Yajnavalkya and Vishvavasu: The Twenty-Fifth and the Twenty-Sixth

Verse 1 (12.323.1)

अव्यक्तस्थं परं यत्तत्पृष्टस्तेऽहं नराधिप । परं गुह्यमिमं प्रश्नं शृणुष्वावहितो नृप ॥

avyaktasthaṃ paraṃ yattatpṛṣṭaste'haṃ narādhipa | paraṃ guhyamimaṃ praśnaṃ śṛṇuṣvāvahito nṛpa

I will answer what you have asked, O lord of men, about what stands in the Unmanifest, the supreme. Listen with full attention, O king, to this deeply secret question.

Verse 2 (12.323.2)

यथार्षेणेह विधिना चरताऽवमतेन ह । मयाऽऽदित्यादवाप्तानि यजूंषि मिथिलाधिप ॥

yathārṣeṇeha vidhinā caratā'vamatena ha | mayā''dityādavāptāni yajūṃṣi mithilādhipa

O lord of Mithila, I practised the discipline taught by the seers, though I was slighted for it, and by that discipline I obtained the Yajus mantras from the Sun.

Verse 3 (12.323.3)

महता तपसा देवस्तपिष्णुः सेवितो मया । प्रीतेन चाहं विभुना सूर्येणोक्तस्तदाऽनघ ॥

mahatā tapasā devastapiṣṇuḥ sevito mayā | prītena cāhaṃ vibhunā sūryeṇoktastadā'nagha

By great austerity I served that blazing god. Then the all-pervading Surya, pleased with me, spoke to me, O sinless one.

Verse 4 (12.323.4)

वरं वृणीष्व विप्रर्षे यदिष्टं ते सुदुर्लभम् । तं ते दास्यामि प्रीतात्मा मत्प्रसादो हि दुर्लभः ॥

varaṃ vṛṇīṣva viprarṣe yadiṣṭaṃ te sudurlabham | taṃ te dāsyāmi prītātmā matprasādo hi durlabhaḥ

"Choose a boon, O brahmin sage, whatever you wish, however hard to obtain. I will grant it gladly, for my grace is hard to win."

Verse 5 (12.323.5)

ततः प्रणम्य शिरसा मयोक्तस्तपतांवरः । यजूंषि नोपयुक्तानि क्षिप्रमिच्छामि वेदितुम् ॥

tataḥ praṇamya śirasā mayoktastapatāṃvaraḥ | yajūṃṣi nopayuktāni kṣipramicchāmi veditum

Then, bowing my head, I said to him, the best of those who burn: "I wish quickly to learn the Yajus mantras that I have not yet made use of."

Verse 6 (12.323.6)

ततो मां भगवानाह वितरिष्यामि ते द्विज । सरस्वतीह वाग्भूता शरीरं ते प्रवेक्ष्यति ॥

tato māṃ bhagavānāha vitariṣyāmi te dvija | sarasvatīha vāgbhūtā śarīraṃ te pravekṣyati

Then the blessed god said to me, "I will give them to you, brahmin. Sarasvati, become Speech, will enter your body."

Verse 7 (12.323.7)

ततो मामाह भगवानास्यं स्वं विवृतं कुरु । विवृतं च ततो मेऽऽस्यं प्रविष्टा च सरस्वती ॥

tato māmāha bhagavānāsyaṃ svaṃ vivṛtaṃ kuru | vivṛtaṃ ca tato me''syaṃ praviṣṭā ca sarasvatī

Then the blessed god said to me, "Open your mouth wide." When I had opened my mouth, Sarasvati entered it.

Verse 8 (12.323.8)

ततो विदह्यमानोऽहं प्रविष्टोऽम्भस्तदाऽनघ । अविज्ञानादमर्षाच्च भास्करस्य महात्मनः ॥

tato vidahyamāno'haṃ praviṣṭo'mbhastadā'nagha | avijñānādamarṣācca bhāskarasya mahātmanaḥ

Then, burning within, I plunged into the water, O sinless one, out of ignorance and resentment toward the great-souled Sun.

Verse 9 (12.323.9)

ततो विदह्यमानं मामुवाच भगवान्रविः । मुहूर्तं सह्यतां दाहस्ततः शीतीभविष्यति ॥

tato vidahyamānaṃ māmuvāca bhagavānraviḥ | muhūrtaṃ sahyatāṃ dāhastataḥ śītībhaviṣyati

As I burned, the blessed Ravi said to me, "Bear the burning for a moment; then you will be cooled."

Verse 10 (12.323.10)

शीतीभूतं च मां दृष्ट्वा भगवानाह भास्करः । प्रतिभास्यति ते वेदः सखिलः सोत्तरो द्विज ॥

śītībhūtaṃ ca māṃ dṛṣṭvā bhagavānāha bhāskaraḥ | pratibhāsyati te vedaḥ sakhilaḥ sottaro dvija

Seeing me cooled, the blessed Bhaskara said, "The Veda will shine forth in you, O brahmin, complete with its supplements and its closing part."

Verse 11 (12.323.11)

कृत्स्नं शतपथं चैव प्रणेष्यसि द्विजर्षभ । तस्यान्ते चापुनर्भावे बुद्धिस्तव भविष्यति ॥

kṛtsnaṃ śatapathaṃ caiva praṇeṣyasi dvijarṣabha | tasyānte cāpunarbhāve buddhistava bhaviṣyati

"You will bring forth the whole Shatapatha, O best of brahmins, and at its end your mind will turn to the state from which there is no return."

Verse 12 (12.323.12)

प्राप्स्यसे च यदिष्टं तत्साङ्ख्ययोगेप्सितं पदम् । एतावदुक्त्वा भगवानस्तमेवाभ्यवर्तत ॥

prāpsyase ca yadiṣṭaṃ tatsāṅkhyayogepsitaṃ padam | etāvaduktvā bhagavānastamevābhyavartata

"You will also reach the state you desire, the one sought by Sankhya and Yoga." Having said this much, the blessed god turned toward his setting.

Verse 13 (12.323.13)

ततोऽनुव्याहृतं श्रुत्वा गते देवे विभावसौ । गृहमागत्य संहृष्टोऽचिन्तयं वै सरस्वतीम् ॥

tato'nuvyāhṛtaṃ śrutvā gate deve vibhāvasau | gṛhamāgatya saṃhṛṣṭo'cintayaṃ vai sarasvatīm

When the god Vibhavasu had gone after speaking thus, I returned home, full of joy, and called Sarasvati to mind.

Verse 14 (12.323.14)

ततः प्रवृत्ताऽतिशुभा स्वरव्यञ्जनभूषिता । ओंकारमादितः कृत्वा मम देवी सरस्वती ॥

tataḥ pravṛttā'tiśubhā svaravyañjanabhūṣitā | oṃkāramāditaḥ kṛtvā mama devī sarasvatī

Then the goddess Sarasvati came forth within me, most auspicious, adorned with vowels and consonants, beginning with the syllable Om.

Verse 15 (12.323.15)

ततोऽहमर्ध्यं विधिवत्सरस्वत्यै न्यवेदयम् । परं यत्नमवाप्यैव निषण्णस्तत्परायणः ॥

tato'hamardhyaṃ vidhivatsarasvatyai nyavedayam | paraṃ yatnamavāpyaiva niṣaṇṇastatparāyaṇaḥ

Then I duly offered the arghya to Sarasvati, and having made a supreme effort, I sat down, devoted wholly to her.

Verse 16 (12.323.16)

ततः शतपथं कृत्स्नं सरहस्यं ससंग्रहम् । चक्रे सपरिशेषं च हर्षेण परमेण ह ॥

tataḥ śatapathaṃ kṛtsnaṃ sarahasyaṃ sasaṃgraham | cakre sapariśeṣaṃ ca harṣeṇa parameṇa ha

Then, with the highest joy, I composed the whole Shatapatha, with its secret teachings, its compendium and its supplements.

Verse 17 (12.323.17)

कृत्वा चाध्ययनं तेषां शिष्याणां शतमुत्तमम् । विप्रियार्थं सशिष्यस्य मातुलस्य महात्मनः ॥

kṛtvā cādhyayanaṃ teṣāṃ śiṣyāṇāṃ śatamuttamam | vipriyārthaṃ saśiṣyasya mātulasya mahātmanaḥ

I had a hundred excellent disciples study it, to vex my great-souled maternal uncle and his disciples.

