Sulabha Tests King Janaka

Verse 1 (12.325.1)

अपरित्यज्य गार्हस्थ्यं कुरुराजर्षिसत्तम । कः प्राप्तो भूपतिः सिद्धिं मोक्षतत्त्वं वदस्व मे ॥

aparityajya gārhasthyaṃ kururājarṣisattama | kaḥ prāpto bhūpatiḥ siddhiṃ mokṣatattvaṃ vadasva me

Without giving up the householder's life, O best of the royal sages of the Kuru line, which king has ever reached perfection? Tell me the truth of liberation.

Note on the text: Recension variant, kept: second line reads भूपतिः सिद्धिं (CE 12.308.1c: vinayaṃ buddhyā).

Verse 2 (12.325.2)

संन्यस्यते यथाऽत्माऽयं व्यक्तस्यात्मा यथा च यत् । परं मोक्षस्य यच्चापि तन्मे ब्रूहि पितामह ॥

saṃnyasyate yathā'tmā'yaṃ vyaktasyātmā yathā ca yat | paraṃ mokṣasya yaccāpi tanme brūhi pitāmaha

Tell me, grandfather, how this self is renounced, how the self of the manifest being stands, and what the highest state of liberation is.

Verse 3 (12.325.3)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । जनकस्य च संवादं सुलभायाश्च भारत ॥

atrāpyudāharantīmamitihāsaṃ purātanam | janakasya ca saṃvādaṃ sulabhāyāśca bhārata

On this subject they recount an ancient tale: the conversation between Janaka and Sulabha, O Bharata.

Verse 4 (12.325.4)

संन्यासफलिकः कश्चिद्बभूव नृपतिः पुरा । मैथिलो जनको नाम धर्मध्वज इति श्रुतः ॥

saṃnyāsaphalikaḥ kaścidbabhūva nṛpatiḥ purā | maithilo janako nāma dharmadhvaja iti śrutaḥ

In former times there was a king, a Maithila named Janaka, known as Dharmadhvaja, who had gained the fruit of renunciation.

Verse 5 (12.325.5)

स वेदे मोक्षशास्त्रे च स्वे च शास्त्रे कृतश्रमः । इन्द्रियाणि समाधाय शशास वसुधामिमाम् ॥

sa vede mokṣaśāstre ca sve ca śāstre kṛtaśramaḥ | indriyāṇi samādhāya śaśāsa vasudhāmimām

He had laboured hard at the Veda, at the science of liberation, and at the science of his own office as king; and with his senses held in concentration he ruled this earth.

Verse 6 (12.325.6)

तस्य वेदविदः प्राज्ञाः श्रुत्वा तां साधुवृत्तताम् । लोकेषु स्पृहयन्त्यन्ये पुरुषाः पुरुषेश्वरम् ॥

tasya vedavidaḥ prājñāḥ śrutvā tāṃ sādhuvṛttatām | lokeṣu spṛhayantyanye puruṣāḥ puruṣeśvaram

Wise men learned in the Veda, hearing of his upright conduct, admired him, and other men in the world too came to long for that lord of men.

Verse 7 (12.325.7)

अथ धर्मयुगे तस्मिन्योगधर्ममनुष्ठिता । महीमनुचचारैका सुलभा नाम भिक्षुकी ॥

atha dharmayuge tasminyogadharmamanuṣṭhitā | mahīmanucacāraikā sulabhā nāma bhikṣukī

Then, in that age of righteousness, a woman mendicant named Sulabha, devoted to the discipline of yoga, wandered the earth alone.

Verse 8 (12.325.8)

तया जगदिदं कृत्स्नमटन्त्या मिथिलेश्वरः । तत्रतत्र श्रुतो मोक्षे कथ्यमानस्त्रिदण्डिभिः ॥

tayā jagadidaṃ kṛtsnamaṭantyā mithileśvaraḥ | tatratatra śruto mokṣe kathyamānastridaṇḍibhiḥ

As she travelled over this whole world, she heard here and there of the lord of Mithila, spoken of in matters of liberation by the triple-staff ascetics.

Verse 9 (12.325.9)

साऽतिसूक्ष्मां कथां श्रुत्वा तथ्यं नेति ससंशया । दर्शने जातसंकल्पा जनकस्य बभूव ह ॥

sā'tisūkṣmāṃ kathāṃ śrutvā tathyaṃ neti sasaṃśayā | darśane jātasaṃkalpā janakasya babhūva ha

Hearing that very subtle account and doubting whether it was true, she resolved to see Janaka.

Verse 10 (12.325.10)

तत्र सा विप्रहायाऽथ पूर्वरूपं हि योगतः । अबिभ्रदनवद्याङ्गी रूपमन्यदनुत्तमम् ॥

tatra sā viprahāyā'tha pūrvarūpaṃ hi yogataḥ | abibhradanavadyāṅgī rūpamanyadanuttamam

There, by the power of yoga, she cast off her former form, and the flawless-limbed woman took on another, supremely beautiful form.

Verse 11 (12.325.11)

चक्षुर्निमेषमात्रेण लध्वस्त्रगतिगामिनी । विदेहानां पुरीं सुभ्रूर्जगाम कमलेक्षणा ॥

cakṣurnimeṣamātreṇa ladhvastragatigāminī | videhānāṃ purīṃ subhrūrjagāma kamalekṣaṇā

In the blink of an eye, moving as swiftly as a hurled missile, the fair-browed, lotus-eyed woman reached the city of the Videhas.

Note on the text: Corrected चक्षुनिंमेषमात्रेण → चक्षुर्निमेषमात्रेण (misprint in Wikisource; stray anusvara and missing रेफ, the evident word is cakṣur nimeṣamātreṇa as in CE 12.308.11).

Verse 12 (12.325.12)

सा प्राप्य मिथिलां रम्यां समृद्धजनसंकुलाम् । भैक्ष्यचर्यापदेशेन ददर्श मिथिलेश्वरम् ॥

sā prāpya mithilāṃ ramyāṃ samṛddhajanasaṃkulām | bhaikṣyacaryāpadeśena dadarśa mithileśvaram

Reaching lovely Mithila, crowded with prosperous people, she saw the lord of Mithila under the pretext of going about for alms.

Verse 13 (12.325.13)

राजा तस्याः परं दृष्ट्वा सौकुमार्यं पुनस्तदा । केयं कस्य कुतो वेति बभूवागतविस्मयः ॥

rājā tasyāḥ paraṃ dṛṣṭvā saukumāryaṃ punastadā | keyaṃ kasya kuto veti babhūvāgatavismayaḥ

Seeing her surpassing delicacy once more, the king was filled with wonder: "Who is she, whose, and from where?"

Verse 14 (12.325.14)

ततोस्याः स्वागतं कृत्वा व्यादिश्य च वरासनम् । पूजितां पादशौचेन वरान्नेनाप्यतर्पयत् ॥

tatosyāḥ svāgataṃ kṛtvā vyādiśya ca varāsanam | pūjitāṃ pādaśaucena varānnenāpyatarpayat

Then he welcomed her, pointed her to a fine seat, honoured her with water for her feet, and satisfied her with choice food.

Verse 15 (12.325.15)

अथ भुक्तवतीं प्रीतां राजा तां मन्त्रिभिर्वृतः । सर्वभाष्यविदां मध्ये चोदयामास भिक्षुकीम् ॥

atha bhuktavatīṃ prītāṃ rājā tāṃ mantribhirvṛtaḥ | sarvabhāṣyavidāṃ madhye codayāmāsa bhikṣukīm

When the mendicant had eaten and was pleased, the king, surrounded by his ministers, in the midst of men skilled in all the commentaries, began to question her.

Verse 16 (12.325.16)

सुलभा त्वस्य धर्मेषु मुक्तो नेति ससंशया । सत्वं सत्वेन योगज्ञा प्रविष्टाऽभून्महीपते ॥

sulabhā tvasya dharmeṣu mukto neti sasaṃśayā | satvaṃ satvena yogajñā praviṣṭā'bhūnmahīpate

But Sulabha, doubting whether he was truly liberated in his ways, O lord of the earth, skilled in yoga as she was, entered him with her own mind.

Note on the text: Recension variant, kept: प्रविष्टाऽभून्महीपते (CE 12.308.16c: praviveśa mahīpate).

Verse 17 (12.325.17)

नेत्राभ्यां नेत्रयोरस्य रश्मीन्संयोज्य रश्मिभिः । सा स्म तं चोदयिष्यन्ती योगबन्धैर्बबन्ध ह ॥

netrābhyāṃ netrayorasya raśmīnsaṃyojya raśmibhiḥ | sā sma taṃ codayiṣyantī yogabandhairbabandha ha

Joining the rays of her eyes to the rays of his eyes, she bound him with the bonds of yoga, meaning to challenge him.

Verse 18 (12.325.18)

जनकोप्युत्स्मयन्राजा भावमस्या विशेषयन् । प्रतिजग्राह भावेन भावमस्या नृपोत्तम ॥

janakopyutsmayanrājā bhāvamasyā viśeṣayan | pratijagrāha bhāvena bhāvamasyā nṛpottama

Janaka too, smiling, sought to overcome her purpose, and met her inner state with his own, O best of kings.

Verse 19 (12.325.19)

तदेकस्मिन्नधिष्ठाने संवादः श्रूयतामयम् । छत्रादिषु विमुक्तस्य मुक्तायाश्च त्रिदण्डकैः ॥

tadekasminnadhiṣṭhāne saṃvādaḥ śrūyatāmayam | chatrādiṣu vimuktasya muktāyāśca tridaṇḍakaiḥ

Now hear the conversation that took place in that one place between the man who was free amid parasols and the other royal emblems and the woman who was free with her triple staffs.

Note on the text: Corrected श्रूतयामयम् → श्रूयतामयम् (misprint in Wikisource; श्रूतयाम is not a word, CE 12.308.19 reads śrūyatām ayam).

Verse 20 (12.325.20)

भगवत्याः क्व चर्येयं कृता क्व च गमिष्यसि । कस्य च त्वं कुतो वेति पप्रच्छैनां महीपतिः ॥

bhagavatyāḥ kva caryeyaṃ kṛtā kva ca gamiṣyasi | kasya ca tvaṃ kuto veti papracchaināṃ mahīpatiḥ

Janaka said: "Venerable lady, where did you take up this way of life, and where will you go? Whose are you, and from where?" So the lord of the earth asked her.

Note on the text: Corrected महिपतिः → महीपतिः (misprint in Wikisource; short इ for long ई, CE 12.308.20 reads mahīpatiḥ).

Verse 21 (12.325.21)

श्रुते वयसि जातौ च सद्भावो नाधिगम्यते । एष्वर्थेषूत्तरं तस्मात्प्रवेद्यं मत्समागमे ॥

śrute vayasi jātau ca sadbhāvo nādhigamyate | eṣvartheṣūttaraṃ tasmātpravedyaṃ matsamāgame

In learning, age and birth the true state of a person cannot be grasped; so on these matters an answer should be given when we meet.

Verse 22 (12.325.22)

छत्रादिषु विशेषेषु मुक्तं मां विद्धि तत्त्वतः । सत्वां संवेत्तुमिच्छामि मानार्हा हि मताऽसिमे ॥

chatrādiṣu viśeṣeṣu muktaṃ māṃ viddhi tattvataḥ | satvāṃ saṃvettumicchāmi mānārhā hi matā'sime

Know me truly to be free amid parasols and the other particular marks of a king. I wish to know you, for I regard you as worthy of honour.

Note on the text: Recension variants, kept: मां विद्धि तत्त्वतः (CE: sarvaśaḥ) and सत्वां संवेत्तुम् = स त्वां संवेत्तुम् (CE: saṃmantum).

Verse 23 (12.325.23)

यस्माच्चैतन्मया प्राप्तं ज्ञानं वैशेषिकं पुरा । यस्य नान्यः प्रवक्ताऽस्ति मोक्षे तमपि मे शृणु ॥

yasmāccaitanmayā prāptaṃ jñānaṃ vaiśeṣikaṃ purā | yasya nānyaḥ pravaktā'sti mokṣe tamapi me śṛṇu

Hear also of him from whom I long ago gained this special knowledge of liberation, and than whom there is no other teacher of it.

Verse 24 (12.325.24)

पराशरसगोत्रस्य वृद्धस्य सुमहात्मनः । भिक्षोः पञ्चशिखस्याहं शिष्यः परमसंमतः ॥

parāśarasagotrasya vṛddhasya sumahātmanaḥ | bhikṣoḥ pañcaśikhasyāhaṃ śiṣyaḥ paramasaṃmataḥ

I am the most-approved disciple of the aged and greatly noble mendicant Panchashikha, of the Parashara lineage.

Verse 25 (12.325.25)

साङ्ख्यज्ञाने च योगे च महीपालविधौ तथा । त्रिविधे मोक्षधर्मोस्मिन्गताध्वा छिन्नसंशयः ॥

sāṅkhyajñāne ca yoge ca mahīpālavidhau tathā | trividhe mokṣadharmosmingatādhvā chinnasaṃśayaḥ

In the knowledge of Sankhya, in Yoga, and in the rules for kings, in this threefold teaching of liberation, I have gone to the end of the road and my doubts are cut away.

Verse 26 (12.325.26)

स यथा शास्त्रदृष्टेन मार्गेणेह परिभ्रमन् । वार्षिकांश्चतुरो मासान्पुरा मयि सुखोषितः ॥

sa yathā śāstradṛṣṭena mārgeṇeha paribhraman | vārṣikāṃścaturo māsānpurā mayi sukhoṣitaḥ

Travelling here by the path seen in the scriptures, he once lived happily with me for the four months of the rains.

