वतन्त्रत्वमवाप्नुते ॥

kevalātmā tathā caiva kevalena sametya vai | svatantraśca svatantreṇa svatantratvamavāpnute

Solitary in self, by meeting the Solitary; independent, by meeting the Independent, he attains independence.

Verse 31 (12.313.31)

एतावदेतत्कथितं मया ते । तथ्यं महाराज यथार्थतत्त्वम् । अमत्सरत्वं प्रतिगृह्य चार्थं । सनातनं ब्रह्म विशुद्धमाद्यम् ॥

etāvadetatkathitaṃ mayā te | tathyaṃ mahārāja yathārthatattvam | amatsaratvaṃ pratigṛhya cārthaṃ | sanātanaṃ brahma viśuddhamādyam

This much have I told you, great king: the truth, the essence of things as they are. Take it to heart without envy: the eternal Brahman, pure and primal.

Verse 32 (12.313.32)

नावेदनिष्ठस्य जनस्य राज । न्प्रदेयमेतत्परमं त्वया भवेत् । विवित्समानाय विबोधकारणं । प्रबोधहेतोः प्रणतस्य शासनम् ॥

nāvedaniṣṭhasya janasya rāja | npradeyametatparamaṃ tvayā bhavet | vivitsamānāya vibodhakāraṇaṃ | prabodhahetoḥ praṇatasya śāsanam

This supreme teaching is not to be given by you, O king, to a man who is not devoted to the Veda. It is to be given to one who wishes to know, as the cause of awakening: a teaching for the humble, for the sake of awakening.

Verse 33 (12.313.33)

न देयमेतच्च तथाऽनृतात्मने । शठाय क्लीबाय न जिह्मबुद्धये । न पण्डितज्ञानपरोपतापिने । देयं त्वयेदं विनिबोध यादृशे ॥

na deyametacca tathā'nṛtātmane | śaṭhāya klībāya na jihmabuddhaye | na paṇḍitajñānaparopatāpine | deyaṃ tvayedaṃ vinibodha yādṛśe

Nor is this to be given to one of false heart, to a rogue, to a weakling, to one of crooked mind, or to one who torments others with his learning. Learn to whom you should give it:

Note on the text: Corrected जिह्नबुद्धये → जिह्मबुद्धये (misprint in Wikisource; ह्न for ह्म; CE jihmabuddhaye).

Verse 34 (12.313.34)

श्रद्धान्वितायाथ गुणान्विताय । परापवादाद्विरताय नित्यम् । विशुद्धयोगाय बुधाय चैव । क्रियावते च क्षमिणे हिताय ॥

śraddhānvitāyātha guṇānvitāya | parāpavādādviratāya nityam | viśuddhayogāya budhāya caiva | kriyāvate ca kṣamiṇe hitāya

To one endowed with faith and virtues, who always keeps from slandering others, of pure discipline, wise, active in his duties, patient and well-disposed;

Verse 35 (12.313.35)

विविक्तशीलाय विधिप्रियाय । विवादहीनाय बहुश्रुताय । विजानते चैव दमक्षमावते । शक्ताय चैकात्मशमाय देहिनाम् ॥

viviktaśīlāya vidhipriyāya | vivādahīnāya bahuśrutāya | vijānate caiva damakṣamāvate | śaktāya caikātmaśamāya dehinām

To one of secluded habit, fond of rule, free from quarrel, of wide learning, who understands, who has self-control and patience, who is capable and whose self is at peace among embodied beings.

Note on the text: Corrected बहुश्रुताम् → बहुश्रुताय (misprint in Wikisource; dative expected, as in the series; CE bahuśrutāya).

Verse 36 (12.313.36)

एतैर्गुणैर्हीनतमे न देय । मेतत्परं ब्रह्म विशुद्धमाहुः । न श्रेयसा योक्ष्यति तादृशे कृतं । धर्मप्रवक्तारमपात्रदानात् ॥

etairguṇairhīnatame na deya | metatparaṃ brahma viśuddhamāhuḥ | na śreyasā yokṣyati tādṛśe kṛtaṃ | dharmapravaktāramapātradānāt

To one most lacking in these qualities this supreme, pure Brahman is not to be given, so they say. What is done for such a person will not bring the teacher of dharma to the good, since it was a gift to an unworthy vessel.

