Uv. 26.30 Nirvāṇavarga

Tulyam atulyaṁ ca saṁbhavaṁ
Bhavasaṁskāram avāsjan muniḥ.
Ādhyātmarataḥ samāhito,
Hy abhinat kośam ivāṇḍasaṁbhavam. The Pāḷi is difficult enough here: he broke production of self like a coat of mail (though one may have thought a coat of mail not so easy to break); the Sanskrit, however, is even more difficult: he broke production of the egg like a cup ?? presumably production of the egg means rebirth, although a distinction is normally drawn between yonijā (birth via a womb) and aṇḍajā (birth via an egg).⁰¹

Uv. 13.7 Puṣpavarga

Na vyāyamente sarvatra,
Nānyeṣāṁ puruṣo bhavet,
Nānyāṁ niḥśritya jīveta,
Dharmeṇa na vaṇik caret.

Uv. 26.13 Nirvāṇavarga

Abhūt pūrve tato nābhūn,
Nābhūt pūrve tato hy abhūt,
Na cābhūn na bhaviṣyati
Na vāpy etarhi vidyate.

Uv. 33.4 Brāhmaṇavarga

Bhaveṣv eva hi sajyanta,
Eke śramaṇabrāhmaṇāḥ,
Vighya vivadantīme
Bālā hy ekāntadarśinaḥ. The pun in the Pāḷi: (like) people who see (only) one limb; is lost in the more straightforward Sanskrit: (like) fools who see only one end.⁰²

Uv. 33.5 Brāhmaṇavarga

Bhaveṣv eva hi sajyanta,
Eke śramaṇabrāhmaṇāḥ,
Antarena viṣīdanti,
Hy aprāpyaivottamaṁ padam. Pāḷi: not having attained a firm footing; Sanskrit: not having attained the supreme state.⁰³

Uv. 27.7 & 8 & 9 Paśyavarga

Ahaṁkārastā martyāḥ
Parakāropasaṁhitāḥ,
Etad eke na jānanti
Paśyanti na hi śalyataḥ.

Etat tu śalyaṁ pratiyatya paśyato,
Hy adhyavasitā yatra prajāḥ prasaktāḥ,
Ahaṁ karomīti na tasya hiṁsyāt,
Paraḥ karotīti na tasya hiṁsyāt. Pajā in line b of the Pāḷi is hypermetrical, and the 2^nd verse is one line short, so it looks here like it may be that some confusion has crept into the readings; on this occasion the Sanskrit looks more convincing (though it has to be borne in mind that the Sanskrit often appears to have tidied up the lines that are found in the Pāḷi).⁰⁴

Mānopeto hy ayaṁ loko,
Mānasaktaḥ sadā sthitaḥ,
Dṣṭibhiś caiva saṁrabdhaḥ,
Saṁsāraṁ nātivartate.

Uv. 29.56 Yugavarga

Yasya vitarkā vidhūpitās,
Tv ādhyātmaṁ vinivartitā hy aśeṣam,
Sa hi saṅgam atītya sarvasaṁjñāṁ,
Yogāpetam atīrṇasaṅgam eti.

Uv. 27.10 - 14 Paśyavarga

Yat prāptaṁ yac ca prāptavyaṁ -
Rajaḥkīrṇam idaṁ dvayam,
Āturyam iti taṁ jñātvā
Jahyād vidvāṁ samāhitaḥ,

Śikṣāsārāś ca ye satvā,
Jīvino brahmajīvinaḥ,
Upasthānarataye ca
Sa eko 'ntaḥ prakīrtitaḥ.

 Bhoktavyāḥ śucayaḥ kāmā,
Na doṣas teṣu vidyate,
Ya evaṁ darśino bālā
Dvitīyo 'ntaḥ prakīrtitaḥ.

Etāv antāv anajñāya,
Tv atilīyanti bāliśaḥ,
Apare tv atidhāvanti,
Cakṣuṣmāṁs tāṁ prapaśyati.

Etāv antau viditvā tu
Nābhavaṁs tatra ye budhāḥ,
Na caiva tena manyante -
Vartmas teṣāṁ na vidyate.

Uv. 29.5 Yugavarga

Upātidhāvanti hi sārabuddhyā,
Navaṁ navaṁ bandhanam ādadantaḥ,
Patanti hi dyotam ivāndhakārād, Interestingly the Pāḷi: like moths that fall into the lamp, which is linked to the preceeding story, is found as: like the blind who fall into the fire, in the Sanskrit.⁰⁵
Dṣṭe śrute caiva niviṣṭacittāḥ.

Uv. 29.1 & 2 Yugavarga

Avabhāsati tāvat sa kmir
Yāvan nodayate divākaraḥ,
Vairocane tūdgate bhśaṁ,
Śvāyo bhavati na cāvabhāsate.

Evaṁ bhāsitam āsi tārkitair
Yāvan nodayate Tathāgataḥ.
Buddhapratibhāsite tu loke,
Na tārkiko bhāsati nāsya śrāvakaḥ. Pāḷi: the reasoners are not purified of wrong view, nor are their disciples - they are not released from suffering; becomes: but when the Buddhas manifest in the world neither the reasoner's nor their disciples shine forth in the Sanskrit, with a nice word play on pratibhāsita and bhāsati.⁰⁷