Verse 27 (12.325.27)

तेनाहं साङ्ख्यमुख्येन सुदृष्टार्थेन तत्त्वतः । श्रावितस्त्रिविधं मोक्षं न च राज्याद्धि चालितः ॥

tenāhaṃ sāṅkhyamukhyena sudṛṣṭārthena tattvataḥ | śrāvitastrividhaṃ mokṣaṃ na ca rājyāddhi cālitaḥ

That foremost teacher of Sankhya, who had truly seen the goal, taught me the threefold liberation, yet did not draw me away from my kingdom.

Verse 28 (12.325.28)

सोहं तामखिलां वृत्तिं त्रिविधां मोक्षसंहिताम् । मुक्तरागश्चराम्येकः पदे परमके स्थितः ॥

sohaṃ tāmakhilāṃ vṛttiṃ trividhāṃ mokṣasaṃhitām | muktarāgaścarāmyekaḥ pade paramake sthitaḥ

So I follow that whole threefold course, the teaching of liberation, free of passion, living alone, standing in the highest state.

Verse 29 (12.325.29)

वैराग्यं पुनरेतस्य मोक्षस्य परमो विधिः । ज्ञानादेव च वैराग्यं जायते येन मुच्यते ॥

vairāgyaṃ punaretasya mokṣasya paramo vidhiḥ | jñānādeva ca vairāgyaṃ jāyate yena mucyate

Detachment is the highest rule of this liberation, and detachment arises from knowledge alone, by which one is freed.

Verse 30 (12.325.30)

ज्ञानेन कुरुते यत्नं यत्नेन प्राप्यते महत् । महद्द्वन्द्वप्रमोक्षाय सा सिद्धिर्या वयोतिगा ॥

jñānena kurute yatnaṃ yatnena prāpyate mahat | mahaddvandvapramokṣāya sā siddhiryā vayotigā

By knowledge one makes effort, and by effort the great is reached, for release from the great pairs of opposites. That is the perfection that passes beyond age.

Verse 31 (12.325.31)

सेयं परमिका सिद्धिः प्राप्ता निर्द्वन्द्वता मया । इहैव गतमोहेन चरता मुक्तसङ्गिना ॥

seyaṃ paramikā siddhiḥ prāptā nirdvandvatā mayā | ihaiva gatamohena caratā muktasaṅginā

This is the highest perfection, freedom from the pairs of opposites, which I have attained here itself, with delusion gone, living free of attachments.

Verse 32 (12.325.32)

यथा क्षेत्रं मृदुभूतमद्भिराप्लावितं तथा । जनयत्यङ्कुरं कर्म नृणां तद्वत्पुनर्भवम् ॥

yathā kṣetraṃ mṛdubhūtamadbhirāplāvitaṃ tathā | janayatyaṅkuraṃ karma nṛṇāṃ tadvatpunarbhavam

As a field softened and flooded with water yields a sprout, so the deeds of men yield rebirth.

Verse 33 (12.325.33)

यथा चोत्तापितं बीजं कपाले यत्रतत्र वा । प्राप्याप्यङ्कुरहेतुत्वमबीजत्वान्न जायते ॥

yathā cottāpitaṃ bījaṃ kapāle yatratatra vā | prāpyāpyaṅkurahetutvamabījatvānna jāyate

And as a seed that has been roasted in a potsherd or anywhere else, though it meets what causes sprouting, does not sprout because it is no longer a seed,

Note on the text: The CE has two further lines after 12.308.33c (star passage *0783_01-02, "kṣīṇavāsanayā buddhyā karma yat kriyate 'nagha / tad dagdhabījavad bhūyo nāṅkuraṃ pravimuñcati"); this page does not print them (not in the vulgate).

Verse 34 (12.325.34)

तद्वद्भगवताऽनेन शिखाप्रोक्तेन भिक्षुणा । ज्ञानं कृतमबीजं मे विषयेषु न जायते ॥

tadvadbhagavatā'nena śikhāproktena bhikṣuṇā | jñānaṃ kṛtamabījaṃ me viṣayeṣu na jāyate

so, by that venerable mendicant Shikha who taught me, my knowledge has been made seedless, and it does not sprout among the objects of the senses.

Verse 35 (12.325.35)

नाभिरज्यति कस्मिंश्चिन्नानर्थे न परिग्रहे । नाभिरज्यति चैतेषु व्यर्थत्वाद्रागरोषयोः ॥

nābhirajyati kasmiṃścinnānarthe na parigrahe | nābhirajyati caiteṣu vyarthatvādrāgaroṣayoḥ

He is not attached to anything, neither to what is useless nor to possessions; he feels no attachment to these, since passion and anger are futile.

Note on the text: Corrected नामिरज्यति → नाभिरज्यति (misprint in Wikisource; मि for भि, the verb abhirajyati is repeated in the second line; CE 12.308.35 reads nābhiṣajjati here, a recension variant).

Verse 36 (12.325.36)

यश्च मे दक्षिणं बाहुं चन्दनेन समुक्षयेत् । सव्यं वाऽस्यापि यस्तक्षेत्समावेतावुभौ मम ॥

yaśca me dakṣiṇaṃ bāhuṃ candanena samukṣayet | savyaṃ vā'syāpi yastakṣetsamāvetāvubhau mama

If someone were to anoint my right arm with sandalwood paste and another were to hack at my left, both would be the same to me.

Verse 37 (12.325.37)

सुखी सोऽहमवाप्तार्थः समलोष्टाश्मकाञ्चनः । मुक्तसङ्गः स्थितो राज्ये विशिष्टोऽन्यैस्त्रिदण्डिभिः ॥

sukhī so'hamavāptārthaḥ samaloṣṭāśmakāñcanaḥ | muktasaṅgaḥ sthito rājye viśiṣṭo'nyaistridaṇḍibhiḥ

Happy am I, my ends achieved, seeing clod, stone and gold as the same; free of attachment, I stand in my kingdom, distinguished above the other triple-staff ascetics.

Verse 38 (12.325.38)

मोक्षे हि त्रिविधा निष्ठा दृष्टाऽन्यैर्मोक्षवित्तमैः । ज्ञानं लोकोत्तरं यच्च सर्वत्यागश्च कर्मणाम् ॥

mokṣe hi trividhā niṣṭhā dṛṣṭā'nyairmokṣavittamaiḥ | jñānaṃ lokottaraṃ yacca sarvatyāgaśca karmaṇām

Other foremost knowers of liberation have seen three kinds of firm ground in liberation: knowledge that goes beyond the world, and the renunciation of all actions.

Note on the text: Recension variant, kept: दृष्टाऽन्यैर्मोक्षवित्तमैः (CE 12.308.38a: dṛṣṭā pūrvair maharṣibhiḥ).

Verse 39 (12.325.39)

ज्ञाननिष्ठां वदन्त्येके मोक्षशास्त्रविदो जनाः । कर्मनिष्ठां तथैवान्ये यतयः सूक्ष्मदर्शिनः ॥

jñānaniṣṭhāṃ vadantyeke mokṣaśāstravido janāḥ | karmaniṣṭhāṃ tathaivānye yatayaḥ sūkṣmadarśinaḥ

Some people who know the science of liberation speak of the way of knowledge, and others, ascetics of subtle vision, likewise speak of the way of action.

Verse 40 (12.325.40)

प्रहायोभयमप्येव ज्ञानं कर्म च केवलम् । तृतीयेयं समाख्याता निष्ठा तेन महात्मना ॥

prahāyobhayamapyeva jñānaṃ karma ca kevalam | tṛtīyeyaṃ samākhyātā niṣṭhā tena mahātmanā

Setting aside both of these, knowledge alone and action alone, that great soul declared this third kind of firm ground.

Verse 41 (12.325.41)

यमे च नियमे चैव कामे द्वेषे परिग्रहे । माने दम्भे तथा स्नेहे सदृशास्ते कुटुम्बिभिः ॥

yame ca niyame caiva kāme dveṣe parigrahe | māne dambhe tathā snehe sadṛśāste kuṭumbibhiḥ

In restraint and observance, in desire and hatred, in possession, in pride, ostentation and affection, they are the same as householders.

Verse 42 (12.325.42)

त्रिदण्डादिषु यद्यस्ति मोक्षो ज्ञानेन केनचित् । छत्रादिषु कथं न स्यात्तुल्यहेतौ परिग्रहे ॥

tridaṇḍādiṣu yadyasti mokṣo jñānena kenacit | chatrādiṣu kathaṃ na syāttulyahetau parigrahe

If among the triple-staff ascetics there is liberation through some knowledge, why should there not be among those with parasols and the like, when the cause, possession, is the same?

Verse 43 (12.325.43)

येनयेन हि यस्यार्थः कारणेनेह कर्मणि । तत्तदालम्बते सर्वद्रव्ये स्वार्थपरिग्रहे ॥

yenayena hi yasyārthaḥ kāraṇeneha karmaṇi | tattadālambate sarvadravye svārthaparigrahe

For whatever purpose a person has in an undertaking, by whatever means, he takes up the very thing that serves it, in seizing all objects for his own end.

Note on the text: Recension variant, kept: second line तत्तदालम्बते सर्वद्रव्ये स्वार्थपरिग्रहे (CE 12.308.43c: tat tad ālambate dravyaṃ sarvaḥ sve sve parigrahe).

Verse 44 (12.325.44)

दोषदर्शी तु गार्हस्थ्ये यो व्रजत्याश्रमान्तरे । उत्सृजन्परिगृह्णंश्च सोऽपि सङ्गान्न मुच्यते ॥

doṣadarśī tu gārhasthye yo vrajatyāśramāntare | utsṛjanparigṛhṇaṃśca so'pi saṅgānna mucyate

He who sees fault in the householder's life and goes to another order of life, giving up and taking up things, is not freed from attachments either.

Verse 45 (12.325.45)

आधिपत्ये तथा तुल्ये निग्रहानुग्रहात्मके । राजभिर्भिक्षुकास्तुल्या मुच्यन्ते केन हेतुना ॥

ādhipatye tathā tulye nigrahānugrahātmake | rājabhirbhikṣukāstulyā mucyante kena hetunā

Mendicants are equal to kings in authority, which alike consists in restraining and in favouring; for what reason, then, are they freed?

Note on the text: Recension variant, kept: second line राजभिर्भिक्षुकास्तुल्या (CE 12.308.45c: rājarṣibhikṣukācāryā); the page itself records the CE-like reading in its notes.

Verse 46 (12.325.46)

अथ सत्याधिपत्येऽपि ज्ञानेनैवेह केवलम् । मुच्यन्ते किं न मुच्यन्ते पदे परमके स्थिताः ॥

atha satyādhipatye'pi jñānenaiveha kevalam | mucyante kiṃ na mucyante pade paramake sthitāḥ

And if even those who hold real authority are freed here by knowledge alone, why would those who stand in the highest state not be freed?

Verse 47 (12.325.47)

काषायधारणं मौण्ड्यं त्रिविष्टब्धं कमण्डलुम् । लिङ्गान्युत्पथभूतानि न मोक्षायेति मे मतिः ॥

kāṣāyadhāraṇaṃ mauṇḍyaṃ triviṣṭabdhaṃ kamaṇḍalum | liṅgānyutpathabhūtāni na mokṣāyeti me matiḥ

The saffron robe, the shaven head, the triple staff, the water pot: these marks are off the road and do not lead to liberation. So I hold.

Verse 48 (12.325.48)

यदि सत्यपि लिङ्गेऽस्मिञ्ज्ञानमेवात्र कारणम् । निर्मोक्षायेह दुःखस्य लिङ्गमात्रं निरर्थकम् ॥

yadi satyapi liṅge'smiñjñānamevātra kāraṇam | nirmokṣāyeha duḥkhasya liṅgamātraṃ nirarthakam

If, even with this mark, knowledge alone is the cause here of release from sorrow, then the mark by itself is useless.

Verse 49 (12.325.49)

अथवा दुःखशैथिल्यं वीक्ष्य लिङ्गे कृता मतिः । किं तदेवार्थसामान्यं छत्रादिषु न लक्ष्यते ॥

athavā duḥkhaśaithilyaṃ vīkṣya liṅge kṛtā matiḥ | kiṃ tadevārthasāmānyaṃ chatrādiṣu na lakṣyate

Or if one has set one's mind on the mark on seeing that it eases sorrow, is that same shared purpose not found in the parasol and the like?

Verse 50 (12.325.50)

आकिञ्चन्ये न मोक्षोस्ति कैञ्चन्ये नास्ति बन्धनम् । कैञ्चन्ये चेतरे चैव जन्तुर्ज्ञानेन मुच्यते ॥

ākiñcanye na mokṣosti kaiñcanye nāsti bandhanam | kaiñcanye cetare caiva janturjñānena mucyate

In having nothing there is no liberation, and in having possessions there is no bondage; whether with possessions or without, a creature is freed by knowledge.

Verse 51 (12.325.51)

तस्माद्धर्मार्थकामेषु तथा राज्यपरिग्रहे । बन्धनायतनेष्वेषु विद्ध्यबन्धे पदे स्थितम् ॥

tasmāddharmārthakāmeṣu tathā rājyaparigrahe | bandhanāyataneṣveṣu viddhyabandhe pade sthitam

Therefore, in duty, wealth and pleasure, and in holding a kingdom, which are the supports of bondage, know me to be standing in the unbound state.