Verse 37 (12.313.37)

पृथ्वीमिमां यद्यपि रत्नपूर्णां । दद्यान्न देयं त्विदमव्रताय । जितेन्द्रियायैतदसंशयं ते । भवेत्प्रदेयं परमं नरेन्द्र ॥

pṛthvīmimāṃ yadyapi ratnapūrṇāṃ | dadyānna deyaṃ tvidamavratāya | jitendriyāyaitadasaṃśayaṃ te | bhavetpradeyaṃ paramaṃ narendra

Even if one gave this earth full of jewels, this must not be given to one without vows; but to one who has mastered his senses, without doubt, O lord of men, this supreme teaching may be given.

Verse 38 (12.313.38)

कराल मा ते भयमस्तु किंचि । देतच्छ्रुतं ब्रह्म परं त्वयाऽद्य । यथावदुक्तं परमं पवित्रं । विशोकमत्यन्तमनादिमध्यम् ॥

karāla mā te bhayamastu kiṃci | detacchrutaṃ brahma paraṃ tvayā'dya | yathāvaduktaṃ paramaṃ pavitraṃ | viśokamatyantamanādimadhyam

Karala, let there be no fear in you at all: today you have heard this supreme Brahman, rightly told, supreme, purifying, free from sorrow, without beginning or middle,

Verse 39 (12.313.39)

अगाधजन्मामरणं च राज । न्निरामयं वीतभयं शिवं च । समीक्ष्य मोहं त्यज चाऽद्य सर्वं । ज्ञानस्य तत्त्वार्थमिदं विदित्वा ॥

agādhajanmāmaraṇaṃ ca rāja | nnirāmayaṃ vītabhayaṃ śivaṃ ca | samīkṣya mohaṃ tyaja cā'dya sarvaṃ | jñānasya tattvārthamidaṃ viditvā

unfathomable, without birth or death, O king, free from disease and fear, auspicious. Having examined delusion, give up all of it today, knowing this as the true meaning of knowledge.

Note on the text: Corrected बाऽद्य → चाऽद्य (misprint in Wikisource; बा for च; CE cādya). Corrected सर्व । → सर्वं । (misprint in Wikisource; anusvara dropped from the object; CE sarvaṃ).

Verse 40 (12.313.40)

अवाप्तमेतद्धि मया सनातना । द्धिरण्यगर्भाद्यजतो नराधिप । प्रसाद्य यत्नेन तमुग्रतेजसं । सनातनं ब्रह्म यथाऽद्य वै त्वया ॥

avāptametaddhi mayā sanātanā | ddhiraṇyagarbhādyajato narādhipa | prasādya yatnena tamugratejasaṃ | sanātanaṃ brahma yathā'dya vai tvayā

This I obtained from the eternal Hiranyagarbha as he worshipped, O lord of men, having won over with effort that fiercely radiant one, the eternal Brahman, as you have done today.

Verse 41 (12.313.41)

पृष्टस्त्वया चास्मि यथा नरेन्द्र । तथा मयेदं त्वयि चोक्तमद्य । तथाऽवाप्तं ब्रह्मणो मे नरेन्द्र । महाज्ञानं मोक्षविदां परायणम् ॥

pṛṣṭastvayā cāsmi yathā narendra | tathā mayedaṃ tvayi coktamadya | tathā'vāptaṃ brahmaṇo me narendra | mahājñānaṃ mokṣavidāṃ parāyaṇam

As you have asked me, O king, so I have told it to you today; and so I received it from Brahma, O king: the great knowledge, the final refuge of those who know liberation.

Verse 42 (12.313.42)

एतदुक्तं परं ब्रह्म यस्मान्नावर्तते पुनः । पञ्चविंशो महाराज परमर्षिनिदर्शनात् ॥

etaduktaṃ paraṃ brahma yasmānnāvartate punaḥ | pañcaviṃśo mahārāja paramarṣinidarśanāt

The supreme Brahman has been described, from which the twenty-fifth does not return again, O great king, as the supreme sage showed.

Verse 43 (12.313.43)

पुनरावृत्तिमाप्नोति परं ज्ञानमवाप्य च । नावबुध्यति तत्त्वेन बुध्यमानोऽजरामरम् ॥

punarāvṛttimāpnoti paraṃ jñānamavāpya ca | nāvabudhyati tattvena budhyamāno'jarāmaram

He comes to return even after attaining the supreme knowledge, if, though awakening, he does not truly awaken to the ageless and deathless.

Verse 44 (12.313.44)

एतन्निःश्रेयसकरं ज्ञानं ते परमं मया । कथितं तत्त्वतस्तात श्रुत्वा देवर्षितो नृप ॥

etanniḥśreyasakaraṃ jñānaṃ te paramaṃ mayā | kathitaṃ tattvatastāta śrutvā devarṣito nṛpa

This supreme knowledge, which brings the highest good, I have told you truly, my son, having heard it from the divine sage, O king.