Verse 18 (12.323.18)

ततः सशिष्येण मया सूर्येणेव गभस्तिभिः । व्यस्तो यज्ञो महाराज पितुस्तव महात्मनः ॥

tataḥ saśiṣyeṇa mayā sūryeṇeva gabhastibhiḥ | vyasto yajño mahārāja pitustava mahātmanaḥ

Then, O great king, the sacrifice of your great-souled father was split apart by me and my disciples, as the sun scatters with its rays.

Verse 19 (12.323.19)

मिषतो देवलस्यापि ततोऽर्धं हृतवान्वसु । स्ववेददक्षिणायार्थे विमर्दे मातुलेन ह ॥

miṣato devalasyāpi tato'rdhaṃ hṛtavānvasu | svavedadakṣiṇāyārthe vimarde mātulena ha

While Devala looked on, I carried off half the wealth, in the contest with my maternal uncle over the fee for my own Veda.

Verse 20 (12.323.20)

सुमन्तुनाऽथ पैलेन तथा जैमिनिना च वै । पित्रा ते मुनिभिश्चैव ततोऽहमनुमानितः ॥

sumantunā'tha pailena tathā jaimininā ca vai | pitrā te munibhiścaiva tato'hamanumānitaḥ

Then I was honoured by Sumantu, Paila, Jaimini, your father and the sages.

Verse 21 (12.323.21)

दश पञ्च च प्राप्तानि यजूंष्यर्कान्मयाऽनघ । तथैव रोमहर्षेण पुराणमवधारितम् ॥

daśa pañca ca prāptāni yajūṃṣyarkānmayā'nagha | tathaiva romaharṣeṇa purāṇamavadhāritam

From the Sun I received fifteen branches of the Yajus, O sinless one, and I also kept in memory the Purana, learned from Romaharshana.

Verse 22 (12.323.22)

बीजमेतत्पुरस्कृत्य देवीं चैव सरस्वतीम् । सूर्यस्य चानुभावेन प्रवृत्तोऽहं नराधिप ॥

bījametatpuraskṛtya devīṃ caiva sarasvatīm | sūryasya cānubhāvena pravṛtto'haṃ narādhipa

Taking this as the seed, and the goddess Sarasvati, and by the Sun's grace, I set about my work, O lord of men,

Verse 23 (12.323.23)

कर्तुं शतपथं चेदमपूर्वं च कृतं मया । यथाभिलपितं मार्गं तथा तच्चोपपादितम् ॥

kartuṃ śatapathaṃ cedamapūrvaṃ ca kṛtaṃ mayā | yathābhilapitaṃ mārgaṃ tathā taccopapāditam

to make this Shatapatha. What I made was without precedent, and the path was laid out exactly as I wished.

Verse 24 (12.323.24)

शिष्याणामखिलं कृत्स्नमनुज्ञातं ससंग्रहम् । सर्वे च शिष्याः शुचयो गताः परमहर्षिताः ॥

śiṣyāṇāmakhilaṃ kṛtsnamanujñātaṃ sasaṃgraham | sarve ca śiṣyāḥ śucayo gatāḥ paramaharṣitāḥ

The whole of it, with its compendium, was handed over to the disciples, and all the disciples, pure and overjoyed, departed.

Verse 25 (12.323.25)

शाखाः पञ्चदशेमास्तु विद्या भास्करदर्शिता । प्रतिष्ठाप्य यथाकामं वेद्यं तदनुचिन्तयम् ॥

śākhāḥ pañcadaśemāstu vidyā bhāskaradarśitā | pratiṣṭhāpya yathākāmaṃ vedyaṃ tadanucintayam

These are the fifteen branches, the knowledge shown by Bhaskara. Having established them as I wished, I reflected on what is to be known.

Note on the text: Corrected तदनुचितयम् → तदनुचिन्तयम् (misprint in Wikisource; the nasal of the conjunct न्त is dropped; CE 12.306.25 has anucintayam).

Verse 26 (12.323.26)

किमत्र ब्रह्मण्यमृतं किंच वेद्यमनुत्तमम् । चिन्तयंस्तत्र चागत्य गन्धर्वो मामपृच्छत ॥

kimatra brahmaṇyamṛtaṃ kiṃca vedyamanuttamam | cintayaṃstatra cāgatya gandharvo māmapṛcchata

"What here is the truth that benefits the brahmins, and what is the highest thing to be known?" As I was pondering this, a Gandharva came and questioned me.

Verse 27 (12.323.27)

विश्वावसुस्ततो राजन्वेदान्तज्ञानकोविदः । चतुर्विंशांस्ततोऽपृच्छत्प्रश्नान्वेदस्य पार्थिव ॥

viśvāvasustato rājanvedāntajñānakovidaḥ | caturviṃśāṃstato'pṛcchatpraśnānvedasya pārthiva

Then, O king, Vishvavasu, skilled in the knowledge of Vedanta, put to me twenty-four questions on the Veda, O ruler.

Note on the text: Corrected चतुर्विशांस् → चतुर्विंशांस् (misprint in Wikisource; the anusvara of चतुर्विंश is dropped, here and in verses 72 and 74). Line 1 is CE 12.306.27a; line 2 corresponds to CE 12.306.27c (worded differently).

Verse 28 (12.323.28)

पञ्चविंशतिमं प्रश्नं पप्रच्छान्वीक्षिकीं तदा । तथैव पुरुषव्याघ्र मित्रं वरुणमेव च ॥

pañcaviṃśatimaṃ praśnaṃ papracchānvīkṣikīṃ tadā | tathaiva puruṣavyāghra mitraṃ varuṇameva ca

Then he asked the twenty-fifth question, on the science of reasoning, and likewise, O tiger among men, about Mitra and Varuna.

Note on the text: Line 1 is the critical edition's 12.306.27e; line 2 corresponds to 12.306.28a together with the star line 12.306.028a*0778_02 (tathaiva puruṣavyāghra).

Verse 29 (12.323.29)

ज्ञानं ज्ञेयं तथा ज्ञोऽज्ञः कस्तपा अतपास्तथा । सूर्यातिसूर्य इति च विद्याविद्ये तथैव च ॥

jñānaṃ jñeyaṃ tathā jño'jñaḥ kastapā atapāstathā | sūryātisūrya iti ca vidyāvidye tathaiva ca

Knowledge, the knowable, the knower and the one without knowledge, who is the burner and who the non-burner, the sun and the beyond-sun, knowledge and ignorance,

Note on the text: Corresponds to CE 12.306.28c and 28e (worded slightly differently).

Verse 30 (12.323.30)

वेद्यावेद्यं तथा राजन्नचलं चलमेव च । अव्ययं चाक्षरं क्षेम्यमेतत्प्रश्नमनुत्तमम् ॥

vedyāvedyaṃ tathā rājannacalaṃ calameva ca | avyayaṃ cākṣaraṃ kṣemyametatpraśnamanuttamam

the knowable and the unknowable, the unmoving and the moving, the imperishable, the changeless and the secure: such was that matchless set of questions.

Verse 31 (12.323.31)

अथोक्तश्च महाराज राजा गन्धर्वसत्तमः । पृष्टवानानुपूर्व्येण प्रश्नमर्थवदुत्तमम् ॥

athoktaśca mahārāja rājā gandharvasattamaḥ | pṛṣṭavānānupūrvyeṇa praśnamarthavaduttamam

Then, O great king, the royal Gandharva, best of his kind, having been addressed, put his excellent and meaningful question in due order.

Verse 32 (12.323.32)

मुहूर्तमुष्यतां तावद्यावदेनं विचिन्तये । बाढमित्येव कृत्वा स तूष्णीं गन्धर्व आस्थितः ॥

muhūrtamuṣyatāṃ tāvadyāvadenaṃ vicintaye | bāḍhamityeva kṛtvā sa tūṣṇīṃ gandharva āsthitaḥ

"Wait a moment while I reflect on it," I said. "Very well," he answered, and the Gandharva remained silent.