Verse 52 (12.325.52)

राज्यैश्वर्यमयः पाशः स्नेहायतनबन्धनः । मोक्षाश्मनिशितेनेह च्छिन्नस्त्यागासिना मया ॥

rājyaiśvaryamayaḥ pāśaḥ snehāyatanabandhanaḥ | mokṣāśmaniśiteneha cchinnastyāgāsinā mayā

The noose of royal power and wealth, whose dwelling is affection, I have cut with the sword of renunciation, sharpened on the whetstone of liberation.

Verse 53 (12.325.53)

सोहमेवं गतो मुक्तो जातास्थस्त्वयि भिक्षुकि । अयथार्थं हि ते वर्णं वक्ष्यामि शृणु तन्मम ॥

sohamevaṃ gato mukto jātāsthastvayi bhikṣuki | ayathārthaṃ hi te varṇaṃ vakṣyāmi śṛṇu tanmama

Being thus freed, I have conceived a regard for you, mendicant. Now hear from me in what way your outward bearing is not what it should be.

Verse 54 (12.325.54)

सौकुमार्यं तथा रूपं वपुरग्र्यं तथा वयः । तवैतानि समस्तानि नियमश्चेति संशयः ॥

saukumāryaṃ tathā rūpaṃ vapuragryaṃ tathā vayaḥ | tavaitāni samastāni niyamaśceti saṃśayaḥ

Your delicacy, your beauty, your excellent body and your youth: that all these should go with a life of strict discipline is what raises the doubt.

Verse 55 (12.325.55)

यच्चाप्यननुरूपं ते लिङ्गस्यास्य विचेष्टितम् । मुक्तोऽयं स्यान्न वेति स्याद्धर्षितो मत्परिग्रहः ॥

yaccāpyananurūpaṃ te liṅgasyāsya viceṣṭitam | mukto'yaṃ syānna veti syāddharṣito matparigrahaḥ

Your conduct is also unsuited to the mark you bear. "Whether he is liberated or not": by such a test my household has been affronted.

Verse 56 (12.325.56)

न च कामसमायुक्ते युक्तेऽप्यस्ति त्रिदण्डके । न रक्ष्यते त्वया चेदं न मुक्तस्यास्ति गोपना ॥

na ca kāmasamāyukte yukte'pyasti tridaṇḍake | na rakṣyate tvayā cedaṃ na muktasyāsti gopanā

For one possessed by desire the triple staff, even when carried, is of no use; and you do not guard yourself in this, whereas the liberated need no guarding.

Verse 57 (12.325.57)

मत्पक्षसंश्रयाच्चायं शृणु यस्ते व्यतिक्रमः । आश्रयन्त्याः स्वभावेन मम पूर्वपरिग्रहम् ॥

matpakṣasaṃśrayāccāyaṃ śṛṇu yaste vyatikramaḥ | āśrayantyāḥ svabhāvena mama pūrvaparigraham

Hear also the offence you have committed by resorting to my side, in taking shelter, by your own impulse, in what I already held as mine.

Verse 58 (12.325.58)

प्रवेशस्ते कृतः केन मम राष्ट्रे पुरेपि वा । कस्य वा सन्निकर्षात्त्वं प्रविष्टा हृदयं मम ॥

praveśaste kṛtaḥ kena mama rāṣṭre purepi vā | kasya vā sannikarṣāttvaṃ praviṣṭā hṛdayaṃ mama

By whom was your entry made into my kingdom and city? Or through whose contact did you enter into my heart?

Verse 59 (12.325.59)

वर्णप्रवरमुख्याऽसि ब्राह्मणी क्षत्रियस्त्वहम् । नावयोरेकयोगोऽस्ति मा कृथा वर्णसंकरम् ॥

varṇapravaramukhyā'si brāhmaṇī kṣatriyastvaham | nāvayorekayogo'sti mā kṛthā varṇasaṃkaram

You are a Brahmin woman, foremost of the highest class, and I am a Kshatriya. There can be no union between us; do not bring about a mixing of classes.

Verse 60 (12.325.60)

वर्तसे मोक्षधर्मेण त्वं गार्हस्थ्येऽहमाश्रमे । अयं चापि सुकष्टस्ते द्वितीयाश्रमसंकरः ॥

vartase mokṣadharmeṇa tvaṃ gārhasthye'hamāśrame | ayaṃ cāpi sukaṣṭaste dvitīyāśramasaṃkaraḥ

You live by the rules of liberation, while I am in the householder's order; and this too is a grave hardship for you, a second mixing, of the orders of life.

Note on the text: Recension variants, kept: वर्तसे मोक्षधर्मेण त्वं गार्हस्थ्येऽहमाश्रमे (CE 12.308.60a: vartase mokṣadharmeṣu gārhasthye tv aham āśrame) and द्वितीयाश्रमसंकरः.

Verse 61 (12.325.61)

सगोत्रां वाऽसगोत्रां वा न वेद त्वां न वेत्थ माम् । सगोत्रमाविशन्त्यास्ते तृतीयो गोत्रसंकरः ॥

sagotrāṃ vā'sagotrāṃ vā na veda tvāṃ na vettha mām | sagotramāviśantyāste tṛtīyo gotrasaṃkaraḥ

Whether you are of my lineage or not, I do not know you and you do not know me; entering one of the same lineage would be your third fault, a mixing of lineages.

Verse 62 (12.325.62)

अथ जीवति ते भर्ता प्रोषितोप्यथवा क्वचित् । अगम्या परभार्येति चतुर्थो धर्मसंकरः ॥

atha jīvati te bhartā proṣitopyathavā kvacit | agamyā parabhāryeti caturtho dharmasaṃkaraḥ

Or is your husband alive, or perhaps away somewhere? A woman who is another's wife is forbidden. That is the fourth confusion of dharma.

Verse 63 (12.325.63)

सा त्वमेतान्यकार्याणि कार्यापेक्षा व्यवस्यसि । अविज्ञानेन वा युक्ता मिथ्याज्ञानेन वा पुनः ॥

sā tvametānyakāryāṇi kāryāpekṣā vyavasyasi | avijñānena vā yuktā mithyājñānena vā punaḥ

So you, intent on some purpose, undertake these improper acts, either from ignorance or from false knowledge.

Verse 64 (12.325.64)

अथवापि स्वतन्त्राऽसि स्वदोषेणेह केनचित् । यदि किंचिच्छ्रुतं तेऽस्ति सर्वं कृतमनर्थकम् ॥

athavāpi svatantrā'si svadoṣeṇeha kenacit | yadi kiṃcicchrutaṃ te'sti sarvaṃ kṛtamanarthakam

Or else you are acting freely, through some fault of your own. If you have learned anything at all, you have made all of it useless.

Verse 65 (12.325.65)

इदमन्यत्तृतीयं ते भावस्पर्शविघातकम् । दुष्टायाऽलक्ष्यते लिङ्गं विवृण्वत्या प्रकाशितम् ॥

idamanyattṛtīyaṃ te bhāvasparśavighātakam | duṣṭāyā'lakṣyate liṅgaṃ vivṛṇvatyā prakāśitam

Here is another matter against you, a third, which wounds the meeting of minds: the mark of a wicked woman is seen, made plain by your own disclosure.

Note on the text: Corrected तृतीयं ये → तृतीयं ते (misprint in Wikisource; "the third of yours", CE 12.308.65 reads te). Other differences from the CE (दुष्टायाऽलक्ष्यते, विवृण्वत्या प्रकाशितम्) are recension variants and are kept.

Verse 66 (12.325.66)

न मय्येवाभिसन्धिस्ते जयैषिण्या जये कृतः । येयं मत्परिषत्कृत्स्ना जेतुमिच्छसि तामपि ॥

na mayyevābhisandhiste jayaiṣiṇyā jaye kṛtaḥ | yeyaṃ matpariṣatkṛtsnā jetumicchasi tāmapi

Your purpose was not against me alone: eager for victory, you have set your aim on winning, and you wish to conquer this whole assembly of mine as well.

Note on the text: Corrected चेतुमिच्छसि → जेतुमिच्छसि (misprint in Wikisource; च for ज, the sense is "wish to conquer", CE 12.308.66 reads jetum icchasi).

Verse 67 (12.325.67)

तथाऽर्हतस्ततश्च त्वं दृष्टिं स्वां प्रतिमुञ्चसि । मत्पक्षप्रतिघाताय स्वपक्षोद्भवनाय च ॥

tathā'rhatastataśca tvaṃ dṛṣṭiṃ svāṃ pratimuñcasi | matpakṣapratighātāya svapakṣodbhavanāya ca

And likewise you turn your gaze upon the honoured ones here, to defeat my side and to raise up your own.

Note on the text: Recension variant, kept: first line तथाऽर्हतस्ततश्च (CE 12.308.67a: tathā hy evaṃ punaś ca); the page's own gloss takes अर्हतः as "the honoured ones".

Verse 68 (12.325.68)

सा स्वेनामर्षजेन त्वमृद्धिमोहेन मोहिता । भूयः सृजसि योगांस्त्वं विषामृतमिवैकताम् ॥

sā svenāmarṣajena tvamṛddhimohena mohitā | bhūyaḥ sṛjasi yogāṃstvaṃ viṣāmṛtamivaikatām

Deluded by your own wrath-born pride and the intoxication of your powers, you again devise yogas, as if making poison and nectar one.

Verse 69 (12.325.69)

इच्छतोरत्र यो लाभः स्त्रीपुंसोरमृतोपमः । अलाभश्चापि रक्तस्य सोपि दोषो विषोपमः ॥

icchatoratra yo lābhaḥ strīpuṃsoramṛtopamaḥ | alābhaścāpi raktasya sopi doṣo viṣopamaḥ

When two people desire it, the union of a woman and a man is like nectar; but the lack of it for one who is attached is also a fault, like poison.

Note on the text: Corrected विषोषमः → विषोपमः (misprint in Wikisource; ष for प, CE 12.308.69 reads viṣopamaḥ).

Verse 70 (12.325.70)

मा त्याक्षीः साधु जानीष्व स्वशास्त्रमनुपालय । कृतेयं हि विजिज्ञासा मुक्तो नेति त्वया मम ॥

mā tyākṣīḥ sādhu jānīṣva svaśāstramanupālaya | kṛteyaṃ hi vijijñāsā mukto neti tvayā mama

Do not give up; understand it well and keep to your own scripture. For you have made this inquiry into me, whether I am liberated or not.

Note on the text: Not matched by the alignment; the two lines are CE 12.308.70a and 70c (Wikisource मा त्याक्षीः against CE mā sprākṣīḥ is a recension variant; the page's notes record माप्राक्षीः). The CE's third line, 70e, is printed by Wikisource as the first line of the next verse.

Verse 71 (12.325.71)

एतत्सर्वं प्रतिच्छन्नं मयि नार्हसि गूहितम् । सा यदि त्वं स्वकार्येण यद्यन्यस्य महीपतेः । तत्त्वमत्र प्रतिच्छन्ना मयि नार्हसि गूहितम् ॥

etatsarvaṃ praticchannaṃ mayi nārhasi gūhitam | sā yadi tvaṃ svakāryeṇa yadyanyasya mahīpateḥ | tattvamatra praticchannā mayi nārhasi gūhitam

You should not hide all this from me, disguised as you are. If you are here on your own business, or on behalf of some other king, then, in disguise, you should not conceal the truth from me.

Note on the text: Not matched by the alignment; this three-line verse is CE 12.308.70e (line 1, etat sarvaṃ praticchannaṃ mayi nārhasi gūhitum), 71a (line 2) and 71c (line 3; Wikisource तत्त्वमत्र against CE tattvaṃ satra is a recension variant).

Verse 72 (12.325.72)

न राजानं मृषा गच्छेन्न द्विजातिं कथंचन । न स्त्रियं स्त्रीगुणोपेतां हन्युर्ह्येते मृषागताः ॥

na rājānaṃ mṛṣā gacchenna dvijātiṃ kathaṃcana | na striyaṃ strīguṇopetāṃ hanyurhyete mṛṣāgatāḥ

One should never approach a king with falsehood, nor a twice-born, nor a woman endowed with a woman's qualities; approached by deceit, these destroy the deceiver.

Verse 73 (12.325.73)

राज्ञां हि बलमैश्वर्यं ब्रह्म ब्रह्मविदां बलम् । रूपयौवनसौभाग्यं स्त्रीणां बलमनुत्तमम् ॥

rājñāṃ hi balamaiśvaryaṃ brahma brahmavidāṃ balam | rūpayauvanasaubhāgyaṃ strīṇāṃ balamanuttamam

The strength of kings is sovereignty, the strength of the knowers of Brahman is the Veda, and the supreme strength of women is beauty, youth and good fortune.

Verse 74 (12.325.74)

अत एतैर्बलैरेव बलिनः स्वार्थमिच्छता । आर्जवेनाभिगन्तव्या विनाशाय ह्यनार्जवम् ॥

ata etairbalaireva balinaḥ svārthamicchatā | ārjavenābhigantavyā vināśāya hyanārjavam

Therefore one who seeks his own end from those who are strong with these powers should approach them with honesty; dishonesty leads to ruin.

Verse 75 (12.325.75)

सा त्वं जातिं श्रुतं वृत्तं भावं प्रकृतिमात्मनः । कृत्यमागमने चैव वक्तुमर्हसि तत्त्वतः ॥

sā tvaṃ jātiṃ śrutaṃ vṛttaṃ bhāvaṃ prakṛtimātmanaḥ | kṛtyamāgamane caiva vaktumarhasi tattvataḥ

So, being such, you should tell me truly your birth, your learning, your conduct, your disposition and nature, and the purpose of your coming.

