Shuka Questions Janaka on the Way to Liberation

Verse 1 (12.334.1)

ततः स राजा जनको मन्त्रिभिः सह भारत । पुरोहितं पुरस्कृत्य सर्वाण्यन्तः पुराणि च ॥

tataḥ sa rājā janako mantribhiḥ saha bhārata | purohitaṃ puraskṛtya sarvāṇyantaḥ purāṇi ca

Then, O Bharata, King Janaka, together with his ministers, putting his family priest in front and bringing all the women of the inner apartments,

Note on the text: Line 1 differs from CE 12.313.1a-c (puraḥ purohitaṃ kṛtvā); Wikisource's पुरोहितं पुरस्कृत्य is a recension variant, kept.

Verse 2 (12.334.2)

आसनं च पुरस्कृत्य रत्नानि विविधानि च । शिरसा चार्ध्यमादाय गुरुपुत्रं समभ्यगात् ॥

āsanaṃ ca puraskṛtya ratnāni vividhāni ca | śirasā cārdhyamādāya guruputraṃ samabhyagāt

bringing a seat and jewels of many kinds, and carrying the guest-offering on his head, went out to meet the son of his guru.

Verse 3 (12.334.3)

स तदासनमादाय बहुरत्नविभूषितम् । स्पर्ध्यास्तरणसंस्तीर्णं सर्वतोभद्रमृद्धिमत् ॥

sa tadāsanamādāya bahuratnavibhūṣitam | spardhyāstaraṇasaṃstīrṇaṃ sarvatobhadramṛddhimat

He took up that seat, adorned with many jewels, spread with costly coverings, splendid and comfortable on every side,

Verse 4 (12.334.4)

पुरोधसा संगृहीतं हस्तेनालभ्य पार्थिवः । प्रददौ गुरुपुत्राय शुकाय परमार्चितम् ॥

purodhasā saṃgṛhītaṃ hastenālabhya pārthivaḥ | pradadau guruputrāya śukāya paramārcitam

which the priest held, and the king, touching it with his hand, gave that most honoured seat to Shuka, the son of his guru.

Verse 5 (12.334.5)

तत्रोपविष्टं तं कार्ष्णि शास्त्रतः प्रतिपूज्य च । पाद्यं निवेद्य प्रथममर्ध्यं गां च न्यवेदयत् ॥

tatropaviṣṭaṃ taṃ kārṣṇi śāstrataḥ pratipūjya ca | pādyaṃ nivedya prathamamardhyaṃ gāṃ ca nyavedayat

When the son of Vyasa had sat down there, the king honoured him according to the scriptures: he first offered water for his feet, and then the arghya and a cow.

Note on the text: The alignment found no match. Lines = CE 12.313.5a, 5c (tatropaviṣṭaṃ taṃ kārṣṇiṃ śāstrataḥ pratyapūjayat / pādyaṃ nivedya prathamam arghyaṃ gāṃ ca nyavedayat); Wikisource's प्रतिपूज्य च for pratyapūjayat is a variant.

Verse 6 (12.334.6)

स च तां मन्त्रवत्पूजां प्रत्यगृह्णाद्यथाविधि । प्रतिगृह्य तु तां पूजां जनकाद्द्विजसत्तमः ॥

sa ca tāṃ mantravatpūjāṃ pratyagṛhṇādyathāvidhi | pratigṛhya tu tāṃ pūjāṃ janakāddvijasattamaḥ

And Shuka accepted that worship, offered with sacred verses, in due form. Having received that honour from Janaka, the best of the twice-born

Note on the text: The alignment found no match. Line 1 = CE 12.313.5e (sa ca tāṃ mantravat pūjāṃ pratyagṛhṇād yathāvidhi); line 2 = CE 12.313.6a (pratigṛhya ca tāṃ pūjāṃ janakād dvijasattamaḥ), with तु for ca. The verse is cited under CE 12.313.5, which holds its first line.

Verse 7 (12.334.7)

गां चैव समनुज्ञाय राजानमनुमान्य च । पर्यपृच्छन्महातेजा राज्ञः कुशलमव्ययम् ॥

gāṃ caiva samanujñāya rājānamanumānya ca | paryapṛcchanmahātejā rājñaḥ kuśalamavyayam

gave his assent regarding the cow, showed regard to the king, and the greatly radiant sage inquired after the king's unfailing welfare.