Note on the text: Corrected एतन्निः श्रेयसकरं → एतन्निःश्रेयसकरं (misprint in Wikisource; a stray space inside the compound निःश्रेयस).

Verse 45 (12.313.45)

हिरण्यगर्भादृषिणा वसिष्ठेन महात्मना । वसिष्ठादृषिशार्दूलान्नारदोऽवाप्तवानिदम् ॥

hiraṇyagarbhādṛṣiṇā vasiṣṭhena mahātmanā | vasiṣṭhādṛṣiśārdūlānnārado'vāptavānidam

From Hiranyagarbha the sage Vasishtha, the great-souled, received it; and from Vasishtha, the tiger among sages, Narada received it.

Verse 46 (12.313.46)

नारदाद्विदितं मह्यमेतद्ब्रह्म सनातनम् । मा शुचः कौरवेन्द्र त्वं श्रुत्वैतत्परमं पदम् ॥

nāradādviditaṃ mahyametadbrahma sanātanam | mā śucaḥ kauravendra tvaṃ śrutvaitatparamaṃ padam

From Narada I learned this eternal Brahman. Do not grieve, lord of the Kurus, now that you have heard this supreme state.

Verse 47 (12.313.47)

येन क्षराक्षरे वित्ते भयं तस्य न विद्यते । विद्यते तु भयं तस्य यो नैतद्वेत्ति पार्थिव ॥

yena kṣarākṣare vitte bhayaṃ tasya na vidyate | vidyate tu bhayaṃ tasya yo naitadvetti pārthiva

One who has known the perishable and the imperishable has no fear. But fear belongs to him, O king, who does not know this.

Verse 48 (12.313.48)

अविज्ञानाच्च मूढात्मा पुनः पुनरुपाद्रवत् । प्रेत्य जातिसहस्राणि मरणान्तान्युपाश्नुते ॥

avijñānācca mūḍhātmā punaḥ punarupādravat | pretya jātisahasrāṇi maraṇāntānyupāśnute

Through ignorance the deluded man runs about again and again; after death he undergoes thousands of births that end in death.

Verse 49 (12.313.49)

देवलोकं तथा तिर्यङ्मनुष्यमपि चाश्नुते । यदि शुध्यति कालेन तस्मादज्ञानसागरात् ॥

devalokaṃ tathā tiryaṅmanuṣyamapi cāśnute | yadi śudhyati kālena tasmādajñānasāgarāt

He enters the world of the gods, and the animal and human births too, if in time he is purified from that ocean of ignorance;

Note on the text: Corrected तिर्यङ्भनुष्य → तिर्यङ्मनुष्य (misprint in Wikisource; भ for म; CE reads तिर्यङ्मानुष्यम्).

Verse 50 (12.313.50)

उत्तीर्णोऽस्मादगाधात्स परमाप्नोति शोभनम् । अज्ञानसागरो घोरो ह्यव्यक्तोऽगाध उच्यते । अहन्यहनि मज्जन्ति यत्र भूतानि भारत ॥

uttīrṇo'smādagādhātsa paramāpnoti śobhanam | ajñānasāgaro ghoro hyavyakto'gādha ucyate | ahanyahani majjanti yatra bhūtāni bhārata

"Having crossed over that fathomless ocean, he attains the supreme and the auspicious." The ocean of ignorance is terrible; it is called the Unmanifest, fathomless, in which beings sink day after day, O Bharata.

Note on the text: Removed the backtick, apostrophe and doubled daṇḍa Wikisource prints around line 1. Three-line verse, as on the page: line 1 is the CE star passage 12.296.048d*0761_01 (uttīrṇo 'smād agādhāt sa param āpnoti śobhanam), not in the constituted text (found in the vulgate recension), printed in the apparatus after 12.296.48; lines 2-3 = CE 12.296.49a, 49c, which is the ce_ref given. The alignment found no match because of the added line.

Verse 51 (12.313.51)

यस्मादगाधादव्यक्तादुत्तीर्णस्त्वं सनातनात् । तस्मात्त्वं विरजाश्चैव वितमस्कश्च पार्थिव ॥

yasmādagādhādavyaktāduttīrṇastvaṃ sanātanāt | tasmāttvaṃ virajāścaiva vitamaskaśca pārthiva

You have crossed over that fathomless, eternal Unmanifest; therefore, O king, you are free from dust and free from darkness.