Verse 76 (12.325.76)

इत्येतैरसुखैर्वाक्यैरयुक्तैरसमञ्जसैः । प्रत्यादिष्टा नरेन्द्रेण सुलभा न व्यकम्पत ॥

ityetairasukhairvākyairayuktairasamañjasaiḥ | pratyādiṣṭā narendreṇa sulabhā na vyakampata

Rebuffed by the king with these harsh, improper and incoherent words, Sulabha did not tremble.

Verse 77 (12.325.77)

उक्तवाक्ये तु नृपतौ सुलभा चारुदर्शना । ततश्चारुतरं वाक्यं प्रचक्रामाथ भाषितुम् ॥

uktavākye tu nṛpatau sulabhā cārudarśanā | tataścārutaraṃ vākyaṃ pracakrāmātha bhāṣitum

When the king had finished speaking, Sulabha of the lovely face began to speak words more lovely still.

Verse 78 (12.325.78)

नवभिर्नवभिश्चैव दोषैर्वाग्बुद्धिदूषणैः । अपेतमुपपन्नार्थमष्टादशगुणान्वितम् ॥

navabhirnavabhiścaiva doṣairvāgbuddhidūṣaṇaiḥ | apetamupapannārthamaṣṭādaśaguṇānvitam

Speech that is free of nine and nine faults, the faults that mar words and understanding, that is complete in meaning and endowed with eighteen excellences,

Verse 79 (12.325.79)

सौक्ष्म्यं साङ्ख्यक्रमौ चोभौ निर्णयः सप्रयोजनः । पञ्चैतान्यर्थजातानि वाक्यमित्युच्यते नृप ॥

saukṣmyaṃ sāṅkhyakramau cobhau nirṇayaḥ saprayojanaḥ | pañcaitānyarthajātāni vākyamityucyate nṛpa

which consists of subtlety, number and sequence, and decision together with purpose: these five matters make up what is called a statement, O king.

Verse 80 (12.325.80)

एषामेकैकशोऽर्थानां सौक्ष्म्यादीनां स्वलक्षणम् । शृणु संसार्यमाणानां पदार्थपदवाक्यतः ॥

eṣāmekaikaśo'rthānāṃ saukṣmyādīnāṃ svalakṣaṇam | śṛṇu saṃsāryamāṇānāṃ padārthapadavākyataḥ

Now hear the particular mark of each of these matters, subtlety and the rest, as they are set out by word, sense and sentence.

Verse 81 (12.325.81)

ज्ञानं ज्ञेयेषु भिन्नेषु यदा भेदेन वर्तते । तत्रातिशयिनी बुद्धिस्तत्सौक्ष्म्यमिति वर्तते ॥

jñānaṃ jñeyeṣu bhinneṣu yadā bhedena vartate | tatrātiśayinī buddhistatsaukṣmyamiti vartate

When knowledge, among distinct objects of knowledge, works by distinguishing each, and the understanding there is exceptionally keen, that is called subtlety.

Verse 82 (12.325.82)

दोषाणां च गुणानां च प्रमाणं प्रविभागतः । कंचिदर्थमभिप्रेत्य सा सङ्ख्येत्युपधार्यताम् ॥

doṣāṇāṃ ca guṇānāṃ ca pramāṇaṃ pravibhāgataḥ | kaṃcidarthamabhipretya sā saṅkhyetyupadhāryatām

The reckoning of faults and of merits, by their divisions, with reference to some particular matter: let that be understood as number.

Verse 83 (12.325.83)

इदं पूर्वमिदं पश्चाद्वक्तव्यं यद्विवक्षितम् । क्रमयोगं तमप्याहुर्वाक्यं वाक्यविदो जनाः ॥

idaṃ pūrvamidaṃ paścādvaktavyaṃ yadvivakṣitam | kramayogaṃ tamapyāhurvākyaṃ vākyavido janāḥ

"This first, this afterwards, should be said as intended": this too those who know speech call sequence in a statement.

Verse 84 (12.325.84)

धर्मकामार्थमोक्षेषु प्रतिज्ञाय विशेषतः । इदं तदिति वाक्यान्ते प्रोच्यते स विनिर्णयः ॥

dharmakāmārthamokṣeṣu pratijñāya viśeṣataḥ | idaṃ taditi vākyānte procyate sa vinirṇayaḥ

When, concerning duty, desire, wealth and liberation, one has first stated the proposition specifically, and at the end of the statement "this is that" is declared, that is called decision.

Verse 85 (12.325.85)

इच्छाद्वेषभवैर्दुःखैः प्रकर्षो यत्र जायते । तत्र या नृपते वृत्तिस्तत्प्रयोजनमिष्यते ॥

icchādveṣabhavairduḥkhaiḥ prakarṣo yatra jāyate | tatra yā nṛpate vṛttistatprayojanamiṣyate

Where an excess of suffering born of desire and aversion arises, the course of action taken there, O king, is what is called its purpose.

Verse 86 (12.325.86)

तान्येतानि यथोक्तानि सौक्ष्म्यादीनि जनाधिप । एकार्थसमवेतानि वाक्यं मम निशामय ॥

tānyetāni yathoktāni saukṣmyādīni janādhipa | ekārthasamavetāni vākyaṃ mama niśāmaya

These, then, subtlety and the rest as I have described them, O lord of men, are joined together in a single aim; listen to my statement.

Verse 87 (12.325.87)

उपेतार्थमभिन्नार्थं न्यायवृत्तं न चाधिकम् । नाश्लक्ष्णं न च संदिग्धं वक्ष्यामि परमं ततः ॥

upetārthamabhinnārthaṃ nyāyavṛttaṃ na cādhikam | nāślakṣṇaṃ na ca saṃdigdhaṃ vakṣyāmi paramaṃ tataḥ

Complete in meaning, undivided in meaning, conforming to reason, not excessive, not rough, not doubtful: so I shall speak to you, in the highest manner.

Verse 88 (12.325.88)

न गुर्वक्षरसंयुक्तं पराङ्मुखपदं न च । नानृतं न त्रिवर्गेण विरुद्धं नाप्यसंस्कृतम् ॥

na gurvakṣarasaṃyuktaṃ parāṅmukhapadaṃ na ca | nānṛtaṃ na trivargeṇa viruddhaṃ nāpyasaṃskṛtam

Not burdened with heavy syllables, not made of evasive words, not false, not opposed to the three aims of life, not unrefined,

Note on the text: Corrected पराङ्युखपदं → पराङ्मुखपदं (misprint in Wikisource; य for म, CE 12.308.88 reads parāṅmukhamukhaṃ; the word पदं is a recension variant for the CE's repeated mukha).

Verse 89 (12.325.89)

न न्यूनं नष्टशब्दं वा व्युत्क्रमाभिहितं न च । सदोषमभिकल्पेन निष्कारणमहेतुकम् ॥

na nyūnaṃ naṣṭaśabdaṃ vā vyutkramābhihitaṃ na ca | sadoṣamabhikalpena niṣkāraṇamahetukam

not deficient, not marred in its words, not spoken out of order, not faulty through contrivance, not without cause or reason.

Verse 90 (12.325.90)

कामात्क्रोधाद्भयाल्लोभाद्दैन्याच्चानार्थकात्तथा । ह्रीतोऽनुक्रोशतो मानान्न वक्ष्यामि कथंचन ॥

kāmātkrodhādbhayāllobhāddainyāccānārthakāttathā | hrīto'nukrośato mānānna vakṣyāmi kathaṃcana

I shall never speak out of desire, anger, fear, greed, wretchedness or for no purpose, nor out of shame, pity or pride.

Verse 91 (12.325.91)

वक्ता श्रोता च वाक्यं च यदा त्वविकलं नृप । स ममेति विवक्षायां तदा सोर्थः प्रकाशते ॥

vaktā śrotā ca vākyaṃ ca yadā tvavikalaṃ nṛpa | sa mameti vivakṣāyāṃ tadā sorthaḥ prakāśate

When the speaker, the listener and the statement are all without defect, O king, and the speaker means "this is mine," then the meaning shines forth.

Verse 92 (12.325.92)

वक्तव्ये तु यदा वक्ता श्रोतारमवमन्यते । स्वार्थमाह परार्थं तत्तदा वाक्यं न रोहति ॥

vaktavye tu yadā vaktā śrotāramavamanyate | svārthamāha parārthaṃ tattadā vākyaṃ na rohati

But when a speaker, having something to say, slights the listener and speaks of his own purpose or another's, the statement does not take root.

Verse 93 (12.325.93)

अथ यः स्वार्थमुत्सृज्य परार्थं प्राह मानवः । विशङ्का जायते तस्मिन्वाक्यं तदपि दोषवत् ॥

atha yaḥ svārthamutsṛjya parārthaṃ prāha mānavaḥ | viśaṅkā jāyate tasminvākyaṃ tadapi doṣavat

And the man who gives up his own purpose and speaks for another's rouses suspicion; that statement too is faulty.

Verse 94 (12.325.94)

यस्तु वक्ता द्वयोरर्थमविरुद्धं प्रभाषते । श्रोतुश्चैवात्मनश्चैव स वक्ता नेतरो नृप ॥

yastu vaktā dvayorarthamaviruddhaṃ prabhāṣate | śrotuścaivātmanaścaiva sa vaktā netaro nṛpa

But the speaker who states what is not opposed to the interest of both, the listener and himself, he, O king, is the true speaker and no other.

Verse 95 (12.325.95)

तदर्थवदिदं वाक्यमुपेतं वाक्यसंपदा । अविक्षिप्तमना राजन्नेकाग्रः श्रोतुमर्हसि ॥

tadarthavadidaṃ vākyamupetaṃ vākyasaṃpadā | avikṣiptamanā rājannekāgraḥ śrotumarhasi

This statement of mine is therefore full of meaning and endowed with the perfection of speech. Listen to it, O king, with an undistracted mind, one-pointed.

Note on the text: Removed a stray backtick (wiki mark) at the start of the second line.

Verse 96 (12.325.96)

काऽसि कस्य कुतो वेति त्वयाऽहमिति चोदिता । तत्रोत्तरमिदं वाक्यं राजन्नेकमनाः शृणु ॥

kā'si kasya kuto veti tvayā'hamiti coditā | tatrottaramidaṃ vākyaṃ rājannekamanāḥ śṛṇu

You challenged me with "Who are you, whose, from where?" Listen with a single mind, O king, to my reply to that.

Note on the text: Removed stray quote mark and doubled danda printed after शृणु (page prints "शृणु।।'" before the verse number); verse-end mark restored in the standard form.

Verse 97 (12.325.97)

यथा जतु च काष्ठं च पांसवश्चोदबिन्दवः । सुश्लिष्टानि तथा राजन्प्राणिनामिह संभवः ॥

yathā jatu ca kāṣṭhaṃ ca pāṃsavaścodabindavaḥ | suśliṣṭāni tathā rājanprāṇināmiha saṃbhavaḥ

As lac, wood, dust and drops of water cling closely together, O king, so is the coming into being of living creatures here.

Verse 98 (12.325.98)

शब्दः स्पर्शो रसो रूपं गन्धः पञ्चेन्द्रियाणि च । पृथगात्मा दशात्मानं संश्लिष्टा जतुकाष्ठवत् । न चैषां चोदना काचिदस्तीत्येष विनिश्चयः ॥

śabdaḥ sparśo raso rūpaṃ gandhaḥ pañcendriyāṇi ca | pṛthagātmā daśātmānaṃ saṃśliṣṭā jatukāṣṭhavat | na caiṣāṃ codanā kācidastītyeṣa viniścayaḥ

Sound, touch, taste, form and smell, and the five senses: these ten are joined together like lac and wood, while the self stands apart from them. No impelling cause of any kind acts among them; this is the settled conclusion.

Note on the text: Not matched by the alignment. Three-line verse as on the page: lines 1-2 = CE 12.308.098a, 098c (Wikisource दशात्मानं for CE daśātmānaḥ); line 3 = CE 12.308.099a (same words).

Verse 99 (12.325.99)

एकैकस्येह विज्ञानं नास्त्यात्मनि तथा परे । न वेद चक्षुश्चक्षुष्ट्वं श्रोत्रं नात्मनि वर्तते ॥

ekaikasyeha vijñānaṃ nāstyātmani tathā pare | na veda cakṣuścakṣuṣṭvaṃ śrotraṃ nātmani vartate

Here no single one of them has knowledge of itself, nor of the others. The eye does not know its own nature as an eye, and the ear does not operate upon itself.

Note on the text: Not matched by the alignment. Line 1 = CE 12.308.099c; line 2 = CE 12.308.100a (same words).

Verse 100 (12.325.100)

तथैव व्यभिचारेण न वर्तन्ते परस्परम् । प्रश्लिष्टं च न जानन्ति यथाऽऽप इव पांसवः ॥

tathaiva vyabhicāreṇa na vartante parasparam | praśliṣṭaṃ ca na jānanti yathā''pa iva pāṃsavaḥ

In the same way they do not act upon one another by overstepping their own spheres; and though closely joined, they do not know one another, as particles of dust do not know the waters.

Note on the text: Corrected पांवसः → पांसवः (misprint in Wikisource; the CE has pāṃsavaḥ). Not matched by the alignment: line 1 = CE 12.308.100c; line 2 = CE 12.308.100e (Wikisource प्रश्लिष्टं च न जानन्ति यथाऽऽप इव for CE saṃśliṣṭā nābhijāyante yathāpa iha, a variant; the page's apparatus records a ड. reading close to the CE's).

Verse 101 (12.325.101)

बाह्यानन्यानपेक्षन्ते गुणांस्तानपि मे शृणु । रूपं चक्षुः प्रकाशश्च दर्शने हेतवस्त्रयः ॥

bāhyānanyānapekṣante guṇāṃstānapi me śṛṇu | rūpaṃ cakṣuḥ prakāśaśca darśane hetavastrayaḥ

They also depend upon outer things; hear from me those factors as well. Form, the eye and light are the three causes in the act of seeing.