Note on the text: The alignment found no match. Line 1 = CE 12.313.6c (gāṃ caiva samanujñāya rājānam anumānya ca); line 2 = CE 12.313.7a (paryapṛcchan mahātejā rājñaḥ kuśalam avyayam). The page's footnote cites राज्ये कुशलमव्ययम् as another reading.

Verse 8 (12.334.8)

अनामयं च राजेन्द्र शुकः सानुचरस्य ह । अनुज्ञातः स तेनाथ निषसाद सहानुगः ॥

anāmayaṃ ca rājendra śukaḥ sānucarasya ha | anujñātaḥ sa tenātha niṣasāda sahānugaḥ

O king of kings, Shuka asked also after the health of the king together with his attendants. Then, given leave by him, he sat down with his followers.

Note on the text: The alignment found no match. Line 1 = CE 12.313.7c (anāmayaṃ ca rājendra śukaḥ sānucarasya ha); line 2 = CE 12.313.8a (anujñātaḥ sa tenātha niṣasāda sahānugaḥ). CE 12.313.8c (udārasattvābhijano bhūmau rājā kṛtāñjaliḥ) has no counterpart in Wikisource (vulgate omits it); not added.

Verse 9 (12.334.9)

कुशलं चाव्ययं चैव पृष्ट्वा वैयासकिं नृपः । किमागमनमित्येवं पर्यपृच्छत पार्थिवः ॥

kuśalaṃ cāvyayaṃ caiva pṛṣṭvā vaiyāsakiṃ nṛpaḥ | kimāgamanamityevaṃ paryapṛcchata pārthivaḥ

Having asked the son of Vyasa about his welfare and unfailing well-being, the king asked him, "What is the purpose of your coming?"

Verse 10 (12.334.10)

पित्राऽहमुक्तो भद्रं ते मोक्षधर्मार्थकोविदः । विदेहराजो याज्यो मे जनको नाम विश्रुतः ॥

pitrā'hamukto bhadraṃ te mokṣadharmārthakovidaḥ | videharājo yājyo me janako nāma viśrutaḥ

My father said to me, "May good fortune be yours: there is the renowned Janaka, king of Videha, my patron for sacrifices, who is skilled in the meaning of the dharma of liberation.

Verse 11 (12.334.11)

तत्र गच्छस्व वै तूर्णं यदि ते हृदि संशयः । प्रवृत्तौ वा निवृत्तौ वा स ते च्छेत्स्यति संशयं ॥

tatra gacchasva vai tūrṇaṃ yadi te hṛdi saṃśayaḥ | pravṛttau vā nivṛttau vā sa te cchetsyati saṃśayaṃ

Go to him at once, if you have a doubt in your heart about the path of action or the path of withdrawal; he will cut away your doubt."

Verse 12 (12.334.12)

सोऽहं पितुर्नियोगात्त्वामुपप्रष्टुमिहागतः । तन्मे धर्मभृतां श्रेष्ठ यथावद्वक्तुमर्हसि ॥

so'haṃ piturniyogāttvāmupapraṣṭumihāgataḥ | tanme dharmabhṛtāṃ śreṣṭha yathāvadvaktumarhasi

So I have come here at my father's bidding to ask you. Therefore, O best of those who uphold dharma, you ought to tell me rightly:

Note on the text: Corrected सोहं → सोऽहं (misprint in Wikisource; the avagraha is dropped, CE so 'haṃ).

Verse 13 (12.334.13)

किं कार्यं ब्राह्मणेनेह मोक्षार्थश्च किमात्मकः । कथं च मोक्षः प्राप्तव्यो ज्ञानेन तपसाऽथवा ॥

kiṃ kāryaṃ brāhmaṇeneha mokṣārthaśca kimātmakaḥ | kathaṃ ca mokṣaḥ prāptavyo jñānena tapasā'thavā

What must a brahmin do in this world? What is the nature of the goal of liberation? And how is liberation to be attained, by knowledge or by austerity?