Note on the text: Corrected तूर्ष्णीं → तूष्णीं (misprint in Wikisource; a stray र् has been added; CE 12.306.31 has tūṣṇīṃ).

Verse 33 (12.323.33)

ततोऽनुचिन्तयमहं भूयो देवीं सरस्वतीम् । मनसा स च मे प्रश्नो दध्नो घृतमिवोद्धृतः ॥

tato'nucintayamahaṃ bhūyo devīṃ sarasvatīm | manasā sa ca me praśno dadhno ghṛtamivoddhṛtaḥ

Then in my mind I again called to the goddess Sarasvati, and that question of his was drawn out, like butter from curds.

Note on the text: Corrected धृतमिवोद्धृतः → घृतमिवोद्धृतः (misprint in Wikisource; धृत is not the butter of the simile; CE 12.306.32 has ghṛtam).

Verse 34 (12.323.34)

तत्रोपनिषदं चैव परिशेषं च पार्थिव । मथ्नामि मनसा तात दृष्ट्वा चान्वीक्षिकीं पराम् ॥

tatropaniṣadaṃ caiva pariśeṣaṃ ca pārthiva | mathnāmi manasā tāta dṛṣṭvā cānvīkṣikīṃ parām

There, O king, I churned in my mind the Upanishad and what remains of it, dear one, having looked upon the highest science of reasoning.

Verse 35 (12.323.35)

चतुर्थी राजशार्दूल विद्यैषा सांपरायिकी । उदीरिता मया तुभ्यं पञ्चविंशाऽधितिष्ठता ॥

caturthī rājaśārdūla vidyaiṣā sāṃparāyikī | udīritā mayā tubhyaṃ pañcaviṃśā'dhitiṣṭhatā

This is the fourth science, O tiger among kings, the one that concerns the passage beyond; I have declared it to you as one who stands upon the twenty-fifth.

Verse 36 (12.323.36)

अथोक्तस्तु मया राजन्राजा विश्वावसुस्तदा । श्रूयतां यद्भवानस्मान्प्रश्नं संपृष्टवानिह ॥

athoktastu mayā rājanrājā viśvāvasustadā | śrūyatāṃ yadbhavānasmānpraśnaṃ saṃpṛṣṭavāniha

Then, O king, I said to King Vishvavasu, "Listen to the answer to the question you have put to us here."

Verse 37 (12.323.37)

विश्वाविश्वेति यदिदं गन्धर्वेन्द्रानुपृच्छसि । विश्वाव्यक्तं परं विद्याद्भूतभव्यभयंकरम् ॥

viśvāviśveti yadidaṃ gandharvendrānupṛcchasi | viśvāvyaktaṃ paraṃ vidyādbhūtabhavyabhayaṃkaram

"This 'Vishva-Avishva' that you ask about, O lord of the Gandharvas: know that Vishva is the supreme Unmanifest, the dread of all that was and will be."

Verse 38 (12.323.38)

त्रिगुणं गुणकर्तृत्वाद्विश्वान्यो निष्कलस्तथा । विश्वाविश्वेति मिथुनमेवमेवानुदृश्यते ॥

triguṇaṃ guṇakartṛtvādviśvānyo niṣkalastathā | viśvāviśveti mithunamevamevānudṛśyate

"It has three qualities, being the maker of the qualities; the other is partless. In this way the pair 'Vishva and Avishva' is understood."

Verse 39 (12.323.39)

अव्यक्तं प्रकृतिं प्राहुः पुरुषेति च निर्गुणम् । तथैव मित्रं पुरुषं वरुणं प्रकृतिं तथा ॥

avyaktaṃ prakṛtiṃ prāhuḥ puruṣeti ca nirguṇam | tathaiva mitraṃ puruṣaṃ varuṇaṃ prakṛtiṃ tathā

"The Unmanifest they call Prakriti, and the one without qualities they call Purusha. So too Mitra is Purusha, and Varuna is Prakriti."

Note on the text: Corrected अव्यक्तं प्रकृतिः प्राहुः → अव्यक्तं प्रकृतिं प्राहुः (misprint in Wikisource; visarga printed for anusvara, which leaves प्राहुः without its object; CE 12.306.38 has prakṛtiṃ).

Verse 40 (12.323.40)

ज्ञानं तु प्रकृतिं प्राहुर्ज्ञेयं पुरुषमेव च । अज्ञमव्यक्तमित्युक्तं ज्ञस्तु निष्कल उच्यते ॥

jñānaṃ tu prakṛtiṃ prāhurjñeyaṃ puruṣameva ca | ajñamavyaktamityuktaṃ jñastu niṣkala ucyate

"Knowledge they call Prakriti, and the knowable, Purusha. The unknowing is called the Unmanifest, and the knower is called the partless one."

Note on the text: Recension variant of CE 12.306.39a and 39c (worded differently); the verse is kept as Wikisource prints it.

Verse 41 (12.323.41)

कस्तपा अतपाः प्रोक्तः कोसौ पुरुष उच्यते । तपास्तु प्रकृतिं प्राहुरतपा निष्कलः स्मृतः ॥

kastapā atapāḥ proktaḥ kosau puruṣa ucyate | tapāstu prakṛtiṃ prāhuratapā niṣkalaḥ smṛtaḥ

"Who is Tapas, who is called Atapas, and who is said to be Purusha? They say Tapas is Prakriti; Atapas is held to be the partless one."

Verse 42 (12.323.42)

सूर्यमव्यक्तमित्युक्तमतिसूर्यस्तु निष्कलः । अविद्या प्रोक्तमव्यक्तं विद्या पुरुष उच्यते ॥

sūryamavyaktamityuktamatisūryastu niṣkalaḥ | avidyā proktamavyaktaṃ vidyā puruṣa ucyate

"The sun is said to be the Unmanifest, and the beyond-sun is the partless one. Ignorance is called the Unmanifest, and knowledge is said to be Purusha."

Note on the text: Removed the backtick Wikisource opens before line 1 and the closing quote mark after line 2, and replaced the closing double daṇḍa with the verse-end ॥. Not in the critical edition's constituted text (found in the vulgate recension); the CE records a close variant as the star passage 12.306.040d*0779_01–02 (sūryam avyaktam ity uktam atisūryas tu niṣkalam / avidyā prakṛtir jñeyā vidyā puruṣa ucyate).

Verse 43 (12.323.43)

तथैवावेद्यमव्यक्तं वेद्यः पुरुष उच्यते । चलाचलमिति प्रोक्तं त्वया तदपि मे शृणु ॥

tathaivāvedyamavyaktaṃ vedyaḥ puruṣa ucyate | calācalamiti proktaṃ tvayā tadapi me śṛṇu

"Likewise the unknowable is the Unmanifest, and the knowable is called Purusha. You spoke also of the moving and the unmoving; hear me on that as well."

Verse 44 (12.323.44)

चलां तु प्रकृतिं प्राहुः कारणं क्षेपसर्गयोः । अक्षेपसर्गयोः कर्ता निश्चलः पुरुषः स्मृतः ॥

calāṃ tu prakṛtiṃ prāhuḥ kāraṇaṃ kṣepasargayoḥ | akṣepasargayoḥ kartā niścalaḥ puruṣaḥ smṛtaḥ

"The moving they call Prakriti, the cause of casting forth and of creation. The unmoving Purusha is held to be the agent of non-casting and non-creation."

Verse 45 (12.323.45)

अजावुभौ ध्रुवौ चैव अक्षयौ चाप्युभावपि ॥

ajāvubhau dhruvau caiva akṣayau cāpyubhāvapi

"Both are unborn, both are constant, and both, too, are imperishable."

Note on the text: Corrected अज्ञावुभौ → अजावुभौ (misprint in Wikisource; ज्ञ printed for ज, which leaves no sense; the next verse says "both unborn", and CE 12.306.43 has ajāv ubhāv). A one-line verse in Wikisource; it corresponds to CE 12.306.43a (ajāv ubhāv aprajau ca akṣayau cāpy ubhāv api), worded differently. CE 43c opens the next verse.