Note on the text: Corrected वाह्यान् → बाह्यान् (misprint in Wikisource; व for ब, as in the CE bāhyān). Not matched by the alignment; lines 1-2 = CE 12.308.101a, 101c.

Verse 102 (12.325.102)

यथैवात्र तथाऽन्येषु ज्ञानज्ञेयेषु हेतवः । ज्ञानज्ञेयांतरेतस्मिन्मनो नामापरो गुणः ॥

yathaivātra tathā'nyeṣu jñānajñeyeṣu hetavaḥ | jñānajñeyāṃtaretasminmano nāmāparo guṇaḥ

As it is here, so too in the other acts of knowing and objects of knowledge there are causes. Between the knower and the known there is a further factor, called the mind,

Note on the text: Not matched by the alignment. Line 1 = CE 12.308.101e; line 2 = CE 12.308.102a (printed on the page as ज्ञानज्ञेयांतरेतस्मिन्, run together).

Verse 103 (12.325.103)

विचारयति येनायं निश्चये साध्वसाधुनी । द्वादशस्त्वपरस्तत्र बुद्धिर्नाम गुणः स्मृतः । येन संशयपूर्वेषु बोद्धव्येषु व्यवस्यति ॥

vicārayati yenāyaṃ niścaye sādhvasādhunī | dvādaśastvaparastatra buddhirnāma guṇaḥ smṛtaḥ | yena saṃśayapūrveṣu boddhavyeṣu vyavasyati

by which one reflects, in reaching a decision, on what is good and what is bad. Then there is a twelfth, another factor, called the intellect, by which one makes up one's mind about things to be understood that were first matters of doubt.

Note on the text: Corrected येंन → येन (misprint in Wikisource; stray anusvara, CE yena). Not matched by the alignment. Three-line verse as on the page: line 1 = CE 12.308.102c, line 2 = CE 103a, line 3 = CE 103c.

Verse 104 (12.325.104)

अथ द्वादशके तस्मिन्सत्वं नामापरो गुणः । महासत्वोऽल्पसत्वो वा जन्तुर्येनानुमीयते ॥

atha dvādaśake tasminsatvaṃ nāmāparo guṇaḥ | mahāsatvo'lpasatvo vā janturyenānumīyate

Then, to that group of twelve, another factor is added, called inner strength, by which a creature is judged to be of great strength or of little.

Note on the text: Corrected जन्तुयेन → जन्तुर्येन (misprint in Wikisource; dropped र्, which the CE jantur yenānumīyate confirms).

Verse 105 (12.325.105)

क्षेत्रज्ञ इति चाप्यन्यो गुणस्तत्र चतुर्दशः । ममायमिति येनायं मन्यते न ममेति च ॥

kṣetrajña iti cāpyanyo guṇastatra caturdaśaḥ | mamāyamiti yenāyaṃ manyate na mameti ca

There is yet another factor, the fourteenth, called the knower of the field, by which this being thinks "this is mine" and "this is not mine."

Note on the text: Corrected तत → तत्र (misprint in Wikisource; dropped त्र, CE tatra caturdaśaḥ). Line 2 ends ममेति च where the CE has na ca manyate (a variant).

Verse 106 (12.325.106)

अथ पञ्चदशो राजन्गुणस्तत्रापरः स्मृतः । पृथक्कालसमूहस्य सामग्र्यं तदिहोच्यते ॥

atha pañcadaśo rājanguṇastatrāparaḥ smṛtaḥ | pṛthakkālasamūhasya sāmagryaṃ tadihocyate

Then, O king, there is a fifteenth factor there: the assembling together of separate stretches of time. That is what is called completeness here.

Verse 107 (12.325.107)

गुणस्त्वेकोऽपरस्तत्र संघात इति षोडशः । आकृतिर्व्यक्तिरित्येतौ गुणौ यस्मिन्समाश्रितौ ॥

guṇastveko'parastatra saṃghāta iti ṣoḍaśaḥ | ākṛtirvyaktirityetau guṇau yasminsamāśritau

There is one more factor there, the sixteenth, called the aggregate; and these two factors, form and manifestation, rest in it.

Note on the text: Corrected गुणो → गुणौ (misprint in Wikisource; the dual गुणौ agrees with एतौ and समाश्रितौ, CE guṇau). Line 1 has गुणस्त्वेकोऽपरस्तत्र where the CE has guṇas tv evāparas tatra (a variant).

Verse 108 (12.325.108)

सुखासुखे जन्ममृत्यू लाभालाभौ प्रियाप्रिये । इति चैकोनविंशोऽयं द्वन्द्वयोग इति स्मृतः ॥

sukhāsukhe janmamṛtyū lābhālābhau priyāpriye | iti caikonaviṃśo'yaṃ dvandvayoga iti smṛtaḥ

Pleasure and its absence, birth and death, gain and loss, the dear and the disliked: this is the nineteenth, called the union of pairs of opposites.

Note on the text: Corrected एकोनर्विशोऽयं → एकोनविंशोऽयं (misprint in Wikisource; CE ekonaviṃśo 'yam). Line 1 has सुखासुखे जन्ममृत्यू where the CE has sukhaduḥkhe jarāmṛtyū (a variant).

Verse 109 (12.325.109)

ऊर्ध्वमेकोनविंशत्या कालो नामापरो गुणः । इतीमं विद्धि विंशत्या भूतानां प्रभवाप्ययम् ॥

ūrdhvamekonaviṃśatyā kālo nāmāparo guṇaḥ | itīmaṃ viddhi viṃśatyā bhūtānāṃ prabhavāpyayam

Beyond the nineteen there is another factor, called time. Know this, with the twenty, to be the origin and the dissolution of beings.

Note on the text: Corrected ऊर्ध्वमेकोनर्विशत्या → ऊर्ध्वमेकोनविंशत्या (misprint in Wikisource; CE ūrdhvam ekonaviṃśatyāḥ).

Verse 110 (12.325.110)

विंशकश्चैव संघातो महाभूतानि पञ्च च । सदसद्भावयोगौ तु गुणावन्यौ प्रकाशकौ ॥

viṃśakaścaiva saṃghāto mahābhūtāni pañca ca | sadasadbhāvayogau tu guṇāvanyau prakāśakau

The twentieth is the aggregate, and then the five great elements; and being and not-being, with conjunction, are two further factors that bring things to light.

Note on the text: Corrected सदसद्भवायोगौ → सदसद्भावयोगौ (misprint in Wikisource; CE sadasadbhāvayogau). Line 1 has विंशकश्चैव where the CE has viṃśakaś caiṣa (a variant).

Verse 111 (12.325.111)

इत्येवं विंशतिश्चैव गुणाः सप्त च ये स्मृताः । विधिः शुक्रं बलं चेति त्रय एते गुणाः परे ॥

ityevaṃ viṃśatiścaiva guṇāḥ sapta ca ye smṛtāḥ | vidhiḥ śukraṃ balaṃ ceti traya ete guṇāḥ pare

Thus there are twenty factors, and seven others that are remembered; and these three are further factors: ordinance, seed and strength.

Verse 112 (12.325.112)

एवं विंशच्च दश च कलाः संख्यानतः स्मृताः । समग्रा यत्र वर्तन्ते तच्छरीरमिति स्मृतम् ॥

evaṃ viṃśacca daśa ca kalāḥ saṃkhyānataḥ smṛtāḥ | samagrā yatra vartante taccharīramiti smṛtam

Thus the parts are reckoned in number as twenty and ten; where all of them are present in full, that is called the body.

Note on the text: Line 1 has विंशच्च where the CE has ekaviṃśaś ca (a variant).

Verse 113 (12.325.113)

अव्यक्तं प्रकृतिं त्वासां कलानां कश्चिदिच्छति । व्यक्तं चासां तथैवान्यः स्थूलदर्शी प्रपश्यति ॥

avyaktaṃ prakṛtiṃ tvāsāṃ kalānāṃ kaścidicchati | vyaktaṃ cāsāṃ tathaivānyaḥ sthūladarśī prapaśyati

Some hold the unmanifest to be the primal source of these parts; another, who sees only what is gross, sees only the manifest in them.

Verse 114 (12.325.114)

अव्यक्तं यदि वा व्यक्तं द्वयं वाऽथ चतुष्टयम् । प्रकृतिं सर्वभूतानां पश्यन्त्यध्यात्मचिन्तकाः ॥

avyaktaṃ yadi vā vyaktaṃ dvayaṃ vā'tha catuṣṭayam | prakṛtiṃ sarvabhūtānāṃ paśyantyadhyātmacintakāḥ

Whether as unmanifest or manifest, or as both, or as fourfold, those who reflect on the self see the primal nature of all beings.

Verse 115 (12.325.115)

सेयं प्रकृतिरव्यक्ता कलाभिर्व्यक्ततां गता । ततोऽहं त्वं च राजेन्द्र ये चाप्यन्ये शरीरिणः ॥

seyaṃ prakṛtiravyaktā kalābhirvyaktatāṃ gatā | tato'haṃ tvaṃ ca rājendra ye cāpyanye śarīriṇaḥ

This primal nature, which is unmanifest, has become manifest through the parts. From it come I and you, O king of kings, and all other embodied beings.

Note on the text: Corrected चे → ये (misprint in Wikisource; CE ye cāpy anye). The page prints this verse's end-mark as a single danda.

Verse 116 (12.325.116)

विन्दुन्यासादयोऽवस्थाः शुक्रशोणितसंभवाः । यासामेव निपातेन कललं नाम जायते ॥

vindunyāsādayo'vasthāḥ śukraśoṇitasaṃbhavāḥ | yāsāmeva nipātena kalalaṃ nāma jāyate

The stages that begin with the settling of the drop, born of semen and blood, by whose coming together what is called the embryo comes into being.

Verse 117 (12.325.117)

कललाद्बुद्बुदोत्पत्तिः पेशी वा बुद्बुदात्स्मृता । पेश्यास्त्वङ्गाभिनिर्वृत्तिर्नखरोमाणि चाङ्गतः ॥

kalalādbudbudotpattiḥ peśī vā budbudātsmṛtā | peśyāstvaṅgābhinirvṛttirnakharomāṇi cāṅgataḥ

From the embryo comes the bubble, and from the bubble, it is said, the muscle; from the muscle the formation of the limbs, and from the limbs the nails and the hair.

Note on the text: Line 1 has बुद्बुद where the CE has arbuda (a variant).

Verse 118 (12.325.118)

संपूर्णे नवमे मासि जन्तोर्जातस्य मैथिल । जायते नामरूपत्वं स्त्रीपुमान्वेति लिङ्गतः ॥

saṃpūrṇe navame māsi jantorjātasya maithila | jāyate nāmarūpatvaṃ strīpumānveti liṅgataḥ

When the ninth month is complete, O king of Mithila, for the creature that is born, name and form come about, and one knows by its sign whether it is female or male.

Note on the text: The CE has an extra star line after 118a (118b*0784_01) that is not on the Wikisource page.

Verse 119 (12.325.119)

जातमात्रं तु तद्रूपं दृष्ट्वा ताम्रनखाङ्गुलि । कौमारं रूपमापन्नं रूपवानुपलभ्यते ॥

jātamātraṃ tu tadrūpaṃ dṛṣṭvā tāmranakhāṅguli | kaumāraṃ rūpamāpannaṃ rūpavānupalabhyate

At the moment of birth that form is seen, its nails and fingers copper-red; and when it has passed into the form of boyhood, it is perceived as a handsome one.

Note on the text: Line 2 ends कौमारं रूपमापन्नं रूपवानुपलभ्यते where the CE has rūpato nopalabhyate (a variant).

Verse 120 (12.325.120)

कौमाराद्यौवनं चापि स्थाविर्यं चापि यौवनात् । अनेन क्रमयोगेन पूर्वं पूर्वं न लभ्यते ॥

kaumārādyauvanaṃ cāpi sthāviryaṃ cāpi yauvanāt | anena kramayogena pūrvaṃ pūrvaṃ na labhyate

From boyhood comes youth, and from youth old age; in this order of succession each earlier stage is not found again.

Note on the text: Corrected स्थावीर्यं → स्थाविर्यं (misprint in Wikisource; long ई for short इ, CE sthāviryaṃ).

Verse 121 (12.325.121)

कलानां पृथगर्थानां प्रतिभेदः क्षणे क्षणे । वर्तते सर्वभूतेषु सौक्ष्म्यात्तु न विभाव्यते ॥

kalānāṃ pṛthagarthānāṃ pratibhedaḥ kṣaṇe kṣaṇe | vartate sarvabhūteṣu saukṣmyāttu na vibhāvyate

Moment by moment the separate parts, each with its own function, change in all beings; but because of its subtlety this is not perceived.

Verse 122 (12.325.122)

न चैषामप्ययो राजँल्लक्ष्यते प्रभवो न च । अवस्थायामवस्थायां दीपस्येवार्चिषो गतिः ॥

na caiṣāmapyayo rājam̐llakṣyate prabhavo na ca | avasthāyāmavasthāyāṃ dīpasyevārciṣo gatiḥ

Neither the passing away nor the arising of these is seen, O king; in each state their course is like the course of the flames of a lamp.

Verse 123 (12.325.123)

तस्याप्येवंप्रभावस्य सदश्वस्येव धावतः । अजस्रं सर्वलोकस्य कः कुतो वा न वा कुतः ॥

tasyāpyevaṃprabhāvasya sadaśvasyeva dhāvataḥ | ajasraṃ sarvalokasya kaḥ kuto vā na vā kutaḥ

In this ceaseless course of the whole world, running on like a swift horse, who is anyone, and from where? Or from where not?