Note on the text: Line 2 (कथं च मोक्षः प्राप्तव्यो ज्ञानेन तपसाऽथवा) is a recension variant of CE 12.313.13c (kathaṃ ca mokṣaḥ kartavyo jñānena tapasāpi vā); the page's footnote cites मोक्षः कर्तव्य as another reading. Kept as printed.

Verse 14 (12.334.14)

यत्कार्यं ब्राह्मणेनेह जन्मप्रभृति तच्छृणु । कृतोपनयनस्तात भवेद्वेदपरायणः ॥

yatkāryaṃ brāhmaṇeneha janmaprabhṛti tacchṛṇu | kṛtopanayanastāta bhavedvedaparāyaṇaḥ

Hear what a brahmin must do in this world from birth onward: once his initiation is done, my dear child, he should devote himself to the Veda,

Verse 15 (12.334.15)

तपसा गुरुवृत्त्या च ब्रह्मचर्येण चाभिभो । देवतानामृषीणां चाप्यनृणो ह्यनसूयकः ॥

tapasā guruvṛttyā ca brahmacaryeṇa cābhibho | devatānāmṛṣīṇāṃ cāpyanṛṇo hyanasūyakaḥ

and by austerity, by serving his teacher, and by chastity, O mighty one, he should become free of debt to the gods and the seers, and free of ill will.

Verse 16 (12.334.16)

वेदानधीत्य नियतो दक्षिणामपवर्ज्य च । अभ्यनुज्ञामथ प्राप्य समावर्तेत वै द्विजः ॥

vedānadhītya niyato dakṣiṇāmapavarjya ca | abhyanujñāmatha prāpya samāvarteta vai dvijaḥ

Having studied the Vedas with self-control, paid the teacher's fee, and then received permission, the twice-born should return home.

Verse 17 (12.334.17)

समावृत्तश्च गार्हस्थ्ये स्वदारनिरतो वसेत् । अनसूयुर्यथान्यायमाहिताग्निरनावृतः ॥

samāvṛttaśca gārhasthye svadāranirato vaset | anasūyuryathānyāyamāhitāgniranāvṛtaḥ

Having returned, he should live the householder's life, devoted to his own wife, without ill will, keeping the sacred fires according to the rule, and open-hearted.

Note on the text: Line 1 differs from CE 12.313.17a (samāvṛttas tu gārhasthye sadāro niyato vaset); Wikisource's स्वदारनिरतो वसेत् is a recension variant, kept.

Verse 18 (12.334.18)

उत्पाद्य पुत्रं पौत्रं तु वन्याश्रमपदे वसेत् । तानेवाग्नीन्यथाशास्त्रमर्चयन्नतिथिप्रियः ॥

utpādya putraṃ pautraṃ tu vanyāśramapade vaset | tānevāgnīnyathāśāstramarcayannatithipriyaḥ

Having begotten sons and grandsons, he should go to live in a forest hermitage, honouring those same fires according to the scriptures and delighting in guests.

Verse 19 (12.334.19)

स वनेऽग्नीन्यथान्यायमात्मन्यारोप्य धर्मवित् । निर्द्वन्द्वो वीतरागात्मा ब्रह्माश्रमपदे वसेत् ॥

sa vane'gnīnyathānyāyamātmanyāropya dharmavit | nirdvandvo vītarāgātmā brahmāśramapade vaset

Then, in the forest, knowing dharma, he should place the fires within himself as the rule requires, and, free from the pairs of opposites and with a self free of passion, dwell in the hermitage of Brahman.

Note on the text: Corrected बीतरागात्मा → वीतरागात्मा (misprint in Wikisource; ब for व, CE vītarāgātmā).

Verse 20 (12.334.20)

उत्पन्ने ज्ञानविज्ञाने प्रत्यक्षे हृदि शाश्वते । किमवश्यं निवस्तव्यमाश्रमेषु वनेषु वा ॥

utpanne jñānavijñāne pratyakṣe hṛdi śāśvate | kimavaśyaṃ nivastavyamāśrameṣu vaneṣu vā

When knowledge and realisation have arisen, present directly in the heart and eternal, is it still necessary to live in the stages of life or in the forests?