Verse 46 (12.323.46)

अजौ नित्यावुभौ प्राहुरध्यात्मगतिनिश्चयाः । अक्षयत्वात्प्रजनने अजमत्राहुरव्ययम् । अक्षयं पुरुषं प्राहुः क्षयो ह्यस्य न विद्यते ॥

ajau nityāvubhau prāhuradhyātmagatiniścayāḥ | akṣayatvātprajanane ajamatrāhuravyayam | akṣayaṃ puruṣaṃ prāhuḥ kṣayo hyasya na vidyate

"Those firm in their knowledge of the course of the Self call both unborn and eternal. Because of imperishability in procreation, they call the unborn one here the changeless; and they call Purusha imperishable, for no decay exists in him."

Note on the text: Line 1 is CE 12.306.43c; lines 2–3 are CE 12.306.44a and 44c.

Verse 47 (12.323.47)

गुणक्षयत्वात्प्रकृतिः कर्तृत्वादक्षयं बुधाः । एषा तेऽन्वीक्षिकी विद्या चतुर्थी सांपरायिकी ॥

guṇakṣayatvātprakṛtiḥ kartṛtvādakṣayaṃ budhāḥ | eṣā te'nvīkṣikī vidyā caturthī sāṃparāyikī

"Prakriti is perishable through the wearing away of its qualities, while the wise call the agent imperishable. This is your fourth science, the science of reasoning that leads beyond."

Verse 48 (12.323.48)

विद्योपेतं धनं कृत्वा कर्मणा नित्यकर्मणि । एकान्तदर्शना वेदाः सर्वे विश्वावसो स्मृताः ॥

vidyopetaṃ dhanaṃ kṛtvā karmaṇā nityakarmaṇi | ekāntadarśanā vedāḥ sarve viśvāvaso smṛtāḥ

"Having made wealth that is joined with knowledge, through action in the daily obligatory rite, all the Vedas, O Vishvavasu, are remembered as teaching one single end."

Verse 49 (12.323.49)

जायन्ते च म्रियन्ते च यस्मिन्नेते यतश्च्युताः । वेदार्थं ये न जानीते वेद्यं गन्धर्वसत्तम ॥

jāyante ca mriyante ca yasminnete yataścyutāḥ | vedārthaṃ ye na jānīte vedyaṃ gandharvasattama

"Those who do not know the meaning of the Veda, the thing to be known, that in which these beings are born and die and from which they have fallen, O best of Gandharvas,"

Verse 50 (12.323.50)

साङ्गोपाङ्गानपि यदि पञ्च वेदानधीयते । वेदवेद्यं न जानीते वेदभारवहो हि सः ॥

sāṅgopāṅgānapi yadi pañca vedānadhīyate | vedavedyaṃ na jānīte vedabhāravaho hi saḥ

"even if they study the five Vedas with all their limbs and subsidiary limbs, but do not know what the Veda is to teach, are mere bearers of the Veda's load."

Verse 51 (12.323.51)

यो घृतार्थी खराक्षीरं मथेद्गन्धर्वसत्तम । विष्ठां तत्रानुपश्येत न मण्डं न च वै घृतम् ॥

yo ghṛtārthī kharākṣīraṃ mathedgandharvasattama | viṣṭhāṃ tatrānupaśyeta na maṇḍaṃ na ca vai ghṛtam

"If someone wanting ghee were to churn the milk of a she-ass, O best of Gandharvas, he would find only dung there, no cream and no ghee."

Note on the text: Removed a stray zero-width joiner inside मण्डं.

Verse 52 (12.323.52)

तथा वेद्यमवेद्यं च वेदविद्यो न विन्दति । स केवलं मूढमतिर्वेदभारवहः स्मृतः ॥

tathā vedyamavedyaṃ ca vedavidyo na vindati | sa kevalaṃ mūḍhamatirvedabhāravahaḥ smṛtaḥ

"In the same way one learned in the Veda who does not find the knowable and the unknowable is called a dull-witted man, merely a bearer of the Veda's load."

Verse 53 (12.323.53)

द्रष्टव्यौ नित्यमेवैतौ तत्परेणान्तरात्मना । यथाऽस्य जन्मनिधने न भवेतां पुनः पुनः ॥

draṣṭavyau nityamevaitau tatpareṇāntarātmanā | yathā'sya janmanidhane na bhavetāṃ punaḥ punaḥ

"These two are to be seen constantly, with the inner self intent upon them, so that for him birth and death do not come again and again."

Verse 54 (12.323.54)

अजस्रं जन्मनिधनं चिन्तयित्वा त्रयीमिमाम् । परित्यज्य क्षयमिह अक्षयं धर्ममास्थितः ॥

ajasraṃ janmanidhanaṃ cintayitvā trayīmimām | parityajya kṣayamiha akṣayaṃ dharmamāsthitaḥ

"Reflecting on the unceasing round of birth and death in this triple Veda, and abandoning what perishes here, he has taken his stand on the imperishable dharma."

Verse 55 (12.323.55)

यदाऽनुपश्यतेऽत्यन्तमहन्यहनि काश्यप । तदा स केवलीभूतः षड्विंशमनुपश्यति ॥

yadā'nupaśyate'tyantamahanyahani kāśyapa | tadā sa kevalībhūtaḥ ṣaḍviṃśamanupaśyati

"When, day after day, he perceives it completely, O Kashyapa, then, become solitary, he perceives the twenty-sixth."

Verse 56 (12.323.56)

अन्यश्च शाश्वतो व्यक्तस्तथाऽन्यः पञ्चविंशकः । तत्स्थं समनुपश्यन्ति तमेकमिति साधवः ॥

anyaśca śāśvato vyaktastathā'nyaḥ pañcaviṃśakaḥ | tatsthaṃ samanupaśyanti tamekamiti sādhavaḥ

"There is one who is eternal and manifest, and another, the twenty-fifth. The virtuous, seeing the one that rests in it, regard him as a single being."

Note on the text: Recension variant of CE 12.306.54a and 54c (worded differently); the verse is kept as Wikisource prints it.

Verse 57 (12.323.57)

तेनैतं नाभिनन्दन्ति पञ्चविंशकमच्युतम् । जन्ममृत्युभयाद्योगाः सांख्याश्च परमैषिणः ॥

tenaitaṃ nābhinandanti pañcaviṃśakamacyutam | janmamṛtyubhayādyogāḥ sāṃkhyāśca paramaiṣiṇaḥ

"For this reason the Yogins and Sankhyas, who long for the highest and fear birth and death, are not content with this twenty-fifth, the imperishable."

Verse 58 (12.323.58)

पञ्चविंशं यदेतत्ते प्रोक्तं ब्राह्मणसत्तम । तदहं न तथा वेद्मि तद्भवान्वक्तुमर्हति ॥

pañcaviṃśaṃ yadetatte proktaṃ brāhmaṇasattama | tadahaṃ na tathā vedmi tadbhavānvaktumarhati

This twenty-fifth that you have spoken of, best of brahmins: I do not understand it in that way. You ought to explain it to me.

Verse 59 (12.323.59)

जैगीषव्यस्यासितस्य देवलस्य मया श्रुतम् । पराशरस्य विप्रर्षेर्वार्षगण्यस्य धीमतः ॥

jaigīṣavyasyāsitasya devalasya mayā śrutam | parāśarasya viprarṣervārṣagaṇyasya dhīmataḥ

I have heard of it from Jaigishavya, from Asita, from Devala, from the sage Parashara and from the wise Varshaganya,

Verse 60 (12.323.60)

भिक्षोः पञ्चशिखस्यास्य कपिलस्य शुकस्य च । गौतमस्यार्ष्टिषेणस्य गर्गस्य च महात्मनः ॥

bhikṣoḥ pañcaśikhasyāsya kapilasya śukasya ca | gautamasyārṣṭiṣeṇasya gargasya ca mahātmanaḥ

from the mendicant Panchashikha, from Kapila and Shuka, from Gautama, Arshtishena and the great-souled Garga,

Note on the text: Corrected गौतमस्याष्टिंषेणस्य → गौतमस्यार्ष्टिषेणस्य (misprint in Wikisource; the name is Arshtishena; CE 12.306.58 has ārṣṭiṣeṇasya).

