Uv. 26.24 Nirvāṇavarga

Abhijānāmy ahaṁ sthānaṁ
Yatra bhūtaṁ na vidyate.
Nākāśaṁ na ca vijñānaṁ,
Na sūryaś candramā na ca;
 
 
 
 

Uv. 26.25 Nirvāṇavarga

Naivāgatir na ca gatir,
Nopapattiś cyutir na ca.
Apratiṣṭham anālambaṁ
 
 
- duḥkhāntaḥ sa nirucyate. That place where the elements are not found I know. There is neither space nor consciousness, no sun nor moon; no coming, no going, no rebirth, no passing away. It is without support or object - this is called the end of suffering. These verses summarise the parallel in the Pāḷi with great economy.

cf. Uv. 26.14 Nirvāṇavarga

Durdśaṁ satyam acalaṁ,
Sudśaṁ pratividhyataḥ,
Tṣṇākṣayaṁ paśyato hi,
Duḥkhasyānto nirucyate.

Uv. 26.21 Nirvāṇavarga

Ajāte sati jātasya
Vaden niḥsaraṇaṁ sadā.
Asaṁsktaṁ ca saṁpaśyaṁ
Saṁsktāt parimucyate. (Because) there is an unborn, there is always an escape from the born, I say. Seeing the unconditioned he is freed from the conditioned. Again the Sanskrit here is a good summary of the main theme in the Pāḷi prose udāna, but more of a paraphrase this time.
 

Uv. 26.20 Nirvāṇavarga

 
Aniḥśritasyācalitaṁ
Prasrabdhiś ceha vidyate,
 
Na gatir na cyutiś caiva
 
 
 
- duḥkhasyānto nirucyate. The independent has no agitation, he understands (true) calm here. There is neither going nor passing away - it is called the end of suffering.

Uv. 28.2 Pāpavarga

Dadataḥ puṇyaṁ pravardhate,
Vairaṁ na kriyate ca saṁyamāt.
Kuśalī prajahāti pāpakaṁ,
Rāgadoṣamohakṣayāt tu nirvtiḥ.

Uv. 17.7 Udakavarga

Ye taranty ārṇavaṁ nityaṁ,
Kolaṁ baddhvā janāh śubham.
Na te taranti saritāṁ,
Tīrṇā medhāvino janāḥ. The Sanskrit is almost as difficult as the Pāḷi here, and we have to presume elision: Those good people who, having made a raft, cross the sea forever. (While) those (others) do not cross the stream - the intelligent people have crossed over.

Uv. 28.3 Pāpavarga

Sārdhaṁ carann ekakaḥ sadā,
Miśro hy anyajanena Vedakaḥ,
Kuśalī prajahāti pāpakaṁ,
Krauñcaḥ kṣīrapako yathodakam.

Uv. 5.3 & 4 Priyavarga

Śokā hi ye vai paridevitaṁ ca,
Duḥkhaṁ ca lokasya hi naikarūpam,
Priyaṁ pratītyeha tad asti sarvaṁ,
Priye 'sati syān na kathaṁ cid etat.

Tasmād dhi te sukhitā vītaśokā,
Yeṣāṁ priyaṁ nāsti kathaṁ cid eva,
Tasmād aśokaṁ padam eṣamāṇaḥ,
Priyaṁ na kurvīta hi jīvaloke. Pāḷi: therefore those wanting (to be) griefless, dust-free, should not have love for anything in the world; Sanskrit: therefore those seeking the griefless state should not have love for the world of beings.

Uv. 26.16 Nirvāṇavarga

Bhitvā kāyaṁ ca saṁjñāṁ ca,
Vedanāṁ vyupaśāmya ca;
Vijñānāstagamaṁ labdhvā,
Duḥkhasyānto nirucyate. Pāḷi: the body has broken up, perception has ceased, all feelings have become cool, (mental) processes have been pacified, consciousness has come to rest; Sanskrit: after the break up of the body and perception, and the pacification of feelings; after consciousness has attained rest - it is called the end of suffering.

Uv. 30.35 & 36 Sukhavarga

Ayoghanahatasyaiva
Jvalato jātavedasaḥ,
Anupūrvopaśāntasya
Yathā na jñāyate gatiḥ.

Evaṁ samyagvimuktānāṁ,
Kāmapaṅkaughatāriṇām: Pāḷi: who have crossed over the flood of bondage to sense pleasures; Sanskrit: who have crossed over the miry flood of sense pleasures.
Prajñāpayituṁ gatir nāsti
Prāptānām acalaṁ sukham.