Verse 21 (12.334.21)

एतद्भवन्तं पृच्छामि तद्भवान्वक्तुमर्हति । यथा वेदार्थतत्त्वेन ब्रूहि मे त्वं जनाधिप ॥

etadbhavantaṃ pṛcchāmi tadbhavānvaktumarhati | yathā vedārthatattvena brūhi me tvaṃ janādhipa

This I ask you, and you are able to tell me. O ruler of men, tell me as it truly is, in the real meaning of the Veda.

Verse 22 (12.334.22)

न विना ज्ञानविज्ञाने मोक्षस्याधिगमो भवेत् । न विना गुरुसंबन्धं ज्ञानस्याधिगमः स्मृतः ॥

na vinā jñānavijñāne mokṣasyādhigamo bhavet | na vinā gurusaṃbandhaṃ jñānasyādhigamaḥ smṛtaḥ

Without knowledge and realisation there can be no attainment of liberation, and without a bond with a teacher, knowledge is not held to be attainable.

Verse 23 (12.334.23)

गुरुः प्लावयिता तस्य ज्ञानं प्लव इहोच्यते । विज्ञाय कृतकृत्यस्तु तीर्णस्तदुभयं त्यजेत् ॥

guruḥ plāvayitā tasya jñānaṃ plava ihocyate | vijñāya kṛtakṛtyastu tīrṇastadubhayaṃ tyajet

The teacher is the one who ferries across, and knowledge is called the boat here. Having realised, the one who has done what was to be done and crossed over should leave both behind.

Note on the text: Line 1 differs from CE 12.313.23a (ācāryaḥ plāvitā tasya jñānaṃ plava ihocyate); Wikisource's गुरुः प्लावयिता is a variant (the page's footnote cites आचार्यः प्रापिता तस्य as another reading). Kept.

Verse 24 (12.334.24)

अनुच्छेदाय लोकानामनुच्छेदाय कर्मणाम् । पूर्वैराचरितो धर्मश्चातुराश्रम्यसंश्रितः ॥

anucchedāya lokānāmanucchedāya karmaṇām | pūrvairācarito dharmaścāturāśramyasaṃśritaḥ

So that the worlds may not be cut off and so that rites may not be cut off, the dharma resting on the four stages of life was practised by the ancients.

Note on the text: Line 2 end चातुराश्रम्यसंश्रितः is a variant of CE cāturāśramyasaṃkathaḥ (12.313.24c), kept.

Verse 25 (12.334.25)

अनेन क्रमयोगेन बहुजातिषु कर्मणाम् । कृत्वा शुभाशुभं कर्म मोक्षो नामेह लभ्यते ॥

anena kramayogena bahujātiṣu karmaṇām | kṛtvā śubhāśubhaṃ karma mokṣo nāmeha labhyate

By this orderly course, performing good and bad actions through many births, one finally attains here what is called liberation.

Verse 26 (12.334.26)

भावितैः करणैश्चायं बहुसंसारयोनिषु । आसादयति शुद्धात्मा मोक्षं वै प्रथमाश्रमे ॥

bhāvitaiḥ karaṇaiścāyaṃ bahusaṃsārayoniṣu | āsādayati śuddhātmā mokṣaṃ vai prathamāśrame

With faculties well trained, this pure self, though among the many wombs of the round of rebirth, may attain liberation even in the first stage of life.

Verse 27 (12.334.27)

तमासाद्य तु मुक्तस्य दृष्टार्थस्य विपश्चितः । त्रिष्वाश्रमेषु कोऽन्वर्थो भवेत्परमभीप्सतः ॥

tamāsādya tu muktasya dṛṣṭārthasya vipaścitaḥ | triṣvāśrameṣu ko'nvartho bhavetparamabhīpsataḥ

For the wise one who has attained it, who is freed and has seen the goal, and who longs for the Supreme, what purpose can the three other stages serve?

Verse 28 (12.334.28)

राजसांस्तामसांश्चैव नित्यं दोषान्विवर्जयेत् । सात्विकं मार्गमास्थाय पश्येदात्मानमात्मना ॥

rājasāṃstāmasāṃścaiva nityaṃ doṣānvivarjayet | sātvikaṃ mārgamāsthāya paśyedātmānamātmanā

He should always avoid the faults of passion and darkness; keeping to the path of goodness, he should see the Self by the Self.