Verse 61 (12.323.61)

नारदस्यासुरेश्चैव पुलस्त्यस्य च धीमतः । सनत्कुमारस्य ततः शुक्रस्य च महात्मनः ॥

nāradasyāsureścaiva pulastyasya ca dhīmataḥ | sanatkumārasya tataḥ śukrasya ca mahātmanaḥ

from Narada, Asuri, the wise Pulastya, then Sanatkumara and the great-souled Shukra,

Verse 62 (12.323.62)

कश्यपस्य पितुश्चैव पूर्वमेव मया श्रुतम् । तदनन्तरं च रुद्रस्य विश्वरूपस्य धीमतः ॥

kaśyapasya pituścaiva pūrvameva mayā śrutam | tadanantaraṃ ca rudrasya viśvarūpasya dhīmataḥ

and from Kashyapa and my father. I heard it from them in earlier times, and afterwards from Rudra and the wise Vishvarupa,

Verse 63 (12.323.63)

दैवतेभ्यः पितृभ्यश्च दैतेयेभ्यस्ततस्ततः । प्राप्तमेतन्मया कृत्स्नं वेद्यं नित्यं वदन्त्युत ॥

daivatebhyaḥ pitṛbhyaśca daiteyebhyastatastataḥ | prāptametanmayā kṛtsnaṃ vedyaṃ nityaṃ vadantyuta

from the gods, the ancestors and the Daityas, here and there. All this I have received; they say it is the eternal thing to be known.

Verse 64 (12.323.64)

तस्मात्तद्वै भवद्बुद्ध्या श्रोतुमिच्छामि ब्राह्मण । भवान्प्रबर्हः शास्त्राणां प्रगल्भश्चातिबुद्धिमान् ॥

tasmāttadvai bhavadbuddhyā śrotumicchāmi brāhmaṇa | bhavānprabarhaḥ śāstrāṇāṃ pragalbhaścātibuddhimān

Therefore, brahmin, I wish to hear that from you, through your understanding. You are the foremost of the masters of the scriptures, bold and exceedingly wise.

Verse 65 (12.323.65)

न तवाविदितं किंचिद्भवाञ्श्रुतिनिधिः स्मृतः । कथ्यसे देवलोके च पितृलोके च ब्राह्मण ॥

na tavāviditaṃ kiṃcidbhavāñśrutinidhiḥ smṛtaḥ | kathyase devaloke ca pitṛloke ca brāhmaṇa

Nothing is unknown to you; you are held to be a treasury of the revealed word. You are spoken of in the world of the gods and the world of the ancestors, brahmin,

Verse 66 (12.323.66)

ब्रह्मलोकगताश्चैव कथयन्ति महर्षयः । पतिश्च तपतां शश्वदादित्यस्तव भाषिता ॥

brahmalokagatāścaiva kathayanti maharṣayaḥ | patiśca tapatāṃ śaśvadādityastava bhāṣitā

and the great sages who have gone to Brahma's world speak of you. Aditya, the lord of those who burn, is always the one who speaks with you.

Verse 67 (12.323.67)

साङ्ख्यज्ञानं त्वया ब्रह्मन्नवाप्तं कृत्स्नमेव च । तथैव योगशास्त्रं च याज्ञवल्क्य विशेषतः ॥

sāṅkhyajñānaṃ tvayā brahmannavāptaṃ kṛtsnameva ca | tathaiva yogaśāstraṃ ca yājñavalkya viśeṣataḥ

You have mastered the whole of Sankhya knowledge, brahmin, and likewise, Yajnavalkya, the science of Yoga above all.

Verse 68 (12.323.68)

निःसंदिग्धं प्रबुद्धस्त्वं बुध्यमानश्चराचरम् । श्रोतुमिच्छामि तज्ज्ञानं घृतं मण्डमयं यथा ॥

niḥsaṃdigdhaṃ prabuddhastvaṃ budhyamānaścarācaram | śrotumicchāmi tajjñānaṃ ghṛtaṃ maṇḍamayaṃ yathā

You are fully awake, free of doubt, and you know all that moves and does not move. I wish to hear that knowledge, as one wishes for the ghee that is the essence of the cream.

Verse 69 (12.323.69)

कृत्स्नधारिणमेव त्वां मन्ये गन्धर्वसत्तम । जिज्ञाससे च मां राजंस्तन्निबोध यथाश्रुतम् ॥

kṛtsnadhāriṇameva tvāṃ manye gandharvasattama | jijñāsase ca māṃ rājaṃstannibodha yathāśrutam

I consider you, best of Gandharvas, to hold the whole of it. And since you ask me, O king, hear it as it was taught.

Note on the text: Corrected जिज्ञासमे → जिज्ञाससे (misprint in Wikisource; not a verb form in context; CE 12.306.67 has jijñāsasi).

Verse 70 (12.323.70)

बुध्यमानो हि प्रकृतिं बुध्यते पञ्चविंशकः । न तु बुध्यति गन्धर्वप्रकृतिः पञ्चविंशकम् ॥

budhyamāno hi prakṛtiṃ budhyate pañcaviṃśakaḥ | na tu budhyati gandharvaprakṛtiḥ pañcaviṃśakam

The twenty-fifth, being awake, knows Prakriti; but Prakriti, O Gandharva, does not know the twenty-fifth.

Verse 71 (12.323.71)

अनेन प्रतिबोधेन प्रधानं प्रवदन्ति तत् । साङ्ख्ययोगार्थतत्त्वज्ञा यथाश्रुतिनिदर्शनात् ॥

anena pratibodhena pradhānaṃ pravadanti tat | sāṅkhyayogārthatattvajñā yathāśrutinidarśanāt

Because of this awakening, those who know the truth of Sankhya and Yoga call it the Primary (Pradhana), in keeping with what the scripture shows.

Note on the text: Corrected यथ्नाश्रुति → यथाश्रुति (misprint in Wikisource; a stray ्न; CE 12.306.69 has yathāśruti).

Verse 72 (12.323.72)

पश्यंस्तथैव चापश्यन्पश्यत्यन्यः सदाऽनघ । षड्विंशं पञ्चविंशं च चतुर्विंशं च पश्यति ॥

paśyaṃstathaiva cāpaśyanpaśyatyanyaḥ sadā'nagha | ṣaḍviṃśaṃ pañcaviṃśaṃ ca caturviṃśaṃ ca paśyati

One who sees, and yet does not see; another sees always, O sinless one. The twenty-sixth sees the twenty-fifth and the twenty-fourth.

Note on the text: Corrected चतुर्विशं → चतुर्विंशं (misprint in Wikisource; the anusvara of चतुर्विंश is dropped). Corresponds to CE 12.306.70a and 70c (worded differently).

Verse 73 (12.323.73)

न तु पश्यति पश्यंस्तु यश्चैनमनुपश्यति । पञ्चविंशोऽभिमन्येत नान्योऽस्ति परतो मम ॥

na tu paśyati paśyaṃstu yaścainamanupaśyati | pañcaviṃśo'bhimanyeta nānyo'sti parato mama

Yet the one who looks does not see the one who looks upon him; the twenty-fifth supposes, "There is no other beyond me."

Note on the text: Line 1 is CE 12.306.70e; line 2 corresponds to CE 12.306.71a (nānyo 'sti parato mama for paramo mama).

Verse 74 (12.323.74)

न चतुर्विंशको ग्राह्यो मनुजैर्ज्ञानदर्शिभिः । मत्स्यो वोदकमन्वेति प्रवर्तेत प्रवर्तनात् ॥

na caturviṃśako grāhyo manujairjñānadarśibhiḥ | matsyo vodakamanveti pravarteta pravartanāt

Men who see by knowledge should not take the twenty-fourth to be the Self. As a fish follows the water, he moves on because of the impulse to move.

Note on the text: Corrected चतुर्विशको → चतुर्विंशको (misprint in Wikisource; the anusvara of चतुर्विंश is dropped). Line 1 corresponds to CE 12.306.71c; line 2 corresponds to CE 12.306.72a (worded differently).

Verse 75 (12.323.75)

यथैव बुध्यते मत्स्यस्तथैषोऽप्यनुबुध्यते । स स्नेहात्सहवासाच्च साभिमानाच्च नित्यशः ॥

yathaiva budhyate matsyastathaiṣo'pyanubudhyate | sa snehātsahavāsācca sābhimānācca nityaśaḥ

As the fish becomes aware of the water, so he too becomes aware, through affection, long association and ego, constantly.