Verse 124 (12.325.124)

कस्येदं कस्य वा नेदं कुतो वेदं न वा कुतः । संबन्धः कोऽस्ति भूतानां स्वैरप्यवयवैरिह ॥

kasyedaṃ kasya vā nedaṃ kuto vedaṃ na vā kutaḥ | saṃbandhaḥ ko'sti bhūtānāṃ svairapyavayavairiha

Whose is this, and whose is it not? From where is this, and from where not? What relation can there be among beings, even with their own limbs here?

Verse 125 (12.325.125)

यथाऽऽदित्यान्मणेश्चापि वीरुद्भ्यश्चैव पावकः । जायन्त्येवं समुदयात्कलानामिह जन्तवः ॥

yathā''dityānmaṇeścāpi vīrudbhyaścaiva pāvakaḥ | jāyantyevaṃ samudayātkalānāmiha jantavaḥ

As fire arises from the sun, from the crystal and from dry plants, so creatures arise here from the coming together of the parts.

Note on the text: Line 2 has जायन्त्येवं समुदयात्कलानामिह जन्तवः where the CE has bhavaty evaṃ samudayāt kalānām api jantavaḥ (a variant).

Verse 126 (12.325.126)

आत्मन्येवात्मनाऽऽत्मानं यथा त्वमनुपश्यसि । एवमेवात्मनाऽऽत्मानमन्यस्मिन्किं न पश्यसि ॥

ātmanyevātmanā''tmānaṃ yathā tvamanupaśyasi | evamevātmanā''tmānamanyasminkiṃ na paśyasi

As you see the self in yourself by yourself, why do you not see the self in another in the same way, by the self?

Note on the text: Not matched by the alignment; lines 1-2 = CE 12.308.126a, 126c (same words).

Verse 127 (12.325.127)

यद्यात्मनि परस्मिंश्च समतामध्यवस्यसि । अथ मां काऽसि कस्येति किमर्थमनुपृच्छसि ॥

yadyātmani parasmiṃśca samatāmadhyavasyasi | atha māṃ kā'si kasyeti kimarthamanupṛcchasi

If you judge self and other to be equal, then why do you keep asking me, "Who are you, and whose?"

Note on the text: Not matched by the alignment. Line 1 = CE 12.308.126e; line 2 = CE 12.308.127a (same words).

Verse 128 (12.325.128)

इदं मे स्यादिदं नेति द्वन्द्वैर्मुक्तस्य मैथिल । काऽसि कस्य कुतो वेति वचनैः किं प्रयोजनम् ॥

idaṃ me syādidaṃ neti dvandvairmuktasya maithila | kā'si kasya kuto veti vacanaiḥ kiṃ prayojanam

For one who is free of the pairs of opposites, such as "this should be mine, that not," O king of Mithila, what use are words such as "Who are you, whose, from where?"

Note on the text: Not matched by the alignment. Line 1 = CE 12.308.127c; line 2 = CE 12.308.127e (Wikisource वचनैः किं प्रयोजनम् for CE vacane kiṃ prayojanam, a variant).

Verse 129 (12.325.129)

रिपौ मित्रेऽथ मध्यस्थे विजये सन्धिविग्रहे । कृतवान्यो महीपालः किं तस्मिन्मुक्तलक्षणम् ॥

ripau mitre'tha madhyasthe vijaye sandhivigrahe | kṛtavānyo mahīpālaḥ kiṃ tasminmuktalakṣaṇam

A king who has dealt with enemy, friend and neutral, with victory, peace and war: what mark of liberation is there in him?

Verse 130 (12.325.130)

त्रिवर्गं सप्तधा न्यस्तं यो न वेदेह कर्मसु । सङ्गवान्यस्त्रिवर्गे च किं तस्मिन्मुक्तलक्षणम् ॥

trivargaṃ saptadhā nyastaṃ yo na vedeha karmasu | saṅgavānyastrivarge ca kiṃ tasminmuktalakṣaṇam

One who does not know here, in his undertakings, the three aims of life laid out in seven ways, and who is attached to the three aims: what mark of liberation is there in him?

Note on the text: Line 1 has न्यस्तं where the CE has vyaktaṃ (a variant; the page's apparatus records ड. व्यस्तम्).

Verse 131 (12.325.131)

प्रिये वाऽप्यप्रिये वाऽपि दुर्बले बलवत्यपि । यस्य नास्ति समं चक्षुः किं तस्मिन्मुक्तलक्षणम् ॥

priye vā'pyapriye vā'pi durbale balavatyapi | yasya nāsti samaṃ cakṣuḥ kiṃ tasminmuktalakṣaṇam

One who has no even eye for the dear and the disliked, for the weak and the strong: what mark of liberation is there in him?

Note on the text: Corrected मक्तलक्षणम् → मुक्तलक्षणम् (misprint in Wikisource; CE muktalakṣaṇam).

Verse 132 (12.325.132)

तदयुक्तस्य ते मोक्षे योऽभिमानो भवेन्नृप । सुहृद्भिः सन्निवार्यस्तेऽविरक्तस्येव भेषजम् ॥

tadayuktasya te mokṣe yo'bhimāno bhavennṛpa | suhṛdbhiḥ sannivāryaste'viraktasyeva bheṣajam

So whatever conceit you have about liberation, being unfit for it, O king, ought to be checked by your friends, as a remedy is given to one who is not free of passion.

Note on the text: Wikisource तदयुक्तस्य … सन्निवार्यस्तेऽविरक्तस्येव भेषजम् for CE tad amuktasya … sa nivāryas te vicittasyeva bheṣajaiḥ (variants).

Verse 133 (12.325.133)

तानि तान्यनुसंदृश्य सङ्गस्थानान्यरिंदम । आत्मनाऽऽत्मनि संपश्य किमन्यन्मुक्तलक्षणम् ॥

tāni tānyanusaṃdṛśya saṅgasthānānyariṃdama | ātmanā''tmani saṃpaśya kimanyanmuktalakṣaṇam

Looking one by one at those places of attachment, O subduer of foes, see within yourself by yourself: what other mark of liberation is there?

Note on the text: Corrected अरिंदम् → अरिंदम (misprint in Wikisource; vocative, CE ariṃdama). Line 2 has संपश्य किमन्यन्मुक्तलक्षणम् where the CE has saṃpaśyet kiṃ tasmin muktalakṣaṇam (a variant).

Verse 134 (12.325.134)

इमान्यन्यानि सूक्ष्माणि मोक्षमाश्रित्य केनचित् । चतुरङ्गप्रवृत्तानि सङ्गस्थानानि मे शृणु ॥

imānyanyāni sūkṣmāṇi mokṣamāśritya kenacit | caturaṅgapravṛttāni saṅgasthānāni me śṛṇu

Hear from me these other subtle places of attachment, found in one who has resorted to liberation, which operate through four limbs.

Note on the text: Line 1 has केनचित् where the CE has kāni cit (a variant).

Verse 135 (12.325.135)

य इमां पृथिवीं कृत्स्नामेकच्छत्रां प्रशास्ति ह । एकमेव स वै राजा पुरमध्यावसत्युत ॥

ya imāṃ pṛthivīṃ kṛtsnāmekacchatrāṃ praśāsti ha | ekameva sa vai rājā puramadhyāvasatyuta

He who rules this whole earth under a single umbrella lives, as king, in just one city.

Verse 136 (12.325.136)

तत्पुरे चैकमेवास्य गृहं यदधितिष्ठति । गृहे शयनमप्येकं निशायां यत्र लीयते ॥

tatpure caikamevāsya gṛhaṃ yadadhitiṣṭhati | gṛhe śayanamapyekaṃ niśāyāṃ yatra līyate

In that city he has only one house in which he dwells, and in that house only one bed, on which he lies down at night.

Verse 137 (12.325.137)

शय्यार्धं तस्य चाप्यत्र स्त्रीपूर्वमधितिष्ठति । तदनेन प्रसङ्गेन फलेनाल्पेन युज्यते ॥

śayyārdhaṃ tasya cāpyatra strīpūrvamadhitiṣṭhati | tadanena prasaṅgena phalenālpena yujyate

And half of that bed is occupied beforehand by a woman. So by this attachment he is bound to only a small fruit.

Verse 138 (12.325.138)

एवमेवोपभोगेषु भोजनाच्छादनेषु च । गुणेष्वपरिमेयेषु निग्रहानुग्रहं प्रति ॥

evamevopabhogeṣu bhojanācchādaneṣu ca | guṇeṣvaparimeyeṣu nigrahānugrahaṃ prati

So it is, too, with his enjoyments, his food and clothing, and the countless objects of his regard, in the matter of punishing and favouring.

Note on the text: Line 2 has गुणेष्वपरिमेयेषु where the CE has guṇeṣu parimeyeṣu (a variant).

Verse 139 (12.325.139)

परतन्त्रः सदा राजा स्वल्पे सोऽपि प्रसज्जते । सन्धिविग्रहयोगे च कुतो राज्ञः स्वतन्त्रता ॥

paratantraḥ sadā rājā svalpe so'pi prasajjate | sandhivigrahayoge ca kuto rājñaḥ svatantratā

A king is always dependent on others, and he clings even to trifles; in the conduct of peace and war, where is a king's independence?

Verse 140 (12.325.140)

स्त्रीषु क्रीडाविहारेषु नित्यमस्यास्वतन्त्रता । मन्त्रे चामात्यसहिते कुतस्तस्य स्वतन्त्रता ॥

strīṣu krīḍāvihāreṣu nityamasyāsvatantratā | mantre cāmātyasahite kutastasya svatantratā

Among women, in play and pleasure, he never has independence; and in counsel with his ministers, where is his independence?

Note on the text: Line 2 has मन्त्रे चामात्यसहिते कुतस्तस्य स्वतन्त्रता where the CE has mantre cāmātyasamitau kuta eva svatantratā (a variant).

Verse 141 (12.325.141)

यदा ह्याज्ञापयत्यन्यांस्तत्रास्योक्ता स्वतन्त्रता । अवशः कार्यते तत्र तस्मिंस्तस्मिन्गुणे स्थितः ॥

yadā hyājñāpayatyanyāṃstatrāsyoktā svatantratā | avaśaḥ kāryate tatra tasmiṃstasminguṇe sthitaḥ

Only when he gives orders to others is his independence spoken of; and even then he is made to act without will, held within one constraint after another.

Verse 142 (12.325.142)

स्वप्नकामो न लभते स्वप्तुं कार्यार्थिभिर्जनैः । शयने चाप्यनुज्ञातः सुप्त उत्थाप्यतेऽवशः ॥

svapnakāmo na labhate svaptuṃ kāryārthibhirjanaiḥ | śayane cāpyanujñātaḥ supta utthāpyate'vaśaḥ

Wishing to sleep, he cannot sleep, because of people who have business with him; and even when he has been allowed to lie down, he is roused from sleep against his will.

Verse 143 (12.325.143)

स्नाह्यालभ पिब प्राश जुहुध्यग्नीन्यजेत्यपि । वदस्व शृणु चापीति विवशः कार्यते परैः ॥

snāhyālabha piba prāśa juhudhyagnīnyajetyapi | vadasva śṛṇu cāpīti vivaśaḥ kāryate paraiḥ

"Bathe! Anoint yourself! Drink! Eat! Make offerings into the fires! Perform the sacrifice! Speak! Listen!" In this way he is made to act by others, helpless.

Note on the text: Corrected जुहुध्यगीन्यजेत्यपि → जुहुध्यग्नीन्यजेत्यपि (misprint in Wikisource; broken conjunct, CE juhudhy agnīn yajeti ca).

Verse 144 (12.325.144)

अभिगम्याभिगम्यैवं याचन्ते सततं नराः । न चाप्युत्सहते दातुं वित्तरक्षी महाजनान् ॥

abhigamyābhigamyaivaṃ yācante satataṃ narāḥ | na cāpyutsahate dātuṃ vittarakṣī mahājanān

Men come to him again and again and ask him without end; yet, guarding his wealth, he cannot bring himself to give to the great crowd.

Verse 145 (12.325.145)

दाने कोशक्षयोऽप्यस्य वैरं चास्य प्रयच्छतः । क्षणेनास्योपवर्तन्ते दोषा वैराग्यकारकाः ॥

dāne kośakṣayo'pyasya vairaṃ cāsya prayacchataḥ | kṣaṇenāsyopavartante doṣā vairāgyakārakāḥ

In giving, his treasury is drained, and there is enmity toward him as he gives; in a moment faults arise in him that bring disenchantment.

Note on the text: Corrected क्षणेनास्योऽपवर्तन्ते → क्षणेनास्योपवर्तन्ते (misprint in Wikisource; a spurious avagraha, CE kṣaṇenāsyopavartante). Line 1 has वैरं चास्य प्रयच्छतः where the CE has vairaṃ cāpy aprayacchataḥ; the Wikisource reading is good Sanskrit and is kept.

Verse 146 (12.325.146)

प्राज्ञाञ्शूरांस्तथा वैद्यानेकस्थानपि शङ्कते । भयमप्यनये राज्ञो यैश्च नित्यमुपास्यते ॥

prājñāñśūrāṃstathā vaidyānekasthānapi śaṅkate | bhayamapyanaye rājño yaiśca nityamupāsyate

He grows suspicious of the wise, the brave and the learned even when they are gathered in one place; and the king is afraid, even in a lapse of policy, of those by whom he is constantly attended.