Verse 29 (12.334.29)

सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि । संपश्यन्नोपलिप्येत जले वारिचरो यथा ॥

sarvabhūteṣu cātmānaṃ sarvabhūtāni cātmani | saṃpaśyannopalipyeta jale vāricaro yathā

Seeing the Self in all beings and all beings in the Self, he is not stained, like a creature of the water in the water.

Verse 30 (12.334.30)

पक्षिवत्प्रायणादूर्ध्वममुत्रानन्त्यमश्नुते । विहाय देहान्निर्मुक्तो निर्द्वन्द्वः प्रशमं गतः ॥

pakṣivatprāyaṇādūrdhvamamutrānantyamaśnute | vihāya dehānnirmukto nirdvandvaḥ praśamaṃ gataḥ

After his departure, like a bird, he attains endlessness in the world beyond; leaving the body, he is set free, beyond the pairs of opposites, and has reached peace.

Note on the text: Line 1 (पक्षिवत्प्रायणादूर्ध्वम्) is a recension variant of CE 12.313.30a (pakṣīva plavanād ūrdhvam), kept.

Verse 31 (12.334.31)

अत्र गाथाः पुरा गीताः शृणु राज्ञा ययातिना । धार्यन्ते या द्विजैस्तात मोक्षशास्त्रविशारदैः ॥

atra gāthāḥ purā gītāḥ śṛṇu rājñā yayātinā | dhāryante yā dvijaistāta mokṣaśāstraviśāradaiḥ

On this subject, hear the verses sung long ago by King Yayati, which twice-born men skilled in the science of liberation hold in memory, dear child.

Note on the text: Corrected धार्यन्तो → धार्यन्ते (misprint in Wikisource; the verb must agree with गाथाः, CE dhāryante).

Verse 32 (12.334.32)

ज्योतिरात्मनि नान्यत्र सर्वजन्तुषु तत्समम् । स्वयं च शक्यते द्रष्टुं सुसमाहितचेतसा ॥

jyotirātmani nānyatra sarvajantuṣu tatsamam | svayaṃ ca śakyate draṣṭuṃ susamāhitacetasā

The light is in the Self and not elsewhere; it is the same in all creatures; and one with a well-composed mind can see it for himself.

Note on the text: Line 1 differs from CE 12.313.32a (jyotir ātmani nānyatra rataṃ tatraiva caiva tat); Wikisource's सर्वजन्तुषु तत्समम् is a recension variant (the page's footnote cites नान्यत्र रतं तत्रैव चैव तत् as another reading). Kept as printed.

Verse 33 (12.334.33)

न बिभेति परो यस्मान्न बिभेति पराच्च यः । यश्च नेच्छति न द्वेष्टि ब्रह्म संपद्यते तु सः ॥

na bibheti paro yasmānna bibheti parācca yaḥ | yaśca necchati na dveṣṭi brahma saṃpadyate tu saḥ

One of whom no other is afraid, who is not afraid of any other, and who neither desires nor hates, attains Brahman.

Verse 34 (12.334.34)

यदा भावं न कुरुते सर्वभूतेषु पापकम् । कर्मणा मनसा वाचा ब्रह्म संपद्यते तदा ॥

yadā bhāvaṃ na kurute sarvabhūteṣu pāpakam | karmaṇā manasā vācā brahma saṃpadyate tadā

When he harbours no evil intent toward any being, in deed, thought or word, then he attains Brahman.

Verse 35 (12.334.35)

संयोज्य मनसाऽऽत्मानमीर्ष्यामुत्सृज्य मोहनीम् । त्यक्त्वा कामं च मोहं च ततो ब्रह्मत्वमश्नुते ॥

saṃyojya manasā''tmānamīrṣyāmutsṛjya mohanīm | tyaktvā kāmaṃ ca mohaṃ ca tato brahmatvamaśnute

Joining the self with the mind, casting out deluding envy, and abandoning desire and delusion, he then attains the state of Brahman.

Note on the text: Line 2 differs from CE 12.313.35c (tyaktvā kāmaṃ ca lobhaṃ ca); Wikisource's मोहम् for lobham and मनसा for tapasā in line 1 are recension variants, kept.