Note on the text: Corresponds to CE 12.306.72c and 72e (worded differently).

Verse 76 (12.323.76)

स निमज्जति कालस्य यदैकत्वं न बुध्यते । उन्मज्जति हि कालस्य ममत्वेनाभिसंवृतः ॥

sa nimajjati kālasya yadaikatvaṃ na budhyate | unmajjati hi kālasya mamatvenābhisaṃvṛtaḥ

He sinks in Time as long as he does not realise oneness. He rises again in Time, wrapped in the sense of "mine".

Note on the text: Corrected समत्वेन → ममत्वेन (misprint in Wikisource; the sense requires "the sense of mine" that wraps the self; CE 12.306.73 has mamatvena).

Verse 77 (12.323.77)

यदा तु मन्यतेऽन्योऽहमन्य एष इति द्विजः । तदा स केवलीभूतः षड्विंशमनुपश्यति ॥

yadā tu manyate'nyo'hamanya eṣa iti dvijaḥ | tadā sa kevalībhūtaḥ ṣaḍviṃśamanupaśyati

But when the twice-born thinks, "I am one, and this other is another," then, become solitary, he perceives the twenty-sixth.

Note on the text: Corrected द्वजिः → द्विजः (misprint in Wikisource; letters transposed; CE 12.306.74 has dvijaḥ).

Verse 78 (12.323.78)

अन्यश्च राजन्परमस्तथाऽन्यः पञ्चविंशकः । तत्स्थत्वादनुपश्यन्ति एक एवेति साधवः ॥

anyaśca rājanparamastathā'nyaḥ pañcaviṃśakaḥ | tatsthatvādanupaśyanti eka eveti sādhavaḥ

One is the supreme, O king, and another is the twenty-fifth. The virtuous see them as one, because the latter abides in the former.

Verse 79 (12.323.79)

तेनैतन्नाभिनन्दन्ति पञ्चविंशकमच्युतम् । जन्ममृत्युभयाद्भीता योगाः साङ्ख्याश्च काश्यप । षड्विंशमनुपश्यन्तः शुचयस्तत्परायणाः ॥

tenaitannābhinandanti pañcaviṃśakamacyutam | janmamṛtyubhayādbhītā yogāḥ sāṅkhyāśca kāśyapa | ṣaḍviṃśamanupaśyantaḥ śucayastatparāyaṇāḥ

For this reason the Yogins and Sankhyas, afraid of birth and death, O Kashyapa, do not welcome this imperishable twenty-fifth. They see the twenty-sixth, pure and intent on him.

Verse 80 (12.323.80)

यदा स केवलीभूतः षड्विंशमनुपश्यति । तदा स सर्वविद्विद्वान्न पुनर्जन्म विन्दति ॥

yadā sa kevalībhūtaḥ ṣaḍviṃśamanupaśyati | tadā sa sarvavidvidvānna punarjanma vindati

When he, become solitary, perceives the twenty-sixth, then he is all-knowing and wise, and he finds no further birth.

Verse 81 (12.323.81)

एवमप्रतिबुद्धश्च बुध्यमानश्च तेऽनघ । बुद्धिश्चोक्ता यथातत्त्वं मया श्रुतिनिदर्शनात् ॥

evamapratibuddhaśca budhyamānaśca te'nagha | buddhiścoktā yathātattvaṃ mayā śrutinidarśanāt

In this way, sinless one, I have told you of the unawakened and the awakening, and of the intellect, as it truly is, according to what the scripture shows.

Verse 82 (12.323.82)

पश्यापश्यं यो न पश्येत्क्षेम्यं तत्वं च काश्यप । केवलाकेवलं चान्यत्पञ्चविंशं परं च यत् ॥

paśyāpaśyaṃ yo na paśyetkṣemyaṃ tatvaṃ ca kāśyapa | kevalākevalaṃ cānyatpañcaviṃśaṃ paraṃ ca yat

One who would not see seeing and not-seeing, the secure state and the truth, O Kashyapa, the solitary and the not-solitary, and that other thing which lies beyond the twenty-fifth,

Verse 83 (12.323.83)

तथ्यं शुभं चैतदुक्तं त्वया विभो । सम्यक्क्षेम्यं दैवताद्यं यथावत् । स्वस्त्यक्षयं भवतश्चास्तु नित्यं । बुद्ध्या सदा बुद्धियुक्तं नमस्ये ॥

tathyaṃ śubhaṃ caitaduktaṃ tvayā vibho | samyakkṣemyaṃ daivatādyaṃ yathāvat | svastyakṣayaṃ bhavataścāstu nityaṃ | buddhyā sadā buddhiyuktaṃ namasye

"What you have said, Lord, is true and auspicious, rightly secure and divine in its origin, just as it is. May there always be imperishable blessing for you. With my understanding I bow to you, who are ever endowed with understanding."

Verse 84 (12.323.84)

एवमुक्त्वा संप्रयातो दिवं स । विभ्राजन्वै श्रीमता दर्शनेन । दृष्टश्च तुष्ट्या परयाऽभिनन्द्य । प्रदक्षिणं मम कृत्वा महात्मा ॥

evamuktvā saṃprayāto divaṃ sa | vibhrājanvai śrīmatā darśanena | dṛṣṭaśca tuṣṭyā parayā'bhinandya | pradakṣiṇaṃ mama kṛtvā mahātmā

Having spoken thus, the great-souled one welcomed me with the highest joy and made a respectful circuit around me; then he went up to the sky, shining with his splendid form.

Verse 85 (12.323.85)

ब्रह्मादीनां खेचराणां क्षितौ च । ये चाधस्तात्संवसन्ते नरेन्द्र । तत्रैव तद्दर्शनं दर्शयन्वै । सम्यक्क्षेम्यं ये पथं संश्रिता वै ॥

brahmādīnāṃ khecarāṇāṃ kṣitau ca | ye cādhastātsaṃvasante narendra | tatraiva taddarśanaṃ darśayanvai | samyakkṣemyaṃ ye pathaṃ saṃśritā vai

Among Brahma and the others who move in the sky, on the earth, and those who dwell below, O lord of men, this vision is shown in that very place to those who have rightly taken the path of safety.

Verse 86 (12.323.86)

साङ्ख्याः सर्वे साङ्ख्यधर्मे रताश्च । तद्वद्योगा योगधर्मे रताश्च । ये चाप्यन्ये मोक्षकामा मनुष्या । स्तेषामेतद्दर्शनं ज्ञानदृष्टम् ॥

sāṅkhyāḥ sarve sāṅkhyadharme ratāśca | tadvadyogā yogadharme ratāśca | ye cāpyanye mokṣakāmā manuṣyā | steṣāmetaddarśanaṃ jñānadṛṣṭam

The Sankhyas, all devoted to the Sankhya dharma, and likewise the Yogins, devoted to the dharma of Yoga, and any other men who desire liberation: for them this vision is seen by knowledge.

Verse 87 (12.323.87)

ज्ञानान्मोक्षो जायते राजसिंह । नास्त्यज्ञानादेवमाहुर्नरेन्द्र । तस्माज्ज्ञानं तत्त्वतोऽन्वेषितव्यं । येनात्मानं मोक्षयेज्जन्ममृत्योः ॥

jñānānmokṣo jāyate rājasiṃha | nāstyajñānādevamāhurnarendra | tasmājjñānaṃ tattvato'nveṣitavyaṃ | yenātmānaṃ mokṣayejjanmamṛtyoḥ

Liberation is born of knowledge, O lion among kings; without knowledge there is none, so they say, O lord of men. Therefore knowledge must be sought in truth, by which one may free oneself from birth and death.

Note on the text: Corrected तत्त्वतोऽन्तेषितव्यं → तत्त्वतोऽन्वेषितव्यं (misprint in Wikisource; not a word; CE 12.306.84 has anveṣitavyaṃ).