Note on the text: Wikisource प्राज्ञाञ्शूरांस्तथा वैद्यानेकस्थानपि … भयमप्यनये for CE prājñāñ śūrāṃs tathaivāḍhyān ekasthāne 'pi … bhayam apy abhaye (variants).

Verse 147 (12.325.147)

तथा चैते प्रदुष्यन्ति राजन्ये कीर्तिता मया । तथैवास्य भयं तेभ्यो जायते पश्य यादृशम् ॥

tathā caite praduṣyanti rājanye kīrtitā mayā | tathaivāsya bhayaṃ tebhyo jāyate paśya yādṛśam

As those I have named, O king, turn hostile, so does fear arise for him from them; see what kind of fear it is.

Note on the text: Wikisource तथा चैते प्रदुष्यन्ति … तथैवास्य भयं for CE yadā caite praduṣyanti … tadaivāsya bhayam (variants).

Verse 148 (12.325.148)

सर्वः स्वेस्वे गृहे राजा सर्वः स्वेस्वे गृहे गृही । निग्रहानुग्रहौ कुर्वंस्तुल्यो जनक राजभिः ॥

sarvaḥ svesve gṛhe rājā sarvaḥ svesve gṛhe gṛhī | nigrahānugrahau kurvaṃstulyo janaka rājabhiḥ

Everyone is a king in his own house, everyone a householder in his own house; in punishing and favouring, O Janaka, he is the equal of the kings.

Verse 149 (12.325.149)

पुत्रा दारास्तथैवात्मा कोशो मित्राणि संचयाः । परैः साधारणा ह्येते तैस्तैरेवास्य हेतुभिः ॥

putrā dārāstathaivātmā kośo mitrāṇi saṃcayāḥ | paraiḥ sādhāraṇā hyete taistairevāsya hetubhiḥ

Sons, wives, one's own person, the treasury, friends and hoards are shared with others, each for its own reasons.

Verse 150 (12.325.150)

हतो देशः पुरं दग्धं प्रधानः कुञ्जरो मृतः । लोकसाधारणेष्वेषु मिथ्याज्ञानेन तप्यते ॥

hato deśaḥ puraṃ dagdhaṃ pradhānaḥ kuñjaro mṛtaḥ | lokasādhāraṇeṣveṣu mithyājñānena tapyate

"The country is ruined, the city burned, the chief elephant dead": in these matters, common to all the world, he is tormented by false knowledge.

Verse 151 (12.325.151)

अमुक्तो मानसैर्दुःखैरिच्छाद्वेषप्रियोद्भवैः । शिरोरोगादिभी रोगैस्तथैव विनिपातिभिः ॥

amukto mānasairduḥkhairicchādveṣapriyodbhavaiḥ | śirorogādibhī rogaistathaiva vinipātibhiḥ

He is not free from sorrows of the mind that arise from desire, aversion and the loved, nor from diseases such as headaches, nor likewise from sudden calamities.

Verse 152 (12.325.152)

द्वन्द्वैस्तैस्तैरुपहतः सर्वतः परिशङ्कितः । बहुभिः प्रार्थितं राज्यमुपास्ते गणयन्निशाः ॥

dvandvaistaistairupahataḥ sarvataḥ pariśaṅkitaḥ | bahubhiḥ prārthitaṃ rājyamupāste gaṇayanniśāḥ

Struck by one pair of opposites after another, suspicious on every side, he attends to a kingdom coveted by many, counting the nights.

Note on the text: Line 2 has बहुभिः प्रार्थितं राज्यम् where the CE has bahupratyarthikaṃ rājyam (a variant; the page's apparatus records झ. ध. बहुप्रत्यर्थिकम्).

Verse 153 (12.325.153)

तदल्पसुखमत्यर्थं बहुदुःखमसारवत् । तृणाग्निज्वलनप्रख्यं फेनबुद्बुदसंनिभम् ॥

tadalpasukhamatyarthaṃ bahuduḥkhamasāravat | tṛṇāgnijvalanaprakhyaṃ phenabudbudasaṃnibham

That kingdom gives very little pleasure and much pain, and is without substance, like a blaze of straw, like a bubble of foam.

Note on the text: Not matched by the alignment. Line 1 = CE 12.308.152a; line 2 = the CE star line 12.308.152b*0785_01 (tṛṇāgnijvalanaprakhyaṃ phenabudbudasaṃnibham), which the CE prints as an inserted line.

Verse 154 (12.325.154)

को राज्यमभिपद्येत प्राप्य चोपशमं लभेत् । ममेदमिति यच्चेदं पुरं राष्ट्रं च मन्यसे ॥

ko rājyamabhipadyeta prāpya copaśamaṃ labhet | mamedamiti yaccedaṃ puraṃ rāṣṭraṃ ca manyase

Who would take up a kingdom, and having gained it find peace? And this city and country that you think of as "mine":

Note on the text: Not matched by the alignment. Line 1 = CE 12.308.152c; line 2 = CE 12.308.153a (same words).

Verse 155 (12.325.155)

बलं कोशममात्यांश्च कस्यैतानि न वा नृप । मित्रामात्यपुरं राष्ट्रं दण्डः कोशो महीपतिः ॥

balaṃ kośamamātyāṃśca kasyaitāni na vā nṛpa | mitrāmātyapuraṃ rāṣṭraṃ daṇḍaḥ kośo mahīpatiḥ

the army, the treasury, the ministers: whose are they, O king, or whose not? Ally, minister, city, realm, rod of punishment, treasury and ruler:

Note on the text: Not matched by the alignment. Line 1 = CE 12.308.153c; line 2 = CE 12.308.154a (same words).

Verse 156 (12.325.156)

सप्ताङ्गश्चैष सङ्घातो राज्यमित्युच्यते नृप । सप्ताङ्गस्यास्य राज्यस्य त्रिदण्डस्येव तिष्ठतः । अन्योन्यगुणयुक्तस्य कः केन गुणतोऽधिकः ॥

saptāṅgaścaiṣa saṅghāto rājyamityucyate nṛpa | saptāṅgasyāsya rājyasya tridaṇḍasyeva tiṣṭhataḥ | anyonyaguṇayuktasya kaḥ kena guṇato'dhikaḥ

this aggregate of seven limbs is what is called a kingdom, O king. Of this kingdom of seven limbs, which stands like a tripod, each supporting the others with its own qualities, which one is greater than another in quality?

Note on the text: Removed the stray wiki marks (the backtick and quote mark that enclose line 1 on the page, and the extra danda after them). Not matched by the alignment. Three-line verse as on the page: line 1 = CE 12.308.154c (Wikisource सप्ताङ्गश्चैष सङ्घातो for CE saptāṅgaś cakrasaṃghāto, a variant); lines 2-3 = CE 12.308.155a, 155c.

Verse 157 (12.325.157)

तेषुतेषु हि कालेषु तत्तदङ्गं विशिष्यते । येन यत्सिध्यते कार्यं तत्प्राधान्याय कल्पते ॥

teṣuteṣu hi kāleṣu tattadaṅgaṃ viśiṣyate | yena yatsidhyate kāryaṃ tatprādhānyāya kalpate

At different times first one limb and then another stands out; whichever one accomplishes the task is made the foremost.

Verse 158 (12.325.158)

सप्ताङ्गश्चैव संघातस्त्रयश्चान्ये नृपोत्तम । संभूय दशवर्गोऽयं भुङ्क्ते राज्यं हि राजवत् ॥

saptāṅgaścaiva saṃghātastrayaścānye nṛpottama | saṃbhūya daśavargo'yaṃ bhuṅkte rājyaṃ hi rājavat

The aggregate of seven limbs together with three others, O best of kings, makes a group of ten, which enjoys the kingdom as a king does.

Verse 159 (12.325.159)

यश्च राजा महोत्साहः क्षत्रधर्मे रतो भवेत् । स तुष्येद्दशभागेन ततस्त्वन्यो दशावरैः ॥

yaśca rājā mahotsāhaḥ kṣatradharme rato bhavet | sa tuṣyeddaśabhāgena tatastvanyo daśāvaraiḥ

The king who is of great energy and devoted to the duty of a warrior is satisfied with a tenth share, and another after him with shares of ten at the least.

Verse 160 (12.325.160)

नास्त्यसाधारणो राजा नास्ति राज्यमराजकम् । राज्येऽसति कुतो धर्मो धर्मेऽसति कुतः परम् ॥

nāstyasādhāraṇo rājā nāsti rājyamarājakam | rājye'sati kuto dharmo dharme'sati kutaḥ param

There is no king who is not common to all, and no kingdom without a king. If there is no kingdom, whence dharma? If there is no dharma, whence anything beyond?

Verse 161 (12.325.161)

योऽप्यत्र परमो धर्मः पवित्रं राजराज्ययोः । पृथिवी दक्षिणा यस्य सोऽश्वमेधो न विद्यते ॥

yo'pyatra paramo dharmaḥ pavitraṃ rājarājyayoḥ | pṛthivī dakṣiṇā yasya so'śvamedho na vidyate

And the highest dharma here, the purifier of both king and kingdom, the horse sacrifice whose sacrificial fee is the earth, does not exist.

Note on the text: Corrected योप्यत्र → योऽप्यत्र (misprint in Wikisource; missing avagraha, CE yo 'py atra).

Verse 162 (12.325.162)

साऽहमेतानि कर्माणि राजदुःखानि मैथिल । समर्था शतशो वक्तुमथवाऽपि सहस्रशः ॥

sā'hametāni karmāṇi rājaduḥkhāni maithila | samarthā śataśo vaktumathavā'pi sahasraśaḥ

I, O king of Mithila, could tell you of these sorrows of kingship by the hundred, or even by the thousand.

Verse 163 (12.325.163)

स्वदेहे नाभिषङ्गो मे कुतः परपरिग्रहे । न मामेवंविधां युक्तामीदृशं वक्तुमर्हसि ॥

svadehe nābhiṣaṅgo me kutaḥ paraparigrahe | na māmevaṃvidhāṃ yuktāmīdṛśaṃ vaktumarhasi

I have no attachment even to my own body; how then to what belongs to another? Disciplined as I am, you should not speak to me in this way.

Note on the text: Line 2 has युक्ताम् where the CE has muktām; the Wikisource reading is good Sanskrit and is kept.

Verse 164 (12.325.164)

ननु नाम त्वया मोक्षः कृत्स्नः पञ्चशिखाच्छ्रुतः । सोपायः सोपनिषदः सोपसङ्गः सनिश्चयः ॥

nanu nāma tvayā mokṣaḥ kṛtsnaḥ pañcaśikhācchrutaḥ | sopāyaḥ sopaniṣadaḥ sopasaṅgaḥ saniścayaḥ

Surely you heard the whole teaching of liberation from Panchashikha, with its means, its secret doctrine, its subsidiary parts and its conclusions.

Verse 165 (12.325.165)

तस्य ते मुक्तसङ्गस्य पाशानाक्रम्य तिष्ठतः । छत्रादिषु विशेषेषु पुनः सङ्गः कथं नृप ॥

tasya te muktasaṅgasya pāśānākramya tiṣṭhataḥ | chatrādiṣu viśeṣeṣu punaḥ saṅgaḥ kathaṃ nṛpa

How, O king, can attachment arise again in you, who are free of attachment and stand having trampled the bonds, to distinctions such as the umbrella?

Note on the text: Line 2 has छत्रादिषु विशेषेषु पुनः सङ्गः कथं नृप where the CE has chatrādiṣu viśeṣeṣu kathaṃ saṅgaḥ punar nṛpa (a different order of words).

Verse 166 (12.325.166)

श्रुतं ते न श्रुतं मन्ये मृषा वाऽपि श्रुतं श्रुतम् । अथवा श्रुतसंकाशं श्रुतमन्यच्छ्रुतं त्वया ॥

śrutaṃ te na śrutaṃ manye mṛṣā vā'pi śrutaṃ śrutam | athavā śrutasaṃkāśaṃ śrutamanyacchrutaṃ tvayā

I think what you heard was not heard; or what was heard was heard in vain; or it was only something like hearing; you heard something other than what was to be heard.

Verse 167 (12.325.167)

अथापीमासु संज्ञासु लौकिकीषु प्रतिष्ठसे । अभिषङ्गावरोधाभ्यां बद्धस्त्वं प्राकृतो यथा ॥

athāpīmāsu saṃjñāsu laukikīṣu pratiṣṭhase | abhiṣaṅgāvarodhābhyāṃ baddhastvaṃ prākṛto yathā

Or else you stand fixed in these worldly designations; bound by attachment and confinement, you are like an ordinary person.

Verse 168 (12.325.168)

सत्वेनानुप्रवेशो हि योऽयं त्वयि कृतो मया । किं तवापकृतं तत्र यदि मुक्तोऽसि सर्वशः ॥

satvenānupraveśo hi yo'yaṃ tvayi kṛto mayā | kiṃ tavāpakṛtaṃ tatra yadi mukto'si sarvaśaḥ

As for the entry I have made into you by my inner being, what wrong have I done you in it, if you are wholly liberated?

Verse 169 (12.325.169)

नियमो ह्येषु धर्मेषु यतीनां शून्यवासिता । शून्यमावासयन्त्या च मया किं कस्य दूषितम् ॥

niyamo hyeṣu dharmeṣu yatīnāṃ śūnyavāsitā | śūnyamāvāsayantyā ca mayā kiṃ kasya dūṣitam

It is a fixed rule in these dharmas that ascetics dwell in empty places; in my lodging in an empty dwelling, what has been defiled, and whose?