Verse 36 (12.334.36)

यदा श्राव्ये च दृश्ये च सर्वभूतेषु चाप्ययम् । समो भवति निर्द्वन्द्वो ब्रह्म संपद्यते तदा ॥

yadā śrāvye ca dṛśye ca sarvabhūteṣu cāpyayam | samo bhavati nirdvandvo brahma saṃpadyate tadā

When he is the same toward what is heard and what is seen, and in all beings, free from the pairs of opposites, then he attains Brahman.

Verse 37 (12.334.37)

यदा स्तुतिं च निन्दां च समत्वेनैव पश्यति । काञ्चनं चायसं चैव सुखं दुःखं तथैव च ॥

yadā stutiṃ ca nindāṃ ca samatvenaiva paśyati | kāñcanaṃ cāyasaṃ caiva sukhaṃ duḥkhaṃ tathaiva ca

When he looks with equal eye on praise and blame, on gold and iron, on pleasure and pain,

Verse 38 (12.334.38)

शीतमुष्णं तथैवार्थमनर्थं प्रियमप्रियम् । जीवितं मरणं चैव ब्रह्म संपद्यते तदा ॥

śītamuṣṇaṃ tathaivārthamanarthaṃ priyamapriyam | jīvitaṃ maraṇaṃ caiva brahma saṃpadyate tadā

on cold and heat, on gain and loss, on the pleasant and the unpleasant, on life and death, then he attains Brahman.

Verse 39 (12.334.39)

प्रसार्येह यथाङ्गानि कूर्मः संहरते पुनः । तथेन्द्रियाणि मनसा संयन्तव्यानि भिक्षुणा ॥

prasāryeha yathāṅgāni kūrmaḥ saṃharate punaḥ | tathendriyāṇi manasā saṃyantavyāni bhikṣuṇā

As a tortoise, having stretched out its limbs, draws them in again, so the mendicant must restrain the senses with the mind.

Verse 40 (12.334.40)

तमः परिगतं वेश्म यथा दीपेन दृश्यते । तथा बुद्धिप्रदीपेन शक्य आत्मा निरीक्षितुम् ॥

tamaḥ parigataṃ veśma yathā dīpena dṛśyate | tathā buddhipradīpena śakya ātmā nirīkṣitum

As a house filled with darkness is seen by means of a lamp, so the Self can be beheld by the lamp of the intellect.

Verse 41 (12.334.41)

एतत्सर्वं च पश्यामि त्वयि बुद्धिमतां वर । यच्चान्यदपि नोक्तं मे तत्त्वतो वेद तद्भवान् ॥

etatsarvaṃ ca paśyāmi tvayi buddhimatāṃ vara | yaccānyadapi noktaṃ me tattvato veda tadbhavān

All this I see in you, O best of the wise; and whatever else I have not told you, you know it in truth.

Note on the text: Line 2 (यच्चान्यदपि नोक्तं मे तत्त्वतो वेद तद्भवान्) differs from CE 12.313.41c (yac cānyad api vettavyaṃ tattvato veda tad bhavān); the page's footnote cites वेत्तव्यम् as another reading. Kept as printed.

Verse 42 (12.334.42)

ब्रह्मर्षे विदितश्चासि विषयान्तमुपागतः । गुरोस्तव प्रसादेन तव चैवोपशिक्षया ॥

brahmarṣe viditaścāsi viṣayāntamupāgataḥ | gurostava prasādena tava caivopaśikṣayā

O brahmin sage, you are known to me: you have reached the end of the objects of the senses, by your guru's grace and by your own training.

Verse 43 (12.334.43)

तस्यैव च प्रसादेन प्रादुर्भूतं महात्मनः । ज्ञानं दिव्यं ममापीदं तेनासि विदितो मम ॥

tasyaiva ca prasādena prādurbhūtaṃ mahātmanaḥ | jñānaṃ divyaṃ mamāpīdaṃ tenāsi vidito mama

And by the grace of that same great soul, this divine knowledge has arisen in me too; therefore you are known to me.

Note on the text: Line 1 differs from CE 12.313.43a (tasyaiva ca prasādena prādurbhūtaṃ mahāmune); Wikisource's महात्मनः is a recension variant, kept.