Verse 88 (12.323.88)

प्राप्य ज्ञानं ब्राह्मणात्क्षत्रियाद्वा । वैश्याच्छूद्रादपि नीचादभीक्ष्णम् । श्रद्धातव्यं श्रद्दधानेन नित्यं । न श्रद्धिनं जन्ममृत्यू विशेताम् ॥

prāpya jñānaṃ brāhmaṇātkṣatriyādvā | vaiśyācchūdrādapi nīcādabhīkṣṇam | śraddhātavyaṃ śraddadhānena nityaṃ | na śraddhinaṃ janmamṛtyū viśetām

Having obtained knowledge from a brahmin or a kshatriya, from a vaishya, a shudra, or even a low-born person, again and again, one with faith should keep faith always. Birth and death do not enter the man of faith.

Note on the text: Corrected वैश्याच्छ्रद्रादपि → वैश्याच्छूद्रादपि (misprint in Wikisource; शूद्र misspelt; CE 12.306.85 has śūdrād).

Verse 89 (12.323.89)

सर्वे वर्णा ब्राह्मणा ब्रह्मजाश्च । सर्वे नित्यं व्याहरन्ते च ब्रह्म । तत्त्वं शास्त्रं ब्रह्मबुद्ध्या ब्रवीमि । सर्वं विश्वं ब्रह्म चैतत्समस्तम् ॥

sarve varṇā brāhmaṇā brahmajāśca | sarve nityaṃ vyāharante ca brahma | tattvaṃ śāstraṃ brahmabuddhyā bravīmi | sarvaṃ viśvaṃ brahma caitatsamastam

All the classes are brahmins and are born of Brahman; all of them constantly utter Brahman. The truth and the teaching I declare with the understanding of Brahman: all this universe is Brahman, the whole of it.

Note on the text: Restored from the critical edition (12.306.86): Wikisource prints only the last line of the verse (labelled 12-323-89f, सर्वं विश्वं ब्रह्म चैतत्समस्तम्). Lines 1–3 are restored from CE 12.306.86a and 86c — sarve varṇā brāhmaṇā brahmajāś ca / sarve nityaṃ vyāharante ca brahma / tattvaṃ śāstraṃ brahmabuddhyā bravīmi — with the critical edition's words exactly, and line 4 is kept as printed.

Verse 90 (12.323.90)

ब्रह्मास्यतो ब्राह्मणाः संप्रसूता । बाहुभ्यां वै क्षत्रियाः संप्रसूताः । नाभ्यां वैश्याः पादतश्चापि शूद्राः । सर्वे वर्णा नान्यथा वेदितव्याः ॥

brahmāsyato brāhmaṇāḥ saṃprasūtā | bāhubhyāṃ vai kṣatriyāḥ saṃprasūtāḥ | nābhyāṃ vaiśyāḥ pādataścāpi śūdrāḥ | sarve varṇā nānyathā veditavyāḥ

The brahmins were born from the mouth of Brahma, the kshatriyas from his arms, the vaishyas from his navel, and the shudras from his feet. All the classes are to be understood in no other way.

Verse 91 (12.323.91)

अज्ञानतः कर्मयोनिं भजन्ते । तांतां राजंस्ते यथा यान्त्यभावम् । तथा वर्णा ज्ञानहीनाः पतन्ते । घोरादज्ञानात्प्राकृतं योनिजालम् ॥

ajñānataḥ karmayoniṃ bhajante | tāṃtāṃ rājaṃste yathā yāntyabhāvam | tathā varṇā jñānahīnāḥ patante | ghorādajñānātprākṛtaṃ yonijālam

Through ignorance they take birth after birth, shaped by their deeds; each of them, O king, goes as it goes to non-being. So the classes, bereft of knowledge, fall from dreadful ignorance into the net of natural wombs.

Verse 92 (12.323.92)

तस्माज्ज्ञानं सर्वतो मार्गितव्यं । सर्वत्रस्थं चैतदुक्तं मया ते । तत्स्थो ब्रह्मा तस्थिवांश्चापरो य । स्तस्मै नित्यं मोक्षमाहुर्नरेन्द्र ॥

tasmājjñānaṃ sarvato mārgitavyaṃ | sarvatrasthaṃ caitaduktaṃ mayā te | tatstho brahmā tasthivāṃścāparo ya | stasmai nityaṃ mokṣamāhurnarendra

Therefore knowledge must be sought from every side; what I have told you rests everywhere. For the one who abides in it, whether Brahma or any other who stands there, they declare liberation always, O king.

Verse 93 (12.323.93)

यत्ते पृष्टं तन्मया चोपदिष्टं । याथातथ्यं तद्विशोको भजस्व । राजन्गच्छस्वैतदर्थस्य पारं । सम्यक्प्रोक्तं स्वस्ति ते त्वस्तु नित्यम् ॥

yatte pṛṣṭaṃ tanmayā copadiṣṭaṃ | yāthātathyaṃ tadviśoko bhajasva | rājangacchasvaitadarthasya pāraṃ | samyakproktaṃ svasti te tvastu nityam

What you asked has been taught to you by me, exactly as it is; be free of sorrow and hold to it. Go, O king, to the farther shore of this matter. It has been rightly said; may blessing be yours always.

Verse 94 (12.323.94)

स एवमनुशिष्टस्तु याज्ञवल्क्येन धीमता । प्रीतिमानभवद्राजा मिथिलाधिपतिस्तदा ॥

sa evamanuśiṣṭastu yājñavalkyena dhīmatā | prītimānabhavadrājā mithilādhipatistadā

Thus instructed by the wise Yajnavalkya, the king, lord of Mithila, became glad.

Verse 95 (12.323.95)

गते मुनिवरे तस्मिन्कृते चापि प्रदक्षिणम् । दैवरातिर्नरपतिरासीनस्तत्र मोक्षवित् ॥

gate munivare tasminkṛte cāpi pradakṣiṇam | daivarātirnarapatirāsīnastatra mokṣavit

When the best of sages had gone and the circumambulation had been made, King Daivarati, knower of liberation, remained seated there.

Verse 96 (12.323.96)

गोकोटिं स्पर्शयामास हिरण्यस्य तथैव च । रत्नाञ्जलिमथैकैकं ब्राह्मणेभ्यो ददौ तदा ॥

gokoṭiṃ sparśayāmāsa hiraṇyasya tathaiva ca | ratnāñjalimathaikaikaṃ brāhmaṇebhyo dadau tadā

He had a crore of cows and likewise gold brought to the brahmins' touch, and then he gave each brahmin a handful of jewels.

Verse 97 (12.323.97)

विदेहराज्यं च तदा प्रतिष्ठाप्य सुतस्य वै । यतिधर्ममुपास्यंश्चाप्यवसन्मिथिलाधिपः ॥

videharājyaṃ ca tadā pratiṣṭhāpya sutasya vai | yatidharmamupāsyaṃścāpyavasanmithilādhipaḥ

Having established his son in the kingdom of the Videhas, the lord of Mithila lived in the way of the ascetic,

Note on the text: Corrected वेदहराज्यं → विदेहराज्यं (misprint in Wikisource; the kingdom of the Videhas; CE 12.306.94 has videharājyaṃ).

Verse 98 (12.323.98)

साङ्ख्यज्ञानमधीयानो योगशास्त्रं च कृत्स्नशः । धर्माधर्मं च राजेन्द्र प्राकृतं परिगर्हयन् ॥

sāṅkhyajñānamadhīyāno yogaśāstraṃ ca kṛtsnaśaḥ | dharmādharmaṃ ca rājendra prākṛtaṃ parigarhayan

studying the knowledge of Sankhya and the whole science of Yoga, and, O king of kings, condemning right and wrong as belonging to Nature.

Verse 99 (12.323.99)

अनन्त इति कृत्वा स नित्यं केवलमेव च । धर्माधर्मौ पुण्यपापे सत्यासत्ये तथैव च ॥

ananta iti kṛtvā sa nityaṃ kevalameva ca | dharmādharmau puṇyapāpe satyāsatye tathaiva ca

Having concluded that it is endless, eternal and one alone, he saw right and wrong, merit and sin, truth and falsehood,

Verse 100 (12.323.100)

जन्ममृत्यू च राजेन्द्र प्राकृतं तदचिन्तयत् । ब्रह्माव्यक्तस्य कर्मेदमिति नित्यं नराधिप ॥

janmamṛtyū ca rājendra prākṛtaṃ tadacintayat | brahmāvyaktasya karmedamiti nityaṃ narādhipa

and birth and death, O king of kings, as belonging to Nature. He always thought, "This is the work of the Unmanifest Brahma," O lord of men.