Verse 170 (12.325.170)

न पाणिभ्यां न बाहुभ्यां पादोरुभ्यां न चानघ । न गात्रावयवैरन्यैः स्पृशामि त्वां नराधिप ॥

na pāṇibhyāṃ na bāhubhyāṃ pādorubhyāṃ na cānagha | na gātrāvayavairanyaiḥ spṛśāmi tvāṃ narādhipa

Not with my hands, nor my arms, nor my feet and thighs, nor any other limb of my body do I touch you, O sinless one, O lord of men.

Note on the text: Corrected गात्राक्यवैरन्यैः → गात्रावयवैरन्यैः (misprint in Wikisource; वय misprinted क्य, CE gātrāvayavair anyaiḥ).

Verse 171 (12.325.171)

कुले महति जातेन ह्रीमता दीर्घदर्शिना । नैतत्सदसि वक्तव्यं सद्वाऽसद्वा मिथः कृतम् ॥

kule mahati jātena hrīmatā dīrghadarśinā | naitatsadasi vaktavyaṃ sadvā'sadvā mithaḥ kṛtam

Born in a great family, modest and far-sighted as you are, you should not speak in an assembly of what has passed in private between a man and a woman, whether good or bad.

Verse 172 (12.325.172)

ब्राह्मणा गुरवश्चेमे तथा मान्या गुरूत्तमाः । त्वं चाथ गुरुरप्येषामेवमन्योन्यगौरवम् ॥

brāhmaṇā guravaśceme tathā mānyā gurūttamāḥ | tvaṃ cātha gururapyeṣāmevamanyonyagauravam

These brahmins are your elders and are honoured as the highest of elders, and you too are an elder to them; so there is respect on both sides.

Note on the text: Line 1 has तथा मान्या where the CE has tathāmātyā (a variant).

Verse 173 (12.325.173)

तदेवमनुसंदृश्य वाच्यावाच्यं परीक्षता । स्त्रीपुंसोः समवायोऽयं त्वया वाच्यो न संसदि ॥

tadevamanusaṃdṛśya vācyāvācyaṃ parīkṣatā | strīpuṃsoḥ samavāyo'yaṃ tvayā vācyo na saṃsadi

So, considering this well and weighing what should and should not be said, you ought not to speak in the assembly of this meeting of a woman and a man.

Verse 174 (12.325.174)

यथा पुष्करपर्णस्थं जलं तत्पर्णसंस्थितम् । तिष्ठत्यस्पृशती तद्वत्त्वयि वत्स्यामि मैथिल ॥

yathā puṣkaraparṇasthaṃ jalaṃ tatparṇasaṃsthitam | tiṣṭhatyaspṛśatī tadvattvayi vatsyāmi maithila

As water lying on a lotus leaf stays upon that leaf without touching it, so shall I dwell in you, O king of Mithila.

Note on the text: Corrected तद्वत्त्वपि → तद्वत्त्वयि (misprint in Wikisource; पि for यि, CE tadvat tvayi).

Verse 175 (12.325.175)

यदि चाद्य स्पृशन्त्या मे स्पर्शं जानासि कंचन । ज्ञानं कृतमबीजं ते कथं तेनेह भिक्षुणा ॥

yadi cādya spṛśantyā me sparśaṃ jānāsi kaṃcana | jñānaṃ kṛtamabījaṃ te kathaṃ teneha bhikṣuṇā

And if, when I touch you today, you are aware of any touch at all, how then was your knowledge made seedless by that mendicant?

Note on the text: Line 1 has यदि चाद्य स्पृशन्त्या where the CE has yadi vāpy aspṛśantyā (a variant; the page's apparatus records ट. ड. ध. यदि वाप्यस्पृशन्त्या).

Verse 176 (12.325.176)

स गार्हस्थ्याच्च्युतश्च त्वं मोक्षं चानाप्य दुर्विदम् । उभयोरन्तराले वै वर्तसे मोक्षवादिकः ॥

sa gārhasthyāccyutaśca tvaṃ mokṣaṃ cānāpya durvidam | ubhayorantarāle vai vartase mokṣavādikaḥ

You have fallen from the householder's state and have not attained liberation, which is hard to know; you stand between the two, a talker of liberation.

Note on the text: Wikisource मोक्षं चानाप्य … मोक्षवादिकः for CE mokṣaṃ nāvāpya … mokṣavātikaḥ (variants).

Verse 177 (12.325.177)

न हि मुक्तस्य मुक्तेन ज्ञस्यैकत्वपृथक्त्वयोः । भावाभावसमायोगे जायते वर्णसंकरः ॥

na hi muktasya muktena jñasyaikatvapṛthaktvayoḥ | bhāvābhāvasamāyoge jāyate varṇasaṃkaraḥ

For between one who is liberated and another who is liberated, each knowing both oneness and difference, no confusion of classes arises from the union of being and not-being.

Verse 178 (12.325.178)

वर्णाश्रमाः पृथक्त्वेन दृष्टार्थस्यापृथक्त्वतः । नान्यदन्यदिति ज्ञात्वा नान्यदन्यत्र वर्तते ॥

varṇāśramāḥ pṛthaktvena dṛṣṭārthasyāpṛthaktvataḥ | nānyadanyaditi jñātvā nānyadanyatra vartate

Classes and stages of life are distinct in themselves, yet for one who has seen the goal there is no distinctness; knowing that one thing is not another, one thing does not act within another.

Note on the text: Wikisource वर्णाश्रमाः पृथक्त्वेन दृष्टार्थस्यापृथक्त्वतः … नान्यदन्यत्र वर्तते for CE varṇāśramapṛthaktve ca dṛṣṭārthasyāpṛthaktvinaḥ … nānyad anyat pravartate (variants).

Verse 179 (12.325.179)

पाणौ कुण्डं तथा कुण्डे पयः पयसि मक्षिका । आश्रिताश्रययोगेन पृथक्त्वेनाश्रिताः पुनः ॥

pāṇau kuṇḍaṃ tathā kuṇḍe payaḥ payasi makṣikā | āśritāśrayayogena pṛthaktvenāśritāḥ punaḥ

In the hand is a bowl, in the bowl is milk, in the milk are flies; they rest on one another as the supported and the support, and yet each rests as a separate thing.

Note on the text: Corrected पापौ → पाणौ (misprint in Wikisource; ण for प, CE pāṇau). Line 2 has आश्रिताश्रययोगेन पृथक्त्वेनाश्रिताः पुनः where the CE has āśritāśrayayogena pṛthaktvenāśrayā vayam (a variant).

Verse 180 (12.325.180)

न तु कुण्डे पयोभावः पयश्चापि न मक्षिका । स्वयमेवाश्रयन्त्येते भावा न तु पराश्रयम् ॥

na tu kuṇḍe payobhāvaḥ payaścāpi na makṣikā | svayamevāśrayantyete bhāvā na tu parāśrayam

The bowl does not become the milk, nor the milk the flies; these things rest on themselves, not on something else.

Verse 181 (12.325.181)

पृथक्त्वादाश्रमाणां च वर्णान्यत्वे तथैव च । परस्परपृथक्त्वाच्च कथं ते वर्णसंकरः ॥

pṛthaktvādāśramāṇāṃ ca varṇānyatve tathaiva ca | parasparapṛthaktvācca kathaṃ te varṇasaṃkaraḥ

Given the separateness of the stages of life, the difference of the classes, and their separateness from one another, how can there be any confusion of classes for you?

Verse 182 (12.325.182)

नास्मि वर्णोत्तमा जात्या न वैश्या नावरा तथा । तव राजन्सवर्णाऽस्मि शुद्धयोनिरविप्लुता ॥

nāsmi varṇottamā jātyā na vaiśyā nāvarā tathā | tava rājansavarṇā'smi śuddhayoniraviplutā

I am not of the highest class by birth, nor a Vaishya, nor lower than that; I am of the same class as you, O king, of pure birth and unspotted.

Note on the text: Corrected पर्णोत्तमा → वर्णोत्तमा (misprint in Wikisource; प for व, CE varṇottamā).

Verse 183 (12.325.183)

प्रधानो नाम राजर्षिर्व्यक्तं ते श्रोत्रमागतः । कुले तस्य समुत्पन्नां सुलभां नाम विद्धि माम् ॥

pradhāno nāma rājarṣirvyaktaṃ te śrotramāgataḥ | kule tasya samutpannāṃ sulabhāṃ nāma viddhi mām

A royal sage named Pradhana has surely reached your ears. Know me as Sulabha, born in his family.

Verse 184 (12.325.184)

द्रोणश्च शतशृङ्गश्च वक्रद्वारश्च पर्वतः । मम सत्रेषु पूर्वेषां चिता मघवता सह ॥

droṇaśca śataśṛṅgaśca vakradvāraśca parvataḥ | mama satreṣu pūrveṣāṃ citā maghavatā saha

Drona, Shatashringa and the mountain Vakradvara were set up, together with Maghavan, in the sacrificial sessions of my forefathers.

Note on the text: Corrected वक्रद्धारश्च → वक्रद्वारश्च (misprint in Wikisource; द्ध for द्व, CE vakradvāraś ca). The page's apparatus glosses द्रोणादयः पर्वताः as hills set in the fire-altar of the sacrifices.

Verse 185 (12.325.185)

साहं तस्मिन्कुले जाता भर्तर्यसति मद्विधे । विनीता मोक्षधर्मेषु चराम्येका मुनिव्रतम् ॥

sāhaṃ tasminkule jātā bhartaryasati madvidhe | vinītā mokṣadharmeṣu carāmyekā munivratam

I was born in that family, and as there was no husband of my kind, I trained in the dharmas of liberation and wander alone, keeping the vow of a sage.

Verse 186 (12.325.186)

नास्मि सत्रप्रतिच्छन्ना न परस्वाभिमानिनी । न धर्मसंकरकरी स्वधर्मेऽस्मि दृढव्रता ॥

nāsmi satrapraticchannā na parasvābhimāninī | na dharmasaṃkarakarī svadharme'smi dṛḍhavratā

I am no hypocrite in the guise of an ascetic, nor one who takes pride in what belongs to others; I do not bring about a mixture of dharmas; I am firm in my vow, in my own dharma.

Note on the text: Line 2 has दृढव्रता where the CE has dhṛtavratā (a variant); the page's apparatus glosses सत्रप्रतिच्छन्ना as कपटसंन्यासिनी.

Verse 187 (12.325.187)

नास्थिरा स्वप्रतिज्ञायां नासमीक्ष्य प्रवादिनी । नासमीक्ष्यागता चेह त्वत्सकाशं जनाधिप ॥

nāsthirā svapratijñāyāṃ nāsamīkṣya pravādinī | nāsamīkṣyāgatā ceha tvatsakāśaṃ janādhipa

I am not unsteady in my resolve, nor do I speak without reflection, nor have I come here to you without reflection, O ruler of men.

Verse 188 (12.325.188)

मोक्षे ते भावितां बुद्धिं श्रुत्वाऽहं कुशलैषिणी । तव मोक्षस्य चाप्यस्य जिज्ञासार्थमिहागता ॥

mokṣe te bhāvitāṃ buddhiṃ śrutvā'haṃ kuśalaiṣiṇī | tava mokṣasya cāpyasya jijñāsārthamihāgatā

Hearing that your mind is set on liberation, and wishing you well, I have come here to test this liberation of yours.

Verse 189 (12.325.189)

न वर्गस्था ब्रवीम्येतत्स्वपक्षपरपक्षयोः । मुक्तो विमुच्यते यश्च शान्तौ यश्च न शाम्यति ॥

na vargasthā bravīmyetatsvapakṣaparapakṣayoḥ | mukto vimucyate yaśca śāntau yaśca na śāmyati

I do not say this out of partisanship for my own side or another's, concerning one who, being liberated, is released, and one who is at peace and one who is not.

Note on the text: Line 2 has मुक्तो विमुच्यते where the CE has mukto na mucyate (a variant; the page's apparatus records झ. मुक्तो व्यायच्छते).

Verse 190 (12.325.190)

यथा शून्ये पुराऽगारे भिक्षुरेकां निशां वसेत् । तथाऽहं त्वच्छरीरेऽस्मिन्निमां वत्स्यामि शर्वरीम् ॥

yathā śūnye purā'gāre bhikṣurekāṃ niśāṃ vaset | tathā'haṃ tvaccharīre'sminnimāṃ vatsyāmi śarvarīm

As a mendicant might spend a single night in an empty old house, so shall I spend this night in your body.

Verse 191 (12.325.191)

साऽहं मानप्रदानेन वागातिथ्येन चार्चिता । सुप्ता सुशरणं प्रीता श्वो गमिष्यामि मैथिल ॥

sā'haṃ mānapradānena vāgātithyena cārcitā | suptā suśaraṇaṃ prītā śvo gamiṣyāmi maithila

Honoured by you with respect and the hospitality of words, I shall sleep, content, with a good shelter, and tomorrow I shall go, O king of Mithila.

Note on the text: Line 1 has मानप्रदानेन where the CE has āsanadānena, and line 2 सुशरणं where the CE has suśaraṇā (variants).

Verse 192 (12.325.192)

इत्येतानि स वाक्यानि हेतुमन्त्यर्थवन्ति च । श्रुत्वा नाधिजगौ राजा किंचिदन्यदतः परं ॥

ityetāni sa vākyāni hetumantyarthavanti ca | śrutvā nādhijagau rājā kiṃcidanyadataḥ paraṃ

Hearing these words, full of reasons and of meaning, the king found nothing further to say in reply.

Note on the text: Not matched by the alignment; the verse is CE 12.308.191 (same words). It is the last verse before the colophon, printed under the page's भीष्म heading.