Verse 44 (12.334.44)

अधिकं तव विज्ञानमधिका च गतिस्तव । अधिकं तव चैश्वर्यं तच्च त्वं नावबुध्यसे ॥

adhikaṃ tava vijñānamadhikā ca gatistava | adhikaṃ tava caiśvaryaṃ tacca tvaṃ nāvabudhyase

Your realisation is greater, your goal is higher, your power is greater; yet you do not recognise it.

Note on the text: The page's footnote cites अधिकं भवति ज्ञानम् as another reading of line 1. Kept as printed.

Verse 45 (12.334.45)

बाल्याद्वा संशयाद्वापि भयाद्वाऽप्यविमोक्षणात् । उत्पन्ने चापि विज्ञाने नाधिगच्छति तां गतिं ॥

bālyādvā saṃśayādvāpi bhayādvā'pyavimokṣaṇāt | utpanne cāpi vijñāne nādhigacchati tāṃ gatiṃ

Through childishness, doubt, fear, or failure to be freed, a man does not reach that goal even when realisation has arisen.

Verse 46 (12.334.46)

व्यवसायेन शुद्धेन मद्विधैश्छिन्नसंशयः । विमुच्य हृदयग्रन्थीनासादयति तां गतिम् ॥

vyavasāyena śuddhena madvidhaiśchinnasaṃśayaḥ | vimucya hṛdayagranthīnāsādayati tāṃ gatim

One whose doubts have been cut away by men like me, through pure resolve, loosens the knots of the heart and reaches that goal.

Note on the text: Line 1 end मद्विधैश्छिन्नसंशयः agrees with CE; the page's footnote cites तद्विधश्छिन्नसंशयः as another reading. Kept.

Verse 47 (12.334.47)

भवांश्चोत्पन्नविज्ञानः स्थिरबुद्धिरलोलुपः । व्यवसायादृते ब्रह्मन्नासादयति तत्परम् ॥

bhavāṃścotpannavijñānaḥ sthirabuddhiralolupaḥ | vyavasāyādṛte brahmannāsādayati tatparam

And you, in whom realisation has arisen, steady in mind and free from greed, reach that Supreme, O brahmin, by resolve alone.

Verse 48 (12.334.48)

नास्ति ते सुखदुःखेषु विशेषो नास्ति लोलुपः । नौत्सुक्यं नृत्यगीतेषु न राग उपजायते ॥

nāsti te sukhaduḥkheṣu viśeṣo nāsti lolupaḥ | nautsukyaṃ nṛtyagīteṣu na rāga upajāyate

For you there is no distinction between pleasure and pain, and no greed; you feel no eagerness for dance and song, and no passion arises in you.

Note on the text: Line 1 end नास्ति लोलुपः is a variant of CE nāsti lolupā (12.313.48a); the page's footnote cites नास्ति लोलुप as another reading. Kept as printed.

Verse 49 (12.334.49)

न बन्धुष्वनुबन्धस्ते न भयेष्वस्ति ते भयम् । पश्यामि त्वां महाभाग तुल्यलोष्टाश्मकाञ्चनम् ॥

na bandhuṣvanubandhaste na bhayeṣvasti te bhayam | paśyāmi tvāṃ mahābhāga tulyaloṣṭāśmakāñcanam

You have no attachment to kinsmen and no fear amid dangers. O fortunate one, I see you regarding a clod, a stone and gold as alike.

Verse 50 (12.334.50)

अहं त्वामनुपश्यामि ये चाप्यन्ते मनीषिणः । आस्थितं परमं मार्गमक्षयं तमनामयम् ॥

ahaṃ tvāmanupaśyāmi ye cāpyante manīṣiṇaḥ | āsthitaṃ paramaṃ mārgamakṣayaṃ tamanāmayam

I see you, and I see those other wise men too who in the end stand on the supreme path, imperishable and free from ill.

Verse 51 (12.334.51)

यत्फलं ब्राह्मणस्येह मोक्षार्थश्च यदात्मकः । तस्मिन्वै वर्तसे विप्र किमन्यत्परिपृच्छसि ॥

yatphalaṃ brāhmaṇasyeha mokṣārthaśca yadātmakaḥ | tasminvai vartase vipra kimanyatparipṛcchasi

The fruit that a brahmin seeks here, and what the goal of liberation is in its nature: in that very thing you stand. O brahmin, what else are you asking?