Verse 101 (12.323.101)

पश्यन्ति योगाः साङ्ख्याश्च स्वशास्त्रकृतलक्षणाः । इष्टानिष्टविमुक्तं हि तस्थौ ब्रह्म परात्परम् ॥

paśyanti yogāḥ sāṅkhyāśca svaśāstrakṛtalakṣaṇāḥ | iṣṭāniṣṭavimuktaṃ hi tasthau brahma parātparam

The Yogins and Sankhyas, each marked by the teaching of their own scripture, see that Brahman stands free of the desired and the undesired, higher than the highest.

Note on the text: Corresponds to CE 12.306.98a and 98c (worded slightly differently).

Verse 102 (12.323.102)

नित्यं तदाहुर्विद्वांसः शुचि तस्माच्छुचिर्भव । दीयते यच्च लभते दत्तं यच्चानुमन्यते ॥

nityaṃ tadāhurvidvāṃsaḥ śuci tasmācchucirbhava | dīyate yacca labhate dattaṃ yaccānumanyate

The learned call it eternal and pure; therefore become pure. Whatever is given, whatever is received, whatever has been given and whatever is approved,

Note on the text: Line 1 is CE 12.306.98e; line 2 is CE 12.306.99a.

Verse 103 (12.323.103)

अव्यक्तेनेति तच्चिन्त्यमन्यथा मा विचिन्तय । ददाति च नरश्रेष्ठ प्रतिगृह्णाति यच्च ह । ददात्यव्यक्त इत्येतत्प्रतिगृह्णाति यच्च वै ॥

avyakteneti taccintyamanyathā mā vicintaya | dadāti ca naraśreṣṭha pratigṛhṇāti yacca ha | dadātyavyakta ityetatpratigṛhṇāti yacca vai

"It is done by the Unmanifest": so this should be thought; do not think otherwise. Both the one who gives, O best of men, and the one who takes: think that the Unmanifest gives, and that the Unmanifest receives as well.

Note on the text: Removed the backtick and the closing quote mark and double daṇḍa Wikisource prints around line 1. Corrected विचन्तय → विचिन्तय (misprint in Wikisource; not a word; CE 12.306.99b*0781_01 and 100c have vicintaya). Line 1 is the CE star line 12.306.099b*0781_01 (avyakteneti tac cintyam anyathā mā vicintaya), not in the CE's constituted text (found in the vulgate recension); lines 2–3 are CE 12.306.99c and 99e (worded slightly differently).

Verse 104 (12.323.104)

आत्मा ह्येवात्मनो ह्येकः कोऽन्यस्तस्मात्परो भवेत् । एवं मन्यस्व सततमन्यथा मा विचिन्तय ॥

ātmā hyevātmano hyekaḥ ko'nyastasmātparo bhavet | evaṃ manyasva satatamanyathā mā vicintaya

The Self alone is the one Self of the self; who else could be higher than that? Hold this always, and think nothing otherwise.

Verse 105 (12.323.105)

यस्याव्यक्तं न विदितं सगुणं निर्गुणं पुनः । तेन तीर्थानि यज्ञाश्च सेवितव्या विपश्चिता ॥

yasyāvyaktaṃ na viditaṃ saguṇaṃ nirguṇaṃ punaḥ | tena tīrthāni yajñāśca sevitavyā vipaścitā

For the wise person who has not known the Unmanifest, whether with qualities or again without them, holy places and sacrifices are to be resorted to.

Verse 106 (12.323.106)

न स्वाध्यायैस्तपोभिर्वा यज्ञैर्वा कुरुनन्दन । लभतेऽव्यक्तिकं स्थानं ज्ञात्वाऽव्यक्तं महीयते ॥

na svādhyāyaistapobhirvā yajñairvā kurunandana | labhate'vyaktikaṃ sthānaṃ jñātvā'vyaktaṃ mahīyate

Not by study, nor by austerities, nor by sacrifices, O delight of the Kurus, does one reach the station of the Unmanifest; one who knows the Unmanifest is exalted.

Verse 107 (12.323.107)

तथैव महतः स्थानमाहंकारिकमेव च । अहंकारात्परं चापि स्थानानि समवाप्नुयात् ॥

tathaiva mahataḥ sthānamāhaṃkārikameva ca | ahaṃkārātparaṃ cāpi sthānāni samavāpnuyāt

In the same way he may reach the station of the Great Principle, that of the I-principle, and the stations beyond the I-principle.

Verse 108 (12.323.108)

ये त्वव्यक्तात्परं नित्यं जानते शास्त्रतत्पराः । जन्ममृत्युविमुक्तं च विमुक्तं सदसच्च यत् ॥

ye tvavyaktātparaṃ nityaṃ jānate śāstratatparāḥ | janmamṛtyuvimuktaṃ ca vimuktaṃ sadasacca yat

Those who are intent on the scriptures and know what lies beyond the Unmanifest, eternal, free from birth and death and free from being and non-being,

Verse 109 (12.323.109)

एतन्मयाऽऽप्तं जनकात्पुरस्ता । त्तेनापि चाप्तं नृप याज्ञवल्क्यात् । ज्ञातं विशिष्टं न तथा हि यज्ञा । ज्ञानेन दुर्गं तरते न यज्ञैः ॥

etanmayā''ptaṃ janakātpurastā | ttenāpi cāptaṃ nṛpa yājñavalkyāt | jñātaṃ viśiṣṭaṃ na tathā hi yajñā | jñānena durgaṃ tarate na yajñaiḥ

I received this long ago from Janaka, and he too received it, O king, from Yajnavalkya. What is known is pre-eminent; sacrifices are not so. By knowledge one crosses the hard passage, not by sacrifices.

Verse 110 (12.323.110)

दुर्गं जन्म निधनं चापि राज । न्न भौतिकं ज्ञानविदो वदन्ति । यज्ञैस्तपोभिर्नियमैर्व्रतैश्च । दिवं समासाद्य पतन्ति भूमौ ॥

durgaṃ janma nidhanaṃ cāpi rāja | nna bhautikaṃ jñānavido vadanti | yajñaistapobhirniyamairvrataiśca | divaṃ samāsādya patanti bhūmau

Birth and death are the hard passage, O king; the knowers of knowledge say it is not a matter of the elements. Through sacrifices, austerities, restraints and vows they reach heaven and fall back to earth.

Verse 111 (12.323.111)

तस्मादुपासस्व परं महच्छुचि । शिवं विमोक्षं विमलं पवित्रम् । क्षेत्रं ज्ञात्वा पार्थिव ज्ञानयज्ञ । मुपास्य वै तत्त्वमृषिर्भविष्यसि ॥

tasmādupāsasva paraṃ mahacchuci | śivaṃ vimokṣaṃ vimalaṃ pavitram | kṣetraṃ jñātvā pārthiva jñānayajña | mupāsya vai tattvamṛṣirbhaviṣyasi

Therefore worship the supreme, the great, the pure, the auspicious, liberation, the stainless and the purifying. Having known the Field, O king, and practised the sacrifice of knowledge, you will become a seer of the truth.

Verse 112 (12.323.112)

यदुपनिषदमुपाकरोत्तथाऽसौ । जनकनृपस्य पुरा हि याज्ञवल्क्यः । यदुपगणितशाश्वताव्ययं त । च्छुभममृतत्वमशोकमृच्छति ॥

yadupaniṣadamupākarottathā'sau | janakanṛpasya purā hi yājñavalkyaḥ | yadupagaṇitaśāśvatāvyayaṃ ta | cchubhamamṛtatvamaśokamṛcchati

The Upanishad that Yajnavalkya taught long ago to King Janaka, which is reckoned eternal and unchanging, leads to that auspicious state of immortality, free from grief.

Note on the text: Corrected युदुपनिषदम् → यदुपनिषदम् (misprint in Wikisource; a stray ु; CE 12.306.108a has upaniṣadam). Corrected अर्च्छति → ऋच्छति (misprint in Wikisource; अर्च्छति is not a word, the verb is ऋच्छति, as in CE 12.306.108c ṛcchatīti).